A briefe exposition vvith notes, vpon the second epistle to the Thessalonians. By VVilliam Sclater Doctor of Diuinitie, and minister of Pitmister in Summerset.

AN EXPOSITION vpon the second Epistle to the THESSALONIANS .

2 THES. Cap. 1. Ver. 1 , 2 , 3 , 4.

Paul and Siluanus and Timotheus , vnto the Church of the Thessalonians , which is in God our father , and in the Lord Iesus Christ .

Grace vnto you and peace from God our father , and the Lord Iesus Christ .

The Inscription and salutation is without difference , the same with that in the former Epistle : See Annotata ibid.

We are bound to thanke God alway for you , Brethren , as it is meet , because that your faith groweth exceedingly , and the charitie of euery one of you all towards each other aboundeth :

So that wee glorie of you in the Churches of God , for your patience and faith in all your persecutions and tribulations that yee endure .

IN the remainder of this first Chapter are three things . 1. Proeme , ver. 4 , 5. 2. Consolation from ver. 5 , to 11. 3. Incidentally a Petition . vers , 11.12 .

The Proeme is , as the former , Insinuatiue : tending to nourish them in perswasion of the Apostles affectionate loue towards them ; testified by that indubitate office and act of loue , Thanksgiuing to God for their gracious estate .

In which Gratulation is , first the Act : secondly , the Ground : thirdly , the Matter of it . De Actu vide Annotata ad 1 Thes. 1.2 , 3.

The ground is debitum , a debt , wherein the Apostle and his associates acknowledge themselues obliged , to performe this office of thanksgiuing : Accruing 1. from their neere coniunction , so neere as christian brotherhood could make them . 2. from Congruence of the Act ; we ought : 1 Brethren , 2 as it is meet .

In thankfulnesse then there is debitum , by Apostles acknowledgement : herein will no Saint plead libertatem a debito , nor once dreame he supererogates : holds it not vniuersally for all offices of loue to God or man ? heare our Sauiour : when ye haue done all that is commanded , say , we haue done but what we ought , Luk. 17.10 . It sounds to me , All that ye can , to the vtmost extent of naturall or gracious abilities : sith all that we can in loue to God , wee are commanded , Mar. 12.30 . Saint Iohn speaking of the highest act of loue to man , vrgeth it as matter of debt ; we ought to lay downe our liues for the Brethren , 1 Iohn 3.16 .

Thus I thinke . Intensissima charitas cadit sub praecepto : the highest pitch wee can bend Charitie vnto , fals vnder precept : whether we loue him , vt 1. bonus sit nobis , or 2. quia benefecit , or 3. quiabonus in se : which is the vtmost pretended aime of single life , and wilfull pouertie , whole vacation to the contemplation of the glorious Deitie : or , 4. which Saint Bernard thinkes none in state of this life can attaine , nor Martyrs themselues compleatly , till the day of Resurrection ; to loue neither selues , nor ought that 's ours , but propter Deum : or if any thing in loue may be thought a transcendent to this : the modus sine modo , as Bernard cals it , non gratuitus impenditur , sed rependitur debitus .

Congruence of equitie , heare from the same Authour . a a 1 Iohn 4.19 . Prior ipse dilexit nos b b Isai 5.7.15 . tantus & c c Iohn 3.16 . tantum , & d d Eph. 1.6 . gratis e e Psal. 8.4 . tantillos & f f Rom. 5.8.10 . tales .

Vse 1 Melanchthons wonder sleighted by the Cardinall , still holds me : that euer thought of supererogating should enter the heart of man ; that euer creature should thinke , he yeelds his whole debt to his Creatour : Nedum the vassal , bought with such a price , plus quàm debitum , to such a Redeemer .

Tell me you blessed Spirits of iust men now made perfect in heauen , Euer thought you your best deuotions , your longest and most serious vacations to the contemplation of the God-head , or any thing thereto auailing , more then your commanded dutie ? Mee thinkes I see them all casting their crownes downe to the ground before the throne , and saying : Worthie art thou O Lord to receiue glorie and honour , and power ; for thou hast created all things and for thy pleasure they are , and were created , Apoc. 4.11 . confer Apoc. 5.12 .

There is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : though wee yeeld you your virginitie , or pouertie , or blinde obedience , gifts of perfection , can you forget they g g Iac. 1.17 . descend from aboue ? vse them to their best improuement , can you say of them , other then Dauid of his substance contributed to the Temple ? h h 1 Chro. 29.14 . of thine owne we haue giuen thee : as Isai , i i Isai 26.12 . thou Lord hast wrought all our good workes in vs : as Austine , God crowning our good workes , crownes not our merits , but his owne gifts . And can you thinke it a Counsell , no Precept , to vse our Talent , though of fiue , to the best behoofe of our master ? Mat. 25.15 , 27 , 30.

There is , no doubt , a latitude of commanded dutie . But within that compasse fals , whatsoeuer our best abilities extend vnto , in loue to our God .

Suppose we therefore no precept particular , or peremptorie for chastitie in single life ; yet to those that haue the gift , is not the precept giuen to choose it , vnder reason of that state , that is most furthersome to Gods seruice ? And grant wilfull Pouertie no inioyned dutie ? quis dixerit ? yet preparation of the minde to abdication of goods , when God cals for it , fals vnder precept . Can th' Acting be forborne , in case God cals for it ? Is it not sinfull , when it wants his Call ? Pride I see swelling in most Popish doctrines : in none more , then this : of workes supererogatorie exceeding duetie : chalenging libertie from debt , and obligation to performance .

2 Yet how doth this worme of Pride insinuate into our weake seruices , we performe to God ? In such sort , that for them we are Ready , as proud Iewes , to expostulate with God , and aske , k k Isai 38.3 . why he regards not ? quarrell , if he withhold his blessings ; murmure , and little lesse then churle at him , if in the least sort he afflict vs ; yet , said th' Apostle , who hath giuen him first ? and l l Rom. 11.35 . what hast thou that thou hast not receiued ? 1 Cor. 4.7 .

I like the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of faith ; and allow to the beleeuer not conscious of insinceritie , m m 1 Pet. 3 21. Saint Peters 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; I say as Austine , we may exigere Dominum : but its onely , quatenus promittendo se fecit debitorem : what thoughts of other obliging the Lord to vs , by any dignitie of our workes , arise , I cannot but impute to damnable pride . Oh consider , 1. the n n Iac. 3.2 . many sinnes through ouersight , or otherwise passing from vs : 2. the blemishes , no lesse then o o Isai 64.6 . menstruous , cleauing to our best performances . 3. The many Nouerints vniuersi , thou standst bound in to thy God ; thou wilt thinke it duetie , which Saint Bernard saith , apud paucos inuenitur , Magna facere , & inutilem te reputare .

Whence accrues the debt ? from precept in this particular , Romanists themselues confessing , but withall from Congruence , such , as not Paul onely , but euery Christian , most of all , Ministers , must acknowledge most equall . We are Brethren , partakers all of the same p p Rom. 8.15 . spirit of adoption and Regeneration ; linked all into q q Eph. 1.22 . one body , whereof Christ is the head : from whom is deriued to vs our Son-ship , our Coheire-ship both with Christ , and one with another .

Further congruence would you see ? 1. View the glory accruing to God , in rescuing soules out of power of Satan ; which r r Luk. 15.10 . 1. Angels , though not so nearely linked to vs , ioy to behold . 2. And , which more nearely concernes a Minister ; thereby , 1 s s 1 Cor. 9 2. God seales to him his sending : 2 for this augments his glorie , Dan. 12.3 .

Vse Monsiers to me they seeme , I say not , of men , but of Ministers , repining at the riches of Grace powred downe vpon their people , by their owne , or other mens Ministerie . Murmuring at nothing more , then the t t Phil 3.9 , 10 , 11. plentie of knowledge and abilitie of discerning or fulnesse of fruits of righteousnesse appearing in the people . u u Mat 20.15 . 1 Is thine eye euill , because the Lords is good ? so good to thy people . 2 Knowest thou not , * * Heb 13 17. thou watchest for their soules , and so as one that must giue accounts ? 3 Neuer readest thou the bitter wallings , like to that of Rachel for her children , of x x See Ier. 15. & 20. Isai 49. Micah . 7.1 . Prophets and Pastors ouer their obstmate people ? not onely from compassion of their miserie , but for griefe of their owne fruitlesse Ministerie ?

De nullo ita sentio Deum mihi propitium , as for this , that my ministerie hath no where bin barren : I neuer trauailed , but where I could say , through Gods great mercie ; y y Isai 8.18 . Lo me and the children which thou hast giuen me . For my part I say as Moses ; z z Num. 11.29 . would God all the Lords people were Prophets . As Paul , that a a Act. 26.29 . all who heare me , were as I , much more then I , in Christianitie . It should be my ioy , and crowne of reioycing .

Because that your faith groweth exceedingly , &c. The matter of Pauls thanksgiuing ; the encrease of their faith and loue , amplified , by the measures ; faith ouer-increaseth . Loue ouerfloweth . 2. the issue , Pauls boasting thereof in the Churches , ver. 4.

In Pauls opinion not beginnings of Grace onely , but euery encrease thereof , is of God ; else , why thankes he God for it ? The beginner prosits , Phil. 1.6 . hence Peter stiles him , b b 1 Pet. 5.10 . God of all Grace , because giuer of all kinds , of all degrees of Grace : wherefore it s added , he cals and perfects . The whole body encreaseth with the encrease of God , that is , which God ministreth , Col. 2.19 . See Luk. 17.5 .

1 Whether onely by generall influence or concurrence as an vniuersall cause , or by new spirituall aide , Schoolemen make question .

2 Whether by radicating or making more firme Graces receiued , or not rather by adding to the graduall quantitie , is a second inquitie .

3 Whether without vs , or with vs , a third .

To the first , Speciall aide and excitement is requisite to euery act of Grace receiued , Phil. 2.13 . much more to the acquiring of a new degree .

To the second , Not onely by strengthning our inner man ; but by encreasing degrees of Grace ; as appeares both by greater feruour , and more delightsome exercise both of elicite and imperate Acts : As also by abilitie to encounter stronger opposites .

To the third , Not without vs , as his instruments : yet so with vs , as that both our endeauours are his sole worke , and the blessing or good issue meerely from him , 1 Cor. 15.10 . Pelagius is long since dead , I would his heresie but slept with him ; hee shall be imprudent who needlesly stirres vp memorie of it .

Vse Minde we our duetie ; thankfully to notice Gods fauour in euery least addition to our measures of Grace first receiued . An admonion in no respect more necessarie , then in regard of our growth . Who , except wilfully blinded with Pride , ascribes his first Conuersion to his owne merits , or abilities , or endeauours ? Conscience minds him of his former walking , memorie of his securitie , sense of disabilitie . If any where Pride or vnthankfulnesse insinu●ate , most , in those increases of Grace wee haue felt since first Conuersion .

He is a rare man , who herein ascribes not something to his owne endeauours .

Therefore the Lord pleaseth to permit his children 1. to decaies and declinations , such as oft breed iealousies of gracious estate , and dreadfull feares of whole Apostasie . 2. Often to d d Apoc. 2.4 . Pauses and standings at stay , so great , so long , that hardly , or not at all they perceiue their bettering in Grace , by meanes most potent . Wherefore all this ? but either to chasten , or to preuent our pride and vnthankefulnesse . A wise man seeth the plague , and hideth e e Heb. 5 , 12. himselfe . Compare the carriage of Pauls gratulation here , with that in the former Epistle : Coolely me thinkes , in comparison , it there runs ; we giue thankes to God : Here , as if he had had some Reuelation of their sinceritie , wee ought alwayes to giue thankes : with life and vigour , mee seemes , it comes off . The reason , I thinke , is ; that he saw something in them , that might forme his charitie to more then halfe certaintie : that is , if I mistake not , the encrease , the abundant encrease of their faith and charitie .

Certainly it s no small token of sinceritie in Grace , that it s seene to encrease , to encrease towards excesse . See Rom. 1.17 . Psal. 84.7 . They goe from strength to strength , Iohn 15.2 . are purged to bring forth more fruit : so doe they , according to their moneths , Ezek. 47 , 12 , more , in their age , Psal. 92.14 .

Let Iesuites quaeree whether faith may be increased in peccatore : For my part , I am halfe of the opinion , that no Castaway h●th other faith then Diuels , meerely acquisite . Infusions I would faine haue peculiar to Gods chosen : Growth , more then to Dwarses : I allow to no Reprobate in any Grace , that but lookes towards Saluation : except perhaps such as of those Ephemeri Plinie speakes of , whose birth and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Gray-head saw neuer more then one Sunset . But , in faith and charitie to grow towards excessiue , past question , is the prerogatiue of Gods chosen . Yea , euen they haue their pawses , their declinations ; yet such as occasion their greater growth in Grace .

Vse It shall behoue vs to examine our owne hearts , and to see , what progresse we haue made in sanctitie since our first conuersion . T is discomfortable Paul noteth in Hebrewes , yet would God it were not our state , to c c Heb , 5.12 . sticke still in Principles : more to be trembled at , that we haue , many , left our first loue , Apoc. 2.4 .

We may not be peremptory to condemne all of insinceritie , whom these things befall : Howbeit , their state is discomfortable , and such as may breed their iust iealousie .

As many as desire to make calling and election sure , f f 2 Pet. 3.18 . Let them grow in grace , and in the acknowledging of our Lord and Sauiour Iesus Christ . 1. God for this end hath propounded vs different measures of glorious rewards , to be proportioned to our measures of grace . 2. Expects measures of obedience , answerable to our meanes . 3. And who knowes , what sight of afflictions he reserues vs for ?

Faith ouer-increaseth , Loue ouerfloweth : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the measure of their encrease ; ouer , and abounding . Yet beware you thinke not they ouergrew their duetie : Virtutis non est nimium , nec bonitatis extremum . As God hath ordered the state of his children in this life , no man shall euer reach to g g Phil. 3.12 . heighth of perfection . In these graces of faith and charitie , none shall euer be able to supererogate , Papists themselues confessing . I wonder , why rather in Chastitie and Humilitie ?

But thus vnderstand the Apostle , willing in this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to expresse something more then ordinary in their growth . Else , which I rather thinke , to intimate they had ouergrowne many their coaetaneos in Grace , and were , in comparison , ouerflowing . Compare 1 Thes. 1.7 , 8.

They h h Psal 92.13 . grow all who are planted in Gods house , yet is not the growth of all equall . The whole body encreaseth , but after the measure of euery part . Eph. 4.18 . The little finger growes not to the quantitie of an arme , yet hath its proportionall increase .

Reasons are 1. more or lesse frequent and holy vse of meanes , Psal. 92.13 , 14. item 84.4 , 7.

2 Disposition or fitnesse to receiue gracious impressions more or lesse , suppose humilitie , vse of gifts , obedience , thankfulnesse .

3 Chiefly the will of him that distributes , 1 Cor. 12 , 11. Eph. 4.7 . and giues the encrease .

Vse Beware how you passe censure of insinceritie , or meere Non-proficiencie on them , whose proceedings are not answerable to your owne . Saint Paul durst not sentence Hebrews to be hypocrites , though they stucke still in Principles , Notwithstanding their long pawsing , he is perswaded of them i i Heb. 6.9 . such things as accompanie saluation . I like neither women nor men , who are k k 2 Tim. 13.7 . euer learning , and neuer come to knowledge of necessarie truth : l l 1 Pet. 2 2. Growth euer accompanies gracious endeauours ; yet cannot but thinke charitably of meanest proficients . Thus thinke ; if thy growth be more , yet is not his none . Pride not thy selfe , but be more thankfull ; and this know , where God m m Luk. 12 48. commits more , he expects the more .

Your faith ouerincreaseth , and your charitie ouerfloweth . These sister graces , these sideles Comites and inseparabiles sorores , as Bernard cals them , grow , flourish , and fade together . As Hippocrates his twins , they laugh and weepe , they grow and decay , liue and die together .

Mutually , though differently , they are nourishable each to other : faith to charitie , hath the respect of a cause ; the apprehension and n n 1 Iohn 4.19 . assurance we haue of Gods loue to vs , o o 2 Cor. 5.14 . forceth , after a sort , to loue of God and his children . Charitie to faith , as an euidence .

Would I perswade my selfe to loue of Brethren ? thus I discourse ; When I was an p p Rom. 5.10 . enemie , I was reconciled to God by the death of his Sonne . q q 1 Iohn 4.11 . If God so loued me , ought not I to loue his Children ?

Would I strengthen my faith , and perswasion of Gods loue to my soule ? Thus I proceed . r r 1 Iohn 3.14 . They that loue the brethren , are translated from death to life . My heart tels me , I loue the Brethren . Thence I inferre the conclusion for faith to claspe closer vnto : Therefore I am translated from death to life .

Vse In Christ Iesus neither Circumcision auaileth any thing , nor vncircumcision , s s Gal. 5 6. but faith which worketh by loue . None euer loued Gods childe quâ talis , into whose heart the sense of Gods loue was not first shed , at least instilled by the holy Ghost giuen vnto him : feelest thou thy loue to any of Gods children languish ? know it s discomfortable , I meane if Gods Image shining in him allure not affection . Hellishly euill , if that be the reason of thy hatred or lesse louing : yet wouldst thou frame or halfe force thy heart to his loue ? Thy faith , if any , will suggest , how God , the father of that sinner or enemie , when thou wast an enemie , reconciled thee to himselfe : how daily t t Lam. 3.23 . his mercies are renewed , notwithstanding his u u Psal. 7.11 . daily prouocations by thy sinnes . 'T is faithlesnesse onely that makes vncharitable .

Doth faith faint or wauer ? Charitie puts new life , addes vigour vnto it . Tell me thou who doubtest of Gods loue to thy soule , how feelest thou thy heart affected towards them that are Gods ? findest thou thy selfe enamoured on the beautie of Gods Image , shining in his children ? doth that draw thy affection ? my soule for thine , thou art beloued of God . It s the weaknesse of thine vnderstanding , to beleeue the praemises , and doubt of the conclusion . The great God of heauen and earth , * * 1 Iohn 4.12 . No man hath seene at any time : his Image he represents to vs in his children , willing thereby to eleuate our affection to himselfe : assuring vs , that he accepts and esteemes that loue of his portraiture , as loue of himselfe . O we of little faith ; why doubt we of loue to our God , while wee loue those that are Gods ? or question Gods loue to vs , whose hearts he hath framed to loue of his children ?

I doubt not , what euer Papists say , but where faith is , there is charitie : nor Papists themselues , but where charitie truly so called is , there is faith . It s hard to say whether our lacke of faith be imputable to lacke of charitie ; or our want of loue , to defect of faith : yet to th' exercise of faith , and x x Iac 2 18. euidencing of it , charitie is much auaileable . Thus thou maist encrease it . 1. y y 1 Pet. 2.17 . Loue brotherly fellowship . Ignoti nulla Cupido : nor is any such loadstone of affection , as societie of Gods children . 2. As z z 1 Pet 4.10 . euery man hath receiued the gift , so let him distribute : hee shall so euidence , gaine loue of Brethren . 3. a a Eccl. 7.21 . Giue not thy heart to euery word that men speake : and b b Mat. 7.3 . why seest thou the moats of thy Brother ? Loue c c 1 Pet. 4.8 . couers a multitude of sinnes : Lesse amiable seemes Gods Image , by curious noticing their naeues and blemishes .

Before we passe to th' issue and effect of their growth ; th' amplification of their abundant charitie cals for our notice . In it are two things : 1. Vniuersalitie . 2. Reciprocation . The charitie of euery one of you all towards each other .

An vniuersalitie so drawne out into singulars , I finde not in any other the Churches to which Paul wrote . Stiles they haue a●l of Churches , of men Sanctified , of Beleeuers , of Brethren , &c. Yet so , as by sequels of errours and faults reproued , we may easely collect the denomination giuen a potiori parte : And are forced to flie to vniuersale Accommodum , or other distinctions of realtie and profession , with the like , in explication . Here onely is charitie , the life of faith , character of Christianitie , ascribed to all and euery . Not one amongst them all , but charitie abounded in him .

May we thinke of this , or any other particular Church visible on earth , it s wholly free from hypocrites ? Certainly where faith and charitie concurre , there be sinceritie . And if these sister Graces were thus abundant in all and euery of the Church at Thessalonica , doubtlesse there was not an hypocrite amongst them .

To the question thus . 1. Non implicat : though in Agro , that is , in Mundo , there is Tares and good Seed ; though in Area , that is , in Ecclesia visibili , there be Chaffe and Wheat ; yet a select parcell there may be , as a little Horreum of the Lord , wherein is none but wheat . An Israel God may haue on earth , consisting of none but Nathaniels , d d Iohn 1.48 . Israelites in deed , in whom is no guile . Non implicat . But who can exemplifie ?

2. But what if wee say Pauls charitie guided it selfe , onely by th' imperate , and exteriour acts of faith and charitie ? Suppose Confession , and Beneficence . Certainly the gifts he knew not , but by the fruits . And might not these be performed by Hypocrites ? I know no outward Act of faith , or charitie but an Hypocrite may performe ; and iustly gaine from men Reputation of being fait●full . Prayer and Confession Acts of Faith , cannot Hypocrites performe ? My meaning is ; May not an Hypocrite forme a Prayer ? volubly , yea passionately pronounce it ? so as that to men , though of Pauls spirit , he may seeme to haue his infirmitie e e Rom. 8.26 . helped by the Spirit of God . May not an Hypocrite endure some fight of affliction for the faith ? why may not ambition of being reputed faithfull to God , perswade in the Church to suffer , as much as vaine glorie did amongst Heathens , in loue of their Countrie ? And what proud Pharisee cannot giue an Almes ? What wise Pharisee cannot conceale his pride ? or make choise of honest , rather then prophane , to be his Beadesmen ? How wise is hypocrisie growne in our times ? how cautionate to auoid the noticed notes of insinceritie ? For my part , I know not any outward Act or office of pietie or charitie , but Esau might haue performed , as much as Iacob ; Cain , as Abel ; Simon Magus , as Simon Peter .

I like Pauls charitie , and will endeauour to imitate it ; to thinke he hath faith , whom I see zealous for the word of faith ; desirous to drinke in , if but by th' eare , the f f 1 Pet. 2.2 . sincere milke of the word : To iudge him mercifull , who doth workes of mercie , feeds th' hungrie , cloathes the naked , &c. ordinately , Christianly charitable , who prefers in his choise , to doe good to the g g Gal. 6.10 . houshold of faith . All these shall be to me Israelites indeed , till God discouer their hypocrisie . Howbeit God seeth not as man seeth ; The Lord pondereth the hearts .

Vse 2 Pride not thy selfe in the applause of men ; they iudge as men , not as God : h h Gal 6.4 . proue thine owne worke , out of what ground , in what manner , to what end thou performest it : So shalt thou haue reioycing in thy selfe , and not in another : i i Rom. 2.29 . praise , not of men , but of God : Opus operatum confers not grace in the Sacrament , nor euidenceth to thy soule grace to be in it . There is more in modo , then in opere : God loues Aduerbs , better then Adiectiues .

Yet be contented to erre in Charitie : question no mans faith , that is a Confessour ; nor anies charitie , that is an Almoner : thou maist lawfully erre in charitable ouerweening , canst not but sinne , in causelesse misdeeming .

Each to other . So ought Christian charitie to be rociprocall ; interchangeably to passe from each to other . He that hath friends , k k Pro. 18.24 . l l 2 Cor. 6.13 . must shew himselfe friendly . Saint Paul cals for an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Vse . Let no man so pride himselfe in opinion of his meriting from men , as if hee were made to receiue all curtesies , bound to returne to none ; there should be recursus Gratiarum . It s Lion-like , rather then loue-like , to haue

Omnia te aduorsum spectantia , nulla retrorsum .

Know . 1. It s some comfort to be beloued of Gods Children , but more a thousand fold m m 1 Iohn 3.14 . to loue them . 2. It is n n Act. 20 35. more blessed to giue , then to receiue . 3. the same Image of God thou maist see in other Saints , which shines in thy selfe . 4. The member is meane , none so meane , of which thou maiest say , o o 1 Cor. 12.21 . I haue no need of thee .

VERS. 4.

So that we our selues glory in you in the Churches of God for your patience and faith , in all your persecutions and tribulations that yee endure .

TH' issue or effect of their gracious growth ; that is , Pauls glorying or boasting of them : where is th' Act , we glory . 2. Persons agent with an Emphasis here applied to the Act ; we our selues . 3. Patient or receiuing , in prudence chosen to be Auditors ; the Churches of God . 4. The Matter of boasting , their patience and faith in all their tribulations .

Of the first , We glorie . The terme sometime signifies exulting ioy ; sometimes publishing praise with a kinde of vaunting , whether of our selues , or others ; if of others , yet not without some reflection vpon our selues : so Paul glories in this people , holily prides himselfe in them , as being his workmanship in Christ Iesus .

It s a little Paradox , to say , there is a good pride ; But me thinkes , I could giue a Minister leaue to vaunt , to halfe pride himselfe in the gratious endowments of his people , conferred by his Ministerie .

1. It seales to him his sending , 1 Cor. 9.2 . 2 Cor. 3.1 , 2 , 3. 2. shall be augmentation of his glorie , Dan. 12.3 . All this is little . They are his p p 1 Cor. 9.1 . workmanship in Christ Iesus , so farre as they are gracious . Angels honour is great , in that God chooseth them to be instruments of good to his Church , Heb. 1. vlt. Ministers is more , in that they are selected as meanes to saue the soules of Gods people : Gabriel , Michael the Archangel haue not such honour , to saue themselues , and those that heare them , 1 Tim. 4.16 . to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , q q 1 Cor. 3.9 . Gods coworkers to the saluation of his people . Sauiours of the Saints , What men , what creatures were euer stiled , but Ministers of the Gospell ? Obad. ver. 21.

Vse Churchmens pride and ambition is now the maine eye-sore of prowder Laicks . They neuer learnt it of the Arch-pastour , and Bishop of our soules . Howbeit , wee read of Pauls holy ambition , Rom. 15.10 . here of his holy boasting . Be ambitious of winning soules : I blesse that ambition . Proud , if you can , of your peoples gracious endowments and demeanor ; glorie in the Lord , of the soules you haue saued , God shall make you yet more glorious .

Of the second , We our selues . It s something , at least a not-nothing to promerit the commendation of men eminent in Grace : most of Ministers renowned in the Church .

1. Their Iudgement is most solid : they , if any , haue the Spirit of discerning , 1 Cor. 12.9 .

2. Are of all men farthest from flatterie , r r 2 Cor. 5.12 . knowing no man according to the flesh , nor daring to giue titles , Iob 32.22 .

The maine of a Christians aime in this kinde is to procure the testimonie and approbation of God , and his owne conscience : next to it , to promerit the commendation of Saints , specially of Saint Ministers .

Vse Its neuer good to be prodigall of fame . 1. It s precious a a Pro. 22.1 . aboue gold or Pearle . 2. The charge is to prouide things honest before God and b b Rom. 12.17 . men : rather before good men , rathest amongst Ministers . 3. It s comfortable to c c Psal. 15.4 . honour Saints . Not to be despised , that wee are d d 2 Cor. 8.18 . honoured of Saints , especially of Ministers , whose labours God hath blessed to behoose of his people .

Of the third . In the Churches of God . Of that choise of the Apostle these Reasons may be giuen . 1. They s s 1 Cor. 2.14 . onely see the beautie of Grace . To a carnall vnderstanding , how seemes the simplicitie of faith ? foolishnesse : to beleeue vpon bare testimonie , without demonstration , or probable argument ? Meekenesse : such as our Sauiour prescribes , to t t Mat 5.39 . turne the other cheeke , more then sheepishnesse , to u u Rom. 12.20.21 . doe good for euill ; to finde the enemie at aduantage , * * 1 Sam. 24.20 . and let him goe free , how crosse is it to carnall policie ?

2. Amongst such onely , may we expect good issues of such commendation ; to be led on by commended examples to imitation . I like Pauls zeale for his Nation , desirous to worke in them x x Rom. 11.14 . emulation of Gentiles . But thinke his hope of preuailing small , till towards the end of the world , till the fulnesse of Gentiles be come in : more praise his prudence in this choise , that he chooseth to commend them to the Churches of God .

Vse There is a kinde of talkatiue zeale and deuotion rife amongst vs ; whether it sort with prudence iudge yee : discourses there passe frequent in all companies of abstrusest points in Theologie : Monitions are cast away vpon swine , praises of gracious persons , and practise , who is not prodigall of ?

I like apologie for the faith ; iustification of Christian courses , to any that shall aske vs a Reason of our hope ; allow offering of better information to them that are willing to vnderstand ; of reproofe and correction , where is hope to reforme . Yet bewaile the issues of imprudence in this kinde . 1. Exposing truth , and Spirit of God to scoffe , and y y 1 Pet. 4.14 . blaspemie of Aliens . 2. Weaklings to wauering , thorough strength of cauils and disabilitie in such tatling Religions , to z z 1 Pet. 2.15 . silence the ignorance of foolish men , whose tongues they haue set on wheeles , to cauill and raile at our Christian faith and holy practise .

Of the fourth . The matter of boasting : your patience and faith ; amplified by the maine opposites of both ; multiplicitie of tribulations and persecutions which they endured .

Patience , vnderstand contented endurance of painfull euils . Faith , either generall beliefe of the promises : or perswasion of Gods loue , or confidence in his mercie .

Tribulations and persecutions some thus distinguish . Persecutions they conceiue , Troubles , which the body of the Church endured . Tribulations , the personall grieuances of particulars amongst them .

Thus rather I conceiue : Persecutions , to be a a I●● . ● . 10 . troubles or afflictions for righteousnesse sake . Tribulations , any crosses whatsoeuer , whether mediately or immediately inflicted of God ; as chastisements , trials , preuentions , &c. Absolons insurrection , Shimei his railing , were Dauids tribulations , not his persecutions : that , issuing out of Absolons ambition of the Kingdome ; this , from Shimei his zeale for the house of Saul : other differences you may conceiue in meditation , guided by the Apostle , Rom. 8.35 .

The vertues commended , are their Patience , and Faith ; two of the most comfortable supporters vnder the Crosse : and no where more commendably exercised , then in multiplicitie of afflictions . b b Iob 1.22 . In all this did not Iob sin with his mouth , nor charge God foolishly : the encomium of his patience . Though he kill mee , c c Iob 13.15 . yet I will trust in him : the practise of his faith . d d Psal 39.2 . I was dumbe and opened not my mouth , because thou Lord didst it : The profession of patience . I will yet trust to see the goodnesse of the Lord in the land of the liuing : the practise of vnconquerable faith .

It s commendable and comfortable , when Grace beares vp it selfe against opposition , that argues it substantiall and vigorous . Doest thou , yet continue in thine vprightnesse ? the speech in the vtterers intention seemingly of exprobration : the thing to me seemes matter of admiration .

1. I ●●●rue , Afflictions are the matter , the causa sine qua non of 〈◊〉 ; wherefore they are said to c c Rom. 5.3 . worke . Yet considering 〈◊〉 easefull nature , tend they not to exasperate against prou 〈◊〉〈◊〉 weighing intention of instruments inflicting , are they ●●●bent e e Iob 1.11 . to ouerthrow it ? especially when , as billowes in the Sea , they come one in the necke of another ; what patience , except supernaturall , can beare vp vnder them ?

2. Beliefe of promises , how is it shaken by them ? Sundry precious promises God hath giuen vs of comfort , ioy , and peace in beleeuing . f f 1 Tim. 4.10 . Godlinesse hath promise of this life and of that to come . Yet oft , our portion of 〈…〉 ●●●ties is of the scantest : peace , we rather desire , 〈…〉 God himselfe writes bitter things against vs . I 〈…〉 to see Dauids faith falter : wonder rather , considering his tentation , that faith at last recouers it selfe , and holds fast the Conclusion ; yet God is good to Israel , Psal. 73.1 .

Perswasion of Gods loue , how hardly retained ? when 〈◊〉 feele him , as Dauid : 1. vexing vs with all his stor●●● 2. giuing little or no g g 〈…〉 sensible comfort to support . 3. no● till h h ●eb . 12.11 . after , fruit of our crosses . I can easely beleeue , our Sauiour had the Spirit of Faith not by measure , who being in his sense forsaken of God , yet by faith held the conclusion , God was i i M●● . 27.46 . his God , gracious and louing vnto him .

Confidence in his mercie , who almost retaines in multiplicitie of continued pressures ? mirror of faith , more then of patience Iob seemes to me , when , in his deepest miserie , he protests to hold fast his confidence : Though he kill me , yet I will trust in him : that not without cause Paul glories in this people so patient , so faithfull in all their tribulations , and persecutions .

Vse 1 I wish they may be our samples in our afflictions . Maruellous is the delicacie of our flesh , through long continuance of ease : ready almost to blaspheme God to his face , if he lay , I say not , his hand , but his little singer vpon vs . And in our practise , k k 2 Cor. 5.7 . contrarie to that of the Apostle , we walke by sight , not by faith ; scarce euer trusting the Lord without his pawne ; beleeuing no more of his promise or loue , then our fleshly sense apprehends .

It shall be our wisedome to fortifie 〈…〉 in vs , that we may be able to stand fast in 〈…〉 day : we cannot be ignorant of the l l Acts 14.22 . commo●● 〈◊〉 Gods children , nor of the m m Rom. 8.17 . condition of our 〈◊〉 And ●hough there may be disparitie in the measur● , as God is pleased to respect our infirmitie ; yet is that of the Apostle vniuersally true . n n 2 Tim. 3.12 . All that will liue godly in Christ Iesus shall suffer persecutions . I say as Paul , o o Heb. 10.35 , ye haue neede of patience : and p p 36. cast not away your confidence : they are principals in the Christian proofe Armour , meanes of patience . 1. Meditation of our q q Mic. 7.9 . merit . 2. of r r 2 Sam. 16.11 . Gods hand in affliction . 3. of the fruit of afflictions . 1. they s s 2 Sam. 16.12 . make way for blessings . 2. bring t t Heb. 12 11. fruit of righteousnesse . 3. u u 2 Cor. 4.17 . worke our glory .

Helpes to faith vnder the Crosse . 1. Perswasion of Gods loue . 1. God protesteth his * * Apoc 3.19 . loue to them he rebukes . 2. vsually proportions x x 2 Cor. 1.5 . comforts to our tribulations . 3. if we wait , we shall see the fruit . 1. Affections weaned from the world . 2. Grace languishing y y Hos. 5.15 . excited . 3. Sinne z z 2 Cor. 12.7 . preuented or mortified .

2. Beliefe of his promises . 1. Rightly vnderstand how the blessings are conueied in the Couenant . Temporals . 1. with limitation to expediencie . 2. disiunctiuely , either the particulars , or the a a Mar. 10.30 . equiualent . 3. with exception of the crosse , and reseruation of power to the promiser , to b b Psal. 89.31 , 32. chasten our misdemeanour . Spirituals . 1. quoad essentiam , non quoad Gradum eminentiorem . 2. with power reserued to withdraw the exercise ; c c 2 Chro. 32.31 . leaue to our selues : abate the feruour , &c. Nothing makes faith more doubtfull or wauering , then misunderstanding of the promises .

2. Consider , how God oft brings his purposes to passe , by meanes most vnlikely , in the eye of flesh : sometimes most opposite to their accomplishment . 3. Meditate ends of permitting to extremities . 1 d d 1 Pet. 4.12 . to trie . 2 to manifest Grace of his children . 3 to magnifie his e e 2 Cor. 12.9 . power in their support or rescue .

Confidence in his mercie . 1. Thou hast his promise , his oath ; f f Heb. 6.18 . two immutable things wherein its impossible that God should lie . 2. Who euer perished being innocent , and where hath the righteous bin forsaken ? Experiments God hath giuen vs in others ; experience of his mercie in our selues . g g Psal. 77.5 . Remember the dayes of old . 3. God would by this meanes loose our hold-fasts on flesh , and teach vs to h h 2 Cor. 1.9 . rely wholly vpon himselfe . And of Pauls proeme hitherto : the Consolation followes .

VERS. 5.

Which is a manifest token of the Righteous Iudgement of God , that yee may be counted worthy of the Kingdome of God , for which yee also suffer .

TWO grounds of their Comfort are here couched . 1. From what their afflictions or patience signifie or manifest . 2. From the end to which they are subordinate .

1. They are an euidence , or manifestation of Gods iust Iudgement . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 some take appositiuè in Recto Casu , referring it to the persons of Thessalonians afflicted : you suffer , and in suffering are a document , or manifestation of Gods iust Iudgement .

Gods iust iudgement these apprehend the seueritie of his wrath kept in store for the wicked . And if any aske , how they in suffering , or their sufferings manifest Gods seueritie in punishing the wicked , thus they specifie and expresse themselues : Reasoning a minori ad maius . If God so seuerely chasten the mortified reliques of sinne in his children ; how much sorer vengeance hath he in store , for the children of disobedience ? men that giue themselues ouer to worke wickednesse with greedinesse .

Probably they interpret ; Inferences of like kinde being frequent in Scripture . If i i 1 Pet. 4.17 . Iudgement begin at vs , what shall the end be of them that obey not the Gospell of God . k k Luk. 23.31 . If they haue done this to a greene tree , what shall be done to the drie ? confer Pro. 11.31 . ler. 25.29 .

And certainly its true , the sharpnesse of God towards his children in their leuiora delicta , argues his extremer seueritie against the wicked , in their wilfull enormities ; able to interpose nothing twixt them and his wrath ; nor bloud of Christ , which they haue l l Heb. 10.29 . trampled vnder their feet ; nor spirit of Grace , whom they haue despighted : nor excuse from want of Meanes , or time of Repentance : nor claime of promise , which they neuer had Grace to apprehend ; nor haue by obedience kept their restipulation .

That were they not all more then phreneticke , horne mad , neuer would wicked men insult ouer calamities of Gods children ; they being the looking-glasse , wherein they may see resplendent their owne blacker fate

But against this exposition are these Reasons . 1. It s not said , their persons or sufferings euidence the rigour or seueritie , but the iustice of Gods iudgement . 2. Nor in truth are the afflictions of Gods children , in propertie of speech , paenae vindictae or satisfactoriae ; But fatherly tutorings , trials , preuentions , reducements , &c. 3. Afflictions spoken of , are specially persecutions , which no man thinkes punishments for sinne , but troubles for righteousnesse . 4. In explication of proceedings in this iust iudgement of God , reference there is as well to the glorious recompence of the iust , as to the vengeance of the wicked . Thus I conceiue :

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wel supplied by Master Beza and our translators by Asher ; which is : that is , which afflictions or tolerance of euils , is a manifest token of the iust iudgement of God . And looke to what followes , you will easily apprehendment , the generall iudgement to come : here called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the iust iudgement of God , as elsewhere in one terme , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : where also is subioyned expression of particular proceedings , referenced as well to good as bad . Confer locum . Rom. 2.5 , 6. &c.

That iust Iudgement I here vnderstand , the Act of Gods distributiue Instice , dispensing recompence according to the qualitie of euery mans person and demeanour .

Quest. Why called Gods iust Iudgement ? Is there not Iustice in the present Gouernment of the world ? in the prosperitie of the wicked , afflicted estate of the righteous ?

Resp. God forbid . But what if we apprehend the Epithite giuen to the last Iudgement , 1. with an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? 2. or in regard of the almost no mixture of mercie with Iustice then to be exercised ? Certainly in the present dispensations of Prouidence , Iustice is so exercised , that yet Mercie seemes to be predominant . 3. Or because then shall be the fullest declaration of Gods Iustice , which seemes in state of this life to be obscured in the present prosperitie of the wicked , and pressures of the righteous . Gods Iudgements , said Austine , are aliquando aperta , aliquando occulta , but semper iusta . The Iustice of secretest dispensations shall then appeare to men and Angels . And in this respect perhaps , is the Iudgement of the Great day , called the Iust Iudgement ; according to the Rule ; Things are said to be , when they appeare , or begin to appeare such as they are .

The greater difficultie is , how th' Afflictions or tolerance of Saints manifests the iust Iudgement to come : how followes th' Argument ? Gods children are now afflicted : therefore there is a iust Iudgement to come .

Thus vsually its resolued . 1. Else were they m m 1 Cor. 15.19 . of all men most miserable . 2. Else God n n Heb. 6.10 vnmindfull of promise to crowne their patience . 3. Else vniust , if he not onely deferre , but take away the recompence of his Seruants ; stablished , I say not vpon condigne , nor so much as congruent Merits of Saints , but on positiue ordinance of God and merit of his Sonne : vt verbo dicam . o o Psal. 58.11 . Verily there is a reward for the righteous : Doubtlesse a God that iudgeth the earth . His Promise , Nature , Office of a Iudge oblige him to render it : In this life it s not rendered ; therefore there is a iust Iudgement to come .

Apply we the whole to the Apostles purpose , the Result is this . A meane to patient and solace our hearts in that seeming ataxie and confusion , that there be righteous to whom it comes after the worke of the wicked , & Contra , is to cast vp our eyes to consider the Iustice of the Iudgement to come . Then shall men p p Mal. 3.18 . returne and discerne betweene the righteous and the wicked : as Salomon seeing like disorder : I said in my heart God shall iudge the righteous and the wicked : for there is a time there for euery purpose and for euery worke . Eccl. 3.16 , 17.

Truth is , it s one end why the Lord thus orders the state of this world ; thereby to nourish in vs perswasion of a Iudgement , hope and desire of a life to come . Lord how lye we sucking at the earth , longer then God is pleased to remember vs with his Rods ? And say of Earth , as Peter of his little heauen , bonum est esse hic : yea more then Peter , faciamus Tabernacula ; here let vs pitch our mansion . Not onely Ieshurun , when he was full , wantonly kicked with his heele : but Iedidiah growes lasciuious , through abundance of peace .

In all things I admire the wisedome of Prouidence . In nothing more , then in Gods so ordering the state of his earth-worme Children , that in nothing they finde perfect tranquilitie on earth : I thinke that they may say as hee , Here is not our Rest . Besides the many euils they are here subiect vnto ; who can shew me the good of which he may say , It s meum ? Knowledge mixt with Ignorance ; farre off I am sure , from the beatificall vision : faith with doubtings , peace with trouble , and no lesse then trouble of Conscience . Wherefore all this ? but to nourish in vs perswasion , to euidence there is a future Iudgement ; a life after this , wherein we expect the blessednesse which stands in fruition of God ; the Crowne of Righteousnesse , which God hath promised to all them that loue his appearing .

Vse Yet would God our Earthly-mindednesse made vs not too murmuring , and quarelsome at this wholesome wisedome of God . Ieremie holds the Conclusion ; q q Ier. 12.1 . God is righteous : yet presumes to expostulate . Dauid confesseth he waded so farre in the Question , that his r r Psal. 73.2 . foot-steps had welnigh slipt . Salomon should haue had more wit , yet sticks not to call it s s Eccles. 8.14 . vanitie . We in our furie grow halfe towards Atheists , and sticke not to say , its t t Mal. 3.14 . vaine to serue God : so liue generally , wallowing in euill , scarsely besprinkling our selues with goodnesse , as if we thought , there is neither God nor Diuell , Heauen nor Hell , Iudgement nor Life to come after this .

Gods wisedome in this dispensation of outward things holds me with wonder : his condescensus , humbling himselfe to our Infirmitie so farre , as herein to giue vs satisfaction , no lesse then rauisheth me . Of his tolerance of euill men with such patience , and loading them with his benefits , these Reasons that Maiestie is pleased to giue vs .

1 He would u u Rom. 2.4 . lead them to Repentance . 2 Else depriue them of excuse . 3 Or make way to their heauier damnation . 4 Their * * Gen. 15.16 . sinnes are not full . 5 He hath vse of them , as of his x x Isai 10.5.12 . Rods , to chasten the disobedience of his children . 6 As Chrysostome , to hammer out the Crowne for his Saints . 7 Would by example teach vs , to y y 2 Tim. 2.24 . beare th' euill men patiently . 8 For pregnancie with a good childe , respits the execution of the forlorne Parent ; Achaz for Hozekiah .

Besides , sends vs to consider his secret and inuisible , but fearefullest of all Iudgements ; those Spirituall . 1. Blindnesse of minde . 2 Hardnesse of heart . 3 Horrors of Conscience : Those Crosses carrie all Malefactors to their place of execution : see that diuine Tractate of Plutarch do serà Numinis vindicta , in Moralibus .

And for the Afflictions of his Children ; shewing : vs . 1 Their z z Heb. 12.11 . fruit . 2 Giuing a a 1 Cor. 10. issue vertually with the Temptation . 3 b b 2 Cor. 12.9 . perfecting power in weaknesse . 4 Fitting them to his Kingdome . 5 Adorning with heauenly vertues ; c c Eph. 1.3 . Blessing with all spirituall blessings in Christ Iesus , which seemes the d d Mar. 10.30 . hundred-fold recompense promised to our losses in this life . 6 Stopping mouthes of Reprobate men and Diuels , from all quarrell at their glorious aduancement , who haue suffered so many things for the name sake of their Redeemer .

All this notwithstanding , turbulent Nature , till tutored in the Sanctuarie , stormes at this Prouidence . If euer such thoughts arise in vs , meditate wee the iust Iudgement to come : as Salomon , Though a sinner doe euill an hundred times , and his dayes be prolonged , yet surely , I know it shall be well with them that feare God , which feare before him , Eccles. 8.12 . Vpon that hypothesis , truely said Paul ; Afflictions of Gods Children are a manifest token of a iust Iudgement to come .

2 If this giue vs not solace sufficient , consider the second ground of Comfort : the end to which they are subordinate : that ye may be counted worthy of the Kingdome for which ye suffer .

The Romish Church is mad vpon merit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in their Greeke , sounds , to be made worthy by way of merit . Yet cannot the proudest Linguist in Rome , not he who boasts he knowes more tongues then euer babled at Babel giue one instance , from any Classicall Author Diuine or Prophane , where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies other then dignari . In our English to vouchsafe , to account , esteeme , or accept as worthy . Will they , trow yee , here prattle , as in the question of Iustification ? God counts none worthy , but those which are worthy , because his Iudgement cannot be deceiued ? Resp. 1 That is naught to the natiue signification of the word . 2 and then farewell all their doctrine of satisfactorie Almes or penance ; wherein none of them dares auow , the satisfaction to be equiualent to the violation of Gods Maiestie : but are all forced to flie to Acceptation . God , forsooth , accepts it as full satisfaction . As to the point in hand , their owne Caietane renders as we ; counted , not made worthy , led by that of the Apostle , Non sunt condignae passiones huius vitae , &c. And me thinkes , when we consider the many obligations we stand bound in to our maker and Redeemer , wee should acknowledge as Saint Iohn , e e 1 Iohn 3.16 . Martyrdome it selfe nothing beyond our debt . 2 Especially , sith our fortitude is f f Phil. 1.29 . his gift . 3 The g g Rom. 8.18 . 2 Cor. 4.17 . sufferings so farre inferiour to the glorie . 4 And our defects of faith and patience so great , as Laurence himselfe may not dare present to be iudged without mercie .

Let it then be accounted or esteemed worthy ; or if making must needs enter the Glosse , let it be meet and fit onely , not worthy by way of merit ; at most , but comparatiuely , as Noah and Iob are , in Austins apprehension , said to be righteous in their generation ; that is , not absolutely , but in comparison to the wicked in their time . But ,

Me thinkes it should suffice vs to our comfort vnder the Crosse , to know that God of his Grace is pleased to esteeme our momentanie and light afflictions worthy of that eternall and hyperbolicall weight of Glorie . They shall walke with me in white , for they are h h Apoc. 3.4 . worthie ; trow you by way of merit ? Rather say , and thanke thy Christ , by Acceptation . A couenant there is twixt God the father and his Christ , that they who i i 2 Tim. 2.12 . suffer with him shall also raigne with him : And is propounded to vs in k k Rom. 8.17 . forme of a Condition . Adde , if you will ( that Couenant presupposed ) that our sufferings qualifie vs to the Kingdome , and make vs l l Col. 1.12 . meet to be partakers of the inheritance of the Saints in light .

Lindan is impudent , when he quarels at pactum in the question of merit : the Cardinall following Schoolemen is wiser , confessing no workes , without consideration of pactum , to haue exactam meritirationem .

But beside the reall meetnesse and fitnesse our sufferings worke in vs , while they purge vs from corruption , that we may be fitted to enter , where no vncleane thing shall : God is willing to stop the mouthes of wicked men and diuels , propense to quarrell at the distribution of rewards : they shall all be forced to confesse , Gods children are worthy , comparatiuely to themselues , to enioy the Kingdome for which they suffered , many , to the shedding of bloud ; all , infamie and reproach , from the mouthes of the vngodly .

Vse What if the world thinke of vs , as of Apostles ? we are the m m 1 Cor. 4.13 . scumme and of-scouring of the world . When God cals vs the n n Iac. 1.18 . first fruits , and crop of his creatures . What if they cry of vs , as of Paul ? there is no Reason , wee are not worthy to liue : when God for these sufferings counts vs worthy of the kingdome which he hath promised . What if o o 2 Cor. 4.16 . our outer man perish ? when our Inner is by Afflictions renewed daily . Hath God this account of me for my light sufferings ? and doe they fit and prepare mee to his kingdome ? I say as Austin , hîc vre , hîc seca , vt in aeternum parcas ; much more , vt in aeternum corones .

Of the Kingdome of God for which yee euen suffer . This kingdome of God , some conceiue the kingdome of Grace : for the conseruing whereof in themselues , or propagating it to others , they suffer .

Rather the Kingdome of Glory ; that eternall beatitude , which stands in the cleere vision and fruition of the Godhead ; because it s made consequent to the last Iudgement .

The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 prefixed to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I apprehend added 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : yee euen suffer . Not onely belieue , and in hope to atchieue , as the twelue Tribes , p p Acts 26.7 . serue God instantly , but euen suffer .

It s something to beleeue , more to labour , yet more to suffer for the Kingdome of God . To you its giuen not onely to beleeue , but also , but euen q q Phil. 1.29 . to suffer for the Name sake of Christ . Apostles thought the Lord highly honored them aboue the ordinarie , when he r r Acts 5.41 . counted them worthy to suffer rebuke for his Name . I thinke Schoolemen say true , there is Aureola Martyrum . superiour to that of Virgins . A s s 2 Tim. 4.8 . crowne of righteousnesse there is to all that loue his appearing ; but a crownet vpon that crowne , belonging to them who suffer extremitie for the hope sake of the resurrection .

Doe not all suffer ? 2 Tim. 3.12 . Resp. ᵗ All , questionlesse , who will liue godly in Christ Iesus ; yet not all in like measure . Not the Saw , as Esay , nor the Gridiron , as Laurence , nor the Axe , as Iohn Baptist ; nor the Sword , as Paul ; nor the Gibbet , as Peter ; nor the Fire , as our home Martyrs . 1 God respects our Infirmitie . 2 Hath one discipline for his Tirones , another for his Veterani , his beaten Souldiers . But consider , the least Reproach augments our glorie . Euery teare is not noted onely , and kept in the bottle , but made as varnish , to adde to our claritie and glorious splendour . No drop of our bloud , but wins vs a riuer of glorie : effusion of it , the whole ocean of Beatitude .

Vse Oh we 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , woe vnto vs : we cowards and dastards , so ouer-timorous , as to decline our glorie , whereof our forefathers were so ambitious ; whereto God himselfe giues vs such edge , in his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of commendation . Why , vpon noise of our but looking into Spaine , are we so deiected ? as to begin already to halt betwixt the two opinions , or to resolue of Neutralitie , or Ambidextrie ; or to bend our selues to the preuailing side ? suppose the worst . Scorne we the honour , which Apostles prided themselues in , Martyrs ioyed in , Confessors were ambitions of , to suffer for Gods Kingdome to the shedding of bloud ? 2 Haue wee not heard our Sauiour threaten , and promise ? Threaten , not to u u Luk 9.26 . owne vs for his , who shame him , and are ashamed of him ; promise , to * * Mat 10.32 . acknowledge vs his owne , who blush not at his shame , nor flinch at his Crosse . 3 Can we be ignorant that Martyrdome it selfe is in casu necessarie to be actually vndergone ; alwayes absolutely needfull to saluation x x Mat. 10.38 , 39. to be resolued on , to be acted quoad animi praeparationem ? 4 Forget we the consolation , of a y y 2 Cor. 4.17 . weight of eternall glorie promised to be rendred to our light and momentanie afflictions ? 5 Haue we seene the z z Heb 12.1 , 2 , 3. Cloud of witnesses , our Sauiour himselfe enduring the Crosse , despising the shame , and so entering into his glorie , and yet draw we backe ? 6 What if the Lord select vs out of his Armie of Militants to be his Champions , to throw downe or take vp the Gauntlet in the quarrell to his Kingdome ? 1 Once we are sure he hath promised vs a a 1 Cor 10 13. support . 2 Giues vs no armour for the b b Eph. 6. backe ; but c c Heb. 10.26 , 27 , 38. woes thunder , as Canons , vpon the backe parts of fugitiues . 3 Yet honours with conformitie d d Mat. 5.12 . to Prophets , to his Sonne in suffering . 4 Farre aboue the ordinarie rate of his Saints , when hee cals vs to resist vnto bloud , in striuing against sinne .

For the which : That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may not passe without our short notice . Denotes it the incentiue of aduersaries to persecute ? Resp. Well might it , if the Kingdome of Grace were here signified . Cain for nothing hates Abel more , then for that e e 1 Iohn 4.12 . his owne workes were euill , and his Brothers good .

Rather the aime and intention of this people in suffering . And I doubt not , but its lawfull in seruing God and suffering for him , to haue eye to the recompence of reward . So had Abraham , Moses , Macabees , our Sauiour himselfe , Heb. 11.10.26.35 . & 12.2 .

Vse That , me seemes , the iealousie is , as Iealousie , either bootlesse , or causelesse , arising from hence , that in our seruice of God , or suffering for him , we haue respect to the Kingdome which he hath promised . Are they presently mercenarie ; who , to encourage their cowardize , behold the Crowne ? 1 Why then hath God propounded it to our meditation ? 2 Was not our Sauiour aboue a Seruant ? farre aboue a Mercenarie ? yet hereby supported hee the weakenesse of his humanitie . I say as Bernard ; God should be loued sine intuitu mercedis : yet serued hee may be sincerely with an vnder respect to the Reward , which is himselfe enioyed . Thus of the Grounds of Comfort .

VERS. 6.7.8 .

Seeing it is a righteous thing with God to recompence tribulation to them that trouble you ;

And to you who are troubled rest with vs , when the Lord Iesus shall be reuealed from heauen , with his mightie Angels ,

In flaming fire , taking vengeance on them that know not God , and that obey not the Gospell of our Lord Iesus Christ .

FOlloweth the explication of the first member for greater amplification of Gods childrens comfort ; conteining liuely description of the iust Iudgement to come . Considerable therein are . 1 The generall Act of God : Recompence . 2 The proportioning of it to the seuerall persons and conditions of men . 3 The Rule or Motiue ; Iustice . 4 Time of Retribution , When the Lord Iesus shall be reuealed .

The generall , of certain d d Rom. 2.6 . 2 Cor. 5.10 . Apoc. 22.14 . Retribution according to our workes , I passe by , pointing onely with the finger to the places pregnant . The seuerall Recompences apportioned to each sort , are worthy our notice . 1 To them that trouble you , Tribulation . Vengeance God hath in store ; as for all Impenitents , so most certaine and grieuous for the Troublers of his Saints . It was Cyprians obseruation ; that mans crueltie neuer raged against Gods Church , but it had subsequent , as an Acoluth , some Remonstrance of extraordinarie vengeance from God : in Warre , Famine , Pestilence , or some such like euill Arrowes of the Almightie . And who can name me the persecutor , except penitent , who euer died a dry death ! from the dayes of Cain , to these of them who walke in his steps . At least , without some remarkable note of Gods eternall vengeance , in hardnesse of heart , or desperate horrour , that make way to heauiest damnation . Their soules I doubt not many frie in Hell ; their bodies shall one day be cast againe to their soules , to augment their torment ; that as there hath beene betweene them Societatas operarum , so there may be also tormentorum .

Vse I wish it seriously meditated by the generation of Ishmael , whose hands indeed are now restrained from bloud , yet hearts boyle with malice against Gods annointed ones : tongues shoot out arrowes full of deadly poison against the Saints . 1 You cannot be ignorant how the Lord hath protested the touch of them to be as the touch of the e e Zec. 2.8 . Apple of his owne Eye , so tender . 2 How our Sauiour interesseth himselfe so farre in their persecutions , as to esteeme them f f Acts 9.4 . his owne . 3 How you proclaime your selues the g g Gen. 3.15 . feede of the Serpent. 4 Feele in your selues ( if shame would suffer to confesse ) emptinesse of Grace , horrours and feares sometimes dreadfull ; yet are these but the beginnings of sorrowes . Oh consider , I beseech you , consider that great day of Retribution wherein the Lord Christ , persecuted by you in his members , shall come armed with heauiest vengeance , to be infled on such as trouble his . As I thinke to Martyrs belongs the hight of ioy and glorie : so to Martyrers of Saints , the depth of hillish torments : For them is reserued the blacknesse of darknesse for euer .

Tribulation to them that trouble . The paranomasie , or paronymie , I thinke is not casuall , nor meerely point of Rhetorique , but in●ended to point at the Talio God holds in recompencing . There is in Gods Retributions of euill , vsuall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Retale in the same kinde . God cals , men heare not ; They shall h h Pro. 1.24.28 . ● call and crie , and God will not heare . Afflict not the fatherlesse and widow : if so , i i Exo 22.22.24 . your children shall be fatherlesse , your wiues widdowes , subiected to like afflictions . k k Iac. 2.13 . Iudgement there shall be mercilesse to him that will shew no mercie : trouble to the troublers of Saints . See Iude 1.6 , 7.

Vse So that in their owne Courses , the vngodly may see their owne fate . In their owne kinde , God will repay them . Doe they loue cursing ? It shall l l Psal. 109.17 , 18 , 19. come to them as the girdle about their loines , so close : And , as oyle , so shall it pierce into their bones . You that are so rigorous , that no moat of your Brother can scape your censure of insinceritie : Take heede you finde not men onely , but m m Mat. 7 2. God , as Criticall in his Censures .

But why is this interlaced in the Comfort ? Is it , may it be any solace to Saints , to see their persecutors vnder vengeance ?

Ans. Whither , in what sort , with what Cautions , Gods Children may take Comfort in the destructi●n of the wicked , is an ancient quaeree . Dauid , n n Psal. 58.10 . The Righteous shall reioyce when he sees the vengeance . In heauen is heard an o o Apo. 19.6 , 7. & Alleluiah at the downfall of Babylon . p p 18.20 . Holy Apostles and Prophets are excited to reioyce ; because God had auenged them on the Whore . Yet 1. in miserie , as it is miserie , no Saint reioyceth . But , 2. as thereout results glorie of Iustice , Power , Truth , to God the auenger of their obstinacie . 3. As in their owne exemption from like obstinacie and damnation , they see the specialtie of Gods Grace to themselues . 4. As they obserue the Lord interessing himselfe in their quarrell , and so testifying how pretious the death of Saints is in his sight : herein they finde cause of solace and reioycing .

2 And to you that are troubled , rest . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; here rendred vsually refrigerium , Refocillatio ; that is , in our English , Refreshment : Answering to that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the Apostle , Acts 3.19 . Interpreted to denote our Cessation and quiet Resting from trouble .

There q q Heb. 4.9 . remaines then a Rest to the people of God . They shall t t Isai 57.2 . rest in their beds . They s s Apoc. 14.13 . rest from their Labours . Of it you may conceiue three degrees . 1 From the hurt , in this life . 2 From the smart or sense , at death . 3 From the touch of euill , after the Resurrection .

Vse t t Iac. 5.8 . Patient your hearts , sith the comming of our Lord , the day of full Redemption , of perfect tranquilitie draweth nigh . There is amongst vs a generation , it seemes , of Ishacar . u u Gen. 49.15 . Rest , they say , is good . It is good , if it be good ; but here is not our Rest : remember what * * Luc. 16.25 . Abraham said to the Glutton . And how terrible is that threat of our Sauiour x x Apoc. 21.8 . to fearefull and vnbeleeuers ? of no lesse then fire and brimstone for euer , to them that for loue of ease , or feare of trouble , haue bid farewell to faith , and feare of God .

With vs . Apostles and Prophets , or if there be any more eminent then they , in the glorious Kingdome of Christ , with them we haue our partnership in that Beatitude : our paritie in this piece of it , Resting from Troubles . They come from East and West , and sit downe with y y Mat. 8.11 . Abraham , Isaa● and Iacob , those worthies of Patriarchs in the Kingdome of heauen . Panam damni , they say in Hell All equally suffer ; as much Paganish Infants , as Christian Rebels or Reuolts : though paena sensus be proportioned to degrees of sinning . And in heauen all equally haue rest from labours , meanest Christian , as most glorous Martyr : And in this respect the denarius diurnus is equall . In beatificall vision , some haue greater , some lesse claritie , according to their diuers measures of sanctitie and puritie of heart .

Vse Animate we our selues with this meditation vnder the Crosse , though by the world counted the skumme and of-scouring of the earth : Though by some of Gods owne , through partialitie , ouerlooked ; and counted scarce worthy to be set with the dogges of their flocke : yet , 1. God hath z z Iac. 2.5 . chosen vs also . 2. And to be rich in faith . 3. And heires with the mightiest amongst them of the Kingdome which he hath promised . In one part of the Reward wee haue our paritie ; in all , our partnership with the most eminent among Saints .

The motiue to recompence followeth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Seeing it is a iust thing with God . Q. Is it of Iustice , that God rewards the patience of Saints , so as it is , that he punisheth the crueltie of their persecutors ?

Ans. Confessedly it s true : The recompense of the righteous is oft ascribed to Gods a a Heb. 6.10 . 2 Tim 4 8. Iustice . But 1. Iustice sometime denotes Gods b b 1 Iohn 1.9 . fidelitie : promittendo se fecit debitorem . He should doe wrong to himselfe , to forget our worke and labour of loue , which by promise he hath bound himselfe to reward . Wrong also to vs , whom with faire promise he hath led on to endure such hardship in his seruice . But God is faithfull .

2 In respect of Christs meriting , not so much to himselfe , as to vs with such a price , Remission of sinnes , esteeme of righteousnesse , Crowne of righteousnesse , it is of Iustice that our tolerance is rewarded : as Paul intimates , very b b Rom. 3.26 . pardon of sinne to be of Iustice in respect of Christs satisfaction equiualent to the violation of Gods Maiestie ; though in respect of vs it be of meere Grace .

3 There is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : rigorous Iustice ; let no man thinke his patience or suffering can at that barre of common pleas chalenge reward : vae etiam laudabili vitae Hominum , si remota misericordiâ discutias eam . And there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , moderate Iustice ; as in a Court of Chancerie , especially when a Church man sits in it . Such as the Gospell propounds , and according whereto the whole of Christianitie is censured . According to rigorous Iustice , the sinners selfe should satisfie : According to moderate Iustice , a Mediatour interposeth , and his satisfaction is accepted . According to rigorous Iustice , nothing but perfect is tolerated in our workes : According to moderate Iustice , the weake endeauours of Gods Children are crowned . Hence say some moderate Papists ; Though there be Iustice in Retribution to both kindes ; yet not like Iustice in dispensing the Rewards : To euill workes , is due eternall punishment out of the nature of the workes . To good workes eternall life , onely by positiue ordinance of God .

4 Quoad genus , It s of Iustice that it should be well with the Righteous : Ill with the wicked : hitherto there is agreement in generali ratione iusti . That it should be so ill with the wicked , heere is also exacta ratio iusti . But that it should be so well with men vnperfectly righteous , heere is apparent mixture of vnmerited mercy .

Vse 1 How doth it augment the comfort of Gods Children ? to meditate his very Iustice is ingaged for their refreshment . We haue heard , experimented his mercy and grace in our afflictions , tempering them to our strength ; giuing c c 1 Cor. 10.13 . issue with the temptation : granting d d Ez. 9.8 . reuiuing from our seruitude : proportioning e e 2 Cor. 1.5 . comforts : exciting , manifesting , increasing grace by afflictions : filling vs with f f Rom. 15.13 . ioy and peace in beleeuing : that we might taste how sweete the Lord is in this life , and long to be satisfied with fulnesse of Ioy at his right hand . If this be too little , his very Iustice lies at gage for our refreshment , and full redemption : should not , shall not the g g Gen. 18.25 . Iudge of all the world doe right ? Or shall not this make vs say Amen to Dauids Asseueration ? Verily there is a Reward for the Righteous ; that 's as verily true , as it s doubtles there is a God that iudgeth the earth . So saith Amen the faithfull and true witnesse .

2. Serues it not also to terrifie and astonish all gracelesse men ? Especially those of h h 1 Ioh. 3.12 . the broode of Caine. Who ledd either with hatred of good men or goodnes , or with fancie of vniust mercie in God , i i Iac. 5.5 , 6. nourish their hearts as in a day of slaughter , euen when they condemne and kill the Iust . Who shall stand before the Lord in the day of his fierce wrath , and reuelation of his iust Iudgement ? least they , who haue abused the bountifulnes , long-suffering and tolerance of God .

No man blames them to thinke Gods mercy greate , for its infinite : rather , for thinking his mercy not iust . That Iustice of the mercifull God , they may obserue sometimes to breake through the vaile of mercy , and to wreake it selfe vpon the troublers of Saints . The iust Lord sometimes awaketh as a Gyant refreshed with much wine ; as a Lyon tearing in peeces when there is none to helpe : That by seuerity on some particulars , hee might warne all to repent , and minde them of the wrath kept in store for the impenitent : some are heere punished , saith Saint Augustine , that we may know there is a Prouidence taking notice of all ; not all , that we may know there is a iudgement to come . Instances ; take Sodome , the old world , Angels you will see it is true . k k 2 Pet. 2.4 . ad 10 God knowes to deliuer his out of temptation ; and to reserue the vniust to the day of Iudgement to be punished . Then shall Iustice breake forth in furie , thorough the cloude of mercy so long ouershading it : so much the more furious , by how much the m●re his mercy hath binne contemned .

Master , said the Disciples , when shall these things bee ? When the Lord Iesus shall be reuealed from heauen .

But till then , is the full Recompence of the righteous , and full vengeance of the wicked , mercifully , yet iustly deferred . Art thou come to torment vs l l Mat. 8.29 . before the time ? say Spirits of Aire reserued to the Iudgement of the great day : m m Apoc. 6.10 . How long Lord holy and true ? Soules vnder the Altar .

Not as if Diues now n n Luke . 16.25 . receiued no paine , nor Lazarus comfort , But for that neither hath yet receiued the whole ; nor the whole of either , their full retribution . That made Bernard say ; Martyrs glorified in their soules haue yet some reflexion of loue vpon themselues , for their bodies sake remaining vnder the dominion of death . That makes me thinke , damned soules in hell tremble , and are more tormented at thought of the Iudgement to come ; because , then their bodies , instruments of their soules , weapons of sinne to fight so stoutly for vnrighteousnesse , shall be reunited to augmentation of their torture .

Of respiting full recompence of the iust , conceiue these Reason . 1. That o o Heb. 11.40 . they without vs might not be perfected ; Nor we , without after-commers from Gentiles and Iewes , receiue complement of our Beatitude . 2. Besides , though after death we be all extrastatum merendi aut demerendi , for any personall performances ; yet a vertue operatiue of example , or counsell we leaue behinde vs ; the sauour of the good , as of Christs oyntment powred out , p p Cant. 1.2 . drawing many after vs : And the stench of euill , as that of Ieroboam , reaching to the infection of many a soule yet vnborne . This is Gods course ; the good is done before it s rewarded : the euill committed , before punished . 3. Corpus quod corrumpitur aggrauat animam : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by meanes of corruption : Ergastulum , Carcer Animae . How many deaths haue passed in thorough those windowes , by which the soule lookes out into the world ? How hardly hath that masse of flesh bin haled on to good duties ? Sleeping and turning vpon the Bed , as Salomons sluggard , with modo and modo , quae non habent modum . It 's iust with God , to say to it , in our Sauiours language , Sleepe on now , and take thy rest . Ly brute , sensles , wormes-meat , till for the better part sake , thou be rowzed by the last trumpe , out of the sleepe of Death : proportionally conceiue Reasons of respiting the full vengeance of the wicked .

Vse 1 The wish is sweet of the Spirit and Bride q q Apoc 22.17 . Come : Holy the according prayer of the Euangelist ; r r 20. Euen so come Lord Iesus , come quickly . I cannot but approue the extaticall desire of the Apostle , that hee might s s Phil 123. bee dissolued : thinke it , most what , generally true of all Saints , that they t t 2 Tim. 48. loue Christs appearing : would presse the exhortation of Saint Peter , to u u 2 Pet. 3.12 . hasten to the comming of the Lord ; yet would perswade all men , patiently to waite for the appearing of that blessed hope . 1. Fulnesse of Gentiles is not yet come in . 2. Restitution of Iewes not yet accomplished . 3. Our selues are reserued to doe more good , that we may receiue more reward . 4. Vertue of vs runs on in a continuall line , till the heauens be rolled vp as a scroll , and that to augment our glory . I maruell not if Paul desired to be * * 2 Cor. 5.1 . clothed vpon with his house from heauen , so rauishing is the taste of that beatitude , yet doubt not but he daily receiues encrease of ioy vnspeakeable and glorious , from the endlesse good inspired from God through him into vs , in the heauenly doctrine of his writings and blessed example of his life , left vs in record . On which grounds , I exhort all to patient their hearts vntil the comming of the Lord : so to long for , as yet they quietly waite for his blessed appearing .

But Oh death , Oh Iudgement , how bitter is the remembrance of thee to a man liuing in his sinnes ; They say commonly , Let all alone till that day . Not all : take taste a little in horrours of your conscience in life : dreads no l●sse then astonishing in death : torments vnsufferable at the separation : yet there is a day of fuller Retribution comming , when you shall run to the Rockes to hide you , to the Mountaines to couer you from the presence of the Lambe , and him that sits vpon the Throne . These heere are but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Thinke of him whose but soule cryed out , I * * Luc. 16.24 . am horribly tormented in this flame . What shall that torment be , when body and soule come to be vnited for torture ? Intermissions God giues you in this life : Respit to bodies till the last day : But wo , wo , wo , vnto you , when the Lord Iesus shall be reuealed from heauen . Tropically it s put to denote Christs comming to Iudgement : this reuealing of the Lord Iesus being coniunct therewith : Consider , 1. The Style of Christs comming ; his Reuelation . 2. His Attendants . Angels . 3. The manner of it , in flaming fire . 4. The end , to render vengeance .

1. What is this reuelation of the Lord Iesus ? The same , it may be , which Paul calles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : his y y 2 Tim. 4.8 . appearing . Saint Iohn , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his z z 1 Ioh. 3.2 . manifestation ; and somebodie some-where , his glorious appearing .

1. Heauen it selfe , and the great Chasma betwixt it and vs , cannot keepe from vs his heauenly a a Mat 28.20 . vertue and influence : Yet must b b Act 3.21 . containe him till the time that all things shall be restored . That though we feele his power daily in our protection and support ; his gratious operations in our foules , in our Sanctification and Comfort : yet an Interstitium there is , which keepes from vs sight of his glorious person , perfect fruition of his God-head and Manhood . Then shall that veile be remoued , and euery man shall bee able to point the finger , and say , Ecce Agnus Dei , that Lyon of the Tribe of Iudah : c c Apoc. 1.7 . Behold hee commeth with cloudes , And euery Eye shall see him , euen they that pierced him .

2. Or , what if wee thinke , reference is to the daies of his flesh ? What time , though he were Lord and Christ , yet appeared he not so to the eyes of flesh : His God-head sometimes peeping out thorough the viele in a miracle , yet mostlie obscuring it selfe . 1. Partly , to embolden Satan to the encounter . 2. Partly , by concealing himselfe from forlorne Iewes , to make way to calling of Gentiles . 3. Partly , to shew that his kingdome is not of this world . 4. And , which is not the least , to magnifie and make more glorious the faith of them , who in that state of abasure discerned him , such as Thomas could not till after his Resurrection , their d d Ioh. 20.28 . Lord and their God ▪ Thus pleased our Sauiour to liue in obscurity , while he was vpon earth : yet shall bee reuealed both Lord and Iesus , when he comes from heauen in glory with his mighty Angels .

Vse Wee also haue our veile of Abasures by afflictions , infirmities , and imperfections ; such , so great , that the e e Ioh. 3.1 . world knowes vs not . So God will haue it , that the world may be blinded . Yet Comfort we our selues in this . We are predestinated to be f f Rom. 8.29 . conformable to the Image of Christ in affliction and glory , in veiling and Reuealing . Wee , as the Sonne and Heire of the great God , haue our day when the g g Rom. 8.19 . Sonnes of God shall be reuealed . When God shall bring our Innocencie to light , and our Righteousnes as the Noone-day . Yea , when we h h Col. 3.4 . shall also appeare with him in glory . When all the world shall befoole themselues for thinking our life madnes ; and i i Sap. 5.3 , 4 , 5. admire how we are accounted , and aduanced as the Sons of God .

2. His retinew are Angels ; Mighty Angels . Whither as Assistant and approouing Iudges together with Saints , I referre you to Schoolemen for resolution .

Their vse and imployment then , is , not onely to fill vp the Glory and Magnificence of the great Iudge ; but first , to gather the k k Mat. 24.31 . Elect from the foure windes : secondly to separate the Tares from the wheat : thirdly to be executioners of Gods wrath vpon the wicked , l l & 13.41.42 . binding vp those Tares in sheaues , and casting them into euerlasting fire .

Mighty . Common place of the power of Angels , and their might , how farre it reacheth in workes of Nature , or aboue Nature , I meane not to enter : who lists , may see what Schoolemen haue to that point questioned and resolued . How mighty they are , yee may for this purpose see in the discomfiture of Senacharib : when one Angel in one night slaughtered so many thousands of the Affyrians .

The Reason why their might is heere mentioned seemes : 1. As to shew how fitted the Lord is to the end of his comming , which is to render vengeance ; hauing at command so many and mighty Angels ; so , 2. To deiect the haughty and proud conceit of Potentates on earth , here swaying and l l Psal. 12.4 . swaggering , as those in the Psalme , as if none were able , or might dare to giue them affront . There shall they meete with a Iudge , able with the breath of his mouth to consume them . Ayded , I say not , but attended with Armes , Hostes of mighty Angels , swift and potent executioners of all his Behests .

Yet more to augment the terrour of the Iudge , the Modus of his comming is subioyned : he comes in flaming fire : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; by an Hebraisme in Igne flammante .

