Exposition of 2 Thessalonians

I N the remainder of this first Chapter are three things. 1. Proem, ver. 4, 5. 2. Consolation from ver. 5, to 11. 3. Incidentally a Petition. verse, 11.12.

The Proem is, as the former, Insinuatiue: tending to nourish them in persuasion of the Apostles affectionate love towards them; testified by that indubitate office and act of love, 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 themselves obliged, to perform this office of thanksgiving: Accruing 1. from their near conjunction, so near as Christian brotherhood could make them. 2. from Congruence of the Act; we ought: 1 Brethren, 2 as it is meet.

In thankfulness then there is debitum, by Apostles acknowledgement: herein will no Saint plead libertatem a debito, nor once dream he supererogates: holds it not universally for all offices of love to God or man? hear our Savior: when ye have done all that is commanded, say, we have done but what we ought, Luk. 17.10. It sounds to me, All that ye can, to the utmost extent of natural or gracious abilities: since all that we can in love to God, we are commanded, Mar. 12.30. Saint John speaking of the highest act of love to man, urgeth it as matter of debt; we ought to lay down our lives for the Brethren, 1 John 3.16.

Thus I think. Intensissima charitas cadit sub praecepto: the highest pitch we can bend Charity unto, falls under precept: whether we love him, vt 1. bonus sit nobis, or 2. quia benefecit, or 3. quiabonus in se: which is the utmost pretended aim of single life, and willful poverty, whole vacation to the contemplation of the glorious Deity: or, 4. which Saint Bernard thinks none in state of this life can attain, nor Martyrs themselves completely, till the day of Resurrection; to love neither selves, nor ought that's ours, but propter Deum: or if anything in love may be thought a transcendent to this: the modus sine modo, as Bernard calls it, non gratuitus impenditur, sed rependitur debitus.

Congruence of equity, hear from the same Author. Prior ipse dilexit nos tantus & tantum, & gratis tantillos & tales.

[Use 1] Melanchthons wonder slighted by the Cardinal, still holds me: that ever thought of supererogating should enter the heart of man; that ever creature should think, he yields his whole debt to his Creator: Nedum the vassal, bought with such a price, plus quàm debitum, to such a Redeemer.

Tell me you blessed Spirits of just men now made perfect in heaven, Euer thought you your best devotions, your longest and most serious vacations to the contemplation of the God-head, or anything thereto auailing, more then your commanded duty? Mee thinks I see them all casting their crowns down to the ground before the throne, and saying: Worthie art thou O Lord to receive glory and honor, 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 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 : though we yield you your virginity, or poverty, or blind obedience, gifts of perfection, can you forget they descend from above? use them to their best improvement, can you say of them, other then David of his substance contributed to the Temple? of thine own we have given thee: as Isai, thou Lord hast wrought all our good works in us: as Augustine, God crowning our good works, crowns not our merits, but his own gifts. And can you think it a Counsel, no Precept, to use our Talent, though of five, to the best behoove of our master? Mat. 25.15, 27, 30.

There is, no doubt, a latitude of commanded duty. But within that compass falls, whatsoever our best abilities extend unto, in love to our God.

Suppose we therefore no precept particular, or peremptory for chastity in single life; yet to those that have the gift, is not the precept given to choose it, under reason of that state, that is most furthersome to God's service? And grant willful Poverty no enjoined duty? quis dixerit? yet preparation of the mind to abdication of goods, when God calls for it, falls under precept. Can th'Acting be forborne, in case God calls for it? Is it not sinful, when it wants his Call? Pride I see swelling in most Popish doctrines: in none more, then this: of works supererogatorie exceeding duty: challenging liberty from debt, and obligation to performance.

2 Yet how doth this worm of Pride insinuate into our weak services, we perform to God? In such sort, that for them we are Ready, as proud Jews, to expostulate with God, and ask, why he regards not? quarrel, if he withhold his blessings; murmur, and little less then churl at him, if in the least sort he afflict us; yet, said the Apostle, who hath given him first? and what hast thou that thou hast not received? 1 Cor. 4.7.

I like the 〈 in non-Latin alphabet 〉 of faith; and allow to the believer not conscious of insinceritie, Saint Peters 〈 in non-Latin alphabet 〉 ; I say as Augustine, we may exigere Dominum: but its only, quatenus promittendo se fecit debitorem: what thoughts of other obliging the Lord to us, by any dignity of our works, arise, I cannot but impute to damnable pride. Oh consider, 1. the many sins through oversight, or otherwise passing from us: 2. the blemishes, no less then menstruous, cleaving to our best performances. 3. The many Nouerints vniuersi, thou standst bound in to thy God; thou wilt think it duty, which Saint Bernard saith, apud paucos inuenitur, Magna facere, & inutilem te reputare.

Whence accrues the debt? from precept in this particular, Romanists themselves confessing, but withal from Congruence, such, as not Paul only, but every Christian, most of all, Ministers, must acknowledge most equal. We are Brethren, partakers all of the same spirit of adoption and Regeneration; linked all into one body, whereof Christ is the head: from whom is derived to us 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 souls out of power of Satan; which 1. Angels, though not so nearly linked to us, joy to behold. 2. And, which more nearly concerns a Minister; thereby, 1 God seals to him his sending: 2 for this augments his glory, Dan. 12.3.

[Use] Monsiers to me they seem, I say not, of men, but of Ministers, repining at the riches of Grace poured down upon their people, by their own, or other men's Ministry. Murmuring at nothing more, then the plenty of knowledge and ability of discerning or fullness of fruits of righteousness appearing in the people. 1 Is thine eye evil, because the Lord's is good? so good to thy people. 2 Knowest thou not, thou watchest for their souls, and so as one that must give accounts? 3 Never readest thou the bitter wallings, like to that of Rachel for her children, of Prophets and Pastors over their obstmate people? not only from compassion of their misery, but for grief of their own fruitless Ministry?

De nullo ita sentio Deum mihi propitium, as for this, that my ministry hath nowhere been barren: I never travailed, but where I could say, through God's great mercy; Lo me and the children which thou hast given me. For my part I say as Moses; would God all the Lord's people were Prophets. As Paul, that all who hear me, were as I, much more then I, in Christianity. It should be my joy, and crown of rejoicing.

Because that your faith groweth exceedingly, &c. The matter of Paul's thanksgiving; the increase of their faith and love, amplified, by the measures; faith over-increaseth. Love overfloweth. 2. the issue, Paul's boasting thereof in the Churches, ver. 4.

In Paul's opinion not beginnings of Grace only, but every increase thereof, is of God; else, why thanks he God for it? The beginner prosits, Phil. 1.6. hence Peter stiles him, God of all Grace, because giver of all kinds, of all degrees of Grace: wherefore its added, he calls and perfects. The whole body increaseth with the increase of God, that is, which God ministereth, Col. 2.19. See Luk. 17.5.

1 Whether only by general influence or concurrence as an universal cause, or by new spiritual aide, Schoolmen make question.

2 Whether by radicating or making more firm Graces received, or not rather by adding to the gradual quantity, is a second iniquity.

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

To the first, Special aide and excitement is requisite to every act of Grace received, Phil. 2.13. much more to the acquiring of a new degree.

To the second, Not only by strengthening our inner man; but by increasing degrees of Grace; as appears both by greater fervor, and more delightsome exercise both of elicit and imperate Acts: As also by ability to encounter stronger opposites.

To the third, Not without us, as his instruments: yet so with us, as that both our endeavors are his sole work, and the blessing or good issue merely from him, 1 Cor. 15.10. Pelagius is long since dead, I would his heresy but slept with him; he shall be imprudent who needlessly stirs up memory of it.

[Use] Mind we our duty; thankfully to notice God's favor in every least addition to our measures of Grace first received. An admonion in no respect more necessary, then in regard of our growth. Who, except willfully blinded with Pride, ascribes his first Conversion to his own merits, or abilities, or endeavors? Conscience minds him of his former walking, memory of his security, sense of disability. If anywhere Pride or unthankfulness insinu • ate, most, in those increases of Grace we have felt since first Conversion.

He is a rare man, who herein ascribes not something to his own endeavors.

Therefore the Lord pleaseth to permit his children 1. to decays and declinations, such as oft breed jealousies of gracious estate, and dreadful fears of whole Apostasy. 2. Often to Pauses and standings at stay, so great, so long, that hardly, or not at all they perceive their bettering in Grace, by means most potent. Wherefore all this? but either to chasten, or to prevent our pride and unthankfulness. A wise man seeth the plague, and hideth himself. Compare the carriage of Paul's gratulation here, with that in the former Epistle: Coolely me thinks, in comparison, it there runs; we give thanks to God: Here, as if he had had some Revelation of their sincerity, we ought always to give thanks: with life and vigor, me seems, it comes off. The reason, I think, is; that he saw something in them, that might form his charity to more then half certainty: that is, if I mistake not, the increase, the abundant increase of their faith and charity.

Certainly its no small token of sincerity in Grace, that its seen to increase, to increase towards excess. See Rom. 1.17. Psal. 84.7. They go from strength to strength, John 15.2. are purged to bring forth more fruit: so do they, according to their months, Ezek. 47, 12, more, in their age, Psal. 92.14.

Let Jesuits quaeree whether faith may be increased in peccatore: For my part, I am half of the opinion, that no Castaway h • th other faith then Devils, merely acquisite. Infusions I would fain have peculiar to God's chosen: Growth, more then to Dwarses: I allow to no Reprobate in any Grace, that but looks towards Salvation: except perhaps such as of those Ephemeri Pliny speaks of, whose birth and 〈 in non-Latin alphabet 〉 , and Gray-head saw never more then one Sunset. But, in faith and charity to grow towards excessive, past question, is the prerogative of God's chosen. Yea, even they have their pawses, their declinations; yet such as occasion their greater growth in Grace.

[Use] It shall behoove us to examine our own hearts, and to see, what progress we have made in sanctity since our first conversion. It is discomfortable Paul noteth in Hebrews, yet would God it were not our state, to stick still in Principles: more to be trembled at, that we have, many, left our first love, Apoc. 2.4.

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

As many as desire to make calling and election sure, Let them grow in grace, and in the acknowledging of our Lord and Savior Jesus Christ. 1. God for this end hath propounded us different measures of glorious rewards, to be proportioned to our measures of grace. 2. Expects measures of obedience, answerable to our means. 3. And who knows, what sight of afflictions he reserves us for?

