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

The Proeme is, as the former, Insinua­tiue: tending to nourish them in perswa­sion of the Apostles affectionate loue towards them; testi­fied [Page 2]by that indubitate office and act of loue, Thanksgiuing to God for their gracious estate.

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

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

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

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

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

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

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

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

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

Suppose we therefore no precept particular, or peremp­torie for chastitie in single life; yet to those that haue the gift, is not the precept giuen to choose it, vnder reason of that state, that is most furthersome to Gods seruice? And grant wilfull Pouertie no inioyned dutie? quis dixerit? yet preparation of the minde to abdication of goods, when God cals for it, fals vnder precept. Can th'Acting be for­borne, in case God cals for it? Is it not sinfull, when it [Page 4]wants his Call? Pride I see swelling in most Popish do­ctrines: in none more, then this: of workes supererogato­rie exceeding duetie: chalenging libertie from debt, and obligation to performance.

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

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

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

Further congruence would you see? 1. View the glory accruing to God, in rescuing soules out of power of Sa­tan; which Luk. 15.10. 1. Angels, though not so nearely linked to vs, ioy to behold. 2. And, which more nearely concernes a [Page 5]Minister; thereby, 1 1 Cor. 9 2. God seales to him his sending: 2 for this augments his glorie, Dan. 12.3.

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

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

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

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

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

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

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

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

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

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

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

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

Therefore the Lord pleaseth to permit his children 1. to decaies and declinations, such as oft breed iealousies of gracious estate, and dreadfull feares of whole Apostasie. 2. Often to Apoc. 2.4. Pauses and standings at stay, so great, so long, that hardly, or not at all they perceiue their bettering in Grace, by meanes most potent. Wherefore all this? but either to chasten, or to preuent our pride and vnthanke­fulnesse. A wise man seeth the plague, and hideth Heb. 5, 12. [Page 7]himselfe. Compare the carriage of Pauls gratulation here, with that in the former Epistle: Coolely me thinkes, in comparison, it there runs; we giue thankes to God: Here, as if he had had some Reuelation of their sinceritie, wee ought alwayes to giue thankes: with life and vigour, mee seemes, it comes off. The reason, I thinke, is; that he saw something in them, that might forme his charitie to more then halfe certaintie: that is, if I mistake not, the encrease, the abundant encrease of their faith and charitie.

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

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

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

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

As many as desire to make calling and election sure, 2 Pet. 3.18. Let them grow in grace, and in the acknowledging of our [Page 8]Lord and Sauiour Iesus Christ. 1. God for this end hath propounded vs different measures of glorious rewards, to be proportioned to our measures of grace. 2. Expects measures of obedience, answerable to our meanes. 3. And who knowes, what sight of afflictions he reserues vs for?

Faith ouer-increaseth, Loue ouerfloweth: [...]: the measure of their encrease; ouer, and abounding. Yet be­ware you thinke not they ouergrew their duetie: Ʋirtutis non est nimium, nec bonitatis extremum. As God hath or­dered the state of his children in this life, no man shall e­uer reach to Phil. 3.12. heighth of perfection. In these graces of faith and charitie, noue shall euer be able to supererogate, Pa­pists themselues confessing. I wonder, why rather in Cha­stitie and Humilitie?

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

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

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

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

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

Ʋse Beware how you passe censure of insinceritie, or meere Non-proficiencie on them, whose proceedings are not an­swerable to your owne. Saint Paul durst not sentence Hebrews to be hypocrites, though they stucke still in Prin­ciples, Notwithstanding their long pawsing, he is perswa­ded of them Heb. 6.9. such things as accompanie saluation. I like neither women nor men, who are 2 Tim. 13.7. euer learning, and neuer [Page 9]come to knowledge of necessarie truth: 1 Pet. 2 2. Growth euer ac­companies gracious endeauours; yet cannot but thinke charitably of meanest proficients. Thus thinke; if thy growth be more, yet is not his none. Pride not thy selfe, but be more thankfull; and this know, where God Luk. 12 48. com­mits more, he expects the more.

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

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

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

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

Ʋse In Christ Iesus neither Circumcision auaileth any thing, nor vncircumcision, Gal. 5 6. but faith which worketh by loue. None euer loued Gods childe quâ talis, into whose heart the sense of Gods loue was not first shed, at least instilled by the holy Ghost giuen vnto him: feelest thou thy loue to any of Gods children languish? know its discomfortable, I meane if Gods Image shining in him allure not affection. Hellishly euill, if that be the reason of thy hatred or lesse louing: yet wouldst thou frame or halfe force thy heart to his loue? Thy faith, if any, will suggest, how God, the fa­ther of that sinner or enemie, when thou wast an enemie, reconciled thee to himselfe: how daily Lam. 3.23. his mercies are renew­ed, [Page 10]notwithstanding his Psal. 7.11. daily prouocations by thy sinnes. 'Tis faithlesnesse onely that makes vncharitable.

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

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

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

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

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

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

2. But what if wee say Pauls charitie guided it selfe, onely by th'imperate, and exteriour acts of faith and cha­ritie? Suppose Confession, and Beneficence. Certainly the gifts he knew not, but by the fruits. And might not these be performed by Hypocrites? I know no outward Act of faith, or charitie but an Hypocrite may performe; and iustly gaine from men Reputation of being fait [...]full. Prayer and Confession Acts of Faith, cannot Hypocrites performe? My meaning is; May not an Hypocrite forme a Prayer? volubly, yea passionately pronounce it? so as that to men, though of Pauls spirit, he may seeme to haue his infirmitie Rom. 8.26. helped by the Spirit of God. May not an Hy­pocrite endure some fight of affliction for the faith? why [Page 12]may not ambition of being reputed faithfull to God, per­swade in the Church to suffer, as much as vaine glorie did amongst Heathens, in loue of their Countrie? And what proud Pharisee cannot giue an Almes? What wise Pha­risee cannot conceale his pride? or make choise of honest, rather then prophane, to be his Beadesmen? How wise is hypocrisie growne in our times? how cautionate to auoid the noticed notes of insinceritie? For my part, I know not any outward Act or office of pietie or charitie, but Esau might haue performed, as much as Iacob; Cain, as Abel; Simon Magus, as Simon Peter.

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

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

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

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

Ʋse. Let no man so pride himselfe in opinion of his meriting [Page 13]from men, as if hee were made to receiue all curtesies, bound to returne to none; there should be recursus Gra­tiarum. Its Lion-like, rather then loue-like, to haue

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

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

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

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

1. It seales to him his sending, 1 Cor. 9.2. 2 Cor. 3.1, 2, 3. 2. shall be augmentation of his glorie, Dan. 12.3. All this is little. They are his 1 Cor. 9.1. workmanship in Christ Iesus, so farre as they are gracious. Angels honour is great, in that God [Page 14]chooseth them to be instruments of good to his Church, Heb. 1. vlt. Ministers is more, in that they are selected as meanes to saue the soules of Gods people: Gabriel, Mi­chael the Archangel haue not such honour, to saue them­selues, and those that heare them, 1 Tim. 4.16. to be [...], 1 Cor. 3.9. Gods coworkers to the saluation of his people. Sauiours of the Saints, What men, what creatures were euer stiled, but Ministers of the Gospell? Obad. ver. 21.

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

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

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

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

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

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

Of the third. In the Churches of God. Of that choise of the Apostle these Reasons may be giuen. 1. They 1 Cor. 2.14. one­ly see the beautie of Grace. To a carnall vnderstanding, [Page 15]how seemes the simplicitie of faith? foolishnesse: to beleeue vpon bare testimonie, without demonstration, or proba­ble argument? Meekenesse: such as our Sauiour pre­scribes, to Mat 5.39. turne the other cheeke, more then sheepish­nesse, to Rom. 12.20.21. doe good for euill; to finde the enemie at aduan­tage, 1 Sam. 24.20. and let him goe free, how crosse is it to carnall policie?

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

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

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

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

Patience, vnderstand contented endurance of painfull euils. Faith, either generall beliefe of the promises: or [Page 16]perswasion of Gods loue, or confidence in his mercie.

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

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

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

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

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

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

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

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

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

2 It shall be our wisedome to fortifie [...] in vs, that we may be able to stand fast in [...] day: we can­not be ignorant of the Acts 14.22. commo [...] [...] Gods children, nor of the Rom. 8.17. condition of our [...] And [...]hough there may be disparitie in the measur [...], as God is pleased to respect our infirmitie; yet is that of the Apostle vniuersally true. 2 Tim. 3.12. All that will liue godly in Christ Iesus shall suffer persecutions. [Page 18]I say as Paul, Heb. 10.35, ye haue neede of patience: and 36. cast not away your confidence: they are principals in the Christian proofe Armour, meanes of patience. 1. Meditation of our Mic. 7.9. merit. 2. of 2 Sam. 16.11. Gods hand in affliction. 3. of the fruit of afflictions. 1. they 2 Sam. 16.12. make way for blessings. 2. bring Heb. 12 11. fruit of righteousnesse. 3. 2 Cor. 4.17. worke our glory.

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

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

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

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

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

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

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

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

And certainly its true, the sharpnesse of God towards his children in their leuiora delicta, argues his extremer se­ueritie against the wicked, in their wilfull enormities; a­ble to interpose nothing twixt them and his wrath; nor bloud of Christ, which they haue Heb. 10.29. trampled vnder their feet; nor spirit of Grace, whom they haue despighted: nor excuse from want of Meanes, or time of Repentance: nor claime of promise, which they neuer had Grace to [Page 20]apprehend; nor haue by obedience kept their restipu­lation.

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

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

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

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

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

Resp. God forbid. But what if we apprehend the Epi­thite giuen to the last Iudgement, 1. with an [...]? 2. or in regard of the almost no mixture of mercie with Iustice [Page 21]then to be exercised? Certainly in the present dispensati­ons of Prouidence, Iustice is so exercised, that yet Mercie seemes to be predominant. 3. Or because then shall be the fullest declaration of Gods Iustice, which seemes in state of this life to be obscured in the present prosperitie of the wicked, and pressures of the righteous. Gods Iudge­ments, said Austine, are aliquando aperta, aliquando oc­culta, but semper iusta. The Iustice of secretest dispensa­tions shall then appeare to men and Angels. And in this respect perhaps, is the Iudgement of the Great day, called the Iust Iudgement; according to the Rule; Things are said to be, when they appeare, or begin to appeare such as they are.

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

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

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

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

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

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

Gods wisedome in this dispensation of outward things holds me with wonder: his condescensus, humbling him­selfe [Page 23]to our Infirmitie so farre, as herein to giue vs satis­faction, no lesse then rauisheth me. Of his tolerance of e­uill men with such patience, and loading them with his benefits, these Reasons that Maiestie is pleased to giue vs.

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

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

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

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

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

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

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

Me thinkes it should suffice vs to our comfort vnder the Crosse, to know that God of his Grace is pleased to esteeme our [Page 25]momentanie and light afflictions worthy of that eternall and hyperbolicall weight of Glorie. They shall walke with me in white, for they are Apoc. 3.4. worthie; trow you by way of merit? Rather say, and thanke thy Christ, by Acceptation. A co­uenant there is twixt God the father and his Christ, that they who 2 Tim. 2.12. suffer with him shall also raigne with him: And is propounded to vs in Rom. 8.17. forme of a Condition. Adde, if you will (that Couenant presupposed) that our sufferings qualifie vs to the Kingdome, and make vs Col. 1.12. meet to be par­takers of the inheritance of the Saints in light.

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

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

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

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

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

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

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

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

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

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

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

Ʋse That, me seemes, the iealousie is, as Iealousie,either bootlesse, or causelesse, arising from hence, that in our ser­uice of God, or suffering for him, we haue respect to the [Page 28]Kingdome which he hath promised. Are they presently mercenarie; who, to encourage their cowardize, behold the Crowne? 1 Why then hath God propounded it to our meditation? 2 Was not our Sauiour aboue a Seruant? farre aboue a Mercenarie? yet hereby supported hee the weakenesse of his humanitie. I say as Bernard; God should be loued sine intuitu mercedis: yet serued hee may be sin­cerely with an vnder respect to the Reward, which is him­selfe enioyed. Thus of the Grounds of Comfort.

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

The generall, of certain Rom. 2.6. 2 Cor. 5.10. Apoc. 22.14. Retribution according to our workes, I passe by, pointing onely with the finger to the places pregnant. The seuerall Recompences apportioned to each sort, are worthy our notice. 1 To them that trouble you, Tribulation. Ʋengeance God hath in store; as for all Impenitents, so most certaine and grieuous for the Trou­blers of his Saints. It was Cyprians obseruation; that mans crueltie neuer raged against Gods Church, but it had sub­sequent, as an Acoluth, some Remonstrance of extraordi­narie [Page 29]vengeance from God: in Warre, Famine, Pestilence, or some such like euill Arrowes of the Almightie. And who can name me the persecutor, except penitent, who euer di­ed a dry death! from the dayes of Cain, to these of them who walke in his steps. At least, without some remarkable note of Gods eternall vengeance, in hardnesse of heart, or desperate horrour, that make way to heauiest damnation. Their soules I doubt not many frie in Hell; their bodies shall one day be cast againe to their soules, to augment their torment; that as there hath beene betweene them Societatas operarum, so there may be also tormentorum.

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

Tribulation to them that trouble. The paranomasie, or paronymie, I thinke is not casuall, nor meerely point of Rhetorique, but in [...]ended to point at the Talio God holds in recompencing. There is in Gods Retributions of euill, vsuall [...]: Retale in the same kinde. God cals, men heare not; They shall Pro. 1.24.28. [...] call and crie, and God will not heare. Afflict not the fatherlesse and widow: if so, Exo 22.22.24. your children shall be fatherlesse, your wiues widdowes, subiected [Page 30]to like afflictions. Iac. 2.13. Iudgement there shall be mercilesse to him that will shew no mercie: trouble to the troublers of Saints. See Iude 1.6, 7.

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

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

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

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

There Heb. 4.9. remaines then a Rest to the people of God. They shall Isai 57.2. rest in their beds. They Apoc. 14.13. rest from their Labours. Of it you may conceiue three degrees. 1 From the hurt, in this life. 2 From the smart or sense, at death. 3 From [Page 31]the touch of euill, after the Resurrection.

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

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

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

The motiue to recompence followeth; [...] for [...]. Seeing it is a iust thing with God. Q. Is it of Iustice, that [Page 32]God rewards the patience of Saints, so as it is, that he pu­nisheth the crueltie of their persecutors?

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

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

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

4 Quoad genus, Its of Iustice that it should be well with the Righteous: Ill with the wicked: hitherto there [Page 33]is agreement in generali ratione iusti. That it should be so ill with the wicked, heere is also exacta ratio iusti. But that it should be so well with men vnperfectly righteous, heere is apparent mixture of vnmerited mercy.

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

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

No man blames them to thinke Gods mercy greate, for its infinite: rather, for thinking his mercy not iust. That Iustice of the mercifull God, they may obserue sometimes to breake through the vaile of mercy, and to wreake it selfe vpon the troublers of Saints. The iust Lord some­times awaketh as a Gyant refreshed with much wine; as a Lyon tearing in peeces when there is none to helpe: That by seuerity on some particulars, hee might warne all to re­pent, [Page 34]and minde them of the wrath kept in store for the impenitent: some are heere punished, saith Saint Augu­stine, that we may know there is a Prouidence taking no­tice of all; not all, that we may know there is a iudgement to come. Instances; take Sodome, the old world, Angels you will see it is true. 2 Pet. 2.4. ad 10 God knowes to deliuer his out of temp­tation; and to reserue the vniust to the day of Iudgement to be punished. Then shall Iustice breake forth in furie, tho­rough the cloude of mercy so long ouershading it: so much the more furious, by how much the m [...]re his mercy hath binne contemned.

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

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

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

Of respiting full recompence of the iust, conceiue these Reason. 1. That Heb. 11.40. they without vs might not be perfected; Nor we, without after-commers from Gentiles and Iewes, receiue complement of our Beatitude. 2. Besides, though after death we be all extrastatum merendi aut demerendi, for any personall performances; yet a vertue operatiue of example, or counsell we leaue behinde vs; the sauour of the good, as of Christs oyntment powred out, Cant. 1.2. drawing many after vs: And the stench of euill, as that of Ieroboam, [Page 35]reaching to the infection of many a soule yet vnborne. This is Gods course; the good is done before its rewar­ded: the euill committed, before punished. 3. Corpus quod corrumpitur aggrauat animam: [...] quasi [...], by meanes of corruption: Ergastulum, Carcer Animae. How many deaths haue passed in thorough those windowes, by which the soule lookes out into the world? How hardly hath that masse of flesh bin haled on to good duties? Slee­ping and turning vpon the Bed, as Salomons sluggard, with modo and modo, quae non habent modum. It's iust with God, to say to it, in our Sauiours language, Sleepe on now, and take thy rest. Ly brute, sensles, wormes-meat, till for the better part sake, thou be rowzed by the last trumpe, out of the sleepe of Death: proportionally conceiue Rea­sons of respiting the full vengeance of the wicked.

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

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

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

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

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

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

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

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

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

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

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

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

Why in flaming fire? if any aske, I say hee is curious: Yet 1. That is more terrible to the eye. 2. More pier­cing [Page 39]through, subtilty of parts. 3. Nearer, in that respect to the nature of fire in the owne Sphere.

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

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

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

Yet say, Lord say, for thy terrors haue pierced me; who shall dwell with Isa. 33 14, 15, 16 deuouring fire? 2 who shall stand before continuall burnings? Hee that walketh righteously, &c.

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

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

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

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

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

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

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

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

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

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

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

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

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

Meanes. See 1 Phil. 3.8. Excellencie of knowing Christ; sup­pose that knowledge Treasure, Prou. 2.4. thou wilt digge for it as [Page 42]for siluer; search, as for Rubies. 2. Be 1 Cor. 3 18. a foole in thine owne conceit: lay downe proud opinion of Natures acui­tie in the mysteries of God. 3 Pro. 8.3 [...]. Attend at the Gates of wisedome: Prophesie is the key of knowledge. Ier. 3.15. Pastors are giuen to feed with knowledge and vnderstanding. Will you, nill you, you must seeke knowledge at their mouthes. Mal. 2.17. Their lippes are your storehouse. 4 Psal. 119.8. Pray to be il­lightned.

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

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

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

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

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

Saint Peter exhorts to 2 Pet. 1.5. ioyne to faith, vertue; to know­ledge, practise: not to 8. be idle and vnfruitfull in the know­ledge of our Lord and Sauiour. 1 Consider, knowledge though an excellent gift, yet is none of the Characteristi­call to discriminate vs from Reprobates. [...] is the [Page 43]name of damned Diuels, for excellencie of knowledge. And as good Angels, so haue they learned by the Church the manifold wisedome of God, Eph 3.10.

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

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

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

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

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

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

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

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

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

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

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

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

Gospell of our Lord Iesus Christ. So called, either for that he is the adaequatum obiectum of it; the whole of E­uangelicall doctrine hauing him for the matter: or, because by him, as the Angell of the Couenant, reuealed out of the bosome of his father. That clause seemes interposed, either to dismay the more from disobedience; or, to shew equitie [Page 45]in extreamest vengeance inflicted on them, that con­temne him which speakes from heauen. See Heb. 2.2, 3. & 12.25.

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

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

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

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

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

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

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

Ʋse Millenaries erred through too much pietie, and mistake of some Scriptures; when they promised, some, to very [Page 46]Pagans and Diuels; others, to impenitent Christians, re­lease from their Hell-torments. But fooles, may I tearme them, or mad men amongst vs? who hearing daily, and professing to beleeue, what we teach of extremitie and e­ternitie of Hell-torments, yet to enioy the momentanie pleasures of sinne, willingly depriue themselues of that eternall hyperbolicall weight of Glorie; yea desperately plunge body and soule into euerlasting paine. Oh consider you that forget God; if yeares, as many as there are starres in the skie; millions of yeares, as many as there are sands by the Sea shore, might bring end to the paine, yet there were hope: But when eternitie shall be added to extremi­tie of the Torment, the Recouerie is hopelesse: Whom should not these terrors pierce?

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

Vse.What meanes the insolencie of the mightie, the guilded Potsheards of the earth, to looke and speake so big? why triumph they ouer the Impotent? how dare they 1 Cor. 10.22. prouoke the Lord? Are they stronger then he? Haue they forgot­ten who said, hee that is higher then the highest regardeth, and there be higher then they? Eccl. 5.8. You that pride your selues in your frowne, and call it your glorie, that multitudes tremble at your presence; suffer the thought to put an appall to your pride, and power, and pompe; that there is a countenance at which Angels tremble; a [Page 47]power, to which Seraphims stoope; a presence so maie­sticall; a face so full of glorie, before which you must stand to be iudged, whose very frowne can cast bodie and soule into hell fire. I say as Dauid, tremble and sinne not, Psal. 44.

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

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

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

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

What may, if this will not, cause vs to digest the infamie [Page 48]and abasures we are subiect vnto? Proud nature of man, and vaine-glorious, how makes it good men sometimes more loue the praise of men, then the glorie of God, Iohn 12.43.

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

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

2 Yet this take notice of. This Glorie how euer ours in fruition, yet is Christs originally, and from Christ, ours by communication, Wherefore hee is said to be glorified in his Saints. There is a Personall Glorie of the Mediatour: whereof see Iohn 17.5. and there is his Sociall Glorie, as I may tearme it, resulting to his person, from the Glorie [Page 49]which hee communicates to his Children.

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

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

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

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

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

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

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

But if we farther consider our no deseruings of so emi­nent Glory; onr deseruings of the contrarie, together with the preterition so many millions of men our Equalls, if not betters, many, in naturall condition; and their resurrection onely to shame and con­tempt: How shall wee bee able to satisfie our selues, in extolling and admiring the rich grace of our God and Sauiour Iesus Christ? Whither there shall be in heauen Remembrance of things past on earth, is not alto­gether impertinently questioned. Of soules separated the inquirie is vsuall, and thus resolued from Gregorie: That Remembrance intellectuall there is both of sins and penal­ties past, as matter to occasion continuall lauding of Gods mercy in deliuerance. Niceties pertaining thereto, whither it be with pleasure or disliking, whither with rationall sor­row or without, I omit. This I doubt not, but the com­paring of the miseries they are freed from, with the Beati­tude they then enioy, augments their ioy. The meditation of their demerits before, and after calling, enlargeth their hearts to magnifie and extoll the grace of their Redeemer. [Page 51]Their beholding the confusion and horrour cast vpon di­uells, and damned Reprobates, compared with their owne Beatitude; especially with reflexion of the minde vpon their equalitie in state of nature, makes them no lesse then admire the rich grace of Christ, in lading them with that transcendent, and hyperbolicall weight of Glory.

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

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

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

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

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

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

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

As to Saints, so to belieuers is this glorie appropried; pla­ces a [...]e plentifull, see these pregnant, Mar. 16.16. Iohn 3.15, 16, 17, 18. whither Infid [...]litie be of more Negation, such as in Pagans, to whom the name of Iesus hath not bin [Page 53]heard: or of euill disposition, as in vnbeleeuing, or misbe­leeuing Christians, it matters little ad poenam damni: Though that of sense be greater to children of the Church. Mistake not, as if I thought the not knowing, or not be­leeuing in Christ, shall be imputed to a simple Pagan, as a crime to damne him. Howbeit, had he beleeued, he had bin saued: not beleeuing he perisheth in his Paganisme.

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

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

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

Ʋse 1 They erre, who extend Sanctification to Reprobates. What say they to this Argument? Euery sanctified man is glorified. No Reprobate is glorified. Ergo, nor sancti­fied. 2 1 Pet. 1.2. Eph. 1.4. Elected we are to sanctification of the Spirit, sup­pose you to the common solaces of Reprobates. 3 Or think we Christs merit and Iohn 17.9. intercession, by which the Spirit of [Page 54]Sanctificaon is procured, intended to Reprobates? 4 Not giuen them, saith our Sauiour; the Iohn 14.17. world cannot receiue him. But de his alibi, the homonymies wherewith Aduer­saries haue perplexed the question, are elsewhere noted and explained.

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

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

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

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

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

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

Infused, wherein the vnderstanding is eleuated aboue all its Naturals, and illustrated by so diuine power, that it giues credence to things aboue Reason, leaning onely on [Page 55]the first veritie, the truth of God the Reuealer; this being the thing which makes him assent, because God speakes and testifies it. Infused its called, either by allusion to the Ioel 2.28. phrase of the holy Ghost; or because its meerely from without, there being no power Naturall in man to procure or receiue it, saue onely that which they tearme obedi­entiall: whereby man, as other creatures, is borne to obey Gods Action, or his working vpon him, to be made what­soeuer he may be made by diuine power.

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

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

Or, what if we call to minde the three internall Acts of Faith? which Thomas saith are all acts of one and the same habit of Faith: 1 To beleeue God speaking in his word. 2 To beleeue that he is God, and a rewarder of them that seeke him. 3 To beleeue in God; that is, as I interpret, to rest and relye our selues by confidence and assiance, on [Page 56]God and his Christ, as onely Authors of Righteousnesse and Saluation. In all such beleeuers will Christ be glorified, in communicating to them the glorie of the Kingdome, which hee hath promised. To this purpose Scriptures speake pregnantly, Iohn 3.16, 36. 1 Iohn 5.10, 11, 12, 13. &c.

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

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

(Because our Testimonie was beleeued among you.) This clause included in the Parenthesis, hath apparently this Scope, to apply the generall forementioned, to the com­fort of these particulars among beleeuers: q, d. And this I say for your comfort, because our Testimonie, that is the Euangelicall doctrine to which we gaue Testimonie that it is of God, sound credence and beliefe among you. How that generall doctrine auailes to their comfort being so [Page 57]qualified, you easily apprehend, conceiuing the discourse on this wise. All that beleeue the Gospel shall par­take in that maruellous glory. But you haue beleeued the Gospell; therefore shall haue share in that heauenly glory.

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

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

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

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

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

Such Application hath warrant from example of Pro­phets and Apostles; from intention of the promiser; and tends much to comfort of weake consciences: Considering they know, or may know, their ministers as Gods mouth; [Page 59]And his instruments Ioh. 20.23. Authorized to remit sinnes, and to seale vp to them life and saluation.

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

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

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

Our Testimonie was beleeued. Something pertaining to [Page 60]the Nature of Faith, discriminating it from other habits and Acts of the vnderstanding, might heere bee obserued. As that it hath for the materiall obiect, something testified: for the formall obiect, the verity and Authority of the Te­stis. This being the Reason of assenting, the Real, or supposed truth, and authority of him that testifieth. Intel­lectus, they say, is of principles, whose light is so cleere, that there needes no medium to induce their entertaine­ment for true. Science, of Conclusions, by force of a medi­um necessary and demonstratiue. Faith of things ineuident in themselues, indemonstrable by Arguments necessarie: of Conclusions or Articles aboue Reason, in diuine faith infused: the assent being wrought not by argument, or o­ther euidence, but onely by authority and verity of him that testifieth. What moues me to assent to the Article of the Trinity? Onely the Testimony of God, who alone knowes himselfe, and the manner of his owne existence. Now whither this Testimony diuine be immediate or me­diate, it matters not to the nature of diuine Faith, so it be a diuine Testimony whereon we rest. Not onely that voice of God from heauen, This is my beloued Sonne, But that al­so of Prophets and Apostles, speaking as they were 2 Pet. 1.21. inspi­red by the holy Ghost, is this diuine Testimony. Whither that also of the Church ordinary that now is, is matter of question, but impertinent to this occasion.

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

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

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

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

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

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

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

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

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

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

Ʋse Emulation I like well, if well interpreted. Suppose the imitation of vertue, and eager desire to partake it; yea [Page 63]though it be with griefe that we want, what others enioy in goodnesse, so we grieue not at their enioying, but for our owne want.

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

Vouchsafe you his calling: the matter of his Petition: [...]; dignetur, deigne, vouchsafe, of fauour grant you the calling.

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

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

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

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

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

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

Vt verbo dicam. I here are amongst other, these ends and auailes of Gods calling the called. 1 Their setling in their gratious estate; wherefore the words of the wise are as Eccl. 12.11. Nailes. 2 Their excitement, when they grow loite­ring or languishing; therefore they are goades. 3 Their Iohn 13.10. [Page 65]reuocation, when perhaps (as too oft) they step aside, or turne backe towards Aegypt. In such mistake of the way, neede we not anew the Isay 30.21▪ voice behinde vs, to tell vs, here is the way, walke in it? 4 To lead vs on to perfection in Grace; to all which, and more vses, serues Gods vocation or Caling.

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

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

1 What is this [...], good pleasure of God. 2 Are there parts of it? all the good pleasure. 3 Why, of his [Page 66]goodnesse? 4 What is this fulfilling?