Whither this fire be the old Elementary , or a New created : whither the action of it be naturall or supernaturall , with the like niceties of inquirie , consult with Schoolemen . Generally it s resolued to bee materiall , not metaphoricall fire ; and that Ignis conflagrationis spoken of by Peter , whereby the m m 2 Pet. 3.10 . Elements shall melt with feruent heate , and the earth with the workes therein shall bee burnt vp . To what other Vse it then serues , who so askes , may thus be informed . 1. To purge the creature from the drosse it hath contracted . 2. To be instrument of vengeance vpon the vngodly : the feculent and drossie parts thereof , as they say , being reserued for torment to the wicked in hell , the lake that burnes with fire and Brimstone for euer .

Why in flaming fire ? if any aske , I say hee is curious : Yet 1. That is more terrible to the eye . 2. More piercing through , subtilty of parts . 3. Nearer , in that respect to the nature of fire in the owne Sphere .

The end of his comming , to render vengeance : set out , 1. By the obiect or persons to whome ; those that know not God &c. 2. The kinde or quality , or if you 'l so terme it , hotnesse of it , euerlasting destruction .

To giue vengeance : The word signifies wrathfull retribution of euill : in Scripture it oft soundes fearefull : Expressing those punishments , which God as a wrathfull Iudge , in fierce Anger inflicts vpon the wicked onely : proportionall to those , which men in furie of malice and spight , without mercy , lay on those who haue iniuried them : whence is the distinction of paena vindictae , and Castigationis amongst our Diuines . That neuer read to fall vpon Gods Children : Corrected they are but n n Ier. 10.24 . in iudgement , in o o Isa. 27.8 . measure , not in furie , least they should be consumed . Vengeance is kept in store for the Children of disobedience . In this terrible manner comes the Lords Iesus to the Iudgement of the great day ; so attended with his mighty Angels ; so Armed with flaming fire ; so fitted and compleately furnished , to render vengeance to the whole world of the vngodly .

Vse 1 Oh consider this you that forget God , while yet the day of Grace and saluation lasteth : before Anguish and trouble take hold vpon you , as trauell vpon a woman with childe ; and you runne in vaine to Rockes and Mountaines , to shelter you from the wrath of the Almightie . Tremble and sinne not : Breake off your sinnes by Righteousnesse , and your Iniquities , by mercy to the poore ; Lo , let there be an healing of your errour . Why will you prouoke the Lord to Anger ? Are you stronger then he ? Behold him guarded with millions of mighty Angels . Oh stubbornnesse of stuble against the furie of the great Iudge ; the God , that is in his wrath , p p Heb. 12.29 . a consuming fire .

Yet say , Lord say , for thy terrors haue pierced me ; who shall dwell with q q Isa. 33 14 , 15 , 16 deuouring fire ? who shall stand before continuall burnings ? Hee that walketh righteously , &c.

Now blessed be God , who hath prouided vs wherewith to approach the terrour of that day with comfort , to lift vp our heads with ioy in that day , so fearefull to the wicked : It is to Gods Children the day of their full Redemption , Luke 21.28 .

1. Oh what dung r r Phil. 3.9 . and drosse is Riches , all things to this , to bee found in Christ hauing the Righteousnesse of Faith .

2. Repentance from dead workes , makes that day , a time of refreshing , Act. 3.19 .

3. Faithfulnes in our callings makes it a day of Blessing : s s Luke 12.43 . Blessed is the Seruant whom the Lord shall then finde so doing .

For whom is this vengeance prouided ? 1. For them that know not God . Quest. Are any such ? Resp. 1. Notices of a Deitie some are borne with vs . 2. There is knowledge of God that may be acquired : I am sure is offered to t t Psal. 19.3 . Rom. 1.20 . all , Iewes and Gentiles in contemplation of the creatures . But confused knowledge is as no knowledge : Distinctest knowledge of God , not being affectiue , is reputed Ignorance .

Generally Interpreters take it a description of Gentiles : who though they knew God by his workes , yet knew him not by his Word : therefore grew vaine in their discourses , and their foolish heart was full of darknesse , Ephes. 4.17 , 18.

I subscribe : yet thinke the same vengeance , if not greater , kept in store for Christians : who , in greater light , remaine still in darknesse . Except perhaps wee may thinke there are Christian-Pagans in this behalfe . Men , I am sure , many amongst Christians , as grosly ignorant of Gods nature and will , as euer were Pagans ; As if we had amongst Christians ; Nominals , and Reals . Truth is , an Ignorant Christian is but Nomine tenus Christianus , Re paganus . And to such is heauier vengeance reserued in respect of Ignorance , then for veriest Idiotes amongst Pagans : Let then Christians vnder the same crime , bee reputed meant in Pauls description .

Sure it is , Ignorance whither in Christian or Pagan layes open to the vengeance of the great day , Luke 12.48 .

There is Simple nescience ; and there is culpable Ignorance : That wee conceiue to bee bare absence of knowledge in things not reueiled , or commanded to be knowne . u u Mar. 13 32. Angels know not the day and houre of Iudgement : Nor the Sonne himselfe , as Man . The particular Reason of particular Election and Reprobation , Saint Paul knew not , It was their faultlesse nescience ; not their culpable Ignorance .

This , we describe the priuation or want of that diuine knowledge which ought to be in vs . I meane of things reuealed and commanded to be knowne . A double light God hath granted to the sonnes of men , whereby to make knowne himselfe vnto them . 1. His Workes . 2. His Word . Eyes also he hath giuen them , to make benefit of that light . 1 Sense and Reason . 2 His Spirit and Faith . Those , vouchsafed to all , Iewes and Gentiles . These , tendered to all , and euery in the Church of God .

Ignorance , whether inuincible , or negligent , or wilfull , neither excuseth a toto , in things reuealed and commanded to be knowne . That made our Sauiour say . Ignorants are * * Luc. 12.48 . beaten though with fewer stripes : eternally damned , though not so much tormented .

Vse How slender then is the Comfort framed or fancied from the Topicke of Ignorance ? so applauded yet , as if it should do steed in the day of wrath , as much as exactest knowledge in the mysterie of godlinesse , saith Saint Austin . The vtmost aduantage simplest Ignorance can doe then , is but vt mitius ardeant .

To rouse vs out of it , Meditate ; Such 1 x x Eph. 4.18 . Aliens from the life of God . 2 In y y 2 Tim 2.26 . snare of the Diuell , holden captiue of him at his pleasure . 3. No way assured of their being in Couenant of Grace . For such all haue the z z 1 Iohn 2.27 . vnction teaching all things : are a a Iohn 6.45 . all taught of God : b b Ier. 31.34 . know him from the least to the greatest .

Meanes . See 1 c c Phil. 3.8 . Excellencie of knowing Christ ; suppose that knowledge Treasure , d d Prou. 2.4 . thou wilt digge for it as for siluer ; search , as for Rubies . 2. Be e e 1 Cor. 3 18. a foole in thine owne conceit : lay downe proud opinion of Natures acuitie in the mysteries of God . 3 f f Pro. 8 . 3● . Attend at the Gates of wisedome : Prophesie is the key of knowledge . g g Ier. 3.15 . Pastors are giuen to feed with knowledge and vnderstanding . Will you , nill you , you must seeke knowledge at their mouthes . h h Mal. 2.17 . Their lippes are your storehouse . 4 i i Psal. 119.8 . Pray to be illightned .

The second sort lvable to vengeance : those that obey not the Gospell of our Lord Iesus Christ . Circumscription of Christians according to Interpreters . Their generall stile is with Paul , the k k Eph 2.2 . & 5 , 6 Children of disobedience . They all lye open to that vengeance , yea though their knowledge were Angelicall . Christ is Author of saluation to those onely that obey him . The wrath of God comes , abides vpon all the children of disobedience : in fuller weight for that they saw . Iohn 9.41 . & 15.22 , 24. Iac. 4.17 .

Reasons are : 1 Their sinnes grow neere the nature of presumptions , of wilfull and malicious sinnes .

2 Adiuments to obedience haue bin more ; vnderstanding hauing presented to their will , the goodnesse of Christian duties .

Whither the disobedience be in not doing , or omitting duties prescribed and knowne ; or in doing euils knowne to be interdicted , it matters not . Non parcet pungenti qui minatur & sterili .

Vse We liue in the deluge and l l Isai 11.9 . inundation of knowledge , prophesied by Isai : would God our practise were in any good measure answerable . I should then be inclined to thinke , the bodie of our Christendome should be saued . But God hath m m Isai 9.3 . multiplied the Nations , yet not increased the Ioy . Contemplatiues we are most in matter of faith and pietie ; our Religion is mostly talke and discourse .

Saint Peter exhorts to n n 2 Pet. 1.5 . ioyne to faith , vertue ; to knowledge , practise : not to o o 8. be idle and vnfruitfull in the knowledge of our Lord and Sauiour . 1 Consider , knowledge though an excellent gift , yet is none of the Characteristicall to discriminate vs from Reprobates . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the name of damned Diuels , for excellencie of knowledge . And as good Angels , so haue they learned by the Church the manifold wisedome of God , Eph 3.10 .

2 Not connexion onely of Graces is to be seene in Gods Children ; but subordination of one to other ; of o o Iohn 13.17 . knowledge , we are sure , to practise . Nothing is reuealed of Gods Nature and will , that we may onely know , and delight our selues in the speculation : nor is any thing in Christianitie so meerely speculatiue , but it s made ground p p 1 Par. 28.9 . of practise .

3 The rule of Retribution is not our knowledge , but our practise : Euery man receiueth according to what hee hath done . Prophets disobedient are dismissed with Nescio vos . Mat. 7.22 , 23.

4 If knowledge be that wee labour for , what better meanes of improuement , then q q Iohn 7.17 . conscionable obedience : Hereby grew Dauid wiser then the aged ; then his Teachers , euen by keeping Gods precepts , Psal. 119.99 , 100.

5 Conscience roused by Gods wrath is torture no lesse then racking ; yet most , where knowledge hath bin most abundant .

Obey not the Gospel . Gospel then as well as Law , inioynes obedience ; containes not onely promises of mercy , but precepts of dutie . r r Mat. 1.15 . Repent and beleeue , are precepts of the Gospel . Loue God aboue all , Thy Neighbour as thy selfe . So not Law onely , but Gospel commands thee . This is the old and new Commandement . Nouum , 1. quia renouatum : 2. Pressed on new grounds ; Such as nor Prophet nor Patriarch euer saw to enforce it . There are Gospel , as well as Legal Ethicks : Moralities all as many Euangelicall , as Mosaicall . Truth is , there is no dutie which the Law morall requires , but the Gospell prescribes , and vrgeth on equall tearmes of necessitie to saluation . It s not absurd to say , the whole of what the Law prescribes , for the modus and Gradus of obedience , is in the Gospell also prescribed ; these differences obserued .

1 The Law allowes none , but our owne personall obedience , after euery lota and tittle . The Gospell affords performance by a suretie .

2 The Law winkes at none , no not least imperfections of obedience : The Gospell offers more Grace , promising to crowne our gratious endeauours .

3 The Law prescribes , but enables not . Therefore is s s 2 Cor. 3.6 . Letter . The Gospell prescribes and assists : therefore is called Spirit ; because with it goes the Spirit of power , enabling , in acceptable manner , to performe what is prescribed .

Vse So that they doe ill inexcusably who make Law and Gospell fight in matter of prescript . And thinke the decalogue , as its Rule of obedience , in any the Contents of it , cancelled , together with the handwriting of ordinances . When yet t t Mat. 5.17.19 . Christ came not to destroy the Law , but to fulfill it : And Faith doth not abrogate the Law , but rather stablish it , Rom. 3.31 .

Worse they , who conceiue the Gospell a doctrine of carnall libertie . As God an Idoll made all of Mercie , so his Gospell consisting onely of promises of mercie , not at all of precepts of duetie . And this , forsooth , is their Christian libertie vnder the Gospell : freedome from obseruing the Law of God .

Libertie Christian proclaimed in the Gospell is 1 From u u Acts 15.10 . yoke of Ceremonies . 2 From * * Gal. 3.13 . Curse . 3 Iustification . 4 Rigorous exaction . 5 x x Rom. 6.14 . Exasperating power of the Law Morall . Not at all from obedience , of any iota or title comprised in any precept of the Decalogue .

Therefore in Gospell doctrine obserue , 1 As many prescripts of duetie , as promises of mercie . 2 Promises for their performance on Gods part , limited to condition of our performing the dueties . 3 The euidence from which we gather our title to the promises , is our performance of the duties .

Gospell of our Lord Iesus Christ . So called , either for that he is the adaequatum obiectum of it ; the whole of Euangelicall doctrine hauing him for the matter : or , because by him , as the Angell of the Couenant , reuealed out of the bosome of his father . That clause seemes interposed , either to dismay the more from disobedience ; or , to shew equitie in extreamest vengeance inflicted on them , that contemne him which speakes from heauen . See Heb. 2.2 , 3. & 12.25 .

VERS. 9.

Who shall be punished with euerlasting destruction from the presence or face of the Lord , and from the glorie of his power .

SPecification of the vengeance : where are 1. The Hotnesse of it , destruction . 2. The continuance , Euerlasting . 3. The worker or meane inflicting , the Face of the Lord and the Glory of his power .

1. Destruction : vnderstand , not an abolishing of their being . Oh how shall they wish they had neuer bin , or had bin bruits , or might cease to be , when the day of that vengeance commeth . Rather of their well-being . Non est vita vinere , sed bene viuere . Nor is it worth the name of being , to be miserable : so miserable , as to liue a dying life , to dye a liuing death .

2. Euerlasting : their miserie shall haue no end . Their worme dieth not ; their fire neuer goeth●out : the fire is vnquenchable and euerlasting . Mar. 10.43 , 44. Mat. 3.12 . & 25.41 , 46.

Reasons , 1. That so in endurance , sith it will not be in weight , there may be proportion betwixt their punishment and sinnes , wherewith they haue violated that endlesse Maiestie .

2 They sinned in aeterno suo : Its iust therefore they should be punished in aeterno Dei .

3 Their desires to sinne were infinite , endlesse : they would liue euer , that they might sinne euer .

4 Their impenitencie is endlesse : obstinacie of will in euill , is one of the sinfull penalties of the damned .

Vse Millenaries erred through too much pietie , and mistake of some Scriptures ; when they promised , some , to very Pagans and Diuels ; others , to impenitent Christians , release from their Hell-torments . But fooles , may I tearme them , or mad men amongst vs ? who hearing daily , and professing to beleeue , what we teach of extremitie and eternitie of Hell-torments , yet to enioy the momentanie pleasures of sinne , willingly depriue themselues of that eternall hyperbolicall weight of Glorie ; yea desperately plunge body and soule into euerlasting paine . Oh consider you that forget God ; if yeares , as many as there are starres in the skie ; millions of yeares , as many as there are sands by the Sea shore , might bring end to the paine , yet there were hope : But when eternitie shall be added to extremitie of the Torment , the Recouerie is hopelesse : Whom should not these terrors pierce ?

3 From the presence of the Lord , &c. At first sound , the words seeme to intimate the good , such are depriued of : the presence of Christ , and fruition of his Glorie : and may be conceiued to import that paenam damni , as it s called , their losse and depriuation of eternall beatitude , which they suffer , whosoeuer know not God , or disobey the Gospell . But attentiuely considered , rather signifie the cause , or meane inflicting their vengeance : I he very looke or face of Christ : His power , the glorie or excellencie of his power easely procures it . y y Apoc. 6.15 , 16 Hide vs , they crie , euen Potentates , from the face of the Lambe : so terrible and full of Maiestie shall be his second appearing : with such z z See Psa 2.9 . ease , euer with his looke , shall they be tumbled downe together into the bottome of Hell .

Vse . What meanes the insolencie of the mightie , the guilded Potsheards of the earth , to looke and speake so big ? why triumph they ouer the Impotent ? how dare they a a 1 Cor. 10.22 . prouoke the Lord ? Are they stronger then he ? Haue they forgotten who said , hee that is higher then the highest regardeth , and there be higher then they ? Eccl. 5.8 . You that pride your selues in your frowne , and call it your glorie , that multitudes tremble at your presence ; suffer the thought to put an appall to your pride , and power , and pompe ; that there is a countenance at which Angels tremble ; a power , to which Seraphims stoope ; a presence so maiesticall ; a face so full of glorie , before which you must stand to be iudged , whose very frowne can cast bodie and soule into hell fire . I say as Dauid , tremble and sinne not , Psal. 44.

VERS. 10.

When he shall come to be glorified in his Saints , and to be admired in all them that beleeue , ( because our Testimonie was beleeued among you ) at that day .

A Repetition and new remembrance of the Time , when this vengeance shall be inflicted : set out by another concomitant of it ; the glorious aduancement of Gods Children . Considerable therein are , 1 The generall , Glorification of Saints . 2 The fountaine of it , the Lord Christ , who is glorified in the glorifying of Saints . 3 The measure ; Admîred . 4 Persons to whom intended , and their qualification , Saints , and all that beleeue : interlined there is in a parenthesis , application of the Comfort to Thessalonians .

1. There is then a glorious estate reserued for Gods children against the day of Christs second appearing . b b Rom. 2.7 , 10. Glorie , honour , and immortalitie to euery one that continues in well doing .

Schoolemen will a little fill you with particulars : when they minde you of the Dotes . 1 Animae ; vision , delectation , comprehension , &c. 2 Corporis , Impassibilitie , subtiltie , spiritualtie , claritie , with the like . Ad 4um dist 49. See them ad 4um distinct. 49.

Their glorie here , seemes that which presents it selfe to the eyes of the wicked ; in their 1. Association vnto Christ ; they also sit on c c Luc. 22.30 . Thrones . 2 Participation of d d 1 Cor. 6.2 , 3. iudiciall power ouer the World , yea Angels ; not onely by comparison , but by suffrage of approbation .

What may , if this will not , cause vs to digest the infamie and abasures we are subiect vnto ? Proud nature of man , and vaine-glorious , how makes it good men sometimes more loue the praise of men , then the glorie of God , Iohn 12.43 .

Had we Pauls wisedome to looke from things temporall to things eternall , from our present contempt , to our future glorie , we should easely resolue to be yet more vile for the Lord . Gods Spirit in Scripture thus armes vs against the Temptation . 1 Minding vs how God , from amongst the basest and most e e 1 Cor. 1.27 , 28. contemptible of the world , hath pleased to make his election to glorie . 2 Remembring vs of the many more f f Heb. 12.2 . Indignities , Christ for our sakes endured . 3 Sending vs to consi●er our conformitie herein g g Mat. 5.12 . to Prophets and righteous men , which went before vs . 4 Putting vs in minde , of what it euidenceth , the h h 1 Pet 4.14 . resting of the glorious Spirit of God vpon vs . 5 Withall , of the high account God makes of vs , honouring vs with his protection ; interessing himselfe in our contempt : dignifying vs with the guard of his glorious Angels , and their ministring vnto vs . 6 Chiefely of the Glorie reserued for vs against the life to come , to which these present abasures doe after a sort qualifie vs .

I beseech you let it preuaile to worke in vs , what Paul exhorts vnto , To i i Heb. 13.13 . goe out of the world bearing the reproach of Christ . 1 Examples wee haue frequent . Moses prefers in choise the k k Heb. 11.26 . Rebuke of Christ , before all earthly honour . Dauid resolues to be l l 2 Sam. 6.22 . more vile for the Lord . Apostles m m Acts 5.41 . reioyce in such reproach , as in their dignitie . 2 As wicked men are so much the more tormented , by how much more they haue magnified themselues ; so haue Gods children their portions of Glorie , proportioned to their measures of Abasures here on earth .

2 Yet this take notice of . This Glorie how euer ours in fruition , yet is Christs originally , and from Christ , ours by communication , Wherefore hee is said to be glorified in his Saints . There is a Personall Glorie of the Mediatour : whereof see Iohn 17.5 . and there is his Sociall Glorie , as I may tearme it , resulting to his person , from the Glorie which hee communicates to his Children .

Indeed , Coniunct with the Glory of Saints is the Glory of Christ : so neerely , as that in their glorification himselfe is glorified .

To which end consider , 1. The vnion mysticall twixt Christ and his Church ; Such as that Christ and his Church are one body Complete . The Church the n n Ephes. 1.22.23 fulnesse of him who filleth all in all . 2. Issuing from that vnion is , Influence of Grace and Glory into the Church from the Head . 3. Attend the meritorious procurement of that Glory to vs , to be meerely from Christ . The Prince of our Saluation being therefore o o Heb. 12.10 . consecrated by Afflictions , that the Children might be brought to Glory . 4. As the managing of all p p Ioh 5.22.27 . proceedings in the last Iudgement , so the q q Mat 25.31.32 . &c. distribution of glorious Rewards is committed vnto Christ . 5. The efficiencie of it in vs , is of Christ by his power and Spirit : for it s he who r r Phil. 3.21 . changeth our vile bodies to make them like to his glorious body that not without cause Paul saith , the Lord Christ is glorified in the Glorification of Saints .

Vse So that mee seemes the Scruple is groundlesse , which yet perplexeth many of Gods Saints ; that in their sufferings and seruices they eye so much their owne Saluation and eternall Beatitude .

1. Know , there is warranted an vnder Respect to the reward , to incite vs to faithfulnesse , Heb. 11.26 . & 12.2 . 2. And canst thou say , there is in thee no respect to the glory of God ? 3. But let this be weighed , that God himselfe is our Beatitude ; and that in seeking our Beatitude , wee s●eke fruition of the glorious God-head : that in our glorification , Christ also is glorified ; and in seeking our saluation , we seeke the glory of our Sauiour ; So may this Scruple be sufficiently exempted .

That measure of Zeale for God , and loue to men , in f f Exod. 32.32 . Moses and t t Rom. 9.3 . Paul , to mee seemes something extaticall : the priuiledge of a few . Perhaps to bee endeauoured by all ; yet scarcely to be hoped for by the ordinarie Ranke of Gods children , whiles this body , which is corrupted , cloggeth the soule .

And to be admired . The measure of their glory so great as shall fill the enioyers with wonder at the Grace , beholders with no lesse then Admiration , at the power of the bestower . Truly said Paul , Things u u 1 Cor. 2.9 . prepared for Gods Children are such as neither eye hath seene , nor care heard , nor can it enter into the heart of man to conceiue . See the wicked rauished at the sight , and expressing their wondering at such change of Estate Wised. 5.5 .

And is it not matter of wonder , to see man made of the dust of the earth , his metall of the basest , now made * * Mar. 12.25 . like and equall vnto Angels ? His minde , now so more then sand-blind in the things of God , then so x x 1 Cor. 13.12 . bare-faced to contemplate the glorious God head . His will , in nature so opposite to goodnes , In grace so wauing and wauering in Resolution , then so immutably fastned , and by Bernards happie necessity , so linked to holinesse , &c. who among Saints feeling this blessed change , shall not bee rauished with admiration at the power of the Author ?

But if we farther consider our no deseruings of so eminent Glory ; onr deseruings of the contrarie , together with the preterition so many millions of men our Equalls , if not betters , many , in naturall condition ; and their resurrection onely to shame and contempt : How shall wee bee able to satisfie our selues , in extolling and admiring the rich grace of our God and Sauiour Iesus Christ ? Whither there shall be in heauen Remembrance of things past on earth , is not altogether impertinently questioned . Of soules separated the inquirie is vsuall , and thus resolued from Gregorie : That Remembrance intellectuall there is both of sins and penalties past , as matter to occasion continuall lauding of Gods mercy in deliuerance . Niceties pertaining thereto , whither it be with pleasure or disliking , whither with rationall sorrow or without , I omit . This I doubt not , but the comparing of the miseries they are freed from , with the Beatitude they then enioy , augments their ioy . The meditation of their demerits before , and after calling , enlargeth their hearts to magnifie and extoll the grace of their Redeemer . Their beholding the confusion and horrour cast vpon diuells , and damned Reprobates , compared with their owne Beatitude ; especially with reflexion of the minde vpon their equalitie in state of nature , makes them no lesse then admire the rich grace of Christ , in lading them with that transcendent , and hyperbolicall weight of Glory .

Vse Lord that we had Pauls wisedome in our Afflictions , to y y 2 Cor. 4.18 . looke from things temporall , to things eternall . His art of comparisoning our present sufferings with our future glory : how would it silence our murmurings ? add courage to our faintings , and no lesse then ioy in our greatest tribulations . Brutes , as we are , no lesse sensuall and stupid , while we walke by sense , and not by Faith . Mee thinkes if wee but meditated the z z Heb. 12.6 . loue of God , which they euidence ; the a a 11. quiet fruite they bring ; the power of God b b 2 Cor. 12.9 . perfitted in our weakenesse to our owne and other mens wonder , the damnation which they c c 1 Cor. 11.32 . free vs from , when they are sanctified vnto vs ; how should they seeme lesse then sweete vnto vs ? But when we shall consider the d d Rom. 8.18 . Glory that shall bee reuealed ; The e e 2 Cor. 4.17 . weight of eternall glory to bee rendered for light and momentanie afflictions of this life , how can we but be ambitious of the crosse , as some Primitiue Martyrs were ; and wonder at our fainting vnder feare or sense of afflictions , for whom glory , no lesse then wonderfull , is prepared against the appearing of Christ ? I say as Paul on like occasion , Consider what I say , and the Lord giue you vnderstanding in all things .

4. The last particle remaines : The persons to whom this glory , this maruellous glory belongs . Thus they are pointed out vnto vs . 1. Saints . 2. And Beleeuers , such onely , and such all .

Two things are heere obseruable , 1. The limitation , to Saints and beleeuers onely . 2. The extent , to all that beleeue : no doubt , but to all Saints .

Saints in Popish language , heare none but who are Canonized : Among whom yet , who doubts ? but may be found some damned Spirits : sith in Canonizing the Pope may erre .

Amongst our people , ignorant of Scripture Phrase , none may so be e●●eemed , but those iust men whose spirits are now made perfect in heauen . In the style of the holy Ghost , All Gods people , but professing sanctity , are so named : though more strictly , such as by God : Spirit are e e 2 Cor. 7.1 . purged , though but inchoately , from all filthines of sl●sh and Spirit ; and are growing towards full holinesse in the feare of God . The style is sometimes with an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 giuen to men eximious in Sanctitie : yet generally belongs to all Gods Children .

That to them onely belong the Glory that shall be reuealed , Scripture Testimonies are plentifull : hence it s called the f f Col. 1.12 . inheritance of Saints . Wherefore also the g g Heb. 12.14 vnholy and profane are excluded . Reasons of congruence yee may obserue reading the Scriptures quoted . 1 Ioh. 3 3. Apoc. 11.27 .

Vse If any measure of profanenes might breed wonder in these last times , I should maruell to see Christians by profession , men hoping for heauen , and setting their face that way , so generally auerse from Sanctitie : so scoffing out of countenance the studie and endeauour of it . Saith Peter considering the terrour of the last day ; h h 2 Pet. 3.8 . What manner men ought we to be in holy conuersations ? No measure should suffice . S. Iohn weighing the purity of the Iudge , and the condition of seeing him with comfort ; i i 1 Ioh. 3.3 . whosoeuer hath this hope , purgeth himselfe as God is pure . S. Iames expressing imperat Acts of sincere Religion , thus points to vs our measure of sanctitie : to keepe our selues k k Iac. 1.27 . vnspotted of the world . S. Iude commands to hate the l l Iude ver. 23. garment spotted of the flesh . S. Paul allowes not m m Ephes. 5.3 . naming of any vncleannes without detestation . Nice scrupulousnes about Ceremonies , and such like trifles , what wise man either loathes not , or pitieth ? And yet cries woe to all that violate , n n Mat. 5.19 . minima man datorum ; approuing euen precisenes in moralities , so it be guided by prudence .

As to Saints , so to belieuers is this glorie appropried ; places a●e plentifull , see these pregnant , Mar. 16.16 . Iohn 3.15 , 16 , 17 , 18. whither Infid●litie be of more Negation , such as in Pagans , to whom the name of Iesus hath not bin heard : or of euill disposition , as in vnbeleeuing , or misbeleeuing Christians , it matters little ad poenam damni : Though that of sense be greater to children of the Church . Mistake not , as if I thought the not knowing , or not beleeuing in Christ , shall be imputed to a simple Pagan , as a crime to damne him . Howbeit , had he beleeued , he had bin saued : not beleeuing he perisheth in his Paganisme .

Vse I like pittie though it be a little foolish ; yet would haue no man wiser then his maker : what if the body of Paganish Nations perish ? what , when their Infidelitie in which they perish is muincible ? It s pittie of them they say : And God seemes either not iust , or not so mercifull . Ans. Pittie be it : who allowes not o o Rom. 9.2 . condoling their miscarriage ? yet neither is God iniust , in not shewing them mercie to saluation , sith , 1 that gratuitous . 2 and hee p p Eccl. 7.31 . made them righteous . 3 And they are inexcusably sinfull in violating the rules of naturall law , reserued in their Notice . But is God lesse mercifull ? Nay rather more q q Rom. 9.23 . to the vessels of mercie : whom from among so many millions of men and women , of equall condition in nature , he hath selected to magnifie his mercie vpon . The mercies of God are better prised by weight , then by number of enioyers .

But we passe to the extent . As to Saints and beleeuers onely : so to all Saints : for ( which is more doubtfull ) to all beleeuers doth this heauenly glorie belong .

That to all Saints : these Scriptures are pregnant . The inheritance belongs to r r Acts 20.32 . all them that are sanctified . Beatificall vision to all that are f f Mat. 5.8 . pure in heart : wherefore the sanctied are said to be t t Eph. 4.30 . sealed to the day of Redemption . And the first fruits of the Spirit , is called the u u 2 Cor. 1.22 . carnest of our inheritance .

Vse 1 They erre , who extend Sanctification to Reprobates . What say they to this Argument ? Euery sanctified man is glorified . No Reprobate is glorified . Ergo , nor sanctified . 2 * * 1 Pet. 1.2 . Eph. 1.4 . Elected we are to sanctification of the Spirit , suppose you to the common solaces of Reprobates . 3 Or think we Christs merit and x x Iohn 17.9 . intercession , by which the Spirit of Sanctificaon is procured , intended to Reprobates ? 4 Not giuen them , saith our Sauiour ; the y y Iohn 14.17 . world cannot receiue him . But de his alibi , the homonymies wherewith Aduersaries haue perplexed the question , are elsewhere noted and explained .

Let Gods people make sure to themselues their sanctification , they make sure their z z 2 Pet. 1.10 . election , Vse 2 calling , glorification . Thus ye may in part discerne it . 1 The lesse a a Col. 3.2 . earthly-minded , the more sanctified . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 It s comfortable to see in our selues the b b 2 Pet. 1.5 , 6. connexion of all vertues gratious ; to be failing in no gift or fruit of the Spirit , argues our through , our true sanctification .

3 Especially if these things be in vs and abound ; c c 2 Pet. 1.8 . yea if they be but growing , that argues life of grace in vs .

4 In exercise of them , constancie and resolution is specially comfortable .

5. Most when the motiue is obedience to the commander , d d 1 Cor. 13.3 . Loue of the Inioyner ; and the end , that the Author in all things may be glorified , Mat. 5.16 .

The greater question is , whither to all that beleeue ? for euen e e Iac. 2.19 . Diuels beleeue ; and wee read of f f 1 Tim 4.1 . reuolters from faith , whose damnation is as certaine , as if damned already in chaines of darknesse ; how then saith the Apostle , this Glorie belongs to all that beleeue ?

Resp. Pardon vs a little , to see if Schooles may helpe vs in this inquirie . Of faith , as of other vertues , they make two kindes . The one Acquisite ; the other Infused . Acquisite , such as may be wrought out of power of Nature , by meanes attempered to the vnderstanding subsisting within the state of Nature . As when a man assents to Theologicall Truths , moued by humane perswasions : as for reuerence or loue he beares to the Teacher ; or for miracles wrought to auouch them ; or for Reasons and Arguments , potent in the eye of Reason , to worke such perswasion .

Infused , wherein the vnderstanding is eleuated aboue all its Naturals , and illustrated by so diuine power , that it giues credence to things aboue Reason , leaning onely on the first veritie , the truth of God the Reuealer ; this being the thing which makes him assent , because God speakes and testifies it . Infused it s called , either by allusion to the g g Ioel 2.28 . phrase of the holy Ghost ; or because it s meerely from without , there being no power Naturall in man to procure or receiue it , saue onely that which they tearme obedientiall : whereby man , as other creatures , is borne to obey Gods Action , or his working vpon him , to be made whatsoeuer he may be made by diuine power .

Of faith infused , they make two kindes : one formed , as their tearme is , by Charitie : the other formelesse , seperate from Charitie , which they call formelesse , not because it lacks matter or forme , or any thing required to the nature of Faith : for euen this Faith , they say , is perfect quoad speciam : and is true faith in genere Naturae & moris ; that is , hath the true nature of Faith , and is a vertuous qualitie . But formelesse they call it , when separate from Charitie , because it wants what should forme it to the nature of a gratuitous or gracious gift , or fit it to atchieue the superexcedent End , eternall Beatitude ; or as Scots tearmes are , it wants what should forme it to Acceptabilitie ; or as h h De Iustif . lib. 2. cap 4. Bellarmine , to make it Actuous and operatiue .

In all this , setting apart strangenesse of Language , and their secret intention of making Charitie enter our Iustification , me thinks the sentence is orthodox , and consonant to Scriptures : faith sauing workes by loue , Gal. 5.6 . And if a man say he hath faith , and haue no workes , i i Iac. 2.14 . can that faith saue him ? Thus vnderstand the Apostle . All that beleeue , I say not quocunque modo , suppose by faith Acquisite , as diuels , and many professed Christians ; or by faith dead , and vnoperatiue ; but al that beleeue with that faith which works by loue ; to all such belongs the glorie of Gods Kingdome .

Or , what if we call to minde the three internall Acts of Faith ? which Thomas saith are all acts of one and the same habit of Faith : 1 To beleeue God speaking in his word . 2 To beleeue that he is God , and a rewarder of them that seeke him . 3 To beleeue in God ; that is , as I interpret , to rest and relye our selues by confidence and assiance , on God and his Christ , as onely Authors of Righteousnesse and Saluation . In all such beleeuers will Christ be glorified , in communicating to them the glorie of the Kingdome , which hee hath promised . To this purpose Scriptures speake pregnantly , Iohn 3.16 , 36. 1 Iohn 5.10 , 11 , 12 , 13. &c.

Vse There bee who enlarge promises , streiten precepts . The promise of life they suppose made to all beleeuers , howsoeuer entertaining into their Assent , the doctrine of faith published in Scripture ; the faith required , is supposed to be a bare and naked assent to diuine Reuelations , without care of good life . Against these is S. Iames , cap. 2. tot . and Augustine .

There be that streiten promises , enlarge precepts ; alas , to how much perplexitie of their soule ? As if faith required , were of necessitie to be , of all Articles and circumstances thereof , explicite ; so firme and steddie at all times , as neuer to conflict with Infidelitie : to such faith onely , in their opinion , belong the promises . But then said the Prophet in vaine , he shall not quench the k k Isai 42.3 . smoaking flaxe : Then that 's false , that the Gospell requires Truth , not perfection of faith and other vertues . Then are not l l 1 Iohn 2.1 , 2. Infants in Grace , Gods children ; nor Christ propitiatour for imperfections in gracious practise . And yet as he is Author of saluation to m m Heb. 5.9 . all that obey him , though obedience be sometimes interrupted , alwayes imperfect . So will he be glorified in glorifying all them that beleeue , I say not as Abraham onely , with n n Rom. 4.21 . fulnesse of assurance ; but as the blinde man in the Gospell , o o Mar. 9.24 . bewailing and praying against Infidelitie and doubtings .

( Because our Testimonie was beleeued among you . ) This clause included in the Parenthesis , hath apparently this Scope , to apply the generall forementioned , to the comfort of these particulars among beleeuers : q , d. And this I say for your comfort , because our Testimonie , that is the Euangelicall doctrine to which we gaue Testimonie that it is of God , sound credence and beliefe among you . How that generall doctrine auailes to their comfort being so qualified , you easily apprehend , conceiuing the discourse on this wise . All that beleeue the Gospel shall partake in that maruellous glory . But you haue beleeued the Gospell ; therefore shall haue share in that heauenly glory .

But doth not the Apostle , in this Application of the general to this particular people , more then intimate , that generals of promise , or blessing , or comfort , deliuered in Scripture , are intentionally meant to particulars rightly qualified ? Or that Gods spirit speaking in generall ? As thus , when to all Saints and beleeuers , hee promiseth the inheritance , speakes he not to me , in case I bee sanctified , and a Beleeuer ?

Vse That a man may wonder Papists should on this ground reiect particular Faith , because wee lacke a particular word ; whereas truth is , wee haue a word intentionally particular . I pray tell , is not the word of promise as particular , as the word of Threatning , or Command , or prohibition ? Thus conceiue ; when the command is giuen to feare the Lord , and depart from euill , though Peter and Paul be not mentioned in the Command , Is it not therefore meant to Peter and Paul ? Belike they are not bound to obey , saue in what is commanded them by name . When it s said , you p p Deut. 7.3.4 . shall not ioyne mariage with the daughters of a strange God ; is it not all one , as if he had said , neither thou , nor thou whosoeuer thou art ? When God threatens the q q Pro. 23.21 . drunkard to be clothed with ragges , the r r & 6.26 . whoremonger to be brought to a morsell of bread , is it not applicable , in the intention of the speaker , to euery particular ingaged in those sinnes ? So when the promise runs , whosoeuer beleeues , and is baptized , shall be saued , why say we , wee haue no particular word to beleeue that we are in state of Saluation ? When it s meant to euery particular beleeuer , and we know , or may know that wee beleeue . To mee , I assure you , it sounds as particular in case of my Faith and Repentance , as if our Sauiour himselfe should say vnto mee , as to him in the Gospel , Sonne thy sinnes bee forgiuen thee .

Else , what is the particular word we want to breed particular assurance ? A word perhaps particular to mee , to tell me , I beleeue or Repent . Resp. Is that the matter ? 1. Hitherto it hath bin vnderstood of a word testifying Gods Act to man , in pardoning sinnes , Iustifying the sinner , &c. not of a word testifying the Act of man . 2. Need I a particular Word of God to tell mee I beleeue ? Why more then to tell me I loue , I feare , I hope , &c. when as the soule f f 1 Cor. 2.11 . knowes it owne Acts or motions , by its owne imbred facultie : themselues acknowledge in the vnderstanding Actum Reflexum . And why not my Acts vertuous or gratious , for my comfort , and thankfulnesse ; as well as my vitious Actions , to breed mee terrour and Repentance ?

Quest. But the rectitude of these Acts , the soundnes of these graces , can my soule know ? Resp. Thy minde informed by the word of God , vpon due examination , may as well know rectitude , as discerne the Acts. I may as well know that my faith rests vpon the first veritie , as that I beleeue quocunque modo : for knowes not my minde her motiues , as well as her motions ? Or , if by imperate Acts of faith , which infallibly testifie presence of true Faith , I would iudge , may I not say I haue a word particular to testifie truth of my Faith ? As when my Faith t t Act. 15.9 . purifies my heart , u u Gal. 5.6 . workes by loue , haue I not a word to testifie , that my Faith is vnfained ? As punctuall it is to me , and as particular to testifie the soundnes of my Faith : As if an Angel should say to me as to Cornelius , * * Act. 10.4 . Thy prayers and Almes-deeds , thy faith and Repentance are come vp in remembrance before God .

Howbeit , from Pauls example , Ministers of the Church haue their direction , to apply the generals of promise and comfort to their people , prouided alwaies , they bee qualified to partake them , See Act. 2.39 . & 13.38 . 2 Sam. 12.13 .

Such Application hath warrant from example of Prophets and Apostles ; from intention of the promiser ; and tends much to comfort of weake consciences : Considering they know , or may know , their ministers as Gods mouth ; And his instruments x x Ioh. 20.23 . Authorized to remit sinnes , and to seale vp to them life and saluation .

Vse What will our scoffing Catholiques say , if from the ordinance and vse of the ministerie as it s exercised amongst themselues , wee deriue a particular word for particular Faith to rest on ? generale applicatum ad hunc & hunc , is it not particular ? when in their forum paenitentiale they pronounce the sentence of absolution vpon the penitent . Ego absoluo te , &c. do they giue him a particular word for faith to rest on ? or doe they require diuine Faith , or onely humane to bee giuen to their testimonie so particularized ? Will they say humane onely ? Apage : for how settles that the conscience ? Or where is , qui vos audit , me audit ? Or how say they , when they remit , God remits ? If diuine , then there is a Word of God particular for it to rest on : and so particular Faith is no longer presumption , sith it hath a particular Word of God to build on : as apparently it hath , when generall promises are Regularly applyed , and by authority delegate from God .

And what 's the ods , tell me , betwixt this priuate absolution , and that publique in our preaching , for the matter of particularitie ? When Peter tould beleeuing Iewes , that the y y Act. 2.39 . promises were made to them , was it not all one , as if he had said to euery particular of them beleeuing , to thee and thee ?

But in Application of generall promises , or comforts , let prudence make vs cautionate so , as first to discerne , as far as we may , their qualification . To you is this Saluation sent : But you must beware of that in the Prophet , z z Act. 13.41 . Behold yee despisers and wonder , The charge is to a a Iud. ver. 22. put difference ; to b b Ier. 15.19 . take away the pretious from the vile : for will you c c Ezech 13.18.19.22 . giue life to the soules of them that should not liue ? or will you slay the soules of them that should not dye ? To kill the hearts of the Righteous , To strengthen the hands of the wicked : To condemne the iust , & to iustifie the wicked are both equally abominable , To your comfort I speake it saith the Apostle , because our testimony was beleeued amongst you .

Our Testimonie was beleeued . Something pertaining to the Nature of Faith , discriminating it from other habits and Acts of the vnderstanding , might heere bee obserued . As that it hath for the materiall obiect , something testified : for the formall obiect , the verity and Authority of the Testis . This being the Reason of assenting , the Real , or supposed truth , and authority of him that testifieth . Intellectus , they say , is of principles , whose light is so cleere , that there needes no medium to induce their entertainement for true . Science , of Conclusions , by force of a medium necessary and demonstratiue . Faith of things ineuident in themselues , indemonstrable by Arguments necessarie : of Conclusions or Articles aboue Reason , in diuine faith infused : the assent being wrought not by argument , or other euidence , but onely by authority and verity of him that testifieth . What moues me to assent to the Article of the Trinity ? Onely the Testimony of God , who alone knowes himselfe , and the manner of his owne existence . Now whither this Testimony diuine be immediate or mediate , it matters not to the nature of diuine Faith , so it be a diuine Testimony whereon we rest . Not onely that voice of God from heauen , This is my beloued Sonne , But that also of Prophets and Apostles , speaking as they were d d 2 Pet. 1.21 . inspired by the holy Ghost , is this diuine Testimony . Whither that also of the Church ordinary that now is , is matter of question , but impertinent to this occasion .

At that day . Returne to specification of the Time before mentioned : which before he had thus periphrased ; At the Reuelation of the Lord Iesus from heauen , ver. 7. When hee shall come to be glorified in the Saints , ver. 10. I say , at that day shall tribulation be rendred to them that trouble you ; Rest , to you that are troubled .

I say as the Apostle . Be still and patient your hearts vntil the comming of the Lord : So much the rather for that that day draweth nigh .

VERS. 11 , 12.

Wherefore also we pray ●lwayes for you , that our God would count you worthy of his calling , and fulfi● all the good pleasure of his goodnesse , and the worke of faith with power .

That the Name of our Lord Iesus Christ may be glorified in you , and you in him according to the grace of our God and the Lord Iesus Christ .

ANnexed to the other grounds of Comfort , is this prayer of the Apostle and his associates , on their behalfe . And it is certainly full of comfort , to partake in the prayers of Saints : wherefore ye may obserue it intreated earnestly by e e Eph. 6.19 . Chiefetaines in the Church : and witnesse Saint Iames , It f f I●c . 5.16 . preuaileth much , if it be feruent .

Particulars of the text you may number these . 1 Their fact , amplified by circumstance of time ; wee pray alwayes , in statis precibus . 2 The occasion or intention 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 3 The matter , of three members . First , that God would vouchsafe them his calling . Secondly , fulfill the good pleasure of his goodnesse . Thirdly , and the worke of faith , &c. 4 The end or issue , that so the name of the Lord may be glorified .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : vnto which , that is , that Christ when he comes may be glorified in glorifying you , we pray : by our prayers desiring to further you , to the attainment of the Glory prepared for you .

So doth no certaintie of saluation , whither of the obiect , or subiect frustrate our deuotions : inasmuch as they are meanes sanctified and prepared , as well to procure what is prepared . as to ascertaine vs the more of our sharing therein : The soundation of the Lord stands sure ; who can , I say not raze , but shake it ? Yet let all the vessels of honour call vpon the Lord , and depart from iniquitie : by this meanes they further execution of the decree ; and hereby know themselues to be vessels of honour prepared to glorie , 2 Tim. 2.19 , 20. See 2 Pet. 1.10 .

Vse Apagesis Athee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who thinkest neglect of deuotion or sanctitie islues natiuely out of the doctrine touching certaintie of Saluation : Whither certaintie insistest thou on ? that of the obiect . Ans. It puts , it implies deuotion , sanctitie , for whom hee predestinateth , he g g Rom. 8.30 . calleth , with a h h 2 Tim. 1.9 . holy calling , a calling that makes holy ; he i i Eph. 1 4. chooseth to be holy : he chooseth to saluation to be atchieued by sanctification of the Spirit , and faith of Truth , 2 Thes. 2.13 .

That of the subiect ? Ans. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that a man should be assured of Saluation , and neglect deuotion and sanctification ; for hence ariseth his assurance . Longer then he knowes and exerciseth Sanctitie , he is not , nor can be assured of his title to Saluation . Longer then he feeles the Spirit of Grace and deprecation , actuous in him in one vertue or another , he cannot be assured of his Election to glorie . I confesse there is what may stay the soule from despairing in particular miscarriages , or in the cessation of sensible operatiuenesse of Grace , as calling to minde the former testimonies of Grace in the heart . Howbeit in that state , the assurance is tremulous , the minde pendulous , and not able firmely to hold perswasion of being in state of Grace , till the blessed restitution to doing first workes be vouchsafed . But hereof alibi .

We pray , &c. that our God . Generals belonging to all three members of the matter are : That to God . 2 They pray . 3 And in the note of application ( our ) seeme to apprehend a fauour of God to themselues , in case the blessings were vouchsafed to this people .

It sauours of Grace to finde pleasance in others gracious estate ; to count it our owne benefit from God , that our brethren are enriched with graces that accompanie Saluation . It argues our k k 1 Cor. 12.26 . fellow-vnion in the body of Christ ; our fulfilling the Royall Law of louing our neighbour l l Iac. 2.8 . as our selues , when we loue him ad idem bonum , eternall beatitude , as Saint Augustines exposition runs .

Vse Emulation I like well , if well interpreted . Suppose the imitation of vertue , and eager desire to partake it ; yea though it be with griefe that we want , what others enioy in goodnesse , so we grieue not at their enioying , but for our owne want .

But let enuie rot their bones on whom it fastens , griefe I meane and spight at other mens gracious estate : for what doth it impeach our owne ? how doth it not rather further it ? adding lustre to the body mysticall , whereof we professe our selues members . Their censure is by the Apostle , that they m m Iud. ve. 11. walke in the way of Cain : hee might haue said of the diuell , with whom they may expect to haue portion in punishment , sith they resemble in what is most diabolicall ; most abhorrent from gracious disposition . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Vouchsafe you his calling : the matter of his Petition : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; dignetur , deigne , vouchsafe , of fauour grant you the calling .

What is the Calling . Answ. Sometimes vnder that tearme comes the terminus ad quem of Calling ; the thing whereto we are called ; so some conceiue it here meant : his calling , that is the glorie whereto he hath called you : that , in Pauls tearme , is the n n Phil. 3.14 . price of the high calling of God in Christ Iesus . 2 Sometimes it denotes the Act of Calling ; as Rom. 8.30 . 2 Tim. 1.9 .

If we follow the first sense , this Paul meanes , that the Lord would of fauourvouchsafe them fruition of heauenly happinesse , sharing with Saints in their inheritance .

Must that be begged of God , as a boone , to Saints , beleeuers , halfe-Martyrs as were Thessalonians ? And when it s giuen , is it but deigned , vouchsafed them of fauour from God ? Certainly , it was Pauls opinion , There is no reall worthinesse in our persons or actions , or qualities inherent , whereby we may claime eternall glorie . 1 Then why beg we it ? 2 Why as a boone and sauour vouchsafed ? Why rather is it not exacted as due , ex Regula Iustitiae ? Truely said the Apostle , Eternall life is o o Rom. 6.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a free gift of God ; there being no obligation accruing from worth of our workes , that should binde him to render it : By promising he hath made himselfe our debter ; and Christ hath merited to vs our Crowne .

But shall we dare to plead our owne worthinesse of that weight of Glorie ? Consider 1 the p p Rom. 8.18 . infinite disproportions betwixt the best seruices and that glorie . 2 The imperfection , q q Isai 64.6 . pollution of our best obedience . 3 The no r r Iob 22.2 , 3. profit we bring to the Rewarder . 4 The many s s Iac. 3.2 . interruptions of our most constant obedience ; thou wilt say as Bernard ; meritum meum mis●ratio Domini : pray as Paul , when thou hast done and suffered all thou hast bin called vnto . Lord deigne me , of fauour grant me share in the price of the supernall calling .

But what sho●ld hinder to interpret , the Act of calling . Is that it , that they were already called to faith , efficaciously ? so reason some learned Interpreters .

But calling , we know , is not all perfitted in the first instant of Conuersion : still we haue nee●e of Gods call ; his inuitement and ●fficatious perswasion , to bring vs more and more out o power of darkenesse , into the Kingdome of Iesus Christ . Else why said Paul ? The Ministerie is giuen not onely to gather vs , but to t t Eph. 4.12 , 13. perfit vs euery one according to our measure : hee that is washed hath still ᵒ need to wash his feet . The branches in the V●ne which * * Iohn 15.2 . beare fruit , the father purgeth , that they may bring forth more fruit . Dou●t you but by the same meanes ▪ his Spirit , the Word , Afflictions ? wherefore suppose them , vs , called into his maruellous light ; yet are there not remaines of blindnesse vpon the minde most itlightned ? Reliques of vnholinesse , blacke affections , workes of darknesse ? Except therefore we know some other meane , then Gods call , to encrease conuersion , faith , sanctitie : it s not absurd that Paul praies God to call the called : that is to continue his calling and efficacious perswasion , to settle them in the state of Grace , and to transforme them into his Image from glorie to glorie .

Vt verbo dicam . I here are amongst other , these ends and auailes of Gods calling the called . 1 Their setling in their gratious estate ; wherefore the words of the wise are as x x Eccl. 12.11 . Nailes . 2 Their excitement , when they grow loitering or languishing ; therefore they are goades . 3 Their u u Iohn 13.10 . reuocation , when perhaps ( as too oft ) they step aside , or turne backe towards Aegypt . In such mistake of the way , neede we not anew the y y Isay 30.21 ▪ voice behinde vs , to tell vs , here is the way , walke in it ? 4 To lead vs on to perfection in Grace ; to all which , and more vses , serues Gods vocation or Caling .

Vse Presumptuous pride , whither wilt ? God hath vouchsafed thee his Calling . So indeede I heare thee say . But what is thy inference ? Therefore no more need to vse the Word ? Perhaps thou wilt say , as some Pelagians , nor need of Spirit or Grace to preserue or increase thee : Will freed , of like , sets thee a gogge ? and now with thine owne wings thou mountest into heauen ; take heede they wheele thee not downe to hell : feelest thou no languishing of Grace ? perceiuest thou no z z 1 Cor. 5.7 . dregges of old leauen , though thou beest a new lumpe ? Is knowledge so perfect , faith so firme , sanctitie so consummate , that nothing may by ordinary meanes be added ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou hast heauen vpon earth . Else teach me , is thy establishment , and growth in Grace , wrought by other meanes , then Grace was begun ? or altogether without meanes ? or without any further Action of God in calling thee ? Thus spake Paul to people called , a a Thes. 5.19 , 20. despise not Prophesyings ; least thou quench the Spirit . And they were called , who b b Acts 2.42 . continued in the Apostles doctrine , and in fellowship , and in breaking of bread , and in prayer . And here , to Thessalonians called to an high measure of faith and patience , little lesse then that of Martyrs . The Lord still vouchsafe you his calling , more and more to translate you from the power of darknesse into the kingdome of his beloued sonne . Thus resolue . 1 Beginnings , encrease of Grace in this life are both from Gods calling . 2 First and after callings are both by the same meanes , word and spirit . 3 He is not called , who despiseth farther calling .

The second blessing praied for , fulfilling all the good pleasure of his goodnesse .

1 What is this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , good pleasure of God . 2 Are there parts of it ? all the good pleasure . 3 Why , of his goodnesse ? 4 What is this fulfilling ?

To the first . Gods 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his good pleasure , Interpreters with one consent conceiue , Gods eternall purpose touching the saluation of his children : which Paul elsewhere cals the c c Eph. 1.5 . good pleasure of his will . Sermo Romanus , saith one , non habet quod hui● dictioni respondeat . Saint Ierome thinkes it a word coined by the Septuaginte ; signifying not onely pleasance , but regular pleasance : vbi quid non solùm placuit , sed etiam recte placuit . Nam placent , inquit , & quae non recle placent . It may be that ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in the composition imports it . To Budaeus , it sounds a spontaneus , consentient , propense affection . For Grammer signification I referre the Reader to Illyricus , and such like Theologicall Lexicographers . In Scripture you may obserue it , when attributed to God , to haue a double signification : as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sometime signifies d d Eph. 1.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the act of willing ; sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the e e 1 Thes. 4.3 . thing willed : so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whiles the Spontaneous , propense and pleasing inclination of the will of God to the eternall good of men : whiles , the decree and purpose of God issuing from his complacentia , his pleasance taken in their spirituall welfare , to promote and procure it . So here it seemes taken .

To the second . All the good pleasure . Parts there are , or particulars of Gods purpose and decree touching the saluation of his Children . Thus you may number them from Saint Paul . f f Rom. 8.30 . Vocation begun , continued . Iustification vouchsafed and continued . Sanctification begun , continued , increased . Glorification of the Soule at separation in death . Raising bodies at the last day , and reuniting them to soules that both may enter fruition of consummate blessednesse . All these fall within compasse of Gods good pleasure and decree ; and are here praied , in what was yet wanting , to be committed to execution .

To the third : of his goodnesse . Gods goodnesse sometimes signifies the eximious pulchritude of his Nature , so eminently aboue all things amiable , as that it rauisheth euery minde and affection of the reasonable Creature in the contemplation . Sometimes , his will and selfe-propension to diffuse his benefits , to doe good especially to the sonnes of men . It s here made the sole fountaine of his decreeing our saluation .

To the fourth . Fulfill : fulfilling vnderstand the performance , committing to execution , plenatie accomplishment and consummation of his good pleasure and eternall decree . So that to this Summe amounts Pauls prayer in this particular . That as God had pleased of his fauour to deigne them his holy calling to faith and obedience , so of like fauour , he would vouchsafe to call them more and more from power of darknesse , into the gracious Kingdome of his beloued sonne : and still to proceed in execution of his eternall decree of Election , that what , was yet wanting in their encrease of sanctification , confirmation in Iustification , Redemption of Bodies from miserie and corruption , might in Gods seasons be accomplished ; that at last they might receiue the end of their faith and hope , the saluation of their soules ; the full glorification of both body and soule in his heauenly kingdome .

But that Gods decree of election and predestination to life , may be furthered by prayers , and other deuotions , and gracious endeauours of Saints , you haue hence fluent . For suppose we Paul prayes vainly , or impiously ? Thus they explicate . 1 There is Actus praedestinationis ; Call you it , if you please , in Austines phrase , preparation of Grace and Glorie . To procuring hereof , auailes nothing that man doth or can doe ; its eternall in God . 2 There is executio ordinis : The committing of what God hath from eternitie ordained and ordered , to execution . This , by meanes appointed , may , must be furthered : sith to the execution , God hath also fitted and ordered meanes for our vsing ; and so combined and linked together his owne intentions , and our gracious endeauours , that by them , and not without them his intentions are fulfilled . Gregorie , g g Dialog. l. 1. c. 8. Ea quae Sancti viri orando efficiunt , ita praedestinata sunt vt precibus obtineantur . Wherefore our Sauiour himselfe praies , Father , glorifie thy Sonne , Iohn 17 , 5.

Vse The inference and relation is desperate : forlorne and without hope of Saluation are the men that make it . If I be predestinate , I shall be saued , how prophanely so euer I liue ; contemning Word , Sacraments , Prayer , all Religion . Know , Predestination is of persons , meanes , end ; of h h 2 Thes. 2.13 . persons to Saluation by Sanctification of the Spirit and faith of truth : puts in the persons care and abili●ie , to vse the meanes leading to saluation : And so puts them , that ineuitably they follow in euery one predestinated ; so combines them , that bu● by those meanes none is or can be saued . As Paul to his fellow Sailers from the mouth of the Angell . Not a haire of your heads shall perish : And yet , except these abide in the Ship , yee cannot be safe , Acts 27.31 .

To Gods people I say as Peter . i i Acts 2.40 . Saue your selues from this vntoward generation . 2. He that made thee without thee , will he saue thee without thee ? The Regenerate sinne not vnto death ; yet k k 1 Iohn 5.18 . keepe themselues that the euill one touch them not . 1 Such vse of meanes euidenceth our election , 2 Pet. 1.10 . thereby we make it sure to our selues . 2 Is via ad salutem ; the way to saluation , Ephes. 2.10 . 2 Thes. 2.13 . Absolute tye there is none vpon God obliging him to the course established : yet voluntarilie hath his wisedome limited his power , in the executions thereof , according to the good pleasure of his will . On vs , I am sure , the bond lies , to worke out our saluation with feare and trembling , Phil. 2.12 .

Of his goodnesse . Truth is , But Gods goodnesse and selfe-propension to the eternall good of his chosen , nothing had place of motiue to induce the Lord to purpose our Saluation . The questions are ancient , whither Gods Predestination hath any cause : And whither there may be assigned any merits of Predestination . Thus is the vsuall explication , something there was that had reason of a cause finall , the l l Eph. 1.5 , 6. praise of his glorious Grace : Nothing in vs , out of God , which had the reason of a motiue , or merit , to induce the Lord to elect or predestinate .

1 In state Naturall we were all equall , Iacob and Esau , Peter and Iudas , Isaac and Ishmael : In that corrupt masse , which they say , God predestinating respecting , cause of Reprobation was equall in all : of Predestination , none more in one , then in another .

2 As for our state Gracious , it issues wholly from Predestination , as from the Cause . Hence is our Faith , our Repentance , our Sanctification , and obedience .

To this accord Saint Augustine , Prosper , Fulgentius , Schoolemen and Controuersists almost all of any respect in the Church . m m Par. 1. Art. 23. Con. Gort . lib. 3.1611.163 . Scholast. ad 1. dist. 41. Thomas , Scot , Bellarmine . And if there be any amongst them relishing of any sound Iudgement .

Subtile Arminians pretend they assigne to faith , no causalitie in respect of Election : onely faith foreseene is a precedent condition , and something prerequired to Election . Yet the same men say , that election doth niti fidei praeuisae ; and election is ex fide prauisa : obsecro vos deale candidè , speake plaine English : had God in Predestinating respect to faith foreseene , as to a motiue inclining him to choose Peter , rather then Iudas ? why mince you the matter with the tearme of a condition prerequired ? when as , if it were any way Ratio eligendi , the Reason inducing to choose this man rather then another , it had apparently the Nature of a motiue to God , causing him to passe his Act of choosing on this man , rather then another .

In matter of Predestination wisdome of Superiors hath iustly limited vs Nouices : wherefore I forbeare large handling . This onely to the question : Passeth the Act of Gods predestination vpon Faith , or good vse of Grace ? had God predestinating any consideration of Faith ? Resp. As of a meane of saluation , or qualification of them that should be saued , none doubts . As of a merit , or motiue to predestinate , no man , but Pelagian , will affirme .

Vse As Moses to Israel , n n Deut. 9.4 . Say not its for thine owne righteousnesse . 1 In o o Eph. 2 3. Nature , as Adam afforded it , thou wast childe of wrath as others . 2 Before calling , hadst thy conuersation as other Gentiles ; p p Tit. 3.3 . seruing the lusts and diuerse pleasures . Canst thou say any thing but mercie and speciall loue of God inclined him to call thee ? how then to elect thee ?

3 Since calling , how q q Iac. 3.2 . many haue bin thy interruptions of holy Courses ? faintings of faith , languishings of deuotion . 4 In the best seruices , r r I●ai 64.6 . pollutions no lesse then menstruous . Let these things humble thee so sarie , as to worke confession of thine owne indignitie . Excite thee to endeauour comprehending , and thankfull acknowledging the infinite loue and goodnesse of God in thine election ; especially seeing so many millions of men and Angels neglected ; thy selfe , of meere mercy , chosen a vessell of honour .

And the worke of faith with power . The t●ird member of the petition : supply the sentence thus : ●nd fulfill the worke of faith .

What is this worke of Faith ? Ans. Say s●me learned , faith it selfe , which is Gods worke in vs : the Hebraisme indeed is not vnusuall , Rom. 4.11 . the signe of Circumcision : that is , Circumcision which is a signe . And its true , not onely beginnings of faith , but euery increment and addition to the graduall quantitie of it , is Gods worke in his Children . You may adde , that to the continuance , exercise , encrease of it , is requisite a diuine power ; sith it s shaken by so many potent Aduersaries , Satans winowings , diuine temptations , humane infirmities .

There be that vnderstand Charitie and the works thereof . And its true , s s Gal. 5.6 . faith workes by loue ; and by such workes , is the Name of the Lord , t t Mar. 5.16 . glorified : others , perseuerance .

But reflecting vpon what Paul hath , 1 Thes. 1.3 . where he ascribes to faith , worke ; to loue , labour ; to hope , patience ; I am inclined to thinke , he meanes here by the worke of faith , some worke speciall and eximious issuing from faith , as labour from loue , patience from hope . The rather , for that to the persitting hereof , he praies manifestation of diuine power and vertue ; as if thereto were r●quired some speciall hand of God for our support , and enabling to performance .

Acts , or workes of faith you may thus number . 1 Elicit , ipsum Credere Deo , Deum , in Deum . 2 Imperate , u u Acts 15 9. puritie , * * Gal 5.6 . charitie , x x Rom. 10. deuotion : Truth is , all vertues , all Actions of all vertues Regular●y performed issue from Faith ; Therefore say Schoolemen , Faith is not onely it selfe , a vertue , but mater , radix , Auriga omnium virtutum : yet , meethinkes , I see not in all these what Paul may bee thought to call the worke of Faith with such 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that eximious and Heroicall worke of Faith , to the complement whereof , Paul requires manifestation of more then ordinary diuine power .

There is leaue , and pardon also , I hope , to bee giuen to coniectures , when they are founded on probability , and are made with humble submission to Church Iudgement . Mistake I ? Or doth Paul meane that exterior act of Faith , Confession of the Faith and Name of Christ in daies of violent persecution ?

Certainely it is an heroicall worke of Faith , a worke of no lesse then Heroicall Faith , in such times to hold fast the confession of our hope without wauering . To you its giuen not onely to beleeue , but y y Phil. 1.29 . to suffer for the Name sake of Christ : Mee seemes he makes it something more excellent then Faith it selfe , to suffer for Christs Name ; more eximious , I meane , not onely in genere boni , but in genere magni . Suffer affliction according to the z z 2 Tim. 1.8 . power of God . Certainely its a diuine power that must support in so great a fight of afflictions .

But is this opus fidei ? Aske the Apostle . Through a a Heb. 11.33.36.37 . Faith they had Tryals by cruell mockings ; were stoned , sawne asunder , slain with the sword . But b b 1 Iob. 5.4 . Faith , nothing could get such victory ouer the world ; But for Confession of Faith , they had endured none of these hardships .

This then seemes that which Paul prayes for . That as they had hitherto with constancie and courage borne vp in constant Confession of Christ and his Gospel , notwithstanding the many Tribulations and persecutions they had endured ; So God would please still by his power to support , and enable with like constancie to hold fast their Confession , till they came to the complement of Christian patience and fortitude , Martyrdome it selfe , and resisting against sinne to the shedding of Bloud , in case the Lord should thither call them .

The niceties of inquiry vsuall amongst Schoolmen , I willingly pretermit ; Such as that is ; whether confession of the doctrine of Faith be properly an act of Faith , or not rather of fortitude ? And how an act of Faith , whither Physice or moraliter ? Therein who lusts to busie himselfe , may see what c Thomas his Commenters say . 2. ● . 2. ae . q. 3 Art. 10. I take for granted , that its a worke and office of Faith , to confesse the knowne Truth in times of extreme persecutions . Testimonies are frequent : See Romanes 10.10 . 2 Corinthians 4 1● . Matth. 10.

How farre wee stand bound to the office and performance thereof , is matter of profitable inquirie . And in these times , though peaceable , yet seeming to portend our triall , s●mething necessary . Thus is the Resolution for the generall . That being a precept affirmatiue , though it binde semper , yet it bindes not ad semper : nor is absolutely necessary to Saluation , to be actuall performed saue onely pro loco & tempore . Suppose when omission of the duty drawes with it neglect of honour due to God ; or of edification and furtherance in Faith to Brethren : 2● . 2 ae . q 3. Art. 2. Scholast. in 3um distinct. 23. See d Thomas and his Followers ? Or thus , the precept touching confession may two waies be conceiued . Negatiuely , binding not to denie . Affirmatiuely , binding to confesse .

Not to deny the Faith at any time , we are bound in all times vpon paine of damnation . Whither this denyall be by words , or deedes , or signes , they are all coincident . 1. Christ thunders , speakes not to such . Hee that e e Luc 9.26 . denies mee before men , or is ashamed of mee and my Gospell , him will I deny before my Father which is in heauen . 2. The teares were f f Mat. 26.75 . bitter wherewith Peter washt away this sin . 3. Church Censures were in all times seuere against such ; admitting none therein faulty , to Reconcilement , but after longsome and heauy penance . 4. No maruell , it being simplicita & ex se malum , and drawing after it so dangerous consequents .

Now when , or in what case , wee are bound to actuall and open Confession of Faith vpon paine of damnation ( I suppose still the times of violent persecution is matter of more curious inquirie . Measures and Rules heerein some thus assigne .

Such Confession is sometimes an act of Religion : sometimes , of Charity , sometimes , of Iustice . When it falles to be an act of Religion , as where without it the honour due to God and his Truth should fall to the ground , then it is duety to confesse . When an act of Charity , either by courage to winne an Alien , or to confirme a weakeling , or to preuent Apostasie of the wauering , then a necessary duty to confesse . When an act of Iustice in respect of the person a man susteines , or office he beares , suppose of a Teacher or Pastour in the Church , then also absolutely necessary . Howbeit , for our guidance to discerne , when Religion , Charity or Iustice requires it , they leaue vs to the dictate of Prudence .

We maze our selues sometimes in following Schoolemen . They are oft more wittie in raising doubts , then iudicious in assoyling them .

These generals of direction are doubtlesse sound . But when we are referred to dictamen prudentiae for Application , how are the simple still left vnsatisfied . ?

Wee haue a more sure word of Prophets and Apostles ; wee shall doe well to attend thereto . That one Text of Peter , as to my apprehension it sounds , speakes more fully to guide vs , then all the voluminous writings of their Angelicall and Seraphicall Doctors . Thus you reade it . 1. g g 1 Pet. 3.15 . Be ready alwaies to giue answer , or 2. Apologie to euery one that , 3. Askes you a Reason of the hope that is in you . The Rules are three . 1. That secundum Animi praeparationem , the precept of Confession alwaies bindes all : as that of Martyrdome : so that we must be ready , and resolued at all times to make confession of Faith , when God shall call vs thereto , yea , though death stand present to deuoure vs . This is that our Sauiour calls h taking vp our Crosse dayly ; this , as some interpret , Pauls i i 1 Cor 13.31 dying daily ; his carrying his soule in his hand , ready to offer it vnto God , wh●nsoeuer he should require it . And this is in confesso . 2. But when is the actuall performance necessarie ? Resp. When k k Luke 9 23. our Confession puts on the nature of an Apologie , or necessary defense and iustification of the Truth , exagita●ed by oppositions and calumnies of the Aduersary , or endangered to suppression by violence of persecution , then say the Lord calls thee to confesse the Faith : Then thinke a woe belonging , I say not onely to the denyer , but euen to the betrayer of the Faith .

3. Especially if there be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; one 1. That of Authority interrogates , or 2. Of necessity beggs of thee an opening of thine vnderstanding and credulity in the mystery of Christ . Ne sim longior .

May it not be lawfull to conceale our Faith in times of danger ? Answ. Looke backe to what hath bin said touching the maner of Obligation to actuall confession , thou wilt see it lawfull at times to conceale thy Faith , as well as other truthes . Cyprian in his last Epistle written immediately before his Martyrdome , for direction of his people , thus . Apprehensus inquit . & traditus loqui debet . Siquidem magis in nobis dominus posit is in illâ Horâ loquitur , qui nos confiteri magis voluit , quàm profiteri . Acutely , yet soundly distinguishing betwixt profession and confession . To professe , that is , vltroneously to vtter a mans secret credulity in times of danger , no man is simplie bound : to confesse , that is , to make true answer to demands of Authority in that case made , is no doubt a duty . Yet there be iudicious , who allow vs in this case , : simulationem cautelae , by example of Samuel , and Ieremie : prouided alwaies , it exceed not bounds of warrantable and honest Cautelousnesse : for then it degenerates to cursed dissimulation , and is interpretatiuè a denyall . Saint Cyprian tells of some , who loth to deny , but lother to die , procured or accepted from the Magistrates libels or scrolles testimoniall of their abnegation : he calls them libellos commaculatos . These , though not directly denying Christ , yet are put to their penance , for their willing seeming to denie him : & meritò . Like is to be thought of all Complementings with Idolaters , or other Aliens in their signes of profession , or but outward society in their immolations , &c. yea , though the heart retaine Faith , and the mouth neuer denyed it .

Is it not lawfull to flie in times of persecution ? Answ. Tertullian wrote a whole Treatise to proue it simply vnlawfull . Better a great deale his Scholler Saint Cyprian allowes it in case , and with limits perswades it . What those limits are , the Reader may finde largely & iudiciously expressed in Saint Augustines 180. Epistle , Eum Consule .

Is it warrantable vltroneously to offer our selues to Martyrdome ? Resp. Examples are not infrequent in the Primitiue Church ; yet did Saint Cyprian disswade it to his people . Prudently : for why tempt wee God ? Why presume we of our owne strength ? Saint Peter by such occasion ex egregio praesumptore Creber Negator effectus est . And multitudes of such foole-hardies , k k Lib. 6. cap. 30. Eusebius records to haue fallen to abnegation . I like fortitude tempered with prudence and humility . Those voluntary confessions mentioned in story , had no doubt , their speciall heroicall instinct . Till we be assured of the like , let vs not attempt to imitate their practise . Howbeit , that Confession is an office and worke of Faith , in Casu necessarie , wee haue before showne .

Vse 1 In iudgement of mine owne and other mens gratious estate , this rule I walke by . I heed not so much the clicite interiour acts of grace : as those exteriour and imperate . Reasons are , 1. The elicete , I see , are arrogated and pretended by palbablest Hypocrites . 2. In men most vpright , are sometimes not discernable . Thus vnderstand mee : Mens feare of God I iudge not of , by their protestation of inward motions ; but by externall effects as Care to depart from euill . Their loue to God , I iudge of , by obedience ; their Faith , by workes of Charity , mercy , fortitude , &c. Let them sweare by a thousand Gods that they feare the liuing and true God , while I see them l l Psal. 14.1 . corrupt and abominable in their doings , I say as Dauid , m m Psal. 36.1 . there is no feare of God before their eyes . Let them boast , if they will , of Abrahams 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Faith , yet while I see them n n Pro. 3.5 . leane to their owne wisedome , and choose meanes vnsanctified to prouide for Temporalities , I say in my heart , there is in such men no Faith or dependance vpon God .

Priscilian is long since dead : yet li●es his Heresie among●t men pretendedly most Orthodox . Thus did hee dogmatizare . That Christians might lie to secret Christianity : and , Christ may , must be denied , that the Christian might be concealed from the notice and malice of enemies to Christianity . The halfe haue not heard of Priscillian , who walke in his way . In forraging Merchants , who count gaine godlinesse , I wonder not at it . Religion , all things with them are venall . This onely amazeth me ; That in men pretending Israelitisme , as sincere as Nathaniels , the sentence should seeme plausible , the Resolution be fixed , to complement with Antichrist in his Idolatry , reseruing Faith pure , and entire to their Christ . But suppose you , hee said in vaine , Shew mee thy Faith by thy o o Iac. 2.18 . workes : Or hee , with the mouth p p Rom. 10.10 . Confession is made to saluation . Where this opus fidei is not resolued to be performed , you may boldly say , there is no truth of Faith .

I spare speech of Nicodemites ( they must goe current amongst such Christians for zealous Protestants ) who only conceale , & shrinke from manifesting their profession , for a few of Ishmaels persecutions . Howbeit to such this let me say : He that is q q Luke 9.26 . ashamed of Christ , and his Gospel , especially in these daies of peace , Christ will shame to owne for his , before his Father , and holy Angels . And can you suppose him an Israelite indeed , whom an Ishmalite can scoffe out of the coate of his Religion ? Or thinke him r r Heb. 13.13 . gone out of the world , who hath not learned to beare the Reproach of Christ ?

To Gods people , I say as Paul , Remember him who vnder Pontius Pilate witnessed a good s s 1 Tim. 6.13 . confession : who for our sakes t t Heb. 12.2 . endured the Crosse , despised the shame ; and hath tied vs to the condition of u u Rom. 8.17 . suffering with him , as many as desire to raigne with him . Thinke with our selues , 1. What is it a persecutor can doe ? * * Luke 12 4. kill the body ? It must die . Why feare we to make a vertue of that necessity ? 2. We haue a x x Heb. 12.1 . clowd of witnesses gone before vs . 3. Are assured , not onely of our crowne , but of our Crownet , our eminence of glory among the Saints .

Meanes to arme vs to the Resolution . 1. Consider hee is faithfull who hath promised to y y 1 Cor. 10.13 . giue issue with the temptation , to z z 2 Cor. 12.9 . perfect power in weakenesse . That promise we haue seene exemplified . The Angel of Philadelphia had but a a Apoc 3.8 . a little strength , yet denyed not his Name .