Faith over-increaseth, Love overfloweth: 〈 in non-Latin alphabet 〉 : the measure of their increase; over, and abounding. Yet beware you think not they ouergrew their duty: Uirtutis non est nimium, nec bonitatis extremum. As God hath ordered the state of his children in this life, no man shall ever reach to heighth of perfection. In these graces of faith and charity, noue shall ever be able to supererogate, Papists themselves confessing. I wonder, why rather in Chastity and Humility?

But thus understand the Apostle, willing in this 〈 in non-Latin alphabet 〉 , to express something more then ordinary in their growth. Else, which I rather think, to intimate they had overgrown many their coaetaneos in Grace, and were, in comparison, overflowing. Compare 1 Thes. 1.7, 8.

They grow all who are planted in God's house, yet is not the growth of all equal. The whole body increaseth, but after the measure of every part. Eph. 4.18. The little finger grows not to the quantity of an arm, yet hath its proportional increase.

Reasons are 1. more or less frequent and holy use of means, Psal. 92.13, 14. item 84.4, 7.

2 Disposition or fitness to receive gracious impressions more or less, suppose humility, use of gifts, obedience, thankfulness.

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

[Use] Beware how you pass censure of insinceritie, or mere Non-proficiency on them, whose proceedings are not answerable to your own. Saint Paul durst not sentence Hebrews to be hypocrites, though they stuck still in Principles, Notwithstanding their long pawsing, he is persuaded of them such things as accompany salvation. I like neither women nor men, who are ever learning, and never come to knowledge of necessary truth: Growth ever accompanies gracious endeavors; yet cannot but think charitably of meanest proficience. Thus think; if thy growth be more, yet is not his none. Pride not thyself, but be more thankful; and this know, where God commits more, he expects the more.

Your faith ouerincreaseth, and your charity overfloweth. These sister graces, these sideles Comites and inseparabiles sorores, as Bernard calls them, grow, flourish, and fade together. As Hippocrates his twins, they laugh and weep, they grow and decay, live and die together.

Mutually, though differently, they are nourishable each to other: faith to charity, hath the respect of a cause; the apprehension and assurance we have of God's love to us, forceth, after a sort, to love of God and his children. Charity to faith, as an evidence.

Would I persuade myself to love of Brethren? thus I discourse; When I was an enemy, I was reconciled to God by the death of his Son. If God so loved me, ought not I to love his Children?

Would I strengthen my faith, and persuasion of God's love to my soul? Thus I proceed. They that love the brethren, are translated from death to life. My heart tells me, I love the Brethren. Thence I infer the conclusion for faith to clasp closer unto: Therefore I am translated from death to life.

[Use] In Christ Jesus neither Circumcision availeth anything, nor uncircumcision, but faith which worketh by love. None ever loved God's child quâ talis, into whose heart the sense of God's love was not first shed, at least instilled by the holy Ghost given unto him: feelest thou thy love to any of God's children languish? know its discomfortable, I mean if God's Image shining in him allure not affection. Hellishly evil, if that be the reason of thy hatred or less loving: yet wouldst thou frame or half force thy heart to his love? Thy faith, if any, will suggest, how God, the father of that sinner or enemy, when thou wast an enemy, reconciled thee to himself: how daily his mercies are renewed, notwithstanding his daily provocations by thy sins. 'It is faithlesnesse only that makes uncharitable.

Doth faith faint or waver? Charity puts new life, adds vigor unto it. Tell me thou who doubtest of God's love to thy soul, how feelest thou thy heart affected towards them that are God's? findest thou thyself enamored on the beauty of God's Image, shining in his children? doth that draw thy affection? my soul for thine, thou art beloved of God. Its the weakness of thine understanding, to believe the praemises, and doubt of the conclusion. The great God of heaven and earth, No man hath seen at any time: his Image he represents to us in his children, willing thereby to eleuate our affection to himself: assuring us, that he accepts and esteems that love of his portraiture, as love of himself. O we of little faith; why doubt we of love to our God, while we love those that are God's? or question God's love to us, whose hearts he hath framed to love of his children?

I doubt not, what ever Papists say, but where faith is, there is charity: nor Papists themselves, but where charity truly so called is, there is faith. Its hard to say whether our lack of faith be imputable to lack of charity; or our want of love, to defect of faith: yet to th'exercise of faith, and euidencing of it, charity is much available. Thus thou mayest increase it. 1. Love brotherly fellowship. Ignoti nulla Cupido: nor is any such loadstone of affection, as society of God's children. 2. As every man hath received the gift, so let him distribute: he shall so evidence, gain love of Brethren. 3. Give not thy heart to every word that men speak: and why seest thou the moats of thy Brother? Love covers a multitude of sins: Less amiable seems God's Image, by curious noticing their naeues and blemishes.

Before we pass to th'issue and effect of their growth; th'amplification of their abundant charity calls for our notice. In it are two things: 1. Vniuersalitie. 2. Reciprocation. The charity of everyone of you all towards each other.

An universality so drawn out into singulars, I find not in any other the Churches to which Paul wrote. Stiles they have a • l of Churches, of men Sanctified, of Believes, of Brethren, &c. Yet so, as by sequels of errors and faults reproved, we may easily collect the denomination given a potiori parte: And are forced to fly to vniuersale Accommodum, or other distinctions of realtie and profession, with the like, in explication. Here only is charity, the life of faith, character of Christianity, ascribed to all and every. Not one amongst them all, but charity abounded in him.

May we think of this, or any other particular Church visible on earth, its wholly free from hypocrites? Certainly where faith and charity concur, there be sincerity. And if these sister Graces were thus abundant in all and every of the Church at Thessalonica, doubtless 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 Chaff and Wheat; yet a select parcel there may be, as a little Horreum of the Lord, wherein is none but wheat. An Israel God may have on earth, consisting of none but Nathaniel's, Israelites in deed, in whom is no guile. Non implicat. But who can exemplify?

2. But what if we say Paul's charity guided it self, only by th'imperate, and exterior acts of faith and charity? 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 charity but an Hypocrite may perform; and justly gain from men Reputation of being fait • full. Prayer and Confession Acts of Faith, cannot Hypocrites perform? My meaning is; May not an Hypocrite form a Prayer? volubly, yea passionately pronounce it? so as that to men, though of Paul's spirit, he may seem to have his infirmity helped by the Spirit of God. May not an Hypocrite endure some fight of affliction for the faith? why may not ambition of being reputed faithful to God, persuade in the Church to suffer, as much as vain glory did amongst Heathens, in love of their Country? And what proud Pharisee cannot give an Alms? What wise Pharisee cannot conceal his pride? or make choice of honest, rather then profane, to be his Beadesmen? How wise is hypocrisy grown in our times? how cautionate to avoid the noticed notes of insinceritie? For my part, I know not any outward Act or office of piety or charity, but Esau might have performed, as much as Jacob; Cain, as Abel; Simon Magus, as Simon Peter.

I like Paul's charity, and will endeavor to imitate it; to think he hath faith, whom I see zealous for the word of faith; desirous to drink in, if but by th'ear, the sincere milk of the word: To judge him merciful, who doth works of mercy, feeds th'hungry, clothes the naked, &c. ordinately, Christianly charitable, who prefers in his choice, to do good to the household of faith. All these shall be to me Israelites indeed, till God discover their hypocrisy. Howbeit God seeth not as man seeth; The Lord pondereth the hearts.

[Use 2] Pride not thyself in the applause of men; they judge as men, not as God: prove thine own work, out of what ground, in what manner, to what end thou performest it: So shalt thou have rejoicing in thyself, and not in another: praise, not of men, but of God: Opus operatum confers not grace in the Sacrament, nor euidenceth to thy soul grace to be in it. There is more in modo, then in opere: God loves Aduerbs, better then Adiectiues.

Yet be contented to err in Charity: question no man's faith, that is a Confessor; nor anies charity, that is an Almoner: thou mayest lawfully err in charitable overweening, canst not but sin, in causeless misdeeming.

Each to other. So ought Christian charity to be rociprocall; interchangeably to pass from each to other. He that hath friends, must show himself friendly. Saint Paul calls for an 〈 in non-Latin alphabet 〉 .

[Use.] Let no man so pride himself in opinion of his meriting from men, as if he were made to receive all curtesies, bound to return to none; there should be recursus Gratiarum. Its Lion-like, rather then love-like, to have

Know. 1. Its some comfort to be beloved of God's Children, but more a thousand fold to love them. 2. It is more blessed to give, then to receive. 3. the same Image of God thou mayest see in other Saints, which shines in thyself. 4. The member is mean, none so mean, of which thou mayest say, I have no need of thee.

TH'issue or effect of their gracious growth; that is, Paul's glorying or boasting of them: where is th'Act, we glory. 2. Persons agent with an Emphasis here applied to the Act; we our selves. 3. Patient or receiving, 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 glory. The term sometime signifies exulting joy; sometimes publishing praise with a kind of vaunting, whether of our selves, or others; if of others, yet not without some reflection upon our selves: so Paul glories in this people, holily prides himself in them, as being his workmanship in Christ Jesus.

Its a little Paradox, to say, there is a good pride; But me thinks, I could give a Minister leave to vaunt, to half pride himself in the gracious endowments of his people, conferred by his Ministry.

1. It seals to him his sending, 1 Cor. 9.2. 2 Cor. 3.1, 2, 3. 2. shall be augmentation of his glory, Dan. 12.3. All this is little. They are his workmanship in Christ Jesus, so far as they are gracious. Angels honor is great, in that God chooseth them to be instruments of good to his Church, Heb. 1. vlt. Ministers is more, in that they are selected as means to save the souls of God's people: Gabriel, Michael the Archangel have not such honor, to save themselves, and those that hear them, 1 Tim. 4.16. to be 〈 in non-Latin alphabet 〉 , God's coworkers to the salvation of his people. Saviors of the Saints, What men, what creatures were ever styled, but Ministers of the Gospel? Obad. ver. 21.