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

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

To the third: of his goodnesse. Gods goodnesse some­times signifies the eximious pulchritude of his Nature, so eminently aboue all things amiable, as that it rauish­eth euery minde and affection of the reasonable Creature [Page 67]in the contemplation. Sometimes, his will and selfe-pro­pension to diffuse his benefits, to doe good especially to the sonnes of men. Its here made the sole fountaine of his de­creeing our saluation.

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

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

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

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

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

1 In state Naturall we were all equall, Iacob and Esau, [Page 69]Peter and Iudas, Isaac and Ishmael: In that corrupt masse, which they say, God predestinating respecting, cause of Reprobation was equall in all: of Predestination, none more in one, then in another.

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

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

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

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

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

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

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

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

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

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

Acts, or workes of faith you may thus number. 1 Eli­cit, ipsum Credere Deo, Deum, in Deum. 2 Imperate, Acts 15 9. puritie, Gal 5.6. charitie, Rom. 10. deuotion: Truth is, all vertues, all [Page 71]Actions of all vertues Regular [...]y performed issue from Faith; Therefore say Schoolemen, Faith is not onely it selfe, a vertue, but mater, radix, Auriga omnium virtu­tum: yet, meethinkes, I see not in all these what Paul may bee thought to call the worke of Faith with such [...]; that eximious and Heroicall worke of Faith, to the complement whereof, Paul requires manifestation of more then ordinary diuine power.

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

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

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

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

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

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

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

Now when, or in what case, wee are bound to actuall and open Confession of Faith vpon paine of dam­nation (I suppose still the times of violent persecuti­on [Page 73]is matter of more curious inquirie. Measures and Rules heerein some thus assigne.

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

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

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

Wee haue a more sure word of Prophets and Apostles; wee shall doe well to attend thereto. That one Text of Pe­ter, as to my apprehension it sounds, speakes more fully to guide vs, then all the voluminous writings of their An­gelicall and Seraphicall Doctors. Thus you reade it. 1. 1 Pet. 3.15. Be ready alwaies to giue answer, or 2. Apologie to euery one that, 3. Askes you a Reason of the hope that is in you. The Rules are three. 1. That secundum Animi praeparationem, the precept of Confession alwaies bindes all: as that of Martyrdome: so that we must be ready, and resolued at all times to make confession of Faith, when God shall call vs thereto, yea, though death stand present to deuoure vs. This is that our Sauiour calls h taking vp our Crosse dayly; this, as some interpret, Pauls 1 Cor 13.31 dying daily; his carrying his soule in his hand, ready to offer it vnto God, wh [...]nsoe­uer he should require it. And this is in confesso. 2. But when is the actuall performance necessarie? Resp. When Luke 9 23. [Page 74]our Confession puts on the nature of an Apologie, or ne­cessary defense and iustification of the Truth, exagita [...]ed by oppositions and calumnies of the Aduersary, or endange­red to suppression by violence of persecution, then say the Lord calls thee to confesse the Faith: Then thinke a woe belonging, I say not onely to the denyer, but euen to the betrayer of the Faith.

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

May it not be lawfull to conceale our Faith in times of danger? Answ. Looke backe to what hath bin said tou­ching the maner of Obligation to actuall confession, thou wilt see it lawfull at times to conceale thy Faith, as well as other truthes. Cyprian in his last Epistle written imme­diately before his Martyrdome, for direction of his people, thus. Apprehensus inquit. & traditus loqui debet. Siquidē magis in nobis dominus posit is in illâ Horâ loquitur, qui nos confiteri magis voluit, quàm profiteri. Acutely, yet soundly distinguishing betwixt profession and confession. To pro­fesse, that is, vltroneously to vtter a mans secret credulity in times of danger, no man is simplie bound: to confesse, that is, to make true answer to demands of Authority in that case made, is no doubt a duty. Yet there be iudicious, who allow vs in this case,: simulationem cautelae, by exam­ple of Samuel, and Ieremie: prouided alwaies, it exceed not bounds of warrantable and honest Cautelousnesse: for then it degenerates to cursed dissimulation, and is inter­pretatiuè a denyall. Saint Cyprian tells of some, who loth to deny, but lother to die, procured or accepted from the Magistrates libels or scrolles testimoniall of their abnega­tion: he calls them libellos commaculatos. These, though not directly denying Christ, yet are put to their penance, for their willing seeming to denie him: & meritò. Like is to be thought of all Complementings with Idolaters, or other Aliens in their signes of profession, or but outward society in their immolations, &c. yea, though the heart re­taine [Page 75]Faith, and the mouth neuer denyed it.

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

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

Vse 1 In iudgement of mine owne and other mens gratious estate, this rule I walke by. I heed not so much the clicite interiour acts of grace: as those exteriour and imperate. Reasons are, 1. The elicete, I see, are arrogated and pre­tended by palbablest Hypocrites. 2. In men most vpright, are sometimes not discernable. Thus vnderstand mee: Mens feare of God I iudge not of, by their protestation of inward motions; but by externall effects as Care to depart from euill. Their loue to God, I iudge of, by obedience; their Faith, by workes of Charity, mercy, fortitude, &c. Let them sweare by a thousand Gods that they feare the liuing and true God, while I see them Psal. 14.1. corrupt and abominable in their doings, I say as Dauid, Psal. 36.1. there is no feare of God before their eyes. Let them boast, if they will, of Abrahams [...] in Faith, yet while I see them Pro. 3.5. leane to their owne wisedome, and choose meanes vnsanctified to prouide for Temporalities, I say in my heart, there is [Page 76]in such men no Faith or dependance vpon God.

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

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

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

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

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

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

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

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

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

So that, if I should perswade a man to seeke the glory of Christ, I would perswade him to nothing more seri­ously, then to labour for the saluation of his soule; there being nothing whereby a man can procure more glory to [Page 78]him, then by working out his owne saluation. Caietan is acute in his Scholie, yet expresseth not his meaning. Its not said, that Christ or Iesus, but that the Name of Iesu may bee glorified. Glorious is that Name made, when indeede hee becomes a Sauiour to vs.

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

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

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

Howbeit, punctually if we will speake to the question, for exempting scrupulous [...]calousie; Its not so much in­quired, how lawfull such respect to my selfe is: As, whi­ther, supposing such party reference of loue and seruice of God to my selfe, there may be concluded a nullity of sin­cerity? Resp. I suppose not. More then a nullity of inge­nuity in my feare, because some seruility is mixt with it. What if feare of punishment bee, at times, my strongest hold-backe from doing euill? Is therefore no feare, but slauish in mee? Yes, euen filiall also. And what if my loue to GOD, bee in part concupiscen­tiall? And the motions thereof reflect vpon my selfe? [Page 79]Lacke I therefore all loue of Amitie? M xtures there are of all Graces with their defects, in state of this life. Its well we mourne for defects, and endeauour to purge our hearts of selfe loue.

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

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

Of our God and the Lord Iesus Christ. The stiles may both without wresting be applied to our Sauiour. q.d. ac­cording to the Grace of Iesus Christ which is our God and Lord: as Thomas couples them, Iohn 20.28. My Lord and my God. Howeuer, the place is pregnant against Arians, for the diuinitie of Christ: sith his Lordship is absolute and independent; and from his Grace issues our glorie. If otherwise we apply them distinctly, God, to the father; Lord, to Christ; the vnderstanding is not difficult. The terme God, is sometimes vsed essentially, and so denotes the whole deitie. Iohn 4.24 Sometimes personally, as when some other of the diuine persons is distinctly mentioned; then vsually it denotes the father, first person in Trinitie. See 2 Cor. 13.13. To both is Grace assigned; to God the father, as the giuer; to Christ, as the meritorious procurer. [Page 80]But is our glorie of Grace; when all the good pleasure of Gods goodnesse, in our sanctification, and perseuerance is fulfilled? yea, when the highest worke of faith, confessi­on to Martyrdome, is perfitted in vs? It was Pauls opini­on doubtlesse, that the glorious reward of our best seruices, the crowne of Martyrdome it selfe, is a reward of fauour, not of debt. Aeternall life is [...], the free gift of God. Rom. 6.23. And non si [...]nt condignae passiones huius vitae, of the Glo­rie that shall be reuealed, Rom. 8.18.

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

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

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

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

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

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

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

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

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

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

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

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

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

The ground of the obtestation, and the certaine truth of it, I supposed by the Apostle to be in confesso amongst this people, I dwell not on: but referre the Reader to what [Page 83]is already extant in 1 Thes. 4.16. Scriptures testifying truth of both, and particulars so many as are meete for vs to know, view in the Marg. 1. Instruments of our assembling vnto him are Mat. 24.31. Angels. 2. Ends. 1. Our Rom. 14.12. account. 2. 2 Cor. 5 10. Re­ceiuing according to what is done in our bodies. 3. Rom. 2.5. Decla­ration of Gods Iustice in admitting vs to saluation. 4. 1 Cor. 4.5. Iusti­fying and cleering our integrity to the face of men and di­uels with the like.

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

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

3. Excites to 1. Carefull Mat. 25. 1 Per 4.10. vse of gifts receiued. 2 2 Cor 5.10.11 Faith­full imployment of our selues in our vocations; sith wee know we are then summoned to our Mat. 25. Accounts; and haue [Page 84]heard the Iudge himselfe pronounce him Luc. 12.43. blessed, whom, when hee comes, hee shall finde so doing.

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

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

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

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

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

Ʋse 'Tis strange liberty men take to themselues in Ar­ticles of inferiour Nature; if in the substantialls of Faith, such as wee call fundamentalls, they keepe sound; indifferent they seeme, or tempered rather to take impression of inferiour errors: turbulent they are indeed that oppose or contradict. So we hold Christs presence in the Sacrament, What matters it for the [Page 85] Modus? Whither it bee Sacramentaliter, and spiri­tualiter onely, or Modo substantiae; Whither by Transubstantiation or Consubstantiation, What matters it to dispute? Who, but fooles, are not indifferent to resolue? Oh foolish, yet holy Martyrs, that to this errour opposed euen to the shedding of bloud.

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

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

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

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

But why not [...] Tropically for [...]? Sentence or Iudgement: the trope is not infrequent. Wee haue 1 Cor. 2.16. the minde of Christ; that is, his sentence and iudgement by [Page 87]himselfe declared vnto vs. Bee knit together in the same 1 Cor. 11.10. [...]. minde, and in the same Iudgement; the latter added [...]: that Pauls meaning may be this; bee not soone mooued from your minde; bee not easily altered from that sentence you haue entertained: touching the time of Christs second comming; no small matter should shake or cause to waue or wauer their iudgement so well before enformed, [...]; perhaps heere signifies the same that [...].

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

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

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

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

Lord that our giddy braines were once setled. 1. 'Twill neuer bee, so long as wee haue mens persons in admira­tion; neuer till wee haue learned to giue Faith her sole­footing on that most sure word of the Prophets, 2 Pet. 1.19

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

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

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

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

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

I beseech you, brethren, by the peace of God which pas­seth all vnderstanding, be ware how you attend to the chir­ping of such locusts; suffering your selues to be transpor­ted to another Gospell. If euer from principles of Popish Doctrine, Conscience be setled in sound peace, say, God hath not spoken by me. With me its an vnder rule to iudge [Page 89]of doctrines pretented to be Euangelicall: Tends it, in the Nature of it, to pacification of the distressed Conscience? else tis not Euangelicall, Rom. 5.5. saith not the Apostle the same? vniuersally I thinke as Ieremie; ^y that is onely the good way wherein I may finde the sweetnesse of holy rest to my soule.

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

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

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

Against all such fanaticall Enthusiasts and Enthusiasmes, the Lord hath made vs cautionate. The quaere is common, how we may discerne a pretended, from a true Prophet. Resp. Time was when was place for such inquirie; when God was pleased by such meanes extraordinary to instruct his people: for my part, a piaculum I hold it, to expect in these dayes Ministers of Apoc. 22.18. Propheticall Spirit, reuelati­on any aboue the ordinary. Let Papists boast, as they will, of their lumen Propheticum: Prophesie now none is to me Ier. 6.16. [Page 90]knowne, but what in that tearme the Scripture intends, 1 Thes. 5.20. interpreting Propheticall and Apostolicall Scriptures.

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

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

The second is [...]: out of the diuers signification of the word, diuers are the rendrings and interpretations, [...].

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

2 Some Argumentation, Reasonings and discourses ta­ken from the naturall condition of the Creature; now a­ged and selfely inclined to a dissolution: probably enough they proceed for the maine. Who but obserues in the main parts of the world, in all particular kindes of Creatures decay of vigour? Terra effaeta, saith Tullie, through age. Ptolomie in his time obserued the Sunne to be come neerer the earth by many degrees, as it were to comfort with his more heat, through more nighnesse, the cold old age of the earth. The strength of men, what is it to that of them of old; their scantling of life, what to that before, or after the floud? how few reach to Dauids terme? [...], saith Damascene; and howsoeuer some priui­ledge of perpetuitie may be allowed to celestiall bodies, [Page 91]yet for sublunarie Creatures, vndergoing so many, so continuall mutations, and through mutations, enfeeblings; Reason it selfe would easily finde out something more then probabilitie, whereout to conclude certainely of their fi­nall wasting: that they stand so long inexhausted is not so much out of their owne strength, but as Saint Peter ob­serues; by the word of God supporting them. The heauens and earth that now are, are kept in store 2 Pet 3.7. by the word of God, reserued to fire vnto the Iudgement of the Great day.

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

Thus I iudge: 1 Euer since the Church had a word written, she had in that written word a perfect rule of faith and practise; perfect I meane protempore. The quaere is vsu­all [Page 92]all whither Articles of faith were increased in processe of time. And is thus resolued: they were not encreased noua addendo, but implicita explicando. Doth any doubt whe­ther Moses related fully what was prescribed to Adam or Abraham to be beleeued?

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

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

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

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

Such forgerie is no new thing in Heretiques and other Im­postors. Apostles yet suruiuing, they published vnder their Names Euangelicall stories: Ambrose on Luke menti­ons the counterfeit Gospels of Thomas, Bartholomew, Paul, whose Authors he supposeth those many mentio­ned by Luke to haue attempted, but without successe, the narrations that concerned our Sauiour. After-Times were [Page 93]not free from like Impostures: But as any man gained to himselfe reputation of learning and sanctity in the Church, so was his Name prefixed to the Pamphlets of seducing Teachers, to gaine them Authoritie: out of this shop came that booke of Hermes, commonly stiled Pastor: and those many counterfeit Fathers, whose Authoritie is sa­cred amongst our Romanists. Truth is, scarcely any of the Fathers, but their names haue bin made Panders to their superstition: that where their indubitate writings steed them not, counterfeit additions may procure them pa­tronage.

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

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

Resp. 1 Some thus. Its not farre off if ye compare the vtmost endurance with eternitie; A 2 Pet. 1.8. thousand yeares is as one day; millions of yeares; the perpetuitie of time scarce a point, a moment in eternitie; yet may it be farre off after the measure of Time. 2 Comparatiuely night to [Page 94]the times foregoing Christs comming in the flesh, not sim­ply nigh.

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

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

Resp. 1 Amongst libertines it occasions greater indul­gence to the flesh, as men willing to glut themselues with the pleasures of sinne, because their time is but short, Isai 22.12. 2 Any errour in Gods children as an errour plea­seth the father of lies, the seducer of the Brethren; such es­pecially as may tend to worke their perplexitie. 3 The maine is this: admit but one lye into Scriptures or Scrip­ture doctrine, August. the Authoritie, the truth of all fals to the ground. The delay of Christs comming bred in those mock­ers 2 Pet. 3.4. scoffing deniall of the maine Article: that mille Arti­fex foresees his issue. Let it once be entertained as taught in Scripture, or by diuine Reuelation, or by Apostolicall tradition, that Christ shall come in a time prefixed, the e­uent not answering; how is all faith of all Truths taught, shaken and ouerthrowne? Saint Augustine to Heschius a man inclining to some such opinion out of an honest de­sire, remembers this text of the Apostle; prohibiting to giue credence to them who taught the day of the Lord was so instantly to come: vpon this Reason is the prohi­bition; Ne fortè cum transisset tempus, August. ep 80. quo eum credebant esse venturum, & venisse non cernerent, etiam caetera fal­laciter [Page 95]sibi promitti arbitrantes, & d [...] ipsa mercede fidci desperarent.

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

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

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

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

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

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

The Children of this world are wiser in their generation, Luc. 16 8. then the Children of light. Those Locusts of the bottome­lesse pit, haue ad vnguem, this [...]. En­tertaine their discourse, the first bout is, about Religion in generall, whither theirs or ours be the true: next whither [Page 97]the Church must be iudged of by religion and doctrine, or not rather Faith and Religion by the Church: plausibly they plead the Church must guide vs to Faith: not Faith to the Church. That gained, as its easely from the vnlear­ned, into a wilde wilderensse they send you to seeke your Faith; which is the true Church? where was yours before Luther? and thunderclaps of swelling words: then follow their Vniuersalitie, Antiquitie, Succession, glory of Mira­cles, with the like, amazing the mindes of the heedelesse and simple. Thus hauing set them in a mammering, these Locusts turne to Scorpions; vrging the necessitie of ioy­ning themselues to the Church, wherein they may be in­formed of the true faith, and right manner of worship: shew miserie of them that are out of the Church; their miserie in so long withholding themselues from Commu­nion of the Romane Synagogue; till at last Conscience ap­prehending the teriour, is filled with anxietie and anguish; knowing naturally the necessitie of Religion. In that case let superstition or heresie prescribe it pilgrimage, abdica­tion of goods, forsaking Countrie, building of Monaste­ries, &c any thing is entertained that may seeme satisfacto­rie for former aberrations. By this Act, haue they robbed Parents of Children, Husbands of Wiues; Cloystered Kings and Emperours; wrought wonders of the Almigh­tie; 1 Sam. 28. cast contempt vpon Princes, raised their Beggar­selues from the dunghill, till they now sit with Princes, and inherit the throne of glorie.

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

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

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

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

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

3 Hereticall, denotes notorious falsitie in matter of necessary faith; especially when pertinacie appeares in the auouchment. Exemp. That Christ is a meere creature, as A­rius; [Page 99]That there is no resurrection, nor Angell, nor Spirit, as Sadduces auouched, is not a simple errour, but implies hereticall prauitie. Rashnesse inclines to Errour, Errour to Heresie.

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

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

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

As meanes auaileable to preuent seducement, thinke of these. 1 Store you withknowledge of Scriptures; Colos. 3.16. let that word dwell plentifully in you: you know who said, [Page 100] Mat. 22.29. yee erre not knowing the Scriptures.

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

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

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

5 Admit not least declining from the Scripture; change not [...] into [...], yet.

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

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

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

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

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

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

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

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

2. Of what sort, and from whom is this Apostasie? [Page 101] Resp. S. Hierome and other ancients many conceited it a ci­uile defection from the Roman Empire. Nisi inquit, vene­rit discessio primum, vt omnes Gentes quae Romano imperio subiacent, recedant ab eis. & mox: Nisi, inquit, Hieron. Epist. ad Algasiam quest 11. fuerit Ro­manum Imperium desolatum, & Antichristus precesserit, non veniet Christus. The sentence is true; but the expo­sition impertinent. For 1 stands or fals the Church with the Empire? 2 Was this the sinne which God should pu­nish by giuing the raines to Antichrist? Defection from the Empire? 3 Or were Christians to be Authors of such ciuile defection? 4 The sinne specified as cause of Anti­christs raigne and cursed efficacie in delusion, is not 2 Thes 2.10. re­ceiuing loue of the truth, &c. 5 I am deceiued if Scripture any where vse the tearme to signifie any other then a spi­rituall or Ecclesiasticall defection from God, Heb. 3.12. Isai 1.5. From Faith 1 Tim. 4.1. From Religion, Acts 21.21. We haue consent of best expositors amongst Roma­nists: of Saint Austin better aduised. Estius ad locum. de Ciuitate. dei. l [...]b. 20. cap. 19. — Refugam vtique a Domino Deo: The defection then is spirituall. Concer­ning it see these particulars. 1 What it is.

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

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

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

2 From Religion: as when hee forsakes the worship of the true God, and fals to worship Idols; as Achaz: or from the true manner of worshipping the true God; as [Page 102]the tenne Tribes vnder Ieroboam.

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

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

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

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

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

And that the Romish Church may proue Apostaticall, doth not the Apostle more then intimate? Rom. 11.20. Be not high minded, but feare, was no empty scarcrow: an intimation rather of possibilitie and likelihood of their ab­iection: z Luc. 22.32. [Page 103]if Papists themselues may be beleeued in the question of perseuerance. Such Caueats to other of Gods people, more then intimate their possible Apostasie: at least as they generally apprehend them.

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

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

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

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

Apostasie, vnderstand from the Faith Catholique taught [Page 104]in Scriptures; that is, verbum fidei.

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

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

6. When began it? Where was it? Who Authors of it? Resp. 1. Fond men: must circumstances needs bee punctually showne, else is it not? Reade what to this point that learned Doctor Field hath noted. 2. The declinings from pure doctrine and Religion, Lib. 3. cap. 14. and how in euery Age of the Church they were increased, see in the Centurie Wri­ters. 3. Antichristianisme, Paul stiles a mystery of iniquity; secretly it insinuates it selfe into the Church: they 1 Tim. 4.2. speake lies in Hypocrisie. 4. Can any man tell me, when Iustifica­tion by workes, doctrine of merit, satisfaction, supereroga­tion; free keeping the Law to iustification, free will, &c. were generally entertained in the Church. Can you tell me when worshipping God in an Image, Adoration of the Eucharist, veneration of Reliques, Prayer for the dead, inuocation of Saints, &c. or if there bee any other point of Faith or worship wherein we dissent from the Tridentine Faith and Religion; can any tell me, when, or where these were generally entertained amongst the teachers, & people of the christian world? Then there was this apostasie. When were these dogmatized & decretalls stablished for catho­lique [Page 105]doctrine? Then was this apostasie set in the vigour. No Papist but seemes learned in this Chronologie; had he will or wit to exact them according to the antient Faith taught by Prophets and Apostles; hee would see it more needfull to reforme his long errour, then curiously to en­quire after impertinent circumstances.

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

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

If you obserue, In departure from God the order seemes [Page 106]retrograde to that of comming to him. In comming to God we beginne at Heb. 11.6. Faith; proceede to Act. 9.11. Deuotion; are perfitted in obedience. In departure from God the begin­nings are at disobediences; proceedings, to indeuotion: end in vnbeliefe or misbeliefe. Hymenaeus and Alexander first put away good 1 Tim. 1.19. conscience, then made shipwracke of Faith. Salomon first See 1 Reg. 11. tot. luxurious; thereby slakes deuoti­on, tolerating the Idolatry of his strange wiues; its not long, ere he ioynes in the worship of their Idols. The method of impostors is noted by Saint Peter; they promise 2 Pet. 2.18, 19. liberty, and through lusts and much wantonnesse so they beguile the simple. I say as Paul, Heb. 12.13.15. make streight steps to your feete, least that which is halting bee turned out of the way, least your selues fall from the Grace of GOD. Reade 2 Peter 1.4 to 10.11.

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

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

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

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

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

Resp. Yet Procius thus: vbi Plato dicit [...], scribit [...]. [Page 108]Examples are frequent. Christ committed not him­selfe vnto them; for he knew them all; and needed not that any man should testifie [...]: that is, I trow, not in this or that parti­cular onely; but in euery man. Compare, Luke 4.4. Mar. 2.27. Apoc. 22.11. Rom. 1.17, &c. The Lyon, the Beare, &c. in Daniel, denote they particular Kings? Or not rather Kingdomes? Kings many lineally succeeding each o­ther?

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

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

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

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

2. Is hee yet Reuealed? Resp. Nor borne, say Papists. Gods Spirit in Scripture hath giuen vs Bellarmine de part. Rom. lib. 3. cap. 4. six certaine signes of Antichrists comming, two preceding. 1. The Preaching of the Gospell in all the world. 2. The desolation [Page 109]of the Romane Empire: two concomitant. 1. The prea­ching of Enoch and Elias. 2. Persecution by Antichrist so great and notorious, that all publique seruice of God shall cease. Two subsequent. 1. The destruction of Antichrist after three yeeres and a halfe of his Reigne. 2. The end of the world: these none of them yet in being, proue preg­nantly that Antichrist yet vnborne.

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

To the first, Mat. 24.15. Resp. 1. The vniuersal preaching of the Gospel is nor there, nor any where else made a signe or antecedent of Antichrist; [...]; then is the end, saith our Sauiour; therefore then Antichrist? basely they beg the question, that make the end of the world contigi­ous to antichrists rising or fall, 2. How full of homonimy is euery peece of the argument. The end is there of the Temple and Citie, not of the world; if Chrysostome or Saint Luke may bee credited, Luke 21.20. Anti­christ belike was to be before the destruction of Ierusalem: indeed so you might better haue coloured your conceits of his Nation, and Temple; and remoued him farther from your Rome. 3. But hath not the Gospel bin preached vni­uersally in the sense of our Sauiour? I doubt not, but while the Citie and Temple stood: from Ierusalem to Rom. 15.19. Illyri­cum, one Paul had filled all with the Gospel of Christ: sup­pose you the rest of the Apostles idle? See Rom. 1.8. & 10.18. Col. 1.6.23. besides what your owne Stapleton re­ports of Thomas from Syluester and Chrysologus: as if in preaching he had reached to the very Indians & the lowest Antipodes. 4. But suppose you, our Sauiours preaching is meant in such measure, as to bee preualent to found Churches in euery Nation? Rom 10.18. The sound and Rumour of him went out into all Lands, sufficiently to depriue them of excuse. 5. Nor need wee wonder if in the lands by our men lately discouered, there be found no monuments of Christian Faith and Religion; when in as few centuries of [Page 110]yeeres after the floud we finde, except in Abrahams family, extinct all the Religion taught by Noah to his posterity.

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

To the third, The preaching of Henoch & Elias, who are supposed yet to liue vpon the earth, and to liue for this, to oppose themselues to Antichrist, to preserue the Elect from his seducement and to c [...]nuert the Iewes, Mal, 4.5, 6. Ecclus. 48. & 44. Mat. 17.11. Apoc. 11.3. Resp. 1. In none of these Scriptures that are of vndoubted Au­thority is any mention of Enoch. 2. Nor at all of Anti­christ or their opposing him. 3. What Malachi speake of Elias and his comming, our Sauiour interprets of Mat. 11.14. & 17.11, 12. Luke 1.17. Iohn Baptist, who came in the Spirit and power of Elias; And when the Cardiuall hath tired himselfe in wresting, yet must he be forced to yeeld, the Prophet spake of Elias my­sticall or symbolicall, not proper or personall; except hee will mannerly as he doth, oppose to our Sauiours interpretation, and the Mat. 17.13. Apostles true apprehension: them if we follow, we shall finde Malachi to meane Elias Compare Luke 1.17. & Mat. 11.14. mysticall, a Harbin­ger to Christs first comming in the flesh, not personall, to attend or oppose Antichrist at the end of the world. 4. Or suppose it meant of Christs second comming, and the con­uersion of Iewes; yet. 1. Where is Henoch? And why not this Elias mysticall, as Iohn Baptist the foreunner of Christs comming in the flesh? Deuoting those Ministers more or fewer, whom God shall raise vp his instruments for calling of Iewes? 5. But what is all this to Antichrist? whose fall precedes the calling of Iewes, wherein the Elias mentioned hath his imployment. To that of the two witnesses, Apoc. 11.3. What necessity to interpret of He­noch and Elias? Why not, as Homil. in Apoc. 8 [...]. Augustine, of the two Testa­ments? In this Reuelation, wherein there are verba tot sa­cramenta, allegoricall expositions may not bee deemed strange? 6. Or why not, of that small, yet competent num­ber of Ministers, raised in all times to oppose vnto Anti-Christ? There is left probability that its meant of He­noch, [Page 111]and Elias; whose priuiledge it was, Heb. 11.5. not to see death; a goodly priuiledge to bee taken from the malice of their times, that they might bee reserued for the more cruell Rage of Antichrist: and was this so notable a crowne of Henochs Faith and Walking with God, Heb. 11.5.

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

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

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

As to the immediate succeeding of the worlds end to the fall of Antichrist, and that within 45 daies, quid at­tinet mulia? Resp. 1. Its a little peece of my Faith, that after Antichrists ruine, shall follow 1. The calling of Iewes. 2. The destruction of Gog and Magog. 3. The Raigne of the Church flourishing on earth for some hundreds of yeeres, howsoeuer we presume the thousand yeeres to de­note an indeterminate space of time. 2. But out vpon im­pious curiositie; when the Act. 1.7. Father hath reserued times & seasons in his owne power; Mat. 24.36. Mar. 13.32. the Sonne professeth hee knew neither day nor houre of his comming; shall man presume to point out the day? 1. Suppose my skill so good, as to calculate the precise time of Antichrist entring his raigne; day of his Ruine I haue learned from Rome; might I not also know the exact day of Christs second comming? 2. There shall be that shall see Antichrist in his Throue, [Page 113]Papists themselues confessing; they then shall be more of Gods priuie Counsell, then the sonne of his owne bosome; knowing the selfe day of Christs second appearing: O yee heauens be astonished at this. But such must be the pride of Antichrist. What hath bin said in answer, sufficeth to euidence that Antichrist hath bin already reuealed.