2. It s something to forecast the vtmost of our danger : expectat●on mitigates the extremity , when it comes : yet prudence I commend to all Gods people in their premeditation and resolution : for the generall thus . Pitch thy purpose rather to die , then to deny thy Sauiour ; and hope the Lord will enable thee to performance .

Weakelings in faith many , and iealous of their strength , haue bin found , with greatest courage to haue endured Martyrdome . Howbeit , I aduise no man to bee ouerparticular in his premeditation ; that were to leade himselfe into Temptation . As in things delectable , particulars affect more to allure , then generalls : so in things terrible , particulars more affright to dismay , then the generall . To dwell vpon the thought of fire , or saw , or gridyron , &c. may amaze our weakenes , more by much , I dare say , then thought and purpose of the generall , with humble prayer of Assistance f●om God to support vs .

That the Name of our Lord Iesus may be glorified in you and you in him , &c.

The end , whither of Pauls praying ? Or of fulfilling Gods purpose ? Or of perfiting the worke of Faith ? Some , or all ?

Or what is this glory of Christ and vs ? That , in this life amongst men ? Or rather in our glorification in heauen ? To this I rather incline , comparing ver. 10. So falles into o●r second notice the Reciprocall Coincidence of Christs glory with our glorification and Saluation . Such as neither can bee , nor almost bee conceiued without the other .

So that , if I should perswade a man to seeke the glory of Christ , I would perswade him to nothing more seriously , then to labour for the saluation of his soule ; there being nothing whereby a man can procure more glory to him , then by working out his owne saluation . Caietan is acute in his Scholie , yet expresseth not his meaning . It s not said , that Christ or Iesus , but that the Name of Iesu may bee glorified . Glorious is that Name made , when indeede hee becomes a Sauiour to vs .

Why macerate we our selues with iealousies of sincerity , for that in our piety we ayme at our saluation . 1. Is it for nothing the Reward is so oft propounded to our view for excitement ? 2. Thinke we b b Heb. 11.26 . Moses or c c 10. Abraham meere Mercenaries , who wrought with such intention ? 3. Ceased our Sauiour to be holy , harmelesse , separate from sinners , when to support his humanity he eyed the ioy that was set before him ? Heb. 12.2 .

Whither the loue or seruice of charity may be , in a sense , mercenary , I referre the Learned to what Schooles haue disputed . This little touch from Thomas take with you . It s one thing to loue God , another to doe him seruice . May I loue God to the end he may giue me eternall life ? Answ. They say no : for that were to subordinate the Creatour to the creature ; and to make mine owne benefit , my chiefe good .

May I serue God for life eternall ? Or hauing respect thereto , as the end of my seruice ? Answ. I may . Because such seruice is the way to eternall life ; and the meane ordained to atcheiue it .

Howbeit , punctually if we will speake to the question , for exempting scrupulous ●calousie ; It s not so much inquired , how lawfull such respect to my selfe is : As , whither , supposing such party reference of loue and seruice of God to my selfe , there may be concluded a nullity of sincerity ? Resp. I suppose not . More then a nullity of ingenuity in my feare , because some seruility is mixt with it . What if feare of punishment bee , at times , my strongest hold-backe from doing euill ? Is therefore no feare , but slauish in mee ? Yes , euen filiall also . And what if my loue to GOD , bee in part concupiscentiall ? And the motions thereof reflect vpon my selfe ? Lacke I therefore all loue of Amitie ? M xtures there are of all Graces with their defects , in state of this life . It s well we mourne for defects , and endeauour to purge our hearts of selfe loue .

According to the Grace of our God , &c. Denotes that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the measure , proportion , or Rule according whereto Glorie is giuen ? Ans. Rather the motiue . See 2 Tim. 1.9 . Not according to workes , but according to his purpose and Grace ; that is , not moued by our workes , but by his purpose and Grace . Tit. 3.5 . he saued vs , not for workes of righteousnesse , but according to his mercie : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is there the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Grace I denie not sometimes to signifie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the gifts of Grace in vs . But Aduersaries themselues confessing , here rather denotes the free beneficence and vnmerited fauour of God towards vs . And there cannot , I suppose , one instance be giuen in all the Scripture , where , when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is made Gods motiue to conferre any his blessings , it signifies any gift in vs Naturall or gratuitous : But onely his free fauour , vnmerited bountie , selfe propensitie to do good vnto vs : sounding alwayes the same that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The mercie , benignitie , goodnesse and bountie of God .

Of our God and the Lord Iesus Christ . The stiles may both without wresting be applied to our Sauiour . q.d. according to the Grace of Iesus Christ which is our God and Lord : as Thomas couples them , Iohn 20.28 . My Lord and my God . Howeuer , the place is pregnant against Arians , for the diuinitie of Christ : sith his Lordship is absolute and independent ; and from his Grace issues our glorie . If otherwise we apply them distinctly , God , to the father ; Lord , to Christ ; the vnderstanding is not difficult . The terme God , is sometimes vsed essentially , and so denotes the whole deitie . Iohn 4.24 Sometimes personally , as when some other of the diuine persons is distinctly mentioned ; then vsually it denotes the father , first person in Trinitie . See 2 Cor. 13.13 . To both is Grace assigned ; to God the father , as the giuer ; to Christ , as the meritorious procurer . But is our glorie of Grace ; when all the good pleasure of Gods goodnesse , in our sanctification , and perseuerance is fulfilled ? yea , when the highest worke of faith , confession to Martyrdome , is perfitted in vs ? It was Pauls opinion doubtlesse , that the glorious reward of our best seruices , the crowne of Martyrdome it selfe , is a reward of fauour , not of debt . Aeternall life is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the free gift of God . Rom. 6.23 . And non si●nt condignae passiones huius vitae , of the Glorie that shall be reuealed , Rom. 8.18 .

These few principles remember , and hold fast ; that thou maist preserue vnto God entire and vnimpeached , the glorie of his Grace in thy Saluation .

1 All the seruices or good workes we doe , or possibly can doe , are due deb● to God : not onely debito decentiae or morali : but ne●●ssitatis & praecepti Because we are commanded to loue God , with all the heart , minde , soule , strength , Mar. 12. ●0 .

2 Whatsoeuer in our seruices , is lesse then the integritie of our strength naturall and gracious , according to the state of Innocencie , is a sinfull defect .

3 The rewarding of our best Scruices , is an Act of liberalitie , free bountie , and mercy , not of Iustice .

4 Obligation is none vpon God to reward , but onely his gracious couenant and promises . Promittendo se fecit debitorem ; other tie there is none vpon God , to crowne our Seruices . Euen Thomas could say , he is debter to himselfe in respect of his promise and ordinance , rather then to vs . And , facta promissione tenetur Deus ad praemiandum ; sed ex fidelitate quia mentiri non potest , non ex Iustitiâ . And of this first Chapter , thus farre .

AN EXPOSITION vpon the second Epistle to the THESSALONIANS .

2. THES. Chap. 2. Ver. 1.2 .

Now wee beseech you Brethren , by the comming of our Lord Iesus Christ , and by gathering together vnto him ,

That yee be not soone shaken in minde , or be troubled , neither by spirit , nor by word , nor by letter , as from vs , as that the day of Christ is at hand .

THe second materiall part of the Epistle , spent in Redargution of errour in Iudgement touching the time of Christs second comming .

Wherein are 1. Caueat , ver. 1 , 2. 2. Confutation , ver. 3. 3. Comfort , ver. 13. 4. Meanes of preuention , ver. 15.

In the Caueat are 1. The Modus , 2. The matter of it .

The manner of carriage is with greatest , 1. Meekenesse ; We beseech you , 2. Loue , Brethren . 3. Earnestnesse , such as wherin the Apostle scarce satisfies himselfe . 1. Obtesting and almost adiuring them to cautionatenesse , ver. 1. 2. Iterating it , ver. 3. with greatest particularity , Let no man by any meanes .

Those parcills of the Modus , ●is meekenesse and loue , condescending from authority he had to command , vnto petitioning them for their owne good , I willingly pretermit : wishing onely my Brethren or Fathers in the Ministery to put on bowels of compassion to win to the truth , rather then in Stoick sternnes and Rigorous Austerity , to attempt , forcing the people to reformation of Iudgement or manners . God was not in the thunder , nor in the Earth-quake , appearing to Elias , but in a a 1. Reg. 19.12 . the still Winde . To Adam he appeared in the b b Gen 3.8 . coole of the day Ouer Israel , that stiff-necked people , he set Moses the c c Num. 12.3 . meekest man on earth : Iudgement may be conuinced by Reason , cannot bee forced to assent by violence , no not to most necessary truths . Will may be allured , cannot be enforced to goodnesse .

Gregories temper I like well , Legatur dist. 45. cap. disciplina . miscenda est leniras cum seueritate , sit amor , sed non emolliens ; sit rigor sed non exasperans ; And Austins best aduised thoughts best please ●●ce ; that conuiction goe before coaction in matter of Faith Chrysostome had rather be countable to God for a nimium of mercy , then for ouerplus of seuerity : said not Paul d d 2 Tim. 2.25 . the same in his Canon ? What one separatist , or but vnconfortant , hath the contrary course wonne ? And not rather exasperated to farther alienation ?

2. The earnestnesse of the Apostle applyed to the matter I choose rather to insist on expressed it is in two things : 1. That he contents not himselfe to beseech , but to obtest , and that by what is , or should be most preualent with vs ; the comming of Christ . 2. Iterating the caution in all the particulars .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 It s not as elsewhere , e e Rom. 12.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : for the comming sake of our Lord Iesus , &c. sith he comes for our good , to take vengeance on them that trouble vs , and to gather vs together vnto himselfe , to participate his owne glory , I beseech you let this meditation moue you to Caution .

The ground of the obtestation , and the certaine truth of it , I supposed by the Apostle to be in confesso amongst this people , I dwell not on : but referre the Reader to what is already extant in 1 Thes. 4.16 . Scriptures testifying truth of both , and particulars so many as are meete for vs to know , view in the Marg. 1. Instruments of our assembling vnto him are f f Mat. 24.31 . Angels . 2. Ends. 1. Our g g Rom. 14.12 . account . 2. h h 2 Cor. 5 10. Receiuing according to what is done in our bodies . 3. i i Rom. 2.5 . Declaration of Gods Iustice in admitting vs to saluation . 4. k k 1 Cor. 4.5 . Iustifying and cleering our integrity to the face of men and diuels with the like .

Profits flowing from the meditation : 1. It much solaceth our necessary , and sometimes enforced separation from the society of Gods children , a corasiue biting , as any , to a gratious disposition ; to remember , that a day shall come , when we shall all be gathered together ; and linked inseparably to enioy the mutuall society each of other . Who is there amongst you fearing God , who desires not , if it were possible , to enioy the perpetuall presence and conuersation of all that feare God ? The Lord hath otherwise disposed the state of this life . 1 That we may know , heauen is not on earth . 2. That the yet aliens in euery quarter of the world , may bee woune by the example of dispersed Saints . 3. At least made inexcusable before God , if neither by their holy example , nor godly admonitions , nor meanes of saluation , for his Saints sake vouchsafed vnto them , they will be ledd to Repentance . Howbeit he hath appointed a day , wherein the Elect shall be gathered together from the soure windes ; And then shall be , as a l l Mat. 25.32 . separation of goates from sheepe , so a blessed vnion , and indissoluble coniunction in most heauenly m m Heb. 12.12.13 . society , of Elect men and Angels .

2. Instructeth to n n 2 Pet. 3.11 . care and studie of sanctitie , no lesse then angelicall ; proportionall , as the capacity of the creature is , to that o o 1 Ioh. 3.3 . of God himselfe : fooles or worse they ; who knowing they must stand before a God of pure eyes , thinke they may bee too nice , ouer-precise in matter of morality .

3. Excites to 1. Carefull p p Mat. 25. 1 Per 4.10 . vse of gifts receiued . 2 q q 2 Cor 5.10.11 Faithfull imployment of our selues in our vocations ; sith wee know we are then summoned to our r r Mat. 25. Accounts ; and haue heard the Iudge himselfe pronounce him s s Luc. 12.43 . blessed , whom , when hee comes , hee shall finde so doing .

3. Matter of the caution . 1. Generall ; not soone moued from your minde , &c. 2. Particular ; as if the comming were instant . 3. Item also he giues against the meanes , Spirit , Word , Epistle .

Compa●e if you please Pauls earnestnesse in his caution , with the quality or degree of the errour , against which its intended . The maine Article of Christs comming is not called into question amongst this people : in the circumstance onely is the attempt to corrupt their iudgement ; yet with what earnestnesse doth Paul presse the caution ?

As if it concerned vs , almost vpon perill of our soules , to preserue iudgement sound in matters of Faith , euen such as but aloofe touch the Foundation . Hence is the charge to Timothie , conueyed in much passion ; O Timothie t t 1 Tim. 6.20 . serua depositum ; the substance yea circumstances of Euangelicall doctrine : our Sauiour cryes woe to them that u u Mat. 5.19 . breake or teach breach of the minima mandatorum . And Paul wisheth * * Gal. 5.12 . cut off them that troubled the Church , but with x x Gal. 5.9 . little leauen in the Article of Iustification .

1. Certainely euery peece and parcell of Truth is pretious , it tends in the degree to persect , y y Ioh. 17.17 . to sanctifie the vnderstanding ; least errours are maculae , though not vulnera intellectus .

2. And know you not , saith Saint Paul , z z Gal. 5.9 . a little leauen leauens the whole lumpe ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : such speech a a 2 Tim. 2.17 , 18 frets as a Gangrene , and will encrease to more vngodlinesse : of them which denyed not the Resurrection , but affirmed it past already .

Vse 'T is strange liberty men take to themselues in Articles of inferiour Nature ; if in the substantialls of Faith , such as wee call fundamentalls , they keepe sound ; indifferent they seeme , or tempered rather to take impression of inferiour errors : turbulent they are indeed that oppose or contradict . So we hold Christs presence in the Sacrament , What matters it for the Modus ? Whither it bee Sacramentaliter , and spiritualiter onely , or Modo substantiae ; Whither by Transubstantiation or Consubstantiation , What matters it to dispute ? Who , but fooles , are not indifferent to resolue ? Oh foolish , yet holy Martyrs , that to this errour opposed euen to the shedding of bloud .

In the Article of Iustification ; so all bee resolued to Christ ; what folly is it to tumble our selues in inquiring after the manner of Application , or efficacie of his meritorious Passion ? Whither by it imputed to vs wee stand iust in GODS sight ; or , Whither it auaile by procuring to vs the gift of Charity , and other infused vertues , to formallize vs internally to Iustice , in Chaos antiquum confundimur : for ought I see , the more implicite our Faith is , the better : A few maine generalls let vs hold ; for distinctnesse in knowledge and Faith , though vouchsafed vs in the meanes , let that be referred to our scientia oblectans .

But 1. Haue wee forgotten who said ; though keeping the foundation wee may bee saued , yet by b b 1 Cor. 3.15 . building hay or stubble wee suffer losse ? So farre impaire the fulnesse of our reward ? 2. Are these inferiour truths amongst the things reuealed ? Then they c c Deut. 29.29 . belong to vs ; wofully vnthankfull hee who ouer-slights them . 3. Such wantonnesse in playing with pretious truth , occasions the Lord to permit vs to grosser errors . 4. The error heere mentioned ouerthrowes not the maine , yet with what earnestnesse doth Paul Caution against it ?

VERS. 2.

That yee bee not soone shaken in minde , or bee troubled , neither by spirit , nor by word , nor by letter , as from vs , as that the day of Christ is at hand .

THe greater matter of the Caueat . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to bee mooued from your minde . It likes Master Beza best to interpret after the proper signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; In his apprehension it sounds , putting beside their minde or right wits ; as if some dementia should seize them when once they gaue way to vnsound doctrine ; instances hee giues many in antient and latter Heretickes , and their Sectaries : so inchanted and madded when once throughly possessed with errour , that except furious obstinacie be Reason , there seemed left nothing of Reasonable creatures in them . Indeed Saint Paul stickes not to impute d d Gal. 3.1 . demencie to seduced Galathians , and conceits a kinde of Witcheraft and strong inchantment to possesse them . To Timothie mentioning such , hee saith they e e 2 Tim. 2.8.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; In his losse , imputes no lesse then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , amentiam , madnesse or losse of wits vnto them .

Gods Iudgements are sometimes open , sometimes secret , alwaies iust : strong was the infatuation cast vpon Gentiles for f f Rom. 1.28 . detayning truth naturall in vnrighteousnesse . If Christians to whom the light of Gods glorious Gospel , hath shined , yet grow to maintaine errors , bee stricken with blindnesse of minde , possessed with a spirit of giddinesse , I wonder not . But singularity is dangerous , the next step to madnesse . Minde it , Brethren , you that itch after nouelties , least you loose your mindes , when once that spiritus vertiginis spoken of in the Prophet , hath possessed you .

But why not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tropically for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? Sentence or Iudgement : the trope is not infrequent . Wee haue g g 1 Cor. 2.16 . the minde of Christ ; that is , his sentence and iudgement by himselfe declared vnto vs . Bee knit together in the same h h 1 Cor. 11.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . minde , and in the same Iudgement ; the latter added 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that Pauls meaning may be this ; bee not soone mooued from your minde ; bee not easily altered from that sentence you haue entertained : touching the time of Christs second comming ; no small matter should shake or cause to waue or wauer their iudgement so well before enformed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; perhaps heere signifies the same that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The euill Paul cautions against , is leuity or instability of Iudgement in matter of Faith : farre be it from vs . Ob. To bee i i Ephes. 4.14 . wherried about wethercock-like with euery blast of vaine doctrine is childish : It s good that the heart bee k k Heb. 13.9 . stablished : to hold fast the confession of our Faith l l Heb. 10.23 . without any so much as wauering .

1. Truth is but one in re qualibet ; though errours bee various and manisold ; m m Gal. 1.7 . It is not another Gospel , to which you are transported : And when our wilde witts haue tyred themselues in wandring , to that antient and first truth they must retyre , if euer we will finde n n Ier. 6.16 . rest to our soules .

And how can we thinke to escape ? If we shall o o Heb. 2.3.4 . despise so great saluation , 1. Preached by the Lord , 2. Testified by Apostles , 3. Confirmed by miracles , 4. Attended with gifts of the holy Ghost ? Is it not to despise , to p p 2 Tim. 4.1 . turne away our eares from the truth ; and to attend to Fables ?

That scabies scalpenda , the skiruy q q 2 Tim. 4.3 . itch of the eares how hath it infected our Auditors ? That scarce any thing can now please , but what sauours of nouelty . And heerein who so is not palpably Hereticall , bee hee neuer so extrauagant , shall be a Prophet for this people , who so illiterate but may make a faction ? So odd , but may draw Disciples after him ? I would this euill staid among our virgine vulgus onely that are yet to choose their Religion . The okes of Bashan , the tall Cedars of Lebanon , are become as Reedes , so shaken with euery blast of vaine doctrine ; so ready to be transported to another Gospel . I spare particularizing : onely I say , vetera vera ; the old r r Ier. 6.16 . way is the good way .

Lord that our giddy braines were once setled . 1. 'T will neuer bee , so long as wee haue mens persons in admiration ; neuer till wee haue learned to giue Faith her solefooting on that most sure word of the Prophets , 2 Pet. 1.19

2. Neuer , till we studie to liue , rather then to dispute ; to practise , rather then to contemplate , Ioh. 13.17 . Mat. 7.24.25 .

3. Neuer , till wee haue receiued the loue , as well as the knowledge of the Truth , 2 Thess. 2. Pro. 23.23 .

4. Neuer , till we haue experimented , and felt the power of Gods Word in our soules , This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Phil. 1.9 .

Nor be troubled . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the word imports such perturbation as ariseth from s s See Mat. 24. Marc. 13. rumour , or relation of something terrible . And not vnlikely , the publishers of this errour rung in their eares , the terrour of the Iudge , the strictnes of accounts ; vnbowelled hell it selfe the more to affright . Whence grew the perturbation and anxious vnquiet of their mindes .

That clause of the admonition , to mee seemes an implicite Reason , disswading leuitie and vnsetlednesse in matter of Faith and Religion ; because it breeds disturbance , anxietie and trouble of minde , restlesse , no lesse oft times then perplexed , so that of a man vnsetled in that kinde , may be said , as of them in Esay : They t t Isa. 57.20.21 . Iac. 1. are neuer at rest ; but are as the raging sea tossed of the windes : they doe but u u Gal. 1.7 . & 5.12 . trouble you that bring in another Gospel : the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . S. Iohn mentioning the Locusts set-rising out of the bottomelesse pit , Antichristian Teachers , vseth another word , implying * * Apoc. 9.5 . torture no lesse then that of the racke ; such horrible torture should they plunge seduced consciences into , while they taught to seeke Righteousnes , satisfaction to Gods iustice by their owne good workes or voluntary passions .

I beseech you , brethren , by the peace of God which passeth all vnderstanding , be ware how you attend to the chirping of such locusts ; suffering your selues to be transported to another Gospell . If euer from principles of Popish Doctrine , Conscience be setled in sound peace , say , God hath not spoken by me . With me its an vnder rule to iudge of doctrines pretented to be Euangelicall : Tends it , in the Nature of it , to pacification of the distressed Conscience ? else t is not Euangelicall , x x Rom. 5.5 . saith not the Apostle the same ? vniuersally I thinke as Ieremie ; ʸ that is onely the good way wherein I may finde the sweetnesse of holy rest to my soule .

Neither by Spirit , nor by Word , nor by Epistle as from vs . Item against the meanes of their vnsetling and seducement ; pretences of Authoritie no lesse then diuine and Apostolicall : three in number , the Ancient colours of most Heretiques .

The first is , Spirit ; that is , as I conceiue , pretense of z z See 1 Ioh. 4.1 . instincts , inspirations , Reuelations immediate and extraordinary from the spirit of God . They a a Mic. 2.11 . walke in the Spirit , yet lye falsely , saith Micah . Montanus had his Paraclete , beside his Prophetisses Prisca and Maximilla . Simon Magus , his Helene : cursed Moamed cals the dead fits of his falling sicknesse , his exstasie and rauishment at the appearance of the Angell Gabriel . At promulgation of his ordinances , his Doue inured to fetch food from out his Eare , is pretended no lesse then the holy Ghost ; sent whisperingly to imitate what he should enact for the people . Heathenish Politicians had like pretenses , to win credit to their Lawes . Numa Pompilius receiues his , from the Goddesse Aegeria . Lycurgus his , from Apollo , &c.

Impudencie of Heretiques is seldome lesse then blasphemous , what blasphemie greater then to father doctrines of diuels , vpon the God of truth ? Spirits of Errour , to be stiled Gods Spirit of Truth ?

Against all such fanaticall Enthusiasts and Enthusiasmes , the Lord hath made vs cautionate . The quaere is common , how we may discerne a pretended , from a true Prophet . Resp. Time was when was place for such inquirie ; when God was pleased by such meanes extraordinary to instruct his people : for my part , a piaculum I hold it , to expect in these dayes Ministers of b b Apoc. 22.18 . Propheticall Spirit , reuelation any aboue the ordinary . Let Papists boast , as they will , of their lumen Propheticum : Prophesie now none is to me z z Ier. 6.16 . knowne , but what in that tearme the Scripture intends , c c 1 Thes. 5.20 . interpreting Propheticall and Apostolicall Scriptures .

Of old these were the rules : 1 Was it matter of prediction , they pretended in their Propheticall instinct ? d d Deut. 18.22 . Euents must trie it .

2 Matter of Doctrine . e e Isai 8.20 . To the Law and to the Testimonie ; if they spake not according to this word , there was no light in them . Though with signes and wonders they should confirme their Doctrine , yet if it f f Deut. 13.1 , 2 , 3. led to other gods , Israel must not attend . Is it another Gospell 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but different , not contrariant to that already receiued ? though Isai or Elias , Paul or Peter , Gal. 1 8. yea g an Angell from heauen should publish it , Tertullian . we must hold him accursed . Adoro Scripturae plentitudinem .

The second is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : out of the diuers signification of the word , diuers are the rendrings and interpretations , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

1 Some interpret , Arithmeticall computation or supputations , such as men following the vanitie of Astrologers , vsed in calculating , as it were , the end of the world ; as Tullie speakes of the Mathematicians great yeare . Not much vnlike that of the great Rabbine Elias ; Duo millia Inane ; Duo millia Lex ; Duo millia Christus : postea finis . tricae .

2 Some Argumentation , Reasonings and discourses taken from the naturall condition of the Creature ; now aged and selfely inclined to a dissolution : probably enough they proceed for the maine . Who but obserues in the main parts of the world , in all particular kindes of Creatures decay of vigour ? Terra effaeta , saith Tullie , through age . Ptolomie in his time obserued the Sunne to be come neerer the earth by many degrees , as it were to comfort with his more heat , through more nighnesse , the cold old age of the earth . The strength of men , what is it to that of them of old ; their scantling of life , what to that before , or after the floud ? how few reach to Dauids terme ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Damascene ; and howsoeuer some priuiledge of perpetuitie may be allowed to celestiall bodies , yet for sublunarie Creatures , vndergoing so many , so continuall mutations , and through mutations , enfeeblings ; Reason it selfe would easily finde out something more then probabilitie , whereout to conclude certainely of their finall wasting : that they stand so long inexhausted is not so much out of their owne strength , but as Saint Peter obserues ; by the word of God supporting them . The heauens and earth that now are , are kept in store h h 2 Pet 3.7 . by the word of God , reserued to fire vnto the Iudgement of the Great day .

3. Rathest thus : word or speech ; because it followes , as from vs . It more then seemes ; these false Teachers pretended they had heard it from Pauls mouth ; whither equiuocating they built themselues on that Nos qui viuimus , 1 Thes. 4.15 . misinterpreted ; or , which I rather thinke , by impudent fiction they fathered their errour vpon Paul , as they had heard him teaching in other Churches ; or , as falsely they might boast , priuately imparting it , as some secret to themselues : how euer , It s but the tricke of an Heretique to flye from verbum Scriptum , to verbum Iraditum : I meane , where the doctrine is vrged as matter of necessary faith : belike Apostles had forgotten the charge of their Master , to i i Mat. 10.27 . publish on the house tops , what they had heard in secret when they must whisper in secret the abstruser points of knowledge , to the more perfect ; conceiling them from all notice of the vulgar . Saint Austin makes mention of the Deuterosis Iudaeorum , Cont. Aduers . leg . & prophet . lib. 2. cap. 11. which to them was a second Mishne , equalled with Moses his written Deuteronomie . Vnwritten traditions ( who doubts but pretended from Moses or some other great Prophet ? which they equalled with the Scriptures of the Law and Prophets . Quid nostri ? The written word is but partialis Regula ; supplie it must haue from Tradition : No nay ; for where else shall we finde Purgatorie , Inuocation of Saints , Adoration of Images , Sacrament , Reliques ? &c.

Thus I iudge : 1 Euer since the Church had a word written , she had in that written word a perfect rule of faith and practise ; perfect I meane protempore . The quaere is vsuall all whither Articles of faith were increased in processe of time . And is thus resolued : they were not encreased noua addendo , but implicita explicando . Doth any doubt whether Moses related fully what was prescribed to Adam or Abraham to be beleeued ?

2 The Gospell which the Apostles preached , they did afterwards by the will of God deliuer vs in their writings , Irenaeus lib. 3. cap. 1. to be the foundation and pillar of faith : perfectly and fully , trow we ? Adoro Scripturae plenitudinem , saith Tertullian . Scriptum esse do●eat Hermogenis ●fficina : Si non est Scriptum , timeat vae illud , k k Vide Apoc. 22.18 . In cap. 2. Aggaei . adijcientibus , vel detrahentibus destinatum . Saint Hierome . Quae absque autoritate & testimonijs Scripturarum , quasi traditione Apostolica sponte reperiunt , at que confingunt , percutit gladius Dei .

3 Can we imagine the Apostles , inserting in their writings paticulars many , comparatiuely to those of necessary faith , of no such consequence for knowledge , would pretermit any thing concerning vs in the maine ? Credat Iudaeus Apella .

4 But who can imagine their writings and Traditions are contrariant ? Ends of committing the word to writing , see largely in Theophylact , Kemnitius , and others Ancient and Moderne ; and tell me how well this Phansie sorts with them .

Nor by Epistle as from vs . The third is letter . Meanes he the former Epistle sent to this Church , corrupted by audacious glosse of these false Teachers ? Rather some other forged by them , and fathered vpon the Apostle : why else in the close is the Apostle so carefull to Characterize his Epistles ? doubtlesse that the forgerie , if any , might thereby be discouered .

Such forgerie is no new thing in Heretiques and other Impostors . Apostles yet suruiuing , they published vnder their Names Euangelicall stories : Ambrose on Luke mentions the counterfeit Gospels of Thomas , Bartholomew , Paul , whose Authors he supposeth those many mentioned by Luke to haue attempted , but without successe , the narrations that concerned our Sauiour . After-Times were not free from like Impostures : But as any man gained to himselfe reputation of learning and sanctity in the Church , so was his Name prefixed to the Pamphlets of seducing Teachers , to gaine them Authoritie : out of this shop came that booke of Hermes , commonly stiled Pastor : and those many counterfeit Fathers , whose Authoritie is sacred amongst our Romanists . Truth is , scarcely any of the Fathers , but their names haue bin made Panders to their superstition : that where their indubitate writings steed them not , counterfeit additions may procure them patronage .

What thinke you ? Is not the cause deplored , which but by such base shifts cannot be supported ? Haue ye no written word for purgatorie prayer for the dead , in all the indubitate Scriptures of Prophets & Apostles ? but ye must flie to the Apocrypha , Tradition , apparitians of the dead , &c. for their foundation . 'T will euer be true which Tertullian said of Heretiques , they are Lucifugae Scripturarum . I say as Basil , Infidelitatis Argumentum fuerit , Serm. de fidci Consessione . lib. 3. cont. lit . petilian . cap. 6. & signum superbiae certissimum , si quis eorum quae scripta sunt , aliquid velit reijcere , aut corum quae non scripta introducere ; as Saint Augustine . Si quis siue de Christo , siue de eius Ecclesia , siue de quacunque aliâ re , quae pertinet ad fidem , vitamque nostram , non dicam si nos , sed quod Paulus adiecit , si Angelus de Colo vobis annunciauerit preterquam quod in Scripturis legalibus & Euangelicis accepistis , Anathema sit . But of the generall matter of the Caueat , and Item against the meanes of seducement hitherto : followes the particular errour .

As if the day of the Lord were at hand . Is that an errour ? said not Peter the same ? l l 1 Pet. 4.7 . The end of all things draweth nigh : And Paul , the m m 1 Cor. 10.11 . ends of the world are come vpon vs .

Resp. 1 Some thus . It s not farre off if ye compare the vtmost endurance with eternitie ; A n n 2 Pet. 1.8 . thousand yeares is as one day ; millions of yeares ; the perpetuitie of time scarce a point , a moment in eternitie ; yet may it be farre off after the measure of Time . 2 Comparatiuely night to the times foregoing Christs comming in the flesh , not simply nigh .

3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Appropinquat , it draweth nigh ; that is Saint Peters tearme ; yet not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; inslat , not instantly to fall vpon the men then liuing ; as if they should not taste of death till they saw the Lord Christ comming in his glorie ; which seemes the conceit these meant to fasten on them .

4 But why presume they to determine of times and seasons which God hath reserued in his own power ? nigh therefore so nigh ? What may we imagine Satans aime in venting such an errour in the Church ? seemingly so disaduantagious to his Kingdome ? The hearing of a Iudgement to come strikes Foelix with o o Acts 24 25. trembling . The terrible sound of the last trumpe which Hierome so continually sembled to himselfe , Omnia tuta timco . how did it make him feare where he was most secure .

Resp. 1 Amongst libertines it occasions greater indulgence to the flesh , as men willing to glut themselues with the pleasures of sinne , because their time is but short , Isai 22.12 . 2 Any errour in Gods children as an errour pleaseth the father of lies , the seducer of the Brethren ; such especially as may tend to worke their perplexitie . 3 The maine is this : admit but one lye into Scriptures or Scripture doctrine , August . the Authoritie , the truth of all fals to the ground . The delay of Christs comming bred in those mockers p p 2 Pet. 3.4 . scoffing deniall of the maine Article : that mille Artifex foresees his issue . Let it once be entertained as taught in Scripture , or by diuine Reuelation , or by Apostolicall tradition , that Christ shall come in a time prefixed , the euent not answering ; how is all faith of all Truths taught , shaken and ouerthrowne ? Saint Augustine to Heschius a man inclining to some such opinion out of an honest desire , remembers this text of the Apostle ; prohibiting to giue credence to them who taught the day of the Lord was so instantly to come : vpon this Reason is the prohibition ; Ne fortè cum transisset tempus , August . ep 80. quo eum credebant esse venturum , & venisse non cernerent , etiam caetera fallaciter sibi promitti arbitrantes , & d● ipsa mercede fidci desperarent .

We are not , at least ought not be , ignorant of Satans wiles . 2 Cor. 2.11 . See how cunningly he contriues errors intended to be conueied into the Church : in this particular view his comming . 1 Approach it hath as neare as an errour may haue to the truth taught by the Apostles . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith Peter ; appropinquat : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Instat , say these false teachers : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , possedit me , in the text of the Septuagint ; change but a letter ( pronunciation will hide that too ) read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yea haue the full heresie of Arius ; that Christ is a meere Creature .

2 Seemingly it tends as much as any thing to mortification and deuotion ; what more then the thought of Christs night approaching to iudgement ? be but a little erroneous about that Article he will be the first shal broach it : how excellent is the regular vse of fasting ? meanes of mortification : quickner of deuotion ; fast with opinion of satisfaction and merit , he prefers fasting before Epicurisme , like thinke of Prayer , Contemplation , &c.

Vse Learne hence to keepe strictly to the word of God ; admit not corruption of a word , a syllable , a letter , be pretenses or likely-hoods of profitable auaile neuer so holy . Saint Ambrose obserues , that the little addition to the prohibition of the tree of knowledge , made , whither by Adam or Eue , gaue hint to the Diuell , to entangle the woman in opinion of Gods enuying them their good ? yee shall not q q Gen. 2.17 . eat thereof , is all the Lord said ; nor r r Gen. 3.3 . touch it is the cautionate addition : how is the Diuell aduantaged to fasten the opinion , that for some speciall good in that fruit , the Lord is so strict in interdicting it . It s reported of Ioab , that when his Teacher taught him to corrupt the text but in the vowelling , he slue him without ransome ; the charge was to destroy zecher , the memoriall of Amalech ; he read it zachar , the males of Amalech : for this he slue him . The violent expressions were irregular ; else his zeale commendable . The charge is strict , not to adde , nor alter , nor diminish ; not to turn aside , no not to the right hand .

VERS. 3. Let no man deceiue you by any meanes , for that day shall not come , except there come a falling away first , and that man of sinne be reuealed , the sonne of perdition .

THe iteration of the Caueat ; where least he had not spoken home enough , in the particulars mentioned , he enlargeth to all men , or meanes whatsoeuer tending to seducement .

The tearme expressing the euill cautioned against is changed ; before let them not shake or wauer you , and so disquiet you ; heere , not deceiue or mislead you from the tract of truth . There is a diuellish method , an ordinary progresse in misleading Gods people ; I am deceiued if Paul ment not here to expresse it . 1 The iudgement is vnsetled , and brought into wauering , by plausible oppugning the truths receiued . 2 Then followes naturally anxietie , and restlesse disturbance of the Conscience , through feares and doubtings : no maruell , when the minde affoords it no certainty , whereout to frame the discourse for comfort . 3 In this case , worke the poore soule you may like waxe ; fitted it is to fasten on any thing true or false , that may but seeme to promise comfort : Sirs , s s Acts 16 30. what shall I doe to be saued ? q d. prescribe what you will I am ready to entertaine , to execute it , so be I may purchase tranquilitie of minde : happy is he , to whom , in that case , God sends his t t Iob 33.23 . Interpreter , that one of a thousand to declare his Righteousnesse . And a thousand to one , but if he meet with an Heretique but palliating the cure , he lies downe in his graue with that Heresie or superstition , which he then first dranke in .

The Children of this world are wiser in their generation , Luc. 16 8. then the Children of light . Those Locusts of the bottomelesse pit , haue ad vnguem , this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Entertaine their discourse , the first bout is , about Religion in generall , whither theirs or ours be the true : next whither the Church must be iudged of by religion and doctrine , or not rather Faith and Religion by the Church : plausibly they plead the Church must guide vs to Faith : not Faith to the Church . That gained , as it s easely from the vnlearned , into a wilde wilderensse they send you to seeke your Faith ; which is the true Church ? where was yours before Luther ? and thunderclaps of swelling words : then follow their Vniuersalitie , Antiquitie , Succession , glory of Miracles , with the like , amazing the mindes of the heedelesse and simple . Thus hauing set them in a mammering , these Locusts turne to Scorpions ; vrging the necessitie of ioyning themselues to the Church , wherein they may be informed of the true faith , and right manner of worship : shew miserie of them that are out of the Church ; their miserie in so long withholding themselues from Communion of the Romane Synagogue ; till at last Conscience apprehending the teriour , is filled with anxietie and anguish ; knowing naturally the necessitie of Religion . In that case let superstition or heresie prescribe it pilgrimage , abdication of goods , forsaking Countrie , building of Monasteries , &c any thing is entertained that may seeme satisfactorie for former aberrations . By this Act , haue they robbed Parents of Children , Husbands of Wiues ; Cloystered Kings and Emperours ; wrought wonders of the Almightie ; u u 1 Sam. 28. cast contempt vpon Princes , raised their Beggarselues from the dunghill , till they now sit with Princes , and inherit the throne of glorie .

I say as Paul , * * Ephes. 4.14 , 15 Be not henceforth Children tossed to and fro , and carried about with euery winde of doctrine , by the sleight of men , and cunning craftinesse , whereby they lye in waite to deceiue . But following the truth in loue , let vs grow vp into him in all things which is the head . As Peter , x x 2 Pet. 3.17 , 18. Knowing these things aforehand , take heede we be not led away with the impostures of the wicked and fall from our owne stedfastnesse ; But grow in Grace , and while meanes continue , in the knowledge of our Lord and Sauiour Iesus Christ . To him for our hither stablishment in the present truth , be glorie for euer . Amen .

Let no man deceiue you by any meanes . ) Deceiue . 1. Seduce , or out you of the way of truth , or mislead you to errour . Thinke it spoken to vs ; and a little more nearely concerning vs inasmuch as these are the last times ; wherein the Seducer of the Brethren , and the false Prophet , y y Apoc. 12.12 knowing their time but short , busily bestirre themselues : that may bee one motiue . 1 Through remaines of ignorance and loue of noueltie , we are inclinable to errour , more then to Truth . 2 z z Pro. 23.23 . Truth is precious , Errour dangerous . 3 And if we a a Heb. 10.26 , 27. sinne willingly , after wee haue receiued the knowledge of the Truth , what remaineth but fearefull expectation of vengeance and violent fire to deuoure .

There is , 1 Temerarium . 2 There is Erroneum . 3 And there is Haereticum . There is a graduall order betweene them .

1 Temerarius they call opinions or auouchments , published without sufficient euidence of Authorit●e or Reason to support them ; wherein , though perhaps there may be Truth , yet there is not euidence sufficient to conuince , or to induce a wise man to beliefe or auouchment . Exemp. That there is an Hierarchie of Angels , so ordered as the Pseud-Areopagite hath framed it , perhaps is true ; yet of him that intrudes into what he hath not seene , nor God reuealed , may we not say as Paul , b b Col. 2.18 . he is rashly puffed vp in his foolish minde . That to euery man from his birth is assigned his Custos Angelus , as Hierome and other learned opine , perhaps is true ; yet he , shall be rash , who so peremptorily asserts it : for where is the euidence ?

2 Erroneous addes to Temerarious apparent falsitie of opinion ; such as ouerthrowes no foundation , razeth no Article . Exemp. that there are moe then two Sacraments of the New Testament , whether three , or fiue , or seuen , as opinions are varied , is not hereticall to auouch : yet aptly more then Temerarious ; no lesse then erroneous to thinke or affirme .

3 Hereticall , denotes notorious falsitie in matter of necessary faith ; especially when pertinacie appeares in the auouchment . Exemp. That Christ is a meere creature , as Arius ; That there is no resurrection , nor Angell , nor Spirit , as Sadduces auouched , is not a simple errour , but implies hereticall prauitie . Rashnesse inclines to Errour , Errour to Heresie .

No man , by any meanes . Sometimes . 1 The man leads into errour . 2 Sometimes the meanes or manner of conueiance .

1 The man through realtie or opinion of learning , or sanctitie , or both . Reuerence and authoritie of Peter was such in the Church , that his fact seemed a Law : wherefore Paul chargeth him to haue c c Gal. 2.13.14 . Exemplo non verbo Hier. constrained the Gentiles to be circumcised ; yea , Barnabas himselfe is carried away with their dissimulation : and with vs how many Errours are borne and carried with the bare names of men ; such , as with whom their admirers will choose to erre , rather then with others to thinke Truth . Yet said Paul , 1 the best know but d d 1 Cor. 13.9 . in part. 2 are but in part sanctified . 3 Suppose them to hold the foundation , yet may they build e e 1 Cor. 3.12.15 hay or stubble , so that teacher and hearer may suffer detriment .

2 The meanes ; three vsuall amongst false Teachers Paul mentioned . 1 Reuelation . 2 Tradition . 3 Counterfeit Scriptures ; yet knowing meanes might be multiplied , he enlargeth his Caution , that , nor these , nor any of any sort should be giuen way vnto . Amongst those other ye may number , 1 Peruerting of Authentique Scriptures . 2 Miracles . 3 Apparition of the dead , with the like . The chiefe meanes now in vse amongst our Aduersaries ; whose Purgatorie , Prayer for dead , Inuocation of Saints departed , &c. haue no other ground then obscure passages of Scripture depraued , or fained Miracles , or fond apparitions of the dead . Against these , and a thousand the like , our Sauiour hath made vs cautionate ; limiting vs to f f Luke 16.29 . Moses and Prophets ; aduising to examine g g Deut. 13.2 , 3. Miracles by Doctrine . h h Gal. 1.8 . Anathematizing Angels introducing another Gospell .

As meanes auaileable to preuent seducement , thinke of these . 1 Store you withknowledge of Scriptures ; i i Colos. 3.16 . let that word dwell plentifully in you : you know who said , k k Mat. 22.29 . yee erre not knowing the Scriptures .

2 Beware of wanton curiositie l l Deut 29 29. in searching beyond Reuelations ; m m Rom 12 3. be wise to sobrietie .

3 Make not Reason a Mistris to Faith ; shee is a good handmaid while a handmaid : but Sarah made Hagar insolent .

4 Let not knowledge n n 1 Cor. 8 1. puffe thee ; for o o 1 Cor. 4 7. who discriminates thee ? Thy Ignorance , if thou couldst see it , is more then thy Knowledge .

5 Admit not least declining from the Scripture ; change not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet .

6 Adhere not to the letter against the true meaning of Scripture , that 's not words , but meaning .

7 Flie errour in manners ; they make way to errours in iudgement : yea p p 2 Thes. 2.11 , 12 to strong delusion .

8 Bee not rash or headlong in resoluing beyond euidence . Temerarious makes way to Erroneous .

9 In dubijs , resolue not without your guides . There are at whose q q Mal. 2.7 . mouthes you must seeke the Law . And of Pauls Caution hitherto : followes the Confutation .

For that day shall not come except there bee a departure first , and that man of sinne be reuealed , &c.

2. The Confutation of the errour from two necessary Antecedents of Christs comming . 1. Generall Apostasie . 2. Reuelation of Antichrist . Thus in forme . That day shall not come till after the great Apostasie and discouery of Antichrist . Neither of these yet are nor shall be within the time limited by false Teachers . Ergo the end not yet .

That day shall not come ; A supplement to the Text , yet no condemned addition to the Word of God ; sith from scope and principall intention of the Apostle , fluently inferred ; selfely forcing it selfe into the vnderstanding of the Reader . De ciuit . dei lib. 20. c. 19. Except there be a departure : S. Austins rendring by Refuga as impertinent I pretermit : though the trope be vsuall to say scelus pro scelesto .

1. Apostasie in general signifies any defect or reuolt from him to whom we owe or haue performed subiection .

2. Of what sort , and from whom is this Apostasie ? Resp. S. Hierome and other ancients many conceited it a ciuile defection from the Roman Empire . Nisi inquit , venerit discessio primum , vt omnes Gentes quae Romano imperio subiacent , recedant ab eis . & mox : Nisi , inquit , Hieron . Epist. ad Algasiam quest 11. fuerit Romanum Imperium desolatum , & Antichristus precesserit , non veniet Christus . The sentence is true ; but the exposition impertinent . For 1 stands or fals the Church with the Empire ? 2 Was this the sinne which God should punish by giuing the raines to Antichrist ? Defection from the Empire ? 3 Or were Christians to be Authors of such ciuile defection ? 4 The sinne specified as cause of Antichrists raigne and cursed efficacie in delusion , is not r r 2 Thes 2.10 . receiuing loue of the truth , &c. 5 I am deceiued if Scripture any where vse the tearme to signifie any other then a spirituall or Ecclesiasticall defection from God , Heb. 3.12 . Isai 1.5 . From Faith 1 Tim. 4.1 . From Religion , Acts 21.21 . We haue consent of best expositors amongst Romanists : of Saint Austin better aduised . Estius ad locum . de Ciuitate . dei . l●b. 20. cap. 19. — Refugam vtique a Domino Deo : The defection then is spirituall . Concerning it see these particulars . 1 What it is .

To Thomas it sounds retrocessionem a Deo : a going backe or departure from God , with whom we haue had some reall appearing , or graduall coniunction : to whom we haue performed or professed subiection .

Three things especially there are that knit vs vnto God , and whereby we testifie subiection vnto him . 1 Faith . 2 Religion . 3 Obedience . 1. Persidia . 2. Ab ordine . 3 Inobedientiae . Accordingly they make three sorts of Apostasie : 1 From Faith . 2 From Religion . 3 From Obedience . The tearmes I keepe , willingly varying in explication .

1 From Faith : as when a man forsakes the true doctrine of Faith , whereof hee hath bin informed ; and which he hath entertained into his iudgement and profession , and fals to Paganisme , Iudaisme , Heresie . See 1 Tim. 4.1 .

2 From Religion : as when hee forsakes the worship of the true God , and fals to worship Idols ; as Achaz : or from the true manner of worshipping the true God ; as the tenne Tribes vnder Ieroboam .

3 From Obedience : as when a man fals from morall practise to viciousnesse of life , whereof see Mat. 12.45 . 2 Pet. 2.21 . of whether , or whether of all , the Apostle must be vnderstood , if any inquire , thus let him thinke , they vsually goe together ; in what order , some other occasion may fitlier manifest . Though commonly Interpreters limit to Apostasie from Faith , and puritie of Religion .

3 Meanes the Apostle of some particular persons , Churches , Prouinces ? Resp. Rather of an vniuersall Apostasie of the multitude , and maior part of the Christian world : for otherwise reuolt of particular persons , and Churches , was not strange in s s 1 Iohn 2 19. Apostles times : when that here spoken of is intended to be t t 1 Tim. 4.1 . notorious : and something u u 2 Tim. 3.1 , 2. remote from the notice and sight of the generation then liuing : more nearly coasting * * Luc. 18.8 . vpon the time of Christs second comming . And hitherto is Consent .

4 But what 's this Faith and Religion from which the reuolt shall be ? Popish Expositors many interpret of the Romish Faith , and Religion : and of the Obedience supposed due to the Bishop of that See , as to the Vicar of Christ , Saint Peters successor . Worshipt might he be .

Resp. But shew vs , I pray , what Scripture hath tyed vs to the Faith and Religion of Rome , as it is Romana ? Must we absurdly thinke the Church in Scripture , to sound nothing but the Church of Rome ? Faith and Religion , denote the Faith and Religion of Rome ? Apagite .

2 What , when the Romish Church proues Apostaticall ? are we then tied to the Faith and Religion of Rome ? will you say its impossible , for the x x Mat. 16.18 . promise and the prayer of Christ ? Resp. The Church to which the promise is made , is the Church Catholique of the Elect : the Faith of Peter praied for , is not fides quae Creditur ; but qua Creditur , the gift of Faith in Peter and all Gods Children .

And that the Romish Church may proue Apostaticall , doth not the Apostle more then intimate ? Rom. 11.20 . Be not high minded , but feare , was no empty scarcrow : an intimation rather of possibilitie and likelihood of their abiection : z Luc. 22.32 . if Papists themselues may be beleeued in the question of perseuerance . Such Caueats to other of Gods people , more then intimate their possible Apostasie : at least as they generally apprehend them .

3 What when the great Antichrist hath erected his Episcopall See vpon that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and hath begun to the Kings of the earth in the cup of damnable errours , and doctrines of Diuels ? Are we then bound to adhaere to the Faith and Religion of Rome ? or shall it not be our wisedome to come out of that Babylon ? Apoc. 18.4 .

4 Their Apostasie de facto , I spare to insist on . Be pleased to compare the Doctrine of the Tridentine Counsell touching faith and worship , with that extant in Pauls Epistle to the Romans ; thou wilt be ready to sweare , the Citie that once was faithfull , is now become an harlot : that Bethel is become Beth-Auen .

As to the testimonies of fathers , produced to euidence the prerogatiue of that Church : read what that thrice reuerend Doctor Whitaker of blessed memorie , hath fully answered : this onely added : 1 set apart you must the testimonies which Popes giue of themselues : for what Court alloweth a mans owne Testimonie in his owne Cause ? 2 Beleeue not the Epistles Decretall to be theirs , on whom they are fathered : Bishops of those times were not so vnlettered , so vntutored , as in euerie page to doe Priscian violence . Not so besotted , as to send letters to the dead : nor , you must thinke , so Propheticall , as to alledge for testimonie the sayings of men yet vnborne .

As to other Fathers of Greeke and Latine Church , they must be confessed to speake many things encomiastically of the Roman Church in their times : cause they had then sufficient , it being yet mostly orthodoxe . Yet what seemes in their writings to sound , as they would now haue the Bels to ring , thinke , and you shall not erre , they spake rather from voluntarie reuerence , then from opinion of necessary obligation .

Apostasie , vnderstand from the Faith Catholique taught in Scriptures ; that is , verbum fidei .

Religion , what is in the written word prescribed : All other thinke z z Mat 15.9 . vaine , taught by the precepts of men . When Paul said , they should depart from the faith ; ment he from the faith of Rome ? or rather ment hee Rome , as other Churches , yea more then many , should depart from faith Catholick See 1 Tim. 4.1.3 . thou wilt think he pointed finger specially to Rome , so sutable are their doctrines to those of Diuels there mentioned . Ly●onus in 2 Thess. 2. And thus doth Lyra expound this Text. Nisi venerit discessio primum ; Exponunt aliqui de discessione a Romano Imperio : alij de discessu a Romana Ecclesià , a quaiam diu est quòd recessit Graecia : mihi videtur melius intelligendum , de recessu a fide Catholicà .

5. Is it past ? Resp. Why doubt we ? haue we read Scriptures ? obserued the doctrine of Faith there taught ? the rule , Matter , Manner of worship there prescribed ? The whole world once groaned to see it selfe become Arian . It might much more , to haue seene it self become wholly Antichristian .

6. When began it ? Where was it ? Who Authors of it ? Resp. 1. Fond men : must circumstances needs bee punctually showne , else is it not ? Reade what to this point that learned Doctor Field hath noted . 2. The declinings from pure doctrine and Religion , Lib. 3. cap. 14. and how in euery Age of the Church they were increased , see in the Centurie Writers . 3. Antichristianisme , Paul stiles a mystery of iniquity ; secretly it insinuates it selfe into the Church : they a a 1 Tim. 4.2 . speake lies in Hypocrisie . 4. Can any man tell me , when Iustification by workes , doctrine of merit , satisfaction , supererogation ; free keeping the Law to iustification , free will , &c. were generally entertained in the Church . Can you tell me when worshipping God in an Image , Adoration of the Eucharist , veneration of Reliques , Prayer for the dead , inuocation of Saints , &c. or if there bee any other point of Faith or worship wherein we dissent from the Tridentine Faith and Religion ; can any tell me , when , or where these were generally entertained amongst the teachers , & people of the christian world ? Then there was this apostasie . When were these dogmatized & decretalls stablished for catholique doctrine ? Then was this apostasie set in the vigour . No Papist but seemes learned in this Chronologie ; had he will or wit to exact them according to the antient Faith taught by Prophets and Apostles ; hee would see it more needfull to reforme his long errour , then curiously to enquire after impertinent circumstances .

But that there is , or shall be such an vniuersall Apostasie of the Christian world from Christ to Antichrist , Papists themselues confesse . Of whom I would for my learning , how in that time , Vse 1 vniuersality shal be a note of the true Church ? When all the world shall runne after Antichrist ; and the Nations bee made drunke with the wine of the Whoores Fornications ; must I then ioyne to the more part , the preuailing side ? If you will by notes guide vs to the Church , let them yet be inseparable ; so is not vniuersality , as your selues must confesse .

But , Lord , mee thinkes , meditating Gods Iudgment vpon the world in permitting them to such reuolt , what terrour should it strike into particular Churches : and teach them not b b Rom. 11.20 . to bee high-minded but feare . How cautionate & humble should it make vs all , euen c c 1 Cor. 10.12 . him that thinkes he standeth firmest ? Vaine Iewes in their profanenesse , secured themselues by the d d Ier. 7.4 , 9 , 12. Temple ; forgetting what the Lord had done to Shilo . And we , who iustifie Iewes in our profane vnthankfulnesse and disobedience , yet promise our selues continuance of his word ; yet haue seene what is befalne the Churches of Asia ; what was the state of the Christian world , those many Ages wherein Antichrist stood in his strength . I must needes say , I feare not greatly farther reuolt to Antichrist ; Now are the daies of his consumption ; he now lyeth in his bed of languishing : but take heede we fall not to Atheisme or Paganisme . Certainely thither bends the whole world ; Euen they that professe to know God , yet in their workes deny him ; and where is the greatest forme of Godlinesse , yet may be obserued denyall of the power thereof . What greater passage of Apostasie , either to vnbeliefe , or misbeliefe ?

If you obserue , In departure from God the order seemes retrograde to that of comming to him . In comming to God we beginne at e e Heb. 11.6 . Faith ; proceede to f f Act. 9.11 . Deuotion ; are perfitted in obedience . In departure from God the beginnings are at disobediences ; proceedings , to indeuotion : end in vnbeliefe or misbeliefe . Hymenaeus and Alexander first put away good g g 1 Tim. 1.19 . conscience , then made shipwracke of Faith . Salomon first h h See 1 Reg. 11. tot . luxurious ; thereby slakes deuotion , tolerating the Idolatry of his strange wiues ; it s not long , ere he ioynes in the worship of their Idols . The method of impostors is noted by Saint Peter ; they promise i i 2 Pet. 2.18 , 19. liberty , and through lusts and much wantonnesse so they beguile the simple . I say as Paul , k k Heb. 12.13.15 . make streight steps to your feete , least that which is halting bee turned out of the way , least your selues fall from the Grace of GOD. Reade 2 Peter 1.4 to 10.11 .

First , Intends the Apostle this firstnes , or precedence of Apostasie , to the day of Christ ? Or not also to the Reuelation of Antichrist ? Resp. That it shall foregoe the comming of Christ , and is so intended by the Apostle is euident ; it being a partie Argument , proouing Christs comming not to be instant , because this Apostasie was not yet complete . In likely-hood also it s meant an antecedent to Antichrists discouery , and highest aduancement into his Throne , or chaire of Pestilence ; because that loosing the raines to Antichrist is to punish mens not l l 2 Thes. 2.10 . receiuing the loue of the Truth ; And the fault is presupposed to punishment .

If any shall say , Antichrist is the Author and procurer of this Apostasie ; therefore must needs precede , or bee coniunct with it . Resp. Antichrist veiled is worker of this Apostasie ; and so is in being with or before it : yet doth it precede Antichrist reuealed : this Apostasie is before the Reuelation of the man of sin . Howbeit , confirmation and increase of apostasie shal be wrought by him when he is aduanced into his Throne . Aduantaged hee shall then bee to procure it . 1. By errours already entertained , wherein prescription shall steed him . 2. By authority such as at which monarchies shall tremble .

And that man of sinne bee reuealed . The second necessarie antecedent to Christs comming is the reuealing , or discouery of that man of sin ; which not yet accomplished in Pauls time , prooued , there was then no such instant nighnesse of the day of the Lord .

As touching the man of sin , Agreement is on all sides , that he is intended by Paul , the great Antichrist , various opinions touching him we reade in Fathers , ad Nauseam vsq . 1. Papists thus propound him : a singular or indiuiduall person . 2. Professed aduersary to Christ . 3. By Nation a Iewe of the Tribe of Dan. 4. Erecting his Kingdome in Ierusalem . 5. Seducer of Iewes , not Christians ; his rising reigne and fall , they limit to three yeeres and halfe , immediatly connexed with the end of the world . Large confutation of these dreames , I purpose not ; extant you haue it in the writings of many reuerend Diuines . Doctor Whitaker , Doctor Dounham , Master Brightman and others , to whom I referre you . Onely what this Scripture occasions to be spoken for or against , expect from me according to my measure ; of him fiue things yee may note from the Apostle . 1. His description . 2. Reuelation . 3. Rising to his raigne . 4. Consumption . 5. Abolishment .

1. His description by properties or adiuncts many , intended by the Apostle to this end ; that , in whom we see concurrence of them all , in that height they are here propounded , we might not doubt to point the finger at him & say , Ecce Anti christus ille . Wee follow the words : his first propriety or part of his style ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Take the Article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , must it needs denote a singular indiuiduum ? and why not a Kingdome , a kinde , a whole made vp of successiue parts , as our opinion is ? Forsooth , the Article forceth to a particular person ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It s Epiphanius his rule . Articles contract the signification to one certaine thing ; so that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies man at large ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alwaies a singular or indiuiduum of man .

Resp. Yet Procius thus : vbi Plato dicit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , scribit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Examples are frequent . Christ committed not himselfe vnto them ; for he knew them all ; and needed not that any man should testifie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that is , I trow , not in this or that particular onely ; but in euery man . Compare , Luke 4.4 . Mar. 2.27 . Apoc. 22.11 . Rom. 1.17 , &c. The Lyon , the Beare , &c. in Daniel , denote they particular Kings ? Or not rather Kingdomes ? Kings many lineally succeeding each other ?

And that such a line and succession of men is intended by the Apostle appeares by these Reasons . 1. Conceiued he was , and after a sort animated in Apostles daies . The spirit of that Antichrist of which you haue heard , that it is comming ; and m m 1 Ioh 4.3 . now is it in the world already . 2. But a part of his Reigne , is of a n n Apoc. 20. thousand yeeres continuance . 3. The greatnesse of things to be wrought by him , whither wee number them the same that Papists , or whither as Scripture , requires much more then the age of a man . Reade our diuines they giue you full satisfaction .

1. What is his Reuealing ? 2. Is he yet discouered ? 3. When reuealed ? 4. Where may we finde him ?

Resp. To the first , Popish Interpreters conceiue a discouery of him so euident and cleere , as of Christ at his comming ; as if euery eye should see him , and be able to discerne him as he is .

But say sadly ? Suppose you all shall be able to discerne him to be that Antichrist ? 1. How then are Kings and Nations made o o Apoc. 17.2 . & 18.3 . drunke with the wine of his fornications ? 2. How then a mystery of iniquity , which title the Whoore discouered p p Apoc. 17.5 . carries in her fore-head ? 3. Thus conceiue ; discouered , he meanes in such sort , that who haue eyes may see , and discerne him . The blinde see not the Sunne shining in his brightnesse ; not through defect of light , but for want of Eye-sight .

2. Is hee yet Reuealed ? Resp. Nor borne , say Papists . Gods Spirit in Scripture hath giuen vs q q Bellarmine de part . Rom. lib. 3. cap. 4. six certaine signes of Antichrists comming , two preceding . 1. The Preaching of the Gospell in all the world . 2. The desolation of the Romane Empire : two concomitant . 1. The preaching of Enoch and Elias . 2. Persecution by Antichrist so great and notorious , that all publique seruice of God shall cease . Two subsequent . 1. The destruction of Antichrist after three yeeres and a halfe of his Reigne . 2. The end of the world : these none of them yet in being , proue pregnantly that Antichrist yet vnborne .

Large answer to these trifles of Argument learned may better fetch from our diuines , then expect from me . In fauour of the people to whose vse I intend these labours , this breniac I propound .

To the first , Mat. 24.15 . Resp. 1. The vniuersal preaching of the Gospel is nor there , nor any where else made a signe or antecedent of Antichrist ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; then is the end , saith our Sauiour ; therefore then Antichrist ? basely they beg the question , that make the end of the world contigious to antichrists rising or fall , 2. How full of homonimy is euery peece of the argument . The end is there of the Temple and Citie , not of the world ; if Chrysostome or Saint Luke may bee credited , Luke 21.20 . Antichrist belike was to be before the destruction of Ierusalem : indeed so you might better haue coloured your conceits of his Nation , and Temple ; and remoued him farther from your Rome . 3. But hath not the Gospel bin preached vniuersally in the sense of our Sauiour ? I doubt not , but while the Citie and Temple stood : from Ierusalem to r r Rom. 15.19 . Illyricum , one Paul had filled all with the Gospel of Christ : suppose you the rest of the Apostles idle ? See Rom. 1.8 . & 10.18 . Col. 1.6.23 . besides what your owne Stapleton reports of Thomas from Syluester and Chrysologus : as if in preaching he had reached to the very Indians & the lowest Antipodes . 4. But suppose you , our Sauiours preaching is meant in such measure , as to bee preualent to found Churches in euery Nation ? s s Rom 10.18 . The sound and Rumour of him went out into all Lands , sufficiently to depriue them of excuse . 5. Nor need wee wonder if in the lands by our men lately discouered , there be found no monuments of Christian Faith and Religion ; when in as few centuries of yeeres after the floud we finde , except in Abrahams family , extinct all the Religion taught by Noah to his posterity .

To the second , The desolation of the Romane Empire , 2 Thes. 2.6.7 . Resp. Full answer falls fittest in explicating the sixt and seuenth verse : where expect it .

To the third , The preaching of Henoch & Elias , who are supposed yet to liue vpon the earth , and to liue for this , to oppose themselues to Antichrist , to preserue the Elect from his seducement and to c●nuert the Iewes , Mal , 4.5 , 6. Ecclus. 48. & 44. Mat. 17.11 . Apoc. 11.3 . Resp. 1. In none of these Scriptures that are of vndoubted Authority is any mention of Enoch . 2. Nor at all of Antichrist or their opposing him . 3. What Malachi speake of Elias and his comming , our Sauiour interprets of t t Mat. 11.14 . & 17.11 , 12. Luke 1.17 . Iohn Baptist , who came in the Spirit and power of Elias ; And when the Cardiuall hath tired himselfe in wresting , yet must he be forced to yeeld , the Prophet spake of Elias mysticall or symbolicall , not proper or personall ; except hee will mannerly as he doth , oppose to our Sauiours interpretation , and the u u Mat. 17.13 . Apostles true apprehension : them if we follow , we shall finde Malachi to meane Elias * * Compare Luke 1.17 . & Mat. 11.14 . mysticall , a Harbinger to Christs first comming in the flesh , not personall , to attend or oppose Antichrist at the end of the world . 4. Or suppose it meant of Christs second comming , and the conuersion of Iewes ; yet . 1. Where is Henoch ? And why not this Elias mysticall , as Iohn Baptist the foreunner of Christs comming in the flesh ? Deuoting those Ministers more or fewer , whom God shall raise vp his instruments for calling of Iewes ? 5. But what is all this to Antichrist ? whose fall precedes the calling of Iewes , wherein the Elias mentioned hath his imployment . To that of the two witnesses , Apoc. 11.3 . What necessity to interpret of Henoch and Elias ? Why not , as x x Homil. in Apoc. 8● . Augustine , of the two Testaments ? In this Reuelation , wherein there are verba tot sacramenta , allegoricall expositions may not bee deemed strange ? 6. Or why not , of that small , yet competent number of Ministers , raised in all times to oppose vnto Anti-Christ ? There is left probability that its meant of Henoch , and Elias ; whose priuiledge it was , y y Heb. 11.5 . not to see death ; a goodly priuiledge to bee taken from the malice of their times , that they might bee reserued for the more cruell Rage of Antichrist : and was this so notable a crowne of Henochs Faith and Walking with God , Heb. 11.5 .

To the fourth , Persecution so violent & notorious that al publique Seruice of God shall cease , Mat. 24.21 . Apoc. 20.7 Dan , 12.11 . Resp. That peerelesse persecution mentioned by the Euangelist , is by Saint Lukes exposition the necessity and tribulation Iewes were to endure at the siege and surprisall of Ierusalem by Titus and Vespatian ; See Luk. 21. and compare circumstances in Matthew ; together with what Iosephus reports of the accomplishment ; thou wilt be forced to say , it s meant of Iewes of those times , not possibly intended to Iewes or Christians from Antichrist . 2. Yet none denies but persecution by Antichrist should be , hath bin extreme : But 1. of soules rather then of bodies , when they are starued for want of knowledge ; z z Apoc. 9.5.6.10 . Artic. 40. racked by tortures of Conscience , transmitted by Cartloads to Hell , by him to whom no man saith , cur ita facis . 2. Of bodies of Saints also , if we will ponder cruelty , rather then number Martyrs : in vaine doth the Cardinall from Hierom and Eusebius cite the multitude of Saints Massacred by Domitian , &c. for how should Antichrist match them in multitude ? When the names left are so few , and the whole world performes vassalage vnto him ? Yet vpon the Saints falling vnder their tyranny , what Phalaris , hath exceeded his cruelty ? Reade our Martyrologies .

As touching the issue or effect of his persecution , Cessation of publique worship . Resp. 1. If thereby hee meanes lawfull and prescribed worship , I contradict not : Antichrist brings it with him : for many yeeres together , what but bauling and meere Bablisme was heard in our Temples ? What seene , but horrible superstition and Idolatrie , in worshipping of Images , inuocation of Saints , adoration of Hostes , & c ? Whereto if any shewed himselfe opposite , or vnwilling , sauadge cruelty was esteemed lenitie in his torture . The place of Daniel at first view disclaimeth their glosse .

To the fift & sixt . The Reigne of Antichrist to endure only for three yeeres and halfe at the ending of the world within some daies . Resp. Except a few faces and names of men , what hath this dreame to support it ? I confesse I haue no heart to doe , what is done by others , suffer me therefore to referte you to diuines forecited . In my Conscience I thinke , their learned thus speaking , speake against their owne conscience : for , 1. Can they thinke a man so base in his birth as they suppose Antichrist , should in so few yeeres suppreste the whole Church ? Subdue Rome it selfe , erect his Temple in Ierusalem , expell the Turke ? What , All this in the space of three yeeres and a halfe ? of Alexanders exploits and victories great things are written ; yet equall they not in speed , the one halfe of what this Leopard must worke . 2. Why am I long ? The praise and crowne of Saints is , that they had not worshipped the beast , nor his Image , nor receiued his Character in forehead or hand , during the space of the thousand yeeres , Apoc. 20.4 . whereof ? But of his raigne ; the misery of the world , that they lay dead vnder him that whole time lasting , ver , 5. A dreame therefore , that his whole Age is but of three yeeres and halfe .

As to the immediate succeeding of the worlds end to the fall of Antichrist , and that within 45 daies , quid attinet mulia ? Resp . 1. It s a little peece of my Faith , that after Antichrists ruine , shall follow 1. The calling of Iewes . 2. The destruction of Gog and Magog . 3. The Raigne of the Church flourishing on earth for some hundreds of yeeres , howsoeuer we presume the thousand yeeres to denote an indeterminate space of time . 2. But out vpon impious curiositie ; when the a a Act. 1.7 . Father hath reserued times & seasons in his owne power ; b b Mat. 24.36 . Mar. 13.32 . the Sonne professeth hee knew neither day nor houre of his comming ; shall man presume to point out the day ? 1. Suppose my skill so good , as to calculate the precise time of Antichrist entring his raigne ; day of his Ruine I haue learned from Rome ; might I not also know the exact day of Christs second comming ? 2. There shall be that shall see Antichrist in his Throue , Papists themselues confessing ; they then shall be more of Gods priuie Counsell , then the sonne of his owne bosome ; knowing the selfe day of Christs second appearing : O yee heauens be astonished at this . But such must be the pride of Antichrist . What hath bin said in answer , sufficeth to euidence that Antichrist hath bin already reuealed .

3 When ? is the next question . Bellar. de pont. Rom. lib. 3. cap. Resp. pretie play the Cardinall makes with the varietie of opinions touching his time amongst our Diuines . Thus yee may reconcile all : some speake of his Conception ; some of his sharpe throes in the wombe of his Romish mother ; some of his birth ; some of his ascending the throne : some of his higher aduancement ; and there are that denote with the finger his very 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the top and vigor of his pride .

1 c c 2. Thes. 2.7 . Conceiued in the Apostles time , yea then animated . d d 1 Iohn 4.3 . The spirit of that Antichrist was then in the world . 2. Striuing to see light ( abortiue would he had bin ; ) within a few Centuries after the Apostles ; what time ambition of superioritie , no lesse then Papacie , shewed it selfe in some Saint Bishops of that See . 3 Borne vnder Constantine , what time the voice was heard from heauen ; e e Platina in vitâ Syluest. Seminatum est venenum in Ecclesiâ . 4 Set in his throne , and reuealed , if Gregorie may be iudge , what time Phocas that parricide , granted to Boniface the third , Platina . Sigebert . Ivo . Blonetas . stile of Bishop Oecumenicall ; to the Romish Church , handship ouer all other Churches . 5 Yet higher aduanced , when encreased with temporall dominion , and fully possessed of both swords . 6 At his top , and neare his first fall , what time by the counsell of Lateran hee is decreed superiour to generall Councels , Anno 1516.

5 Where may we finde him ? Resp. Where the Carrion is , thither will the Vultures be g●thered together . Where ? but in that ,

Sedes summa Petri quae pastoralis●on●ris Facta Caput mundi , quicquid non possidet armis , Relligione tenet .

Let this be our Rule ; where we finde concurren●e of all these properties mentioned by the Apostle , there is that Antichrist . And if they all suite not to the Papacie , as a coat cut out for that bodie , freely I confesse my selfe stifly erroneous in that little piece of my Faith . View them in their order .

1 That man of sinne . Allusion perhaps is to that so frequent in Old Testament , Asher Belial . 1 Sam. 2.12 . 1 Reg. 21.10 . and rendring of it . Saue that the Article taken 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , points him out , the first born amongst the sonnes of Belial ; a primate no lesse then superlatiue , amongst them ; which perhaps gaue occasion to some Ancients , to deeme him the great Diuell himselfe , or a Diuell Incarnate . Saint Hierome thus explicates , Homo in quo fons omnium poccatorum est . Hieron . Epist. ad Algatiam . Aquinas , omnium Hominum pessimus , vt Christus omnium optimus . Ours thus , a man whose very composition is of sinfulnesse : notoriously , peerelesly vicious not onely in his owne person , but as another Ieroboam , making Israel to sinne .

Sancte , Sancte , Sancte , May wee finde such a miscreant amongst our holy Fathers at Rome ; whose stile is , as inscription on the high Priests forehead , Holinesse . It s pittie to wrong sanctitie .

A man so peerelesly vicious ; me seemes must be as Paul describes , Gentiles , f f Rom. 1.29 . full of ali vnrighteousnesse . 2 Scrupling no sinne , nor degree of sinne . 3 Clamantia peccata must be to him leuiora delicta . 4 Intended to the highest pitch , that kinde , degree , or circumstance may bend them vnto . Saint Paul is too nice , and professeth puritane , when he reckons g g 1 Cor. 16.9 , 10 fornicators , adulterers , effeminate , couetous , extortioners , among the damned crue : propitius sit Papae Deus , if in these onely he be tainted . Let not the Lawes Curse touch him , except he be found h h 1 Tim. 1.9 , 10. vnholy , prophane , murtherous , parricide , Sodomite , periured . Nor he reputed the man of sinne , except he be found amongst Bishops Christian , as Ahab amongst Kings of Israel , a i i 1 Reg. 21.25 . none-such , that hath sold himselfe to worke wickednesse in the sight of the Lord .

1 Lye their owne Chroniclers , or were their Popes many such ? 1 Necromancers , in expresse league with the Diuell ; purposely sacrificing vnto him . 2 Masters of that hellish Art to others ; Siluester the second , Gregorie the seuenth . 3 Poysoners , and otherwise murtherous , of all that stood in their way to the Popedome ; one Hildebrand in thirteene yeares thus cruelly made away Clement the second , Damasus the second , Leo the ninth , Benedict the tenth , Nicolas the second , Alexander the second . 4 Prophane euen to horror . k k Benn● Vspregensis . Matth. Paristensis . Hildebrand is angry at his breaden . God , for that he answers not how the good Emperour Henry the fourth might be destroyed , throwes him into the fire . 5 Luxurious , to Incest , Sodomie , bestalitie , Iohn the twelfth : but why rake I in this dunghill ? when Bellarmine confesseth these and many others amongst Popes to haue bin so tainted as Stories describe them .

That now me thinkes , if a man might be so bold with him as Iohn Baptist with our Sauiour , to aske , l l Mat. 1● . 3 . Art thou he that should come , or doe we looke for another ? like answer should be returned , Goe and tell what you haue heard and seene ; Diuels worshipped , God contemned , Religion prophaned , Superstition hallowed , beastiall lust practised , Marriage scoffed at as vnholy , Treason , Rebellion , bloudshed , crueltie , parricide not committed onely , but defended meritorious ; parum probi Homines , saith the Cardinall these were ; beast he so mincing their horrid hellishnesse ; yet welfare Platina that cals them monstra and portanta Hominum . Worthiest of all Christians that euer I read of to be stiled Antichrist ; sith so without peere a man of sinne .

Vse Must we for all this , thinke hee cannot erre in faith ? needs vnder paine of damnation commit our selues to him as to the chiefe Shepheard , Bishop of our soules ? It was wont to be said , Gods spirit dwels not in the soule that is subiect to sinne . Gentiles for lesse sinnes were m m Rom. 1.28 . giuen vp to a reprobate minde : delusion n n 2 Thes. 2.11 . strong delusion sent as punishment on all them that had pleasure in vnrighteousnesse , the priuiledge of this monster is in depth of vassalage vnder Sathan to be infallibly guided by Gods Spirit . I say as Paul ; If any will yet be so ignorant , o o 1 Cor. 14.38 . let him be ignorant : for my part , I resolue , as Iacob ; into their secret p p Gen. 49 6. let not my soule come ; my glory be thou not ioyned with their assembly .

