CHAP. I.

THe Apostle Paule preached the Gospell of our Sauiour Iesus Christ vnto the Thes­salonians, as hée did also in other places from Ierusalem, rounde about to Illyricum. But his trauaile had not like successe in al pla­ces. For, in Damascus the gouernor of the peo­ple [Page 2] vnder King Aretas, laide watch in the citie [...]. Cor. 11. of the Damascenes, and woulde haue caught him. At Lystra they stoned Paul, and drew him Act. 14. out of the citie, supposing he had béene dead. At Act. 16. Philippi, he and Sylas were drawne into the market place vnto the magistrates, and accu­sed, that they troubled their Citie, they were beaten with roddes, and cast into prison. The Corinthians receiued the doctrine of the gospel, and made much of the professors thereof. But, they fel soone from their good beginning. They walked like men in enuying, in strife, in diuisi­ons. Some called themselues after Paul, some after Apollo, some after Cephas, and some af­ter Ghrist. They stirred contention about meates: they abused the Lordes supper: and they were doubtfull of the resurrection of the dead. In like maner the Church of God which was gathered at Rome grew proude and high minded, & boasted themselues ouer the Iewes. The Galathians forsooke the good waie of the gospel, whereunto they were called, and wher­in they did walke. They gaue eare to false pro­phets. Therefore the Apostle telleth them, I am in feare of you, least I haue bestowed on Galat. 4. you my labour in vaine.

But, the Thessalonians, after they had heard the glad tydings of the Gospell, they receiued it gréedily, and laid it vp close and safe in their [Page 3] harts. Albeit the Iews withstood them and beted them fore, albeit false brethren vsed diuers secret meanes to drawe them from the loue of the truth: yet they kept still their stedfastnesse: and could not be driuen from their faith, nei­ther by crueltie of persecution, nor by subtiltie of craftie persuasion. Paul being at Athens, a place far distant from thence, sendeth Timothie to knowe in what case they stoode. So carefull was he for that house which he had built: for, the fire which he had kindled: for the graffes which he had planted: and, for the children which he begot among them. When Timothie made report of their constancie, that they con­tinued stedfast in those things which they had learned: he writeth this Epistle, to commend them, and to exhort them to abide stedfast in their faith: that they become not like the foolish Israelites, which longed after the flesh pottes of Aegypt, and were vnmindfull of their de­liuerance from bondage vnder Pharao: that they returne not like filthy dogges to their vo­mite, and like vncleane swine to their puddles of-mire: that they looke not backe againe after they haue put their hāds to the Lords plough, and so make themselues vnworthie the king­dome of God.

He giueth many lessons and instructions to godlinesse: that they would walke worthie of [Page 4] God, and bring foorth the fruits of the gospell. There were among them that liued idlely, and did trouble the church without a cause: whom he reprooueth, willing them to be quiet, and to meddle with their owne matters, and works with their handes. Others mourned ouer the dead without measure, euen as if they had no hope: whom he instructeth in the resurrection, and comforteth with the spéech of the blessed comming of our Lord, when we which liue shall be caught vp to méete him, and so we shall euer be with the Lord. Others reasoned fond­ly of the later daie, when it should be, when the sonne of God shoulde appeare, and when the worlde should haue an ende: as if man might reach to the knowledge hereof. But them also he reprooueth, and warneth that they take care rather to watch, and looke for the Lordes com­ming, that they may be founde readie, hauing their loines girded, and their lampes bur­ning.

Manie are desirous to sée the countenance of Saint Paule, to sée his sword, or the reliques of his bloud, which was shed at his death, or of his vpper garment, or of his coate, or of the haire of his head: and for purpose to sée such things, manie take painefull pilgrimage to farre places, where they are dereiued. Howe much better maie they be satisfied by reading [Page 5] the storie of his life set do [...]ne in the Scrip­tures? In these his Epistles written to the Churches of God, he is to be séene in more ex­cellent shewe, than when he was yet in bodie. For here is to be séene his heart filled with the holie Ghost, and the care which he had for all Saints: howe he did trauell in birth of them againe, that Christ might be formed in them, and howe he did wish himselfe separate from Christ for their sake. The matter of this E­pistle is plaine, and treateth not of déepe and profound mysteries. The maner of vtterance which the Apostle vseth, is open and cuident. So that the whole Epistle is ful of swéete and wholsome doctrine, wherein the simplest may find great comfort.

Paul, and Syluanus, and Timotheus. These two were companions vnto Paul in his iour­nets, and in the work of his ministerie. Whom here he ioineth in his letter to the congregati­on at Thessalonica, to witnesse their consent and agréement with him, that they al with one mouth, and with one hand and heart set foorth the glorious Gospell of our Sauiour Christ. And, that therefore they also which are called to the felowshippe of the Gospel, should be like minded, being one bodie and one spi­rite in Christ Iesus: and the children of one father in whome there is no dissention, but al [Page 6] peace and consent, and vnitie.

Vnto the Church of the Thessalonians, which is in God the father and in the Lorde Iesus Christ. There are sundrie sorts of Chur­ches. There is a Church of the wicked, wher­of the Prophet saith, I haue hated the assemblie Psal. 26. of the euil, and haue not companied with the wicked. Two hundred and fiftie Captaines, Num. 16. men of renowme, and famous in the congre­gation, ioined themselues to Korah, Dathan, and Abiram. But Moses said vnto Korah, thou and al thy companie, are gathered togither a­gainst the Lord. The builders of the great to­wer Gen. 11. of Babel were manie in number, and con­sented to that they had imagined to do, there­by to get them a name, but the Lord did con­found their language, and scattered them vp­on the face of the earth. The Scribes and Pharisées and high Priests held a c [...]uncel, and Act. 4. conferred among themselues. But, against the Lord, and against his Christ. Iohn is comman­ded [...]eue. 2. to write vnto the Angel of the church of the Smyrnians, These things saith hee which is first and last, which was dead, and is aliue. I knowe the blasphemie of them, which saie they are Iews, and are not, but are the Synagogue of Sa­tan. They reuile you, and speake al maner of euill against you for my names sake. They charge you with teaching false doctrine, and [Page 7] saie you haue departed from the Church: that they are the séede of Abraham, the children of promise, the true worshippers of God, and which walke in the steppes of their forefa­thers. But, their boast heereof is vaine. It pro­fiteth them nothing, that Abraham was their father, that the couenant was made with them, that they were circumcised, that a lawe was giuen vnto them. Let them not trust in their fathers: let them not trust in ly­ing words, and saie the temple of the Lorde, the temple of the Lord, this is the temple of the Lorde. If they were Abrahams children, they woulde doe the workes of Abraham. If God were their father, then would they loue Christ his sonne, and séeke to set foorth his glo­rie. If they were of the shéepefolde of God, they woulde heare his voice. They are of their father the Diuel, and the lusts of their father they wil doe. They are in name the seruants of Christ, but serue Antichrist: they call themselues Iewes, but are the Syna­gogue of Satan. For (saith the Apostle) he is Rom. 2. not a Iew, which is one outward: neither is that circumcision which is outward in the flesh: but hee is a Iew which is one within, and the circumcision is of the heart, in the spi­rite, not in the letter, whose praise is not of men, but of God. Of those which are such [Page 8] Leo saith, Ecclesiae nomine armamini, & contra Ecclesiam dimicatis Yee arme your selues with Le [...] epi. 83. [...]d Palesti­nos. the name of the Church and yet ye fight against the Church. And Chrysostome saith, The name onely of Christ, doth not make a Christian, but Hom. 19 in Mat. in opere imperf. he must also haue the trueth of Christ: for there are manie which walke in the name of Christ, but fewe which walke in his truth. It is there­fore manifest, as Lyra saith, That the Church Lyra in 16. M [...]. is not among men, by reason of anie Ecclesia­sticall or secular authoritie or dignitie: because manie princes and high priests, and others of the inferiour sorte haue forsaken the faith. Though they pretend shew of holines, though they drawe to themselues credite by long con­tinuance, though their numbers be great, and they consent togither: yet if they haue for­saken the faith, if they holde not the truth of Christ, if they fight against and persecute the Church, if their circumcision be not the cir­cumcision of the heart, and in the spirit, if they heare not the voice of y ^e shéepheard, if they loue not Christ Iesus the sonne of God, and set not foorth his glorie, if they séeke to stop the course of the gospell, if they séeke to get name among men, if they resist Moses and Aaron: they haue onelie a painted visard, and carrie onelie an emptie name of the Church: they call them­selues so, and are not.

[Page 9] But, the Church of God is in God the fa­ther, and in the Lorde Iesus Christ: it is the companie of the faithful whom God hath ga­thered togither in Christ by his worde and by the holy ghost to honour him, as he himselfe hath appointed. This Church heareth the voice of the shephearde. It wil not followe a stranger, but flyeth from him: for it knoweth not the voyce of straungers. Of this Church Saint Iherome sayth, Ecclesia Christi in toto or­be Hier [...]n in Mich. lib. 1. cap. 1. ecclesias possidens, spiritus vnitate coniuncta est, & habet vrbes legis, prophetarum, euangelij, & Apostolorum. Non est egressa de finibus suis, [...]d est, de Scripturis. The Church of Christ which containeth the churches through al the world, is ioyned togither in the vnitie of the spirite, and hath the cities of the Law, of the Prophets, of the gospel, and of the Apostles. This church goeth not forth, or beyonde hir boundes, that is, the holy Scriptures. It is the piller of the truth: the bodie, the fulnesse, and the spouse of Christ: it is the vine, the house, the citie, and the kingdome of God. They which dwel in it, are no more straungers and forreiners, but Ephe. [...]. Citizens with the Saints, and of the hoshould of God, and are built vpon the foundation of the Apostles and Prophetes, Iesus Christ him­selfe being the heade corner stone, in whome all the building coupled togither, groweth [Page 10] vnto an holy temple in the Lord. This Church Christ loued, and gaue himselfe for it, that he Eph. 5. might sanctifie it, and cleanse it by the washing of water through the worde, that hee might make it vnto himselfe a glorious Church, not hauing spot or wrincle, or any such thing: but that it should bee holy and without blame. Such a Church was the Church of God at Thessalonica, such a Church are they who so e­uer in any place of the worlde feare the Lord, and cal vppon his name. Their names are written in the booke of life: they haue recei­ued the spirite of adoption, by which they trie Abba Father: they growe from grace to grace, and abounde more and more in know­ledge and in iudgement: they cast away the workes of darkenesse, and put on the armour of light: they are made absolute, and perfect vn­to al good works: they are euermore cōforted in the mercies of God, both by the holy scrip­tures wherein God declareth his gracious goodnesse towardes them, and by the sacramentes, which are left vnto the Church to be witnesses, & assured pledges for performance of the promise of Gods good will, and fauour towardes them.

Grace be with you, and peace, &c. God giue you the forgiuenesse of your sins, and the peace, and comfort of your conscience. God [Page 11] let al his bl [...]ssings fal vpon you, that you may sée the riches & the treasures of his mercy: that you may be filled with al fulnesse in the spi­rite: that you may beholde the glorie of the kingdome of God: and those thinges may bie reuealed vnto you by his spirit, which he hath prepared for them that loue him. Without this grace you can doe nothing, you can ney­ther féele the burthen of your sinnes, nor séeke to be eased of thē, nor perceiue when they are forgiuen: you cannot rent your heart, and set apart from you the vanities and lustes of the flesh which doeth euermore fight against the soule: you cannot discerne the worde of God, and by it enter the way to euerlasting life: you cannot abhorre that which is euil, and cleau [...] vnto that which is good: without the grace of God, you cannot continue stedfast & constant in faith, and in hope of the mercies of God through our sauiour Iesus Christ.

2 We giue thankes to God alwaies for you al, making mention of you in our prayers.

3 Without ceasing, remembring your effe­ctual faith, and diligent loue, and the patience of your hope in our Lorde Iesus Christ, in the sight of God euen our Father.

4 Knowing, beloued brethren that ye are elect of God.

5 For our Gospel was not vnto you in word [Page 12] onely, but also in power and in the holy ghost, and in much assuraunce, as ye know after what maner, we were among you for your sakes.

We giue thankes, &c. Paule teacheth what is the office of a good minister. He must euer carrie in remēbrance y ^e estate of the congrega­tion ouer which the Lord hath placed him. He must giue thankes to God in their behalfe, and pray for them that God will blesse that which he hath begunne, and con [...]rme them vnto the end, that they may be blamelesse in the day of our Lord Iesus Christ: that he will behold them from aboue, and blesse his inhe­ritaunce, and guide the shéepe of his pasture. Your effectual faith: Faith is not idle, it wor­keth and is forcible, it breaketh out like fire: it is alwayes fruitefull through loue. Faith without workes is no faith, it is dead and bringeeh death. And diligent loue: Loue is paineful, and ful of trainaile: it thinketh not euil: it seeketh not hir owne things: it is boun­tiful. This loue had the Thessalonians to the saints of God, which suffered affliction in all places for the Gospels sake. Many were spoy­led of their goods, cast out of their houses, and banished from their countrey. Euen as at this day for the like cause manie of our brethren the good seruantes of God are driuen into ba­nishment, cast into prisons, put to the sworde, [Page 13] or consumed in fire, in those places, where the God of this worlde hath so blinded their eyes, that the light of the glorious Gospel of Christ should not shine vnto them. It is high time in such cases for charitie to shew hir self. She can not dissemble, nor despise the teares of hir bro­ther. It sheweth foorth as the morning light: it taketh from hir selfe, to relieue them which are in neede. It dealeth bread to the hungrie, and bringeth the poore that wander vnto hir house, and couereth the naked, and hideth not hir face from hir owne flesh. Vnto them that haue this loue the Lorde giueth his blessing. Blessed is hee that considereth the poore and Psal. 41. needy, the Lord shal deliuer him in the time of trouble. And Christ saith, Blessed are the mer­ciful, Matt. 5. for they shal finde mercie.

And the patience of your hope. How many are the troubles which the children of God suffer in this life? let vs beholde the times which were before vs. Abel was innocent and iust, yet was he slaine by the hands of his brother, and without a cause. The Prophet Psal. 44. Dauid saieth of the Prophetes, and holy men of God: and the same words saith the Apostle of the Church of Christ vnder the Gospel, For Rom. 8. thy sake are we killed al the day long: we are counted as sheepe for the slaughter. Ieremie sayeth, Thy worde is vnto them as a reproch, Ierem. 6. [Page 14] and againe, For thy sake I haue suffred rebuke. Ierem. 15. What vilanies were wrought against our sa­uiour Christ? They reproched him in spéeches, brought false accusations, and false witnesse against him, and killed the innocent in whose mouth there was found no guile. Whē S. Paul 2. Tim. 3. appealed to the witnesse of Timothie who did fully know his doctrine, maner of liuing, pur­pose, faith, long suffering, loue, and patience: and that he knewe also the persecutions and afflictions, which came vnto him, and which he suffered at Antiochia, Iconiū, and at Lystra, after he had thus remēbred his persecutions, & his owne innocencie, he saith, Al that wil liue godly in Christ Iesus shal suffer persecution.

What then hath the godly to leane vnto, but hope? the prophet Dauid therfore said, Though Psal. 23. I should walke through the vallie of the sha­dowe of death, I wil feare no euil, for thou art Iob. 13. with mee. Therefore saide Iob, though hee flaie me, yet wil I trust in him. For he that put­teth his trust in the Lorde shal neuer be con­founded. In this hope spake S. Paule, Christ is Phil. 1. to me both in life & death aduantage. Againe, Whether we liue, or die, we are the Lords. And Rom. 14. againe, God forbid, that I shoule reioyce, but Gala. 6. in the crosse of our Lord Iesus Christ. And to y ^e Romans he saith, There is no condemnation to Rom. 8. them that are in Christ Iesus. This is the foun­dation [Page 15] of faith, euen a strong rocke which shal continue for euer. Neither tribulatiō, nor an­guish, nor persecutiō, nor famine, nor any dan­ger can remoue the faithful from his hope.

But the wicked and vnstable fal from their hope, and their fal is miserable. They haue hard the worde of God that teacheth vnto sal­uation, but did not regard it, they haue forgot­ten the workes of the Lorde, and receiued his grace in vaine. For when they haue heard the worde, the Diue [...] commeth, & taketh away the word out of their heartes, least they should be­léeue, and be saued. And the end of these men, is worse than the beginning.

It was not so with the Thessalonians. They receiued the worde of God willingly, and it was fruitful in them, so that thereby they in­creased in faith, in loue, and in hope. Their faith the Apostle calleth forcible or [...]ffectual: their loue diligent & painful, their hope migh­tie through patience, whereby they ouercome al maner of dangers: & reioyceth on their be­halfe, because he found so great successe of his trauaile in the Gospel amongst them.

Knowing that you are elect of God. You were blind, y ^e children of wrath, without vnderstan­ding, without God, & without hope. But God hath had mercy vpō you, & hath giuē you grace to know your calling. Herein it appeareth y ^t [Page 16] you are the chosen of God, and of the flocke of Christ. My sheepe (saith he) heare my voice, [...]oh. 10. and I knowe them, and they followe me, and I giue vnto them eternal life, and they shal ne­uer perish, neither shal anie plucke them out of mine hande.

For our Gospel was not vnto you in worde only, but also in power, and in the holy ghost, and in much assuraunce. That you haue yéel­ded obedience vnto the worde, and that my ministerie hath béene effectual amongst you, it commeth not of any power in your selues, or in me, it is the worke of God. He hath bles­sed my ministery, he hath blessed your hearts. It is the gift of God, least any man shoulde boast thereof. Hereof he speaketh to the Corin­thians, Who is Paule then? and who is Apol­los, 2. Cor. 3. but the ministers by whome yee beleeued, and as the Lorde gaue to euerie man. I haue planted, Apollos watered, but God gaue the increase. It is he which hath the key of Dauid, which openeth, and no man shutteth, and shut­teth, and no man openeth. Without him we can do nothing. He guideth vs and al our coū ­sailes, and leadeth vs into al trueth. No man Iohn 6. can come vnto mee (sayth Christ) except the father which hath sent me drawe him. And by y ^e Prophet Ezechiel God saith, I wil giue you Ezech. 36. a new heart, and a new spirite wil I put within [Page 17] you. I will put my spirite within you, and will cause you to walke in my statutes, and you shall keepe my iudgements and doe them. And by the Prophet leremie, I wil put my lawe in Iere. 31. their inward parts, and write it in their hearts. Psal. 1 [...]9. Therefore Dauid maketh his praier, Teach me O Lord, giue me vnderstanding and I will keepe thy law.

The words of the Preacher enter in at the [...]are. The spirite of God conueyeth them into the heart. Augustine saith, Auditur euangelium, De praede­stinat: San­ctorum. c. 8. Auditur credunt, quidam non credunt: qui credunt, intus a patre audiunt & discunt, qui non credunt, foris audiunt, intus non audiunt, neque discunt. Hoc est, ill [...] dat [...]r vt credant, illis non datur. The Gos­pesis declared. Some there are which beleeue, some there are which beleeue not. They which beleeue heare it inwardly by the father, and so learne it. They which beleeue not, heare it on­lie with their outward sense, and not with in­ward feeling, and therefore learne it not. As much to saie, to them it is giuen to beleeue: to the other it is not giuen. In the Actes of the Apostles Lydia a woman of the Citie of the Thiatirians heard the preaching of the Apostle Paul: But it is saide, Whose heart the Lord o­poned, Act. 16. that shee attended vnto the things that Paul spake. The people which said vnto Pe­ter, and the other Apostles, Men and brethren, Act. 2. [Page 18] what shall we do? did heare al the wordes of Peter: but they had another teacher, that gaue force vnto the worde and made it fruitefull in them, and therefore it is said, They were pric­ked Luke 24. in their hearts. This also appeared in the Disciples which walked towards Emaus: they heard Christ open the Scriptures vnto them, they reasoned with him, yet vntill their eles were opened they knew him not. His worde crept into their eares, but it was the spirite of God which wrought within them, which in­flamed their hearts, and made them to knowe him.

Thus God blesseth his word, and maketh it yéeld fruit in such measure, as his wisedome hath appointed. His blessing appeareth grea­ter, when many are conuerted: yet is his word al one, and the power thereof no whit shorter when it is vtterly refused, or receiued but of Esaie 55. few. Surely (saith God) as the raine commeth downe, and the snow from heauen, and retur­neth not thither, but watereth the earth & ma­keth it-fruitfull, that it maie giue seede to the sower, and bread to him that eateth: so shall my word be that goeth out of my mouth. It shal not returne vnto me voide, but it shall ac­complish that which I wil, and it shall prosper in the thing whereto I sent it. It is the word of the liuing God, which is blessed for euer. And [Page 19] blessed is that hart which can receiue it, which GOD instructeth, and to which he giueth knowledge of his worde, which doth so learne it, that he is assured of the truth thereof, and nothing doubteth, but it is indéede the worde of life: which saieth thereof, this is the waie, in which if I walke, I shall certainely go for­ward to the Citie of my GOD: this is the truth, if I hearken vnto it, I shall neuer be dereiued. Whosoeuer findeth himselfe indued with this grace, he doth as plainely and evidently iudge of the wordes of God, and trie out the trueth thereof, from the deuises and doctrines of men: as a man of cléere eie sight, is ahle to iudge of colours, and to knowe one col [...]ur from an other. Yea, in this is the know­ledge of that more certain, because colour doth fade and alter, and manie times one colour thereby waxeth like an other: but the truth of GOD doth neuer alter: it continueth one throughal ages: it is the word of euerlasting life. Heauen and earth shall perish, but one title thereof shall not be lost. The truth of God shall be established for euer. The humble shall heare it, and be glad.

As ye knowe after what maner wee were among you for your sakes. You knowe howe I behaued my selfe, & after what maner I haue liued among you. You knowe my first com­ming [Page 20] and entrie vnto you. You knowe what doctrine I haue taught, and what hath béene my conuersation of life. I neuer deceiued any, nor offered wrong vnto the simplest. I sought not you, nor yours, but those things which are Iesus. I haue liued by the labor of my hands, in watchings, in hunger, in colde, and naked­nesse. God hath ordained, that they which teach the gospel, should liue by the gospel. Who séedeth a [...]lacke and eateth not of the milke of the flocke? But I haue not vsed this libertie. For I haue a great care least by anie meanes I should offend you. Yet would I neuer flatter anie in that thing they had done amisse: I ne­uer spared to rebuke ill. If I should feare, or séeke to please men, I were not the seruant of Christ. I séeke not mine owne glorie, but the glorie of him that sent me, who also hath made me a minister of his gospel. I haue forsaken al things, my goods and life, my flesh and my bo­die: and am daily in perils, compassed daily by persecution, & séedeath death daily before mine eies, for the loue. I be are to you, and for the care I haue of the Church. You are the Lords shéepe, I am your shaepeheard: you are the house of God, I am your builder: you are Gods orchard, I am your ouerséer and workeman. I shall giue an att [...]mpt for your soules. You know how [...]ly I haue. loued you in th [...] [Page 21] Lord. Your griese hath béene my griese, your ioie hath béene my ioie. I haue praied for you daie and night, and haue giuen thanks to God for you, and reio [...]ced in your behalfe. What is more deare to a man than life: yet haue I desired to yeeld vp my life, that you might liue. I haue béene readie to suffer death, if thereby I might doe you good. These things you cannot but remember, your conscience beareth mée witnesse, that I haue thus liued among you for your sake.

V. 6. And ye become followers of vs, and of the Lord, and receiued the word in much af­fliction, with ioie of the holie ghost.

He commendeth the godlie for the practise of that which they haue learned and séene in him, in that they haue receiued the gospel, and framed their liues accordingly, and haue con­tinued stedfast in the same in the middes of persecution. Herein he doth not onlie laie out himselfe and the other Apostles for an exam­ple: but telleth them that this waie is also [...]roden out by our Lorde himselfe. Who as he is the waie, and the light that lightneth eue­rie man which commeth into the worloe, so did he heare his crosse, and did laie downe his life for his shéepe. Therefore he saide to his Disciples, The disciple is not aboue his Maister; Mar. 10. nor the seruant aboue his Lorde. It is e­nough [Page 22] for the Disciple to be as his Maister is, and the seruant as his Lorde. If they haue called the maister of the house Beelzebub, how much more them of his housholde?

But this is reckoned vnto them for happi­pinesse. Matth. 5. Blessed are you when men reuile you, and persecute you, and saie al manner of euil a­gainst you, for my sake, falsely. Reioice and be glad, for great is your reward in Heauen. For so persecuted they the Prophets which were before you. They slue them, & drowned them, hewed them with swords, and cut them in péeces Matth. 16. with sawes. If anie man (saith our Sauiour) wil folow me, let him forsake himselfe, and take vp his crosse, and follow mee. So farre must the children of God be from the loue of this worlde: in such sorte must he forsake his owne life, and endure affliction that wil come vnto Christ.

In the olde lawe, the Priests went on, and carried the Arke before, and the people came after: In token that they should giue good example, and the people shoulde follow them. The Priest was appointed to be a shril trumpet sounding in the eares of the people: and the people were commanded to prepare them selues for the battel of the Lord of hostes. Therefore, saieth S. Paul, so haue I followed the Lord, and so haue you folowed me: and re­ceiued [Page 23] the word (not in affliction onelie) but in much Affliction. Where he much describeth the vnmercifull hearts, and tyrannous hate of the wicked against al those that followe the lamb, and receiue the word of God with glad­nes. No torment so cruel, no deuise so strange, no maner of death so horrible, which hath not beene, or which is not laide vpon them. Their babies be cast into prisons: they are stript out of their houses, and spoiled of their goodes. Thus doe the enimies of God worke tyran­nie and much affliction vnto the godlie. They consume their bodies in fire, shed their bloud without measure, throw out their bones and scatter them vppon the face of the earth, and this doe they, not as against murtherers, robbers, adulterers, or such like, but [...]nelie because they receiue the word, and beare a loue to the trueth, and cannot denie the power thereof.

With ioy of the holie ghost. This is that which passeth al naturall sense and wisedome. Manie séeme to take in good part, and abide pa­tiently afflictions, losse of goods, imprisonment and losse of life. But no man can reioice in the suffring of these things, but the child of god: no man but whō Christ hath chosē out of y ^e world: but whose name is written in the booke of life, but he, in whom y ^e spirit beareth witnes with [Page 24] his spirit that he is the child of God. He knoweth that through manie tribulations he must enter intorest. He knoweth, the wicked could haue no power ouer him, [...]nlesse it were giuen them from aboue: he knoweth that al is done for the best to them that loue God: and that God could dispose meanes, if it were so [...] ­dient, to bring to naught all the deuises of the vngodlie.

When the [...]ernantes of God were rast into the hote burning fornace, bicause they woulde not worship the golden Image, that the [...]ing Nabuchodonosor had set vp: who would haue thought, that the fire could not burne. D [...] that their bodies shoulde not haue béene consumed [...] yet did God in the middest of the fire prefer [...] them so, that not one haire of their head was Dan. 3. burnt, neither were their coats changed, nor a­nie smel of fire came vpon them. Let vs neuer forget this notable example of Gods power to deliuer his seruants, that we may euer be ear­nest and carefull to professe our faith in him, & to [...]riue vnto the death for the setting foorth of his glorie.

It [...]areth euen so with the children of God in the persecution of this world: troubles, mi­series, and aduer [...]tie compasse them, as the [...]rie [...]nace compassed those thrée men of God. But God couereth them with his mercie, [Page 25] as with a cloude, that nothing shal hurt them. I say not, al that stande in lik [...] defence, shal in like sort be so preserued, that their bodies [...]al not be peirced. For God suffereth the wicked to destroy and kil his seruauntes, and to consume their bodies to dust and ashes. Yet are his seruauntes warned not to feare them. When the Apostles were beaten because they had spoken in the name of Iesus, They de­parted Act. 5. from the counsel, reioycing, that they were counted worthie to suffer rebuke for his name. We reioyce (saith Saint Paule) in [...]bu­lations, Rom. 3. knowing that tribulation bringeth foorth patience, and patience experience, and experience hope, and hope maketh not asha­med, because the loue of God is shed abroade in our heartes by the holy ghost which is giuen vnto vs.

The comfort which is giuen in this case to the godlie, is hidden within them. For to him that ouer commeth shal be giuen a white stone, and in the stone a newe name written, which no man knoweth sauing he that recey­ueth it. The afflictions of this present time are Rom. [...]. not worthie the glorie, which shal be shewed vnto vs. When our saniour did sée the time of his passion drawe neare, he saide to his Disci­ples, You are they which haue continued with Luke. [...]. me in my temptations. Therefore I appoint [Page 26] to you a kingdome as my father hath appoin­ted vnto me, that yee may eate and drinke at my table in my kingdome, and sit on seates, and iudge the twelue tribes of Israel. And in his sermon vpon the mountaine, he saith, Bles­sed are they which suffer persecution for righ­teousnesse Mat. 5. sake, for theirs is the kingdome of Heauen. The case shal be altered. It shal be betwéene them and their persecuters as it was betwéene Lazarus and the Rich man. When the wicked and cruel tyrantes shal sée them in the presence of the throne of God, be­cause they came out of great tribulatiō, & haue Reue. 7. washed their long robes, and haue made them white in y ^e bloud of the lambe: the god of Abra­ham shal say vnto the wicked: sons, remember that you in your life time receiued your plea­sures, & like wise these men paines: now ther­fore are they c [...]orted, & you tormented. They are taken out of affliction into rest, from their bondes into libertie, out of prison into a king­dome, out of miserie vnto glory, from life vnto death. The promise of this comfort is often re­newed. The prophet Dauid saith, They y ^t sowe Psal. 126. in teares, shal reape in ioy. Our sauiour telleth his Disciples, Ye shal weepe and lament, and Iohn 16. the world shal reioyce: and you shal forrowe, but your sorrowe shal be turned to ioy. S. Iohn heard a voice from heauen, saying: Blessed be Reu. 14. [Page 27] the dead, which hereafter dy in y ^e Lórd. Euen so saith the spirite, for they rest frō their labours, and their workes follow them. He is comman­ded to write vnto y ^e Angel of the Church of the Smyrnians. Feare none of those things which Reue. 2. thou shalt suffer, Bohold it shal come to passe, that the diuel shal cast some of you into pri­son, that you may be tried, & ye shal haue tri­bulation ten daies: be thou faithful vnto death, & I wil giue thee the crowne of life. Thus god suffereth his seruants to be sifted, & to be tried as pure golde in the furnace, & receiueth them as a swéete smelling sauour of burnt sacrifice. And this is it whereof the Apostle putteth the Thessalonians in remembraunce, that they are strengthned by the holy ghost not only to abide such afflictiōs as they suffer because they haue receiued the gospel: but also to reioice, because they are assured, whatsoeuer shal happen vnto them, they be the children of God.

V: 7. So that you were as ensamples to all that beleeue in Macedonia and Achaia.

8 For from you sounded out the word of y ^e Lord, not in Macedonia and Achaia only: but your faith also which is toward God, spread a­broade in all quarters, that wee neede not to speake any thing.

9 For they themselues shewe of you what maner entring in wee had vnto you, and howe [Page 28] you turned from idols to God, to serue the li­uing and true God.

10 And to looke for his sonne from hea­uen, whome hee raised from the dead, Iesus whiche deliuereth vs from the wrath to come.

The countries rounde about them were drawen by the example of the Thessalonians, to beléeue the Gospel preached vnto them. You are (sayth he) as y ^e bright sunne beames. They beholde you, and reioyce of you, euen as of the morning light. You are an holy Citie sette vppon an hil, you cannot be hid, your saith is a paterne of saith, your life is a patern of life vnto them. They haue learned of you howe to guide their wayes. You haue called them backe from errour, and from vngodi [...] ­nesse, to serue the true and liuing God. You are made vnto them a swéete smelling sauour of life vnto life. For so it hath pleased God to make his Gospel knowne in al places through you, & to make you the builders of his church. When they beholde your godly conuersation which is in Christ, they are ashamed of them­selues. When they behold your light, they find fault with their owne darkenesse. O say they, this is a holy people, this is a people that fea­reth God. Let vs heare them what they teach: let vs leade our liues in holinesse and righte­ousnesse [Page 29] as they doe.

Let vs by hearing these wordes enter into our selues. God hath giuen his light to [...]hine vppon vs, hee hath blessed vs with the knowledge of his Gospel. Let vs take héede, we turne not the light into darkenesse, nor the truth of God into lies. Manie thousande eyes are set vpon vs, to looke vpon and beholde vs. Let vs be an example of godlinesse. Let vs be as a light to them that yet abide in darkenes. Let not the name of GOD be euil spoken of through vs. His name is holy. Woe be vnto Mat. 1 [...]. the worlde (sayth Christ) because of offences: for it must needes be that offences shal come, but woe be vnto that man by whome the of­fence commeth. Whosoeuer shal offende one of these little ones, it were better for him, that a milstone were hanged about his necke, and that he were drowned in the depth of the sea. It were better for that man, if hee had neuer béene borne. For the bloud of them that pe­rishe by his offence, shal be required at his handes. The wrath of God is reueiled from heauen against those that are such, because they withholde the truth in vnright con [...]sse. The kingdome of God shal be taken away from them, and giuen to a nation that wil bring foorth the fruites thereof.

It followeth, From you sounded the [Page 30] word of the Lord, not in Macedonia & Achaia only, &c. If a man carrie in his hande a light burning candle, it giueth not light to him only that carrieth it, but to al those which be in the house, and they also sée it which are without. Euen so, if any be the child of knowledge, and carrie about him the light of-God, he doth not onely tast of the comfort thereof himselfe, and worke comfort to those that appertaine to the Church of God: but lightneth also the hearts of Paganes and J [...]dels, which are abroade. Such as are bathed or persumed with preci­ous ointments, or pouders, haue not only the pleasure to themselues, but the sauour therof casteth if selfe out, and is pleasant to al those which stande by. The Gospel is the light of God: It shineth in the darkenesse of this worlde. It is the swéete incense and sauour of God: Wheresoeuer the breath thereof is re­ceiued, it bringeth life.

But your faith also, which is toward God, spredde abroade in al quarters. As the light­ning is séene from one part of the ayre to the other, and as the sounde of great noise sprea­deth it selfe farre and wide, so deeth the light of good conuersation in the godly shewe if selfe foorth. And therefore he telleth them, they haue filled al the Countrie of Macedonia with knowledge, & with wonder at their faith, and [Page 31] [...]nesse in the truth. As if he had saide, great is the renowme of your king Alexander, and your countrey is famous. He hath ouer­run the whole world and subdued it. He hath conquered Graecia, Asia, Arabia, Phrygia, Ar­menia, Scythia, and India. Kings and princes sel downe before him. The whole world stoode in awe of his name. Yet Alexander had but the power, & force of men. He had great treasures of golde and siluer. He had numbers of horses, and camels, and Elephants. He had sworde, bils, speares, and dartes, and such like artille­rie and armor. These were the things where­with he ouercame his enemies. Hereby both he and his people were renowmed.

What then may be said of the battaile which you haue fought? or of the victorie which you haue gptt [...] you haue won, y ^e Alexander could neuer win. You haue ouercome your selues. You haue ouercome the world. He conquered the bodies of many, & had them at cōmaunde­ment. But their soules stoode out, & would not be conquered, You haue subdued your soules, & brought them to the obedience of the Gospel. You haue ouerrun al the countrie and trium­phed among the people. And al this is brought to passe, without force, without policie, with­out ar [...]ur; without artilerie, onely by your patience, and suffering for the Gospel sake.

[Page 32] That wee neede not to speake any thing. To make the commendation of their faith more euident, he telleth then [...], the same of their zeale and constancy is kno [...] in al pla­ces. Whither seener I go (saith he) they know you, and speake of you, and bearken to you. Hereby appeareth how néedeful it is, that chief townes and cities he wel gouerned, that vice in them be senerely punished, that [...]tne and godlinesse be maineteined, and the people instructed, because the examples of such places spread abroad in al quarters nigh them.

They themselues shewe of you, what maner of enteraunce wee had vnto you: After what sort you receiued me, and ginedeare I was vnto you. Al places were laide and beset for me to séeke my life, but you enlarged your selues toward me, and tooke me in, When I was in prison, you came to me, and feared no man, you were not ashamed of my bonds, you were readie to loose your owne liues to saue me. This is spoken of to your great praise.

And howe you turned to God from idols, to serue the liuing and true God. Here are set downe in fewe words the summe and parts of Christian religion. The first is to forsake at [...]ols to turne from them: then to turne vnto God, and to put alout trust in [...] to serue the liuing and true God. The [...]nice of [Page 33] God, and idols can not stand togither. No man can turne vnto God, that turneth not from i­dols. This is a wonderfull effect of the gospell, to forsake idols, and serue God: to leaue cu­stomes, and the vsage of forefathers, and giue eare to the trueth. To loue from the heart, that which thou diddest sometimes hate: and to detest from the heart, that which thou didbest sometimes loue, is strange and wonder­full. But to doe this for Christ which was borne of poore Marie, whom the wise and lear­ned, and mightie men of this worlde despised, which was crucified, and hanged betwene two théeues, whome they scorned vpon the Crosse: to follow, or beléeue, or put trust in him: to cal him the power and the wisedome of God, to confesse him to be, in whome al Israel shall be blessed, and in whom all the worlde shal be sa­ued: to giue bodie or life for his sake is a strāge miracle. No King, no Prince, no lawe, no wisedome of man can worke this and bring it to passe. This is the Lordes doing, and it is maruelous in our eies. And this doeth he in those onelie which receiue the word of the gos­pel with ioy of the holie ghost.

And to looke for his sonne from heauen, whome he raised, &c. The holie Scriptures do not onlie teach vs to turne vnto God, but also what it is, that god giueth vnto al them which [Page 34] séeke him, euen that they be deliuered from the wrath to come: and for whose sake he deli­uereth vs, for Jesus his sonne whome he rai­sed from the dead. Therefore he telleth them, howsoeuer they be reiected, or despised as foo­lish among men, if they continue in the things which they haue learned, they shall be wise vnto saluation. That therefore they lift vp their heads, and looke for their redéemer: That they saie, thy kingdome come, and, Come Lord Jesus: because he is appointed by God to be the Judge of the quicke and the dead: and hée shal come in the glorie of his father, and deli­uereth from the wrath to come, al those that trust in him. For among men there is none o­ther name giuen vnder heauen, whereby wée must be saued. This is the depth of al know­ledge and the comfort which passeth al vnder­standing, that against al temptations, and af­flictions which oppresse our conscience, or bere and trouble our bodies, we maie growe strong by faith in the sonne of God Christ Je­sus, and assertaine our selues of his comming from heauen for our delinerance.

CHAP. 2.

HE taketh witnesse of them, of his diligence and paines taken in the fulfilling of his ministery: séeing it hath so good successe among them, that they by the preaching of the gospell haue forsaken superstition, and are turned vnto, and do now serue the true and liuing God, and do b [...]leeue for giuenes of their sinnes, and deliuerance from the wrath to come by Jesus Christ.

It is a great and deadly smart to the faithfull seruant of God, to sée the people wil­full, and to despise the word of their saluation. Hereof Esaie complaineth, I haue spred out Esai. 65. my handes al the daie long to a rebellious peo­ple, which walked in a waie that was not good, euen after their owne imaginations. They stopped their eares, and woulde not heare, nor be reclaimed, nor returne that they might be saued. And Ieremie, O that my head Iere. 9. were full of water, and mine eies a fountaine of teares, that I might weepe daie and night for the staine of the daughter of my people, [Page 36] for they be adulterers, and an assemblie of re­bels. Sword and destruction commeth vppon them, and they will not sée: Oh that they woulde giue eare and repent in time. Againe, My people is foolish, they haue not knowen Iere. 4. mee: they are foolish children, and haue no vnderstanding: they are wise to doe euill, but to doe well, they haue no knowledge. Dauid crieth out: O yee sonnes of men, howe long Psal. 4. wil yee loue vanitie and seeke after lies? Why forsake you the truth of GOD, and haue no regarde to his mercie? So our Sauior mour­neth ouer Ierusalem, O Ierusalem, Ierusalem, Luke 13. which killest the Prophets, and stonest them that are sent to thee, howe often woulde I haue gathered thy children together, as the henne her broode vnder her wings, and yee woulde not? how carefully and tenderly haue I sought for thy saluation? how often haue I called vp­on thée, sent vnto thée my seruantes, and powred out my blessings before thine eies? So bit­ter and mourneful a thing is it to al those that séeke the glorie of God, to see no fruite followe of their labours, to sée the people continue ig­norant, and wilfull, and to séeke their owne destruction.

Therefore they turne themselues vnto GOD, which is the father of lights, and God of all comforte, in whose hand are the [Page 37] hearts of the people, that his worde maie haue frée passage, and be glorified: that God will o­pen vnto them the doore of vtterance, to speak the mysterie of Christ, and publish the secret of the gospell boldlie: that he will giue power to his worde declared by them, and assist them with his holie spirite: that hée will open the eies of the people, that they maie sée: and turne their heartes, that they maie be conuer­ted. So did Dauid make his praier, Open thou my lippes, O Lord, and my mouth shal shewe Psalm. 51. foorth thy praise. Albeit my month is simple, and rude, and barbarous, yet if thou wilt it maie bée an instrument to declare thy glo­rie. Then shall I teach thy waies vnto the wicked, and sinners shall be conuerted vnto thee. Be fauourable vnto Sion, builde the wales of Ierusalem. Thus doe they lift vp their handes, and call vnto GOD, that he would send downe his light into the hearts of the people, that what they heare, they heare not in vaine, but maie receiue it, and vnderstande it, and kéepe it. For vn­lesse GOD direct the heart, and make it fit to receiue instruction, the preacher, though he be neuer so desirous to doe good, doth labor in vaine.

God one lic disposeth the waies of men, it is hée which trieth the corne from the [Page 38] chasse: hée knoweth whome he will bring to he of his folde, & make to heare his voice. Ma­nie times he blesseth his word with great en­crease among them, which at the first despise it, and intreate cruelly the preachers, and mes­sengers thereof. When Paule disputed, and exhorted the Iewes and the Graecians at Corin­thus, and found little fruite of his labour, and that there were few or none that liked his do­ctrine, and manie enimies which resisted and blasphemed it: hée purposed to depart and goe awaie from them. Then the Lorde saide Acts. 18. vnto Paul in the night by a vision, Feare not, but speake, and holde not thy peace: for I am with thee, and no man shall laie handes on thee to hurt thee: for I haue much peo­ple in this citie. They shall heare thée: if not now, yet they shall heare thée at some other time. They shall beare thy sayings in minde. I will be with thée, I will open their hearts, and make them obedient to the Gospell, and they shall be turned vnto me. Thou shalt sée the fruite of thy labour, and that thy comming vnto them hath not béene in vaine.

Verse 2. But euen after that we had suffered before, and were shamefully intreated at Phi­lippi (as ye know) we were bolde in our God, [Page 39] to speake vnto you the Gospell of God with much striuing.

The story of these his persecutions is writ­ten in the 16. of the Acts. He was stript naked, and scourged with rods, and cast into prison, and put in hazarde of life. Yet notwithstan­ding he were thus euill entreated at Philippi, when he came to Thessalonica, he was nothing discouraged, but procéeded more boldly than before, and went into the Synagogue of the Iewes, and disputed thrée Sabbaoth daies, Act. 17. and taught them, that Christ is that Messias, euen the sonne of God.

But, that wée maie the better conceiue howe mightily GOD worketh, and what great strength he giueth to weake creatures, when he appointeth them to set foorth his glo­rie, let vs beholde this boldnesse of the Apostle in speaking the Gospell vnto them. To whome did he speake? To the Iewes, the enimies of the crosse of Christ. Where? Not in hucker mucker, and in corners: but openly, in their synagog, for he feared no mā. What time those he? Thē when al the Iewes were assem­bled togither. How often? 3. sabboth daies togi­ther. In what citie? In Thessalonica, y ^e greatest and most famous Citie of all that Countrey. How was hée entreated? There arose great trouble & contention. They resisted him, spake [Page 40] against him, and sought to destroy him. For what cause? what had he deserued? what had he taught? the gospel of God, and of Christ, of the kingdome, and of the life to come: the gospell in which God offereth his grace, and reconciliation, and comfort, and peace, and sal­uation.

Who woulde thinke such ioifull tidings shoulde not be welcome? what eie would not willingly open it selfe to behold the brightnes of the sunne? what eare will refuse to heare God speake? but it hath alwaies bin so. There haue euer bene some that haue loued darknes, rather than light. The worlde shall neuer be without some Annas, or Caiaphas, or Iudas, or Pilate. The children of the Diuel shal alwaies set themselues against the children of God.

The cause of tumults and troubles, procée­deth not from the Gospell. The Gospell of Christ is the Gospell of peace. But the ene­mies of the Gospel, are stirrers of [...]quietnes, and inflamers of war. Abel was simple, Caine spitefull: Iacob smooth, Esau rough and hairie: Dauid gentle, Saul cruel: Ioseph innocent, his brethren wicked, and fell vpon him. The Apo­stles humble in heart and peacemakers, the Pharises bloudthirstie, and sought to put them to death. The like examples are before vs this daie. The whole worlde is in an vp­roare, [Page 41] and great troubles and afflictions are in al places. No man is able to declare the mi­sery thereof. Let no man therefore slaunder, or forsake the Gospel. It hath bene so from the beginning, and from time to time.

Such troubles, confusion, and miserie, are wrought not by the gospel, or them that re­ceiue the gospel: but by those which resist it. they practise all meanes, and turne all things vpside downe, rather than it should take place. The wicked are angrie there with, they gna [...]h their téeth, and consume awaye. This is the cause, for which, the children shall rise against Matth. I [...] their parentes, and shal cause them to die. Cain murthered Abel, because God had respect vn­to Abel, and to his offring. Esau could not a­bide Iacob, because Isaac had giuen him his blessing. The brethren of Ioseph sought to make him away, because God had a fauour vnto him. Saul was wrothfull against Dauid, because God gaue him great gifts of courage, and strength, and wisdome. The Aegyptians loathed the childrē of Israel, because they were Gods people. The Galathians resisted Paul, because he preached the trueth. Therefore (saith S. Paul) we labor and are rebuked, because we 1. Tim. [...] trust in the liuing God, which is the sauiour of al men. Speciallie of those which beleue. Like­wise saith our sauior, They shall excommuni­cate Ioh. 16. [Page 42] you, yea the time shal come, that whoso­euer killeth you, wil think he doth God seruice. And these things wil they do vnto you, because they haue not knowen the father nor me.

Euen so standeth it with the Church of God this day. There is nothing new that is vnder the sunne. Whatsoeuer is done nowe, hath béene done afore. Who wil lift vp his eyes, and looke to the dooinges of men, shal sée Cain rise vp against Abel, Esau against Iacob, the cruel brethren against Ioseph, Saul against Dauid, Pharao against Moses, the Aegypti­ans against the people of God, the High Priests and the Pharisees, against Christ, and al that wil be his disciples: they change peace into warre, they turne iudgement into gal, and the fruit of righteousnesse into wormewood, they resist the truth of God, to establish deuises and doctrines of men. But blessed be God, they shal not preuaile. Hee giueth vs peace. He hath made vs turne our swords into mattocks. He hath taught vs altogether with one mouth, and one heart to praise him, euen the father of our Lorde Jesus Christ. His truth is mightie, and shal preuaile.

V. 3. For our exhortation was not by deceit, nor vncleannesse, nor by guile.

4. But as we were allowed of God, that the Gospel should be committed vnto vs, so wee [Page 43] speake, not as they that please men, but God, which tryeth our hearts.

God (sayth he) hath chosen me from my mo­thers wombe, and set me apart to the office of an Apostle. He hath appointed me to carrie his name before the Gentiles. Therefore as he hath giuen mée charge to preach the Gospel, and to bring the people vnto him from the po­wer of Satan: so I speake, truely, faithfully, sincerely, not as the words of men, but as the wordes of God. I haue vsed no deceit, nor taught you to folow traditions of men in [...]de of the commaundements of God. In like sort saith he to the Corinthians: I haue receiued of 1. Cor. 11. the Lorde, that which I also haue declared vn­to you. And againe, We are ambassadours for 2. Cor. 5. Christ, as though God did beseech you tho­rough vs. For this cause he sayth vnto them: Seing that we haue this ministery, as we haue 2. Cor. 4. receiued mercie, we faint not, but cast from vs the cloakes of shame, and walke not in crafti­nesse, neither handle we the word of God de­ceitfully: but in declaration of the trueth, we approue our selued to euerie mans conscience in the sight of God. In these spéeches he asketh credit, because of his vpright handling of the word: and chargeth the false prophets for mar­ring the worde of God with vncleane and de­ceitful corruptions and glose [...]

[Page 44] In forraine countreis, women that haue no natural beautie of their own, vse to paint and colour their faces, that wheras they lack beau­tie in déede, yet they may séeme beautiful. E­uen so is it oftentimes in matters of religion. Such as holde not the true religion, as it is taught by the word of God, and hath beene pra­ctised in those Churches, which the Apostles planted, and among those Christians which liued nighest vnto that time, when the Apo­stles preached: because they knowe, their reli­gion which they professe nowe wil not agrée with that: they deale deceitfully and with guile. These be false Apostles, and deceitful workmen. They beguile our senses, and blind our eyes. They cal vs to worship an Idol, in stéede of the true and liuing God. They lead vs out of the light into darkenesse, from the truth into errour, from knowledge vnto ignorance. They forbid laweful matrimonie, and cal it filthinesse, and allow open stewes and harlots as a thing which nothing empaireth their ho­linesse.

I wil not speake al that I might, nor in such sort as the matter occasioneth. Yet can I not but say somewhat of their spirituall crafti­nesse in abusing and beguiling the people of God.

The Aegyptians furnished richly, & decked [Page 45] their churches beautifully, and al in the honor of a [...]t. Many things among these men carrie great shew of holinesse, which are nothing else, but cloakes of their shame, and manifest proofe that they are not allowed of God, but are crept in by deceit, and by guile.

Single life carrieth a faire shewe. But O merciful God what shame and vilanies haue béene couered with this cloake? Pius secundus Platina, i [...] Pio 2. sawe somewhat, when he sayde, as mariage was taken away from priests vpon great con­siderations, so now vpon other greater conside­rations it were to be restored to them againe. Hierome saw somewhat when he wrate thus, Vide as nonnullos accinctos renibus, pulla tunica, Ad rustic [...] Gallum. barba prolixa, à mulieribus non posse discedere, sub codem manere tecto, simul inire conuiuia: ancillas [...]uuenes habere in ministerio, & praeter vocabulum nuptiarum omnia esse matrimonij. You may see some (that pretend grauitie) are girded, & go in blacke, and haue long beardes, who can in no wise leaue the companie of women, but keepe house with them, and banquet with them. They take young maydens into their seruice, and do al thinges as if they were married, saue that they lacke the name of mariage. Castita­tem Orig. tract. 24. in Math. docent, & castitatem non seruant, sayth Ori­gen. They teach chastitie and yet keepe not Epiph. cons. Origenia. h [...]ref. 42. chastitie. And Epiphan. They refuse mariage, [Page 46] but not lust or pleasure.

Images are faire and beautiful. The chur­ches are decked and beset with them: but they are a cloake of shame. They are set in place of teachers. The Priestes are ignorant, and liue in idlenesse, and sende the people to learne at pictures. They cal them lay mens bookes: yet, What profiteth the Image (sayth Ab [...]) for Abac. 2. the maker there of hath made it an image, and a teacher of lies? And Ieremie saith, The stocke Ierem. 10. is a doctrine of vanitie.

What is their meaning to speake, and pray in the Church in a straunge tongue? This is a cloake of their shame. Their priestes be so vn­learned, they can scarce vnderstand english, yet they saue their credite, séeing they are able to reade latine. And hereby they couer al their blasphemies, and superstitions: because the people can not vnderstande, and therefore not reproue them.

I speake nothing of their reliques, pilgri­mages, purgatorie, and such other cloakes of shame, which they vse to hide their couetous­nesse, and thereby drawe vnto themselues the riches of the whole worlde. They cannot say with the Apostle, our exhortation was not by deceit, nor vncleannesse, nor by guile.

I know there are some, that lay it vnto our charge, as the false Apostles did vnto Paule, [Page 47] that we vse the word of God deceitfully: they finde fault with our translations of the Scrip­tures. They spare not to say, there be a thou­sand faults in the new Testament. Yet would they neuer set downe 500, or 100, or 50, or 25, or 5.

If there be errors in the translation, I know they were men which translated it, and might erre like men. May no translation be allowed that is not altogether perfect? As if the gréeke translation were without fault, or as if ma­nie faultes were not in the common vulgar translation in latine, or in the translation of Hierom. What then? Must the gréeke transla­tion be forbidden? Must Hieromes translation, or the vulgar translation be forbidden? As for the old latine common translation, though ma­ny learned men haue shewed the grosse errors thereof: Yet haue they wel prouided for it in the counsel at Trident, Ne quis veterem vulga­tam editionem reijcere quouis praetextu audeat, vel praesumat. Let no man dare, or presume (say they) by any maner of colour, to refuse the old common translation of the Bible. Yet is no translation of ours so corrupt, as that which they haue thus priuiledged. But if it were true which they falsely report: reason would, they did correct the errors, and so set it abroad. But thus they beare in hande, that they may [Page 48] bring you in hatred of it, and pul you from the reading of the scriptures. I wil not say in what sort they abuse the word of God. What speake I of abusing? Nay they doe manifestly against, and contrarie to the worde. The worde of God teacheth vs forgiuenesse of our sinnes by the bloud of Jesus Christ once offred. They teach contrarie, that the same bloud is daylie offred, and Christ as often newe borne, as pleaseth the priest to say masse. The word of God forbiddeth to make any grauen Jmage, to bowe downe to it or worshippe it. They teach contrarie, that Images are to be wor­shipped, and euen with such honour, as is due to the paternes themselues. The worde of God teacheth vs to pray in a knowen tongue: they teach the contrarie, and account it for he­resie to pray in a knowen tongue. The word of God chargeth al states of men to bee sub­iect to their Prince or higher power: They withdrawe their obedience vnto ciuile Ma­gistrates, and teach the people to resist au­thoritie. Erasmus sayth in his notes vppon these wordes of Christ: Let these goe their way. Nou: quendam magni nominis theologum, In Eras. an [...]. 18. Ich. &c. I knowe a Diuine of great fame and account for his learning, which did wrest these wordes of Christ, to defende the im­munitie or lawelesse estate of cleargie men. [Page 49] but this did he ridiculè, fondly or peeuishly, saith Erasmus.

It would be ouer long to declare vnto you the foolish or rather blasphemous applying of the Scriptures, to approoue their gestures at masse, & the soueraintie and chieftie that they chalenge. One of their Bishops in y ^e late coun­sel as Trent, saide of Paulus 3. then Pope, Papa Cornelius Episc. Bit [...] lux venit in mundum, the Pope which is the light is come into the world. Which are the words of the Euangelist, declaring the Godhead of Christ.

By these few, it may appeare how vniust­ly they charge vs with corrupting the word of God. And howe truely this fault is to be laid [...] to them, which either abridge the sense of the Scripture, or reach it further than it yéel­deth, or vtterlie refuse to stande to the autho­ritie thereof, and in no case can like that the people of God shoulde reade the Scriptures: and haue adiudged them heretiques, and con­sumed their bodies in the fire, which haue de­fended in spéech, and sought to maintaine the doctrine of truth set down in y ^e holy scriptures.

The Apostle saith, He was allowed of God. They that enter into the ministerie, must be allowed not of men onelie, but of God. There­fore, whosoeuer taketh that charge ouer the people, must looke narrowly into himselfe, & sée [Page 50] whether his calling be of God. If be haue not a testimony that God hath called him inward­ly, al other outward calling is to smal purpose. God is a righteous iudge. He will saie to the conscience and to the heart of such a one, friend how camest thou in hither without thy wed­ding garment? Who brought thée in? Giue an account of thy stewardship: thine account is great.

And because some are this date to be admit­ted into this office, let vs praie vnto God for them that god wil alow them, that he wil giue them hearts to conceiue, and tongues to speak the trueth of God, that they maie be the ser­uants of Christ, and disposers of the mysteries of God: that they maie be the salt of the earth, and the light of the world: that they maie laie out the Lords money to his aduantage: and Matt. 25. so it maie be said vnto them: Thou hast beene faithfull in little, I will make thee ruler ouer much, enter into thy maisters ioie.

V. 5 Neither yet did we vse flattring words, as you know, nor coloured couetousnesse, God is record.

6 Neither sought we praise of men, neither of you, nor of others.

The seruant and messenger of God must so speake, as God speaketh. God speaketh déeply, and to the heart. He launceth the spirit, and [Page 51] woundeth the inward parts. He biddeth Esaie them the people their transgressions, and the house of Iacob their sinnes: God himselfe saith, I visite the sinne of the fathers vpon their chil­dren, Exod. 12. vnto the third and fourth generation of them that hate me. Againe he saith, If yee shall Leuit. 26. despise my ordinances, either if your soule ab­horre my lawes, so that yee will not doe al my commandements, I wil set my face against you, and you shal fall before your enimies, and they that hate you shal raigne ouer you. But vnto those that repent them of their sins, and turne [...] to him, God saith, Turne vnto me, & ye shal Esay 45. be [...]aued. Againe, Thou disobedient Israel, re­turne, Ierem. 3. saith the Lord, and I wil not let my wrath fall vpon you. So must the minister of God, he must [...]hew foorth the mercie of God, & not hide his iudgements. He hath the Lords busines in band, he maie not do it negligently. A flatterer maketh it his greatest care to please men, hée séeketh their fauor, he feareth to displease, and dareth not speake that that will be euill taken. When he séeth a theefe, he runneth with him, & is partaker with the adulterers: he soweth pil­lowes vnder the armes of sinners. Whosoeuer saith, nay, his nay is readie: & if any saie yea, he is ready to say, yea: he chāgeth often as y ^e wea­therecock: he dareth not striue against y ^e stream: his hart is at the wil of others: he séeketh some [Page 52] gaine, he séeketh his owne glorie, and not the glorie of God. They which are such, are called in the Scriptures, hirelings, dumbe dogs, that cannot barhe. They denie God, betraie his truth, and deceiue the people. They locke [...]ppe the truth in lies. Of such the spirit of god saith: Woe vnto them that haue a double heart, and Eccle. 2. to the wicked lippes. And, A double minded man, is inconstant in al his waies. And, He that Iames. 1. is not with me is against me: And, He that ga­thereth Luke 11. not with me, scattereth. And, How long halt yee betweene two opinions? if the Lorde 1. King. 18. be God, follow him: but if Baal be hee, then goe after him. And againe, What communi­on 2. Cor. 6. hath light with darknesse? and what concord hath Christ with Belial? Cursed is he which [...]attereth the people, and is vnfaithfull in the Lordes worke.

Nothing is so requisite in the steward of God, as that he be found faithful, and that he speake those things whereunto the Lord hath sent him, boldly. That they kéepe not backe the message giuen them of God, nor feare to doe their errand, for anie malice of men. Who is it (saith Saint Peter) that wil harme you, if you I. Pct. 3. follow that which is good? notwithstanding, Blessed are yee, if yee suffer for righteousnesse sake: yea, feare not their feare, neither be trou­bled. If the Apostle speake this comfort to all [Page 53] Christians, which haue a care to serue God, and thereby erhorteth them to stedfastnes, and to sanctifie the Lord in their bearts, and to [...]e readie to giue an account of their faith, and of the hope that is in them: howe much more ought [...]reachers and they which are appoin­ted to the ministerie lay aside al feare, and flat­terie of men? Woe vnto them that goe downe Esai. 3 [...]. into Aegypt for help. The Aergyptians are men, and not God, and their horses flesh and not spi­rite: and when the Lorde shall stretch out his hand, the helper shal fal, and hee that is holpen shal fail, and they shal altogether faile.