[Use] Churchmens pride and ambition is now the main eyesore of prowder Laics. They never learnt it of the Archpastour, and Bishop of our souls. Howbeit, we read of Paul's holy ambition, Rom. 15.10. here of his holy boasting. Be ambitious of winning souls: I bless that ambition. Proud, if you can, of your people's gracious endowments and demeanor; glory in the Lord, of the souls you have saved, God shall make you yet more glorious.

Of the second, We our selves. 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 Judgment is most solid: they, if any, have the Spirit of discerning, 1 Cor. 12.9.

2. Are of all men farthest from flattery, knowing no man according to the flesh, nor daring to give titles, Job 32.22.

The main of a Christians aim in this kind is to procure the testimony and approbation of God, and his own conscience: next to it, to promerit the commendation of Saints, specially of Saint Ministers.

[Use] Its never good to be prodigal of fame. 1. Its precious above gold or Pearl. 2. The charge is to provide things honest before God and men: rather before good men, rathest amongst Ministers. 3. Its comfortable to honor Saints. Not to be despised, that we are honored of Saints, especially of Ministers, whose labors God hath blessed to behoose of his people.

Of the third. In the Churches of God. Of that choice of the Apostle these Reasons may be given. 1. They only see the beauty of Grace. To a carnal understanding, how seems the simplicity of faith? foolishness: to believe upon bare testimony, without demonstration, or probable argument? Meekness: such as our Savior prescribes, to turn the other cheek, more then sheepishnesse, to do good for evil; to find the enemy at advantage, and let him go free, how cross is it to carnal policy?

2. Amongst such only, may we expect good issues of such commendation; to be led on by commended examples to imitation. I like Paul's zeal for his Nation, desirous to work in them emulation of Gentiles. But think his hope of prevailing small, till towards the end of the world, till the fullness of Gentiles be come in: more praise his prudence in this choice, that he chooseth to commend them to the Churches of God.

[Use] There is a kind of talkative zeal and devotion rife amongst us; whether it sort with prudence judge ye: discourses there pass frequent in all companies of abstrusest points in Theology: Monitions are cast away upon swine, praises of gracious persons, and practice, who is not prodigal of?

I like apology for the faith; justification of Christian courses, to any that shall ask us a Reason of our hope; allow offering of better information to them that are willing to understand; of reproof and correction, where is hope to reform. Yet bewail the issues of imprudence in this kind. 1. Exposing truth, and Spirit of God to scoff, and blaspemie of Aliens. 2. Weaklings to wavering, thorough strength of cavils and disability in such tattling Religions, to silence the ignorance of foolish men, whose tongues they have set on wheels, to cavil and rail at our Christian faith and holy practice.

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

Patience, understand contented endurance of painful evils. Faith, either general belief of the promises: or persuasion of God's love, or confidence in his mercy.

Tribulations and persecutions some thus distinguish. Persecutions they conceive, Troubles, which the body of the Church endured. Tribulations, the personal grievances of particulars amongst them.

Thus rather I conceive: Persecutions, to be troubles or afflictions for righteousness sake. Tribulations, any crosses whatsoever, whether mediately or immediately inflicted of God; as chastisements, trials, preventions, &c. Absalom's insurrection, Shimei his railing, were David's tribulations, not his persecutions: that, issuing out of Absalom's ambition of the Kingdom; this, from Shimei his zeal for the house of Saul: other differences you may conceive in meditation, guided by the Apostle, Rom. 8.35.

The virtues commended, are their Patience, and Faith; two of the most comfortable supporters under the Cross: and nowhere more commendably exercised, then in multiplicity of afflictions. In all this did not Job sin with his mouth, nor charge God foolishly: the encomium of his patience. Though he kill me, yet I will trust in him: the practice of his faith. I was dumb and opened not my mouth, because thou Lord didst it: The profession of patience. I will yet trust to see the goodness of the Lord in the land of the living: the practice of unconquerable faith.

Its commendable and comfortable, when Grace bears up it self against opposition, that argues it substantial and vigorous. Doest thou, yet continue in thine uprightness? the speech in the vtterers intention seemingly of exprobration: the thing to me seems matter of admiration.

1. I ••• rue, Afflictions are the matter, the causa sine qua non of 〈◊〉 ; wherefore they are said to work. Yet considering 〈◊〉 easeful nature, tend they not to exasperate against prou 〈7 letters〉 weighing intention of instruments inflicting, are they ••• bent to overthrow it? especially when, as billows in the Sea, they come one in the neck of another; what patience, except supernatural, can bear up under them?

2. Beliefe of promises, how is it shaken by them? Sundry precious promises God hath given us of comfort, joy, and peace in believing. Godliness 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 himself writes bitter things against us. I 〈…〉 to see David's faith falter: wonder rather, considering his temptation, that faith at last recovers it self, and holds fast the Conclusion; yet God is good to Israel, Psal. 73.1.

Perswasion of God's love, how hardly retained? when 〈◊〉 feel him, as David: 1. vexing us with all his stor ••• 2. giving little or no sensible comfort to support. 3. no • till after, fruit of our crosses. I can easily believe, our Savior had the Spirit of Faith not by measure, who being in his sense forsaken of God, yet by faith held the conclusion, God was his God, gracious and loving unto him.

Confidence in his mercy, who almost retains in multiplicity of continued pressures? mirror of faith, more then of patience Job seems to me, when, in his deepest misery, 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 faithful in all their tribulations, and persecutions.

[Use 1] I wish they may be our samples in our afflictions. Maruellous is the delicacy 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 upon us. And in our practice, contrary to that of the Apostle, we walk by sight, not by faith; scarce ever trusting the Lord without his pawn; believing no more of his promise or love, then our fleshly sense apprehends.

[ 2] It shall be our wisdom to fortify 〈…〉 in us, that we may be able to stand fast in 〈…〉 day: we cannot be ignorant of the commo •• 〈◊〉 God's children, nor of the condition of our 〈◊〉 And • hough there may be disparity in the measur • , as God is pleased to respect our infirmity; yet is that of the Apostle universally true. All that will live godly in Christ Jesus shall suffer persecutions. I say as Paul, ye have need of patience: and cast not away your confidence: they are principals in the Christian proof Armor, means of patience. 1. Meditation of our merit. 2. of God's hand in affliction. 3. of the fruit of afflictions. 1. they make way for blessings. 2. bring fruit of righteousness. 3. work our glory.

Helps to faith under the Cross. 1. Perswasion of God's love. 1. God protesteth his love to them he rebukes. 2. usually proportions comforts to our tribulations. 3. if we wait, we shall see the fruit. 1. Affections weaned from the world. 2. Grace languishing excited. 3. Sin prevented or mortified.

2. Beliefe of his promises. 1. Rightly understand how the blessings are conveyed in the Covenant. Temporals. 1. with limitation to expediency. 2. disiunctiuely, either the particulars, or the equivalent. 3. with exception of the cross, and reservation of power to the promiser, to chasten our misdemeanor. Spirituals. 1. quoad essentiam, non quoad Gradum eminentiorem. 2. with power reserved to withdraw the exercise; leave to our selves: abate the fervor, &c. Nothing makes faith more doubtful or wavering, then misunderstanding of the promises.

2. Consider, how God oft brings his purposes to pass, by means most unlikely, in the eye of flesh: sometimes most opposite to their accomplishment. 3. Meditate ends of permitting to extremities. 1 to try. 2 to manifest Grace of his children. 3 to magnify his power in their support or rescue.

Confidence in his mercy. 1. Thou hast his promise, his oath; two immutable things wherein its impossible that God should lie. 2. Who ever perished being innocent, and where hath the righteous been forsaken? Experiments God hath given us in others; experience of his mercy in our selves. Remember the days of old. 3. God would by this means loose our hold-fasts on flesh, and teach us to rely wholly upon himself. And of Paul's proeme hitherto: the Consolation follows.

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

1. They are an evidence, or manifestation of God's just Judgment. 〈 in non-Latin alphabet 〉 some take appositiue in Recto Casu, referring it to the persons of Thessalonians afflicted: you suffer, and in suffering are a document, or manifestation of God's just Judgment.

God's just judgment these apprehend the severity of his wrath kept in store for the wicked. And if any ask, how they in suffering, or their sufferings manifest God's severity in punishing the wicked, thus they specify and express themselves: Reasoning a minori ad maius. If God so severely chasten the mortified relics of sin in his children; how much sorer vengeance hath he in store, for the children of disobedience? men that give themselves over to work wickedness with greediness.

Probably they interpret; Inferences of like kind being frequent in Scripture. If Judgment begin at us, what shall the end be of them that obey not the Gospel of God. If they have done this to a green tree, what shall be done to the dry? confer Pro. 11.31. ler. 25.29.

And certainly its true, the sharpness of God towards his children in their leuiora delicta, argues his extremer severity against the wicked, in their willful enormities; able to interpose nothing twixt them and his wrath; nor blood of Christ, which they have trampled under their feet; nor spirit of Grace, whom they have despighted: nor excuse from want of Means, or time of Repentance: nor claim of promise, which they never had Grace to apprehend; nor have by obedience kept their restipulation.

That were they not all more then phreneticke, horn mad, never would wicked men insult over calamities of God's children; they being the looking-glass, wherein they may see resplendent their own blacker fate

But against this exposition are these Reasons. 1. Its not said, their persons or sufferings evidence the rigor or severity, but the justice of God's judgment. 2. Nor in truth are the afflictions of God's children, in property of speech, paenae vindictae or satisfactoriae; But fatherly tutorings, trials, preventions, reducements, &c. 3. Afflictions spoken of, are specially persecutions, which no man thinks punishments for sin, but troubles for righteousness. 4. In explication of proceedings in this just judgment of God, reference there is as well to the glorious recompense of the just, as to the vengeance of the wicked. Thus I conceive:

〈 in non-Latin alphabet 〉 well supplied by Master Beza and our translators by Asher; which is: that is, which afflictions or tolerance of evils, is a manifest token of the just judgment of God. And look to what follows, you will easily apprehendment, the general judgment to come: here called 〈 in non-Latin alphabet 〉 , the just judgment of God, as elsewhere in one term, 〈 in non-Latin alphabet 〉 : where also is subjoined expression of particular proceedings, referenced as well to good as bad. Confer locum. Rom. 2.5, 6. &c.

That just Judgment I here understand, the Act of God's distributive Instice, dispensing recompense according to the quality of every man's person and demeanour.