2 His second propertie , a sonne of perdition : or if they will , that sonne of perdition . 1 Actiuely some take it , and thus explicate the Hebraisme , a destroying son ; one that as a wilde Boare makes hauocke of the Lords Vineyard ; spoyle of the Church of God : so , crueltie is his ensigne . Saint Iohn indeed stiles him q q Apoc. 9.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and somewhere cals the false Prophet , the beast ; I am sure hath clad that whore of Babilon r r Apoc 17.4 . Ver. 6. in Scarlet , to denote her bloudy sins : her drunkennesse , Canniball like , with the bloud of Saints .

Will this Scarlet suit the whore , or the beast of Rome she rides ? witnesse be all Historie : What bloudy warre hath bin in Christendome since that whore bestrod the Beast , whereto she was not the sonne of Bichri : if stories should hold their peace , the stones of Paris , and our Gunpowder treason would speake : I say nothing of bloud of soules , which yet crieth lowder then the bloud of Abel .

Thus I haue learnd , the wisedome that is from aboue is first pure , then peaceable , s s Iac. 3.17 . Gentle , easie to be intreated , full of mercie and good fruits ; here is a Religion , whose foundation is like that of new built t t Iosh. 6.16 . Ieri●h● , laid in bloud ; continued , enlarged by bloud ; nor pure , nor peaceable ; shall I thinke it to proceed from that God of pure eyes , the father of mercies , and God of all consolation ? and passiuely I rather take it : the allusion is , to what our Sauiour spake of u u Ioh. 17.12 . Iudas , whose successour he se●m●s , who is here described vnto vs : and so the speech sounds a man deuoted , destinied to destruction : 1 of body , Apoc. 18.2 . 2 of soule , Apoc. 19.20 Me●test he ●hould , whose * * Apoc 9 11. originall is from the bottomelesse pit , his proper element .

Once disputing the question whither the Pope were Antichrist , I was thus pressed : then , 1 euery Pope damned : 2 then possible for vs to say of some man liuing , he is a reprobate , the childe of hell . Resp. Thus was the answer : 1 Non sequitur , for why not God rescue out of the mouth of the Beare , as the shepheard , a piece of a legge , or an eare ? Papacie is a l●rge body : there may sit in that See , some bewailing and desiring to reforme iniquities of it , as Caelestine . 2 And why not know , when the knower of secrets reueales , that some particulars are reprobates . 1 Knew not Disciples so much of Iudas ? 2 the Church Primitiue of Iulian ? 3 We of all knowne x x 1 Iohn 5.16 . Apostataes ? 3 Nor yet of this or that particular , may we so conclude ; sith who knowes whether God may grant Regressum in viam ? 4 But take him a man personally with these properties endowed , what lets to say , that y y Apoc. 19.20 . beast and false Prophet shall be cast into hell .

Vse But are not they in good case , who at aduenture , follow the droue and driuer in praecipitia ? who venture body and soule to the issue of this sonne of perdition ? men are ventrous of soules more then of any thing ; yet vnder the Sun is not a Pearle so precious . z z Bernard . lib. meditat . O Anima insignita Dei imagine , docorata similitudine , redempta Christi sanguine , despensata side , dotata spiritu , deputata cum Angelis , Capax beatitudinis , Haeres bonitatis , particeps Rationis ; quid tibi cum Carne , saith Saint Bernard : quid tibi cum Diabolo ? with this sonne of perdition ? Can he not saue his owne soule from the hand of hell , yet hopest thou , following him in faith , and worship to compasse heauen ? haue we not heard our Sauiour ? if a a Mat. 15.14 . blinde follow blinde , both fall into the pit . Miserere animae tuae bonum faciens . And thinke the Lord mercifull in monishing thee of his issue : he speakes in effect as Peter , b b Act. 2.40 . Saue thy selfe from this vntoward , this damned generation .

3 Third propertie : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. who opposeth , or is an aduersarie , or opposite ? To whom ? Resp. Our English last and best Translation , seemes to couple it with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : his opposition and exaltation respects all that is called God . That 's true , how euer we interpret , whither true God , or Idoles , or Magistrates . But why not apart considered , as Ancients conceiued ?

An opposite or aduersary , another Satan . To whom ? Res . I doubt not but to Christ : conceiue it a nominal definition of Antichrist , expressing his nature : an opposite to Christ . Hence is the obseruation not acute onely , but solid : Non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hilar. non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : as if his opposing should be not so much to his nature , or person , as to his vnction and function .

2 But apert thinke we , and ex professo ? Resp . So conceiue Papists , not without suffrage of some Ancients . But when we finde him 1 to haue the c c Apoc. 13.11 . hornes of the Lambe . 2 To speake lies in d d 1 Tim. 4.2 . hypocrisie . 3 e e 2 Pet. 2.1 . Priuily to bring in damnable heresies . 4 The whole world of earthly Christians not following onely , or reuerencing , or honouring , or adoring , but admiring after him , can wee suppose him a professed aduersarie ? 5 When Paul tels vs , it s a mysterie of iniquitie , wherein he workes . 6 Saint Iohn describes him a f f Apoc. 16.13 . false Prophet , whose habit is g g Mat 7.14 . Greg. in Iob. l. 12. cap. 20. Hilar. contr. Aurentium . sheepes cloathing : Saint Gregorie , that he shall saine pietie to draw to iniquitie . Saint Hilarie , that vnder the cloake of the Gospell he shall be contrary to Christ , yet shall we thinke him a professed aduersary ? It s wisedom , the i i Apoc. 13.18 . wisedome peculiar to Saints to discerne him ; therefore no open enemie : yet an Aduersary ; and by Dauids rule , so much the more dangerous , by how much the more secret , and pretending friendship .

3 Wherein stands this opposition ? How shewes hee enmity to Christ ? Resp. They are frigid , who limit to his life , and morall behauiour in his conuersation vpon earth : Remember his name ; he is Antichristus , opposite to Christ , as Christ ; that is , as the anoin●ed Priest , Prophet , king of the Church : who so in these things i● found his eminent , emulous , or opposite , let him be deemed that Antichrist ; what euer shewes of amitie he pretends to that person whom we call Christ .

4 May such one bee found in Rome ? Resp. Else no where in the world , taking in the Mod●s of his opposition , which is , though hostlie , yet vnder colour of loue . Conceiue him opposite to Christs , 1. Sufficiency . 2. Propriety . 3. Efficacie in his offices . 1. Sufficiency in all they thus oppose . 1. Of Priest-hood , when they t●ach his k k Heb. 10.14 . owne once offering of himselfe not to perfect them that are sanctified . We , by our owne voluntary actions or sufferings , must expect venial sins ; procure release of paines temporarie . 2. Of Kingdome ; while neither Lawes of spirituall Regiment are found complete , or competent in his Authentiques : Except continuall supplement bee made of lawes directing and binding Conscience , by his supposed Vicar vpon Earth : Nor protection sufficient from ghostly Aduersaries in all the complete Armour by Christ prescribed , nor assistance of spirit promised : except helpe be had from crossings , blessings , holy water and such like selfe deuised playgames for the de●ell . 3. Of Prophecy , when word written is taught to be imperfect ; orders of Ministery by him left incompetent , &c.

2. Propriety ; for Rome affoords vs a new High-Priest of the New Testament ; Mediators of intercession so innumerable as Angels and Spirits of men made perfect in heauen . Sacrificers of the body of Christ to propitiate for quicke and dead , as many as Locusts were seene assending out of the bottomelesse pit ; and the rest that concernes his Priest-hood prosecute in your Meditation .

2. In his Kingdome : for in Rome we haue the vniuersall Monarch of the Church ; to whom is giuen all power in heauen and earth ; that hath plenitude of power , to kill and saue aliue ; to send soules by Cartloades to hell , and no man may say to him , why dost thou so ? &c.

3. In his Prophesie : for the Pope Authentiques Scriptures at his pleasure ; makes Canonicall , what he pleaseth ; Cancels at pleasure ; interprets by a spirit infallible and vnerring , so that his sense of Scripture must without examination , be admitted , &c.

All this , if you will beleeue him , by Authoritie delegate from Christ , and in ordine ad Deum ; with reference to God ; that so still the iniquitie of Papacy may worke in a mysterie .

3. Efficacie . When Scriptures , wherein lawes of this King , doctrines of this Prophet , merits of this Priest are recorded , are kept from notice of the people : chiefely when they are taught to l l Acts 4.12 . seeke saluation , at least in part , in another name ; and to m m Ier. 17.5 . make flesh their Arme , to which God hath denounced a curse ; that so far as this Epithere may leade vs to know Antichrist , we discerne him in Rome .

Vse Can wee forget the Apostle ? n n Cor. 6.14 ▪ What fellowship hath Christ with Beliall ? Christians with Antichristians ? Is not the yoke vnequall ? May Policie warrant vs leagues of amitie with Antichrist ? The Lord to Iehosaphat : wouldest thou loue them that hate mee ? If any hatred of men bee o o Psal. 139.22 . perfect , as DAVID intimateth : If any enmitie to anie enemies of our God warrantable , most this ; wherein wee are carried towards this opposite of our CHRIST : this Satan , Aduersarie to God and all goodnesse . Of this zeale and fire of holy Iealousie , I pray : O Lord increase it in vs .

4. Fourth property denoting his pride no lesse then Luciferian . Exalteth himselfe aboue all that is called God , or that is worshipped .

That little variety of reading found in the originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; let no man stumble at : whither we reade euery one or euery thing that is called God , the sense is the same ; and the pride noted , all as intollerable : diuersity of expositions ariseth from the homonymie , vnder this name God , come 1. p p 1. Thes. 1.9 . The liuing and true God , Father , Sonne , and Holy Ghost . 2. Idols , which braynsicke superstition of man hath aduanced into Gods seate ; when they are q q 1. Cor. 8 , 4. & Gal. 4.8 . nothing in the world , nor haue ought of that diuinity , which mans madnesse hath deified th●m with all . 3. There are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , many that are s s 1. Cor. 8.5 . called Gods , as t t Psal. 82.6 . Magistrates ▪ whom that one True God hath graced with his owne Name , to winne the more reuerence to that Authority , which as his Viceroyes on earth they exercise : of whither would the Apostle be vnderstood ? The Cardinall and his Sectaries , interpret of the true God , and Idols . u u De Pontis . Ro. lib. 3. cap. 14. ●e nonsolum Deum , sed etiam solum se Deum esse dicit ; & oppugnabit omnes alios Deos , id est , tam Deum verum , quam etiam Deos falsos , & omnia Idola . So is their glosse . But ore thinke they and professione tenus , or opere onely ? 1. The Whore , his Paramour , is made * * Apoc. 17.5 . mother of all spirituall fornication . 2. Himselfe sits in Templo Dei ▪ non suo . 3. Is and professeth Prophet ; questionlesse of some God , not his owne . 4. Shall Christians , or euen Iewes , so in multitudes x x Apoc 13.3 . admire after a professed Atheist . or Antichrist ? when Domitian grew to the arrogancie , of being saluted God , Sueton in Domitiano . how did Heathenisme it selfe scoffe and disdaine him ? yet read what stile he hath from his flatterrers ? a a Extrauagant . de maiest . & obedient●â . King of Kings and Lord of Lords . Else where , b b Clement in proem . in Gloss . Dominus Deus noster Papa . Againe , To c c Extrauagant in Ioan. 22. cap. Cum inter in Glossa . belieue that our Lord God the Pope could not determine as he hath determined , should be deemed hereticall : O mouthes of blasphemie !

2. It s maruell if in their owne foreheads may not be found written Names of like Blasphemy . Innocent the Third , may seeme modest in impietie . d d Innocent 3. Ser. 2. de Consecrat. Pont. Now then yee see , who is this seruant whom the Lord hath set ouer his houshold ; surely , the Vicar of Iesus Christ , the Successor of Peter , the Christ of the Lord , the God of Pharao . Inter Deum & hominem medius constitutes , ●itra Deum , sed vltra homines : minor Deo , sed maior homine : qui de omnibus iudicat & à nemine iudicatur . Pope Nicholas prouing the Pope exempt from all secular power : thus Reasons . God cannot be iudged of men . e e Distinct. 96. cap. Satis Michaeli . The Pope is God by testimony of Constantine . Ergo. Pope Sixtus , f f Concil. tom. 1. in purgal . Syrdi . Quicunque accusat papam nunquam ci remittetur , quia qui peccat in Spiritum Sanctum , non remittetur ei nec in hac vitâ nec in futurâ . I maruell at Gods mercy if euer that Blasphemy were forgiuen him .

3. In facts Authority no lesse then diuine , more then diuine assigned , arrogated , exercised : deposing Kings , disposing Kingdomes , sometimes with that in Salomon arrogantly vttered , per me Reges Regnant ; binding where God looseth ; Loosing where he bindes ; dispensing with lawes of God ; positiue saith Bellarmine ; yea naturall ; as examples haue bin frequent . God himselfe say Schoolemen , dispenceth not with morall precepts . The Pope doth de facto ; may doe de Iure ; g g Caus. 15. q. 6. c. Authoritat●m in Glossam . his Canonists so aduise him : else how should he aduice himselfe , or bee aduanced aboue the true God . Siat ergo Antichristus .

Let vs examine the second Branch for Idols , and his aduancement aboue them ; if first we minde you of Bellarmines Sylogisme .

Thus it must be for this member of doctrine . Antichrist shall oppugne both the true God and dols . The Pope opposeth neither true God nor Idols . Is that the Minor ? Or , the true God not Idols . Credo . How much better had the Argument proceeded , if thus ; Idols , but not the true God . But then how should Antichrist be such an Antithcos , as the Maior shapes him ?

But in sober sadnes tell , how must the Minor bee vnderstood ? Doth he oppose neither true God nor Idols ? Belike he is an Israelite after the rate of them in Elias time , h h 1 Reg 18.21 . halting twixt two opinions ; not resolued whither IEHOVAH or Baal be God : or as the Samaritan colonies , willing to keepe fauour with both ; hee i i 2 Reg. 17.33 . feares the Lord and serues Idols also ; vtrumuis .

Else how ? Doth he oppose the true God , not Idols ? The more impious wretch , the veryer Antichrist , and Antitheist hee . Idols , and not the true God ? So haue you the the summe ; it s a note of Antichrist to oppugne Idoles .

Thus frame the Argument you acquit the Pope of Antichristianisme . Antichrist oppugneth Idols , See Apoc. 13.14.18 . &c.

The Pope doth not oppugne Idols . Hoc credo . Ergo ,

The Pope is not Antichrist . Thus Bellarmine .

Yet now I minde it , there is a remarkable Story of Boniface the Fourth , next successor of him to whom Phocas granted the style of Oecumenicall Bishop . Thus its extant in Sigibert , Bed . hist. Angl. lib. 2● . regino . l. 4. Bede , Regino and others , about the yeere of Christ 609. Did this Boniface by suite obtaine of Phocas Parricide of Mauricius , the gift of the great Pantheon , the Temple of all Gentilish Idols , demolished them all from the great high thundring Iupiter , to the pettiest of the gods , minorum Gentium : heere , by Bellarmines Argument , he playd the starke Antichrist ; at one blow demolishing all Gentilish Idols in their great Pantheon .

Presently he consecrates and turnes it the Temple of Saint Mary and all Martyrs ; wherein they all with their Images were full deuoutly adored . In this fact hee is quit of Antichristianisme ; for now as zealously as euer did Iew or Pagan , he worships Idols , and causeth the Nations to adore them . Pater omnium fornicationum & abominationum Terrae . Therefore hee is no Antichrist to speake of .

But viewing the Text , mee thinks nor true God , nor Idols are heere intended ; but terrestres dij , rather Magistrates , whither inferiour , or imperiall ; aboue all which Antichrist must aduance himselfe : and as I apprehend , the Apostle points vs to two degrees of his pride and vsurpation : The first , Respecting Men , in this Branch : Secondly , God , in what followeth : Ouer them hee insults , on them tramples ; him he imitates , and emulates onely . Besides that difference of demeanour which the Text more then intimates , These Reasons induce to that interpretation . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seemes a style to diminuent , for Paul to expresse the true God by : which yet suites well to Magistrates as the very phrase is applyed , 1 Cor. 8.1 . 2. Besides 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 had more fully expressed the intention , had it binne of the true God . 3. And why 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? Though there be many that are called Gods , yet to vs there is but one God , 1 Cor. 8.5 . That the sense may be this . In his pride so arrogant and intollerably ambitious , that hee shall aduance himselfe , aboue all Magistrates , and their Authority on earth ; Not that onely , that is inferiour , but that also which is Augustus like , vniuersally monarchical , no lesse then Imperiall .

Did euer Popish pride aspire to such height ? That Seruus seruorum Dei , brookes he the style of Rex Regum and Dominus Dominantium ? Resp. 1. His facts full of Luciferian ambition , knowne stories will fill you withall . To speake of Kings of Italie , France , England , and translating their Kingdomes , oft attempted , sometimes executed , were to make his pride seeme ouermoderate ; these were but Dij minorum gentium .

What say you when Emperours must waite at his Ga●e , and pray and pay too to bee admitted to his presence ? When they must thinke it their grace to hold his stirrop ; and beare the checke for ill hostlership in mistaking the right ? When their fauour is counted high , to kisse his feet ; and wrath of that holinesse is implacable , for that he heares not the sweet Busse cry smacke ? Vah Lucifer . That one demeanour of his towards Frederick Barbarossa , proclaimes him , in pride , The great diuell Incarnate .

Creeping comes the Emperour to that beast Alexander the Third , naucler . gene. al. 40. Chronicon colonic●se . Sabellicus . and kisseth his feete to obtaine absolution from a sentence of excommunication : would you thinke it ? He sets his foot on the necke of the Emperour now prostrate before him ; and , as well became the Vicar of Hell , applies to himselfe in that fact , Thou shalt walke vpon the Aspe and Basiliske , the Lyon and Dragon shalt thou tread vnder thy feet . How doth naturall affection curbe Heroicall spirits ? How did papall pride , in this Monster , exceed it selfe ? But these may seeme insolencies personall , and but in ceremonie of deportment . What say you to deposing of Kings , of Emperors , or if any thing may be in Magistracy a transcendent to them ? Facts read frequent in the Cardinall , not related onely , but iustified as done de Iure and pleaded as euidences to prooue , Bellar. de Rom. Pont. lib. 5. cap. 8 that the Pope hath supreame power temporall on earth , though not directly , yet in ordine ad Deum and all spiritualia . So far then as this property may aduance the Pope , hee hath best right of all miscreants , to be that Antichrist .

Vse How long , Lord , holy and iust , doest thou not auenge the bloud of thy seruants , the abasures of thy Lieftenants , vpon that false Prophet , and the Beast ? Stirre vp O Lord the Spirit of Princes , that once the lofty lookes of the proud may be brought low .

Who is there amongst the Lords anointed ones , whose heart the Lord hath inclined to be instrument of his vengeance vpon the Whore ? His God be with him . And if hereto the offering of the people be not willing , vnworthy they to see the peace of the Church .

But , trow you , shee hopes or meditates , anew to procure England to carry the Saddle ? Oh papae Asina ; shall it euer be againe the style of England ? If so , I le say , the diuell rides vs .

So that he as God sitteth in the Temple of God , shewing himselfe that he is God .

2. The second degree of his pride , respecting God : in two Branches ; 1. Imitation , or as you may conceiue it , pretensed representation of God . 2. Aemulation , for he beares himselfe as God , emulating his actions and authority : or if you will you may thus particularize there is noted . 1. R●gimen . 2. Locus Regiminis . 3. Authoritas . 4. Modus regendi .

1. Sitteth ; sedere , for Cathedratica potestate praesidere as the vse of the word is frequent in Greeke and Latine Authors ; and Scripture is not abhorrent , Estius ad locum . See Acts 18.11 . Mat. 22.1 . As if th' Apostle meant withall to point vs to his profession and quality of life , a Bishop or professed Teacher and Gouernour of the Church he should be ; to which accords , that in Saint Iohn , his stile is , Starre and false Prophet .

2. His Cathedra , sedes Episcopalis , his See is noted , the Temple of God : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; in Templum ; so is , th' originall : which hath giuen occasion of diuerse Rendrings and expositions . Saint Augustine ; In Templum , De Ciuit. dei lib. 20. cap. 19. quasi ipse sit Templum Dei , quod est Ecclesia , as if hee were the Church . Seipsum Ecclesiam vendicabit , & vicem Ecclesiae geret : which , if it were the Sense , would lead vs by the hand to dubbe the Pope Antichrist . For , Truth is , howsoeuer the Name of the Church be oft pretended , as the sole infallible Interpreter of Scripture , Iudge of Controuersies , &c. Yet in th' vpshot , all is resolued ad Papam ; nor people , nor Pastors , nor Fathers , nor Councels , are that Church , except they haue the suffrage of the Pope : wherefore euen to Authoritie of Councels , the answere must be rested in : They wanted Popes Authoritie , first to congregate them : secondly , to guide them by presence of himselfe or Legates : thirdly , to approue them by his suffrage .

But thus rather conceiue th' Apostle , willing to denote the place of his Regiment ; the Enallage of the preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not infrequent in Scripture , Mat. 2.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. in the Citie Nazareth . Mar. 1.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . & . Cap. 2.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : so that the sense is apert this ; in the Temple of God .

What that is , is the doubt : saith the Cardinall , the Temple at Hierusalem : and before , the Temple of Salomon . Contra , what , 1 that of old built by Salomon , repaired by Ezra and Nehemiah : beautified by Herod ? It s ruined , not a stone left vpon a stone , nor is hope of reedifying , Mat. 23.38 . 2 some other to be reared out of the ruines thereof by Antichrist ? But would the Apostle call that , the Temple of God ? the diuell he would . It s Augustines Argument against that opinion . Aug. quá supra .

Thus rather , Hieron . ad Algasiam . q. 11. in the Temple of God ; that is , in the Church of God : so Augustine , Hierome , Hilarie , Chrysostome , and the Cardinall wilfully forgat himselfe when he said , that in the Scripture of the new Testament , by the Temple of God is neuer ment the Church of Christians , but perpetually the Temple at Hierusalem . What say we to these Scriptures ? 1 Cor. 3.16 , 17. Know yee not that yee are the Temple of God : & mox , The Temple of God is holy , which yee are : See also 2 Cor. 6.16 . Apoc. 3.22 . the result of sense is this : hee sits in the Church of God , as in his Episcopall See .

The Cardinals Inference from that Glosse is perillous . Therefore 1 vpon our supposing the Pope to be that Antichrist , the Roman is the true Church , sith his See is in the Church . 2 And by consequent all aliens from that Church are out of the true Church .

Thus if you will . The See of Antichrist is by Paul called the Church of God .

The Popes See , to wit , the Romish Church is the See of Antichrist , as we say . Ergo , the Popes See is called the Church of God .

Resp. Concedo omnia ; or shall your Conclusion be ? Is the Church of God : Apertly then are foure tearmes : but ad Rem. 1 haue you not need of some , that had the a a Apoc. 3.1 . name to liue , who yet were dead ? of some , who called themselues Iewes , and b b Apoc. 2.9 . were not so , but the Synagogue of Satan .

Ob. 1 Yea , but after our glosse , Paul cals his See the Church of God . Sol. 1 May wee not conceiue him to speake of it , as it was in his Time ? When c c Rom. 1.8 . the faith of Rome was published with praise in the whole world : distingue Tempora , the then d d Isai 1.21 . faithfull Citie , may now be a harlot ; mother , as she is , of all fornications : that quondam Bethel , may now be e e Hos. 4.15 . Bethauen . 2 or what if the denomination be a potiori parte ; for the Sanctae Reliquiae sake , that should be preserued in the time and place of Antichrists kingdome . As vnder Iezabel , were in Israel f f Rom. 11.4 . reserued thousands that bowed not the knee to Baal : so vnder Antichrist , where and while he raignes , there is a Remnant according to the election of Grace . 3 Or what if so stiled Contradistinctè ad Ethnicos ? in respect of those few rudera Ecclesiae , that are yet to be seene amongst them .

Neither yet will it follow , if that Church be brought ad rudera , then the whole Church is ruined ; for may not g g Apoc. 3.11 . another take their Crowne ? haue ye not read of letting out the h h Isai 5. vineyard to other i i Mat. 21.41 . husbandmen ? of Gods kingdome translated to another people ? of which other Church if wee be members , are wee not members of that one Church wherein we may expect saluation ? What if Rome were become heapes , an habitation of all vncleane birds ? What if no one Romish Catholique left on earth , Ergo the Church ruined ? Psal. 2. Dabo tibi Gentes , &c. k k 1 Tim. 3.15 .

But what say you to these Arguments . The Church is the pillar and ground of Truth : 1 Supporter and publisher of all Truths necessary . The Church of Rome is not so , sith it beleeues and teacheth lies , 2 Thes. 2. Ergo , is not the true Church . 2 The true Church keepes coniugall chastitie to Christ ; is not Idolatrous . Church of Rome keepes not coniugall chastitie to Christ , but is Idolatrous : Ergo , is not the true Church of Christ : haec obiter ; we proceed in exposition .

3 As God : vsurping and pretending Authoritie no lesse then diuine : a tanquam of God , whose great Vicegerent and Vicar Generall on earth hee pretends himselfe .

Suits this to the Papacie ? heare their owne Aduocates , Idem est dominium Dei & Papae : August●● Ambonitaxus q. 45. & 35. Gods dominion and the Popes is all one : as the Iurisdiction of the delegant and delegate is one , especially where the delegation is plenary , totall , without any reseruation made : as that wretch presumes it in the Pope : answerable are all his deportments , as we haue seene before , and shall particularize in the next clause .

We haue then thus farre traced Antichrist by Pauls direction : that at length we finde him , a Bishop Cathedrated in the Church , with vniuersalitie of power and Iurisdiction .

Vse Why I wonder , seeke wee Antichrist in Turkie ? sits that Dragon in the Church , as Bishop ? is his Iniquitie carried in a mysterie ? beares hee himselfe a tanquam of God , in such couerture of carriage , as is here intended of Antichrist ? quid multa ? Compare with Pauls description , Saint Iohns delineating him in his Reuelation , you will finde it true : there is no greater identitie betwixt Homo and Animal rationale , then betwixt Rome and that Babylon , betwixt the Pope and that Antichrist . Except in so many termes Gods Spirit should haue said the Bishop of Rome is that Antichrist , which had bin crossing to the intended strong delusion , more punctually he could not haue spoken . Wherefore my counsaile is ; wrong not the holy Father , giue the Diuell his due . Let the Pope be that Antichrist : he will be , spight of the Diuell and the Dragon : Maugre the Turke and his Moamed .

Shewing himselfe that he is God : the second degree of his pride respecting God ; proud emulation of God , tending to win him opinion of power no lesse then diuine : or , if you will , his carriage of himselfe in his chaire of pestilence .

The Cardinall and others would haue it , vaunting , professing , proclaiming himselfe God , yea the onely God . What ? and yet shall the world admire after him ? see supra . And me thinkes the speech runnes too coolely , to endure the glosse ; showing himselfe that he is God , q.d. vnum e multis , rather then the onely God : for here , I am sure , we lacke the Emphaticall Article .

Oecumenius well . Non ait dicens , sed ostendens ; hoc est , operibus , signis ac miraculis nitens ostendere quòd sit Deus : his Intrusions on Gods prerogatiues royall is rather in facts , then words profession . Num sic Papa ? Resp . What say you 1 to his forcing lawes vpon the Conscience , Gods peculiar consistorie ? the very stile of Ius Ecclesiasticum is with their Canonists , ius diuinum : this is little . 2 Dispensing with lawes Morall and Naturall , which is more , if Thomas may be beleeued , then God himselfe doth or may doe . 3 Indulgence to sinne in time to come , as leases for yeares , granted . 4 Deliuering soules from hell after death . 5 Sainting at pleasure , and transmitting into heauen in such multitudes , as its to be doubted , amongst the many mansions , there is no roome left for the Canonizer . Certainly , could he iustifie such power to be in him , I would say , he had proued 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he is God .

One thing I am sure of , the concurrence of all these Antichristian properties in the Pope , haue bred in me Scientialem Assensum , that he is that Antichrist . I say not as he , Tamscio Papam esse Antichristum illum , quam Iesum esse Christum illum : for this by Gods mercie , I know not onely by faith , but by experience in my soule ; yet thus strong is my euidence , that if an Angell from heauen should teach me otherwise , I would not beleeue him .

VERS. 5.

Remember yee not , that when I was with you , I told you these things ?

THe close of what belongs to the description of Antichrist , and the two necessary Antecedents to Christs second comming . Carried as best Interpreters conceiue , so as to checke them for obliuion .

Remember yee not ? q.d. you ought to haue remembred : Doubtlesse its the blame of Gods people , not to keepe in memory what is taught them by their Pastors . Maries commendation ; a a Luc. 2.19 . she kept the sayings in her heart . Dauids , that he b b Psal 119.11 . hid them , as some treasure , in his heart , that he might not sinne against God , To this end tended c c Num. 15.38 , 39 Phylactaries amongst Iewes ; and the prescript of d d Deut. 6.7 , 8 , 9. writing on doore posts , and continuall talking of the Law , giuen to Iewes . God hath giuen vs eares to heare , mindes to know , memories , as storehouses , wherein to treasure vp what we haue heard . A Christian should be as our Sauiours wise Scribe , able to bring out of his e e Mat. 13.52 . storehouse things new and old .

Vse I know not what mercie or wrath God hath in store for vs : we may liue to taste Amos his f f Amos 8.11 . famine , our Nausea is the same . Happy is the man , who in that time , is able from the old store , to supply himselfe with direction and consolation .

Helpes auaileable to confirme memory of heauenly doctrine . 1. Once know price of it : I neuer knew man so old that he forgot where he laid his Gold . Oh that g g Psal. 119 72. Dauids minde were in vs . 2 Frequent meditation , Ruminating helpes digestion in those that are cleane . 3 Conference . 4 Pens , though sometimes mistaking , often marring the text with the glosse , I simply blame not , rather encourage to vse . Take heed yet , that your knowledge dwell not more in your bookes , then in your braines . 5 Cloy not memorie with ouer various remembrances of things Secular , vnum est necessarium . h h Luk. 10.41 , 42. Mary chose the better part : if Martha grumble , remember her checke ; and thinke it true which Bernard hath ; It s Foelix Domus , vbi Martha conqueritur de Mariâ .

VERS. 6 , 7 , 8.

And now ye know what withholdeth , that he might be reuealed in his time .

For the mysterie of iniquitie doth already worke : onely he who now letteth , will let , vntill he be taken out of the way .

And then shall that wicked be reuealed .

THE words haue this scope : as to checke them for their wauering after their information by the Apostle and knowledge receiued , so withall to proue the minor belonging to the antecedent of Christs comming , the reuelation of Antichrist . That he was not yet reuealed appeares , because the impediment of his Reuelation was yet in the being of an impediment . And because it might be quaered ; Is he not yet in the world ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he answers ; he is in the world , but secretly , and in fieri ; manifested not yet , nor likely to be : whereof are two Reasons : 1 God , that sweetly sorts all things to their seasons , had allotted to Antichrist his season of reuealing . 2 And the reuelation must not be till the impediment be remoued . This the sum and series of the text .

To 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to Chrysostome sounds 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; to Oecumenius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that which hindereth his reuealing or discouerie . What that is for realtie is the first question . I willingly forbeare the various coniectures amongst Interpreters , least I grow ouer voluminous .

1 Generall consent of Expositors old and new , Protestant and Popish , is that its ment the Roman Empire . If any aske why not specified by the Apostle , Saint Augustine , Hierome , &c. answer , least thereby rage of those then persecuting Emperors and their people , who promised themselues eternitie of Imperiall rule , might be exasperated against Christians : probably .

2 Meanes he the heathenish or the Christian Empire ? Resp. Perhaps or without perhaps both . While the Heathenish preuailed , was no place for Church-mens ambition ; those were dayes of persecution . And while the Christian knew their strength , they easily bare not insolencie of Christian Bishops .

3 Is it now remoued ? i i Bellarm de de Rom ponti . lib. 3. cap. 5. In no wise saith the Cardinall ; for though he haue now nor pallace nor territorie in Rome or Italie , though not so many Kingdomes as they of old , yet still remaines the succession of Emperour to Emperour in the same power and dignitie ; still the Name of Roman Emperours . Whence is the Inference ; therefore Antichrist not yet come , because yet no whole desolation of the Empire .

Resp. Quid audio ? A Romane Emperour without territorie , palace or dominion in Rome ? that is to say , an Emperour without rule ; Romane without possession , or any interest in Rome . The name and title makes not an Emperour ; but the power of gouernment and co●ction , and that more then Regall , ouer Kings and Prouinces . 2 And is the ancient dignitie and power of the Roman Emperour , to obtaine precedence onely , and such like ceremonious complements ? vt verbo expediam . Consider 1 what the Turke in the East hath taken from it . 2 How many Kingdoms Christian haue wrought to themselues an immunity , and are now become absolute Monarchies in themselues , without any reference to the Empire . 3 How euen in Germanie , where the Name remaines ; he is 1 precariò , such and at the Popes pleasure . 2 Titular onely without soueraignty , tribute , homage , or ought else , except ceremonious complements . 4 Specially how in Rome and Italie , possession and right is wholly seized by the Pope , you wil be forced to confesse an omnimodous desolation of the Roman Empire , except perhaps emptie names and ceremonies make vp the nature of Imperiall soueraignty . If this then be the let of Antichrists discouerie intended by Paul , which onely hindered his Reuelation ; and if with remouall of this impediment the discouery of that lawlesse one be so coniunct , as Pauls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 intimate ; what should hinder vs to conclude , both that he is reuealed ; and that out of the ruins of that Empire , he hath had his immediate spring , and raising to his now magnificence ?

The witty and learned coniectures of the late interpreter of the Reuelation , touching this impediment , though full of probability , and of some auaile to expedite difficulties , I willingly silence ; who lists may Reade him , not without much pleasure and contentment , ad Apoc. cap. 17.

4. Followes the discouerie of Antichrist immediately vpon the decay of the Empire ? Resp. Paul ( then ) saith Caietane , aptly signifies that before it , he shall not be reueled ; but vpon no certainty affirmes , that immediately thereupon this discouerie should follow .

But if , 1. This was the onely thing that hindered him from appearing , who had so long striuen to see the sunne , then immediately vpon the remouall thereof was he manifest . 2. The end of that obstacle intended by prouidence , was that he might be reuealed in his season .

The time of remouall therefore was the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Article and point of Time wherein he was reuealed . So that who can informe himselfe sufficiently , what time the Regiment of Rome was relinquished by Emperours , and seized by that Bishop ; to the full satisfies himselfe for the time of his first discouerie : for my part I willingly vse and professe mine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It s not the best light which the cauel critick in his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 on the Reuelation , brings to this intricate question , consule .

But that the impediment is remooued , and that wicked one discouered is a little Article of my Faith .

Vse 1 That a man might wonder , saue that God hath foretold their strong delusion , that Romanists should stil prattle of , I know not what , new Antichrist , to come some three yeeres and a halfe before the end of the World ; especially knowing what they teach touching this impediment , that its vndoubtedly the Romane Empire . But thus they deserue to be deluded , who shut their eies against the cleere light of Truth shining vnto them , Faxit Deus ne non & nostri .

Me thinkes I should not but compassionate our misled forefathers , who liuing in the depth of Ignorance , were drawne to adore and admire the beast . But for vs , after so cleare reuelation of the Truth : such libertie of searching Scriptures vouchsafed vs of God ; after accomplishment of all predictions concerning Antichrist : 1 Apostasie from Faith . 2 Hauocke made of Saints : 3 Insulting ouer Soueraigntie . 4 Remouall of Impediment , &c. running into our sense ; for vs to halt twixt the two opinions , to studie reconcilement , to resolue of admitting his Character , what is it lesse then to professe halfe Atheists and wilfully to renounce our owne saluation ? Iust were it with the Lord to permit vs to strong delusion that wee may bee damned : to make our damnation so much more intollerable then that of blinde forefathers , by how much the more gracious the Lord hath bin to vs , in the more meanes of knowledge , and cleare discouerie of the man of sinne . I say as Paul , k k Gal. 5.1 . stand fast in the libertie wherewith Christ hath made you frée , and bee not againe intangled in that yoake of bondage .

For the mysterie of iniquitie doth already worke . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the obiection this ; Is he not in the world already ? if so , then may the day of the Lord be as nigh , as wee are borne in hand . Subiect : 1 concession , he is in the world , at least in fieri . 2 distinction : secretly , and as in mysterie , but not reuealed ; which is that manner of his being in the world , which must precede the comming of Christ ; and that he is not so openly in the world , is prooued ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 will let till he be taken out of the way . That once atchieued , then shall that wicked be reuealed , till then it may not be expected .

In the words are two things : 1 The stile of Antichristianisme , otherwise called Poperie . 2 The n●w Antiquitie of it .

1 The style it hath , is a mysterie of iniquitie , or iniquitie in a mysterie : expect not so much as mention of the various expositions : for quorsum ? but to cloy the Reader .

Mysterium commonly sounds a Religious secret , not obuious to capacitie of euery vnderstanding , rather requiring some extraordinary afflatus to the conceiuing of it ; as mysterium Christi , Ephes . ● . 4 . and the mysterie of Godlines , 1 Tim. 3.16 . and the mysteries of the Kingdome of heauen , Mat , 13.11 . things in their owne nature abstruse , and which without diuine reuelation we conceiue not .

Sometimes things apert in themselues , and running into sense haue that stile , when the reason onely of the thing is secret : so Reiection of Iewes a mysterie , Rom. 11.25 . sometimes , things haue that appellation , for the couerture of carriage in the allegoricall expression : as Ephes. 5.32 .

To whither acception of the word , is the allusion here ? Resp. To first and third , if to any ; though perhaps the reason of the appellation bee , onely the couerture and secresie of carriage , and conueiance into the Church .

Yet ye read some where of l l Aoc. 2.24 . depths of profoundest learning , as they call them , which yet are but the depths of Sathan : homo - 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mysteries , but of iniquitie ; such will Poperie store you withall : orders of Angels and their seuerall ranks and subordinations , which poore Protestants apprehend not , because Gods spirit hath not reuealed them in Scripture , these know exactly : their language and manner of expressing the conceptions of their vnderstandings , each to other , yee cannot learne but from their mysticall , Angelicall , Seraphicall Doctors . How a body Naturall may be without dimensions , Accidents subsist without a subiect , and such like deepe mysteries of absurditie , you can learne from none but their Teachers ; nor in truth shall euer rationally conceiue ; nisi credideritis non intelligetis : you must captiuate your thoughts to the obedience of Antichrist ; for I tell you these are great mysteries in their Iniquitie .

But Carriage of their grossest errours , you shall finde so couert , and no lesse then mysticall , that except we haue wits exercised to discerne betwixt good and euill , we shall hardly descrie them . That Christ is onely Author of righteousnesse and saluation ; the onely name giuen vnder heauen by which we must be saued : they constantly proclaime , Where is the mysterie ? he saues , but in and by vs ; hauing merited that we might merit , and purchase our owne righteousnesse and saluation .

That Christ is very man borne of the Virgin ; retaines the same nature entire now glorified without any eleuation to a diuine being , is their doctrine with great feruencie taught against Vbiquitaries and elder Heretiques : yet so is his body eleuated aboue the condition of a naturall body , that it may be in many places at once ; hath lost dimensions , circumscription , or if there be any other propertie more proper to a body Naturall .

Anathema they crie to Pelagius , and all his Sectaries , maintaining free will in nature ad spiritualia : yet prie into the mysterie , ye shall finde them halfe , or more Pelagian . God excites and perswades , changeth not the condition of the will , nor infuseth an abilitie which before was absent , to beleeue or repent : the will excited by a secret , though languishing , natiue power , applies it selfe to Gods excitement , and accepts his perswasion : Mysterium iniquitatis in Doctrinâ

See it in their cultus : fairest pretenses it hath of vertue , sanctitie , deuotion : 1 Acts of Religion , the same that God prescribes or allowes ; but mischiefe on the mysterie , baned with infinite superstitions , Prayer , Almes , Fasting , Workes of satisfaction acceptable to Gods Iustice .

2 Pretences of sanctifie and other vertue in all their abominable Idolatrie : in Images adoring the Deitie : they are good Remembrances , preuent distractions , excite deuotions . By Saints , as mediators of impetration , conueying their petitions to God : the pride is intollerable for a sinfull man to goe himselfe boldly to the throne of Grace : Infinite I might be in discouering the mysterie of their iniquitie .

I say as Paul , m m Col. 3.16 . Let the word of God dwell plenteously in you : store you with clearest and distinctest knowledge : thinke not its ouerly and confused vnderstanding may secure you , you haue to deale with mysticall iniquitie .

Warily , and with warrant of calling aduenture on their conference and writings ; easily thou maist bee puzzled in this mystery , as they carrie it .

A mystery is Popery ; but of iniquity : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Beza renders it illegality . The terme is the same c●osen by Gods Spirit to expresse the generall Nature of sinne , 1 Ioh. 5. signifying priuation or want of that rectitude , which the Law requires in our Nature and actions . But is it all iniquitie , or sinne that is carried in that mystery ? Resp. Take view of their doctrined practises , in deuotion to God , Carriage to men , to our selues ; Mentior , if thou finde them not all in matter , manner , or natiue issues , meerely and out of measure sinfull : praying to Saints , is it not Idolatrous : worshipping God in an Image , is it not superstitious ? Adoration of Hostes , is it lesse then abomination ? What seemes most holy amongst them , is their practise of pretended Mortification : as they prescribe and practise it , the soarce of all sinne ; sinne as thou wilt , as oft as thou wilt , keepe thy Tall●e of prayers , fast , pilgrim as the Priest enioynes ; satisfaction is made sufficient to Gods iustice ; & quid ni peccemus ; and as Mountebankes , drinke of deadly poyson , hauing the Antidote so at hand ? n n Apoc. 17.5 . Infronte mysterium ; meretrix magna , mater omnium fornica●ionum & abominationum Terrae : Mysterium iniquitatis .

Doth already worke : Whither you render agit or agitur or operatur , or peragitur , the issue is one . The meaning is , it was then in brewing . If you wil say , as Papists themselues expound , in Antecessoribus Haereticis , I repugne not : Let them boast of such progenitors . I confesse we cannot tracke them in euery point of their Faith and Religion , in Apostles writings ; Rome was not all built on a day ; by degrees it had proceedings to that height whereto it s now growne . Howbeit that Antichristianisme is antient , as Apostles , in the maine foundations of it , this Scripture is pregnant . Saint Iohn accordeth ; the o o 1 Ioh. 4 3. spirit of that Antichrist is now in the world : Idle trow you ? The busiest of all infernall Spirits : that man is not iustified by Faith onely , but by workes of the Law ; was taught 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that faith is the beginning of Iustification , workes the consummation , there were then that taught ; and Galatians belieued . Paul indeede p p Gal. 3.1 . befooles them for it ; yet so ancient is that Article of Poperie .

That by q q Col. 2.18 . Angels we must commend our suits to God , as mediators of Impetration , in Pauls time was broached in the Church of Colosse ; they should abase the Majestie of the Sonne of God to make him master of Requests , to preferre petitions of sinfull men vnto his Father . It sauours of more Humilitie , to employ Angels in that Mediation . Indeed Paul tells the Colossians , giuing way to such Religion and Humility , may without reuocation of such wicked errour , depriue them of their reward . Idem . Howbeit , so ancient is that point of Poperie .

In Pauls time , were these Ordinances deliuered to obserue . r r Col. 2.21 . Touch not , Taste not , Handle not . Touch not a woman , 1 Cor. 7.1 . Taste not meate : Handle not money ; meddle not with Secular contracts . Indeed Paul in a refractarie spirit of singularity , I warrant you , blames Colossians , as halfe Traytours to their Christian libertie , in submitting to such Ordinances ; tells them they are s s Col. 2.22.23 . vaine obseruances , no better then Will-worship : shewes only of Wisedome : yet so ancient are those points of Poperie .

But was affectation of Primacie in Church-men so ancient ? then haue we the heart of Poperie . Saint Iohn mentions Diotrephes , perhaps with some iniury to Peters chaire , to haue t t 3. Ioh. 9. affected preeminence ; primacie in such sort , that St. Iohn himselfe must crouch , and be contented to haue his letters slighted . Indeed he threatens him somewhat shrewdly and calls him Prat●r . Yet so ancient is that pillar of the Papacie . Ver. 10.

Vse That 's true of Tertullian . Quod primum verum ; falsum quod posterius . Ieremie accords it : the old way is the good way ▪ Ier. 6.16 . For my part I should put all questions of Faith and Religion to that issue : what is found truly most ancient , should bee acknowledged most true . So be it , as our Sauiour , we count that eldest , which was from the beginning ; and may thinke that nouellous , of which may be sayd , Non fuit sic ab initio . Yet its true , there is an ancientie of Errour ; within a day , it s as old as Truth , Reuealed to man : For the diuell was a lyar , a man-slayer from the beginning ; thinke not as the Manichees and Archontici , of his owne being ; but of mans existence , intentionaliter , of his being sinfull , actually . And Papists much disaduantaged themselues , when they made fathers errours th' hi●h●st originall of their Prescription . They are but yesterdaies men in comparison to Simon Magus , and such like coaetanei of Apostles . Bel●eue vs no more , if wee suite them not with Patriarches , such as Tertullian calls Philosophers , whose heads were Gray , long ere their fauoring fathers were borne : but branded , I confesse , for hereticall prauitie . I wish our people so wise as to make Scriptures the Rule of their faith ; to thinke of errours , strengthened by custome neuer so ancient , as Cyprian : Consuetudo sine veritate , vetustas erroris est . Onely he which lets will let , vntill hee be taken out of the way . Will let , is not found in th' originall , but the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is frequent , as Mr. Beza noteth ; and without strayning supplyed : see 2. Cor. 1.6 . & 2.10 . & 5.13 . Th' other straines of Master Beza and other Neotericks , about the varied signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as impertinent , I omit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that is , till he be remoued and taken away : compare 1. Cor. 5.2 . and Col. 2.14 . Whither remoued ? hath been alreadie treated .

And then shall that wicked be reuealed : then immediatly , vt supra : His Epithite deserues our notice , and will leade vs by the hand where to finde him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that is , that lawlesse one , whom no lawes of God or man may keepe within bounds of duetie . Gratian in his Decrees sorts vs with varietie of lawes of God and man . Publique , priuate ; positiue , of Nature , and Nations , Customarie ; written , vnwritten ; Ciuill , Canonicall . Of them all , the conclusion after some debate is ; they are subiect to Popes Interpretation , dispensation : many to abrogation . Hee is the u u 1 Cor. 2.15 . spirituall man who iudgeth all things , all men , himselfe is iudged of none ; and though he send , plures animarum Currus ad Tartara , no man may dare say ; Why doest thou so : See supra , citata ex Innocentio 30. Tibi soli peccani , is their Motto .

Some fauouring , flattering rather the eminence of Princes , haue made it questionable , whither they be bound by their owne lawes , and lawes of their countrie ; neuer did any question , whither highest Monarch were subiect to the lawes of God , Deut. 17.19 . Kings must learne to feare the Lord ; to kisse the Sonne , Psal. 2.10 , 11 , 12. he is Rex Regum and Dominus Dominantium .

Heere is a good fellow , as the * * Luke 18.2 . vnrighteous Iudge , nor reuerencing man , nor fearing God : at pleasure dispensing , yea , cancelling the lawes of God , for , by his owne Traditions .

Vse Let that exorbitancie of this spirituall Tyrant , encrease our detestation of his pride ; make cautionate against his bondage . Woe to that land , whose Princes Rule by absolute soueraignty , not by lawes : what differs that Regiment from Tyranny ? But woe and alas . When they x x Psal. 2.3 . breake the bonds of Gods lawes asunder , and castaway those cords from them : who is Dauid or the Sonne of Iesse ? Is scarce worth the name of Rebellion . That of Pharoah , is to bee trembled at , y y Exod. 5.2 . who is IEHOVAH , that I should obey his voice ; that onely suites his holinesse . And of his description and Reuelation thus farre .

VERS. 8.

Whom the Lord shall consume with the spirit of his mouth , and destroy with the brightnes of his comming .

HIs destruction followes ; The mention inserted to preuent the ouer-discomfort of Gods Children . The degrees of it are two : 1. Consumption . 2. Abolishment . Amplifications of Both ; By 1. Author , the Lord . 2. Meanes , 1. Of consumption , the Spirit of his mouth . 2. Abolishment ; brightnes of his comming .

That there shall be an vtter destruction , and ruining of Antichrist , and his Kingdome , we hence learne not without much solace : compare Apoc. 14.17.18 . Whence you may informe your selues who this Antichrist is , what his kingdome , where his throne : no other then Rome , &c. What the instruments ; who the chiefe worker of his ouerthrow , &c. And all that his pride , or our infirmitie may obiect , preuented ; for strong is the Lord God who iudgeth her , Apoc. 18.8 .

Vse 1 Aeternae Romae is to Saint Hierom and Prosper the name of Blasphemy written on the fore-head of the Beast , Hierom. ad Algas . q. 11. Prosp. de . prouid . & praedest cap. 7. Apoc. 13.1 . No nay , but Rome must be the Church , against which the gates of hell preuaile not ; perpetually it must endure to the end of the world . Oh fooles and slow of heart , to beleeue all that the Scriptures hath spoken ; to dreame of perpetuity of that Synagogue of satan , which the Lord hath begunne to demolish , threatned vtterly to abolish . Can you obserue hir already in her comsumption , and with a , proh dolor , bewaile the daily defection of Kingdomes and Nations from hir ? and yet dreame of hir perpetuitie ? Estius in 2 Thes. 2.4 . But thus must they be blinded , whom God will haue deluded .

With this hope let Gods people solace themselues ; so much the rather for that his day draweth nigh .

And let all Gods people , the holy seed , if any amongst them , z z Apoc. 18.4 . come out of her , that they be not longer partakers of her sinnes , and receiue of her plagues .

Degrees of destruction . 1 Consumption ; a lingring wasting of him and his kingdome . See Psal. 78.7 , 8. Iezabel this Queene of whoredomes is not at once cast out of the window : first , a a Apoc. 2.22 . into her bed of languishing .

Why not at once destroyed ? Resp. With b b Rom. 9.22 . much patience God beares the vessels of wrath prepared to destruction . These Reasons are of it .

God knowes to vse euill things well : 1 Antichrist , g g Isai 10.5.12 . as Ashur , his rod to scourge his Church . 2 His instrument of their triall . See Apoc. 6.10 , 11. meanes of their crowne .

2 Slay them not , least my people forget it , Psal. 59.11 , 13.

3 The holy h h Apoc. 18.4 . remnant , by sight of his languishing , rescued out of the Iawes of death .

4 That by these beginnings of sorrowes themselues , if possible , might be brought to repentence : see Apoc. 2.21 .

5 There is a secret insinuation of spirituall Iudgement furthered hereby ; while they thorow indignation at the wrath , and wan hope to recouer , grow more obdurate in euill .

6 Their last vengeance aggrauated by this occasion ; because those i i Iob. 36.13 . hypocrites call not , no not when God bids them .

The meanes of his consuming : the breath of the Lords mouth : that some interpret , the bare command of Christ , without any ministerie of man : others metaphorically to denote , how easily the Lord shall worke it ; solo flatu oris , if he but blow vpon him he is consumed . Rather thus saith Caietane , Spiritu Sermonis Euangelici &c. the preaching of the Gospell ; called by the Prophet , the rod of his mouth , the spirit of his lips , Isai 11.4 . Agreeing whereto is that of Saint Iohns Angell , hauing the eternall Gospell to preach ; and thereby to reduce the prophane and superstitious world bewitched by Antichrist , to the true feare and pure worship of God : see Apoc. 14 , 6 , 7. Euents accord it . Not with sword or speare , but with this k k 2 Cor. 10.4.5 . weapon of our warfare , hath the Lord demolished the strong holds of Antichrist ; those high things exalted against the obedience of Christ . Read Historie of Luther in Sleiden .

Congruitie of the instrument you easily discerne , when you consider the maine pillars of Popish Religion to be 1 Ignorance , and 2 Errour ; easely , as mists , vanishing , when but the beames of Truths light appeare to the world .

Vse 1 Oh the hypocriticall pretenses of their concealing Scriptures from notice of the people ; they are l l Mat. 7.6 . holy and pearles , must not be hazarded to contempt of swine : difficult and obscure ; the m m 2 Pet. 3.16 . vnlearned and vnstable may peruert them to their owne destruction . But out vpon those blasphemies , they are hellish ; the Scriptures a nose of waxe , a Lesbian Rule , a dumbe Iudge , Inkie Diuinitie : Spake Peter thus , your pretended predecessour in the Popedome ? 2 Pet. 1. Truth is , you know it well , n n 1 Sam. 5.3 , 4. the Arke and Dagon , light and darknesse haue as good concord , as Popish Faith and the Gospell . Hence is , the locking vp of Scriptures in an vnknowne tongue ; enclosing Interpretation to Rome , verifying that ; Haeretici Lucifugae Scripturarum : chiefely Antichrist . Wonder you ? hence came his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his irrecouerable consumption , whereof he yet languisheth .

As many as long for the prosperitie of Sion , the downfall of Babylon , pray 1 that the o o 2 Thes. 3.1 . word of God may haue free passage and be glorified . 2 That p p Eph 6.9 . vtterance may be giuen vs instantly to preach the eternall Gospell with q q 1 Cor. 2.4 . euidence of the Spirit and power . 3 That daily God r r Mat. 9.38 . would thrust forth labourers into his haruest : that if it may be , we liuing may beare our part in the s s Apoc. 19.1 , 2 , 3 Halleluiah of Saints at the fall of Babylon .

And shall destroy with the brightnesse of his comming . The second degree of his destruction ; abolishment or vtter ruine ; at least eneruating in such sort , as he is lest without power and efficacie . Vnderstand it of his person , place , authority , &c. see Apoc. 17.18 , 19. whither of his doctrine and Religion also , so that none shall be left embracing or professing it , is another question where with I meddle not .

The meane of his vtter ouerthrow ; the brightnesse of Christs comming : But denotes it the meane , or not rather the time of his ouerthrow ? Resp. Both. When he comes in his brightnesse , and not till then , shall this abolishment be : by it also as the meane of atchieuement : the phrase of speech is the same , and of the same generall signification with the former ; which apertly denotes the meane of his consumption . But meanes he thereby the day of Christs second appearing ? Resp. So runs the whole streame of Diuines Protestant and Popish . Which yet , with hartiest reuerence to the learning and sanctitie of our Sages , Let me craue leaue to question . Is this abolishment of Antichrist mentioned by Paul , the same thing with the downefall of Babylon ? Apoc. 18. then , vnder correction , this brightnesse of Christs comming cannot be the precise day of Iudgement : for after it must follow , calling of Iewes , destruction of Gog and Magog : and some Halcyon dayes of the Church on earth : how many , who knowes ? The quere was occasioned me by a learned Iesuite , Estius ad locum . commenting vpon the place ; whose inclinable resolution vpon like reason , is this ; that this comming of the Lord is not to be taken in atomo , but extensely and with some latitude : so as vnder it may be comprised , the anteriour and foregoing signes : like as in his comming in the flesh , is comprehended also the comming and preaching of Iohn Baptist his forerunner : to this purpose the professour and Chancellor of Doway . A criticke Scholiast vpon the Reuelation we haue , whose learning and industrie who so vnderualues , knowes not what belongs to either , pardon him his curious applications , he hath confessedly done the office of a solid Interpreter . Thus he ; There is a spirituall , and there is a corporall or personall comming of Christ . This place is not to be vnderstood of his comming in person to the generall iudgement . But of his manifestation of his presence in the Church , by effects of power , iustice , grace and mercy ; at the appearance whereof Poperie shall vanish , and melt as dew before the Sunne ; and his very Throne quake , when time of his Iudgement comes , as Mountaines tossed to and fro with the violence of an Earthquake , planè itasentio .

And say as the Spirit and Bride ; Come Lord Iesus , come quickly : Their sins , mee seemes , are at the height ; Lord why ●a●riest thou ?

But that Popery should be of long standing in the Church , the Apostle thus intimates : followes it , Therefore the true Religion ? Resp. Some hundreds of yeeres continued Arianisme in the Church , and greatly preuailed , so that the whole world , saith Hierom , groaned to see it selfe become Arian . Was it therefore the Truth ? Those Heretiques were they the Church ? Except for that Liberius sometime subscribed thereto , no Papist will affirme it . t t Mat. 13.30 . Tares must grow with the wheate till the haruest : that perpetuity will neuer Transubstantiate Tares into wheate . These Reasons are of Gods dispensation in that kinde . 1. There shall still be some to be deluded . 2. Euer such occasion to exercise his children , and u u 1 Cor. 11.17 . to make their sinceritie knowne .

Vse My aduise to Gods people is , that henceforth they suffer not themselues to be deluded , with the glittering shews of antiquity , vniuersality , perpetuity . Error in iudgement and manners is , within a day , as old as Truth reuealed to man . And so farre as tempora saecularia may carry it , likely to be of so long continuance ; I am sure more Catholique , that is , vniuersally entertained , then Truth of doctrin or life : As our Sauiour , * * Iohn 5.39 . Search Scriptures ; as Esay , so I say ; To the x x Isai 8.20 . law and Testimony ; if they speake not according to this word , it is because there is no light in them . And of the destruction also of Antichrist thus farre .

VERS. 9 , 10.

Euen him whose comming is after the working of Satan , with all power , and signes , and lying wonders ,

And with all deceaueablenesse of vnrighteousnesse in them that perish , because they receiued not the loue of the Truth , that they might be saued .

WHat connexion this section hath with the former text , and what scope , is somewhat doubtfull ? perhaps the Apostle anticipates what Gods childrens infirmitie , or Antichristians securitie might obiect against what is foretold of his destruction . Ob. Antichrist so fortified and supported to be destroyed ? Sub. Yes , euen Antichrist , notwithstanding all the supplies he hath from hell and the strong man armed there : when a stronger then hee commeth : And y y Apoc. 18.8 . strong is the Lord that iudgeth him . 2 Else , which I rather thinke , the Apostle desires to discouer him to Gods people in his very rising , by the manner and meanes of his aduancement : that so hee might preuent their seducement , and make them more cautionate . Howeuer ,

The summe of the text is this : A discouery of the aduancement of Antichrist into his throne ; set out by 1 the manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : 2 Meanes ; power , signes , wonders . 3 Persons , or subiects in which he preuailes , them that perish .

Whose comming ; that is , aduancement and first raising into his kingdome ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whither that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 denote proportion onely ; or generally the meanes , which is after specified , I leaue to the Reader farther to be examined : if proportion , this seemes the sense ; after the working of Sathan ; that is , according to the rate and course which Satan holds , when he aduanceth ; if the means , the generall onely is first set downe , particulars are after specified .

But hence we haue it fluent , that Poperie hath euer had a great friend of the Diuell ; he is the first raiser , maine supporter of that state : thereto bends 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the best of ficacie , most actuous liuelyhood of his operation . To the z z Apoc. 9.11 . Starre of that Church Satan deliuers the key of the bottomelesse pit ; makes him the great Steward of his house . Ioseph in Egypt neuer had more command , then in Hell this Antichrist : fumes presently are exhaled so thicke that they darken the Sunne it selfe ; and in those fumes , locusts sans number and monstrous to vexe and torment the earth withall , that if the God of this world could not a a 2 Cor. 4.4 . blinde the eyes of their minde ; yet he might vex their Conscience , and so traduce them to the side of Antichrist Worthily did Rome forfeit her priuiledge to Latheran Churches , because they vnderstood it not to the full . b b Mat. 16.18 . The Gates of Hell shall not preuaile against the Church : that once belonged to Rome while she was faithfull : now is translated to other Churches who better know to prize the prerogatiue . Shall not preuaile : ah fooles and blinde : vnworthy of such fauour : yours , if any , is greater ; shall not shake , nor moue against you : quietly you may passe to Hell , as Israel into Canaan , no Dogge , not Cerberus himselfe wagging tongue against you . More then that ; the Gates of Hell , that is , all the power and policie of the Diuell are sworne yours , to aduance and support you : happy Rome ; miserable Protestants , but that the Lord on high is mightier .

If that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 denote proportion , semblable you shall finde the Popes aduancement to the course of Satan : by 1 Ignorance , the Prince of Darknesse : see also 2 Cor. 4. Num sic Christus . 2 Pompa saeculi . Apoc. 13.4.16 . Non sic Christus . 1 Cor. 1.26 , 27. 3 Bloudie c●ueltie . Apoc. 13.15 . & 17.6 . So not c c Phil. 1 13 , 14. Tertul. in Apol. Christ . Semen est sanguis Christianorum . 4 Humoring voluptuousnesse of sensuall nature . 2 Pet. 2.18 , 19. Christ not so ; But by the holy conuersation of his children prepares aliens to conuersion . 1 Pet. 2.12 . & 3.1 .

Vse 1 How earnest and faine is the Lord to worke and encrease in vs detestation of Poperie : Apoc. 17. before he hath described the Sternsman , a man of sinne , a childe of perdition : his faith and Religion a mysterie of Iniquitie : if this be too little , he here mindes vs of the first founder and maine supporter of that state , the diuell and Satanas : its good which the diuell hates : euill , that he fauours : Extremely , Hellishly euill , which he so much fauours , as with all his might and maine to aduance and support . The good Lord giue you eyes to see , hearts to consider , that if any of you be entangled in the least fauourable inclination to Poperie , yee may be rescued out of the snare of the Diuell : if any yet not snared , hee may bee watchfull against the entanglement .

c c Eph. 6.11 , 12. Put vpon you the whole Armour of God : for in wrastling with Poperie , you wrastle not with flesh and bloud , but with principalities and powers , &c.

With all power , and signes , and lying wonders . The meanes of his aduancement : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Caiatane expounds secular pompe : All power , that is , power of all sorts , riches , honour , dominion , &c. that herein he may appeare 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : an opposite to Christ , of whom the Prophet , Behold thy King commeth meekely , sitting on an Asse , &c. And such the pompe of Poperie . Read Bernard ad Eugenium .

But were it not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 singular , why might wee not suppose it to signifie the same thing , with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? places of Scripture are many : see Heb. 2.4 . 2 Cor. 12.12 . & alibi : And yet that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , me thinkes is equiuolent : and compare Rom. 15.19 . you may imagine here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : thus ye tead there 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the power signes and wonders . Conceiue not , as idle Schoolemen and postillers , reall difference betwixt them , such as to diuersifie them into seuerall species : the thing is the same , the names onely seuerall : powers , they are called by Metonymie of the efficient , because they issue from power extraordinarie : Signes , for their vse , because they serued to signifie and seale vp the truth of doctrine to which they were applied : wonders , for their effect , because they bred in the beholders maruell , sometimes no lesse then astonishing .

1. What is a miracle ? 2. Can Antichrist , can Satan worke it ? Resp. The name is sometimes vsed largely , sometimes stricktly , largely taken , it sounds to f f Augusl . de vtilitat . Cred. ad Hanoratum . c. 16 Austin , any worke whatsoeuer hard and vnufuall , exceeding the expectation or ability of the beholder , and breeding him wonder ▪ The Latine name extends it selfe to all such vnusuall accidents or acts ; miraculum a mirando ; because , thorough ignorance of causes , beholders wonder . So to the simple , Eclipse of the Sunne seemes an halfe miracle , such wonder it breedes in him ; which the Astronomer beholds and foretells without wonder .

Stricktly , they denote workes extraordinary running into the sense , exceeding the ability of all second causes : of these Thomas obserues three kindes or degrees rather .

1. Some such as by created virtue , such as hee signifies vnder the name of nature , can neuer be produced ; as to stop the Sunne in his course and g g Iosh. 10.12 , 13. make him stand still ; as vnder Ioshuah , or to , h h Isai 38.8 . make him goe backe ; the signe to Hezekiah .

2. Others , which nature can worke , but not in that order that they are wrought : as , that man or other Animals should liue , see , heare , walke , as a worke of nature , but to liue after death , to see after i i Iohn 9. blindnesse , &c. this is a worke no lesse then miraculous .

3. A third sort , when what are vsuall workes of Nature , are produced without the principles and helpes of Nature , suppose when a feuer curable by Nature , is cured with the word or touch of our Sauiour , without any helpe of medicine , See Thom. Cont. Gent. lib. 3. cap. 101.102 , &c.

2. Can Antichrist , Satan , any creature worke a miracle ? Resp. Mira they may ; miracula they cannot , if yee take them in strickt sense . 1. It s Gods k k Psal. 86. & 135 prerogatiue royall , Ps. 72.18 . 2. They are diuine Testimonies , Heb. 2.4.3 . Signes of Apostles , 2 Cor. 12.12.4 . Beleeue mee for the workes sake , Ioh. 10.38 Reasons Philosophically Theologicall , See in Thomas ; quâ supra .

3. What is then to be thought of these signes and wonders which Antichrist workes by helpe of Satan ? Resp. What ? But as Paul stiles them : that they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : wonders of falshood ; not onely in respect of their end , because they tend to confirme errour ; but in respect of their forme ; wanting what should constitute them in the essence and nature of miracles , properly so called . Sometimes the 1. Sense is deceiued ; as in those wrought by Pharao his Magitians . 2. Sometimes the phantasie deluded . 3. Sometimes , Augustin de Ciuitat . Dei . secret workes of nature offered to sense of ignorant beholders : the Lampe in Venus Temple burning so many yeeres , to Plinie was no other , but the stone Asphestus set on fire . 4. Sometimes things actiue applyed to passiue , and so effects wonderfull produced . Philosopher is none amongst men , so exact as the diuell .

What through the acuity of vnderstanding Naturall , and notices of nature receiued in Creation , reserued since his fall ; and what thorow obseruation and experience of so many hundreds , some thousands of yeeres since his first being ; he is , to our wonder , skilfull in the whole course of nature ; And by that skill produceth strange and extraordinary effects . Not all prestigious and illusorie , but true in genere Rerum , things being such as they are seene ; yet false all genere miraculorum properly so called , for such are works exceeding the order of whole Nature ; or of Nature vniuersally taken ; beyond whose ability diuels , yea , good Angels ascend not .

4 Had Romanists any aduancement into the Throne by this meanes ? Resp. Such , and so great , that by Bellarmine and others , its made note of the Church ; Read him also in the question of Antichrist , what pretty tales he tells of Syluesters Miracles curing Constantine of his Leprosie . Stories or Legends rather , are full of lying both wonders , and reports of wonders , , to confirme their worship of Reliques , prayer for the dead , Inuocation of Saints , Purgatorie , &c. Greatest Controuersists , when Scriptures , Fathers , Traditions faile , fly to miracles , for confirmation of doctrine . That chiefly is remarkeable in storie ; that about the time of Gregorie the great , what time Antichrist grew towards clearest Reuelation and was now to be installed and entituled Oecumenicall Bishop ; Miracles of all sorts began to be multiplied . Read Gregories Dialogues , and what Paulus Diaconus and other , following fables , report of all sorts of wonders , for confirmation of all sorts of Popish errour and superstition . I will not denie but the things reported were , many of them , true in genere Rerum ; I dare halfe sweare , they were all false in genere Miraculorum , that were pretended wrought for confirmation of Poperie .

Whither and when the gift of Miracles ceased in the Church might here not impertinently be enquired : but the volume growes biggish .

Vse 1 But sure , me thinkes , they longed to haue their Bishop knowne Antichrist , their Church Antichristian , when this came into the number of Notes of the Church : Gloria Miraculorum : so was Antichrist to be aduanced into his Throne , so the people to be besotted who receiued his Character . Not but that Miracles , truely so called , are testimonies of Truth , vt supra . But that the maruels they brag of , are mira onely , if true , not miracula . And many of them false lying reports , meere fables and no better . Such that of Syluesters curing Constantines Leprosie , in his ministring Baptisme to him at Rome ; when it s well known , his Baptisme was not at Rome ; but by a little superstition deferred till the end of his life : fables a thousand I could fill you withall of Miracles , and little lesse then miraculous apparitions of Saints and Angels : for confirmation of purgatorie , prayer to Saints , for dead , and such like Popish trash . Thomas of Aquine is supposed to be gratulated by the blessed Virgin for his paines taken to cleare her birth from originall sinne , with her owne voice from heauen , Bene de me scripsisti Thoma . Saint Bernard deuout in superstition in veneration of her , was once saluted by her Image , miraculously giuing him the time of the day , Good morrow Bernard . But well considering what Dauid speakes of Idoles , they haue mouthes and speake not : he is bold to minde her , That her Ladiship had forgotten her selfe ; for it was not permitted to women to speake in the Church : sexcenta sunt huinsmodi .

Vse 2 2 Contra istos mirabilarios , against these miracle-mongers Christ & his Prophets haue made vs cautionate ; while they minde vs , they may teach truth l l Iohn 10.41 . that doe no miracles ; Iohn did no miracle ; yet all hee spake of Christ was true : and they may be m m See Deut. 13. Mat. 24.24 . Impostors who giue signes and wonders . The Diuell himselfe cannot worke a miracle ; his power , though great , yet is not infinite : yet suppose him to giue a signe and wonder , which I am not able ito discriminate from a true miracle : In weaknesse perhaps might say , as Pharaoes Magitians , Digitus Dei est hic : yet if he misled me from veritie of doctrine or life , taught me in Scripture , whither Diuell of Hell , or n n Gal 1 8. Angell of Heauen , I should hold him accursed . Spero , obsecro & vos , qui credente mundo ipse non credit , magnum est ipse prodigium . To doctrine taught in our Churches belong o o Heb. 2 4. miracles of Christ and his Apostles .

And with all deceiueablenesse of vnrighteousnesse . The second meanes of his aduancement ; deceitfulnesse , all kinds of falshood and cousenage : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : take here to denote iniustitiam vniuersalem : whither it be qualitas efficientis , or finis , is doubtfull : if efficientis , This the meaning ; with all tricks of cousenage , imposture , and legerdemaine , that wickednesse it selfe can deuise or exercise , faigning apparitions of Angels and Spirits : forging decrees of Councils , corrupting Fathers , sembling , dissembling pietie ; swearing , forswearing dummodo ob Rem ; fawning flattering , bribing , threatning , forcing , vsing pro re nata ca : Time would faile mee to reckon vp all their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; their methods and Arts of cousenage and imposture , whereby they haue raised and still support their state : Achitoph●l , Machiauil , cursed Moamed himselfe may seeme honest in policie , in comparison of Romish Clergie . Be wise as Serpents , pleaseth ; be it as the old Serpent the Diuell . Innocent as Doues , as their practise showes , deserues the obiliske , the veru of their Index expurgatorius : by such wicked policie hath Poperie aduanced it selfe .

If it denote the end , or issue of their deceitfulnesse , this is the meaning ; deceit leading to vnrighteousnesse ; via vitae , the way tending to life ; via Iusti●iae , the way tending to righteousnesse : so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the outpath leading to wickednesse , making the people as themselues ; iniurious to God , vniust to men , cruell to themselues . Their doctrines dissenting from our Churches , all such 1 either in the matter : 2 or in their annexa and natiue sequeles : as to any iudicious man seriously viewing them will appeare . Concording are the liues of their deluded sectaries .

Vse Lord , that it might worke in vs so much pietie , as to detest it : so much wisedome , as to discerne and flye from their impious , their wicked Religion : were not vicious nature too too sensuall and licentious , it could with no patience endure thought of Poperie : Is this the sanctitie of doctrine , that encloseth the Church to Rome ? Robbing God of his honour , Christ of his Mediation , Princes of Soueraigntie , of life ; Parents of Children for Religion : that teacheth violation of faith , though with oath plighted to Heretiques : tolerates , halfe ligitimates fornication ; in some case Incestuous marriage , &c. The wisedome from aboue is p p Iac. 3.17 . pure , full of mercy and good fruits . The doctrine of Gods Grace teacheth to q q Tit. 2.11 , 12. deny vngodlinesse and worldly lusts : instructs to pietie , iustice , temperance : a Religion yee haue here , as a circle whose circumference is fraud ; whose center , nothing but vnrighteousnesse : what may , if this will not , worke our abhorrence from it ? If that may not preuaile , attend yet seriously what is subioyned .

In them that perish : The subiect or persons on whom it fastens ; such as perish : vnderstand it exclusiuely , onely such as perish . Periphrasis Reproborum , not infrequent in Scriptures : See 2 Cor. 2.15 . & 2 Cor. 4.3 . & alibi . So stiled because their perishing is certaine and ineuitable . r r Iude v. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And that doctrine is now entering execution ; they being , as I may say , in the Act of perishing .

It should seeme then they are onely castawayes , men destined to damnation , who are seduced by this Antichrist : see Apoc. 13.8 . & 14.9 , 10 , Reasons are euident . 1 Their Errours of Iudgement are in the fundamentals of Faith : they hold not the head Col. 2.19 . 1 Cor. 3.10 , 11. 2 In Religion , against the heart and life of pure worship ; abominable Idolatric. 3 The seduced mostly vnreclaimable ; so strong is the delusion sent vpon them . Apoc. 14.9 , 10.

May we dare to say so of Papists ? Resp. Had we the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that becomes Gods Ministers , wee should dare , seeing therein we follow the spirit of God leading vs , and putting the speech into our mouthes : why strengthen we the hands of the wicked that he cares not to returne , by promising him life ? Ezech. 13.22 .

Once falling on a wandering Starre ( they call such trauellers ) who had forraged France , Italie , it seemes to seeke his Religion : I heard him thus bewray his inclination to Poperie : and his reason to preferre it in his choise , forsooth : that a man may be saued holding the faith and Religion of Rome , our selues confesse : That any can be saued in our heresie , as they tearme it , Papists confidently denie . Thus were the answers : 1 That argueth not they had more veri●ie , but we more Charitie . 2. But who , Iudicious amongst vs , euer taught , that a Papist vniuersally ioyning in the tridentine faith and religion can be saued ? nisi fortè detur Regressus in viam . 1 They are pointed out such whose Names are not written in the Lambs booke of life . 2 The lyes they beleeue , such as damne , vers. 11 , 12. 3 And I demand ; Are they Schismatiques onely ? or rather heretiques , or both ? then why are we meale mouthed ? why feare wee to say , liuing and dying Papists , they cannot be saued .

Yet in this peremptorinesse its good to be aduised . 1 There are differences of Errours Papall ; not all in the foundation : their opinion of Number and efficacie of Sacraments ; of seuerall orders in the Angelicall and Ecclesiastique Hierarchie , &c. are all erroneous ; yet not hereticall .

2 In modo tentionis , difference is obseruable : in some , misled with errour of Times , the assent is tremulous , not peremptorie , perhaps resolution holden to change sentence , when better reason shall sway them : It may be also , care and endeauour of better information , with propense inclination to the aduerse doctrine ; of such , for their propension to Truth in generall , my charitie is hopefull .