Christ [...]leth his di [...]iples, they are salt, and they are light. Salt must néedes be sharpe to a rotten wound. Light must néeds be painful to a [...]. A good Ph [...]ution must néeds trouble and disguiet his sicke patient, before hée can heale his disease: and a good surgion must néeds trouble and rip vp [...]tered woundes. We are Sur [...]eous, we are [...]tions. The worde of God is committed vnto vs, that by vs it mi [...] be applied to season the earth, and that the light ther of shonl [...] shine foorth in al the wor [...]. Cr [...]put aloud, lift vp [...]hy voice as a trumpet. If Esai. 58. the trumpet giue an vncertaine sound, who wa [...] prepare himselfe to the battel? When God had called [...]eremie to the office of a Prophet, & said, Thou shalt go to al that I shall send thee, Ierem. [...]. [Page 54] and whatsoeuer I commaund thee shalt thou speake: he said further, Feare not their faces, least I destroy thee before them. For beholde this daie, I haue made thee a defenced citie, and an iron piller, and walles of brasse against the whole land. Thou shalt not bend, thou shalt not yéeld. Thou shalt be a consuming fire: they shal be stubble before thée. Likewise saith God to Abraham, Feare not Abraham, I am thy buck­ler, Gen. 15. and thine exceeding great reward. When Mo [...]es sought to refose the message, & th [...]ught himselfe ouer simple to goe vnto Pharao, God answered, Certainely I wil be with thee. [...]nd Exod. 3. after he saith, I haue made thee Phara [...] God, Exod. 7. he shal tremble and quake at thy voice So saith Christ, What I tell you in darkenesse, that Matth. 10. speake you in light, and what yee he [...] the care, that preach yee on the houses. And [...]are ye not them which kill the bodie, but are not able to kill the soule: but rather fear [...] him which is able to destroy both soule and bodie in hell.

The consideration hereof euer mooued the Prophets and Apostles to warrant their say­ings with authoritie from God, and to set a­part al feare when they spake in his name. When Ahab reprooued Elias, Art thou hee that 1. King. 18. troubleth Israel? He answered, I haue not [...]u­bled Israel, but thou & thy fathers house, in that [Page 55] yee haue forsaken the commandements of the Lorde, and thou hast followed Baalim. The Prophet Esaie is bolde with the Princes of Iu­da and Ierusalem, and saith, Heare the word Esay 1. of the Lorde, O Prince, of Sodome, hearken vnto the law of our God, O people of Go­morrha Iohn the Baptist nothing feared to tell Herod a mightie Prince, It is not lawfull Matth. 14. for thee to haue her to wife. If Balaac woulde Numb. 24. giue mee his house ful of filuer and golde, sai­eth Balaam, I cannot passe the commandement of the Lord to do good or bad of mine owne minde: What the Lord shall commaund, that same will I speake. Moses was bid to tell Pharao, The Lord God of the Hebrewes hath Exod. 7. sent me vnto thee. Christ calleth Iames and Iohn the sonnes of Zebedeus Boanerges, which is, the sonnes of thunder, bicause they shoulde not flatter, but raise tempest, and lighten, and thunder in the eares and hearts of their hearers.

Saint Paul saith, I am not ashamed of the Rom. 1. Gospell of Christ, for it is the power of God vnto saluation to euerie one that beleeueth. It is the worde of God, and shall endure for euer. He hath not giuen vs the spirit of feare to flat­ter, but the spirite of might and of power to speake roughly and couragiously, where oc­casion so requireth. And therefore saith, If I [Page 56] would please men, I were not the seruaunt of Christ. But I preach Gods doctrine, and not the doctrine of men: I séeke to please God, and not men.

The Pharises sought to please men, and to deceiue the people. They taught them to walk in the waies of their forefathers, to beléetie as they beléeued, to doe as they had done. They flattered them, and saide you are the Church of God, you are Gods people, you are the sonnes of Abraham, you can not erre, you can not be deceiued. They that in this sorte flatter the people and deceiue them, they serue not Iesus Christ, but their bellie, and through flatterie and faire spéech seduce the hearts of the simple.

Nor coloured couetousnesse. The Scribes & the Pbarises deuoured vp widowes houses vnder pretense of their long praiers: they prai­ed, and made mony of their praiers: they gaue almes, and made monie of their almes giuing: they fasted, and made monie of their fasting. This did the Scribes & the Pharises: their do­ings continue stil: they be dead, their name is takē away, but their prosessiō abideth. As they made gains of their praiers, & alms, & fasting: so do some now make great gaines, & war rich vnder pretence of holines. They haue brought in a professiō of wilful chastity, & forbiddē ma­riage in some whole estate of men. No doubt [Page 57] [...]astitie is a holy thing. But they haue giuen licence for money, to such as would, to for­sake their vowe of chastity. They haue forbid­den to eate certaine meates, vppon certaine dayes. God left meates as frée to the choise of euery man, as he left his sunne to shine fréely to the vse of al men. And they make frée liber­tie for money, to eate what euerie man liketh. They make money of Purgatorie, money of pardons, and money of their Masses. They make money of Peter, and of Paule, of the A­postles, and Martyrs, and of Christ himselfe. These are they of whom Saint Peter speaketh, 2. Pct. 2. Through couetousnesse shal they with fained wordes make marchaundise of you. One sayth of them, Curia Romana non captat ouem sine lana. The court of Rome careth not for that sheepe, that hath no fleece. I wil not lay foorth at large, how they do [...] al thinges for couetousnes. I haue no pleasure in speaking it. God graunt vs, so to deliuer the gospel aright, that we vse not the trueth of God, for a cloake of couetousnesse.

Neither sought wee praise of men, neither of you, nor of others. This is an other hinde­raunce of the course of the Gospel, when the ministers thereof loue the praise of men more than the praise of God. Howe can ye beleeue Iohn. 5. (sayth Christ) which receiue honour one of an [Page 58] other, and seeke not the honour that commeth of God alone? how farre the Apostle was from this ambition, it appeared. For he was reui­led, and euil spoken of, and counted the filth and outcast of the world.

V. 7. When we might haue beene chargea­ble, as the Apostles of Christ: but we were gen­tle among you, euen as a nourse cherisheth her childrem.

8. Thus being affectioned to you, our good wil was to haue dealt vnto you, not the Gos­pel of God onelie, but also our owne soules, because ye were deare vnto vs.

9. For ye remember, brethren, our labour and trauaile: for wee laboured day and night, because wee woulde not be chargeable vnto any of you, and preached vnto you the Gospel of God.

10. You are witnesses, and GOD, howe holilie, and iustlie, and vnblameablie wee behaued our selues among you that be­leeue.

I might haue required meate and drinke, & other thinges necessarie, at your hands. For who féedeth a flocke, and eateth not of the milke of the flocke? who planteth a vineyard, and eateth not of the fruite thereof? who go­eth a warfare at any time of his owne cost? who mousleth the mouth of the ore, that trea­deth [Page 59] out corne? we plant the vineyarde of the Lorde of hoastes. Wee féede Christes flocke. We goe to warfare, and stande in the watch & defence of your safetie. We are the poore oxen, that treade out the corne, which wil féede you to saluation. We are your seruaunts, we la­bour to doe you good, we are ordained to mini­ster in the Church of God. It were great rea­son wee should reape your carnall thinges, which haue sowen to you spiritual thinges. The workeman is woorthie his wages. Yet taught I the Gospel fréely, and without re­warde, and was readie to giue my bloud, my life, and my soule out of my bodie for your sakes. What coulde you aske of me more [...] what greater gift coulde I bestowe vppon you?

V. 11. And ye know how that we exhorted you, and comforted, and besought euerie one of you (as a father his children)

12. That ye would walke worthie of God, who hath called you to his kingdome and glorie.

I tooke care of you as of mine owne soule, and dealt with you by alwayes of com­fort, and erhortation, that you would take héede vnto your selues, and your calling. I did put you in minde, that you were pla­ced in the middest of the vnfaithfull people, [Page 60] which knewe not God: and that they watched you and your doing: that their eye was vpon your housholde, your wiues, your seruauntes, and your children: vpon your selues, and your words, to espie if they might finde any occasi­on to speake euil of you. I did beséech you by the glorious comming of our Lorde, and saui­our Jesus Christ, that the name of God might not be il spoken of through you. You can not denie this. You must néedes confesse, you haue thus béene taught. Ignorance can not be your excuse. What remaineth then? but that you performe it? For the seruaunt that knoweth his maisters wil, and doth it not, shal be beaten with many stripes.

As a father his children. What maner care is it that the father taketh of his children. Ma­ny men are fathers of children: but what man taketh the care, he ought to take for them? pa­stours, or teachers of the people should be af­fected towardes their people, as fathers are to their natural children.

Let such as are fathers, and haue children, knowe in what sort they must be careful. Your children are a good blessing of God, they bée members of the bodie of Christ, & the sonnes of God. The kingdome of heauen belongeth to them. God hath appointed his Angels to guide and leade them, and to [...]ield them from [Page 61] euil: and their Angels be in the presence of God and doe beholde the face of their father which is in heauen. They be fresh plantes of the Church. Who knoweth what neces­sarie instruments they may be in the common wealth, and in the house of God? It is not y­nough to féede them, and to nourish theyr bo­dies, with necessarie sustenaunce. For this do the heathen that knowe not God: and the sa­uage and brute beastes, and the birdes which haue no vnderstanding. They bréede vp their young ones, and are tender and paineful to prouide for them. The asse though she be dul, the Beare, and Lion, though they be wilde and cruel, yet séeke they farre and néere to get wherewith to helpe their young. There­fore if there be anie, or can bee any which doeth forsake and leaue his owne, he is more beastly than the foolish Asse, and more vnna­tural than most cruel Beares, and Lions, and Tigres.

But in this part men are for the most part ouer careful. For this cause many build their houses with bloud, and séeke possessions by iniquitie: they ioyne house to house, and fielde to fielde, and wil dwel alone vpon the earth: they oppresse the poore and néedie, and doe wrong to the widowe, and the fatherlesse: they make money their God, and spoyle one [Page 62] an other: and al to prouide for their children. This is the couer and cloake for al their mis­thiefe, they may not leaue their children vn­prouided. Unhappie are the fathers, which in this sort care for their children, by the ruine & spoyle of the néedy and innocent, and so breake the commandement of God: because their por­tion shal be with the wicked in the lake that burneth with fire and brimstone. And vnhap­pie are their children, because they are parta­kers of their fathers wickednesse, and there­fore shal also be partakers of punishment with them. The Prophet Dauid sayth, I haue seene Psal. 37. the wicked strong, and spreading himselfe like a greene Bay tree. Yet hee passed away, and loe, he was gone, and I sought him, but hee could not be found. His roote was déepe, his stocke strong, his braunches broade, he spread ouer and shadowed the whole countrey, yet he passed away. He departed, his sonnes died, his house soone decayed, and his name was in lit­tle time quite forgotten.

Oh howe much better then is it to furnish the mindes of your children, and to instruct them in godlinesse, to teach them to knowe God, to leade their life vertuously, and to re­buke them, and correct them for dealing il.

The beginning of wisedome is the feare of God. Let them then learne what that good and [Page 63] acceptable wil of God is. Shewe them the way in which they should walke, that they goe neither to the right hande, nor to the left. The worde of God is pure and giueth vnder­standing to the simple: it is a light to their footesteps: it teacheth those that are young to amende their wayes.

When Christ came into Ierusalem, the young children receiued him. They cryed O­zanna Matt. 21. to the sonne of Dauid: Blessed is he that commeth in the name of the Lorde. Christ gi­ [...]eth witnesse of them, By the mouth of babes and sucklinges, hast thou set foorth thy praise. The wordes of the little and simple children were able to confounde the wisedome of the Pharise is. Thus were they taught from their cradle, so careful were their godly parents for them.

Contrariwise, they can not haue any wise­dome, that despise the lawe of the Lord. They become blinde, and wicked, & abhominable in al their waies. They haue no sense, nor féeling of the wil of God. They cannot know light frō darkenesse, nor God from Belial. Such were the little children that mocked the Prophet E­lizeus, and said to him, Come vp thou baulde 2. King [...]. head, come vp thou bauld head. Their bringing vp was no better. Their wicked fathers had taught thē nothing el [...] but wātonnes. But the [Page 64] wrath of God fel vppon them, and there were destroyed by two Beares two and fortie of them.

An other care, which a father ought to haue of his children, is to leade them vp in the stu­die of vertue, and of godly life. Blessed are the Matth. 5. pure in heart, for they shal see God. They which kéepe not this way, are the children of wrath. Herein standeth the whole profession of a Christian life. For God hath not called vs 1. Thes. 4. to vncleanesse, but vnto holinesse. This is the wil of God and this is our promise made vn­to him, that wee serue him in holynesse and righteousnesse al the dayes of our life, that we encrease in vertue, and growe from grace to grace.

A good and louing father, which sendeth his sonne to a daungerous iourney, either by sea or lande: first instructeth him with aduise, and telleth him in what sort hée shal auoyde perils. Take héede, sayth he, the way is peri­lous, which thou must passe. The sea is terri­ble. The waues rise vp as high as heauen, and by and by thou shalt sée a pit as lowe as hel. The sandes may swallowe thée, the rockes may destroy thée. Thou shalt passe by huge mountaines, and through wildernesse, where théeues wil assault thée. Thy heart wil quake. Thou shalt crie for succour, and finde no man [Page 65] to helpe thée. In these and these places hath manie a good mans childe béene cast away. Oh take héede my sonne, thou art the staffe and the comfort of mine age. If aught come to thée o­therwise than wel, I shall soone after ende my dai [...] in sorrow.

If a father be thus carefull, that his child shoulde escape worldlie dangers: hée must be more carefull of spirituall daungers, in which whosoeuer is lost, is lost for euer. Ther­fore, thus wil he saie to him: Oh my sonne, vnderstande what GOD hath doone for thy sake. Take héede to thy selfe: the worlde is al ouer [...]rewed with snares. The dinel ran­ [...] and séeketh whome he may deuour. Giue [...]round to him, but resist him, and he wil [...] [...] thée. Be strong in saith. The name of the Lorde, is a strong Tower of defence-Call vppon him in the daie of thy trouble, and he wil deliuer thee. Hée wil giue thée of his spirite.

Take hée [...] my sonne, and be not deceiued: let [...] wilfulnesse cast thée away. If sinners entire thée, be not a companion of them in wickednesse. Fashion not thy selfe to the like­ne [...] of this worlde: for the worlde passeth a­waie, and the lust thereof. He that loueth this worlde, the loue of God is not in him. Be not like vnto them that perish. Thou wast [Page 66] conceiued and borne in sinne, thou arte by na­ture the childe of wrath. But God made thée méete to be partaker of the inheritance of the Saints in light, and hath deliuered thée from the power of darkenesse, and hath tran­slated thée into the kingdome of his deare son. Receiue not this grace in vaine. Cast a [...]aie the workes of darkenesse and put on the ar­mor of light. Be renewed in thy heart, and in thy spirite, that it maie appeare I haue béene careful for thée. Thus a good father sée­keth to traine vp his sonne, and to nurturs him.

Besides these, fathers must also be care­full for their children, to giue them correction and chastisenient. God knoweth the mould of mans heart. Hée séeth our inward partes. Gen. 8. He hath said it in the beginning, The imagina­tion of mans heart is euill from his youth. Hée Gen. 5. did sée that al the imaginations of the thoughts of his heart were onelie euill continually. Be­holde mans nature, and consider it euen from our first birth. Howe full of affections, howe waiward in the young childe, which lieth in the cradle? His bodie is but smal, but hée hath a greatheart, and is altogether en­rlined to euill. And the more hée wareth in reason by yeares, the more hée groweth prowde, froward, wilful, vnrulie and dis­obedient. [Page 67] If this sparckle be suffered to en­crease, it will rage ouer, and burne downe the whole house. Wée are not borne good, but by education wée are changed, and become good.

Therefore the wise man saieth, Foolish­nesse Pro. 22. is bound in the heart of a childe: but the [...]odde of correction shall driue it awaie from him. And againe, The rodde and correction Pro. 29. gu [...]e wisedome: but a childe set at libertie ma­ [...] his mother ashamed. And in the same Chapter, Correct thy sonne and hee wil giue thee rest, and wil giue pleasures vnto thy soule. Hée that spareth the rodde hateth the childe. [...], If thou bring vp thy sonne delicately, hee Eccle. 30. shall make thee afraid: and if thou plaie with him, hee shall bring thee to heauinesse. Bow downe his necke, whiles hee is young, and beate him on the [...]tes while hee is a child, least he wax stubborne, & be disobedient vnto thee, and bring sorrowe to [...]hine heart, saieth Salo­ [...]

[...] Who hath not heard the storie of E­ [...], and of his sonnes. It is worthie to be re [...]mbred for euer. Hee had shrewd chil­dren, they feared not GOD, but brake his commaundements, and offended the people. Their father heard of their doings, but tooke no care for it: hée suffered them, and [Page 68] let them alone, so long, that God grewe dis­pleased thereat, and called vnto Samuel, and 1. Sam. 3. saide, Beholde I will do a thing in Ifrael, wher­of whosoeuer shall heare, his two eares shall tingle. In that daie I will raise vp against Elie al things which I haue spoken concerning his house: when I beginne I wil also make an end. And I haue told him, that I wil iudge his house for euer, for the iniquitie which hee knoweth, bicause his sonnes ranne into a slander and hee staied them not. And it came to passe shortly after, The Arke of God was taken by the Phi­listines, 1. Sam. 4. and the two sonnes of Ely, Hophni, and Phinees died. And Ely also when he heard the report thereof, fell from his seate backeward, and his necke was broken. Such shame and confusion came vpon him. This was the hand and iudgement of God, in sparing his children, he cast awaie his children and himselfe altogi­ther.

But Iob dealt farre otherwise with his children, his eie was vppon them, and hée tooke care least they shoulde offende God. He sanctified them, and offered burnt offerings for them daily. For Iob thought, it maie be Iob. 1. that my sonnes haue sinned, and blasphemed God in their hearts. Therefore hée praied for them. My sonnes (saieth he) are yong and tender, and lacke discretion. The wages [Page 69] wherein they walke are slipperie, they maie soone be dec [...]iued and runne into danger. O Lorde be thou their guide, be vnto them a tower of defence, let thy holie spirit goe before them to direct them in al their waies. So mind­ful was he of his children.

Infancie is the first part of our life, and as it were the foundation thereof. Where a vertuous and godlie childhood goeth before, there a godlie and vertuous age followeth af­ter. Contrariwise, when the fathers are not carefull to teach their children to knowe God, and to know themselues: when they doe not bréede them vppe in vertue: nor reprooue them when they doe amisse: they become corrupt in their vnderstanding, and abhomi­nable in their doings, voide of al knowledge, and grace, and of reuerence, or féeling of na­ture.

V. 13. For this cause also thanke we God, without ceasing, that when you receiued of vs the worde of the preaching of God, yee re­ceiued it not, as the worde of men: but as it is in deede, the worde of God, which also work­eth in you that beleeue.

As the Ministers duetie is to teach the word of God, and diuide it aright, without de­ceit or guile: so ought the people to receiue [Page 70] it with reuerence, and to giue obedience vnto it. But herein haue wée not power of our selues, our readinesse commeth of God, vn, lesse it please God to worke within vs, and to remooue the vaile, and to mollifie our hearts, whatsoeuer wée heare, it mooueth vs not, it helpeth not our vnbeliefe, it bringeth vs not to the obedience of Christ.

If an earthly Prince speake, or send mes­sage vnto vs, we giue al shewe of reuerence, and heare him with al diligence. This word is not of flesh and bloud, it procéedeth not from Kings or Emperours, or from parliament, or from councels of men: but from GOD the father and from Iesus Christ. When this worde is read, Princes and Empe­rours stande vp, and laie downe their sword, and vncouer their head, and bowe their bo­die, and doe reuerence, bicause they knowe it is the worde of GOD, which God himselfe vttered, that it should be as the deaw of hea­uen to moisten our soules, as a well of water springing vp to euerlasting life: as a sauour of life vnto life: and the verie power of God vnto saluation to euerie one that beléeueth. Without this worde wée can receiue no comforte, wée can not sée the light, nor growe in saith, nor abide in the Church of God. It is the word of reconciliation. By it God ma­keth [Page 71] atonement betwéene himselfe, and the sonnes of men.

Therfore when the Epistles, the Psalms, the Chapters, and the Gospell are read in our hearing, let vs remember whose worde wée heare. Let vs thinke thus with our selues. These are the words of our gracious GOD. My God openeth his mouth from heauen a­boue. Hée speaketh to me, that I maie be sa­ued: he speaketh to me, to kéepe mée from er­rour: to comforte mée in the aduersities and troubles of this life: and to leade me to the life to come.

What is the cause why so manie so little regarde the worde of GOD? Why they doubt it, and suspect it? Why they are so soone wearie of it, and beare it not that reuerence, that belongeth to it? Bicause they thinke not, neither from whome it commeth, nor with whose bloud it is sealed, nor to Inhose benefite it is written. Let vs not be ashamed to giue place to the worde of GOD, to awake our senses, and to submit them, and our wisedome and learning, and bodies, and soules vnto it. Let vs not harden our hearts, Let vs hum­ble our selues before God, and saie, Beholde, 2 King. 15. here am I, let him doe to me as seemeth good in his eies.

[Page 72] Which also worketh in you that belceue. Whosoeuer heareth the wordes of God, and doth them not, shall be likened to a foolish man that buildeth his house vppon the sand. If yee know these things (saith Christ) blessed are Iohn 13. yee, if ye doe them. The same worde of God which Paule taught the Thessalonians, which was preached by Peter, and the rest of the Apostles to the faithfull, which Christ receiued of his father, and deliuered to his Church, is this day by the mercie of God purely, and tru­ly set downe vnto you. By it you are required to amend your liues, and comforted in the pro­mises of GOD to the forgiuenesse of your sinnes. If there he anie, in whom it worketh not this effecte: if there be anie, which (though they heare it) beléeue it not, nor are thereby renewed in their mindes: it is a token, that they haue not receiued the lous of the trueth of the Gospell: they despise the worde of saluation, and it shall i [...]dge them in that daie.

V. 14. For brethren, you are be­come followers of the Church of GOD, which in Iudea are in Christ Iesus, because yee haue also suffered the same things of your owne countrie men, euen as they of the Iewes.

[Page 73] 15. Who both killed the Lorde Iesus and their owne Prophetes, and haue persecuted vs, and God they please not, and are contrarie to al men.

16. And forbid vs to preach vnto the Gen­tiles, that they might be saued, to fulfil their sinnes alwaies. For the wrath of God is come on them to the vtmost.

Wherein became they followers? In suf­fring as they did. This is the badge, and cog­nisance of the sonnes of God. Christ sayth: If Luke 9. any man wil come after me, let him deny him­selfe, and take vp his crosse dayly, and followe mee. They followed others, not in pleasure and glory, but in trouble and persecution. For that was the way of the prophetes, and Apo­stles, and of Christ himselfe.

Esay the Prophet, was cut in sunder with a Sawe. What more cruel death? His bo­die was rent, his bowels torne, and yet hee not quite dead. In such sort it liked the cruel tormentors to sport themselues. Why? what had he done? he was a prophet. They néeded no other matter against him. It was ynough, that they found him to be a prophet. Hieremie was stoned to death. Wherefore? because he called the people to repentaunce, that they might be saued. Because he was a prophet. A­mos was slaine with a barre, poore olde man. [Page 74] No reuerence giuen to his gray head, no re­garde or pitie was taken of him. Wherefore? because he rebuked iniquitie. Because he was a Prophet. Zacharie was s [...]aine when he was in his prayers, and doing sacrifice in the holy place, betwéene the entraunce and the alter. Wherefore? Because he declared the trueth: because he was a prophet.

This hath béene the malice and hatred of the Diuel. The Prince of the darkenesse of this world hath raged so euen from the begin­ning. By this meanes he hath sought to de­face the truth & glorie of God, and to establish his owne kingdome in shedding the bloud and murthering the saints of God.;

The Churches of God in Iudea were mi­serably bered and afflicted, they were hated of al men, and counted vnworthie of life. Wher­fore? because they turned to the true & liuing god, & did beléeue in the name of Jesus Christ. Therefore they were stript, spoyled, headed, quartred, drowned, burnt, and put to most reprocheful death. Who would become their [...]ollowers? Who would willingly learne to be so persecuted, and made gazing stockes to al the worlde is discouraged not the Thessalonians. They were a thousand mile [...] distant from Iudea, but were ioyned in fellow­ship of the Gospel, and in brotherly loue vnto [Page 75] them. They hearde of their mildenesse and of their constancie, and were stirred vp by their example. They did hearken after them, and were carefull for them as for their brethren, and the members of the same bodie.

You haue heard what numbers of late haue béene persecuted and put to death among vs. Wherefore? because they turned from idols to serus God as he hath commanded, and did put their trust in him. You haue hearde how patiently and méekely they went to their death, and what a plentiful haruest God hath raised of their bloud. For the death of his saintes is precious in the sight of the Lorde. Their bloud cannot be spent in vaine. Wee must remember their patience and zeale, and the cause why they suffred. We must not de­spise, or set light by the Gospel of Jesus Christ, for which they so ioyfully gaue their liues.

And it is not ynough that we be mindeful of such examples as we haue had at home. We must also carefully consider of other Churches abroade. God hath kindled a fire: he wil haue it burne. O what formentes doe our brethren daily suffer? What crueltie is deuised daily against them? I speake not of death onelie but of rackings, and wonderful extremities, more painefull than death. Wherefore are [Page 76] these thinges done vnto them? Because they are turned to the true and liuing God, and be­léene in the name of Jesus Christ. Some they hang by the hands, and drawe vp with a pul­lie, and binde great weights of leade at their héeles to rent them, and teare their bodies a­sunder. Some they haue tied vnto great pée­ces of timber, and haue put fire at the soales of their féete. They haue opened their mouthes, and made them drawe in Lawne into their bodie. A thing most cruel, and yet which they haue practised, the maner whereof hath béene thus reported. They laie it so farre in the mouth, that a mans breath easily draweth it into his bodie, and so it is conueighed into the stomacke. When it is wel setled, then com­meth the tormentour and taketh the Lawne by the other ende, and rasheth it sodainelie with such a force, as it séemeth, he doth plucke out the verie heart and entrailes: such a rare & strange kinde of crueltie as is not practised vpon most notorious rebels and traitors. As for death, 40 or 50 at one time haue béene hea­ped together, and burnt in one fire. They haue set vpon the seruauntes of God, and compassed the Church where they haue assembled togi­ther to pray vnto God, and murthered them in their innocencie, whiles they lifted vp pure handes vnto God. The French king, by the [Page 77] counfaile of such as hate the Gospel of Christ, sent his cruel souldiers, and murthered his subiects at Valois. He ouerthrew their houses, burnt their Towne, destroyed man, woman and childe: spoyled their corne, and turned their trées vpside downe. He wasted, defaced, & vnpeopled it, not for that they were théeues or rehels: but because they beléeued in the name of Christ. Consider how many are mur­thered in Flaunders, and in the kingdome of Fraunce. They are not so farre from vs, as Iu­dea from Thessalonica. They ioyne next vnto vs. God is blessed in his saints, and holy in al his workes, no crueltie is able to quench his truth. There is no counsel, which shal preuaile against the Lord. He giueth increase, and pla­ceth children in fréede of their fathers. The more are slaine by the enemies, the more spring up by the working of his spirite. The more are hewne downe, the more multiplie. We may not be strangers in this case. It be­boueth vs to consider the afflictions of our bre­thren. They belong vnto vs: We must pray to God for them, that he wil put an ende to their misenies: otherwise, wee haue not the spirite of God, we beare no loue, nor care for his bause.

Of your countrey men. This was the greatest, and beauiest part of their troubles. [Page 78] For what a heartes griefe is it to the father, if his sonne rise vp against him? or to the sonne to sée his father readie to betray him, and to seeke his bloud? Where this is done, he will say, O father I am thy sonne, alas what haue I done to haue thy displeasure? death is bitter, but thy displeasure is more bitter than death. It were a cruel thing, that any man should kil an other: what is it then, if thou shouldest kil thine own child? yet if thou be so bent, take my life and spare my conscience: spare my soule, that I may deliuer it vp into his handes that hath giuen it me. I would be obedient vnto thée, thou art my father, but I may not disobey God. He is the father of fathers. He hath saide. He that loueth father or mother more than me, Mat. 10. he is not worthy of me. It is a miserable case when persecution groweth so hot, y ^• the child is driuen to forsake his father, or the father his child: yet so doth the world blind many, & Sa­tan so possesseth their harts, y ^• he turneth their loue into hatred, and shutteth their senses, and thoaketh and dammeth vp the springes of na­ture. They become so blind, and so unsensible, that they neither féele their owne fleshe, nor know their owne bloud. They thinke in so do­ing they doe God good seruice. They are ene­mies to the truth. They are y ^e enemies of the crosse of Christ: their end is destruction.

[Page 79] And forbid vs to preach vnto the gentiles, that they might bee saued. This is the ende whereunto the Gospel is giuen, that the peo­ple should be saued. S. Paule sayth, God wil 1. Tim. 2. that al men shal bee saued, and come to the knowledge of the truth. Therefore our Sa­niour appointed his Apostles to this office of preaching his word, saying: Go and preach the gospel vnto al nations. Goe vnto the lost sheepe of Israel. He sayth, It is not the wil of my father that one of these little ones should perish. Whosoeuer beleeueth and shal bee baptised, shal be saued. S. Iames exhorteth the faithful, Receiue with meekenesse the worde Iam. 1. that is graffed in you, which is able to saue your soules. By it we heare the swéete voyce of our Sauiour, Come vnto mee all ye that Matt. 11. trauaile and be heauily loaden, and I wil re­frosh you. By it, we heare the merciful cal­ling of God: Turne vnto mee and ye shal be Esa. 45. saued: By it we are warned to depart from the companie of such as are enemies to the truth: and to haue no fellowshippe with the vnfruitful workes of darkenesse, Saue your selues, sayth, S. Peter, from this frowarde ge­neration: Act. 2 By it we are taught to beléeue that Jesus Christ is the sonne of GOD: that [...]is name is Jesus, because he shal saue his people from their sinnes; and that there is [Page 80] not salnation in any other besides him. For faith commeth by hearing, and hearing by the word of God. This is therefore the dutie of the preacher, to preach vnto the people: that so they may be saued: that they may knowe the wayes of GOD, that they may repent them of their sinnes, and be renewed vnto godlinesse.

Who would thinke there were any that would hinder the course of the Gospel [...]? or for­bid to preach it unto the people? The Apo [...]e here layeth that fault to the Jewes, That they forbid him to preach to the Gentiles. The same fault Christ founde in the Scribes and Pharises, Woe be to you, interpreters of Luke. 11. the lawe: for ye haue taken away the keye of knowledge: ye entred not in your selues, and them that came in ye forbad. S [...] there haue béene alwaies, and such there are now. O say they, why should y ^• people know these thinges what should they meddle with the scriptures? let them do their businesse, and apply their oc­cupations. It is not reason, not fit, that euery one should be learned. When they thinke they know somewhat, they become proud, and de­nise heresies and maintaine them: as if God had not left them to enstruct the people: or, as if the holy scriptures, and not the malice at S [...]tan, were the cause of heresies.

[Page 81] But God hath said, Gather the people to­gether: Deur. zi. men, [...] women, and children, and thy stranger that is within thy gates, that they may heare, and that they may learne, and feare the Lord your God, and keepe and obserue all the words of this law. The Prophet Dauid thought it méete y ^e people shold know the scrip­tures, therefore said, Blessed is that man whose delight is in the law of the Lord, and in that lawe doeth exercise himselfe day and night. And againe, Wherewith shal a yong man re­dresse his waies? In keeping thy words.

When Christ himselfe came first into the world to plant his Church, he vourhsafed the poore and simple the knowledge of his trueth, and the wed it first vnto them. The first that had tidings of his birth, were not Scribes and Pharises, out a company of poore shéepheards. The first that receiued his gospel & taught it in the world, were not doctors or learned men, bar [...]rs & tol-gatherers, & of base condition. The first that met him with triumph at Ieru­salem, and sang Ozanna, were not Bishoppes and priests, but babes and infants. They that followed him most, and beléeued, were not the greatest men of power and policy, but such as the Pharises termed, a cursed people, which knew not the law. The first that told the Apo­ [...]les the resurrection of Christ, were not the [Page 82] sagest and wisest men, but two or thrée séelie women. The first that were [...]nuerted to the faith after his resurrection, were not any of the great learned or other wise estéemed, & known among the people, but about 3000. poore, séely, simple men, so base, & so out of knowledge, that not one of their names could euer be knowne.

Why should any man resist the wisedom of God? and denie the people the breade whereon they should féed: the light by which they maie safelie walke: the hearing and reading of the word, by which they may be turned to GOD from idols, to serue the liuing and true God? they haue cruel hearts, and are enimies to the glorie of God, and to the saluation of his peo­ple, which in such sorte denie them the know­ledge of the Scriptures.

To fulfil their sinnes alwaies. They haue re­sused the word of reconciliation, they are not contented that they haue stoned the prophets, & killed them that were sent to the, but they yet resist the holie Gospel, & deuise meanes to kéepe al others from the comforte thereof. This is a token of Gods heauie displeasure vpon them, that they repent not of their former [...]uils, but grow worse and worse. When the Scribes & Pharises séemed to [...]ike the crueltie of their fathers, & said, if they had béen in their daies, they would not haue béen partners with them [Page 83] in the vloud of the prophets: our sauiour ma­keth their hipocrisie knowne, that herein they should be like to their fathers, for they shoulde kil and crucifie the prophets and wise mē, and scourge them in their sinagogues, & persecute them from citie to city, & said to them: Fulfil ye also the measure of your fathers. The cause of Mat. 23 [...] this indgement of God in giuing ouer the wic [...]ed to increase the heape of their sins, the Apo­stle setteth down to y ^e Romanes, As they regar­ded Rom. 1. not to know God, so God deliuered thē vp vnto a reprobat mind to do those things which are not conueniēt. For so he somtimes punish­eth our sins, & suffereth the wicked to heape sin vpon sin, y ^e so their dānation may be y ^e greater.

For the wrath of God is come on them to the vtmost. Though GOD he patient, and long suffring, because he would haue all men come to repentance: yet in whom his mercie taketh no place to worke their amendment, vpon them he poureth out his wrath and indig­nation to the utmost. He meaneth not, that al the whole nation of the Jewes were so ca [...] out of the fauour of GOD, that neuer anie of them shall be saued: for in an other place he faith, Hath God cast away his people? God Rom. 11. forbid. For I my selfe am an Israelite, of the seede of Abraham, of the tribe of Beniamin. God hath not cast away his people, which [Page 84] he knew before. But miserable shall be their end, and a terrible damnation shall they haue, whosoeuer withstand the truth of God, and to the rest of their wickednesse, ioine such a ha­tred, and dispitefull contempt of the poore, and simple sort of the people: that they kéepe them from the wholesome wordes of doctrine, and forbid such as are willing to preach vnto them. This is their condemnation, that light came into the world, and they loued darke­nesse better than light. They persecute vs (saith Saint Paule) and forbid vs to preach vnto the Gentiles, that they might be saued: to fulfil their sinnes alwaies: for the wrath or God is come on them to the vtmost.

V. 17 Forasmuch brethren, as wee were kept from you for a season, concerning sight, but not in heart, we enforced the more to see your face with great desire.

18 Therefore wee would haue come vnto you, (I Paul, at least once or twice) but Sathan hindred vs.

He tolde them before how dearely and ten­derly he loued them, exhorting, comforting, and be séeching euerie of them, as a father his children. He taketh care, least by anie meanes they should doubt of his great good wil to ward [Page 85] them. And therefore doeth both witnesse the same, and shew them through what cause hée hath staied from them. Such a zeale and care had he ouer the people. O in what case then are they, that are carlesse and make no regard of the people of God: which hunt after manie liuings, and bend not themselues to do good? which serue their owne bellie, and séeke to be rich, and eate vp the people of God, as if they were breade? They cannot say they haue a desire to sée the face of their flocke, and that their heart is with them. Howsoeuer they finde time for other matters, they can neuer take time to know their shéepe, and to doe the worke of their ministerie among them. They care not for them, they thinke not of them. They plant not, they water not, they watch not, they giue no warning of the daungers at hand: they teach them not to denie ungodli­nesse and worldlie lusts, and to liue soberly, and righteously, and godlie in this present world.

It were happy if al such were remoued out of the Church of GOD. They destroie the soules of manie, and leade them to destructi­on by their negligence. What accompt shall they giue vnto GOD for the soules of their [...]rethren? where shall they stand, or what will they saie, when he shall bidde them make [Page 86] a straite accompt of their stewardship? this is the practise of Sathan. He vseth al meanes to snare vs, and withdraw vs from that blessed hope. Sometimes he letteth the encrease of the Gospell, by raising vp tumultes, and dis­quieting the Church of God, and stirring the hearts of such as are in au [...]tie to perfecute by al meanes the teachers of the Gospell of Christ. Againe, when God giueth peace and quietnesse to his Church, he leadeth the ouer­séers of the people to a forgetfulnesse of their duetie: to séeke the pleasures and delights of this life, and to haue no regard of the worke of the Lord. Such occasions the Diuel seeketh, to hinder our saluation, and to withstand the truth and glorie of God.

V. 19 For what is our hope or ioy or crown of reioicing? are not euen you it in the presence of our Lord Iesus Christ at his comming?

20 Yea, ye are our glorie and ioie.

The greatest comfort to him that laboreth, is, to sée that his labour commeth to good effect, and worketh that which he purposed. [...]e hath before ayprooued his diligence and wed the mercie of God in making his word fruitfull, by opening their hearts that it might sincke into them, and take roote in them. Therefore now he erhorteth them to continue stodfast: that so [Page 87] he may present them vnto God, and be par­taker with them of euerlasting glorie. This ought to be the care of al such which are mini­sters, they should séeke aboue al things to bring the people to such perfection of vnder­standing, and to such godlinesse of life, that they may reioice in their behalfe, and so chéer­fully waite for the comming of our Lord Je­sus Christ.

CHAP. 3.

I Knowe your faith in Christ Jesus is manie waies assaul­ted. The enuious man will take al occasions to sowe dar­nel among the Lordes corne. He wil séeke to take awaie the good séede that is sowed in your heartes. You are deare vnto mée. Your woundes are my wounds, and your griefe, my griefe. Therfore, [Page 88] since I my selfe am hindred that I can not come vnto you, to be with you in your affli­ctions: I send vnto you my fellow labourer in the Gospel. I haue but one with me, whome I loue tenderly, and trust him as mine owne soule: him I send vnto you. I leaue my selfe destitute, and without a companion, among the Infidels, here at Athens in a citie much gi­uen to idolatrie, and which can not abide the name of Christ. Thus haue I burthened my selfe to reléeue you, and taken from my selfe to comforte you. I haue béene carelesse of my selfe, and carefull for you, and for the Church of God, which is among you.

The Apostle had sent Timothie to other places, to the Corinthians, and to the Philippi­ans. He alwaies found him constant in faith, and zealous to do good vnto the Saints. And now commendeth him to this congregation, and calleth him brother, a minister of God, and his labour fellow, that so they might conceiue of his great care for them, which sent so wor­thie a mā vnto them: and also that they would estéeme him, and haue him in reputation, to hearken vnto Timothie, and to do in al things as he should direct them.

Such as S. Paul nameth Timothie, should al they be, which are sent vnto the people. They must holde the faith of Christ vnfainedly, [Page 89] and professe it boldly: they must be called, and allowed of God to his seruice: and must not be idle, but paineful, and labouring to builde vp the house of God, and to gather in his har­uest: that they may truely be called the mini­sters of GOD, and labourers in the Gos­pel.

They that are called to this seruice, must not thinke it ynough, that they serue God, as men of other trades doe. For princes, and al sortes of people owe seruice and homage vnto God, to serue him in holinesse & righteousnesse al the dayes of their life. This seruice of god­ly conuersation, and obedience, must mini­sters also most carefully performe. But the e­special seruice, which belongeth to their cal­ling, is to carrie the arke of the couenaunt be­fore their people, to doe their message truely when they are sent. To teach, to instruct, to erbort, to comfort, to rebuke in season and out of season: to plant, to wéede, to graffe, to shrid, to holde vp their handes and to pray for the people. To doe this seruice for kings, for subiectes, for rich, for poore, for the wise, for the simple: for the godly, and for the wicked: to e­stablish them, and comfort them touching their fai [...]h.

Paul call [...]th himselfe often, The seruant of God, the seruant of our Lord Iesus Christ. [Page 90] He reioyceth in this seruice, and reckoneth it in part of his glorie. If we consider the paines and trauailes, which he tooke, we shal knowe, what diligence al others that are called to the same seruice ought to shewe. Thus he writeth of himselfe. I am debter both to the Graecians Rom. 11. & to the Barbarians, both to the wise men, and to the vnwise. Therefore as much as lyeth in mee I am readie to preach the Gospel to you also that are at Rome. Againe, Though I bee 1. Cor. 9. free from all men, yet haue I made my selfe ser­uaunt vnto al men, that I might winne the more. And vnto the Iewes I became as a Iewe, that I may winne the Iewes: to them that are vnder the lawe, as though I were vnder the lawe, that I may winne them that are vnder the lawe. I am made all thinges to all men, that I might by all meanes saue some. Againe, Wee preach not our selues, 2. Cor. 4. but Iesus Christ the Lorde, and our selues your seruauntes for Iesus sake. Againe, Wee 1. Cor. 4. are reuiled and yet wee blesse: we are perse­cuted, and yet suffer it. I serve not my selfe sayeth hée, but GOD. I serve not to séeke mine owne affections, but in set smith his glorie. Thus in his owne example he teacheth vs that in the seruice of the Church of God, we must indure al paines, and [...] refuse to followe our calling for anie reprothe or [Page 91] shame, or vilanie, which may be wrought a­gainst vs by men.

V. 3. That no man should bee mooued with these afflictions, for yee your selues knowe, that wee are appointed there­vnto.

Thinke not that you shal enioy the plea­sures of this worlde, if you he the faithful ser­uauntes of Christ. Christ shed his bloud for thée, that thou shouldest not refuse to giue thy bloude for him. Drinke the cup of bitter gal, whereof Christ beganne to thée. And carie thy crosse, that thou mayest followe him. If thou be ashamed of the crosse, thou art ashamed of Christ: if thou be ashamed of Christ, hee wil be ashamed of thée before his father in heauen. The crosse can not hurt thée, for Christ hath sanctified it in his bloude. Beholde not the sworde which striketh thée, but thinke on the crowne of glorie, which thou shalt re­ceiue. Gold is clearer after it hath béene put into the fire. Be thou gold, and the firie perse­cution shal not hurt thée. Let not the feare of death put out thy faith. Trust in the Lorde, be strong, and he shal stablish thy heart. Bée roofed and built in Christ, and stablished in the faith. Then shall thy heart re­ [...]oyce, and no man shal take thy ioie from thée.

[Page 92] V. 4. For verily when wee were with you, wee tolde you before that wee shoulde suffer tribulations, euen as it came to passe, and yee knewe it.

God giueth vs warning to be readie to suf­fer afflictions for his name. My sonne if thou Eccle. 2. wilt come into the seruice of God, stande fast in righteousnesse and feare, and prepare thy soule to temptation. And in the Prouerbes: My sonne refuse not the chastening of the Prou. 3. Lorde, neither be grieued with his correction. For the Lord correcteth him whom he loueth, euen as the Father the childe in whome he de­lighteth. As manie as I loue, I rebuke and cha­sten, Reu. 3. sayth Christ. Therefore the Apostle tel­leth the Hebrewes, If you be without correc­tion, Heb. 12. whereof al are partakers, then are ye ba­stardes, and not sonnes. In the tenth of Ma­thew, our sauiour warneth his Disciples here­of, Matth. 10. Beholde I sende you as sheepe in the mid­dest of Wolues. Thus God schooleth, and nour­tereth his people, that so through many tribu­lations, they may enter to their rest. Franken­cense whē it is put in the fire, giueth the grea­ter perfume: spice if it be punned, smelleth the swéeter: the earth when it is torne vp with the plough, becommeth more fruitful: the séede in the ground, after frost and snowe, and win­ter storme, springeth the rancker: the nigher [Page 93] the vine is pruned to the stocke, the greater grape it yéeldeth: the grape when it is most pressed and beaten, maketh the swéetest wine: fine golde is the better when it is cast in the fire: rough stones with hewing are squared, and made fit for building: cloth is rent, and cut, that it may bee made a garment: linnen is buckt and washt, and wrung, and beaten, and is the fairer. These are familiar examples to shewe the benefite and commoditie which the children of God receiue by persecution. By it God w [...]sheth, and scoureth his congregati­on. We reioyce (sayth Saint Paul) in tribulati­ons, Rom. 5. knowing that tribulation bringeth foorth patience, and patience experience, and expe­rience hope, and hope maketh not ashamed. The power of God is made perfect in weake­nesse. And al things turne vnto good to them that feare the Lorde.

V. 5. Euen for this cause, when I could no longer forbeare, I sent him that I might knowe of your faith, least the tempter had tempted you in any sort, and that our labour had beene in vaine.

6 But nowe lately when Timotheus came from you vnto vs, & brought vs good tydings of your faith, and loue, and that yee haue good remembraunce of vs alwayes, desiring to see vs, as we also doe you.

[Page 94] 7 Therefore brethren wee had consolation in you, in al our affliction, and necessitie tho­rough your faith.

8 For nowe are we aliue, if ye stande fast in the Lorde.

9 For what thankes can wee recom­pense to GOD againe for you, for al the ioy wherewith wee reioyce for your sakes before our God?

10 Night and daye praying exceeding­lie, that wee might see your face, and might accomplish that which is lac [...]g in your faith.

The Apostle continueth in declaring his ear­nest affection towards them, and how greatly he reioyted to heare of their consta [...]ie in the faith, and of their loue and agréement toge­ther. For he feared it might haue happened to them, as it had doone to others. He preached to the Galathians, but they gaue care to faile A­postles, and went backe from that hee had Gal. 4. taught them. I am in feare of you (sayeth he) least I haue bestowed on you labour in vaine. And, ye did runnewel, who did let you, that Gal. 5. you did not obey the trueth? it is not of the persuasion of him that calleth you. The Di­uel hath bewitched you, and beguiled your eyes. Such is the sutfeltie and the power of Satan in the children of disobedience. Iudas [Page 95] was an Apostle, equal with Peter, and the o­ther Apostles. The Diuell entred into his heart, and bewitched him, and then he became the childe of destruction. Iulian the Apostata, was a Christian, and a reader in the Church, but became an enemie of Christ, and when he was stricken in the fielde by myracle from Heauen, hée threwe vp his bloude in defi­aunce of Christ: so had the Diuel bewitched him, and changed his heart to wickednesse. It might haue béene that their weakenesse should in like sort haue béene overcome, when the tempter tempted them. And so the gold which hée had left with them might haue béene tur­ned into drosse, & the light into darkenes, and the kingdome of God taken away from them. For then had his labour béene in vaine, and they had receiued the worde to their owne damnation. For it had béene better for them not to haue knowen the way of righteous­nesse, than after they haue knowen it, to turne from the holy commaundement giuen vnto them.

The Diuel is the tempter. His strength and practise is not alwaies by force of armes, but by suttle persuasions & other sleights. He reaso­neth w ^t Eue, why she would not tast of y ^e apple, which was swéete, pleasant & delicate. Telleth y ^e poore woman: god did nothing but mocke hir. [Page 96] For God knewe, what day they shoulde eat [...] thereof, their eies should be opened, and they should knowe as much as God. Hee came to Christ, and sayd, Commaund that these stones be made breade, and cast thy selfe downe, if thou be the sonne of God: then thou shalt be worshipped, and taken for a great Prophet. He tempted Dauid after this sort, why wilt thou serue God? he hath aduaunced thine ene­mies, and hath forsaken thée, and left thée in miserie, I fretted (sayth Dauid) at the foolish: Psa. 73. These are the wicked, yet prosper they alway and encrease in riches. Certainely I haue clen­sed my heart in vaine, and washed my handes in innocencie, for dayly haue I beene punished, and chastened euerie morning. Mine heart was vexed: so foolish was I and ignoraunt. I was a beast before thee. He tempted Iob the faithful seruaunt of God, and tolde him, that he was righteous and holy, and gaue almes in vaine: that God had no regard to his prayers, and would not heare.

This tempter waiteth al occasions to drawe vs from our faith, and stedfastnesse in the Lorde. Yet is he neuer so busie, as when anie persecution is raised against the trueth. Then is he in his ruffe. Then playeth hee his part, and leaueth nothing vndoone, whereby he may moue vs to forsake the trueth. Wilt thou [Page 97] (saieth he) be so foolish to loose their life, and knowest not wherefore? art thou wiser than thy forefathers? Why shouldest not thou be contented to doe as thy father, and mother, and friendes, and kinsfolkes? thinkest thou they haue not as good care of their soules, as thou hast of thine? wilt thou make them Pagans and Infidels? dost thou thinke they are damned? be wise, and cast not thy selfe awaie. Flesh is fraile, life is swéete, death is dreadfull, but to die in the fire, to be burned a­liue, to see thy armes, and thy legges quite burnt from thy bodie, and that yet thou canst not die, this is most terrible, thou canst neuer abide it.

Beholde so manie Kings, and Princes, Noble men, Cardinals, Bishoppes, Doctors, and learned men, and whole kingdomes and countries of the contrarie opinion. Be not wilfull. Thinke not thy selfe wiser than al the world. What were it for thée to come to the Church, and to shew thy selfe obedient, and to doe, as others doe? It is a small mat­ter to looke vp, and holde vp thy hands at the sacring. If it be an offence, thou shalt be excused, because thou arte forced to doe it by authoritie. GOD is mercifull, he will forgiue thée. Thus and thus doth Sathan [...]empt vs, and sifteth vs, to leade vs from [Page 98] our stedfastnesse. These deuises he practised of latedaies before our eies, with manie constant professours of Christian religion, but through the mightie power of GOD, they quenched all his fierie dartes, and through manie tribulations entred into glo­rie.

Thankes be to God, which doth make vs a­ble through his grace, not onelie to beléeue in him, but also to suffer for his sake. He is faith­full, and will not suffer vs to be tempted a­boue that we are able, but will euen giue the issue with the temptation, that we maie be a­ble to beare it. He hath bidden vs call vppon him, in the daie of trouble, and he will deli­uer vs. Commit thy waie vnto the Lorde, Psal. 37. and trust in him (saith the Prophet) and hee shal bring it to passe. I haue set the Lord al­waies Psal. 16. before mee, for he is at my right hand: therefore I shall not slide. And againe: The Psal. 118. Lord is with mee: Therefore I wil not feare what man can doe vnto mee. It is better to trust in the Lord, than to haue confidence in princes.

When our sauiour foretold his Disciples of the troubles to come, he also maketh com­forte to them of the strength, and the helpe which they shall receiue of GOD, saying: When they deliuer you vp, take no thought [Page 99] how, or what yee shall speake: for it shall bee Mat. 10. giuen you in that houre, what yee shall saie: he telleth them by whom they shall be persecu­ted: Luke 21. Yee shall be betrayed also of your pa­rents, and of your brethren, and kinsemen, and friends. And in what sorte: They shall laie handes on you, and persecute you, and de­liuer you to the Synagogues, and into prisons, and bring you before Kings and Rulers. And for what cause: For my names sake. Then what the godlie in this case must doe: Feare Mat. 10. them not. Hee that endureth to the ende shall be saued.

Last of all, hée promiseth to be with them and to strengthen them. This shal turne Luke 21. to you for a Testimoniall. Laie it vp therefore in your heartes, that you premeditate not what yee shall aunswere. For I wil giue you a mouth and wisedome, whereagainst al your aduersaries shal not be able to speake, nor re­sist.

Thus were the things spoken of long béefore, which we haue séene lately done. Whosoeuer will sette downe the storie thereof, nowe they are passed, muste néedes declare it in the manner as it was forespoken. Their owne kinsfolkes, and friendes betrayed many, and brought them to the Bishoppes, who deliuered them into [Page 100] prisons, for the name of Christ, and for the loue of his truth. The blessed witnesses or martyres of God, feared not, but endured. Manie were simple, yong men, yong mai­dens, men and women of great age, labou­ring men, and men of occupations. Yet God gaue them such a mouth, and such wisedome, as al their aduersaries were not able to speake against it, nor resist it. Who readeth that Scripture diligently, and considereth this sto­rie of our time aduisedly, can not but confesse that the light of Gods Gospell is come among vs, and that we are they vpon whom the lat­ter ende of the world is come, and in whome he doth shew foorth the great might of his po­wer.

Therefore such temptations as Sathan vseth can not make the name of GOD fal from his ancker holde. His hope is safely laid vp in his breast. Hée knoweth in whome hée putteth his trust, and therefore saieth: I pre­sume not of knowledge. I estéeme not to know anie thing, saue Christ Iesus, and him cru­cified. I beléeue not in my fathers, I reue­rence them and loue them, but I beléeue onelie in GOD. I feare not the sworde, I feare not what man can doe vnto me: but I feare him, that can kill my bodie and soule. It is better for me to abide the fire, and [Page 101] lose my life, that I may liue for euer, than to denie GOD for safegarde of my life, and be caste into hell fire. If there be so manie partakers of their errours, and so fewe that cleaue to the trueth: the multitude of them shall not saue mée: and it is no triall of Gods trueth, whether it be receiued of many, or of fews. Cardinalles, and Bishoppes, and do­ [...]ours may be wise, and learned. So were Annas and Caiaphas, the high priests, and Scribes and Pharises which did put to death the Lord of glorie. I dare not doe ill, bicause other men do it. I may not tempt God. My conscience is truely assured by Gods worde what is idolatrie, and the dishonour of God. If I should come into the Church, and make such shew as you aduise me, and be partaker with Idolaters, I should doe hurt to others in mine ill example: I should do against mine owne conscience, which would be a heauie witnesse against mée, both whiles I liue in this world, and in the dreadfull daie of iudge­ment.

V. 11. Now God himselfe, euen our father, and our Lord Iesus Christ, guide our iourney vnto you.

12. And the Lord increase you, and make you abound in loue one toward an other, [Page 102] and toward al men, euen as wee doe toward you.

13 To make your heartes stable, and vn­blamable in holinesse before God euen our fa­ther, at the comming of our Lord Iesus Christ, with his Saints.

I haue planted you, you are my children, whom I haue begotten in Christ. I loue you, and haue care ouer you. I haue an ercéeding desire to sée your face. But Sathan hath with­stoode my purpose, and found meanes to kéepe me from you. I commit my voyage to God: if it please him, that I may come vnto you, to reioice with you, and comfort you. He kno­weth what is good for me, and what is profi­table for you. The cause is his owne. Hée will doe all things to his glorie. Hée will treade Sathan vnder our féete. We can not purpose, and dispose of our selues. I know, Iere. 10. that the way of man is not in him selfe, ney­ther is it in man to walke and to direct his steps.

The Lord increase you, in al godlinesse, that you may abound more and more, euen as you haue heard of vs, how you ought to walk. You are but a little flocke, God increase your number, and make all them partakers of his kingdome with you, which heare of your faith and conuersation in Christ.

[Page 103] To make your hearts stable and vnblamea­ble. That nothing moue you or trouble you [...] that your hearts and consciences be quiet: that you may stand vpright, and shewe your lelues in great confidence before his iudge­ment seate: that when you shal sée Gods haud stretched out, & his plagues prepared against the wicked, you be not afraid. This is the ha­uen of rest, whereto no man commeth but he that hath a quiet conscience, this is the taber­nacle of the highest, wherein they shaldwell, this is the holie mountaine, wherein they shall rest, that walke vprightly, and worke righteousnesse, and speake the truth in their heart.

Here lette vs consider the rages and tempests of a troubled minde, and of an vn­quiet conscience: which knoweth that GOD is an auenger of all wickednesse, and that death is the due rewarde of sinne: which ac­knowledgeth him selfe to be a sinner, and findeth no way howe he shall escape Hell fire. This man when he thinketh with him selfe of these things, hée can not but be amazed and disquieted aboue measure. The sounde of the Trumpet is euer in his eares, he heareth the voice of the Judge, saying: stand foorth sinner: now declare how thou hast vsed thy bodie, giue a reckoning of thy [Page 104] whole life. Then his conscience beginneth to quake and tremble. Then he néedeth no wit­nesse to accuse him, nor iudge to condemn him. Hée is both witnesse and iudge against him­selfe.

The daunger hereof maie somewhat ap­peare, in those which are taken, and priso­ned, and arraigned before a Judge. When hée knoweth him selfe guiltie, heareth the eui­dence prwued against him, séeth the Judge se­uere to deale iustice without mercie, and ther­fore is assured of death: what griefe and tor­ment féeleth he at heart? what would he not giue? what would he not doe to scape the dan­ger?

But the danger whereun [...] God iudgeth vs is greater. And the maner of his iudgement is straighter. Here the Judge maie be decei­ued, he is but a man: but there GOD is the Judge, who is the searcher of the heart and raines, and no man shall be hidde from his heate. Here nothing can be done without eui­dence, without witnesses, and proofe: before God, he that hath offended shall accuse him­selfe. This is the case of conscience. It selfe is witnesse, it selfe ca [...]eth for iudgement to condemnation. His conscience shall make the sinner say, I haue offended against God: I haue despised his word, & would not giue care [Page 105] to learne it. I would not knowe the time of Gods mercie, and of my visitation: I liued in fornication: and committed theft: and kept wrongfully other mens goods: I was disobe­dient to parents: nourtered not my children in the feare of God: kept not my heart from doing iniquitie: I abused my goods, my wits, my senses, and the good grace of God: I haue sinned against heauen, and against God, and am not worthie to be called his sonne: the wrath of God is worthily fallen vpon me: hel fire is my méede: the mercie of God can not saue me, for my sinne is greater, than that it can be forgiuen. Mine owne hart & conscience, heauen and earth, the angels and archangels, God himselfe, and Christ the redéemer of them that beléeue in him, are against me: I can not cast mine eyes to any place, but euer I sée my damnation before me. Then doth he tremble with agony, and stande in feare. His hart da­sheth and beateth, as the waues of the sea. He s [...]leth vprore, warre, lightning, thōder, death, and hel in his heart: hée shal flée when no man followeth him. He shal say [...] to the hilles and rockes, fal on me, and hide me from the pre­sence of him that sitteth on the throne, and from the wrath of the Lambe. Such is the terrour of an vnquiet mind [...]. Though al the princes in the world would ioyne themselues [Page 106] to do it. The wicked can neuer enioy peace. God kéepe vs far from such agonies, and giue vs pure hearts, and cleare consciences.

CHAP. 4.

WE commaunde you not, nor vse any force, but entreat you with all pacience and méeke­nesse, that yée wil loue your owne soules, and thinke and doe those thinges which please God. You are they to whom the promise was made. God hath called you out of darkenesse into his maruailous light. He hath not dealt so with euery nation, neither haue they kno­wen his iudgementes.

Wee come not to you in our owne name. We haue charge to preach y ^e gospell to al nati­ons. Therefore we speake vnto you in y ^e name of our Lord Jesus Christ. We shewe you the [Page 107] way that you may walke in it: we declare vn­to you the wil of God, that you may be saued. For yet wil the Lorde waite that he may haue Esa. 30. mercie vpon you, and therefore wil he be ex­alted, that he may haue compassion vpon you, sayeth the Prophet Esay. Wee haue opened vnto you that whole treasure of Gods mercie. We haue lead you to the throne of grace, and made you sée the Lambe of God that taketh a­way the sinnes of the worlde. We haue prea­ched vnto you remission, and forgiuenesse of your sinnes through his name. If you haue hearde vs, and beléeue, you shal be saued. If a­ny man preach vnto you otherwise, than that you haue receiued, let him be accursed.

How ye ought to walke and please God. It is not ynough, that ye beléeue: Ye must also walke and liue according to knowledge. This is the wil of God. For we are his workeman­ship Eph. 2. created in Christ Iesus vnto good workes, which GOD hath ordained that wee should walke in them. For the grace of God hath ap­peared, Tit. 2. that bringeth saluation vnto al men, & teacheth vs that wee should liue soberly, and righteously, and godly in this life. Looking for the blessed hope, & appearing of the glorie of the mighty God, & of our Sauiour Iesus Christ. In this sort hath our teaching béene among you. That you might shewe foorth your faith [Page 108] by your works: That it auaileth you nothing to say you haue faith, if you haue no workes, because the faith that hath no workes, is dead. This we are taught by the words of our Lord Iesus, he sayth, Not euery one that sayeth vn­to Matth. 7. me, Lorde, Lorde, shal enter into the king­dome of heauen, but he that doeth my fathers wil that is in heauen. Againe, Euerie tree that bringeth not foorth good fruite, is hewen downe, and cast into the fire. The seruaunt that knoweth his maisters wil, and doeth it not, shal be beaten with manie stripes. Thus hath our Lorde commaunded vs to be like our father which is in heauen: to let our light so shine before men, that they may sée our good workes. Thus the Apostle taught: Thus the church of God this day teacheth. It requireth faith, as the instrument, and meanes to apply the merites and passion of Iesus Christ for our saluation: and good workes as fruits, and witnesses of our faith. Whosoeuer learneth a­right and beléeneth the gospell as he ought, groweth, and goeth forwarde from vertue to vertue. If be were ignorant before, he com­meth thereby to knowledge. If hee were weake, he groweth in strength. If hée were wicked, he turneth vnto gedlinesse.