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

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

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

Let this be our Rule; where we finde concurren [...]e of all these properties mentioned by the Apostle, there is that [Page 114]Antichrist. And if they all suite not to the Papacie, as a coat cut out for that bodie, freely I confesse my selfe stif­ly erroneous in that little piece of my Faith. View them in their order.

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

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

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

1 Lye their owne Chroniclers, or were their Popes ma­ny such? 1 Necromancers, in expresse league with the [Page 115]Diuell; purposely sacrificing vnto him. 2 Masters of that hellish Art to others; Siluester the second, Gregorie the seuenth. 3 Poysoners, and otherwise murtherous, of all that stood in their way to the Popedome; one Hildebrand in thirteene yeares thus cruelly made away Clement the se­cond, Damasus the second, Leo the ninth, Benedict the tenth, Nicolas the second, Alexander the second. 4 Pro­phane euen to horror. Benn [...] Vspre­gensis. Matth. Paristensis. Hildebrand is angry at his breaden. God, for that he answers not how the good Emperour Henry the fourth might be destroyed, throwes him into the fire. 5 Luxurious, to Incest, Sodomie, bestalitie, Iohn the twelfth: but why rake I in this dunghill? when Bel­larmine confesseth these and many others amongst Popes to haue bin so tainted as Stories describe them.

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

Vse Must we for all this, thinke hee cannot erre in faith? needs vnder paine of damnation commit our selues to him as to the chiefe Shepheard, Bishop of our soules? It was wont to be said, Gods spirit dwels not in the soule that is subiect to sinne. Gentiles for lesse sinnes were Rom. 1.28. giuen vp to a reprobate minde: delusion 2 Thes. 2.11. strong delusion sent as pu­nishment on all them that had pleasure in vnrighteousnesse, the priuiledge of this monster is in depth of vassalage vn­der Sathan to be infallibly guided by Gods Spirit. I say as Paul; If any will yet be so ignorant, 1 Cor. 14.38. let him be ignorant: for [Page 116]my part, I resolue, as Iacob; into their secret Gen. 49 6. let not my soule come; my glory be thou not ioyned with their assembly.

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

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

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

Once disputing the question whither the Pope were An­tichrist, I was thus pressed: then, 1 euery Pope dam­ned: 2 then possible for vs to say of some man liuing, he is a reprobate, the childe of hell. Resp. Thus was the an­swer: 1 Non sequitur, for why not God rescue out of the mouth of the Beare, as the shepheard, a piece of a legge, or an eare? Papacie is a l [...]rge body: there may sit in that [Page 117]See, some bewailing and desiring to reforme iniquities of it, as Caelestine. 2 And why not know, when the knower of secrets reueales, that some particulars are reprobates. 1 Knew not Disciples so much of Iudas? 2 the Church Primitiue of Iulian? 3 We of all knowne 1 Iohn 5.16. Apostataes? 3 Nor yet of this or that particular, may we so conclude; sith who knowes whether God may grant Regressum in viam? 4 But take him a man personally with these pro­perties endowed, what lets to say, that Apoc. 19.20. beast and false Prophet shall be cast into hell.

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

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

An opposite or aduersary, another Satan. To whom? Res. I doubt not but to Christ: conceiue it a nominal definition of Antichrist, expressing his nature: an opposite to Christ. Hence is the obseruation not acute onely, but solid: Non [...], Hilar. non [Page 118] [...], but [...]: as if his opposing should be not so much to his nature, or person, as to his vnction and function.

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

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

4 May such one bee found in Rome? Resp. Else no where in the world, taking in the Mod [...]s of his oppositi­on, which is, though hostlie, yet vnder colour of loue. Conceiue him opposite to Christs, 1. Sufficiency. 2. Pro­priety. 3. Efficacie in his offices. 1. Sufficiency in all they thus oppose. 1. Of Priest-hood, when they t [...]ach his Heb. 10.14. owne once offering of himselfe not to perfect them that are sanctified. We, by our owne voluntary actions or suffe­rings, [Page 119]must expect venial sins; procure release of paines tem­porarie. 2. Of Kingdome; while neither Lawes of spirituall Regiment are found complete, or competent in his Au­thentiques: Except continuall supplement bee made of lawes directing and binding Conscience, by his supposed Vicar vpon Earth: Nor protection sufficient from ghostly Aduersaries in all the complete Armour by Christ prescri­bed, nor assistance of spirit promised: except helpe be had from crossings, blessings, holy water and such like selfe de­uised playgames for the de [...]ell. 3. Of Prophecy, when word written is taught to be imperfect; orders of Ministe­ry by him left incompetent, &c.

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

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

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

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

3. Efficacie. When Scriptures, wherein lawes of this King, doctrines of this Prophet, merits of this Priest are re­corded, are kept from notice of the people: chiefely when they are taught to Acts 4.12. seeke saluation, at least in part, in another name; and to Ier. 17.5. make flesh their Arme, to which God hath [Page 120]denounced a curse; that so far as this Epithere may leade vs to know Antichrist, we discerne him in Rome.

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

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

That little variety of reading found in the originall, [...], or [...]; let no man stumble at: whither we reade eue­ry one or euery thing that is called God, the sense is the same; and the pride noted, all as intollerable: diuersity of expositions ariseth from the homonymie, vnder this name God, come 1. 1. Thes. 1.9. The liuing and true God, Father, Sonne, and Holy Ghost. 2. Idols, which braynsicke superstition of man hath aduanced into Gods seate; when they are 1. Cor. 8, 4. & Gal. 4.8. nothing in the world, nor haue ought of that diuinity, which mans mad­nesse hath deified th [...]m with all. 3. There are [...], many that are 1. Cor. 8.5. called Gods, as Psal. 82.6. Magistrates▪ whom that one True God hath graced with his owne Name, to winne the more reuerence to that Authority, which as his Viceroyes on earth they exercise: of whither would the Apostle be vnderstood? The Cardinall and his Sectaries, interpret of the true God, and Idols. De Pontis. Ro. lib. 3. cap. 14. [...]e nonsolum Deum, sed etiam solum se Deum esse dicit; & oppugnabit omnes alios Deos, id est, tam Deum verum, quam etiam Deos falsos, & omnia Idola. So is their glosse. But ore thinke they and professione tenus, or ope­re onely? 1. The Whore, his Paramour, is made Apoc. 17.5. mother of all spirituall fornication. 2. Himselfe sits in Templo Dei▪ non suo. 3. Is and professeth Prophet; questionlesse of [Page 121]some God, not his owne. 4. Shall Christians, or euen Iewes, so in multitudes Apoc 13.3. admire after a professed Atheist. or Antichrist? when Domitian grew to the arrogancie, of be­ing saluted God, Sueton in Domi­tiano. how did Heathenisme it selfe scoffe and disdaine him? yet read what stile he hath from his flatter­rers? Extrauagant. de maiest. & obedient [...]â. King of Kings and Lord of Lords. Else where, Clement in proem. in Gloss. Dominus Deus noster Papa. Againe, To Extrauagant in Ioan. 22. cap. Cum inter in Glossa. belieue that our Lord God the Pope could not determine as he hath deter­mined, should be deemed hereticall: O mouthes of blas­phemie!

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

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

Let vs examine the second Branch for Idols, and his ad­uancement [Page 122]aboue them; if first we minde you of Bellar­mines Sylogisme.

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

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

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

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

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

The Pope is not Antichrist. Thus Bellarmine.

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

Presently he consecrates and turnes it the Temple of Saint Mary and all Martyrs; wherein they all with their [Page 123]Images were full deuoutly adored. In this fact hee is quit of Antichristianisme; for now as zealously as euer did Iew or Pagan, he worships Idols, and causeth the Nations to adore them. Pater omnium fornicationum & abomi­nationum Terrae. Therefore hee is no Antichrist to speake of.

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

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

What say you when Emperours must waite at his Ga [...]e, and pray and pay too to bee admitted to his presence? [Page 124]When they must thinke it their grace to hold his stirrop; and beare the checke for ill hostlership in mistaking the right? When their fauour is counted high, to kisse his feet; and wrath of that holinesse is implacable, for that he heares not the sweet Busse cry smacke? Vah Lucifer. That one de­meanour of his towards Frederick Barbarossa, proclaimes him, in pride, The great diuell Incarnate.

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

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

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

But, trow you, shee hopes or meditates, anew to pro­cure England to carry the Saddle? Oh papae Asina; shall [Page 125]it euer be againe the style of England? If so, Ile say, the di­uell rides vs.

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

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

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

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

But thus rather conceiue th'Apostle, willing to denote [Page 126]the place of his Regiment; the Enallage of the preposition [...] for [...] is not infrequent in Scripture, Mat. 2.23. [...], 1. in the Citie Nazareth. Mar. 1.9. [...]. &. Cap. 2.1. [...]: so that the sense is apert this; in the Temple of God.

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

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

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

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

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

Resp. Concedo omnia; or shall your Conclusion be? Is the Church of God: Apertly then are foure tearmes: but [Page 127] ad Rem. 1 haue you not need of some, that had the Apoc. 3.1. name to liue, who yet were dead? of some, who called themselues Iewes, and Apoc. 2.9. were not so, but the Synagogue of Satan.

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

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

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

3 As God: vsurping and pretending Authoritie no [Page 128]lesse then diuine: a tanquam of God, whose great Vice­gerent and Vicar Generall on earth hee pretends him­selfe.

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

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

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

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

The Cardinall and others would haue it, vaunting, pro­fessing, proclaiming himselfe God, yea the onely God. What? [Page 129]and yet shall the world admire after him? see supra. And me thinkes the speech runnes too coolely, to endure the glosse; showing himselfe that he is God, q.d. vnum e multis, rather then the onely God: for here, I am sure, we lacke the Emphaticall Article.

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

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

THe close of what belongs to the description of Anti­christ, and the two necessary Antecedents to Christs [Page 130]second comming. Carried as best Interpreters conceiue, so as to checke them for obliuion.

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

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

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

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

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

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

2 Meanes he the heathenish or the Christian Empire? Resp. Perhaps or without perhaps both. While the Hea­thenish preuailed, was no place for Church-mens ambiti­on; those were dayes of persecution. And while the Chri­stian [Page 132]knew their strength, they easily bare not insolencie of Christian Bishops.

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

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

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

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

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

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

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

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

2 Me thinkes I should not but compassionate our misled forefathers, who liuing in the depth of Ignorance, were [Page 134]drawne to adore and admire the beast. But for vs, after so cleare reuelation of the Truth: such libertie of searching Scriptures vouchsafed vs of God; after accomplishment of all predictions concerning Antichrist: 1 Apostasie from Faith. 2 Hauocke made of Saints: 3 Insulting ouer So­ueraigntie. 4 Remouall of Impediment, &c. running in­to our sense; for vs to halt twixt the two opinions, to studie reconcilement, to resolue of admitting his Character, what is it lesse then to professe halfe Atheists and wilfully to re­nounce our owne saluation? Iust were it with the Lord to permit vs to strong delusion that wee may bee damned: to make our damnation so much more intollerable then that of blinde forefathers, by how much the more gracious the Lord hath bin to vs, in the more meanes of knowledge, and cleare discouerie of the man of sinne. I say as Paul, Gal. 5.1. stand fast in the libertie wherewith Christ hath made you frée, and bee not againe intangled in that yoake of bon­dage.

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

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

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

Mysterium commonly sounds a Religious secret, not ob­uious to capacitie of euery vnderstanding, rather requiring [Page 135]some extraordinary afflatus to the conceiuing of it; as myste­riū Christi, Ephes. [...].4. and the mysterie of Godlines, 1 Tim. 3.16. and the mysteries of the Kingdome of heauen, Mat, 13.11. things in their owne nature abstruse, and which without diuine reuelation we conceiue not.

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

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

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

But Carriage of their grossest errours, you shall finde so couert, and no lesse then mysticall, that except we haue wits exercised to discerne betwixt good and euill, we shall hardly descrie them. That Christ is onely Author of righ­teousnesse and saluation; the onely name giuen vnder hea­uen [Page 136]by which we must be saued: they constantly proclaime, Where is the mysterie? he saues, but in and by vs; hauing merited that we might merit, and purchase our owne righ­teousnesse and saluation.

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

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

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

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

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

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

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

Doth already worke: Whither you render agit or agitur or operatur, or peragitur, the issue is one. The meaning is, it was then in brewing. If you wil say, as Papists thēselues expound, in Antecessoribus Haereticis, I repugne not: Let them boast of such progenitors. I confesse we cannot tracke them in eue­ry point of their Faith and Religion, in Apostles writings; Rome was not all built on a day; by degrees it had pro­ceedings to that height whereto its now growne. Howbeit that Antichristianisme is antient, as Apostles, in the maine foun­dations of it, this Scripture is pregnant. Saint Iohn accor­deth; the 1 Ioh. 4 3. spirit of that Antichrist is now in the world: Idle trow you? The busiest of all infernall Spirits: that man is not iustified by Faith onely, but by workes of the Law; was taught [...]: that faith is the beginning of Iustifi­cation, [Page 138]workes the consummation, there were then that taught; and Galatians belieued. Paul indeede Gal. 3.1. befooles them for it; yet so ancient is that Article of Poperie.

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

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

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

Ʋse That's true of Tertullian. Quod primum verum; falsum quod posterius. Ieremie accords it: the old way is the good way▪ Ier. 6.16. For my part I should put all questions of Faith and Religion to that issue: what is found truly most ancient, should bee acknowledged most true. So be it, as our Sauiour, we count that eldest, which was from the be­ginning; and may thinke that nouellous, of which may be sayd, Non fuit sic ab initio. Yet its true, there is an anci­entie [Page 139]of Errour; within a day, its as old as Truth, Reuea­led to man: For the diuell was a lyar, a man-slayer from the beginning; thinke not as the Manichees and Archon­tici, of his owne being; but of mans existence, intentionali­ter, of his being sinfull, actually. And Papists much dis­aduantaged themselues, when they made fathers errours th'hi [...]h [...]st originall of their Prescription. They are but yesterdaies men in comparison to Simon Magus, and such like coaetanei of Apostles. Bel [...]eue vs no more, if wee suite them not with Patriarches, such as Tertullian calls Philosophers, whose heads were Gray, long ere their fauo­ring fathers were borne: but branded, I confesse, for he­reticall prauitie. I wish our people so wise as to make Scriptures the Rule of their faith; to thinke of errours, strengthened by custome neuer so ancient, as Cyprian: Consuetudo sine veritate, vetustas erroris est. Onely he which lets will let, vntill hee be taken out of the way. Will let, is not found in th'originall, but the [...], is frequent, as M ^r. Beza noteth; and without strayning supplyed: see 2. Cor. 1.6. & 2.10. & 5.13. Th'other straines of Master Beza and other Neotericks, about the varied signification of [...], as impertinent, I omit. [...]: that is, till he be remoued and taken away: compare 1. Cor. 5.2. and Col. 2.14. Whither remoued? hath been alreadie treated.

And then shall that wicked be reuealed: then immediatly, vt supra: His Epithite deserues our notice, and will leade vs by the hand where to finde him. [...]: that is, that lawlesse one, whom no lawes of God or man may keepe within bounds of duetie. Gratian in his Decrees sorts vs with varietie of lawes of God and man. Publique, pri­uate; positiue, of Nature, and Nations, Customarie; writ­ten, vnwritten; Ciuill, Canonicall. Of them all, the con­clusion after some debate is; they are subiect to Popes Inter­pretation, dispensation: many to abrogation. Hee is the 1 Cor. 2.15. spi­rituall man who iudgeth all things, all men, himselfe is iudged of none; and though he send, plures animarum Currus ad Tar­tara, no man may dare say; Why doest thou so: See supra, [Page 140]citata ex Innocentio 30. Tibi soli peccani, is their Motto.

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

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

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

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

That there shall be an vtter destruction, and ruining of Anti­christ, and his Kingdome, we hence learne not without much [Page 141]solace: compare Apoc. 14.17.18. Whence you may in­forme your selues who this Antichrist is, what his king­dome, where his throne: no other then Rome, &c. What the instruments; who the chiefe worker of his ouerthrow, &c. And all that his pride, or our infirmitie may obiect, preuented; for strong is the Lord God who iudgeth her, Apoc. 18.8.

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

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

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

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

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

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

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

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

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

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

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

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

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

Ʋse 1 Oh the hypocriticall pretenses of their concealing Scrip­tures from notice of the people; they are Mat. 7.6. holy and pearles, must not be hazarded to contempt of swine: difficult and ob­scure; the 2 Pet. 3.16. vnlearned and vnstable may peruert them to their owne destruction. But out vpon those blasphemies, they are hellish; the Scriptures a nose of waxe, a Lesbian Rule, a dumbe Iudge, Inkie Diuinitie: Spake Peter thus, your pretended predecessour in the Popedome? 2 Pet. 1. [Page 143]Truth is, you know it well, 1 Sam. 5.3, 4. the Arke and Dagon, light and darknesse haue as good concord, as Popish Faith and the Gospell. Hence is, the locking vp of Scriptures in an vnknowne tongue; enclosing Interpretation to Rome, verifying that; Haeretici Lucifugae Scripturarum: chiefely Antichrist. Wonder you? hence came his [...], his irre­couerable consumption, whereof he yet languisheth.

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

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

The meane of his vtter ouerthrow; the brightnesse of Christs comming: But denotes it the meane, or not rather the time of his ouerthrow? Resp. Both. When he comes in his brightnesse, and not till then, shall this abolishment be: by it also as the meane of atchieuement: the phrase of speech is the same, and of the same generall signification with the former; which apertly denotes the meane of his consumption. But meanes he thereby the day of Christs se­cond appearing? Resp. So runs the whole streame of Di­uines Protestant and Popish. Which yet, with hartiest re­uerence to the learning and sanctitie of our Sages, Let me craue leaue to question. Is this abolishment of Antichrist mentioned by Paul, the same thing with the downefall of Babylon? Apoc. 18. then, vnder correction, this bright­nesse of Christs comming cannot be the precise day of [Page 144]Iudgement: for after it must follow, calling of Iewes, de­struction of Gog and Magog: and some Halcyon dayes of the Church on earth: how many, who knowes? The que­re was occasioned me by a learned Iesuite, Estius ad locū. commenting vpon the place; whose inclinable resolution vpon like rea­son, is this; that this comming of the Lord is not to be ta­ken in atomo, but extensely and with some latitude: so as vnder it may be comprised, the anteriour and foregoing signes: like as in his comming in the flesh, is comprehen­ded also the comming and preaching of Iohn Baptist his forerunner: to this purpose the professour and Chancellor of Doway. A criticke Scholiast vpon the Reuelation we haue, whose learning and industrie who so vnderualues, knowes not what belongs to either, pardon him his curi­ous applications, he hath confessedly done the office of a solid Interpreter. Thus he; There is a spirituall, and there is a corporall or personall comming of Christ. This place is not to be vnderstood of his comming in person to the gene­rall iudgement. But of his manifestation of his presence in the Church, by effects of power, iustice, grace and mercy; at the appearance whereof Poperie shall vanish, and melt as dew before the Sunne; and his very Throne quake, when time of his Iudgement comes, as Mountaines tossed to and fro with the violence of an Earthquake, planè itasentio.

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

But that Popery should be of long standing in the Church, the Apostle thus intimates: followes it, Therefore the true Religion? Resp. Some hundreds of yeeres continued Arianisme in the Church, and greatly preuailed, so that the whole world, saith Hierom, groaned to see it selfe become Arian. Was it therefore the Truth? Those Heretiques were they the Church? Except for that Liberius sometime subscribed thereto, no Papist will affirme it. Mat. 13.30. Tares must grow with the wheate till the haruest: that perpetuity will neuer Transubstantiate Tares into wheate. These Reasons [Page 145]are of Gods dispensation in that kinde. 1. There shall still be some to be deluded. 2. Euer such occasion to exercise his children, and 1 Cor. 11.17. to make their sinceritie knowne.

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

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

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

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

But hence we haue it fluent, that Poperie hath euer had a great friend of the Diuell; he is the first raiser, maine sup­porter of that state: thereto bends [...], the best of ficacie, most actuous liuelyhood of his operation. To the Apoc. 9.11. Starre of that Church Satan deliuers the key of the bot­tomelesse pit; makes him the great Steward of his house. Ioseph in Egypt neuer had more command, then in Hell this Antichrist: fumes presently are exhaled so thicke that they darken the Sunne it selfe; and in those fumes, locusts sans number and monstrous to vexe and torment the earth withall, that if the God of this world could not 2 Cor. 4.4. blinde the eyes of their minde; yet he might vex their Conscience, and so traduce them to the side of Antichrist Worthily did Rome forfeit her priuiledge to Latheran Churches, because they vnderstood it not to the full. Mat. 16.18. The Gates of Hell shall not preuaile against the Church: that once belonged to Rome while she was faithfull: now is translated to other Churches who better know to prize the prerogatiue. Shall not preuaile: ah fooles and blinde: vnworthy of such fa­uour: yours, if any, is greater; shall not shake, nor moue against you: quietly you may passe to Hell, as Israel into Canaan, no Dogge, not Cerberus himselfe wagging tongue against you. More then that; the Gates of Hell, that is, all the power and policie of the Diuell are sworne [Page 147]yours, to aduance and support you: happy Rome; misera­ble Protestants, but that the Lord on high is mightier.

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

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

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

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

But were it not [...] singular, why might wee not suppose it to signifie the same thing, with [...] and [...]? [Page 148]places of Scripture are many: see Heb. 2.4. 2 Cor. 12.12. & alibi: And yet that [...], me thinkes is equiuolent: and compare Rom. 15.19. you may imagine here [...]: thus ye tead there [...], in the power signes and wonders. Conceiue not, as idle Schoolemen and postillers, reall difference betwixt them, such as to di­uersifie them into seuerall species: the thing is the same, the names onely seuerall: powers, they are called by Metony­mie of the efficient, because they issue from power extra­ordinarie: Signes, for their vse, because they serued to signifie and seale vp the truth of doctrine to which they were applied: wonders, for their effect, because they bred in the beholders maruell, sometimes no lesse then asto­nishing.

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

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

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

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

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

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

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

What through the acuity of vnderstanding Naturall, and notices of nature receiued in Creation, reserued since his fall; and what thorow obseruation and experience of so many hundreds, some thousands of yeeres since his first be­ing; he is, to our wonder, skilfull in the whole course of nature; And by that skill produceth strange and extraor­dinary effects. Not all prestigious and illusorie, but true in genere Rerum, things being such as they are seene; yet false all genere miraculorū properly so called, for such are works [Page 150]exceeding the order of whole Nature; or of Nature vni­uersally taken; beyond whose ability diuels, yea, good An­gels ascend not.

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

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

Ʋse 1 But sure, me thinkes, they longed to haue their Bi­shop knowne Antichrist, their Church Antichristian, when this came into the number of Notes of the Church: Gloria Miraculorum: so was Antichrist to be aduanced into his Throne, so the people to be besotted who receiued his Character. Not but that Miracles, truely so called, are testimonies of Truth, vt supra. But that the maruels they brag of, are mira onely, if true, not miracula. And many of them false lying reports, meere fables and no better. Such that of Syluesters curing Constantines Leprosie, in [Page 151]his ministring Baptisme to him at Rome; when its well known, his Baptisme was not at Rome; but by a little super­stition deferred till the end of his life: fables a thousand I could fill you withall of Miracles, and little lesse then mi­raculous apparitions of Saints and Angels: for confirma­tion of purgatorie, prayer to Saints, for dead, and such like Popish trash. Thomas of Aquine is supposed to be gratulated by the blessed Virgin for his paines taken to cleare her birth from originall sinne, with her owne voice from heauen, Bene de me scripsisti Thoma. Saint Bernard deuout in superstition in veneration of her, was once salu­ted by her Image, miraculously giuing him the time of the day, Good morrow Bernard. But well considering what Dauid speakes of Idoles, they haue mouthes and speake not: he is bold to minde her, That her Ladiship had for­gotten her selfe; for it was not permitted to women to speake in the Church: sexcenta sunt huinsmodi.

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

And with all deceiueablenesse of vnrighteousnesse. The second meanes of his aduancement; deceitfulnesse, all kinds of falshood and cousenage: [...]: take here to denote iniustitiam vniuersalem: whither it be qualitas efficientis, or finis, is doubtfull: if efficientis, This the meaning; with [Page 152]all tricks of cousenage, imposture, and legerdemaine, that wickednesse it selfe can deuise or exercise, faigning appa­ritions of Angels and Spirits: forging decrees of Coun­cils, corrupting Fathers, sembling, dissembling pietie; swearing, forswearing dummodo ob Rem; fawning flatte­ring, bribing, threatning, forcing, vsing pro re nata ca: Time would faile mee to reckon vp all their [...]; their methods and Arts of cousenage and impo­sture, whereby they haue raised and still support their state: Achitoph [...]l, Machiauil, cursed Moamed himselfe may seeme honest in policie, in comparison of Romish Cler­gie. Be wise as Serpents, pleaseth; be it as the old Ser­pent the Diuell. Innocent as Doues, as their practise showes, deserues the obiliske, the veru of their Index expurgatorius: by such wicked policie hath Poperie ad­uanced it selfe.

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

Ʋse Lord, that it might worke in vs so much pietie, as to de­test it: so much wisedome, as to discerne and flye from their impious, their wicked Religion: were not vicious na­ture too too sensuall and licentious, it could with no pati­ence endure thought of Poperie: Is this the sanctitie of doctrine, that encloseth the Church to Rome? Robbing God of his honour, Christ of his Mediation, Princes of So­ueraigntie, of life; Parents of Children for Religion: that teacheth violation of faith, though with oath plighted to Heretiques: tolerates, halfe ligitimates fornication; in some case Incestuous marriage, &c. The wisedome from a­boue is Iac. 3.17. pure, full of mercy and good fruits. The doctrine of [Page 153]Gods Grace teacheth to Tit. 2.11, 12. deny vngodlinesse and worldly lusts: instructs to pietie, iustice, temperance: a Religion yee haue here, as a circle whose circumference is fraud; whose cen­ter, nothing but vnrighteousnesse: what may, if this will not, worke our abhorrence from it? If that may not preuaile, attend yet seriously what is subioyned.

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

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

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

Once falling on a wandering Starre (they call such tra­uellers) who had forraged France, Italie, it seemes to seeke his Religion: I heard him thus bewray his inclina­tion to Poperie: and his reason to preferre it in his choise, forsooth: that a man may be saued holding the faith and Religion of Rome, our selues confesse: That any can be saued in our heresie, as they tearme it, Papists confident­ly denie. Thus were the answers: 1 That argueth not they had more veri [...]ie, but we more Charitie. 2. But who, [Page 154]Iudicious amongst vs, euer taught, that a Papist vniuersal­ly ioyning in the tridentine faith and religion can be sau­ed? nisi fortè detur Regressus in viam. 1 They are poin­ted out such whose Names are not written in the Lambs booke of life. 2 The lyes they beleeue, such as damne, vers. 11, 12. 3 And I demand; Are they Schismatiques onely? or rather heretiques, or both? then why are we meale mouthed? why feare wee to say, liuing and dying Papists, they cannot be saued.

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

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

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

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

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

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

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

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

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

5 Gods iudgements are sometimes open, sometimes secret, alwayes iust. 1 Rom. 11.35. Who hath giuen him first? 2 That any of Adams posteritie are saued, is of his, meere mercy; [Page 156]If others perish, there is no iniustice. But that they peri­shed, that liued and died in vassalage vnto that Antichrist, Saint Paul warrants me to assent.

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

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

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

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

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

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

Resp. And I demand, as Paul of Iewes, Rom. 10.18. haue they not [Page 157]heard? No doubt their sound went out into all lands, and their words vnto the ends of the world. 1 If the quere bee of them firstly seduced by Antichrist, they all were children of the Church. 2 As to succeeding generations, the seed of the wicked, walking in the steps of their fathers errour▪ and superstition, thus farre was tender made them of grace.

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

Though God suffered them, as Gentiles, to walke in their owne wayes, neuerthelesse hee left not himselfe without wit­nesse, in times of grossest ignorance. Raising vp in all ages some from amongst themselues, to oppose corrupti­ons of preuailing faction. Neither were these things done in a corner: but the whole Church was filled with the tumult; prouidence so disposing, that the sound of his truth might ring in the eares of besotted people: Besides suffering of Martires, whose bonds and passions were Phil. 1.1 [...]. fa­mous in the very Popes Palace, and in all places, that oc­casion might be giuen to all of inquiring the cause.