3 But there are who vniuersally ioyne in all errours of faith and Religion taught in that Church ; of such , except God giue them Repentance , what lets to say ? they are in remedilesse perill of eternall damnation : see Apoc. 14 ▪ 9 , 10 , 11.

Vse If loue of trueth sway vs not : Oh yet let this terrour of the Lord preuaile with vs . The noise of damnation is fearefull : except to men of reprobate mindes , dreadfull ; more then that of Thunder . I beseech you , as you tender your poore soules , bought with the pretious blood of Christ , made to bee immortall , called to enioy the glorious Deitie , beware , how in your hearts you turne backe to the Aegypt of Poperie , heare them not that say , saluation is to bee found in the Church of Rome ; Christ is the Sauiour of his s s Eph 5.23 . body ; are limmes of Antichrist members of Christ ?

Obiect . What then became of forefathers ? What of so many nations yet vnder that bondage ? Conclude wee all vnder remedilesse perill of damnation ?

Resp. There is a kinde people , saith Austin , curious to know other mens liues , carelesse to reforme their owne . Et Nos , charitably cautionate for others saluation ; take heed , least not prodigall of our owne . Ordinate charitie begins at home . How God deales with others in iustice , or mercie , humanitie may incline mee something to enquire ; howbeit wisdome aduiseth , to haue principall eye to my selfe . t t Hos. 4.15 . Though thou Israel play the harlot , yet let not Iudah sinne . And if others will serue Idoles , yet I am of Ioshuahs minde , I and my house will serue the Lord . Iosh. 24.15 .

2 Quaero & ego : what became of Gentiles , nations all , except Israel , till times of new Testament ? God u u Act. 14.16 . suffered them all to walke in their owne wayes ; yet now admonisheth all to turne from those vanities , to serue the liuing and true God .

3 Yet , as no man saith of those nations , particulars were all damned : some Proselites were of Gentiles admitted into Iewish Church ; others , I doubt not , many chosen vessels of mercie : so in depth of Popish heresie , were many in all times found , in maine foundations Orthodoxe , and opposite to the preuailing faction . On which foundation , though they built hay and stubble , yet with that losse , x x 1. Cor. 3 15. their soules were saued .

4 That also is remarkeable ; Popish errours were not all from the beginning , in that height , whereto they are now growne ; nor vrging to assent so strict and peremptorie , as since the Trent Councill . Libertie there was in the maine , that concernes the heart of Faith and Religion , to opine ; to dissent from iudgement generally receiued ; which libertie also many vsed ; I doubt not , but with comfort to their soules .

5 Gods iudgements are sometimes open , sometimes secret , alwayes iust . 1 y y Rom. 11.35 . Who hath giuen him first ? 2 That any of Adams posteritie are saued , is of his , meere mercy ; If others perish , there is no iniustice . But that they perished , that liued and died in vassalage vnto that Antichrist , Saint Paul warrants me to assent .

Iustly , because they receiued not the loue of the truth . The sinne noted as cause of their damnation : hath two branches . 1 Want of loue to the truth of the Gospel . 2 Reiecting that grace of God tendered to their soules . They receiued not the loue of the truth .

There is , 1 Knowledge . 2 Faith . 3 Loue of the truth . There may be knowledge , where is not faith ; faith where is not loue of the truth .

Those reuolts were z z Heb 6 4. enlightened : knew the way of truth . Saint Peter ads more : they were a a 2. Pet. 2.18.20.21 . cleane escaped from them that are entangled in errour ; hauing obteined sanitie , and rectitude of iudgement in matter of faith .

More then that ; some kinde b b 1. Tim. 1.19 . & 4.1 . of faith they aspire vnto ; firme perswasion of the truth of Euangelicall doctrine . Yea , some perhaps retaine it , while they perish .

Their maime is in their affection . 1 They loue not the truth . 2 Yea reiect , not truth , but loue of truth tendered to their soules . Thus I conceiue : the Lord sending his word to the Church , not onely tenders it to their eares ; but enlightens the vnderstanding of many worst men , to know : presents to the minde the amiable excellencie of the mysteries therein contained ; shewes the goodnes brought home to the soule of euery faithfull and obedient receiuer . c c Mic. 2.7 . Are not my words good , to him that walketh vprightly ? I aske your iudgement . The old way is the good way , therein you shall d d Ier. 6.16 . finde rest to your soules . The e e Ioh. 8 32. truth shall make you free : thus doth the Lord wooe the affections , labouring to enamour them of his truth . Happie is hee who , as f f Gen. 9.27 . Iaphet , is allured : he shall dwell in the tents of Shem. Iustly they perish , who , against themselues , g g Luke 7 32. despise the counsell of God , and h h Act. 13 ▪ 46. put from them so great saluation ; they iudge themselues vnworthy euerlasting life .

But is knowledge or loue of truth tendered to all perishing vnder Antichrist ?

Resp. And I demand , as Paul of Iewes , i i Rom. 10.18 . haue they not heard ? No doubt their sound went out into all lands , and their words vnto the ends of the world . 1 If the quere bee of them firstly seduced by Antichrist , they all were children of the Church . 2 As to succeeding generations , the seed of the wicked , walking in the steps of their fathers errour ▪ and superstition , thus farre was tender made them of grace .

1 Faith explicite was required of rudest Laickes in depth of Poperie , Credendorum : so farre as the letter of the Creed might lead them . Faciendorum , prescribed in the Decalogue . Petendorum , comprised in the Lords prayer . Recipiendorum , tendered in the Sacraments . Besides of what in solemne festiuities of Christs Natiuitie , Passion , Resurrection , Ascension , &c. Was represented to their memorie and meditation . And , if credit may bee giuen to Popish relation , Pastors enioyned to explicate to the people , these heads of Christian faith and religion . In which explications also , you may obserue generals to bee mostly Orthodoxe ; particular glosses , inferences , or concealements , onely erroneous .

Though God suffered them , as Gentiles , to walke in their owne wayes , neuerthelesse hee left not himselfe without witnesse , in times of grossest ignorance . Raising vp in all ages some from amongst themselues , to oppose corruptions of preuailing faction . Neither were these things done in a corner : but the whole Church was filled with the tumult ; prouidence so disposing , that the sound of his truth might ring in the eares of besotted people : Besides suffering of Martires , whose bonds and passions were k k Phil. 1 . 1● . famous in the very Popes Palace , and in all places , that occasion might be giuen to all of inquiring the cause .

3 And of late the mountaine of the Lord hath beene againe erected on the top of the mountaines ; Churches famous many in all quarters founded ; l l Act. 24.14 . Worshipping God after that manner , which these call heresie ; yet teaching no other thing then Moses , Prophets and Apostles haue spoken . And doubt you , but the people are bound thither to resort ? see famous example of those in the ten tribes , whose hearts God touched , in the generall deprauation of religion vnder Ieroboam . 2. Chron. 11.14.16 .

4 But for the people of our Churches , daily reuolting to Rome , how hath God long wooed them to entertaine into their loue his pretious truth ? and they would not : that they of all men most iustly perish , so palpable is their reiection ; I say not of truth only , but of loue of truth tendered to their soules .

But of such despisers of truth is compacted the body of the Romish Synagogue . Amongst the many Centones of reuolters to Poperie , name mee the man who euer euidenced zeale for the maintenance , and propagation of the doctrine taught in our Churches ; opposed not rather the proceedings ; triumphed not in the disgrace of the Gospel , and made a mocke of the counsell of those poore , that entertained it , and set their hearts to seeke after the Lord . I haue knowne many ; some , a little familiarly . Amongst all to me knowne , I cannot minde one , in whom I euer saw life or power of godlinesse : but epicures , sensualists , vncleane , profane persons ; or if there bee almost any other worse thing , contrary to wholesome doctrine which is according to godlinesse , men , not onely themselues practising such things , m m Rom. 1.32 . but pleasing themselues , and reioycing in them that doe them

Vse And is not the motiue strong , to embrace Poperie ? their vaine vaunt of so many traduced to their partie , since his Maiesties entring the Kingdome ? powerfull must that Doctrine needes bee , that in so few yeeres preuailes with so many thousands . Resp. 1 Yet Thomas could minde them , that in that of Moamed , is preualence no lesse , through the fitting it hath had to voluptuousnesse of sensuall nature . 2 And whom , but sensuallists , and carnall gospellers , haue they preuailed withall ? What one man ( name him , if they can ) heartily affected to our Religion , and truely louing it ? Oh maruellous efficacie of Popish doctrine , traducing men from prophanenesse to superstition , from godlesse contempt of pietie , to impious idolatrie , making their Proselites n n Mat. 23.15 . two-fold more the children of Hell : or rather : Oh iust iudgement of God , giuing ouer men not o o Rom. 1.28 . regarding the knowledge of God , to a reprobate minde , men not receiuing the loue of truth , to beliefe of lies , and pertinacious adhering to doctrines of Deuils .

2 But if therfore these perish because they receiued not the loue of the truth , Lord , I thinke , what shall become of this faithlesse and crooked generation ? to whom the light of Gods truth hath so long and clearely shined , and yet p p Iohn 3.19 . they loue darkenesse rather then light . Euidences of the crime take these . 1 Their nauseating the plentie of this Manna : so corne fed they professe themselues with this bread of life . How ioyed they in the tidings of the misnoised inhibition of preaching ? When , God knowes , purpose was neuer to inhibit plentie , but to regulate order and manner of preaching ; that neither q q Heb. 5.13 . babes might want their milke , and strong men growing to the itch of eares , might be restrained to wholesome Doctrine , euery one taught , as r r Marke 4 33. they are able to heare .

2 Indifferencie of most in their affection to the remoouall or retaining , carelesnesse , whither Iehouah , or Baal were entertained for the God of Israel . Knowne vnto God are all his wayes from the beginning ; sweetly doth prouidence sway in the delinquencies of his children , guiding all to his owne best ends . But in the rumour of our entring league of amitie with a daughter of that Religion , how brake out Hypocrisie of many to discouery of it selfe : resolution vttered , profession made by many to change with the times , study in many , of honest mindes , to reconcile , as their stile was , the seeming differences twixt the two Religions . Rare the man that kept his resolution with Ioshuah : that vowed to suffer losse , I say not of life ; but of the infamous goods of fortune , for the cause of the Gospel .

3 It was Salomons aduise to s s Prou. 23.23 . buy the truth , and not to sell it : Iudes , to t t Iud ver. 3. striue for the faith once giuen to Saints : herein how defectiue were euen pillars of the Church , that though the taxe were opprobrious no lesse then slanderous , to charge them as Ieremie Iewes , to u u Iere 9.3 . bend their tongues , as their bowes , for lies ; yet willingly they may beare the blame , of u u Iere. 9.3 . not being more valiant for the cause of truth .

Causes of it these : 1 The little or no feeling of the power thereof , in their soules : had they * * 1. Pet. 2.1 , 2 , 3. tasted how sweet the Lord is in his word , the hungrie infant would not more long for the milke , nor more hardly be drawne , in extremest hunger , from the brest , then they from the sincere milke of the word .

2 Conscience not discharged of the guilt of sinne , flies the arraignement . Affection besotted of the pleasures of sinne , reiects what would withdraw them , though with assurance of beatitude , they loue darkenesse , rather then light because their x x Iohn 3.19 . deedes are euill .

3 There is in the truth , as in y y Mat. 5.13 . salt , holesomenesse , but ioyned with tartnesse : the two witnesses z z Apoc. 11.10 . vexe them that dwell vpon the earth . No maruell if they ioy and solace themselues in their disgrace .

That they might bee saued . Quest. Had they beene saued , if they had admitted loue of trueth ? Resp. Who doubts ? vpon that Hypothesis . Tyre and Sidon had a a Mat. 11.21.23 . repented , in case meanes of Capernaites had beene vouchsafed them .

Quest. But could they receiue it ? Resp. Why are we curious ? God puts not into any , auersenesse from any goodnesse . In the tender of grace and iniunction of duties , respects them as he first made them . Expects they should render him the good dispositions and abilities , and pliablenesse to his instructions hee gaue in their first creation . Iustly , sith he b b Eccles. 7.29 . made them righteous at the first , and they haue sought them many inuentions . Arminius too sawcily forceth on God necessitie and obligation to restoring of abilities lost by mans wilfulnesse ; too grosly denies abilitie to euery thing enioyned , or to bee enioyned , giuen vnto Adam . But why meddle we with those intricacies .

Fluently we haue it from the Apostle , that loue of truth is amongst those vertues which accompany saluation . Therefore Ieremie pleades it as part of his righteousnesse ; claimes thereby interest to blessings conueyed in couenant of Grace . Thy c c Iere. 15.16 . words were found with mee , and I did eat them : and thy word was vnto me the ioy and reioycing of my heart . See Iob 23.12 . Psal. 119.

And who so considers : 1 d d Rom. 8.7 . Enmitie of depraued nature against the Law of God : 2 That this loue issues from the e e 1. Pet. 2.3 . comforts our consciences haue tasted ; the power of it our soules haue experimented f f 1. Cor. 10.5 . in subduing the high thoughts to obedience of Christ , and the blessed g g Psal. 19.7 . change it hath wrought , easely acknowledgeth the gift supernaturall ; farre aboue , what nature eleuated to her highest pitch , if subsisting within boundes of nature , can possibly reach vnto .

Vse 1 Blest is the soule that feeles it ; hee hath Heauen vpon earth : thus discerne it , and rest assured of thy gracious estate . 1 The rate it s h h Mat. 13.46 . Psal. 119.72 . valued at , is aboue that of Gold and Siluer . 2 The soule that tasts it , i i Pro. 2 4. searcheth for it as for Siluer ; withall the might gets this vnderstanding . 3 k k Psal. 84 & 42. Mournes for depriuall , as Rachel for her children . 4 Is in a measure satisfied , neuer l l Psal. 84.2 . 1. Pet. 2.2.3 . sated with the pleasures of it . 5 A m m Rom. 10.15 . beautie it sees in the very feet of them that preach it ; loues the ground they goe on . 6 Hates as Hell the adulteraters , n n Gal. 2.5 . opposeth to euery opposite of the trueth , and proceedings of it .

You that loue your soules , fasten on them this loue of truth . 1 If depth of learning , profound mysteries bee it that your mindes affect , loe here what o o 1 Pet. 1.12 . Angels themselues loue to pry into , reioyce to p p Ephes. 3.10 . learne in the Church .

2 Pleasing to the vnderstanding is the knowledge of trueth . Verum is bonum intellectus , the halfe happinesse and perfection of the vnderstanding . Here see such as no science else reueales : God is he knowes , and reueales , his owne being , and manner of existence . The true meanes of reconciling man to God ; and what all the wits of the World in vaine turmoiled and puzled themselues to finde out , the way and meane of true tranquillitie .

3 Oh q q Psal. 34.8 . tast and see how gracious the Lord is ; experiment a while the power of this truth : What wonders will it worke in thy soule , may it there sway ? Those turbulent 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , passions of sensualitie , which wisedome of morall heathens laboured vainely to captiuate to right reason , this shall r r 2 Cor. 10 5. subdue , the miserable bondage vnder sinne and Satan , whereunder who groanes not ? This s s Iohn 8.32 . & 17.9 . truth shall free thee from .

4 And if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , true tranquillitie of minde , t t Phil. 4.7 . pacification of conscience be that we long for , behold it published , conuyed , wrought by the Gospel of peace , the word of faith , teacheth to vs wherewith we u u 1. Iohn 3.19 . may assure our hearts , in the very terrour of the last day .

5 And this is that * * Rom. 1.16 . power of God to saluation , the word of saluation , of life ; Reuealing , working the x x Iohn 17.3 . knowledge of God in Christ , leading to the beatificall vision , the fruition of the glorious God-head . If these amiable fruites sway vs not , Oh yet let the terrour of the Lord mooue vs , thus it s specified .

VERS. 11.12 .

And for this cause God shall send them strong delusion , that they should beleeue a lie .

That they all might be damned , who beleeued not the truth , but had pleasure in vnrighteousnesse .

THE words seeme intended to farther explication of the miserable estate of men seduced by Antichrist for not receiuing the loue of truth . And for the maine , to worke in vs the more feare of slighting such grace of God offered in the Gospel . The argument , drawne from the punishment dreadfull , and to be trembled at , wherewith God plagues such as regard not the Gospel , the word of truth . For this , God shall send them strong delusion , &c.

Particulars considerable are : 1 The iudgement . 2 The inflicter . 3 The issue . 4 The cause meritorious .

1 The iudgement is strong delusion to beleeue a lie . Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which some interpret , Efficacissimam quandam deceptionis vim . Others , Vim intus efficacem & operatricem . Our English , strong delusion : Whether 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 actiuely denote imposture , or passiuely , the fruit of such deception , Errour , is not curiously to be disputed : The words to my apprehension sound , strongest impressions of errour fastened vpon their mindes , by that great Imposture , the instrument of the Lords vengeance . Conceiue it to imply two things . 1 Infatuation and besottednesse , so great as that errours palpable , and such as may be felt , are entertained for trueth . 2 Pertinacie and stifnesse in adhearing to them , incorrigible , that no perswasion , nor affright from God or man can reclaime them from .

De primo : Infatuation , Haue you euer read the Lord describing the sottish dotage of idolatrous Iewes ? He y y Esay 44. burneth part thereof in the fire : with part thereof hee eateth flesh ; he rosteth rost and is satisfied , hee warmeth himselfe , &c. And the residue thereof hee maketh a god ; euen his grauen Image : hee falleth downe to it , and worshippeth it , and prayeth vnto it , and saith , deliuer me for thou art my god . And none considereth in his heart , neither is there knowledge or vnderstanding to say , I haue burnt part thereof in the fire ; I haue baked bread vpon the coles thereof , I haue rosted flesh , and eaten thereof : And shall I make the residue an abomination ? Shall I fall downe to the stocke of a tree ? A deceiued heart hath turned him aside , &c.

No whit lesse is Popish infatuation . Semble to your selues a Papist prostrate before his breaden god . Hee knowes it the Bakers composition ; sees , toucheth , tasts it bread , cannot be ignorant , it goes out at the draught . Yet adores and prayeth vnto it , saying , deliuer mee , for thou art my God . So hath God z z Isai 44.18 . shut their eyes , that they cannot see , and their hearts that they cannot vnderstand . Like may be obserued in many other their absurd opinions , contrary to sense , reason , all sound Authoritie .

See it in that grand gull , mother of all infatuation to the people : 1 As an article of faith it must be holden , that the Pope cannot erre dogmaticè ; in matter of faith propounded to the people to be beleeued , though in life he may be a deuill incarnate , in his studie and priuate iudgement , an heretique ; yet in his publike , decisions pronounced e Cathedrá , hee is , as Prophets and Apostles , of vnerring spirit . Such vertue hath that chaire had , euer since the dayes of Pope Ioane .

2 Next , that to the Pope so resoluing , the people owe caecam fidem , as regulars to superiours , blinde obedience : what is , if this be not , strong infatuation ?

2 Pertinacie and incorrigible stifnesse , paralell to that of hardened Iewes , whom neither fulfilling of Prophecies , nor power of Christs miracles , nor euidence of truth , nor sanctitie of his life , nor blushing of heauen , nor quaking of earth , nor renting of temple , nor any thing could bring from perswasion of the Messiahs temporall kingdome , nor win to embracing of Iesus for the Christ of the Lord . No lesse is stiffenesse of errour in the vassals of Antichrist . May we say in Papists ? Whom neither euidence of Scripture , nor suffrage of Fathers , nor consent of Councils , nor blood of Martyres , nor sword of Magistrate , nor discouery of Antichrist , nor consumption of his kingdome , nor , I am perswaded , ruine of that Babylon , can win from palpablest errour .

Vse 1 Wonder not to see Papists vnreclaimeable , its strong delusion sent vpon them . I know not how their very pertinacie preuailes with many ; and halfe perswades they haue cleare euidence of truth , suffering for their religion to losse of goods , of libertie , of countrie , of life . Let me relate what once passed from a Papist , after much conference and hot dispute , brought to stagger , & halfe inclined to change his Religion : that if he turned , he would sure turne Puritan ; Sic vitant stulti vitia . And why ? In them onely of all the party aduerse to Popery , he had obserued some conscience ; because some suffering for their profession : the rest he obserued ( slanderously I hope ) Time seruers . In Religion , as Cushi in policy , a a 2. Sam. 16.18 . whom the Lord and this people and the men of Iudah shall choose , his will I be . Oh woe is me , that euer it should be heard in Gath , or published in the streets of Ascalon : I hope , I perswad my selfe better things of many . That delusion should preuaile more with Papists , then cleare reuelation of the truth with vs whose stile is , Protestants . But to the point . 1 Not all stiffenesse is constancy ; there is pertinacy in errour ; witnesse those Priscillianists and Donatists of Austins time , who chose rather to leaue life , then to correct their heresie , which gaue him occasion to remember from Cyprian , Not the punishment , but the cause was it that made the Martyr . 2 And consider , 1 how potently shame of seeming inconstant , preuailes with many , through ambition and vaine-glory , to perish in their errour . 2 How fitted to humour of nature that whole Religion is , 1 giuing it share in the glory of Saluation : 2 loosing those strict bonds of Sanctity , wherewith truth bindes : 3 how deepely fastned in their mindes that Principle is ; It s of necessitie to saluation to liue and dye in the Romish faith , in subiection to the Bishop of that See . What will not loue of Beatitude doe ? Skin for skin , and all that a man hath , will he giue for his life ; much more for his soule . That no man should stagger , because they are setled vpon their Lees ; the delusion is strong which is sent vpon them .

But obsecro per Iesum , beware how you be carried away with the errour of the wicked , and fall from your owne stedfastnesse : least the Lord giue you vp to like infatuation , and pertinacie in Errour . There may be obserued in many , that infidelis fiducia , Bernard speakes of ; to complement with the Times , in hope to keepe the minde free from taint of errour ; in confidence of at least , Timely Reuocation . But , 1 hast thou a promise of returne ? 2 and not rather dreadfull threats of permitting to finall Apostasie ? 3 It s easie to headlong thy selfe , as the Diuell tempted Christ , from the pinacle of the Temple . But canst thou then without miracle , stay thy selfe from irrecouerable falling ? It goes as a Iudgement on their soules , who thus run into errour , to be giuen vp to pertinacie : stiffenesse therein so stiffe , as can neuer be altered . Errare possum , saith Saint Austin , meaning , through ignorance : Haereticus esse nolo ; pertinacious , he meanes , in errour . But if we sinne willingly after we haue receiued the knowledge of the Truth : what lesse b 2 Pet. 3.17 . c Heb. 10.26 . iudgement may we expect , then strongest delusion ? sottishest infatuation , pertinacie incorrigible ?

2 The inflicter of the Iudgement , God ; God shall send them strong delusion : like phrases see frequent , Isai 6.10 . & 44. Exod. 9.3 . doth God lead into errour , or confirme therein ? Resp. Efficaciter meane you ? Absit ! he neither deuiseth the errour , nor propounds it to be belieued : he is God of Truth ; louer of it : Errour of d d Iohn 8.44 . lies , haue another father .

2 Nor inclines he the minde to assent , or the will to embrace it . God is not Author of that , whereof he is vltor . Fulgentius .

But when he is said to harden , to blinde , to deceiue , vnderstand it thus : As a iust Iudge 1 he giues libertie to Satan and his instruments to attempt , to impresse it . It s said , the Lord was angrie with Israel , e e 2 Sam. 24.1 . he moued Dauid to say , Goe number Israel and Iudah : yet elsewhere it s said , f f 1 Chro. 21.1 . Acts 14.16 . Satan stood vp against Israel , and hee prouoked Dauid to number Israel . ᵍ God permissiue ; Satan efficaciter : or ,

2 Denies or withholds Grace which should hinder their giuing way to errour : or ,

3 Withdrawes Grace giuen , which onely hinders preuailing of Satan , or inclination of nature to such errour or pertinacie therein . Schooles thus . God concurs to euill ; not positiuè , but priuatiuè : not efficienter , but deficienter : his Acts in these panae mirabiles , as Caietane tearmes them , which are so Gods punishments , that they are also mans sinnes , are three . 1 g g 2 Chro. 32.31 . Desertion , leauing to our selues . 2 h h Rom. 1.24.26 , 28. Tradition : deliuery of vs ouer to the power of Satan , and swing of our owne corrupt inclinations . 3 And which results of both , voluntarie i i Acts 14.16 . permission : not hindering the errours or sinnes , which except he hinder , will be . Thus and no otherwise sends God delusion . And thus hath God his singer in these spirituall Iudgements : these sinfull penalties , or penall sinnes .

Doe we prouoke the Lord to Anger ? are wee stronger then he ? Behold what varietie of plagues he hath in store for the children of disobedience : plagues for body , for soule , which are the most dreadfull : thus number them . 1 desperate horror . 2 Hardnesse of heart . 3 Blindnesse of minde . 4 Obstinacie in errour , in euill . At these tremble : they are in their height , plagues peculiar to reprobates , the vessels of wrath prepared to destruction . It s fearefull when God permits a man to errour , damnable in the merit : much more to be trembled at , when he intercludes all possibilitie , or hope for returne out of errour . Amongst other causes that s a principall , reiecting loue of Truth .

3 The issues of the Iudgement , 1 Beliefe of lies . 2 And which followes it , eternall damnation .

De primo . To belieue a lye : where are two things . 1 Their Act , beleeuing . 2 The matter or obiect , a lye : whereof first , It presents to vs in shortest compendium description of Antichristian faith , and Religion ; reduced to a word ; it s in plaine English , a lye . Take it as Nomen speciei . A Religion , a doctrine compacted of leasing . They speake k k 1 Tim. 4.2 . lyes in hypocrisie : particularize where they dissent from vs .

It s a lye that God loues to be suited vnto by Saints and Angels mediatours : his charge is ; l l Psal. 50.15 . Call on me ; his encouragment , to goe m m Heb. 4.16 . & boldly to Throne of Grace ; to draw n n 10.22 . neare with a true heart in full assurance of faith ; nor hath he ordained vs any other mediatour of o o 1 Iohn . 2.1 , 2. 1 Tim. 2.5 , 6. Intercession , but the same that is of Redemption , euen the man Christ Iesus ; the high Priest p p Heb. 2.17 , 18. & 4.15 . sensible of our infirmities ; compassionate far aboue the measure of men and Angels .

A lie , that our workes are meritorious being done in Grace . The staines of our righteousnesse , are no lesse then q q Isal 64.5 . menstruous : by the Prophets confession ; and he speakes , saith Bernard , non minus vere quam humiliter .

A lye too palpable , that man may supererogate , exceede what in duetie he owes vnto God . When r r Mar. 12.30 . all in our power is commanded ; and in doing what is commanded we doe s s Luk. 17.10 . but duetie : nay , when in t t Iac. 9.2 . many things we sinne all : in our best performances , are defectiue in the degree and measure of doing .

A lye against Sense , Scripture , all sound authoritie that Baptisme takes away all whatsouer hath proper reason and nature of sinne . When still in experience remaine u u Gal 5.17 . propensions to euill ; and Pauls stile of Concupiscence is , still sinne ; somewhere the sinning sinne : not onely because punishment of sinne , and cause of sin ; but because it selfe is sinne , as Saint Austins sentence is .

A lye that soules passe hence to paines of Purgatorie : when Scripture auoucheth , they are x x Luc. 16.23 , 25. in Refrigerio ; receiue comfort , y y Apoc. 14.13 . and rest from labours .

A lye too derogatorie to the perfection and fulnesse of Christs once offering himselfe , that thereby mortall sins onely are expiated ; and commutation onely of eternall into temporall punishment , merited by his passion ; when the z z 1 Iohn 1 9. bloud of the sonne of God purgeth from all sinnes ; that one oblation a a Heb. 10.14 . perfits for euer them that are sanctified : and his being made curse for vs , hath redeemed vs from the whole b b Gal. 3.13 . curse of the Law . I spare farther particularizing .

But why haue they taught their tongues to speake lyes ? Or why hath Satan filled their hearts to lye vnto the holy Ghost . Me thinkes I may dare say , In many their Assertions , their lying is , as Austin describes it in strictest sense , a going against their owne mindes , in vttering vntruths : the more abhorrent let it make vs , from their doctrines of Diuels .

2 Their behauiour towards these lyes , is to belieue them . Belieuing implies two things : 1 Firmenesse of Assent . 2 Setlednesse of adherence : de primo , There are foure degrees by which the minde proceeds to Assent of Faith . 1 Doubtfulnesse , when the minde hangs in aequilibrio , in euen poi●e , without propension to either part ; as in Israelites , c c 1 Reg 18.21 . halting betwixt two opinions .

2 Suspition or coniecture , when it begins tremblingly to incline rather to one part then the other ; supposing perhaps , possibilitie of truth in the Article propounded ; as in Agrippa , d d Acts 26 28. Almost thou perswadest mee to be a Christian .

Opinion , when the Assent is for the time somewhat * Rom 7.8 , 9.11.13 . setled , from apprehension of probabilitie in the proposition opined ; yet not without feare , least the contradictory be more true . As in Temporaries , Mat. 13.21 .

4 Faith , wherein is firmenesse of Assent and perswasion that the doctrine taught is vndoubtedly true . And of this nature , is that which is here made issue of strong delusion .

2 Whereto if be added Resolued adherence , yee haue the full and entire generall nature of faith . And its applicable as well to falshood as to truth ; whence , faith , according to the double obiect , is made two-fold : 1 False faith , when the matter or thing belieued is false ; then be the perswasion neuer so firme , yet the faith is false , though not in the act , yet in the obiect . 2 True Faith , when the obiect is true ; and the assent and adherence firme and vnwauering .

The miserie of Papists here pointed is , that they belieue a lye . A miserie indeed , when God giues ouer a man to be falsified in his Faith : 1 Into what e e Acts 26.9 . Iohn 16.2 . enormities of sinful practise , doth blinde zeale for supposed truth , transport many ? 2 What wonderfull f f 1 Reg. 18.28 . paines take such to goe to Hell ?

Once fasten the perswasion , that its lawfull or meritorious to murther Heretiques , they spare not Kings , the Lords annointed . Settle them in beliefe , that Faith plight to Heretiques needes not be kept : swearing , forswearing is not scrupled , dummodo ob Rem . Quid multa : I doe not think Papists sinne all as Pauls monisht Heretiques ; g g Tit. 3.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : rather as Pauls selfe before Conuersion ; h h Acts 26.9 . thinking they ought to do , what they doe against the cause of truth . But such are the fruits of falsified faith .

Vse The more heedfull should we be against causes and meanes of it . Thus you may number them . 1 Shut we our eyes against light , our hearts to loue of Truth ? It s iust with God , to giue ouer to beliefe of lyes . 2 And why so slightfully regard we euidences or authorities brought to auouch doctrines as being de fide ? Are Churches , Councels , Popes Authentique , of selfe credit ? or must Faith be resolued vltimatè to them ? To the l l Isai 8.20 . Law and Testimonie Search Scriptures , though k k Acts 17.11 . Apostles , l l Gal. 1.8 . Angels teach you . The foolish will belieue euery thing ; But the prudent considers his steps . 3. Be not wise in your owne eyes , but feare the Lord and depart from euill . Pride , securitie , sensuality , hazard to misbeliefe : of such condition and quality haue bin antique Heretiques .

That they all might be damned , &c. 2 The penall issue ; damnation . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; iudged for condemned frequent in Scripture , Iohn 3.17 . & alibi passim : shewes it their issue or Gods intention ? Resp. You may without errour thinke it spoken intentionaliter , and not onely consecutiue . God intends punishment of sinne , and not onely orders a connexion betwixt them . Howsoeuer , it should seeme Antichristian errours , Popish misbeliefe is such as shall damne their sectaries , except perhaps God giue m m 2 Tim. 2.25.26 . Repentance to come out of the snare of the Diuell : Saint Peter cals them n n 2 Pet. 2 1. damnable heresies : the words may be rendred damning or destroying heresies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Saint Paul , o o 1 Tim. 4.1 . Doctrines of Diuels .

Are any such taught and belieued of Romanists ? Resp . What thinke you of Iustification in part by workes of the Law ? Is it not a damned , a damning lye ? who so is in this Article but so erroneous , if Paul say true , he is fallen from p p Gal. 5.4 . Grace , and Christ shall profit him nothing . What of congruent merits afforded by nature ? of freedome and power natiue in the will excited , to apply and determine it selfe to Gods gracious perswasion ? Is it not more then halfe Pelagianisme ? what of expiating sinnes of quicke and dead by pretended vnbloudy offering of Christ in their Masses ? I spare mention of errours in practise : whose grounds yet doctrined are no lesse then hereticall : to commit fornication , is not heresie , but vnchastity . But to doctrine , that its lawfull to commit fornication , is to doctrine heresie ; to belieue it , is to belieue the damned heresie of q q Apoc. 2.15 . Nieolaitans . To worship God in an Image is not heresie but Idolatrie . But to teach or belieue , that God must , may so be worshipped , is to teach and belieue no lesse then destroying herefie . To murther Kings supposed hereticall or Tyrannous , is not heresie , but Sacrilegious cruelty . But to teach or belieue it lawfull or meritorious to doe violence to the Lords annointed , is cursedly hereticall , &c.

Vse 1 You may in foolish , or rather cruell pitie , promise life to impenitent Papists ; I meane , that repent not their Papaisme , besides all their other sinnes ; nor reuoke their errours : for my part I belieue Saint Paul , their errours in faith are such as shall damne them . Saint Iohn , that the r r Apoc 19 20. Beast and false Prophet with all their impenitent sectaries shall be cast into the Lake of fire .

I aduise as Saint Iohn , s s Apoc. 18.4.2 Come out of her , keepe out of her al ye the Lords people that loue your soules ; Saue your selues from that vntoward , that cursed generation . If Papists may be saued , we haue needlesly separated : if they hold the head , the foundation in such sort and degree as to be capable of saluation , Antichrist may be as Christ , a Iesus to Gods people . Their end , if Paul say true , is damnation .

4 The cause is euident , and the crime 's of that high nature , that Iustice of God in inflicting such vengeance , is easely discerned : for 1 they belieue not the Truth . 2 Haue pleasure in vnrighteousnesse .

De primo : who belieued not the Truth . Truth to which beliefe is denied , vnderstand not euery Truth . What if a man held as Anaxagoras , that the Snow is blacke ; could he not be induced to belieue it white : or as Copernicus , that the heauens stand still without motion ; the earth moues , and were refractary to all contrary perswasion . Heretiques or Infidels you might call such in Philosophy ; howbeit diseredence of such truths doth not preiudice any in his saluation . Truth vnderstand as Paul interprets the Gospell : the word of truth which is the t t Col 1 5. Gospell , Eph. 1.13 . so stiled either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as the most excellent , eximious , comfortable truth God euer reuealed to man ; else in opposition to those shadowie resemblances wherein God presented Christs merits and benefits to the faith of Iewes ; in Sacrifices and other Ceremonies ; whereas to vs nakedly he hath afforded the realtie and truth of what they foreshadowed ; see Iohn 1.17 . Grace and Truth came by Iesus Christ .

Infidelity is of two sorts : 1 of pure Negation ; such in Pagans and Turkes to whom God neuer yet vouchsafed the word or meanes of faith . 2 of euill disposition , when the price is put into the hands of fooles to get knowledge , but they haue no heart : the doctrine of faith vouchsafed , but credence denied vnto it . Such in children of the Church , whereof apertly this Scripture must be vnderstood .

There are two kindes or degrees of it . 1 Totall respecting the whole word of God , all Articles of faith . 2 Partiall ; where part of the Gospell , some Articles of faith , or something belonging to euery Article is belieued ; howbeit towards some points , or the ful sentence of some one or more men are incredulous . Example . That faith in Christ was necessary to saluation , false Apostles amongst Iewes denied not . But that it alone , or the obiect of it , Christs merit , entered our Iustification or made it perfit without workes of the Law , they belieued not , were therefore in part Infidels , &c.

But is infidelity in any sort chargeable on Papists . Behold , they confesse to belieue the whole word of God in old and new Testament . The three Creeds they admit entire into their faith : how then may we charge infidelity on them ?

Resp. Two things I commend to euery one desirous herein to expedite himselfe . 1 As in an oath imposed , the forme is to speak Truth , the whole truth , & nothing but the truth . So in faith it s required that Truth , whole truth , nothing but truth be belieued . If any thing but the truth be belieued , they are falsified in their faith ; vt supra , they belieue a lye : If the whole Truth be not belieued , they are culpable so far of Infidelity . How Papists are falsified in their faith , so as they are chargeable with damned heresie , we haue shown before : how they are Infidels notwithstanding their professed beliefe of all Articles of the Creed you may thus conceiue : inasmuch as they belieue not all Articles in their full sense taken . Thus in a word . 1 The all-sufficiency of Christs meritorious passion they belieue not . 2 Nor his propriety incommunicable in his office of mediation . Exemp. That Christ suffered vnder Pontius Pilate , was crucified , dead and buried , went downe to hell , Papists belieue : but did not , doe not Iewes so ? who doubts but they belieue the generall history of Christs passion as it is articled in our Creed , recorded in the Gospell ; yet are Iewes Infidels in those very Articles . Why ? they belieue nor cause nor auaile of his passion ; which is the life of Euangelicall truth couched in those Articles : the cause , u u Rom. 4.25 . our sinnes , not his owne ; the auaile , our * * Heb. 9.12 . Redemption and Iustification .

Yet its true , both cause and auaile Papists in a sort belieue , that he died an Innocent , for the Nocent , to expiate our sinnes ; Where then is their Infidelity ? that in suffering he intended expiation of all sinnes mortall and veniall ; discharged vs of all guilt , and obligation to all punishment temporall and eternall , they stiffely deny ; our selues must satisfie for veniall sinnes ; procure discharge from temporall punishments by our owne voluntary passions , and penous good workes .

That Christ is mediatour of Intercession and Redemption Papists belieue ; herein are orthodoxe in faith : that he is the * * 1. Tim. 2.5 . 1. Iohn 2.1 , 2. sole meritorous mediatour of Intercession and impetration , they belieue not ; herein they are Infidels . Saints and Angels meritoriously intercede for vs , that is the lye of their faith : sic de Reliquis .

2 Next let be cousidered ; the generall acknowledgement of Scripture and all doctrines contained in Scripture to be of God , acquits not of particular Infidelity : for what if hereticall sense be forced vpon the letter ? and in that false sense be belieued ; there is a lye vnder that faith ; there is infidelity , if to Scriptures in right sense taken credence be denied . Exemp. That the Text in Iohn , Father , Word , and Spirit are y y 1. Iohn 5.7 . one , is Gods word , no Antitrinitary denieth : but that onenesse is by consent of will puts the lye in their faith : not by identitie of Essence , is their Infidelity : that faith iustifieth in the sight of God Papists deny not : But as a quality principall in vs , and as the beginning and first step to iustice , which they imagine inherent in vs ; that s the lye in their faith . That as an instrument apprehending and applying the righteousnesse of Christ , for which we are accounted righteous , by which alone we stand iust in Gods sight ; this they belieue not ; in this they are Infidels .

3 Lastly , let that be weighed , that in the points which orthodoxly they professe to belieue , the formall obiect of their faith is not veritas prima : but the testimony of the Church ; humane faith makes not a Christian , he is no better then an Infidell in respect of diuine faith , who hath no higher reason then humane Authority or Reason of his belieuing . Summe vp all , the result in this ; who so denies credence to any part of Truth couched in any Article , is in that respect an Infidell : who so belieues the letter of Scripture , not belieuing the sentence flowing from right Interpretation , is so farre an Infidell : who so belieues the Gospell onely , because the Church testifies it to be Gospell , not because the Author reuealing it giues such Testimony , is neuer a whit lesse then an Infidell : Such are Papists ; Ergo Infidels ; that is , culpable of partiall Infidelitie .

Vse My hearts desire and prayer to God for Papists is , that they may be saued : my hope , that many yet Papists , shall be saued . Howbeit , of them which liue and dye Papists , I must professe my charity cannot be so charitable as to thinke they shall be saued . 1 They are falsified in their faith , belieue lyes , no lesse then damnable heresies . 2 They are without faith , in the points which are the very heart and soule of the Gospell . The good Lord giue them eyes to see , hearts to bewaile and forsake their heresie , their infidelity : that so they may come out of snare of the diuell , flye from the wrath to come .

2 Their second sinne making lyable to damnation ; is taking pleasure in vnrighteousnesse . Theophilacts interpreter renders , qui oblectati sunt in iniustitia . The word signifies a willing , pleasing , selfe-propention , not without much contentment : vnrighteousnesse , take as before to denote vniuer salem iniustitiam , sinne and wickednesse ; such should the sectaries of Antichrist be , men finding pleasance , taking delight in their owne and others viciousnesse . A vice or degree of viciousnesse incompatible with Grace . Salomon notes it the property of the wicked to z z Pro. 10.23 . reioyce in doing euill , to delight in the frowardnesse of the wicked : Saint Paul makes it a a Rom. 1.32 . more heinous then doing euill : Saint Bernard to Eugenius noting the seuerall steps whereby men descend to the depth and bottome of desperate contempt , rankes this in the middle : when a man first enters into a course of sinning , especially against conscience , he finds his first fact a burthen intolerable : 2 let him iterate it , of intolerable it becomes grauy onely , frequent it , of graue , it s made 3 leue : custome it , it proues 4 insensible : 5 not long ere it s made delectable . 6 The taste of pleasure makes it desirable . 7 That excusable . 8 By and by desensible : 9 Till at last it becomes gloriabile ; matter of boasting , to which what can be added in the measure of sinfulnesse :

Is it chargeable on Papists ? Resp. On no Christians more ; I spare mention of their exulting in their owne impieties and Idolatries : perhaps the people thinke they ought so to serue God : But who euer knew Papist other then practiser , abettor , triumpher in the vilest pollutions of that day of rest which God hath sanctified to himselfe from the beginning ? And what ioy is it to see or heare the exorbitancies of men of the contrary Religion ? what Dauid with b b Psal. 119.136 . Riuers of waters bewailed , Lot c c 2 Pet 2.8 . vexed his soule from day to day to behold and heare ; partly for the dishonour of God , partly through compassion of the sinners miserie : these ioy in with the ioy of haruest , or such as they are affected withall , that diuide the spoile . But out vpon filthinesse of fornication , the companion of Popish Idolatry : was euer Papist knowne to scruple this sinne ? not to extenuate it as veniall ? not to excuse it as a tricke of youth ? to ioy and glory therein as in a point of manhood ? But scatter , Lord scatter our cruel enemies that delight in bloud : strong must the infatuation be , to no lesse then extinction of the light of nature ; from which issues reioycing in massacres of Christians , and in spilling of bloud ; wherein yet the scarlet Whore and her Sectaries ioy euen to laughter , and as Cannibals , finde sweetnesse in no liquor inebriating more then in bloud .

Vse And yet must we hope Papists so liuing and dying may be saued ? Summe vp the whole , thus is their description by properties . 1 Falsified in their faith . 2 Faithlesse towards the Truth . 3 Sporting themselues in their deceiuing , taking pleasure in vnrighteousnesse . Belike Heretiques , Infidels , Impenitents may be saued ; yet said our Sauiour , He that e e Marke 16.16 . belieues not shall be damned : and f f Luke 13.3.5 . except yee repent yee shall all perish : or what thinke we ? is false faith , sauing ; is faithlesnesse towards any necessary Euangelicall truth , capable of saluation ? may impenitents hope for saluation ? or is it penitence to delight in sinne ? or rather , as g g 2. Cor. 7. Gregorie , Comissa flere , flenda non committere . Thus I conclude : When Heretiques , Infidels , Impenitents are saued , then shall Papists also be partakers of saluation . In hac fide viuo ; spero , moriar . And of Antichrist thus farre : as also of the two first maine parts of the Chapter , Cau●at and Confutation of Errour , followes the Comfort occasionally subioyned .

VERS. 13 , 14.

But we are bound to giue God thankes alwayes for you Brethren , Beloued of the Lord , because God hath from the beginning chosen you to saluation through sanctification of the Spirit and beliefe of the Truth .

Whereunto he called you by our Gospell , to the obtaining of the glory of our Lord Iesus Christ .

TExt apparently intended to preuent the discomfort and feare of Gods people , likely to arise from meditating : 1 heauy wrath falling vpon sectaries of Antichrist : 2 And potency of Antichrist to entangle in the Snare . The ground of Comfort is their election : forme the comfortable Argument thus , if you please ; those whom God hath chosen to saluation shall not be seduced by Antichrist : God hath chosen you to saluation ; Ergo , feare not seducement by Antichrist .

The maior hath not onely amplification , but , as I conceiue , implicite proofe , from meanes which Election to saluation puts in all the vessels of honour to prepare them to glory : they are 1 sanctification of the Spirit , and 2 faith of Truth . Graces opposite to the quality of Antichrists sectaries They are all 1 falsified in their faith : 2 faithlesse towards Truth : 3 such as finde pleasure in vnrighteousnesse : and by consequent not elect to saluation . Thus you may conceiue the frame : Men sanctified by the Spirit , and belieuing the Truth are out of gunshot of seducement by Antichrist : sith he preuailes onely with men faithlesse and vnsanctified . But all the elect are sanctified , and belieue the Truth : Ergo ,

The minor whither of the principall or of the prosyllogisme , hath proofe ver. 14. They are called to sanctity and faith , Ergo , elected ; or ergo , sanctified and faithfull : supposing the calling to be effectuall .

Out of the text in grosse arise these documents . 1 How carefull a Minister in prudence should be to anticipate the feares and discomforts of Gods children , arising or likely to issue from mention of things so frightfull . Speake to the heart of Ierusalem : h h Iude ver. 22. put difference : comfort the feeble minded : so is the charge ; such the practise of the i i Luke 12.32 . great Shepheard of the sheepe , of his holy Apostles and Prophets ; especially when iudgements spirituall that coast vpon certaine damnation are mentioned : see Heb. 6.9 . & 10.39 . 2 Tim. 2.18 , 19. 1 Iohn 5.16 , 18.

Reasons : 1 this part of the k k 2 Tim. 2.15 . Right cutting of the word ; sharing to euery one his owne portion .

2 Necessity in respect of Gods children , in whose cares the noise of things so frightfull is as the sound of thunder : partly 1 through conscience of merits to share in like Iudgements : 2 partly through feare of owne infirmity and naturall mutability . 3 Remembrance or sight of many eminent in gifts become Apostles . 4 Weake apprehension and assurance of Gods loue and their owne sharing in election . 5 Dwelling too much on thought of potent Aduersaries , weake measure of Grace . 6 Forgetfulnesse , or not considering the potency of their supporter , with the like .

3 And it s not our least inducement , that hereby they are occasioned and excited to glorifie the grace of God , in exempting them from that fearefull condition .

Vse The times I confesse are such as require the spirit of Iames and Iohn , the l l Mar. 3.17 . sonnes of thunder to be doubled vpon Ministers ; so not secure onely , but senslesse are most growne of spirituall misery and danger . Howbeit there be that mourne in Sion , that tremble at the word of God ; for such is requisite the temper and spirit of Barnabas the m m Act. 5.36 . sonne of consolation : promiscuous promulgation of terror or comfort sorts not with that prudence God requires in his Ministers .

Next , you may notice the maine ground of comfort , Election ; so often in like case applied : see 2 Tim. 2.19 . Rom. 8.30 . Luk. 12.32 .

Most fitly to seale vp solid comfort to Gods children : sith they easely apprehend that n n 2 Tim. 2.19 . foundation sure ; that decree immutable , and of infallible accomplishment .

Vse That me thinkes they are imprudently proudly cautionate , who by their good wils will haue all mention thereof enclosed to the chaire in Schooles : not once to be whispered in our Homiles ad Populum : when yet 1 Gods Spirit is plentifull in publishing this part of Gods counsell to the people . 2 Nothing more 1 deiects mans pride , or 2 extols glory of Gods Grace in our saluation . 3 Nothing is greater incentiue to Sanctitie : 4 nor filles the new soule with more solid comfort . Prudence in publishing none but allowes ; But they are ouer wise who wholly conceale it .

Nor doe they lesse erre and hinder comfort of Gods people , who make the knowledge of it impossible in state of this life ; for then how comforts it ? It s not the decree , but our apprehension of owne sharing in that grace , that yeelds comfort to the soule : what , when the Maior is assented to , the Elect shall not be seduced , except I may assume , I am elected , how feeles my soule the comfort ? But de bis alibi .

The generall of the ground for comfort is this ; the Elect are out of gunshot of seducement by Antichrist and other heretiques : compare , 2. Tim. 2.17.19 . Apo. 13.8 . Mat. 24.24 . 1 Against such gates of hell preuaile not . Mat. 16.18 . 2 Such sinne not vnto death : Yet thus vnderstand .

1 In matters of inferiour nature they may be mistaken ; building hay and stuble vpon the foundation . 1. Corinth. 3.12.15 .

2 In fundamentals also erre for a time ; but herein if they mistake , sooner or later God reduceth : See promise , Phil. 3.15 . Iohn 16.13 . Finaliter , they erre not in truths of necessary faith .

Vse I say as Peter , o o 2 Pet. 3.10 . giue diligence to make calling and election sure , that ye may haue comfort to hold fast the hope set before you ; p p 2 Tim. 2.19.20 . &c. The foundation stands sure : But haue eye to the seale , it leaues this stampe or impression ; they depart from iniquitie , purge themselues from these , who are vessels of honor prepared to glory . Thus of generals from the body and scope of the text : particulars you may thus number .

1 Besides the manner of propounding with 1 thankesgiuing to God , and acknowledgement of obligation to that dutie whereof before ? There is , 1 The blessing , Election . 2 The authour , God . 3 The time , from the beginning . 4 The motiue , Loue . 5 The meanes of execution , sanctification and Faith . To which you may adde : 6 The euidence , effectuall Vocation . verse 14.

Q. What is election ? Resp. The generall notion of the word in common apprehension , is the selecting , assuming , culling out of some , with refusall of others ; as when it s said of Dauid , he went and q q 1 Sam. 17. choose him fiue smooth stones out of the brooke , who but apprehends implied a refusall of the rest .

In all election and choise which God makes amongst men , ye shall obserue the like , whither it be : 1 Ad munus . Or , 2 Ad media salutis . Or , 3 Ad salutem . De primo : As in the choise of Dauid to succeed Saul in the Kingdome , when his brethren were presented vnto Samuel by their father Iesse , of Eliah tendered to Samuel , saith the Lord , I haue refused him ; of the rest , the Lord hath not chosen these . 1. Sam. 16.7 , 8 , 9 , 10.

Dauid to scoffing Michal , it was before the Lord which chose me before thy father , and before all his house . 1. Sam. 6.21 . compare 1. Chron. 28.4.5 .

De secundo : The choise of people to the externall meanes of saluation , Word , and Sacraments , as all visible Churches and euery particular of them are chosen , is not apparent like preferring one people before another , Relinquishing and passing by others ? Can a choise be conceited without it ? The Lord hath r r Psal. 135.4 . chosen Iacob to himselfe and Israel for his owne possession : dealt he so with s s Psa. 147.19 , 20. other nations ? Had they the knowledge of his Lawes ? Where then is the t t Rom. 3 1 , 2. preferment of the Iew ?

De tertio : Election to saluation , what plainer then that of Paul , Rom. 9. I haue loued , that is , in loue chosen Iacob . What of Esau , I haue hated him , that is , at least not chosen , or refused him .

Vse That man would wonder to see the acumen of Arminius and his Sectaries , so blunted and obtuse to absurditie , when they conceit a generall election , though conditionall , of all and euery man to saluation . But tired with Antichrist , I haue promised my backe abstinence from Arminius .

Vse But sure me thinkes , that dotage of Arminius . 1 Robs God of the u u Ephes. 1.5 , 6. Rom. 9. glory of his rich Grace , which he aimed at in particular election . 2 And casts a blunt vpon that thankes the vessels of mercie doe , or should render to their God . Our Sauiour willing to excite his Disciples to thankefulnesse vnto God , shewes the x x Mat. 11 25. & 13.16 , 17. preferment they had in his fauours : See also Psalme . 147.19 , 20.

Kindliest comes it off from that soule , that sees the specialtie of Gods fauour towards it ; and meditates the many millions of equall condition in nature , passed by in the decree of election , and left to perish in their sinnes . So let vs vse it .

2 Is it of a certaine number of men ? And are the particulars vnchangeably determined of . Resp. Why are these questions reuiued ? It s ruled long since , that the number of the predestinate is certaine , materialiter aut formaliter : and that not onely in praescientia , as if God onely foreknew how many , and who should be saued : but in praedestinatione also ; because the persons are ordained to euerlasting life . Act. 13.48 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : those very men and no others . And what else meanes that phrase so often vsed in Scripture , of writing their x x Luke 10.20 . Phil. 4.3 . Apoc. 20.15 . names in the booke of life ?

Vse Fie on the dreame , that a reprobate may become an elect , an elect a reprobate ; if one , why not all ? And so God wholly faile of his purpose to saue any : and Christ in vaine shed his blood for redemption of mankinde ?

Quest. Is it of infallible accomplishment ? So that all the elect shall vndoubtedly be saued ? Resp. Fond dotards ; Gods counsels shall stand : doeth the Lord say , and shall hee not doe it ? That y y 2 Tim. 2.19 . foundation stands sure . z z Mat. 24 24. Is it possible to deceiue the elect ? Then notwithstanding the fathers pleasure to giue the Kingdome , the little flocke a a Luke 12. must feare . 2 Then Pauls comforts so frequent from this ground , are miserable comforts : himselfe , as Iobs friends , a miserable comforter : See 2. Tim. 2.19 . Rom. 8.30 . Et alibi passim . Men so Scholasticall cannot be ignorant , what Scot saith to the question taken in sensu composito . Scot in pri. dist. 40. On this foundation let all Gods children build themselues for comfort . Vse On this who so builds , b b Mat. 7.24 . builds on the Rocke ; the purpose according to election stands . Rom. 9.11 . And the election obtaines . Rom. 11.7 . Notes thus number . 1 Connexion of all graces tending to make vp the new man compleate . 2 Especially when they grow towards abounding . 3 Are vigorous , and operatiue , not suffering to be idle and vnfruitfull in the knowledge of our Lord and Sauiour . By these we may make calling and election sure to our selues ; and so bee assured we shall neuer fall , or faile of our hope of immortalitie : See 2. Pet. 1.4 , 5 , ad 11.

What the good is to fruition whereof we are chosen , is noticed , saluation , that sounds preseruation , or deliuerance : From what ? If any aske ; not so much from miserie , or danger temporall , though therein Gods chosen haue a specialtie ; 1. Tim. 4.8 . as from those that concerne our c c 1 Pet. 1.9 . soules . As the Angel giuing notation of the name Iesus to be imposed on the Messiah , explicates , from our d d Mat. 1.21 . sinnes , the guilt , raigne , punishment eternall of our sinnes , from e e 1 Thes. 1● vlt. the wrath to come : And which is also implied , aduancement to a state of blessednesse and immortalitie , to f f Acts 13.48 . eternall life ; the blessed g g Mat. 5.8 . Vision and fruition of the glorious God-head , to h h 1 Pet. 1.4 . a crowne , an inheritance vncorruptible , vnderfiled , and that fadeth not away , reserued in Heauen for vs . To this blessed and glorious estate hath God chosen and ordeined vs .

Vse What now , if not to wealth , pleasure , honour , high calling , the beatitude of men sensuall and earthly minded ? Yet if to be i i Iac. 2.5 . rich in faith , heires of the Kingdome which he hath promised , is not the preferment greater ? Should not this digest pouertie , paine , abasure , all miserie earth can fasten on vs ? Pieuish earthly mindednesse of sensuall nature , how stormes it at dispensations of prouidence ; that in these transitorie things , worst men haue oft preferment before Gods children ? Thus calme that grumbling of flesh : it hath pleased Gods goodnesse , for after this life to prepare good things for his children , which wicked share not in ; euils for the wicked , which his children tast not of : These temporals he makes common to good and bad , that neither the good things should ouer eagerly be desired , which euill men are seene to enioy ; nor euill things too cowardly declined , which best men are most pressed withall . See riches , &c. reserued for k k Eccles. 5.13 . hurt to the owners , becomming instruments of iniustice , fewell to enflame corruption , thus thinke , like nature is in thee ; and thou wilt say God is gratious in keeping from like temptations . 2 Next see your calling , not l l 1 Cor. 1.26.27 many mighty , not many noble , are chosen to eternall life ; in that choise thou hast preferment . 3 And m m Mat. 16.26 . what shall it profit to win the whole world , and loose the soule ? Oh blessed be God , will thy soule say , who hath n n Ephes. 1.3 . blessed me in all spirituall blessings in Christ Iesus ; and , though in temporalties preferred miscreants before mee , yet chosen me to saluation , from which Monarches many are reiected .

2 The chooser , God , who alone hath disposer of o o Psal. 84.11 . grace and glory , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , power and dominion ouer the Masse , to make one vessell to honour , another to dishonour .

Vse 1 Why quarrels the reprobate part of the corrupted lumpe , that they also , or rather were not chosen ? Shall q q Rom 9 20. the clay say to the potter , why hast thou made mee thus ? That any are chosen , is of his grace , that thou a sinner reiected , is no iniustice . 2 And r r Rom. 11.35 . who hath giuen him first ? Askest thou why this man rather then thy selfe or another ? He is an absolute Lord . Friend he doth thee s s Mar. 20.15 . no wrong , may hee not doe with his owne , what seemeth him best ? Sayest thou he is partiall ? Respecter of persons ? Resp. It s gratuitous , not debt , that is here conferred .

How dares dust and ashes intromit so farre into this counsell of God , as to prescribe to his wisedome , to forme to that Maiestie rules of Iustice ? Why admires it not rather what it comprehends not ? As Paul t t Rom 11.33 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Plotius thus ; in what I conceiue , I adore him , in what I comprehend not , I admire him . Bee willing to be ignorant , of what God secreted . God shall lighten things hidden in darkenesse : fondly doe we anticipate .

Much doeth the meditation confirme hope of enioying the happinesse purposed to vs , that its God who hath thereto chosen vs . u u Num. 23.19 . God is not as man , that hee should lie , nor as the sonne of man , that he should repent : The gifts and calling of God are without * * Rom. 11.29 . repentance .

3 The time , from the beginning , that is , say some , of the creation , but elder by much is that decree . This grace giuen before x x 2 Tim. 1.9 . the worlds were , God chose before the y y Ephes. 1.4 . foundation of the world , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though termes properly belonging to time , yet are sometimes transsumed to denote what is pertinent to eternitie , that which was z z 1 Iohn 1.1 . from the beginning of the word of life , sends vs beyond the beginning , to meditate eternitie of Christs existence and generation . Idly doth that selfe conceited dunce criticke , vrge the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when he would prooue reprobation to be ordered in time after the fall : Forsooth Iude saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a a Iude 4. of old fore-ordained to this iudgement . 1 And why not election fancied to be in time , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? 2 b b Dan. 9.7 . Antiquus dierum , denotes it not Gods eternitie ? And why not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of old , that is from eternitie , which is elder then time . 3 Is election before time ? Then reprobation . Who so chooseth , refuseth also ; and when his choise is , then is his refusall . See supra .

Vse Saint Paul from a like circumstance , and farre inferiour concludes , that election is not ex operibus , but ex vocante . For c c Rom. 9.11 . ere the children were borne , before they had done good or euill , it was said , I haue loued Iacob . What when it passeth on vs , before the worlds ? In eternitie ? May wee not much more inferre ? Therefore not of workes , or faith , or good vse of freewill ?

Obiect . But some of these fell vnder prescience . Resp. 1 And why may wee not so elude the Apostles argument in case of Iacob ? There also had prescience place . 2 Prescience is Gods practicke knowledge , and presupposeth ordinance , the act of his will , as being in nature before it , according to our manner of apprehending . Things are not because foreseene ; but are foreseene because they shall be . 3 From ordinance , not from prescience issues existence of all things , that deserue the name of things , hauing any solid entitie : good things especially , and more especially things morally good , most gratuitous , which fit vs to the superexcedent end : so that to ascribe causalitie of the ordinance to the foresight of faith , sanctitie , good vse of free-will , is vtterly to inuert right order ; when from this ordinance as the cause , issues faith , charitie , other sanctitie ; and not e contra .

4 The motiue ; beloued of God . That part of the stile most interpreters , conceiue to imply the cause antecedent , or inwardly moouing God to choose ; that is his loue . Truth is in the assertion : thence said , I haue d d Rom. 9 13. loued Iacob , that is , in loue chosen him . Hence is election euer ascribed to mercie , kindnesse , loue , grace ; that is , gratuitous , free , vnmerited fauour : and to say trueth , what else could mooue him ?

1 No obligation of the Creatour to the creature , whose very being , especially in so high a degree as man , is meerely from him . 2 Goodnes none could be foreseene in the creature , that was to bee euill ; and e e Rom. 9.21 . was so presented to Gods view , what time his election passed vpon it . 3 Election findes vs not good , f f Ephes. 1.4 . but makes vs so .

Vse 1 So that I can but wonder at Arminius and others , seeking in the vessels of mercie the procatarcticke cause of election : my fingers itch at them , but the backe akes , onely consider how crossing to the whole counsell of God , and his proiect in mans saluation , that proud dreame is , His aime is so to mannage our saluation , that 1 man may haue no cause g g Rom. 3.27 . to glory . 2 The h h Ephes. 1.6 . glory of grace , and mercy be exalted . Therefore decrees hee to permit the fall , i i Rom 11. 32. to shut vp all vnder vnbeliefe , that he may haue mercy vpon all .

Learne to preserue entire vnto God this glory of his grace , labour to comprehend the height , and length , and breadth of Gods loue , in thine election to saluation . To this end , minde first thy behauiour before calling ; disobedient , &c. k k Tit ▪ 3.3 . seruing lusts , and diuerse pleasures . Secondly , in calling , how not onely God l l Rom. 9.20 , 21 slightfull and refractary , thou mayst remember thy selfe to haue beene in thy calling . Thirdly , since calling , how many haue beene n n Iac. 3 1. interruptions of obedience , how weake and full of o o Isai 64.6 . blemishes the best performances . And thus thinke ; First , God saw thee such , what time he past choise on thee . Secondly , and if when thou wert , nothing but p p Tit. 3.4.5 . 2 Tim. 1.9 . loue could mooue God to call ; how much lesse to elect when thou wert not .

5 The meanes of execution , ordered to the end , through sanctification of the spirit , and faith of truth .

Are these intended , merites of election , or rather meanes of saluation ? Merites I meane largely , whatsoeuer hath causalitie , or is a motiue to induce the Lord to choose .

Resp. Thus I conceiue , these gifts and their exercise to fall vnder the same ordinance of God with our saluation , as meanes destined , and so conducing to that end ; how then causes moouing to elect ? He hath chosen vs to bee holy . Ephes. 1.4 . To be faithfull . 1. Cor. 7.25 . Vt essemus , non quia eramus aut futuri erimus , is Saint Augustines glosse . 2 What sanctitie is that which mooues ? 1 That of nature ? It affordes none . Quis dabit mundum ex immundo conceptum semine ? 2 That of grace ? Whither the measure incident to this life ? Or that perfect in the life to come ? 1 That of this life imperfect : Isai. 64.6 . nor could it bee foreseene otherwise then it was to be . 2 The holynesse of another life ? Wee are then extra statum merendi & demerendi : as being in termino quiescentiae , where wee receiue and enioy rewards ; procure not reward , or ought tending thereto . 3 These all q q Mat. 11.25 . Exod. 1.4 . flow from election as their cause . And for sanctitie Arminians consent , it had no causalitie in respect of election , yet for faith foreseene are peremptorie , that on it rests election , and is ex fide praeuisà .

And why I wonder faith rather then charitie , or other sanctitie ? 1 Is it more excellent ? Not , saith the Apostle . 1. Cor. 13.13 . 2 More perfect as it is in vs ? Nor that . Luke 17.5 . Mar. 9.24 .

3 Next , is not it also part of sanctitie ? A prime ingredient ? Especially apprehended as they conceit it , respected as a qualitie or act in vs , and so auailing to election , iustification , saluation : for that it iustifies , or saues , as an instrument , and by vertue of the obiect it apprehends , Christs righteousnesse , they belieue not .

4 Else how ? pleased it God out of his freedome , to respect it more then other gratious qualities , and to assigne it motiue to election ? Audio . Indeed , in iustification it auailes more then charitie , hope , penitence , any other holy qualitie or action . Accordingly its fitted to doe , what its appointed vnto , more then any other part of sanctitie ; that is , to r r Rom. 5.17 . receiue the gift of righteousnesse , for , and by which we stand iust in Gods sight . But that the Lord hath assigned it causalitie , in respect of election , where finde wee ? Rather an effect and fruit of election , therefore no cause , or reason , or condition of it .

Take them therefore here mentioned , and ment meanes of saluation , not merites , or so much as conditi●●s of election . And thence learne , that howsoeuer the decree of election flow not from meanes , yet implies it meanes congruent , and hath execution thereby . See Rom. 8.30 . Eph. 1.3 , 4 , 5 , &c.

1 Wherefore obserue necessitie of them absolute to the obtaining saluation . Hebr. 12.14 . Marke . 16.16 . Luke 13.3.5 .

2 The decree is not onely of the end , but also the meanes ; elect to bee holy , predestinated to the adoption : Eph. 1.4 , 5. and not onely to the inheritance .

3 Knowledge of the decree suspended on the meanes . 2 Pet. 1.10 . 2. Tim. 2.21 .

4 Vessels of mercie though for the time aliens from the life of God , yet in the day of visitation , called with a holy calling , 2. Tim. 1.9 . and so made meet to partake in the inheritance of the Saints in light . Col. 1.

Vse It wonders me to here the desperate inference ; Vse . if I bee predestinate , I shall bee saued , though I neglect , scoffe at sanctitie . Reduce it , thou shalt easily see a contradiction in the termes ; the predestinate vnsanctified , or the vnsanctified of the elect shall be saued . There are none such , finaliter tales , it implies to say it . God elects to holinesse , and not onely to saluation ; to saluation , but by sanctification of the spirit .

More , to see men professing knowledge of the decree and order of it , assurance of their owne personall election , yet to walke after the flesh . By our studie of sanctitie we know our election . 2. Tim. 2.21 . 2. Pet. 1.10 . They lie to God and men , who professe to know their owne election , while they are s s Tit. 1.16 . abominable , disobedient , and to euery good worke reprobate ; yea from any good worke , abhorrent , of any holy gift , destitute ; to any knowne sinne , addicted .

The meanes specified , are first , sanctification . Secondly , iustification , implied in faith . The order seemes inuerted , but thus conceiue : sanctification , though posteriour in order of nature , yet is first in euidence , and our knowledge ; trueth of faith , title to iustification , being not knowne of vs , till wee feele the power of Gods Spirit sanctifying .

That sanctitie is a meane , Scriptures are plentifull . See Heb. 12.14 . 1. Pet. 1.2 .

Congruitie you will easily discerne , if you consider : 1 The t t 1 Pet. 1.15 , 16. caller , and chooser is holy . 2 The habitation so holy , that it u u Apoc 21.27 . admits no vncleane thing to enter . 3 To damne deuils for vnholinesse , to saue men though vnholy , how had it lien open to exception and quarell of damned spirits .

There is sanctitie , first , * * 1 Cor. 7.14 . ciuile . So children borne in vnequall wedlocke , to Theophylact , are called holy , id est , legitimate , not spurious . 2 Faederall ; so x x Num. 16.3 . all Gods people holy , all of the Church visible . 3 Sacramentall ; so Apostataes y y Heb. 10.29 . sanctified with the blood of Christ , the Sacrament of it , Baptisme . 4 Opinatiue , of Phariasicall hypocrites in their owne , and other mens opinion , holy . 5 Reall , and true , called here the Sanctification of the spirit ; vnderstand not ours , but Gods ; as Rom. 1.4 . This the marke of election , meane of saluation .

The nature of it is in two things : 1 Purging our hearts from those vitious propensions naturall ; z z 2 Cor. 7.1 . from all filthinesse of flesh , and spirit . 2 Planting in vs as seedes of vertuous life , holy qualities , and inclinations ; a a Gal. 5.22 . fruites of the spirit , as Paul stiles them .

This habituall holinesse : according are their actes and exercise , for they b b 2 Pet. 1.8 . suffer vs not to bee idle and vnfruitfull . 1 A constant care and endeuour to c c Iac. 1.27 . keepe our selues vnspotted of the world . 2 d d 1 Pet. 1.9 . Shewing forth the vertues of him that hath called vs , in being zealous of euery good worke , or as Paul to Titus , expresseth it ; e e Tit. 2 , 12. denying vngodlinesse , and worldly lusts ; walking godly , iustly , soberly in this present euill world : this they call actuall holinesse . Beginnings onely are here vouchsafed ; the f f Rom. 8.23 . 2 Cor. 11 22. first fruites and earnest of the spirit . Consummation we expect according to Gods promise in the g g 2 Pet. 3.13 . new heauens , and new earth , wherein dwelleth righteousnesse ; its comfortable if wee finde truth , though we want perfection of holinesse .

Notes of it thus number , and so make election sure . 1 It goes ouer the whole man , the h h 1 Thes. 5.23 . whole spirit , soule , body , sanctified throughout , else no part truely sanctified . As the leprosie deriued from the first Adam , hath defiled the whole ; so the purification procured by the second Adam , extends to the whole man .

2 The more humble , the more holy : Matth. 1 1. suspect the gifts that i i 1 Cor. 8.1 . puffe vp , and cause to swell ; the exercise , which naught k k Mat. 6.1.5 . but vaine glory drawes out .

3 The more sensible of defects , the more holy ; with graces of sanctification growes vp and encreaseth sight , and sense of wants : wherefore the more perfect , the more l l Phil. 3.12.13 . acknowledging imperfection .

4 It s much to m m Phil. 3 7 , 8. Psal. 4 6. Colos. 3 2. vnderualue all earthly blessings , to fruits of the spirit , the kingdome of grace and regeneration : who but Gods spirit , can so farre eleuate man aboue himselfe ? the rest see supra .

And faith or beliefe of truth : the second meane ordered to the atainement of saluation . Nature of it , and what the truth mentioned is , hath beene before explicated ; th●t it is a meane necessarie to saluation , Scriptures are pregnant . Mar. 16.16 . Rom. 10.10 . Apoc. 21.8 . Act. 15.9 .

Whether sufficient , and so a marke of election if any aske . Resp. Not , seuered from sanctification ; can that faith saue him ? Iac. 2. Saint Paul intends it not .

This rule remember , when gifts common are made euidences of saluation vnderstand them copulatiuely , so that they haue connexion with other graces . See 1. Iohn 4.15 . and 5.5 . Else as Halensis explicates , intel●ectuall vertues , faith , knowledge , are then sauing , when they are affectiue ; haue influence vpon the affection , command and draw the will : See 1. Ioh. 2.3 . Gal. 5.6 .

2 Consider it , gradu eminenti , though thou vnderstand it generall faith , so its marke of saluation : gift peculiar to Gods children , who onely feele the conuerting , and confuting power of the word , and haue to their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ioyned . Phil. 1.9 .

3 Take it cum exercitio & efficatia in artibus elicitis aut Imperatis , so a marke of election ; when it u u Gal. 5.6 . workes by loue , o o Act. 15.9 . purifieth the heart , emboldens to confession , p p Rom. 10.13.14 . excites to deuotion , &c.

4 Propositions of the Gospel propounded in termes generall , are intentionally particular , and so to bee vnderstood : hee beleeues not as the Gospel requires it selfe to be belieued , who onely belieues Christ gaue himselfe a price of Redemption for sinners ; except as Paul hee belieue ; Christ loued him , and gaue himselfe for him . Galat. 2.20 . Who so belieues the Gospel as true to him , and particularizeth the generall to his owne person , he onely belieues modo competenti . And thus is beliefe of trueth a marke of election ; it being impossible for any reprobate , or deuill thus applicatiuely to belieue , because they want euidence , q q Rom. 8.16 . testimonie of spirit , whereout it issues .

Vse Pretious is faith , more then gold that perisheth . 1 Interessing vs to Christs righteousnesse . 2 r r Ephes. 6.16 . Quenching the fiery darts of the deuill . 3 s s 1 Ioh. 5.4.5 . Conquering the world . 4 Euidencing election . 5 Making acceptable our weake seruices , &c. More then any grace assaulted by Satan , in Gods children ; which is not the lest euidence of the excellencie of it , the greater should be our care to nourish it .

Meanes are first , meditations of Gods t t Rom. 4.21 . faithfulnesse and power . Secondly , obseruation of Gods mercifull dealing with others . Thirdly , registring , our u u 2 Cor. 11.10 . owne experiences . Fourthly , vse of Word , Sacraments , Prayer and other deuotion .

VERS. 14.

Whereunto he called you by our Gospel , to the obtaining of the glory of our Lord Iesus Christ .

THE second ground of comfort is their vocation ; a consequent and fruit of election , yea euidence of it when its efficacious ; amplified first by the meane , or instrument , our Gospel . Secondly , the issue and last terme , obtaining glory .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the which thing , whither to saluation , or sanctification and faith , is no matter of curious inquirie ; refer it you may to the whole terme of election , to sanctification , faith : so to the state of saluation . 1 * * 1 Ioh. 3.3 . Inchoate fruition of it . 2 Title and x x Rom. 8.24 . Rom. 5.2 . certaine hope of consummate beatitude , for so it followes , to obtaine the glory of our Lord Iesus Christ .

Intended it is to fill vp their comfort in assurance of election , and perhaps , anticipates what ignorance , or infirmitie might obiect : That the elect are secured from finall seducement wee easily belieue ; but are wee elected ? Resp. Doubt not , for God hath called you , and thereby giuen euidence that he hath chose you to Saluation .

It s a certaine trueth , efficacious calling , is vndoubtful euidence of election . See Rom. 8.30 . 2 Tim. 1.8 , 9. 2 Pet. 1.10 . Those whom hee predestinated , hee called , all and onely ; with that calling , which Saint Augustin out of Paul calles , the calling secundum propositum , perhaps intimating , that the rest are outwardly called , obiter onely , for the elect sake , with whom they liue intermingled : hence in calling , he is said to saue vs ; to set vs after a sort in possession of saluation , vnderstand it , when he calles vs vocatione sancta , that is , as I interpret , sanctifican●e , making vs holy : therefore Peter bids make calling and election sure , first calling , from it thou maist easily ascend to assurance of election .