Quest. Why called God's just Judgment? Is there not Justice in the present Government of the world? in the prosperity of the wicked, afflicted estate of the righteous?

Resp. God forbid. But what if we apprehend the Epithite given to the last Judgment, 1. with an 〈 in non-Latin alphabet 〉 ? 2. or in regard of the almost no mixture of mercy with Justice then to be exercised? Certainly in the present dispensations of Providence, Justice is so exercised, that yet Mercy seems to be predominant. 3. Or because then shall be the fullest declaration of God's Justice, which seems in state of this life to be obscured in the present prosperity of the wicked, and pressures of the righteous. God's Judgments, said Augustine, are aliquando aperta, aliquando occulta, but semper iusta. The Justice of secretest dispensations shall then appear to men and Angels. And in this respect perhaps, is the Judgment of the Great day, called the Just Judgment; according to the Rule; Things are said to be, when they appear, or begin to appear such as they are.

The greater difficulty is, how th'Afflictions or tolerance of Saints manifests the just Judgment to come: how follows th'Argument? God's children are now afflicted: therefore there is a just Judgment to come.

Thus usually its resolved. 1. Else were they of all men most miserable. 2. Else God unmindful of promise to crown their patience. 3. Else unjust, if he not only defer, but take away the recompense of his Servants; stablished, I say not upon condign, nor so much as congruent Merits of Saints, but on positive ordinance of God and merit of his Son: vt verbo dicam. Verily there is a reward for the righteous: Doubtless a God that judgeth the earth. His Promise, Nature, Office of a Judge oblige him to render it: In this life its not rendered; therefore there is a just Judgment to come.

Apply we the whole to the Apostles purpose, the Result is this. A mean to patient and solace our hearts in that seeming ataxie and confusion, that there be righteous to whom it comes after the work of the wicked, & Contra, is to cast up our eyes to consider the Justice of the Judgment to come. Then shall men return and discern between the righteous and the wicked: as Solomon seeing like disorder: I said in my heart God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work. Eccl. 3.16, 17.

Truth is, its one end why the Lord thus orders the state of this world; thereby to nourish in us persuasion of a Judgment, hope and desire of a life to come. Lord how lie we sucking at the earth, longer then God is pleased to remember us with his Rods? And say of Earth, as Peter of his little heaven, bonum est esse hic: yea more then Peter, faciamus Tabernacula; here let us pitch our mansion. Not only Ieshurun, when he was full, wantonly kicked with his heel: but Jedediah grows lascivious, through abundance of peace.

In all things I admire the wisdom of Providence. In nothing more, then in God's so ordering the state of his earth-worm Children, that in nothing they find perfect tranquility on earth: I think that they may say as he, Here is not our Rest. Besides the many evils they are here subject unto; who can show me the good of which he may say, Its meum? Knowledge mixed with Ignorance; far off I am sure, from the beatifical vision: faith with doubtings, peace with trouble, and no less then trouble of Conscience. Wherefore all this? but to nourish in us persuasion, to evidence there is a future Judgment; a life after this, wherein we expect the blessedness which stands in fruition of God; the Crown of Righteousness, which God hath promised to all them that love his appearing.

[Use] Yet would God our Earthly-mindedness made us not too murmuring, and quarelsome at this wholesome wisdom of God. Jeremiah holds the Conclusion; God is righteous: yet presumes to expostulate. David confesseth he waded so far in the Question, that his foot-steps had well nigh slipped. Solomon should have had more wit, yet sticks not to call it vanity. We in our fury grow half towards Atheists, and stick not to say, its vain to serve God: so live generally, wallowing in evil, scarcely besprinkling our selves with goodness, as if we thought, there is neither God nor Devil, Heaven nor Hell, Judgment nor Life to come after this.

God's wisdom in this dispensation of outward things holds me with wonder: his condescensus, humbling himself to our Infirmitie so far, as herein to give us satisfaction, no less then rauisheth me. Of his tolerance of evil men with such patience, and loading them with his benefits, these Reasons that Majesty is pleased to give us.

1 He would lead them to Repentance. 2 Else deprive them of excuse. 3 Or make way to their heavier damnation. 4 Their sins are not full. 5 He hath use of them, as of his Rods, to chasten the disobedience of his children. 6 As Chrysostom, to hammer out the Crown for his Saints. 7 Would by example teach us, to bear th'evil men patiently. 8 For pregnancie with a good child, respits the execution of the forlorn Parent; Achaz for Hozekiah.

Besides, sends us to consider his secret and invisible, but fearefullest of all Judgments; those Spiritual. 1. Blindness of mind. 2 Hardness of heart. 3 Horrors of Conscience: Those Crosses carry all Malefactors to their place of execution: see that divine Tractate of Plutarch do serà Numinis vindicta, in Moralibus.

And for the Afflictions of his Children; showing: us. 1 Their fruit. 2 Giving issue virtually with the Temptation. 3 perfecting power in weakness. 4 Fitting them to his Kingdom. 5 Adorning with heavenly virtues; Blessing with all spiritual blessings in Christ Jesus, which seems the hundred-fold recompense promised to our losses in this life. 6 Stopping mouths of Reprobate men and Devils, from all quarrel at their glorious advancement, who have suffered so many things for the name sake of their Redeemer.

All this notwithstanding, turbulent Nature, till tutored in the Sanctuary, storms at this Providence. If ever such thoughts arise in us, meditate we the just Judgment to come: as Solomon, Though a sinner do evil an hundred times, and his days be prolonged, yet surely, I know it shall be well with them that fear God, which fear before him, Eccles. 8.12. Upon that hypothesis, truly said Paul; Afflictions of God's Children are a manifest token of a just Judgment to come.

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

The Romish Church is mad upon merit, 〈 in non-Latin alphabet 〉 , in their Greek, sounds, to be made worthy by way of merit. Yet cannot the proudest Linguist in Rome, not he who boasts he knows more tongues then ever babled at Babel give one instance, from any Classical Author Divine or Profane, where 〈 in non-Latin alphabet 〉 signifies other then dignari. In our English to vouchsafe, to account, esteem, or accept as worthy. Will they, trow ye, here prattle, as in the question of Justification? God counts none worthy, but those which are worthy, because his Judgment cannot be deceived? Resp. 1 That is naught to the native signification of the word. 2 and then farewell all their doctrine of satisfactory Alms or penance; wherein none of them dares avow, the satisfaction to be equivalent to the violation of God's Majesty: but are all forced to fly to Acceptation. God, forsooth, accepts it as full satisfaction. As to the point in hand, their own Caietane renders as we; counted, not made worthy, led by that of the Apostle, Non sunt condignae passions huius vitae, &c. And me thinks, when we consider the many obligations we stand bound in to our maker and Redeemer, we should acknowledge as Saint John, Martyrdom it self nothing beyond our debt. 2 Especially, since our fortitude is his gift. 3 The sufferings so far inferior to the glory. 4 And our defects of faith and patience so great, as Laurence himself may not dare present to be judged without mercy.

Let it then be accounted or esteemed worthy; or if making must needs enter the Gloss, let it be meet and fit only, not worthy by way of merit; at most, but comparatively, as Noah and Job are, in Austin's apprehension, said to be righteous in their generation; that is, not absolutely, but in comparison to the wicked in their time. But,

Me thinks it should suffice us to our comfort under the Cross, to know that God of his Grace is pleased to esteem our momentary and light afflictions worthy of that eternal and hyperbolical weight of Glory. They shall walk with me in white, for they are worthy; trow you by way of merit? Rather say, and thank thy Christ, by Acceptation. A covenant there is twixt God the father and his Christ, that they who suffer with him shall also reign with him: And is propounded to us in form of a Condition. Add, if you will (that Covenant presupposed) that our sufferings qualify us to the Kingdom, and make us meet to be partakers of the inheritance of the Saints in light.

Lindan is impudent, when he quarrels at pactum in the question of merit: the Cardinal following Schoolmen is wiser, confessing no works, without consideration of pactum, to have exactam meritirationem.

But beside the real meetness and fitness our sufferings work in us, while they purge us from corruption, that we may be fitted to enter, where no unclean thing shall: God is willing to stop the mouths of wicked men and devils, propense to quarrel at the distribution of rewards: they shall all be forced to confess, God's children are worthy, comparatively to themselves, to enjoy the Kingdom for which they suffered, many, to the shedding of blood; all, infamy and reproach, from the mouths of the ungodly.

[Use] What if the world think of us, as of Apostles? we are the scum and of-scouring of the world. When God calls us the first fruits, and crop of his creatures. What if they cry of us, as of Paul? there is no Reason, we are not worthy to live: when God for these sufferings counts us worthy of the kingdom which he hath promised. What if our outer man perish? when our Inner is by Afflictions renewed daily. Hath God this account of me for my light sufferings? and do they fit and prepare me to his kingdom? I say as Austin, hîc ure, hîc seca, vt in aeternum parcas; much more, vt in aeternum corones.

Of the Kingdom of God for which ye even suffer. This kingdom of God, some conceive the kingdom of Grace: for the conseruing whereof in themselves, or propagating it to others, they suffer.

Rather the Kingdom of Glory; that eternal beatitude, which stands in the clear vision and fruition of the Godhead; because its made consequent to the last Judgment.

The 〈 in non-Latin alphabet 〉 prefixed to 〈 in non-Latin alphabet 〉 I apprehend added 〈 in non-Latin alphabet 〉 : ye even suffer. Not only believe, and in hope to achieve, as the twelve Tribes, serve God instantly, but even suffer.

Its something to believe, more to labor, yet more to suffer for the Kingdom of God. To you its given not only to believe, but also, but even to suffer for the Name sake of Christ. Apostles thought the Lord highly honored them above the ordinary, when he counted them worthy to suffer rebuke for his Name. I think Schoolmen say true, there is Aureola Martyrum. superior to that of Virgins. A crown of righteousness there is to all that love his appearing; but a crownet upon that crown, belonging to them who suffer extremity for the hope sake of the resurrection.

Do not all suffer? Resp. ^t All, questionless, who will live godly in Christ Jesus; yet not all in like measure. Not the Saw, as Isaiah, nor the Gridiron, as Laurence, nor the Axe, as John 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 Soldiers. But consider, the least Reproach augments our glory. Every tear is not noted only, and kept in the bottle, but made as varnish, to add to our claritie and glorious splendor. No drop of our blood, but wins us a river of glory: effusion of it, the whole ocean of Beatitude.