3 And of late the mountaine of the Lord hath beene a­gaine erected on the top of the mountaines; Churches fa­mous many in all quarters founded; Act. 24.14. Worshipping God af­ter that manner, which these call heresie; yet teaching no other thing then Moses, Prophets and Apostles haue spoken. And doubt you, but the people are bound thither to re­sort? see famous example of those in the ten tribes, whose hearts God touched, in the generall deprauation of religi­on [Page 158]vnder Ieroboam. 2. Chron. 11.14.16.

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

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

Ʋse And is not the motiue strong, to embrace Poperie? their vaine vaunt of so many traduced to their partie, since his Maiesties entring the Kingdome? powerfull must that Doctrine needes bee, that in so few yeeres preuailes with so many thousands. Resp. 1 Yet Thomas could minde them, that in that of Moamed, is preualence no lesse, through the fitting it hath had to voluptuousnesse of sen­suall nature. 2 And whom, but sensuallists, and carnall gospellers, haue they preuailed withall? What one man (name him, if they can) heartily affected to our Religion, and truely louing it? Oh maruellous efficacie of Popish doctrine, traducing men from prophanenesse to superstiti­on, from godlesse contempt of pietie, to impious idolatrie, making their Proselites Mat. 23.15. two-fold more the children of Hell: or rather: Oh iust iudgement of God, giuing ouer men [Page 159]not Rom. 1.28. regarding the knowledge of God, to a reprobate minde, men not receiuing the loue of truth, to beliefe of lies, and pertinacious adhering to doctrines of Deuils.

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

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

3 It was Salomons aduise to Prou. 23.23. buy the truth, and not to sell it: Iudes, to Iud ver. 3. striue for the faith once giuen to Saints: herein how defectiue were euen pillars of the Church, that though the taxe were opprobrious no lesse then slande­rous, to charge them as Ieremie Iewes, to Iere 9.3. bend their tongues, as their bowes, for lies; yet willingly they may [Page 160]beare the blame, of Iere. 9.3. not being more valiant for the cause of truth.

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

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

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

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

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

Fluently we haue it from the Apostle, that loue of truth is amongst those vertues which accompany saluation. Therefore Ieremie pleades it as part of his righteousnesse; claimes thereby interest to blessings conueyed in couenant [Page 161]of Grace. Thy Iere. 15.16. words were found with mee, and I did eat them: and thy word was vnto me the ioy and reioycing of my heart. See Iob 23.12. Psal. 119.

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

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

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

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

3 Oh Psal. 34.8. tast and see how gracious the Lord is; experi­ment a while the power of this truth: What wonders will it worke in thy soule, may it there sway? Those turbulent [Page 162] [...], passions of sensualitie, which wisedome of morall heathens laboured vainely to captiuate to right reason, this shall 2 Cor. 10 5. subdue, the miserable bondage vnder sinne and Sa­tan, whereunder who groanes not? This Iohn 8.32. & 17.9. truth shall free thee from.

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

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

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

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

1 The iudgement is strong delusion to beleeue a lie. Greeke, [...], which some interpret, Efficacissi­mam quandam deceptionis vim. Others, Ʋim intus effica­cem [Page 163]& operatricem. Our English, strong delusion: Whe­ther [...] actiuely denote imposture, or passiuely, the fruit of such deception, Errour, is not curiously to be disputed: The words to my apprehension sound, strongest impressi­ons of errour fastened vpon their mindes, by that great Im­posture, the instrument of the Lords vengeance. Conceiue it to imply two things. 1 Infatuation and besottednesse, so great as that errours palpable, and such as may be selt, are entertained for trueth. 2 Pertinacie and stifnesse in adhearing to them, incorrigible, that no perswasion, nor affright from God or man can reclaime them from.

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

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

See it in that grand gull, mother of all infatuation to the people: 1 As an article of faith it must be holden, that the Pope cannot erre dogmaticè; in matter of faith pro­pounded to the people to be beleeued, though in life he may be a deuill incarnate, in his studie and priuate iudge­ment, [Page 164]an heretique; yet in his publike, decisions pronoun­ced e Cathedrá, hee is, as Prophets and Apostles, of vn­erring spirit. Such vertue hath that chaire had, euer since the dayes of Pope Ioane.

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

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

Ʋse 1 Wonder not to see Papists vnreclaimeable, its strong delusion sent vpon them. I know not how their very per­tinacie preuailes with many; and halfe perswades they haue cleare euidence of truth, suffering for their religion to losse of goods, of libertie, of countrie, of life. Let me relate what once passed from a Papist, after much conference and hot dispute, brought to stagger, & halfe inclined to change his Religion: that if he turned, he would sure turne Puri­tan; Sic vitant stulti vitia. And why? In them onely of all the party aduerse to Popery, he had obserued some con­science; because some suffering for their profession: the rest he obserued (slanderously I hope) Time seruers. In Re­ligion, as Cushi in policy, 2. Sam. 16.18. whom the Lord and this people and the men of Iudah shall choose, his will I be. Oh woe is me, that euer it should be heard in Gath, or published in the streets of Ascalon: I hope, I perswad my selfe better things of many. That delusion should preuaile more with [Page 165]Papists, then cleare reuelation of the truth with vs whose stile is, Protestants. But to the point. 1 Not all stiffenesse is constancy; there is pertinacy in errour; wit­nesse those Priscillianists and Donatists of Austins time, who chose rather to leaue life, then to correct their heresie, which gaue him occasion to remember from Cyprian, Not the punishment, but the cause was it that made the Martyr. 2 And consider, 1 how potently shame of seeming in­constant, preuailes with many, through ambition and vaine-glory, to perish in their errour. 2 How fitted to humour of nature that whole Religion is, 1 giuing it share in the glory of Saluation: 2 loosing those strict bonds of Sanctity, wherewith truth bindes: 3 how deepely fastned in their mindes that Principle is; Its of necessitie to salua­tion to liue and dye in the Romish faith, in subiection to the Bishop of that See. What will not loue of Beatitude doe? Skin for skin, and all that a man hath, will he giue for his life; much more for his soule. That no man should stagger, be­cause they are setled vpon their Lees; the delusion is strong which is sent vpon them.

2 But obsecro per Iesum, beware how you be carried away with the errour of the wicked, and fall from your owne sted­fastnesse: least the Lord giue you vp to like infatuation, and pertinacie in Errour. There may be obserued in many, that infidelis fiducia, Bernard speakes of; to complement with the Times, in hope to keepe the minde free from taint of errour; in confidence of at least, Timely Reuocation. But, 1 hast thou a promise of returne? 2 and not rather dread­full threats of permitting to finall Apostasie? 3 Its easie to headlong thy selfe, as the Diuell tempted Christ, from the pinacle of the Temple. But canst thou then without miracle, stay thy selfe from irrecouerable falling? It goes as a Iudgement on their soules, who thus run into errour, to be giuen vp to pertinacie: stiffenesse therein so stiffe, as can neuer be altered. Errare possum, saith Saint Austin, meaning, through ignorance: Haereticus esse nolo; perti­nacious, he meanes, in errour. But if we sinne willingly af­ter we haue receiued the knowledge of the Truth: what lesse b 2 Pet. 3.17. c Heb. 10.26. [Page 166]iudgement may we expect, then strongest delusion? sot­tishest infatuation, pertinacie incorrigible?

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

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

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

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

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

Doe we prouoke the Lord to Anger? are wee stronger then he? Behold what varietie of plagues he hath in store for the children of disobedience: plagues for body, for [Page 167]soule, which are the most dreadfull: thus number them. 1 desperate horror. 2 Hardnesse of heart. 3 Blindnesse of minde. 4 Obstinacie in errour, in euill. At these trem­ble: they are in their height, plagues peculiar to repro­bates, the vessels of wrath prepared to destruction. Its fearefull when God permits a man to errour, damnable in the merit: much more to be trembled at, when he inter­cludes all possibilitie, or hope for returne out of errour. Amongst other causes thats a principall, reiecting loue of Truth.

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

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

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

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

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

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

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

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

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

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

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

Opinion, when the Assent is for the time somewhat * Rom 7.8, 9.11.13. [Page 169]setled, from apprehension of probabilitie in the propositi­on opined; yet not without feare, least the contradictory be more true. As in Temporaries, Mat. 13.21.

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

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

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

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

Ʋse The more heedfull should we be against causes and meanes of it. Thus you may number them. 1 Shut we our eyes against light, our hearts to loue of Truth? Its iust with God, to giue ouer to beliefe of lyes. 2 And why so slightfully regard we euidences or authorities brought to auouch doctrines as being de fide? Are Churches, Coun­cels, Popes Authentique, of selfe credit? or must Faith be [Page 170]resolued vltimatè to them? To the Isai 8.20. Law and Testimonie Search Scriptures, though Acts 17.11. Apostles, Gal. 1.8. Angels teach you. The foolish will belieue euery thing; But the prudent con­siders his steps. 3. Be not wise in your owne eyes, but feare the Lord and depart from euill. Pride, securitie, sensuality, hazard to misbeliefe: of such condition and quality haue bin antique Heretiques.

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

Are any such taught and belieued of Romanists? Resp. What thinke you of Iustification in part by workes of the Law? Is it not a damned, a damning lye? who so is in this Article but so erroneous, if Paul say true, he is fallen from Gal. 5.4. Grace, and Christ shall profit him nothing. What of congruent merits afforded by nature? of freedome and power natiue in the will excited, to apply and determine it selfe to Gods gracious perswasion? Is it not more then halfe Pelagianisme? what of expiating sinnes of quicke and dead by pretended vnbloudy offering of Christ in their Masses? I spare mention of errours in practise: whose grounds yet doctrined are no lesse then hereticall: to com­mit fornication, is not heresie, but vnchastity. But to doctrine, that its lawfull to commit fornication, is to do­ctrine heresie; to belieue it, is to belieue the damned here­sie of Apoc. 2.15. Nieolaitans. To worship God in an Image is not heresie but Idolatrie. But to teach or belieue, that God must, may so be worshipped, is to teach and belieue no [Page 171]lesse then destroying herefie. To murther Kings supposed hereticall or Tyrannous, is not heresie, but Sacrilegious cruelty. But to teach or belieue it lawfull or meritorious to doe violence to the Lords annointed, is cursedly hereti­call, &c.

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

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

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

De primo: who belieued not the Truth. Truth to which beliefe is denied, vnderstand not euery Truth. What if a man held as Anaxagoras, that the Snow is blacke; could he not be induced to belieue it white: or as Copernicus, that the heauens stand still without motion; the earth moues, and were refractary to all contrary perswasion. Heretiques or Infidels you might call such in Philosophy; howbeit diseredence of such truths doth not preiudice any in his saluation. Truth vnderstand as Paul interprets the Gos­pell: the word of truth which is the Col 1 5. Gospell, Eph. 1.13. so stiled either [...] as the most excellent, eximious, comfortable truth God euer reuealed to man; else in op­position to those shadowie resemblances wherein God presented Christs merits and benefits to the faith of [Page 172] Iewes; in Sacrifices and other Ceremonies; whereas to vs nakedly he hath afforded the realtie and truth of what they foreshadowed; see Iohn 1.17. Grace and Truth came by Iesus Christ.

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

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

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

Resp. Two things I commend to euery one desirous herein to expedite himselfe. 1 As in an oath imposed, the forme is to speak Truth, the whole truth, & nothing but the truth. So in faith its required that Truth, whole truth, no­thing but truth be belieued. If any thing but the truth be belieued, they are falsified in their faith; vt supra, they be­lieue a lye: If the whole Truth be not belieued, they are cul­pable so far of Infidelity. How Papists are falsified in their faith, so as they are chargeable with damned heresie, we haue shown before: how they are Infidels notwithstanding their professed beliefe of all Articles of the Creed you may [Page 173]thus conceiue: inasmuch as they belieue not all Articles in their full sense taken. Thus in a word. 1 The all-suffici­ency of Christs meritorious passion they belieue not. 2 Nor his propriety incommunicable in his office of mediation. Exemp. That Christ suffered vnder Pontius Pilate, was crucified, dead and buried, went downe to hell, Papists belieue: but did not, doe not Iewes so? who doubts but they belieue the generall history of Christs passion as it is articled in our Creed, recorded in the Gospell; yet are Iewes Infidels in those very Articles. Why? they belieue nor cause nor auaile of his passion; which is the life of E­uangelicall truth couched in those Articles: the cause, Rom. 4.25. our sinnes, not his owne; the auaile, our Heb. 9.12. Redemption and Iustification.

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

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

2 Next let be cousidered; the generall acknowledge­ment of Scripture and all doctrines contained in Scripture to be of God, acquits not of particular Infidelity: for what if hereticall sense be forced vpon the letter? and in that false sense be belieued; there is a lye vnder that faith; there is infidelity, if to Scriptures in right sense taken cre­dence be denied. Exemp. That the Text in Iohn, Father, Word, and Spirit are 1. Iohn 5.7. one, is Gods word, no Antitrinitary denieth: but that onenesse is by consent of will puts the [Page 174]lye in their faith: not by identitie of Essence, is their Infide­lity: that faith iustifieth in the sight of God Papists deny not: But as a quality principall in vs, and as the begin­ning and first step to iustice, which they imagine inherent in vs; thats the lye in their faith. That as an instrument apprehending and applying the righteousnesse of Christ, for which we are accounted righteous, by which alone we stand iust in Gods sight; this they belieue not; in this they are Infidels.

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

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

2 Their second sinne making lyable to damnation; is taking pleasure in vnrighteousnesse. Theophilacts interpre­ter [Page 175]renders, qui oblectati sunt in iniustitia. The word sig­nifies a willing, pleasing, selfe-propention, not without much contentment: vnrighteousnesse, take as before to de­note vniuer salem iniustitiam, sinne and wickednesse; such should the sectaries of Antichrist be, men finding pleasance, taking delight in their owne and others viciousnesse. A vice or degree of viciousnesse incompatible with Grace. Salomon notes it the property of the wicked to Pro. 10.23. reioyce in doing euill, to delight in the frowardnesse of the wicked: Saint Paul makes it Rom. 1.32. more heinous then doing euill: Saint Ber­nard to Eugenius noting the seuerall steps whereby men descend to the depth and bottome of desperate contempt, rankes this in the middle: when a man first enters into a course of sinning, especially against conscience, he finds his first fact a burthen intolerable: 2 let him iterate it, of in­tolerable it becomes grauy onely, frequent it, of graue, its made 3 leue: custome it, it proues 4 insensible: 5 not long ere its made delectable. 6 The taste of pleasure makes it desirable. 7 That excusable. 8 By and by desensible: 9 Till at last it becomes gloriabile; matter of boasting, to which what can be added in the measure of sinfulnesse:

Is it chargeable on Papists? Resp. On no Christians more; I spare mention of their exulting in their owne im­pieties and Idolatries: perhaps the people thinke they ought so to serue God: But who euer knew Papist other then practiser, abettor, triumpher in the vilest pollutions of that day of rest which God hath sanctified to himselfe from the beginning? And what ioy is it to see or heare the exorbitancies of men of the contrary Religion? what Da­uid with Psal. 119.136. Riuers of waters bewailed, Lot 2 Pet 2.8. vexed his soule from day to day to behold and heare; partly for the disho­nour of God, partly through compassion of the sinners mi­serie: these ioy in with the ioy of haruest, or such as they are affected withall, that diuide the spoile. But out vpon filthinesse of fornication, the companion of Popish Idola­try: was euer Papist knowne to scruple this sinne? not to extenuate it as veniall? not to excuse it as a tricke of youth? to ioy and glory therein as in a point of manhood? But [Page 176] scatter, Lord scatter our cruel enemies that delight in bloud: strong must the infatuation be, to no lesse then extinction of the light of nature; from which issues reioycing in massa­cres of Christians, and in spilling of bloud; wherein yet the scarlet Whore and her Sectaries ioy euen to laughter, and as Cannibals, finde sweetnesse in no liquor inebriating more then in bloud.

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

TExt apparently intended to preuent the discomfort and feare of Gods people, likely to arise from medi­tating: [Page 177]1 heauy wrath falling vpon sectaries of Anti­christ: 2 And potency of Antichrist to entangle in the Snare. The ground of Comfort is their election: forme the comfortable Argument thus, if you please; those whom God hath chosen to saluation shall not be seduced by An­tichrist: God hath chosen you to saluation; Ergo, feare not seducement by Antichrist.

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

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

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

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

2 Necessity in respect of Gods children, in whose cares the noise of things so frightfull is as the sound of thunder: [Page 178]partly 1 through conscience of merits to share in like Iudgements: 2 partly through feare of owne infirmity and naturall mutability. 3 Remembrance or sight of ma­ny eminent in gifts become Apostles. 4 Weake appre­hension and assurance of Gods loue and their owne sharing in election. 5 Dwelling too much on thought of potent Aduersaries, weake measure of Grace. 6 Forgetfulnesse, or not considering the potency of their supporter, with the like.

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

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

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

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

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

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

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

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

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

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

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

Q. What is election? Resp. The generall notion of the word in common apprehension, is the selecting, assuming, culling out of some, with refusall of others; as when its said of Dauid, he went and 1 Sam. 17. choose him fiue smooth stones [Page 180]out of the brooke, who but apprehends implied a refusall of the rest.

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

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

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

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

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

Ʋse But sure me thinkes, that dotage of Arminius. 1 Robs God of the Ephes. 1.5, 6. Rom. 9. glory of his rich Grace, which he aimed at in particular election. 2 And casts a blunt vpon that thankes the vessels of mercie doe, or should render to their God. Our Sauiour willing to excite his Disciples to thankeful­nesse vnto God, shewes the Mat. 11 25. & 13.16, 17. preferment they had in his [Page 181]fauours: See also Psalme. 147.19, 20.

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

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

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

Quest. Is it of infallible accomplishment? So that all the elect shall vndoubtedly be saued? Resp. Fond dotards; Gods counsels shall stand: doeth the Lord say, and shall hee not doe it? That 2 Tim. 2.19. foundation stands sure. Mat. 24 24. Is it possible to deceiue the elect? Then notwithstanding the fathers pleasure to giue the Kingdome, the little flocke Luke 12. must feare. 2 Then Pauls comforts so frequent from this ground, are miserable comforts: himselfe, as Iobs friends, a miserable comforter: See 2. Tim. 2.19. Rom. 8.30. Et alibi passim. Men so Scholasticall cannot be ignorant, what Scot saith to the question taken in sensu composito. Scot in pri. dist. 40. On this foundation let all Gods children build themselues for com­fort. Ʋse On this who so builds, Mat. 7.24. builds on the Rocke; the pur­pose according to election stands. Rom. 9.11. And the election obtaines. Rom. 11.7. Notes thus number. 1 Con­nexion of all graces tending to make vp the new man com­pleate. 2 Especially when they grow towards abounding. [Page 182]3 Are vigorous, and operatiue, not suffering to be idle and vnfruitfull in the knowledge of our Lord and Sauiour. By these we may make calling and election sure to our selues; and so bee assured we shall neuer fall, or faile of our hope of immortalitie: See 2. Pet. 1.4, 5, ad 11.

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

Ʋse What now, if not to wealth, pleasure, honour, high calling, the beatitude of men sensuall and earthly minded? Yet if to be Iac. 2.5. rich in faith, heires of the Kingdome which he hath promised, is not the preferment greater? Should not this digest pouertie, paine, abasure, all miserie earth can fasten on vs? Pieuish earthly mindednesse of sensuall na­ture, how stormes it at dispensations of prouidence; that in these transitorie things, worst men haue oft preferment before Gods children? Thus calme that grumbling of flesh: it hath pleased Gods goodnesse, for after this life to prepare good things for his children, which wicked share not in; euils for the wicked, which his children tast not of: These temporals he makes common to good and bad, that neither the good things should ouer eagerly be desired, which euill men are seene to enioy; nor euill things too cowardly declined, which best men are most pressed with­all. See riches, &c. reserued for Eccles. 5.13. hurt to the owners, becom­ming instruments of iniustice, fewell to enflame corrupti­on, [Page 183]thus thinke, like nature is in thee; and thou wilt say God is gratious in keeping from like temptations. 2 Next see your calling, not 1 Cor. 1.26.27 many mighty, not many noble, are chosen to eternall life; in that choise thou hast preferment. 3 And Mat. 16.26. what shall it profit to win the whole world, and loose the soule? Oh blessed be God, will thy soule say, who hath Ephes. 1.3. blessed me in all spirituall blessings in Christ Iesus; and, though in temporalties preferred miscreants before mee, yet chosen me to saluation, from which Monarches many are reiected.

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

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

How dares dust and ashes intromit so farre into this counsell of God, as to prescribe to his wisedome, 2 to forme to that Maiestie rules of Iustice? Why admires it not ra­ther what it comprehends not? As Paul Rom 11.33. [...]; Plo­tius thus; in what I conceiue, I adore him, in what I com­prehend not, I admire him. Bee willing to be ignorant, of what God secreted. God shall lighten things hidden in darkenesse: fondly doe we anticipate.

Much doeth the meditation confirme hope of enioying the happinesse purposed to vs, 3 that its God who hath thereto chosen vs. Num. 23.19. God is not as man, that hee should lie, nor as the sonne of man, that he should repent: The gifts and calling of God are without Rom. 11.29. repentance.

3 The time, from the beginning, that is, say some, of the creation, but elder by much is that decree. This grace giuen [Page 184]before 2 Tim. 1.9. the worlds were, God chose before the Ephes. 1.4. foundation of the world, [...], though termes properly belonging to time, yet are sometimes transsumed to denote what is pertinent to eternitie, that which was 1 Iohn 1.1. from the beginning of the word of life, sends vs beyond the begin­ning, to meditate eternitie of Christs existence and genera­tion. Idly doth that selfe conceited dunce criticke, vrge the [...], when he would prooue reprobation to be ordered in time after the fall: Forsooth Iude saith, [...], Iude 4. of old fore­ordained to this iudgement. 1 And why not election fancied to be in time, because [...]? 2 Dan. 9.7. Antiquus dierum, denotes it not Gods eternitie? And why not [...] of old, that is from eternitie, which is elder then time. 3 Is electi­on before time? Then reprobation. Who so chooseth, re­fuseth also; and when his choise is, then is his refusall. See supra.

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

Obiect. But some of these fell vnder prescience. Resp. 1 And why may wee not so clude the Apostles argument in case of Iacob? There also had prescience place. 2 Pre­science is Gods practicke knowledge, and presupposeth ordinance, the act of his will, as being in nature before it, according to our manner of apprehending. Things are not because foreseene; but are foreseene because they shall be. 3 From ordinance, not from prescience issues existence of all things, that deserue the name of things, ha­uing any solid entitie: good things especially, and more especially things morally good, most gratuitous, which fit vs to the superexcedent end: so that to ascribe causalitie of the ordinance to the foresight of faith, sanctitie, good vse of free-will, is vtterly to inuert right order; when from this ordinance as the cause, issues faith, charitie, o­ther [Page 185]sanctitie; and not e contra.

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

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

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

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

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

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

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

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

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

4 Else how? pleased it God out of his freedome, to re­spect it more then other gratious qualities, and to assigne it motiue to election? Audio. Indeed, in iustification it a­uailes [Page 187]more then charitie, hope, penitence, any other holy qualitie or action. Accordingly its fitted to doe, what its appointed vnto, more then any other part of sanctitie; that is, to Rom. 5.17. receiue the gift of righteousnesse, for, and by which we stand iust in Gods sight. But that the Lord hath assigned it causalitie, in respect of election, where finde wee? Rather an effect and fruit of election, therefore no cause, or reason, or condition of it.

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

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

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

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

4 Vessels of mercie though for the time aliens from the life of God, yet in the day of visitation, called with a holy calling, 2. Tim. 1.9. and so made meet to partake in the inheritance of the Saints in light. Col. 1.

Ʋse It wonders me to here the desperate inference; Ʋse. if I bee predestinate, I shall bee saued, though I neglect, scoffe at sanctitie. Reduce it, thou shalt easily see a contradiction in the termes; the predestinate vnsanctified, or the vnsancti­fied of the elect shall be saued. There are none such, fina­liter tales, it implies to say it. God elects to holinesse, and not onely to saluation; to saluation, but by sanctification of the spirit.

More, to see men professing knowledge of the decree and order of it, assurance of their owne personall electi­on, yet to walke after the flesh. By our studie of sanctitie we know our election. 2. Tim. 2.21. 2. Pet. 1.10. They lie to [Page 188]God and men, who professe to know their owne election, while they are Tit. 1.16. abominable, disobedient, and to euery good worke reprobate; yea from any good worke, abhorrent, of any holy gift, destitute; to any knowne sinne, addicted.

The meanes specified, are first, sanctification. Second­ly, iustification, implied in faith. The order seemes inuer­ted, but thus conceiue: sanctification, though posteriour in order of nature, yet is first in euidence, and our know­ledge; trueth of faith, title to iustification, being not knowne of vs, till wee feele the power of Gods Spirit sanctifying.

That sanctitie is a meane, Scriptures are plentifull. See Heb. 12.14. 1. Pet. 1.2.

Congruitie you will easily discerne, if you consider: 1 The 1 Pet. 1.15, 16. caller, and chooser is holy. 2 The habitation so holy, that it Apoc 21.27. admits no vncleane thing to enter. 3 To damne deuils for vnholinesse, to saue men though vnholy, how had it lien open to exception and quarell of damned spirits.

There is sanctitie, first, 1 Cor. 7.14. ciuile. So children borne in vnequall wedlocke, to Theophylact, are called holy, id est, legitimate, not spurious. 2 Faederall; so Num. 16.3. all Gods people holy, all of the Church visible. 3 Sacramentall; so Apo­stataes Heb. 10.29. sanctified with the blood of Christ, the Sacra­ment of it, Baptisme. 4 Opinatiue, of Phariasicall hypo­crites in their owne, and other mens opinion, holy. 5 Re­all, and true, called here the Sanctification of the spirit; vn­derstand not ours, but Gods; as Rom. 1.4. This the marke of election, meane of saluation.

The nature of it is in two things: 1 Purging our hearts from those vitious propensions naturall; 2 Cor. 7.1. from all filthi­nesse of flesh, and spirit. 2 Planting in vs as seedes of ver­tuous life, holy qualities, and inclinations; Gal. 5.22. fruites of the spirit, as Paul stiles them.

This habituall holinesse: according are their actes and exercise, for they 2 Pet. 1.8. suffer vs not to bee idle and vnfruitfull. 1 A constant care and endeuour to Iac. 1.27. keepe our selues vn­spotted of the world. 2 1 Pet. 1.9. Shewing forth the vertues of him [Page 189]that hath called vs, in being zealous of euery good worke, or as Paul to Titus, expresseth it; Tit. 2, 12. denying vngodlinesse, and worldly lusts; walking godly, iustly, soberly in this pre­sent euill world: this they call actuall holinesse. Begin­nings onely are here vouchsafed; the Rom. 8.23. 2 Cor. 11 22. first fruites and earnest of the spirit. Consummation we expect according to Gods promise in the 2 Pet. 3.13. new heauens, and new earth, wherein dwelleth righteousnesse; its comfortable if wee finde truth, though we want perfection of holinesse.

Notes of it thus number, and so make election sure. 1 It goes ouer the whole man, the 1 Thes. 5.23. whole spirit, soule, body, sanctified throughout, else no part truely sanctified. As the leprosie deriued from the first Adam, hath defiled the whole; so the purification procured by the second Adam, extends to the whole man.

2 The more humble, the more holy: Matth. 1 1. suspect the gifts that 1 Cor. 8.1. puffe vp, and cause to swell; the exercise, which naught Mat. 6.1.5. but vaine glory drawes out.

3 The more sensible of defects, the more holy; with graces of sanctification growes vp and encreaseth sight, and sense of wants: wherefore the more perfect, the more Phil. 3.12.13. acknowledging imperfection.

4 Its much to Phil. 3 7, 8. Psal. 4 6. Colos. 3 2. vnderualue all earthly blessings, to fruits of the spirit, the kingdome of grace and regeneration: who but Gods spirit, can so farre eleuate man aboue him­selfe? the rest see supra.

And faith or beliefe of truth: the second meane ordered to the atainement of saluation. Nature of it, and what the truth mentioned is, hath beene before explicated; th [...]t it is a meane necessarie to saluation, Scriptures are pregnant. Mar. 16.16. Rom. 10.10. Apoc. 21.8. Act. 15.9.

Whether sufficient, and so a marke of election if any aske. Resp. Not, seuered from sanctification; can that faith saue him? Iac. 2. Saint Paul intends it not.

This rule remember, when gifts common are made e­uidences of saluation vnderstand them copulatiuely, so that they haue connexion with other graces. See 1. Iohn 4.15. and 5.5. Else as Halensis explicates, intel [...]ectuall vertues, [Page 190]faith, knowledge, are then sauing, when they are affectiue; haue influence vpon the affection, command and draw the will: See 1. Ioh. 2.3. Gal. 5.6.