Calling implies two things ; 1. Inuitement to partake the grace of God offered in the Gospel , formes of it yee haue euery where in Scripture . y y Isai 55.1 . Hoe , euery one that thirsteth , come and buy without money : z z Pro. 1.22.23 . Oh ye foolish , how long will you loue foolishnesse ? Oh turne you at my correction , I will powre out my soule vnto you , this by the ministerie of man . And who doubts but in many castawayes , there is a secret according perswasion of Gods spirit , to embrace grace offered : I a a Apoc. 3.19 20. stand at the doore and knocke , b b Isai 30 21. here is the way , walke in it . Farthered also many times by first benefits . Secondly , corrections , outward , inward , but all in vaine to them in whom the seed of election is not : That made our Sauiour say , many are called , few chosen ; inuited hee meanes , but not preuailed withall , so , as to bee brought out of the power of darkenesse .

2 Preualence , and efficacious perswasion of the heart , which in some degrees yee may obserue to haue place in castawayes . 1 They c c Heb. 6.4 . are illightened , brought to knowledge . 2 To d d 1 Tim. 1.19 . generall faith . 3 To a e e Heb. 6.5 . tast of the good word of God , whence issues f f Mat 13.20 . receiuing it with ioy . 4 Feeling powers of the world to come . So that 5 there is in them velleitus , g g Num. 23 10. a willingnesse , somewhat faine to bee saued . 6 Outward h h 2 Pet. 2.18.20 . reformation for the time . 7 Seeking and striuing to enter , yet without successe . Luke 13.24 .

What then is that worke of calling , that seales to vs our election ? Resp. When the heart is so preuailed withall , that it s made what it s inuited to be , i i Rom. 4.17 . enabled to do what it s exhorted to do . Ps. 27.8 . My heart answered , thy face Lord wil I seek : k k Rom. 6.17 . ye haue obeyed from the heart , that forme of doctrine into the which you were deliuered . The phrase seemes purposely chosen , to expresse the efficacie of diuine doctrine , in the hearts of his children ; as if they were cast into it , as into a mould , and came forth , bearing the stampe and figure of it : See 2 Cor. 3.18 .

Vse Say not now in thy heart , who shall ascend into heauen , to search those court roles , whither thy name bee written in the Booke of life : the word is neere thee , euen in thy heart . That , if thou haue felt it , such as Paul describes it , Spirit and Life , enabling to be , and doe what it prescribes , leauing impressions of holinesse , mercy , loue , and such like heauenly properties as it selfe breathes , thou maist rest assured of thy Calling and Election . Blessed is that soule , that discernes impressions of the Word and Spirit of God in it selfe : It s sealed to the day of Redemption , Ephes. 4.30 .

Instrument of vocation ; our Gospell : vnderstand not an Euangelicall storie written by Paul and his Associates , as by Matthew and the rest ; But their preaching of the Gospell : their publishing the glad tidings of remission of sinnes , reconciliation with God , saluation purchased by Christ to all beleeuers . The Gospell is , 1 Gods , as the Author and sender of it . 2 Christs , as the matter ; and next reuealer of it out of the bosome of his Father : He is the Angell of the Couenant . 3 Pauls , as l l 1 Cor. 4.1 . a dispenser , amongst others , of the mysteries it containes . Our Gospell ; that is tropically , our preaching of the Gospell .

That the instrument and meane of their , of our vocation ; two things commended to our notice : 1 the matter or quality of the doctrine whereby our effectuall calling is wrought ; its Gospell . 2 The Act conuersant about it , or the manner of propounding it , when its powerfull to our calling ; that s preaching .

Of the first , that its Gospell , and not Law , Scriptures plentifully witnesse . 1 That s the m m Rom. 1.16 , 17. power of God to saluation ; for it onely reueales the righteousnesse of God ; the meanes of reconcilement vnto him ; therefore stiled the n n 2 Cor. 5.19 . word of reconciliation . 2 That o o 2 Cor. 3.6 , 9. Spirit , not Letter ; the ministration of the Spirit ; the ministery by which the Spirit giues life and ability to doe what it prescribes .

Howbeit , in the conuersion of a sinner , there is vse of the Law , and that ministery of condemnation : 1 to humble the soule swelling with conceit of righteousnesse , by p p Rom. 3.20 . conuincing it of sinne . 2 To make it q q Rom. 7.9 . sensible of miserie to which for sin its lyable . 3 That so it may be our r r Gal. 3.24 . Schoolemaster to Christ : preparatiue therefore it is to conuersion : yet as Moses brought onely to the borders of the promised land , Ioshuah set them in possession . So the Law prepares vs a people to Christ , the Gospell makes vs so , Iohn 1.17 .

Of the second : In what manner propounded ? Resp. Preached vnto vs . What call we preaching ? Resp. Not euery telling a faire tale in a pulpit ; or singing a piece of descant vpon a Text : But the 1 opening and interpreting of the doctrine of the Gospell : and 2 the applying of it to the state and vse of the hearers . Compare these Scriptures , Neh. 8.8 . Luk. 24.27 , 32. Iob 33.23 . 2 Tim. 4.2 . 1 Cor. 14.24 , 25. Whither this be done publiquely e suggestu in the Congregation , or in priuate Conference ; de Scripto or memoriter : with a set Text or without , matters not to the nature of preaching .

But that this is the meane ordinary of vocation , the meane ordinary sine quo non , Scriptures are plentifull , Rom. 10.14 , 17. How shall they heare to belieue without a preacher ? 1 Cor. 1.21 . It pleased God by foolishnesse of preaching to saue them that belieue . Hence the charge so strict , to Timothy deliuered with solemnest adiuration , to preach the word , 2 Tim. 4.1 , 2. and woe to vs , to whom the dispensation is committed , if we preach not the Gospell , 1 Cor. 9. see also Ezech. 3.18 . & 34.2 .

But is not reading the Scriptures to the people preaching ? Resp. In large sense it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a publike proclaiming of the word of God . But shall we say that preaching which in strict sense Scripture so cals ? for shame , when Paul bids Timothie preach the word , meanes he , read it distinctly ? see his owne explication , and drawing that whole into parts , 2 Tim. 4.2 . when he commands to study to show himselfe approued , a workman that needs not be ashamed : ment he reading distinctly ? 2 Tim. 2.15 . rather right diuiding the word . When Christ ascended on high , and gaue s s Eph. 4.8 , 11. gifts to men , fitting them to the worke of the ministerie in their seuerall degrees , was this amongst their habiliments ?

Mistake not as if I would vilifie publique Reading : I know it Gods ordinance , vsefull and efficacious to the ends whereto it s assigned : And haue so farre expressed my iudgement in my rude notes on the former Epistle . Howbeit would haue no man , in loue of his ignorance , or ouer-loue of ease , so farre mistaken , as to thinke he hath done the whole of that worthy , that t t 1 ▪ Tim 3.1 . & 5.17 , 18. toylesome worke of the ministery , when he hath read faire seruice vnto the people . Nor be so erronious against sense , as to thinke reading that kinde of preaching , which Scripture makes instrument of effectuall calling .

Of Gods selecting it and separating it to this vse , other Reason we can giue none saue his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 1.21 . Howbeit , Congruence you may obserue 1 Cor. 14.25 . 2 Tim. 4 2. & 2.15 .

And would you please seriously to view , and compare Congregations wanting this meanes , with those to which God hath granted constant preaching of his Truth , the greatest Antipreacher shall be forced to see as great oddes , as betwixt Sodome and Sion in her beautie , betwixt ignorance and knowledge , betwixt ciuility and sanctity , betwixt corruption and grace , betwixt the sonnes of God , and the children of Belial ,

Vse 1 On which ground I hope I may without presumption minde my reuerend Brethren of the Ministery , of what Paul with solemnest adiuration chargeth vpon Timothie , to u u 2 Tim. 4.2 . preach the word to be instant in season out of season : 1 the * * 3. itch of the eares hath infected the people : that s little . 2 x x Acts 20.29 . Wolues enter or insideate not sparing the flocke . 3 We watch for their soules as those that y y Heb. 13.17 . shall giue account . 4 Bloud of soules cries lowder , then that of Abel , which yet God threatens to z z Ezech. 3.18 . require of vs , in case of our negligence . 5 a a 1 Cor. 9.16 . Ezech. 34.2 . Woes are many to rouse vs ; with all comfortable promises many to animate and encourage : 1 the b b Mat 28.10 . Lord shall be with vs , to protect our persons , to blesse our ministery : 2 whatsoeuer our issue is , yet are we to God a c c 2 Cor. 2.15 . sweet sauour : 3 though we labour in vaine , yet our d d Isai 49.4 . reward is with the Lord , and our worke with our God 4 If blessing added , such as we expect , that s 1 e e 1 Cor. 9.2 . seale to our sending : 2 Meanes of our farre f f Dan. 12.3 . more glorious reward .

To the people I say as Paul , g g 1 Thes. 5.20 . Despise not Prophesie ; slight not this ordinance , without which , where it s granted , h h Pro. 29 18. none are saued : Oh the subtiltie of Sathan to alienate mindes of people from this meane of their saluation ; forsooth none worse then those that runne after Sermons . Take heede I beseech you , yee be not entangled in crime little lesse then that of blasphemie : if perhaps you impute the notorious lewdnesse of hypocrites , to Gods ordinance , as cause of it . 1 Thus I thinke I may say of such people , as Ieremie of his figs ; the i i Ier 24 3. good none better , the euill none worse . 2 But this by accident onely , and by secret iudgement of God ; not by natiue efficacy of the ordinance .

Know them that labour amongst you , and haue them in singular loue for their works sake : such especially as whose Ministery God hath blessed to your soules . By them you haue 1 Christianity : 2 honour of birth : 3 saluation of Soules . How k k Rom. 10 & 16 Act. 10. & 16. beautifull haue feet of Ministers bin to gracious eyes of ancient Saints ? Times are changed : But who so professeth conuersion , yea but confirmation and growth in Grace by our Ministery , and yet delights in disgrace of our perso is , publisheth to all men rightly iudging , his no sound feeling the sauing power of our Ministery .

2 The issue and terme of calling , obtaining the glory of our Lord lesus Christ : vnderstand it the same in kinde whereto Christs humanity is aduanced , reseruing to him onely his priuiledge in the measure . 1 Cleare vision of God ; perfit renouation of the l l 2 Cor. 3.18 . image of God , into which we are now translated from glory to glory . 2 Our bodies made m m Phil. 3.21 . like to his glorious body , immortall , in passible , spirituall , clad with glorious clarity and splendor . 3 Our whole persons aduanced to be his n n 2 Cor. 6.2 , 3. Assessours in the iudgement of Men and Angels . Such honour haue all Gods Saints : such glory doth Gods calling lead vs vnto , Phil. 3.14 .

Vse Learne to endure the crosse , to despise the shame , o o Heb. 13.13 . to goe out of the world , bearing the reproach of Christ : It s p p 2 Tim. 2.11 , 12 a faithfull saying , if we suffer with him , we shall also raigne with him : and to be trembled at that is subioyned , if we denie him , he will deny vs . And q q Rom. 8.17 . heires we are of God , coheires with Christ ; yet hac lege , if we suffer with him , that we may be also glorified with him . And of the comfort thus farre : follow the meanes prescribed for preuention of such errour .

VERS. 15.

Therefore , Brethren stand fast and hold the Traditions which ye haue bin taught , whither by word or our Epistle .

THe meanes are two : 1 Constant cleauing to Apostolicall doctrine . 2 Prayer to God , ver. 16 , 17. 3 The illation of the exhortation from former grounds may not be slighted .

Therefore stand fast : wherefore ? because God hath chosen and called you , and secured you from finall seducement : How flowes the inference ? 1 Whither because God requires our endeauours to fulfill his Counsels ? that s certaine truth . Though the Lords foundation stand sure , yet they r r 2 Tim. 2.19 , 21 must depart from iniquity , and purge themselues from errours of iudgement and life . Though we know we shall appeare with Christ in glory , yet must we s s 1 Iohn 3.3 . purge our selues as he is pure : though the Regenerate sinnes not to death , yet he t t 1 Iohn 5.18 . keepes himselfe that the euill one touch him not .

2 Else would the Apostle terrifie from negligence , by minding them of so great Grace of God bestowed vpon them ? As else where he minds Gods people of u u Heb. 10.25 , 26 ▪ &c. fearefull and irrecouerable state of Reuolters from Grace ? that I thinke not , because he is more then opinioned of their Election and Calling ; and desires to rid them of feare of Apostasie .

3 Or rathest doth he encourage and hearten them with hope certaine of attainment ? Certainly , there is no such incentiue to constancy in Christian courses , as is the certaine assurance of saluation : Who so runnes as Paul , not as vpon * * 1 Cor. 9.26 . vncertainties , he runs with greatest chearefulnesse and alacrity .

1 The loue of Christ , whither wherewith he loues vs , or wherewith we loue him , hath in it , in Pauls apprehension , vertue little lesse then x x 2 Cor. 5.14 . compulsory .

2 The taste and experience we haue had of the sweet beginning , of eternall life in peace of Conscience , ioy in the holy Ghost , y y Rom. 8.23 . first fruits of the Spirit , how doth it rauish affection ? and make it long and striue for the complement and consummation ?

3 And what so much duls affection , or languisheth endeauour , as doth desperation or doubtfulnesse ? Bernard . desperatio & dubietas .

Vse That me thinkes there are none so great enemies to the study of sanctity , and constancy in gracious courses , as such as beat of Gods people from assurance of saluation : nor any more misunderstanding the nature and fruits of this Christian certainty . 1 It s acquired by study of sanctity . 2 Confirmed and encreased by constancy and growth in sanctity . 3 Yea , it selfe most inflames affection with loue of God and care to please him . But we proceede to the Meanes prescribed to preuent seducement .

1 Stand fast and hold the Traditions , &c. the exhortation as of some Captaine to his Souldiours ; stand your ground ; hold fast this principall weapon of your warfare , the sword of the Spirit : compare 1 Cor. 16.13 . Ephes. 6.14 .

What are these Traditions ? Resp. Things deliuered to be kept ; doctrines especially which they had bin taught .

Traditions they thus difference by their matter : 1 some are de fide or meerely doctrinall : 2 some de moribus , Ethicall , as you may tearme them , tending to informe a Christians life for morall practise . 3 Some Rituall , of externall rite and ceremony either in the worship of God , or in the externall policy of the Church : see 1 Cor. 11. & 14. Here , as Bellarmine , those de fide & moribus rathest vnderstood . Which Paul yet distinguisheth by seuerall manner of deliuery : 1 some were taught by liuely voyce of Paul , or other Pastors : 2 some by his Epistle : both must be kept and holden mordicus .

Popish inference hence is this ; that there are matters of necessary faith and practise which are not contained in the written word of God ?

Yet Paul assures Timothy : 1 the Scriptures are able to make him z z 2 Tim. 3.15 , 17 wise to saluation : 2 to furnish the man of God , the Minister , to euery good worke of his calling . 3 Wherefore wee are limited a a Isai 8.20 . to Law and Testimony . 4 Wherefore also amongst fathers , the Argument is of force , It s not written , therefore not matter of necessary faith or practise , Scriptum doceat Hermogenis officina , aut timeat vae illud , &c. Tertullian . Adoro Scripturae plenitudinem

In his quae apertè posita sunt in Scripturâ continentur ea omnia quae continent fidem moresque viuendi . Austin . & alibi . Credo quòd etiam hinc diuinorum Eloquiorum clarissima Authoritas esset , si homo illud sine dispendio promissae salutis ignorare non posset . Caetera vide supra , Contents of Scripture you must vnderstand , not onely what is expressed in so many letters and syllables , but whatsoeuer may thence by manifest and necessary consequence be deduced : sweetly b b Lib. 5. de Theologid . Nazianzen , Quaedam & sunt & dicuntur in Scripturis , quaedam verò sunt in Scripturis tametsi non dicuntur . As that the father is vnbegotten , is not expressed in so many syllables in Scripture , yet is collected from what is written .

Thus informe your selues : 1 Where generals are deliuered , there are all particulars comprised in those generals intentionally deliuered ; because generals comprehend their particulars .

2 Where principles and causes are deliuered , there effects are also intended ; as being vertually contained in their principles .

3 Where one equall is taught , all of like reason is taught , quia parium par ratio : and where is par ratio , there is par lex : where is like reason , there is like law . So take contents of Scripture , no instance of any point of necessary or but conuenient faith and practise , can be giuen , but what is deliuered in the written word .

As to this Scripture to children it will appeare to afford no Argument for their conclusion ; for what when it s yeelded they must hold fast not onely what Paul wrote in his Epistles , but those things also which he taught them by liuely voice ? followes it thence , that something of necessary faith taught in no Scripture ? Resp. What if those other things taught by word were contained in other Scriptures : then though as well written as not written in these Epistles , yet no other thing then was written , Act. 26.22 . Testifying and saying nothing else but what Prophets and Moses spake should come to passe .

Else how ? Paul taught many things which he wrote not . Resp. Who doubts ? as other Apostles and Prophets : but as Augustine , what they taught and wrote not , belonged rather ad vbertatem Cognitionis , then ad Authoritatem Religionis .

Obiect . But these of necessary obseruation ? Resp. I yeeld it , yet followes not the generall conclusion : therefore something necessary not contained in any Scripture . Pauls Epistles to Thessalonians , are not all Pauls Epistles ; much lesse all Scripture . There is Moses , Prophets , Euangelists , and other holy men , that wrote as they were c c 2 Pet. 1.21 . inspired by the holy Ghost : in any of whose writings if Pauls dictates were contained , it sufficeth to shew inualidity of the inference .

The paralogisme is too childish to deceiue wise men , q.d. something of necessary faith was taught by Iames which is not contained in his Epistle ; as the Incarnation , Passion , Resurrection of our Sauiour . Ergo , No Scripture containes these necessary Articles of faith : or , Ergo , something is of necessary faith which is not comprised in Iames his Epistle : which who doubts ? and yet stands the conclusion firme . Nothing is of necessary faith or practise , but what is contained in Scriptures vniuersally taken : we returne to Pauls purpose , and heede his aduise as most necessary and anaileable to preuent seducement by Antichrist and other Heretiques ; to keepe vs close , without sweruing , to Propheticall and Apostolicall doctrine : that is a a a 2 Pet. 1.19 . most sure word , there while we hold vs , we are safe : compare 1 Tim. 6.3 , 4 , 20 , 21. 2 Timo. 1.13 , 14. and 3.14 , 15. Titus 3.9 . Galat. 1.8 , 9.

True , but this doctrine was in part tradita onely , not written . Resp. 1 Then was Irenaeus and other ancients deceiued ; whose sentence is , that they worte the materials of what they preached , and left them so to bee rule of faith . 2 Yet who so could assure mee of any thing taught by Paul , which hee wrote not , I should not deny it greatest reuerence and credit . Beatius est dare quàm accipere , though I read not in Euangelicall storie , yet I reuerence as Christs speach , because Luke hath recorded it . And that prophecie of Enoch mentioned by Saint Iude , I doubt not to haue beene his prophecie . But as to the Cardinals rules to trie Apostolicall traditions , I finde them vncertaine . For how will he assure mee , That any the points betwixt vs controuersed , and pretended to haue foundation vpon Apostolicall tradition , were vniuerfally receiued by the whole Church ? When all ages haue afforded men most Orthodoxe , that haue otherwise belieued and practised . Once I am sure , what they wrote , is theirs ; what else they spake , no authoritie can ascertaine me . 3 The rule is certaine ; they deliuered nothing doctrinall to bee receiued , that is contrariant to what they wrote ; for did not the same spirit guide their tongue , that their pen ? What now ? When I finde direct , or consequentiall repugnancie , and contradiction , twixt their pretended traditions , and writings ? Must I thinke such traditions Apostolicall ? Heed what is deliuered by Apostles and Prophets ; sith vpon no certainetie thou canst be resolued , except by their writings , what they deliuer to be obserued , there to hold thee fast without declining , in all matter of faith , and morall practise .

Vse 1 Lord , that foretimes had beene so prouidently heedfull ? How doe I perswade my selfe , Antichrist had beene yet to seeke his faith and religion ? Else so palpable in heresie and superstition , as neuer to conuey his iniquitie in mysterie . But whiles men thought to mend by adding to written prescripts , and ouercredulously gaue way to titles Apostolicall ; withall grew wanton and luxuriant in glossing and inferring from the sacred text , mixing withall their Philosophicall conceits , and language ouer hyperbolicall , vnwittingly they hatcht that Cockatrice egge , whereout hath issued the Serpent of Papisme . In euery age inclinations of doctrine , are well obserued by the century-writers ; out of which rags of Fathers heedlesse opinions , they haue patcht vs vp their Poperie .

Yet would God wee could by that harme learne caution : I haue long obserued the c c Apoe 11.3 . two witnesses to Prophecie in sackcloth . And learning of higher straine , then what simplicitie of Scriptures affords , to bee much affected by professed diuines . Fathers , who saue he that knowes them not , but reuerenceth ? But it s strange , when Saint Paul must be forced to accord with Saint Augustine , else scarcely bee deemed Authentique . Harsh , when liberty is not permitted , with reason and saluá reuerentia , to dissent from their opinions . Saint Augustine desired not to be so read , nor did himselfe so read others . Too too shamefull , when Aristotle and Plato must not illustrate onely , or explicate , but affront Saint Paul . Of all I most wonder , how the Barbarisme of Schoolemen hath regained reputation of highest learning : and their mysteries seene higher , then those Paul f f 2 Cor. 12.4 . heard in the third heauen ; their Sectaries more learned , then hee that , as g g Acts 18.24 . Apollos , is mightiest in Scriptures .

Mine errour , if yet an errour , i le confesse . Much pretious time I haue spent in them , led thereto by these reasons . 1 The high esteeme I saw them in , with men whose learning and sanctitie , I could not but reuerence . 2 Next , their promise , of enabling rationally to conceiue highest mysteries , of Theologie ; at least to defend them , as more rationall then their contradictories . 3 I found them in Moralities , exact , and distinct , farre aboue the ordinarie rate of our Diuines . 4 Why should a Papist in Schoole language be a Barbarian to me , as I to him in the language of Canaan . 5 Competently I seemed enabled to discerne betwixt good and euill . 6 Conuersed in them , not vt transfuga , but vt explorator : especially willing to see the harmonie , like that of harpe and harrow , twixt themselues , and Controuersists of this time . 7 Yet euer with this minde , to subiect them to highest censure : making Scripture my gnomen and canon , after which to exact them . Herein what I haue erred , Lord pardon mee ; but sure , it was farre from me to make them Lords of my faith , or of my reason . Nouices , and Neophites onely I monish , to bewarre of their inchantments ; lest their mindes bee corrupted from the simplicitie of the Gospel . 2 Cor. 11.3 .

As to the people , the monition is this ; to beware of h h 2 Tim. 4.3 . itching after nouelties , and turning their eares from wholesome doctrine . Where will you finde it , but in Scriptures ? What when they tell you of fabulous traditions , pretensed reuelations , miracles , and apparitions of Angels , and men deceased ? Shall any mislead you from the written doctrine ? Gal. 1.8 , 9. Deut. 13.1 , 2 , 3. Luke 16.31 . Oh fooles and blind : 1 Here is i i 2 Pet. 1.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whereon your soules may build . 2 Here is k k Rom. 14.4 . comfort solid , and what affords l l Ier. 6.16 . rest to the soule . 3 m m P Psal 119 9. Isai 8. Direction perfect for guiding the whole life ; what else seeke we ? Yet how wild and wanton are our heares growne ? Hee is no body now , that tels what Peter , and Paul , Moses , and Prophets haue spoken . Who so can bring to their Athenian eares , things strange and vnheard off , though neuer so impertinent ; who so will walke in the Spirit , and lye falsely , hee shall bee a Prophet for this people . So gat Antichrist footing amongst our forefathers ; and if euer by a postliminium , he recouer his possession amongst vs , by this meanes it will bee . Hold fast the traditions , you haue extant in Apostles , and Prophets writings : before them , Poperie falles , as Dagon before the Arke .

VERS. 16 , 17.

Now our Lord Iesus Christ himselfe , and God euen our Father , who hath loued vs , and hath giuen vs euerlasting consolation , and good hope through grace .

Comfort your hearts , and stablish you in euery good word and worke .

THE second part of the prescript , for preuention of seducement , prayer vnto God . The carriage seemes to present it as a voluntarie act of Pauls loue , on behalfe of this people . The intention bends it farther , to the forme of a prescript : and is so to bee apprehended , in as much as Paul on this occasion , falles to his deuotion . In his example , hee prescribes what is most conuenient for them , to procure their establishment .

Certainely it is a principall amongst our compleate Armour , auailing to our standing in the euill day : n n Ephes. 6.18 . Praying alwayes with all manner prayers and supplications in the Spirit , watching thereunto with all perseuerance ; as if it gaue life , and strength to the whole of our 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . See Luke 17.1 , 2.5 . Psal. 51.12 .

1 Not onely the first infusion of grace is of God , but to euery act and exercise of grace receiued , is necessarie nouum auxilium .

2 The giuer of grace , the same is the perfecter , confirmer , stablisher of it . 1 Pet. 5.10 . 1 Cor. 1.8 .

3 What feathers are we , left to our selues , when the least blast of temptation takes vs ? 1 Chron. 35.31 . Mat. 26.74 . Gal. 1.6 .

4 When we would doe good , euill is most present with vs . Rom. 7.21 .

5 Not onely Iehoshuah , but we all haue Satan standing at our right hand to resist vs : Zach. 3.1 . The Lord rebuke him , had need bee our prayer , ver. 2. else whither fall we ? Luke 22.32 .

Vse It much ioyed mee , amids the wauing , and wauering of our winde shaken vulgus , to heare the protestations and vowed resolutions of my people ; rather to die for Christ , then to denie him . Howbeit , mee thought I wanted the eleuation and ascent of the minde vnto God . Oh my deere brethren , first , thinke of the little o o Rom. 7.18 . hold fast goodnesse hath in our nature ; the no nourishment , more then God is pleased to supply . Secondly , weigh how Adam , and p p Iude 6. Angels , greater in power and dignitie , fell , left to themselues . Thirdly , consider how the q q Mat. 26.74 . Rocke of faith failed ; of an egregious presumer , becomming a frequent denier of his Master . Fourthly , how soone g g Galat. 1.6 . Galatians were transported , to another Gospel . Fiftly , minde who said , it s a blessed thing , to s s Pro. 28.14 . feare alwayes our owne infirmitie . Sixtly , how soone Dauid t t Psal 30.6 , 7. was troubled , when hee but fancied , hee should neuer be moued . Pray rather as Dauid , hold thou mee vp and I shall bee safe ; and Lord u u Psal. 51.12 . stablish mee with thy free spirit . Humble deuotion preuailes , rather then proud presumption . See 2 Corinth . 12. To it God giues answere ; my grace is sufficient for thee , and * * 2 Cor. 12.9 . I will perfect my power in weakenesse . To the rest , thus , let him that thinkes hee stands , of all men , take heede least hee fall . 1 Cor. 10.12 .

Particulars obserueable in the prayer , are first the persons to whom it s directed . Secondly , the grounds of assurance for audience Thirdly , the blessings prayed for .

1 Persons ; the Lord Iesus Christ , and God our Father . In Athanasius his time , the inference was found ; Christ is prayed vnto as the Father , therefore God equall with the father . With good leaue of Papists it may passe current , if to him , as donour of grace , the prayer be preferred . 1 His stile is , x x Rom. 9.5 . God ouer all , blessed for euer . 2 His properties the fame with those of the Father , y y Apoc. 2.23 . ommiscience , searching the heart and reines ; omnipotencie , infinite wisedome , &c , 3 Workes the same , z z Iohn 13. creation , a a Heb 12 , 3. sustentation , b b Iohn 5.17 . gouernement of the creature .

Hold the conclusion firme against Arians . 1 It assures thee of the c c Heb. 9.14 . 1 Iohn 17. all sufficient value of the price paid for thy redemption . 2 That he is able to saue , and set in possession of the purchased inheritance , maugre all the spight , craft , power of hell .

2 The grounds of assurance for audience : 1 Gods fatherly loue . 2 The testimonies of his loue already giuen , comfort , and hope ; more perswasiue to worke assurance of obtaining , more are extant in holy writ . 1 Power wee cannot but presuppose in God , and d d Ephes. 3 20. abilitie to doe abundantly ouer and aboue all that wee can aske or thinke . All the doubt is of his will : What more swayes it then loue ? Whose very nature is , velle Amato bonum . See Mat. 7.9 , 10 , 11. Specially what our Sauiour hath . Iohn 6.26 , 27. Where a little hyprobolically hee seemes to exclude the necessitie of his intercession , to impetration ; and mindes vs of the f●lse propension that is in the Father , to grant whatsoeuer we pray for .

Vse Blatterers and bablers in prayer they would make vs , who allow vs no assurance of Gods speciall loue in our adoption . 1 How then shall wee fulfill Saint Iames his item ; e e Iam. 1.6 , 7. to aske in faith , nothing doubting ? 2 Or how haue certaine and firme hope of obtaining ? When the doubtfull or disputant about certainetie of obtaining , may not thinke to obtaine any thing of God . 3 And how dare they call God Father , who know not they haue f f Rom. 8.15 . receiued the Spirit of adoption ? 4 And hath God g g 1 Ioh. 5.14 , 15. promised in vaine ? Or h h Mat. 7.7 , 8. precepted vs in vaine , to aske with assurance of audience .

They say this certainetie quels deuotion , inhibits care of sanctitie . See supra . For my part , I know none euer prayed with i i Heb 5.7 . more feruency of Spirit , then our Sauiour . None that was euer more k k Heb 7.26 . holy , harmelesse , separate from sinners . Nor any , that was more assured of Gods loue .

Wherefore , my aduise is to euery man desirous to bee feruent , and hopefull in deuotion ; labour for assurance of Gods loue . It s not assurance , but doubtfulnesse , that quencheth , or quels deuotion ,

The second ground of assurance of audience is , the gifts already bestowed , for these ascertaine vs of Gods loue . There is a generall loue of God , hee hates nothing that hee hath made , doeth good for nature sake his workemanship , to good and bad . But there is a speciall loue , and assurance of it required in him , that will pray with assurance to bee heard . Testimonies thereof are , not outward blessings , l l Eccles. 9.1 . none knowes this loue by any thing that is before him . But gifts there are that testifie it , two here specified . 1 Comfort . 2 Hope . Which m m Iohn 15.17 . none receiue , but the people of his loue . Particular explication expect anon , I apply now to the Apostles purpose .

Noticing these and like gifts of the spirit , as pledges of obtaining more , or in more abundance , the blessings wee pray for . Hence called the n n 2 Cor. 1.22 . Arrha , or Arrhabo , earnest peny of Gods contract , testifying that hee is voluntarily bound to giue more , if we aske more of him . Wherefore Saints are not ashamed to promise themselues more , because the Lord hath already done so great things for their soules . See 2 Cor. 1.10 . 2 Tim. 4.17 , 18. 1 Sam. 17.37 . Nor to encourage vs to aske more , euen therefore because the Lord hath already beene so liberall to vs .

1 God is not as man , that the fountaines of his bountie should be exhausted .

2 Nor as the sonne of man , to o o Iam. 1.5 . vpbraid vs with curtesies already conferred .

3 His bonum is sui diffusiuum ; and delights to haue it selfe extorted by importunate prayer , that indeed hee requires . 1 That hee may bee acknowledged Authour of gifts . 2 That he may see vs fitted and disposed to receiue . 3 That he may reape thankes as a tribute , from those that are his beneficiaries . But aske what thou wantest , thou mayest bee assured to receiue ; shall I say ? Though thou haue already receiued much ; nay , therefore bee encouraged to aske more , because thou hast experimented the Lord so liberall in bestowing .

Vse Grace sometimes seemes p p Ezra 9.8 , 10. ouer modest , through conscience of vnthankefulnesse , and q q Iam. 32.10 . 1 Chron. priuitie of no worth in it selfe to obtaine . Oh rouse vp your selues , you beloued of the Lord , and know 1 the Lords delight , is to doe good to the sonnes of men . 2 You are s s Apoc. 3.4 . worthy by acceptation in Christ . 3 There is in our God a selfe propension , to deale bountifully with vs . 4 What inclines him rather to pitie our indigence , then to exact our worthinesse . 5 And haue you forgotten the consolation , t t Heb. 4.15 , 16. our high Priest hath experimented our sorrowes , and now appeares at his Fathers right hand , making continuall intercession for vs . Thus thinke , the fauours already bestowed , are pledges of more : prouided alwayes we bee 1 not vnthankefull for what s receiued . 2 Nor proud , of what is gratuitously conferred . 3 Nor slothfull to doe him seruice , or to vse our talent to the glory of the bestower , and benefit of our brethren .

The gifts instanced in , and noticed as meanes to assure vs to be heard , are 1 Comfort . 2 Hope . Both amplified . 1 By seuerall Epithites ; Comfort euerlasting , Hope good , 2 By common fountaine , Grace .

Comfort ; vnderstand the lighting , or easing the heart of that sorrow , or feare , where with it s surcharged . Here specially , disburthening the soule of that anguish , or feare arising from conscience of sinne . It hath for the harbinger , pouertie of spirit , mourning for sinne , and liablenesse to wrath : See Mat. 5.4 . Isai 57.15 . & 61.3 .

2 Instrument , the Interpreter , that one of a thousand to declare vnto the weary soule Gods righteousnesse . Iob 33.23 .

3 Sound euidences whereby it s brought home to the soule . 1 Performance of conditions , Faith , and Repentance . 2 Consequents . 1 Cheerefulnesse , and u u Psal. 119. Alacritie in Gods seruice . 2 Courage , and sometimes no lesse then ioy in tribulation .

The stile it hath , is euerlasting . See Iohn 14.14 . The comforter abides with vs for euer .

How ? When it s often interrupted , and Gods children groane vnder the burthen of griefe , or feare .

Resp. 1 In Causis , though not in our sense , because of our infirmitie . See Psal. 77.10 . Those cause are , 1 Gods * * Mal. 3.6 . vnchangeable loue . 2 x x Heb. 8.6 . New couenant stablished on better promises . 3 Christs merit , and y y 1 Iohn 2.1 . intercession .

2 Quantum ex parte Dei , it bides with vs ; the interruptions which befell vs , issues from our owne default . 1 Churling at Gods hand in our afflictions . Iob 6. &c. 2 Securelie . Psalme 30.6 , 7. 3 Scandalous sinnes . Psal. 51.12 .

3 Yet I say not but God remoues sensible comfort . 1 For triall of faith , who but belieues what he feeles ? Then is faith glorious , when against , or aboue sense , it rests on naked promise of God . See Matth. 27.46 . Iob 13.15 . 2 Sometimes for preuention . See 2 Cor. 12.7 . most vsually for chastisement .

4 As we are said to be already saued , that is , eternally saued from our sins , and after a sort , now set in possession of saluation ; because wee haue now beginnings of eternall life and z z Rom. 8.24 . hope that makes not ashamed of the consummation ; so now to haue receiued euerlasting a a Luke 16. consolation . 1 In the beginnings . 2 In assured hope of consummation . In end of life expecting all b b Apoc. 21.4 . teares to bee wiped from our eyes , and to enter into the ioy of our Master : For which cause , perhaps , the mention of hope is subioyned .

The second gift issuing from Gods loue , and assuring vs of audience , is hope . They consider and handle it two wayes . 1 As a passion , where they deliuer vs the generall notion of it . 2 As a vertue Theologicall .

As a passion , so they point vs to : 1 The generall office or act of it , that is , expectation . Heb. 11.10 . 2 The obiect , which is thus circumscribed . 1 It s bonum : euill things we feare , or grieue at , hope not for . 2 Bonum absens : for what a man sees , or enioyes , why doeth hee yet hope for ? Rom. 8.24 . 3 Arduum : not without difficultie obtained . Things easely compassed , are as already enioyed , no branch of fortitude spends it selfe in the acquiring . 4 Possibile : for who , but a foole , hopes for things of meere imposibilitie ?

As a vertue Theologicall , so it s described , the firme , or certaine expectation of future beatitude , arising from grace and precedent good workes .

Too narrowly ; for wee hope also for : 1 Deliuerance out of temptation . 2 Sustentation in temptation . 3 Perseuerance . 4 Growth and confirmation in grace . Yea , c c 1 Tim. 4.8 . blessing of this life , so farre as they are expedient , sith these also are conueyed in the promise . Thus rather extend the nature of it ; firme expectation of all good things , God hath promised , and not yet exhibited .

The epithite , Good . Goodnesse of Christian hope , amounts out of : 1 The matter or things hoped for ; things d d 1 Cor. 2.9 . that neither eye hath seene , nor care heard , nor haue they entered into mans heart to conceiue . So surpassing is their goodnesse ; all things that e e 2 Pet. 1.3 . concerne life and Godlinesse .

2 Certainetie of obtaining ; Christian hope f f Rom. 5.5 . makes not ashamed . Founded on 1 Fidelitie . 2 Power of God . 3 Merit , and intercession of Christ .

3 Regularitie , it expects : 1 Onely things promised . 2 So , and no otherwise , then they are promised . 1 Temporall things limitatiue . 1 If expedient . 2 With exception of the crosse . 3 Reseruation of power to the promiser , to chasten particular disobedience . 4 Distinctiuely , either in the particular , or in the equiualent ; by way of commutation , and compensation with spirituall .

2 Spirituall blessings after the rate of distribution in this life . 1 Rather quoad essentiam , then gradum perfectionis . 2 In competencie for finall victorie , not in perfection .

3 Prouiding alwayes , g g Iohn 1.33 . gratious qualification , or disposition , and vse of meanes to partake them .

Vse At this cape of good hope , arriues euery good Christian , euery true Nathaniel , and Israelite indeed . The rest are all either first , hopelesse , or secondly , ouerhoping . That , because aliens from the couenants of promise . 2 This , for that without euidence , and due qualification , they fondly expect the promise .

Vse h h Heb. 6.19 . This hope hold fast as the Anchor of our Soules , amids all stormy gusts of temptation . Meanes to establish it : 1 Those two immutable things , wherein its i i Heb. 6.18 . impossible for God to lie . His promise , if that bee too little , his oath. 2 k k 2 Cor. 1.20 . The ratifying of them in the blood of Christ , and his continuall appearing before God for vs . 3 The l l Rom. 4.18 . power of God , enough to make vs aboue hope , to belieue vnder hope . 4 His dealings with his other Saints , for they are m m 1 Tim. 1.16 . exemplarie , so wee resemble in behauiour . 5 Recording Gods dealings with n n 2 Tim. 4.17.18 . our selues in former times . 6 Prouided alwayes , we performe vnalterably our restipulation .

The common fountaine out of which they issue , is Grace ; that is , free fauour , vnmerited beneuolence . The common spring of all spirituall blessings to vs . Dupliciter gratis , saith Bernard , they come vnto vs . 1 Sine merito . 2 Sine labore nostro , another dupliciter you may adde . 1 Contra meritum . 2 Vltra vires .

1 Hee is found of them that seeke not after him . Rom. 10.20 . Yea , of them that contradict him . ver. 21.

2 We were in times past disobedient , seruing the lusts , and diuerse pleasures ; therefore o o Tit. 3.3 , 4 , 5. not of workes of righteousnesse , which we had done , but according to his owne purpose , and grace he saued vs .

3 And had wee not by such courses merited perpetuall adoration , and shutting vp vnder vnbeliefe ?

4 When wee were of no strength , Christ , which is our hope , and comfort , died for vs . See Rom. 5.6 , 8.

Vse Pride not thy selfe in the fruition , for p p 1 Cor. 4.7 . what hast thou , that thou hast not thus freely receiued ?

Swell not with contempt of brethren , either wanting , or inferiour in their measures . For first are wee in nature q q Rom. 3.6 . better then they ? Secondly , and r r 1 Cor. 4.7 . who , or what is that discriminateth thee .

Vse freely to the glory of the bestower ; though thou receiue no recompence from men , nor present sensible comfort from God : s s Mat. 10.8 . Gatis accepisti , gratis da.

Despaire not of obtaining , though thou want merits , strength , strenuous will to obtaine . There is in God , what selfely inclines him to giue , without , and against merit : without our labour , beyond our abilitie ; rich grace , free bountie , &c.

VERS. 17.

Comfort your hearts , and stablish you in euery good word and worke .

THE blessing prayed for , as necessary to preuent seducement . 1 Comfort . 2 Stablishment .

Comfort , what it is , see supra . Sometimes sorrow oppresseth . Oppressit me , t t Isai 38.14 . Domine succurre mihi ; her comfort is refreshing , Matth. 11.28 . reuiuing . Isai 57.15 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Speake to the heart of Ierusalem . Isai 40.2 . Sometimes feare surchargeth , comfort is then encouragement ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the exciting of our fainting and languishing spirits .

Quest. How prayed for , when already giuen .

Resp. 1 To be continued . 2 Encreased .

Necessitie of it , and prayer for it , to our perseuerance easely appeares . 1 Perpetuitie of pressures and temptations , as waues in the sea , following one in the necke of another . 2 u u Heb. 12.4 . Posibilitie of greater . 3 Owne readinesse , to multiply our owne feares , and sorrowes . 4 Fearefull issues of withdrawing it . 1 * * 2 Cor. 2.7 . Swallowing vp of sorrow . 2 Slow pace in goodnesse . 3 Dulnesse of spirit in performance . 5 Little or no encouragement to goodnesse the times afford vs .

Vse The Father of mercies , and God of all consolation , grant it vnto vs . The rather considering the season , presently dolorous , likely to be more . Considering our sinnes , these are but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the beginnings of sorrowes .

This yet comforts . 1 God hath promised not to leaue vs comfortlesse . 2 To x x 1 Cor. 10.13 . giue issue with the temptation . 3 To y y 2 Cor. 1.5 . cause comforts abound as our afflictions . 4 And hath plentifully exemplified it , in the cloud of witnesses , that haue gone before vs .

Onely let vs not be wanting to our selues . 1 Store you with knowledge , and meditation of Scriptures , z z Psal. 119.50 . that shall be our comfort in our trouble . 2 Amend what is a misse ; who a a Ion. 3.9 . knowes whither the Lord may returne , and lea●●●● blessing behinde . 3 b b Ezech. 9.4 . Mourne for what thou canst not mend ; the abominations done amongst vs . Perhaps thou shalt finde c c Zeph. 2 , 3. a hiding place , in the day of Gods wrath . 4 Be d d 2 Chro. 6.29 . sensible of the plague , and so powre out thy soule vnto God . 5 e e Pro. 24.17 . Insult not ouer others miserie , rather commiserate , solace it .

The second blessing prayed for , is establishment ; amplified by the matter , in euery good word , and worke .

Stablish you , Saint Peter in like pray●r addes , f f 1 Per. 5.10 . strengthen , settle you ; as a foundation is setled , to bee vnmoueable . Whither hee thought all little enough to worke our establishment ; or , that the greatest measure of this grace from God , were but enough to our confirmation .

Necessitie of the blessing , and prayer for it appeares by ; 1 Naturall g g Gal. 1.6 . mutabilitie , no lesse then h h Eph. 4 ▪ 14. leuitie . 2 Violence of assaulters to deiect vs from our station . 1 i i Eph. 6.12 ▪ Principalities and powers . 2 Persecutours . 3 Heretiques . 4 Temptations by view of k k Psal. 73.3 ▪ 13. prosperitie of contrarie courses . 2 Yea , our owne prosperous estate . 3 Frequent examples of multitude , yea , of wise and prudent running another course . 4 Paucitie of companions . These with the like , presse on vs prayer for support and establishment .

Vse Still I like protestations , and resolutions of constancy ; yet preferre humble prayer to God for establishment . Aduises not to bee slighted , heed these . 1 l l Pro. 28.14 . Feare thine owne infirmitie ; beware of ouer confidence : let foule falles of m m Neh. 13 , 26. great Saints make thee watchfull . None haue euer proued more cowardly in times of triall then confident presumers . 2 Cast not thy selfe into temptation ; that were to n n Mat. 4.7 . tempt God . Shunne no affliction which God calles thee to suffer ; yet runne not vpon the pikes . God hath promised to keepe vs in vijs , Nunquid in precipitijs ? Bern. 3 What euer thy present strength may seeme , vse meanes of confirmation ; o o Heb. 10.25 . forsake not assemblies , &c.

Matter wherein hee prayes for their establishment . 1 Euery good word ; that vnderstand , not so much good speach , or language ; though that also bee a great and rare grace of God , p p Eph. 4.29 . Col. 4.6 . to haue our speach poudered with salt , and alwayes gracious .

But good word , is here good doctrine ; as Peter , stablished in the present truth . 2 Pet. 1.12 . Paul seemes to interpret , the words of faith , good doctrine . 1 Tim. 4.6 .

To goodnesse of doctrine concurre . 1 Conformitie to the Idea , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of knowledge , q q Tit. 1.9 . & 1 Tim 6.3 . the analogie and rule of faith .

2 r r 1 Tim. 1.4 . Vsefulnesse for spirituall edification . Genealogies and such like nicities , reiect as vaine ; they breed rather questions , then godly edifying .

s s Iohn 17.17 . Holinesse , all diuine trueths hither tend .

t t 1 Tim. 1.10 . 2 Tim. 4. Wholesome , or healing of 1 errors in iudgement . 2 Wounds of conscience . 3 Disordered affections .

In euery such doctrine the Lord stablish you , these you may say they are good doctrines , herein you may finde rest to your soules .

Vse Why languish we ? why dote we so long about impertinent questions of ceremonie and discipline ? Things that no way concerne the people , except to obey and submit in . Yet mentior , if they bee not holden amongst many , as the maine grounds of the Gospel ; such as wherewith the substance of Religion must bee thought to stand or fall . Why are we so long children in vnderstanding ? When shall we once learne that the u u Psal. 45.13 . beautie of the Church is within ; her vesture of diuerse colours ? When to preferre in our study , and approbation , substance rather then circumstance ?

And good worke : the second thing wherein Paul prayes they may be established . In euery good worke ; saith Papists this difference : some are morally , some gratuitously , or meritoriously good . I that haue learned to thinke and speake according to Scriptures , and know no workes , no not gratious , meritorious , will thus explicate : 1 Premising a difference twixt morall workes of Heathens , and good workes of Christians . Those I know formally euill , though materially good ; these materially , and in part formally good , and * * 1 Pet 2.5 . acceptable to God through Iesus Christ . Those little other then x x Rom. 14.23 . sinnes , because not done in faith ; and tendered to Gods fight , without any thing to couer their blemishes , or make them acceptable : these stained with sinne in respect of defects , in measure of performance , yet presented to God as pure . 1 God willingly y y Num. 23.21 . conniuing at weakenesses while the heart is vpright . And 2 ex pacto z z Mat 10.42 . capable of reward .

2 Next I presuppose the Apostle to speake to Christians , men in the faith , whom hee desires to remember the end of their redemption , which is , to be constantly a a T it 2 14. & 3.8 , 14. zealous of good workes ; and so to proceed to explicate their Nature .

1 In actions of such men , I haue learned to require a double goodnesse ; 1 One genericall ; 2 The other ex circumstantiâ . Genericall goodnesse , when the act for the matter or substance of it , is congruent to that perfect rule of righteousnesse , the Law of God . He hath shewed thee , O man , b b Mic. 6.8 . what is good , euen what the Lord requires of thee . They talke of workes of counsell and aduise , which they suppose in excellencie to exceed such as are commanded . Yet 1 its their owne rule , vbi maior obligatio , maior acceptatio quia c c 1 Sam. 15.22 . melior est obedientia quam victima . 2 And these workes which they suppose to bee of counsell , are neuer good , nor so much as lawfull , saue when circumstances determine them to be necessarie , necessitate precepti .

2 Goodnesse arising from circumstances , when due circumstances of doing are obserued . Suppose first motiue . 1 Loue of God . 2 View of precept , or conscience of the command .

2 Modus , when in d d Rom 6.17 . Ephes. 6.6 . sinceritie and singlenesse of heart , without grosse hypocrisie , they are tendered vnto God .

3 When with regular intention , that e e Mat. 5.16 . God may thereby be glorified .

To which when other circumstances of time , place , person , &c. bee added : you haue a worke morally good , bee circumstantionatum , as Papists confesse : as I , a worke acceptable to God through Iesus Christ , when done ( as these circumstances suppose it ) by a man in faith .

The law I confesse requires to euery worke it crownes , allowes , aliquid vltra ? Non onely . 1 Rem , & 2 modum , 3 but mensuram & gradum perfectionis . But f f Rom. 6.14 . wee are not vnder the Law , but vnder Grace .

Infinite varietie are such good workes in . They dreame who fancie no workes good but those of mercy , visito , poto , cibo , &c. So many commandements , so many good workes ; so many seuerall dueties enioyned in euery commaundement , so many seuerall sorts of good workes ; which yet Paul hath reduced to these three heads : workes 1 of g g Tit. 2.12 . Pietie . 2 Iustice . 3 Sobrietie ; comprising vnder iustice those of mercie , wherto also Popish common-placemen referre mercy and the workes thereof as to their head .

Vse Herein pray to be established : 1 h h Mat. 26.41 . Nature is a holdbacke , a draw-backe . 2 i i Isai 49 4. Encouragements are few from men . 3 Yet k k Mat. 10.42 . reward is great in heauen . 4 Commoditie much on earth . 1 Simple aliens l l 1 Pet. 2.1 . preparatiuely won . 2 m m Tit. 2.5 . Blasphemers mouthes stopped . 3 Gospel adorned . 4 n n 2 Pet. 1.10 , 11. Election and calling assured . 5 Yea plentifull enterance into Gods Kingdome procured . Yet hac lege , that we o o Gal. 6.9 . be not weary of well doing , for then p p 2 Iohn 8. Gal. 3.3 . we loose all that we haue wrought .

I conclude with that of the Apostle . Therefore my bethren , be ye stedfast and vnmoueable , alwayes abounding in the worke of the Lord ; 1 Cor. 15 , 58. forasmuch as you know how that your labour is not in vaine in the Lord . So I proceed to the third maine part of the Epistle .

AN EXPOSITION vpon the second Epistle to the THESSALONIANS .

2 THES. Chap. 3. Ver. 1 , 2.

Finally , Brethren , pray for vs , that the word of the Lord may haue free course , and be glorified as it is with you :

And that wee may be deliuered from vnreasonable and wicked men : for all men haue not faith .

THE third part of the Epistle , spent in Redargution of errour in practise : suppose 1 sleeping of Church discipline towards the inordinate . 2 The continued neglect of Pauls ordinance , touching personall labor . To reprehension whereof , because the carriage of it is somewhat tart and peremptory . The Apostles passage , as to me it seemes , is , by prefacing somewhat insinuatiuely ; premising testimonies and signes of loue , three in number : 1 that he desires the helpe and comfort of their prayers : 2 rests confidently perswaded of their obedience . 3 Praies God for them : euery of these , a Testimony of Pauls loue continued : but of them as manifestations of loue , in the loose .

Of the first , his crauing aid of their prayers : vers. 1 , 2. how it euidenceth Pauls loue and good opinion of them , notwithstanding their exorbitancy , you may easily conceiue ; weighing , how it presupposeth , Paul knew how little grace the prayer of the wicked hath with God ; and how his eares are open to prayers of righteous onely .

The words considered in themselues , haue the forme of a prescript : wherein is 1 the duety : 2 the matter of it . The duety , pray for vs : whereof see Annotata ad 1 Thes. 5.25 . this onely annexed .

Why is Paul so euery where instant with the people to afford him a a See 2 Cor. 1.11 Eph. 6.18 , 19. Col 4 3. Heb. 13.18 . Rom. 15.30 . aid of their prayers ? Might he not presume his owne deuotion preualent enough with God ? somewhere ye haue him in the tone and phrase of beggars , importuning the people for it . I beseech you , Brethren , for the Lord Iesus Christ his sake , and for the loue of the Spirit , that you striue together with me in your prayers to God for me .

Resp. 1. Perhaps , or without perhaps its true , b b Iob 42.8 . other Saints prayers sometimes obtaine for vs what our owne doe not . 2 It cannot be that the prayers of many should be despised . 3 The good and welfare of Ministers , is the c c Heb. 13.18 . benefit of the people ; their prayers God requires to obtaine it . 4 The tribute of thanks come home more plentifull d d 2 Cor. 1.11 . from many .

e e Eccl. 4.9 , 10. Vae soli : Two are better then one : as in other things , so in deuotion . f f Iam. 5.16 . Single prayers are as the single haires of Sampson , euery one hauing the strength of a man : The prayers of many , of whole Congregations , as Sampsons whole bush ; able to ouercome the host of heauen , almost to binde the Almightie . Proud Scorner let his name be , whosoeuer despiseth this helpe of owne weaknesse .

2 The matter of the duety , of two members : 1 respecting their Ministerie , vers. 1. 2 their persons , vers. 2.

Their Ministery : 1 that the word of God may runne ; haue free course : that is , may haue speedy and vnhindered passage and propagation : sometimes it s called , the g g Acts 6.7 . growing ; sometimes , the h h Acts 13.49 . spreading or carrying abroad : sometimes the i i Acts 12.24 . multiplying of the word of God . Not that it selfe , in it selfe , is multiplied ; but in subiecto : as Act. 6.7 .

Reasons of the duety : 1 hereby is Gods Kingdome enlarged : 2 Satans demolished : 3 our consummate blessednesse hastened .

Necessitie : 1 opposites many to proceedings of Truth ; as Iames and Iambres to Moses . 2 Persecutions of all sorts , from all sorts of people raised . 3 Timorousnesse of Predicants occasioned thereby . 4 Reproach of the word . 5 Ill liues of those that preach and professe it . These , and the like impediments , meets the Gospell withall ; that were there not a diuine vertue to breake through all , it had stopped in Sion , whence it first began course .

Vse Now blessed be God that hath giuen vs a King , nursing father to the Church , defender of the Faith once giuen to Saints : opposites else it hath as many , as euer any age afforded ; witnesse the insurrections of multitudes , when once the k k 1 Cor. 16.9 . effectuall doore is set open ; besides the swarmes of l l Apoc 9.3 . Locusts afresh chirping amongst vs : And , which without griefe I mention not , the many exorbitancies of men preaching , and professing the Truth . All these exact our prayers for vnhindered passage .

You may adde in your meditation , the miserable estate of many congregations in this Kingdome , dispersed , shall I say ? without a Shepheard ; or famisht with the Idole Shepheard . Amongst whom , besides confused notices and rumours of one Iesus and his death , is scarce to be found any other knowledge of Iesus Christ and him crucified . If any bowels be in vs , they will yearne at their misery , and m m Mat. 9 36. pray God to send them n n Ier. 3.15 . Pastors after his owne heart , to feed them with knowledge and vnderstanding .

And there are of that o o Iohn 10 16. other fold , which our Sauiour speakes of , sheepe , as I hope , many , whom the Lord will bring home . p p Rom. 11.25 . The fulnesse of the Gentiles is not yet come in . Nations many , to whom the name of Iesus hath not yet bin knowne : vainly , I thinke , we hope for Iewes restoring , till Indian Churches be collected ; at least the Gospell preached vnto them for a Testimony against them : fallor ? or doth our nauseating of the Gospell , the sower Grapes of our vintage , and the turbulent state of our Christendome , pretend the translating of the Gospell from vs to them ? In that presage of our depriuall , Lord grant our Repentance may make me a false Prophet : Howbeit that to them also the doore of faith may be opened , the Gospell conueied , the word of God runne , should be a Christians prayer .

And be glorified : the second parcill of the petition on behalfe of our Ministery : the Glory of the word of God . I conceiue , not so much what results from holy liues of professors and predicants , though that may also be implied ; as the q q 2 Cor. 10.4 , 5. & 3.6 . mighty and powerfull efficacy of it in bringing men to the obedience of faith . Saint Luke somewhere cals it the potent r r Acts 19 20. preualence of it . Saint Paul , the s s Col. 1.6 . fructifying of it in the hearts of the hearers . And so had it bin glorified amongst this people , 1 Thes. 2.13 . As if Paul ment to presse vpon our deuotion , to craue of God , not onely the spreading of the knowledge of the Gospell , but manifesting the power of it in the conuersion of as many in euery kingdome and Nation as belong to his Election .

The name of the Lord is by nothing more t t Acts 19.18 . glorified then by the Saluation of his people . 2 Comfort and ioy is multiplied vpon our soules in the report or beholding , if yet there be grace in vs . 3 The blessed end of this miserable world wherewith is coniunct the consummation of our happinesse , to which also we professe to hasten , is hereby furthered .

Vse We are by much more in nise censuring then in deuotion . In this particular notice it : where the holiest Ministery preuailes not with the multitude to worke their manifest and present conuersion , vsually we grow iealous of the ministers sincerity ; or deeming the people a rent of Castawaies to whom God sends his word to harden , rather then saue them . And yet 1 sincerest Preachers haue not alwayes bin most u u Isai 49.4 . fruitfull : 2 yet who doubts but a * * 2 Cor. 2.15 . sweet sauour vnto God : 3 And there is oft a secret vnseene x x Rom. 11.4 , 5. remnant , a y y Isai 6.13 . Tenth vnknowne which returnes : 4 Times and seasons of blessing God keepes in his owne power . But see if the default rest not on other people ; that they are defectiue in their duety , to aid Ministers with their prayers for blessing and successe of their gracious indeauours .

2 Else by their vnreformed liues working greater alienation of mindes from the Gospell , in men already estranged from the life of God . Certainly I haue long obserued such censors , though seemingly transported with the zeale of Elias , yet none of the greatest ornaments to the Gospell . There is a way for you to glorifie the glorious Gospell : 1 z z 1 Pet. 2.12 . Liue as it prescribes , and you professe : 2 pray God to prosper it in our mouthes ; you may see it glorious in the saluation of those misdeemed forlorne soules , when once the day of Gods gracious visitation commeth .

As it is amongst you . The exemplification of that glorious power of the Gospell in themselues he mindes them of ; whither to make hopefull of obtaining like blessing from God on others , though presently aliens , from their owne experience ? Certainly to such end hee elsewhere mindes Gods people of the strange a a Tit. 3.3 , 4.5 . change Gods grace hath wrought in them : or not rather to forme their affection to such pietie , as to desire other mens sharing with them in the sauing power and benefits of the Gospell ? Grace may be emulous , is not enuious , Easily , willingly , fainely beteemes another , any other , all others share with it in the common saluation . Ambrose . It s after a sort naturallized in euery good man , to desire consorts , as many as may be , in goodnesse . Moses to Ioshuah . Enuiest thou for my sake ? Now b b Numb. 11.29 . would God all the Lords people were Prophets . Paul , c c Acts 26.29 . I could wish that not onely thou , but all that heare me this day , were both almost and altogether as I am in Christianitie : elsewhere , that d d 1 Cor. 7.7 . all men were as I in my peculiar priuiledges .

According see gracious endeauors of Gods Saints . Dauid , oh e e Psal. 34.8 . taste and see how gracious the Lord is : f f Psa. 66.16 . Come ye children hearken to me , I le tell you what the Lord hath done for my soule . Who doubts ? but minding to draw them to experiment like bounty . Compare Act. 11.20 , 21. &c. Ioh. 1.42 , 45. as if in the new birth after their opinion , the prouerbe held ; Nascitur indignè per quem non nascitur alter : see Zech. 8 21. Isai 2.3 .

Vse It sauours of Iewishnesse , rather then Christianity , to desire enclosure of grace to our selues . What loose we , if others share with vs in the common saluation ? that inheritance is not diminished by multitude of enioyers . What are we preiudiced if others be our equals or betters in the measures of Grace ? 1 Our little is the g g 2 Cor. 1.22 . earnest of our inheritance , as their more : 2 their more , is h h 1 Cor. 12.7 . ours in the vse and benefit . 3 Not much Grace , but much i i Mat. 25.23 , 26. vse of Grace in doing seruice to God and our brethren , is that which augments our reward . 4 And where is that k k 1 Cor. 12.26 . sympathie of members , reioycing when any one is had in honour ? while I haue place amongst the Sheepe at the right hand of the Iudge ; why doe I enuie to Apostles their Thrones of more eminence ?

VERS. 2.

And that we may be deliuered from vnreasonable , and euill men , &c.

THe second materiall part of the prescript concerning our persons : wherein is 1 the blessing to be praied for ; deliuerance from , &c. 2 The reason of prescribing . For all men haue not Faith .

And that we , &c. To our persons then , and not to our calling onely , belong the louing & reuerent regards of our people . So is the cha●ge euery where ; l l 1 Thes. 5.13 . Haue them in singular loue : see also 1 Cor. 16.10 . The ground of such reuerence and loue , are our gifts and calling : howbeit the function interesseth the person , and entituleth it to all due respects from the people : see 1 Cor. 4.1 . & 2 Cor. 5.20 .

Vse How acute is this age growne in coining distinctions aboue the rate of Thomas or Scot ; more then metaphysicall in abstractions . Our gifts and calling men contemplate as Platoei Ideas ; them forsooth they reuerence ; our persons yet so contemptible , as scarce worthy to be set with the dogges of their flocke . 1 Not so Cornelius , nor Lydia , nor Gaoler , nor Aquila and Priscilla , nor any that haue felt want , or tasted power and comfort of our ministery . In such mens eyes , m m Rom. 10.15 . our feet are beautifull . 2 As to the want of that experience , so to the infirmity of our persons , may such contempt be imputed : wherein yet Gods wisedome is obseruable ; therefore putting the n n 2 Cor. 4.7 . treasures in earthen vessels , that the power might be knowne to be of God . Not many mighty , nor many Noble , according to the flesh , are vouchsafed this high calling , to be Gods Instruments and coworkmen to the saluation of his people : 1 God would so proue the obedience of his people : 2 bring downe the high lookes of the proud : 3 solace and recompence our outward abasures .

And yet they say , Daniel was sonne of Nobles , Isaias of the bloud royall , Melchisedecke King of Salem , the son of God , high Priest of our Profession . And amongst vs some of generous , of noble descent , who haue learned of Dauid , to count it more honour to be doore-keepers in Gods house , then to reigne in the Tents of vngodlinesse ; and highlier esteeme the reproach of Priesthood , then all the treasures of Aegypt . Amongst earthwormes only holds the rule , Dat census honores .

The blessing to be praied for ; deliuerance from vnreasonable and euill men . Those , some interpret the vnbeleeuing among Iewes , as they are in like case specified by the Apostle , Rom. 15.31 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those are to them after the Grammer Etymon , men of no setled abode ; vagring or vagabund Iewes : storie accords , how euery where they pursued the Apostle , and wrought him no small danger . But what lets to extend it also to false brethren , professing Christianity ? Cer●es the Apostle mentions his perils created by them , as well as from his owne Countrimen , 2 Cor. 11.26 . Enemies no doubt , as absurd , and troublesome as any Iudaea afforded : so much the more dangerous , by how much the more domestique , & intimous to the houshold of faith .

Deliuerance he meanes , from their malice and trechery : But , if this were the lot of Apostles and Euangelists to be pestered , and perilled from such , what strange thing is it if betide vs . Our Sauiour foretold it as the common lot of all Ministers . Prophets and men of God in all times , experimented it . Ieremie somewhere o o Iac. 15.10 . bewailes it ; somewhere p p & 18.20 21. plaints of it , not without imprecation vpon the Authors . Ezechiel dwels among q q Ezech. 2.6 . bryars and thornes amids Lyons and Scorpions : see 2 Tim. 2.

Reasons are some , common to vs with other Christians : 1 the r r Gen. 3.15 . enemitie vnreconcileable betwixt the two seedes ; exasperated by the Se●pent to rage , against Ministers . 2 We s s 1 Pet. 4. Ier. 15.19 . run not with them to the same excesse of Riot .

3 There is in our Ministery something that exasperates : 1 t t Mat. 6.17 , 18. open and plaine rebuke : 2 denunciation of iudgement against exorbitants . But holds it in Ecclesiâ constitutâ , where orthodox faith is professed : where Magistrates are nursing fathers of the Church ? Resp. 1. Not there as legitimated or countenanced . Yet 2 there also , as in Abrahams family , which Paul makes u u Gal. 4.29 . measure of our state to the end of the world . 1 * * Rom. 9.6 . All are not Israel , that are of Israel . 2 And in Churches most reformed are found of this ranke of absurd and lewd men ; some almost of Elimas his pitch , x x Acts 13.10 Enemies to all goodnesse .

Vse So that no man should be y y 1 Thes. 3.3 . moued with afflictions of Ministers , so as to question either truth of their doctrine , or warrantablenesse of calling , or sincerity of their hearts , nor so much as imprudence or indiscretion in their carriage , as from this ground : you know or may know 1 We are thereunto ordained . 2 That it hath bin lot of most faithfull and wisest of Prophets and Apostles : 3 Causes also you see euident , corrupt hearts of hearers .

Vs it doth not a little solace , to meditate ; we are hereby z z Mat. 5.12 . sorted to Apostles and Prophets , conformed to the Image of our Sauiour , the Great Shepheard of the Sheepe .

Yet should teach vs a a Mat. 10.16 . 2 Tim. 4.15 . prudence and circumspection in all our deportments . Prudence , I meane not surceasing seasonable performance of dutie , which cost Ieremie so b b Ier. 20.9 . much vnrest : but 1 cautionatenesse , of laying open our selues to iust quarrels of the contentions : 2 of c c Mat. 7.6 . casting our pearles to swine : 3 of d d Iohn 2.24 . committing our selues to ouerinward familiarity of such as haue not approued themselues faithfull .

The qualitie of men thus maliciously bent against Ministers , especially deserues our notice : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Absurd fellowes , compact of meere incongruities ; solecising continually in opinion , speech , action , whole life . Our English renders vnreasonable ; whither they meane them , men whom no reason will satisfie ; or as Peter and Iude describes them , meere sensualists , bruits , led with humour or sense against all reason ; e e 2 Pet 2.12 . speaking euill , saith Peter , of things they vnderstand not : as Iude , what they f f Iud ver. 10. know naturally , therein corrupting themselues . Saint Paul somewhere saith of them they are g g 2 Tim 3.8 , 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and imputes to them no lesse then franticke demency : Such vsually are the opposites of soundest Ministers . Ieremie heauily bemones himselfe of such Aduersaries ; himselfe a man that had no dealings with any h h Ier. 15.10 . yet cursed of euery one . The siluer-Smith at Ephesus made a head of such good fellowes ; voicing it as strongly as their Captaine against the Apostle , yet , for the more part , i i Acts 19.32 . not knowing why they were come together . A great Politician was he amongst this absurd Crue , who could say , this k k Acts 28.22 . way is euery where spoken against . Wiser Reasons of opposing can few giue , that make insurrection against their Ministers .

Their second stile is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; we may interpret after the Grammer Etymon ; men desirous of trouble , procuring it to others , of iangling disposition ; whose life is , as of Salamanders , in the fire of contention ; perhaps led with that rule , Neuters are worst men in contentions , they loue to be in the brawle ; but by their good will alwaies siding to the worser part .

Or whither , after common vse of the word , we vnderstand them men of vicious life , notorious lewdnesse , such you shall finde vsually aduersaries to the ministerie . In long obseruation , I haue fearce noted any , if but of ciuill deportment , that willingly would be seene in such quar●els . Indeed we read of certaine l l Act. 13.50 . deuout women stirred vp against Paul ; but , who doubts ? that deuotion was meere superstition .

Vse 1 Saint Pauls Canon was , Let no accusation be receiued against a Presbyter , vnder m m 1 Tim. 5.19 . two or three witnesses ; and those he meanes Legates . Another runs thus ; Schismatici non sunt audiendi contra Episcopos . And why , I wonder , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , euery absurd and lewd companion against a graue Minister ? Dispoream , if vpon examination , they be found other , that quarrell at Clasicall Preachers . Lord , that the Sages of our Church would seriously thinke of it ; our steeresmen pittie their poore brethren , who climbe the Masts , and draw the poope ; beare burthen and heat of the day : how should they doe their duetie with ioy , and the people be framed to conforme in Religion ?

Might reason preuaile with lewdnesse and absurdity , I would adde my aduise to these opposites . And yet the most hare-braind amongst these absurd fooles , would be thought wise : The lewdest miscreant , is affected with repute of honesty . If Paul , if Gods Spirit can iudge , you are but absurd fooles , lewd miscreants , whosoeuer maliciously oppose to your Ministers , or seeke to entangle them in the snare .

For all men haue not faith . The Reason of prescribing this petition on behalfe of their persons , q.d. And maruell not we desire your prayer for deliuerance ; for all haue not faith , to restraine them from maligning the Doctrine , and Teachers of faith .

Faith ; meanes he the morall vertue , fidelitie : That n n Mat. 23.23 . acception of the word is not infrequent in Scripture ; and thither bends the Antithesis , But God is faithfull . Rather , sith the streame runs that way , the vertue Theologicall ; yet withall , suppose the other implied , q. d. All are not faithfully or indeed that which they pretend , and show for in faith . For that he would be vnderstood of men in the Church professing faith , I make no question . 1 Idle had it bin in the Apostle to minde this people of Pagans and such like , that they wanted faith ; selfely they knew it : 2 Nor could their feare and discomfort , which in the Anti●hesis he anticipates , arise from any other , then children of the Church professing to belieue ,

Infidelitie is not all amongst Pagans : faithlesnesse is as much in the children of the Church : in many professing to beleeue ; many o o Iohn 2.23.24 , 25. beleeued in the name of Christ when they saw his Miracles ; yet did not our Sauiour commit himselfe vnto them . Durst not our Sauiour betrust himselfe with beleeuers ? A thousand liues he might haue put into their hands , had they indeede beleeued in him . But he , who saw what was in them , discouered infidelity lurking vnder the vizar of professed faith .

Want of imperate Acts of faith euidence it : thus number them : 1 p p Act. 15.9 . puritie of heart and life : 2 q q Gal 5.6 . loue of God , his ordinances and children : 3 Deuotion . 4 r r 2 Cor. 4.13 . Confession . 5 s s Iam. 2.14 , 15 , &c. Workes of Charitie and Mercie ▪ &c. where these are not , be bold to say there is no truth of faith , be vaunts neuer so confident of Abrahams 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Saint Augustine wrote comfortably de perseuerantia sanctorum ; Vse 1 there is a Script bearing title de Apostasia sanctorum . Stuffed with Examples , of many supposed to haue reuolted from faith . But it would be enquired , whither these who t t 1 Iohn 2.29 . went out from vs , were euer truely of vs . whither these , who reuolted from faith , had euer any more then the show of faith : in Scripture men beare names of what they show , and are not . Quest. Then what loose they ? Resp. That which they seemed to haue : the show of faith , pietie , u u Luke 8.18 . sanctity , they carried in the Church . I say not all Scriptures , or instances may thus bee explaned : yet doubtlesse many .

But the more ought we to blesse God for specialty of his grace to whom he hath giuen truely to beleeue in him . For * * Acts 17.28 . & being , liuing , mouing , for sense and reason , for x x 14.17 . food and raiment , for raine and fruitfull seasons , I cannot but blesse God , and admire his goodnesse . Lord y y Psal. 8.4 . what is man that thou art so mindfull of him ? yet these are common to me with heathen , many with Bruits . For meanes of saluation , and z z 1 Iohn 5.20 . minde to know him , my heart is more enlarged to praise his mercy ; yet these are common to me with hypocrites in the Church . But that he hath blessed the meanes to my soule , to worke true faith , and repentance vnfained , now thankes be to God for his vnspeakable gift : who can expresse the noble acts of the Lord , or shew forth all his doings ? once I know 1 my merits no more then others ; my demerits , haply , as great as others . 2 The same meanes of faith vouchsafed to the faithfull , but blessed vnto me to make me faithfull . 3 Impediments in me and opposites to faith , as strong as in another : 1 blessednesse of minde , to conceiue the mysteries of his kingdome : 2 pride of reason , scorning to subscribe to anies Ipse dixit , to rest on naked authority , bare testimony of God himselfe ; expecting argument and demonstration to euidence conclusions Theologicall , yea articles of faith . But blessed be God , who hath subdued these high thoughts to the obedience of Christ ; when thousands of others are shut vp vnder vnbeliefe .

For all men haue not faith . Perhaps Paul meant to point them to the fountaine of this lewdnesse and absurdity , in procuring the vniust vexation of himselfe and his Associates ; that is , want of faith ; The source as of most sinnes , so chiefely , of persecuting the Ministerie : had they faith , but as the graine of Mustard-seed , they could neuer grow so lewd or absurd to molest the instruments of their belieuing . Had they knowne , they would not haue crucified the Lord of glorie . Did men belieue ? had they euer a a 1 Pet. 2.3 . tasted how gracious the Lord is , they would neuer vexe the Ministers of God b b 1 Cor. 3.5 . by whom they belieue . Rather c c Rom. 6.4 . lay downe their owne necks for their safety and preseruation .

Faithlesse , Infidels , and no better they shall euer be to me , whom I see maliciously bent against the persons of their faithfull Pastors .

VERS. 3.

But the Lord is faithfull , who shall stablish you and keepe you from euill .

THE words seeme intended to preuent the feare might arise in this people , from meditating their owne danger in the Apostles ; as also the intermingling of false brethren , faithlesse beleeuers with the Churches of God . Though that be true , you as I , may iustly expect vexations and perils from such ; yet be not dismaied : God is faithfull , who will stablish you , and keepe you from euill .

In which comfortable speech of the Apostle , two things to be obserued . 1 The Blessings , as arguments of comfort , propounded . 2 Next the ground of the blessings ; Gods fidelity .

The blessings two , both acts of the Lord towards his children . 1 Stablishment ; that vnderstand their firme setling in gracious goodnesse , so as vnmoueably to persist therein without defection : compare 1 Cor. 1.8 . Act. 11.23 . Eph. 3.16 , 17. and that excellent parabolicall expression of it , Mat. 7.25 .

2 Cautelously vnderstand it : 1 Shakings and wauerings in the very purpose may befall vs by violent blasts of temptations , Psal. 73.2 , 13.

2 Intermissions of the exercise of grace may betide vs : yet semen manet , 1 Iohn 3.9 .

3 Particular fals we are not exempted from ; not Peter himselfe , a rocke for firmenesse , yet from prolapsion , whole falling away , 1 Iohn 5.18 .

3 Thus it s conueied : 1 Comforts are proportioned to the measure of Afflictions , 2 Cor. 1.5 . Rom. 5.5 . 2 The sweetnesse tasted in gracious courses glues vs fast to goodnesse . 3 And the Lord addes continually to the graduall quantity of our gifts , Mal. 1.6 .

4 Persons to whom the blessing belongs , you shall obserue thus qualified : 1 None more d d Pro. 28.14 . timorous of their owne infirmitie : 2 nor more watchfull against occasions of reuolting : 3 nor more e e 1 Iohn 5.18 . carefull to vse sanctified meanes of confirmation .