[Use] Oh we 〈 in non-Latin alphabet 〉 , woe unto us: we cowards and dastards, so over-timorous, as to decline our glory, whereof our forefathers were so ambitious; whereto God himself gives us such edge, in his 〈 in non-Latin alphabet 〉 of commendation. Why, upon noise of our but looking into Spain, are we so dejected? as to begin already to halt betwixt the two opinions, or to resolve of Neutralitie, or Ambidextrie; or to bend our selves to the prevailing side? suppose the worst. Scorn we the honor, which Apostles prided themselves in, Martyrs joyed in, Confessors were ambitions of, to suffer for God's Kingdom to the shedding of blood? 2 Have we not heard our Savior threaten, and promise? Threaten, not to own us for his, who shame him, and are ashamed of him; promise, to acknowledge us his own, who blush not at his shame, nor flinch at his Cross. 3 Can we be ignorant that Martyrdom it self is in casu necessary to be actually undergone; always absolutely needful to salvation to be resolved on, to be acted quoad animi praeparationem? 4 Forget we the consolation, of a weight of eternal glory promised to be rendered to our light and momentary afflictions? 5 Have we seen the Cloud of witnesses, our Savior himself enduring the Cross, despising the shame, and so entering into his glory, and yet draw we back? 6 What if the Lord select us out of his Army of Militants to be his Champions, to throw down or take up the Gauntlet in the quarrel to his Kingdom? 1 Once we are sure he hath promised us support. 2 Giues us no armor for the back; but woes thunder, as Canons, upon the back parts of fugitiues. 3 Yet honors with conformity to Prophets, to his Son in suffering. 4 Far above the ordinary rate of his Saints, when he calls us to resist unto blood, in striving against sin.

For the which: That 〈 in non-Latin alphabet 〉 may not pass without our short notice. Denotes it the incentiue of adversaries to persecute? Resp. Well might it, if the Kingdom of Grace were here signified. Cain for nothing hates Abel more, then for that his own works were evil, and his Brothers good.

Rather the aim and intention of this people in suffering. And I doubt not, but its lawful in serving God and suffering for him, to have eye to the recompense of reward. So had Abraham, Moses, Macabees, our Savior himself, Heb. 11.10.26.35. & 12.2.

[Use] That, me seems, the jealousy is, as Jealousy,either bootless, or causeless, arising from hence, that in our service of God, or suffering for him, we have respect to the Kingdom which he hath promised. Are they presently mercenary; who, to encourage their cowardice, behold the Crown? 1 Why then hath God propounded it to our meditation? 2 Was not our Savior above a Servant? far above a Mercenarie? yet hereby supported he the weakness of his humanity. I say as Bernard; God should be loved sine intuitu mercedis: yet served he may be sincerely with an under respect to the Reward, which is himself enjoyed. Thus of the Grounds of Comfort.

FOlloweth the explication of the first member for greater amplification of God's children's comfort; containing lively description of the just Judgment to come. Considerable therein are. 1 The general Act of God: Recompence. 2 The proportioning of it to the several persons and conditions of men. 3 The Rule or Motiue; Justice. 4 Time of Retribution, When the Lord Jesus shall be revealed.

The general, of certain Retribution according to our works, I pass by, pointing only with the finger to the places pregnant. The several Recompences apportioned to each sort, are worthy our notice. 1 To them that trouble you, Tribulation. Uengeance God hath in store; as for all Impenitents, so most certain and grievous for the Troublers of his Saints. It was Cyprians observation; that man's cruelty never raged against God's Church, but it had subsequent, as an Acoluth, some Remonstrance of extraordinary vengeance from God: in War, Famine, Pestilence, or some such like evil Arrows of the Almighty. And who can name me the persecutor, except penitent, whoever died a dry death! from the days of Cain, to these of them who walk in his steps. At least, without some remarkable note of God's eternal vengeance, in hardness of heart, or desperate horror, that make way to heaviest damnation. Their souls I doubt not many fry in Hell; their bodies shall one day be cast again to their souls, to augment their torment; that as there hath been between them Societatas operarum, so there may be also tormentorum.

[Use] I wish it seriously meditated by the generation of Ishmael, whose hands indeed are now restrained from blood, yet hearts boil with malice against God's anointed ones: tongues shoot out arrows 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 Apple of his own Eye, so tender. 2 How our Savior interesseth himself so far in their persecutions, as to esteem them his own. 3 How you proclaim yourselves the feed of the Serpent. 4 Feele in yourselves (if shame would suffer to confess) emptiness of Grace, horrors and fears sometimes dreadful; yet are these but the beginnings of sorrows. 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 heaviest vengeance, to be infled on such as trouble his. As I think to Martyrs belongs the hight of joy and glory: so to Martyrers of Saints, the depth of hillish torments: For them is reserved the blackness of darkness forever.

Tribulation to them that trouble. The paranomasie, or paronymie, I think is not casual, nor merely point of Rhetoric, but in • ended to point at the Talio God holds in recompensing. There is in God's Retributions of evil, usual 〈 in non-Latin alphabet 〉 : Retale in the same kind. God calls, men hear not; They shall call and cry, and God will not hear. Afflict not the fatherless and widow: if so, your children shall be fatherless, your wives widows, subjected to like afflictions. Judgment there shall be merciless to him that will show no mercy: trouble to the troublers of Saints. See Jude 1.6, 7.

[Use] So that in their own Courses, the ungodly may see their own fate. In their own kind, God will repay them. Do they love cursing? It shall come to them as the girdle about their loins, so close: And, as oil, 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 heed you find not men only, but 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 under vengeance?

Ans. Whither, in what sort, with what Cautions, God's Children may take Comfort in the destructi • n of the wicked, is an ancient quaeree. David, The Righteous shall rejoice when he sees the vengeance. In heaven is heard an Alleluiah at the downfall of Babylon. Holy Apostles and Prophets are excited to rejoice; because God had avenged them on the Whore. Yet 1. in misery, as it is misery, no Saint rejoiceth. But, 2. as thereout results glory of Justice, Power, Truth, to God the avenger of their obstinacy. 3. As in their own exemption from like obstinacy and damnation, they see the specialty of God's Grace to themselves. 4. As they observe the Lord interesting himself in their quarrel, and so testifying how precious the death of Saints is in his sight: herein they find cause of solace and rejoicing.

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

There remains then a Rest to the people of God. They shall rest in their beds. They rest from their Labors. Of it you may conceive three degrees. 1 From the hurt, in this life. 2 From the smart or sense, at death. 3 From the touch of evil, after the Resurrection.

[Use] Patient your hearts, since the coming of our Lord, the day of full Redemption, of perfect tranquility draweth nigh. There is amongst us a generation, it seems, of Ishacar. Rest, they say, is good. It is good, if it be good; but here is not our Rest: remember what Abraham said to the Glutton. And how terrible is that threat of our Savior to fearful and unbelievers? of no less then fire and brimstone forever, to them that for love of ease, or fear of trouble, have bid farewell to faith, and fear of God.

With us. Apostles and Prophets, or if there be anymore eminent then they, in the glorious Kingdom of Christ, with them we have our partnership in that Beatitude: our parity in this piece of it, Resting from Troubles. They come from East and West, and sit down with Abraham, Isaa • and Jacob, those worthies of Patriarchs in the Kingdom of heaven. 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 heaven all equally have rest from labors, meanest Christian, as most glorous Martyr: And in this respect the denarius diurnus is equal. In beatifical vision, some have greater, some less claritie, according to their diverse measures of sanctity and purity of heart.

[Use] Animate we our selves with this meditation under the Cross, though by the world counted the skumme and ofscouring of the earth: Though by some of God's own, through partiality, overlooked; and counted scarce worthy to be set with the dogs of their flock: yet, 1. God hath chosen us also. 2. And to be rich in faith. 3. And heirs with the mightiest amongst them of the Kingdom which he hath promised. In one part of the Reward we have our parity; in all, our partnership with the most eminent among Saints.

The motive to recompense followeth; 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 . Seeing it is a just thing with God. Q. Is it of Justice, that God rewards the patience of Saints, so as it is, that he punisheth the cruelty of their persecutors?

Ans. Confessedly its true: The recompense of the righteous is oft ascribed to God's Justice. But 1. Justice sometime denotes God's fidelity: promittendo se fecit debitorem. He should do wrong to himself, to forget our work and labor of love, which by promise he hath bound himself to reward. Wrong also to us, whom with fair promise he hath led on to endure such hardship in his service. But God is faithful.

2 In respect of Christ's meriting, not so much to himself, as to us with such a price, Remission of sins, esteem of righteousness, Crown of righteousness, it is of Justice that our tolerance is rewarded: as Paul intimates, very pardon of sin to be of Justice in respect of Christ's satisfaction equivalent to the violation of God's Majesty; though in respect of us it be of mere Grace.

3 There is 〈 in non-Latin alphabet 〉 : rigorous Justice; let no man think his patience or suffering can at that bar of common pleas challenge reward: vae etiam laudabili vitae Hominum, si remota misericordiâ discutias eam. And there is 〈 in non-Latin alphabet 〉 , moderate Justice; as in a Court of Chancery, especially when a Church man sits in it. Such as the Gospel propounds, and according whereto the whole of Christianity is censured. According to rigorous Justice, the sinners self should satisfy: According to moderate Justice, a Mediator interposeth, and his satisfaction is accepted. According to rigorous Justice, nothing but perfect is tolerated in our works: According to moderate Justice, the weak endeavors of God's Children are crowned. Hence say some moderate Papists; Though there be Justice in Retribution to both kinds; yet not like Justice in dispensing the Rewards: To evil works, is due eternal punishment out of the nature of the works. To good works eternal life, only by positive ordinance of God.

4 Quoad genus, Its of Justice that it should be well with the Righteous: Ill with the wicked: hitherto there is agreement in generali ration iusti. That it should be so ill with the wicked, here is also exacta ratio iusti. But that it should be so well with men imperfectly righteous, here is apparent mixture of vnmerited mercy.