2 Consider it, gradu eminenti, though thou vnder­stand it generall faith, so its marke of saluation: gift pecu­liar to Gods children, who onely feele the conuerting, and confuting power of the word, and haue to their [...] ioyned. Phil. 1.9.

3 Take it cum exercitio & efficatia in artibus elicitis aut Imperatis, so a marke of election; when it Gal. 5.6. workes by loue, Act. 15.9. purifieth the heart, emboldens to confession, Rom. 10.13.14. excites to deuotion, &c.

4 Propositions of the Gospel propounded in termes generall, are intentionally particular, and so to bee vnder­stood: hee beleeues not as the Gospel requires it selfe to be belieued, who onely belieues Christ gaue himselfe a price of Redemption for sinners; except as Paul hee be­lieue; Christ loued him, and gaue himselfe for him. Galat. 2.20. Who so belieues the Gospel as true to him, and particularizeth the generall to his owne person, he onely belieues modo competenti. And thus is beliefe of trueth a marke of election; it being impossible for any reprobate, or deuill thus applicatiuely to belieue, because they want euidence, Rom. 8.16. testimonie of spirit, whereout it issues.

Ʋse Pretious is faith, more then gold that perisheth. 1 In­teressing vs to Christs righteousnesse. 2 Ephes. 6.16. Quenching the fiery darts of the deuill. 3 1 Ioh. 5.4.5. Conquering the world. 4 Euidencing election. 5 Making acceptable our weake ser­uices, &c. More then any grace assaulted by Satan, in Gods children; which is not the lest euidence of the ex­cellencie of it, the greater should be our care to nourish it.

Meanes are first, meditations of Gods Rom. 4.21. faithfulnesse and power. Secondly, obseruation of Gods mercifull dea­ling with others. Thirdly, registring, our 2 Cor. 11.10. owne experi­ences. Fourthly, vse of Word, Sacraments, Prayer and o­ther deuotion.

THE second ground of comfort is their vocation; a consequent and fruit of election, yea euidence of it when its efficacious; amplified first by the meane, or in­strument, our Gospel. Secondly, the issue and last terme, obtaining glory.

[...], to the which thing, whither to saluation, or sanctifi­cation and faith, is no matter of curious inquirie; refer it you may to the whole terme of election, to sanctificati­on, faith: so to the state of saluation. 1 1 Ioh. 3.3. Inchoate fruiti­on of it. 2 Title and Rom. 8.24. Rom. 5.2. certaine hope of consummate beati­tude, for so it followes, to obtaine the glory of our Lord Ie­sus Christ.

Intended it is to fill vp their comfort in assurance of election, and perhaps, anticipates what ignorance, or in­firmitie might obiect: That the elect are secured from fi­nall seducement wee easily belieue; but are wee elected? Resp. Doubt not, for God hath called you, and thereby giuen euidence that he hath chose you to Saluation.

Its a certaine trueth, efficacious calling, is vndoubtful euidence of election. See Rom. 8.30. 2 Tim. 1.8, 9. 2 Pet. 1.10. Those whom hee predestinated, hee called, all and onely; with that calling, which Saint Augustin out of Paul calles, the calling secundum propositum, perhaps inti­mating, that the rest are outwardly called, obiter onely, for the elect sake, with whom they liue intermingled: hence in calling, he is said to saue vs; to set vs after a sort in pos­session of saluation, vnderstand it, when he calles vs voca­tione sancta, that is, as I interpret, sanctifican [...]e, making vs holy: therefore Peter bids make calling and election sure, first calling, from it thou maist easily ascend to assurance of election.

Calling implies two things; 1. Inuitement to partake [Page 192]the grace of God offered in the Gospel, formes of it yee haue euery where in Scripture. Isai 55.1. Hoe, euery one that thir­steth, come and buy without money: Pro. 1.22.23. Oh ye foolish, how long will you loue foolishnesse? Oh turne you at my correction, I will powre out my soule vnto you, this by the ministerie of man. And who doubts but in many castawayes, there is a secret according perswasion of Gods spirit, to embrace grace offered: I Apoc. 3.19 20. stand at the doore and knocke, Isai 30 21. here is the way, walke in it. Farthered also many times by first benefits. Secondly, corrections, outward, inward, but all in vaine to them in whom the seed of election is not: That made our Sauiour say, many are called, few chosen; in­uited hee meanes, but not preuailed withall, so, as to bee brought out of the power of darkenesse.

2 Preualence, and efficacious perswasion of the heart, which in some degrees yee may obserue to haue place in castawayes. 1 They Heb. 6.4. are illightened, brought to know­ledge. 2 To 1 Tim. 1.19. generall faith. 3 To a Heb. 6.5. tast of the good word of God, whence issues Mat 13.20. receiuing it with ioy. 4 Fee­ling powers of the world to come. So that 5 there is in them velleitus, Num. 23 10. a willingnesse, somewhat faine to bee saued. 6 Outward 2 Pet. 2.18.20. reformation for the time. 7 Seeking and stri­uing to enter, yet without successe. Luke 13.24.

What then is that worke of calling, that seales to vs our election? Resp. When the heart is so preuailed withall, that its made what its inuited to be, Rom. 4.17. enabled to do what its ex­horted to do. Ps. 27.8. My heart answered, thy face Lord wil I seek: Rom. 6.17. ye haue obeyed from the heart, that forme of doctrine into the which you were deliuered. The phrase seemes pur­posely chosen, to expresse the efficacie of diuine doctrine, in the hearts of his children; as if they were cast into it, as into a mould, and came forth, bearing the stampe and fi­gure of it: See 2 Cor. 3.18.

Ʋse Say not now in thy heart, who shall ascend into heauen, to search those court roles, whither thy name bee written in the Booke of life: the word is neere thee, euen in thy heart. That, if thou haue selt it, such as Paul describes it, Spirit and Life, enabling to be, and doe what it prescribes, [Page 193]leauing impressions of holinesse, mercy, loue, and such like heauenly properties as it selfe breathes, thou maist rest as­sured of thy Calling and Election. Blessed is that soule, that discernes impressions of the Word and Spirit of God in it selfe: Its sealed to the day of Redemption, Ephes. 4.30.

Instrument of vocation; our Gospell: vnderstand not an Euangelicall storie written by Paul and his Associates, as by Matthew and the rest; But their preaching of the Gospell: their publishing the glad tidings of remission of sinnes, reconciliation with God, saluation purchased by Christ to all beleeuers. The Gospell is, 1 Gods, as the Author and sender of it. 2 Christs, as the matter; and next reuealer of it out of the bosome of his Father: He is the Angell of the Couenant. 3 Pauls, as 1 Cor. 4.1. a dispenser, amongst others, of the mysteries it containes. Our Gospell; that is tropically, our preaching of the Gospell.

That the instrument and meane of their, of our vocati­on; two things commended to our notice: 1 the matter or quality of the doctrine whereby our effectuall calling is wrought; its Gospell. 2 The Act conuersant about it, or the manner of propounding it, when its powerfull to our calling; thats preaching.

Of the first, that its Gospell, and not Law, Scriptures plentifully witnesse. 1 Thats the Rom. 1.16, 17. power of God to salua­tion; for it onely reueales the righteousnesse of God; the meanes of reconcilement vnto him; therefore stiled the 2 Cor. 5.19. word of reconciliation. 2 That 2 Cor. 3.6, 9. Spirit, not Letter; the ministration of the Spirit; the ministery by which the Spirit giues life and ability to doe what it prescribes.

Howbeit, in the conuersion of a sinner, there is vse of the Law, and that ministery of condemnation: 1 to hum­ble the soule swelling with conceit of righteousnesse, by Rom. 3.20. conuincing it of sinne. 2 To make it Rom. 7.9. sensible of miserie to which for sin its lyable. 3 That so it may be our Gal. 3.24. Schoole­master to Christ: preparatiue therefore it is to conuersion: yet as Moses brought onely to the borders of the promi­sed land, Ioshuah set them in possession. So the Law [Page 194]prepares vs a people to Christ, the Gospell makes vs so, Iohn 1.17.

Of the second: In what manner propounded? Resp. Preached vnto vs. What call we preaching? Resp. Not euery telling a faire tale in a pulpit; or singing a piece of descant vpon a Text: But the 1 opening and interpreting of the doctrine of the Gospell: and 2 the applying of it to the state and vse of the hearers. Compare these Scrip­tures, Neh. 8.8. Luk. 24.27, 32. Iob 33.23. 2 Tim. 4.2. 1 Cor. 14.24, 25. Whither this be done publiquely e sug­gestu in the Congregation, or in priuate Conference; de Scripto or memoriter: with a set Text or without, matters not to the nature of preaching.

But that this is the meane ordinary of vocation, the meane ordinary sine quo non, Scriptures are plentifull, Rom. 10.14, 17. How shall they heare to belieue without a preach­er? 1 Cor. 1.21. It pleased God by foolishnesse of preaching to saue them that belieue. Hence the charge so strict, to Ti­mothy deliuered with solemnest adiuration, to preach the word, 2 Tim. 4.1, 2. and woe to vs, to whom the dispensati­on is committed, if we preach not the Gospell, 1 Cor. 9. see also Ezech. 3.18. & 34.2.

But is not reading the Scriptures to the people preach­ing? Resp. In large sense it is [...], a publike proclai­ming of the word of God. But shall we say that preach­ing which in strict sense Scripture so cals? for shame, when Paul bids Timothie preach the word, meanes he, read it distinctly? see his owne explication, and drawing that whole into parts, 2 Tim. 4.2. when he commands to study to show himselfe approued, a workman that needs not be asha­med: ment he reading distinctly? 2 Tim. 2.15. rather right diuiding the word. When Christ ascended on high, and gaue Eph. 4.8, 11. gifts to men, fitting them to the worke of the ministerie in their seuerall degrees, was this amongst their habili­ments?

Mistake not as if I would vilifie publique Reading: I know it Gods ordinance, vsefull and efficacious to the ends whereto its assigned: And haue so farre expressed my [Page 195]iudgement in my rude notes on the former Epistle. How­beit would haue no man, in loue of his ignorance, or ouer­loue of ease, so farre mistaken, as to thinke he hath done the whole of that worthy, that 1▪ Tim 3.1. & 5.17, 18. toylesome worke of the mi­nistery, when he hath read faire seruice vnto the people. Nor be so erronious against sense, as to thinke reading that kinde of preaching, which Scripture makes instrument of effectuall calling.

Of Gods selecting it and separating it to this vse, other Reason we can giue none saue his [...], 1 Cor. 1.21. Howbeit, Congruence you may obserue 1 Cor. 14.25. 2 Tim. 4 2. & 2.15.

And would you please seriously to view, and compare Congregations wanting this meanes, with those to which God hath granted constant preaching of his Truth, the greatest Antipreacher shall be forced to see as great oddes, as betwixt Sodome and Sion in her beautie, betwixt igno­rance and knowledge, betwixt ciuility and sanctity, be­twixt corruption and grace, betwixt the sonnes of God, and the children of Belial,

Ʋse 1 On which ground I hope I may without presumption minde my reuerend Brethren of the Ministery, of what Paul with solemnest adiuration chargeth vpon Timothie, to 2 Tim. 4.2. preach the word to be instant in season out of season: 1 the 3. itch of the eares hath infected the people: thats lit­tle. 2 Acts 20.29. Wolues enter or insideate not sparing the flocke. 3 We watch for their soules as those that Heb. 13.17. shall giue account. 4 Bloud of soules cries lowder, then that of Abel, which yet God threatens to Ezech. 3.18. require of vs, in case of our negli­gence. 5 1 Cor. 9.16. Ezech. 34.2. Woes are many to rouse vs; with all comfor­table promises many to animate and encourage: 1 the Mat 28.10. Lord shall be with vs, to protect our persons, to blesse our ministery: 2 whatsoeuer our issue is, yet are we to God a 2 Cor. 2.15. sweet sauour: 3 though we labour in vaine, yet our Isai 49.4. re­ward is with the Lord, and our worke with our God 4 If blessing added, such as we expect, thats 1 1 Cor. 9.2. seale to our sending: 2 Meanes of our farre Dan. 12.3. more glorious reward.

2 To the people I say as Paul, 1 Thes. 5.20. Despise not Prophesie; [Page 196]slight not this ordinance, without which, where its gran­ted, Pro. 29 18. none are saued: Oh the subtiltie of Sathan to alie­nate mindes of people from this meane of their saluation; forsooth none worse then those that runne after Sermons. Take heede I beseech you, yee be not entangled in crime little lesse then that of blasphemie: if perhaps you impute the notorious lewdnesse of hypocrites, to Gods ordinance, as cause of it. 1 Thus I thinke I may say of such people, as Ieremie of his figs; the Ier 24 3. good none better, the euill none worse. 2 But this by accident onely, and by secret iudge­ment of God; not by natiue efficacy of the ordinance.

3 Know them that labour amongst you, and haue them in singular loue for their works sake: such especially as whose Ministery God hath blessed to your soules. By them you haue 1 Christianity: 2 honour of birth: 3 saluation of Soules. How Rom. 10 & 16 Act. 10. & 16. beautifull haue feet of Ministers bin to gra­cious eyes of ancient Saints? Times are changed: But who so professeth conuersion, yea but confirmation and growth in Grace by our Ministery, and yet delights in disgrace of our perso is, publisheth to all men rightly iudging, his no sound feeling the sauing power of our Ministery.

2 The issue and terme of calling, obtaining the glory of our Lord lesus Christ: vnderstand it the same in kinde whereto Christs humanity is aduanced, reseruing to him onely his priuiledge in the measure. 1 Cleare vision of God; perfit renouation of the 2 Cor. 3.18. image of God, into which we are now translated from glory to glory. 2 Our bodies made Phil. 3.21. like to his glorious body, immortall, in passible, spi­rituall, clad with glorious clarity and splendor. 3 Our whole persons aduanced to be his 2 Cor. 6.2, 3. Assessours in the iudgement of Men and Angels. Such honour haue all Gods Saints: such glory doth Gods calling lead vs vnto, Phil. 3.14.

Ʋse Learne to endure the crosse, to despise the shame, Heb. 13.13. to goe out of the world, bearing the reproach of Christ: Its 2 Tim. 2.11, 12 a faithfull saying, if we suffer with him, we shall also raigne with him: and to be trembled at that is subioyned, if we denie him, he will deny vs. And Rom. 8.17. heires we are of God, co­heires [Page 197]with Christ; yet hac lege, if we suffer with him, that we may be also glorified with him. And of the com­fort thus farre: follow the meanes prescribed for preuen­tion of such errour.

THe meanes are two: 1 Constant cleauing to Apo­stolicall doctrine. 2 Prayer to God, ver. 16, 17. 3 The illation of the exhortation from former grounds may not be slighted.

Therefore stand fast: wherefore? because God hath chosen and called you, and secured you from finall seduce­ment: How flowes the inference? 1 Whither because God requires our endeauours to fulfill his Counsels? thats certaine truth. Though the Lords foundation stand sure, yet they 2 Tim. 2.19, 21 must depart from iniquity, and purge themselues from errours of iudgement and life. Though we know we shall ap­peare with Christ in glory, yet must we 1 Iohn 3.3. purge our selues as he is pure: though the Regenerate sinnes not to death, yet he 1 Iohn 5.18. keepes himselfe that the euill one touch him not.

2 Else would the Apostle terrifie from negligence, by minding them of so great Grace of God bestowed vpon them? As else where he minds Gods people of Heb. 10.25, 26▪ &c. fearefull and irrecouerable state of Reuolters from Grace? that I thinke not, because he is more then opinioned of their E­lection and Calling; and desires to rid them of feare of Apostasie.

3 Or rathest doth he encourage and hearten them with hope certaine of attainment? Certainly, there is no such incentiue to constancy in Christian courses, as is the certaine assurance of saluation: Who so runnes as Paul, not as vp­on 1 Cor. 9.26. vncertainties, he runs with greatest chearefulnesse and alacrity.

1 The loue of Christ, whither wherewith he loues vs, or wherewith we loue him, hath in it, in Pauls apprehension, vertue little lesse then 2 Cor. 5.14. compulsory.

2 The taste and experience we haue had of the sweet be­ginning, of eternall life in peace of Conscience, ioy in the holy Ghost, Rom. 8.23. first fruits of the Spirit, how doth it rauish af­fection? and make it long and striue for the complement and consummation?

3 And what so much duls affection, or languisheth en­deauour, as doth desperation or doubtfulnesse? Bernard. desperatio & dubietas.

Ʋse That me thinkes there are none so great enemies to the study of sanctity, and constancy in gracious courses, as such as beat of Gods people from assurance of saluation: nor any more misunderstanding the nature and fruits of this Christian certainty. 1 Its acquired by study of sanctity. 2 Confirmed and encreased by constancy and growth in sanctity. 3 Yea, it selfe most inflames affection with loue of God and care to please him. But we proceede to the Meanes prescribed to preuent seducement.

1 Stand fast and hold the Traditions, &c. the exhor­tation as of some Captaine to his Souldiours; stand your ground; hold fast this principall weapon of your war­fare, the sword of the Spirit: compare 1 Cor. 16.13. Ephes. 6.14.

What are these Traditions? Resp. Things deliuered to be kept; doctrines especially which they had bin taught.

Traditions they thus difference by their matter: 1 some are de fide or meerely doctrinall: 2 some de moribus, E­thicall, as you may tearme them, tending to informe a Chri­stians life for morall practise. 3 Some Rituall, of externall rite and ceremony either in the worship of God, or in the externall policy of the Church: see 1 Cor. 11. & 14. Here, as Bellarmine, those de fide & moribus rathest vnderstood. Which Paul yet distinguisheth by seuerall manner of deli­uery: 1 some were taught by liuely voyce of Paul, or other Pastors: 2 some by his Epistle: both must be kept and hol­den mordicus.

Popish inference hence is this; that there are matters of necessary faith and practise which are not contained in the written word of God?

Yet Paul assures Timothy: 1 the Scriptures are able to make him 2 Tim. 3.15, 17 wise to saluation: 2 to furnish the man of God, the Minister, to euery good worke of his calling. 3 Wherefore wee are limited Isai 8.20. to Law and Testimony. 4 Wherefore also amongst fathers, the Argument is of force, Its not written, therefore not matter of necessary faith or practise, Scriptum doceat Hermogenis officina, aut time­at vae illud, &c. Tertullian. Adoro Scripturae plenitu­dinem

In his quae apertè posita sunt in Scripturâ continentur ea omnia quae continent fidem moresque viuendi. Austin. & a­libi. Credo quòd etiam hinc diuinorum Eloquiorum claris­sima Authoritas esset, si homo illud sine dispendio promissae salutis ignorare non posset. Caetera vide supra, Contents of Scripture you must vnderstand, not onely what is expres­sed in so many letters and syllables, but whatsoeuer may thence by manifest and necessary consequence be deduced: sweetly Lib. 5. de The­ologid. Nazianzen, Quaedam & sunt & dicuntur in Scrip­turis, quaedam verò sunt in Scripturis tametsi non dicuntur. As that the father is vnbegotten, is not expressed in so many syllables in Scripture, yet is collected from what is written.

Thus informe your selues: 1 Where generals are deli­uered, there are all particulars comprised in those generals intentionally deliuered; because generals comprehend their particulars.

2 Where principles and causes are deliuered, there ef­fects are also intended; as being vertually contained in their principles.

3 Where one equall is taught, all of like reason is taught, quia parium par ratio: and where is par ratio, there is par lex: where is like reason, there is like law. So take contents of Scripture, no instance of any point of necessa­ry or but conuenient faith and practise, can be giuen, but what is deliuered in the written word.

As to this Scripture to children it will appeare to afford [Page 200]no Argument for their conclusion; for what when its yeelded they must hold fast not onely what Paul wrote in his Epistles, but those things also which he taught them by liuely voice? followes it thence, that something of ne­cessary faith taught in no Scripture? Resp. What if those other things taught by word were contained in other Scriptures: then though as well written as not written in these Epistles, yet no other thing then was written, Act. 26.22. Testifying and saying nothing else but what Pro­phets and Moses spake should come to passe.

Else how? Paul taught many things which he wrote not. Resp. Who doubts? as other Apostles and Prophets: but as Augustine, what they taught and wrote not, be­longed rather ad vbertatem Cognitionis, then ad Authorita­tem Religionis.

Obiect. But these of necessary obseruation? Resp. I yeeld it, yet followes not the generall conclusion: there­fore something necessary not contained in any Scripture. Pauls Epistles to Thessalonians, are not all Pauls Epistles; much lesse all Scripture. There is Moses, Prophets, Euan­gelists, and other holy men, that wrote as they were 2 Pet. 1.21. inspi­red by the holy Ghost: in any of whose writings if Pauls dictates were contained, it sufficeth to shew inualidity of the inference.

The paralogisme is too childish to deceiue wise men, q.d. something of necessary faith was taught by Iames which is not contained in his Epistle; as the Incarnation, Passion, Resurrection of our Sauiour. Ergo, No Scripture containes these necessary Articles of faith: or, Ergo, something is of necessary faith which is not comprised in Iames his Epistle: which who doubts? and yet stands the conclusion firme. Nothing is of necessary faith or practise, but what is con­tained in Scriptures vniuersally taken: we returne to Pauls purpose, and heede his aduise as most necessary and anaile­able to preuent seducement by Antichrist and other Here­tiques; to keepe vs close, without sweruing, to Propheti­call and Apostolicall doctrine: that is a 2 Pet. 1.19. most sure word, there while we hold vs, we are safe: compare 1 Tim. 6.3, [Page 201]4, 20, 21. 2 Timo. 1.13, 14. and 3.14, 15. Titus 3.9. Galat. 1.8, 9.

True, but this doctrine was in part tradita onely, not written. Resp. 1 Then was Irenaeus and other ancients deceiued; whose sentence is, that they worte the materi­als of what they preached, and left them so to bee rule of faith. 2 Yet who so could assure mee of any thing taught by Paul, which hee wrote not, I should not deny it grea­test reuerence and credit. Beatius est dare quàm accipere, though I read not in Euangelicall storie, yet I reuerence as Christs speach, because Luke hath recorded it. And that prophecie of Enoch mentioned by Saint Iude, I doubt not to haue beene his prophecie. But as to the Cardinals rules to trie Apostolicall traditions, I finde them vncertaine. For how will he assure mee, That any the points betwixt vs controuersed, and pretended to haue foundation vpon Apostolicall tradition, were vniuerfally receiued by the whole Church? When all ages haue afforded men most Orthodoxe, that haue otherwise belieued and practised. Once I am sure, what they wrote, is theirs; what else they spake, no authoritie can ascertaine me. 3 The rule is cer­taine; they deliuered nothing doctrinall to bee receiued, that is contrariant to what they wrote; for did not the same spirit guide their tongue, that their pen? What now? When I finde direct, or consequentiall repugnan­cie, and contradiction, twixt their pretended traditions, and writings? Must I thinke such traditions Apostolicall? Heed what is deliuered by Apostles and Prophets; sith vpon no certainetie thou canst be resolued, except by their writings, what they deliuer to be obserued, there to hold thee fast without declining, in all matter of faith, and mo­rall practise.

Ʋse 1 Lord, that foretimes had beene so prouidently heed­full? How doe I perswade my selfe, Antichrist had beene yet to seeke his faith and religion? Else so palpable in he­resie and superstition, as neuer to conuey his iniquitie in mysterie. But whiles men thought to mend by adding to written prescripts, and ouercredulously gaue way to titles [Page 202]Apostolicall; withall grew wanton and luxuriant in glos­sing and inferring from the sacred text, mixing withall their Philosophicall conceits, and language ouer hyper­bolicall, vnwittingly they hatcht that Cockatrice egge, whereout hath issued the Serpent of Papisme. In euery age inclinations of doctrine, are well obserued by the cen­tury-writers; out of which rags of Fathers heedlesse opi­nions, they haue patcht vs vp their Poperie.

2 Yet would God wee could by that harme learne cauti­on: I haue long obserued the Apoe 11.3. two witnesses to Prophecie in sackcloth. And learning of higher straine, then what simplicitie of Scriptures affords, to bee much affected by professed diuines. Fathers, who saue he that knowes them not, but reuerenceth? But its strange, when Saint Paul must be forced to accord with Saint Augustine, else scarce­ly bee deemed Authentique. Harsh, when liberty is not permitted, with reason and saluá reuerentia, to dissent from their opinions. Saint Augustine desired not to be so read, nor did himselfe so read others. Too too shame­full, when Aristotle and Plato must not illustrate onely, or explicate, but affront Saint Paul. Of all I most won­der, how the Barbarisme of Schoolemen hath regained re­putation of highest learning: and their mysteries seene higher, then those Paul 2 Cor. 12.4. heard in the third heauen; their Sectaries more learned, then hee that, as Acts 18.24. Apollos, is mightiest in Scriptures.

Mine errour, if yet an errour, ile confesse. Much preti­ous time I haue spent in them, led thereto by these reasons. 1 The high esteeme I saw them in, with men whose lear­ning and sanctitie, I could not but reuerence. 2 Next, their promise, of enabling rationally to conceiue highest mysteries, of Theologie; at least to defend them, as more rationall then their contradictories. 3 I found them in Moralities, exact, and distinct, farre aboue the ordinarie rate of our Diuines. 4 Why should a Papist in Schoole language be a Barbarian to me, as I to him in the language of Canaan. 5 Competently I seemed enabled to discerne betwixt good and euill. 6 Conuersed in them, not vt [Page 203]transfuga, but vt explorator: especially willing to see the harmonie, like that of harpe and harrow, twixt them­selues, and Controuersists of this time. 7 Yet euer with this minde, to subiect them to highest censure: making Scripture my gnomen and canon, after which to exact them. Herein what I haue erred, Lord pardon mee; but sure, it was farre from me to make them Lords of my faith, or of my reason. Nouices, and Neophites onely I monish, to bewarre of their inchantments; lest their mindes bee corrupted from the simplicitie of the Gospel. 2 Cor. 11.3.

3 As to the people, the monition is this; to beware of 2 Tim. 4.3. itching after nouelties, and turning their eares from wholesome doctrine. Where will you finde it, but in Scrip­tures? What when they tell you of fabulous traditions, pretensed reuelations, miracles, and apparitions of Angels, and men deceased? Shall any mislead you from the writ­ten doctrine? Gal. 1.8, 9. Deut. 13.1, 2, 3. Luke 16.31. Oh fooles and blind: 1 Here is 2 Pet. 1.19. [...], where­on your soules may build. 2 Here is Rom. 14.4. comfort solid, and what affords Ier. 6.16. rest to the soule. 3 P Psal 119 9. Isai 8. Direction perfect for guiding the whole life; what else seeke we? Yet how wild and wanton are our heares growne? Hee is no body now, that tels what Peter, and Paul, Moses, and Pro­phets haue spoken. Who so can bring to their Athenian eares, things strange and vnheard off, though neuer so im­pertinent; who so will walke in the Spirit, and lye false­ly, hee shall bee a Prophet for this people. So gat Antichrist footing amongst our forefathers; and if euer by a postlimini­um, he recouer his possession amongst vs, by this meanes it will bee. Hold fast the traditions, you haue extant in A­postles, and Prophets writings: before them, Poperie falles, as Dagon before the Arke.

THE second part of the prescript, for preuention of seducement, prayer vnto God. The carriage seemes to present it as a voluntarie act of Pauls loue, on behalfe of this people. The intention bends it farther, to the forme of a prescript: and is so to bee apprehended, in as much as Paul on this occasion, falles to his deuotion. In his exam­ple, hee prescribes what is most conuenient for them, to procure their establishment.

Certainely it is a principall amongst our compleate Ar­mour, auailing to our standing in the euill day: Ephes. 6.18. Praying alwayes with all manner prayers and supplications in the Spirit, watching thereunto with all perseuerance; as if it gaue life, and strength to the whole of our [...]. See Luke 17.1, 2.5. Psal. 51.12.

1 Not onely the first infusion of grace is of God, but to euery act and exercise of grace receiued, is necessarie nouum auxilium.

2 The giuer of grace, the same is the perfecter, confir­mer, stablisher of it. 1 Pet. 5.10. 1 Cor. 1.8.

3 What feathers are we, left to our selues, when the least blast of temptation takes vs? 1 Chron. 35.31. Mat. 26.74. Gal. 1.6.

4 When we would doe good, euill is most present with vs. Rom. 7.21.

5 Not onely Iehoshuah, but we all haue Satan standing at our right hand to resist vs: Zach. 3.1. The Lord rebuke him, had need bee our prayer, ver. 2. else whither fall we? Luke 22.32.