2 The second blessing , arguments of comfort ; Preseruation from euill . Quest . of paine ? or fault ? Resp. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sometimes denotes euill of penalty , as well as of sinne ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , neuer but euill of fault : whither hee meanes masculinely that euill one , the diuell , as 1 Iohn 5.18 Eph 6.16 . Mat. 13.28 . or rather euill worke , as 2 Tim. 4 18. is no matter of curious inquiry : this latter I rather thinke . Nor neede we anxiously dispute , whither from the wickednesse of others , that is the mischieuous plots deuised by their malignity to ensnare vs ; or from our personall wickednesse : though hereto I rather incline ; see Gen. 20.6 . q.d. The Lord shall so put his feare into your hearts that you shall neuer depart from him , Ier. 32.40 .

Meanes he 1 that we shall not all be tempted ? Resp. Not so , Gal 6.1 . Luc. 22.32 . yet not led into temptation . 2. That in no particular we shall sinne ? Resp. Nor that , Iam. 4.1 . Eccl. 7.22 . but that we shall not sinne vnto death , 1 Iohn 5.18 . The euill ne toucheth vs not tactu qualitatiuo : so as to alter vs from our gracious disposition and propension to goodnesse . Caietan .

Thus it s wrought : 1 violent temptations not permitted where the Lord sees vs infirme , 1 Cor. 10.13 .

2 We f f Apoc. 3.10 . taken from the temptation , as Henoch , least the malice of the times should change his minde .

3 Power giuen sufficient to support and ouercome , where tempted , 2 Cor. 12.9 . datâ resistendi virtute .

4 Sanctity of affection is giuen , and abhorrence from admitting thought of foule sinnes ; sanitate affectionis .

5 Occasion and opportunity withholden , Occasionis subtractione . where temptation hath preuailed to procure consent and purpose . Legantur suauissimae Bernardi elegantiae de triplici misericordia & quatuor miserationibus . Item de fragmentis Septem misericordiarum , Serm. 3.

6 And where we sall , the Lord raiseth that we perish not : 1 either our owne g g 2 Sam. 24.10 . heart smites vs : 2 or some outward h h Psa. 119.67.71 affliction reclaimes vs : 3 or some i i 2 Sam. 12. Nathan sent to rowze vs .

Thus qualified are the men to whom the priuiledge belongs . 1 They k k 1 Iohn 5.18 . keepe themselues , vsing all holy meanes of preseruation : l l Psal. 19.13 . prayer , m m 1 Cor. 9.27 . humiliation , &c. 2 Are watchfull , none more , against occasions . 3 Specially against their owne sinne , that whereto they are by nature or ill custome most inclinable , Psal. 18.23 . And of the blessings themselues , and particulars belonging to explication of their nature , thus farre .

The ground and foundation of them , shewing certainty of their performance to vs , is Gods fidelity . That vnderstand the Lords constancy and truth in performing his promise and couenant . As if our establishment in grace and preseruation from damning sinnes , were among the blessings conuaied in the Couenant of grace . Nothing is more plaine . See 1 Cor 1.8 , 9. 1 Thes. 5.23 , 24. Ier. 32.40 . 1 Ioh. 5.18 . Iohn 17.15 .

Amongst the n n Heb. 8.6 . better promises whereupon the new Couenant whereof Christ is mediatour , is established , you may number these eminent . 1 Remission of sins . 2 o o Ezech 36.27 . Enabling in acceptable manner to performe our restipulation : 3 p p Ier. 32.40 . Confirmation therein : 4 q q Mat. 16.18 . Restraining the powers of Hell from effecting our ouerthrow . 5 Gods owne r r Pet. 1.5 . safe guarding vs to the possession of the purchased inheritance , &c.

That me thinkes , amongst the many impertinent questions raised in this curious age , none is more idely moued , then that of Saints perseuerance . Doubtest thou , whither God called according to his purpose shall persist in their gracious estate ? Turne Atheist , and make quaere too whether God be faithfull who hath promised ; or of his power , whither he be able to doe it . But Controuersies I meddle no more with , they are too tyresome : I could else minde you of their incongruous explications , and absurd euasions : as that they suppose vessels of wrath for the time iustified and sanctified : when yet Paul makes these graces peculiar to the predestinate , and as seuerall to them , as glorification , Rom. 8.30 . 2 Next , that they distinguish totall , and finall relapsing in the question referred to the elect ; into whom they imagine whole losse of these fauours may fall for the time , as when sinne mortall feizeth them ; yet the losse to be in such recouerable , that so the purpose according to election may stand . When yet by Pauls rule whosoeuer fals totally , fals finally , and its impossible he should be renewed to repentance , Heb. 6 4 , 6. see 1 Iohn 5.18 .

But whither I should more pitie or chide the passionate and perplexed feares of Gods children , I can scarse resolue . Who gazing to astonishment vpon 1 might of Aduersaries : 2 strength of Temptations : 3 small measures of Grace : 4 Interruptions of exercise : 5 partiall decaies : 6 weake feelings of fauours , with the like , grow too too wauering in faith of perseuerance ; yet lies Gods faithfulnesse and truth to gage for it : 1 his promise and oath , f f Heb. 6.18 . those two immutable things , wherein its impossible for God to lye : 2 Nor can we be ignorant , how t t Eph. 3.20 . able he is to doe exceeding abundantly aboue all that wee can aske and thinke : that he u u Iohn 10.29 . is stronger then all who hath giuen vs to Christ ; that we * * 1 Pett . 5. are guarded by that Almighty power through faith to saluation .

For sinne and shame , why , are we faithlesse ? Are they mighty that oppose ? Resp. Yet the Lord aboue is mightier : Greater is he that is in vs , then he that is in the world , 1 Iohn 4.4 . Iohn 10.29 . 1 Pet. 1.5 .

Are temptations violent ? Res . Yet x x 2 Pet. 2.9 . knowes God how to deliuer : hath promised support , 2 Cor. 12.9 . & 1 Cor. 10.13 . And in those that haue yet befalne vs , we haue experimented it : Is the Lords hand shortned ?

Strength small ? Resp. The greater shall be the glory of our supporter . 2 Cor. 12.9 . It s all one to the Lord to helpe with much or with no power , 2 Chr. 14.11 . the little strength we haue , God shall make victorious , Apoc. 3.8 .

Obedience interrupted ? Resp. Blame thine owne inuigilancy : churle not at him , who by permitting to feares and iealousies , chastens it : yet cast not away thy confidence , y y Psal. 4.10 . August . ad Rom. 8.28 . Care shall spring afresh ; thou shalt rise more vigilant , circumspect , zealous to make amends for former aberrations : the ioint where it s broken , when well set , growes stronger : see also 1 Iohn 2.2 .

Decaies in measure of feruour ? Resp. Bewaile it , and hereafter shun the occasions . But there is who heales such breaches , and hath ordained wherewith to z z Eph. 4.12 . repaire them : when pride , and contempt of weaker brethren , and presumptuous confidence are chastened , and humility againe succeeds , the Lord shall restore thy measures as at the first ; cause thee to doe thy first workes , and make them more at the last then aforetimes .

Small feelings of fauour ? Resp. Walke we by sense ? why not rather a a 2 Cor. 5.7 . by faith ? as b b Psal. 22.1 . Christ , and Dauid his type , against sense holding the conclusion , God is their God : who but beleeues what he feeles ? It s the speech & proofe of glorious faith , Though he kill me , yet I le trust in him , Iob 13.15 .

That nothing might be wanting to our comfort , in holding fast the hope that is set before vs , God hath couenanted not onely for the blessings , but for the conditions that concerne vs ; to cause vs to walke in his statutes , to support , to restore , to pardon , without all nay from Satan and our own weaknes , to set vs in possession of the purchased inheritance .

The Lord is faithfull . But Atheists none deliberately question it . It s his perpetuall stile : the faithfull God which keepeth couenant , and mercy , Deut. 7.9 . Dan. 9 4. Not a word goes out of his mouth but exactly is performed : see Ios. 21.45 . & 23.14 . 2 Chro. 6.14 , 15. 2 Kin. 10.10 . Circumstances exactly kept : compare Gen. 15.13 . & Exo. 12.41 . As his mercy extends not to good onely but to the froward , so oft his faithfulnes to them that deale perfidiously in the couenant : see Rom. 3.3 , 4. moral vertues of men are all in God eminentor : our faithfulnesse , & other vertue , what are they but raies of that Sun ? Explication we need here rather then proofe .

c c 2 Pet. 3.4 . Whence is the promise of his comming ? Resp. Pieuisn Atheist : I must he needes acquaint thee with the d d Acts 1.7 . times ? in an houre thou e e Luk. 12.46 . thinkest not of , he shal come to take vengence of such Scoffers . 2 And where is thy Reason ? vanisht , I suppose , with thy Religion . Else thou wouldst see the inference absurd : he yet comes not , therefore will neuer come .

Where the performance of those promises of f f 1 Tim. 4.8 . this life , and that to come made vnto godlinesse ? Resp. Take them with their intended modus , exactly they are performed . 1 Temporalties not promised absolutely , but with limitation to expediency ; with g g Mar. 10.30 . exception of the Crosse , and reseruation of power to the promiser to h h Psal. 89.31 , 32. chasten delinquencies of his children : 2 performance not intended alwayes after the letter , but in the equiualent : disiunctiuely vnderstand those promises , either the particulars , or something i i Mar. 10.30 . better ; if not peace , yet patience ; if not wealth , yet contentment : so God breakes not promise , but changeth in melius : see supra .

Vse 1 Build we our selues firme in expectation of all good things promised , so as they are promised , seeme nature and ordinary course neuer so crossing to the performance . So did k k Rom. 4.18 , 19. & 12. Abraham , whose children we are , while we walke in his steps : the eye of faith sees farther then the meanes ; in spight of crosse meanes , holds firm expectation of the promise .

There are foure degrees of Confidence : 1 where are meanes competent and sufficient : 2 where meanes weake , and in eye of reason disproportioned to the effect . 3 Where are no meanes . 4 Where meanes are opposite , and strongly repugnant to the promise . Giue me that faith that rests on naked promise of God ; and thinkes it potent to breake thorough all impediments .

Next in prudence weight , 1 the promiser hath reserued in his own power times and seasons : 2 choise of meanes : 3 chooseth oft vnlikeliest meanes : 4 performes sometimes without meanes : 5 sometimes by meanes extraordinary : 6 and whiles against meanes .

This is amongst the diuine vertues which admit resemblance in the Creature ; part of that holinesse , wherein the Lord requires his children , to resemble him . The faithfull and true God ownes , not perfidious children .

Mans fidelity hath a twofold relation : 1 to God . Not onely God bindes himselfe to vs , by promise becomming our debtor ; but we to God haue couenanted , vowed obedience . Lord how ready are we , failing of what we seeke , to charge God foolishly ? when either 1 we mistooke the quality or manner of the promise : 2 else , a thousand to one failed in our restipulation .

2 To man ; and bindes l l Psal. 15 4. with losse to support credit of fidelitie . Oh tell it not in Gath that our Christians are as Ieremies Iewes : m m Ier. 9 4 , 5. Euery brother will supplant ; euery man deceiue his neighbour : when shall that golden age returne , that the Argument may againe proceede ? Sacerdos est ; non fallet : Christianus est ; non mentietur .

VERS. 4.

And wee haue confidence in the Lord touching you , if you both doe , and will doe the things which wee command you .

THE second euidence of Pauls loue , confident perswasion of their constant obedience : for its charitie that thinkes not euill ; belieues all good things of him it embraceth : yet withall , conceiue the words haue connexion with the former : this , as I apprehend ; they specifie reason of Pauls applying former comfort vnto them : their due qualification : what that is , if you aske ; It s their obedience to their Pastors commanding according to God .

So that in the words are two things obseruable : 1 due qualification is required in all them to whom these priuiledges of Gods fauour belong . The rule of the Law here also holds ; priuilegium transit cum personâ : wherefore in your reading obserue with mention of these blessed priuiledges vsually connexed either 1 limitation , 2 Tim. 2. or 2 condition , Acts 2.38 , 39. 3 or description of persons capable , Gal. 6.4 or exclusion of others , Apoc. 21.7 , 8.

Vse Dolosas versatur in generalibus : We I know not how sophisticate , and gull our selues with onely supposed vniuersalities . Christ died for all : propitiats for the sinnes of the n n 1 Iohn 2.3 . whole world . I am perswaded that death it selfe saues not so many in the Church , as the mistake of the sentence occasionally damnes . For all , thinke you , without exception ?

What for vnbeleeuers and impenitents ? if you would heed it , you shall finde many sometimes denotes all ; and all onely o o Rom 5.19 . many . And the world for whose sinnes Christ propitiated , is not the world that lies in wickednesse , but mundus credentium , the world of beleeuers , as Saint Austin long since interpreted . Christ is Author of saluation to them p p Heb. 5.9 . that obey him ; gaue himselfe a price of Redemption for many : euen so many onely as beleeue in his Name , Iohn 1.12 .

2 The speciall qualification here insisted on , is doing , constant doing of what is commanded , whither immediately or mediately God : if that trouble any , that Paul after blames them for not obseruing his ordinance , and thence grow doubtfull how he professeth perswasion of their present and future obedience : Thus he may satisfie himselfe .

1 Howsoeuer there were some amongst them , if not refractarie , yet neglecting ; yet the many or more part heedfully obserued the Apostles iniunction : 2 or , though in some particulars they were blameworthy for inobedience , yet in the maine they were vniuersally regardfull of what was inioyned . 3 Or , though their present doing was in particulars defectiue , yet confident he was for the future , vpon new admonition , they would supply what was yet wanting .

But obedience he points vs vnto as the necessary qualification of them , who shall partake the promises : see Mat. 7.24 . Iam. 1.25 . Heb. 5.9 . The Nature of it thus conceiue . It s 1 doing what is commanded : 2 therefore because it is commanded ; or as some specifie , intuita preceptus : or as Saint Peters phrase is , for q q 1 Pet 2.19 . conscience of God . To which if you adde that its vniuersall in all things commaunded . 2 And constant , if not without interruption , yet without whole giuing ouer , or surceasing the course ; ye haue what characterizeth you r r 1 Pet. 1.14 . to adoption , and euidenceth your interest to the priuiledges of Gods people .

Vse Oh , saith the Lord not without much show of passion , that there were such a heart in this people . Deuteronomie 5.29 .

What a face of religion and deuotion put they on in Ezechiel ? They sit before thee s s Ezech. 33.31 . euen as my people , so complementing with the Lord and his Church . Faces , onely these are in pietie .

2 Goe thou neere and heare all that the Lord our God Deut. 5.27.28 . shall say , and speake then vnto vs , whatsoeuer the Lord shall speake vnto thee ; and wee will heare it , and doe it . They haue well said , all that they haue spoken . But ô that there were such a heart . Deut. 5.27.29 . Voyces these are , as Nightingales , praeterea nihil .

3 To , thou art vnto them , as one that hath a very louely song , of one that u u Ezech. 33.32 . hath a pleasant voyce , and can play well on an instrument . So tickles it the eares in the hearing , yet vanisheth all with the sound . Asses , to thinke ares onely make a Christian . See Iam. 1. Rom. 2.

4 The earth is filled with the knowledge of the Lord , as the waters that couer the sea . Lord , that our obedience were in any proportion answerable ; how should the Lord delight in doing vs good . But were our braine-pan as large , as the long bil●-birds , and fraught with profoundest knowledge , what should all auaile vs , without obedience , except to aggrauate our condemnation ? Iohn . 13.17 . 1 Iohn 2.3 . Iohn 9. Iam. 4. vlt. Priuilegia they say are paucorum ; if obedieuce bee the qualification , these blessed priuiledges belong not to many , no not children of the Church .

Especially , if ye shall notice , how euen this qualification is further qualified . Three particulars , you may therein note : 1 That its presumed to bee perpetuated , for the future . See Rom. 2.7 . Gal. 4.18 . & 6.9 .

Yet 1 pardon wee must pray all for interruptions in our course ; it s well if wee can say as Paul , velle adiacet . Rom. 7.18 . And if with full purpose of heart , wee cleaue vnto God , Actes 11.23 . endeauouring in all things , at all times , to keepe a good conscience . Actes 24.16 . Heb. 13.18 .

2 Slakings there befall vs sometimes of firmenesse in the purpose , and languishings in the endeauour . There was a man deare vnto God , a man after his owne heart ; that had almost changed his resolution . Psal. 73.2 . Yet almost was betweene . But a man deliberately , and wholly failing in his purpose , and endeauour● of constant obedience ; I finde not one amongst the many thousands of Israelites indeed .

Vse Oh Ephraim , what shall I doe vnto thee ? Oh Iudah , how shall I entreat thee ? For your * * Hos. 6.4 . goodnesse is as a morning cloud , and as the early dew so goeth it away . Atque vtinam ne in memore pelio , x x Gal. 5.7 . ye did run well : for a while yee seemed to reioyce in the light , who hath let you still to obey the trueth ; this is not the perswasion of him that called you : but I spare you .

Into foure rankes , we may range all the children of the Church . 1 Some that neither doe , nor will doe : See Ier. 6.16 . & 18.12 . Their speach is not more desperate , then their state . 2 There are , who say they will doe , but doe not , procrastinatores . And yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the present moment is onely ours , to bee reputed the onely season of saluation . 2 Cor. 6.2 . Hebr. 3.13 . 3 Some that doe , but will not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Matth. 13.21 . they loose what they haue wrought : 2 Iohn . 8. And better they had neuer knowne , or set foot in the way of righteousnesse . 2 Peter 2.21 . 4 Hope for saluation is of them onely , who doe , and will doe . Rom. ● . 7 .

I say as our Sauiour , remember Lots wise . Luke 17.32 . 1 If euer yee y y 1 Pet. 2.3 . haue tasted how gracious the Lord is , that sweetnesse ruminated will animate to perseuerance . 2 Succour thine owne weakenesse , with meditation of the z z Heb 12.2 . reward . 3 Dull languishing of flesh , rouse with that affright of the Apostles . Heb. 10.26 . 2 Peter 2.20 , 21. 4 And thus thinke also , why shall I loose , what I haue wrought ? Eze. 3.20 . Gal. 3.4 . 2 Iohn 8.

2 As it s perpetuated to all time , so enlarged to all iniunctions ; quae is here equiualent to quemque . The vow of Israel , Exod. 19.8 . well pleased the Lord : Deut. 5.28 . but oh that there were such a heart . It must be , if euer we thinke to enioy our God , to share in these priuiledges of his people . See Psal. 119.6 . Iames 2.10 . Matth. 5.19 . Luke 1.6 .

Vse As Naaman , so must Christians ; a a 2 King 5.18 . Lord bee mercifull vnto me in this , our obedience is crost what with reseruation . b b Mar. 6.20 . Herod in many things obeyes the Baptist , but must be borne with for Herodias . The refuse of the cattell , the rascall people Saul destroyes , but e e 1 Sam. 15.9.21 , 20. the best and fatlings , are reserued for Sacrifice . Hypocrite ; for meant he , trow you , to sacrifice Agag ? Mutato nomine de te narratur , not tabula , but historia . Wee also haue our fatlings of sinnes ; our fatlings from disobedience . Herein the Lord must bee mercifull vnto vs : we resolue to be cruell to our selues ; forgetting the wise mans counsell , Miserere animae tuae bonum faciens . These rules let vs remember .

1 On paine of damnation , the charge lyes on vs to stretch our obedience , as farre as our knowledge . Iohn 13.17 . Luke 12.47 . In some particulars , latet quod iustus est . Yet for such , d d Num. 15.24 , 25 , 26 , 27 , 30. ignorances were sacrifices offered ; and Dauid prayes , c c Psal. 19.12 . cleansing for secret sinnes : both intimate our sinnes of inuincible ignorance to bee damnable in the merit ; how much more thinke you our sinnes of knowledge . Yet pardon may be hoped for ignorances ; not so for habited , or customarie sinnes of knowledge .

2 Willing ignorance , is quoad rectum , knowledge interpretatiue . What thou mayst know to bee duetie , and wilt not , God interprets thee to know : the omissions hee will impute , and punish as omissions of knowledge . Wherein we loue to sinne , therein we loue also to be ignorant : loath are wee to heare what may conuince ; wrangling against apparent demonstrations , to hold our conclusion . But blessed bee the obedient eare , the humble and teachable spirit .

3 Which we command you , he meanes , I warrant you , Secundum Deum . But intimates , that our obedience must bee extended to the commands of Gods Ministers , and not onely to the Lords immediate impun●tions . Gods f f Rom. 13.4 . Ministers vnderstand after Pauls phrase ; Maiestrates ciuill , and Ecclesiasticall , whom the Lord hath inuested in power of iurisdiction .

Their regular iniunctions , you may obserue to bee in a threefold difference : some that are so theirs , that they are first the Lords , in expresse tearmes prescribed by him ; as in those prohibitions of murther , adultery , theft , prescripts of sanctifying the Sabath , &c. Of these saith Paul , g g 1 Cor. 7.10 . Dominus , non ego . 2 Some , whose generall principles , are immediatly the Lords . Yet determinations of particulars are from men , by apparent deductions from those grounds : of these the Apostle , h h 1 Cor. 7.12 . Ego non Dominus , and yet thinkes hee hath therein Gods spirit to direct him : The speach is remarkeable . 1 Cor. 14.37 . The Prophet and spirituall man , must acknowledge the things which Paul . writes , to be the commandements of the Lord . Moderately , you must vnderstand , because congruent to the principles by him deliuered . 1 Else how should , I say not the spirituall man , but the Prophet , know what the Lord immediatly reuealed to the Apostle ? 2 Nor is it probable , that what Paul speakes for matter of order , and decencie in the assemblies , was immediatly , and expressely deliuered him by speach , or reuelation from the Lord . For , why ? When they haue such apparent , and easie deduction from generall principles . Reuelations are not multiplied vnnecessarily : yet such Paul stiles the Commandements of the Lord . 3 A third sort , which occasion onely , or accident causeth to be prescribed : deduction whereof from generall principles , saue onely in case of that occasion , or accident , the acutest shall not see . As when i i Act. 15.20 . abstinence from blood , and strangled is enioyned , after abrogation of Leuiticall Law . Who can shew me ground of equitie out of which ; such abstinence is directly deducible ? Marry , inasmuch as the vse grew accidentally scandalous , necessary was the iniunction of abstinence : for its lex charitatis , to neglect vse of my Christian libertie , where is perill to offend my weake brother : like must bee thought of all prescripts of Maiestrates , for publique good , for order or decorum , whose acting is not repugnant to the Law of God , though perhaps we see not that publique good , nor order , nor decorum : yet lies the bond vpon conscience therein to submit our selues , as Peters phrase is , k k 1 Pet. 2.13 . for the Lords sake , because hee hath commanded obedience to the Maiestrate .

Vse Is it not pitie to see honestie grow libertine ? Yet best men haue their taint that way . Men that as Zacharie and Elizabeth l l Luke 1.6 . walke in all the immediat commandements , and ordinances of God without reproofe , yet to iniunctions of Gods Ministers , are too too refractary . As to ciuell ordinances for common good , so to Ecclesiastique ceremonies , in themselues lawfull , specially opposite : for where hath God commanded them ?

Resp. 1 And I aske , where hath God forbidden them ? 2 Hath hee not commanded in things lawfull to obey the Maiestrate ? 3 They are Gods commandements , not onely which in so many words are prescribed , but what are from generall grounds deduced . 4 Yea occasion and accident makes indifferent things , otherwise arbitrary , yet in that case m m Act 15.28 . necessary , especially where authoritie interposeth to inioyne . 5 And what if we see not oratur , decorum , edification , publique good in the obseruance ? Are they wanting therefore ? Why are wee curious ? Are the things lawfull in themselues ? There must our inquirie stay . So thought n n Iam. 25.18 , 19. Rechabites ; whom for obedience so seemingly blind , the Lord commended and blessed .

We are both to be , or to be deemed men vnqualified to partake Gods promises . It s obedience that qualifies , obedience to not onely what God immediatly prescribes , but to whatsoeuer his Ministers inioyne according to God . Will you say ? If Apostles ? Resp. 1 Siluanus and Timothee were not Apostles . 2 And the charge is extended to all whosoeuer hath the ouersight of vs . Heb. 13.17 .

VERS. 5.

And the Lord direct your hearts into the loue of God , and into the patient waiting for Christ .

THe third testimonie of Pauls loue , his prayer to God for them : yet conceit not here dissolatus scopus . Reference is of this prayer , as of former testimonies , to the maine of their comfort . And as I conceiue , points them to the meanes of their establishment , and preseruation , meanes then which none are more potent : 1 Loue of God . 2 Patience of Christ : which because they are out of the compasse of natures power , Paul prayes to bee giuen them .

In the prayer it selfe two things obseruable : 1 The generall matter direction , or setting streight their auerse and crooked hearts . 2 Whereto , if you aske ; to the 1 loue of God , and 2 patience of Christ , meanes most auaileable to their establishment , and preseruation .

The Lord direct your hearts to the loue of God ; 1 as if the heart of man in nature , were auerse from the loue of God ; 2 and as if in the regenerate remained some part of naturall auersenesse from it .

De primo : o o Rom. 1.30 . Haters of God , we read more then once in Scripture ; perhaps conceiting it the stile of some extrauagants in nature . That may well bee , in the measures and notorious expressions ; howbeit , presents vs with what euery mans nature inclines vnto .

It hath beene questioned , whither hatred of God the chiefe good , be possibly incident into mans nature .

Resp. Nothing presented and apprehended vnder the notion , and reason of goodnesse , can be hated ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the name of drawing all things to it , the definition , to be what all men , all things desire . Howbeit , the chiefe good apprehended as euill , may , vnder the fancied notion of euill , be hated ; as the greatest euill is loued , presenting it selfe vnder the notion of good .

The greater question is , whither nature afford not some loue of God , nature , I meane , fallen , vneleuated aboue it selfe , and vnaltered by grace .

Resp. A question harder then at first sight it seemes , and which hath , as much as many , vexed Schoolemen . For my part , I easily side with them , which hold , that God is not , nor can bee loued aboue all , neither intensiuè , nor appretiatiuè , neither as Author of nature , nor as giuer of supernaturall beatitude , without grace supernaturall .

The reason is pregnant , because such measure of loue to God , endures no inordinate motion , or action against the Law of God . Which rectitude , if wee place in nature , wee frustrate grace , and directly contradict the Apostle . Rom. 8.7 .

But whither there may not be in nature some motion , or affection of loue to God , a little other then concupiscentiall , is not so easily resolued .

Bernard thus specifies degrees of louing God by their seuerall motiues , or , as they terme them , formall reasons . 1 When we loue God vt bonus sit nobis , that hee may doe vs good ; this loue is meerely concupiscentiall , or as you may stile it , mercenary ; the so louer intends his owne benefit only , and more loues himselfe then God . 2 When wee loue God quia bonus fuit , because hee hath done vs good , and heaped his benefits vpon vs , this issues from gratitude . 3 When we loue God quia bonus in se , contemplating the amiable excellences which dwell in the Deitie . May not some of these fall into nature ?

1 There is a merit of loue p p Act. 17.27 28. & 14.17 , 18. palpable by nature . 2 Nature may easily bee wrought to confesse debitum , a debt , and obligation of louing .

3 There is , or may bee wrought vpon nature , knowledge of Gods not onely existence , but louely attributes ; q q Rom. 1.20 . Power , Wisedome , iustice , Mercy , Goodnesse , &c. Can a morall naturalist feriously contemplating them , choose but be enamoured of them , and desire to enioy him whose essence , at least endowments , he apprehends so excellent ? querae . Or may not a man so louing God , bee acknowledged to loue him a little more then concupiscentially ?

4 Hope of God , and desire to enioy him some report of some Heathens . Ens entium miserere mei ; If it were the speach of Aristotle dying , and his speach directed , not to the creature , but to him , whom else where he confesseth superiour to all transcendents , was much ; and no small euidence of such loue as we enquire of .

Marry , if the question bee of that dilation , or loue of God , which they call charitatiuam , whereby God is loued for himselfe aboue all , and our neighbour for God , that s doubtlesse fructus spiritus , non naturae : the r r Gal 5.22 . 2 Tim. 3.4 . fruit of the spirit , not of nature ; its louer of pleasures more then of God . And of charitie so strictly taken , would the Apostle be vnderstood .

Vse Why question wee it , or endeauour to prooue natures auersenesse from it , so in all things euident ? And not rather deplore the horrible deprauation of our nature , by meanes of the fall . Thereto set thy selfe apart in serious meditation , and thinke it begins to vanish , where its seelingly bewailed .

2 But are remaines of it in the regenerate ? Resp. 1 Else Paul had neuer prayed God , to continue more and more to rectifie the hearts of this people thereto , whom hee so euery where acknowledgeth eximious in grace . 2 Thes. 1. 2 And , witnesse the many t t 2 Cor. 10.5 . extrauagant thoughts desires , purposes , exorbitants attempts , and actions so contrariant to the Law of God ; some of the u u Rom. 8.7 . wisedome of flesh remaines in the most sanctified . 3 Besides our doubtings of Gods loue , * * 1 Iohn 4.18 . feares to approach him ; preferring our profits and pleasure ; to his seruice lothnesse to part x x Mat. 9.43 . with our right hands , and right eyes , our things lesse deere then then they , though they cause vs to offend ; all these proclaime vs fuller of selfe loue , then of loue to our God .

4 And why should we fancy perfection of loue , where is such y y 1 Cor. 13.9 . imperfection of knowledge and obedience ? 5 Or thinke our hearts more perfectly rectified in loue , then in feare , hope , faith , or other vertue and holy affection ? Whose mixtures with their contraries , and fightings against them , we daily experiment .

Vse 1 I easily giue Papists leaue to thinke charitie is , or may bee profit in this life : they meane to perish in their pride . For my part I am of Bernards minde ; charitatis affectualis initium quidam progressumque , &c. Beginnings , and proceedings of affections charitie , we receiue in this life ; perfection and consummation therein , we maintaine to be the priuiledge of the life to come .

T is poore comfort which corruption affords ; and that almost as poore , which affliction . Yet commonnesse of affliction , not the Poet onely , but z z 1 Pet. 5.9 . the Apostle makes ground of comfort . The same afflictions are accomplisht in your brethren , which are in the world . And why not , this same kinde of solace ? The same imperfections are in your brethren , that are in the world ; in all Saints that euer haue beene , are , or shall bee to the end of the world . a a Pro. 20.9 . Who can say I haue made my heart cleane , I am cleane from my sinne ? From my sinne in all measures ? Behold , we conflict all with doubtings , with distrust , with dispaire , with secutitie : and , not , trow you , with selfe loue ? It s well that we conflict , and maintaine the combate , though with some foiles ; its signe we fight on Gods side , there is hope certaine , wee shall at last bee conquerours . I say as the Apostle , comfort your selues one another , euen with these things .

Yet pray , as the Apostle here directs , and striue by all meanes to grow in this grace , to bee b b Ephes. 3.17 . rooted and grounded in loue , the rather for that it s so auaileable to perseuerance . Much water c c Cant. 8.7 . cannot quench loue , Obser . neither can the flouds drowne it : if a man would giue all the substance of his house for loue , it would vtterly be contemned . See Apoc. 12.11 . Heb. 11.35 .

Polycarpe vrged by the Proconfull to spare his age , by blaspheming Christ ; these fourescore and sixe yeeres haue I serued him , and he neuer hurt me in any thing , how can I curse , or speake euill of my King , who hath saued me .

1 Thus thou mayst kindle it ; is there any eximious vertue that can draw thy affection ? Wisedome , Power , Iustice , Mercy , Goodnesse , &c. Behold them all eminently , or rather essentially in God .

2 Thus inflame it : labour to c c Ephes. 3.18 , 19 comprehend with all Saints , the height , depth , breadth , and length of Gods loue in Christ . Circumstances of amplification , see at large . Rom. 5.6 , 7. Iugatur Bernardus de diligendo deo .

3 Especially discerne thine owne sharing in Gods fatherly affection ; there is not nor can be any motion of loue to God , till wee feele his loue shed abroad in our hearts , by the holy Ghost giuen vnto vs . See 1 Ioh. 4.19 . Gal. 2.20 . 2 Cor. 5.14 .

The second vertue prayed for , as auaileable to perseuerance , is patience of Christ . Our English renders , patient waiting for Christ : whereof see Annotata ad 1 Thes 1. vlt. Yet why not patience of Christ ? as Apoc. 1.9 . Either obiectiue , because for Christs sake : or exemplariter ; or per excellentiam .

1 The nature of the vertue in generall , thus conceiue . Patience is the contented endurance of penall , or painefull euils .

1 The generall , is tolerance , or endurance , the vertue being a branch of fortitude . 2 The obiect rather painefull , Hierome . then sinfull euils . Neminem volo patiemem esse in causa laesae fidei . Moses the d d Num. 12.3 . mirrour of meekenesse , knowes e e Exod. 32.19 , 26 , 27. no patience in Israels idolatrie . 3 Contentednesse makes vp to the full , the difference specificall . See Mic. 7.9 .

Degrees of Christian patience , you may thus number . 1. It s something , when the heart is silent , not suffering thoughts of murmuring , or repining at Gods hand to arise , or harbour there . Psal. 39.2 . Iob 1.

2 More , to discerne , and acknowledge a goodnesse in our afflictions . Psalme 119.71 .

3 Yet more , willingly to beare the punishment of our sinne , or tryall of our grace . Mic. 7.9 .

4 The highest degree , which Saint Iames seemes to call the perfect worke of patience , is , to reioyce in tribulation . See Iam. 1.2 , 4. Act. 5.41 .

The vaile it hath to perseuerance in goodnesse ; Paul and our Sauiour points vs vnto . Hebr. 10.36 . & 12.1 . Luke 8.15 . & 21.19 . And in all experience it hath beene found true , most haue stumbled at the crosse , thorough defect of this branch of fortitude .

1 What thorough loue of ease ; mostly we are of Issachars tribe . 2 What thorough giuing raines to fleshly reason , to prescribe vnto prouidence , courses of equitie , Mal. 3.16 . Psal. 73.3 To which may be added , that wee vsually measure goodnesse by sense ; know no good , but what is good to nature . Psal 4.6 . 4 And that in afflictions , wee transcend not state of this life , nor haue wisedome to consider , the goodnesse laid vp in store for vs against the world to come . Psal. 31.19 . 2 Cor. 4.18 . That , not without cause , Paul prayes encrease of patience , as necessarie to establishment .

Meanes to worke and encrease it . 1 What euer our crosses are , or may bee . Iustly wee are in them : how followes not the resolution ? Willingly to beare Gods chastisement , sith we haue so sinned against him . Mic. 7.9 .

2 Comparison to this end is maruellous auaileable .

1 Of our sufferings for Christ , with f f Heb. 12.2 . his suffering for vs .

2 Of our momentany afflictions in this life , with the endlesse torments of Hell deserued by our sinnes ; from which by g g 1 Cor. 11.32 . these , as meanes , we are freed . 3 Of our suffering with our h h Rom. 8.18 . glory that shall bee reuealed . 4 Of our selues vnder the Croffe , with men left to perish in their sinnes , thorough lacke of afflictions . See 2 Tim. 3.13 . Hos. 4.14 . Pro. 1.32 . 5 Of our selues , with our selues ; our selues afflicted , with our selues at ease ; how languishing in deuotion ? How ventrously exorbitant ? How secure , and forgetfull of our God , doeth prosperitie make vs ? See Psame 30.6 . and 119.67 . 2 Samuel 11.2 , 3 , &c.

3 Consideration of what they euidence patiently borne .

1 Gods i i Heb. 12.6.7 . fatherly loue and care of vs . 2 His glorious k k 1 Pet 4.14 . spirits resting vpon vs . 3 Our l l Iohn 15.19 . taking out of the world .

4 Meditation of their singular effects . 1 m m 2 Cor 12.7 . Peruerting sinnes . 2 Reducing from sinne . 3 n n Psal 119 67. Mortifying it in our members . 4 Making knowne grace secret . 5 o o Hos. 5 15. Quickning grace languishing . 6 p p Iob 1. tot . Iustifying our sinceritie . 7 q q 2 Cor. 4.17 . Working our glory .

If that other rendring better please , the patient waiting for Christ , with whose comming is coniunct the recompense of our labours , it also hath its auaile to our establishment . See Iam. 5.7 , 8. Hebr. 10 , 36 , 37.

Meanes to further it : meditate 1 the reward is gratuitous ; r r Rom. 11 35. who hath giuen him first ? 2 Great and glorious , farre aboue the s s Rom. 8.18 . proportion of all our seruice or sufferings . 3 In measure , 1 Cor. 4. such as may t t Rom. 8.23 . 2 Cor. 1.22 . Rom 14.17 . support , and solace vs in our bitterest passions , in this life vouchsafed , in our sanctification , peace of conscience , and ioy of the holy Ghost . 4 And the u u Iam. 5.7 . Lord is at hand ; * * Apoc. 22.12 . behold hee comes quickely , and his reward is with him . The fulnesse indeed is referued till the finall consummation ; howbeit , the soule of euery Saint , this short life ended , enters into the ioy of their Master . Apoc. 14.13 . 5 Ends also of differring would be weighed : whereof see Heb. 11. vlt , Apoc. 6.11 . 2 Pet. 3.9 . And of Pauls preface to his tart and peremptōrie proceeding thus farre .

Like holy Oratorie , I would faine commend to my brethren of the Ministery ; prudently to insinuate , and winde themselues into the good opinion of the people , howsoeuer extrauagant : that , where the x x 1 Cor. 4.21 . rod must be vsed , rather then the spirit of meekenesse , yet they may perceiue our louing affection . Better , to the very rellish of prudent delinquents , are the y y Pro. 27.6 . stripes of a friend , then the kisses of an enemie . Dauid prayes for reproofe , yet would haue it z z Psal. 141.5 . friendly ; then it s pretious oyle , soueraigne balsome in the fruit , and in his wise esteeme .

Vse What wise man approues the temper of Esau , his body , in a Ministers minde ? All rough riged , especially to brethren . It s said indeed , a a Leuit. 19.17 . plaine and open rebuke is an office of loue : Yet wise men know , actes of loue may be so carried , as to become actes of hatred and extreamest despight ; as in b b 2 Sam. 16.7 , 8. Shimei to Dauid . 1 There is a modus , as well as a matter , and that principally formes the action . 2 Nor sufficeth it to pretend , or to exercise workes of loue , except there bee expressions of kinde affection , in the manner of carriage . Thus hath beene Pauls preface .

VERS. 6.

Now we command you , brethren , in the Name of our Lord Iesus Christ , that ye which draw your selues , from euery brother that walketh disorderly , and not after the tradition which he receiued of vs .

THe maine materiall of the chapter followes . Spent it is in an implicite reproofe of errour in manners ; direct prescript of reformation . The faults to bee reformed are first the sleeping of Church discipline towards the inordinate , ad verse 11. Secondly , inordinate walking in neglect of manuell labour , notwithstanding , the canon stablished amongst them : ad verse 16.

De primo : For what concernes the Churches carriage towards the disorderly , particulars obseruable in the prescript . Are 1 the matter , or the office & duty , withdrawing or separation . 2 The forme or maner of prescribing , with peremptorie command , and greatest grauitie . We command in the Name , &c. 3 The enforcement , v. 7. & sequentibus .

Modus 1 Now wee command you brethren in the Name of the Lord Iesus Christ . Reflect , if you please vpon 1 Thes. 5.14 . Ye shall obserue the Apostles cooler carriage towards the delinquents ; we exhort , or beseech you to admonish . Here peremptorily , we command to withdraw . Reasons of difference probable , conceiue these : 1 To a friendy admonition , the propension is easie ; punishment so hard , as to separate from brethren , seemes harsh . See 1 Cor. 5.

To that , the saftest exhortation inclines ; to this , except vehemency , nothing perswades a friendly censure .

As to the difference of censures , in respect of the delinquents . Thus thinke reasons might be : 1 Our Sauiours order in leuioribus delictis , is c c Mat. 18.15 , 16. first admonish ; till contumacie be euident , proceed not to extremitie . 2 And perhaps tofore they were presumed to sinne , but of supine neglect ; after admonition , rather of refractary contempt .

But in such order its seemely for Ecclesiastique censures to proceed . Incongruous it seemes to Bernard , vt antè Iudea faciat , quam minetur ; nedum admoneat : specially in faults of lighter nature . Yet contumacie iustly exasperates , and prouokes to wholesome seueritie : It argues not violation onely , but contempt of authoritie , and comely order .

Wee command you in the name of our Lord Iesus Christ ; that is , by d d 1 Cor. 5.4 . authoritie of the Lord Christ , committed to vs by him ; as if Christ himselfe commanded by vs .

Clearely we haue hence , that to Apostles , and other primitiue Ministers of the Church , was committed power of iurisdiction ouer the Church and people of God . The power of the keyes is committed e e Mat 16.19 . Iohn 20.23 . to Peter , and his fellow Apostles ; authoritie to bind and loose , to remit and punish , not onely in the inner court , or the forum conscientiae ; but in foro externo , by a iudiciall kinde of proceeding . Hence obedience prescribed to people towards Ministers . Hebr. 13.17 , &c.

Remaines it still in the Church ? Resp. Who doubts ? When 1 commission is , for substance , the same to succeeding Ministers . 2 And vsefulnesse and necessitie , the same to all ages .

Trow you , where the ciuill Magistrate is Christian ? Resp. Quieti●● ? as vnder Constantine , Theodosius , &c. See Zanchius in Isaium , as he is extant in Miscellan part. 2.

Church power , they thus distinguish : 1 there is potestas Ministerij ; their authority f f Mat. 28.19 . to teach publiquely , and administer Sacraments . 2 Potestas ordinis ; g g 1 Tim. 5.22 . Tit. 1.5 . to ordaine Ministers , and make Lawes for externall gouernement . 3 Potestas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or censura , to h h 1 Tim. 5 . 10● . administer censures lesse or greater , according to the qualitie of offences .

These stirring questions was haply calmed , whither the people , either plebs , or optimates , haue to intermedle in the power of censure , or order , &c. I willingly forbeare . This onely , so farre as my little vnderstanding in Scripture was euer able to guide mee , I could neuer finde any whit more committed to people in them , then in that other , of ministring Word and Sacraments . Nor finde I vse of it in the Primitiue Church , saue onely by way of Indulgence .

Vse Oh the insolencies , and indignities , poore Pastors suffer from the dij minorum gentium ; more by much , then from the now supreme Maiestie on earth , or ancient Emperors . The enuy , superiours inuested in power of iurisdiction , are subiect vnto , from men but of meane ranke amongst the people ; how gladly would they deriue all power from them , to themselues ? and vtterly banish , what they would seeme to aduance , Church censures out of the Church ? Yet heares it amongst many of them , a part of the Gospel , the Kingdome of Christ , &c.

It s so belike , when it s managed by the people ; not when ministred by clearkes ; to whom yet alone our Sauiour committed power of the keyes . These few conclusions meditate : 1 Iurisdiction Ecclesiasticall is by our Sauiour conferred vpon l l Mat. 16.19 . 1 Cor. 5. 2 Thes. 3. his Ministers ; the managing thereof , made seuerall to them . Ergo.

2 Contempt of it , when it s regularly vsed , is no other then contempt of Christ .

3 k k Mat. 18.18 . Ratification it hath in the Court of Heauen , and woe to him that despiseth .

Withdraw your selues from euery brother , &c. The duetie inioyned , separatiua , or sequestring themselues from societie . 2 Of whom if you aske ? Of euery brother walking disorderly . 3 Where is subioyned definition , or explication of inordinate walking ; not walking after the tradition , or ordinance by Apostle , and his associates stablished in that Church .

De primo : What this separation , or withdrawing inioyned , is , is in a sort amongst interpreters questioned . Amongst our Donations and Anabaptists , as other things , bayard like , resolued to be from societie in sumis .

Interpreters thus ; would Paul bee vnderstood of excommunion ?

Resp. Probably not , whither by Excommunication we meane , exclusion a sacris , or giuing vp to Satan . 1 The phrase sorts not thereto ; withdraw your selues ; in Excommunication it s thus , put away from among you that wicked person , 1 Corinth. 5.13 . 2 And what then is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verse 14. which hee prescribes to their disobedience , after new monition by this Epistle ? Rather a priuato consortio , which , though in large sense it may be stiled Excommunication , for that societie with Gods children in priuate life , is part of the communion of Saints ; yet , in propertie of speach , is not so . See Caietane , Chrisostome , and Theophylact ad locum .

Meanes hee as donations thought , corporall separation from all societie with men aptly , euill supposing them tolerated in the Church of God ? So our Brownist brethren , as they would be stiled , of the separation .

Resp. Sweetly , and to purpose Saint Cyprian de lapsis . Etsi videntur in Ecclesiae esse zizania , non tamen impediri debet aut fides aut charitas nostra , vt quoniam zizania esse in Ecclesia semper cernimus , ipsi de Ecclesia recedamus . Nobis tantummodo laborandum est , vt frumentum esse possimus , vt cum caeperit frumentum dominicis horreis condi , fructum pro opere nostro & labore capiamus . See Saint Augustine especially against Parmenian , lib. 3. cap. 18. & 3. cap. 3. Item contra cresconium . lib. 3. cap. 50. & 81. Item against Parmenian . lib. 2. cap. 1. especially de verbis Domini sermon . 18.

Thus briefely conceiue . 1 Societie in euill thou mayst not hold , no , not with best men ; Ephes. 5.7 , 11. rather reproue them . This to Saint Augustine is , l l Isai 52.11 . comming out from amongst them , touching no vncleane thing . See him de verb. Dom. ser. 18. in fine .

2 Societie in goodnesse , specially in Sauris , in the seruice of God hold with the worst men ; thou hast Christs warrant , Mat. 23.1 , 2. His , and his Saints example ; frequenting Sacrifices and other seruices of the Temple , when teachers and people , were mostly ouer growne with Libertineisme , and superstition . 1 With what comfort slight I Gods precept , Heb. 10.25 . 1 Thes. 5.20 . for the presence of wicked ? 2 Why rob I my soule of the comfort of his ordinances , for that profane men vsurpe their vse ? 3 Is this to defile my selfe , to be partner with the adulterer in his adulteries , to do the dutie which God hathinioyned me ?

3 Ciuill commerce thou mayst haue with them without See 1 Cor. 5.10 . As Abraham with the children of Heth. Gen. 23.

4 Necessary offices of humanitie , withhold not from a brother , m m Gal. 6.10 . or stranger ; feed their hunger , cloath their nakednesse ; they cease not to bee men , or neighbours , by being euill men .

5 Yet if any , that is called a n n 1 Coi . 5.11 . brother , be scandalously , and contumaciously exorbitant , with such hold no familiaritie , to such show not a friendly countenance : from their friendly familiaritie , withdraw thy selfe ; this the Apostle he enioynes thee . Yea , though perhaps Church discipline sleepe towards them . See precept 1 Cor. 5.11 . 2 Ioh. 10.

These reasons are of it : 1 Thou partakest in guilt of his offence , so farre as thou but showest approbation . 2 Iohn 10. 2 Hazardest thy selfe to o o 1 Cor. 5.6 . infection . 3 To p p Apoc. 18.4 . wrath . 4 The delinquent to obstinate impenitencie . 5 Blemishest thy owne fame . 6 Quantum in te , encouragest others to like exorbitancy . 7 See Saints regularly scruplous , and abstenious in this kinde . Psal. 26.4 . Ier. 15.17 .

Vse Outcries are frequent , and bitter amongst vs , perhaps not altogether vniust , against neglect of Pastors , and Church gouernours , tolerating impunely in our congregations men of notorious lewdnesse .

Confessedly there is fault amongst vs , but it would bee considered ; 1 Whither in gouernours , to whom censures belong , or not rather in them , whose duetie is to informe . 2 Whither in the constitution of the Church , or meerely in the execution . Why are personall faults made faults of the Church ? And may wee not obserue like conniuence , partialitie , and corruption in ciuill Maiestrates ?

But in this , which toucheth neerest clamorous plaintiues , how may the people bee excused ? Who to their inwardest familiaritie , little lesse then amitie , promiscuously admit the vile as the pretious , the profane as the holy . Lacke we Church censures to inhibit vs their familiaritie ? Herein wee are nostri iuris ; none forceth vs their priuate societie ; whereby 1 we harden them in their lewdnesse ; and doubtlesse , 2 bring on our selues partnership in their guilt , by this degree of approbation . 3 Take heede least not also some infection , and taint of their vices . Hereof see more ad ver. 14.

2 Persons liable to this punishment , are thus circumscribed : 1 Brethren . 2 Walking inordinately .

From euery brother ; hee meanes euery man professing , Christian and member of the Church ; from euery such man , of what ranke , or qualitie soeuer , withdraw , if hee walke disorderly .

From such rather then from Pagans : Saint Paul permits to goe with an q q 1 Cor. 10.27 . vnbelieuer , inuiting to a banquet ; at no hand allowes r r 1 Cor. 5.11 . to eate with a scandalous brother .

1 The kindnesse that * * 2 Tim. 2. Tim. 3. melts an ignorant alien , and allures him to goodnesse , makes more s s 1 Cor. 5. obstinate a seeing brother . 2 Scandalous infirmities of brethren , bring blemish , and t t Rom. 2.24 . blasphemy vpon the Gospel , more then enormities of Pagans , or professed Idolaters . 3 Chiefely Pauls reason swayes . Church censures stretch not in any degree to them that are without ; u u 1 Cor. 5.12 . doe we not iudge them that are within ?

Vse Peruerse , quite crossing to the Apostles direction , is the wisdome of most mens charitie growne . Couering , cloaking , colouring , halfe iustifying , I am sure , too fondly excusing , the scandalous delinquencies of brethren . When faultings of others , perhaps , but of ignorance , are aggrauated by all circumstances , our Oratorie can imagine to enlarge them withall . Yet the God we serue , is most terribble * * Psal. 89.7 . in the assembly of his Saint ; so carries himselfe in his gouernement , as to procure himselfe most aw , and dread from those that x x Leuit. 10.3 . come neerest vnto him ; beares with more patience , the outrages of vessels of wrath , then the infirme faultings of vessels of mercy . Not because hee lesse loues his owne ; but because he more deerely afects them , and hath more tender care of their soules . By Pauls rule we should herein resemble .

Walking disorderly : If any would know what that is , he thus explicates ; disorderly , not according to the tradition , or morall Canon which he receiued of vs . Specification of the matter is made ver. 10.

So hainous in Pauls esteeme is violation of holesome Church ordinances , as that contumacy therein deserues censure little lesse then Excommunication . Will he not be ordred by the Church ? y y Mat. 18.17 . Let him bee to thee , as a Heathen , or Publican . Who z z Mat 10. so despiseth you , whither teaching , or commanding according to God , despiseth me . Confessed it is , where the Church commands , what Christ in so many termes commands . But Saint Paul stretcheth farther ; and calles them commandements of the Lord , which are by iust consequence deriued from principles of Scripture . See him 1 Cor. 14.37 . As some Interpreters open the canon of manuall labour here prescribed , to haue deduction . ex Gen. 3.19 . Where yet perhaps , the Lord doth not so much prescribe , as punish .

These cautions are vsuall in attending such prescript : 1 If not impious . Hos. 5.11 . Matth. 15.5 . 2 Haue not annexed opinion , or intention of worship . Col. 2.22 , 23. 3 Bee of things necessarie , and vsefull at least for the time . Actes 15.28 , 29. Such binde contemptuous carriage towards such Church ordinances , is no small violation of conscience .

Vse Christian libertie is a pretious gift of God . Saint Paul commands a a Gal. 5.1.13 . to stand fast therein ; yet withall aduiseth wee turne it not into license , abusing it as occasion to the flesh . Saint Peter confesseth wee are free , and would haue vs so beare our selues ; yet mindes vs , not to vse our libertie as b b 1 Pet. 2.16 . cloake of naughtinesse . Wee are still seruants of God , and owe him obedience according to euery his morall commands ; wherefore his aduise is , c c Verse 13. to submit to euery humane ordinance , for the Lords sake ; certainely , its true , very precepts of men , our superiours in things lawfull , binde conscience , though not virtute propria , yet aliena , id est Dei.

I spare to particularize ; perswade rather submission to ciuill , and Ecclesiastique ordinances ; I meane , where Maiestrate and Church are knowne Orthodoxe . 1 Why thinke we they meane Popishly , who professe and teach to detest Poperie , and acknowledge it the mysterie of iniquitie ? 2 How doe wee sillily call all Idolatrous , that is in vse amongst Idolaters ? When Paul warrants to d d 1 Cor. 10.25 , 26 , 27 , 28. eate Idolothites , so bee , nor wee eate them as Idolothites , nor e e 1 Cor. 8.7 . know any weake , thorough scrupulous surmise , offended .

I beseech you consider : 1 How peremptorie , and frequent the charge is , f f Rom. 13.1 , &c. 1 Pet. 2.13 , &c. to submit . 2 How ill it heares , no lesse g g Iude ver. 8. 2 Pet. 2.10 . then hereticall , to despise dominion . 3 How vaine ianglings about indifferents , hath opened mouthes of enemies to traduce our Gospel . 4 Hazarded to losse of better ordinances .

VERS. 7 , 8.

For your selues know how ye ought to follow vs ; for we behaued not our selues disorderly .

Neither did wee eate any mans bread for nought ; but wrought with labour , and trauell night and day , that we might not be chargeable to any of you .

THE enforcement of the duetie ; from quallitie , or degree of the offence , in the disorderly , from two circumstances aggrauating their sinne . 1 Knowledge of the constitution and equitie thereof . 2 Example of the prescriber ; where is subioyned explication of Pauls exemplary practise .

1 You know ; 2 how ye ought to follow vs . You , not only innocent , but delinquents know , and are conuinced of the duetie , &c. So doeth Paul amplifie their sin ; circumstances they are , both which adde much to the degree of the transgression . 1 Knowledge . See Iames 4. vlt. Iohn 9.41 . & 15.22 , 24. Luke 12.47 . Rom. 1.21 , 32. 2 Wilfully , and halfe presumptuously , such are interperted to sinne .

Vse h h 1 Cor. 8.1 . Knowledge puffeth . No reason it should ; encreasing our obligation to duetie , adding to the degree of euery sinfull act , or omission .

Take heed we be not i i 2 Pet. 1.8 . idle or vnfruitfull , in the knowledge of duetie . 1 We shall sinne k k Ioh. 15.22 . excuselesse . 2 l l Tit. 3.11 . Damned of our selues . 3. Haue punishment m m Luke 12 47. greater . 4 More , not onely wast conscience , and for the present stupifie it : but make it raging when once feare , or wrath shall awake it .

To follow vs . As knowledge of duetie , so examples therein aggrauate our neglect . Noahs faith and obedience in building the Arke , n n Heb. 11.7 . condemned the faithlesse and impenitent World . See Matth. 12.41 , 42. What colour or pretense haue such for disobedience ? To Whom God hath giuen eyes to see , guides to goe before them , in difficultest parts of duetie .

Remarkeable in all things is the wisedome of diuine prouidence , view it in this particular . Scattering abroad his Saints , in such sort , that in the most extrauagant congregations of people , ouer whom his name is called , there want not more , or fewer of his Saints , shining as lights in the way of life . That either by light of their o o Phil. 2 15.16 . example , they may bee guided to pietie ; else haue their p p Heb 11. condemnation more iust and heany . Vae mundo a scandalis , vae , vae , vae , ab exemplis bonis . 1 Factibile ostenditur quod suadetur : Vse That impossib●litie , or difficultie may not bee pretensed . 2 And way-guides we haue had tracing out vnto vs , and beating the path that leades to life , men of our owne mould ; whose foot-prints haue left impressions of matter , manner , meanes of atchiuing duties prescribed .

For we behaued not our selues disorderly . The explication of the example . 1 Generall . 2 With application to the particular dutie inioyned in the Canon . 3 Where also are specified ends of Pauls submitting himselfe to the Ordinance .

De primo : We behaued not , &c. So if not necessary , yet auaileable it is , the prescriber to exemplifie his prescripts in his owne practise . Giue me a Law-giuer , a teacher exemplary : Such an one exhibits himselfe , the q q Exod. ●0 11. great Law-giuer . Such r r Ioh. 13 15. Christ , his s s Iac. 5.10 . Prophets and Apostles . Prescript is the same to t t 1 Tim. 4.12 . Ministers , all u u Philip. 2.15 , 16 Christians ; especially Superiours . 1 Pharisaicall it heares , to * * Mat. 23.4 . lay burthens heauy on others shoulders , and not to mooue our owne fingers to helpe forward the carriage . 2 And how seemes it all but fabula , that we teach de inferno de caelo , when our selues are seene faulting in those duties , which we presse vpon others , vnder paine of damnation , or with promise of eternall reward ?

Vse Its gladsome to see the people taught by penaltie , that its criminous to take Gods Name in vaine ; the Land x x Ier. 23.10 . mournes because of oathes ; to bee lamented , that the Law-makers , are knowne many , so ouer familiar with the Name of God , as to contemne it . Suppose ye , they of all men , shall y y Rom. 2.3 . escape the iudgement of God ? Who likes not the vrging of Pauls canon , on vs countrie drones , to z z 2 Tim. 4 2. preach the world with instance ? How doe we blesse those our fathers of the Church , who excite vs by their example ? But is not the dispensation committed to all ? How shall they escape the a a 1 Cor. 9.16 . woe belonging to non-preaching , who punish others neglects , and yet feed themselues onely , b b Ezech. 34. and not the flocke ? 2.

Neither did we eate any mans bread for nought . The application of the example to the particular prescribed , carried in that forme , which Rhetoricians call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Question , Had it beene for nought if Paul had not wrought with his hands , labouring onely in the Word and doctrine .

Resp. 1 The spirituall things we sow , 1 Cor. 9.11 . are they not equiualent to your best carnals ? your gold that perisheth ? 2 And in the worke of the Ministery , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , c c 1 Tim. 5.17 . labour toylesome , tiresome , d d Isai 49.4 . enfeebling . Physitians accord that minde labours , more feeble spirits animall and naturall ; more wast naturall heat and moisture , then toile of the body . Diuines can minde you , how the more spirituall faculties , had greatest wound by originall sinne ; especially when they are bent to spirituall things in serious meditation , opposition they finde from malignant spirits , so strong , and oft so violent , that they seldome beare vp , without some wound in the encounter , that if either pretium , or opera may be though equiualent to our maintenance , on free cost we eate not any our heareres bread , but buy it , many , at deerest rate .

How then saith Paul 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if without manuall labour ?

Resp. Commonly he is apprehended to speake 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the opinion of earthly minded people . What thorough I their vnderpricing spirituall blessings , through earthly mindednesse . 2 And what for not considering their conueiance , linked by ordinance , to our Ministery ; which is their ignorance , or infidelitie . 3 And what thorough little experience in mentall labours , especially for spirituall things , generally the voyce of the people is , our liuing comes in easily , we sweat not for it ; and what giue , or doe we for all they pay vs ?

Whereto the answere is ready from the Apostle : 1 We e e 1 Cor. 9 11. Gal. 3.2 . sow you spirituall things ; reach to you , as Gods hands , the graces of his spirit , the f f 1 Tim 4.16 . saluation of your soules . 2 g g Heb. 13.17 . Watch for your soules , as they that shall giue accounts . 3 Spend , sacrifice our selues many , vpon the seruice of your faith , Philip. 2.17 .

How soone would this errour vanish ? If men were either so happy as to 1 feele h h Iob. 33 22. misery of want . 2 To i i 1 Pet 2 3. tast sweetnesse of grace . 3 Or so wise as to consider , that by vs , as k k 1 Cor. 3.5.9 . Gods co workers , they receiue whatsoeuer they are , or haue in grace ? And how without vs they are l naked , Pro. 29.18 . and lye open to Gods wrath , and eternall destruction .

As to our labour , to spare speach of what Gods spirit m m 1 Cor. 3.9 . 1 Tim 5 18. resembles it by , would they please but to experiment a little , in what seemes easiest in our taske ; informing the minde , with distinct notice of the mystery of godlinesse ; or fastning it , as ●s their n n Ephes. 6.4 . duetie , in their ignorant families , they would change their minde and say , husbandry were a play-game , a recreation to the toyle of a faithfull Minister . To conclude ; where , tell me , haue you seene a painefull Pastour , not too maturely made old ? Though by naturall temper , choisest temperance , and manner of education framed to greatest vigour , sitted to extend life to the vtmost terme of nature .

Our Sauiour in his prime and slower of age , little past thirtie , is deemed by lewes a man towards o o Ioh. 8.57 . fiftie ; such showes of ouer age , had care and paines to win sou●es , as some opine , cast vpon him .

But what lets to conceiue the Apostle speaking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and as the thing was ? That his meaning may be ; hee bought at deerest rate , in the eye of flesh it selfe , wherewith to sustaine himselfe ; if opera , hardy labour of the hardest may bee thought equiualent to price , or to things which for price passe in exchange from man to man . For so himselfe addes the explication 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; but wrought with labour and trauell night and day . Like was his practise in some other Churches , though on other occasions and to other ends . See Act. 20.33 , 34. 2 Cor. 11.12 .

Bindes the example vs ? Or doe they well who presse it vpon Monkish predicants , from Pauls example ?

Ans. Apish imitation of Saints hath filled the world with superstition , with errours , some no lesse then hereticall . With what caution wee should heed examples of Saints , hath beene treated in the former Epistle , wither I remit the reader . Disparities b●twixt Paul and vs , you may obserue these . 1 His extraordinary instincts and inspirations , added to his ouer measure of gifts acquired by industry , aduantaged , aduanced him to facilitie of performing his Apostolique function in teaching , ( who doubts ? but ) oft without study , and premeditation , so that other his necessary , or occasionall imploiments brought not , by distractions , impediment to his preaching , or other ministeriall offices .

Of vs , to our enabling to the worke , is required attendance to priuate p p 1 Tim. 4.16 . reading and meditation ; dwelling vpon , and being in these things , a day , or houre otherwise spent , may giue vs iust occasion to say as he , Amici perdidimus diem : and with that day , part of our full furnishing to the worke of the Ministery . Except we be imployed in some thing coniunct with , and subordinate to the maine ; or when perhaps necessitie , and infirmitie of body , or minde , forceth to remit and loosen the ouer bent spirits .

2 Nor is it with our Churches , as was with this of Thessalonica ; that we should feare at this day ouercharging our people . Scantingly , it should seeme , the Lord had distributed to these poore Artisans ( as learned deeme them ) the good things of this life ; which small portion also lay open , and was liable daily to be preyed vpon by violent rapine of persecutours . Whereas God hath pleased to seat vs in another Canaan , a land flowing with milke and hony ; where we sit , mostly all , vnder our owne vine and figtree ; eating the fat , and drinking the sweet ; sated , shall I say ? Surfetted rather with the plentie of all Gods gracious blessings . That wee , of all Churches , may seeme vnworthiest of the Corne , if wee shall offer to put the q q 1 Tim. 5.18 . muzzle on the oxe his mouth , which treads it out .

Howbeit , where exacting of due maintenance , is indeed a burthen to the Church , let art , or industry , or owne possessions , or other imploiments supplie our necessities ; incline to part with right , rather then to bee ouerpressing in exacting it : compassion teacheth it ; and so farre vrgeth the example of the Apostle .

VERS. 9.

Not for that we haue not power , but that we might make our selues an example , vnto you to follow vs .

THE second end of Pauls prouiding for himselfe by manuall labour , that hee might make himselfe a paterne to this people ; and by his owne performance of what he prescribed , win the people to obedience . To explicating whereof , the passage is by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Obiect . Perhaps reason of such forbearance to exact maintenance , &c. was want of right to demand .

Sol. Not so , power we haue , and lawfull authoritie to aske and receiue it . That therefore is not reason of not vrging to yeeld it ; but that wee might make our selues an example .

Not that we haue not power : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : iust , right title ; lawfull authority . Qu. To be burthensome , thinke you ? Resp. He meanes to take maintenance from his Auditors ; which 1 either for that it seemes burthensome to earthly mindes ; or 2 for that , in extreame pouerty of the Church , it s really so , he stiles pressure or burthen .

Quest. But when it s so really burthensome , hath hee power or right to claime it ? Resp. Right dies not , or decaies by disability of the debtour , the r r See 1 Cor. 9.5.15 . Collat. vse of right ceaseth for the time according to the rules of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and mercy : see Isai 58.

But that Ministers haue power and authoritie to claime maintenance from their people , we haue clearelly from this Text. Quest. On what Law founded ? Resp: Of Nature , Nations , Moses , Christ : see 1 Cor. 9. a vers. 4. ad 15.

Vse Base aboue measure , and vnbeseeming Christians , is the conceit entertained by the people , that our maintenance is from beneuolence only , and ad placitum to be measured out by our Auditors : As if it had no foundation in Iustice , but meerely in Charity : Liberè dico & reclamante mundo pronuncio , as Hierome in another case speakes , clearer prescript affords no Iustice for any title , then for Ministers to their maintenance ; that is , to their Tithes .

The more vniust are they who detaine it ; and s s Col. 4.25 . who so doth the wrong , shall beare the wrong that he doth .

But that wee might make our selues an example , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as 1 Tim. 4.12 . when applied to denote what tends to exemplary , it signifies the liueliest expression and , as I may tearme it , effigiation of that vertue or vertuous practise which we desire to exemplifie .

To the Nature of such an example in vertue or vertuous practise concurre three things : 1 eminence in the vertue : 2 precedency : 3 liueliest expression of what we desire to commend to other mens imitation : An honour whereof Paul was , euery Minister and other prescriber should be a little ambitious . See 1 Tim. 4.12 . 1 Pet. 5.3 .

1 It s a hallowing of the name of God ; a meanes to procure him glory , Mat. 5.16 . 2 Forcible aboue prescript , to win aliens ; by this , without the word , they are won preparatiuè , 1 Pet. 3.1 , 2. 3 Allures , nothing more , men of gracious inclination to resemble , to equall , to outgoe precedents in goodnesse , 2 Cor. 9.2 . Grace being euer accompanied with holy emulation , and striuing to equall , excell others . 4 Not onely our personall goodnesse is taken notice of to be rewarded ; but whatsoeuer good thing others haue bin occasioned to doe , by our example or other excitement , that also is set on our score : See Dan. 12.3 .

Vse Lord , that Pauls spirit were in vs ; that Moses prayer might preuaile with God , that his not vrim onely , but t t Deut 33.8 . Thummim might be vpon his holy ones ; that Lawgiuers might become as he , in their practise liuing or walking Lawes .

But how haue we mostly all giuen occasion , to haue Mercuries statue our fittest Embleme ? Read with best attention , Rom. 2.21 , 22. &c. ad finem .

To you to follow , or imitate vs . Pauls maine intention in typing or linying out in his own practise , what he prescribed bed to others . Coward let be his stile who seconds not his Captaine in the dangerousest aduenture : vnworthy the name of a Christian , whosoeuer followes not such way-guides in vertuous practise . It s the duetie and honour people owe to their Pastors , to walke in the steps of their vertuous conuersation : see 1 Cor. 11.1 . Phil. 3.17 . Heb. 13.7 . Iac. 5.10 .

Imitation implies three things : 1 Factum , semblable or rather reall acting of what we pretend to imitate . Not to commemorate , or encomiastically to declaime of Abrahams faith or obedience , but to u u Rom. 4.12 . walke in his steps , is to imitate Abraham : see Ioh. 13.15 . Laudamus veteres , est nostris vtimur Annis .

2 Studium or propositum imitande Casually or by naturall propension may a man fall on Saints practise ; as children sometimes on fathers gestures or gange of body : Sic ille oculos , sic ora ferebat : yet say we not such imitate , though they resemble ; because their aime is not to expresse their Actions .

3 Conformitas ad exemplar : which is the life of imitation : and wherein especially is required prudence in the follower , least he turne Ape in imitation . Giddie was that Ideat , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when he pretended Gideon for patterne in demolishing Images : for had he like calling , or instinct ? like eye must be had to other circumstances of time , place , manner , motiue , occasion , end , in those actions of Saints which we pretend to imitate : the least swaruing from our patterne disables our imitation . More what concernes this duetie of imitation , and discretion therein , Read at leisure in those notes on the former Epistle , ad cap. 1. ver. 6 , 7.

VERS. 10.

For euen when wee were with you , this wee commanded you , that if any man would not worke , neither should hee eate .

WHither any , or what the reference is , which this verse hath to the former Scripture , is a little difficult to discerne . Erre I ? or is it alledged to prooue their knowledge of duetie charged on them ? vers. 7. q. d. You cannot be ignorant of the duetie ; for you may remember , what charge we gaue you in presence .

In the text it selfe a part considered , wee haue Pauls sanction , or ordinance for manuall labour , enforced by penaltie , prouided for willing , or wilfull loiterers .

1 The maine intention is to vrge to labour . 2 The penaltie of neglect ; Idlers must not eat . To which adde as appertinences ; 1 The generalitie of the iniunction collected from extent of the penaltie siquis . 2 Description of delinquents whom the penaltie toucheth , not those who cannot , but such as will not worke .

Labour here inioyned you must vnderstand manuall ; by interpretation of the Apostle himselfe . 1 Thes. 4.11 . Ephes. 4.28 .

2. Is the ordinance vniuersally binding , for all persons , times , place , states of the Church ? Resp. 1. For labour and industrious imployment in some honest vocation , it bindes all in all times and states . The Church of no time may affoord hiuing for drones : whither to manuall labour , is another quaere .

Consent goes thus farre . 1. Manuall labour is amongst those Acts or offices , which are precepted not propter se , as simplie good and necessary , in like sort as worship of God and honouring parents . 2. Rather propter aliud ; and therefore bindes not all men in all times and states ; but onely in casu ; suppose when the ends of such labour cannot be otherwise atchieued .

3. Those ends suppose to be , 1 Supplying our owne wants , and necessities of such as depend on our Care , 1 Thes 4.11 . 1 Tlm. 5.8 . 2 Easing the Church or Common-Wealth of vnnecessary charge , 1 Tim. 5.16 . 3 To preserue body in health and vigour .

4. And , which is spirituall , to auoid the legions of sinnes that waite on lazie idlenes . But where , without labour of the hands , these ends , with the like , may all be attained , the iniunction bindes not . Ratio ; who so liues out of the Reason of the Law , liues out of the stroke and censure of the Law .

Thus therefore conceiue , the ordinance for that kinde of labour , personall or particular to that Church in state now of distresse ; binding vs no farther , then ends of labour forementioned , and like state may enforce it .

How then concernes it vs of these times ? Resp. 1. Many , many are amongst vs , whose liuely-hood and necessarie maintenance depends on manuall labour : whose calling and abilities binde them to such imployment : who but by it , cannot further the weale publique : doubts any man , whither the iniunction bindes them ? The Reason of the Law toucheth them , therefore the Law it selfe .

2. But to the generall of labour , and industrious imploying our selues in some honest calling , whereby we may further common good , equity of this inunction , and other passages of Scripture binded al of all sorts , times , & estates : quid statis hîc otiosi ? * * Mat. 20.6 . Idlers , the Lord of the Vineyard beares not . And to all of any office is the charge giuen , x x Rom. 12.7 . to waite on that office : to a Minister is not inioyned manuall labour , prohibited rather , as both an indecorum for the person he sustaines , and a meanes of y y Act. 6.2 . distraction , and hinderance to his labouring in z z 1 Tim. 5.17 . the word and doctrine ; yet a a Ezech. 34.2 . woe to the idle shepheard , as heauy as to any that are at ease in Sion . Like thinke of Superiour Magistrates , &c.

Withall let this be considered : preparation to a Calling , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to a calling : as when a man liues , as young Prophets of Iuric , in Schooles of Prophets , though yet not exercising prophecie , he is presumed to liue in Ranke ; neither without calling , nor idlie in his station : but what followes not vnder one of these , lies vnder Censure of the Apostle , and is violation of his Canon .

Vse Yet beware yee thinke not Pauls sanction toucheth Popish Monkes and Fryers mendicant ; that were picked wresting the Apostles sentence . Indeed now I minde it , Erasmus said of Luther , Estius ad locum . he meddled with two perillous things , when he touched the Popes Crowne , and his Monkes bellies .

But why sauours it so strong of hereticall prauitie , to impleade them guilty of breaking Pauls Canon ? if Socrates said true , Monachus qui manibus non laborat , similis est praedoni .

Ob. Their labour is in prayer , watching hearing Confessions , contemplation , &c. Resp. While distenti & crepantes they crie out , haec quanta patimur , &c. But faine I would know for my learning , where God hath warranted to any man on earth , abled for imployment in particular functions , to spend his whole time in deuotion and Contemplation ? Where hee teacheth the performance of these generall offices of the Christian calling , to exempt any such man from imployment in particular vocation or office tending to publique good ? Valeant Euchitae ; Contemplation is good , sweet aboue hony ; but vita Coeli , Non Terrae ; except fruites issue by writing , or other courfes beneficiall to Communitie . See S. Augustine de opere Monachorum .

But out vpon our vagrants sturdie Beggers , the burthens of the earth , scorne of heauen , shame of our Common-Wealth . I perswade my selfe the worst of infernall Spirits haue not lesse sense of piety , haue more sense Iac. 2.19 . Deity , then our Canting Vagrants , drowzily , deadly in this behalfe dormit , stertit Reipublicae disciplina . When may wee hope to awake it ? When most are minded , these are amongst the poore , commended to our merciful reliefe ; and as chearefully deale their bread to them in the r●fulnesse , as to the paynfullest Artisan or truest labourer , in his hunger . Erasmus mentions a kinde of mercy meetest for such ; 'T is , in this language , miserecordia puniens . Surely the whip is more their due , then foode ; Bridewell to entertaine them , fitter then an Almes-house . Should such out , by Pauls Rule ? Liue , after monition , by our holesome statute ?

Nor yet dwells idlenesse all sub dio ; nor all lodgeth or lowzeth it selfe vnder Beggars Bush : entertainenment it findes , alasse how sumptuous , in sieled houses . Semble to your selues a while the life of young and Elder Gallants of our Gentrie ; and tell me , if you seeme not to be Moses his c c Exod. 32.6 . Idolaters , or Pauls d d 1 Cor. 15.32 . Epicures , reuiued in them : men , whose whole life is eating , drinking , snorting , sporting , or if any thing may be more Epicureal or Bestial then this : or if you can discerne other in them , then Ezechiel mentions of Sodomites , e e Ezech. 16.49 . Pride , fulnes of Bread , abundance of Idlenes ; would God not also much of their Bestiality : f f Deut. 32.6 . doe you thus requite the Lord , Oh people foolish and vnwise ? Is this the thankes you render him , the seruice you doe him , for all that rich bounty powred out vpon you ? Potentes potentur tormenta patientur , But I spare you .

The penalty of wilfull neglecting the labour enioyned , with the appertinencies follow . Let not such eate : hee meanes of the common charge of the Church ; that if naught else , yet hunger and necessity may driue them to labour . And yet remember , Nature may not bee deserted in extreame necessity : but out of that Case , they nourish Idlenesse , who succour the Idler .