V. 3. For this is the wil of God, euen your holinesse, and that yee should abstaine from [Page 109] fornacation.

4. That euerie one of you shoulde knowe howe to possesse his vessel in holinesse and honour.

God requireth true and vnfained holinesse. Wash you, sayth the Prophet Esay, make you Eza. 2 cleane, take away the euill of your workes, from before mine eyes, cease to doe ill. This is the commaundement of God, that so wee should be partakers of his heauenlie nature. As hee which hath called you is holy, so be ye 1. Pet. 1. holie in al manner of conuersation, sayth Saint Peter.

Abstaine from fornication. Nothing so much hindreth true holinesse as fornication, vncleannesse, wantonnesse, and such like. E­uery sinne that a man doth, is without the bo­die, but he that committeth fornication, sin­neth against his owne bodie. God is the auen­ger of such. He wil iudge the adulterers, and fornicatours. Be not deceiued: Neither for­nicatours, nor adulterers, nor wantons, nor buggerers, shal inherite the kingdome of heauen.

Knowe to possesse his vessel. That is, his bodie. And the bodie is the temple of the holy ghost, as he saith to the Corinthians. And there­fore 1. Cor. 6. glorifie God in your bodie, and in your spirite: for they are Gods. In this bodie we [Page 110] shal rise out of our graue, and appeare before the iudgement seate of God: in this bodie wee shal sit vpon the twelue seates, and iudge the twelue tribes. God shal crowne it with glorie and honour. Kéepe this vessel cleane, it is precious, keepe it in honour, keepe it in ho­lines. Make not the member of Christ, a mem­ber of the diuel. Shame not your bodies, shame not your selues.

V. 5. And not in the lust of concupiscence, euen as the Gentiles which know not God.

Giue not your selues ouer to filthie affecti­ons, as the horse and mule which haue no vn­derstanding, and, as the Gentiles which haue no feare of Gods iudgement. Their heart, and minde is vncleane. They know not God, they knowe not themselues. They knowe not the difference of this life, and of the life to come. Therefore they knowe not sin, or if they know it, they refraine it not, but follow the lustes of their corrupt nature, and giue themselues to wantonnesse, to worke al vncleannesse, euen with gréedinesse. Thus the Apostle setteth downe, what is the fruite of ignoraunce, and whereto a man groweth, that knoweth not God. That deuotion therefore, which some say is the daughter of ignorance, hath no like­nesse with true holinesse. For this is life eter­nal, Iohn 17. saith Christ, that they know thee to be the [Page 111] onely very God, and whom thou hast sent, Ie­sus Christ.

V. 6. That no man oppresse or defraude his brother in any matter, for the Lorde is an auen­ger of al such thinges, as we haue also told you before time, and testified.

Let no man defraude his brother, neither by false weight, nor by false measure, nor by lying words. Let your measures, & weights, & wordes be true: let your gaines be iust & true, that God may blesse them. His blessing will make you rich, and whatsoeuer he blesseth not, shal wast & consume, and do you no good. Doe vnto others as you would they should do vnto you. This is true dealing and vpright.

If thou speake more than is true, if thou take more than thy ware is worth, thy conscience knoweth it is none of thine. God will destroy al the workers of iniquitie. He that delighteth in sin, hateth his owne soule. The mouth that accustometh to lie, slayeth the soule.

Defraud not thy brother: he is thy brother, whether he be rich or poore: he is thy brother, and the sonne of God. Wilt thou do wrong to thy brother? wilt thou oppresse the son of God, and y ^e euen in y ^e sight of god? God is his father, he wil not leaue it vnpunished in thée. If he be simple and vnskilful, abuse not his simplicitie. God is the God of righteousnes. Deale iustly, [Page 112] that thine owne conscience accuse thée not. Teach not thy sonnes nor thy seruauntes to deceiue others, and to gaine by wickednesse. After they haue learned of thée to deceiue o­thers, they wil deceiue thée also. Iob prayed daily for his children. Be thou also careful that thy children and seruauntes deceiue no man, nor hurt any. Their sinnes shal be layd to thy charge. Why askest thou of God, that hée wil féede thée & giue thée thy daily bread, & waitest not vpon his wil, but séedest vpō the bread of in­iquitie? This meate wil not nourish thée, this wealth wil not stande by thée, for God wil not prosper it. The wise man saith, The bread of Prou. 20. deceite is sweete to a man, but afterwarde his mouth shal be filled with grauel. I gotten goods haue an il end. God hath said by the pro­phet Aggeus, Yee haue sowen much, but you Agge. 1. haue brought in little: Ye brought it home, & I did blowe vpon it. We haue examples here­of daily. We haue séene great heapes of wealth sodainely blowne away, and consumed to no­thing: great houses decayed, and the hope of the wicked quite ouert [...]ne.

Here wil I speake somewhat of the vnhap­pie trade of [...]surie, because therin standeth the most miserable, and shameful deceiuing of the brethren. I wil not speake al that may be said, for it would be too long and ouer wearisome. I [Page 113] will haue regard of that shal be agréeable, and profitable, and behooueful for you to heare. And that you may the better consider hereof and sée the whole matter of Vsurie, I will shewe you first, what Vsurie is: then, whence it spring­eth, & what are the causes of Vsarie: thirdly, what commeth of it, what hurt it worketh to the common wealth: and I will laie soorth such reasons, as may make any good man abhorre it: Then I wil declare what the holie fathers, and the Apostles, and Martyres, and Christ, and God himselfe haue thought and spoken of vsurie.

Manie simple men [...]nowe not what is Vsu­rie, nor neuer heard of the name of it. The world were happie, if no man knew it. For e­uil things do lesse harm when they be most vn­known. [...], and plagues are not kno­wen, but with great miserie. But that you maie learne to knowe it, and the more to a [...]horre horre it, this it is.

Vsurie is a kinde of lending of money, or corne, or olle, or wine, or of anie other thing, wherein, vpon couenant and bargaine, we re­reiue againe the whole principall, which we delivred, and somewhat more, for the vse and occupying of the same. As, if I lend 100. pounds, and for it couenant to receiue 105. li. or anie other sum, greater than was the sum, [Page 114] which I did lend. This is that which we call Vsurie. Such a kind of bargaining as no good man or godlie man euer vsed. Such a kinde of bargaining as all men that euer feared Gods iudgement haue alwaies abhorred, and con­demned. It is filthie gaines, and a worke of darkenesse. It is a monster in nature: the ouer­throw of mightie kingdoms, the destruction of flourishing states, the decay of wealthy Cities, the plagues of the world, and the misery of the people. It is thest, it is the murthering of our Brethren, it is the curse of God, and the curse of the people. This is Vsurie. By these signes and tokens you may knowe it: for wheresoe­uer it raigneth al those mischiefes ensue. But how and how many ways it may be wrought, I wil not declare. It were horrible to heare: and I come now to reprooue Vsurie and not to teach it.

Let vs sée then what is the cause hereof and whence it groweth, who is the mother, the nurce, or the bréeder of Vsurie. For it gro­weth not euerie where, nor among al men. Manie hate it, and detest it, and had rather die, than liue of such spoile. It is not of God, for God straitly forbiddeth it. Neither is it founde among the children of God: for loue séeketh not her owne profite, but to doe good to her neigh­bour.

[Page 115] Whence then springeth Vsurie? Soone shewed: euen thence whence theft, murther, adulterie, the plagues, and destruction of the people doe spring. Al these are the workes of the Diuell, and the workes of the flesh. Christ telleth the Pharises, You are of your father the Ioh. 8. Diuel, and the lustes of your father you wil do. Euen so may it truely be saide to the Usurer, thou art of thy father the Diuell, and the lust of thy father thou wilt doe, and therefore thou hast pleasure in his workes. The Diuel en­tred into the heart of Iudas, and put in him this gréedinesse, and couetousnesse of gaine, for which he was content to sell his maister. Iudas heart was the shoppe, the Diuel was the foreman to worke in it. Saint Paul saith: They 1. Tim. [...]. that wil be rich, fal into tentation and snares, and into manie foolish and noisome lustes, which drowne men into perdition and destru­ction. For the desire of monie is the roote of euil. And Saint Iohn saith, Whosoeuer com­mitteth 1. Ioh. 3 [...]. sinne is of the Diuel. Thus we sée, that the Diuel is the planter, and the father of V­surie.

Couetousnesse, desire of money, vnsatiable gréedinesse, deceitfulnesse, vnmercifulnesse, in­iurie, oppression, extortion, contempt of God, hatred to the brethré, and hatred of al men, are the nurces and bréeders of vsurie. It springeth [Page 116] from Sathan, and groweth, and is watered, and fed and nourished by these cruell and dam­nable monsters.

Let vs see farther, what are the fruits which come of Vsurie. For perhappes it doeth some good, and you may thinke, that manie are the better for it. These therefore are the fruites. It dissolueth the knotte and felowship of man­kinde: it hardeneth mans heart: It ma­keth men vnnaturall, and bereaueth them of charitie and loue to their dearest friendes. It bréedeth miserie, and prouoketh the wrath of GOD from heauen. It consumeth rich men, it eateth vp the poore, it maketh banke­rupts, and vndoeth manie housholdes. The poore occupiers are driuen to flée, their wiues are left alone, their children are helplesse, and driuen to begge their breade, through the vnmercifull dealing of the couetous U­surer.

When Dauid laieth out the wickednesse of the country where he was persecuted, he saith Psal. 54. of them, Non defecit Vsura & dolus in plateis eorum, Vsurie & deceit departeth not from their streetes, one séeketh to spoile and eate vp an other. These are the commodities and the fruits of Vsurie. Such is Vsurie in the middest of a Citie, and such good it worketh, as fire doth, when it is set to the roofe of a [Page 117] house, or as the plague doth, when it is ta­ken to the middest of the body and toucheth the hart.

We haue heard whence Vsurie springeth, and what hurt it doth. Which, whosoeuer considereth, may finde cause ynough to loath it, and forsake it. One asked of Cato, What it was to commit Vsurie. What is it (saieth hée againe) to kil a man? He that is an Vsurer is a murtherer. The same Cato saith, Our fathers punished a thiese, with paiment of the double of that he had taken, but the Vsurer was alwaies condemned to paie foure times the valewe. They were wise men. They thought that an vsurer was much worse than a théefe.

For a théefe is driuen by extremitie and néede: the Vsurer is rich and hath no néede. The théefe stealeth in corners, and in places where he may be vnknowne: the vsurer open­ly and boldely at al times. and in anie place. The théefe, to relieue his wife and children: the Vsurer to spoile his neighbour, and to vn­doe his wife and children. The théefe stealeth from the rich, which haue inough: the Vsurer from the poore that hath nothing. The théefe fléeth and will be séene no more: the Vsurer standeth by it, continueth, and stealeth still: daie & night, sléeping and waking, he alwaies [Page 118] stealeth. The théefe repenteth of his déede, he knoweth he hath done wrong and is sorie for it: the Vsurer thinketh it is his owne, that it is well gotten, and neuer repenteth, nor sor­roweth, but defendeth, and maintaineth his sinne impudently. The théefe, if he escape, ma­ny times becommeth profitable to his coun­trey, and bestoweth him selfe painefully in some trade of life: the Vsurer leaueth his mar­chandise, forsaketh his husbandrie, giueth him­selfe to nothing, whereby his countrey maie haue benefite. The théefe is satisfied at length: the Vsurer hath neuer inough. The bellie of the wicked wil neuer be filled. As the sea is neuer filled with water, though al the streams of the world runne into it: so the gréedinesse of an Vsurer is neuer satisfied, though he gaine neuer so vnreasonably. The sea is profitable: the vsurer is hurtfull and dangerous. By the sea we may passe and come safely to the hauen, but no man passeth by vsurie without lesse or shipwracke.

Now heare what the godlie and learned fa­thers of the Church haue thought of vsurie. No doubt they were godlie men, and wrate hereof, as God had inspired them, & as others before them had done. Augustine saith: Quid Aug Mace­ [...] Epist. 54 dicam de Vsuris, quas ips [...] leges, &c. What shall I speakē of Vsurie, whereof the lawes and Iudges [Page 119] require that restitution be made? is hee more cruel which stealeth something awaie from the rich man, or hee that killeth a poore man with Vsurie? Marke this, an vsurer, saith Augu­stine, is cruel. Why? he killeth. Whom? the poore man, whom in charitie he is bound to re­lieue.

Ambrose hereof saith, Vsur as solvit, qui victu Lib. de To [...]. cap. 3. indiget, an quicquam grauius? &c. Hee that lac­keth wherewith to keepe life, payeth you Vsu­rie. What heauier case may there be? hee see­keth to be healed, and you poison him: he as­keth you bread, and you giue him a knife: hee desireth you to set him at libertie, and you bring him to further bondage. And againe, Thou Vsurer growest wealthy by other mens Ibid. cap. 15. heauinesse: thou makest gaines of their teares and weeping: thou art fed with their hunger: thou coinest thy money of the skinnes of those men whome thou destroyest: howe thinkest thou thy selfe to be rich, and yet beggest an almes of hym that is poore? And the same Father saith further, Ab hoc Vsuram exige, quem non sit crimen occidere. Whomsoeuer it is lawful to kill, thou maist lend him thy mony to Vsurie. For he that taketh vsurie, killeth without a sword. These be holy Fathers, and worthie of credite: they shewe vs, that V­surie is as badde as to kill and murther a [Page 124] man wilfully.

Chrysostome likewise, In his sensibilibus pe­cunys H [...]m. 41. in 18. genes. prohibuit ne quis vsuram acciperet, &c. God hath forbidden that no man shall take V­surie, in this sensible, or common monie. Why? because either of them is much hindered. Hee that oweth money is made poorer, and he that lendeth it, by this kinde of enriching himselfe, encreaseth the number of his sinnes. Againe he saith, Sicut fermentum modicum quod H [...]m. 12. in 5. Mat. mittitur in multam farinam totam consper sionem corrumpit, &c. Euen as a little leauen leaueneth the whole lump of dowe, euen so Vsurie, when it commeth into anie mans house, draw­eth all his substance, and chaungeth it into debt.

He that is an Vsurer, wisheth that al others may lacke and come to him and borow of him: that al others may lose, so that he may haue gaine. Therefore our olde forefathers so much abhorred this trade, that they thought an V­surer vnworthie to liue in the companie of Christian men: they did excommunicate him. They suffered not an Vsurer to be a witnes in matters of Lawe. They suffered him not to make a testament, and to bestow his goods by wil. When an vsurer died, they would not suf­fer him to be buried in places appointed for y ^e burial of christians. So highly did they mislike [Page 121] this vnmerciful spoyling, and deceiuing our brethren.

But what speake I of the auntient fathers of the Church? there was neuer any religion, nor sect, nor state, nor degrée, nor profession of mē, but they haue disliked it. Philosophers, Gréekes, Latins, Lawiers, Diuines, Catho­liques, Heretiques, al tongues and nations haue euer thought an Vsurer as daungerous as a theefe. The verie sense of nature proueth it to be so. If the stones coulde speake, they would say as much.

Therefore our sauiour saith, Doe good, and Luke. 4. lende, looking for nothing againe. Hée sayeth not, lende and looke not for your principal a­gaine. But looke for no gaine thereby, looke not to receiue more than thine owne for the vse and occupying of it. Defraud not another: thou wouldest not an other shoulde defraude thée. Dppresse him not, haue pitie on his wife and children: thou wouldest not haue thy wife and children vndoone. In Leuiticus God sayth, If thy brother be impouerished and fal­len Leuit. 25. in decay, thou shalt take no Vsurie of him, nor vantage, but thou shalt feare thy GOD that thy brother may liue with thee. GOD saith thou shalt take no Vsurie. And hee hath power and authoritie to commaunde. And in Exodus, If thou lende money to my people Exod. 22. [Page 122] to the poore with thee, thou shalt not bee as an Vsurer vnto him, yee shal not oppresse him with Vsurie. Shewe them mercie for my sake, they are my people. I can enrich him, I can impouerish thée. I set vp, and throwe downe whome I will. When thy neighbour néedeth thy helpe, and séeketh comfort at thy handes, afflict him not as an enemie, oppresse him not like a tyrant.

Ezechiel the Prophet setteth downe the Ezech. 18. wrath of God against Vsurers, He that hath giuen foorth his money vpon Vsurie, or hath ta­ken increase, shal he liue? he shal not liue saith the Lorde. He shal perish in his owne sinne, his bloud shal be vppon his heade. Therefore when he reckoneth the offences of Ierufalem, and declareth the heauie plagues that are pre­pared against that wicked Citie, he saith, Thou Ezech. 22. hast taken Vsurie and encrease, and thou hast defrauded thy neighbours by extortion, and hast forgotten me sayeth the Lorde God. Be­holde therefore I haue smitten mine handes vpon the couetousnesse, that thou hast vsed. Thou hast doone iniurie to my people, that thou mightest make thine owne gaine. Thy wrongs and oppressions doone by Vsurie rise vp into heauen, therefore I wil gather thée, and blow the fire of my wrath vpon thée, sayth the Lorde.

[Page 123] Thus hath GOD spoken, euen the Lorde of heauen and earth, which can scatter thy gold in the winde, and blowe it to nothing. Thus hee speaketh to thée, that hearest, and readest his worde, which knowest that his wil is, thou shouldest not lende thy money to Vsurie. Thou doest oppresse (saith he.) Whō? thy brother for whome Christ vouchsafed to shed his bloude. And what brother? him that was poore, which came to thée for néede, to séeke thy helpe. Howe? wickedly, closely, falsely, craftily, deceitefully, like an hippo­crite, vnder colour to doe him good. Where­with? with thy money, thy gold, and siluer, which God hath giuen thée to relieue the poore and néedie withal.

God hath saide, thou shalt not take Vsurie, and what art thou that despisest the voyce of the Lorde? whose words wilt thou heare, that wilt not heare the words of God? remember the wordes, you can not forget them. Thou shalt not take Vsurie of thy brother, he is poore and fallen in decay: thou shalt not be an vsu­rer vnto him: thou shalt not oppresse him with vsurie. For it is crueltie, and abhomination in the sight of God: therefore wil God powre [...]ut his wrath, and consume the Vsurer: hee shal not enter into the Tabernarie of the highest, he shal haue no part in the king­dome [Page 124] of Christ, and of God, but shal be cast into the vtward darkenesse.

But some wil say, al kindes of Vsurie are not forbidden. There may bee cases where Vsurie may stande with reason and e­quitie. And herein they say so much as by witte may bee deuised, to paint out a foule, and vglie Idol, and to shadowe themselues in manifest and open wickednesse. What so euer God saieth, yet this or this kinde of V­surie, say they, which is doone in this or this sort, is not forbidden. It profiteth the com­mon wealth, it relieueth great numbers. The poore should otherwise perish, no man woulde lende them.

By like good reason, there are some that defende theft, and murther, they say, there may be some case, where it is laweful to kil or to steale: for God willed the Hebrewes to rob the Aegyptians, and Abraham to kil his owne sonne Isaac. In these cases their robbe­rie and the killing of his sonne were laweful. So say they. Euen so by like reason doe some of our Countreymen maintaine Concubines, Curtizans, and Brothel houses, and stand in defence of open Stewes. They are (say they) for the benefite of the Countrey: they kéepe men from more daungerous inconuenience: take them away, it wil be worse. Although [Page 125] God say, There shal be no whore of the daugh­ters Deut. 23. of Israel, neither shall there be a whore keeper of the sonnes of Israel: yet these men say al maner of whoredome is not forbidden. In these and these cases it is not amisse to al­lowe it.

God sayde to Saul, Goe and strike Amalek, 1. Samu. 15 and destroy ye al that pertaineth to them, and haue no compassion on them, but slaie both man and woman, both infant & suckling, both oxe and sheepe, both camel, and asse. So strait, and precise was Gods commaundement. Foorth marcheth Saul, setteth vppon his ene­mies, God assisteth him, and giueth him the victorie. When he tooke Agag prisoner, and sawe him to be a goodly tall gentleman, he had pitie on him, and saued him aliue. And the best and fairest of the sheepe, and oxen, and other rattel, he did not destroy, although hee knewe wel, that GOD had commaunded him to kil man and beast, euerie one without exception. Then came Samuel vnto him, and sayde, oh why hast thou not doone as thou wert com­maunded? Here let vs marke the wicked an­swere of Saul, in defence of his wilfull diso­bedience. It had béene great pitie to haue hau [...] slaine Agag so comely, and tall a gentleman. I haue taken him, and keepe him prisoner. And if I shoulde haue destroyed this goodlie [Page 126] cattle, they had come to nothing. It was better to saue them, for the vitailing of my souldiours: and the fairest of them may be offered in sacrifice. So brake he the comman­dement of God vnder pretence of doing h [...]nor to God.

But Samuel saide, hath the Lorde as great pleasure in burnt offeringes and sacrifices, as when the voice of the Lorde is obeyed? behold, to obey is better than sacrifice. And to disobey his holie will, is to renounce and forsake him.

So may we say to the Vsurer. Thou hast deuised cases, and colours to hide thy shame, but what regarde hath God to thy cases? what careth he for thy reasons? the Lorde woulde haue more pleasure, if when thou hearest his voice thou wouldest obey him. For what is thy deuise against the counsel, and ordinaunce of God? What bolde presumption is it for a mortal man to control the commaundements of the immortal GOD, and to weigh his heauenly wisedome in the balaunce of hu­maine foolishnesse? When GOD sayeth, thou shalt not take vsurie, what crea­ture of GOD art thou, whiche canst take Vsurie? When GOD maketh it unlaweful, what art thou, oh man, that say­est, It is laweful? This is a token of a de­sperate [Page 127] minde. It is founde true in thée, that Paule saide, the loue of money is the roote of al il. Thou art so giuen ouer vnto the wicked Mammon, that thou carest not to doe the will of God.

Wilfulnesse, and presumption, are to­kens that such men are impudent, and past shame. Hee that offendeth of simplicitie, maie finde mercie. But they whiche of pride and boldenesse goe against the knowen trueth, and doe that thing which they knowe to bee ill, and deuise shiftes to colour that, which all reason, and learning, of God, and men, and nature it selfe haue condem­ned, they are fallen into temptation and snares; and into foolish lustes which drowne them in destruction.

GOD is the Lorde. We are but ser­uauntes: hée hath made vs, and not we our selues: wee are but as claie in his handes: wee can not repeale the lawe that God hath established: wée must obey it. We may not do the thinges that séeme good in our owne eyes, they may deceiue vs: but we must doe whatsoeuer GOD biddeth vs to doe, and forsake to doe those thinges which hée for­biddeth.

Thus much for an entrie to those, which [Page 128] can bring so good reasons, for so il a mat­ter.

Manie defende their Vsurie, by that li­bertie which they thinke they haue, to vse their goods in such sorte, as séemeth best to themselues, and is most to their aduaun­tage. May I not, say they, doe with mine owne goods what I wil? this would they not say, if they were of him, which hath sayde by his holie Apostle, Let euerie man, as he hath 1. Pet. 4. receiued the gift, so minister the same one to an other, as good disposers of the manifolde grace of GOD. It is the lawe of nature, that no man abuse the thinges that are his, to the hurt and hinderaunce of an o­ther. May a man take his owne dagger, and therewith committe murther? or may a man take of his owne fire, and therewith burne his neighbours house? Hée that sayde, Thou shalt not kil, hath also sayde, Thou shalt not steale: thou shalt not commit Vsurie: thou shalt not defrande thy brother in bargay­ning. Hée is not vnrighteous, that he wil iudge the murtherer, and will not condemne the Vsurer. In that day the Vsurer shall knowe, whose money it was, wherewith he defrauded his brother. His money shal not helpe him, he shall haue no shift to conueigh himselfe from the wrath of God: he and his [Page 129] money shal perish togither.

But the Nsurer will saie. The poore man came to me, I was not in haste to séeke him. Hée [...]ued his case to mée. I tooke pitie of him, and lent him money. Since then hée and al his haue béene the better. Here you shal see the great kindnesse and pitifull heart of this rich Usurer. He draweth his purse, giueth out his goods, and helpeth the poore, and the poore is much eased by him. But alas what help is this? euen such as he findeth, that in the middest of his [...]it of an ague drinketh a greate draught of cold water. No doubt he is refre­shed and cooled, and for that present time much the better. But after a while when his heaues renewe the heate encreaseth: his heart pan­teth, his pulse beateth, his mouth is drie, his tongue burneth: he is more terribly tormen­ted, than euer before. So fareth it with him that borroweth money vpon vsurie. He looketh in his hand, and séeth somewhat. It is not his owne; [...]t is he refreshed therewith, and much eased. The yeare passeth, the daie of paiment draweth on, the creditour calleth for money: then, then the heates and fittes, and agonies beginne to growe. Thou must potte and panne trudge to redéeme this bodie. Then he [...]leth cruel torments than euer be­fore.

[Page 130] Thus doeth the gentle vsurer helpe to re­léeue the poore in time of his necessitie: as if a man woulde cure a sore finger by cutting off the arme: or as if he woulde cure the ble­mishe of the eie sight, by the pulling out the eies: or as if he woulde quench thirst by gi­uing poison to drincke: or as if to saue one from drowning in a boisterous tempest, he woulde caste him ouer the boate into the sea.

The Scorpion embraceth a man swéete­ly with his legges, but in the meane while striketh him deadly with his taile. His face looketh amiably, his taile poisoneth. So an Usurer looketh faire, and giueth good wordes: but at the end he vndoeth.

Who is st [...]ng by an Adder, he percei­ueth no hurt: but féeleth a gentle beating of his veines with some delight, whereat he re­ioiceth. After this he falleth into a slumber: then the poison worketh, ouercommeth him, and killeth him. Euen so he that borrow­eth vpon Vsurie, findeth himselfe wonderful­ly amended, and reioiceth: but he is st [...]ng, and hath a deadly stroke. The poison will grow ouer him, he shal die in a slumber, and be vndone before he is aware. So necessarie is an Usurer for to reléeue the poore and née­die, as rust is to helpe iron, and as the m [...]the [Page 131] is to helpe a garment: it eateth him through from one side to an other. Therefore saieth Ambrose, Talia sunt vestra divites beneficia. Mi­nus Lib. de Tho­bia. ca. 13. dat [...]s, & plus exigitis. Talis humanit as, ut spo­betis etiam dum subvenitis. Such are the bene­fites that you rich men bestowe: you giue oue little, and require much againe. Such is your kindenesse, that you vndoe them whom yee helpe. And thus much of the ease that poore men finde in borrowing vppon Vsurie. They are bitten, and st [...]ng, and eaten vp and de­uoured by it. Most men confesse that this kind of vsurie is forbidden, because it relieueth not, but spoileth and consumeth. God take the liking of it out of all mennes heartes, then shall they be the better able, to iudge of the other sortes, which they yet thinke allow­able.

What if one rich man lende money to another? What if a Marchant take money to vsurie of a Marchant, and both be the bet­ter, and both be gainers? Here is no sting, nor byting. What shall wée thinke of this? What if a théefe or a pirate take vsurie of a pirate or a théefe, and both be partakers of the gaine, and be both of them holpen? Lette no man mistike the comparison. For, as I said before, a pirate or a théefe is not so noi­full, as an Vsurer. Here, saie you, hée [Page 132] that lendeth is a gainer, and he that borrow­eth is a gainer. It doth good to both. If both be gainers, who is the looser? for vsurie ne­uer passeth without working lesse. Take this as a rule, there is neuer Vsurie without losse.

Here, I pray you to lend me your minds, and consider what I saie. A Marchant ta­keth vp of his neighbour a hundred poundes, and must answere againe a hundred and ten poundes He bestoweth it al in corne, and buy­eth for his hundred poundes, a hundred quar­ters of corne. He sendeth it to the market, the people haue néede of it, and buie it. If he sold it for eight groats a bushel, he might make vp his hundred pounds, and be a gainer. But vnlesse he make vp a hundred and ten pounds to discharge his vsurie, he must néedes be a looser and vndone. But vndone he wil not be: he wil rather vndoe manie others. Therefore he sefteth price at thrée shillings the bushel, and and so maketh his money, and payeth the Vsurer, and saueth himselfe, and is no loser. Who then payeth the tenne poundes? who is the loser, anie man maie sée. The poore people which buie the corne, they finde it, and féele it in euerie morsell they eate. Thus, if the Marchant borrower be not hindered by the Vsurer: yet the people that buie his [Page 133] wares are plagued. Thus it is no harde matter to finde, that howsoeuer Vsurie be vsed, it is alwaies daungerous, and beguileth the people, and is therefore the destruction and ouerthrowe of the common wealth.

But, saith he, why shoulde I not make money to yéelde me gaines, as well as my wares? I lende my shoppe for a yeare, or two, or thrée, so manie péeces of Veluet, Sattins, Taffata, Grograine, Chamblet, Hollandes, &c. And for the vse he shall paie me by the yeare fortie poundes, and in the ende restore me my shoppe, so manie péeces of Veluet, &c. so long, so broade, of the same making, so good, so fine as were the other. This saieth he is lawfull, therefore the other is law­ful.

No, no, this is not lawfull. It is not lawfull so to sette out thy shoppe. It is V­surie, it is forbidden. But he that taketh the shoppe shall be a gainer: who shall be the loser then? they that buie the wares must néedes buie at the dearer price. Wée maie not allowe one ill thing by the allowance of another. He should rather saie, Vsurie ta­ken vppon wares, is not lawfull, there­fore Vsurie for bare money is lesse lawfull. Hierome vpon Ezechiel saith: Putant quidam [Page 134] Vsuram tantum esse in pecunia, quod praevidens lib. 6. in 18. Ezech. Scriptura divina, omni rei aufert superabundan­tiam, ut plus non accipias, quam dedisti. Some thinke there is no Vsurie, but in money. This did the holie Scripture foresee, and therefore taketh awaie the encrease or gaines in anie manner of thing: and requireth that thou receiue no more, than thou diddest deli­uer.

An occupier wareth olde, his occupiyng is doone. He hath in stocke two hundred pounds: he commeth to a yongman, wise, of good cre­dite, and of honest dealing, and saith, I giue thée this money fréely, it shall be thine for e­uer, vpon this condition: that thou giue me twentie markes by the yeare during my life. This maie be done, it is no Vsurie. Where­fore? It is a plaine gift with a condition. The principal is gone from me for euer: I haue no right vnto it, it is none of mine. If I die to morrow before I receiue anie pennie, my ere­cutors can not claime anie thing. But in V­surie it is otherwise. The Vsurer requireth his whole summe againe, and somewhat more for the vse and occupying. Therefore this is a gift, and not Vsurie.

Againe, I lende my neighbour twentie poundes vntill a daie. He hath it fréely, and friendly without any vsurie. Yet I say to him, [Page 135] neighbour you must néedes kéepe daie, for the nexte daie after I must discharge a paine, I stand bound for paiment. I haue no more but this, which you borrowe. If I misse, I forfaite fiue poundes. I praie you be carefull for it. The daie commeth, my neighbour commeth not: I lacke my money, and because I lacke it, I loose fiue poundes. He commeth afterward and offereth me mine owne mony. Then saie I, neighbour, I haue loste fiue pounds by your negligence and slackenesse, I hope you will not suffer mée to be a looser for my gentlenesse. This is Interest, it is no v­ [...]rie.

Here by the waie, you may learne where­fore it is called Interest, bicause he maie saie, Interfuit mea habuisse. It behooued mee, it stood me vpon to haue it, and nowe by your default I sustaine losse. It is good to knowe the one from the other. This kinde of dealing is In­terest, and not vsurie. In vsurie I séeke to be a gainer: in Interest, I séeke onelie to be no looser, gaine or profite I séeke none. And hereof I maie lawfully séeke to be answered: it standeth with equitie and conscience, and good reason. This is interest, and no v­surie, that a manne who requireth no gaine, sh [...]nlde séeke to saue him selfe harme­lesse.

[Page 136] Beare patiently with me, if I be long. My desire is, you shoulde vnderstande this whole matter, and be able to knowe one thing from an other. That so no man maie accuse his Vsurie by name of interest: and others be not offended, nor reckon all men to be Vsurers, which lende [...]rth their money, or anie waies dispose of their stocke.

A poore Orphane left in his Cradle hath a hundred poundes stocke. This stocke may be put out to Vsurie. And the Vsurie is al­lowed. This is a déede of charitie, it is no Vsurie, as shall appeare. For, if the hundred poundes should lie still without enerease, and be bestowed from yeare to yeare to the v [...]e of the childe, the whole stocke woulde be spent, before the childe shoulde come to yeares. But if the stocke be put to occupy­ing, and into an honest mans handes, some­thing will grow to the reliefe of the Orphane, and yet his stocke remaine whole. This is charitie to reléeue the infant, that can not relieue himselfe. The like is, in [...]ing the stocke of a man that hath not his wittes, and is not able to dispose of his g [...]des. Or if a Marchant by sickenesse, or maime, or a­nie other hinderance, be not able to followe his businesse, he desireth an other to vse, and [Page 237] occupie for him, and to doe with his stocke, as it were his owne, only to maintaine him with the encrease therof. This is not Vsurie. Why? because hee that taketh the stocke of the Or­phane, or of the mad man, or of the diseased marchant, is not bound to answere al aduen­tures, and casualties that happen. As, if to like vse I take a stocke in cattaile, & they die with­out my default: or a stocke in money or wares, and the wares be burnt by fire, or the money stollen without my default, I am not bounde to answere the principal: therefore it is no V­surie.

But he that taketh money to Vsurie, whe­ther he gaine or loose, or whatsoeuer happen vnto him, he must answere the whole stock he borrowed. And this is it that vndoeth so ma­ny, and maketh them banquerupts. But this happeneth not in this case. He that occupieth the Orphanes money or stocke, is charged on­ly to vse it as his owne, and no otherwise. If it perish, or decay, or miscarie without his fault, he is not bound to answere it. Therefore, as I saide, it is no Vsurie.

Yet say they further for defence of Vsurie. It is suffred in other countries, in France, Spaine, Italie, Rome, &c. the lawes permit it. And what lawe doth suffer it? I trowe, not the law or God, for that lawe straitly forbiddeth it. [Page 138] But what speake I of the lawe of God? the ci­uile lawe condemneth Vsurie, the canon lawe condemneth it, the temporal lawe condem­neth it, and the lawe of nature condemneth it. And howe is that sufferable by anie lawe, that by so many Lawes is condemned? or how is he worthy to liue among men, that despiseth the authoritie of so many lawes? or what will you iudge of that man, that wil bee tempered and ordered by no law? neither by ciuile, nor by canon, nor by temporal, nor by lawe of na­ture, nor by lawe of men, nor by lawe of God. I say not, howe may wee thinke him to be a man of GOD? But, howe may wée thinke such a one to bée a man? for it is the part and duetie of a man to bée ruled by lawe and reason.

But it is euerie where, and therefore to be suffered. Too true that it is common euerie where. Woulde God it were false. It vndo­eth al the world. So the Diuel is euery where, and suffered: so are the Stewes suffered in Fraunce, Spaine, Italie, Lombardie, Naples, Venice, and in Rome. Rome is called the ho­lie Citie, the most holie hath his seate there, and yet suffreth he the stewes in Rome. So were the Canaanites among the people of God and suffered. But they were as goades in their sides, and as thornes in their eyes. As these [Page 139] were suffered, and as the Stewes are suffe­red, and as the Diuel is suffered: so and no o­therwise are Vsurers. Such good, and no bet­ter doe they. For they are the children of the Diuel: their houses bée the shoppes, wherein the Diuel doth his worke of mischiefe. They be Canaanites, and enemies of Gods people. They bee goades in our sides, and sharpe thornes, and prickles in our eyes. God graunt that the lawe may espie them: and the people abhorre them: and they may repent and loath their wickednesse.

Some other are bolde to take authoritie for Vsurie from Christ himselfe. He sayeth, The kingdome of Heauen, is as a man that go­ing Matt. 25. into a straunge countrey, called his ser­uants, and deliuered to them his goods, & vnto one he gaue fiue talents, and to an other two, and to an other one. And sayde vnto them, oc­cupie vntil I come. The first did so, the seconde accordingly. They encreased his stocke, & are commended for their Vsurie. The third wrapt his talent in a Napkin, and kept it together. His maister returned, and chid him and sayde. Wherefore gauest not thou my money into the Luke 19. banke, that at my comming I might haue re­quired it with vauntage? Therefore Vsurie is allowed by the mouth of Christ. The two first are commended, not for any thing else, [Page 140] but for the gaine they made by Vsurie. The third is rated and rebuked, not for theft, nor adultery, but because he layd not out his stocke to Vsurie.

What? and is Vsurie allowed? and allowed by the witnesse of Christ? howe can that bée­for Christ, as we hearde before doeth plainely forbid it. How is it then? what is the meaning of this parable? This it is. When Christ de­liuered his gospel vnto his Disciples: he gaue them charge to be diligent, & to multiply, and encrease the number of them that shoulde be­léeue. To this purpose he sayeth, be as careful in this businesse for the glorie of GOD, and the saluation of your brethren, as worldly wise men shew themselues in séeking wicked Mam­mon. Beholde the Vsurers, they occupie their stocke, and make it growe, & so of fiue pounds make tenne, and of ten make twenty pounds, and so they become rich. So deale you in the giftes, and knowledge, that God hath bestow­ed on you, giue them to the exchaungers, put them out to Vsurie, encrease the Lords stocke. If they be diligent and faithful in the thinges of this world, how much more ought you to be so, in heauenly thinges?

This therefore is the meaning. Couetous men, and the children of this world be wise in their generation. You are the children of light, [Page 141] be you also wise, and doe you so likewise in your office and seruice, as you sée them doe. So he sayth, Beholde the foules of Heauen, learne Matth. [...]. how the Lilies of the fielde growe. What of this? the Lilies are but grasse: the Foules of the ayre are but Birdes. The mercie of God in his prouidence and care, wherein he giueth vs al things néedeful, is made plaine by exam­ple of these, and thereby our distrust and ouer­much carefulnesse reprooued. So doeth Christ speake this parable of the Vsurer, that as he is diligent in doing il, so we should be painful and readie to do wel.

But shal Vsurie therefore be lawefull, be­cause Christ draweth a comparison, or maketh an example by an Vsurer? if it were so, wée should doe many thinges otherwise than wel. For in the scriptures we are oftentimes requi­red to take example of those thinges which are il. In the sixtéenth of Luke, Christ biddeth his Disciples take example of the vnfaithful ste­warde, Iames. [...]. to be prouident and careful as hee was. Doeth he therefore commende the falshoode of the Stewarde? or shal falshoode therefore bee lawful? S. Paule sayeth, The day of the Lorde 1. Thes. [...]. shal come, euen as a theefe in the night. Is theft therefore lawful? S. Iames sayth, The Diuels beleeue, and tremble, take example of the Di­uels. They beléeue, but their bare, vaine, [Page 142] and dead faith, in which they can doe no good, can not serue them. Euen so shal not your faith if it be dead, and voyde of al good workes, saue you. God himselfe to reproue the vn­thankefulnesse and forgetfulnesse of his peo­ple, which did so often forsake him, and fol­lowed Baal and Astaroth, sayeth in this man­ner vnto them. What nation did euer forsake their Gods? Doeth he in this spéech approue, that the Idols of the heathen are Gods? or be­cause God taketh example of idolatrie, shal ido­latrie therefore be laweful? he biddeth his ser­uaunts to be as faithful and willing, and rea­die to serue him the God of heauen and earth, as the gentils were in seruice of their Idols, the workes of their owne handes. As God did wil the Israelites to take example of the Ido, laters: And as Christ biddeth take example of the false steward, and as Iames of the Diuels: so is this parable an example of that which is commendable: that is, the diligence of the ser­uauntes: Vsurie is no more allowed by this, than idolatrie and falshoode and the diuel is by the other. Some wil say, I haue no trade to liue, I must néedes giue my money to Vsurie, or else I must begge. This is it that I spake of. This sheweth that despaire and mistrust in the prouidence of God, is the mother of V­surie. If this were cause why he should be an [Page 143] vsurer, if this be wel spoken for defence of his wickednes, why may not the théefe, or y ^e bawd, or the enchanter by like answere excuse them­selues, and stande in defence of their dooings? Augustine therefore saith, Audent etiam fenera­rores In Ps. 128. dicere, non habeo aliud vnde viuam. &c. The vsurers are bold to say, they haue no other trade whereby to liue. So wil the theefe tel me, when I take him in his theft. So wil he say that brea­keth in to other mens houses. So wil the baude say, that buieth young maidens to vse them to filthines. So wil the wicked enchanter, that sel­leth his sinne. If we reproue any of al these they wil answere, that this is their mainteinance, and that they haue not any other way to liue. But August. sayth, Quasi non hoc ipsum in illis maxima puniendum est, quia artem nequitiae dele [...]runt vn­de viuerent, & inde se volunt pascere, vnde offen­dant eum a quo omnes pascuntur. As if they were not therefore most worthie to be punished, be­cause they haue chosen a trade of wickednesse to liue by: and will mainetaine themselues by that thing, wherewith they displease him, by whom al are mainetained. Howe much better would it be with them, if they did serue God truely in such place and calling, wherein they might most set foorth his glorie, and doe such thinges as should be profitable to themselues and others?

[Page 144] The seruaunt of God knoweth, there is no want to those that feare him. He knoweth the Lord hath care ouer him, and therefore casteth his care vpon the Lorde. He sayth as the Pro­phet, The Lorde is my shephearde, I shal want Psal. 23. Psa. 27. Psal. 31. nothing. And, The Lord is the defender of my life, of whome then shal I be afrayde? I trusted in thee O Lorde, and saide, thou art my God. My times are in thy hande.

Thus much I thought expedient to speake of the loathsome and foule trade of Vsurie. I knowe not what fruit wil growe thereby, and what it wil worke in your hearts. If it please God, it may doe that good that I wish. I haue doone my dutie. I cal God for a record vnto my soule, I haue not deceiued you. I haue speken vnto yo [...] y ^e truth. If I be deceiued in this mat­ter, O God thou hast deceiued me. Thy word is plaine. Thou sayest, Thou shalt take no V­surie, thou sayest, He that taketh encrease shal not liue. What am I, that I shoulde hide the words of my God, or kéepe them back from the hearing of his people? the learned old Fathers haue taught vs, it is no more laweful to take Vsurie of our brother, than it is to kil our bro­ther. They that be of God, heare this, and con­sider it, and haue a care that they displease him not. But the wicked that are no whit moued, and care not what God sayth, but cast his word [Page 145] behind them: which haue eies and sée not, and eares yet heare not: because they are filthie they shalbe [...]lthie stil. Their gréedie desire shal encrease to their confusion, and as their monie mcreaseth, so shal they encrease the heapes of their sinnes. Pardon me if I haue béene long, or vehement. Of those that are vsurers I aske no pardon.

I heare, that there are certaine in this city, which wallow wretchedly in this filthinesse, without repentance. I giue them warning in the hearing of you all, and in the presence of God, that they forsake that cruel and detesta­ble sinne. If otherwise, they continue therein, I will open their shame, and denounce excom­munication against them, and publish their names in this place, before you all: that you may knowe them, and abhorre them, as the plagues and monsters of the worlde: that if they be past all feare of God, they may yet re­pent and amend for worldlie shame.

Tel me thou wretched wight of the world, thou vnkinde creature which art past all sense and feeling of God, which knowest the will of God, and doest the contrarie: how darest thou come into the Church? It is the Church of that GOD, which hath saide: Thou shalt take no Vsurie. And thou knowest, he hath so laid. How darest thou reade, or heare the word [Page 146] of God? it is the word of that God, which con­demneth Vsurie. And thou knowest, he doth condemne it. How darest thou come into the companie of thy breth [...]? Vsurie is the plague, and destruction and vndoing of thy brethren. And this thou knowest. How darest thou looke vpon thy children? Thou makest the wrath of God fall downe from heauen vpon them. Thy iniquitie shal be punished in them to the third and fourth generation. This thou knowest. How darest thou looke vp into heauen? Thou hast no dwelling there: thou shalt haue no place in the tabernacle of the highest. This thou knowest. Because thou robbest the poore, deceiuest the simple, and catest vp the widows houses: Therefore shall thy children be naked, and begge their bread: therefore shalt thou and thy riches perish together.

But Christ saith, The houre shall come, and Iohn 5. now is, when the dead shall heare the voice of the sonne of God, and they that heare it shall liue. Zacheus was a receiuer of tribute, & was rich, when he receiued Iesus to abide in his house: He stoode foorth, and saide vnto the Luke 9. Lord, Beholde Lord the halfe of my goods I giue to the poore: and if I haue taken from any man by forged cauillation, I restore him foure [...]olde. Then Iesus said vnto him. This daie sal­ [...]ation is come into this house for as much as he [Page 147] also is become the sonne of Abraham. God may make his word worke so in the hearts of Usurers, that they may also receiue Iesus and forsake Vsurie, and restore f [...]ure solde, if they haue deceiued anie, and so may also receiue saluatiō. Let vs increase in that Vsurie which is to the glorie of God. He hath giuē vs know­ledge, and manie excellent graces. Let vs put them foorth, let vs occupie that talent which he hath left vs. He will returne: the daie of his comming is at hand. He will require his ta­lents, we must answere them: Let vs restore them with increase that our seruice may be allowed, and we receiued into his tabernacle.

V. 7. For God hath not called vs vnto vn­cleannesse, but vnto holinesse.

8. He therefore that despiseth these things, despiseth not man, but God, who hath euen gi­uen you his holie spirit.

Let euerie man possesse his vessell in holi­nesse and honour, for this is the will of God: hereto are ye called. I am the Lord your God, Leuit. 11. saith he, be sanctified therfore, and be holie, for I am holie. So our sauiour to his Disciples, Be ye merciful as your father also is mercifull. Un­mercifulnesse, Luke. 6. crueltie, vncleannesse, fornication, Vsurie, and such like, are not of GOD. They auns were not their calling that com­mitte anie manner of sinne. If anie [...]. Tim. [...] [Page 148] man therefore purge him selfe from these, hee shall be a Vessell vnto honour, sanctified and meete for the Lord.

It behoueth euery man when he is in secret and alone, to bethinke himselfe whereto God hath called him. The Magistrate, thus, I am called to doe iustice, to be mercifull to the wi­dow, to haue pitie vpon the fatherles. I am the Minister of God for the wealth of them that do wel: and to take vengeance on him that doeth euill. The minister and preacher thus, I haue charge giuen me to leade the people of God to the way of righteousnes, I am called to do the worke of an Euangelist, to preach the word in season and out of season, to shewe the people their offences, and to reprooue them with all earnestnesse, to teach them that they denie all vngodlinesse, and turne wholie vnto God: for necessitie is laide vpon me: and wo is mee if I 1. Cor. 4. preach not the gospell. The subiect must thus thinke with himselfe, I owe obedience to my soueraigne, I must be subiect, not because of wrath onelie, but also for conscience sake. If I resist, I resist the ordinance of God, and shall receiue to my selfe damnation.

It behooueth all men, when they féele them selues led to anie euil purpose, to bethink them selues: Alas, what meane I? Why should I do it? This is not the will of God: God hath not [Page 149] called me to vncleannesse, but vnto holinesse. God is my God, I am his creature, I must serue him with my heart. The eies of the Lord are ouer the righteous, and his eares open to their praiers: but the face of the Lord is vpon them that do euill.

He therefore that despiseth these things, des­piseth not man, but God. Alas, what are wée? We are but unprofitable seruants: we are the voice of a crier in the wildernesse: by vs it hath pleased God, to make his name known throgh al the world: we are your brethren and your [...]ruāts for Christs sake: we are your helpers, by whome you are called to the faith. Wée preach not our selues, but Iesus Christ. Wée speake vnto you in the name of God. If you despise vs in doing this seruice toward you, you despise not vs, but you despise God, who hath sent vs, and God can in due time auenge your vnthankefulnesse. Who hath giuen you his holie spirite. You haue receiued the spirit of wisdome and vnderstanding, You know these things are true, you cannot denie them. If you shal now offend, you shal offend against Gods spirite, which is giuen vnto you.

V. 9. But as touching brotherly loue, you neede not that I write vnto you: for yee are taught of God to loue one an other.

Loue is the bond of vnitie, of perfection, of [Page 150] knowledge, of wisedome, and of al godlinesse. Paul the more to set foorth the swéetnesse, and comfort thereof, calleth it, brotherly loue. Bre­thren are bound to loue one another. God, and nature, and bringing vp, doe bind them. Many brethren haue endangered themselues, to saue their brethren. It were a monster in nature, that one brother should kill an other. You are all brethren, and haue one father, euen God. How then can you hate and trouble your bre­thren? Hereto Christ calleth vs, A newe com­maundement Ioh. 13. giue I you, that ye loue one an o­ther: as I haue loued you, that yee also loue one another. By this shal al men know that yee are my disciples, if ye haue loue one to an other. Hereof the Prophet Dauid saith, Behold, how Psal. 133. good and how comely a thing it is, brethren to dwell euen together. There is peace, there is comfort, there is heauen, there is God himselfe among them. This is the dutie of the children of God, taloue together, as the parts & mem­bers of one bodie, as brethren, and as the sons of one father.

Here let vs consider one great disor [...] a­mong vs that are Christians. If an action or matter at law growe betwéene man and man, then foorthwith is the bond of brotherly loue broken. They are no longer friendes. If he stand against him in sute of law, he will haue [Page 151] no more to doe with him, will not pray with him, nor drink in his companie, nor talke toge­ther with him. Whensoeuer he [...]eeth him, his heart riseth at him; as if he did sée his enimie. This should not be so, it is a disorder in Chri­stian behauiour.

Next after the Gospell, the law is the grea­test comfort that god hath giuen to the sons of men. It remedieth iniuries, and giueth to eue­rie man, that is his. He that goeth to a Iudge, goeth to him that is the minister of [...]ice, and that sitteth in the r [...]me of god to do right. For the seate of iustice, is the seate of God. If there were no law to be ministred, but euerie man might do what he would, & reckon al his own, whatsoeuer he could get or come by: what a lift would it be. How should any man be mai­ster of that he hath Who can imagin what in­ [...]ries, cruelties, [...]thers, & streams of blood would folow? thanks be vnto god, who in mer­cie hath giuē vs a law, & iustice to guide vs by.

Let vs be content to séeke helpe at this [...] without wrath or malice, let vs come to it as we would come to our father. Let vs aske counsell at it, as we would at the mouth of GOD. As euerie man thinketh it law­full to vse his owne, or to require his owne: so lette euerie man be content to leaue that he ho [...]eth, when law saith, it is none [Page 152] of his. The law is no breach of charitie, it is the bonde and knot to kéepe men in loue. A son may attempt law with his father, yet doe it in such dutie as becommeth a son. A subiect maie attempt law with his prince, and yet loue and reuerence his prince, as becommeth. Who v [...] seth the law otherwise, doth abuse it. All strife and contention must be sa [...] aside.

Loue may ancide wrong, loue may require right, loue may stand [...]rth, and seeke defence, before Judge. Loue is patient, and gentle, it enuieth not, it doth not boa [...] it selfe, it is not puffed up, it disdaineth not, it seeketh not, her awne things, it is not [...]ked to anger, it thinketh not e [...]ill, it rei [...]ceth not in iniquitie. but it reioiceth in the truth. It [...]uffereth all things, it beleeueth all [...] it [...] all things, it mdureth all things. Such is the na­ture of loue, such it is, where [...] it is, inben it seeketh right, wh [...] it defendeth it selfe against chalenge of doing wrong.

V. 10. Yea, and that thing verily you do vnto all the brethren which are throughout all. Ma­cedonia: but, we beseech you brethren, that you encrease more and more.

You loue the brethren, not onlie [...]ose that are with you, and whome you knowe: but al, whatsoeuer they be, and in what place soe­uer, though ye knowe them not. Some loue [Page 153] none but such as are of their sort, and deuo­tion, and sect, and felowship. If any be of an other minde, than they are of, they can not loue them. This loue is not of God, it is car­nal, and procéedeth but from the flesh. Whoso­euer caryeth the name of Christ, is our bro­ther, wée must loue him for Christes sake. Christian loue doth loue those that are ene­mies, and doe not loue vs: it blesseth them that speake ill of vs, and praieth for them that persecute vs.

Oh that these [...]rdes of Paul might truely bée spoken of vs, As touching brotherly loue, wee neede not write vnto you. Oh that God would touch our heartes with his holy spirite, that we were all so knit togither, & loued [...] another, as he hath commaunded vs. Then should we féele y ^e peace, that passeth all vnder­standing: then would it appeare, how ioyful a thing it were for brethren to dwell togither in vnitie: then should we taste of the comfort of the sonnes of God. And alas, what is our life, or what is our profession without loue? what is the sunne without light? what is the fire without heate? Though I speake with the 1. Cor. 13. tongues of men, and of Angels (sayth the Apo­stle) & haue not loue: I am as sounding brasse, or as a tinckling Cimball. And though I had the gift of prophecie, and knewe al secrets, and [Page 154] al knowledge, yea, if I had al faith, so that I coulde remoue mountaines, and had not loue, I were nothing.

That you ebcrease more and more. Men of this worlde séeke to encrease in their wealth and riches. They neuer thinke their store so great, but it may abide to haue more layde to it. Wicked, men stande not at a stay, they cease not to do it, they hea [...]e sinne vpon sinne, and drawe iniquitie with cordes of vanitie, and sinne with Cart roapes, vntil they come to the heigth, and extremitie of wickednesse. Doe you increase in euerie thing that is good. The kingdome of God is not in worde, but in 1. Cor. 4. power: A childe that stayeth at one stature, and neuer groweth bigger, is a monster. The grounde that [...]th not, and is not fruite­ful, is tur [...]ed. The trée that is barren, and pro­ueth not, is cut downe. This must al knowe, men, and women, and babes, and infantes. They must all walke on stil in the way of godlinesse, and encrease, and goe forwarde therein. Vnlesse we goe for [...]e, we slippe backe. If we ware wearie to do the worke of God, God wil forsake vs. [...].

V. 11. And that ye studie to be quiet, and to meddle with your owne businesse, and to worke with your owne handes, as wee com­maunded you.

[Page 155] 12 That yee may behaue your selues ho­nestlie towardes them that are without, and that nothing be lacking vnto you.

Let no man among you, bée a busie bodie in other mens matters. Be not caues drop­pers, and harkening what is sayde or doone in your neighbours house. Wide eares and long tongues dwel together. They that loue to heare al that may bée tolde them, doe also loue to blab out al they heare.

Studie to be quiet, and meddle with your owne businesse. The Church of God, is as the bodie of man. In a mans bodie euerie part hath his seueral office, the arme, the legge, the hande, and foote doe that, whereto they are appointed: and doing the same, they liue together in peace. But, if the arme would take in hande to doe that is the dutie of the legge: or the foote, that is the part of the hand, it woulde bréede great disorder in the whole bodie. So if euery man in the Church of God, séeke to do that to them belongeth, the Church shal florish, and be in quiet. But when euerie man wil he busie, and take vpon him to looke into other: when euerie priuate man wil go­uerne, and the subiect take in hand to rule the Prince: all must néedes come to wracke and decaie. Busie bodies euer finde fault, with their brethren and neighbours, with the [Page 156] State, the Clergie, the Common wealth, the Church, the Gouernement, and with the Prince. They are an vnquiet kinde of men, euer looking, for that they may mislike, and neuer contented. From these men come priuie whisperings, slaunder, backbyting, mutinies, conspiracies, treasons, deposing of Princes, and vtter decay of common wealthes. These are the fruites of curiositie.

And to worke with your owne handes. God hath ordayned that all sorts of men, should la­bour, and eate their breade in the sweate of their browes. And héere the Apostle doth not onely charge them to worke, but that they worke with-their owne handes. Thou that hast handes, and settest them not to worke, thou that abusest the grace of God by thy idle­nesse, shalt giue an account thereof. What filleth your prisons? what dubbeth and enrich­eth your ga [...]wes, but idlenesse? when your children come to these places, and sée they must li [...]e no longer, whereof complaine they, but of idlenesse? then they curse the time, and their Father and Mother that brought them vp in idlenesse.

Though Kings, and Princes, and counsay­lours, and preachers, and magistrates digge not, and plough not, nor do any handy worke, yet they breake not therefore the commaun­dement [Page 157] of God, they breake not this rule of the Apostle. The heade walketh not as the [...]éete nor trauaileth as the hands: yet is it not idle. There is no labour comparable to the labour of a Prince. Daie and night, sléeping, and waking, he is ful of cares, & ful of paincs. The noble man and magistrate, if he regarde his countrie, bée careful for the lawes, ayde the poore, redresse tyranny, comfort the weake, punish the wicked: is not idle. The Minister if he applie his booke, bée diligent in prayer, ex­hort, and teach publikely, and priuatelie: is not idle. These labours are greater, than al the labours of the bodie.

V. 13. I would not, brethren, haue you ig­noraunt concerning them which are asleepe, that yee sorrowe not euen as other which haue no hope.

14 For if wee beleeue that Iesus is dead, and is risen, euen so them that sleepe with Ie­sus wil God bring with him.

Herein standeth the comfort of Christi­an religion. Were it not for the hope of the se­conde life, the godly in this worlde were in worse case than the dumbe and brute beastes. When Christ appointed his Disciples to goe and preach, hée sayde, I sende you as sheepe in the middest of wolues, They will scourge you, you shall bée hated of al men. As the Go­spel [Page 158] encreased in any place, these words were fulfilled. The godly were put to death for the name of Christ. The father did sée his sonne staine before his face, and the sonne his father cruelly tormented. Hence grewe great mour­ning & heauinesse. Oh saide they, he was a re­uerende sage father: oh he was a wise young man, learned, zealous, and a great stay in the Church. Why would God take him be­fore his time? there is not nowe any one left, whom we may beholde, or heare, or followe. We are left comfortlesse, and without hope. After this sort it is likely the Thessalonians mourned, when they behelde the persecution of the Church of God among them. Herein they grewe towardes mistrust, and to be like the heathen, which had no hope. Saint Paule thought good to refourme this errour. And be­cause this abuse grewe of ignorance, for that they knewe not the happie estate of such which die in the Lorde: hée sayeth, I would not haue you ignoraunt, what is become of them, and what GOD hath doone for them. He hath tryed them, as golde, and hath made them woorthie for himselfe. Therefore you ought rather to reioyce, there is no cause at al of mourning. When Christ sawe his dis­ciples heauie and sad because of his depar­ture, hée sayde, If yee loued mee, yee woulde Iohn 14. [Page 159] verily reioyce, because I sayde, I goe to the father: for my father is greater than I. I shal sit at the right hande of my father in glorie, then shal euerie knée bowe vnto mée, and e­nerie tongue shal confesse my greatnesse. Therefore if ye loued me, you would reioyce in my behalfe. It is ignoraunce that ma­keth you heauie, because you knowe not whi­ther I goe.

When Ioseph was solde into Egypt, good father Iacob thought he was dead, and there­fore mourned day and night. Nothing could comfort him. Alas sayeth he, that I haue li­ued to sée this day, O Ioseph my sonne, my sonne Ioseph, oh that I might giue my life to redéeme thée. Nowe shal my hoarie head goe downe to the graue in heauinesse. But when he hearde that Ioseph liued, and did sée him with his eyes: when he did sée that he was a Prince, next in place to the King, and had al the Countrey at commaundement: then hée knewe he had mourned without a cause. Then his heart leapt within him, his eyes gusht out with water, he wept for ioy. Ig­noraunce, as we sée, made him heauie, know­ledge of the truth as it was, reioyced his halt, and made him glad.

There is great errour, and darkenesse, and ignoraunce, in mans life. Wee reioyce [Page 160] when wee haue cause to mourne, and mourne manie times when wee haue cause to reioyce. Therefore he sayeth, I would not haue you ignorant. Be not deceiued. God hath giuen you eyes to sée the right ways God hath giuen you eares to heare counsel: and a heart to knowe reason, and to vnder­stande, and iudge. God hath giuen you the Scriptures, and by them the knowledge of his wil. He hath giuen you a face to looke vp to heauen, and the spirit of life hath he poured into you: that you should not by anie meanes be deceiued.