[Use 1] How doth it augment the comfort of God's Children? to meditate his very Justice is engaged for their refreshment. We have heard, experimented his mercy and grace in our afflictions, tempering them to our strength; giving issue with the temptation: granting reviving from our servitude: proportioning comforts: exciting, manifesting, increasing grace by afflictions: filling us with joy and peace in believing: that we might taste how sweet the Lord is in this life, and long to be satisfied with fullness of Joy at his right hand. If this be too little, his very Justice lies at gage for our refreshment, and full redemption: should not, shall not the Judge of all the world do right? Or shall not this make us say Amen to David's Asseueration? Verily there is a Reward for the Righteous; that's as verily true, as its doubtless there is a God that judgeth the earth. So saith Amen the faithful and true witness.

[ 2] 2. Serues it not also to terrify and astonish all graceless men? Especially those of the brood of Cain. Who led either with hatred of good men or goodness, or with fancy of unjust mercy in God, nourish their hearts as in a day of slaughter, even when they condemn and kill the Just. Who shall stand before the Lord in the day of his fierce wrath, and revelation of his just Judgment? least they, who have abused the bountifulness, longsuffering and tolerance of God.

No man blames them to think God's mercy great, for its infinite: rather, for thinking his mercy not just. That Justice of the merciful God, they may observe sometimes to break through the veil of mercy, and to wreak it self upon the troublers of Saints. The just Lord sometimes awaketh as a Giant refreshed with much wine; as a Lyon tearing in pieces when there is none to help: That by severity on some particulars, he might warn all to repent, and mind them of the wrath kept in store for the impenitent: some are here punished, saith Saint Augustine, that we may know there is a Providence taking notice of all; not all, that we may know there is a judgment to come. Instances; take Sodom, the old world, Angels you will see it is true. God knows to deliver his out of temptation; and to reserve the unjust to the day of Judgment to be punished. Then shall Justice break forth in fury, thorough the cloud 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 be? When the Lord Jesus shall be revealed from heaven.

[ 3] But till then, is the full Recompence of the righteous, and full vengeance of the wicked, mercifully, yet justly deferred. Art thou come to torment us before the time? say Spirits of Air reserved to the Judgment of the great day: How long Lord holy and true? Souls under the Altar.

Not as if Dives now received no pain, nor Lazarus comfort, But for that neither hath yet received the whole; nor the whole of either, their full retribution. That made Bernard say; Martyrs glorified in their souls have yet some reflection of love upon themselves, for their bodies sake remaining under the dominion of death. That makes me think, damned souls in hell tremble, and are more tormented at thought of the Judgment to come; because, then their bodies, instruments of their souls, weapons of sin to fight so stoutly for unrighteousness, shall be reunited to augmentation of their torture.

Of respiting full recompense of the just, conceive these Reason. 1. That they without us might not be perfected; Nor we, without after-comers from Gentiles and Jews, receive complement of our Beatitude. 2. Besides, though after death we be all extrastatum merendi aut demerendi, for any personal performances; yet a virtue operative of example, or counsel we leave behind us; the savor of the good, as of Christ's ointment poured out, drawing many after us: And the stench of evil, as that of Jeroboam, reaching to the infection of many a soul yet unborn. This is God's course; the good is done before its rewarded: the evil committed, before punished. 3. Corpus quod corrumpitur aggravate animam: 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 , by means of corruption: Ergastulum, Carcer Animae. How many deaths have passed in thorough those windows, by which the soul looks out into the world? How hardly hath that mass of flesh been hailed on to good duties? Sleeping and turning upon the Bed, as Solomon's sluggard, with modo and modo, quae non habent modum. It's just with God, to say to it, in our Saviors language, Sleep on now, and take thy rest. Ly brute, senseless, worms-meat, till for the better part sake, thou be rowzed by the last trump, out of the sleep of Death: proportionally conceive Reasons of respiting the full vengeance of the wicked.

[Use 1] The wish is sweet of the Spirit and Bride Come: Holy the according prayer of the Evangelist; Even so come Lord Jesus, come quickly. I cannot but approve the extaticall desire of the Apostle, that he might be dissolved: think it, most what, generally true of all Saints, that they love Christ's appearing: would press the exhortation of Saint Peter, to hasten to the coming of the Lord; yet would persuade all men, patiently to wait for the appearing of that blessed hope. 1. Fullness of Gentiles is not yet come in. 2. Restitution of Jews not yet accomplished. 3. Our selves are reserved to do more good, that we may receive more reward. 4. Virtue of us runs on in a continual line, till the heavens be rolled up as a scroll, and that to augment our glory. I marvel not if Paul desired to be clothed upon with his house from heaven, so ravishing is the taste of that beatitude, yet doubt not but he daily receives increase of joy unspeakable and glorious, from the endless good inspired from God through him into us, in the heavenly doctrine of his writings and blessed example of his life, left us in record. On which grounds, I exhort all to patient their hearts until the coming of the Lord: so to long for, as yet they quietly wait for his blessed appearing.

But Oh death, Oh Judgment, how bitter is the remembrance of thee to a man living in his sins; They say commonly, Let all alone till that day. Not all: take taste a little in horrors of your conscience in life: dreads no l • sse then astonishing in death: torments unsufferable at the separation: yet there is a day of fuller Retribution coming, when you shall run to the Rocks to hide you, to the Mountains to cover you from the presence of the Lamb, and him that sits upon the Throne. These here are but 〈 in non-Latin alphabet 〉 . Think of him whose but soul cried out, I am horribly tormented in this flame. What shall that torment be, when body and soul come to be united for torture? Intermissions God gives you in this life: Respit to bodies till the last day: But woe, woe, woe, unto you, when the Lord Jesus shall be revealed from heaven. Tropically its put to denote Christ's coming to Judgment: this revealing of the Lord Jesus being coniunct therewith: Consider, 1. The Style of Christ's coming; his Revelation. 2. His Attendants. Angels. 3. The manner of it, in flaming fire. 4. The end, to render vengeance.

1. What is this revelation of the Lord Jesus? The same, it may be, which Paul calls 〈 in non-Latin alphabet 〉 : his appearing. Saint John, 〈 in non-Latin alphabet 〉 , his manifestation; and somebodie some-where, his glorious appearing.

1. Heaven it self, and the great Chasma betwixt it and us, cannot keep from us his heavenly virtue and influence: Yet must contain him till the time that all things shall be restored. That though we feel his power daily in our protection and support; his gracious operations in our fowls, in our Sanctification and Comfort: yet an Interstitium there is, which keeps from us sight of his glorious person, perfect fruition of his God-head and Manhood. Then shall that veil be removed, and every man shall be able to point the finger, and say, Ecce Agnus Dei, that Lyon of the Tribe of Judah: Behold he cometh with clouds, And every Eye shall see him, even they that pierced him.

2. Or, what if we think, reference is to the days 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 self. 1. Partly, to embolden Satan to the encounter. 2. Partly, by concealing himself from forlorn Jews, to make way to calling of Gentiles. 3. Partly, to show that his kingdom is not of this world. 4. And, which is not the least, to magnify 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 Lord and their God▪ Thus pleased our Savior to live in obscurity, while he was upon earth: yet shall be revealed both Lord and Jesus, when he comes from heaven in glory with his mighty Angels.

[Use] We also have our veil of Abasures by afflictions, infirmities, and imperfections; such, so great, that the world knows us not. So God will have it, that the world may be blinded. Yet Comfort we our selves in this. We are predestinated to be conformable to the Image of Christ in affliction and glory, in veiling and Reuealing. We, as the Son and Heir of the great God, have our day when the Sons of God shall be revealed. When God shall bring our Innocence to light, and our Righteousness as the Noone-day. Yea, when we shall also appear with him in glory. When all the world shall befool themselves for thinking our life madness; and admire how we are accounted, and advanced as the Sons of God.

2. His retinew are Angels; Mighty Angels. Whither as Assistant and approving Judges together with Saints, I refer you to Schoolmen for resolution.

Their use and employment then, is, not only to fill up the Glory and Magnificence of the great Judge; but first, to gather the Elect from the four winds: secondly to separate the Tares from the wheat: thirdly to be executioners of God's wrath upon the wicked, binding up those Tares in sheaves, and casting them into everlasting fire.

Mighty. Common place of the power of Angels, and their might, how far it reacheth in works of Nature, or above Nature, I mean not to enter: who lists, may see what Schoolmen have to that point questioned and resolved. How mighty they are, ye may for this purpose see in the discomfiture of Sennacherib: when one Angel in one night slaughtered so many thousands of the Affyrians.

The Reason why their might is here mentioned seems: 1. As to show how fitted the Lord is to the end of his coming, which is to render vengeance; having at command so many and mighty Angels; so, 2. To deject the haughty and proud conceit of Potentates on earth, here swaying and swaggering, as those in the Psalm, as if none were able, or might dare to give them affront. There shall they meet with a Judge, able with the breath of his mouth to consume them. Ayded, I say not, but attended with Arms, Hosts of mighty Angels, swift and potent executioners of all his Behests.

Yet more to augment the terror of the Judge, the Modus of his coming is subjoined: he comes in flaming fire: 〈 in non-Latin alphabet 〉 ; by an Hebraism in Igne flammante.

Whither this fire be the old Elementary, or a New created: whither the action of it be natural or supernatural, with the like niceties of inquiry, consult with Schoolmen. Generally its resolved to be material, not metaphorical fire; and that Ignis conflagrationis spoken of by Peter, whereby the Elements shall melt with fervent heat, and the earth with the works therein shall be burnt up. To what other Use it then serves, who so asks, may thus be informed. 1. To purge the creature from the dross it hath contracted. 2. To be instrument of vengeance upon the ungodly: the feculent and drossy parts thereof, as they say, being reserved for torment to the wicked in hell, the lake that burns with fire and Brimstone forever.

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

The end of his coming, to render vengeance: set out, 1. By the object or persons to whom; those that know not God &c. 2. The kind or quality, or if you will so term it, hotnesse of it, everlasting destruction.

To give vengeance: The word signifies wrathful retribution of evil: in Scripture it oft soundes fearful: Expressing those punishments, which God as a wrathful Judge, in fierce Anger inflicts upon the wicked only: proportional to those, which men in fury of malice and spite, without mercy, lay on those who have injured them: whence is the distinction of paena vindictae, and Castigationis amongst our Divines. That never read to fall upon God's Children: Corrected they are but in judgment, in measure, not in fury, least they should be consumed. Vengeance is kept in store for the Children of disobedience. In this terrible manner comes the Lord's Jesus to the Judgment 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 ungodly.