Vse It much ioyed mee, amids the wauing, and wauering [Page 205]of our winde shaken vulgus, to heare the protestations and vowed resolutions of my people; rather to die for Christ, then to denie him. Howbeit, mee thought I wanted the eleuation and ascent of the minde vnto God. Oh my deere brethren, first, thinke of the little Rom. 7.18. hold fast goodnesse hath in our nature; the no nourishment, more then God is plea­sed to supply. Secondly, weigh how Adam, and Iude 6. An­gels, greater in power and dignitie, fell, left to themselues. Thirdly, consider how the Mat. 26.74. Rocke of faith failed; of an egregious presumer, becomming a frequent denier of his Master. Fourthly, how soone Galat. 1.6. Galatians were transpor­ted, to another Gospel. Fiftly, minde who said, its a blessed thing, to Pro. 28.14. feare alwayes our owne infirmitie. Sixtly, how soone Dauid Psal 30.6, 7. was troubled, when hee but fancied, hee should neuer be moued. Pray rather as Dauid, hold thou mee vp and I shall bee safe; and Lord Psal. 51.12. stablish mee with thy free spirit. Humble deuotion preuailes, rather then proud presumption. See 2 Corinth. 12. To it God giues answere; my grace is sufficient for thee, and 2 Cor. 12.9. I will perfect my power in weakenesse. To the rest, thus, let him that thinkes hee stands, of all men, take heede least hee fall. 1 Cor. 10.12.

Particulars obserueable in the prayer, are first the per­sons to whom its directed. Secondly, the grounds of assu­rance for audience Thirdly, the blessings prayed for.

1 Persons; the Lord Iesus Christ, and God our Father. In Athanasius his time, the inference was found; Christ is prayed vnto as the Father, therefore God equall with the father. With good leaue of Papists it may passe cur­rent, if to him, as donour of grace, the prayer be preferred. 1 His stile is, Rom. 9.5. God ouer all, blessed for euer. 2 His pro­perties the fame with those of the Father, Apoc. 2.23. ommiscience, searching the heart and reines; omnipotencie, infinite wisedome, &c, 3 Workes the same, Iohn 13. creation, Heb 12, 3. susten­tation, Iohn 5.17. gouernement of the creature.

Hold the conclusion firme against Arians. 1 It assures thee of the Heb. 9.14. 1 Iohn 17. all sufficient value of the price paid for thy re­demption. 2 That he is able to saue, and set in possession [Page 206]of the purchased inheritance, maugre all the spight, craft, power of hell.

2 The grounds of assurance for audience: 1 Gods fa­therly loue. 2 The testimonies of his loue already giuen, comfort, and hope; more perswasiue to worke assurance of obtaining, more are extant in holy writ. 1 Power wee cannot but presuppose in God, and Ephes. 3 20. abilitie to doe abun­dantly ouer and aboue all that wee can aske or thinke. All the doubt is of his will: What more swayes it then loue? Whose very nature is, velle Amato bonum. See Mat. 7.9, 10, 11. Specially what our Sauiour hath. Iohn 6.26, 27. Where a little hyprobolically hee seemes to exclude the necessitie of his intercession, to impetration; and mindes vs of the f [...]lse propension that is in the Father, to grant whatsoeuer we pray for.

Ʋse Blatterers and bablers in prayer they would make vs, who allow vs no assurance of Gods speciall loue in our a­doption. 1 How then shall wee fulfill Saint Iames his item; Iam. 1.6, 7. to aske in faith, nothing doubting? 2 Or how haue certaine and firme hope of obtaining? When the doubt­full or disputant about certainetie of obtaining, may not thinke to obtaine any thing of God. 3 And how dare they call God Father, who know not they haue Rom. 8.15. receiued the Spirit of adoption? 4 And hath God 1 Ioh. 5.14, 15. promised in vaine? Or Mat. 7.7, 8. precepted vs in vaine, to aske with assurance of audience.

They say this certainetie quels deuotion, inhibits care of sanctitie. See supra. For my part, I know none euer prayed with Heb 5.7. more feruency of Spirit, then our Sauiour. None that was euer more Heb 7.26. holy, harmelesse, separate from sinners. Nor any, that was more assured of Gods loue.

Wherefore, my aduise is to euery man desirous to bee feruent, and hopefull in deuotion; labour for assurance of Gods loue. Its not assurance, but doubtfulnesse, that quencheth, or quels deuotion,

2 The second ground of assurance of audience is, the gifts already bestowed, for these ascertaine vs of Gods loue. There is a generall loue of God, hee hates nothing that hee [Page 207]hath made, doeth good for nature sake his workemanship, to good and bad. But there is a speciall loue, and assurance of it required in him, that will pray with assurance to bee heard. Testimonies thereof are, not outward blessings, Eccles. 9.1. none knowes this loue by any thing that is before him. But gifts there are that testifie it, two here specified. 1 Com­fort. 2 Hope. Which Iohn 15.17. none receiue, but the people of his loue. Particular explication expect anon, I apply now to the Apostles purpose.

Noticing these and like gifts of the spirit, as pledges of obtaining more, or in more abundance, the blessings wee pray for. Hence called the 2 Cor. 1.22. Arrha, or Arrhabo, earnest peny of Gods contract, testifying that hee is voluntarily bound to giue more, if we aske more of him. Wherefore Saints are not ashamed to promise themselues more, be­cause the Lord hath already done so great things for their soules. See 2 Cor. 1.10. 2 Tim. 4.17, 18. 1 Sam. 17.37. Nor to encourage vs to aske more, euen therefore because the Lord hath already beene so liberall to vs.

1 God is not as man, that the fountaines of his bountie should be exhausted.

2 Nor as the sonne of man, to Iam. 1.5. vpbraid vs with curte­sies already conferred.

3 His bonum is sui diffusiuum; and delights to haue it selfe extorted by importunate prayer, that indeed hee re­quires. 1 That hee may bee acknowledged Authour of gifts. 2 That he may see vs fitted and disposed to receiue. 3 That he may reape thankes as a tribute, from those that are his beneficiaries. But aske what thou wantest, thou mayest bee assured to receiue; shall I say? Though thou haue already receiued much; nay, therefore bee encoura­ged to aske more, because thou hast experimented the Lord so liberall in bestowing.

Ʋse Grace sometimes seemes Ezra 9.8, 10. ouer modest, through consci­ence of vnthankefulnesse, and Iam. 32.10. 1 Chron. priuitie of no worth in it selfe to obtaine. Oh rouse vp your selues, you beloued of the Lord, and know 1 the Lords delight, is to doe good to the sonnes of men. 2 You are Apoc. 3.4. worthy by acceptation [Page 208]in Christ. 3 There is in our God a selfe propension, to deale bountifully with vs. 4 What inclines him rather to pitie our indigence, then to exact our worthinesse. 5 And haue you forgotten the consolation, Heb. 4.15, 16. our high Priest hath experimented our sorrowes, and now appeares at his Fa­thers right hand, making continuall intercession for vs. Thus thinke, the fauours already bestowed, are pledges of more: prouided alwayes we bee 1 not vnthankefull for whats receiued. 2 Nor proud, of what is gratuitously conferred. 3 Nor slothfull to doe him seruice, or to vse our talent to the glory of the bestower, and benefit of our brethren.

The gifts instanced in, and noticed as meanes to assure vs to be heard, are 1 Comfort. 2 Hope. Both amplified. 1 By seuerall Epithites; Comfort euerlasting, Hope good, 2 By common fountaine, Grace.

Comfort; vnderstand the lighting, or easing the heart of that sorrow, or feare, where with its surcharged. Here specially, disburthening the soule of that anguish, or feare arising from conscience of sinne. It hath for the harbinger, pouertie of spirit, mourning for sinne, and liablenesse to wrath: See Mat. 5.4. Isai 57.15. & 61.3.

2 Instrument, the Interpreter, that one of a thousand to declare vnto the weary soule Gods righteousnesse. Iob 33.23.

3 Sound euidences whereby its brought home to the soule. 1 Performance of conditions, Faith, and Repen­tance. 2 Consequents. 1 Cheerefulnesse, and Psal. 119. Alacritie in Gods seruice. 2 Courage, and sometimes no lesse then ioy in tribulation.

The stile it hath, is euerlasting. See Iohn 14.14. The comforter abides with vs for euer.

How? When its often interrupted, and Gods children groane vnder the burthen of griefe, or feare.

Resp. 1 In Causis, though not in our sense, because of our infirmitie. See Psal. 77.10. Those cause are, 1 Gods Mal. 3.6. vnchangeable loue. 2 Heb. 8.6. New couenant stablished on bet­ter promises. 3 Christs merit, and 1 Iohn 2.1. intercession.

2 Quantum ex parte Dei, it bides with vs; the inter­ruptions which befell vs, issues from our owne default. 1 Churling at Gods hand in our afflictions. Iob 6. &c. 2 Securelie. Psalme 30.6, 7. 3 Scandalous sinnes. Psal. 51.12.

3 Yet I say not but God remoues sensible comfort. 1 For triall of faith, who but belieues what he feeles? Then is faith glorious, when against, or aboue sense, it rests on naked promise of God. See Matth. 27.46. Iob 13.15. 2 Sometimes for preuention. See 2 Cor. 12.7. most vsually for chastisement.

4 As we are said to be already saued, that is, eternally saued from our sins, and after a sort, now set in possession of saluation; because wee haue now beginnings of eternall life and Rom. 8.24. hope that makes not ashamed of the consummati­on; so now to haue receiued euerlasting Luke 16. consolation. 1 In the beginnings. 2 In assured hope of consummation. In end of life expecting all Apoc. 21.4. teares to bee wiped from our eyes, and to enter into the ioy of our Master: For which cause, perhaps, the mention of hope is subioyned.

The second gift issuing from Gods loue, and assuring vs of audience, is hope. They consider and handle it two wayes. 1 As a passion, where they deliuer vs the generall notion of it. 2 As a vertue Theologicall.

As a passion, so they point vs to: 1 The generall office or act of it, that is, expectation. Heb. 11.10. 2 The obiect, which is thus circumscribed. 1 Its bonum: euill things we feare, or grieue at, hope not for. 2 Bonum absens: for what a man sees, or enioyes, why doeth hee yet hope for? Rom. 8.24. 3 Arduum: not without difficultie obtained. Things easely compassed, are as already enioyed, no branch of fortitude spends it selfe in the acquiring. 4 Pos­sibile: for who, but a foole, hopes for things of meere im­posibilitie?

As a vertue Theologicall, so its described, the firme, or certaine expectation of future beatitude, arising from grace and precedent good workes.

Too narrowly; for wee hope also for: 1 Deliuerance [Page 210]out of temptation. 2 Sustentation in temptation. 3 Per­seuerance. 4 Growth and confirmation in grace. Yea, 1 Tim. 4.8. blessing of this life, so farre as they are expedient, sith these also are conueyed in the promise. Thus rather extend the nature of it; firme expectation of all good things, God hath promised, and not yet exhibited.

2 The epithite, Good. Goodnesse of Christian hope, a­mounts out of: 1 The matter or things hoped for; things 1 Cor. 2.9. that neither eye hath seene, nor care heard, nor haue they entered into mans heart to conceiue. So surpassing is their goodnesse; all things that 2 Pet. 1.3. concerne life and Godlinesse.

2 Certainetie of obtaining; Christian hope Rom. 5.5. makes not ashamed. Founded on 1 Fidelitie. 2 Power of God. 3 Merit, and intercession of Christ.

3 Regularitie, it expects: 1 Onely things promised. 2 So, and no otherwise, then they are promised. 1 Tem­porall things limitatiue. 1 If expedient. 2 With excep­tion of the crosse. 3 Reseruation of power to the promi­ser, to chasten particular disobedience. 4 Distinctiuely, either in the particular, or in the equiualent; by way of commutation, and compensation with spirituall.

2 Spirituall blessings after the rate of distribution in this life. 1 Rather quoad essentiam, then gradum per­fectionis. 2 In competencie for finall victorie, not in per­fection.

3 Prouiding alwayes, Iohn 1.33. gratious qualification, or di­sposition, and vse of meanes to partake them.

Ʋse At this cape of good hope, arriues euery good Christi­an, euery true Nathaniel, and Israelite indeed. The rest are all either first, hopelesse, or secondly, ouerhoping. That, because aliens from the couenants of promise. 2 This, for that without euidence, and due qualification, they fondly expect the promise.

Ʋse Heb. 6.19. This hope hold fast as the Anchor of our Soules, amids all stormy gusts of temptation. Meanes to establish it: 1 Those two immutable things, wherein its Heb. 6.18. impossible for God to lie. His promise, if that bee too little, his oath. 2 2 Cor. 1.20. The ratifying of them in the blood of Christ, and his con­tinuall [Page 211]appearing before God for vs. 3 The Rom. 4.18. power of God, enough to make vs aboue hope, to belieue vnder hope. 4 His dealings with his other Saints, for they are 1 Tim. 1.16. exempla­rie, so wee resemble in behauiour. 5 Recording Gods dea­lings with 2 Tim. 4.17.18. our selues in former times. 6 Prouided al­wayes, we performe vnalterably our restipulation.

The common fountaine out of which they issue, is Grace; that is, free fauour, vnmerited beneuolence. The common spring of all spirituall blessings to vs. Dupliciter gratis, saith Bernard, they come vnto vs. 1 Sine merito. 2 Sine labore nostro, another dupliciter you may adde. 1 Contra meritum. 2 Vltra vires.

1 Hee is found of them that seeke not after him. Rom. 10.20. Yea, of them that contradict him. ver. 21.

2 We were in times past disobedient, seruing the lusts, and diuerse pleasures; therefore Tit. 3.3, 4, 5. not of workes of righte­ousnesse, which we had done, but according to his owne pur­pose, and grace he saued vs.

3 And had wee not by such courses merited perpetuall adoration, and shutting vp vnder vnbeliefe?

4 When wee were of no strength, Christ, which is our hope, and comfort, died for vs. See Rom. 5.6, 8.

Ʋse Pride not thy selfe in the fruition, for 1 Cor. 4.7. what hast thou, that thou hast not thus freely receiued?

Swell not with contempt of brethren, either wanting, or inferiour in their measures. For first are wee in nature Rom. 3.6. better then they? Secondly, and 1 Cor. 4.7. who, or what is that discriminateth thee.

Vse freely to the glory of the bestower; though thou receiue no recompence from men, nor present sensible comfort from God: Mat. 10.8. Gatis accepisti, gratis da.

Despaire not of obtaining, though thou want merits, strength, strenuous will to obtaine. There is in God, what selfely inclines him to giue, without, and against merit: without our labour, beyond our abilitie; rich grace, free bountie, &c.

THE blessing prayed for, as necessary to preuent se­ducement. 1 Comfort. 2 Stablishment.

Comfort, what it is, see supra. Sometimes sorrow op­presseth. Oppressit me, Isai 38.14. Domine succurre mihi; her com­fort is refreshing, Matth. 11.28. reuiuing. Isai 57.15. [...]. Speake to the heart of Ierusalem. Isai 40.2. Sometimes feare surchargeth, comfort is then encourage­ment; [...], the exciting of our fainting and langui­shing spirits.

Quest. How prayed for, when already giuen.

Resp. 1 To be continued. 2 Encreased.

Necessitie of it, and prayer for it, to our perseuerance easely appeares. 1 Perpetuitie of pressures and temptati­ons, as waues in the sea, following one in the necke of an­other. 2 Heb. 12.4. Posibilitie of greater. 3 Owne readinesse, to multiply our owne feares, and sorrowes. 4 Fearefull issues of withdrawing it. 1 2 Cor. 2.7. Swallowing vp of sorrow. 2 Slow pace in goodnesse. 3 Dulnesse of spirit in perfor­mance. 5 Little or no encouragement to goodnesse the times afford vs.

Ʋse The Father of mercies, and God of all consolation, grant it vnto vs. The rather considering the season, presently dolorous, likely to be more. Considering our sinnes, these are but [...], the beginnings of sorrowes.

This yet comforts. 1 God hath promised not to leaue vs comfortlesse. 2 To 1 Cor. 10.13. giue issue with the temptation. 3 To 2 Cor. 1.5. cause comforts abound as our afflictions. 4 And hath plentifully exemplified it, in the cloud of witnesses, that haue gone before vs.

Onely let vs not be wanting to our selues. 1 Store you with knowledge, and meditation of Scriptures, Psal. 119.50. that shall be our comfort in our trouble. 2 Amend what is a misse; who [Page 213] Ion. 3.9. knowes whither the Lord may returne, and lea [...] blessing behinde. 3 Ezech. 9.4. Mourne for what thou canst not mend; the a­bominations done amongst vs. Perhaps thou shalt finde Zeph. 2, 3. a hiding place, in the day of Gods wrath. 4 Be 2 Chro. 6.29. sensible of the plague, and so powre out thy soule vnto God. 5 Pro. 24.17. Insult not ouer others miserie, rather commiserate, solace it.

The second blessing prayed for, is establishment; am­plified by the matter, in euery good word, and worke.

Stablish you, Saint Peter in like pray [...]r addes, 1 Per. 5.10. streng­then, settle you; as a foundation is setled, to bee vnmoue­able. Whither hee thought all little enough to worke our establishment; or, that the greatest measure of this grace from God, were but enough to our confirmation.

Necessitie of the blessing, and prayer for it appeares by; 1 Naturall Gal. 1.6. mutabilitie, no lesse then Eph. 4▪ 14. leuitie. 2 Vio­lence of assaulters to deiect vs from our station. 1 Eph. 6.12▪ Prin­cipalities and powers. 2 Persecutours. 3 Heretiques. 4 Temptations by view of Psal. 73.3▪ 13. prosperitie of contrarie cour­ses. 2 Yea, our owne prosperous estate. 3 Frequent exam­ples of multitude, yea, of wise and prudent running ano­ther course. 4 Paucitie of companions. These with the like, presse on vs prayer for support and establishment.

Ʋse Still I like protestations, and resolutions of constancy; yet preferre humble prayer to God for establishment. Ad­uises not to bee slighted, heed these. 1 Pro. 28.14. Feare thine owne infirmitie; beware of ouer confidence: let foule falles of Neh. 13, 26. great Saints make thee watchfull. None haue euer prou­ed more cowardly in times of triall then confident pre­sumers. 2 Cast not thy selfe into temptation; that were to Mat. 4.7. tempt God. Shunne no affliction which God calles thee to suffer; yet runne not vpon the pikes. God hath promised to keepe vs in vijs, Nunquid in precipitijs? Bern. 3 What euer thy present strength may seeme, vse meanes of confirmati­on; Heb. 10.25. forsake not assemblies, &c.

Matter wherein hee prayes for their establishment. 1 Euery good word; that vnderstand, not so much good speach, or language; though that also bee a great and rare grace of God, Eph. 4.29. Col. 4.6. to haue our speach poudered with salt, and alwayes gracious.

But good word, is here good doctrine; as Peter, stabli­shed in the present truth. 2 Pet. 1.12. Paul seemes to inter­pret, the words of faith, good doctrine. 1 Tim. 4.6.

To goodnesse of doctrine concurre. 1 Conformitie to the Idea, and [...], of knowledge, Tit. 1.9. & 1 Tim 6.3. the analogie and rule of faith.

2 1 Tim. 1.4. Ʋsefulnesse for spirituall edification. Genealogies and such like nicities, reiect as vaine; they breed rather questions, then godly edifying.

Iohn 17.17. Holinesse, all diuine trueths hither tend.

1 Tim. 1.10. 2 Tim. 4.Wholesome, or healing of 1 errors in iudgement. 2 Wounds of conscience. 3 Disordered affections.

In euery such doctrine the Lord stablish you, these you may say they are good doctrines, herein you may finde rest to your soules.

Ʋse Why languish we? why dote we so long about imper­tinent questions of ceremonie and discipline? Things that no way concerne the people, except to obey and submit in. Yet mentior, if they bee not holden amongst many, as the maine grounds of the Gospel; such as wherewith the sub­stance of Religion must bee thought to stand or fall. Why are we so long children in vnderstanding? When shall we once learne that the Psal. 45.13. beautie of the Church is within; her vesture of diuerse colours? When to preferre in our study, and approbation, substance rather then circumstance?

And good worke: the second thing wherein Paul prayes they may be established. In euery good worke; saith Papists this difference: some are morally, some gratuitously, or meritoriously good. I that haue learned to thinke and speake according to Scriptures, and know no workes, no not gratious, meritorious, will thus explicate: 1 Premi­sing a difference twixt morall workes of Heathens, and good workes of Christians. Those I know formally euill, though materially good; these materially, and in part for­mally good, and 1 Pet 2.5. acceptable to God through Iesus Christ. Those little other then Rom. 14.23. sinnes, because not done in faith; and tendered to Gods fight, without any thing to couer their blemishes, or make them acceptable: these stained [Page 215]with sinne in respect of defects, in measure of performance, yet presented to God as pure. 1 God willingly Num. 23.21. conniuing at weakenesses while the heart is vpright. And 2 ex pacto Mat 10.42. capable of reward.

2 Next I presuppose the Apostle to speake to Christi­ans, men in the faith, whom hee desires to remember the end of their redemption, which is, to be constantly Tit 2 14. & 3.8, 14. zea­lous of good workes; and so to proceed to explicate their Nature.

1 In actions of such men, I haue learned to require a double goodnesse; 1 One genericall; 2 The other ex cir­cumstantiâ. Genericall goodnesse, when the act for the matter or substance of it, is congruent to that perfect rule of righteousnesse, the Law of God. He hath shewed thee, O man, Mic. 6.8. what is good, euen what the Lord requires of thee. They talke of workes of counsell and aduise, which they suppose in excellencie to exceed such as are commanded. Yet 1 its their owne rule, vbi maior obligatio, maior accep­tatio quia 1 Sam. 15.22. melior est obedientia quam victima. 2 And these workes which they suppose to bee of counsell, are neuer good, nor so much as lawfull, saue when circumstances de­termine them to be necessarie, necessitate precepti.

2 Goodnesse arising from circumstances, when due cir­cumstances of doing are obserued. Suppose first motiue. 1 Loue of God. 2 View of precept, or conscience of the command.

2 2 Modus, when in Rom 6.17. Ephes. 6.6. sinceritie and singlenesse of heart, without grosse hypocrisie, they are tendered vnto God.

3 3 When with regular intention, that Mat. 5.16. God may there­by be glorified.

To which when other circumstances of time, place, per­son, &c. bee added: you haue a worke morally good, bee circumstantionatum, as Papists confesse: as I, a worke ac­ceptable to God through Iesus Christ, when done (as these circumstances suppose it) by a man in faith.

The law I confesse requires to euery worke it crownes, allowes, aliquid vltra? Non onely. 1 Rem, & 2 mo­dum, 3 but mensuram & gradum perfectionis. But Rom. 6.14. wee [Page 216]are not vnder the Law, but vnder Grace.

Infinite varietie are such good workes in. They dreame who fancie no workes good but those of mercy, visito, poto, cibo, &c. So many commandements, so many good workes; so many seuerall dueties enioyned in euery com­maundement, so many seuerall sorts of good workes; which yet Paul hath reduced to these three heads: workes 1 of Tit. 2.12. Pietie. 2 Iustice. 3 Sobrietie; comprising vnder iustice those of mercie, wherto also Popish common-place­men referre mercy and the workes thereof as to their head.

Ʋse Herein pray to be established: 1 Mat. 26.41. Nature is a holdbacke, a draw-backe. 2 Isai 49 4. Encouragements are few from men. 3 Yet Mat. 10.42. reward is great in heauen. 4 Commoditie much on earth. 1 Simple aliens 1 Pet. 2.1. preparatiuely won. 2 Tit. 2.5. Blasphe­mers mouthes stopped. 3 Gospel adorned. 4 2 Pet. 1.10, 11. Election and calling assured. 5 Yea plentifull enterance into Gods Kingdome procured. Yet hac lege, that we Gal. 6.9. be not weary of well doing, for then 2 Iohn 8. Gal. 3.3. we loose all that we haue wrought.

I conclude with that of the Apostle. Therefore my be­thren, be ye stedfast and vnmoueable, alwayes abounding in the worke of the Lord; 1 Cor. 15, 58. forasmuch as you know how that your labour is not in vaine in the Lord. So I proceed to the third maine part of the Epistle.

THE third part of the Epistle, spent in Re­dargution of errour in practise: suppose 1 sleeping of Church discipline towards the inordinate. 2 The continued neglect of Pauls ordinance, touching personall labor. To reprehension whereof, because the carriage of it is somewhat tart and peremptory. The Apostles passage, as to me it seemes, is, by prefacing somewhat insinuatiuely; premising testimonies and signes of loue, three in number: 1 that he desires the helpe and comfort of their prayers: 2 rests confidently perswaded of their obedience. 3 Praies God for them: euery of these, a Testimony of Pauls loue continued: but of them as manifestations of loue, in the loose.

Of the first, his crauing aid of their prayers: vers. 1, 2. [Page 224]how it euidenceth Pauls loue and good opinion of them, notwithstanding their exorbitancy, you may easily con­ceiue; weighing, how it presupposeth, Paul knew how little grace the prayer of the wicked hath with God; and how his eares are open to prayers of righteous onely.

The words considered in themselues, haue the forme of a prescript: wherein is 1 the duety: 2 the matter of it. The duety, pray for vs: whereof see Annotata ad 1 Thes. 5.25. this onely annexed.

Why is Paul so euery where instant with the people to afford him See 2 Cor. 1.11 Eph. 6.18, 19. Col 4 3. Heb. 13.18. Rom. 15.30. aid of their prayers? Might he not presume his owne deuotion preualent enough with God? some­where ye haue him in the tone and phrase of beggars, im­portuning the people for it. I beseech you, Brethren, for the Lord Iesus Christ his sake, and for the loue of the Spirit, that you striue together with me in your prayers to God for me.

Resp. 1. Perhaps, or without perhaps its true, Iob 42.8. other Saints prayers sometimes obtaine for vs what our owne doe not. 2 It cannot be that the prayers of many should be despised. 3 The good and welfare of Ministers, is the Heb. 13.18. benefit of the people; their prayers God requires to ob­taine it. 4 The tribute of thanks come home more plenti­full 2 Cor. 1.11. from many.

Eccl. 4.9, 10. Ʋae soli: Two are better then one: as in other things, so in deuotion. Iam. 5.16. Single prayers are as the single haires of Sampson, euery one hauing the strength of a man: The prayers of many, of whole Congregations, as Sampsons whole bush; able to ouercome the host of heauen, al­most to binde the Almightie. Proud Scorner let his name be, whosoeuer despiseth this helpe of owne weaknesse.

2 The matter of the duety, of two members: 1 re­specting their Ministerie, vers. 1. 2 their persons, vers. 2.

Their Ministery: 1 that the word of God may runne; haue free course: that is, may haue speedy and vnhindered passage and propagation: sometimes its called, the Acts 6.7. grow­ing; sometimes, the Acts 13.49. spreading or carrying abroad: some­times the Acts 12.24. multiplying of the word of God. Not that it [Page 221]selfe, in it selfe, is multiplied; but in subiecto: as Act. 6.7.

Reasons of the duety: 1 hereby is Gods Kingdome en­larged: 2 Satans demolished: 3 our consummate bles­sednesse hastened.

Necessitie: 1 opposites many to proceedings of Truth; as Iames and Iambres to Moses. 2 Persecutions of all sorts, from all sorts of people raised. 3 Timorousnesse of Predicants occasioned thereby. 4 Reproach of the word. 5 Ill liues of those that preach and professe it. These, and the like impediments, meets the Gospell withall; that were there not a diuine vertue to breake through all, it had stopped in Sion, whence it first began course.

Ʋse Now blessed be God that hath giuen vs a King, nursing father to the Church, defender of the Faith once giuen to Saints: opposites else it hath as many, as euer any age af­forded; witnesse the insurrections of multitudes, when once the 1 Cor. 16.9. effectuall doore is set open; besides the swarmes of Apoc 9.3. Locusts afresh chirping amongst vs: And, which with­out griefe I mention not, the many exorbitancies of men preaching, and professing the Truth. All these exact our prayers for vnhindered passage.

You may adde in your meditation, the miserable estate of many congregations in this Kingdome, dispersed, shall I say? without a Shepheard; or famisht with the Idole Shepheard. Amongst whom, besides confused notices and rumours of one Iesus and his death, is scarce to be found any other knowledge of Iesus Christ and him crucified. If any bowels be in vs, they will yearne at their misery, and Mat. 9 36. pray God to send them Ier. 3.15. Pastors after his owne heart, to feed them with knowledge and vnderstanding.

And there are of that Iohn 10 16. other fold, which our Sauiour speakes of, sheepe, as I hope, many, whom the Lord will bring home. Rom. 11.25. The fulnesse of the Gentiles is not yet come in. Nations many, to whom the name of Iesus hath not yet bin knowne: vainly, I thinke, we hope for Iewes re­storing, till Indian Churches be collected; at least the Gos­pell preached vnto them for a Testimony against them: fallor? or doth our nauseating of the Gospell, the sower [Page 222]Grapes of our vintage, and the turbulent state of our Chri­stendome, pretend the translating of the Gospell from vs to them? In that presage of our depriuall, Lord grant our Repentance may make me a false Prophet: Howbeit that to them also the doore of faith may be opened, the Gospell conueied, the word of God runne, should be a Christi­ans prayer.