That ye sorrowe not as other that haue no hope. He doth not forbidde natural affection. Our parentes, and our children are deare vn to vs. They are our fleshe and bloude, and the chiefe and principal partes of our bodie. Anie part of our bodie can not be cut off, but wée shal féele it. The father if he féele not the death of his sonne: or, the sonne if he féele not the death of his Father, and haue not a déepe fée­ling of it, he is vnnaturall. Dauid mourned for Ionathan. The whole lande mourned for Iosias. Paul sayth, God haue mercie vppon E­paphroditus, (he was sicke, verie néere vnto death) and not on him onely, but on me also, least I shoulde haue sorrowe vpon sorrowe. If God had taken Epaphroditus out of life, [Page 161] no doubt Paul would haue sorrowed. What néede more examples? Christ mourned for La­zarus, and shed teares for him. Then saide the Iohn [...]. Iewes, behold he loued him.

Wée are not therefore forbidden to mourne ouer the dead: but to mourne in such sorte as the heathen did, we are forbidden. They, as they did neither beléeue in God, nor in Christ, so had they no hope of y ^e life to come. When a father saw his sonne dead he thought he had beene dead for euer. He became hea­uie, changed his garment, delighted in no companie, forsooke his meate, famished him selfe, rent his bodie, cursed his fortune, cried out of his Gods. Oh my deare sonne, (saith he) how beautifull, how learned, and wise, and vertuous wast thou? why shouldst thou die so vntimely? why haue I offered sa­crifice, and done seruice to my Gods? they haue made me a good recompence. I wil trust them no more, I wil no more call vpon them. Thus they fel into dispaire, and spake blas­phemies.

Therefore, saith Paul you may mourne, as did the holie men of GOD: but in such sorte as the vnfaithfull sorrowe for their dead, you maie not mourne. You are the sonnes of the holie fathers: fashion not your selues therefore like to the heathens, do not as [Page 162] they did, neither in feastes, nor in marriages, nor in your attire, nor in your mourning, nor in your pastimes. But behaue your selues as becommeth the children of the most high­est.

But why may not Christians mourne, and continue in heauinesse? because it is no newe thing, for a man to die: because he goeth the waie of al flesh. Againe, they that departe this life, are not dead, they are not gone for euer, as the heathen imagined. They are laid down to take rest quietly for a time. The deth of a godlie man is nothing else, but a sléepe. So saith our sauiour of Lazarus, Our friend Iohn 11. Lazarus sleepeth: howbeit Iesus spake of his death. So it is saide of Steuen. And they sto­ned Act. 7. Steuen, who called on God, and saide, Lord Iesus receiue my spirite. And hee kneeled downe, and cried with a loud voice, Lord laie not this sinne to their charge, and when he had thus spoken, he slept. Whosoeuer di­eth in the peace of conscience, he may saie, I will lie downe and take my rest. Thus doeth the man of God repose himselfe. For Christ is vnto him both in life, and in death aduan­tage. He saith with the Apostle, Whether we Rom. 14. liue, wee liue vnto the Lord, or whether wee die, we die vnto the Lord: whether wee liue therefore or die, we are the Lords. He goeth in­to [Page 163] his graue, as into a bed: he forsaketh this life, as if he lay downe to sléepe: he shall shake off his sléepe, rouse himselfe, and rise againe. As we wake out of sléepe, we know not howe: so shall we rise againe, though we knowe not how. As we are much refreshed, and our bodies strengthened by sléepe: so shal we rise a­gaine in much more strength, and our corrup­tion shal put on incorruption, and our morta­litie, immortalitie. So often then as we goe to our beddes, lette vs thinke of our resur­rection from death. Who is sorie to goe into his bedde? what father lamenteth to sée his childe lie quietly, and take his reste? why then shoulde he so mourne for his death? wherein GOD dealeth mercifully with him, and doth translate him to the glorie of the sonnes of God, where is no death, nor feare: but we shal be made like to the Angels of God.

The bodie rotteth in the grounde: yet God preserueth it, that it shal not perish. His spirite shall returne to it againe, and it shal liue. God is able to bring this to passe. He hath promised so to do. He hath done it alreadie, and wil doe it againe. When Christ came neare Luk: 7. to the gate of the Citie of Naim, there was a dead man carried out, the only begotten sonne of his mother, which was a widow, and much [Page 164] people of the Citie was with hir, and when the Lord saw hir, hee had compassion on hir, and saide vnto hir, weepe not. And hee went and touched the coffin, and they that bare it stoode still, and he saide, I saie vnto thee, yong man, arise. And he that was dead sate vp, and beganne to speake, and hee deliuered him to his mother. Lazarus was laide in his graue, he had béene foure daies dead, his bodie did stincke, Yet when Christ cried with a loud Iohn 11. voice, Lazarus come foorth: then he that was dead, came foorth bound hand and foote with bandes, and his face was bound with a napkin. Iesus saide vnto them, loose him, and let him goe. Saint Mathew saith, The graues Mat. 27. did open them selues, and manie bodies of the Saints which slept, arose, and came out of the graues after his resurrection, and went into the holie Citie, and appeared vnto manie. These fewe stories witnesse vnto vs the rising a­gaine of our bodies vnto life. But what do I speake of the bodies of men? they are the houses of GOD, the temples of the holie Ghost, God hath appointed vnto them a king­dome.

Who considereth not the swallowes and o­ther birdes? they sléepe al the winter long. But when the spring commeth, they come to life againe, and are séene abroad. What crea­ture [Page 165] so little, so vile, and so little worth, as the stie? Yet by those so base, and contemptible things, doth God teach vs to know our selues and our estate. The greatest part of the win­ter, they are as dead. They créepe into chinks and corners, as into their graue, and lie there without life, without féeling. Prooue it who list, he shall sée it so. The bodie is dead, the wings moulted. Yet the verie same flie so lit­tle and so vile shall be refrozed againe at the spring, and shall liue in the warme weather, and haue the same wings, and the same féete, and the same bodie. If we be hard of beléefe, to giue credite to the word of God, these are manifest proofes to teach vs the resurrection of our bodies. If GOD do so much for the flies, which are so vile a creature: how much rather wil he quicken vs againe, whome hée hath chosen out of this world to liue with him for euer?

The word of GOD is almightie. Hée shall but speake, and it shall be done. The Trumpet shall sounde, and the dead shal re­turn to life. I am sure, saith Iob, that my redee­mer liueth, and that I shall rise out of the ear [...]h in the latter daie, and shall be couered a­gaine with my skinne, and shall see God in my flesh. Whome I my selfe shall see, and mine eies shall behold, and none other for me.

[Page 166] This is my hope laide vp in my bosome. Saint Paul willeth Timothie neuer to for­get this doctrine, Remember that Iesus 2. Tim. 2. Christ made of the seede of Dauid, was rai­sed againe from the dead according to my Gospell. This is the foundation, the begin­ning, and the ending of religion. If the spirit of him that raised vp Iesus from the dead Rom. 8. dwell in you, hee that raised vppe Christ from the dead, shal also quicken your mortall bodies, because that his spirite dwelleth in you.

This is an article of our faith. We beleue the resurrection of the bodie, euen of this bo­die in which we liue, and which we carrie a­bout with vs. All flesh shal sée the saluation of our GOD. This is the hope of Christians, the resurrection of their fleshe. Set your affe­ctions Colos. 3. on things which are aboue, not on things which are on the earth. For yee are dead, saith the Apostle, and your life is hidde with Christ in God. When Christ which is our life shall appeare, then shal yee appeare with him in glorie.

Therefore let not your heartes be dull through vnbeliefe. As God was able to saue the bodies of his seruantes, that they were not hurt in the fire, as he was able to kéepe Ionas safe, in the whales bellie: so can he [Page 167] preserue our bodies safe in the earth. Yea, much better, because the fire naturally con­suineth, and the fishes bellie destroieth those things which they rauine: but the earth naturally preseruoth that which is ear­thie.

As our GOD is of power, to diuide the waters, to make the sea stand like a wall, and giue passage to his people: as he can chaunge the course of the heauens, and make the sunne goe backe, as he can drawe water out of the harde rockes: so is he of power to raise our dead bodies againe vnto life. If he made the earth, the water, the aire, the heauens, and all creatures in them of nothing: he is much more able to restore againe those bodies which haue beene. Wee looke saieth Paule, Philip. 3. for the sauiour, euen the Lord Iesus Christ, who shall change our vile bodie, and make it like his glorious bodie, according to the wor­king whereby he is able to subdue al things to himselfe. The Prophet Esay comforteth the people of GOD in their affli [...]ions: Thy dead men shall liue: euen with my bodie shall Esay. 26. they rise: awake and sing, yee that dwell in the dust: for thy deawe is as the deawe of hearbes, and the earth shall cast out the dead. Againe, The earth shall disclose her bloud, and shal no more hide her slaine. There­fore [Page 168] saith our sauiour, This is the fathers wil, Iohn 6. which hath sent me, that of al which hee hath giuen mee, I should loose nothing, but should raise it vp againe at the last daie. Againe hée saith, The houre shall come, in the which Iohn 5. al that are in the graues shall heare his voice. And they shall come foorth that haue done good, vnto the resurrection of life: but they that haue doone euill vnto the resurrection of condemnation. And againe, I am the resur­rection Iohn 11. and the life: hee that beleeueth in mee, though hee were dead shal liue, and who­soeuer liueth and beleeueth in me shall neuer die.

For if wee beleeue, that Iesus is dead, and is risen: that he was deliuered to death for our sinnes, and is risen againe for our iustifica­tion: if we beléeue that he is ascended vp into heauen, and sitteth at the right hand of GOD his father: he will also raise vp our mortall bodies, and bring vs with him. Nowe Christ is risen from the dead, and was 1. Cor. 15. made the firste fruites of them that sleepe. He is our head, wée are his bodie: Wee are flesh of his flesh, and bone of his bone. Hée hath giuen vs his Spirite to dwell in vs. But if anie man hath not the Rom. 8. Spirite of Christ, the same is not his. Christ our head liueth. His bodie then can not [Page 169] he dead, Where I am, sayeth he, there shall Ioh. 12. Rom. 6. also my seruaunt be. Wherefore if we be dead with Christ, we beleeue that wee shal liue also with him.

What then shal become of the infidelles, which haue no faith, which haue not the spirit of God? Shal not they rise againe? Yes verily. They shal rise, but not with Christ. They shal not rise the resurrection of the iust. Some shal rise vnto life, some vnto death: some to saluati­on, others to damnation: some to glory, others to shame. Wee must al appeare before the 2. Cor. 5. iudgement seate of Christ, that euerie man may receiue the thinges which are doone in his bodie, according to that he hath doone, whe­ther it be good or euil. The wicked shal rise vp again with their bodies, and their portion shal be with the Diuel and his Angels: they shal come foorth of their graues, to the resurrection of condemnation, their bodie and soule shal be cast into hel fire. Their worme shal neuer die: their fire shal not be quenched. It had béen bet­ter for them, they had neuer béene borne.

V. 15. For this say we vnto you, by the word of the Lord, that we which liue, and are remai­ning in the comming of the Lorde, shal not preuent them that sleepe.

16. For the Lorde himselfe shal descende from heauen with a shout, and with the voice [Page 170] of the archangel, and with the trumpet of God: and the dead in Christ shal rise first.

This that we declare vnto you is not of our selues. It is the truth of God, it shal stand good & be found true for euer. God wil raise our bo­dies out of the graue, [...] restore thē from death to life. You may not reason howe, or in what order this shal be doone: or, who shal be the first or the seconde, or the third, that shal rise vp in the resurrection. Such questions are unfit and not to be moued. We shal al be chaunged in a 1. Cor. 15. moment, in the twinckling of an eye. At that houre, some shalve aliue, and some shal be dead. For he shal come to iudge both the quicke and the dead. We that are remaining, in the com­ming of the Lorde shal not preuent them that sleepe. Neither is their part better in the re­surrection, that shal then be founde aliue: nor their part worse, that haue béene dead manis yeares before. For they which were dead shal as soone be partakers of the glory of the sonnes of God, as the other.

Touching the state of men that shal liue in the end of the world, Christ sayth, As the daies of Noe, so likewise shal the comming of the Matth. 24. sonne of man be. I doubt not but you remēber the storie, what dreadful plague of rain & tem­pest fel, when al the world was drowned, and destroyd with water Vice and vngodlines en­creased, [Page 171] and al flesh had corrupt his way vpon earth. They had no shame, there was no feare of God before their eyes. Gods wrath was kindled against them. He sent Noah a preacher of righteousnes to reforme them, to tel them of the destructiō at hand, that they might repent, and be saued. But they regarded it not. They laught Noah to scorne, & grewe desperate, and continued in sinne. Sodenly al the fountaines of the great déepe were broken vp, & the win­dowes of heauen were opened. As they were eating & drinking, buying & selling, building, purchasing, stirring and trauailing: as they were in the middest of their ioyes, & trauailes, and pleasures, the raine came vpon them, and the flouds grewe so great, that it destroyed the whole worlde, except Noah and a fewe of his companie. Their landes, their goods, Cities. Castles, nor any other their pleasure or wealth could saue them: so shal it be in the comming of Christ.

As it was in the daies of Lot and as it be­tel to Sodome, and Gomortha: they liued and increased in filthinesse. Their heartes were blind and regarded no counsel. Their bo­dies were filthie: their soules, their liues, their houses & cities were ful of filthinesse. The An­gel of God departed from them, Loth went out from among them: and fire came downe [Page 172] from heauen and consumed them to ashes, and caried them downe quick into hel. There was no father left to lament his child, no child left to lament his father. So shal it be at the com­ming of Christ. He shal come as a théefe, so­denly, when no man looketh for his comming: he shal come at such season, when mens harts wil be asléepe, and thinke not of him.

S. Peter sayeth, There shal come in the last 2. Pet. 3. dayes, mockers, which will walke after their lustes, and say, where is the promise of his com­ming? for since the fathers dyed, al things con­tinue alike from the beginning of the creati­on. They skorne the threatninges of Gods indgement. When shal the world come to an ende? We haue winter and sommer, raine, snow, day and night as before. The sonne kée­peth his course: the fioudes runne: the fr [...] beare fruit: al things are as they haue béene. O, sayth Peter, know this, that god hath made the heauen and earth, and al the furniture in them. They are his creatures: he doth holde thē vp, and preserue them by the power of his word. When God shal withdrawe his word, they shal decay, and haue an ende. As for our Lorde, he shal come, and not tarie: at his com­ming heauen shal depart away as a scrol that is rold, the element shal melt with heat, and the earth with the works that are therin, shal [Page 173] be burnt vp and consumed before his face. De­ceiue not your selues with lying wordes. For when you say, peace, peace, and al thinges are safe: then shal sodaine destruction come vpon you. Then two men shal be in the fieldes, the Matth. 24. one shal bee receiued, and the other refused. Two women shal be grinding at the mil: the one shall be receiued, and the other refused. So shal also the comming of the sonne of man [...]ée.

The number of the faithful that shal remain at his comming, shal not be many. So sayth Christ, When the sonne of man commeth, Luke 18. [...] shal he finde faith on the earth? S. Iohn pro­phecying of that day, sayth, The sunne was as Reu. 6. blacke as sackecloath of hayre, and the Moone was like bloud. The beautie of the Church shal be defaced: the light of the Gospel shal be put out. Then shal few be left of those that shal be­hold the glory of God. These shal giue witnesse vnto the truth. And albeit they be but few, yet are they ynough to condemne the vngodlinesse of the wicked. We shal not go in rowtes: for we shal be but few, we shal then be in the bo­die, and liue in this world, and looke vp, and sée these things: yet when the Lord shal come, we shal not preuent them that sléepe. Although we liue, and they were dead, yet shal they be as readie as we.

[Page 174] Why? For the Lord himselfe shal descend with a shout, &c. Here is laide before vs, the true maner of the terrible iudgement of God. For our better vnderstanding, let vs compare heauen with earth, and the iudgement of God with the iudgement of men. The Judges sitte on high, accōpanied with noble men, and Ju­stices, attended on with Constables, and bay­lifes, and the state & presence of the countrey: the théefe is brought foorth piniond, and bound in chaines and fetters. The poore wretch stan­deth in great feare: his conscience accuseth him, and sayth, thou didst steale, thou art worthie to die. The boyce of the Judge is as a blast of thunder: the face of the Judge terrible to him, as hel fire. But the innocent that is wrongful­ly imprisoned, and hath not offended, he séeth himselfe cleare, his conscience ercuseth him, and therefore reioyceth at the comming of the Judges. He thought it long before they came. These, saith he, wil strike off my shackles, and set me at libertie. Their voice vnto him, is as the voyce of life: he beholdeth them, and they are as the angels of God.

Such shal bee the shewe and sight of the sonne of GOD, he shal come downe with maiestie from heauen: the Trumpet of God shal sounde, and be hearde from the one ende of the heauen, to the other: and whosoeuer shal [Page 175] heare it, shal quake for feare. Then shal he be the iudge ouer al flesh. Then be shal shew him selfe to be King of Kings, and Lorde of Lords. Then shal he not come in humilitie, méeke nesse, and mercy: but with dread and terrour of iudgement, and iustice. Not with twelue poore Apostles: but with twelue thousande Angels to attende vpon him. Not in the preaching of the Gospel, & calling sinners to repentance: but in the sounde of a Trumpet, wherewith al the corners of the earth shal be amazed. Then shal he not say, come vnto mee al ye that trauaile, and be loaden, and I wil refresh you: I am sent to the lost Shéepe of Israel. He shal not say, Father forgiue them, for they knowe not what they do. But, you haue béene ashamed of me, and of my worde, before men: therefore now wil I be ashamed of you before my hea­uenly father.

Then shal they that despired y ^e word of God, know what they despised: and the blasphemers shal reape the fruit of their blasphemie. Then the carelesse Sheaphearde which hath not fed the Lords shéepe, but neglected them, and left them at al aduentures: which hath betrayed his flocke, and giuen them to bee a praie vnto the Woolfe: shal receiue a iust re­warde for his treason. Then the adulte­rer, oppressour, and Vsnrer, shal haue their [Page 176] life layde open before them. Then shal euerie eye sée him. They shal see him, whome they Reu. 1. pearced through: they shal sée his woundes, which they did not regarde. They shal sée his Sworde readie drawen to slaie all his ene­mies and shal fal downe for feare of him that sitteth vpon the throne, and of the Lambe.

But the harts of the righteous shal reioyce. They shal lift vp their heades, and sée him in whome they haue trusted. Then they shal say, this is the day which the Lorde hath made, let vs reioice and be glad in it. Come, let vs reioice vnto the Lord: let vs come before his face with praise: lette vs sing lowde vnto him with Psalmes. Such shal be the state and counte­naunce, and honour, and maiestie of our God, when he shal come downe from heauen for our deliueraunce.

And the dead in Christ shal rise, first. The earth shal open & yéelde foorth her dead bodies: that so they may be ready with vs that remain, to go before the presence of our iudge. Which are dead in Christ. Who are they? They whom he chose out of this world: and which haue cho­sen God for their portion: whome God hath sealed vnto the day of redemption. Which haue saide, Christ is to me both in life, & death, aduantage. And, I liue, not I now, but Christ liueth in me. And againe, whether we liue or [Page 177] bie we are the Lords. Which say I haue boūd my selfe to serue the Lord, all the daies of my life.

They are dead in Christ which commend them selues wholie vnto him, and say, O Lord in thée haue I trusted, let mée neuer be con­founded. I desire to be losed, and to be with Christ. Into thy handes, O Lord, I com­mend my spirite, thou hast redéemed mée, O Lord of truth. To be shorte, whosoeuer li­ueth in the Lord, he dieth in the Lord. He in whom Christ liueth, which hath a tast and fée­ling of Christ in his heart: he that reioiceth in Christ, and looketh for that blessed hope, and appearing of the glory of the mightie God, and of our sauiour Jesus Christ: he is a shéepe of his pasture, he is a member of his bodie, he is the apple of his eie: he liueth and dieth in Christ. Blessed is he that so liueth and so di­eth, for he shall rise with Christ in the resurre­stion of the righteous, and shal haue his part in the land of the liuing.

V. 17. Then shal we which liue and remaine, be caught vp with them also in the cloudes, to meete the Lord in the aire: and so shal wee e­uer be with the Lord.

18. Wherefore comfort your selues one ano­ther with these wordes.

[Page 178] We which shall sée al these things, shal al­so be caught vp our selues. But here you must note, that Paul speaketh not this of his owne person, and of them that liued in his time, as if they should continue aliue vntil the ende: or that the world should haue an ende, before they should die: but he sheweth what shal be the state of such, whosoeuer shal then remaine aliue. And againe, marke, that he saith not, we which liue and remaine, shall die soorth­with, or, our bodies shall be turned into dust, and so our soules alone go to méete the Lorde: but, whether we be standing or sitting: doing well, or ill occupied. Wee shall be caught vp. For the Trumpet shall sodainely blow, and then the dead shall rise, and we shall be chan­ged. So saith Saint Paul: Behold, I shew you 1. Cor. 15. a secrete thing, we shal not al sleepe, but wee shal al be changed. In a moment, in y ^e twink­ling of an eie shal they that are dead arise and we shall be changed. This our mortall bodie shall be changed, and shal put on immortali­tie: this corruptible bodie shal be changed, and put on incorruption. Christ wil change our earthly bodies, to the likenesse of his glorious heauenly bodie. Then shall our flesh be pure, and heauenly, and spirituall, and we shall be able to behold the glorie of God. Then shall be 1. Cor. 15. brought to passe the saying that is written, [Page 179] death is swalowed vp into victorie. O death where is thy sting? O graue where is thy vi­ctorie?

To meete the Lord in the aire, &c. This is a comfortable end of al troubles and persecu­tions which the godlie suffer in this life, that they be receiued into the glorie of God, and that both their bodie and soule doth liue with him, and enioy his presence for euer. Then shall they eate of the trée of life, which is in the middest of the paradise of GOD. They shal hunger no more, nor thirst any more, neither shal the sunne light on them, nor anie heate. God shal wipe away al teares from their eies. Then shal they féele those ioies, which eie hath not séene, nor eare hath heard, nor hath entred into the heart of man. Such an end shal they haue, whosoeuer feare the Lord.

Comfort your selues one another with these wordes. You sée the turmoiles, and troubles of the world, what vexations and afflictions Sathan raiseth vp against al those that will liue godlie. Open and notorious sinners are [...]borne. Theft, adulterie, vsurie, extortion, wilfull murther, rebellion, treason, are many times pardoned and vnpunished, but true re­ligion which is the turning from idols to serue the true and liuing God, and faith in Jesus Christ, that by him we shall be deliuered from [Page 180] the wrath to come, findeth fe [...]e friends, and seldome escapeth without strange and most cruel tormēts. What is this but to crucifie the Lord of glory, and to set Barrabas a murtherer at libertie? Dauid saith, The Kings of the earth Psal. 2. band themselues, and the Princes are assembled together against the Lord, and against his an­nointed. They séeke to spoile the vine of the Lord, and to destroy his little flocke. They vse al meanes to put out the light of the Gospel. But be you of good chéere, cōtinue you stedfast in the truth, your redemption is euen at hand. You shal be caught vp in the cloudes, to méete the Lord, and so shall abide with him for euer. Let euerie neighbour comfort his neighbour, and euery father his childe: let vs al one com­fort an other with these words.

CHAP. 5.

[Page 181] WHen the Disciples came vnto Christ a part, and saide, Tel vs Mat. 24. when these things shall be, and what signe shal be of thy com­ming, and of the ende of the world, hee answered, Take heede least anie Act. 1. man deceiue you. It is not for you to know the times or the seasons, which the father hath put in his owne power. For of that daie and houre Mark. 1 [...]. knoweth no man, no, not the Angels which are in heauen, neither the sonne himselfe, saue the Father. vere not your spirite in vaine. Séeke not for that you may not knowe, you shall not be able to finde it.

Therefore saith Paul, I néede not write of times and seasons, in which these things shall be done. Your selues haue béene taught the word of God, you haue learned what his wil is: you know the day of the Lord shal come vp­on you as a théefe. And how commeth a théefe? not in the day time, not when a man hath com­pany about him, not when he is watched: but in the night, in the darkenesse, when al light is out, when the good man of the house taketh his rest, when the seruants are asléepe. Euen so when the light of the truth is taken away, when the hart of the goodman of the house is at rest, and his eies are darkened, that they can­not sée: and al his senses drowned in worldlie [Page 182] pleasures, when we care for nothing, and think of nothing, when we say, peace and safety: then wil the sonne of man come to iudgement, then shal destruction sodainly fal vpon vs. Therfore let vs be readie, for in the houre that we think not, wil the sonne of man come.

Marke that Paul saith, yée haue no néede that I write vnto you of times and seasons: & that our sauior saith, it is not for you to know the times or the seasons. What may we think then of them that write bookes & almanackes, and say, such a yeare, and at such a time, Christ shal come, and with these spéeches fray and mocke the world? Paul was the Apostle of Christ, an elect vessel of the holie ghost, he said, I haue no néed to write of it, you cannot know it. What néede is there nowe that such bookes and pamphlets should be written? why should the world be troubled with such vanities?

Spare me your patience, and giue me leaue a little to deale with these wisards. Tell mee, thou that doest measure and beholde the com­passe of heauen, and markest the coniunoions, and oppositions, and aspects of the starres: and by that wisedome canst foretel the things that shalbe done hereafter: where learnest thou this skil? how commest thou by this déepe know­ledge? Paul was taken vp into the third héauē, & heard words which cannot be spoken, which [Page 183] are not lawful for man to vtter: yet he knew not this secret, nor might not know it. What art thou then? art thou greater than the Apo­stle of Christ? hast thou béene taken vp into some place higher than the third heauen? hast thou heard such words, as are not lawfull to vtter? if it be so, why doest thou vtter them? wilt thou take that vpon thée which the holie Apostle dareth not? arte thou of Gods priuie counsel? the angels and archangels know not hereof: and shal we thinke that thou knowest it? Art thou wiser than an Angel? Consider thy selfe, thou art a miserable man, thy breath fa­deth as the smoake. Thou art nothing but dust and ashes: thou canst not attaine to the know­ledge hereof.

And what is that which thou boastest? the knowledge of that terrible daie, when all flesh shall appeare before the Judge. Euen of that time, which God hath put in his owne power. O vaine man, thou knowest not thine owne [...]aie, thou knowest not when thy soule shall be taken from thée. By what helpes, and meanes camest thou vnto this knowledge? by reading the writings of the Apostles? by reading the Gospell of Christ, or anie parte of the word of GOD? No GOD wote, thou hast no great skill in this lear­ning. Thou hast it from Manilius, Maternus, [Page 184] Albumazar or Haly. What is Manilius, Ma­ternus, Albumazar and Haly? What are they but Heathens, Painims, and Jnsidels? Were they not voide of all knowledge of God? were they not the enimies of the crosse of Christ? these neuer beléeued in God, howe could they then know that day, when he would iudge the world? Let thy common reason reforme thée. Can Saturne and Mars knowe this, when the Angels of God cannot knowe it?

To what end write they thus? to giue a token of their knowledge? nay, hereby they proclaime and publish their sollie and want of knowledge. These two hundred yeares, there haue euer béene some, which haue aduentured to tell such newes, and to saie, in this yeare or that yeare, you shal haue doomes daie. Such a daie will Christ come to iudgement, and the world shall haue an end. They haue appointed many such yeares, and daies, and houres. The yeares be gone, the daies be past, & the houres be slipt away, but the world abideth, and gi­ueth witnesse of their follie.

But the meaning of these men is good. Here­by they moue the people to repentance. For, when men thinke the ende of the world is at hand, they wil beare the lesse affection of the things of this world. This is not the waie to teach repentance, and amendment of life. The [Page 185] people may not be taught by lies & fables. If this had béen good for thē, God himselfe would haue vsed it. God graunt them grace to re­pent, which thus presume of knowledge, and reach so high and yet know nothing.

Let vs yet reason further with them. How haue they this knowledge? of certaintie, or by coniecture? if of certaintie, then it must néedes be so, it cannot faile, nothing can let it. But you wil say, it is a coniecture, it may so bée: and it is likely, for such a day, shal be a Con­iunction of Saturne and Mars in a fierie house: and therefore al things shal be consumed with fire. Alas, what hath Saturne or Mars to doe with the day of the Lorde? They are but crea­tures, they are no Goddes. They are starres made to giue vs light, why should they leade vs into darkenesse? in the day of the Lorde they shal be melted and perish with fire. Why then trouble they the worlde with such vani­ties, and set those thinges downe for trueth, whereof they haue no certaintie, but onely a gesse and coniecture?

And what time chose they to cast abroade these newes? the same, in which the Gospel through the mercie of God, is wel knowen of most men. Euen nowe tel they these tales, when all men knowe, that Christ sayeth, the Angels in heauen knowe not of that day [Page 186] and houre. The Angelles beholde the face of God, and stand in his presence, yet know they not the day of the Lorde. This is a secret, which God reuealeth not vnto any.

Children can reprooue this follie in them, and say, Mitte arcana dei, caelúmque inquirere quid sit, Seeke not to knowe the secretes of God, nor what manner thing the heauen is. Know thy self, that thou art but a mortal man crawling on the grounde like a worme. Hée that wil stare vpon the sunne, may be blinde and loose his eyes. God hath giuen thée know­ledge in measure: thou canst not knowe, as much as thou wouldest. Knowe that is fit for thée to knowe, and speake that is laweful to be spoken. Thinke of the commaundementes of God, to followe them. Search not into his workes, to be curious in them. For he that is curious in searching the maiestie of God, shal be oppressed and confounded by his glorie.

Thus much we may wel knowe, that the Lorde wil come, that al fleshe shal appeare before him: that the worlde, the heauen, the earth, the sunne, and the moone shal haue an ende: that the day of the Lorde shall come so­dainely, as a Théefe in the night. This war­ning GOD hath giuen vs, that we shoulde not be taken vnwares, but that wee repent, and stande in readinesse, and watch, and [Page 187] pray, that wee may bee caught vp into the cloudes to méete our redéemer.

V. 4. But you brethren, are not in darke­nesse, that that day shoulde come on you, as it were a theese.

5 Yee are al the children of light, and the children of the day, wee are not of the night, neither of darkenesse.

6 Therefore let vs not sleepe as doe other: but let vs watch and be sober.

7 For they that sleepe, sleepe in the night, and they that be drunken, are drunken in the night.

8 But let vs, which are of the day, be sober, putting on the breaste-plate of Faith and Loue, and the hope of saluation for an hel­met.

9 For God hath not appointed vs vnto wrath, but to obtaine saluation by the meanes of our Lord Iesus Christ.

10 Which dyed for vs, that whether wee wake or sleepe, wee should liue togither with him.

Your conuersation is in heauen, from whence you looke for the sauiour, euen the Lorde Iesus Christ. Ye were once darkenesse, but nowe you are light in the Lorde, walke as children of light, approouing that which is pleasing to y ^e Lord. That day shal be dreadful, [Page 188] and come sodainely vpon the wicked: but to you it shal not séeme sodaine, which feare the Lorde, and put your trust in him, and take al care to be in readines at his comming. Arme your selues strongly: the enemie séeketh to o­uerthrowe you. Your enemie is the Deuill with al his force. Your strength standeth not in your owne prowes, or manhoode, but in the mightie power of God: put on therefore the breast-plate of faith and loue, he that belée­ueth shal be saued, he that abydeth in loue, a­bideth in God, & whosoeuer putteth his trust in him, shal not be confounded.

Here I may take occasion to say some­what of the troubles of warre, howe Sathan séeketh by it to disquiet the Church of God. Who hath not hearde what force is this day raised in this realme? who hath not hearde of it? but let it not trouble you. God wil turne al to his glory. I loue not to speak of such things. Yet somewhat I must speake thereof, the time enforceth me.

This is the first disturbance and breach of that blessed peace in which God hath so long and so quietly preserued this realme since the time that hir Maiestie came to the Crowne. It giueth great occasion to the enemie, to breake in vppon vs: it is the spoyling of our Countrey. The barbarous souldiours rush [Page 189] into mens houses, and take out what they list. They drawe their sworde, bende their force, ioyne themselues to warre against the Lord; and against his annointed. They haue [...]orne and defaced, & burnt in fire the holy Bi­ble, the Gospel of our saluation: and woulde set vp the loathsome seruice of the Masse.

What hath the worde of God offended? why should it be torne in péeces? why shoulde it be burnt? what worde is in it, which is not the worde of life? it is the power of God vnto saluation, to them that beléeue. And where should the worde of God haue place, where should it be hearde, but in the Church of God? O cursed handes that so dispitefully rent it. Woe woorth that vnhappie fire that burnt it.

As for the Masse, woulde God they that so much desire it, knewe what it is. Woulde God they knewe howe the people of God are mocked by it, and howe the precious bloud of our sauiour Jesus Christ is blasphemed by it: would God they knewe howe gréeuoustie God is offended with them in this thing, wherein they thinke, they please him so high­lie. But the Masse, and Gods worde can not dwel in one house together: the one is so con­trarie to the other.

God forgiue it them, and lay it not to their [Page 190] charge. For they knowe not what they doe. They are drawn on to work the things which others haue most wickedly deuised. There is no doubt, but God wil confound their enter­prise. For this is his owne cause, this quarrel is pickt against his Church, and against the knowledge and setting foorth of his Gospel: and therefore against the setting foorth of his glorie. Onely let vs lift vp pure handes into heauen, & cal for helpe from aboue. Let vs say vnto him, Rise vp for our succour, & redeme vs Psal. 44. for thy mercie sake. Let vs say, They haue cast Psal. 74. thy sanctuarie into the fire, and rased it to the grounde, and haue destroyed the dwelling place of thy name. Arise oh God, maintaine thine owne cause: remember thy daily reproch by the foolishe man. Let vs say, saue oh Lorde, Quéene ELIZABETH, thy seruaunt, establish that good thing which thou hast be­gunne: open the eyes of al people, that they may sée thy sauing health, and inioy it through hearing thy Gospel, which thou hast made knowen vnto vs: saue thy people, which tru­steth in thée, and breake the cordes of the wicked in sunder. Let vs comfort our selues with these wordes, that God hath not appoin­ted vs to wrath, but to obtaine saluation, by the meanes of our Lorde Jesus Christ. Hée hath ouercome the worlde: let vs be of good [Page 191] théere. And let vs walke as the children of light, let vs walke honestlie, as in the day. Then whether we wake or sléepe, whether wee liue or die, we shal liue together with him.

V. 11. Wherefore exhort one an other, and edifie one another, euen as ye doe.

This is the bonde of true loue and Chri­stian friendship, that euerie man be careful of his brother as of himselfe: that euerie man [...]hort, and teach the thinges that are good, and rebuke others in il: that euerie man séeke to bring home the lost shéepe, and to restore him to his maister. Therefore Christ sayth, If thy Matth. 18. brother trespasse against thee, goe and tel him his faults, betweene him and thee alone: if he heare thee, thou hast wonne thy brother. For what knowest thou, whether thou shalt saue thy brother? Brethren, sayth Saint Iames, If a­ny Iam. 5. of you hath erred from the trueth, and some man hath conuerted him, let him knowe that he which hath conuerted the sinner, from go­ing aftray out of his way, shall saue a soule from death, and shall hide a multitude of sinnes.

Therefore sayeth the Apostle, Exhort one an other and edifie one an other. Let the father exhort his scnne, oh son, walke vprightly be­fore God, liue honestlie and vertuously in [Page 192] the sight of al men, doe those thinges, that are good: thou art the childe of God, be holie in spirite, and holy in bodie, because he is holie. Say to the adulterer, oh brother bée not decei­ued. Whosoeuer is an adulterer hath no inhe­ritaunce in the kingdome of Christ and of God: God hath sayde of them that are such, they shal not enter into my rest. Say to the swearer, oh take not y ^e name of God in vaine, for GOD wil not holde him giltlesse that ta­keth his name in vaine. He that sweareth, and Eccle. 23. nameth God continually shal not bee fault­lesse. A man that vseth much swearing shal be silled with wickednesse, and the plague shal neuer go from his house, nor from his cattel, nor from his corne, nor from his seruauntes, nor from his children, nor from himselfe. His house shal be ful of plagues.

Say to the Vsurer, oh heare the voyce of the Lord, thus sayth the Lord, before whom thon shalt stande to giue an account of those things which thou hast done in this life: Thou shalt not giue thy money to Vsurie. Hee that careth not for these wordes, but doeth other­wise, shal not scape vnpunished. Say to the rich man: oh put not your trust in riches. Lay vp your treasure in heauen: lay it vp in the bosome of the poore, and it shal make interces­sion for thée. Put thy trust in the liuing God, [Page 193] which giueth vs abundantly all things to in­ioie. Thy house, thy lande, thy money, thy golde and siluer shall not continue: thou shalt go the shalt of all flesh, and thy riches shall not be able to deliuer thée in the daie of wrath.

Saie to the learned man, to the wise man, and to the man whom God hath endued with worldly power: what hast thou, that thou hast not receiued? be not high minded. It is the gift of God. It is not thine. Thou shalt giue a reckoning of all that thou hast receiued. Abuse it not to the dishonour of God. It is of chari­tie that I speake vnto thée. Thou art my bro­ther, God hath a care ouer thée: it is his will, that one of vs should exhort an other. Oh why should thy life giue offence to anie man? why shoulde y ^e name of God be il spoken of through thee? He hath made thée to bée a vessell of honour, thou belongest to his folde, why shouldest thou be lost, and perish in thy wil­fulnesse?

V. 12 Nowe wee beseech you brethren, that yee knowe them which labour among you, and are ouer you in the Lord, and ad­monish you.

13 That yee haue them in singular loue, for their workes sake: be at peace among your selues. [Page 194] They which exhort you, and warne you, and are ouer you in the Lord: they be shéepeheards, and husbandmen, and watchmen for you. They féede the Lordes flocke, plough the Lordes ground, and watch the tower of the God of hosts. You are Gods shéepe, ye must be fedde, else you cannot liue. You are a field, you must be ploughed, else you will be ouer­growen with brambles, and stand vnfruitful, and lie waste. You are the Lordes tower, you must be watched, else the enimie will breake in vpon you, and so you shoulde bée destroyed. They labour and trauell in your behalfe: they must giue an account for your soules: they are ambassadors sent from God: they come to tel you the truth: they preach not themselues, but Christ Jesus: they speake to you in the name of the Lord. Although you reckon them fooles, vnlearned, and simple, they are the mes­sengers of the great King: euen of him that is Lord ouer all. Saint Paul saith: It pleased God [...]. Cor. 11. by the foolishnesse of preaching to saue them that beleeue. The heauenly treasure is brought to you, in poore, broken, earthie vessels. The vessels are simple, but the trea­sure is heauenly. The messenger is weake, but his word is the word of life, which can cast downe euerie high thing that is exalted against the glorie of God. Whatsoeuer they [Page 195] [...]éeme to you, they are the eies of the Church, and the mouth of God. Christ saith vnto them, whome he appointeth to this ministerie, As my father sendeth mee, so sende I you. They Ioh. 20. haue the same commission be they neuer so poore. He that heareth you, heareth mee, and Luke. 10. he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me, saith Christ.

Some there are, that thus say: O that I might heare Christ, or Peter, or Paule, I would verily beléeue what they should preach. This is fondnesse, and curious vanitie. For when­soeuer thou doest heare the minister of GOD breake vnto thée the word of life, and teaching thée the trueth of the Gospell: thou hearest Paule and Peter, and Christ himselfe. If thou despisest the word of God spoken vnto thée by him, and the grace which God offereth thée by him: thou despisest Christ him selfe, and hea­pest vp the heauie displeasure of God against thée. God wil giue thée ouer into a reprobate minde: thou shalt haue eies, yet shalt not sée: thou shalt haue eares, yet shalt not heare: thou shalt die in thy sinne. It shall be easier for Sodome at that daie, than for thée. There­fore acknowledge them, giue credit to their message, they watch, and take paines for you.

[Page 196] What shal we say of them that labour not? that doe neither teach, nor exhorte, nor re­prooue, nor correct: that haue no care to doe their message, and no regarde to the people? What may I say of such? God himselfe saith, They are dumbe dogges, and can not barke: Esa. 56. they lie and sleepe, and delight in sleeping: they all looke to their owne waie: and to their owne aduantage, and euerie one for his owne purpose. Christ calleth them théeues and rob­bers. They are vnsauerie salte, profitable for nothing, but to be cast foorth and troden vnder féete of men. Woe is vnto me, saith Paul, if I 1. Cor. 9. preach not the gospel. Wo to the seruant that wrappeth his talent in a napkin, and increa­seth not his maisters gaine. God graunt such idle and slouthfull ministers, grace to knowe their office, and to doe it. If not, God giue the people grace to know them, and shunne them, and to flée from them.

That ye haue them in singular loue, for their 1. Tim. 5. workes sake. He telleth Timo [...]hie, The elders that rule well, are worthie of double honour, specially they which labour in the worde and doctrine. Reuerence them, and loue them. Loue them for your owne sakes: you haue life and comforte by them. Honour them for their office sake. They are your fathers, they haue begotten you in Christ, they carrie [Page 197] the keyes of the kingdome of heauen. They are the Stewards of Gods house, and the dis­posers of his mysteries. Honor them and loue them for Gods sake. He hath sent them, and hath put his word in their mouth. He hath said to them, go ye into all the world, preach the gospell vnto euerie nation. Goe speake to the heart of Hierusalem, that they may féele the waight of thy wordes, and repent. Loue them therefore. For they loue you in Christ, and are readie to giue their liues for your sake. The Galathians so reuerenced and loued Gal. 4. Saint Paule, that he saieth, Yee receiued me as an Angel of God. For I beare you record, that if it had beene possible, you would haue pluc­ked out your eies, and haue giuen them me.

Be at peace among your selues. You are the sonnes of God. God is the God of peace. Discorde, contention, and vnquietnesse are fit for the children of Sathan. Liue in godly vnitie, as becommeth the children of peace.

V. 14. We desire you brethren, that yee admonish them that are vnruly: comforte the feeble minded: beare with the weake: be pa­tient toward all men.

15. See that none recompence euill for e­uill vnto anie man: but euer folow that which [Page 198] is good, both towards your selues, and towards al men.

There are some which walke among you inordinately: they breake the bond of peace, they sowe diuisions, and discord betwéene the brethren: they draw disciples after them: and disquiet the Church of God: they commaunde that hath béene forbidden by God, and forbid that God hath commaunded. Warne them that are such, saie vnto them as did Saint Paul to the Corinthians, We haue no such custome, 1. Cor. 11. neither hath the Church of God. Woe to him by whome offence commeth. Say vnto them as Iosuah said to Achan, In as much as thou Iosuah 7. hast troubled vs, therefore God will trouble thee this daie. After this sorte admonish them and laie open their wilfulnesse, and blasphe­mie before their eies, that they may sée the blindnesse of their heartes, and in what sorte their life is disordered, and so repent, and be saued.

But what greater disorder can there be, than that of theirs, who haue this daie assem­bled them selues in force and in armour? which haue lifted vp their sword against their soueraigne, and disturbed the peace of this realme, and haue misted the people, and sought [...]o ouerthrow the Church of God? Let vs ad­monish them, if we may speake with anie [Page 199] that are so ill disposed, and shew them the dan­ger that hangeth ouer their heads. Let vs saie to them, thou hast done wickedly in the sight of God: thou hast resisted the ordināce of God, bicause thou hast resisted the power which hee hath ordained: thou hast stricken with the sword, therfore thou shalt perish by the sword: thou hast disquieted the Israel of God, there­fore God shall disquiet thée. Such rebels are vnruly. They rise vp against their Prince, as did Dathan and Abiram against Moses: they aduance themselues against God, as did Luci­fer, therefore shall they be cast downe aliue in­to hetl.

Comfort the feeble minded, and those that be heauy in hart: which suffer imprisonment, and liue in pouertie, and are gréeued and can­not help themselues. Saie vnto them, as Saint Iam. 1. Iames, Blessed is the man, that end [...]reth temp­tation: for when he is tried, he shal receiue the crowne of life, which the Lord hath promised them that loue him. Saie vnto them, as Saint 1. Pet. 2. Peter: this is thank wo [...]hie, if a man for consci­ence toward god indure griefe, suffring wrong­fully. Comfort them with the words of the Psal. 126. Prophet, They that sow in teares, shall reape in ioie. Comfort them with the wordes of Luke. 6. Christ, Blessed are ye which weepe now, for ye shall laugh.

[Page 200] See that none recompence euil for euill to anie man. Though you suffer manie things at the handes of the wicked, yet you may not be followers of that euill, which is in them. A­uenge not your selues, but giue place vnto Rom. 12. wrath: for it is written, vengeance is mine, I will repay, saith the Lord. Therefore, if thine enimie hunger, feede him: if he thirst, giue him drinke. Herein shall it appeare if we loue our neighbour as our selfe: if we patiently a­bide iniuries and séeke to doe good vnto them that grieue and oppresse vs. I saie vnto you, saith Christ, loue your enimies: blesse them Mat. 5. that curse you, doe good to them that hate you: and pray for them that hurt you, and persecute you. That you may be the children of your father that is in heauen: for he ma­keth his sunne to arise vpon the euill, and the good, and sendeth raine on the iust, and vn­iust.

V. 16. Reioice euermore.

The ioie of the wicked shall haue an ende. They reioice in their goods, in their wisedome, in their peace and worldly safe­tie, and in the multitude of their chil­dren, or discent of their petidegrée. This ioie is transitorie, it fadeth and abideth not. The worlde passeth (saith Saint Iohn) 1. Iohn 2. and the lust thereof. They reioice in their [Page 201] wickednesse, the Lute and the Harpe, Ta­bret and Pype, and wine are in their feastes, but they regard not the woorke of the Lorde: They eat vp the people as it were bread: they doe whatsoeuer they can deuise against the seruantes of God: but the later ende of their ioye, shalbe heauinesse, as it is saide, Woe be Luke 6. vnto you that laugh nowe, for you shall weepe and lament.

But the ioy of the righteous is euerlasting. Their heart shal reioice, and no man shal take their ioy from them. They comfort in this, that their names are written in the booke of life. They knowe the Lorde is at hand, there­fore they are carefull for nothing, but reioyce alwayes in the Lord. S. Peter therefore saith: You are kept by the power of God through 1. Pet. 1. faith vnto saluation, which is prepared to bee shewed in the last time: wherein yee reioyce, though nowe for a season (if neede require) ye are in heauinesse, through manifolde temptati­ons. Againe, Ye reioyce with ioy vnspeakea­ble and glorious, receiuing the ende of your faith, euen the saluation of your soules. This is the happinesse, the ioye, and the comfort, that the godlie haue, and shall continue with them.

V. 17. Pray continually.

It is the part of a good Christian, and a wise [Page 202] man, to know himselfe: and to knowe the na­ture of this fleshe, which wée beare about with vs, which fighteth alwaies so mightily against the spirite: to knowe the waiwardenesse, and [...]rokendnesse of our hearte, and the weakenesse and vanity of our minde. Many are so farre from this, that they thinke all their abilitie is of themselues. I haue, sayeth he, iudge­ment, I haue the light of reason, I haue sense, I haue vnderstanding, and counsel, and the ordering of mine owne waie. Thus say they that neyther knowe GOD nor them­selues.

But we must humble our selues vnder the mighty hande of God, & acknowledge that we are nothing. We must confesse with S. Paul, I knowe, that in me, that is to say, in my flesh, Rom. 7. dwelleth no good. And againe, It is not in him Rom. 9. that willeth, nor in him that runneth, but in God that sheweth mercie. Our sauiour sayth, That which is borne of the fleshe, is flesh: and Ioh. 3. that that is borne of the spirite, is spirite. And God saith, The imaginatiō of mans hart is euil, Gen. 8. from his youth. He hath made vs, and not we our selues: he knoweth vs, and not wee our sel [...]s. This is his saying, and his iudge­ment of vs. This we finde true. For our will is frowarde, and our vnderstanding blinde. Therefore sayth the prophet O Lord, I know, [...]. 10. [Page 203] that the way of man is not in him selfe, neither is it in man to walke and direct his steppes. And Salomon, The steppes of man are ruled Prou. 20. by the Lorde: how can a man then vnderstand his owne way? And the prophet Ieremie, Behold Ier. 18. as the claie is in the potters hande, so are you in my hand, O Israel. I mould you, and forme you to my glorie.

When the Apostle putteth the Corinthians in minde of that good successe which God gaue vnto his ministery among them, he saith: Such 2. Cor. 3. trust haue we through Christ to GOD: not that we are sufficient of our selues to thinke a­ny thing as of our selues: but our sufficiencie is of God. Christ sheweth this to his disciples, I am the vine, you are the braunches: he that Iohn. 15. abideth in me, and I in him, bringeth foorth much fruite: for without me ye can doe no­thing. To the Colossians sayth Paul, It is God Colo [...]. 2. which worketh in you, both the wil and the deede, euen of his good pleasure. It is God that disposeth our goings, & turneth our harts, as séemeth best to him. He is able to make of the stones in the stréetes children vnto Abra­ham, he is able to take away our stony heart, and to giue vs a heart of flesh.

The consideration hereof leadeth vs to séeke helpe and comfort by prayer at the hande of God. And then because we stande in continual [Page 204] néede of Gods helpe, either to giue vs some­thing that is good, or to deliuer vs from that is euil, the Apostle biddeth vs pray continually. The eares of the Lord are open to the praiers of the righteous. Therefore Christ sayth, Aske, Matth. 7. and it shall be giuen you: Seeke, and ye shall finde: knocke and it shall be opened vnto you. God will giue you your hearts desire. Let vs therefore goe boldly to the throne of grace, Heb. 4. that we may receiue mercie, and finde grace to helpe in time of neede.

Dauid prayed vnto God, Open thou mine eyes, lighten my darkenesse: direct my feete into the way of peace: encline my heart O Lorde vnto thy testimonies: stablish O God that which thou hast wrought in vs: take not thy holie spirite from vs: be thou our hel­per in troubles, O forsake vs not vtterly. He founde no way to attaine vnto knowledge of the will of God, vnlesse God would open his vnderstanding, & endue him with his spirite. Faith is the gift of God, or else was the A­postles prayer in vaine. Increase our Faith. Luke. 7. Our Sauiour teacheth vs to pray in this ma­ner, Halowed be thy name, thy kingdome come, thy will be done: because without the grace and mercie of God, we can doe nothing to the setting foorth of his glory.

V. 18. In all thinges giue thankes: for [Page 205] this is the will of God in Christ Iesus towarde you.

These thrée are the badges or cognisance of a christian souldier: to reioyce in the mercie of God: to be feruent in prayer: and to giue thankes to God in all thinges. The heathens which haue no part in the kingdome of Christ, are thankefull for their life, and libertie, and wealth, and glorie, and worldly prosperitie. But Christians ought to be thankful in perse­cution, in thraldome, in aduersitie, in shame, in miserie, and in death it selfe. Who would thinke that a Lyon which by nature is fierce and cruel, should yéelde foorth Hony? yet Samp­son Iudges 14. found Honie in the bodie of a Lyon. Who would thinke it likely that a man should bée preserued in the bellie of a fish? Ionas was swallowed vp of a Whale, and yet not hurt. Who would thinke that a man might be sa­ned in the middest of burning fire? yet y ^e thrée seruauntes of God walked in the fire safelie, and came safe foorth againe. We knowe, sayth Rom. 8. the Apostle, that all thinges worke together for the best, vnto them that loue God. The Apo­stles reioyced in their persecution that they were counted woorthie to suffer rebuke for Christes sake. And Paule speaking of this per­fection in the godly, sayeth, We reioyce vnder Rom. 5. the hope of the glorie of God. And not so on­lie, [Page 206] but also we reioyce in tribulations.

Who hath not heard of the patience of Iob his heardes of Cattel were driuen away: his houses consumed with fire: his children slaine: his body stricken with a scurfe or manginesse: his wife loathed him, and his friendes for sooke him. What did Iob in all these miseries? what thought hée? or what spake he? let his patience in suffering, & his wordes of thankes­giuing teach vs howe to beare aduersitie, The Lorde (sayeth he) hath giuen, and the Lorde Iob. 1. hath taken it: blessed bee the name of the Lorde: Againe, Though he slay me, yet wil I Iob. 13. trust in him. Who is able to expresse the man­ly comfort of his heart? which said, I wil trust in him though he kill me. He is my God, I am his creature. His wil be doone. I wil al­wayes giue him thankes, and praise his holie name. By these we are learned to giue thanks in pouertie, in afflictions, in miserie, and in al things, though they are heauy and greeuous vnto vs.

What are we then that are neither thankful for riches, nor for health, nor for our pleasures, nor in the aboundance of al things? yea, which abuse the good giftes of GOD to dishonour God, who hath giuen them vnto vs? the earth is the Lords, and al that therein is: the world, & they that dwel therin. He openeth his hand, [Page 207] and filleth al thinges liuing with his good bles­sing. Let vs looke vp into the heauens: there is God the Father of lightes, from whom e­uerie good and perfect gift commeth: there is our redeemer Iesus Christ, in whom are hid all the treasures of wisedome and knowledge-When we turne in our beddes: when we sée our fare, and the furniture of our [...]able: when we sée our seruants, and children about vs: when we sée our money and houses, and lands: let vs thinke with our selues, how many good men, & faithful seruants of God lack the same, and haue not receiued these blessinges in such measure, as we. In al these thinges God spea­keth to vs, and sayth, I haue giuen them thée, thou hast them at my handes: vse them well, and be not vnthankful.

If I would stande herein, and declare what rauses we haue to giue thankes vnto God, I shoulde neuer make an ende. There is no beast on the grounde, no fish in the Sea, no bird in the ayre, no starre in the heauens, no leafe of the trée, no corne of the field, no sande on the shoare, no droppe of water, no sparckle of fire: but GOD hath created them all for the sonnes of men. So much are wée bound alwayes to giue thankes to God, and to say as the Prophet, O Lorde, our Lorde, Psal. 8. howe excellent is thy name in all the worlde? [Page 208] Let vs confesse before the Lorde his louing kindnesse, and his woonderful workes before the sonnes of men.

But who is able to render thankes suffici­ent to God, for that he giueth vs y ^e knowledge of his Gospel, and maketh vs know the secrets of his wil? this is a great blessing, and farre a­boue al the other comforts of this life. They that haue not this, are in darkenesse, and in the shadowe of death. To be short: euen in death, we haue to praise God: we must say, I thanke thée O God, for thou hast deliuered him frō the bodyof this death, thou hast translated him vn­to thy selfe, that so he may remaine with thée in thy glorie. Thus whither soeuer ye turne, what state or part of life or death soeuer ye cō ­sider: whether it be trouble or peace: things present, or things to come: heauē or earth: life or death: you shall alwaies finde causes to be thankefull.

V. 19. Quench not the spirite.

Hée meaneth by the spirite, the giftes and graces of the spirite. The spirite of God is the spirit of wisedome, and the spirite of truth. No man, sayeth S. Paule, can say that Iesus is the 1. Cor. 12. Rom. 8. Lord, but by the holy Ghost. Againe, The spi­rite helpeth our infirmities: and againe, The Ibid. same spirite beareth witnesse, with our spirite, that we are the children of God. It is he that [Page 209] leadeth vs into all trueth, that openeth our hearts to vnderstanding, and guideth our féete into the waie of peace. O saith he, despise not the wisedome of the spirite: refuse not his help, but seek it that you may be strengthened: comforte your selues in his testimony of your adoption: quench not the light, he hath kind­led in your hearts: disdaine not his leading: abuse not his mercy: abuse not the time of your visitation: let not so great mercie of God be bestowed on you in vaine: fulfil not your own willes, abstaine from fleshly lusts: walke in the spirite: desire the best gifts, and let euerie 1. Pe [...]. man, as he hath receiued the gift, so minister the same to another, as good disposers of the ma­nifold grace of God.

V. 20 Despise not prophecying.

Prophecie, is the preaching, and expoun­ding of the word of God: and he is called a Prophet and doth prophecie, that openeth vn­to vs the wil of God. This is not meant of fond, and vain, and lying prophecies, as were those of Merline, and such like which tell you tales of lions, and beares, and goates, of the sunne, of the moone, and manie strange deui­ses. Such prophecies must be despised: they are workes of darkenesse: and forged by the Diuell to make vproares, and to beguile the people.

[Page 210] But, despise not prophecying. That is, despise not to heare the word of GOD: turns not awaie thine eare from vnderstanding. God giueth power to his word, that it may worke according to his good pleasure. It will let thée sée the weakenesse of thine errour, and settle thée in the waie wherein thou shouldest walke. If it had béene dangerous for the peo­ple to heare the preaching of the Gospell, hée would not haue sent his Apostles into all the worlde. If Lidia shoulde not haue liked to heare Paule prophecie, howe might she haue knowne GOD? If those great numbers, which heard Peter, and were connerted, had despised prophecying, and woulde not haue heard him open the G [...]pell vnto them, they had neuer considered the great mercie of GOD, nor sought to be instructed in their saluation. Faith commeth by hearing. This hath béene the meanes by which Christ hath giuen knowledge to Kings, & Princes, and al nations. It hath pleased God, saith Saint Paul, 1. Cor. 1. by the foolishnesse of preaching to saue them that beleeue. Despise not then to come to the Church of God, to praie in the congregation of the faithful, to heare the Scriptures of God read and erpounded, it is the blessing of God offered vnto thée. Where there is no prophe­cie, the people perisheth. He that despiseth it, [Page 211] shall be despised of the Lord: he shal be cast in­to darkenesse, because he would not delight in the light.

V. 21 Trie al things and keepe that which is good.

Trie al things. God hath giuen you the spi­rite of discretion, and of iudgement. Be wise, and knowe what is that good and acceptable will of God. He not deceiued with wordes of mans wisedome. Let not the basenesse or simplicitie of anie, cause you to refuse the mes­sage which he bringeth: and carrie not your selues to liking of al that whatsoeuer shall be told you of such as beare great shew and coun­tenance. This was it that deceiued the people of GOD, they gaue eare to false teachers, which lead them to worshippe the workes of their owne hands. Therefore, they saide vnto the stone, thou art our father, thou hast deliue­red vs: they sell downe before it, worshipped it, beléeued in it: they slewe the Prophets of God, and stoned to death such as were sent vnto them.

The Scribes and Pharises séemed so grane and wise, that the people thought nothing good but what they allowed. They were al­together appliable to beléeue, to do, to speake, [Page 212] and to thinke, whatsoeuer the Pharises wil­led them. Christ saith vnto them, Beware of Mat. 7. false Prophets, which come to you in sheepes clothing, but inwardly they are rauening wolues. S. Iohn therefore saith, Dearely belo­ued, 1. Iohn 4. beleeue not euerie spirite, but trie the spi­rites whether they are of God: for manie false prophets are gone out into the world. And fur­ther directeth vs, howe we should trie them, hereby shal ye know the spirit of God: euerie spirit that confesseth that Iesus Christ is come in the flesh is of God. Againe, hereby may you trie them, Whosoeuer transgresseth, and abi­deth 2. Ioh. not in the doctrine of Christ, hath not God. Hee that continueth in the doctrine of Christ, he hath both the father and the sonne. If there come anie vnto you and bring not this doctrine, receiue him not to house, neither bid him God speede. Hereby S. Paul required the Galathians to trie betwéene him, and the false Apostles. If anie man preach vnto you other­wise Galat. 1. than that yee haue receiued, let him bee accursed. For now do I preach mans doctrine or Gods? the Saduces erred touching the re­surrection, because they searched not the scrip­tures. God teacheth vs by the prophet Esay, to make triall of teachers and doctrines. When Esai. 8. they shall saie vnto you, enquire of them that haue a spirite of diuination, and at the soothsai­ers, [Page 213] which whisper and murmur, shoulde not a people enquire at their God? from the liuing to the dead? to the law, and to the testimonie, if they speake not according to this word, it is bi­cause there is no light in them. Paule putteth Timothie in mind wherefore he left him at E­phesus, 1. Tim. 1. to commaund some, that they teach none other doctrine: And to warne both the teachers and the hearers, that they giue no heede to fables and genealogies, which are end­lesse, which breede questions, rather than god­lie edifying, which is by faith. Thus are the people of God called to trie the truth, to iudge betwéene good and il, betwéene light and dark­nesse. God hath made them the promise of his spirit, and hath left vnto them his word. They of Berea, when they heard the preaching of Paule, searched the scriptures dailie, whether those things were so, as he taught them, and manie of them beléeued. So do you: giue héed to instruction, and yet receiue not al things, without proofe and trial, that they are not con­trarie to the wholesome doctrine of the word of God.