[Use 1] Oh consider this you that forget God, while yet the day of Grace and salvation lasteth: before Anguish and trouble take hold upon you, as travel upon a woman with child; and you run in vain to Rocks and Mountains, to shelter you from the wrath of the Almighty. Tremble and sin not: Break off your sins by Righteousness, and your Iniquities, by mercy to the poor; Lo, let there be an healing of your error. Why will you provoke the Lord to Anger? Are you stronger then he? Behold him guarded with millions of mighty Angels. Oh stubbornness of stuble against the fury of the great Judge; the God, that is in his wrath, a consuming fire.

Yet say, Lord say, for thy terrors have pierced me; who shall dwell with devouring fire? [ 2] who shall stand before continual burnings? He that walketh righteously, &c.

Now blessed be God, who hath provided us wherewith to approach the terror of that day with comfort, to lift up our heads with joy in that day, so fearful to the wicked: It is to God's Children the day of their full Redemption, Luke 21.28.

1. Oh what dung and dross is Riches, all things to this, to be found in Christ having the Righteousness of Faith.

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

3. Faithfulness in our callings makes it a day of Blessing: Blessed is the Servant whom the Lord shall then find so doing.

For whom is this vengeance provided? 1. For them that know not God. Quest. Are any such? Resp. 1. Notices of a Deity some are borne with us. 2. There is knowledge of God that may be acquired: I am sure is offered to all, Jews and Gentiles in contemplation of the creatures. But confused knowledge is as no knowledge: Distinctest knowledge of God, not being affective, is reputed Ignorance.

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

I subscribe: yet think the same vengeance, if not greater, kept in store for Christians: who, in greater light, remain still in darkness. Except perhaps we may think there are Christian-Pagans in this behalf. Men, I am sure, many amongst Christians, as grossly ignorant of God's nature and will, as ever 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 heavier vengeance reserved in respect of Ignorance, then for veriest Idiotes amongst Pagans: Let then Christians under the same crime, be reputed meant in Paul's description.

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

There is Simple nescience; and there is culpable Ignorance: That we conceive to be bare absence of knowledge in things not revealed, or commanded to be known. Angels know not the day and hour of Judgment: Nor the Son himself, as Man. The particular Reason of particular Election and Reprobation, Saint Paul knew not, It was their faultless nescience; not their culpable Ignorance.

This, we describe the privation or want of that divine knowledge which ought to be in us. I mean of things revealed and commanded to be known. A double light God hath granted to the sons of men, whereby to make known himself unto them. 1. His Works. 2. His Word. Eyes also he hath given them, to make benefit of that light. 1 Sense and Reason. 2 His Spirit and Faith. Those, vouchsafed to all, Jews and Gentiles. These, tendered to all, and every in the Church of God.

Ignorance, whether invincible, or negligent, or willful, neither excuseth a toto, in things revealed and commanded to be known. That made our Savior say. Ignorants are beaten though with fewer stripes: eternally damned, though not so much tormented.

[Use] 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 mystery of godliness, saith Saint Austin. The utmost advantage simplest Ignorance can do then, is but vt mitius ardeant.

To rouse us out of it, Meditate; Such 1 Aliens from the life of God. 2 In snare of the Devil, holden captive of him at his pleasure. 3. No way assured of their being in Covenant of Grace. For such all have the unction teaching all things: are all taught of God: know him from the least to the greatest.

Means. See 1 Excellencie of knowing Christ; suppose that knowledge Treasure, thou wilt dignity for it as for silver; search, as for Rubies. 2. Be a fool in thine own conceit: lay down proud opinion of Natures acuitie in the mysteries of God. 3 Attend at the Gates of wisdom: Prophesy is the key of knowledge. Pastors are given to feed with knowledge and understanding. Will you, nill you, you must seek knowledge at their mouths. Their lips are your storehouse. 4 Pray to be enlightened.

The second sort lvable to vengeance: those that obey not the Gospel of our Lord Jesus Christ. Circumscription of Christians according to Interpreters. Their general style is with Paul, the Children of disobedience. They all lie open to that vengeance, yea though their knowledge were Angelical. Christ is Author of salvation to those only that obey him. The wrath of God comes, abides upon all the children of disobedience: in fuller weight for that they saw. John 9.41. & 15.22, 24. Iac. 4.17.

Reasons are: 1 Their sins grow near the nature of presumptions, of willful and malicious sins.

2 Adiuments to obedience have been more; understanding having presented to their will, the goodness of Christian duties.

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

[Use] We live in the deluge and inundation of knowledge, prophesied by Isai: would God our practice were in any good measure answerable. I should then be inclined to think, the body of our Christendom should be saved. But God hath multiplied the Nations, yet not increased the Joy. Contemplatiues we are most in matter of faith and piety; our Religion is mostly talk and discourse.

Saint Peter exhorts to join to faith, virtue; to knowledge, practice: not to be idle and unfruitful in the knowledge of our Lord and Savior. 1 Consider, knowledge though an excellent gift, yet is none of the Characteristicall to discriminate us from Reprobates. 〈 in non-Latin alphabet 〉 is the name of damned Devils, for excellency of knowledge. And as good Angels, so have they learned by the Church the manifold wisdom of God, Eph 3.10.

2 Not connection only of Graces is to be seen in God's Children; but subordination of one to other; of knowledge, we are sure, to practice. Nothing is revealed of God's Nature and will, that we may only know, and delight our selves in the speculation: nor is anything in Christianity so merely speculative, but its made ground of practice.

3 The rule of Retribution is not our knowledge, but our practice: Every man receiveth according to what he hath done. Prophets disobedient are dismissed with Nescio vos. Mat. 7.22, 23.

4 If knowledge be that we labor for, what better means of improvement, then conscionable obedience: Hereby grew David wiser then the aged; then his Teachers, even by keeping God's precepts, Psal. 119.99, 100.

5 Conscience roused by God's wrath is torture no less then racking; yet most, where knowledge hath been most abundant.

Obey not the Gospel. Gospel then as well as Law, enjoins obedience; contains not only promises of mercy, but precepts of duty. Repent and believe, are precepts of the Gospel. Love God above all, Thy Neighbor as thyself. So not Law only, but Gospel commands thee. This is the old and new Commandment. Nouum, 1. quia renouatum: 2. Pressed on new grounds; Such as nor Prophet nor Patriarch ever saw to enforce it. There are Gospel, as well as Legal Ethics: Moralities all as many Evangelical, as Mosaical. Truth is, there is no duty which the Law moral requires, but the Gospel prescribes, and urgeth on equal terms of necessity to salvation. Its not absurd to say, the whole of what the Law prescribes, for the modus and Gradus of obedience, is in the Gospel also prescribed; these differences observed.

1 The Law allows none, but our own personal obedience, after every lota and tittle. The Gospel affords performance by a surety.

2 The Law winkes at none, no not least imperfections of obedience: The Gospel offers more Grace, promising to crown our gracious endeavors.

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

[Use] So that they do ill inexcusably who make Law and Gospel fight in matter of prescript. And think the decalogue, as its Rule of obedience, in any the Contents of it, cancelled, together with the handwriting of ordinances. When yet 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 conceive the Gospel a doctrine of carnal liberty. As God an Idol made all of Mercy, so his Gospel consisting only of promises of mercy, not at all of precepts of duty. And this, forsooth, is their Christian liberty under the Gospel: freedom from observing the Law of God.

Liberty Christian proclaimed in the Gospel is 1 From yoke of Ceremonies. 2 From Curse. 3 Justification. 4 Rigorous exaction. 5 Exasperating power of the Law Moral. Not at all from obedience, of any iota or title comprised in any precept of the Decalogue.

Therefore in Gospel doctrine observe, 1 As many prescripts of duty, as promises of mercy. 2 Promises for their performance on God's part, limited to condition of our performing the duties. 3 The evidence from which we gather our title to the promises, is our performance of the duties.

Gospel of our Lord Jesus Christ. So called, either for that he is the adaequatum obiectum of it; the whole of Evangelical doctrine having him for the matter: or, because by him, as the Angel of the Covenant, revealed out of the bosom of his father. That clause seems interposed, either to dismay the more from disobedience; or, to show equity in extremist vengeance inflicted on them, that contemn him which speaks from heaven. 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 mean inflicting, the Face of the Lord and the Glory of his power.

1. Destruction: understand, not an abolishing of their being. Oh how shall they wish they had never been, or had been bruits, or might cease to be, when the day of that vengeance cometh. Rather of their well-being. Non est vita vinere, sed been viuere. Nor is it worth the name of being, to be miserable: so miserable, as to live a dying life, to die a living death.

2. Euerlasting: their misery shall have no end. Their worm dieth not; their fire never goeth • out: the fire is unquenchable and everlasting. Mar. 10.43, 44. Mat. 3.12. & 25.41, 46.

Reasons, 1. That so in endurance, since it will not be in weight, there may be proportion betwixt their punishment and sins, wherewith they have violated that endless Majesty.

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

3 Their desires to sin were infinite, endless: they would live ever, that they might sin ever.

4 Their impenitence is endless: obstinacy of will in evil, is one of the sinful penalties of the damned.

[Use] Millenaries erred through too much piety, and mistake of some Scriptures; when they promised, some, to very Pagans and Devils; others, to impenitent Christians, release from their Hell-torments. But fools, may I term them, or mad men amongst us? who hearing daily, and professing to believe, what we teach of extremity and eternity of Hell-torments, yet to enjoy the momentary pleasures of sin, willingly deprive themselves of that eternal hyperbolical weight of Glory; yea desperately plunge body and soul into everlasting pain. Oh consider you that forget God; if years, as many as there are stars in the sky; millions of years, as many as there are sands by the Sea shore, might bring end to the pain, yet there were hope: But when eternity shall be added to extremity of the Torment, the Recouerie is hopeless: Whom should not these terrors pierce?