And be glorified: the second parcill of the petition on behalfe of our Ministery: the Glory of the word of God. I conceiue, not so much what results from holy liues of pro­fessors and predicants, though that may also be implied; as the 2 Cor. 10.4, 5. & 3.6. mighty and powerfull efficacy of it in bringing men to the obedience of faith. Saint Luke somewhere cals it the potent Acts 19 20. preualence of it. Saint Paul, the Col. 1.6. fructifying of it in the hearts of the hearers. And so had it bin glorifi­ed amongst this people, 1 Thes. 2.13. As if Paul ment to presse vpon our deuotion, to craue of God, not onely the spreading of the knowledge of the Gospell, but manifest­ing the power of it in the conuersion of as many in euery king­dome and Nation as belong to his Election.

The name of the Lord is by nothing more Acts 19.18. glorified then by the Saluation of his people. 2 Comfort and ioy is multiplied vpon our soules in the report or beholding, if yet there be grace in vs. 3 The blessed end of this mise­rable world wherewith is coniunct the consummation of our happinesse, to which also we professe to hasten, is hereby furthered.

Ʋse We are by much more in nise censuring then in deuo­tion. In this particular notice it: where the holiest Mini­stery preuailes not with the multitude to worke their ma­nifest and present conuersion, vsually we grow iealous of the ministers sincerity; or deeming the people a rent of Castawaies to whom God sends his word to harden, rather then saue them. And yet 1 sincerest Preachers haue not alwayes bin most Isai 49.4. fruitfull: 2 yet who doubts but a 2 Cor. 2.15. sweet sauour vnto God: 3 And there is oft a secret vn­seene Rom. 11.4, 5. remnant, a Isai 6.13. Tenth vnknowne which returnes: 4 Times and seasons of blessing God keepes in his owne [Page 221]power. But see if the default rest not on other people; that they are defectiue in their duety, to aid Ministers with their prayers for blessing and successe of their gracious in­deauours.

2 Else by their vnreformed liues working greater alie­nation of mindes from the Gospell, in men already estran­ged from the life of God. Certainly I haue long obserued such censors, though seemingly transported with the zeale of Elias, yet none of the greatest ornaments to the Gospell. There is a way for you to glorifie the glorious Gospell: 1 1 Pet. 2.12. Liue as it prescribes, and you professe: 2 pray God to prosper it in our mouthes; you may see it glorious in the saluation of those misdeemed forlorne soules, when once the day of Gods gracious visitation commeth.

As it is amongst you. The exemplification of that glori­ous power of the Gospell in themselues he mindes them of; whither to make hopefull of obtaining like blessing from God on others, though presently aliens, from their owne experience? Certainly to such end hee elsewhere mindes Gods people of the strange Tit. 3.3, 4.5. change Gods grace hath wrought in them: or not rather to forme their affe­ction to such pietie, as to desire other mens sharing with them in the sauing power and benefits of the Gospell? Grace may be emulous, is not enuious, Easily, willingly, fainely beteemes another, any other, all others share with it in the common saluation. Ambrose. Its after a sort naturallized in euery good man, to desire consorts, as many as may be, in goodnesse. Moses to Ioshuah. Enuiest thou for my sake? Now Numb. 11.29. would God all the Lords people were Prophets. Paul, Acts 26.29. I could wish that not onely thou, but all that heare me this day, were both almost and altogether as I am in Christi­anitie: elsewhere, that 1 Cor. 7.7. all men were as I in my peculiar priuiledges.

According see gracious endeauors of Gods Saints. Da­uid, oh Psal. 34.8. taste and see how gracious the Lord is: Psa. 66.16. Come ye children hearken to me, I le tell you what the Lord hath done for my soule. Who doubts? but minding to draw them to experiment like bounty. Compare Act. 11.20, 21. [Page 222] &c. Ioh. 1.42, 45. as if in the new birth after their opinion, the prouerbe held; Nascitur indignè per quem non nasci­tur alter: see Zech. 8 21. Isai 2.3.

Ʋse It sauours of Iewishnesse, rather then Christianity, to desire enclosure of grace to our selues. What loose we, if others share with vs in the common saluation? that inhe­ritance is not diminished by multitude of enioyers. What are we preiudiced if others be our equals or betters in the measures of Grace? 1 Our little is the 2 Cor. 1.22. earnest of our in­heritance, as their more: 2 their more, is 1 Cor. 12.7. ours in the vse and benefit. 3 Not much Grace, but much Mat. 25.23, 26. vse of Grace in doing seruice to God and our brethren, is that which augments our reward. 4 And where is that 1 Cor. 12.26. sympathie of members, reioycing when any one is had in honour? while I haue place amongst the Sheepe at the right hand of the Iudge; why doe I enuie to Apostles their Thrones of more eminence?

THe second materiall part of the prescript concerning our persons: wherein is 1 the blessing to be praied for; deliuerance from, &c. 2 The reason of prescribing. For all men haue not Faith.

And that we, &c. To our persons then, and not to our cal­ling onely, belong the louing & reuerent regards of our people. So is the cha [...]ge euery where; 1 Thes. 5.13. Haue them in singular loue: see also 1 Cor. 16.10. The ground of such reuerence and loue, are our gifts and calling: howbeit the function inte­resseth the person, and entituleth it to all due respects from the people: see 1 Cor. 4.1. & 2 Cor. 5.20.

Ʋse How acute is this age growne in coining distinctions a­boue the rate of Thomas or Scot; more then metaphysicall in abstractions. Our gifts and calling men contemplate as [Page 223] Platoei Ideas; them forsooth they reuerence; our persons yet so contemptible, as scarce worthy to be set with the dogges of their flocke. 1 Not so Cornelius, nor Lydia, nor Gaoler, nor Aquila and Priscilla, nor any that haue felt want, or tasted power and comfort of our ministery. In such mens eyes, Rom. 10.15. our feet are beautifull. 2 As to the want of that experience, so to the infirmity of our persons, may such contempt be imputed: wherein yet Gods wisedome is obseruable; therefore putting the 2 Cor. 4.7. treasures in earthen vessels, that the power might be knowne to be of God. Not many mighty, nor many Noble, according to the flesh, are vouchsafed this high calling, to be Gods Instruments and coworkmen to the saluation of his people: 1 God would so proue the obedience of his people: 2 bring downe the high lookes of the proud: 3 solace and recompence our outward abasures.

And yet they say, Daniel was sonne of Nobles, Isaias of the bloud royall, Melchisedecke King of Salem, the son of God, high Priest of our Profession. And amongst vs some of generous, of noble descent, who haue learned of Dauid, to count it more honour to be doore-keepers in Gods house, then to reigne in the Tents of vngodlinesse; and highlier esteeme the reproach of Priesthood, then all the treasures of Aegypt. Amongst earthwormes only holds the rule, Dat census honores.

The blessing to be praied for; deliuerance from vnrea­sonable and euill men. Those, some interpret the vnbelee­uing among Iewes, as they are in like case specified by the Apostle, Rom. 15.31. [...], those are to them after the Grammer Etymon, men of no setled abode; vagring or vagabund Iewes: storie accords, how euery where they pursued the Apostle, and wrought him no small danger. But what lets to extend it also to false brethren, professing Christianity? Cer [...]es the Apostle mentions his perils crea­ted by them, as well as from his owne Countrimen, 2 Cor. 11.26. Enemies no doubt, as absurd, and troublesome as any Iudaea afforded: so much the more dangerous, by how much the more domestique, & intimous to the houshold of faith.

Deliuerance he meanes, from their malice and treche­ry: But, if this were the lot of Apostles and Euangelists to be pestered, and perilled from such, what strange thing is it if betide vs. Our Sauiour foretold it as the common lot of all Ministers. Prophets and men of God in all times, experimented it. Ieremie somewhere Iac. 15.10. bewailes it; some­where & 18.20 21. plaints of it, not without imprecation vpon the Authors. Ezechiel dwels among Ezech. 2.6. bryars and thornes amids Lyons and Scorpions: see 2 Tim. 2.

Reasons are some, common to vs with other Christians: 1 the Gen. 3.15. enemitie vnreconcileable betwixt the two seedes; exasperated by the Se [...]pent to rage, against Ministers. 2 We 1 Pet. 4. Ier. 15.19. run not with them to the same excesse of Riot.

3 There is in our Ministery something that exaspe­rates: 1 Mat. 6.17, 18. open and plaine rebuke: 2 denunciation of iudgement against exorbitants. But holds it in Ecclesiâ constitutâ, where orthodox faith is professed: where Ma­gistrates are nursing fathers of the Church? Resp. 1. Not there as legitimated or countenanced. Yet 2 there also, as in Abrahams family, which Paul makes Gal. 4.29. measure of our state to the end of the world. 1 Rom. 9.6. All are not Israel, that are of Israel. 2 And in Churches most reformed are found of this ranke of absurd and lewd men; some almost of Elimas his pitch, Acts 13.10 Enemies to all goodnesse.

Ʋse So that no man should be 1 Thes. 3.3. moued with afflictions of Ministers, so as to question either truth of their doctrine, or warrantablenesse of calling, or sincerity of their hearts, nor so much as imprudence or indiscretion in their carriage, as from this ground: you know or may know 1 We are thereunto ordained. 2 That it hath bin lot of most faithfull and wisest of Prophets and Apostles: 3 Causes also you see euident, corrupt hearts of hearers.

2 Vs it doth not a little solace, to meditate; we are here­by Mat. 5.12. sorted to Apostles and Prophets, conformed to the Image of our Sauiour, the Great Shepheard of the Sheepe.

3 Yet should teach vs Mat. 10.16. 2 Tim. 4.15. prudence and circumspection in [Page 225]all our deportments. Prudence, I meane not surceasing seasonable performance of dutie, which cost Ieremie so Ier. 20.9. much vnrest: but 1 cautionatenesse, of laying open our selues to iust quarrels of the contentions: 2 of Mat. 7.6. casting our pearles to swine: 3 of Iohn 2.24. committing our selues to ouer­inward familiarity of such as haue not approued them­selues faithfull.

The qualitie of men thus maliciously bent against Mi­nisters, especially deserues our notice: [...].

[...]: Absurd fellowes, compact of meere incongrui­ties; solecising continually in opinion, speech, action, whole life. Our English renders vnreasonable; whither they meane them, men whom no reason will satisfie; or as Peter and Iude describes them, meere sensualists, bruits, led with humour or sense against all reason; 2 Pet 2.12. speaking e­uill, saith Peter, of things they vnderstand not: as Iude, what they Iud ver. 10. know naturally, therein corrupting themselues. Saint Paul somewhere saith of them they are 2 Tim 3.8, 9. [...]; and imputes to them no lesse then franticke de­mency: Such vsually are the opposites of soundest Ministers. Ieremie heauily bemones himselfe of such Aduersaries; himselfe a man that had no dealings with any Ier. 15.10. yet cursed of euery one. The siluer-Smith at Ephesus made a head of such good fellowes; voicing it as strongly as their Cap­taine against the Apostle, yet, for the more part, Acts 19.32. not know­ing why they were come together. A great Politician was he amongst this absurd Crue, who could say, this Acts 28.22. way is euery where spoken against. Wiser Reasons of oppo­sing can few giue, that make insurrection against their Ministers.

Their second stile is [...]; we may interpret after the Grammer Etymon; men desirous of trouble, procuring it to others, of iangling disposition; whose life is, as of Salamanders, in the fire of contention; perhaps led with that rule, Neuters are worst men in contentions, they loue to be in the brawle; but by their good will alwaies siding to the worser part.

Or whither, after common vse of the word, we vnder­stand [Page 226]them men of vicious life, notorious lewdnesse, such you shall finde vsually aduersaries to the ministerie. In long obseruation, I haue fearce noted any, if but of ciuill de­portment, that willingly would be seene in such quar­ [...]els. Indeed we read of certaine Act. 13.50. deuout women stirred vp against Paul; but, who doubts? that deuotion was meere superstition.

Ʋse 1 Saint Pauls Canon was, Let no accusation be receiued against a Presbyter, vnder 1 Tim. 5.19. two or three witnesses; and those he meanes Legates. Another runs thus; Schismatici non sunt audiendi contra Episcopos. And why, I wonder, [...] and [...], euery absurd and lewd companion a­gainst a graue Minister? Dispoream, if vpon examination, they be found other, that quarrell at Clasicall Preachers. Lord, that the Sages of our Church would seriously thinke of it; our steeresmen pittie their poore brethren, who climbe the Masts, and draw the poope; beare burthen and heat of the day: how should they doe their due­tie with ioy, and the people be framed to conforme in Religion?

2 Might reason preuaile with lewdnesse and absurdity, I would adde my aduise to these opposites. And yet the most hare-braind amongst these absurd fooles, would be thought wise: The lewdest miscreant, is affected with re­pute of honesty. If Paul, if Gods Spirit can iudge, you are but absurd fooles, lewd miscreants, whosoeuer malici­ously oppose to your Ministers, or seeke to entangle them in the snare.

For all men haue not faith. The Reason of prescribing this petition on behalfe of their persons, q.d. And maruell not we desire your prayer for deliuerance; for all haue not faith, to restraine them from maligning the Doctrine, and Teachers of faith.

Faith; meanes he the morall vertue, fidelitie: That Mat. 23.23. ac­ception of the word is not infrequent in Scripture; and thither bends the Antithesis, But God is faithfull. Ra­ther, sith the streame runs that way, the vertue Theologi­call; yet withall, suppose the other implied, q. d. All are [Page 227]not faithfully or indeed that which they pretend, and show for in faith. For that he would be vnderstood of men in the Church professing faith, I make no question. 1 Idle had it bin in the Apostle to minde this people of Pagans and such like, that they wanted faith; selfely they knew it: 2 Nor could their feare and discomfort, which in the An­ti [...]hesis he anticipates, arise from any other, then children of the Church professing to belieue,

Infidelitie is not all amongst Pagans: faithlesnesse is as much in the children of the Church: in many professing to beleeue; many Iohn 2.23.24, 25. beleeued in the name of Christ when they saw his Miracles; yet did not our Sauiour commit himselfe vnto them. Durst not our Sauiour betrust himselfe with beleeuers? A thousand liues he might haue put into their hands, had they indeede beleeued in him. But he, who saw what was in them, discouered infidelity lurking vnder the vizar of professed faith.

Want of imperate Acts of faith euidence it: thus num­ber them: 1 Act. 15.9. puritie of heart and life: 2 Gal 5.6. loue of God, his ordinances and children: 3 Deuotion. 4 2 Cor. 4.13. Confessi­on. 5 Iam. 2.14, 15, &c. Workes of Charitie and Mercie▪ &c. where these are not, be bold to say there is no truth of faith, be vaunts neuer so confident of Abrahams [...]. Saint Augu­stine wrote comfortably de perseuerantia sanctorum; Ʋse 1 there is a Script bearing title de Apostasia sanctorum. Stuffed with Examples, of many supposed to haue reuolted from faith. But it would be enquired, whither these who 1 Iohn 2.29. went out from vs, were euer truely of vs. whither these, who reuolted from faith, had euer any more then the show of faith: in Scripture men beare names of what they show, and are not. Quest. Then what loose they? Resp. That which they seemed to haue: the show of faith, pietie, Luke 8.18. sancti­ty, they carried in the Church. I say not all Scriptures, or instances may thus bee explaned: yet doubtlesse many.

2 But the more ought we to blesse God for specialty of his grace to whom he hath giuen truely to beleeue in him. For Acts 17.28. & being, liuing, mouing, for sense and reason, for 14.17. food [Page 228]and raiment, for raine and fruitfull seasons, I cannot but blesse God, and admire his goodnesse. Lord Psal. 8.4. what is man that thou art so mindfull of him? yet these are common to me with heathen, many with Bruits. For meanes of salua­tion, and 1 Iohn 5.20. minde to know him, my heart is more enlarged to praise his mercy; yet these are common to me with hy­pocrites in the Church. But that he hath blessed the meanes to my soule, to worke true faith, and repentance vnfained, now thankes be to God for his vnspeakable gift: who can ex­presse the noble acts of the Lord, or shew forth all his do­ings? once I know 1 my merits no more then others; my demerits, haply, as great as others. 2 The same meanes of faith vouchsafed to the faithfull, but blessed vnto me to make me faithfull. 3 Impediments in me and opposites to faith, as strong as in another: 1 blessednesse of minde, to conceiue the mysteries of his kingdome: 2 pride of reason, scorning to subscribe to anies Ipse dixit, to rest on naked authority, bare testimony of God himselfe; expect­ing argument and demonstration to euidence conclusions Theologicall, yea articles of faith. But blessed be God, who hath subdued these high thoughts to the obedience of Christ; when thousands of others are shut vp vnder vn­beliefe.

For all men haue not faith. Perhaps Paul meant to point them to the fountaine of this lewdnesse and absurdity, in procuring the vniust vexation of himselfe and his Associ­ates; that is, want of faith; The source as of most sinnes, so chiefely, of persecuting the Ministerie: had they faith, but as the graine of Mustard-seed, they could neuer grow so lewd or absurd to molest the instruments of their belie­uing. Had they knowne, they would not haue crucified the Lord of glorie. Did men belieue? had they euer 1 Pet. 2.3. tasted how gracious the Lord is, they would neuer vexe the Mini­sters of God 1 Cor. 3.5. by whom they belieue. Rather Rom. 6.4. lay downe their owne necks for their safety and preseruation.

Faithlesse, Infidels, and no better they shall euer be to me, whom I see maliciously bent against the persons of their faithfull Pastors.

THE words seeme intended to preuent the feare might arise in this people, from meditating their owne danger in the Apostles; as also the intermingling of false brethren, faithlesse beleeuers with the Churches of God. Though that be true, you as I, may iustly expect vexations and perils from such; yet be not dismaied: God is faithfull, who will stablish you, and keepe you from euill.

In which comfortable speech of the Apostle, two things to be obserued. 1 The Blessings, as arguments of com­fort, propounded. 2 Next the ground of the blessings; Gods fidelity.

The blessings two, both acts of the Lord towards his children. 1 Stablishment; that vnderstand their firme set­ling in gracious goodnesse, so as vnmoueably to persist therein without defection: compare 1 Cor. 1.8. Act. 11.23. Eph. 3.16, 17. and that excellent parabolicall expression of it, Mat. 7.25.

2 Cautelously vnderstand it: 1 Shakings and waue­rings in the very purpose may befall vs by violent blasts of temptations, Psal. 73.2, 13.

2 Intermissions of the exercise of grace may betide vs: yet semen manet, 1 Iohn 3.9.

3 Particular fals we are not exempted from; not Peter himselfe, a rocke for firmenesse, yet from prolapsion, whole falling away, 1 Iohn 5.18.

3 Thus its conueied: 1 Comforts are proportioned to the measure of Afflictions, 2 Cor. 1.5. Rom. 5.5. 2 The sweetnesse tasted in gracious courses glues vs fast to good­nesse. 3 And the Lord addes continually to the graduall quantity of our gifts, Mal. 1.6.

4 Persons to whom the blessing belongs, you shall ob­serue [Page 230]thus qualified: 1 None more Pro. 28.14. timorous of their owne infirmitie: 2 nor more watchfull against occasions of reuolting: 3 nor more 1 Iohn 5.18. carefull to vse sanctified meanes of confirmation.

1 2 The second blessing, arguments of comfort; Preser­uation from euill. Quest. of paine? or fault? Resp. [...], sometimes denotes euill of penalty, as well as of sinne; [...], neuer but euill of fault: whither hee meanes masculinely that euill one, the diuell, as 1 Iohn 5.18 Eph 6.16. Mat. 13.28. or rather euill worke, as 2 Tim. 4 18. is no matter of curious inquiry: this latter I rather thinke. Nor neede we anxiously dispute, whither from the wick­ednesse of others, that is the mischieuous plots deuised by their malignity to ensnare vs; or from our personall wick­ednesse: though hereto I rather incline; see Gen. 20.6. q.d. The Lord shall so put his feare into your hearts that you shall neuer depart from him, Ier. 32.40.

2 Meanes he 1 that we shall not all be tempted? Resp. Not so, Gal 6.1. Luc. 22.32. yet not led into temptation. 2. That in no particular we shall sinne? Resp. Nor that, Iam. 4.1. Eccl. 7.22. but that we shall not sinne vnto death, 1 Iohn 5.18. The euill ne toucheth vs not tactu qualitatiuo: so as to alter vs from our gracious disposition and propen­sion to goodnesse. Caietan.

3 Thus its wrought: 1 violent temptations not permitted where the Lord sees vs infirme, 1 Cor. 10.13.

2 We Apoc. 3.10. taken from the temptation, as Henoch, least the malice of the times should change his minde.

3 Power giuen sufficient to support and ouercome, where tempted, 2 Cor. 12.9. datâ resistendi virtute.

4 Sanctity of affection is giuen, and abhorrence from admitting thought of foule sinnes; sanitate affectionis.

5 Occasion and opportunity withholden, Occasionis sub­tractione. where temp­tation hath preuailed to procure consent and purpose. Le­gantur suauissimae Bernardi elegantiae de triplici misericor­dia & quatuor miserationibus. Item de fragmentis Septem misericordiarum, Serm. 3.

6 And where we sall, the Lord raiseth that we perish [Page 231]not: 1 either our owne 2 Sam. 24.10. heart smites vs: 2 or some out­ward Psa. 119.67.71 affliction reclaimes vs: 3 or some 2 Sam. 12. Nathan sent to rowze vs.

4 Thus qualified are the men to whom the priuiledge be­longs. 1 They 1 Iohn 5.18. keepe themselues, vsing all holy meanes of preseruation: Psal. 19.13. prayer, 1 Cor. 9.27. humiliation, &c. 2 Are watch­full, none more, against occasions. 3 Specially against their owne sinne, that whereto they are by nature or ill custome most inclinable, Psal. 18.23. And of the blessings them­selues, and particulars belonging to explication of their na­ture, thus farre.

The ground and foundation of them, shewing certain­ty of their performance to vs, is Gods fidelity. That vnder­stand the Lords constancy and truth in performing his pro­mise and couenant. As if our establishment in grace and preseruation from damning sinnes, were among the blessings conuaied in the Couenant of grace. Nothing is more plaine. See 1 Cor 1.8, 9. 1 Thes. 5.23, 24. Ier. 32.40. 1 Ioh. 5.18. Iohn 17.15.

Amongst the Heb. 8.6. better promises whereupon the new Co­uenant whereof Christ is mediatour, is established, you may number these eminent. 1 Remission of sins. 2 Ezech 36.27. Ena­bling in acceptable manner to performe our restipulation: 3 Ier. 32.40. Confirmation therein: 4 Mat. 16.18. Restraining the powers of Hell from effecting our ouerthrow. 5 Gods owne Pet. 1.5. safe guarding vs to the possession of the purchased inheri­tance, &c.

That me thinkes, amongst the many impertinent que­stions raised in this curious age, none is more idely moued, then that of Saints perseuerance. Doubtest thou, whither God called according to his purpose shall persist in their gracious estate? Turne Atheist, and make quaere too whe­ther God be faithfull who hath promised; or of his pow­er, whither he be able to doe it. But Controuersies I med­dle no more with, they are too tyresome: I could else minde you of their incongruous explications, and absurd euasions: as that they suppose vessels of wrath for the time iustified and sanctified: when yet Paul makes these [Page 232]graces peculiar to the predestinate, and as seuerall to them, as glorification, Rom. 8.30. 2 Next, that they distinguish to­tall, and finall relapsing in the question referred to the e­lect; into whom they imagine whole losse of these fa­uours may fall for the time, as when sinne mortall feizeth them; yet the losse to be in such recouerable, that so the purpose according to election may stand. When yet by Pauls rule whosoeuer fals totally, fals finally, and its im­possible he should be renewed to repentance, Heb. 6 4, 6. see 1 Iohn 5.18.

2 But whither I should more pitie or chide the passionate and perplexed feares of Gods children, I can scarse resolue. Who gazing to astonishment vpon 1 might of Aduersa­ries: 2 strength of Temptations: 3 small measures of Grace: 4 Interruptions of exercise: 5 partiall decaies: 6 weake feelings of fauours, with the like, grow too too wauering in faith of perseuerance; yet lies Gods faithful­nesse and truth to gage for it: 1 his promise and oath, Heb. 6.18. those two immutable things, wherein its impossible for God to lye: 2 Nor can we be ignorant, how Eph. 3.20. able he is to doe ex­ceeding abundantly aboue all that wee can aske and thinke: that he Iohn 10.29. is stronger then all who hath giuen vs to Christ; that we 1 Pett. 5. are guarded by that Almighty power through faith to saluation.

For sinne and shame, why, are we faithlesse? Are they mighty that oppose? Resp. Yet the Lord aboue is migh­tier: Greater is he that is in vs, then he that is in the world, 1 Iohn 4.4. Iohn 10.29. 1 Pet. 1.5.

Are temptations violent? Res. Yet 2 Pet. 2.9. knowes God how to deliuer: hath promised support, 2 Cor. 12.9. & 1 Cor. 10.13. And in those that haue yet befalne vs, we haue ex­perimented it: Is the Lords hand shortned?

Strength small? Resp. The greater shall be the glory of our supporter. 2 Cor. 12.9. Its all one to the Lord to helpe with much or with no power, 2 Chr. 14.11. the little strength we haue, God shall make victorious, Apoc. 3.8.

Obedience interrupted? Resp. Blame thine owne inui­gilancy: churle not at him, who by permitting to feares [Page 233]and iealousies, chastens it: yet cast not away thy confidence, Psal. 4.10. August. ad Rom. 8.28. Care shall spring afresh; thou shalt rise more vigilant, cir­cumspect, zealous to make amends for former aberrations: the ioint where its broken, when well set, growes stronger: see also 1 Iohn 2.2.

Decaies in measure of feruour? Resp. Bewaile it, and hereafter shun the occasions. But there is who heales such breaches, and hath ordained wherewith to Eph. 4.12. repaire them: when pride, and contempt of weaker brethren, and pre­sumptuous confidence are chastened, and humility againe succeeds, the Lord shall restore thy measures as at the first; cause thee to doe thy first workes, and make them more at the last then aforetimes.

Small feelings of fauour? Resp. Walke we by sense? why not rather 2 Cor. 5.7. by faith? as Psal. 22.1. Christ, and Dauid his type, against sense holding the conclusion, God is their God: who but beleeues what he feeles? Its the speech & proofe of glo­rious faith, Though he kill me, yet Ile trust in him, Iob 13.15.

That nothing might be wanting to our comfort, in hold­ing fast the hope that is set before vs, God hath couenanted not onely for the blessings, but for the conditions that con­cerne vs; to cause vs to walke in his statutes, to support, to restore, to pardon, without all nay from Satan and our own weaknes, to set vs in possession of the purchased inheritance.

The Lord is faithfull. But Atheists none deliberately question it. Its his perpetuall stile: the faithfull God which keepeth couenant, and mercy, Deut. 7.9. Dan. 9 4. Not a word goes out of his mouth but exactly is performed: see Ios. 21.45. & 23.14. 2 Chro. 6.14, 15. 2 Kin. 10.10. Circum­stances exactly kept: compare Gen. 15.13. & Exo. 12.41. As his mercy extends not to good onely but to the froward, so oft his faithfulnes to them that deale perfidiously in the co­uenant: see Rom. 3.3, 4. moral vertues of men are all in God eminentor: our faithfulnesse, & other vertue, what are they but raies of that Sun? Explication we need here rather then proofe.

2 Pet. 3.4. Whence is the promise of his comming? Resp. Pieuisn Atheist: I must he needes acquaint thee with the Acts 1.7. times? [Page 234] in an houre thou Luk. 12.46. thinkest not of, he shal come to take vengēnce of such Scoffers. 2 And where is thy Reason? vanisht, I sup­pose, with thy Religion. Else thou wouldst see the inference absurd: he yet comes not, therefore will neuer come.

Where the performance of those promises of 1 Tim. 4.8. this life, and that to come made vnto godlinesse? Resp. Take them with their intended modus, exactly they are performed. 1 Tem­poralties not promised absolutely, but with limitation to expediency; with Mar. 10.30. exception of the Crosse, and reseruati­on of power to the promiser to Psal. 89.31, 32. chasten delinquencies of his children: 2 performance not intended alwayes after the letter, but in the equiualent: disiunctiuely vnderstand those promises, either the particulars, or something Mar. 10.30. better; if not peace, yet patience; if not wealth, yet content­ment: so God breakes not promise, but changeth in meli­us: see supra.