Keepe that which is good.

When you haue tried, and found out the truth, be constant and setled in it. A wauering minded man is vnstable in al his waies. Fol­low [Page 214] the truth, and be not carried about with euerie wind of doctrine. The diuel wil come in the name of God, and change himselfe into an Angel of light. Let him not take the loue of the trueth from you: let him not remooue you from faith and a good conscience: returne not like swine vnto your mire. God hath purged your hearts, and made them cleane. Except they be preserued and kept occupied, the vn­cleane spirite wil returne, and enter in, and dwell in you: so the last state of you shall be worse than the first.

We haue great cause to harken diligently to the Apostle, to keepe that is good. We see this daie great confusion in al places. Sathan woulde faine entangle vs againe with the er­rour of the wicked, and séeketh to drawe vs from our stedfastnesse. Now is the time wher­in God maketh some triall of his seruauntes: now iniquitie séeketh to haue the vpper hand. They seduce the people, & saie, here is Christ, there is Christ: here is the Church, there is the Church. God giue vs his holie spirite to guide vs in iudgement, that we maie dis­cerne the truth from falshoode, and knowe the blessed and gratious will of GOD: that wee maie walke in his waies, and serue him in reuerence and feare al the daies of our life.

[Page 215] In this worlde, as there is a Iacob, so is there an Esau: as there are manie that loue Christ with an vnfained hart, so are there ma­nie that serue Antichrist: and as there be many true professors of the trueth of God, so are there manie despisers of the same. This wée maie sée here at home within this realme. We maie sée it, and mourne and lament for it in our hearts.

Their practises are opened: they haue broken out into open rebellion, to the breach of the peace both of GOD and man. They saie with their lippes, GOD saue Quéene Elizabeth: yet they holde vppe their sword against her. Alas, what hath she deserued at their handes? she hath alwaies dealt mer­cifully, without crueltie, without shedding of bloud. God preserue her that she maie long raigne ouer vs, and bring al her enimies to confusion.

What pretence make they for this their doing, that hereby they séeke to haue religion refourmed? Thankes be to GOD: religion is refourmed farre better than our fa­thers knewe it these many hundred yeares. If those which liued before vs, might haue séene and heard as we sée & heare, they would haue reioiced, and thought themselues hap­pie.

[Page 216] But they would haue the Masse. What find they or sée they in it, wherfore they should so desire it? Trie things saith Paul. There­fore examine and trie the masse. What do we learne by it? what doctrine, what godlinesse in life, what comforte for saluation? It is a dumb and deadly seruice. The people are for­ced to be at it, it is the verie kay of their re­ligion: the people are bound to be present at masse: yet they neither receiue anie thing, nor eate, nor heare, nor vnderstand anie thing. You are wise, you haue reason, you are the children of GOD: be you iudges herein, and iudge vprightly, for it is Gods cause. Will they call this the Lordes supper? Is this the sacrament of our redemption? Is this that which Paule receiued of the Lord, and deliuered vnto the Church? Is this the shewing foorth of the Lordes death vntill hée come?

They woulde haue the Popes auctoritie restored. What is the Pope? they saie hée is the successour of Peter. What doth the Pope as Peter did? or what did Peter as the Pope doth? He is a mortall man. And cursed are they of God, that put their trust in man. He fee­deth not the flocke, he teacheth not the simple, hée strengtheneth not the weake: I wil saie no more. GOD make him a seruant of [Page 217] Christ, and a faithful disposer of the mysteries of God.

They are offended at the mariage of the ministers of the Church. Yet Gratian their great maister sayeth, Copula sacerdotalis, nec le­gali, 26. Quae. 2. Sors. nec Euangelica, nec Apostolica authoritate prohibetur. The marriage of Priestes is not for­bidden by any authoritie, either of the lawe, or of the Gospel, or of the Apostles. The holie fa­thers that liued in the Apostles time, and short­ly after, report that Peter, and al the other A­postles excepting only Iohn, were maried, and had wiues: the Prophet Esay was married, and yet he sawe the Lord sitting vpon an high throne. Moses was marryed, and yet saw God face to face. Wil they reforme the Prophetes, and the Apostles? Wil they account that to be vnholie, which the Apostle calleth hono­rable in al men? Ignatius the scholer of Saint Ignat. ad Philadelphi­enses. Iohn saide, I wish to be found meete for God, as was Peter and Paule, and the other Apostles that were married.

They paint their banner with the Crosse, and fiue woundes. Why bring they those armes against vs? Doe not we beleeue the crosse of Christ? doe not wée reioyce and com­forte our heartes by the remembraunce of his woundes? doe not wée reade, and she we foorth to the people the storie of his passion? GOD [Page 218] knoweth it, and you can beare vs witnesse, and they can not denie it, that we make this worke of our redemption, wrought by the passion of our sauiour Christ, the chiefe and principall rocke and foundation of our faith. Therefore say wee with the Apo­stle, GOD forbidde that we should reioyce in anie thing, but in the Crosse of our Lorde Iesus Christ. Nay rather, they are become our enemies because wée beléeue in Iesus Christ crucified. Because we say, as Gods worde teacheth, that Iesus Christ is the onely aduocate to the Father for our sinnes: and that hee hath with one offering consecrated Heb. 10. for euer them that are sanctified: and that the bloud of Iesus Christ his sonne cleanseth vs 1. Iohn. 1. from al sinne. For this cause are they become our enemies.

Let vs nothing feare their treacheries and attemptes: let vs kéepe that is good: and holde it fast vntil death. Nowe we haue tasted the word of God, and haue receiued the comfort of the Gospel, let vs not despise it, nor be wea­rie of it. Let vs pray vnto God, that he esta­blish the loue of his trueth in vs: and that he wil open the eyes of their heartes, and bring them to bee partakers of those mercies which yet through ignoran [...]ce, they haue despised.

[Page 219] V. 22. Abstaine from al appearaunce of euil.

Kéepe your selues not onely from doing those thinges which are euil: but also from al appearaunce of euil. Offende not the con­science of thy brother: that he may haue no occasion to thinke euill of thée. Commit not adulterie, and withdrawe thy selfe from the companie, of such vnthriftie, and light, and suspected persons. Bée not like to them that are such. Laie not out thy money to Usurie, nor doe anie thing, whereby others may thinke so of thée. Beware of vncharitable conueya [...]ce of thy money. Be not Idola­ters. And leaue off to doe anie thing that maie bring you into suspition of Idola­trie. Giue not that honour vnto anye creature, which is proper to GOD. Haue no felloweshippe with their workes, beare no appearaunce of liking their euill. Goe not as they goe: liue not as they liue. Saint Paule repr [...]ueth the Galathians. Yee Gala. 4. obserue dayes and monethes, and times, and yeare. I am in feare of you, least I haue bestowed on you labour in vaine. So doeth hee the Colossians also. If yee bee Col. 2. dead with Christe from the ordinaunces of the worlde, why as though yee liued in the worlde are ye burdened with traditions? [Page 220] as touch not, taste not, handle not. So doe the Idolaters: you shoulde not bee like vnto them. They are the children of darkenesse, you are the sonnes of light. They wil not be like vnto you, and forsake their false Gods. Why should you become like vnto them, and forsake the God that made the heauens, and the earth? You can not make them ashamed of their errors, and imbrace the trueth. Why then should you betray the trueth, and be par­takers with them in error?

The Christians in olde time beganne to weare Garlandes made of Bay. What harme might be in that? What is a Gar­lande but a furniture for the heade? What is Bay, but a litle trée, or bush? Yet the Fathers that liued with them to teach them, sayde it was not lawful: not for y ^e the thing it self was il of it selfe, but for that they would not séeme to followe Idolaters. It had some appearance of euill. It was a ceremonie, and solemne fashion among the heathen: they woulde not be imboldened: and it would offende the heartes of manie of the faithfull, to see Christians followe the fashion of the Hea­then.

When king Antiochus sent vnto Hierusa­lem, and to the Cities of Iuda, that they should Machab. 1. followe the straunge lawes of the Countrey: [Page 221] many chose rather to die, than to bee defiled with vncleane thinges, and to breake the holie couenaunt, which God had giuen them.

Darius made a decrée, whosoeuer should Daniel. 6. aske a petition of any God or man for thirtie dayes, saue of the King, he should be cast into the denne of Lions. Daniel would not be kept so long from the seruice of God. Hee would not dissemble: he would not hide his zeale: nor shewe anie appearaunce of it. He prayed and praysed God, as he did before, and ope­ned his chamber windowes, that it might bée séene.

Policarpus might haue saued his life, if he woulde haue dissembled. He would not, he coulde not. He sawe it woulde haue béene an appearaunce of euil, and a discourage vnto the brethren: therefore spake boldly, Christia­nus Euseb. lib. 4. cap. 15. sum, I am a Christian. And béeing required to speake il of Christ, saide, Octoginta & sex annos seruio ei, & nihil me laesit vnquā, quomodo pos­sum maledicere ei, & blasphemare regem meum, qui salutem mihi dedit? I haue serued Christ these fourescore and sixe yeares, and he did neuer anie thing hurt mee, howe may I speake il, and blaspheme my king, which hath giuen me saluation? This is my faith, Christ is my God: this is my religion: I am not ashamed to suffer death, rather than I wil denie him, [Page 222] who suffered death in his owne bodie to sau [...] mée.

It is good sayth S. Paul, neither to eate flesh, Rom. 14. nor to drinke wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weake. Againe he saith, Now when ye sin so a­gainst 1. Cor. 8. the brethren, & wound their weake con­sciences, ye offende against Christ. Wherefore if meate offende my brother, I wil eate no flesh while the worlde standeth, least I shoulde of­fende my brother. He that hath once made a shipwracke, standeth watchful euer after not onely to escape that rocke, or sande, whereat he had lost before, but al other the like rockes, and sandes whatsoeuer.

Therefore, Abstaine from al appearaunce of euil, be not like the wicked of this worlde. You are the salt of the earth. You should not be parteners of their corruption, but pouder and season them. You are the light of the worlde: you may not be parteners of their darkenesse, but lighten and guide them. Dis­semble not. Serue God in the simplicitie of your heart, and in the sight of al the world. Let it be written in your forehead what you think in your heart. Why should anie man be asha­med of Gods trueth?

V. 23. Now the very God of peace sanctifie you throughout: and I pray God, that your [Page 223] whole spirite, and soule, and bodie, may bee kept blamelesse vnto the comming of our Lord Iesus Christ.

Our God is the God of peace. He giueth peace and quiet to his Church. He doth mussel the Lion, amaze the tyrant, make blunt the sworde, and quench the fire prepared against his seruantes. He giueth his sonnes peace and quietnesse, among themselues. He abhorreth discorde and malice betwéene brethren. God is loue, sayth Saint Iohn, And he that dwelleth in 1. Iohn 4. 1. Iohn 3. loue, dwelleth in God, and God in him. He that loueth not his brother, abideth in death. God hath made vs al members of one bodie. There is no respect of persons with him, no difference of learned and vnlearned, wise or foolish, rich or poore. His wil is that wee al shoulde be as one, of one minde, and that we should al thinke one thing, & speake one thing: that we should be one folde vnder one shepheard, and with one month glorifie the father of our Lorde Jesus Christ. For this peace Christ prayed, sanctifie them through thy trueth. Blesse them, take a­way al [...]itternesse, and swelling from among them. Make them Citizens of thy heauenly Hierusalem, that they may liue in peace, and loue one an other, and delite one in other. That Iohn 17. they al may be one, as thou, ô father, art one in me, and I in thee.

[Page 224] God is the God, and giuer of peace. Whence then commeth diuision & dissention of mindes? What is the cause that the whole worlde is so shaken with sectes and troubles? Al are not the children of peace. Christ himselfe y ^e lambe of God, in whose mouth there was no guile, came into his owne, and his owne receiued him not. Cain is alwayes against Abel. Esau wil neuer loue Iacob. The darkenesse and the light can neuer agrée. This is the cause of al vnquietnesse and trouble. These thinges, Iob. 16. sayth Christ to his Disciples, haue I spoken vnto you, that in mee yee might haue peace: in the worlde you shal haue affliction. The wicked shal not onely hate, but betraie, and cause them to die, which prosesse the name of Christ. Whosoeuer killeth you, will Ibid. thinke he doth God seruice. And these thinges will they doe vnto you, because yee haue not knowen the Father, nor mee. The setting foorth of the Gospel of Christ, is that which the worlde can not abide. It reuealeth things that were hidden, it discloseth the couetous­nesse of those, who kept the people in igno­raunce, to make gaine and marchaundise of their soules: it ouerthroweth mightie buil­dinges and holdes of Merites, of pardons, of Masses, of Purgatorie, which by the poli­cie, and wisedome, and power of this worlde [Page 225] were exalted against God. This is the onelie cause of al this strife and trouble.

We haue néede of peace, of the peace of con­science within our selues: of peace, from the rage and furie of the world: and of peace and loue among those that are of Gods honsholde. Let vs séeke peace at the handes of God, and he wil stablish vs in the peace of his gospel, and so giue vs the rest and peace of our soules.

Sanctifie you throughout. The God of peace, blesse you, & kéep you vnoer the shadow of his wings, that your whole spirit, and soule, and bodie, maie be kept blamelesse vnto the comming of our Lord Iesus Christ. Here marke, that the Apostle diuideth man into thrée partes, The spirite, the soule, and the bo­die. So that hée séemeth to make the spirit one thing, and the soule an other. Howe is it then that we diuide man into two parts, the soule and the bodie, and saie that he doth stand but of two parts? There is no difference, the mat­ter is al one. For Paul diuideth the soule into two parts. The first is reason and vnderstan­ding, which he calleth the Spirit. The other is, will & affection, which he calleth the Soule. For as God hath giuen vs reason to sée what is good: so hath he giuen vs wil to séeke after that which is good. Reason hath eies: Wil is blinde, and cannot sée the waie. Therefore wil [Page 226] must be ledde and guided by Reason. Reason must go before. Wil must follow after. Ther­fore Reason is compared to the husband, and Wil to the wife. If Wil take in hand to rule Reason it is no lesse disorder, than if the wife will aduenture or take vppon her to rule her husband. Therefore in this place Reason, which is the principal part of our soule is cal­led, the Spirit, and Will which is the other part, is called the Soule. So the spirit is not a seuerall substance, but the soule and the spirit are one soule, euen as the bodie and the fleshe are one bodie. Thus therefore Paule praieth for the Church, the God of peace sanctifie you throughout, that your spirit, your reason, and vnderstanding: your soule, your will, and affe­ction: your bodie and your flesh, may altogi­ther be pure and holie: that they may be found innocent and vpright in the daie of the Lord.

V. 24. Faithful is hee which calleth you, which wil also doe it.

Hée hath begunne a good worke in you, he will finish it. He will leade you from vertue to vertue, from strength to strength, from glorie to glorie. Hée hath called you, hée wil also kéepe you faithful vntill the daie of the ap­pearing of our Lord Iesus Christ. You are Christs shéep. No man shal take you out of his [Page 227] bands. He hath not lost one of al them, whome his father had giuen him. He knoweth his shéepe. None shalbe confounded that put their trust in him. There is no condemnation to them that be in Christ Iesus. He is faithfull, he will performe this vnto you, not for your merites, but for his owne name, and for his mercie sake. Bicause he is faithfull, he wil not despise the worke of his owne handes.

V. 25. Brethren, praie for me.

I wrestle not with flesh and bloud, but with the prince and power of darkenesse. My enimies are strong, they are the enimies of the crosse of Christ, I am weake, and of no re­sistance. Our sufficiencie is of him. Without him we can do nothing. Praie for me, that hée will put his word into my mouth, that I may be a vessel of his glorie to preach foorth the glad tydings of his Gospell: that I maie be a faithfull minister of the new Testament: that I may disclose the mysterie of our redēp­tion: that his holie spirit will assist me, and make my trauels fruitfull.

V. 26. Greete al the brethren with an holie kisse.

27 I charge you in the Lord, that this Epistle be read vnto al the brethren, the Saints.

Salute one another in token of true and [Page 228] vnfained loue. And withholde not this Epi­stle from anie of the brethren. It is written for their sakes. Let them heare it, that they maie take comforte by it. How agréeth Paul in this charge with them, that in no case would haue the people reade the Scriptures? That saie, Ignorance is the mother of deuotion. It is the word of God the father: why should not the people of God vnderstand it? It is the wa­ter, that springeth out to euerlasting life: why should the people of God be driuen away, and not suffered to drinke thereof? It is the light of the worlde: why should the people be hood­winckt, and kept that they should not looke vp and sée it? Why should they sit and perish in the darkenesse of death? It is the will of God, that al the people should know him, from the least to the greatest among them. Saint Paule saith, Whatsoeuer things are written afore­time, Rom. 15. are written for our learning, that wee through patience and comforte of the Scrip­tures might haue hope. Christ saieth, This is Iohn 17. life eternall, to know thee to be the onelie very God, and whom thou hast sent Iesus Christ. Let vs not forget these words of Paul. I charge you in the Lord, by his death, by his crosse, by his bloud, by the daie of his appearance, that this epistle be read to the learned, and vnlear­ned, to the wise and simple: to the Maisters [Page 229] and to the seruants: to al our brethren, to all the sonnes of God.

V. 28 The grace of our Lord Iesus Christ be with you. Amen.

God open your eies, that you maie behold the waie of righteousnesse, and direct you, that you may walke in it. Through his grace you haue receiued the word, and it hath bene fruit­full in you: and by the same grace, you shall continue in it euer. His grace, and blessing, and mercie be with you al.

AMEN.

CHAP. I.

IN the former Epistle, hée wrote somewhat touching the latter day and the com­ming of our Lord to iudge­ment, and saide, that that daie shall come as a théefe in the night: and therefore arborted them to watch, and praie, and to prepare themselues to be in a readinesse. [Page 232] The false Apostles did fondly and malitiou­sly mistake his wordes: and deuised meanes thereby to disquiet the mindes of the faithfull, and to trouble the Church of God. Thus could the Prince of darkenesse, the olde Serpent, and deceiuing spirite, turne the truth of God into occasion of slander. In the meane while the Apostle was farre off from them at A­thens. But when he heard of their case, hée sent vnto them this other Epistle, where­in hée declareth more plainely that matter which before séemed doubtfull, and séeketh to satisfie their hearts, and to remooue them from that errour, which they had concei­ued.

In discourse hereof, he taketh occasion to speake of Antichrist, of whome wée heare much, and haue had warning often. Hée tel­leth vs, that he shall come in working of signes, and wonders: that he is the man of sinne which shal thrust himselfe into the place of Christ. Hée sheweth who is Antichrist, and how we may know him, what things hée shall doe, what credite he shall haue in the worlde: and by what power hée shall be ouer­throwne and confounded. After this he spea­keth of idlenesse, and of bodily labour, and requireth euerie man to liue in the sweate of their browes, and in painefull trauel, as God [Page 233] hath ordeined. Other comfortable, and neces­sarie doctrine is del [...]uered in this epistle, as wil appeare. The whole matter of the epistle is so fit for these dayes in which we liue, as if it were purposely written for vs. For we liue in the later age of the worlde: and it cannot be but the end of al thinges is at hande, and that the glorious appearing of our Lorde shal b [...] shortly.

Paule, and Syluanus, and Timotheus. This Epistle was sent, not onely from Paule, but also from Timothie, and Syluanus. These thrée were al guided by one [...]pirite, and had al one like care for the Church of GOD. Therefore he writeth thus, Paule, and Syl­uanus, and Timotheus, the seruauntes of God, chosen from our mothers wombe, and appointed to publishe the Gospel of Jesus Christ, and to carie his name before Kinges, and Princes: and especially, I Paule, which am your father, and hau [...] begotten you in Christ: which was sometimes a blasphemer, and did persecute the faithful: whom it plea­sed GOD to make a chosen vessel for him­selfe: which am also hated of my brethren and kinsmen after the fleshe for the Gospels sake: and which am readie to giue my life for your behalfe.

Vnto the Church of the Thessalonians, [Page 234] which is in God our father &c. You are (sayth he) the beloued of God, you are his people, and he hath assured his mercie vnto you: you haue the promise, and the earnest of the life to come. Here let vs marke the state of that countrie, as it was then, and compare it with it selfe as it is now. Then it was the church of God: for otherwise S. Paule would not so haue called it, according to the grace of God giuen vnto him he layde the foundation, he planted and wa­tred their hearts, and God gaue the increase. So that they receiued the worde in much a [...]tion: and the worde of the Gospel sounded from them not only in Macedonia, & Achaia, but their faith towardes God was spread also abroade in al quarters. In such sort were they a Vessel sanoified vnto honour, ful of blessing, and ful of the mercie, and grace of God.

But what is become of that countrey? In what case standeth the church of Thessalonica at this day? It is now the Sinagogue of Sa­than, vnder the tyrannie of the Turke, and such as are enemies of the crosse of Christ. Such a change hath the right hande of the Lord wrought in that place, which hath some­times béene his holie Tabernacle. I thought good to marke this, that we might vnderstand how vaine a thing it is, to put confidence in ci­ties [Page 325] or churches, or in y ^e names of our fathers.

The Church of Thessalonica, whose founda­tion was surely built by S. Paule himselfe, for which he was so careful, vnto which he wrate special letters to commende their increase in godlinesse, and their stedfastnesse in the Gos­pel, is forsaken, and laide wast. If the worke which the spirite of God wrought by the A­postle, be decayed, whose work may we thinke shal stande? Ieremie spake vnto the people of the Jewes, saying, Trust not in lying wordes, Ierem. 7. saying, the Temple of the Lorde, the temple of the Lord, this is the temple of the Lord. That temple GOD himselfe commaunded to be built, the forme and fashion thereof God him­selfe deuised, and appointed, therein he placed his Tabernacle, and sette vp his mercie seate, therein he shewed foorth his maiestie, and the glorie of his countenaunce. Yet, al this not­withstanding, God saide by the prophet, trust not in these wordes, they be lying words, and wil deceiue you.

As the Prophet spake of the temple at Ie­rusalem so may it be sayde of any other church throughout the worlde. So may it be saide of the Churche of Rome. Wée may say, trust not in lying wordes, saying, the church of Rome, the Church of Rome. Say not thus with your selues, the Church of Rome [Page 236] is built vpon a rocke so surely that it can not be moued, or that no winde can shake it: say not, the faith of that Church can neuer faile. These be lying wordes, trust not in them, for Christ neuer spake any such thing of y ^e church of Rome. It neuer had promise of more special priuiledge, than was giuen to the Church at Thessalonica. Reade the Scriptures, beholde the words of our Sauiour, and consider them, yen shal finde no spéech made of the Church of Rome, nor any promise, nor péece of promise, wherein he bindeth himselfe more to y ^e church of Rome, than he hath done to other churches, or to this of Thessalonica.

Thessalonica was beautiful in the sight of God, the Lorde of hostes had pitched his tentes rounde about her, the name of the most bolie was placed in the middest of her, shée enioyed like spirituall peace and prosperitie, as did the Ierusalem of the almightie: she was as a Citie fenced within it selfe: but the Lord hath taken away the light of his counte­naunce from her, shée hath forsaken the waies of righteousnesse, she hath left off to serue the Lorde, and is become the place which the Lorde hath forsaken: there is scarce anie rem­nant left there of those which call vppon the name of our saluation, and loue the Lorde Iesus with an vnfained heart. This is the [Page 237] Lordes doing, and it is marueilous in our eyes. And is his hande shortned, that he can­not, or is his zeale abated that he wil not, in like seueritie deale with such as forsake him? If he spared not the natural braunches, if Ie­rusalem were ouerthrowne because of her ini­quities, it cannot be that hee wil spare other places, that doe the like, but that they shal also be cut off. This is it that our Sauiour hath saide in the Gospel by S. Mathewe, Therefore say I vnto you, the kingdome of God shal be taken from you, and shal be giuen to a nation, which shal bring foorth the fruites thereof. Such terrible, & dreadful examples hath God layde before our eyes, to kéepe vs in his feare, and in a [...]e of his iudgements.

V. 2. Grace be with you, and peace, from GOD our Father, and from the Lorde Iesus Christ.

This is the salutation of Paule, in al his E­pistles: to say, I wish that the blessing, and fa­nour, and loue of God may light vppon you. But for the better consideration hereof, & that we may know how earnestly we ought to pray vnto God for this grace and peace, which the Apostle wisheth to the Churches: let vs looke into our selues, and sée how miserable we are, if wee be left voyde of this grace, and if God take his holy spirite away from vs. By nature [Page 238] what are we other, than the bonde slaues of sinne? We are not able to lift vp our eyes in­to heauen, nor to beléeue in GOD, nor to praise him, nor to cal vppon his name. We are not sufficient of our selues to thinke anie thing as of our selues. Vnlesse hee open our lippes, wee cannot shewe foorth his prayse: Vnlesse hée heale our deafenesse, we cannot giue care to his worde: Vnlesse he giue vs vnderstanding heartes, wee cannot take [...]owledge of his wil. Destruction, and vnhappinesse, sayth the Prophet Dauid, are in Psal. 14. their wayes, and the way of peace haue they not knowne there is no feare of God before their eyes, speaking of such as had not recey­ued the fauour and grace of God to guide and direct them. And by the Prophet Malachie God vttereth his displeasure against them, saying, I haue no pleasure in you, sayeth the Malac. 1. Lorde of hostes, neither wil I accept an offring at your handes.

Therefore the Apostle prayeth, that they may receiue such measure of Gods grace, as may quench in them the fierie dartes of the wicked, and enhable them to holde fast that worthie thing, that is committed vnto them, and may kéepe them holic and vndefiled, a­gainst the glorious comming of our Lord and Sauiour Iesus Christ.

[Page 239] V. 3. Wee ought to thanke God alwayes for you, bretheren as it is meete, because that your faith groweth exceedingly, and the loue of euerie one of you towardes another aboun­deth.

4. So that we our selues reioice of you in the church of God, because of your patience, and fayth in al your persecutions, and tribulations, that ye suffer.

God hath wrought this good worke of faith, and loue, and pacience in your hearts: he wil make it prosper, and encrease. It is he which hath put this fire in you, and he wil make it burne. Hee hath layde his leauine in the dough or meale of your heart, and wil make it heauie, and worke, vntill al be leauined. Hée wil make you abounde more and more, and wil bring to a good ende the thing he hath be­gonne.

Your faith groweth exceedingly. This is the wil of God, that we ware and encrease in al holinesse. Hereby we know, whether we be of God or no. We may not stand at a stay, but must be renewed. One sayth, in via virtutis qui nō proficit, deficit. Whosoeuer mendeth not him self in the practise of vertue, he groweth worse. God hath placed vs in a race to run: we must so run that we may attaine the price. We are graffes of y ^e Lords planting, we must grow to [Page 240] the heigh and breadth of a trée, and bring foorth fruit. We are pilgrimes and strangers, and passe by the wildernesse of this world, in­to our heauenly resting place: wee may not stay by the way, but must remoue our tentes, and continually march on forwarde, vntill that day come, when wee shall enter into the lande of promise.

So that we our selues reioyce of you in the Church of God, &c. Your faith is not onelie true, and pure, but setled, and constant. For you continued stedfast in the middest of per­secution: you haue béene tormented, and iuf­fred afflictions in your bodie, by the handes of tyrauntes: yet could they neuer remoue you, from your faith in our sauiour Iesus Christ, nor from your obedience to the wil of God. You knowe, that al which wil liue godly in I. Tim. 3. Christ Iesus, shal suffer persecution. Yet are you comforted, and say as the prophet Dauid, The Lord is with me, therefore I wil not feare, Psa. 118. what man can doe vnto me. You cannot for­get who it is that saide, Whosoeuer shal con­fesse Matth. 10. me before men, him wil I confesse also be­fore my father which is in heauen. But who­soeuer shal denie mee, I wil also denie him be­fore my father which is in heauen. He that lo­seth his life for my sake, shal finde it. He that endureth vnto the ende, he shal be saued. And [Page 241] [...]gnien, Blessed shal ye be, whē men reuite you, Mat. 5. and persecute you, and saie al maner of euill a­gainst you, for my sake, falsely. Reioice and be glad, for great is your reward in heauen. For so persecuted they the Prophets, which were be­fore you.

V. 5 Which is a manifest token of the righ­ [...]eous iudgement of God, that ye may be coun­ted worthie of the kingdome of God, for the which ye also suffer.

6 For it is a righteous thing with God, to re­compence tribulation, to them that trouble you.

7 And to you, which are troubled, rest with vs, when the Lord Iesus shal shew himself from heauen, with his mightie Angels,

8 In flaming fire, rendring vengeance vnto them, that doe not knowe, and which obey not the gospell of our Lord Iesus Christ.

9 Which shal be punished with euerlasting perdition, from the presence of the Lord, and from the glorie of his power.

10 When he shall come to be glorified in his Saints, and to be made maruelous in al them that beleeue, because our testimonie towards you was beleeued in that daie.

Many are the troubles which the righteous men do suffer, but the Lord wil deliuer them. [Page 242] After-Paul and Barnaba [...] had preached the gla [...] tidings of the gospel, they confirmed the di [...] ­ples hearts, and exhorted them to con [...]inue in Act. 14. the faith, and said, that we must through manie afflictions enter into the kingdom of God. We must not therefore be afraid for anie terror of them which trouble vs for righteousnes sake: but rather looking ouer, and beyond them, we must reioice, and giue thankes to God, who hath made vs worthie not onelie to beléeue in him, but also to suffer for his sake, For wee [...] Cor. 5. know that if our earthlie house of this taberna­cle be destroied, we haue a building giuen of God, an house not made with hands, but eter­nall in the heauens. These persecutions and tribulations, which you suffer, are a manifest token (saith the Apostle) of Gods loue towards Heb. 12. you. For, whom the Lord loueth, he chastneth: and he scourgeth euerie son that he receiueth. The Prophets, and Apostles, and Martires, which were not onlie reuiled and scourged, but beheaded, cut in péeces, drowned in the wa­ters, consumed in the the fire, or by anie other de [...]ises of tyrants, cruelly put to death, did by this waie receiue the manifest token of their happie and blessed estate, and by this way did enter into the kingdome of God. Athanasius an antient father teck [...]neth the suffering of per­secution, to be a special note of a Christian m [...] [Page 243] saying: Cad [...] Christianorū proprium est: c [...]dere au­ [...] Athanas. ad solitariam vitarn agentes. christionos, Pilati & Caiphae officia sunt. It is the part of Christians to be persecuted: but to per­secute the Christians, it is the verie office of Pi­late and Ca [...]aphas.

The Lord is not vniust, but al his workes are righteousnesse & truth. Their little & short tribulation in this life prepareth an eternall, & excéeding weight of glory vnto his seruants. Though they sow in teares, they shal reape in io [...]e. They shal be taken vp into heauen, and shal sée God face to face, and shal be crowned with glorie and honour. As for the vngodlie, it is not so with them, they may flourish for a time, and haue great power and authoritie in this worlde, but the lamb shal ouercome them, and their [...]nd shalbe according to their works. Dauid saith, Vpon the vngodly, he shall raine Psal. 11. snares, fire, and brimstone, storme and tempest: this shal be their portion to drinke.

When the Lorde Iesus shall shewe him selfe from heauen. There are many which are ashamed of Christ, and of his word, in the pre­sence of such as are enimies to the Crosse of Christ, and haue countenance and auctoritie in this worlde. But a time shall come, when Christ will shewe himselfe from heauen ac­companied with his holie Angels. Then will [...]e also be ashamed of them, and put them from [Page 244] his presence: then will he render bengeaunc [...] to them that haue hated his trueth: they shall then know whose members they haue killed, and whose word and gospel it was, which they so despitefully reproched. Then the s [...]ake of their torments shall ascend euermore, and they shall haue no rest daie, nor night. In this maner shal God triumph in victorie ouer the wicked, by iudging them to euerlasting destruction: and wil shew himselfe wonderful in giuing rest, and ioie, and glorie, and euerla­sting blessednesse to all those which loue his trueth, and beléeue in him.

V. 11 Wherefore wee also praie alwaies for you, that our God maie make you worthie of this calling, and fulfil al the good pleasure of his goodnesse, and the worke of faith with po­wer.

12 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 of the Lord Iesus Christ.

God blesse that good thing which he hath be­gun in you, and kéepe you stedfast in the truth, that you looke not backe nowe, after you haue put your hand to the plough, and that you giue no place to their dangerous and subtle persua­sions, who persecute you: take héede to your [Page 245] selues, and beware, that you put not the word of God from you. He hath shewed you his good­nesse and mercie, in that he hath deliuered you [...]rom the power of darkenesse, and hath tran­ [...] you into the kingdome of his deare son. I make my praier to God without ceasing, for you alwaies, that he wil make you worthie of this [...]eauenly calling, and that he will euer more & more fil you with the riches and abun­ [...]nce of his goodnes and mercie: that through him you may be made perfect in al good works.

CHAP. 2.

YOu are the children of those fathers, which haue fallen from their stedfastnesse, and haue béene led into errour: be­ware least you also be carried away with euery blast of false [...]rine. The Diuel is subtile, his baites are pleasaunt, you are weake and simple, he will [Page 249] soone deceiue you. Here let vs consider howe easily man maie be deceiued, that so we mai [...] knowe the corruption and weakenesse of our nature, and therefore what cause we haue euer to walke warily, to take heede to our steppes, and to praie vnto GOD that hee [...]line our heartes vnto his testimonies. When I saie, man maie be deceiued: I meane not baies or children, or fooles, or the simpler sorte of men: but the learned, the wife, the politike: the [...]ga and Princes of the worlde: the teachers, and rulers of the peo­ple.

When Adam was yet in Paradise, and made the ruler ouer al the bea [...]s of the [...]ld, and was full of the graces and blessings of God, he soone departed from the ecunt [...]ll of God, and gaue eare to the serpent: so easily was he [...]eceiued. Israel was as the apple of the Lords eie, a people whom the Lord loued, and to whome he gaue their hearts deure. Hee deliuered them from Pharao, and with an out­stretched arme ledde them through the red sea. Who would thinke si great [...]cies would e­ [...]er be forgotten? or that such a people, so wel instructed in the knowledge of God, and so of­ten put in mind of their duetie, shoulde either most parte, or al of them turne from GOD? Moses was absent but a while: he went aside [Page 247] to receiue the tables of couenaunt, in the meane time they made vnto themselues a molten calfe, and worshipped it, they offred vnto it, and saide, These be thy Gods, O Is­rael, Exod. 12. that haue brought thee out of the lande of AEgipt. So easily were the wisest of them and Aaron, and the whole multituted decei­ued.

Their children after them forsooke the Iudges. [...]. Lord, and serued Baal, and Astaroth, They said to a tree, thou art my father, and to a stone, thou hast begotten me. They haue turned their Ier. 2. backe to me, and not their face, saith god by the prophet Ieremie. And was this y ^e offence but of some smal number of them: were they but few or of the baser and simpler sorte, whome the wicked spirite had thus seduced to make them forsake the true and liuing GOD, and to giue the glorie due vnto him, to dombe crea­tures, and to the works of their owne hands? No, they departed from GOD in greate multitudes, with full consent, and vnitie, they warranted their doings by antiquitie, and by the custome of their fathers before them. The Prophet saith, According to the num­ber Ier. 1 [...]. of thy cities were thy Gods, O Iudah: and to the number of the streetes of Ierusalem haue ye set vp altares of confusion, euen altares to burne incense vnto Baal. And in an other [Page 248] place, he saith, A great multitude, euen al the Ierem. 44. people that dwelt in the land of Aegipt in Pha­thros answered Ieremie, saying: the word that thou hast spoken vnto vs in the name of the Lorde, wee wil not heare it of thee. But wee wil do whatsoeuer thing goeth out of our owne mouth, as to burne incense to the Queene of heauen, and to poure out drinke offerings vn­to her, as wee haue done, we and our fathers, our Kings and our Princes &c. Thus, euen a­mong that nation, which God hath chosen vn­to himselfe, the Apostacie was so great, the de­parture from true holinesse was so vniuersal, that not onelie euerie citio, but euerie stréete was defiled with their Idolatrie. And besides the women which burnt incense vnto other Gods: a great multitude, yea all the people with one consent cried out against their prea­cher, refused to heare the word of God, and maintained their super [...]tion.

The lilie may be said of the Scribes & Pha­rises. They were wise, they were learned, and caried great them of holinesse: yet they loued darknes better than light: they were blind lea­ders of the blind, they despised the commande­mits of god, for their own traditions: & not on lie they, but Herod, and Pontius Pilate, with the gentiles, and people of Israel gathered the salues togitherngainst against the Lord, I against his Christ. [Page 249] What shoulde I speake of those Churches which the Apostles of Christ planted, and wa­tered, and confirmed in the trueth: at Corinth Paule preached the Gospel, they receiued it gladly: he thanketh GOD on their behalfe, That in al thinges they were made rich in him, in al kinde of speache, and in al knowledge. Yet soone after they abused the holy mysteries, they denyed the resurrection of the dead, they became carnal, and had enuying, and strife, and contention among themselues. The Ga­lathians reioy [...]h so much in him, that he wri­teth thus of them, I beare you record, that if it Gal. 4. had beene possible, you would haue plucked out your owne eyes, and haue giuen them to me. Yet they did not abide in the trueth, but gaue eare to false Apostles, and were decei­ued. Therefore he reprooueth them, saying: O foolish Galathians, who hath bewi [...]ched Gala. 3. you that you should not obey the trueth? are ye so foolish that after ye haue begonne in the spirite, yee would nowe be made perfect in the flesh? ye did runne wel: who did let you, Gal. 5. that yee did not obey the trueth? I am in feare of you; least I haue bestowed on you labour Gala. 4. in vaine.

This frailtie, and weakenesse of our cor­rupt nature, hath shewed it selfe foorth, and hath appeared in al ages. [...], and our [Page 250] Fathers, haue gone astraie, and haue solow­ed after lyes. The Lorde hath looked downe Psal. 14. from heauen vpon the children of men, to see if there were any that would vnderstande, and [...]eoke God. Al are gone out of the way: they are al corrupt: there is none that doth good, no not one, sayth the Prophet Dauid. There­fore the Apostle besee [...]heth the church at Thes­salonica, that they settle themselues vppon a sure foundation, and that they be not remo­ [...]d from the trueth. He putteth them in mind what they haue heard, and of whom they haue heard it, and e [...]horteth them to continue sted­fast therein.

Neither by spirite, nor by worde, nor by letter, as it were from vs. Let no man enti [...]e you from the loue of the trueth, nor withdraw you, or remoue you from that blessed [...]pe vn­to which you becalled, neither by pretence of any, which any would séeme to re­ceiue of the spirite of God: nor by pretence of any woords of mine, as if I had so spoken: nor by any letter, giuen vnto you in my name, as if I had so written. In these woordes, hee docth not onelie strengthen them against such practises of crafty, and false teachers: but giueth them there withal a testi­monie of their constant abiding in the trueth of the Gospel.

[Page 251] Otherwise, if the seducers had prenay­led: and if the Thessalonians had yéelded vnto them, and receyued their errour: h [...]e woulde then haue framed his speeche vnto them after this manner. Oh suff [...]r your selues to hee aduised. You [...] not runne wel, you haue lost the high way. Giue place to the spirite of God, submit your selues vn­der his mightie hande, refuse not the calling whereby hee hath called you. I coulde speake such thinges, wherewith you woulde be better pleased: but your case is such, it re­quireth rather fr [...], and planie, and [...]arpe reprehension whereby you may be brought to consider, and amend your errours: than faire, and smoothed spéech, which might hould you stil in your follie.

Séeke therefore the kingdome of GOD, and the glorie thereof, and seeke not your selues. Weigh trueth and fals [...]de in an in­different ballaunce, so sh [...]l the heauier weight of the one soone bewray the lightnesse of the o­ther. What thing in the worlde so Massie, and so weightie, as is the trueth? Harden not your heartes, as did your Fathers in the Wildernesse. It is no sinne to yéelde vnto GOD: it is no shame to lay a part al affection, and to chaunge your minde to the denial of al vngodlinesse, and imbracing [Page 252] of true holinesse. The wise man sayth, There Eecle. 4. is a shame that bringeth sinne, and a shame that bringeth worshippe and fauour. In this sort it is likely the Apostle would haue spoken, if néede had so required. But nowe, seeing them forcibly assaulted, and that yet they striued with such good courage against the perswasions of the wicked: he commen­deth their stedfastnesse, and exhorteth them by these wordes, not to yéelde vnto their per­secutours, nor to goe from their faith in Christ Iesus.

Neither by spirite: that is, by reuelation of the spirite. The spirite of God wrought mightily, and bestowed sundrie and great giftes vppon men. Christ sayde to his Disci­ples, When they deliuer you vp, take yee no Ma [...]h. 10. thought, howe or what ye shal speake: for it shal bee giuen you in that same houre, what yee shall speake. For it is not ye that speake, but the spirite of your father, which speaketh in you. And againe, saith he, I wil pray the fa­ther, Iohn 14. and he shal giue you an other comforter, that hee may bide with you for euer. The spi­rite of trueth, whome the worlde can not re­ceiue, because the worlde feeth him not, nei­ther knoweth him: but yee knowe him: for he dwelleth with you, and shal bee in you. The holie Ghost shal be with you, to assist [Page 253] you, to teach you al thinges, to direct your counsels, to leade you into al trueth, and to preserue you from al errour.

Nowe, as the spirite of God was among the faithful, and distributed to euerie man seueral giftes, as it séemed best to profit with­al: so did the spirite of Satan waite vpon the wicked, and possessed their hearts and bodies, and caused them to imagine, and to doe those thinges which were vnséemely. He vsed them as instrumentes to disquiet the Church of God, and to cast into it the séede of error, of vn­trueth, and dissention. Of such spirites Saint Iohn giueth warning, saying, beleeue not e­uerie spirite, but trie the spirites, whether they 1. Iohn. 4. are of God: for many false Prophets are gone into the worlde. At what time Achab would not beléeue the aunswere which the Prophet Micheas made him: there came foorth a spirite, and stoode before the Lorde, and sayde, I wil go out, and be a false spirite in the mouth of al his 1. King. 2 [...]. prophetes. This spirite euer walketh vp and downe, séeking whome hee may deuour, and blindeth the mindes of many, that the light of the glorious Gospel of Christ may not shine vnto them. Take héere, that you be not decei­ued by any such, which shal séeke to abuse you, by pretence of reuelation. Though they shal take vpon them to tel you of the day or houre [Page 254] of the comming of our Lord, beloeue them not: for the false spirite is in the mouth of such pro­phetes.

Nor by worde: or, if anie shal report, and goe about to perswade you, that I haue so spoken, or taught in the congregations: or will boldely countenaunce out suche mat­ter, and tell you, saring, I was present, I hearde his wordes and remember them, this was the doctrine which Paule prea­ched: refuse him that is such a one, for hee bringeth not the trueth vnto you, but deceiueth you with lying and vaine fables. Nor by letter, as it were from vs. Againe, it may bee, they which lie in waite to de­stroye you, for their better way, wil coun­terfaite letters, and sende them vnto you in my name. This is a token in them that they bée past shame, bee not you carried a­way by anie such pretence from that which wee haue preached vnto you. Wée haue not taught you, that the day of Christ is at hande. Oh then be not so soone remooued a­way vnto an other Gospel, by them which trouble you, and intende to peruert the Gos­pel of Christ.

Manie such s [...]eightes and false deuises haue béene vsed by deceiuing spirites, to blind the eyes of the simple. There haue béene some, [Page 254] which haue [...]etie abroade their owne fanta­sies vnder the names of Adam the first man, that GOD created vppon the face of the earth, and of Cain and Seth. Others haue cal­led their owne dreames, the Gospel of Tho­mas, and of Bartholemewe and of Barnabee and of the Apostles of Christ. Saint August. sayth of the Manichees. Manichaeilegunt serip­turas Aug. contra Fauflum lib. 22. cap. 80. Apocryphas, nescto à quibus sutoribus fabula­rum, sub nomi [...]e Apostolorum Scrip [...]as. The Mani­chees [...]ead secret hidden Scriptures, written, I know not by what coblers of fables, vnder the name of the Apostles. Such writings were ne­uer written by them, whose name they brare: but were wickedly and falsely counterfaited vnder their names by sundrie heretiques.

This is that, whereof our sauiour gaue vs warning, Take heede that no man deceiue Matt. 24. you: for many shal come in my name, saying, I am Christ: and shal deceiue many. Againe, he sayeth, If any shal say vnto you, l [...]e here is Christ, or there, belecue it not: for there shal arise false Christes, and false Prophetes. Into what shape can not he transforme him­selfe? in whose name wil not hée crasti­lie sette foorth his errours, which dareth falfelie sette him selfe in the place of the [...]onne of GOD? This hath euermore béene the practise of that olde Serpent, to chaunge [Page 256] himselfe into the likenesse of an Angel of light: and vnder the credite of holie men, to deceiue the worlde with vnholy and vnwholesome thinges. Since the time that the Church of God hath departed from hir first faith, and would no longer be guided by the voyce of the Gospel: what, and howe great forgeries haue there béene wrought? What Epistles, and Canons, and decretals haue béene deuised to maintaine seueral partes of false religion, and published vnder the name of Clemens, Cletus, Anacletus, and of others, whereof these holie fathers neuer thought? Thus haue they cio­ked themselues vnder the couert of the Apo­stles, & of the fathers of the primitiue church, and haue thought to winne credite in the worlde, by false shewe of antiquitie.

It is certaine, that the sonne of man shal come with his holie Angels, and shal rewarde euerie man according to that he hath doone in this life. Then will he giue sentence against the wicked, and wil place the faithful at his right hande. In that day the heauens shal passe 2. Pet. 3. away with a great noyse, and the elementes shal melt with feruent heate, the earth also and the workes that are therein, shal be vtter­ly burned. In that day we which liue, and re­maine, [...]. Thes. 4. shal be caught vp together with them (that are dead in Christ) in the cloudes, to [Page 257] meete the Lord in the aire. But, of that daie and Mat. 24. houre knoweth no man: no not the Angelles of heauen, but my father onelie, saith our sauiour Christ.

Now it remaineth, that we sée, by occasion of this practise of the false Prophets, or false Apostles of whome Saint Paul héere warneth the Thessalonians, howe the wicked abuse the holie Scriptures, and vnderstand them con­trarie to their meaning. Saint Peter saide, The 2. Pet. 3. daie of the Lord will come as a theefe in the night, euen as Paule had written vnto this people: as also it is spoken in the wordes of Christ, They [...]all see the sonne of man come Mat. 24. in the cloudes, with power and great glorie. The false Apostles vse the same wordes, and wrest them to euill purpose: and take vppon them to iudge of the end of the worlde, and at what time the comming of Christ should be.

Christ saide, Destroie this temple and in Iohn [...] three daies I will raise it vp againe. There a­rose certaine that did beare false witnesse a­gainst him, saying, we heard him saie, hée would destroy this temple made with hands. Then remembred, that Temple was fortie and fire yeares a building, and thought it im­possible that he could reare it in three daies. They tooke his wordes otherwise than bée [Page 258] meant. They thought of the materiall temple of stone in Hierusalem, and he spake of the tem­ple of his bodie. Matth. 16.

Againe, Christ saith, Thou arte Peter, and vppon this rocke will I builde my Church. These are the wordes of Christ spoken vnto Peter, after he had witnessed of him that hée is Christ the sonne of the liuing God. Héereof, they say, Peter is the rocke: and the Bishop of Rome is Peters successor: he is the rocke vpon which the church is builded, and shall stand stedfast for euer. But they vnderstand the wordes contrarie to the meaning. For, alas who would conceiue, that God would build his Church vpon a man, or vpon any creature? Christ only is that rock whereupon his church is setled. Other foundation can no man lay, thā 1. Cor. 3. that is laide, which is Iesus Christ. Therefore Chrysostome expoundeth those wordes, Super Chrys. hom. 55 in Mat. hanc Petram aedificabo ecclesiam meam. id est, su­per fidem atque confessionem. I will builde my Church vpon this rocke: that is, vpon this faith, and confession. Likewise Saint Augustine: Su­per Hom 13. de verb. dom. sec. Mat. hanc petram, quam consessus es, &c. Vpon this rocke which thou hast confessed, vppon this rocke, which thou hast knowen, saying, thou arte Christ the sonne of the liuing God, will I build my Church. That is, I will build my Church vpon my selfe, which am the sonne of [Page 259] the liuing God. I will not build my selfe vppon thee, but I wil thee vpon me.

Christ saith, Except a man be borne againe, Ioh. 3. hee can not see the kingdome of God. These words are most true. For, by our owne na­ture, we be the vessels of Gods wrath, and the children of danmation. Vnlesse we be re­generate, and borne a new of water and of the holie ghost, we cannot be saued. Yet Nicode­mus a wise man, a Pharisée, and a ruler of the Iewes mistooke this speech: it séemed strange vnto him, how a man might be borne, when he is olde. Can he enter (saith he) the second time into his mothers wombe, and be borne? how can these things be? Iesus aunswered, and said vnto him, arte thou a maister of Israel, and kno­west not these things? This newe birth must be from aboue: euen by the working of the ho­lie ghost.

Againe, Christ saieth, Excepte yee [...]ate the Iohn 6. flesh of the sonne of man, and drinke his bloud, you haue no life in you. The Iewes heard him, but mistooke his words. They did not vnderstand his meaning. Therefore they said, This is an hard saying, who can abide the hearing of it? They reasoned among thēselues how it might be, that either he could giue thē his flesh to eate: or, that th [...]y could take his [...]esh and eate it, or take his bloud to drinke it. [Page 260] but when Iesus knewe, that his Disciples mur­mured at it, hee saide vnto them, Doth this of­fend you? It is the spirite that quickneth, the flesh profiteth nothing. Hereof Augustine saith, Acceperunt illud suulté, &c. They tooke [...]g in Psal. 98. the saying of Christ foolishly, they thought of it carnally, and imagined that the Lord would cut off fmall peeces from his bodie, and giue it to them. Therefore they saide, This saying is hard. They were hard, and not the saying. For, if they had beene meeke, and not hard, they would haue said to themselues: this is not spo­ken without some cause: there is some myste­rie hidden vnder his wordes. And againe hée saith, Spiritualiter intelligite quae loquutus sum. Itid. Non hoc corpus, &c. Vnderstand those things spiritually, which I haue spoken vnto. You shall not eate (with the mouth of your bodie) this bodie that you see, nor shall you drinke that bloud which they shall shed, that shall cru­cifie me. I haue commended vnto you some sacrament: vnderstand it spiritually, and it shal quicken you.

Thus we sée the true meaning of Christs words, and after what grosse manner the Ca­pernaites vnderstood them. Let vs beware wée fall not into like errour. Christ spake truely of his bodie, when hée called it a Temple. The Iewes destroyed it, and in thrée daies, he did [Page 261] raise it vp againe. Mistake not his wordes, be not deceiued. It is true that he said, Vpon this rocke. will I build my Church. Mistake him not: Christ himselfe is the rocke, and not Pe­ter. It is true, that a man must be borne a new, or else he cannot be saued. Mistake not this: hereby is meant not a bodily birth, but a renuing of the soule of man. It is truely said, that Christs flesh, is that bread that came frō heauen, and giueth life to the worlde: but mi­stake it not, for this bread filleth not the bodie, but the minde: it requireth the hunger of the inner man. Euen so is it true that the Apostle saith of the daie of the Lorde. Take héede you mistake him not, and fall into the errour of the false Apostles, which take vpon the to appoint the time and houre, when the son of man shall come vnto iudgement.

V. 3. Let no man deceiue you by anie meanes: for that daie shall not come, except there come a departing first, and that that man of sinne be disclosed, euen the sonne of perditi­on.

The Church of God hath euer béene vn­der persecution, and afflictions, as may ap­peare by the stories of al ages: but GOD hath not failed to comfort them, and worke their deliuerance. Israel was in great bondage vnder Pharao. They were put to great stauerie [Page 262] to [...]hoppe strawe, and to bake bricke, &c. Their male children were slaine before their faces. This was done vnto them, that so they might be rooted out, and their name quite put out from the [...]arth. It was high time for the Lord to put to his hand. They called vpon him in their troubles and he heard them. Then sent he Moses and Aaron, and deliuered them: he opened the redde sea, and gaue them pas­sage.

When the Phili [...]ines oppressed them, GOD sent them Gedeon, Barac, Iehu, Debo­ra, and Sampson, whom he endued with wise­dome, and courage, and p [...]wer to ouercome their enimies, and to sette them at libertie. What should I speake of Nabuchodonosor, An [...]ochus, Nero, Iulian, and other tyrants? They oppr [...]ssed the seruants of GOD, and kept them in great miserie. But God looked downe from heauen, and was their helper in the time of néede: he brake the [...]ords asunder, and delinered them. The more [...]ie was extended or practised against them, the more glorious did GOD shei [...] himselfe, in the [...] [Page 263] of Antichrist. By him the Church of God shall suffer great tribulation, such as was not from the beginning of the world. And then shal his surie encrease, and his tyranic be the greater, when his kingdome shall decay, and the daies of his desolation shall be at hande. Primasius saith, Tunc cadet Babylon, quando nouis sime pote­sta [...]em Primas in apoc. ca. 16. persequendi sanctos acceperit. Then shall Babylon come to the ground, when she shall last of al take power to persecute the Saints of God. For then wil God arise, and will iudge his owne cause, he wil deliuer the af [...]icted, and will slaie Antichrist with the breath of his mouth. Hereof S. Gregorie saith thus, The Greg. in 10. ca. 29. lib. 19. ca 9. Church after these daies of her affliction, shall afterwarde notwithstanding be [...]rengihned with great power and might of preaching.

Except there come a departing first. There must first be a departing from faith in the Church of God, and then shall be the comming of the Lorde. There was one general depar­ting in the daies of Noah. Al flesh had corrupt their waies: there was not ani [...] that did seeke after righteousnesse. Then came the daie of the Lorde vpon them: he powred out the wa­ter [...], and they preuailed vpon the earth, so that both man and cattel, and worme, & the soule of the heauen were destroied. There was a gene­ral departing of the Iewes, & people of God at [Page 264] Hierusalem. They made the house of God a denne of théeues: they saued a théefe, and cru­cified the Lord of glorie. God had no delight in them, neither regarded their sacrifices. Christ said vnto them, O Ierusalem, Ierusalem, thou Mat. 23. that killest the Prophets, and stonest them which haue beene sent vnto thee, howe often woulde I haue gathered thy children togither, euen as a henne gathereth her chickens vnder her wings, and yee woulde not? Beholde, your house is left vnto you desolate. They shall not Luke 19. leaue in thee one stone vpon another, because thou knowest not the time of thy visitation. Such a departing it shall be, whereof the Apo­stle speaketh, and so general, that the sonne of man when he commeth shall hardly finde faith vpon the earth.

But this departing is diuersly taken. Some vnderstād it of the empire, that the kingdom [...] and countries which were before in subiection to that estate, shal depart from it, and that then Antichrist shal spring vp. Others thinke that this is spoken of that departing wherein the godlie haue carried themselues from the obe­dience of the church of Rome. But others more truly say, it is the departure from the doctrine, and religion, and loue, and obedience of the go­spel of Christ: wherof in another place he saith, In the latter times some shall depart from the Tim. 4. [Page 265] faith, and shal giue heede to spirites of errour, and doctrines of Diuels, forbidding to marrie, and commaunding to abstaine from meates, which God hath created to be receiued with giuing thankes of them which beleeue and know the truth. These men shall haue a forme of godlinesse, but shall denie the power there­of. They shall turne their eares awaie from the truth, and wil encline their hearts to heare fables.

The wordes of the Apostle are plaine, to shew that there shal be a departing. But, as we sée it is not agréed vppon, what maner of departing this shal be, nor by whome it shall be wrought. Our aduersaries lay it vnto vs, saying, you haue wrought this departing: you haue departed from the Church of Rome, you are they of whome S. Paule hath spoken: you are the founders of Antichrist: so say they. But would to God, they and their fathers, and the Church of Rome had not wrought this de­parture. Bernard behelde the state, and pride, and disorders of the Church of Rome in his time, therefore saide, Superest vt reueletur homo Bern. Serm. 6. in Ps. 91. pe [...]cati, filius perditionis: non modo demonium di­ [...], sed & meridianum: quod non solum trans­figuratur in angelum lucis: sed extollitur supra umne quod dicitur Deus, aut quod colitur. It re­maineth, that the man of sinne, that is, the [Page 266] sonne of perdition, be reueiled: euen the diuel which flieth not onely in the day, but destroy­eth in the noone day: which is not only chan­ged into an angel of light, but is exalted aboue all that is called God, or that is worshipped. And Gregorie did sée who they were that should worke this departing, and make way for Antichrist: therefore sayde, Ego fidenter de­co, Greg. lib. 6. epist. 30. &c. I speake it boldly: Whosoeuer calleth himselfe the vniuersal priest, or des [...]reth so to be called (as doth the Pope) in the pride of his heart, he is the forerunner of Antichrist.

Now, that we may yet better know what maner of departure that shal be, let vs consi­der, what Saint Paule speaketh of the Church of God, which was in his tune. Vnto the Co­ri [...]thinans he sayeth, If al prophecie, and there 1. Cor. 14. come in onē that beleeueth not, or one vn­learned: he is rebuked of al men, he is iudged of al men, and so are the secrets of his h [...]art made manifest, and so wil he fal downe on his face, and worship God, and say plainly, that God is in you in deede. How is it then brethern? When you come together euerie one of you hath a psalme, hath a doctrine, hath a tongue, hath a reuelation, hath an interpretation: let al things be done vnto edifying, &c. For God is not the author of confusion, but of peace, as we see in al the churches. Blessed were they of God. [Page 267] Al thinges among them were done to edify­ing. The holy scriptures were read openly in the presence of the people: the people rcuerent­ly kept silence, and gaue eare, and vnderstood the wil of God, and submitted themselues vn­to it. The prayers were in a knowne tongue, to that [...]e vnlearned might vnderstand them, and say, Amen. The holis misteries were du­ly ministred. The people receiued the sacra­ment of the Lordes supper vnder both kindes, as Christ had instituted: and did al communi­tate together. Chrisostoine writing vppon that chapter sayth, Vere tum Ecclesia coelum fu­it, Chri. ho. 36. in 1. ad Cor. &c. Verely the church then was a heauen, the spirite of God ordring al thinges, and dire­cting al the heads of the church.

In the time of Tertullian, the Christians stil kept this maner. Therefore he sayth, Co [...] ­mus Tertul in Apologetics ad diui [...]arum literarum commemor ationem, fidem sanet is vocibus pascimus, spem erigimus, fi­duciam sigimus, We meete together at the rea­ding of the holy scriptures: wee nourish our faith with those heauenly wordes: by them we raise vp our hope, & settle our affiance & trust. Augustine, Chrisostome, Origen & other aun­tient and godly fathers commended the rea­ding of the scriptures vnto the people, called vpon them to read them theselues, or to get o­thers to reade vnto them. And that they would [Page 268] heare them not onely in the Church, but also at home in their houses. They taught them, the hurt and daunger of ignoraunce, that igno­raunce of the scriptures hath béene the cause of her esies, and that it hath brought in corrupti­on of life, and of maners. This was the order and vsage of the Church in the time of the ho­ly Apostles, and of our first fathers. The peo­ple were guided by the worde of God, they were made partakers of the holie mysteries, and al thinges were done in the Church to e­difying. And the same order is this day resto­red, and practised in our churches.

Let vs looke into the church of Rome, and behold the vsage & behauiour thereof. Where shal we find that heauenly comelinesse which S. Paule requireth? Where is the comfortable reading of scriptures? Where is the people taught their saluation in Christ Iesus? where is the brotherly méeting of al the congregati­on at the communion of the Lordes supper? May we say of Rome that it holdeth fast the forme and fashion of that church which Christ and his Apostles left vnto vs, and which the holy ancient fathers continued? nay, rather, we may say of them with Chrisostome: they may haue the chestes and cofers wherein the treasure was sometimes kept, but the trea­sures they haue not. We may say, it is not [Page 269] nowe a house of prayer but a denne of théeues. We may say, it shal no more be called Bethel, the house of God, but Bethauen, the house of vanitie, or of lying.