The life of Law is penality , when duely executed , wherefore the great Law-giuer to his owne Israel , vseth such enforcements , See Exod. 21. & 22 , &c.

1. Refractaries euery state and kingdome affords , whom , but penalty , nothing restraines ; scarce doth penalty executed reforme . 2. Yet the Treacle is made of such Vipers , for preseruing others , All Israel shall heare and feare , and do no more presumptuously . 3. Seruility is much in men of best inclination : They are not all alwaies ledde by that Spirit of Ingenuity , Psal. 51.12 .

Rules for their enacting : 1. That they be proportioned to quality and measure of the offence . Draco his seuerity is deemed ouer rigorous , prouiding death for least offences : our lenity , in some enormities , is no lesse blame●ble : whiles Adultery laughes at the sheet , or secures it selfe of Redeeming that shame with the purse .

2. As offences grow , though but in circumstances so ought penalties to be augmented : See Numbers 15 , 30 , 32 , 35.

For exception ; 1. That it be done g g Deut. 1.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; impartially . 2. Not following priuate passions ; which turnes iustest punishment oft into vengeance .

The question I meddle not with , whither submission to the penalty free Conscience from guilt of sin , in violating holesome Constitutions : who so affirme , had need build on better Reasons , then supposed equiualence of satisfaction for dammage done to community , by bearing the penalty .

Vse Maxima peccandi illecebra est impunitatis spes . There is no greater encouragement , entisement to sin then hope of impunitie . Licentious we are growne out of measure , most liue by that occasion ; lentitude , rather then lenity of Magistrates : that now wisest begin to thinke , as that sage Politician spake by occasion of Neruaes remisnesse in gouernment . It s better to liue where nothing , then in this state where all things are lawfull .

We heare daily clamorous outcries of Separatists and others , for , I know not what , tolerations of euill men : yet faults not the Church in hir Constitutions : what euill man or practise doe they legitimate , or but tolerate ? Yer confessedly there is fault amoghst vs , that penalties are not more strictly executed . How may we feare , least the Lord lay to his hand , while his deputies are so remisse ? See , is not wrath already gone out from the Lord ? Oh that some Phinehas would stand forth h h Psal 106.30 . to execute Iudgement , before the Lords wrath breake forth to deuoure vs .

These Reasons , mee thinkes , should excite vs . 1. With such feare or seucrity thou maist saue a soule , and i i Iud● ver. 23. respect it , out of the fire : such blessing God gaue to that sternnes towards k k 1 Cor. 5. & 2 Cor. 2. Collat. the incestuous person . 2. Or if the delinquents be incorrigible , yet others seeing their punishment may feare to doe presumptuously : Deut 13.11 . when otherwise , thorough Conniuence , the example is as l l 1 Cor. 5.6 . leauen , as a m m 2 Tim. 2.17 . Gangrene , encreasing to more vngodlinesse . 3. And why , sith this may propitiate the diuine Maiesty , and n n Num. 25.7 , 8. cease the Plague , mercileslie expose we the body to destruction ? Which , with losse of some incurable members , may be preserued . Consider what I say , and the Lord giue you vnderstanding in all things : Conscience , in this .

The persons whom the penalty toucheth are next pointed at . Any , of any ranke or quality , that will not worke . That clause deserues our notice . Not want of ability , but lacke of will to worke , is stricken at in the penalty : for what when feeblenesse by age , or sicknesse ; or other impotencie by casualty betides vs ? Suppose you Paul warrants to shut vp bowels of Compassion to such ? God forbid : where then is place for visito , poto , cibo and such like works of mercie , omission whereof o o Mat. 25.41.42 . excludes from heauen ? Or why add we affliction to those whom God hath wounded ? Yea , what if in greatest strength , there want meanes of imployment ? Is it not equiualent to other impotencie ? Such want not will , but meanes to be imployed : Are therefore capable of the common reliefe .

Vse Wickednesse is wittie to its owne harme , Churlish Nabal had his p p 1 Sam. 25.10 , 11. pretended equity , denying to Dauid reliefe in his necessity . Curre-megients , who scarcely know any other sentence of Scripture , yet to saue their peace , the crummes that fall from their table , haue this of Paul in their mouthes ; worke for your liuing : S. Paul sa th , he that labours not , must not eate . This to the feeblest amongst the Aged and Impotent ; to the most decrepit and crookt with yeeres : yet said not Paul , hee that doth not , but hee that will not worke , must not eate . Not labouring , may issue from impotency and want of meanes to be imployed : if so , it interesseth them to our Reliefe .

I wish such would consider ; 1. Poore are their q q Neh. 6.5 . owne flesh . 2. Left amongst vs to be r r Mat. 14.7 . matter of our liberality and mercy . 3. Their s s Iob 31.20 . loynes may blesse vs . 4. Their thankfull deuotions make way to our t t Luke 16.9 . receiuing into euerlasting Tabernacles . 5. And themselues u u Heb ▪ 13 3. are yet in the flesh , know not what may be their owne lot . 6. Haue cause to feare their owne impouerishment ; for , who so spareth * * Pro. 11.24 . more then is meet , is not likely onely , but sure to come to pouerty . And of the first materiall part of the Chapter , checke of Churches tolerating Loyterers , thus farre , followes the correption of the delinquents themselues .

VERS. 11 , 12.

For we heare that there are some among you which walke disorderly , not working at all , but are busie-bodies .

Now them that are such , we command and exhort by our Lord Iesus Christ , that with quietnes they work and eate their owne bread .

THE passage to this member seemes thus . The Apostle willingly preoccupates what he saw likely to be demanded : whereto tends , what meanes , or occasions all this earnest vrging vpon vs , censure of the inordinate ? Resp. Maruell not at it : for we heare , notwithstanding our foremonition , that there are still among you , who walke disorderly , &c.

Particulars in the Text are , 1. The crime charged vpon them ; disorderly walking ; specified for euidence to bee ; 1. Not working at all . 2. and which vsually accompanies neglect of our owne businesse , busie medling with what concernes vs not . 2. The euidence , on which he proceedes to charge them ; heare-say . 3. Prescript and vrging to amendment , ver. 13.

For we heare there are some among you , &c. May a Minister or Church Magistrate proceede vpon heresie to taxe crimes in the people ? With what cautions ? In what manner ? Resp. So did Paul more then one . See 1 Cor. 1.10 . & 11.18 . With what Caution ? 1. His informers were fide digni , such as had wonne to themselues opinion , and halfe renowne of sanctitie in the Church . See 1 Cor. 1.11 . It s vnsafe , foolish to belieue euery thing , euery man ; especially where the blemish redounds to the whole Congregation ; there are x x Hosh. 4.8 . that liue on the sinnes of the people ; delight in the infamy of the Church . 2. Prudently they carried their information : making choise of Paul , in whom was Authority to correct and reforme the things amisse : a good euidence they sought amendment , not shame of the delinquents 3. Charitable they shew themselues in relating the Crime : It was Schismes , 1 Cor. 11.18 . their stile is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , y y 1 Cor. 1.11 . Contentions ; a lesse euill : charitie loues not to thinke , or make the worst of other euills .

2. His Modus in proceeding : 1. Hee chargeth not the crime vpon the whole Church ; he saith not all , nor most of you ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 some among you ; loquitur quàm sieri potest parcissimè . 2. Particularizeth no man , but speakes indefinitely ; some , whither to occasion the Church to obserue all ; or rather to aduantage the delinquents to amend their amisse , before that from Pauls mouth they should know their owne names .

3. Though he order them to censure , vpon Hypothesis of their incorrigiblenes ; yet first with greatest grauity , meeknesse and loue he nourisheth them , selfely to correct their errors .

Vse I could wish them that in this respect make Apostles their patternes , to heed also their cautions ; so to follow their practise that they obserue their Modus .

2. The Crime generall is , walking disorderly : whereof See ver. 6. Item Annotata ad 1 Thes. 5.14 . Specified it is in two particulars . 1. Not working according to the iniunction ; whereof See ver. 10. 2 Curiosity , the Natiue fruit of Idlenes : so Paul notes it , 1 Tim 5.13 . making it muliebre vitium . But who maruels to see Idlers become effeminate ? How doth it euirate , vn-man men ? and bring vpon them mollitiem no lesse then womanish ?

Properties of it thus number . 1. Busie inquisition into euery mans secretest actions . 2. z z 1 Pet. 4.15 . Putting the finger into euery mans businesse . 3. Wherefore vsually , they are the fire-brands of contention , and vnneighbourly quarrels . 4. Trifling tatlers aboue measure , 1 Tim. 5.13 . 5 Secretaries after the rate of Apostles ; what you tell them in secret they publish on the house tops , and in the Market-place . Caetera vide apud Plutarchum , in moralibus .

It s morbus Epidemicus : how may we stop , or hope to cure it ? While wise men cherish it in themselues , and are hardly brought to notice it as a fault : And yet Saint Peter giues a a 1 Pet. 4.15 . Caueat against it , as strict , as against theft , murther or other maleficia ; not as if it were equall to them in the kinde of euill , but perhaps because it so easily insinuates it selfe , so pleasingly creepes vpon vs , that but with strictest caution we keepe it not out .

1. Tantúmne abs re tua otij est , aliena vt cures , & quae ad te nihil attinent ? Who so mindes his owne taske so large as it is , to heed his owne waies , to see to those of his owne household , to know his owne sinnes , to mend his own life , sindes remedie against it . 2. Others euills hurt vs not . b b Gal. 6.5 . Euery man beares his owne burthen : is countable for c c Rom. 14.12 . himselfe vnto God . 3. Note it euer to heare ill in Scripture ; taxed as Hypocritae vitium , d d Mat. 7.3 . why seest thou , &c. 4. Drawes with it too foule neglect of our selues , till wee bee ouergrowne in iniquitie , Mat. 7.4 , 5. 5. Layes open to like curiosity , and vncharitable censure of other men . 6. Occasions God himselfe to be the extremer in marking what we doe amisse , See Mat. 7.2 .

VERS. 12.

Now them that are such we command and exhort by our Lord Iesus Christ , that with quietnesse they work and eate their owne bread .

THe prescript , vrging to amendment , wherin is 1. Officium , the Office or act inioyned together with the Modus . To worke with quietnes . 2. The manner of iniunction , with peremptorie and grauest command . Wee Command ; and meekest yet most serious obtestation , and beseech you by our Lord Iesus Christ ; q.d. by the loue you beare him . 3. Ratio , that so the bread you eate , may bee your owne .

We command and intreate , or exhort you , Brethren , &c. What is wanting to giue vs edge to the dutie ? Heere is 1. Prescript . 2. Iniunction . 3. Exhortation . 4 Argument .

1. Prescript , informes the Iudgement ; directs what is to be done . 2. Iniunction or mandate peremptorie , presseth , vrgeth Conscience . 3. Exhortation or entreatie , swayes affection . 4. Reason preuailes with all , that are Reasonable .

Blinde we are all in the things of God ; many in maine moralities . Gratious is the Law-giuer , that shewes thee oh 〈◊〉 what is good , yet are few so happie as by bare demonstration of duty , to be swayed to obedience : if any be , they are sure guided by the e e Psal. 51.12 . ingenuous and free spirit of God . But precept must be vpon precept , iniunction peremptorie vpon iniunction , ere Conscience in many apprehend necessity of performance . There are whose Consciences are vrged by iniunction ; yet are not affections allowed to loue and prosecute the duety : Heere hath exhortation and intreatie their place . And there are whose affections are also inclinable , yet are of curious vnderstanding , that must see Reason ere they giue command for practise .

Vse Lord what is man that thou so regardest him ? But when Gods Spirit so farre descends , as in all things , after a sort , to humour vs , take heed we despise not such dueties . If God but prescribed the sanctification of the Sabbath , a Lawe-giuer , as he is f f Iac. 4.12 . able to saue and destroy , were it not sufficient to presse vs to the duty ? But when he shall so far condescend to our backewardnesse , to presse it vpon Conscience with a speciall g g See Exod. 20.9 , 10 , 11. Memento ; by his example leade vs , by Reasons so plentifull perswade vs , take heed how , vnder pretence of Relaxation from man , we pollute his holy day : sic de Reliquis , where Gods Spirit pleaseth to bee so importunately vrgent , there chiefely tremble to slight the dutie .

What , may we conceiue the Reason of Pauls so instant and importunate pressing the dutie of labour ? Vrging it with such serious instance and vehemency , againe and againe , and a third time , as it he could neuer satisfie himselfe in pressing it .

Resp. 1. The state of this Church now in such streits , as dissipation of it might iustly be feared , except by his meane it were supported . 2. The auersenes of some amongst them , from the dutie . 3. Perhaps also the important necessity of the duty in it selfe considered .

Such strength our Church yet feeles not , nor feares ; howbeit 1 Auersenes , abhorrence from labour , toylesome may be obserued in most : wee are mostly all of Issachars Tribe : therefore vsually choose callings of greatest ease ; in workes of calling Christian and particular , make choice to be imployed in what is most easefull : that may bee the Reason , why many preferre hearing , before all other works of Religion . 2. Necessity lies also on vs , h h Ephes 4.28 . precept peremptorie : medi● also ; sith without it we can call nothing our owne not the bread we eate ; haue holy or warrantable vse of naught wee enioy ; and how hatefull to God is i i Ier. 48.10 . negligent doing his worke , any worke euen of calling ?

How may we rowze our sluggish nature ? Meditate 1. The blessings which accompany sedulous industrie ; Gods blessing goes with it in temporalties , See Pro. 10.4 . & 13.4 . & 14.23 . 2. His curse is vpon sloathfulnesse , that brings k k Pro. 10 4. to pouetty . 3. That preuents temptations , at least blunts edge of them . 4. This encourageth , aduantageth the tempter : is Mother and Nurse , good God , of how many fowlest finnes , See Ezech. 16.49 .

And eate their owne bread : Reason pressing the duty : But is any such bread , that we may call our owne ? Pestilent Anabaptists are all for community ; some of them for such as Plato warranted , wiues not exempted : and wiser then they , giue distinction of dominions , no other original , then positiue lawes of men . I haue neither lust nor leasure to enter the question ; nor thinke I it pertinent to this Text : this onely ; Thou shalt not steale , is a Law morall , naturall . Why doubt we whether by like Law wee may call something our owne ? Else what is theft , or where is it ? Vsually it s described vsurpatio Rei alienae inuito Domino . 2. Confessed it is by all iudicious , that Dominium not onely in Res , but in personas , hath approbation from Law morall , Exod. 20.10.17 . Approbation ? And why not also institution ? But manum de tabulâ . I had almost fallen on confutation of Schoolemens fond Reasons .

Owne bread seemes here opposed alieno , not theirs , 1. Either because due to others , viz. to impotent , if vnderstood of what they receiued by way of reliefe from the treasure : 2. Else , because by no title ciuill ; nor descent , nor price , nor labour , &c. theirs .

How euer , as Salomon aduised l l Pro. 5.15.17 . to drinke water of our owne cisterne , so Paul to eate Bread of our owne iust acquiring .

Diuines note a double propertie ; one spirituall , which we haue in Christ , 1 Cor. 3.23 . Another ciuile , whether by hereditary descent , or ciuill contract , or gift , or industrie . Ciuiliter meum it must be that we eate , and such as by some iust title we may claime to be our owne .

Miserum est , said the Poet , alienâ viuere quadrâ : though neuer so liberally and generously conferted vpon vs . Impious , alieno viuere pane in Pauls sense ; such as by no iust title we can call our owne . What is that liuing other then vniust , rapinous , and otherwise iniurious ?

Vse Their eyes swell with fatnes , their paunches as Tunnes , many , who neuer yet ate morsell of their owne Bread , Is it thine thou hast gotten , by sacriledge , oppression , fraud , vsurie , bribery , dissembling pouertie , impotencie , & c ? Where hath God sanctified these as meanes to make ought our owne ? And not rather threatned , punished with direct curses such methods & misteries of cosenage and violence , till they haue vomited the substance they haue so deuoured . I say as Salomon , drinke waters of thine owne Cisterne ; more then Salomon , m m Neh. 8.10 . eate the fat , drinke the sweet ; but with Salomons caution , let them be thine , thine owne onely ; by no other meanes yet , by thy labour and industrie , that so thou maist reioyce in the worke of thine owne hands .

VERS. 13.

But yee Brethren bee not weary of well doing , &c.

Aprolexticall Apostrophe to the people orderly demeaning themselues , after the Canon for labour ; hauing nature of a caution , whose summe is this ; that howsoeuer exorbitants behaued themselues , they yet should continue in weldoing .

What this weldoing is , is questionable : whither beneficence , and relieuing of these inordinate ? Resp. 1. Except in case of extreme necessity , it s not weldoing to giue reliefe to loyterers . 2. And where the charge generall is , that such should not eate , suppose you the Caueat is to yeeld them maintenance from common Treasure ?

Thus rather ; weldoing vnderstand continuing in labour , notwithstanding the loytering of these exorbitants .

Let not others exorbitancie make you irregular . Though though Israel play the Harlot , n n Hosh 4.15 . yet let not Iudah sin .

Gods people may not runne with the streame , o o 2 Pet. 3.17 . be carried away with the errour of the wicked , See Iosh. 24.15 . 2 Pet. 2.8 . Gen. 7.1 .

1. They are taken out of the world , Gal. 1.4 . 2. p p T it 2 14. Gods peculiar , q q 1 Pet. 2 9. a holy Nation to shew forth vertues of him that hath called . 3. Compare 2 Cor. 6.14 , &c. Ephesians 5.11 .

Vse Millions of Soules daily perish by neglect of this Rule , while they thinke others exorbitancie warrant for their owne , especially when multitudes , great men , or Saints go in the droue , blindely they follow though in praecipitia .

Yet hath the Lord laboured to make vs cautionate : 1 Charging not to follow multitudes to euill , Exod. 23. 2 Minding vs of their issue , Mat. 7 , 13. monishing that they lie in that euill one , 1 Ioh. 5.19 . Exemplifying his wrath vpon whole Countries , r r 2 Pet. 2.4 , 5 , 6. worlds of vngodly men , millions of reuolting Angels .

2. Though he tell vs of great men , they are not alwaies wise : of Aged , that they vnderstand not Iudgement , Iob 32.9 . Professeth to hide these things from wise and prudent , and to reueale them to babes and sucklings , Mat. 11.25 . 1 Cor. 1.26 .

3. Though doctrinally he deliuer it , best men are but in part sanctified , 1 Cor. 13.9 . Rom. 7 , 15 , &c. prescribes vs our quatenus in imitating the most holy , 1 Cor. 11.1 . permits chiefe of his Saints to fowlest delinquences .

Potent is the temptation , so that good men sometimes miscarry in it . Barnabas himselfe is misled with Peters dissimulation , Gal. 2.13 .

Thus thou maist be armed against it . 1 Making thy line of life , not facta hominum , but praecepta Dei . 2 Considering the best are but in part sanctified ; and therefore may suffer humani aliquid , Iac. 3.1 . Ec. 7.22 . 3. Thinking nothing warrant for Conscience in practise , but what will hold plea at the Barre of Gods Iudgement .

The duty , Be not weary of wel-doing . Thinke it spoken to vs . The word by s s Heb. 12.3 . Apostles interpretation implies two things ; chiefe branches of that Acedia , which School men from Gregorie a number to sins Capitall .

1. Tedious yrkesomenesse , or tirednesse in Gods seruice , charged on Israel as their loathsome sinne , Mal. 1.13 . Am. 8.5 . for which Gods furie threatens to breake out against them , vtinam ne non & nostrum .

Causes out of which it issues , you may obserue these , 1 Lacke of loue to our God , who yet hath done so great things for vs : the t t Mat. 11.30 . yoke is easie , the burthen light ; but Amanti , is Bernards glosse . Commandements are not grieuous to loue , 1 Ioh. 5.3.4 .

2. Wee consider not , nor taste the u u 1 Pet. 2.3 . sweetnes found in holy duties . Good God , what * * Gal. 6.16 . peace bring they to the Conscience , thorough x x 2 Pet. 1.10 . assurance of Calling ? What ornament to the soule ? Restoring in it the decayed Image of God . Oh taste & see how Gratious the Lord is , Psal. 34.8 .

3. Are lead too much by sense and carnality ; esteeming nothing good , but what is good to sense , and yeeld pleasance to sensuality : See Psal. 4.6 . Mal. 3.14 , 15. Had we Dauids Spirit , the bitterest of all seruices would be honey-sweet , accompanied with the light of Gods fauourable countenance . Psal. 4 6 , 7.

Is it incident into a childe of God ? Resp. S. Paul had neuer else said of Philippians , their care sprang afresh , Philip. 4.10 . yet with this difference . 1 It s not vsuall towards all goodnes vniuersallie , but in particulars . 2 Is striuen against and bewailed . 3 Recouery is of first loue , to doe first workes . 4 They rise againe timoratiores , sollicitiores , feruentiores , as it were to make amends for former languishings .

Preuentions or Remedies of it auaileable are these . 1 Euer meditate , contemplate the goodnes that is in holy duties . y y Psal. 133.1 . Ecce quàm bonum & quaàm iucundum , is applicable to all seruices we doe to our God .

2. Be frequent in doing , that thou maist habituate thy selfe in goodnes : who so workes or habitu , workes with delight .

3. Let that be weighed , that wee hazard and lay open our selues to the whip , to Gods seuere correction , Hosh. 5.15 . The Lord will not suffer grace to rust in his Children .

4. Despise not Prophecie , 1 Thes. 5 19 , 20. forsake not Assemblies , Heb. 10.25 . The words of the wise are as Goades , Ec. 12.11 .

5. Pray God to quicken what languisheth , and is ready to die .

6. Consider 1 What it euidenceth ; our little or no relish of gratious goodnes , 1 Pet. 2.3 . 2 What it causeth : depriuall of fauours already receiued , Amos 8.

The second thing it denotes , is fainting and whole giuing ouer , Heb. 12.3 . one well calls it inperseuerantiam . It s sometimes in bono particulari , sometimes vniuersali : then to be trembled at . 1 We loose what we haue wrought , 2 Ioh. 8. or suffered , Gal. 3.4 . 2 Proclaime our selues to haue bin but hypocrites , hauing forme onely of godlines : It s not of hypocrisie to bee but temporarie , Mat. 13.21 . Hosh. 6.4 . 3 The diuel reentring brings with him more , and worse then himselfe , Mat. 12.45 . vitious thou then growest aboue the ordinarie rate of nature 4 Recouery , after such whole relapsing , is impossible , Heb. 6.4 , 5 , 6. & 10.26 .

May it fall into Gods children ? Resp. Absit : 1 the better Couenant assures of perseuerance , Ier. 32 40. 2 promise of God is to confirme , 1 Cor. 1.8 . to perfect , Phil. 11.6 . to safeguard by his power to saluation , 1 Pet. 1.5 . 3 Christ intercedes , raignes at his fathers right hand , that nothing may separate , Rom. 8.34 , 35.

Why then caueat giuen them against it ? Resp. 1 to minde of naturall mutability ; for by grace we stand , Rom. 11.20 . 2 Cautions are meanes sanctified to preuent it : 1 our owne endeauours are required to our establishment , 1 Iohn 5.18 . 2 which , these items and exhortations , without missing , kindle , and cherish in vs .

Vse 2 Beloued , these are the ●ast times , perillous for z z 1 Tim. 4 1. recidiuation : now seemes the autumne of the Gentilish Church ; wherein trees fullest of sap , haue many cast their fruits , almost lost their leaues ; God grant the root keepe life , that care of Gods seruice may spring afresh ; else , what bodes it ? but that wee shall become fewell for the fire vnquenchable .

Obsecro per Iesum . a a 2 Pet. 3.17 . Take heede least you also be carried away with the errour of the wicked , and fall from your owne stedfastnesse . Especially let him b b 1 Cor. 10.12 . who thinks he stands , take heede least he fall . Behold Adam kept not his standing in innocency ; Angels greater in power and strength then we , yet kept not their first estate . I say not but we haue better promises in the new couenant ; But its good to feare our owne infirmity , perillous to relie on our own strength ; mutable more then the winde , is man in himselfe , especially from good to euill .

Preuentions profitable meditate these : 1 presume not of thine owne strength to begin or continue weldoing , least the Lord leaue thee to thy selfe , as c c 2 Chro. 32 31. Ezechias , as d d Mat. 26.35 , 70 , 72 , 74. Peter ; till thou haue learnd that the way of man is not in himselfe , that its God who workes both will and deede .

2 Pride not thy selfe in thy best doings : e e Luk. 17.10 . Is it more , is it so much as duetie ? is not all stained with f f Isai 64.6 . fowlest blemishes ? and who is he g g & 26.12 . that workes all our good workes in vs ? Take heede least the Lord permit thee to euill , till thou haue learnd to be vile in thine owne eyes ; to acknowledge him author of h h Iam. 1.17 . euery good gift , of euery act and exercise of gracious qualities .

3 Reioyce not , nor insult ouer the fall of others , least the Lord see it and it displease him : through infidelitie they were broken off , and by faith thou standest ; i i Rom. 11.20 . bee not high minded , but feare ; thou also maist be tempted , Gal. 6.1 .

4 Set before thine eyes the fearefull estate of them who haue reuolted from holy courses ; if not that terror , nothing will worke thy caution , Heb. 10.26 . &c.

5 Consider the fruits present ; the k k 2. Cor. 4.16 , 17 , 18. glorious reward to come , least thou be wearied , and faint in thy minde , Heb. 12.3 .

6 Dote not vpon the acceptance or approbation of men : for wherein is it to be esteemed ? Thus thinke : though thou labour in vaine in respect of men , yet is thy reward with the Lord , and thy worke with thy God , Isai 49.4 .

7 Hasten not to the reward : its good to trust and to waite : in due time wee shall reape if we faint not , Gal. 6.9 .

VERS. 14 , 15.

If any man obey not our sayings by this Epistle , note that man , and haue no company with him , that he may bee ashamed .

Yet count him not as an enemie , but admonish him as a Brother .

AFter caueat giuen to regulars , he returnes to the inordinate : giuing new order for their censure , in case they continued refractarie after new warning giuen by this Epistle : where is 1 the punishment of two branches : 1 note him : 2 company not with him .

2 Mitigation of the punishment ; or rule of moderation correctiuely annexed , that through mistake they ran not to extremity , ver. 15.

If any man , of what ranke or qualitie soeuer , now obey ▪ not , Note him . Impartially he requires Church Censures to proceed against all contumaciously exorbitant : see 1 Cor. 5.11 . a like siquis . To Timothie the charge is giuen with solemnest obtestation , little lesse then adiuring , 1 Tim. 5.21 . So Ambrose bare himselfe to Theodosius the Emperour ; who , not onely submitted to the censure , but euer honoured , admired the Bishops carriage .

Vse Whither is it more happy , or more miserable to be Great ? can any tell me ? As the times now goe , more miserable . l l Amos 7.10 , 13 Amos may not come at Bethel , his words are too heauie . Nathan is too plaine to be a great mans Chaplaine ; they loue to be quiet in their sinnes . Censures are growne timorous to approach Nobles or Gentrie . That horrible and filthy thing is committed in the Land . The Propets prophesie lies ; the Priests receiue gifts , and the people delight to haue it so : And what will ye doe in the end thereof ? The happinesse of greatnesse seemes this onely ; as the great fauourite at Rome , peccandi licentiâ Faelices appellantur : As the Israelites into Canaan , so passe these to their Hell , no dogge opening mouth , or wagging tongue against them : yet was there as great as the greatest , whose prayer was , Let the righteous smite me friendly and reproue me ; who esteemed it as precious , as the soueraignest balsome , Psal. 141.5 .

1 Why m m Ezech. 13.22 . strengthen we the hands of the wicked , that he cannot returne from his wickednesse ? 2 Why hazard we the vulgus to infection , impenitency ? Saw you euer greatnesse fall alone ? 3 minde that of the ancient Hulderike : how shall their soules at last clamour and curse vs ? when they feele the torments , which holesome seuerity might haue kept them from .

Obey not our sayings by this Epistle : so I thinke must be the reference , and not to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : q. d. If to this new monition by this Epistle they bare themselues refractary , then spare not , but note them .

Contumacie in smallest sinnes is more then a little hainous , makes lyable to seuerest Censure : see Mat. 18.17 . compare Num. 15.30 . ad 37. 1 Arguing contempt of Authoritie , Numb. 15.31 . 2 Desperate obstinacy in the offender .

Vse 1 Clamours are frequent against abuses of excommunication . A lack way they say it s made for fees ; and that thunderbolt is cast out at smallest offences . Gouernours haue age ; prose respondeant : this onely consider : though the sinnes be little , yet should the sinner be contumacious ? The lazing of these loyterers is not numbred amongst mortals : nor sets the delinquent in state of enmity with God , vers. 15. yet contumacie therein , Paul orders to be censured with some kinde , and degree of Excommunication .

Errare possum , said Saint Austine , Haereticus esse nolo . Vse 2 Let it be our minde for frailties , for lightest offences ; there liues not the man on earth so iust , that doth good and sinnes not , Eccl. 7.22 . yet farre be it , that our hearts should be n n Ecel. 8.11 . set in vs to doe euill : obfirmed against all monitions , reproofes , censures tending to reforme vs ; that argues vs desperately contumacious .

Euidences of it : 1 to despise admonition , Prou. 12.1 . 2 more to hate the reprouer , Prou. 9.7 , 8. 3 yet more , to be exasperated by admonitions to become more vile ; Sodomites , Gen. 19.7 , 8 , 9. 4 height of it , when God afflicts , and we p p Ier. 5.3 . sorrow not , nor q q Amo. 4.6 . &c. amend ; but r r Isai 1.5 . encrease our reuolting .

There growes vp with it , 1 stupifaction of Conscience : 2 obstinacy of Will : 3 infatuation of Iudgement , Isai 5.20 . Rom. 1.28 .

The punishment : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Note that man : some rather render notice , or signifie him : the word signifies both , Note him with a brand of infamie ; or notice him as infamous to the Church , that all may auoid him .

Consent of best Interpreters is ; that such noting , signifying , or noticing him to the Church , is the same at least in some degree with Excommunication : Saint Austine so iudgeth lib. 3. Cont. Epist. parmen. cap. 4. Theophylact also ad locum . But whether of like nature and extent with our greater or lesse Excommunication , in both which is exclusion from communion in Sacris , is not aptly resolued . Is it perhaps Caietanes middle betwixt the two ; their debarring the Temple , Table , conuersation of the faithfull ? Quaere : for I resolue not : Estius his reasons sway me to thinke the greater Excommunication , or giuing vp to Satan , is not ment : for Saint Paul allowes them not to be accounted enemies ; nor were their sinne , though ioyned with a little stiffe contumacy , so enormious as to promerit it . Nor the lesse , as now t is in vse with vs : for therein is no interdict of Societie . Perhaps then its some other degree of such Censure now grown out of vse : implying their publique noticing or pointing at by name in the Congregation , by the Gouernours of the Church , that they were such as from whose societie the people must abstaine . o o See Pro. 15.5 And this may be the note of Infamie set vpon them : iudicent docti .

And haue no company with him , that he may bee ashamed . The second kinde or degree of punishment added to their publique designement by the pastours , concernes the people for execution : have no company with him , after such publique denouncing him vnmeete for it : And is amplified by the end , or possible fruit , that he may bee ashamed . As touching the kinde or degree of Society here interdicted vs , hath bin treated ad ver . 6. And is here explicated in the very terme chosen to expresse it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Be not mingled with him . If I be not deceiued , hee meanes in such inward and intimous familiarity , as is betwixt a man and his friend : quid hoc ad Sacra ?

But notice it a punishment more then a little grieuous to be secluded from familiar Society with Gods Children : here if any where it hath place of Salomon , s s Eccles. 4.9 , 10 va soli ; when a man liues as an out-cast from amongst Gods people . What a benefit did Dauid esteeme it ? that t t Psal. 142.9 . the righteous should resort vnto his company ; and not without cause : so many comfortable blessings accompany it : so many aduantages to our bettering in goodnesse : 1 walke with the wise , thou shalt be wise , Pro. 13.20 . with the holy thou shalt learne holinesse ; their example will allure , excite , inflame thee to holy emulation : 2 their lips will feed thee , with counsell , exhortation , instruction , Prou. 10.21 . so is their speech gracious mostly alwayes , fit to minister grace to the hearer , Eph 4.29 . Did not our hearts burne in vs , when he talked with vs in the way and opened to vs the Scriptures ? Luk. 24.32 . 3 How bridles it passions , not yet so well mastered , corruptions not fully mortified , desiring , ( Lord , how oft ? how eagerly , ) to breake out and vent themselues ? the awe of such presence much restraines them . Nunquam ad te accedo , quin discedam doctior , said he in the oratour . Not shalt thou to such company , but thou shalt depart Sanctior : opportunities are there euer obuious , to receiue or doe some good : penall therefore it must needes be deemed , to be secluded .

Vse Is it our pride , or melancholy , or wrath , or loathnesse to be reproued , or lacke of loue to goodnesse , or what , that makes vs willingly sequester from such societie ? Absint . Farre be they all from Gods children : why doe we thus wilfully detriment , punish our selues , depriuing our selues of so many holy helpes towards heauen : Can u u 1 Cor. 12.21 . the head say to the foot , the eminentest to the meanest Saint , I haue no neede of thee ? Saint Paul , a great Apostle , thought yet he might be edified by peoples mutuall faith , Rom. 1.12 . More let vs tremble to merit exclusion , by 1 Scandalousnesse : 2 or other * * Eph. 4.30 . grieuing the holy spirit of God in the hearts of his Saints .

The end or islue of such punishment , that he may be ashamed . This , though not vertue , yet vertuous affection , God hath appropried to the nature of man ; other creatures , as they haue no sense or apprehension of what is turpe , and matter of reproach , so nor touch , nor tincture of shame : the vse of it in mans nature , is to be a bridle to sensualitle ; monitor , to keepe decorum , &c.

Kindes of it , the sonne of Sirach notes two , Eccles. 4.21 . 1 there is a shame that bringeth finne ; such as our Sauiour points at , when we are ashamed to confesse him or his Gospell ; or when its restraint from any good duetie : as if there were turpitude in vertue , which is our glory .

2 And there is a shame that bringeth worship and honour : as what restraines from euill ; or but signifies our apprehension of turpitude in the euils committed : It giues hope of correction and amendment : as the Philosopher , Erubuit , salua res est .

It s both a preparatiue to repentance , and a consequent and signe of it . Arguing the minde and iudgement so far reformed , that it now sees turpitude in sin , and inclines to detest and flye from it : wherefore also it s here put transumptiuè t to denote repentance .

That it accompanies Repentance to shame at euill , at least to account it shamefull : see Ier. 31.9 . Rom 6.21 . And as to me it seemes , more kindly testifies it , then sorrow or griefe for sinne ; which issues oft out of feare , or sense of wrath ; rather then , as shame , out of turpitude apprehended in sinne .

Vse Desperate forlorne times these are ; hee slanders them not , who saith they are as farre from repentance , as they are from shame . The x x Ier. 3.3 . whores forehead , the y y Isai 48.4 . brow of Brasse complained of in the Prophets , is the temper , the complexion of this generation : fowlest sinnes , and more then bestiall , that Saints and morall heathens would blush to name : how many glory in and make matter of boasting ? Their drunkennesse z z Hos. 4.18 . stinkes in the nostrils of God and men ; and yet they a a Isai 5.22 . vaunt it as point of manhood . b b Ier. 5.7 , 8. Assembling by companies into harlots houses , they shame at no more , then Horse or Mule that haue no vnderstanding : were they ashamed when they had committed these abomination ? They were not ashamed , neither could they haue any shame . And shall not I visit for these things saith the Lord ? should not my soule be auènged of such a Nation as this !

Such impudency you shall obserue to issue , from 1 fearefull insaluation of iudgement ; no lesse , then what Paul stiles the c c Rom. 1. reprobate minde , Isai expresseth and cries woe vnto , vnder the name , of d d Isai 5. calling good euill , and euill good .

2 Else from violent and boystrous affections , so bewitched with the pleasures of sinne , that blindely they carrie a man , to e e Hosh. 4.2 . breake through shame , feare , confidence , or whatsoeuer stands in their way to binder from their Idole .

3 Or from commonnesse of the sinne , and custome receiued amongst the people , with whom they dwell : In Sodome it was no shame to lay the Sodunite ; so had old and yong , people and Princes made in where of fashion . And amongst vs , how many sinnes , monstrous in a gracious eye , are growne into fashion ? into esteeme of habitiments necessary to make vp the compleat Gallant ? And matter of blemish and imputation its growne not to doe as the company ; not to runne with the luxurious to the same excesse of riot .

4 Or , which is not the least strength of this impudence , addes steele to the brasse of the bow , promiscuous admitting to the societie of the ciuillest ; welcome entertainement , and chearefullest countenance showne to such miscreants , from men in authoritie , euen such as professe to know and feare God : when may we hope to see in such faces the colour of vertue , whose vices finde such friendly countenance from vs ?

That not without cause Paul orders these inordinate to be excluded from company of Gods people : It was in his iudgement fittest to worke in them penitent shame : fitnesse thus iudge of : 1 Man is by nature Animal politicum , a sociable creature . They are not more perfect , but more extrauagant , who affect lone-nesse . Aues praedariae flocke not together ; they loue to flye alone . And in long experience we haue found it true : Those Solitaries of the Romish Church , vnder pretence of more sanctitie and contempt of the world , haue but gaped after the prey ; are growne the fatter , by not diuiding the spoile . But , except such seeming Saints , or some barbarous 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , euery mans 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 carries him to societie . What now ? when manners grow so intollerable , that euery man shuns his conuersation ; how is he occasioned , to iuquire into the cause ? to be loathsome to himselfe , whom none vouchsafeth company , or courteous greeting .

2 Adde hereto that naturall ambition , that meere Swaines are affected withall ; to be counted some-body in the neighbourhood where they liue : fearefull and desperate haue issues of scorne beene , in men , as we would deeme them , scarce sensible of contempt .

3 But in the Church , where they are all f f Psal. 15.4 . honoured that feare the Lord ; none contemptible , but whom vice makes vile : where we haue tasted benefits of societie of Saints , participated honourable esteeme , while our courses were holy ; here to become an outcast , a scorne of such men ; how couers it the face with shame and confusion , pierceth deepe the heart , where is any liue sparke of seede of Grace ?

Vse The fitter it is to work penitent shame , the more should be our Care to practise what is prescribed : Sequestring the disorderly from our friendly Society . Oh that wee might hope to see wickednesse grow bashfull ; so modest , but as of old : when g g Iob 24.15 . adulterers waited for the twie-light , and bemantled themselues with darkenesse : That drunkennesse and Reuelling might be but h h 1 Thes. 5.7 . night-workes : The sun at noone no witnesse of such abominations . But now they i i Isal. 3.9 . declare their sins as Sodome and hide them not : what maruell ? While seeming fanctitie giue them countenance ; scarce any is so holy , as to with-hold their God speed . See Annotata ad ver. 6.

Yet count him not as an enemie ; but admonish him as a Brother .

The Rule of moderation in the punishment . Count him not as an enemie ; to God , or goodnesse , or the Christian name ; as if in our Sauiours language he had said ; let him not , for all this , be to thee as an heathen or Publican : which makes me thinke , Pauls noting or notizing them to the Congregation , is not Excommunication Complete .

Yet count him not as an Enemie . Not ? When stiffely , after new monition , hee continues inordinate ? In no case . As if Paul meant to teach vs that paradoxe ; There may be Grace where is not thorough Reformation , where appeares stiffenesse more then a little , in continuing some delinquences . Asa and Iehoshaphat are numbred amongst the Righteous ; yet stood the high places in vse all their daies . Of Asa and his Reigne thus speakes the Scripture . k k 1 King . 15.14 . They put not downe the high places . Neuerthelesse Asas Heart was vpright with the Lord all his daies . Thus vnderstand mee to meane thorough reformation : not onely of the degrees , which no man in this life reacheth vnto ; but of the parts of dutie : some parts of duty may fall to be omitted , some sinnes continued , and yet grace renewing bee in the heart . 1 There are sinnes in themselues , that are not so to vs ; in our knowledge and apprehension : may not ignorances stand with Grace ? Who then is Gratious ? In many particulars , latet quod iustum est : Austin . there are l l Psal. 19.12 . secret , that is , vnknowne sins which Gratious Dauid prayes to be cleansed from . 2 Where our ignorance lies , may there not bee stifnes in continuing the sins , without impeachment of our gratious estate ? 3 Where meanes of conuiction are affoorded , but the minde not inlightenend to discerne strength of Reasons , Is it not possible , thinke you , there may be grace , though the sin continued ? This Rule I walke by ; where I see obedience extended to the latitude of knowledge ; and honest purpose , to correct what God shall heereafter euict to be sinfull , to that man I allow the opinion of Gratious

Vse Vncharitably Censorious we are growne aboue measure : when euery peccadill is thought incompatible with grace ; when Ignorances or infirmities are deemed repugnant to sincerity , point deuise a man must iumpe in Iudgement and practise with vs , else wee proclaime him none of Gods halfe Anathema , for my part , to him , who wilfully & against his knowledge violates minima mandatorum : of him , who in greater is inuincibly ignorant , and so sinnes , while Iudgement is sound in fundamentals of Faith , practise reformed in substantials of vndoubted moralities , I wil hope as Paul , God will in m m Phil. 3.15 . time Reueale ; In the interim affoord him my suffrage to be an Israelite indeed .

But admonish him as a Brother . The second Branch of the Rule . Where is , 1 Actus : Admonish him . 2 Modus , as a Brother . Although for my part , I thinke Saint Pauls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here to denote n n Ioh. 11.14 . veritie , not similitude ; or rather to bee taken rationally ; because a Brother ; yet by inference falles in the Modus ; for if a Brother , why not so to be vsed in admonition ?

1 Actus : Admonish him : who hath leisure , may consult to this point o o Thom. 2a 2 a q. 33. Thomas and other Schoolemen ; somewhat voluminously , yet profitably handling the dutie and circumstances ; vnder the title of Brotherly correption .

Thus they describe it ; Charitable minding the Brother to amend his life . Termes of Scripture at three , expressing so many degrees of it . 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; minding , p p Tit. 3.1 . Remembrancing , putting in minde of dutie , without any so much as tartnes in proceeding . 2 q q 2 Cor. 2.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; a paenous kinde of warning ioyned with reprehension . 3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; r r 1 Tim. 5.1 . Obiurgation , or tart chiding , and without some acrimonie of speech , and termes of Rebuke or Reproch . They well aduise , and sutablie to the Apostle , that with chastening or chiding reprehensions people may not meddle ; that being appropried to those in authority .

2 Whereof ? The generall is of mending their amisse : particulars auaileable that way are ; 1 If we minde them that their fact is sinful ; there be that sin of ignorance , cause them to know their transgression ; shew them their sins , Isai. 58.1 . 2 Tim. 2.25 .

2 Of the greatnes of their sin according to the kinde , degree , or circumstances of it . It s natural to most , to little their sins ; thence issues little regard to auoide or amend them . 3 Of the perill or hurtfulnes of sin ; the staine , guilt , punishment that follow it .

3 Whom concernes it to performe ? Resp. s s Leuit. 19.17 . Iam. 5.19 . Euery growne or vnderstanding Christian . Whither he be in charity or not , matters not in respect of obligation to the dutie , though much to the Regular performance .

We liue me thinkes , vnder a generall deluge of iniquity ; likely , for ought I see , to encrease to more vngodlinesse ; what thorough impunity in Magistrates , timorousnesse of Ministers , and what for neglects of people : who , whither out of opinion that its proper to ministers , or through want of zeale for God , or compassion to their Brethren , or thorough t t Am. 5.13 . prudence , because the time is euill , are growne too silent and remisse in this dutie .

Yet 1 is the mandate peremptorie : 2 omission censured , hating of our Brother , Leuit. 19.17 . 3 and where are our bowels of compassion to the soules of our Brethren ? Iude ver. 23.4 . Is it nothing that our Sauiour saith ? Thou hast wonne a Brother , Mat. 18.15 . more to mee it sounds , then thou hast wonne a world . Nothing ? That thou sauest a soule ? Couerest a multitude of sinnes ? Iac. 5.20 . 5 Nothing , that by omission we participate guilt of their sinnes ? Are guilty of bloud of soules ? Qui proximi mala conspiciunt & silentio praetereunt , quasi conspectis vulneribus vsum medicaminis subtrahunt . 6 If none of these moue , yet let our owne perill touch vs : One Achan sinnes , all u u Iosh. 7. Israel flie : wherefore ? Saith Austin , their eye was not on their Brethren to preuent their medling with the cursed thing . And for this , saith the same Author , * * August . in de Ciuitat . Dei Christians also taste violence of Gothes and vandales , for that they were not monitors to heathens to amend their Idolatrie .

4 Whom must we admonish ? Is the next question . Resp. Euery Brother , that is childe of the Church ; that 's out of question . But thinke you those also that are without ? Resp. Lot was monitor to Sodomites ; and , mee thinkes , the precept holds for aliens , turne and cause others to turne , Ezech. 18.30 . especially if cohabiting with vs , 1 Cor. 7.16 .

But may Inferiours meddle with Superiors ? Resp. If they be Brethren , why not ? Keeping their duetifull respects of obseruance . x x Iob. Iob despised not the iudgement of his seruant contending with him . Naaman listens to his seruants counsell , 2 Reg. 5.13 , 14.

Yet are there some , whom wee are inhibited to deale with all . 1 Knowne Apostates : for them , Iohn warrants y y 1 Ioh. 5.16 . not to pray ; nor them , any wise , to admonish . 2 Pertinacious heretiques already monished , and yet refractarie , reiect , Tit. 3.10 . 3 z z Mat. 7.6 . Scorners , men set downe in that chaire of Pestilence deale not withall ; what shalt thou purchase to thy selfe ? but a blot , hatred , and vnnecessarie perill .

What to those pearles of sacred admonitions ? But Swinish contempt : See Pro. 9.7 . Mat. 7.6 .

It were wisedome , if men could temper that , which they terme their zeale in this behalfe ; I meane , spare monishing , where is iust cause to feare their owne certaine danger , or scoffing scorne of holy admonitions .

Whereof ? Resp. Of their sinnes that they may amend them . L. But thinke you of their venials , their lighter offences ? Resp. Yes , euen of them . 1 They hurt with their multitude ; hoc facit sentina , quod fluctus irruens . And though they hurt not as thunderbolts , yet as hailestones . 2 They make way to greater ; as little thieues open the windowes or doores to stouter villaines . 3 Besides that there are some connexed with mortalls , and strongly incline thereto ; suppose wanton lookes or speeches to the Act of whoredome . 4. And wee are not ignorant of a a 2 Cor. 2.11 . Satans wiles ; of the b b Heb. 3.13 . deccitfulnes of sinne . Nemo repentè fit pessimus .

Yet especially of greater : 1 They more hurt by wasting Conscience . 2 Conuiction of conscience is easier ; and humiliation , the end of monition , more probablie attained .

What of priuate offenses ? Fall they also vnder our censure ? Resp. Of these is that of our Sauiour to bee vnderstood , if c c Mat. 18.15 . thy Brother sinne against thee ; i.e. either hurting thy person or fame &c. or te solùmsciente ; Tell him of it . 1 Priuate sinnes sometimes draw downe publique vengeance , Iosh. 7.2 Hurt the soule of the delinquent , exposing it to perill of obduration , and other vengeance from God ; though it dammage not others by example , nor the Church by scandale .

Howbeit the rule is , that the monition d d Ibidem . be priuate ; least in labouring to salue his conscience , thou bring hurt to thy Brothers fame . Except perhaps the sinne be pernicious to community ; or the dammage meant in it to anothers person , exceed the detriment may come to the sinners fame : then is allowed cautionate publication . Thus farre of the Act or duty , with the seuerall circumstances pertinent thereto : the Modus followes .

1 The generall is ; that it be charitably performed ; for we deale with a Brother : and must expresse loue no lesse then brotherly vertues subordinate to bee exercised in this dutie are , 1 Veritie and iustice : whose precepts are these : 1 That it be crimefull , at least some way sinfull , we blame , for why e e Isai. 5.20 . speake we euill of good ? What God hath f f Act. 10.15 . clensed , why call we cominon or vncleane ?

2 Let the crime be euident ; some constant there must be of it , more then suspition , or Rumour : else wee admonish not , but accuse and slander our Biethren .

In both respects , are faultings . Our fancie or preiudice sometimes multiplies sins ; makes more then euer God made : and ouer credulous we are most in peiorem partem : whereof though the accused may make good vse , by watching to preuent the sins charged on him ; yee faults the monitor as a false Accuser .

2 Prudence ; whose Rules are these : 1 The g g Iude v. 22 , 23. temper of the delinquent ; must be considered , and thereto carriage of the monition fitted ; wee otherwise handle nettles , then thornes : & contra .

2 Qualitie and degree of the sin must be weighed ; not to deale with h h Mat. 7 4. beames , as with moates ; nec contra .

3 State and condition of persons must be distinguished . That Reuerence i i 1 Tim. 5.1 . &c. to Age or other dignity bee not forgotten : Christianity makes not vnmannerly ; nor allowes to be so .

4 Opportunity of time and place , much aduantageth the preuailing of admonition . Learne herein prudence of a woman , Abigail , 1 Sam. 25.36 , 37.

Discretion , some indiscreetely call an Idol . Sure shee is a Queene in Ethickes : vertue it selfe ceaseth to bee vertuous , when in hir actions shee lackes this guide .

3 Meekenesse : to calme our owne passions ; and not to exasperate others : was Shimei a monitor ? A Rayler rather , 2 Sam. 6.7 . &c.

4 Compassion , Tangat memoriam communis Infirmitas : piercing aboue measure are the expressions of it .

Thus thinke 1 Seedes of all sinnes are in thee . 2 Either thou k k Tit. 3.2 , 3. hast bin tempted . 3 Or l l Gal. 6.1 . maist be tempted ; so need compassion as much as thy now delinquent Brother .

VERS. 16.

Now the Lord of peace himselfe giue you peace alwaies by all meanes .

PAul , you may perceiue , growes towards his close ; so thicke and threefold he falles vpon his deuotion . Howbeit this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or rather passionate prayer , if I mistake not , hath reference to the former dutie : implying Caution against that , whether mischiefe , or inconuenience , vsually consequent to admonitions . Except prudence beare the greater sway , ending in heart burnings , discontents , and no lesse then notorious violations of peace . What through pride of heart , and choleriquenes of the galled Conscience in the delinquent ; and what thorough imprudence , or shew of wrath in the Reprouer , they seldome part , or after meet , but they strike a heat .

My Brethren , these things ought not so to be ; I m m Gal. 4.16 . Am I therefore an enemie because I tell you the truth ? But as n n 1 Reg. 21.20 . Achab , none should thinke so . 2 Doth he hate the patient , that persecutes the feuer . 3 Oh where is Dauids spirit , who counted it pretious o o Psal. 141.5 . balme ? Yet see , as if simple monicion to keepe peace inuiolable , had bin to no auaile , God is prayed vnto , himselfe to interpose for preseruation of peace .

Particulars in the prayer are 1 The blessing prayed for ; Peace . 2 The Author , The Lord ; The Lord himselfe . 3 The necessity or difficulty or excellencie of the blessing ( who can tell whether ? ) In the forme of the petition , The Lord himselfe , Alwaies , by all meanes .

De 1ᵒ There is peace the vertue , or fruit of the Spirit , Gal. 5.22 . And there is peace the blessing ; The Lord shall giue vnto his people the blessing of peace , Psal. 29.11 . Whether meanes the Apostle ? One , or both ? Truth is , they are subordinate .

In vaine we shall expect other then tumultuous conuersation , till God giue vs peaceable spirits : And in the mountaine of the Lord shall be p p Isai. 11.6.7.8 , 9 peace , that the lambe may dwell secretly with the Lyon , and the young childe play vpon the hole of the Aspe , where God hath once mastered our turbulent affections .

Suppose it meant of peace the vertue ; are not vertuous inclinations gratious blessings of God ? As to me they seeme , the prime of his blessings : to be q q Mat. 5.3 , &c. poore in Spirit , pure in heart , meeke , mercifull , &c. are stiled so many beatitudes ; say Schoolemen truely , they are beat●tudo dispositiua ; so many dispositions to perfect blessednesse . 2 Euidence our title to consummate beatitude . 3 Are pledges , r r 2 Cor. 1.22 . earnest of it . 4 Bring s s Gal. 6.16 . peace to the Conscience , fill the soule with ioy vnspeakeable and glorious . 5 Are appropried to the vessells of mercy , that shall bee heires of saluation .

Vse Which , if nothing else , may calme our fretfull murmurings at that seeming ataxie ; that in outward things there be wicked , to whom it comes after the worke of the Righteous : Righteous , to whom it befalls after the worke of the wicked : what then ? Are therefore the proud blessed ? Or Gods Children miserable ? 1 Them see permitted to fowlest euils ; those we call euills of fault . 2 t t Pro. 1.32 . Stayne with their ease ; u u Ec. 5 , 12. & baned with their wealth ; * * 8.11 . obfirmed in euill . 3 Forlorne of all vertuous goodnesse , which onely steedes in the day of wrath , Pro. 11.4 . These , afflicted indeed , x x 2 Cor. 4.8 , 9. but 1 not forsaken : 2 y y 17. renewed in the Inner man : 3 and marke but their end , its peace : In their z z Pro. 14.32 . death is hope , comfort , such as a a Numb. 23.10 . Balaam wisheth to partake : and in the interim , adorned with vertues ; b b Iac. 2.5 . Rich in faith ; blessed in all c c Ephes. 11.3 . spirituall blessings that concerne life and godlinesse ; that euen now we may d d Mal. 3.18 . discerne twixt him that serueth God , & him that serueth him not ; while God casts onely the Refuse of his blessings vpon the wicked ; reserues his prime fauours , vertuous Inclinations , to the Children of his Loue .

Amongst these , reckon it as none of the meanest , to be of a peaceable Spirit : This vertuous blessing , a blessed vertue : characterizing vs e e Mat. 5.9 . Gods Children , whose stile it is , frequent as any , to be the God of Peace .

There are pacati : as Haemor and Shechem giue Testimonie of Iacob and his Retinew ; Bernard . The men are f f Gen. 34.21 . peaceable amongst vs . No steeresmen in contentions ; yet when exasperated by wrongs , going forth too hastelie to contentions ; there is Leo dormiens .

2. Patientes ; whom iniuries prouoke not to breach of peace . Why g g 1 Cor. 6.7 . rather suffer yee not wrong ?

3. Pacifici ; Ambitious , after a sort , to compose quarrells ; yeelding , perswading to any thing Reasonable , rather then peace to be violated in the mountaine of Gods holinesse : such h h Act. 7.26 . Moses ; i i Gen. 13.8 , 9. Abraham . These shall be called the sonnes of God ; noticed of all men , to beare the Image of the God of peace .

Vse Sirs , We are Brethren ; why striue we ? Especially about trifles ; indifferent Church Ceremonies ; so long , till wee haue made our selues a reproach , a prey almost to rayling aduersaries ; till our Gospel is defamed , as if it were not the Gospel of peace : our God blasphemed , as if hee were Author k k 1 Cor. 14.33 . of Confusion , not of peace .

2. About temporalls , things of this life , so long , so eagerly , till we haue ruined families of Antientest honour ; raised Lawyers from the dunghill , that they now inherit the seate of glorie , and sit with the Princes of the people .

Should difference of Iudgement , especially in adiaphoris , worke disunion of affections ? l l Rom. 14.5 . one man esteemes a day aboue another : Another counts all daies alike : moderately he spake , and as a louer of peace , who said , Abundet quisque sensu suo . Nor vrge , nor oppose them so , as to breake the peace of the Church .

And for these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the bones of so dogged Contentions ; Is there not a m m 1 Cor. 6.5 , 6. wise man amongst vs , who can vmpire in trifles of them ? But Brother goes to Law with Brother ? 'T is well not vnder Infidels ; they would sure more detest the faith of the Church . Yet why so ouerprise wee these infamous goods , as for them to violate pretious peace ? I say as Nehemiah ; Come , I beseech you , come , let vs ioyne hands and hearts to a a Neh. 2.17 . build the walles of Ierusalem , that we be no more a reproach .

But rather , I presume , you apprehend Paul to meane the blessing of peace . That Saint Bernard thus tripleth : There is peace , 1 internall , betwixt God and the conscience ; betwixt rectified reason and appetite ; betwixt affection , and affection in Gods children . 2 Externall , betwixt a man and his neighbour . 3 Eternall in the Heauens , where is the most perfect tranquillitie of order : where wee are set out of touch , or reach euen of the Deuils wrangling .

But peace Paul meanes externall , twixt a man and his neighbour . That 1 sometimes , soundes freedome from hostilitie , rest from the tumults of warre . Iud. 5. vlt. 2 Sometimes , immunitie from persecutions . Actes 9.31 . 3 And here , tranquillitie , quiet conuersation in Christian societie , free from vaine ianglings , vnbrotherly discords and dissensions . As Mar. 9.50 . & alibi passim .

Vse I pray God once settle vs in it : ●●nite our hearts to feare him ; to loue , and liue at peace one with another . Thorough the great mercy of the Lord of peace , we haue beene long free from the miseries of bloody warres : the blessing Dauid prayed for to o o Psal. 122.7 . Ierusalem , wee haue enjoyed it seemes ad nauseam vsque : till now the people are ready to cry ad arma , alarme . So long hath peace beene within our walles , and plenteousnesse within our palaces . And as for persecution , the name is scarcely heard amongst vs , sithence Tempora Mariana ; that now wee are growne touchie , and tender of reproach , and churle , if the Lord call vs to suffer euen rebuke for his name . Yet , as if wee were made of wrangling metall , had our life , as Salamanders in the fire of contention , so dote we about questions , and strife of words in the Church ; so eagerly pursue we petiest rights , reuengefully prosecute triflingest wrongs : that we set Church and Common-wealth all in a combustion .

He knew the hearts and temper of his countrimen , Llboyde apud Maginum in cambria . the Cambro-Britannus , who thus writes of them . That they are naturally propense to brawles , sometimes of the bloudiest . And now , sithence they haue beene forced to brake their swordes into sithes , their speares or welch-hookes into mattockes , to giue vent to the wrangling humour , they spend their time , and state in persecuting Law suites . And wee , Britans of t'other race , are growne all Camber , Camber : quite changed from the temper of our peaceable fore-fathers . That now , writtes walke for words ; and but sub paena , wee tread not downe one grasse of our neighbours . Tempora , tempora .

Church stories record , how vnder bloody persecutions , Bishops and other Christians merited the stile of the sons of peace : so vnanimously they stroue for the faith once giuen to Saints , resisting against sin to the shedding of their best bloud . After when vnder Constantine the Churches had rest round about , then fell in domestique Contentions , first about matter of faith ; as in that pestilent heresie of Arrius . These calmed , about primacie , and praeeminence , and such like trash ; till at last purity of faith , and worship was well-nigh lost , in almost the whole Church . And we , who haue seene issues of such contentions , wanton , it should seeme , with outward peace , are madde vpon questions , wrangle about trifles , as about the heart and life of our faith .

Per viscera Iesu nostri obsecro , obtestor , p p Rom. 14.19 . Let vs follow the things that concerne peace , and wherewith wee may edifie one another . That will neuer bee , till wee haue learned :

1 To walke by q q Phil. 3.16 . one Rule ; That which the Lord hath appointed , the onely Canon and measure of Faith . While Thomas with his Saint Aristotle and Saint Denys must vmpire it in Religion ; Reason must bee iudge of Faith , in vaine we looke for ought but endlesse questions in the Church . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

2 While we are r r Iac. 3.1 . so many Masters ; euery one will bee a Master in Israel , to iudge what s order and decorum , maruell not if the Church bee filled with contention ; Oh that the meekenesse of wisedome were in vs ; s s Phil. 2.3 . Euerie man to thinke another better then himselfe .

3 Saint Hierom would haue no man patient , in causa laesae fidei ; yet is it in Pauls Counsell and practise , in things indifferent to be indifferently minded ; to t t 1 Cor. 9.12 . become all vnto all . Ambrose his moderation , what wise man but approues in externall Rites , to fit himselfe to that Church ; God shall call or occasion him to liue in . Turpis est omnis pars , quae vniuerso non congruit suo .

As to ciuill contentions , we may then hope to haue them calmed ; when men haue learn'd , 1 u u Pro. 17.1 . Vnderualue their pence , to their peace . 2 To pacifie the * * Iac 4.1 . lusts which warre in their members . 3 To thinke it their x x Pro. 19.11 . glory , to passe by an offence . 4 To be humble and lowly ; sith y y Pro. 13.10 . onely by pride men make contentions . But why prescribe wee ? When Paul thought prescripts so little auaileable ; And , insteed of exhorting , prayes God himselfe to interpose for preseruation of peace .

The God of peace himselfe giue you peace . Surely it s hee that makes men to be of one minde in a house ; It s the z z Psal. 29 11. Lord , who giues vnto his people the blessing of peace .

But why that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Emphaticall prefixed ? It sounds , mee thinkes , as if the Lord must bow the heauens and come downe , himselfe in person interpose to settle vs in peace . Is our nature so abhorrent from peace ? Or what is it ? View man as nature sends him out into the world , thou seest him naked , and , more then any creature , vnarmed ; as if his maker meant him for some Picture of Peace . Yet behold him in his Inwards so depraued since the fall , that Tigres , or wood Beares , are scarce so fierce as hee : the first sins vented by the sonnes of Adam , were a a See Gen. 4. & 6 wrath , hatred , enuie , violence , &c. sinnes all opposite enemies to peace : the last that are mortified , seeme the same contentious humours ; wherefore to all the Churches Paul writes vnto , are caucats frequentest , against affections of that Nature .

And vnto this , the diuels steering especially towards the breach of peace ; nothing so much aduantaging or aduancing his Kingdome , as the discords and dissentions of Brethren : thus steales he Truth , Deuotion , Sanctitie , Charitie , and all out of the Church , while we are hotly contending about Goates wooll : perhaps that 's Reason , Paul prayes Gods immediate manifesting himselfe in working our peace .

But vsually , the more difficult , the more necessarie and excellent . Thence , perhaps , it is , Paul so enlargeth his petition to all meanes and Times : that other Reading by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is generally reiected . But meanes ▪ you must thinke , hee meanes lawfull , and holie ; for so else-where hee specifies , it must bee peace with holinesse , Hebrewes 12.14 .

Alwaies by all meanes : Scarce any dutie is found in this sort enforced , as is the endeauour of peace . b b Heb. 12.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , follow after peace , pursue it running from you , and that with all men . Loue we life ? Said the Psalmist . c c Psal 34.12.14 Seeke peace and ensue it . d d Rom. 12.18 . If it be possible , ( that showes it difficult ) as much as in you is , haue peace with all men . And here , alwaies by all meanes : where I see enforcements so emphaticall , mee thinkes I apprehend some excellencie or vsefulnesse extraordinarie in the dutie exhorted vnto ; else , some more then ordinarie abhorrence from it , from nature or ill custome : at least , some speciall spight , in Satan , labouring to hinder vs in it : where Paul with a e e Ephes. 6.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 presseth care to keepe Faith , I apprehend , by his teaching , speciall vsefulnesse of it in the spirituall combate . When Peter , f f 1 Pet 4 8. Charitie , with like Emphasis , I conceiue , excellencie vsefulnesse of it in the whole life of a Christian ; spightishest insidiations of Satan , to robbe vs of it : like thinke I of the bressing of peace , and endeauours to preserue it for like enforcements .

Vse It wonders me , to see a duty so enforced , so generally sleighted : yet are we not ignorant of Satans wiles : while thus we vilifie and vnderprize such blessings , the Lord is proued to remoue them from vs . God grant wee see not such issues . Are we sated with the word ? Wee may liue to see g g Am 8.5.11 , 12 a Famine of it : weary of the sweet blessing of peace ? We may , as our Neighbour Churches , taste the miseries of Warre . Auertat omen Deus . But let vs learne to set better price vpon blessings so pretious . I close with that of Dauid , paraphrased by Bernard ; h h Psal. 133.1 . Behold how good and pleasant a thing it is ; Brethren to dwell together in vnity : there are some things good , which are not pleasant : some pleasant , which are not good ; some neither good , nor pleasant . In this , meet goodnes and pleasance more then ordinary . Now the Lord of peace himselfe giue vs peace alwaies by all meanes● : and of the maine materialls of the Epistle , thus farre : follow the vsuall appertinences .

1 The valediction , in this verse . 2 The salutation in those following .

1 The valediction , carried in termes vsuall with vs in our bidding farewell . The Lord be with you all ; as if all welfare stood in this , that the Lord is with vs : particulars are , 1 The blessing wished them ; The Lord be with you. 2 The extent of it in Pauls desire ; with you all .

De 1ᵒ The phrase of speech in Scripture denotes principallie three things , 1 Gods fauour ; and , what goes with it , his siding with vs , Rom. 8.31 . If God be with vs , who can be against vs ? 2 His Assistance He went about doing good , &c. for God was with him , Act. 10.38 . See also 1 Chron. 11.9 . 3 Protection : they sold Ioseph into Aegypt ; But God was with him , and deliuered him , Act. 7.9 , 10. & Iac. 1.29 .

1 If Gods fauour be vnderstood , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seems Epitome of the high Priests blessing ; Numb. 6.25 . sounds much what like that of Ioseph to his Brother Beniamin . The Lord bee Gratious vnto thee my Sonne , Genesis 43.29 .

Seriously it hath bin inquired by men , you must thinke , abounding with leasure ; which is the greatest blessing God euer bestowed on man . Some , preferring Creation in that excellent forme , with those eximious endowments , conferred on man in Innocencie : Some , Redemption by the bloud of Christ , whereby hee is aduanced , to farre better and more firme estate ; whereupon they blesse the fault , which occasionad him such a Redeemer . In these curiosities , if I might interpose , thus I should resolue ; of all blessings , this is the prime ; that God hath set his loue on man , conferred his grace and free fauour on him : from this issued Election , Creation , Redemption , or if any blessing spirituall may be thought more precious then these .

Consequents of it are these . 1 None can be against vs , Rom 8.31 . Thinke not , he meanes in their affection , to oppose , or worke our annoyance , but to hurt vs ; as Peter explicates , who is it that i i 1 Pet. 3.13 . shall hurt or harme you ? if you follow that which is good .

2 It brings with it , friendship of all the friends of God , Saints , and holy Angels ; that made Elisha say to his man , there are k k 2 Reg. 6.26 . more with vs , then those that are against vs ; hoasts of Angels , to fight our quarrels , to minister for the good of all them who shall be heires of saluation , Heb. 11.14 .

3 In a word , he lackes nothing , who hath God to be his friend . Salomon had his stile Iedidiah ; that is , beloued of the Lord , for the Lord loued him , 2 Sam. 12.25 . his fauour is , But aske and haue , 1 King . 3.5 . Aske , what I shall giue thee .

There be many that say , who will shew vs any good ? I say , and pray as Dauid . Lord l l Psal. 4.6 . lift vp the light of thy countenance vpon me ; giue me thy fauour , thou giuest me all : see Psal. 63.3 .

2 Assistance , Acts 10.38 ▪ that is , 1 either aiding or succouring our infirmiti●s : 2 else enabling to necessary performances . It hath oppressed me , Lord succour mee .i. relieue , support , aid my infirmity : see Rom. 8.26 . In our pressures by affliction , specially necessary .

We know not what fight of afflictions God reserues vs for : But 1 we are yet in the flesh , Heb. 13.3 . 2 haue seene Iudgement begun at the house of God , 1 Pet. 4.17 . The Cities plagued ouer which Gods name was called : and may we hope to escape ? Ier. 25.29 . 3 our sinnes are ripe for vengeance . 4 Second Causes pregnant , and ready to be deliuered . Blessed is the man , whom the Lord assists ; whom he supports in the houre of temptation .

2 Else , enabling to doe the dueties of generall or particular calling , 2 Tim. 4.17 . the Lord assisted , and enabled me .

Necessitie appeares : 1 Naturally , and of our selues , we are impotent , 1 Cor. 2.14 . 2 Cor. 3.5 . 2 Opposition we finde from Satan , Zech. 3.1 . 3 Reluctation from our owne flesh , Rom. 7.21 , 23. meanes qualifying to this fauour of God : 1 sensible acknowledgement of our owne inabilities : 2 vsing meanes sanctified . The Lord is nigh to all that call vpon him , Psal. 145.18 .

3 Protection , as Acts 7.9 , 10. that afforded ; either 1 by safeguarding vs from the touch or annoyance of euill ; as when temptations violent are kept from vs , 1 Cor. 10.13 . or we taken from them , Apoc. 3.10 . Isai 57.1 . 2 Reg. 22.10 . 2 Or sustaining vs in the euils , 2 Cor. 12.9 . 3 Or by deliuering vs from their perill or pressure , 2 Tim. 4.18 . Ier. 45.

Necessitie iudge of : by 1 delicacy and tendernesse naturall : 2 fearefull fals of great Saints , in case of desertion , Mat. 26.74 . 3 perill of withdrawing , Heb. 10. ●8 .

Disposition requisite : precisest keeping Gods wayes ; the promise of protection is to vs , in m m Psal. 91.11 . vijs , not in precipitijs .

Suppose ; when we either 1 runne wilfully vpon our owne perill , casting our selues into temptation : 2 nor neglect n n Mat. 4.5.7 . meanes lawfull , for preuention or deliuerance . 3 Nor vse vnlawfull , to auoid danger . Then shall the Lord be with vs : so is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

2 The persons to whom he wisheth so well , All without difference . So impartiall is he , should wee in our loue and welwishing affection to the people of God : so is the charge , Iam. 2.1 . so teacheth vs the wisedome that is from aboue , Iam. 3.17 .

Distinguish ye twixt specialtie of loue , and partialitie . Specialtie of loue , conceiue preferring one before another , in the measure of our loue and welwishing affection . Our Sauiour had his o o Ioh. 21.20 . fauorite : God himselfe , his p p Iac. 2.23 . friend : see annotata ad 1 Thes. 5.13 .

Partialitie , here vnderstand , enclosing to some , with excluding others . Lo●e should be to all Saints , Col. 1.4 . 1 The q q 1 Cor. 12.15 , 21. meanest member is a member : 2 Vsefull in its kinde . 3 And this noticeth that wee loue Gods children , r r Mat. 10.42 . quà tales , when all that are such , are entertained into our loue .

Vse No wise man loues enclosure , of what should be common . Nor God , I dare say , such enclosure of loue .

The Greekish Christians at Hierusalem obserued , it seemes , some s s Acts 6.2 . slighting of their widowes in the daily Ministration . Saint Iames in his time noted , thence grew to murmuring , Acts 6.11 . contempt of poorer Saints , for pouertie sake , Iam. 2.

Saints Pauls caueat noticeth t t Rom. 14.3 . contempt of weaker Christians , amongst the strong : misdeemings vncharitable in weake ones towards the strong . Nor are we , in our times , free from the fault .

I say as Iames , My brethren these things ought not so to be . All Nations are now concorporate , Ephes. 3.6 . Poore God hath chosen , to be rich in faith , heires with vs of the Kingdome which he hath promised : left them amongst vs , as matter of our * * Mark . 14.7 . Compassion and liberality .

Weake there must be , that stronger may afford them support . Stronger there shall be , for succour of the weake . In admirable wisedome hath God tempered the body mysticall , so as all the members may haue helpe mutuall , must needes haue vse one of another . Wherefore u u Iam. 2.5 . but to knit vs together in the nearer bond of loue : see 1 Cor. 12. tot . he loues no Saint for sanctitie sake , who loues not all : So is the valediction : the salutation remaines . For euen Religion allowes ciuill curtesie : nor are Apostles so precise but to keepe complement : thus you read it .

VERS. 17 , 18.

The salutation of me Paul with mine owne hand , which is the token in euery Epistle , so I write .

The grace of our Lord Iesus Christ , be with you all , Amen .

IN it are three things : I the maine matter or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vers. 18.2 the forme or manner , with mine owne hands . 3 specification of the end or vse , of conueyance in that manner , to be the signe of euery Epistle .

The matter or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ye may obserue to be for substance the same , in all Pauls Epistles : specification of the forme , common to this with the first sent to Corinth , 1 Cor. 16.21 . and that to Collosse , Col. 4.18 . peculiar to this is , the signification of the end he aimed at , in choosing that forme of subscribing : that is , to characterize his Epistles , that they might bee discerned from counterfeits , if any , by impudent fiction or forgerie of false Teachers , should be fathered vpon him .

Where , if the quaere be , what , in the salutation , is intended the signe or character of distinction ? thus you may conceiue . Not the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or matter alone : for 1 it s not much different that Peter hath in his close , 1 Pet. 5.14 . 2 and how easely had that bin imitated by false Apostles ? Rather Pauls style , or character , or , as we tearme it , his hand , fashioning the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in such figure of literall characters , as hardly or not at all could be framed by counterfeits . It should seeme the learned Scribes of those times , were not so skilfull in that diuellish Art of forgerie , as now are the basest amongst our mechanicke Scriueners : whither learnd they it of the diuell ? or the diuell of them ?

But , audaciousnesse of Heretiques hath neuer bin lesse then impudence : what forehead , but frontlesse , durst haue attempted , fathering their fictions on Apostles yet suruiuing .

Vse Strange not , to see like impudencie at this day in the Sectaries of Antichrist . Out of like forge came the Recantation of Master Beza ; fained to bewaile his opposition to Poperie in his death ; and to confesse himselfe therein to haue bin erroneous : while yet he liued to make answer to their slander . No lesse that of the thrice reuerend Bishop of London , whose soule is now with God ; the rather , I dare say , for that he was knowne liuing and dying to hate Popery with an vnfained , a perfect hatred . So more then knauiter impudent haue bin false Teachers in all Times .

Touching the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or fausta apprecatio , ye may consult with Interpreters all , so many as haue gone thorough with exposition of any Saint Pauls Epistles . For my part , I contradict not any : onely propound to the iudgement and inquirie of the learned ; whither it bee remission of sinnes , iustification , the grace of adoption and regeneration , which properly comes vnder this tearme ? I deny not but these are fauours of God purchased to vs by Christ . Yet what if wee may finde the Apostle himselfe enlarging the exposition , and explaining his meaning ?

Erre I ? or did he meane the specification of that generall , or whole of the grace of Christ ; by those particulars of the Loue of God the Father , and communion of the holy spirit ? 2 Cor. 13.13 . T is no new thing in Scripture , by such copulatiues to explicate : And they are principals , and as I may tearme them , Spring-fauours purchased to the Church by the obedience of our blessed Sauiour . To him for that grace purchased to the Church , be all honour and glory in all Churches of the Saints for euer and euer , Amen .

FJNJS .