Ʋse 1 Build we our selues firme in expectation of all good things promised, so as they are promised, seeme nature and ordinary course neuer so crossing to the performance. So did Rom. 4.18, 19. & 12. Abraham, whose children we are, while we walke in his steps: the eye of faith sees farther then the meanes; in spight of crosse meanes, holds firm expectation of the promise.

There are foure degrees of Confidence: 1 where are meanes competent and sufficient: 2 where meanes weake, and in eye of reason disproportioned to the effect. 3 Where are no meanes. 4 Where meanes are opposite, and strong­ly repugnant to the promise. Giue me that faith that rests on naked promise of God; and thinkes it potent to breake thorough all impediments.

Next in prudence weight, 1 the promiser hath reserued in his own power times and seasons: 2 choise of meanes: 3 chooseth oft vnlikeliest meanes: 4 performes sometimes without meanes: 5 sometimes by meanes extraordinary: 6 and whiles against meanes.

2 This is amongst the diuine vertues which admit resem­blance in the Creature; part of that holinesse, wherein the Lord requires his children, to resemble him. The [Page 235]faithfull and true God ownes, not perfidious children.

Mans fidelity hath a twofold relation: 1 to God. Not onely God bindes himselfe to vs, by promise becomming our debtor; but we to God haue couenanted, vowed obe­dience. Lord how ready are we, failing of what we seeke, to charge God foolishly? when either 1 we mistooke the quality or manner of the promise: 2 else, a thousand to one failed in our restipulation.

2 To man; and bindes Psal. 15 4. with losse to support credit of fi­delitie. Oh tell it not in Gath that our Christians are as Ie­remies Iewes: Ier. 9 4, 5. Euery brother will supplant; euery man deceiue his neighbour: when shall that golden age returne, that the Argument may againe proceede? Sacerdos est; non fallet: Christianus est; non mentietur.

THE second euidence of Pauls loue, confident per­swasion of their constant obedience: for its charitie that thinkes not euill; belieues all good things of him it embraceth: yet withall, conceiue the words haue con­nexion with the former: this, as I apprehend; they speci­fie reason of Pauls applying former comfort vnto them: their due qualification: what that is, if you aske; Its their obedience to their Pastors commanding according to God.

So that in the words are two things obseruable: 1 due qualification is required in all them to whom these priui­ledges of Gods fauour belong. The rule of the Law here also holds; priuilegium transit cum personâ: wherefore in your reading obserue with mention of these blessed pri­uiledges vsually connexed either 1 limitation, 2 Tim. 2. or 2 condition, Acts 2.38, 39. 3 or description of per­sons [Page 236]capable, Gal. 6.4 or exclusion of others, Apoc. 21.7, 8.

Ʋse Dolosas versatur in generalibus: We I know not how sophisticate, and gull our selues with onely supposed vni­uersalities. Christ died for all: propitiats for the sinnes of the 1 Iohn 2.3. whole world. I am perswaded that death it selfe saues not so many in the Church, as the mistake of the sentence occasionally damnes. For all, thinke you, without ex­ception?

What for vnbeleeuers and impenitents? if you would heed it, you shall finde many sometimes denotes all; and all onely Rom 5.19. many. And the world for whose sinnes Christ propitiated, is not the world that lies in wickednesse, but mundus credentium, the world of beleeuers, as Saint Au­stin long since interpreted. Christ is Author of saluation to them Heb. 5.9. that obey him; gaue himselfe a price of Redempti­on for many: euen so many onely as beleeue in his Name, Iohn 1.12.

2 The speciall qualification here insisted on, is doing, constant doing of what is commanded, whither immediate­ly or mediately God: if that trouble any, that Paul after blames them for not obseruing his ordinance, and thence grow doubtfull how he professeth perswasion of their present and future obedience: Thus he may satisfie himselfe.

1 Howsoeuer there were some amongst them, if not refractarie, yet neglecting; yet the many or more part heedfully obserued the Apostles iniunction: 2 or, though in some particulars they were blameworthy for inobedi­ence, yet in the maine they were vniuersally regardfull of what was inioyned. 3 Or, though their present doing was in particulars defectiue, yet confident he was for the future, vpon new admonition, they would supply what was yet wanting.

But obedience he points vs vnto as the necessary qualifi­cation of them, who shall partake the promises: see Mat. 7.24. Iam. 1.25. Heb. 5.9. The Nature of it thus conceiue. Its 1 doing what is commanded: 2 therefore because it [Page 237]is commanded; or as some specifie, intuita preceptus: or as Saint Peters phrase is, for 1 Pet 2.19. conscience of God. To which if you adde that its vniuersall in all things commaunded. 2 And constant, if not without interruption, yet without whole giuing ouer, or surceasing the course; ye haue what characterizeth you 1 Pet. 1.14. to adoption, and euidenceth your in­terest to the priuiledges of Gods people.

Ʋse Oh, saith the Lord not without much show of passion, that there were such a heart in this people. Deuteronomie 5.29.

What a face of religion and deuotion put they on in E­zechiel? They sit before thee Ezech. 33.31. euen as my people, so comple­menting with the Lord and his Church. Faces, onely these are in pietie.

2 Goe thou neere and heare all that the Lord our God Deut. 5.27.28. shall say, and speake then vnto vs, whatsoeuer the Lord shall speake vnto thee; and wee will heare it, and doe it. They haue well said, all that they haue spoken. But ô that there were such a heart. Deut. 5.27.29. Voyces these are, as Nightingales, praeterea nihil.

3 To, thou art vnto them, as one that hath a very louely song, of one that Ezech. 33.32. hath a pleasant voyce, and can play well on an instrument. So tickles it the eares in the hearing, yet va­nisheth all with the sound. Asses, to thinke ares onely make a Christian. See Iam. 1. Rom. 2.

4 The earth is filled with the knowledge of the Lord, as the waters that couer the sea. Lord, that our obedience were in any proportion answerable; how should the Lord delight in doing vs good. But were our braine-pan as large, as the long bil [...]-birds, and fraught with profoun­dest knowledge, what should all auaile vs, without obedi­ence, except to aggrauate our condemnation? Iohn. 13.17. 1 Iohn 2.3. Iohn 9. Iam. 4. vlt. Priuilegia they say are pau­corum; if obedieuce bee the qualification, these blessed priuiledges belong not to many, no not children of the Church.

Especially, if ye shall notice, how euen this qualification is further qualified. Three particulars, you may therein [Page 238]note: 1 That its presumed to bee perpetuated, for the future. See Rom. 2.7. Gal. 4.18. & 6.9.

Yet 1 pardon wee must pray all for interruptions in our course; its well if wee can say as Paul, velle adiacet. Rom. 7.18. And if with full purpose of heart, wee cleaue vnto God, Actes 11.23. endeauouring in all things, at all times, to keepe a good conscience. Actes 24.16. Heb. 13.18.

2 Slakings there befall vs sometimes of firmenesse in the purpose, and languishings in the endeauour. There was a man deare vnto God, a man after his owne heart; that had almost changed his resolution. Psal. 73.2. Yet almost was betweene. But a man deliberately, and whol­ly failing in his purpose, and endeauour [...] of constant o­bedience; I finde not one amongst the many thousands of Israelites indeed.

Ʋse Oh Ephraim, what shall I doe vnto thee? Oh Iudah, how shall I entreat thee? For your Hos. 6.4. goodnesse is as a mor­ning cloud, and as the early dew so goeth it away. Atque vtinam ne in memore pelio, Gal. 5.7. ye did run well: for a while yee seemed to reioyce in the light, who hath let you still to obey the trueth; this is not the perswasion of him that cal­led you: but I spare you.

Into foure rankes, we may range all the children of the Church. 1 Some that neither doe, nor will doe: See Ier. 6.16. & 18.12. Their speach is not more desperate, then their state. 2 There are, who say they will doe, but doe not, procrastinatores. And yet [...] the present moment is onely ours, to bee reputed the onely season of saluation. 2 Cor. 6.2. Hebr. 3.13. 3 Some that doe, but will not, [...]. Matth. 13.21. they loose what they haue wrought: 2 Iohn. 8. And better they had neuer knowne, or set foot in the way of righteousnesse. 2 Peter 2.21. 4 Hope for saluation is of them onely, who doe, and will doe. Rom. [...].7.

I say as our Sauiour, remember Lots wise. Luke 17.32. 1 If euer yee 1 Pet. 2.3. haue tasted how gracious the Lord is, that sweetnesse ruminated will animate to perseuerance. 2 Suc­cour [Page 239]thine owne weakenesse, with meditation of the Heb 12.2. re­ward. 3 Dull languishing of flesh, rouse with that affright of the Apostles. Heb. 10.26. 2 Peter 2.20, 21. 4 And thus thinke also, why shall I loose, what I haue wrought? Eze. 3.20. Gal. 3.4. 2 Iohn 8.

2 As its perpetuated to all time, so enlarged to all in­iunctions; quae is here equiualent to quemque. The vow of Israel, Exod. 19.8. well pleased the Lord: Deut. 5.28. but oh that there were such a heart. It must be, if euer we thinke to enioy our God, to share in these priuiledges of his people. See Psal. 119.6. Iames 2.10. Matth. 5.19. Luke 1.6.

Ʋse As Naaman, so must Christians; 2 King 5.18. Lord bee mercifull vnto me in this, our obedience is crost what with reserua­tion. Mar. 6.20. Herod in many things obeyes the Baptist, but must be borne with for Herodias. The refuse of the cattell, the rascall people Saul destroyes, but 1 Sam. 15.9.21, 20. the best and fatlings, are reserued for Sacrifice. Hypocrite; for meant he, trow you, to sacrifice Agag? Mutato nomine de te narratur, not tabula, but historia. Wee also haue our fatlings of sinnes; our fatlings from disobedience. Herein the Lord must bee mercifull vnto vs: we resolue to be cruell to our selues; forgetting the wise mans counsell, Miserere animae tuae bonum faciens. These rules let vs remember.

1 On paine of damnation, the charge lyes on vs to stretch our obedience, as farre as our knowledge. Iohn 13.17. Luke 12.47. In some particulars, latet quod iustus est. Yet for such, Num. 15.24, 25, 26, 27, 30. ignorances were sacrifices offered; and Da­uid prayes, Psal. 19.12. cleansing for secret sinnes: both intimate our sinnes of inuincible ignorance to bee damnable in the me­rit; how much more thinke you our sinnes of knowledge. Yet pardon may be hoped for ignorances; not so for habi­ted, or customarie sinnes of knowledge.

2 Willing ignorance, is quoad rectum, knowledge in­terpretatiue. What thou mayst know to bee duetie, and wilt not, God interprets thee to know: the omissions hee will impute, and punish as omissions of knowledge. Wherein we loue to sinne, therein we loue also to be igno­rant: [Page 240]loath are wee to heare what may conuince; wrang­ling against apparent demonstrations, to hold our conclu­sion. But blessed bee the obedient eare, the humble and teachable spirit.

3 Which we command you, he meanes, I warrant you, Secundum Deum. But intimates, that our obedience must bee extended to the commands of Gods Ministers, and not onely to the Lords immediate impun [...]tions. Gods Rom. 13.4. Mini­sters vnderstand after Pauls phrase; Maiestrates ciuill, and Ecclesiasticall, whom the Lord hath inuested in power of iurisdiction.

Their regular iniunctions, you may obserue to bee in a threefold difference: some that are so theirs, that they are first the Lords, in expresse tearmes prescribed by him; as in those prohibitions of murther, adultery, theft, pre­scripts of sanctifying the Sabath, &c. Of these saith Paul, 1 Cor. 7.10. Dominus, non ego. 2 Some, whose generall principles, are immediatly the Lords. Yet determinations of parti­culars are from men, by apparent deductions from those grounds: of these the Apostle, 1 Cor. 7.12. Ego non Dominus, and yet thinkes hee hath therein Gods spirit to direct him: The speach is remarkeable. 1 Cor. 14.37. The Prophet and spirituall man, must acknowledge the things which Paul. writes, to be the commandements of the Lord. Moderately, you must vnderstand, because congruent to the principles by him deliuered. 1 Else how should, I say not the spiri­tuall man, but the Prophet, know what the Lord imme­diatly reuealed to the Apostle? 2 Nor is it probable, that what Paul speakes for matter of order, and decencie in the assemblies, was immediatly, and expressely deliuered him by speach, or reuelation from the Lord. For, why? When they haue such apparent, and easie deduction from generall principles. Reuelations are not multiplied vnne­cessarily: yet such Paul stiles the Commandements of the Lord. 3 A third sort, which occasion onely, or accident causeth to be prescribed: deduction whereof from generall principles, saue onely in case of that occasion, or accident, the acutest shall not see. As when Act. 15.20. abstinence from blood, [Page 241]and strangled is enioyned, after abrogation of Leuiticall Law. Who can shew me ground of equitie out of which; such abstinence is directly deducible? Marry, inasmuch as the vse grew accidentally scandalous, necessary was the iniunction of abstinence: for its lex charitatis, to neglect vse of my Christian libertie, where is perill to offend my weake brother: like must bee thought of all prescripts of Maiestrates, for publique good, for order or decorum, whose acting is not repugnant to the Law of God, though perhaps we see not that publique good, nor order, nor decorum: yet lies the bond vpon conscience there­in to submit our selues, as Peters phrase is, 1 Pet. 2.13. for the Lords sake, because hee hath commanded obedience to the Maiestrate.

Ʋse Is it not pitie to see honestie grow libertine? Yet best men haue their taint that way. Men that as Zacharie and Elizabeth Luke 1.6. walke in all the immediat commandements, and ordinances of God without reproofe, yet to iniunctions of Gods Ministers, are too too refractary. As to ciuell ordi­nances for common good, so to Ecclesiastique ceremonies, in themselues lawfull, specially opposite: for where hath God commanded them?

Resp. 1 And I aske, where hath God forbidden them? 2 Hath hee not commanded in things lawfull to obey the Maiestrate? 3 They are Gods commandements, not one­ly which in so many words are prescribed, but what are from generall grounds deduced. 4 Yea occasion and ac­cident makes indifferent things, otherwise arbitrary, yet in that case Act 15.28. necessary, especially where authoritie inter­poseth to inioyne. 5 And what if we see not oratur, deco­rum, edification, publique good in the obseruance? Are they wanting therefore? Why are wee curious? Are the things lawfull in themselues? There must our inquirie stay. So thought Iam. 25.18, 19. Rechabites; whom for obedience so seemingly blind, the Lord commended and blessed.

We are both to be, or to be deemed men vnqualified to partake Gods promises. Its obedience that qualifies, o­bedience to not onely what God immediatly prescribes, [Page 242]but to whatsoeuer his Ministers inioyne according to God. Will you say? If Apostles? Resp. 1 Siluanus and Timo­thee were not Apostles. 2 And the charge is extended to all whosoeuer hath the ouersight of vs. Heb. 13.17.

THe third testimonie of Pauls loue, his prayer to God for them: yet conceit not here dissolatus scopus. Re­ference is of this prayer, as of former testimonies, to the maine of their comfort. And as I conceiue, points them to the meanes of their establishment, and preseruation, meanes then which none are more potent: 1 Loue of God. 2 Patience of Christ: which because they are out of the compasse of natures power, Paul prayes to bee giuen them.

In the prayer it selfe two things obseruable: 1 The generall matter direction, or setting streight their auerse and crooked hearts. 2 Whereto, if you aske; to the 1 loue of God, and 2 patience of Christ, meanes most auaileable to their establishment, and preseruation.

The Lord direct your hearts to the loue of God; 1 as if the heart of man in nature, were auerse from the loue of God; 2 and as if in the regenerate remained some part of naturall auersenesse from it.

De primo: Rom. 1.30. Haters of God, we read more then once in Scripture; perhaps conceiting it the stile of some extraua­gants in nature. That may well bee, in the measures and notorious expressions; howbeit, presents vs with what euery mans nature inclines vnto.

It hath beene questioned, whither hatred of God the chiefe good, be possibly incident into mans nature.

Resp. Nothing presented and apprehended vnder the notion, and reason of goodnesse, can be hated; [...] the [Page 243]name of drawing all things to it, the definition, to be what all men, all things desire. Howbeit, the chiefe good ap­prehended as euill, may, vnder the fancied notion of euill, be hated; as the greatest euill is loued, presenting it selfe vnder the notion of good.

The greater question is, whither nature afford not some loue of God, nature, I meane, fallen, vneleuated aboue it selfe, and vnaltered by grace.

Resp. A question harder then at first sight it seemes, and which hath, as much as many, vexed Schoolemen. For my part, I easily side with them, which hold, that God is not, nor can bee loued aboue all, neither intensiuè, nor appre­tiatiuè, neither as Author of nature, nor as giuer of super­naturall beatitude, without grace supernaturall.

The reason is pregnant, because such measure of loue to God, endures no inordinate motion, or action against the Law of God. Which rectitude, if wee place in nature, wee frustrate grace, and directly contradict the Apostle. Rom. 8.7.

But whither there may not be in nature some motion, or affection of loue to God, a little other then concupiscenti­all, is not so easily resolued.

Bernard thus specifies degrees of louing God by their seuerall motiues, or, as they terme them, formall reasons. 1 When we loue God vt bonus sit nobis, that hee may doe vs good; this loue is meerely concupiscentiall, or as you may stile it, mercenary; the so louer intends his owne benefit only, and more loues himselfe then God. 2 When wee loue God quia bonus fuit, because hee hath done vs good, and heaped his benefits vpon vs, this issues from gratitude. 3 When we loue God quia bonus in se, con­templating the amiable excellences which dwell in the Deitie. May not some of these fall into nature?

1 There is a merit of loue Act. 17.27 28. & 14.17, 18. palpable by nature. 2 Na­ture may easily bee wrought to confesse debitum, a debt, and obligation of louing.

3 There is, or may bee wrought vpon nature, know­ledge of Gods not onely existence, but louely attributes; [Page 244] Rom. 1.20. Power, Wisedome, iustice, Mercy, Goodnesse, &c. Can a morall naturalist feriously contemplating them, choose but be enamoured of them, and desire to enioy him whose essence, at least endowments, he apprehends so excellent? querae. Or may not a man so louing God, bee acknow­ledged to loue him a little more then concupiscentially?

4 Hope of God, and desire to enioy him some report of some Heathens. Ens entium miserere mei; If it were the speach of Aristotle dying, and his speach directed, not to the creature, but to him, whom else where he confesseth superiour to all transcendents, was much; and no small euidence of such loue as we enquire of.

Marry, if the question bee of that dilation, or loue of God, which they call charitatiuam, whereby God is loued for himselfe aboue all, and our neighbour for God, thats doubtlesse fructus spiritus, non naturae: the Gal 5.22. 2 Tim. 3.4. fruit of the spirit, not of nature; its louer of pleasures more then of God. And of charitie so strictly taken, would the Apostle be vnderstood.

Ʋse Why question wee it, or endeauour to prooue natures auersenesse from it, so in all things euident? And not ra­ther deplore the horrible deprauation of our nature, by meanes of the fall. Thereto set thy selfe apart in serious meditation, and thinke it begins to vanish, where its see­lingly bewailed.

2 But are remaines of it in the regenerate? Resp. 1 Else Paul had neuer prayed God, to continue more and more to rectifie the hearts of this people thereto, whom hee so euery where acknowledgeth eximious in grace. 2 Thes. 1. 2 And, witnesse the many 2 Cor. 10.5. extrauagant thoughts desires, pur­poses, exorbitants attempts, and actions so contrariant to the Law of God; some of the Rom. 8.7. wisedome of flesh re­maines in the most sanctified. 3 Besides our doubtings of Gods loue, 1 Iohn 4.18. feares to approach him; preferring our pro­fits and pleasure; to his seruice lothnesse to part Mat. 9.43. with our right hands, and right eyes, our things lesse deere then then they, though they cause vs to offend; all these pro­claime vs fuller of selfe loue, then of loue to our God.

4 And why should we fancy perfection of loue, where is such 1 Cor. 13.9. imperfection of knowledge and obedience? 5 Or thinke our hearts more perfectly rectified in loue, then in feare, hope, faith, or other vertue and holy affection? Whose mixtures with their contraries, and fightings a­gainst them, we daily experiment.

Ʋse 1 I easily giue Papists leaue to thinke charitie is, or may bee profit in this life: they meane to perish in their pride. For my part I am of Bernards minde; charitatis affectualis initium quidam progressumque, &c. Beginnings, and pro­ceedings of affections charitie, we receiue in this life; per­fection and consummation therein, we maintaine to be the priuiledge of the life to come.

2 Tis poore comfort which corruption affords; and that almost as poore, which affliction. Yet commonnesse of affliction, not the Poet onely, but 1 Pet. 5.9. the Apostle makes ground of comfort. The same afflictions are accomplisht in your brethren, which are in the world. And why not, this same kinde of solace? The same imperfections are in your brethren, that are in the world; in all Saints that euer haue beene, are, or shall bee to the end of the world. Pro. 20.9. Who can say I haue made my heart cleane, I am cleane from my sinne? From my sinne in all measures? Behold, we conflict all with doubtings, with distrust, with dispaire, with secutitie: and, not, trow you, with selfe loue? Its well that we conflict, and maintaine the combate, though with some foiles; its signe we fight on Gods side, there is hope certaine, wee shall at last bee conquerours. I say as the Apostle, comfort your selues one another, euen with these things.

3 Yet pray, as the Apostle here directs, and striue by all meanes to grow in this grace, to bee Ephes. 3.17. rooted and groun­ded in loue, the rather for that its so auaileable to perseue­rance. Much water Cant. 8.7. cannot quench loue, Obser. neither can the flouds drowne it: if a man would giue all the substance of his house for loue, it would vtterly be contemned. See Apoc. 12.11. Heb. 11.35.

Polycarpe vrged by the Proconfull to spare his age, by [Page 246]blaspheming Christ; these fourescore and sixe yeeres haue I serued him, and he neuer hurt me in any thing, how can I curse, or speake euill of my King, who hath saued me.

1 Thus thou mayst kindle it; is there any eximious vertue that can draw thy affection? Wisedome, Power, Iustice, Mercy, Goodnesse, &c. Behold them all eminent­ly, or rather essentially in God.

2 Thus inflame it: labour to Ephes. 3.18, 19 comprehend with all Saints, the height, depth, breadth, and length of Gods loue in Christ. Circumstances of amplification, see at large. Rom. 5.6, 7. Iugatur Bernardus de diligendo deo.

3 Especially discerne thine owne sharing in Gods fa­therly affection; there is not nor can be any motion of loue to God, till wee feele his loue shed abroad in our hearts, by the holy Ghost giuen vnto vs. See 1 Ioh. 4.19. Gal. 2.20. 2 Cor. 5.14.

The second vertue prayed for, as auaileable to perseue­rance, is patience of Christ. Our English renders, patient waiting for Christ: whereof see Annotata ad 1 Thes 1. vlt. Yet why not patience of Christ? as Apoc. 1.9. Either ob­iectiue, because for Christs sake: or exemplariter; or per excellentiam.

1 The nature of the vertue in generall, thus conceiue. Patience is the contented endurance of penall, or paine­full euils.

• 1 The generall, is tolerance, or endurance, the vertue being a branch of fortitude.
• 2 The obiect rather painefull,
  Hierome.
  then sinfull euils. Ne­minem volo patiemem esse in causa laesae fidei. Moses the
  Num. 12.3.
  mirrour of meekenesse, knowes
  Exod. 32.19, 26, 27.
  no patience in Israels ido­latrie.
• 3 Contentednesse makes vp to the full, the difference specificall. See Mic. 7.9.

Degrees of Christian patience, you may thus number. 1. Its something, when the heart is silent, not suffering thoughts of murmuring, or repining at Gods hand to a­rise, or harbour there. Psal. 39.2. Iob 1.

2 More, to discerne, and acknowledge a goodnesse [Page 247]in our afflictions. Psalme 119.71.

3 Yet more, willingly to beare the punishment of our sinne, or tryall of our grace. Mic. 7.9.

4 The highest degree, which Saint Iames seemes to call the perfect worke of patience, is, to reioyce in tribulation. See Iam. 1.2, 4. Act. 5.41.

The vaile it hath to perseuerance in goodnesse; Paul and our Sauiour points vs vnto. Hebr. 10.36. & 12.1. Luke 8.15. & 21.19. And in all experience it hath beene found true, most haue stumbled at the crosse, thorough defect of this branch of fortitude.

1 What thorough loue of ease; mostly we are of Issa­chars tribe. 2 What thorough giuing raines to fleshly reason, to prescribe vnto prouidence, courses of equitie, Mal. 3.16. Psal. 73.3 To which may be added, that wee vsually measure goodnesse by sense; know no good, but what is good to nature. Psal 4.6. 4 And that in afflicti­ons, wee transcend not state of this life, nor haue wise­dome to consider, the goodnesse laid vp in store for vs a­gainst the world to come. Psal. 31.19. 2 Cor. 4.18. That, not without cause, Paul prayes encrease of patience, as ne­cessarie to establishment.

Meanes to worke and encrease it. 1 What euer our crosses are, or may bee. Iustly wee are in them: how fol­lowes not the resolution? Willingly to beare Gods cha­stisement, sith we haue so sinned against him. Mic. 7.9.

2 Comparison to this end is maruellous auaileable.

1 Of our sufferings for Christ, with Heb. 12.2. his suffering for vs.

2 Of our momentany afflictions in this life, with the endlesse torments of Hell deserued by our sinnes; from which by 1 Cor. 11.32. these, as meanes, we are freed. 3 Of our suffe­ring with our Rom. 8.18. glory that shall bee reuealed. 4 Of our selues vnder the Croffe, with men left to perish in their sinnes, thorough lacke of afflictions. See 2 Tim. 3.13. Hos. 4.14. Pro. 1.32. 5 Of our selues, with our selues; our selues afflicted, with our selues at ease; how languish­ing in deuotion? How ventrously exorbitant? How se­cure, and forgetfull of our God, doeth prosperitie make [Page 248]vs? See Psame 30.6. and 119.67. 2 Samuel 11.2, 3, &c.

3 Consideration of what they euidence patiently borne.

1 Gods Heb. 12.6.7. fatherly loue and care of vs. 2 His glorious 1 Pet 4.14. spirits resting vpon vs. 3 Our Iohn 15.19. taking out of the world.

4 Meditation of their singular effects. 1 2 Cor 12.7. Peruerting sinnes. 2 Reducing from sinne. 3 Psal 119 67. Mortifying it in our members. 4 Making knowne grace secret. 5 Hos. 5 15. Quick­ning grace languishing. 6 Iob 1. tot. Iustifying our sinceritie. 7 2 Cor. 4.17. Working our glory.

If that other rendring better please, the patient waiting for Christ, with whose comming is coniunct the recom­pense of our labours, it also hath its auaile to our establish­ment. See Iam. 5.7, 8. Hebr. 10, 36, 37.

Meanes to further it: meditate 1 the reward is gratui­tous; Rom. 11 35. who hath giuen him first? 2 Great and glorious, farre aboue the Rom. 8.18. proportion of all our seruice or sufferings. 3 In measure, 1 Cor. 4. such as may Rom. 8.23. 2 Cor. 1.22. Rom 14.17. support, and solace vs in our bitterest passions, in this life vouchsafed, in our sanctifi­cation, peace of conscience, and ioy of the holy Ghost. 4 And the Iam. 5.7. Lord is at hand; Apoc. 22.12. behold hee comes quickely, and his reward is with him. The fulnesse indeed is refer­ued till the finall consummation; howbeit, the soule of euery Saint, this short life ended, enters into the ioy of their Master. Apoc. 14.13. 5 Ends also of differring would be weighed: whereof see Heb. 11. vlt, Apoc. 6.11. 2 Pet. 3.9. And of Pauls preface to his tart and peremptō ­rie proceeding thus farre.

Like holy Oratorie, I would faine commend to my bre­thren of the Ministery; prudently to insinuate, and winde themselues into the good opinion of the people, howsoeuer ex­trauagant: that, where the 1 Cor. 4.21. rod must be vsed, rather then the spirit of meekenesse, yet they may perceiue our louing affection. Better, to the very rellish of prudent delin­quents, are the Pro. 27.6. stripes of a friend, then the kisses of an enemie. Dauid prayes for reproofe, yet would haue it Psal. 141.5. friendly; then its pretious oyle, soueraigne balsome in the fruit, and in his wise esteeme.

Ʋse What wise man approues the temper of Esau, his body, [Page 249]in a Ministers minde? All rough riged, especially to bre­thren. Its said indeed, Leuit. 19.17. plaine and open rebuke is an office of loue: Yet wise men know, actes of loue may be so carried, as to become actes of hatred and extreamest despight; as in 2 Sam. 16.7, 8. Shimei to Dauid. 1 There is a modus, as well as a mat­ter, and that principally formes the action. 2 Nor suffi­ceth it to pretend, or to exercise workes of loue, except there bee expressions of kinde affection, in the manner of carriage. Thus hath beene Pauls preface.