Iupiter and Bacchus, and the Idols of the heathen, were not so dishonored of their wor­shippers, as the almightie and euerlasting, and onely true God is dishonoured in that si­nagogue. I speake of it, as it is nowe, and as it hath béene these many yeares. For in the time of our elder fathers, it had great testimonie of true holinesse. Ignatius called it castissimam, most chaste. Tertullian saide, it was a happie Church, because the Apostles of Christ suffe­red martyrdome in it, and left their whole doctrine vnto it. And in like sort did o­thers giue vnto Rome, as it was in those times reuerent and worthie commendation. But now, saith he, O Roma, à Roma, quantum mutata vetusta es? nunc caput es scelerum, quae caput orbis eras. O Rome, howe much art thou channged from the olde Rome? thou, which hast beene the chiefe in al the worlde, art nowe the chiefe in al naughtinesse. They haue forsaken the trade of life, and the loue of the Gospel, which they of olde time had in Rome, and therefore cannot be inheritours of their com­mendation.

When Chrisostme considered the state of [Page 270] the Church as the Apostle speaketh of it vnt [...] the Corinthians, & did see how farre the church in his time swarued from that: he sayd, Nunc Chris. in 14. 1. Corinth. verò vestigia tantum rerum illarum tenemus. We haue now the only bare signes of those things. Againe, Videtur ecclesia hodie, mulieri quae man­suetudine veteri exciderit similis, quaeqúe Symbola tantum, &c. The church which is now, may be likened to a woman, which hath forsaken her wonted modestie. And hath only certaine out­ward shewes of that first felicitie, and keepeth stil the hutches and boxes of precious thinges, but lacketh the treasure which was in them. To such a woman may the church this day be likened. I speake not this of the giftes: (for the matter were not so great, if we wanted them only:) but of life and of vertue. And againe he sayth, Scrinium aliud paternt the sauri exinanitum bodie dicam &c. I wil tel you of one other boxe of that treasure which our father left vnto vs, which is empty, and hath nothing left in it at this day. In times past they did sing altoge­ther, so doe we also: but then they were al of one minde, & of one heart: at this day you shal not finde one man that agreeth with himselfe, there is such warre and discord in al thinges e­uerie where. The name of peace is common in al places, but peace it selfe is no where to bee founde. Then men did vse their houses like [Page 271] churches: now men do vse the church, as they vse their house, nay, more prophanely than any house, Thus Chrisostome blamed the church in his time, and layeth out their departing from the faith. He liued about 411. yeres after Christ.

What may we thinke, he would say of the church that hath béene of later yeres, if he had liued to sée the desormitie and abuses thereof? where, besides that they are not of one minde and of one heart, they suffer not the people al­together to sing the praises of God: where they haue not only emptie [...] such boxes or hutches, wherein Christ left great treasures vnto his church, but haue made light account of them, and haue cast away the very patterns and i­mages of true godlinesse. They driue away the people from reading the scriptures, and reckon that as vnlaweful, as to cast the bread of the children vnto degges, or pearles before Swine. They leade men from trust in the bloud of Christ, and teach them to beléeue such thinges, and to put confidence in those crea­tures, which cannot profit, or helpe them at al. You may remember what prayers they vsed. But blesse your eares: for they are wordes ful of horrible blasphemie. They sayde to the holy and blessed Virgin Marie, the mother of our redéemer & sauiour. In te virgo Maria confidimus, [Page 272] in te speramus, nos defendas in aeternum. Our trust and hope we put in thee. O Virgine Marie, de­fende vs euerlastingly. They say, O faelix puer­pera nostra pians scelera. O happy mother which doest purge vs from our sinnes. And, Sanctae Mariae merita ducant nos ad regna coelestia. The merites of holie Marie bring vs to the hea­uenly kingdome. Againe, Tu mediatrix dei & hominum, aduocata pauperum, refugiū peccatorum. Thou art the mediatour betweene God and man, the aduocate for the poore, the refuge of al sinners. O merciful Christ, what is become of thy passion? where is the price of thy blout: howe are we lead away from thée to séeke re­demption in a creature? Againe they say vn­to her. Thou art the Ladie of Angels: thou art the Queene of heauen. Commaund thy sonne: shew thy selfe to be a mother. He is thy sonne, thou art his mother: the mother may com­maunde, the childe must obey. Againe, they turne al that is spoken in y ^e whole booke of the Psalmes of the prophet Dauid, either of God, or of Christ, and apply it to the Virgin Marie, & cal that Psalter, Psalterium beatae Mariae, the Psalter of blessed Marie. Who wil take the paines to peruse it, shal find that comfortable spéech of our sauiour, Come vnto me al yeo Matt. 11. that are wearie and laden, and I wil ease you, Psal. Bea [...]e Mariae ps. 2. thus blasphernously abused in y ^e second psalme. [Page 273] Venite ad eam omnes qui laboratis, & tribulati e­stis: & refrigerium & solatium dabit animabus ve­stris. Come vnto her al yee that trauell, and be heauily loaden: & she wil giue rest & comforte to your soules. An other saith the kingdome of god is of two parts, of iustice and of mercy. He reseructh iustice to himselfe: & the other part, that is mercy, he hath yelded vnto his mother. Therfore one of them plaieth the Proctour, & taketh vpon him to shew the differēce of those Bernardinus in Mariali. two courtes, saying: A foro iustitiae dei appel­landum est ad forum misericordiae matris eius. You must appeale from the court of Gods iustice, to the court of his mothers mercie. And is there not good cause, he should giue vs this counsell, if it be true that he hath written? Nulla gratia venit de coelo ad terram, nisi transeat per manu [...] Mariae. Est enim meàiatrix saluationis, iustifi­cationis, recōciliationis, communicationis. No mer­cie commeth from heauen to the earth, but it must passe by the handes of Marie. For shee is the mediatour of our saluation, of our iustifi­cation, of our reconciliation, and of our partici­pation. What is blasphemie, if this be not blasphemie? They which wil séeme somewhat to blush at these things, wil perhappes excuse this, and call it spirituall daliance. Vnhappie are they, and heauy iudgement shall abide thē, that in such sort dallie and scorne the price of [Page 274] our redemption. O let vs open our eies: we are the sonnes of God. God hath giuen vs eies to sée, and eares to heare, and hearts to vnder­stand. Let vs iudge vprightly. It is gods cause. Whosoeuer considereth these and such other great errors, must néeds confesse that y ^e church of Rome, hath wrought that departing where­of the Apostle speaketh. In the late councell of Trident, Cornelius the Bishop of Bitonto did something plainly acknowledge the great A­postasie, and departing of the church of Rome, both in matters of faith, and in conuersation, and life. These be his words, Vtinam à religione ad superstitionem, &c. Woulde God they were not gone wholie with generall consent, from religion to superstition: frō faith ro infidelitie: from Christ to Antichrist: frō God to Epicure: saying with wicked heart and filthie mouth, there is no God. Neither hath there bene this great while anie pastor or Pope, that regarded these things. For they al, both Pope and Car­dinals and other sought their owne: and not so much as one of them, sought for the things that pertaine to Iesus Christ. Yet, say they, there can be no departing from faith in the Church of Rome, the faith thereof cannot faile: for Christ hath said, I haue praied for thee, that thy faith Luke 22. faile not. And againe, The gates of hell shall not preuaile against it. Therefore in that place M [...]tth. 16. [Page 275] there can be no decay. This is the saying of some, who humble not themselues to knowe their errour: who loue the praise of men more than the praise of God: whose glorie is their shame, which mind earthly things.

The Apostle saith, there shall be a departing that it shal be, not among the Jewes, and Jnfi­dels, but among those which were reckoned to be of the housholde of faith, and the children of God. What is it frō which they shal depart, or wherein the decay shall be? doth he meane their riches, their gold, and siluer, & bread, &c. No, but the doctrine of the gospell, and faith in Christ. The pure words, which as siluer from the earth are tried, and purified seauen times in the fire: the wel of water which springeth vp into euerlasting life, shal decay in the house of God. The people shall shut their eares that they may not heare the truth, and shall giue héede vnto spirites of errour, and doctrines of diuels which speake lies through hipocrisie.

And let them not say the church of Rome can not erre. For, where did Christ euer giue, or where haue the Apostles euer m [...]de mention of any such priuiledge granted to that Church? S. Peter saith, There were false Prophets also a­mong 1. Per. 2. the people, euen as there shall be false teachers among you: which priuily shall bring in damnable heresies, euen denying the Lord, [Page 276] that hath bought them, and bring vpon them­selues swift damnation, and many shall folow their damnable waies, by whome the waie of truth shall be euil spoken of. Paul warned the Act. 20. Church of God at Ephesus, not onelie that af­ter his departing gréeuous woolues should en­ter in among them: but also, that of themselues should men arise speaking peruerse things to draw Disciples after them. When Christ said, When the sonne of man shall come, shall hee Luke 18. finde faith vpon the earth? And when he told his Disciples that the abhomination of desola­tion shall stand in the holy place: when he warned them in this sorte, Then if anie shall Mat. 24. saie vnto you: Loe, here is Christ, or there, be­leeue it not. For there shall arise false Christs, & false Prophets, and shall shew great signes and wonders, so that if it were possible the verie e­lect should be deceiued: It is most euident, he spake of that departing which should come, & should appeare in the church of God: which de­parting our forefathers did behold, and marke in their times: and which hath of late yeares appeared so manifestly, that no man, who is not wilfully blind can doubt thereof.

S. Paule knew not anie such state of the Church of Rome, or anie especiall grant made vnto it, in such forte, that it should neuer erre: for vnto the church of Rome he writeth, Boast Rom. 11. [Page 277] not thy selfe. Be not high minded, but feare. For if God spared not the naturall braunches: take heede least he also spare not thee. Thorow vn­beliefe they are broken off, & thou standest by faith. Behold therefore the bountifulnes and se­ueritie of God. Towards them which haue fal­len, seueritie: but, towards thee, bountifulnesse, if thou continue in his bountifulnes: or els thou shalt also be cut off. That is, if he spared not the Iewes his owne people, how wil he spare thée that art but a stranger? If thou continue not, thou shalt be cut off. It may be thou shalt also depart from the faith, as the Iewes haue done: then shalt thou be as a withered branch, & shalt not draw any moisture from the roote: then wil God also forsake thée: and thy end shal be worse than the beginning. I trow in saying thus: he said not, Thou shalt not erre. If the Church of Rome cannot erre, what néede haue they of that church, either of the Scriptures, or of the fathers, or councels? Perhaps through this pride, they grew first to despise the holie Scriptures, & would not direct their waies by them. They are high minded, and boast them­selues, that they are as mount Sion, which shal not be mooued. Yet our Sauiour likeneth the Church sometimes to shéep, as in the 15. of S. Mathew, I am not sent, but vnto the lost sheepe of Israel. Sometimes to children, which are [Page 278] simple, and soone beguiled. Sometimes to a Vine, which is weake, & easily throwne down: sometimes to the moone, which waxeth and is also in wane, and many times giueth no light. The anciēt fathers compare the church of god to no one thing so vsually, as to a shippe. And who knoweth not how a ship is tossed hither & thither? how it is in dāger of sands & of rocks, and of pirats, & in danger of drowning by lea­king? If the shéepe were not a straying kind of cattel, what should they néede a shéepheard? If little children could guide themselues, what néede had they of a guider? If the vine did not hang down, and lie on the ground, what néede were there of proppes or of one to set it vp? If there were no feare for the passage of a ship, if it could not miscarie, what should it néede a Pilote? Let no man therefore saie: the church is safe for euer, it cannot erre, it can not decay. Such words are deceiuable, and lying words. For, false Prophets shal come. There shalbe a desolation: there shal be a departing, euen in the house of God: and that daie of Christ shall not come, except there come a departing first. And that, that man of sinne be disclosed, euen the sonne of perdition.

V. 4 Which is an aduersarie, and exalteth himselfe against all that is called God, or that is worshipped: so that hee doth sit in the temple [Page 279] of God, shewing himselfe that he is God. This the Apostle speaketh of Antichrist. Hée is the man of sinne, and the sonne of perdition. It will be somewhat hard to treat of this matter, and to opē the words of this scripture. What­soeuer I shall speake, it will be ill taken of ma­nie, and manie will doubt of the truth of my spéeches, such affection they bear to him whom the Apostle disciphereth to be Antichrist. Al­beit whatsoeuer I will vtter in opening the Apostles wordes shall be such as the holie scriptures and learned writings of the holie fathers haue left vnto vs, and the church of God hath prooued, and at this daie doth prooue to be true. God promised, that Christ shoulde come into the worlde, euen the Shiloh, vnto whome al the people should be gathered: and that he should be the hope of Israel and deliuer his people from their sins. God made promise of him to Adam, & to Abraham, Dauid, &c. The scriptures are ful, and the prophets make oftē mention of this promise. Olde men, and yong men, and al the people waited for the fulfilling Exod. 4. thereof, & said: Send him whom thou wilt send. Esaie. 45. And againe, Yee heauens send the dewe from aboue, and let the clouds drop down righteous­nes: let the earth open, and let saluation and iu­stice grow forth. And againe, God wil come & Es [...]i. 35. saue you. Thus was euerie eie bent vpon him [Page 280] and euery heart waited for his comming. But when the fulnesse of time was come, God sent Galat. 4. foorth his son made of a woman, that we might receiue the adoption of the sonnes. Hee was in Iohn 1. the world, and the world knew him not. Hee came vnto his owne, and his own receiued him not. Light came into the worlde, and men lo­ued Iohn 3. darknesse better than light They to whom the promise was made, and which wished for him, and made al their common talke of the hope of his comming, when he came knewe him not, they reuiled him, and saide, Beholde a Mat. 11. glutton and drinker of wine, a friend vnto pub­licans and sinners. They called him Beelzebub: and a false prophet, and a seducer of the people. Him they did take by the hands of the wicked: they betraied him, they denied the holie one and iust: they hanged on a trée, and killed the lord of life. Such was the receiuing of Christ. This did they to him through ignorance. It was not giuen them to knowe the secretes of the kingdome of heauen. They haue not [...]no­wen the father, nor whom he hath sent, Iesus Christ. Therefore saith he, I confesse vnto thee Luke 10. father, Lord of heauen and earth, that thou hast hid these things from the wise and learned, and hast reuealed them to babes: euen so father bi­cause it so pleased thee.

Now, as the comming of Christ was, such is [Page 281] the comming of Antichrist. God hath foretold of his comming. Daniel hath foretold. Christ, and his Apostles Paule and Iohn haue fore­tolde it, the Scriptures, and o [...]de Fathers make often mention hereof. There is none, neither olde nor young: neither learned nor vnlearned, but he hath hearde of Antichrist. They hate his name, and detest him, before they know him. But here you may marke the wonderful sleight and sutteltie of Satan. The worlde shal looke after the comming of Anti­christ. He shal not faile but come. Al men shal carie hatred against him, and recken him ab­hominable, and yet their eyes shal be blinded, and their hearts deceiued, so that they shal not knowe him. They shal hate his name, and em­brace his doctrine: he shal couer himselfe with a cloke of holinesse. They shal thinke they doe good seruice vnto Christ, but shal therein doe seruice vnto Antichrist.

The diuerse fantasies of men, haue de­uised manie sundrie fonde tales of the person of Antichrist. Some say he should be a Iewe, of the tribe of Dan. Some that he should bée borne in Babylon: some, that he should be bred vp in Bethsaida and Corazin: some, that he should rise vp in Syria: some, that Mahomet is Antichrist: some that he should ouerthrowe Rome: some, that he should builde vp the Ci­tie [Page 282] of Hierusalem: some, that Nero was Anti­christ: some, that he should be borne of a Fry­er and a Nonne: some, that he should conti­nue but three yeares and a halfe: some, that he shoulde turne trées vpside downe, with the toppes in the grounde, and should force the rootes to growe vpwarde, and then should flée vp into heauen, and fal downe, and breake his necke. These tales haue béene craftily deuised to beguile our eyes, that whilest we thinke vpon these gesses, and so occupie our selues in beholding a shadowe or probable coniecture of Antichrist, he which is Antichrist indéede may vnawares deceiue vs.

Except that man of sinne bee disclosed. The Apostle séemeth to teach vs of Antichrist, as if he should be one man, because he calleth him, The man of sinne. But wee may not so take him. The maner of the scripture is often­times, and in diuerse places it speaketh that of manie, which séemeth to be-spoken but of one. So doeth Daniel set foorth the kingdome, Dan. 7. and al the kings of Persia, in the name & like­nesse of a Beare, and so describeth the state of other whole kingdomes in such particular names. And so doeth the spirite of GOD in the Reuelation set downe vnder the name of Reue. 13. the Beast, the succession and continuaunce of many. He meaneth not therefore, that Anti­christ, [Page 283] shal be anie one onelie man, but one e­state or kingdome of men, and a continuaunce of some one power and tyrannie in the Church.

We reade of Pharao a cruel tyrant, that he did persecute the people of God in Egypt. And, of Nabuchodonoser that hee oppressed them, and brought them captiues into Babylon. And of Antiochus, that he likewise fought against them, and did ouercome them, and ledde them captiues into Macedonia. They al were migh­ty and cruel tyrants. Yet one other shal come, whose crueltie shal be heauier, and whose continuaunce shal bée longer than was the cruelty or continuaunce of any of these. Who shal worke his purpose not in Aegypt, nor in Babylon, nor in Macedonia, But in the holie place, euen in the Church of Christ, and in the house of God. And this state, and continuance of persecution in the church, is the state of An­tichrist.

But what shall he do whereby he may bee knowen? Paul sayeth, Which is an aduersarie. This shal bee the marke whereby you may knowe him, he shal set himselfe against God, and against Christ, for hee is an enemie of the Crosse of Christ. Why then (saye you) are not the Iewes, and Mahomet, and the Turke eyther al, or the most wicked [Page 284] of them so called, séeing they vtterly refuse al Christian religion? because none of these sit in the temple of God: which is the place, where Antichrist shal aduance himselfe: and because Antichrist shal not in open shewe set himselfe against Christ as doeth Mahomet, and the Turkes: but suttlelie and craftily like an e­uil and vngracious seruant. He wil not open­ly speake his blasphemies, or spit at the Gospel of God, or defie the name of Christ: but he wil cal himselfe, The seruaunt of God: perhaps the Vicar of Christ, and perhaps the seruaunt of Gods seruantes: or perhaps the heade, or the chiefe member of the Church. He shal say, he is ledde with the zeale of Gods house, and shal do nothing lesse: for, he shal séeke himself. He shal say, he séeketh the glorie of God, when al that he doth is for the enriching and ambi­tious enlarging of his owne worldly pompe and vanitie.

In matters of Princes, if any man take vpon him the name of an embassadour, or de­putie to a prince, hauing no commission there­to, and in this boldenesse presume to leuie and raise a power, and force the subiectes to followe him: although he worke al this vnder the name, and by the colour of the princes au­thoritie (as is the maner of rebels to doe) yet hée is a traitour, and his doinges are not wel [Page 285] thought of because he dealeth in the Princes matters without warrant from the Prince. Eu [...]n so Antichrist, he shal come in the name of Christ, yet wil he doe al thinges against Christ, and vnder pretence and colour of ser­uing Christ, he shal deuour the shéepe and peo­ple of Christ: he shal deface whatsoeuer Christ hath taught: he shal quench that fire which Christ hath kindled: he shal roote vp those plants which Christ hath planted: hée shall vndermine that house which Christ hath built.

He shal be contrarie to Christ. His faith contrarie to the faith of Christ: and his life contrarie to the life of Christ. Is any man desi­rous to know Antichrist? his comming shalbe notable, it shal astonne the worlde. By this marke you may know him. He shal be contra­rie to Christ. To shewe you at large this con­trarietie by comparison of things contrarie in Christ and Antichrist would aske long time. It shal be sufficient, we consider onely some fewe wherein they are manifestlie contrarie, that by them, iudgement may be made of the residue.

Saint Paule sayth, With one offering hath Heb. 10. hee consecrated for euer them that are sancti­fied. And againe, We are sanctified by the of­fering Ibid. of the bodie of Iesus Christ once made. [Page 286] What is he then that sayeth, I make priestes to offer a dayly sacrifice, for the sinnes of the people: by whome the offering vp of the bodie of Christ is made euerie day? he is contrary to Christ, he is Antichrist. Saint Paule sayth, God Eph. 1. hath appointed Christ ouer al thinges to bee the heade of the Church. What is hee then, which sayeth, I am the heade of the Church? which sayth, Al the Churches of God are knit in mee. You must vnderstande as I vnder­stande: you must heare with mine eares, and sée with mine eyes: I wil gouerne, and direct you. He is contrarie to Christ. This is Anti­christ. Christ ordayned that the Communi­on Matt. 26. should be ministred vnder both kindes. What is he then that deliuereth it to the peo­ple but vnder one kinde? hee is contrarie to Christ. He breaketh the first institution of the Lordes supper: he is Antichrist.

Christ sayth, My kingdome is not of this Iohn 18. worlde. What is he then which sayeth, I am Lorde of Lordes, and King of Kings, I haue right to both swords: my power and au­thoritie reacheth ouer al the kingdomes of the worlde? he is contrarie to Christ, he is Anti­christ. Christ washed his disciples feete. What Ioh. 13. is he then, that giueth his feete to be kissed of Kinges and Emperours? He is contrarie to Christ: he is Antichrist. Christ paide tribute to [Page 287] Caesar. What is he then, that exempteth him­selfe, Mat. 17. Marke 10. and his cleargie from the temporal sword and authoritie? he is contrarie to Christ, he is Antichrist. Christ allowed mariage, and repro­ued fornication. What is he then that allow­eth fornication, and forbiddeth mariage? he is cōtrary to Christ: he is Antichrist. Christ saith, Search the Scriptures. What is he then, which Iohn 5. saieth, giue not that which is holy vnto dogs, neither cast pearles before swine: ye may not search the scriptures? he is contrary to Christ: he is Antichrist. These be the certain and vn­doubted markes of Antichrist.

So that he doth sit in the tēple of God. That is, he is bold, and without force of anie dann­ger. He is not driuen to hide himselfe in a cor­ner: he is exalted in the eye, and in the heart of the world. He beareth rule in the conscience of men. He hath the keyes to open and shut at his pleasure. He maketh Kings and Princes be­come his subiectes. He ruleth them: not by sword or speare only, but by pretence of reli­gion: he telleth them, al things are put in sub­iection vnder his féete: that he is the vicar of Christ: that his worde must be taken as the worde of God. So, he sitteth in the temple of God, as if he were God.

The godly preachers, sit also in the tēple of god: they are y ^e ministers of Christ, & disposers [Page 288] of the secretes of God. There they expound the Scriptures, and she we the good and accep­table wil of God. There they exhort, & teach, and reproue, and correct, and instruct the peo­ple in righteousnesse. Antichrist sitteth not in the Church after this sort. He teacheth not, nor exhorteth the people. He maketh that no part of his office. How sitteth he then? What shal he say, what shal he doe? The Apostle tel­leth vs, He exalteth himselfe against al that is called God, or that is worshipped. He shal be honoured with the honour that is due vnto God. He shal shine and glitter in gold and pre­cious stones. Hee shal be carried vppon the shoulders of men, and waited vpon by kings, and princes, and great estates. So shal he bée contrarie to Christ.

Christ was humble and lowly. The pro­phet in his owne person speaketh of him, I am a worme, and not a man: a shame of men, Psal. 22. and the contempt of the people. And the Apo­stle sayth, He humbled himselfe, and became Phil. 2. obedient vnto the death, euen the death of the crosse. Beholde his parentes, his birth, his cradle: beholde his life, his disciples, his doctrine, and his death. Al were witnesses vnto his humilitie. He sayth of himselfe, The sonne of man hath not whereon to rest his Matt. 8. heade. And to his Disciples he sayeth, The [Page 289] kings of the Gentiles raigne ouer them, and Luke 12. they that beare rule ouer them are called gra­cious Lordes: but you shall not be so. And a­gaine, Learne of me, that I am meeke and low­ly Matth. 11. in heart: and yee shall finde rest vnto your soules.

Nowe on the other parte take viewe of Antichrist. Beholde his birth, his place, his thaire, his estate, his doctrine, his disciples, and al his life. You shall sée nothing but pomp and glorie. Gregorie calleth him the King of pride. He is proude in life, proude in do­ [...]trine, proud in worde, and proud in déedes. Hée is like vnto Lucifer, and setteth himselfe before his brethren, and ouer nations and kingdomes. Hée maketh euerie knée to how downe to him and worship him: hée maketh Kings to bring him water, to carie his traine, to holde his cup, to beare his dish, to leade his bridle, and to holde his stirrup: hée claimeth power ouer heauen and earth: hée saieth, hée is Lorde ouer all the worlde, the Lorde of Lordes, and the King of Kings: that his authoritie reacheth vp into heauen, and down into hell: that hée can commaund the Angels of GOD: that hée condemneth whom hée will condemne: that he maketh Saints at his pleasure: that whatsoeuer he blesseth is blessed: and that it is cursed whatsoeuer he curseth.

[Page 290] Hée selleth merites, the forgiuenesse of sinnes: the sacrifice for the quicke and the dead. Hée maketh marchandize of the soules of men. Hée laieth his filthie handes vppon the Lordes annointed. Hée remooueth kings, and deposeth the states and Princes of the world. This is Antichrist. This is his power. Thus shal he worke and make himselfe mani­fest. So shall he sit in the temple of God. The people shall woonder at him, and shall haue him in reuerence. They shall say, who is like vnto the beast? Who is so wise, so migh­tie, so godlie, so vertuous, so holie, so like vnto God? so intolerable and monstrous shal be his pride.

It were much for hym to sitte in the seate, and to occupie the roome of an earth­ly King or Emperour. But he shall take vppon him the authoritie and the name of GOD, the name of the liuing Lorde, the name of GOD which hath made heauen and earth, euen the name of GOD the father of our Lord Iesus Christ. And in this pride hée shall excéede al others that haue béene wicked. The Pharises and the Scribes were wicked: yet none of them did sit in the tem­ple of God, shewing himselfe that hée was God. Arius, Nestorius, Montanus, Valenti­nus were wicked heretiques, yet they neuer [Page 291] [...]ooke vppon them the name of God. What shoulde I saie of this blasphemie? or in whom may wée find the like? Mahomet was a Turke and a false Prophet, and a deceiuer of the people, yet he tooks not vppon him the name of God. This point and reach of vngodlinesse belongeth onelie to Antichrist. He shall sit in the place of God in iudgements: he shall shewe himselfe out of that place as if he were God. Irenaeus saieth, Quum sit servus, tamen Irenaeus lib. 5. cap. p [...] ­timo. [...]dor ari vult [...]ut deus. Whereas hee is but a ser­ [...]ant, hee will be worshipped as if hee were God.

But some will saie, Antichrist shall be mortall as other men, borne of a mortall fa­ther and mother: hée shall knowe, that he shal die: and that he is but dust, and shal returne againe into dust: that hée can not make him­selfe, no that he can not make the least, and [...]ilest of al creatures. Howe then will he pro­claime himselfe to be an immortall God? How wil he cal himselfe God that made heauen and earth? or, God which had no beginning, nor shall haue anie ende? no, this is not the meaning of these wordes. Hée shall not so thinke of himselfe, nor so saie. I will tell you after what sorte hee shall sitte in the Temple of GOD, and howe the worlde shall [Page 292] receiue him and reuerence him as GOD. Hée shall take to himselfe that supreme autho­ritie, and prerogatiue, which appertaineth onelie to GOD by nature. Although hee be but a man, yet in office he will be accoun­ted as GOD. He shall compare his lawes, with the lawes of GOD. He shall say, his worde is the worde of GOD. Whatsoeuer he saieth, he shall saie it is the voice of the spi­rite of God: of the same authoritie, that is gospell of Christ: no man maie breake it: no man may touch the credite thereof: if ani [...] man with stande it, hée must thinke he doth sacrilege, committeth blasphemie, and sin­neth against the holie Ghost. Againe, he shal breake the lawes of God to vphold his owne, and shal pul downe GOD to set vp himselfe. Such shall be the power and auctoritie of An­tichrist: so shall he possesse the consciences of the people: so shall hée sitte as an Idoll in their hearts: so shall he stande in the place of God, and shew-himselfe that he is GOD. The people shall receiue his doctrine and be­léeue his worde. They shall sall downe be­fore him and worship him. They shall saie, Who is like vnto the beast? What creature is Reu. 13. so beautifull as he? They shall honour him as God.

But what is hée, which hath suffered [Page 293] himselfe to be so called? Who is hée which hath béene called by the name of GOD? Of all the creatures which haue professed the faith of Christ, of al the Kings, or Bishops, or Priests, or laie people that euer were in the Church of GOD, who euer required to be called by the holie name of GOD? Or, who euer liked well of them which so cal­led him? Who hath béene so wicked? Who hath euer so much forgotten himselfe? In what place hath he dwelt? Or what hath hée béene?

Here mée thinketh I sée the secrete mo­tions of your heart. You looke that I shoulde name the Bishoppe of Rome: that it is hée which hath suffered himselfe to be called by the name of GOD. I will not tell you in mine owne wordes. Vnlesse the Bishop himselfe so speake, I will not tell you. Marke then, and witnesse of my indifferencie, whi­lest I speake hereof, that I followe not affe­ction, but deale vprightly. Therefore, I say againe, vnlesse the Bishop himselfe, suffer himselfe to be called by the name of GOD, I will not so saie of him. Then let vs sée what hée hath written of himselfe, and what hée hath suffered others to write. Pope Nicholas saith, Constat summum pontificem à pio principe Dist. 96. sa­tis cuideter. Constantino Deum appellari. It is wel knowen, [Page 294] that the Pope, of the godlie Prince Con­stantine was called God. And therefore Pope Pius in his Bull saieth, Nemo audeat Bulla Pii V. contra Eliz. obedire. No man dare obey hir, or her will, or commaundements, or lawes vpon paine of our curse.

The Pope was well content to suffer Christopher Marcellus, one of his Parasites in the Councel of Laterane, to say vnto him, Tu In concilio Later. sess. 4. es alter deus in terris: Thou arte an other God in earth. The Pope is content in such sorte to haue a diuision of tenures made betwéene him and God, as the Poet sometime flatteringly wrote, Divinsuni imperium cum Iove Caesar ha­bet. The Emperour parteth his rule, and hol­deth halfe with Iupiter. In the Extrauagants Extravag. Ioh 22. cum in [...]er in glosa. it is set down. Dominus de us noster Papa, Our Lord God the Pope. Marke these words. Our Lord God the Pope. In them the Pope is cal­led Lord, and is called God. Oh merciful Lord God, which from thy heauens beholdest this vanitie, how great is thy mercie in suffering this? I deuise not this. His owne bookes, his owne doctors, his owne decrées and decretals speake it, and set it downe. Credere dominum de­um tid. nostrum Papam non potuisse statuere, prout sta­tuit, Hereticum censeretur. To beleeue that our Lord God the Pope might not decree as hee decrecd, it were a matter of Heresie. It is so [Page 295] written there, he hath heard it, he hath séene it, he knoweth it is so, yet he suffereth it to goe abroad, and thereby suffreth himselfe to be cal­led God.

He hath burnt many Saints of God, and holie men for no other cause, but for the pro­fession of the Gospell. He hath in manie pla­ces burnt the holie Bible, and such bookes as teach nothing but godlinesse. Where did he e­uer burne? what speake I of burning? where may it appeare that euer he controlled any for so writing, or called in such spéeches?

One of them séemeth to take shame of this shamelesse, and blasphemous stile or ti­tle. He séeketh friendly to temper, and quali­fie, and take vp the matter. Nec deus es nec ho­mo, clemen [...]. in prooemio, in glosa. quasi neuter es inter vtrumque. Thou arte neither God nor man: in a manner thou arte neither of both: but rather a meane betweene both. That is, thou art not so high as God, nor yet so base as man: Whom then shal we ima­gine him to be? Is he an Archangell, or Angel, or a spirite of the aire? God giue him grace to sée his owne vanitie: that hée maie knowe, he is but a miserable and mortal man: that hée maie knowe that a time shall come when his hipocrisie and dissimulation shall be disclosed. GOD giue him grace to be­come godlie, as becommeth the man of God. [Page 296] That he maie indéed be the minister of Christ, and a disposer of the secrets of God: that hee may serue God in trueth, in holinesse and righteousnesse all the daies of his life. But you saie, the Pope at this daie is not called GOD. Hée rather abaseth himselfe, and wri­teth himselfe by a title of humilitie, and is cal­led so, Servus servorum, The seruant of seruants. Be it so, that he is so called, and so written: yet he is King of Kings, and Lord of Lordes. Extra. de Maior. & obedientis. This seruant saieth, I doe make holie the vn­holie: I doe i [...]stifie the wicked: I doe forgiue sinnes: I open, and no man shutteth. This seruant can saie, whosoeuer obeyeth not mée, hée shall be rooted out. This seruant maie dis­pence Summa an­g [...]i in dicti­one. Papa. Extra de con [...]. statuta cano­nun: Felinus. 9 Qu. e. 3. c [...]ncta. Pit de paludede potest. Pp. Artic. 4. for anie commaundement of the olde and newe Testament. This seruant hath Christs lieftenantship not onelie ouer things in heauen, ouer things in earth, and ouer things in hell: but also ouer the Angelles both good and bad. No man maie iudge this seruant. For they saie, Papa solutus est omni lege hu­mana: The Pope is exempted from all lawe of man. And againe, Nec totus clerus, nec totus umndus potest Papam iudicare aut deponere. Nei­ther all the Cleargie, nor all the whole world, maie either iudge or depose the Pope. Such a power this seruant of seruantes claimeth to himselfe. What greater power maie [Page 297] be giuen vnto GOD? What Angel, what archangel euer had the like power?

And this power euen at this day Pope Pius chalengeth as proper to his seate. That hée hath the authority which is due to Christ ouer his Church that no man may iudge him, nor say he doth erre, nor aske why he doth so. He is inuested in the priuiledge of his Church, and loseth no one iote of his dignitie. It is yet good at this day which hath béene set downe: Sacri­legij Distinct. 40. non no 1: in glos. instar esset disputare de facto papae. It is sinne, as great as sacriledge, or Church robbing, to reason of anie the Popes doinges. These be their owne wordes. God knoweth, before whom we stande this day, they be their owne wordes, and not mine. Thus doth he sit in the temple of God, shewing himselfe that hee is God.

And therefore may we say, as sometime sayd Eusebius, Hoc est argumentum, eos odisse de­um, Euseb. de praepara. li. [...] quod ve [...]nt seipsos appellari Deos. This is an euident token, that they hate God, because they wil haue themselues called by the name of God. Or as Gregory, who speaking of Anti­christ, saide, Cùm sit damnatus homo, & nequa­quàm Greg. in Iob. lib. 25. cap. 14. spiritus, Deum se esse mentitur. Whereas he is a cursed man and not a spirite, he faigneth himselfe, by lying, to be a God.

V. 5. Remember ye not, that when I was [Page 298] yet with you, I told ye these thinges?

Before I departed from you to goe farther, to plant the Gospel in other churches, I tolde you that Antichrist should come, and that hee should oppresse and confounde the Church of Christ. Paule was chosen to be an Apostle. The office of an Apostle was not to rest in any one certaine place, but to passe from countrey to countrey, from lande to lande, and to fil al the world with knowledge of the Gospel, and therein appeareth the difference betwéene an Apostle and a Bishop. A Bishop had the charge of one certaine Church, an Apostle had the charge ouer al the churches.

But Paule was not tyed to any one citie, or Ilande, or countrey. He had authoritie to preach to al cities and countries: to al landes and Ilandes from the east to the west. So did Christ appoint his Apostles: Goe ye into all Marke 16. the worlde, and preach the Gospel vnto eue­rie creature. They were not sent to Ierusalem, nor to Samaria, nor to Ephesus, nor to Rome only: but into al the world. The whole world was their dioces, and their prouince. So speaketh the Prophet Dauid of them: Their sounde is gone foorth through the earth: and Psal. 19. their wordes into the endes of the worlde. This was the commission which our Sani­our gaue vnto Iohn, and to Iames, to Paule, [Page 299] and to Peter, and to the rest of the Apostles: that they should goe into al the world. There­fore if any of the Apostles should haue staide in one only place, and haue gone no farther, he had offended, and done otherwise than Christ commaunded.

Here we sée howe foulie they are deceiued which say, Peter was Bishop of Rome, and did sitte there fiue and twentie yeares. They that say so, knowe not what they say. It is an errour. Christ made Peter an Apostle, and not to sit as a Bishop at Rome. He sayde vnto Peter, Goe into al the worlde: thou shalt be a witnesse vnto me, vnto y ^e outmost coasts of the earth: I sende thee vnto al the churches, and not to one alone. The like charge receiued Paul: he trauailed frō Damascus to Arabia: from Arabia to Ierusalem: from Ierusalē to Illyricum: from Illyricum to Rome, & so from countrey to countrey, and from coast to coast, to make a pleasaunt perfume of the Gospel of God, in al the worlde, that it might be vnto them a sauour of life vnto life. Therefore sayeth he to the Thessalomans. Ye remember that when I was with you, I tolde you these thinges. The spirite of GOD warned me to goe far­ther. Other churches required my presence: I was debter vnto thē as vnto you. Yet before I left you, I told you what daungers shoulde [Page 300] [...]nsue. It was mine office, I was bounde so to doe, least you might be deceiued. I told you Antichrist should come, euen that man of sin, the sonne of perdition, which should destroy himselfe and others also. I tolde you he should be an aduersarie of the Gospel of Christ: that he should aduaunce himselfe ouer al the kings and powers of the world: that he should sit as God in the holy place: that the people should giue him place to sit in their harts, and in their consciences.

This warning the Apostle gaue to the Thessalonians. The like warning he gaue to other Churches where he taught the Gospel: and the same is also spoken vnto vs. They knewe by his teaching that Antichrist should come. We know by the markes which he hath giuen to know Antichrist, that he is alreadie come: and that, the very same is come, which the Apostle describeth: that he is growen vnto his fulnesse, and hath stalled himselfe in the place of God.

V. 6. And nowe yee knowe what with­holdeth: that hee might bee reueyled in his time.

Paule séemeth not in these wordes to say, what letteth the comming of Antichrist: but what shal stay the comming of Christ. For so be maketh entrie into his matter: I beseeche [Page 301] you, by the cōming of our Lord Iesus Christ, that ye be not troubled as though the day of Christ were at hand. Let no man deceiue you by any meanes. For the day of Christ shal not come, except there come a departing first, and that Antichrist be disclosed. Euen so here he sayth, ye know what withholdeth Christ, and why he cōmeth not. Euen this, that Antichrist might first be reueiled in his time. His time is appointed. The spring commeth not, vntil the winter haue gone before: the night goeth before, and then the day commeth. And so shal not the glorious maiestie of Christs comming appeare, before the dreadful and daungerous dayes of Antichrist shal come. There shal be no deliuerie, vnlesse bondage goe before.

Antichrist shal bring the worlde into bon­dage: he shal do violence to the saints of God: he shal be as a continual storme, and darke­nesse in the church. The godly shal looke vp to heauen, and cal for ayde: they shal crie vnto the Lorde, and he wil heare them. They shal say, O come Lord Iesus, thy kingdome come, confounde thine enemies. Then wil hee not staie: he wil appeare, and she we himselfe in glorie. In the meane while this is the cause of his stay, this letteth his comming: Antichrist must first come. This I take to be the Apo­stles meaning. It agréeth with the beginning. [Page 302] It is simple, cleare, and plaine, and without danger of errour.

Antichrist shal appeare, not when he wil: but he shalbe reuealed in his time. His time is the time of darkenesse: when shepheardes and the guides of the people shal be carelesse: when the word shal be loathed: when the light shall be put out: when superstition shal reigne: when ignorance shal haue the vpper hand: when the creature shal not be knowen from the creator: when there shal be no feare of God, no regard of godlinesse: when the people shal not knowe neither wherefore they pray, nor whom they worship, nor in whom they beleeue: then shal it appeare that Antichrist is come, then he shal shewe himselfe: this is his time.

V. 7. For the mysterie of iniquitie doeth alreadie worke, onely he which nowe letteth, shal let til he be taken out of the way.

The mysterie of iniquitie doeth alreadie worke. Let vs not be deceiued. Antichrist shal certainly come, and shal drawe many into er­rour. As it was with Christ, at his cōming, he was in the world, he did the workes of his fa­ther, yet fewe knewe him: So shal it be with Antichrist, hee shal be in the worlde, he shal worke his iniquitie, and fewe shal know him. Paule liued more than fiftéene hundred yeares past. Yet then he saide the mysterie of the ini­quitie [Page 303] doth alreadie worke. The diuel is not idle, sayth he, Antichrist euen nowe worketh, when as the bloud of Christ was fresh: when as yet the Apostles and many other witnesses of our redemption by Christ were liuing. And S. Iohn sayth, Euen now are there many Anti­christs 1. Ioh. 2. come alreadie. So soone was his foun­dation cast, his plot laide, his way prepared, and his work begun. So long sithens did Paul sée some which delited in the workes of darke­nesse: which were the enemies of the crosse of Christ, which serued their belly and not the Lord, euen then did he sée y ^e gréeuous wolues not sparing the flocke, should enter in among them. Al these were the forerunners and the harbingers of Antichrist.

We may not thinke y ^e Antichrist shal come as a robber by the high wayes, or like a mur­therer, or like a tyrant that burneth our hou­ses, or sacketh our cities, or destroyeth our fieldes, or pulleth downe al that is before him. Wee may not looke that hee should say I am Antichrist, I am that man of sinne, I am the sonne of perdition, I am the aduersarie, and am contrarie to Christ. He shal not shew forth himselfe in such a sort, he shal not so speake of himselfe. He is suttle and cunning, hee shal deceiue the learned and the wise: he shal cast himself into a colour of holinesse: he shal fast, [Page 304] he shal pray, he shal giue almes and shewe mercie: he shal walke as if he were a disciple of Christ: he shal counterfeite an Angel of light. He shal goe before, and the worlde shal follow him. So shal the mysterie of iniquitie worke. His life, his religion, his doctrine shal be close & hid, and secret. Antichrist worketh in mysterie. Hierome sayth, Ingemuit totus or­bis, Hieron. dial. cont. Luci­ferian. ca. 7. & Arianum se esse miratus est. The whole worlde mourned, and did maruaile that they were possessed with the errour of Arius: that they denyed the diuinitie of Christ before they were ware. This was a mysterie. So shal the learned and wise be deceiued. They shal ho­nour Antichrist vnwares. They shal say, we defye him, and detest him, and yet shal fal downe and worship him. This is a mysterie. So secrete shal his dealing be, it shal not bee knowen to many.

He shal walke in craftinesse, and handle the worde of God deceitfully: he shal mingle his lies with the truth of God: he shal mingle his poyson with the wholesome foode of our soules; so closely and suttlely, that it shal hard­ly be espied: he shal goe forwarde by little and little, and so winne credite, and conueigh him selfe into the heartes of the people. This is a mysterie. Christ sayeth, A man sowed good Matth. 13. feede in his fielde, but while men slept, there [Page 307] came his foe, & sowed tares amōg the wheate, [...]nd went his waie. They grew together, and had both one like colour. The housholder willed them to let both grow together til har­nest come, least with the tares, they plucke vp the wheate also. So shall be the comming of Antichrist. He shal come whiles men sléepe, in the night of blindnesse, and of negligence, and of ignorance: and shall so we his tares with the Lords wheate. They shal both grow vp to­gether. The day of the Lord shal reueale them and set ech part by it selfe. This is a mysterie, and as it is secret, so is it long in working. This mysterie began in the d [...]ies of the Apo­stles, and continueth on stil vnto our time. It is stil in worke.

But who be they, which follow his loare: which yéeld themselues to him, and which shal be dereiued? are they poore men, or artificers, or labourers? or are they vnlearned and igno­rant men? No, no, he shall deceiue Priests, [...]ops, Archbishops, Princes, Kings, Emperours, the grauest, the best learned, the wi [...]est, the mightiest men in the world. He shall [...]nd their eies, and amaze their hearts. They shall runne to him out of al parts of the earth: they shall fall downe before him: they shall aske councell of him: they shall saie, thou art the Doctour of Doctours, thou art the father [Page 308] of fathers, thou arte the comforte of the Church, thou art the light of the worlde, thou arte most holie: al lawe, and al knowledge is hid in thy brest: we beséech thy holinesse, shew vs thy waie, expounde thou the lawe vnto vs, teach vs howe wée may be saued: thou hast the key of knowledge, thy word is the word of truth. So shall they créepe to Anti­christ, so shall they poure out their soules be­fore him, so shall they séeke counsell at his mouth, so shall they fetch light at the Prince of darknesse.

This mysterie, saith S. Paul, doth alreadie worke, it shall increase and goe forward and growe to a perfection. A thorne when it is yong is soft and gentle, ye may thrust at it with your finger, it wil not hurt you: but af­ter, it waxeth and groweth hard & stubborne, it will pierce to the flesh and drawe bloud. A Beare when he is yong is harmlesse and inno­cent, yée may dandle it, and dallie with it, as with a whelp, it hath not chambers to gripe, no téeth to bite, nor pawes to teare: but after it wil growe, and become fierce and cruel like the sire. A serpent when it is yong, is litle and pretie: it hath no sting nor poison. You maie take it in your hand and laie it in your lap, it will not burt you. After, it will encrease in benime, and grow in mischiefe, and be like it [Page 309] selfe: then it wil shake the sting, and cast poi­son, and prooue dangerous.

Such a thorne, such a beare, such a serpent is Antichrist. At the first he shall séeme soft and gentle, and pretie and innocent. After hée shal growe fierce, and arme himselfe with sting and poison. But a thorne though it be soft, is a thorne: a beare though he be little is a beare: a serpent though it be pretie is a ser­pent. Euen so Antichrist, though he séeme gentle, milde, and simple, yet is he Antichrist. He groweth by degrées, he wil be like his sire, his pawes wil be dreadfull, his mouth wil be deadly.

Whosoeuer knowe the nature and work­ing of an earthquake, how it groweth and how it worketh, know, that at the first it is some li­tle winde, gathered and kept in some hollowe places of the earth: there it lieth closely some­times for manie yeares, without giuing foorth anie noise, without stirring or shaking. One may walke ouer it and perceiue nothing. Af­ter it groweth strong and violent, it séeketh a maie out, it forceth it selfe, it gathereth Srength and commeth abroade, it wil staie no longer. Out it breaketh, and teareth the earth, and renteth rockes, ouerthroweth moun­taines, shaketh down townes and cities, swal­loweth by whole riuers: it inflameth the aire, [Page 310] raiseth thunder, roareth vp into Heauen, and astonieth the worlde. Such is the working of an earthquake: so great and mightie at the ende, so little and simple at the first. Such shall be the mysterie and comming of Anti­christ. At the beginning he shall be like a litle winde, and shall enter into the hollownesse and darkenesse of the Church, but after, hée shal shake the whole world. He shal shew forth himselfe at the first with countenance of deuo­tion and holinesse, that he may closely and pri­uily, and secretly wreath in himselfe. Few shal be able to vnderstand the mysterie of his dea­ling. After, he shall be opened, and appeare as he is.

Who would thinke there were anie euill in forcing of virginitie, chastitie, or single life? He that is vnmarried, careth for the things of the Lorde, howe he maie please the Lord, that he may be holie both in body, and also in spirit. Would God it were so with al, that haue ta­ken the profession of single life. But the colour is faire. Hence hath it growne, that Bishops, and Priests, and yong men, and maidens haue continued single. This seēmed strange, and a myracle, and a matter of great holinesse. But this is a mysterie: this is a waie to bring in Antichrist. Marke what Saint Paul speaketh héereof, They shal forbid to marrie. Of whom [...]. Tim. 4. [Page 311] speaketh he? Of Antichrist, and his Disciples. They shall forbid lawfull marriage, as vnho­lie, and as a state of life vnfit for their holines. Yet Christ Iesus the sonne of God did neuer forbid it. His Apostles were married and had wiues.

This, saith Saint Paul is a marke of Anti­christ, by this shall he be knowne. Forbidding of marriage is a doctrine of Diuelles: not of Christ, or of God, but of diuels. It is a gulfe, it is a sea, it is a world, it is a hel of iniquitie: and the vilest vilanie that euer crept into the Church of GOD. Hierome expounding the wordes of Daniel, Hee shall haue no regarde to the desires of women, saith, Facili­ [...] Hieron in 11. Dauiel. interpretatio est, de Antichristo, quodideo simu­l [...] castitatem vt plurimos decipiat. The better ex­position here of is to applie these words to An­tichrist, for that he shal pretend chastitie, that he may deceiue manie. This is the mysterie of iniquitie. This is the practise of Antichrist. He­shall come with a cloake of counterfaited cha­stitie, not with true chastitie hath in bodie, and also in spirite, but with counterseit chastitie, and so shall deceiue the hearts of ma­nie.

Who would thinke there were any euil in single communisn? D [...] why maie not euerie bodie folow his own deuotion, and receiue the [Page 312] sacrament when he wil? what harme is here­in? It may séeme to be done for the reuerence vnto the sacrament, least it shoulde growe in contempt, if it were vsed often. These reasons are faire and fresh, but this is a mysterie, and a practise of Antichrist. For, by this meanes haue they shut out the faithfull people of God, and made them negligent & carlesse for the re­ceiuing of the Lords supper: they abused the Church of the liuing God, they turned the re­membrance of the death of Christ into a Mai­game: they made the people commit horrible and open idolatrie, to worship the creature in stead of the Creator, which is God blessed for euer.

Who would thinke there were anie euil in the keies of the Church? They are the expoun­ding of the law, and the disclosing of the wil of God. They are the chiefest comfort of our con­science. But Antichrist shall take those keies vnto himselfe, and shall build vppe his owne kingdome with them. He shall shut, that God hath opened: and shal open that God hath shut. This is also the mysterie of iniquitie.

Who would thinke there were any euil in godlie praiers of the Church? Christ saieth. Watch and praie, for you knowe not in what Mat. 24. houre your Maister wil come. And againe, Mat. 6. Praie thou to thy father which is in secrete, and [Page 313] thy father which seeth thee in secrete shall re­warde thee openly. And againe, Aske and ye Matt. 7. shall receiue, seeke and ye shall find: knocke and it shall be opened vnto you. Saint Paule saith, Praie without ceasing. The Prophet Da­uid 1. Thes. 5. Psal. 145. saith, The Lord is nigh vnto al them that call vpon him, to al that call vpon him faithful­ly. For the Lord will heare the praiers of his Saints, and deliuer them when they call vpon him. These praiers shall Antichrist take to worke his iniquitie. And vnder pretence of them shall deuour widowes houses, and shal make a net of them to fish and drag for al the riches of the world. This is also the mysterie of iniquitie.

Who would think there were so great euil in the doctrine of Purgatorie? What if one thought that his father or friend died in some beniall sinne, and were chastised somewhile in purgatorie [...]ire, and that he might be reléeued by praiers? For this iolie pretence and imagi­nation haue they thereof. What if one should so thinke? what hurt were it? Brethren this is the mysterie of al mysteries, & the secrete of al secrets. In this standeth the countenance, and al the welfare of Antichrist. He hath impropri­ed the whole kingdome of Purgatorie to him­selfe, and hath made it more gainefull, than heauen and earth. There he selleth praiers: [Page 314] there he maketh port sale of buls and pardons: there he selleth forgiuenesse of sinnes, à culpa & poena. He selleth the mercies of GOD, the bloud of the Martyres, the workes of super­erogation, the merits of his fratries, the bloud of Christ. There he selleth paradise, deliue­rance or assurance from hel, and entrance into heauen, he maketh marchandise of the soules of the people. This is the alonelie mysterie a­boue al other mysteries.

Who would thinke there were anie euill in the name of the Church? It is the witnesse bearer vnto the gospel. It is the pillar of truth. It is the spouse of Christ. Yet saith Christ: An­tichrist shall come in my name. He shall séems holie, he shall talke of the gospel, he shall carie the face of the church, and deceiue many. This is a mysterie.

Who would thinke it a matter of so great inconuenience, for a man to call the Bishop of Rome the greatest Bishop, or the chiefest Pa­triarke, and the highest Iudge: and to say that al appeales lie vnto him? what hurt may this be? It séemeth a small matter, a matter of nothing. But it is a practise, it is a secret, and a mysterie. Hence flowed al the streames of vanitie and presumption wherein he aduaun­ceth himselfe. Hence it is, that he saith, I am aboue Kings and Emperours. I am aboue [Page 315] generall counsels. I am aboue the whole Church of Christ. I am aboue the Angels of God. I haue power to commaunde and to countermaunde them at my pleasure. I am the succssour of Peter. I am the vicar of Christ. No man may iudge me whatsoeuer I doe. I can not erre. General councels might erre, the Apostles might erre: the Angels of God might erre: but I can not erre. I haue the ful­nesse of power. The whole worlde is my dio­resse. Whosoeuer is saued, is vnder me. Who so euer is not vnder me is cursed of God. I am the light of the worlde. I can in a manner doe whatsoeuer God can doe. Al these spéeches are writen, are printed, are published, and proclai­med abroade. This is a mysterie of iniquitie, this is a déepe secrete. These are the verie waies and steppes of Antichrist. God giue vs eyes to see them, and heartes that we may dis­cerne them.

Paule did sée this mysterie working euen in that time hee liued. Iohn sayeth, Diotre­phes Epi. 13. Ioh. loueth to haue the preeminence. To lift vp himselfe aboue his brethren, to be the head of the Church, and to beare a maisterie. So Paule espied contentions in Corinth: Euerie 1. Cor. 2. one of you saith, I am Paules, and I am Apol­los, and I am Cephas, and I am Christs. These were the beginnings of Antichrist. But Paule [Page 316] sayeth, Wee preach not our selues, but Christ [...]. Cor. 4. Iesus the Lorde, and our selues your seruantes for Iesus sake. So the true Disciples of Christ recken not themselues any thing, but the mē ­bers one of an other, but the ministers by whō the people beléeue, but witnesses chosen before of God, but such as are commanded to preach, but Gods labourers.

Nowe let vs consider these markes of An­tichrist. Was there euer any, which hath for­bidden laweful marriage? and accounted it a state of life which is vncleane, and not méete for his holinesse? and deceiued the world with counterfaite chastitie? the same is Antichrist. For Hierome telleth vs, Antichrist shal pre­tend chastitie, that he may deceiue manie: and Paule calleth forbidding of Marriage, the doc­trine of Diuels.

Was there euer any which hath shut soorth the faithful from the holy Communion, and hath made them carelesse for the receiuing thereof? which hath defaced the sacrament, ab­used the Church of God, and caused the people to giue the honor of God vnto a creature? this is the working of the mysterie of iniquitie: he is Antichrist.

Was there euer any, which tooke the keyes of the kingdome of heauen, and wrought to himselfe therwith a principalitie or kingdome [Page 317] in earth? was there euer any which hath shut them out from the kingdome of God, to whom God hath opened it, and hath set frée the consci­ences of those sinners whom God hath not loo­sed? he is Antichrist.

Was there euer anie which beguiled the people, which deuoured widowes houses vn­der colour of long praiers, and hath vsed them as a net to fishe for the treasures and riches of al the world? he is Antichrist.

Was there euer anie which solde bulles, and pardons, and forgiuenesse of sinnes, and the mercies of God, and the merites of men, and the bloud of the Martyres, and the passion of Christ the sonne of God? Was there euer anie that solde Paradise, and Heauen, & mad [...] sale of the soules of the people, and al for mo­ney? the same is Antichrist.

Was there euer anie which came in the name of Christ, with the shewe of holi­nesse, with the countenaunce of the Church, and hath shewed himselfe in all his life and doctrine contrarie to Christ? hee is Anti­christ.

Was there euer anie which hath saide? I am aboue Kinges and Emperours, and the states of the worlde: I am aboue Councels, I am aboue the whole Church of Christ, and [Page 318] aboue the Angels of God. No man may iudge me: I can not erre. Whosoeuer shal be saued must be vnder me. If any shal not obey mée, they are cursed before God: God and I haue one iudgement seate, we sit together, I can do, whatsoeuer God can doe. He that thus saith is Antichrist. The mysterie of iniquitie doeth worke alreadie, saith the Apostle. He shal not open himselfe. What so euer hée doeth, hee doth it in secrete. So shal he auaunce himselfe: so shal hee speake great thinges and blasphe­mies against the highest: so shal he preuaile and prosper: so shall hée darken the heauens, and drawe the thirde part of the starres after him: so shal he sit in the holy place, euen in the seate of God and al this shal he worke vnder pretence of humilitie, and shal cal himselfe the seruant of seruaunts.

Onely he which now withholdeth, shal let til he be taken out of the way.

Nowe the Emperour holdeth the whole power and authoritie ouer the worlde: but it shal be taken away from him, and then shal Antichrist come, when al stoppes and lets shal be remoued. Who is he that doth stoppe him and let his comming? The Emperour of Rome. So saith Tertullian, so Augustine, Am­brose, and Chrysostome. Antichrist shal pos­sesse a great part of the Romaine Empyre: [Page 319] yet so long as the Emperour shal stande and prosper, he wil not suffer any part of his em­pire to be abated. So long as the Emperour shal be able to beare himselfe, Antichrist shal neuer be able to growe. But a time shal come when the Empire of Rome shal be rent asun­der, then the authoritie of the Emperour shall decay, then Antichrist shal gather strength, and shal place himselfe where the Emperour was. A traitour can not vsurpe the crowne so long as the right king is able to stande and maintaine his state. Antichrist is a traitour. A traitour both to God and man. When the Emperour shal fal and decay, then he shal rise vp. When the Emperour becommeth weake, then he shal growe strong. Therefore Paule saith, Antichrist shal not come yet, for the Em­perour letteth him. The Emperour shalbe re­moued, and then shal Antichrist come.

But before I procéede to say more of this diuision of the Empire. That wee may come to the bottome of this matter, & so sée the mea­ [...]ng of this prophecie euidentlie layde open before vs, I wil shewe more plainly, and par­ticularly of Antichrist, who he shal be. It is a hard and doubtful thing, as are al prophecies, but marke wel, that shal be spoken. I will speake nothing without good warraunt and authoritie of the olde writers and fathers. I [Page 320] wil tel you the conditions of Antichrist, and where hée shal dwell: that knowne, it shall be no harde matter to knowe the rest.

Who shal he be then, or of what condition, that we may knowe him? Some haue said, he should be a Jewe of the tribe of Dan: some that Nero the bloudy tyrant should rise again and hee should be Antichrist: some that hee should be a mightie persecutour, which should rage and range ouer the whole worlde, rase towers and castles, set on fire the Church and oratories, and kill whom so euer he méeteth: Hyppolitus saieth he shal be begotten by the Diuel, and himselfe shal be a diuel. These de­uises were imagined and written many hun­dred yeares sithence, as euerie bodie were best able to deuise. But these are fables, and haue no grounde. To say the trueth, Antichrist shal neither be a Jew, nor Nero, nor one begotten by the Diuel. He shal be a Christian, he shal be a Bishoppe, and a holie father, and a Bi­shop of great shewe and countenaunce in the worlde. Marke, he shal not be a King, nor an Emperour, nor a tyrant, nor a temporal Prince, but a Bishop.

But howe may this be knowne, that wee may be certaine of it? For you wil charge my sayings with partialitie, as if what should bée spoken by mee, might procéede of displeasure [Page 321] and malice. Who then hath so spoken or writ­ten, that we may beléeue him? Heare Grego­rie himselfe a Bishoppe of Rome, what he re­corded of this matter well nigh a thousande yeares agoe. Rex superbiae prope est, & quod dici Greg. lib. 4. Epist. 38. nefas est, sacerdotum est praeparatus exercitus. The king of pride (that is, Antichrist) is euen at hande, and an armie of priestes is prepared: which is a wicked, or horrible thing to be spo­ken. Loe, both the king, which is Antichrist: and his garde to waite vpon him: a companie of priestes and clarkes: of Monkes and Fry­ers to attend vpon him. And vpon whom shal an armie of priestes attende, but vpon a Bi­shoppe?

If you saye, this is no plaine proofe, but forced, and wrested, because he nameth not a Bishop, but a king of pride: heare him againe, Fidenter dico, quòd quisquis se vniuersalem sacer­dotem Greg. lib. 6. Epist. 30. vocat, vel vocari de siderat, in elatione sua Antichristum praecurrit. I speake it boldlie, whosoeuer either calleth himselfe the vniuer­sal priest, or desireth so to be called (as doeth the Pope) in the pride of his hart, he is the fore­runner of Antichrist. In this place, he doeth not only tel vs, Antichrist shal be a Bishoppe, but also what maner of Bishoppe. He shal be a Bishop, & that Bishop, which shal claime vni­uersal authoritie. Such a Bishop as shal say, [Page 322] It is of the necessitie of saluation, that euerie soule be subiect to mee. Which shal say, it is plaine, that the church is one, because in the vniuersal church, there is one supreme heade, that is, the Pope.

Sybilla sayeth, this king, shal be [...], Oraeulorum cap. 8. that is; shal haue a white heade: and shal bée called by a name much like to Pontus. In which two markes of his heade and name, whom can we finde but a Bishoppe? Who weareth solemnely a white myter of siluer, and adourned with precious stones, and in Latine is named pontifex. Againe, Ioachimus Abbas saieth, he shal exalt himselfe aboue al that is called God: for he onely shal bée called holy Lorde, and most holy Pope. So that for our direction, we heare not only of a King of pride, and his garde of priestes: but we are learned that this king shal haue a white head and a name much like pontus, that is, shal be pontifex, a Bishoppe. Gregorie morcouer hath saide he shal cal himselfe, or desire to be called an vniuersal priest: and Ioachimus an Ab­bot hath tolde vs, Antichrist shal be called, [...] ­ly Lord, and most holy Pope.

But where shal Antichrist bée resident? In what place shal we séeke him? for, if we looke for him in one place, and he be in an o­ther, we shal not finde him. Where then is [Page 323] he stalled, in what Citie? in what Church? Some saie, in Babylon, some in Syria, some in Chaldea, some in Hierusalem vpon mount Si­on, some in one place, some in an other. These are but gesses, and beare no waight. Paule telleth vs, hée shall créepe into the Empire of Rome. So saith the Apostle, and so the fathers. The Empire shall be made waste, and then Antichrist shall come, and inuade the Church. But the Empire was great and wide, it rea­ched thed ouer a great part of the world. It did con­taine England, Fraunce, Spaine, Germanie, Po­land, Denmarke, Italie, Illyricum, Macedonia, Thracia, Graecia, Asia, Armenia, Aegypt, Mau­ritania, and the rest of Affrica. Al these were partes of the Empire of Rome. In what part, or in what Citie, or in what Church of al these shall he sit?

Saint Iohn saieth, The seauen heades, are Reuel. 17. seauen mountaines on which the woman sit­teth. Antichrist shall sit in a Citie built vppon seauen hilles. Where shall we find such a Ci­tie in the whole worlde? is it Hierusalem, or Athens, or Constantinople, or Antioch? Where wée finde a Citie so built, that Citie is the place of Antichrist. There is none but one. The spi­rit of God cannot lie. But which is that one? Al writers as wel olde as new, call that Citie Rome. Rome is built vppon seauen hilles. [Page 324] They be yet standing. The names of the hilles are knowne to be these, Palatinus, Quirinalis, Auentinus, Caelius, Viminalis, Exquilius, Ianicu­laris. The Poet speaking of this Citie saith, Septem (que) vna sibi muro circundedit arces. And this one citie hath compassed in to it self with a wal seauen high places. Therefore Plutarch calleth it [...], of seauen hilles. They haue vsed in Rome, in their generall processions in gang wéeke to goe to these seauen hilles, and to do some solemne péece of seruice at euery of them. Rome is the Citie of seauen heades: Rome is the Citie built vppon seauen hilles: therefore the Citie which Iohn describeth: and therefore it is the tabernacle, and stal, in which Anti­christ shall sit.

Sybilla wrote two thousand yeares si­thence, Syb. oracul. cap. 8. That the greatest terrour and furie of his empire, and the greatest woe that hee shall worke, shall be by the bankes of Tyber. And who is there that hath heard anie thing of the situation of Rome, that doth not knowe it is built on the bankes of Tyber? Irenaeus, who Iraen lib. 5. cap. vltimo. liued welneare fiftéene hundred yeares agoe, saith, the name of Antichrist, expressed by that number shall be Latinus, that is, he shall sit in a citie called Latium, that is, Rome. Ioa. chimus Abbas saith, Antichristus iam pridem natus est Romae. & altius extolletur in sede Aposto­lica. [Page 325] Antichrist is long since borne in Rome, and yet shal be aduanced higher in the Apostolike see. Bernard saith, Bestia illa de Apocalipsi, cui Bern epist. 125. datum est os loquens blasphemias, & bellum gerere cum sanctis, Petri cathedram occupat, tanquam leo paratus ad praedam. The beast that is spoken of in the booke of Reuelations, vnto which beast is giuen a mouth to speake blasphemies, and to keepe warre against the Saintes of God is now gotten into Peters chaire, as a Lion prepared to his praie. These wordes are cleare as the sunne beames.

Saint Iohn saieth, Antichrist shall sit in a Citie built vpon seauen hilles. That Citie is the Citie of Rome. Dame Sybilla saieth, his greatest worke shal be by the bankes of Tyber. That Citie so built, is the Citie of Rome. Ire­neus saieth, the name of Antichrist shall be Latinus: this name belongeth to the Bishop of Rome. Bernard saith, the beast that is spoken of in the Reuelation, is gotten into Peters chaire. Iohn liued 1560. yeares since. Sybilla 2000: Irenaeus about 1500: Ioachimus Ab­bas 300: Bernard liued about foure hundred yeares sithence, and by the testimonie of all these, Antichrist shall be a Bishop and placed at Rome.

You maruel at this, howe it should be possi­ble that Antichrist shoulde sit in Peters chaire, [Page 326] you heare who hath said it: and no wonder at al, for he shal sit in the place of God, in the holy place, in the Church of Christ. So doth Augu­stine gather vpon the Apostles wordes: Non De ciuit. dei li. 20. ca. 19. enim templum alicuius idoli, aut daemonis, templum dei Apostolus diceret. For the temple of an idol, or of a diuel, the Apostle would neuer call the temple of God. And Hierome saith, Antichri­stus Ad Algasia. Hieron. Quaest. 11. sedebit in templo dei, vel Hierosolymis (vt qui­dam putant) vel in Ecclesia (vt verius arbitramur) ostendens setanquam ipse sit Christus & filius dei. Antichrist shall sit in the temple of God, either at Ierusalem (as some imagine) or in the church (as we more truely thinke) shewing himselfe as if he were Christ, and the sonne of God. A­gaine he saith of him, Antichrist shall tread vn­der Ibid. his feete al approoued and true religion. And Saint Hilarie saith, Anne ambiguum est Hil. contra. Auxentium. Antichristum in ijs esse sessurum. Is there anie doubt but Antichrist shal sit in the same houses? He shal sit in those houses and buildings, with which you are in loue, and which you honour. And againe he saith, Sub specie euangelicae pra­dicationis Ibid. Christo contrarius erit: vt dominus noster Iesus Christus denegetur, quum praedicari credi­tur. Hee shall be contrarie to Christ, vnder the colour of preaching the gospel: so that our Lord Iesus Christ shall then be denied, when a man would thinke hee is preached. Thus we [Page 327] wée haue séene who shall be Antichrist, and in what Church hée shall be: that he shall be a Bishoppe, and shall be stalled or placed in Rome.

Now to returne againe to the wordes of the Apostle, Onelie hee which nowe letteth, shall let till hee be taken awaie.

Nowe the Emperour hath the rule ouer the worlde. Let him kéepe it. There shall a time come when he shall loose his possessions: then Antichrist shall appeare. When the Em­pire shall be dismembred, and the kingdomes belonging to him shall departe from him, then shall be the comming of Antichrist. Who will looke into the storie of things and times past, shall perceiue the meaning of the Apostle: and how the empire of Rome, being so great, is con­sumed and brought to nothing: and in what sorte Antichrist, which was once so poore and simple, so little regarded and obscure, might growe to be so great, and auaunee himselfe aboue Kings and Princes. The empoueri­shing of the one, was the enriching of the o­ther.

I tolde you, that the empire of Rome con­tained sometimes a great part of the worlde, as England, Fraunce, Spaine, Germanie, &c. Where is England nowe? It is diuided from, and is no part of the Empire. Where [Page 328] is Fraunce, Spaine, Italie, Illyricum? where is Rome it selfe? They are taken awaie from it, and are now no part of the Empire. Where is Macedonia, Thracia, Graecia, Asia, Armenia, &c. Wée can not thinke of them, but with heauinesse. They be nowe vnder the Turke: they are taken awate, and are no part of the Empire. What is become of the great coun­tenaunce which the Emperour had in al the world? Hée is nowe in comparison no bodie. What part of al the Empire is left vnto him? Not one. He hath not left him one Citie, or towne. What is become of al which did be­long to him? They are dissolued, taken from him, and his estate is brought to no­thing.

In the meane while Antichrist encreased, and grewe to wealth by spoile of the Empire. The Bishoppe of Rome hath at this daie ma­nie Countries and Lordshippes, Poore Peter had none. Howe then came he by them? By the spoile of the Empire. He hath the title of Forum-Iulium. Where hath hée it, but of the spoile of the Empire? Where hath hée so ma­nie countries beginning at Luke, and onward to the Alpes, but by the spoile of the Empire? Hée hath Rauenna Forum Sempronij, Beneuentum and Spoletum. Al these he hath by the spoile of [Page 329] the Empire. Hée claimeth the kingdome of Naples, and of Sicile, hée is the Lord Para­mount. King Philip is his vassall, and pai­eth him tribute. Hée hath Rome it selfe. It did belong vnto the Emperour. Howe grewe it to the Bishoppe? whence hath hée it? By the spoile of the Empire. Wée sée then, that the Emperour is abated: that the Bi­shop is encreased, and so encreased, that hée hath made the Emperour to be his man, to beare his traine, to wait vpon him, to knéele downe, and to kisse his foote. This could he neuer bring to passe, whiles the Empire stoode whole, and the Emperour was able to make his parte good. But these things were doone, that it might be fulfilled, which was spoken, The Kings of the earth shall giue their Reuel. 17. strength and power to the beast, &c. That they may agree together, and giue their king­dome vnto the beast, vntil the wordes of God be fulfilled. Who that beast shall be, Augustine writing vppon the Psalmes verie well declareth, Ita traditur de Anti­christo, Aug. in Psa. 9. quod omnes reges superaturus sit, & solus regnum obtenturus. Thus it is written of Anti­christ, that hee shall conquere al Kings, and obtaine the kingdome himselfe alone, and who it is vnto whome the Kings of the earth haue giuen their kingdome: and which [Page 330] doth obtaine the kingdome himselfe alone., if anie man doubt, let him be aduised by these sayings of them, which knew it well, and were not enimies to the Bishoppricke of Rome, Iohan. de Parisiis saith Some thinke, that Johan. de Paris. de potestat. regia. ca. 22. by reason of this donation (of Constantine) the Pope is the Emperour, and the Lord of the world: and that hereby hee hath power both to set vp, and also to put downe Kings, as an Emperour. And if this be too little, to saie thus vpon heare-saie, the same saith further plainely, Omnis potestas saecularis immediate da­ta est Papae. Al manner temporal power was gi­uen immediatly vnto the Pope. What other thing is it that Innocentius saith? The Empe­rour holdeth his empire of the Pope: and ther­fore hee is bounde to sweare homage and feal­tie to the Pope, as the vassall is bound to his Lord.

In this right Pope Adrian saide, Behold it is in our hand to bestowe the Empire vpon whome wee liste. Were not the state of the empire now decayed: were not the prophe­cie of the Apostle nowe fulfilled: were not the Emperour (howsoeuer hée haue in a my­sterie a bare name left) taken awaie, as wel in respect of the Countries which hée did holde; as of the authoritie, the rule, and power which hée had ouer the worlde: these [Page 331] proude spéeches could neuer haue béene suffe­red.

Now then séeing the empire is so decayed, and abased, and the Bishop of Rome so highly aduaunced into his seate and authoritie (so highly I say) that some are bold to say, The Pope hath the princehoode of all the whole worlde, and, The Pope is king of kinges, and Lord of Lords: Let Gregorie, who hath other­where giuen great light to this prophecy, shew vs hereby also to knowe who is Antichrist. He sayth, Antichristus veniens ipsas etiam sum­mas Greg. [...]. 33. ca. 22. in lob huius saeculi potestates obtinebit. Antichrist when he shal come, shal conquere the highest estates, and powers of this world.

This whole matter is also expressed in the seuenth of Daniel. The fourth beast was feare­ful, Dan. 7. and terrible, and very strong, it had great yron téeth: it deuoured and brake in peeces, and stamped the residue vnder his féete: and it was vnlike to the beastes that were before it: for it had ten hornes. And beholde, there came vp among them an other little horne, which had eyes like a man, and a mouth spea­king presumptuous things. This beast is the empire of Rome, the greatest Empire that e­uer was. It was diuided into tenne, or, into sundrie kingdomes, as I shewed you, and as we sée this day. The little horne is Antichrist. [Page 332] The Empire shal be diuided and weakened, then Antichrist shal come. He shal speak words Dan. 7. against the most high, and shal consume the Saints of the most high, and thinke that he may chaunge times and lawes, and they shal be gi­uen into his hand. Daniel sayth he shal speake wordes against the most high, and shal thinke he may chaunge times and lawes, and they shal be giuen into his hande. Wherein he she­weth not onely the pride and presumption of Antichrist, but that he shal also preuaile for a time. Such a one there hath béene, & yet is. He blasphemeth God, murdereth the saints, hath chaunged times and lawes, the lawes of God, and the lawes of nature. He is Antichrist.

To make an end of this part of knowledge of Antichrist, who he shal be, in what place he shal dwel, and of that which should let his cō ­ming: let vs remember he shal be no Iew nor heathen, but a christian, and no king or tem­poral wight, but a bishop, an vniuersal priest, and most holy Pope. As Hierome vppon the wordes of the prophet, O pastor & Idolum, &c. O idol sheapheard, that &c. sayth, Pastor stul­tus Hiero in 11. Z [...]cgar. & imperitus haud dubitem quin sit Antichri­stus, qui in consummatione mundi dicitur esse ven­turus, I doubt nothing but that this foolish and vnskilfull sheaphearde is Antichrist, which should come towardes the end of the worlde. [Page 333] And farther sayth: Tam sceleratus est pastor vt Ibid. non idolorum cultor sed ipse idolum nominetur: dum se appellat deum & vult ab omnibus adorari. This shephearde is so wicked that he is not called a worshipper ofidols, but an idol it self: because he calleth himselfe God, & wilbe worshipped of al men.

Let vs remember we may not séeke him in the stréetes, or in market places, or in woods, or in the wildernesse: but in the temple of god. There shal he sit, and holde the sterne, & deuise lawes & canons, and shal rule the heartes and confciences of the people: there shal he shewe his power, and put on him the cl [...]ake of sim­plicitie, and of truth, and of holinesse.

S. Augustine sayth, Antichrist shal not only sit in the church of god, but also shal shew him­selfe in outward appearaunce, as if he himself were the Church it selfe. Non in templo Dei, De [...]. dai li. 20. ca. 19. sed, in templum dei sedeat: tanquam ipse sit tem­plum dei, quod est ecclesia. Not, that he sitteth in the temple of God, but he sitteth as the tem­ple of God, as if he himselfe were the temple of God, which is the Church. Let vs remember what shal let his comming, euen the safetie of the Emperour, & his continuaunce in that ful power and estate wherein he then was. The decaie of the Empire shal make way for An­tichrist. If therefore it be weakened and hath [Page 334] béene weakened any time sithence, if the king­doms of the world be diuided from it: that is an euident token that the cōming of Antichrist is not stopped, but he hath come and shewed himselfe, and by little and little euer since such decay of the Empire, hath enlarged himselfe and established his power ouer al countries and nations, as Chrysostome sayth: Donec il­lius Chriso. hom. 4. in 2.2. Thess. imperij timor fuerit. &c. As long as the Em­pire shal be had in awe, no man, shal straight­way submit himselfe to Antichrist: but after that the Empire shal be dissolued, Antichrist shal inuade the state of the Empire standing voyde: and shal labour to pul vnto himselfe the empire both of man and God.

V. 8. And then shal that wicked man be vt­tered, whom the Lorde shal consume with the spirite of his mouth, and shal destroy him with the appearaunce of his comming.

Antichrist shal be opened by little and lit­tle. Al his deuises and practises shal be disclo­sed: that they may appeare and be séene of the world. He is in this place called [...] a man without order. This is another peculiar note of Antichrist. He shal séeke to be frée, and goe at libertie: he shal be tied to no lawe, neither of God, nor of man. Let vs once againe looke in­to the state of the Church of Rome to séeke out this lawlesse man. There he sitteth, that saith, [Page 335] I cannot erre. Why is it saide, Papa solutus est Extra de co­stit. licet. 9 qu. 3. cūci. 10. de parisi­is, de pot. reg & papali. omni lege humana. The Pope is exempted from al lawe of man? And againe, why must we ex­pounde any fact of the holy father for the best? and, if it be theft, or any other thing, that of it selfe is euil (as adulterie or fornication) we must thinke it is done by the secrete inspirati­on of God. Againe why say they, The doings Dist. 40. non nos: in glosa. of the Pope are excused, as Sampsous mur­ders: as the Iewes robberies: and as the ad­ulteries of Iacob. And againe, why say they? Neither al the cleargie, nor al the whole world Pet. de pal [...] de depot. Pp. Art. 4. may either iudge or depose the Pope: but be­cause he is lawlesse.

Why is it saide, In ijs quae vult est ei pro rati­one Extra de translat. Epi. quanto in glo. voluntas, nec est qui dicat illi, domine cur it a fa­cis? In such thinges as he willeth, his wil stan­deth in steede of reason, neither may any man say vnto him, O sir, why doe ye this? but, be­cause he is lawlesse. Why is it said of him, al­though Distinct. 40. si Papa. in glosa. al the world would iudge in anie mat­ter against the Pope, yet it séemeth we ought to stande to the iudgement of the Pope. For he séemeth to haue al lawes in the chest of his bosome, but because he is [...] that lawlesse man? Why is it, notwithstanding the Pope Ibid. drawe innumerable companies of people by heapes with him into hel, that yet no mortall man may once dare reproue him, but because [Page 336] he is that lawelesse man?

Why is it said, Papa etiam rerum naturam im­mutat, De trans [...]. E­pis. ca. quan­ [...], glosa. [...]is. 7 substantialia alicuius rei applicando alteri & de nihilo potest facere aliquid, & sententiam quae nulla est aliquam facere. Ille enim potest supra ius dispensare, & de iniustitia facere i [...]stitiam cor­rigendo iura & mutando. The Pope may also change the very nature of thinges, in applying the substantial partes of one thing to another: and of nothing can make something: and of no sentence, may make a sentence: for he may dispense aboue the lawe, and of wrong may make right, by correcting and chaunging the lawes. One Zabarella sayth, they perswa­ded the bishops, that they might do al thinges: and therefore whatsoeuer they listed, yea such thinges as are not laweful. Howe could this haue béene wrought, but that the scriptures should be fulfilled? This is he whom Paul de­scribeth, that wicked lawlesse man. Thus he reigneth and ruleth without lawe, without reason, without feare of God, without regard of man. He is exempted from al lawe, and his worde is lawe to binde al the worlde. This is Antichrist. This is he of whō Daniel prophe­cied, Daniel. 7. He shal thinke he may chaunge lawes and times: the times of nature & the lawes which God himselfe hath ordained. This is he which hath caried himselfe so long time vnder the co­lour [Page 337] of holinesse: this is he, which hath begui­led and blinded the eyes of the worlde.

But blessed be the name of our God, which is the God of truth, and the God of lights: his tyrannie and trecherie is nowe reuealed, and therefore not regarded. Oh what mountaines of money made he sometimes of pardons? His pardons were reputed the only safetie, & com­fort of mens soules. He was not reckoned a christian whosoeuer sought them not. No man might lacke them neither in his life, nor after his death. But where are they nowe? what is become of them? who buieth thē? who regar­deth the hauing of thē? who reposeth his trust in the [...] children make sport of them, and play with them in the stréetes. They sée the filth of them, and the sollie, and abhorre them. Howe commeth this so to passe? The man of sinne is reuealed.

What a kingdome made he of purgatorie? he shut out thence whom he listed: and released such as were there at his pleasure. He claimed power ouer the quick & dead: he sold the yeres, the dai [...]s, and the monethes by rounde recko­ning, a hundred, fiue hundred, and a thousand, and thousand thousands yeares of pardon. Of which follie his owne Canonistes were a­shamed. One of them saith, Nā quod dicitur Pe­tro, 10. Maior in 4. sentent. dist. 20. qu. [...]. tibi dab [...] claues, &c. Touching that Christ [Page 338] sayde vnto Peter, Vnto thee wil I wiue the keies, &c. We must vnderstande this authority with a corne of salt ( other [...]ise it may be vn­sauerie). Therefore certaine of the Popes par­dons that promise twentie thousand yeres, are foolish and superstitious.

This was not giuen for nothing, but solde for money. Who had ought to giue, had spéedy dispatch: but poore soules that had nothing, or no friendes to pay for them, should lie still. This was a wealthie kingdome. But nowe where is purgatorie? who regardeth it? Who careth for it? children scorne it in their stréets, and knowe it is a [...]able. Howe commeth this so to passe? the wicked, or lawelesse man is reuealed.

He was able to rule the whole world with a becke. His word stood as the worde of God: no Prince nor Emperour durst withstand it. It was thought impossible that hee should [...]rre. But nowe the worlde séeth, his wo [...] deceiueable and vaine: he erreth, and hath liued in great errour. Now fewe men wil be­léeue him: no Prince wil trust his word: how­soeuer they (whose eyes God hath not yet ope­ned to sée the truth) trust him in religion, in worldly matters they wil not trust him. How commeth this so to passe? the man of sinne is reuealed. [Page 339] What shall I saie more? behold round about the worlde all places, and euen Rome it selfe. The poore massing Priest standeth a colde, and can get no hire: the Popes Palles lie a rot­ting: his Bulles goe a begging: his wares stand vpon his hand: no wise man will buy them. Why? howe commeth this so to passe? The man of sinne is reuealed, all his deceit and treacherie is reuealed.

The Pope stirreth and striueth at this day al that he can. He excommunicateth and cur­seth: he sendeth out his bulles: he bloweth vp seditions: he bréeoeth treasons: he raiseth sub­iects against their Princes: he setteth Princes vpon their subiects: he imprisoneth, and mur­dereth the Saints of God: he shaketh and en­flameth the whole world in his quarrels. But al in vaine. Why so? howe commeth this to passe? there is no counsaile, no wisedome, no fire, no sworde, that shall preuaile a­gainst the Lorde. The man of sinne, and his errours are reuealed. Men sée and know, and detest the blindnesse wherein they were lead: the people forsake him ouer and ouer the world.

Whom the Lord shall consume with the spirite of his mouth, and shall abolish with the brightnesse of his comming.

9 Euen him whose comming is by the effe­ctual [Page 340] working of Satan, with all power and signes, and lying wonders.

10 And in al deceiueablenesse of vnrighteous­nesse, among them that perish, because that they receiued not the word of the trueth, that they may be saued.

By the order of the Apostles wordes I shoulde nowe speake of the ouerthrow of An­tichrist: how, and by what power he shall be confounded. But, because the two verses next following, speake yet of the state of Antichrist, by whose meanes he shal come: and of what countenaunce he shall be: and with whome he shall preuaile: it shal be good we consider these things first, and then shew how [...]e shall be de­stroyed.

When Christ came into the worlde, hée came in the name of his father, to saue the lost shéepe of the house of Israel, and to gather the flocke that was scattered. Antichrist shall come in the name of the Diuel, to scatter and disperse, and consume the stocke of Gods shéepe. His comming shall be by the effec­tuall working of Sathan. And what or who is Sathan? he hath béene a murderer from the beginning: through his enuie came death in­to the worlde: hee is the Prince of this world: the Prince of darkenesse: the father of lies: the spirite of pride, which hath saide, I will [Page 341] ascend aboue the height of the cloudes, and I will be like the most high. He shal worke and inflame the heart of Antichrist, and fil it with his spirite and wickednesse, and shall make him the man of sinne, and the sonne of perditi­on, full of vanitie, and of pride, and of vngodli­nesse, that he maie mocke the world, and blind the hearts of the people.

His comming shall be by the working of Sathan: yet he shall make shew as if he came in the name of Christ. He shall come with fa­therly lóokes, with holie countenance, and shal set himselfe in the holy place: but his whole in­deuour shalbe to deface the kingdom of Christ: which he shall practise to doe, not by the lea­ding of anie Angel or Archangel, or by the po­wer of God, but by the effectuall working of Satan. He shall alleage the Doctours and Fa­thers: he shall alleage Peter and Paul, the holy Apostles of Christ: he shall alleage Christ, and God himself, as though his doings were war­ranted by them: he shall saie, I am the but­tresse and pillar of the Church, my word is the word of God: he shal set vp masses and sacrifi­ces of his owne: he shall take awaie the word of God: he shal teach the people to giue diuine honour to a weake creature.

But S. Paul in this place discloseth him, and his doings, and laieth them open to the eies of [Page 342] the faithfull. He worketh not the worke of an Euangelist as did Peter or other the Apostles, he taketh not power and au [...]oritie either of God or of Christ: but his comming is by the operation of Satan. Therefore hee foreshew­eth, Antichrist shal commaund to abstaine from meates. He shall saie, touch not, taste not. He shal also forbid to marrie. He shal saie, marri­age is vnholie, and vnlawful, not conuenient, nor méete for holie profession. Who would not thinke it a holie thing to abstaine from meats, and to chastise the bodie? who would not think it a holie thing, to abstaine from mariage, and to thinke of those things which belong to God? séeing holinesse and deuotion are a pleasaunt sacrifice to God: but yet it is not al so. Some shall speake lies through hipocrisie, forbidding to marrie, and commaunding to abstaine from 1. Tim. 4. meates. They shal depart from the faith, and giue heede to the spirites of errour, and do­ctrines of Diuels. He saith it is the Diuels gos­pel. They are canons and rules of Antichrist. Satan shal instruct him, Satan shall bee the author and sounder of that religion.

With al power, and signes, and lying won­ders, and in al deceiueablenesse of vnrighteous­nesse. He shal néede to be of great power and force that shall incounter with God. There­fore the Apostle saith, he shal come with myra­cles [Page 343] and deuises of Satan. Christ forefold, that false Christs shall rise, and false Prophets, and Mark. 13. shall shew signes and wonders, to deceiue, if it were possible, the verie elect. Againe he saith: Manie wil saie to me in that daie, Lord, Lord, Mat. 7. haue we not in thy name prophecied? and by thy name cast out Diuels? and by thy name done manie great workes? and then wil I pro­fesse to them, I neuer knew you, depart from me ye that worke iniquitie. These things shall Satan bring to passe vnder my name.

The Apostles wrought miracles, thereby to confirme the Gospell which they preached. As the Euangelist writeth, The Lord wrought Mark. 16. with them and confirmed the word with signes that followed. And as the Apostle, Saluation Heb. 2. at the first began to be preached by the Lorde, and was confirmed vnto vs, by them that heard him, God bearing witnesse thereto, with signes and wonders, and with diuers miracles and gifts of the holie ghost, according to his wil. So shal Antichrist worke miracles, to ouerthrowe the gospell. As Iannes and Iambres withstood Mo­ses: 2. Tim. 3. so doe these also resist the truth, men of corrupt mindes, reprobate concerning the faith. But they shall preuaile no longer, for their madnesse shall be knowne to all men, as theirs also was.

Aaron cast foorth his rod before Pharao, and Exod. 7. [Page 344] his seruāts, and it was turned into a serpent: And the charmers of Aegipt did in like maner with their enchauntments. Aaron smote the water, and al the water that was in the ri­uer, was turned into bloud: and the inchaun­ters of Aegipt did likewise with their sorce­ries. And as Aaron caused frogges to come Exod. 8. and couer the land, so the sorcerers did likewise with their sorceries. But the illusions of the Wis. 17. magical Artes came to naught (saith Salomon) and it was a most shamefull reproch for boa­sting their knowledge. So shall Antichrist come in working signes, and lying wonders, as did Iannes and Iambres to desace the gospell and glorie of God.

It is not saide, he shal worke wonders, but false lying wonders. But howe can his my­racles be false? If false, howe be they myra­cles? If myracles, how be they false? They shal be false after two sortes, some are called false myracles, bicause they séeme to be myra­cles, and are not. Some are called false my­racles, because they are vsed falsly to maine­taine his falshoode.

Of the first sorte of false myracles, we haue séene an infinite number in the dai [...]s of our fa­thers in the kingdom of Antichrist. Then was there appearance of spirits, and visions of An­gels, our Ladie came swimming downe from [Page 345] heauen, poore soules came créeping and cry­ing out of purgatorie, and ietted abroad, and kept stations, casting stakes of fire, and beset highwaies, and bemoned their cases, the pains and torments were so bitter. They sought for helpe, and cried for good praiers, they cried for Diriges, they cried for Masses of Requiem, for masses of Scala coeli, for trentals of masses. Hereof grew portsale of pardōs, & hereof grew the prouince of purgatorie, the most gainfull countrie, that euer was vnder y ^e citie of Rome.

But these myracles were no miracles at al. They were deuised by suttle varlets, and lazie lordaines for a purpose, to get money. Often­times the spirite hath béene taken and laide in the stockes: the Angel hath béene stript: good Ladie hath béene caught: the conueyance and the miracle hath appeared: the engines, and sleights, and the cause, and the manner of the working hath béene confessed. In those daies, Idols could goe on foote: Roodes could speake: Belles coulde ring alone, Images could come downe and light their owne candles. Dead stockes coulde sweat and bestirre themselues: they could turne their [...]ies: they coulde mooue their hands: they coulde open their mouths: they could set bones, and knit sine [...]es: they coulde heale the sicke, and raise vp the dead.

These myracles were conueyaunces and [Page 346] suttleties and indéed no miracles. The trunks by which they did speake, the strings and wi­ [...]rs, with which they mooued their faces and bands: al the rest of their treacherie hath béene disclosed. These be the miracles of which Paul speaketh. Miracles in sight, but indéede no mi­racles. The other sort of false miracles, is, when such things as be in déede wrought and done, are vntruelie applied by Antichrist to maintaine his falshoode. God giueth recouerie to the diseased: the deafe receiue their hearing: the blind receiue their sight. He asswageth the tempests, and staieth the rage of fire, that it continue not. These things are done by the finger of God. Antichrist draweth vs from so thinking of the mercie of God, and telleth vs we haue other friends to whom we are behol­ding, which haue done so and so for vs. It was this Saint, saith he, it was that Saint, that tooke pitie of your case, and wrought the re­medie for you. It was Apollonia, it was Ge­nouefa, it was Sitha, it was our Ladie. Such a Saint is able to do much: such a Saint can worke miracles.

Hereof grew in [...]ocation of Saints. Hereof it came to passe that ech Saint was assigned & allotted to his sundry charge and seueral office apart: Saint Blase for the choaking: Saint Roch, for the pestilence: Antonie, for the burning: [Page 347] Valentine, for the falling sickenesse: Romane, for madnesse: Apollonia, for the toothach: Pe­tronilla, for agues: and others, for other pur­poses. Wherein it was wisely foreseene, that they were so limited and ordered, least perhaps else any one might be ouer saucie, and incroch vppon, and trouble his fellowes. It was also foreséene that al saintes shoulde not haue power to worke in al places. Some wrought at Canterburie, some at Walsing­ham, some at Yorke, some at Buxton, some in one place, some in another, some in the townes, some in the fieldes. Euen as Hieremie saide a­mong the Iewes: According to the number of Ier. 11. thy Cities, were thy Gods. Hereof grewe Pyl­grimages, and Worshipping of Images: and kissing of Reliques. Hereof grewe oblations and enritching of Abbies. Euerie man had his peculiar Saint, on whome he called. Eue­rie countrey was ful of Chappels: euerie Chappel ful of myracles: and euerie myracle ful of lies.

These myracles are wrought by Anti­thriste. They are his tooles wherewith he worketh, they are his weapons where­with hée preuayleth. They are ful of lying, full of deceitfulnesse, and ful of wickednesse. So shal Antichrist preuaile, and rule ouer the worlde. By these myracles he shal pos­sesse [Page 348] the eares, the eyes, and the heartes of manie, and shall drawe them after him. He shall shadowe the Moone, and darken the Sunne, and make the thirde part of the starres of heauen to followe him. Hée shal chaunge light into darkenesse, and darke­nesse into light. Hée shal worke in al thinges at his pleasure. If a man sée wel, hee shal make him blinde. This is a myracle. Such as are whole he shal make sicke: he shal infect them with leprosie which before were cleane. This is a myracle. He shal chaunge the sense and féeling of nature, hée shal make the sonne hate the father: and shal make the Father hate the sonne, yea to séeke the death of his sonne. This is a myracle. Hee shal make the people mislike and doubt the word of God, and imbrace his follies. This is a myracle.

These be the workes of Antichrist, which hée shal bring to passe. This shall hée worke in al deceiueablenesse of vnrighteousnesse. He shal come with al kindes and shiftes of deceite. He shal come with shewe of praying, with vizarde of fasting, with companies of Monkes, Fryers, Chanons, and al kinde, and colour of holinesse. He shal séeke to preuaile by threatning, and by flattering, by fayre meanes, and by foule: hee shal excommu­nicate, [Page 349] and release from excommunication: hée shal promise forgiuenesse of sinnes and life euerlasting. He shal make boast of the Fa­thers, and auncient doctours: hée shal make boast of the vniuersal consent: he shall boast of general councels: he shal boast of Christes Apostles, and of the Gospel of Christ, and of the worde of GOD. So shal he falsely, and deceitefully worke himselfe credite, and be­guile the worlde, in abusing the holy name of God. No kinde of deceitefolnesse or suttletie, but he shal vse it. So shal he make the people séeke vpon him, and kings, and emperours to fal downe before him, and to say, who is like vnto the beast? who is so wise, so learned, so holie, so wealthie, so mightie, and so ca­tholike? without him no man is to be reko­ned holie or learned. Without him no man may traffique, buie, nor sel. Without him no man may reade publiquely in Uniuersities: no man may preach to the people: no man may be accounted a Christian, no man may hope to bee saued without him, without his leaue and liking. Such wonders, such myra­cles shal he worke, so shal he conquere and sub­due the worlde.

Nowe, who bee they which shal bee decey­ued, in whom shal he preuaile? Among them [Page 350] that perish, because they receiued not the loue of the trueth that they might be saued. They shal be deceiued by him, Which perish, whose hearts are not marked with the spirite of God: whose names are not written in the booke of life: in whome the God of this world hath blinded the mindes, that the light of the glo­rious Gospel of Christ, shoulde not shine vnto them: they shal followe him, and shal be the children of damnation, and shal haue their rewarde with him. Be he learned or vnlearned: bée he King or subiect: albeit he be holie, albeit hee be catholicke: Antichrist shal come vnto him in al deceitefulnesse of vn­righteousnesse, because hée hath not receiued the loue of the trueth that hée might bee sa­ued.

Here marke, he doeth not saye, Because they receiued not the trueth, but, he sayth, be­cause they receiued not the loue of the trueth. Manie in our dayes can speake thus, I am not ashamed of the Gospel of Christ: for it is Rom. 1. the power of God vnto saluation to euery one 2. Cor. 2. that beleeueth: for it is the sauour of life vnto life. They can say, There is giuen none other Act. 4. name vnder heauen, whereby wee must bee saued, neither is there saluation in anie other than by Iesus Christ, whome we haue lear­ned by the Gospel: manie wil confesse, there [Page 351] was neuer more, nor better teaching since the time of the Apostles. They séeme to re­ceiue the trueth. But they are like the horse and mule in whome is no vnderstan­ding. They receiue it, because the Prince receyueth it, and because the politique lawes of countries establishe it. They are carri­ed awaye with the swaie of the worlde. They heare it with their cares: (Nay, I woulde GOD they woulde lende their eares to the hearing of it) but with their heartes they doe not heare. They haue no feeling of the worde of GOD, and of the trueth. They wetghe it not, they loue it not. They consider not what it is, nor from whome it is sent. They knowe not that it is the water of life, and the breade which is sent from heauen. They haue no tast, no sauour, nor pleasure in it.

Therefore it shall bée taken from them, and giuen to a Nation which shall bring foorth the fruites thereof. They shal be cast into vtter darknesse, and the last state of them is worse than the first. It had beene better, 2. Pet. 2. for them not to haue knowen the waye of righteousnesse, than after they haue knowen it, to turne from the holie commaundement giuen vnto them. It shoulde not be [...]har­ged vppon them for their damnation, for [Page 352] our Sauiour sayeth, If I had not come and Iohn 15. spoken vnto them, they shoulde not haue had sinne: but nowe haue they no cloake for their sinne. They finde no swéetenesse in the worde of GOD: they are not con­uerted by it that they may bee saued: they haue no pleasure in the wayes of the Lorde, they haue no comforte to knowe his will. These bee the bondslaues of Sathan: these be they vppon whome shall come the abho­mination of desolation: these be they against whom Sathan and Antichrist shal preuaile, because they haue not receiued the loue of the trueth. They haue not receiued it into their heartes, that they might be saued. They had no heartes to féele it, they had no eyes to see it.

V. 11, And therefore God shal sende them strong delusion, that they shoulde beleeue lyes.

12. That al they might be damned which beleeued not the trueth but had pleasure in vnrighteousnesse.

The spirite of God, is the spirite of trueth, and giueth light into our heartes, and maketh vs beholde that blessed hope, and reioyce in the knowledge of his will. Therefore the Prophete Dauid maketh prayer, O God re­nue [...]. [...]. a right spirite within me, and, take not [Page 353] thy holy spirite from mee. And againe, O Psal. 13. Lorde my GOD lighten mine eyes that I sleepe not in death. And againe hee sayeth, Psal. 36. With thee is the wel of life, and in thy light shall we see light. Without this spirite we are but fleshe and bloud: euen voide of sense and vnderstanding. The natural man percei­ueth 1. Cor. [...]. not the thinges of the spirite of God: for they are foolishnesse vnto him. No man know­eth the thinges of GOD, but the spirite of God. And those thinges which God hath pre­pared for them that loue him, he hath reuealed vnto vs by his spirite. Christ sayth, No man Ioh. 6. commeth to me, except the father drawe him. Vnlesse a man be borne from aboue, vnlesse God print and seale his heart with his finger: hee shall not be able to see the kingdome of God.

Nowe, if we haue the worde of God before our eyes, and regarde it not, nor be thankeful for it, nor set price by it, God in his iustice wil withdrawe it from vs. Then shal we delight in darkenesse, and haue pleasure in errour: our latter ende shall be more dread­ful, than was our first beginning. This is it which Paule saith, God shal sende them strong delusion. That is, his holy spirite the spirite of trueth shall depart from their heartes, and the power of Satan shal dwel with them, and [Page 354] wholy possesse them. This is the iust iudge­ment of GOD. And this is the condem­nation, Ioh. 3. that light is come into the worlde, and men loued darkenesse rather than light. They forsake the light, and delight in darke­nesse, and this is their condemnation. They wil not vnderstande, nor séeke after God, that they may be reformed. The Prophet saith, Be­cause Psal. 109. he loued cursing, it shal come vnto him, and because he loued not blessing, so shal it be farre from him. God will strike them with blindenesse. They shal be as [...]onied. They shal fall into rebuke and the snares of the Diuell. They shal be drowned in perdition and de­struction.

So great shal be the power of errour. Men shal not onely be deceiued, but shal be de [...]iued mightilie and stronglie. They shal desire to be deceiued, and shal beare a deadly hatred against him who so euer shal séeke to reforme them. They shal harden their heartes against God and his holy worde: they shal stop their eares, and not hearken to his counsell: they shal not open their eyes to beholde the destru­ction which is to come vpon them. So great and so mightie shal be the delusion. So deadly shal be the cloud and blindnesse of their hearts. They shal bee giuen ouer into a repr [...]bate minde. They shal be filthie, and increase in [Page 355] filthinesse. Such shall be the power of Satan, such shall be the power of errour and deceit­fulnesse. They shall despise the glorions Gos­pell of Christ: therefore GOD shall forsake them, and giue them ouer to followe Anti­christ.

God hath this daie sent the light and com­fort of his holie word into the worlde. Manie godlie men haue desired to sée that we sée, and to heare that we do heare. Blessed be the name of the Lorde, which hath in mercie visited vs. We beséeth him to blesse the worke that hée hath begunne. Saint Paul saith, The grace of Tit. 2. God that bringeth saluation to al men hath ap­peared. And to the Colossians he saieth: The Coloss. 1. Gospel is come vnto you, euen as it is vnto all the worlde. And againe, Haue they not heard? Rom. 10. no doubt their sounde went through all the earth, and their wordes into the endes of the worlde, The poore receiue the glad tidings of the gosped. GOD hath visited and redéemed his people. But yet the Apostle saieth, They haue not al beleeued our Gospel: For Esa [...]as Rom. 10. saieth, Lord, who shall beleeue our reporte? And againe saieth the Prophet Esay, I'haue Esai 65. spred out my handes al the daie vnto a rebelli­ous people, which walked in a waie that was not good. Wisedome crieth in the stréetes [...] I haue called and ye refused, I haue stretched Prou [...] [Page 356] out mine hande, and none woulde regarde. Such is the power of Satan, so shall hée stoppe their eares, that they shall not vnder­stande what is spoken in the name of the Lord.

Paul is a true Prophet, and foretold long before, that which we maie nowe beholde with our eies. In the latter times, some shall 1. Tim. 4. giue heede vnto spirites of errour. They shall be as men without sense or féeling, they shall forsake the truth, and betake themselues to followe lies and fables. Euen they shall doe this, which shall sitte in the Church of God, who shall professe and carrie the name of Christ. Christ ministred his last supper in Luke 22. both kindes. Saint Paul telleth the Corinthians, As often as yee shall eate this bread and drinke 1. Cor. 11. this cup yee shall shew the Lords death till hee come. That this institution of Christ should be kept in the Church vntil the ende of the worlde. The Apostles receiued this order: the holie fathers and martires vsed it. But nowe manie, euen too too manie, wil not so haue it, nor so vse it. They will not followe the example of the Fathers nor of Martires, nor of the Apostles, nor kéepe the ordinance of Christ: so strong a delusion hath bewitched them.

The people of God were taught to praie in [Page 357] the vulgare tongue, that their heartes might giue consent, and their mouth saie Amen. This order did Peter and Paul, and Iohn and Iames, and the godlie fathers kéepe. There is not one of them, that tooke order for the contrarie: but nowe there are some risen vp, which in spite of Christ and his Apostles saie: praiers shall be made in a strange tongue, either Latine or Gréeke The people shall not vnderstand what they heare. They shall not knowe what it is, which they themselues saie: their hearts can­not giue consent thereto, their mouths cannot saie Amen. The example of the Apostles, the commaundement of Christ, the comforte of the people, the confusion of the Church nothing mooueth them: so great and mighty is the pow­er of error.

The people worshippe a creature in stéede of the creator, who is GOD ouer all blessed for euer. They sée they doe amisse: yet con­tinue in it, and finde no faulte. They sée, wherein their Fathers were deceiued, yet they sa [...], they coulde not be deceiued. They sée manie and fowle abuses, yet séeke not to re­dresse them. For they saie, wée will walke in the waies of our forefathers: wée will be­lieue, as they beléeued, howsoeuer they be­lieued. Wée will doe as they did, whatsoeuer they did; they will not heare the worde of the [Page 358] Lord. Thus shall they delight in darkenesse, and loath the light: they wil be deceiued, and will not sée the trueth. So mightie and so ter­rible is the power of errour.

They be learned in Philosophie and in the tongues: they be learned in the lawes: they be learned in Phisicke: learned in the Doctours: and learned in stories. They are skilfull to buie and sell, to purchase land, to enrich them­selues, and to prouide for their children. They haue knowledge in al things else. But them­selues, and the trueth of God, and the way to saluation they haue not knowne. A théese, when he is taken, blusheth. A harlot is asha­med of her filthinesse, and a drunkard of his beastlinesse. But they that are such, haue hardned their faces, they cannot blush. What­soeuer they haue saide, or doone, either openly, or in secret, by hipocrisie, or crueltie, by rauin or treacherie in offering pardons to sale, in deceiuing the people of God, in accusing the righteous, and condemning the innocent: they cannot repent, they knowe no shame. So great is the power of errour. Christ saith vnto them. The Publicanes, and the harlots Mat. 21. shall go before you into the kingdome of God. They consider, that they haue done amisse, but you are wilfull in your blindenesse. Oh the depth of the wisedome and knowledge of God. [Page 359] Who is wise and considereth this? They striue against the manifest truth, they striue against their owne conscience, they striue a­gainst the spirite of God. This is that sinne which shall neuer be forgiuen neither in this worlde, nor in the world to come.

Therefore saith Paul, that al they might be damned, which beleeued not the truth. Al shal be damned, which beléeued not. Then let no man saie, I will follow the example of my fa­thers, I wil doe as the greater part doth. So manie and so manie, for so manie yeares, in so manie places haue bin on this side. The iudge­ment of God standeth not in the multitude, but in the truth. Whosoeuer shall set them­selues against his holie will, be they neuer so manie, they shal be damned. Let such marke wel what Ignatius who liued in the time of the Apostles hath saide. Audivi quosdam dicen­tes, si non invenero Evangelium in antiquis, non credam. Talibus autem ego dico: quia mihi anti­quit as Iesus Christus est, cui non obeaire, manife­stus & irremissibilis interitus est. Ignaty epist. 5. ad Philadel, I haue heard some which saie, vnlesse I find the Gospell in them of olde time, I wil not beleeue it. But vnto such I saie, that Iesus Christ is, vnto me antiquitie. Whome to disobey is manifest and vnpardonable destruction. Let no man saie, I hope I doe well, my mea­ning [Page 360] is good, I haue a desire to please GOD: I beléeue well, I doe my conscience: If I doe a [...]isse God will regard my simplicitie. Let no man so saie. Saint Augustine saith, It is certain Aug. quae 43 in quaestion. v [...]ter. & no vitestam. that a foolish faith, not onelie doeth no good, but also hurteth. If thou beléeue not the truth, thou dwellest in lying: thou art the child of the Diuel, which is a liar, and the father there­of. The mouth which speaketh lies slaieth the Wisd. 1. soule. Thy faith is no faith, it is but a wilful opinion, it is but an errour, for it is not ac­cording to the truth, it is not built vppon the rocke, it is not grounded on the word of God. Change thine errour. Faith is by hearing, and Rom. 10. hearing by the worde of GOD: receiue the truth, beléeue the truth, and loue the truth. O­therwise, if thou refuse the breade of life, and féede on poison: if thou forsake the water of life, and digge vnto thy selfe a Cesterne that wil holde no water: thou shalt leade thy daies in wilfulnesse and shalt die in sinne: thy bloud shall be vpon thine owne head. Thou shalt not s [...]e the glorie of God, death and damnation shall be thy méede, bycause thau hadst plea­sure in wickednesse, and diddest not giue thy heart to receiue, and loue, and beléeue the truth.

Nowe it remaineth, that wée heare [Page 361] howe Antichrist shall be euerthrowen. Wée haue séene his pompe and pride, his might and power, that hée ouerlooketh all the worlde, bindeth all Kings and Princes, and nations to kéepe his lawes, and is him­selfe exempted from all lawes of GOD or man. So mightie and so maruailous is his power, Who can declare it? Hée is called of his owne side, Stupor mundi, The gaze stocke, or wonder of the world. Something lesse than God, something more than man. But, be­ing in all this estate, in the middest of his Pon­tificalibus, so fast mortized, so high built vppe to the skies, so surely shoared, so strongly beset on euerie side, hée shall be sodainely shaken downe, and become the shame of the world.

How maie this be done? being so mortized, so built, so shoared, and so beset, who shal shake him downe? What power shall consume him? shall it be the great power of Kings or of Emperours? They shall giue their pow­er Reuel. 1 [...]. and auctoritie to the beast, and fight with the lamb, that is, against Christ. Shal it be the auctoritie of Bishoppes and Cardinalles, and great Clearkes? al they are lincked and ioined to him. Shall it be by the wisedome and drift of Counsailours and men of lawe? They be the féede men, and sworne to him. [Page 362] Shal it be the violence and conspiracie of the people? They shall knéele downe to him, and honour him, and reuerence him as an Angell of God. If neither the power of Doctours, nor of Bishops, nor Archbishops: if not the power of Counsailors, and men at lawe: if not the po­wer of the Kings and Princes of the worlde: if not the power and commotion of the people: if al these shal not abolishe him: what power then is it, wherewith he shall be consumed? it shal be the power of God which shal be re­uealed from aboue, The Lorde shall consume him with the spirite of his mouth.

These wordes are diuersly taken. Some [...]und them thus: GOD shal appoint the great Angel Michael to set vppon Antichrist, and he shal destroy him. Others take these wordes to be spoken of the daie of iudge­ment, and then this shal be fulfilled when Christ shall saie: Departe from mee yee cur­sed into euerlasting fire: that this is the spirit of the Lordes mouth wherewith hée shall be consumed. But the Apostle speaketh of the prea [...]hing of the gospel. That God by his word which is mightie to doe al that whereunto hée appointeth it, shal make his doings manifest, and let al the world sée that he was not sent of God: that he did neuer set foorth the glorie of God: that hée hath not sought the saluation [Page 363] of the people: that in matters of faith, and in al his life he is aduersarie to Christ, this is that breath that shal descrie his errours and vanities, this is that spirite which shal con­sume the kingdome of Antichrist. This ouer­throwe is alreadie begun, as our eyes may be­holde this day.

In like sort speaketh Esay the prophet. He Eza. 11. shal smite the earth with the rod of his mouth, and with the breath of his lippes shal he slaie the wicked. Princes make their conquests by power and strength, by fire and sworde, and engines of warre, but God shal beate downe his adu [...]rsarie with the r [...]d of his mouth. By the true preaching of his worde. His worde is mightie, it is his sword, it is his mace: it is the rod of his mouth: it is the breath of his lippes. It is of great force, no strength shal withstand it, it shal finite the earth, it shal [...]ea the wic­ked. S. Paule sayth, We doe not warre after 2. Cor. 10. the flesh, for the weapons of our warfare are mightie through God to cast downe holdes. This sword hath hewne downe in many pla­ces, the crueltie, tyrannie, simonie, insatiable gréedinesse, the errours, ignoraunce, darke­nesse, vanities, hipocrisie, superstition and ido­latry, which haue bin brought into the church and vsed by Antichrist. These were the pil­lars, and strength, and glorie of his kingdome.

[Page 364] And here marke the Apostles spéech. Hée saith not, God shal cōuert Antichrist, or change his heart that he may be saued. But he sayth, Whom the Lord shal consume. Gods word is almightie. By his word he can do whatsoeuer pleaseth him. He can make the deafe to heare, & the blind to sée. He was able to cal the théefe vpon the crosse, vnto repentance. He was able to raise vp Lazarus out of his graue. He is a­ble of stones to raise vp children to Abraham. He can throw downe euery high thing, that is exalted against the glorie of GOD, and wil bring kinges and Princes, and the rulers of the earth to the obedience of Christ. But of Antichrist it is sayd, The Lorde shal consume him. Such is the hardnesse & blindnesse of his heart, he wil not receiue the loue of the truth, he wil not beléeue the trueth of God, that he might be saued. Therefore destruction shal come vpon him.

Hereby we are taught what to thinke, or hope of reformation of the abuses and errours of the church of Rome. They haue béene ad­uertised of them not only by the professours of the gospel: but also many of themselues haue spoken for reformatiō of sundrie abuses. They haue kept many counsailes and assemblies. They haue promised redresse. They haue sit in consultation many yeares. What one thing [Page 365] haue they reformed? sée & looke ouer their a [...]es and sessions. They be abroad in print. Hither­to they haue reformed nothing, no, not their pardons: no, not their sr [...]ws: they haue hard­ned their heartes, and set themselues against the highest. Therefore shal the glorie of the Lord shew it selfe in their destruction. With the breath of his lippes they shal be consumed and brought to nothing.

And shal abolish with the brightnesse of his comming. The Lord shal come, and shal make his enemies his footstoole. Then the sunne shal be black as a sackcloth, & the moone shal be like blood. There shal be an earthquake: Kinges, & great men, and rich men, and euery bond man and frée man shal hide themselues in dennes: they shal say to the hils, and mountaines, and rockes, fal vpon vs & hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe. Then shal Antichrist be quite ouerthrowen. Then his kingdome shal be vtterly abolished and haue an end. Then it shal appeare, who hath sought the glorie of Christ, who hath followed the doctrine of the gospel, and who hath done the true endeuor of a faithful shepheard, thē it shal appeare who is the woolfe who scattereth & spoileth the flocke. S. Hierome. sayth Circumdabit [...]um calix dexte­re Hicro lib [...] in 2. Ab [...]. domini, &c. The cuppe of the Lordes right [Page 366] hande (which is the Lorde and sauiour) shal compasse him about, when hee shal staie him with the breath of his mouth, and shal destroie him with the brightnes of his comming. Then al the ignominie and shame which hee hath heaped vp vppon himselfe with thoughtes, deedes, and wordes, shal fal vppon his glorie and pompe: in so much that he shal be after­warde as vile and contemned of al men: as he was before reputed or highly esteemed of them.

This might suffise touching the ruine and fal of Antichrist. Yet I wil adde to that hath béene spoken, the maner of the sight, and of the victorie, and of the triumphe which shall followe. The fight is doubtful and daungerous: the victorie shal be glorious: the triumph shal be ioyful. Heare let vs cal to re­membraunce the warres which tyrantes and vngodly princes haue made against the peo­ple of God, and what hath followed. Scuache­rib the great king of the Assirians, came vp a­gainst Ierusalem with horses & chariots, and infinite nūbers of pickt souldiers. The whole countrey of Iewrie was in an agonie: al the people were astonied with feare, to sée so many enemies, and themselues so fewe: to sée the e­nemies so strong, and themselues so weake. They knewe not, neither where to séeke aide, [Page 367] nor how to escape the present danger. Sodain­ly the Lord sent his Angel from heauen to re­lieue his people. In one night he smote in the 2. King. 19. campe of the Assyrians, an hundred foure score and fiue thousand, which were al dead coarses. The residue were scattered, and ranne away stragling: they knewe not where to hide their head. King Senacherib went his way and re­turned. And when he was in [...] at home, and woorshipping his God Nisroch, in the tem­ple, Adramelech and Sharezer his sonnes slew him.

Remember the cruel warres which Na­buchodonozer King of Babilon made against Gods people. He tooke their citie, spoyled their Temple, sacked Ierusalem, and gaue the pray to his souldiers. He tooke the Nobles and gen­tlemen, and marchants, and yeomen, and led them captiues. Some of them he tooke with him to Babilon, and some he sold for money: so great and so terrible was his victorie. In the middest of al his pompe, God bereft him of his wit, and astonied him with deadly madnesse. He was driuen from men, and did eate grasse Dan. 4. as the Oxen, and his bodie was wet with the dewe of heauen, til his hayres were growen as Eagles feathers, & his nayles like birds clawes. He imagined that he was an Oxe, that he had hoofe and horne, and haire as Oxen. Hée [Page 368] therefore forsooke his palace, his princely ap­parel, and daintie fare, and lay abroade, and fed with beastes. So did God auenge the cause of his people.

Who hath not heard of the war which Pha­rao had against the Israelites, the battaile was strange, and the victory sodaine. The people of god was beset with dangers on euery side, the Exod. 14. wildernesse had shut them in. Before their fa­ces they saw the raging sea, that they could not scape it, behinde their backes, they did beholds Pharao with his army march after thē: if they went forward they must néedes be drowned: if they retired, they must néedes be slaine. Their enemies were mightie, and they were weake. Sodainly God deuided the waters, & made the sea dry land, so that the children of Israel went through the middest of the sea vpō dry ground safely as through a medow, Pharao followed after with his sword and speare to worke his fury. Then the sea returned to his course, and drowned the chariots, & horsemen, and al the host of Pharao, there remained not one of them aliue. Their carkases lay afloat vpon the wa­ter, and were cast in heapes vppon the shoare. Such shal bee the ende of those that hate the Lorde. So shal he make his name triumph o­uer al the world.

Let vs imagine a battaile of two mightie [Page 369] princes, both of great power, and of great [...]ourage, they méete togither in the fielde, they ioyne battaile, both sides encounter together, either part is bent to beate downe the other, what an horrour is it to heare the braying of Horses, the sounde of trumpets, the thunder of drummes, the roaring of guns, the clashing of swords, the groning and mournful voice of them which are slaine, and the crying & trem­bling of the people? nowe let vs by this make some resemblance of the battaile betwéene Christ and Antichrist, betwéene Christ the sonne of God, and Antichrist the sonne of the diuel. Either of them is wel prepared. They are both mightie, and haue both of them soul­diers, and knightes to attende vpon them.

Antichrist shal come from the earth, for al his glorie is vpon the earth, his power shal be the power of Satan. Christ shal come from the heauens aboue, euen from the bosome of his father. What cognisance shal they giue? how & by what difference shal their souldiers be discerned? the ensigne of Christ shal be e­nerlasting truth: the ensigne of Antichrist shal­be, falshood and vanitie, and al deceitfulnesse. By these markes shal either be knowen. With what souldiers shal they make their fielde? they that shal follow Christ are poore and sim­ple, who haue forsaken themselues, their goods, [Page 370] and their liues, and tremble at the worde of God. The men of warre which fight with Antichrist and followe him, shal bee mightie Kinges and Princes, and powers, and states of the worlde, as S. Iohn hath sayde. And Gre­gorie Reu. 17. hath sayde, An armie of Priestes is prepa­red to waite vpon the king of pride. And here, by may you knowe him.

What armour shal they haue, and with what weapon shal they fight? Antichrist shall furnish his men with speare, and sworde, and fire. He shal reioyce in killing, in burning, and in shedding of blo [...]d. Christ shal send his men into the field naked, and armed with pacience. They shal take vppe their crosse and followe him, readie to suffer whatsoeuer shal be layde vppon them. Their weapons shal be prayers and wéeping. What shal be the pretense of this fight? Antichrist shal come in his owne name, to maintaine and exalt himselfe. Christ shal come in his fathers name, to mainetaine the glorie of his father. What shal they séeke? wherefore fight they? what is it they shal de­sire to mainetaine? Antichrist shall desire to mainetaine his owne traditions, Christ shal maintaine the holy worde of God. Christ shal procure the glory of his father: Antichrist shal maintaine his owne glory. In what place shal this battaile be? vpon what downes or plaine, [Page 371] or in what countrey? Neither in hill, nor in a­nie plaine, but in the hearts of the people. There shall the warre be. There shall it be fought. If it were possible the elect should be confounded. His assault shall be so terrible, that manie shall be offended in Christ: manie shall denie Christ: manie shall be ashamed of him: and the loue of manie shall waxe colde. But blessed is he which continueth to the end.

We haue heard briefly of Christ and Anti­christ, their estates, their seuerall cognisance, what bands of mē they shall haue, what armor they shal beare, by what title they shall claime, what they shal séeke, & where the fight shal be, that it shalbe made in the consciences of y ^e peo­ple. There shall Antichrist sit: there shall he be worshipped as God: there they shall call him the holie and most holie father: there shalbe gi­uen to him the power of heauen and earth: there he himselfe shall rouze himselfe, and be setled, and shal say, I sit as a Prince, I shal ne­uer be remooued, I cannot fall. But Christ shal blow him down with the breath of his mouth, and shal abolish him with the brightnesse of his comming. Christ shall haue the vpper hād, and destroy him. Euen that Christ whome they made the reproch & scorne of the people, whom they reuiled calling him drunkard, and compa­nion vnto Publicans & harlots, which was so [Page 372] poore & simple, which was oppressed and affli­cted, and yet opened not his mouth, which was brought as a shéep to y ^e slaughter, & was killed.

S. Iohn had a reuelation, and did sée Iesus Reu. 1. Christ the sonne of God. And, Hee had in his right hand seauen starres, and out of his mouth went a sharp two edged sword. It was sharpe and mightie: it entreth thorow euen to the di­uiding Heb. 4. asunder of the soule and the spirite, and of the ioints and the marow, and is a discerner of the thoughts and intents of the heart. So we sée the breath of the mouth of Christ is a sword. This sword shal ouerthrow Antichrist. Remēber how Dagon sell on his face vpon the 1. Sam. 5. ground before the Arke of the Lord, how hée could not stand, how at that presence, the head and the two palmes of his hands were cut off vpon the threshold with a fall. So shall Anti­christ fall at the presence of Christ. His armes and his head shal be broken off, and he shal not stand. Remember, that Aaron cast forth his rod Exod. 7. before Pharao and his seruāts, and it was tur­ned into a serpent: so did the charmers of Ae­gypt. They cast down euerie man his rod, and they were also turned into serpents. But Aa­rons rod deuoured their rods, & consumed them to nothing. Euen so shall the truth of Christ consume and bring to nothing the falshood of Antichrist. Al his glorie shall be scattered as [Page 373] the chaffe which the wind driueth awaie, as a thinne some is scattered away with a storme, and as the smoke which is dispersed with the wind, and as the darknes which can not abide in the sight of the sunne: it shal be consumed, it shal be defaced, it shall not stand. At the name of Iesus euerie knée shall how, & euery tongue shall confesse, that Iesus Christ is mightie, to the glorie of God the father: that he is worthy to receiue glorie, and honor, and power.

But who may better disclose this mysterie, and the fall of Antichrist, than Iohn. the Euan­gelist, which leaned on Iesus bosome, whome Iesus loued, and which was indued with wis­dome from aboue? Let vs heare him. I saw (saith he) an Angel slie in the midst of heauen, Reu. 14. hauing an euerlasting gospell to preach vnto them that dwell on the earth, and to euery na­tion and kinred, and tongue, and people, saying with a loud voice, Feare God, & giue glorie to him: for the houre of his iudgement is come, & worship him that made heauen & earth, and the sea, & the fountains of waters. And there folo­wed another Angell, saying: It is fallen, it is fallen, Babilon y ^e great city: for she made al na­tions to drinke of the wine of the wrath of her fornication. And the third Angel folowing thē, said with a loud voice, If any man worship the beast and his image, and receiue his marke in [Page 374] his forehead, or on his hand, the same shall drinke the wine of the wrath of God, and shall be tormented in fire and brimstone, before the holie Angels, and before the holie Lamb, they shall haue no rest daie nor night.

Againe, the seauenth Angel poured out his Reuel. 16. viall into the aire, and there came a loud voice out of the Temple of heauen from the throne, saying, It is done. That is, it is concluded, iudgement is giuen, it shall stande for euer. And there were voices and thunderings, and lightnings, and there was a great earthquake, and the great citie was rent into thrée partes, and great Babylon came in remembrance be­fore God, to giue vnto her the cup of the wine of the fiercenesse of his wrath. Then one of the Angels talked with me, saying, Come, I wil Reuel. 17. shewe thée the damnation of the great whore that sitteth vppon manie waters, with whom haue committed fornication the Kings of the earth, & the inhabitants of the earth are drun­ken with the wine of her fornication. And, in the same Chapter he saith: These haue al one mind & shal giue their power and authoritie to the beast, that is, to Antichrist. Thus the kings & al princes (as squiers to his bodie) shall fight against the lamb. But the lamb shal ouercome them, for he is lord of lords, and king of kings.

I saw an other Angel comming down from Reuel. 18. [Page 375] heauen, hauing great power, so that the earth was lightned with his glorie, and he cried out mightily with a loud voice, saying, It is fallen, it is fallen, Babylon the great citie (the harbor and palace of Antichrist) and is become the ha­bitation of Diuels, and the hold of al foule spi­rites. And I heard an other voice from heauen say: [...]o out of her my people (beléeue her not, do not as she commaundeth you) that ye be not partakers in her sinnes, and that ye receiue not of her plagues. For her sinnes are come vp into heauen, and God hath remembred her iniqui­ties. Reward her euen as she hath rewarded you, & giue her double according to her works: and in the cup that she hath filled vnto you, fill her the double. In as much as she glorified her selfe, and liued in pleasure, so much giue you to her forment and forrow. For she saith in her heart, I sit being a Quéene: the world is mine, no ill shal touch me. Therefore shal her plagues come at one day, death, and sorow, and famine, and she shal be burnt with fire: for strong is the Lord God which will condemne her. And the kings of the earth, which haue committed for­nication, and liued in pleasure with her, shall bewaile her, when they shall sée the smoake of her burning, and shall stand a far off for feare of her torment, saying, alas, alas, the great ci­ [...]ie Babylon, the mightie citie, for in one houre [Page 376] is thy iudgement come. And the Marchants of the earth shal wéepe and waile ouer her: for no man buieth their ware any more: the ware of gold & siluer, and of pretions stone, & of pearls, and of fine linnen, & of purple, and of silke, & of scarlet, and of al maner of Thime wood, & of al maner of Yuorie, & of al vessels of most preti­ous wood, & of brasse, and of yron, & of marble, and of cinamome, and odours, and ointments, and frankencense, and wine, and oile, and fine flower, and wheat, and beasts, and shéepe, and horses, and chariots, and seruants, and soules of men [...]o man anie more shall buie her parch­ment, waxe and seales: no man shall buie her orders, her dispensations, pluralities, totquot, non residence, Perinde valere: no man shal buie her concubines, her oile, salt, holie water, holie bread: no man shal buie her palles, her agnos dei, her iubilees, masses, trentals, and pard [...]ns: no man shall any more buie of her, forgiuenes of their sins, and life euer lasting: no man shall regard her: no man shall buie, or séeke to get this marchandise of her anie more.

The marchants of these wares shal stand a far off, for feare of her plagues, and saie, alas that great city that was clothed in reines, and scarlet, and purple, and golde, and diamonds, and pretious stones, in one houre is al thy glo­rie stript from thée: O what city vnder heauen [Page 377] was like vnto thée? Thou wast the great citie, the noble, and the holie citie. Then a mightie Angel tooke vp a stone, like a great milstone, & cast it into the sea saying: With such viol [...]nce shal the great citie Babylon be cast, and shal be found no more. She shall be out of remem­brance, they shall séeke the place where shée stood, and not find it. The voice of harpers and musitions, shal be no more heard in her: The light of a candle shal shine no more in her: her marchants, officers, and dataries were the great men of the earth, and by her enchaunt­ments were al nations deceiued. And in her was found the bloud of the Prophets, and of the saints, & of al that were staine vpon earth.

Then I heard a great voice of a great mul­titude in heauen, saying, Halleluiah saluation, and glorie, and honour, and power be to the Lorde our God. For he hath condemned the great whore, which did corrupt the earth with her fornication, and hath auenged the bloud of his seruants shed by her hand. And againe they saide, Halleluiah, and the smoake rose vp for euermore, and the foure and [...]nen­tie elders fel down, & worshipped god that safe on the throne, saying, Amen Halleluiah. Then a voice came out of the throne, saying: praise our God al ye his seruants both small & great. And I heard like y ^e voice of a great multitude, [Page 378] and as the voice of manie waters, and as the voice of strong thunderings, saying: Halleluiah, for our Lord God almightie hath raigned. Let vs be glad and reioice, & giue glorie to him: for she is fallen, she is fallen, Babylon that great citie: there she lieth, the mother of filth and for­nication. There lieth Antichrist the man of sin, the son of perdition, which is an aduersarie, which hath sit in the temple of God, and exal­ted himselfe aboue al that is called God: that wicked & lawlesse man lieth there. The Lamb, the roote of Iesse, the lion of the tribe of Iuda, hath ouercome, and gotten the victorie. He is worthy to receiue glorie and honor. Then shal the Apostles, and the Prophets, & the Angels saie, praise and honor and glorie be vnto him that sitteth vpon the throne, and vnto the lamb for euermore. We thank thée, we giue thanks to thée O God, which art, and was, and shal be. Thou hast auenged the bloud of the Pro­phets and Martyres, thou hast destroyed them that haue defiled the earth. Thy name be bles­sed for euer. Amen Halleluiah. Such glée and triumph shall be in heauen for the ouerthrow of Antichrist.

Thus haue I by occasion of the Apostles words, spokē of the comming, and of the king­dome of Antichrist. And, least we might be de­ [...]eiued as touching his person: I haue saide [Page 379] what hée should bée, what thinges he shal doe, of what estate he shal bée, what countenaunce he shal carie, in what place he shal sit, at what time shal be his comming, by what meanes he shal preuaile, who they be that shal beléeue in him, what power shal beate him downe, what ende hee shal haue, what triumph shal followe vpon his fal.

I haue tolde you, that he shal be the ouer­throwe of the worlde, the confusion of the Church, the sonne of perdition: that he shal destroye himselfe, and be the destruction of others.

I haue tolde you, he shal be a reuerend fa­ther, and weare a myter, and be a Bishop, and a Bishop of Bishoppes. So saith Gregorie, so Ierome, so Augustine, and Barnard, and others. And can not we tel who it is, that calleth him­selfe an vniuersal Bishop, the Bishoppe of al Churches? Doe we not heare of such a one? Doe we not know him? What soeuer he be, wheresoeuer he dwel, what countenaunce so­euer he beare, he is Antichrist. I haue tolde you, he shal sit in the temple of God, in the consciences of the people: that the people shal heare, credite, follow, and honor him, as if he were God: and thinke it sinne and da [...]aio­on to breake his loare.

I haue tolde you where hee shal be stal­led [Page 380] where his chiefe place shal be, whence hée may be séene. Saint Iohn sayth, he shal sit in a Citie built vpon seauen hils: that citie is the citie of Rome. Rome is so built, Rome is set vp­on seauen hils. Dame Sybilla sayth, Antichrist shal sit by the water of Tyber: and Tyber is a riuer, that runneth by Rome. Ioachimus Ab­bas sayeth, Antichrist is long since borne at Rome, and shal be aduaunced in the Aposto­lique sée. He is borne, and sheweth himselfe, not at Babylon, not at Constantinople, but at Rome. These be plaine spéeches. If any man doubt this, let him reade their bookes, they be extant abroade. Antichrist shal sit in Peters chaire, and Rome shal be the seate of his king­dome.

I haue tolde you, he shal come when the state, and maiestie of the Empire shal bee weakened. Antichrist shal possesse the Empe­rours landes, and beare the sword, and weare his crown [...], and shal make the Emperour fal downe and worship him, and kisse his féete. Hath there euer béene any such Bishop in the worlde? Hath there (I say) euer béene anie such? If euer there were any such, Saint Paule sayth, the same is Antichrist.

I tolde you, the worlde shal fal downe, and reuerence him, and shal séeke life and sal­nation at his hands. Iohn sayth, they shal crie, [Page 381] Oh who is like the beast, who is like our holie father? who is so wise, so learned, so ho­lie? they shal followe him whither soeuer hée wil leade them: they shal eate what so euer he wil giue them. And they which shal doe thus, are such as haue no féeling, no care, no loue to the trueth of God. Therefore God for­saketh them, and leaueth them to follow li [...]s. I tolde you, he shal preuaile by falshoode, and by fained myracles: by Bulles, by Pard [...]ns, by Purgatories, and by such other deuises, and shifts of Sathan.

I tolde you, he shal be contrarie to Christ, in Sacramentes, in sacrifice, in prayers, in life, in doctrine, in religion, in the whole forme and order of the Church. He shal shutte, that Christ hath opened. He shal open, that Christ hath shutte. He shal curse, that Christ hath blessed: and blesse, that Christ hath cursed. No man shal be accounted faithful, no man catholike, no man the sonne of the Church, no man may be saued without him. Such credite and countenaunce shal he beare.

I tolde you, he shal be confounded and beaten downe by the force and power of Gods mightie worde. His worde is omnipotent. It shal disclose the workes of darkenesse: it shal hewe downe Idolatrie, Superstition, and the whole kingdome [Page 382] of Antichrist, as our eyes doe sée this day, Blessed be God the father of our Lorde Iesus Christ: his mightie hand hath wrought these thinges. Hee hath triumphed the name of his Christ: he wil blesse the thinges he hath begunne. He wil ouerthrowe the whole po­wer of Antichrist, by his presence, and by the glorie of his comming. Then shal it appeare who is the successour of Peter, who is the true vicar of Christ, and who is Antichrist.

V. 13. But wee ought to giue thankes alwayes to God for you, brethren, beloued of the Lorde, because that God hath from the beginning chosen you to saluation, through sanctification of the spirite, and the faith of trueth.

14. Whereunto hee called you by our Gospel, to obtaine the glorie of our Lord Ie­sus Christ.

God hath chosen you frō the beginning, his election is sure for euen The Lorde knoweth who are his. You shal not be deceiued with the power and suttletie of Antichrist, you shal not sal from grace, you shal not perish. This is the comfort, which abydeth with the faithful, when they beholde the fal of the wic­ked. When they sée them for sake the trueth, and delight in fables. When they sée them re­turne to their vomit, and to wallowe againe [Page 383] in the myer. When we sée these thinges in o­ther, we must say, alas, they are examples for mée, and they are lamentable examples. Let him that standeeh take héede that he fal not. But God hath loued me, and hath chosen me to saluation. His mercie shal goe before mée, and his mercie shal follow in me. His mercie shal guide my féete, and stay me from falling. If I stay by my selfe, I stay by nothing, I must néedes come to grounde. Although al the worlde shoulde be drowned with the waues of vngodlinesse, yet wil I holde by the boate of his mercie, which shal safely preserue me. If al the world be set on fire with the flame of wickednesse, yet wil I créepe into the bosome of the protection of my Lorde, so shal no flame hurt me. He hath loued me, he hath chosen me, he wil kéepe mée. Neither the example, nor the companie of others, nor the entising of the diuel, nor mine owne sensual imagina­tions, nor sworde, nor fire is able to separate me from the loue of God which is in Christ Iesus our Lorde. This is the comfort of the faithful. So shal they wash their hands in the bloud of the Lambe.

Therefore saieth Paule, you are my chil­dren: I haue begotten you in Christ, God hath giuen you vnto mee, he hath made the Gospel which is come vnto you by my ministerie. [Page 384] fruiteful in you, I ought to giue God thankes alwayes for you. Whatsoeuer falleth vpon o­thers, although others fal and perish, although they forsake Christ, and followe after Anti­christ, yet God hath loued you, and giuen his sonne for you, he hath chosen you and prepared you to saluation, & hath written your names in the booke of life.

But howe may we knowe that God hath chosen vs? howe may we sée this election? or howe may we feele it? the Apostle saith, Tho­rough sanctification, and the faith of trueth, these are tokens of Gods election. Haue you receiued the gospel? it is the light of the world, it teacheth vs to knowe that God is God, and that wee are his people. The credite you giue to the Gospel, is a witnesse of your ele­ction. We beléeue what soeuer God speaketh, because it is the worde of God. For his word is trueth. We beléeue that Christ is the lambe Iohn. 1. of God, that he hath taken away the sinnes of the world: because it is the word of God. We 1. Iohn 1. beléeue that the bloud of Iesus Christ cleanseth vs from al sin: because it is the word of God. We beléeue, Christ came to saue sinners. Be­cause Matt. 9. it is the worde of God. We beléeue, Esaie. 48. God wil deferre his wrath, and will shews mercie for himselfe, for his owne names sake: because it is the worde of God. We beléeue, Psal. 22. [Page 385] they that trust in the Lorde, shal not be con­founded, because it is the worde of God. We Eph. 2. beléeue, we are saued by grace through faith, and that not of our selues, it is the gift of God: not of workes, least any man should boast: be­cause it is the word of God. We beléeue, with­out Hcb. 11. faith it is impossible to please God: and a­gaine, that faith commeth by hearing: and a­gain, Rom. 10. Philip. that it is the gift of God: because it is the word of God. It is the trueth. We beléeue that Reu. 18. 19. Antichrist shal be confounded, and bereft of al his glorie, because the worde of the Lord hath spoken it. His word is righteousnes and truth. We wil alwaies beléeue that is true, therfore we cannot but beléeue the word of God.

Faith knoweth no falshood, it beholdeth the truth onely, and not al truth, but the truth of God. It is not setled vpon vanities, nor vpon errors. Unlesse it be truth by the word of God, whatsoeuer thou holdest in opinion, is not to be called faith. The Turke is setled in errors, he perswadeth himselfe hee is rightly setled, he calleth his opinions, Faith and beléese. Yet this is not faith, because it is not the faith of truth, it hath not the worde of GOD to assure it. Therefore when men wil say, be­léeue our Masses, beléeue our sacrifices: be­léeue our transubstantiations, and our real presences: beléeue vs what soeuer we say, [Page 386] beléeue that we can not erre, beléeue that you are in a good beléefe, if you say you beléeue as the Church beléeueth, though you knowe not how or what y ^e Church beléeueth. They abuse and mocke the people of God. There is no truth in this doctrine. It neuer past out of the mouth of God. God ordeined not Masses, nor that the priest should offer sacrifice for the quicke and dead. Therefore it is no matter of faith, it is folly, and vanity, it is vngodlinesse, it is errour, it hath no substance. He that re­ceiueth such doctrine, maketh much of a sha­dowe, he can not hold it.

Faith commeth by hearing, and hearing by the worde of God. The worde of God is trueth. The Gospel is the worde of God, and the power of God to saue them that beléeue. The beliefe of the Gospel is laide vp in our heartes by the spirite of God. He bringeth vs to the knowledge of the trueth. This spirite beareth witnesse vnto our spirite that we are the sonnes of God.

This spirite teacheth vs to withdrawe our mindes from worldly cares, to cal our do­ings to a reckoning, to thinke of the dreadful day of iudgement, to repent for our former sinnes, and to serue GOD in holinesse and righteousnesse. This spirite sheweth vs the mercy of God, helpeth vs to pray, and prayeth [Page 387] for vs, is our comforter, helpeth our in [...]irmi­ties, and maketh vs knowe the things that are giuen vs of GOD. This did Dauid sée, when he praied, Create a cleane heart in mee oh God, and renue a right spirit within mee; My heart is sinfull, my heart is foule: renue it with thy spirite, thy spirite in right, he shall make my heart cleane. Againe, take not thy holie spirit from me. I am thy seruant, and the sonne of thy handmaiden, turne thy far [...] awaie from my sinnes: be [...]lde me, and re­ceiue me in thy mercie. Restore me to the light of thy countenance. Open thou my lippes, and my mouth shal shew foorth thy praise: sta­blish me with thy frée spirit. This strength we gather in God by his spirite. This comforteth vs in al temptations, and [...]areth witnesse with our spirit, that we be the children of God: that God hath chosen vs, and doth loue vs, and hath prepared vs to saluation: that wée are the [...]eires of his glorie: that God will kéepe vs as the apple of his eiè, that de wil defend vs, and we shall not perish.

V. 15. Therefore, brethren, stand fast, and keepe al the instructions which yee haue beene taught, either by word or by our epistle.

God hath set you in a race. Let no man hin­der you, let no man kéepe you from the goale. Stand past and kéepe that doctrine which you [Page 388] haue [...] I was present with you, I taught you by [...] of mouth: when I was away from you. I taught you by letters. I am carefull for you. I beare you in my heart: and loue you [...] Christ Jesus. Hée hath giuen me charge euer you, hee will require you at my handes. I haue clensed and garnished your hearts by the word of trueth: take héede, take héede the wicked spirit come not, and bring sea­ [...] spirites worse than himselfe, and enter in, and [...]el with you, and the end of you be worse than the beginning.

Remember Lots wife, shée went not foorth straight into the maie appointed her, but loo­ked backe behind hir, and she became a pillar of salt: and so continueth vntill this daie. A ter­rible example to those, which haue set their hand to the plough, and looke backe againe, and haue made themselues vnworthie the kingdome of heauen. God will forsake such, and make their hearts hard as a stone. You are the [...]ome of the Lordes fielde, God hath blessed you, growe then and be fruitfull vntill the haruest, that you may be gathered, into the Lordes barne. You are the light of God, which God himselfe hath kindled: let no p [...]ffe of wind put you out. You are the house of God, God hath built you vppon a rocke: let no violence, nor tempestuous-weather beate you downe.

[Page 389] I haue spoken to you, I haue written to you. I haue shewed you the whole counsaile of God. The word which I spake to you, is the verie worde of God. I testitie before the Lord, and call God to witnesse vnto my soule, that it is the truth of God, and not anie deuise of man. You did beléeue it, you receiued it not as the word of men, but as it is indeede the word of God. Become not now vnfaithful, al­though you spie many infirmities in your tea­chers: although you sée them fal into offences, and ware couetous, and giue euil example in their life and conuersation. Although you sée the faith of manie shalten, and that they haue put away from them a good conscience, and turne backe from the loue of the gospell which they once séemed to professe, and so are gone out from among you: yet stande you vpright. Hold fast y ^e doctrine which you haue receiued: and continue in the things which you haue learned, and be perswaded that they are able to make you wise vnto saluation, through the faith which is in Christ Jesus. Christ saith, woe be to the worlde because of offences, who­soeuer Matt. 18. shal offend one of these litle ones, which beléeue in mée, it were better for him, that a milstone were hanged about his necke, and that hée were drowned in the deapth of the sea. And againe hee saith, Blessed is he Matt. 11. [Page 390] which is not offended in me. Therefore, worke your own saluation in trembling and in feare. Blessed is he that abideth with Christ in temp­tations, and continueth faithfull vnto the end.

V. 16. Nowe the same Iesus Christ our Lorde, and our God euen the father which hath loued vs, and hath giuen vs euerlasting consolation, and good hope through grace,

17 Comfort your hearts, and stablish you in euerie worde and good worke.

After his exhortation that they would stand fast, and continue faithfull vnto the ende: hée turneth himselfe to God, and praieth him to looke vppon them mercifully downe from hea­uen, and to fulfill the worke begunne, and to increase and multiplie his grace in them. So ought al Preachers and seruantes of God to doe in their sermons. For, alas, what are we? what is our worde? what is our labour with­out the assistance of God? We are, onelie the voice of a crier in the wildernesse: wée call vppon the people to prepare the waie of the Lorde, and to make his paths straight: wée giue warning, that the Lord is euen at hand. He that teacheth is nothing: hée that plan­teth is nothing: he that watereth is nothing: our tongue is nothing: our word is nothing: our wit is nothing: Peter is nothing: Paul is [Page 391] nothing. It is God which openeth the hearts of the people, and maketh them tremble at his words. It is God which giueth the increase, and maketh his worde to be of force.

The Prophet saith, The Lord gaue the Psal. 68. worde: great was the companie of Preachers. It is the worke of GOD, both to make his worde mightie, and to make the people to receiue it, and yéelde vnto it. Hée giueth vs hearts to féele the comfort of his word, and to yéeld our obedience in doing as the worde requireth. For, he is the father of lights, from whom al giftes are powred downe vppon vs. Wée are the children of Adam: wée are flesh and bloud, and nothing but vile claie and a­shes. Our eies are dimme, our senses dul, and our hearts heauie. Christ telleth vs truely, Without me ye can do nothing, neither heare Iohn 15. the word, nor beléeue it.

I marke your presence, that you are ma­nie gathered together this daie in this place. Euerie man séemeth to stand with bent coun­tenance, and earnest lookes, and desirous to learne. And albeit I which speake am but a worme, vnworthie to créepe vppon the earth, yet the word which we haue heard is the word of God, the word of comfort, and the word of life. But God knoweth in al this companie how manie haue eares to heare. In the Acts [Page 392] of the Apostles, when God opened their harts, they vnderstoode the Scriptures. Before they heard, and knew not what they heard. Paule preached: Lydia a woman which solde purple Act. 16. heard him: the Lord opened her heart, that shée hearkned vnto Paul. Then she vnderstoode his words and beléeued. This comfort is of God, who hath loued vs, and hath giuen vs euerla­sting consolation, he wil giue you vnderstan­ding hearts, and will stablish you in euerie word, and good worke.

CHAP. 3.

PRaie for me, that I may be a faithfull seruante, doing the will of GOD from my heart, that he will open my mouth boldly to publish the se­cret of the Gospell, and to declare the riches and glorie of his kingdome. For of my selfe I am [Page 393] nothing. I haue not the key of Dauid, I cannot giue light vnto the wor [...]e, and am not able to open the hearts of the people. That the word of God may haue free passage: he saieth not, praie for vs, that my word may haue pas­sage: or, that my name may be spoken of and glorified: or, that the people may beholde my doings and talke of me. For, we preach not our 2. Cor. 4. selues, but Christ Iesus the Lorde, and our selues your seruants for Christes sake. I am but an vnprofitable seruant. I am the poore Ore that treadeth out the wheate: I am a poore crier to proclaime the will of the Lorde.

Praie you that the worde of the Lorde may haue frée passage, that the Gospell of Christ may be glorified, that the hearts of the people may be readie and gréedie to receiue it, that the kingdome of Heauen suffer vio­lence, and the violent take it by force: that the worde may so possesse the heartes of the people, as fire hath passage through stubble: that it may shine as the sunne beames ouer al the worlde: that it may be knowne from Cast to Weast, and from North to South. In this forte pray, that the worde may haue a glorious entraunce into you and also a­mong other. Héerein shall appeare the loue you haue to the Saintes, and the [Page 394] zeale you beare to the house of God, when you wish others to be partakers of his blessednesse with you: when you séeke not your owne glorie, but the building of the Church of Christ: when you praie that GOD will be mercifull vnto other [...] as vnto you: that a light may be giuen to them which sitte in darkenesse, and in the shadow of death: that they may knowe the time of their visitati­on.

Such a praier made Dauid, God be mer­ciful Psal. 67. vnto vs, and blesse vs, and cause his fare to shine among vs: that they may knowe thy waie vpon earth, thy sauing health among al nations. Let the people praise thée, oh God, let al the people praise thée. Thus did Hieremie praie, Turne thou vs vnto thee oh Lord, and Iam. 5. we shall be turned. Giue vs a new heart and a new spirit, encline our hearts vnto thy testi­monies, that wée may knowe and feare thy name. So did Christ teach vs to praie, Ha­lowed be thy name, among the infidels which Matt. 6. knowe thée not: let thy name be had in reue­rence among al people. Thy kingdome come, thy will be done. There is no other God, but onelie thou, let al the earth come and worship thée. Euen so must we also pray, that the word of God may haue frée passage, and his name be glorified in al places.

[Page 395] V. 2. And that we may be deliuered from vnreasonable and il men: for al men haue not faith.

3. But the Lorde is faithfull, which will stablishe you, and keepe you from all e­uill.

4. And wee are perswaded of you tho­rowe the Lorde, that yee both doe, and will doe the thinges which wee commaunde you.

5. And the Lorde guide your heartes to the loue of GOD, and the wayting for of Christ.

From vnreasonable and euil men. Which conspire against the Lorde, and his annoin­ted: which blaspheme that good name that is called vpon vs. Such were Iannes and Iam­bres, which resisted Moses in the time of the lawe. Such were they in the time of the Pro­phets, which saide, The worde that thou hast Ierem. 44. spoken vnto vs in the name of the Lorde, wee wil not heare it of thee. But we wil doe what­soeuer thing goeth out of our owne mouth, as to burne incense to the Queene of Heauen, as we haue done, both we and our fathers, our Kings and our Princes. Such were in the time of the Gospel the Scribes and the Pharises, Which made the commaundement of God, of Matt. 15. no authoritie by their tradition. Which turned [Page 396] darknesse into light, and light into darkenesse. Such was Alexander the copper smith. Such were others. The whole Scriptures are ful of such. They were false prophets, false Apostics, false brethren. They cauled di [...]sion in the church. They went out to preach in the name of Christ, but inwardly they were rauening woolues.

Such were in the dayes of our fathers, and such there are in our dayes, such Iannes and Iambres, such idol worshippers, such srorners of Gods word, such scribes and Pharises, such Alexanders, such false prophets, false Apostles, and false brethren, we haue more than a good many in our dayes. They pretend the Gospel: no man more. In company of protestants, they wil be protestants, in company of others, they are quite become contrarie. They come to the church, and receiue the holy communion: they resort secretely to corners where they heare masse. They like the one, and like the other. They like the light, and they loue darkenesse, and make no difference betwéene them. These are readie to serue Christ, and also readie to serue Antichrist: faithful neither to God, nor to Baal. And this is among many counted the highest point of wisedome, to be able so to co­lour and hide himselfe, that you shal not know what profession he is of, to what church [Page 397] he ioyneth himselfe, what religion he holdeth, whose worde or Gospel he followeth, in what GOD he beléeueth. Such there are. And they onelie, bée the singuler men, reckoned the sine wittes, and cunning fellowes of the worlde.

This is to be lamented, that in a christian estate there should be any such. That they at whose handes God shal require a straiter ac­coumpt, than of others: because he hath giuen them the vse of greater talents, either of wit, or of learni [...]g, or of preferment, or of riches, should so mispende the good giftes of God, or vse his talents to such euil purpose, that they more than al other, shoulde deuise meanes how to deny Christ among men, and as much as in them lieth to seeke to cr [...]e againe the Lorde of glorie.

The lewes deale not so wickedly, the Turks deale not so traiterously. The Je [...]e, although his case bee miserable, and his heresies most dangerous: yet hee is earnest in his folly: he wil not dissemble his profession. The Turke is faithful vnto Mahomet, and wil not denie, or forsake him.

These false brethren, and dissembling chri­stians are worse than Iewes and Turkes. They are voyde of conscience, voyde of sayth, voyde of feare, of shame, and of [Page 398] the grace of GOD. They are filthie swine, shamelesse dogges, and the enemies of the crosse of Christ. These hinder the passage of the Gospel, and blaspheme the holie worde of their saluation, and do al that in them lyeth to abolish the light of Gods truth. S. Paule telleth vs, al men haue not faith: many hearts lie na­ked and voide of faith, many séeme to liue, and yet are dead.

Howsoeuer these men carie out their doings in this life, they cannot mock God. He know­eth who are his. Christ shall say vnto these running witted dissemblers, depart from mée ye hipocrites, I knowe you not. You shal re­ceiue your portion with the diuel and his An­gels.

Pray that we may be deliuered from such vnreasonable and euil men: that they stoppe not the frée passage of the Gospel: that they may haue no power against the glorie of God. Then shal it appeare, that God is faithful in al his wordes, and holy in al his workes: that his truth and mercie shal last for euer. He wil establish vs in al goodnesse, and defende vs from al euil: he wil kéepe vs from al the po­wer of Satan: he wil kéepe vs from al temp­tation, that the wicked shal not preuaile a­gainst vs.

And we are perswaded of you through the [Page 399] Lorde that ye both doe and wil doe the things which wee warne you of. You knowe what commaundements we gaue you by the Lord. I spake vnto you the wil of GOD, and not mine owne. I was vnto you but a messenger, to deliuer vnto you such an errand as GOD sent vnto you: I hope ye haue receiued it in such dutie as becommeth, and that you both doe, and wil hereafter obey it. I am your phi­sitian. The receipt which I haue giuen you, is soueraigne, and shall worke your health: I trust it tarieth with you, & you brooke it wel. I haue spoken vnto you in the name of God. His name is holy. He wil cause that my labor shal not be in vaine, but wil make it fruitful in you. Although al men haue not saith, yet al men are not voide of faith. Although there be many, the children of this world, yet there be some the children of light: he that is of God, heareth the worde of God. They that be the sonnes of God are obedient to the wisedome of god their father. God guide your harts, that you may loue him, that you may knowe what good God hath wrought vnto your soules: that you may sée the depth of his mercie: that in al your tribulation and aduersitie vnder the crosse, and in your death, you may looke for the day of Christ: when the trumpet shal be soun­ded, the graues shal be opened, the dead bodies [Page 400] shal come foorth, and we shal bée taken vp in­to the cloudes: then shal he chaunge our vile b [...]die, that it may be like his glorious bodie: then shal we be like the Angels of God, wée shal sée God face to face, and rest with him for euer.

V. 6. We warne you brethren in the name of our Lorde Iesus Christ, that yee withdrawe your selues from euerie brother that walketh inordinately, & not after the instruction which he receiued of vs.

The kingdome of God is like to a draw net Mat. [...]3. [...]ast into the Sea, that gathereth of al kinde of thinges: it is like a fielde, wherein groweth both corne and wéedes. Sundrie Uirgines went out to wa [...]e vppon the Spouse, some were wise, some were foolish: some had oyle in their Lampes, some had none. Many came to the mariage, some had their wedding gar­ment, some lacked it. Manie are called, but fewe are chosen. Some beare the name of christians, yet liue in Vsurie, to the spoyle and vndoing of their brethren. Some beare the name of Christians, yet liue in adulterie and fornication, as the heathen which knowe not God. These be they through whom the name of God is euil spoken of.

Therefore sayeth Paule, I warne you that [Page 401] you withdrawe your selues from euerie bro­ther, that walketh inordinately. Forsake him, refuse his companie, eate not with him, dru [...]ke not with him, that so he may be asha­med of his filthinesse. Keceiue him not to your house, nor bid him God spéede. For he that bid­deth him. God spéede, is partaker of his euil béedes. Haue you no fellowship with the vn­fruitful workes of darkenesse, but euen re­prone them rather. A little leauen doth leauen the whole l [...]mpe. The wrath of god shal come not onelie vpon those which commit wicked­nesse, but also vpon al those which consent to the working thereof. Among the Corinthians one had committed incest, & taken his fathers wife. Saint Paule sayeth, Let such one be de­liuered 1. Cor. 5. vnto Satan, for the destruction of the fleshe, that the spirite may be saued in the day of the Lorde Iesus. Deliuer him vp to Sa­tan.

Marke his [...]rdes, and in what case he spea­keth them. For, they that delite in wicked­nesse, & are sold ouer vnto sinne, which are fil­thie, and increáse in filthines: They are not of God, they haue no part in the Church of God. The Diuel and Satan hath power ouer them, therefore deliuer th [...]m vp vnto Satan. The rewarde of sinue is death: the soule which hath sinned, shal die. For this cause [Page 402] hath the Church of God ordained excommuni­cation: that he which hath do [...]e wickedly may bee ashamed: that others who are guiltlesse may be afraid: and that the heauie displeasure of God may be auoyded.

We warne you (saith he) in the name of our Lorde. You know me, and my name, and that I am an Apostle of Christ. But the comman­dement which I giue you, is in the name of our Lorde Iesus Christ. I warne you by the glorious day of his comming, that you with­drawe your selues from euerie one that liueth inordinately. Receiue him not to your compa­nie, bid him not God spéede, that you be not partakers of his euil, that he may knowe his filthiuesse, and be ashamed. Yet let vs praie for such, that they may bee sorie, that they may knowe whome they haue offended, and turne againe vnto the Lorde. For God would not the death of a sinner, but that he repent of his wickednesse, and liue. The mercie of God is abou [...] al his workes.

V. 7. For ye your selues know, how ye ought to followe vs: for wee behaued not our felues inordinately among you.

8. Neither tooke we bread of any man for nought: but we wrought with labour and tra­ [...]aile night and day because wee would not be chargeable to any of you.

[Page 403] 9 Not bicause we haue not auctoritie, but that we might make our selues an example vn­to you, to follow vs.

10 For euen when wee were with you, this wee warned you of, that if there were anie which would not worke, that hee shoulde not eate.

11 For wee heare that there are some which walke among you inordinately, and worke not at al, but are busie bodies.

12 Therefore them that are such, we warne and exhort by our Lord Iesus Christ, that they worke with quietnesse, and eate their owne bread.

13 And ye, brethren, be not wearie in wel doing.

Here Paul maketh his spéech against those who vnder the pretence of the Gospell liued idlely, and would not labour. Take an cram­ple of me, I liued not idlely, I earned my bread, I was not chargeable to anie. Do you as you haue vs for an example. So ought the seruants of God to liue, that their wel doing maie be a patterne for the people to followe. Saint Paul telleth Timothie, A Bishop must be 1. Tim. 3. vnreproueable. He saith not, without sinne: for no man is without sinne: but, without rebuke. And againe, Let no man despise thy 1. Tim. 4. youth, but be vnto them that beleeue, an ex­ample [Page 404] in word, in conuersation, in loue, in spi­rit, in faith, and in purenesse. And vnto Titus the Bishop of Candia he saith: In al things shewe thy self an example of good works, with vncor­rupt doctrine, with grauitie, integritie, & with the wholesome word, which cannot be condem­ned, that he which withstandeth maie be asha­med, hauing nothing concerning you to speake euill of. So, in this place to the Thessalonians, he saith, you behold my conuersation, howe I haue liued among you. Be ye folowers of me: let me be the patterne for you to follow. Such shoulde be the spéech of al those who are Bi­shops & ministers in the church of God. They must walk so vprightly, that they may be vnto al others the patterns of good life, of liberali­tie, of mercie, and of loue. They must carie the arke of the Lord, that the people maie followe them.

We behaued not our selues inordinately, &c. Whereas I was an Apostle of Christ, the first fruits of the gospel, a chosen vessel, called from aboue, and set apart from mine owne owne, to be the embassadour of God into the worlde, and had so much to do: Yet I vsed my hands, and pained my bodie, to get my bread. I liued like one of Adams children in trauell of my bo­die, and sought my bread in the sweate of my browes. Not that I might not lawfully haue [Page 405] liued vpon you, and haue required my main­tenance at your hands. It was lawfull for me to haue done so, for the workman is worthy of his hire. God hath appointed that he which teacheth the Gospel, shall liue by the Gospel.

This matter S. Paule reasoneth with the Corinthians, Haue wee not power to eate and 1. Cor. 9. drinke? or haue we not power to leade about a wife, a sister, as wel as the rest of the Apostles, and as the brethren of the Lorde and Cephas? Who goeth a warfare at anie time at his owne cost? Who planteth a vineyard, and eateth not of the fruite thereof? or, who feedeth a flocke, and eateth not of the milke of the flocke? I might eate and drincke at your charge, and require charges of you for me, and mine. I am the souldior of God. Christ is my captaine: I haue planted the vine of the Lord of hosts a­mong you, I haue fed you, you are the shéepe of the house of Israel. The hire due to the souldi­our: the fruit wherof he should eate which kée­peth the vine, and the milke which Christs shéepe yéeld to their féeder, is nothing else but your charitable beneuolence towards the ser­uants of Christ. Againe, It is written in the law of Moses. Thou shalt not muzle the mouth of the oxe that treadeth out the corne. He tra­naileth for thée, that thou maiest liue. Suffer him to licke a little for his paines. We are the [Page 344] Lordes oxen, we thresh foorth his corne. If we haue sowne vnto you spirituall things, is it a great thing if wee reape your carnall things? We are Gods husbandmen, we trauaile and take paines, we plough, we sowe, we har­rowe, wée are abroade in wind and weather, in storme, in haile, in lightning and thun­der. No man knoweth the care the poore hus­bandman taketh. Winter nor Sommer, our worke is neuer at an ende. Now if we by our labour minister to you the breade which com­meth from heauen, is it much that you giue vs the bread of the earth? Do you not know that they which waite at the altare are parta­takers with the altare? It hath so séemed good vnto GOD, it is his appointment, he hath established it by his lawe, and it is most agréeable to the lawe of reason, and na­ture.

Yet this is also to be weighed in the consi­deration hereof, that whosoeuer asketh the paie of a souldiour, must buckle his armour, and goe a warrefare. He that drinketh the wine, must plant the grape: he that requireth milke, must féede the flocke: he that wil not be mureled, must thresh the corne: he that reapeth carnall things, must sowe spirituall things: he that requireth the bread of the earth, must minister to his hearers the bread of hea­uen: [Page 407] he that wil liue of the sacrifice, or of the altar, or of the Gospell: must offer the sacri­fice, wait vpon the altar, and teach the gospel. He that teacheth not the gospell, nor careth for the teaching: he that serueth not the altar, nor careth for the seruing: hée that goeth not on warrefare, that planteth not, that féedeth not, that thresheth not, that plougheth not, that frauaileth not, that taketh no paines, that a­bideth not lightning, thunder, wind, weather, storme and ha [...]le: he that careth not to doe these things: I can make no account of him. He is not within Paules reckning. The work­man is worthie of his hire. But what right hath hée to the hire which is not a worke­man?

I might, saith he, haue receiued maintei­nance at your handes: but I tooke nothing, that I might be an example for you to follow, that none shoulde liue idlely, but that They worke with quietnesse, and eate their owne bread. Idlenesse is the mother of all mischiefe. An idle packe is as if he were alreadie dead. His féete serue him not to trauaile: his hands helpe him not to worke: his eies serue him not to sée his estate: his heart regardeth not the time and miserie of his age. Beggerie falleth vpon him, and gnaweth his bones, but he feé­leth it not. For he is as if he were alreadie [Page 408] dead. Salomon faith, He that foloweth idle­nesse, Prou. 12. hath no vnderstanding. And againe, He Prou. 28. that followeth idlenesse, shall be filled with po­uertie. He is vnprofitable to himselfe, and vnto others. His children shal begge at euerie doore. Againe he saith, The slouthfull wil not plough Prou. 20. because of winter: hee shall begge in sommer, but haue nothing. That is, men that haue re­ceiued encrease of Gods blessing by taking paines, shall denie breade vnto such, and vp­braide them for their idleuesse, and so driue them to labour. They will saie, as it is deui­sed that the Ant said, in like case to the Gras­hopper. In the sommer thou diddest nothing but sing, therefore thou maist sterue in the winter. These extremities be great, if a man wil weigh them aduisedly. Yet Ecclesiasticus saith farther, Idlenesse bringeth much euil. It Eccle. 23. is an euil teacher. He that doth nothing is ill occupied. The minde of man is euer stirring and doing somewhat. If it be not doing well, it is doing ill. Water is cleare, and faire, fresh, & comfortable: yet if it stand still in a hole, or be kept long in a vessel, whence it hath no issue, it wil rotte and smell, and be vnwholesome. E­uen so it fareth with the sons of Adam, if they haue nothing to doe, no waie to bestowe their witte, they will rotte, and proue vnwholesome and deuise mischiefe al the daie long.

[Page 409] What is it that filleth the prisons, and brin­geth so manie to the gallowes, and causeth so many parents to bewaile the vntimely death of their children, but idlenesse? when the poore wretches haue receiued their iudgement, and come to the place of execution, and stand on the ladder, what counsaile giue they to young men, and to children, but to beware of idle­nesse? what is cause of such, and so manie diseases in the bodie? Aske the Phisitions, and they will tell you idlenesse. Whereof rise mut­terings in Cities against Magistratrs? where­of rise rebellions in kingdomes against Prin­ces? you can giue no greater cause thereof than idlenesse. Beholde (saith the Lorde) this was Ezech. 16. the iniquitie of thy sister Sodome, pride, fulnesse of bread, and abundance of idlenes. This was it that called for fire downe from heauen, and wasted so manie cities into ashes. Christ sai­eth, Of euerie idle word that men shal speake, Mat 12. they shal giue an accompt thereof at the day of iudgement. If we shal make accompt for our idle wordes, what shall we doe for our idle handes, for our idle féete, for our idle bodie, for our idle soule? what accompt for al our i­dlenesse shall wée make at the daie of iudge­ment?

We warned you, saith the Apostle, that if anie would not work, the same should not eat [...] [Page 410] This is a hard saying: yet saith Paule I my selfe haue kept it. I haue fulfilled it in mine owne bodie. He doth not saie, if any be sicke or weake, or impotent, and can not worke, but if anie be idle, and froward, and will not worke: to such a one giue not to eate: that so he maie sée the daunger of idlenesse, and worke with his handes the thing which is good, Ephe. 4. that he maie haue to giue him that needeth. It is not lawfull to giue them the breade of the Church, and the almes ordained for re­liefe of the poore. This bread they maie not eate.

But you will saie, Kings and Counsai­lours, Bishoppes, Preachers, and all other sorts of learned men neither plough, nor sow, nor hedge, nor ditch, nor vse such painefull la­bour of the body: they sit at rest and liue idlely. They that so thinke are deceiued. The toile which princes take, and the great cares wher­with they are occupied, passe al other cares in the world. Saint Paul calleth the office of a Bi­shop, 1. Tim. 3. a good worke. If a bishop, or minister stu­die the Scriptures, preach the gospel, catechize the children, and take a care of the soules of Gods people: if he sowe the Lordes fielde, féede the Lords flocke, thresh the Lords corne, 2. Cor. 11. and walke before the people carefully: if he haue the care of the Churches, and can say [Page 411] with the Apostle, who is weake, and I am not 2. Cor. 11. weake? who is offended, and I burne not? any offence that is giuen to my brother, is to mee as a fire, or as a torment. If he be instant in 2. Tim. 4. season, and out of season: if he do the worke of an Euangelist, and make his ministerie fully knowen: he shal finde himselfe occupyed, and not be idle.

The maister of the shippe séemeth to bée idle, to sit stil, and to doe nothing. He stirreth not the pumpe, he driueth not the oares, he soundeth not the déepe, he rideth not the ropes, he skaleth not the shrowdes, hee runneth not hither and thither, forewarde or backwarde, vnder the hatches or aboue. Hée sitteth stil, holdeth his peace, and looketh vpon the loade starre, and in appearaunce doth nothing. But his labour passeth all the rest. Whithout his labor, al the paines which the other Mariners take were lost. Were it not for his labour, the shippe woulde soone strike vpon rockes, and be stayed in the sandes, and they al should perish. Euen so fareth it in the state of prin­ces, and of their counsaylors, they séeme to doe nothing, yet they doe al thinges, which is for the peace and the wealth, and the safegarde of al the people.

Be not wearie in wel doing: many occasi­ons to discourage you to doe wel. The worlde [Page 412] is ful of lets, but be you stedfast, vnmoueable, & abundant alwaies in the worke of the Lord, for as much as you know that your labour is not in vaine in the Lord. Stand fast, and kéepe the instructions, which you haue béene taught. Distribute to the necessitie of the saints. Doe good vnto al men, especially to them that be of the housholde of faith. Liue not after the lusts of men in wantonnesse, drunkennesse, & glut­tonie, and in abhominable idolatrie. Though they speake euil of you, because you runne not with thē vnto that same excesse of riot: though the Diuel cast you into prison, and there you haue tribulation, be you faithful vnto death. They that haue afflicted you shal giue an ac­count to the righteous iudge: and the afflic­tions which you suffer in this present time are not woorthie of the glorie which shal bee shewed vnto you.

V. 14. If any man obey not this our saying, note him by a letter, and haue no companie with him, that he may be ashamed.

15. Yet count him not as an enemie, but ad­monish him as a brother.

You haue béene taught not only what you shal beléeue, but also how ye ought to liue: bée ye doers of the word, and not hearers only. If any despise and wil not follow our doctrin, for­sake him, and let him haue no fellowship with [Page 413] you: that, so he may be ashamed, and repent, & turne againe to the obedience of Christ. But lay apart al bitternes, and anger, & wrath. Re­proue him, but hate him not. Kil the sin that is in him by al the meanes you can, for it is the worke of the Diuel: but recouer againe the man that did offend, & restore him if it be possi­ble, by exhortation, and by your prayers made for him: for he is the creature of God.

Here I haue good occasion to speake of ex­communication, a principal part of the disci­pline of the Church: a matter which manie know not, which some do souly abuse, & ouer lightly giue forth, & which many regard not as they ought. It cutteth vs off from the bodic of Christ, and remoueth vs from the felowship of the Gospel. Let no man despise it. It is y ^e sword of God, the power of the holy Ghost, the disci­pline of Christ, it is an ordinaunce which the Church hath receiued from aboue.

By it the Goates are diuided from the Lambes, the wéede from the good corne, and the sonnes of GOD from the sonnes of Be­lial. It hath continued from the beginning, and hath béene vsed in the Church of Christ, in the sinagogue of the Iewes, in the lawe of Moses, and before Moses receyued the lawe: among the Patriarches, and the Prophets, and the Apostles of Christ. Christ [Page 414] sayeth, If thy brother trespasse against thee, Matth. 18. in doing any wickednesse, Goe and tel him his fault betweene thee, & him alone: if he heare thee, thou hast wonne thy brother. But if hee heare thee not, take yet with thee one or two: and if he wil not vouchsafe to hea [...]e them, tel it vnto the Church, publish it, and make it knowen: And if he refuse to heare the Church also, if he continue wilful, and stande in his wickednesse: Let him be vnto thee as a hea­then man and a publicane. This forme of ex­communication our sauiour hath set downe, whereby the wicked and vngodly are remoued from the Church of Christ.

So Saint Paule speaketh of him that li­ued in filthynesse, with his fathers wife. That they giue him no comfort in wickednesse, but take away the euil from among them. Let such a one, sayeth he, Bee deliuered vnto Sa­than, 1. Cor. 5. for the destruction of the fleshe, that the spirite may bee saued in the day of the Lorde Iesus. Companie not together with fornicatours. If anie that is called a brother, be a fornicatour, or couetous, or an idolater, or a rayler, or a drunkarde, or an extortioner, with such one eate not. Let him be put away from the companie of the faithfull. So did Saint Paule excommunicate Himenaeus, and 1. Tim. 1. Alexander, and deliuered them to Satan, that [Page 415] they might learne not to blaspheme.

In the lawe of Moses God commaunded Num. 5. the children of Israel to put out of the host eue­rie leaper, that they should neither eate, nor drinke, nor walke abroad, nor come to church, nor offer sacrifice, nor make their prayers with the people. Such one, whithersoeuer he went, hid his face, rent his clothes, gaue warning to auoide his companie, and to flie from him, because he was foule and filthy. His hands were filthy, & made the water vncleane: his breath was corrupt, and infected the ayre. So miserable was his case. This was a kinde of excommunication: in such sort were the fil­thie diuided from the cleane.

God also sette downe this ordinaunce Gen. 17. to Abraham, that euerie vncircumcised man childe, should be cut off from his people, be­cause he hath broken the couenaunt. This ordinaunce of excommunication God hath appointed against Idolaters, against for­nicatours, and craftie deceiuers, and other such like offenders in the seauen and twen­tith of Deuteronomie, Cursed bee the man that shal make anie carued or molten Image, an abhomination vnto the Lorde, the worke of the handes of the craftesman, and putteth it in a secret place. And al the people shal aunswere and say, Amen. Cursed be he, that [Page 416] maketh the blinde goe out of the way: and al the people shal aunswere and say, Amen. This is excommunication. This is the vse of the keyes. This is that, of which Christ spake, He that heareth you, heareth mee, and he that Luke 10. despiseth you, despiseth me: and he that despi­seth me, despiseth him that sent mee. And, Ioh. 20. Whosoeuers sinnes ye remit, they are remit­ted: and whosoeuers sinnes yee retaine, they are retained. Whatsoeuer yee binde on earth, Matt. 18. shall be bounde in heauen: and whatsoener ye loose on earth, shalbe loosed in heauen. That which you say, shal be confirmed: it shal conti­nue and stande for euer.

If anie therefore be excommunicate from the Church, and remoued from the fellowship of the Gospel, and from the hope of the life to come: let him humble himselfe, and pray vnto God, that he wil open his eyes, and that hée may see in what case he standeth. Let him lay foorth his heart in the sight of God, and consi­der his fault, and behold his miserie, & thinke thus with himself: I was sometimes the child of God, and a member of his bodie: I was a [...]raunch of the vine, which God hath planted: and a shéepe of his pasture. But now alas I am diuided from the pastures of life. I am fruitelesse and withered, and cut off from that blessed vine: I receiue no moysture from that [Page 417] heauenly roote: I am no more a member of the bodie of Christ. I am out of Paradise, and haue no ioy, or pleasure: I am out of the tem­ple and cannot offer any sacrifice: I am fallen from that heauenly Hierusalem, from the Ci­tie of God, from the fellowship of the Saints, and can not knéele downe, nor lift vp my handes, nor make my prayers. God wil not heare me, I am none of his: I am as a heathen & a publicane, I can not thinke of those things which are on high aboue.

But why art thou cut off from thy bre­thren, and banished out of the florke of Christ? because of thine vngodlynesse, and loosenesse of life. Because thou hast offended heauen & earth: and hast offended against the Church of God. And liued in fornication, and adul­terie: and both thy body and thy minde are de­filed: thou art vnworthie to dwel in the house of God: his house is holy.

By what authoritie is this doone? thou must not thinke that the Judge or the Officer doth it. It is not the iudgement of any mortal man. It is the iudgement of the almighty, and euerlasting God. It is his hand that bringeth this to passe against thée. It is his worde, it is his key. His hande is mightie, his worke shal stande, his word is forcible, his hey is the key of Dauid, it openeth, and no man shutteth, [Page 418] it shutteth and no man openeth. God is depar­ted from thy heart: his spirite wil not dwel in a filthie soule: there is no agréement betwéene God and Belial. Thy soule is voyde of grace and of the feare of God.

What becommeth of thee in this case? Whither doest thou goe, into what miserie doest thou fal? into the gulfe of death: into the seate of pestilence, and the power of Sathan, and the snares of the Diuel, & into a reprobate minde. Thy heart followeth him: thy soule serueth him. He is the father of al the children of disobedience, and his children followe him. Thou art filthie and increasest in filthinesse, the feare of God is not before thée, thou doest not acknowledge thy sinne, because of the blindnesse of thy heart.

Wreake not thy selfe vppon thy neigh­bour that accused thée, nor vppon the Iudge, that pronounced sentence against thée. The sentence is none of his: this is not his worke, he hath not iudged thée. The hande of God is stretched foorth to thy punishment: it is thine owne life, and wickednesse which forceth indgement vppon thée. The Iudge sitteth in the place of GOD, in the seate of iustice: hée can not blesse, that GOD hath cur­sed: hee must néedes doe right and eq [...]ie. Hee séeth the abhomination of thy life, [...] [Page 419] séeth the filthinesse which thou hast done in the house of God, and therefore saieth: In nomine Dei, &c. in the name of the liuing God, and of Iesus Christ, before whome I stande, and be­fore whome al flesh shall appeare: by the au­thoritie of his word, and by the power of the holie ghost, I diuide thée from the felowshippe of the Gospell, and declare, that thou arte no more a member of the bodie of Christ, thy name is put out of the booke of life: thou hast no parte in the life to come: thou arte not in Christ, and Christ is departed from thée. I deliuer thée to Sathan, the Prince of dark­nesse. Thy rewarde shall be in the lake that burneth with fire and brimstone. Thou shalt sterue and wither, and not abide. The grace of GOD is taken out of thy heart. The face of the Lorde is vppon al them that doe euill, they shall not taste of his mer­cie.

As for the Iudge and Minister, which gi­ueth sentence against thée, hée mourneth and lamenteth for thée. When he striketh thée, hée striketh himselfe. We are al one flesh, and one bloud, and al together make one bodie, and are one an others members. Therefore, when he doth excommunicate thée, from the brethren, he cutteth off an arme from his owne bodie. Ieremie dealt roughly with [Page 420] the people that offended God, and threatned them, that the enimie should come vpon them, the sworde shoulde deuoure them, and they shoulde be vtterly destroied, yet he wished that he had a streame of teares, that his hart might haue wherwith to mourne for their transgres­sions.

Dauid praieth, that God will stretch foorth his hand vpō the wicked, Scatter them abroad Psal. 59. by thy power, and put them downe oh Lorde our shield. Againe, Let them be chaffe before Psal. 35. the winde, and let the Angel of the Lord scat­ter them. And againe, Let their table be a Psal. 69. snare before them, and their prosperitie their ruine. Againe, Let his praier be turned into Psal. 109. sinne. Aide him not, heare him not when hée calleth vnto thée. Yet he saith, I saw the trans­gressours, and was grieued because they kepte not thy word. I pined away, and consumed to death, the griefe was so deadly vnto my soule.

Christ cried out woe vppon Corazin and Bethsaida: vppon the Scribes and Pharises: yet when he came nigh to Ierusalem, he wept ouer it, saying: Oh if thou haddest euen nowe Luke 19. at the least in this thy daie known those things, which belong vnto thy peace: but nowe are they hidde from thee. Thine enimies shall make thee euen with the grounde, they shall [Page 421] not leaue in thee a stone vpon a stone, because thou knowest not the time of thy visitation. Euen such a sorrowe also had Saint Paule for those that offended God, Who is weake, and 2. Cor. 11. I am not weake, who is offended and I burne not? My bodie is shaken, my heart is woun­ded for them, such a care haue I for the church of God.

It is reported of Iohn the Euangelist, that Eus lib. 3. cap. 23. hée commended a yongman to the education of a certaine Bishop nigh to Ephesus: and when he heard that he was fledde and followed the companie of such as were dissolute, riotous, and giuen ouer to al manner lew [...]sse: hée was carefull for him, and sought him out. And came to the place where he and ill compa­nie were. When the yongman knew him, he was astonied, and [...]ed awaie from him. But the olde man followed him, and cried, Oh my child turne againe, turne vnto me, I am thy father, I haue begotten thée in Christ Iesus. I come not to hurt thée, there is yet hope of sal­uation, I will make answere vnto Christ for thée. Fall to the ground, holde vp thy hands, aske mercie of God, he is mercifull and will receiue thée. At these wordes the yongman cast downe his weapons, and trembled, and wept bitterly, and was conuerted.

When Dauid heard of the destruction of [Page 422] that wicked wight Absalon, he wrong his 2. Sam. 18. hands and wept saying, O my sonne Absalon, my sonne, my sonne Absalon, woulde God I had died for thee, oh Absolon, my sonne, my sonne. Such a care, such a loue, and zeale hath a godlie minister ouer his people, if he be a true pastor, which hath taken his calling from God, and hath due consideration of his charge.

He wéepeth for the sinnes of the people, as did Ieremie, he gusheth out into teares, and consumeth awaie as Dauid, bicause of the vn­godlie: he is wounded at heart, and trembleth, as Paul, to sée them perish. He séeketh for them, calleth after them, that they maie returne, to him as did Iohn the Cuangelist: and is wil­ling to die for their sake, if so be he might re­déeme them, as Dauid was for Absalon. The people are his children, he is their father. Albe­it they be wicked, and filthie: yet he presen­teth himselfe before God for them, and pou­reth foorth his praiers, and saith sanctifie them, oh Lorde, sanctifie them with thy trueth, thy word is truth. Let their hearts sée the wrath to come, and thy heauie displeasure, which they haue deserued, and hangeth ouer their heads. They are thine, saue them, and let not satan preuaile against them. Turne them oh Lorde, and they shall be turned. Giue them a newe heart, and renew a cleane spirite in [Page 423] them, that they may feare thée al the dayes of their life. Turne away the captiuitie of their soules. Bring them to the fellowshippe of the Gospel: make them liuely stones méete for thy building, builde vp the walles of Hierusalem. So careful is a good minister for the people of his charge, be they neuer so vngodly. Yea the more they lack the comfortable grace of God, the more must be the care for them. This is that Saint Paule sayth, haue no companie with such, to encourage him: yet count him not as an enemie, but admonish him as a brother.

V. 16. Now the Lorde of peace, giue you peace alwaies by al meanes. The Lord be with you al.

17. The salutation of me Paule, with mine owne hande, which is the token in euerie epi­stle: so I write.

18. The grace of our Lorde Iesus Christ be with you al.

I neede not commende peace vnto you. It is the garde and strength of mighty Princes: it is the nurse and fosterer of the Church of God: it is the wealth and prosperitie of the worlde: it is the comfort and quietnesse of our conscience: it is truce taken with God and man, and our owne selues. I néede not to tel you who is the worker of peace. You knowe God is the God of peace. Worldlie [Page 424] peace séemeth to be made by the wil and liking of men: but God moueth their heartes, and establisheth it. But the peace of the heart, and quietnesse of minde passeth al vnderstanding. The power, and wisedome, and strength, and riches of al the world are not able to make it. It is the glorie of God, that hee alone is the God of peace.

I pray for you, that nothing may be doone among you, to the hinderaunce of peace: but that it abide with you alwaies, not for a while, not in prosperitie onely: but in persecution, in your death, and for euer. If God be with you, you shal haue peace. And if you loue one an o­ther and kéepe his word: God wil come to you, and loue you, and abide with you, and giue you the comfort of his peace.

The salutation of me Paule: hee gaue them warning before of false Apostles, who came in his name, and pretended his worde or his let­ter. Therfore now telleth them, how they shal know certainly, whether such Epistles as they receiue be his, written, or sent by him. In eue­rie Epistle, that I sende, saith he, to the Chur­ches, or to any the brethren, I write mine owne name, and sende this gréeting written with mine owne hande, which nowe I send to you al, The grace of our Lorde Iesus Christ be with you al.

AMEN.