3 From the presence of the Lord, &c. At first sound, the words seem to intimate the good, such are deprived of: the presence of Christ, and fruition of his Glory: and may be conceived to import that paenam damni, as its called, their loss and deprivation of eternal beatitude, which they suffer, whosoever know not God, or disobey the Gospel. But attentively considered, rather signify the cause, or mean inflicting their vengeance: I he very look or face of Christ: His power, the glory or excellency of his power easily procures it. Hide us, they cry, even Potentates, from the face of the Lamb: so terrible and full of Majesty shall be his second appearing: with such ease, ever with his look, shall they be tumbled down together into the bottom of Hell.

What means the insolency of the mighty, the guilded Potsheards of the earth, to look and speak so big? why triumph they over the Impotent? how dare they provoke the Lord? Are they stronger then he? Have they forgotten who said, he that is higher then the highest regardeth, and there be higher then they? Eccl. 5.8. You that pride yourselves in your frown, and call it your glory, that multitudes tremble at your presence; suffer the thought to put an appall to your pride, and power, and pomp; that there is a countenance at which Angels tremble; a power, to which Seraphims stoop; a presence so majestical; a face so full of glory, before which you must stand to be judged, whose very frown can cast body and soul into hell fire. I say as David, tremble and sin 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 advancement of God's Children. Considerable therein are, 1 The general, Glorification of Saints. 2 The fountain 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 believe: interlined there is in a parenthesis, application of the Comfort to Thessalonians.

1. There is then a glorious estate reserved for God's children against the day of Christ's second appearing. Glory, honor, and immortality to everyone that continues in well doing.

Schoolmen will a little fill you with particulars: when they mind you of the Dotes. 1 Animae; vision, delectation, comprehension, &c. 2 Corporis, Impassibilitie, subtlety, spiritualty, claritie, with the like. See them ad 4 ^um distinct. 49.

Their glory here, seems that which presents it self to the eyes of the wicked; in their 1. Association unto Christ; they also sit on Thrones. 2 Participation of judicial power over the World, yea Angels; not only by comparison, but by suffrage of approbation.

What may, if this will not, cause us to digest the infamy and abasures we are subject unto? Proud nature of man, and vain-glorious, how makes it good men sometimes more love the praise of men, then the glory of God, John 12.43.

Had we Paul's wisdom to look from things temporal to things eternal, from our present contempt, to our future glory, we should easily resolve to be yet more vile for the Lord. God's Spirit in Scripture thus arms us against the Temptation. 1 Minding us how God, from amongst the basest and most contemptible of the world, hath pleased to make his election to glory. 2 Remembering us of the many more Indignities, Christ for our sakes endured. 3 Sending us to consi • er our conformity herein to Prophets and righteous men, which went before us. 4 Putting us in mind, of what it euidenceth, the resting of the glorious Spirit of God upon us. 5 Withall, of the high account God makes of us, honoring us with his protection; interesting himself in our contempt: dignifying us with the guard of his glorious Angels, and their ministering unto us. 6 Chiefely of the Glory reserved for us against the life to come, to which these present abasures do after a sort qualify us.

I beseech you let it prevail to work in us, what Paul exhorts unto, To go out of the world bearing the reproach of Christ. 1 Examples we have frequent. Moses prefers in choice the Rebuke of Christ, before all earthly honor. David resolves to be more vile for the Lord. Apostles rejoice in such reproach, as in their dignity. 2 As wicked men are so much the more tormented, by how much more they have magnified themselves; so have God's children their portions of Glory, proportioned to their measures of Abasures here on earth.

2 Yet this take notice of. This Glory how ever ours in fruition, yet is Christ's originally, and from Christ, ours by communication, Wherefore he is said to be glorified in his Saints. There is a Personal Glory of the Mediator: whereof see John 17.5. and there is his Sociall Glory, as I may term it, resulting to his person, from the Glory which he communicates to his Children.

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

To which end consider, 1. The union mystical twixt Christ and his Church; Such as that Christ and his Church are one body Complete. The Church the fullness of him who filleth all in all. 2. Issuing from that union is, Influence of Grace and Glory into the Church from the Head. 3. Attend the meritorious procurement of that Glory to us, to be merely from Christ. The Prince of our Salvation being therefore consecrated by Afflictions, that the Children might be brought to Glory. 4. As the managing of all proceedings in the last Judgment, so the distribution of glorious Rewards is committed unto Christ. 5. The efficiency of it in us, is of Christ by his power and Spirit: for its he who 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.

[Use] So that me seems the Scruple is groundless, which yet perplexeth many of God's Saints; that in their sufferings and services they eye so much their own Salvation and eternal Beatitude.

1. Know, there is warranted an under Respect to the reward, to incite us to faithfulness, 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 himself is our Beatitude; and that in seeking our Beatitude, we s • eke fruition of the glorious God-head: that in our glorification, Christ also is glorified; and in seeking our salvation, we seek the glory of our Savior; So may this Scruple be sufficiently exempted.

That measure of Zeal for God, and love to men, in Moses and Paul, to me seems something extaticall: the privilege of a few. Perhaps to be endeavored by all; yet scarcely to be hoped for by the ordinary Ranke of God's children, whiles this body, which is corrupted, cloggeth the soul.

And to be admired. The measure of their glory so great as shall fill the enioyers with wonder at the Grace, beholders with no less then Admiration, at the power of the bestower. Truly said Paul, Things prepared for God's Children are such as neither eye hath seen, nor care heard, nor can it enter into the heart of man to conceive. See the wicked ravished 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 metal of the basest, now made like and equal unto Angels? His mind, now so more then sand-blind in the things of God, then so bare-faced to contemplate the glorious God head. His will, in nature so opposite to goodness, In grace so wauing and wavering in Resolution, then so immutably fastened, and by Bernard's happy necessity, so linked to holiness, &c. who among Saints feeling this blessed change, shall not be ravished with admiration at the power of the Author?

But if we farther consider our no deservings of so eminent Glory; onr deservings of the contrary, together with the preterition so many millions of men our Equalls, if not betters, many, in natural condition; and their resurrection only to shame and contempt: How shall we be able to satisfy our selves, in extolling and admiring the rich grace of our God and Savior Jesus Christ? Whither there shall be in heaven Remembrance of things past on earth, is not altogether impertinently questioned. Of souls separated the inquiry is usual, and thus resolved from Gregory: That Remembrance intellectual there is both of sins and penalties past, as matter to occasion continual lauding of God's mercy in deliverance. Niceties pertaining thereto, whither it be with pleasure or disliking, whither with rational sorrow or without, I omit. This I doubt not, but the comparing of the miseries they are freed from, with the Beatitude they then enjoy, augments their joy. The meditation of their demerits before, and after calling, enlargeth their hearts to magnify and extol the grace of their Redeemer. Their beholding the confusion and horror cast upon devils, and damned Reprobates, compared with their own Beatitude; especially with reflection of the mind upon their equality in state of nature, makes them no less then admire the rich grace of Christ, in lading them with that transcendent, and hyperbolical weight of Glory.

[Use] Lord that we had Paul's wisdom in our Afflictions, to look from things temporal, to things eternal. His art of comparisoning our present sufferings with our future glory: how would it silence our murmurings? add courage to our faintings, and no less then joy in our greatest tribulations. Brutes, as we are, no less sensual and stupid, while we walk by sense, and not by Faith. Mee thinks if we but meditated the love of God, which they evidence; the quiet fruit they bring; the power of God perfitted in our weakness to our own and other men's wonder, the damnation which they free us from, when they are sanctified unto us; how should they seem less then sweet unto us? But when we shall consider the Glory that shall be revealed; The weight of eternal glory to be rendered for light and momentary afflictions of this life, how can we but be ambitious of the cross, as some Primitive Martyrs were; and wonder at our fainting under fear or sense of afflictions, for whom glory, no less then wonderful, is prepared against the appearing of Christ? I say as Paul on like occasion, Consider what I say, and the Lord give you understanding in all things.

4. The last particle remains: The persons to whom this glory, this marvelous glory belongs. Thus they are pointed out unto us. 1. Saints. 2. And Believes, such only, and such all.

Two things are here observable, 1. The limitation, to Saints and believers only. 2. The extent, to all that believe: no doubt, but to all Saints.

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

Amongst our people, ignorant of Scripture Phrase, none may so be e •• eemed, but those just men whose spirits are now made perfect in heaven. In the style of the holy Ghost, All God's people, but professing sanctity, are so named: though more strictly, such as by God: Spirit are purged, though but inchoately, from all filthiness of sl • sh and Spirit; and are growing towards full holiness in the fear of God. The style is sometimes with an 〈 in non-Latin alphabet 〉 given to men eximious in Sanctitie: yet generally belongs to all God's Children.

That to them only belong the Glory that shall be revealed, Scripture Testimonies are plentiful: hence its called the inheritance of Saints. Wherefore also the unholy and profane are excluded. Reasons of congruence ye may observe reading the Scriptures quoted.

[Use] If any measure of profaneness might breed wonder in these last times, I should marvel to see Christians by profession, men hoping for heaven, and setting their face that way, so generally averse from Sanctitie: so scoffing out of countenance the study and endeavor of it. Saith Peter considering the terror of the last day; What manner men ought we to be in holy conversations? No measure should suffice. S. John weighing the purity of the Judge, and the condition of seeing him with comfort; whosoever hath this hope, purgeth himself as God is pure. S. James expressing imperat Acts of sincere Religion, thus points to us our measure of sanctity: to keep our selves unspotted of the world. S. Jude commands to hate the garment spotted of the flesh. S. Paul allows not naming of any uncleanness 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, minima man datorum; approving even preciseness in moralities, so it be guided by prudence.

As to Saints, so to believers is this glory appropried; places a • e plentiful, see these pregnant, Mar. 16.16. John 3.15, 16, 17, 18. whither Infid • litie be of more Negation, such as in Pagans, to whom the name of Jesus hath not been heard: or of evil disposition, as in unbelieving, 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 believing in Christ, shall be imputed to a simple Pagan, as a crime to damn him. Howbeit, had he believed, he had been saved: not believing he perisheth in his Paganism.

[Use] I like pity though it be a little foolish; yet would have no man wiser then his maker: what if the body of Paganish Nations perish? what, when their Infidelity in which they perish is muincible? Its pity of them they say: And God seems either not just, or not so merciful. Ans. Pity be it: who allows not condoling their miscarriage? yet neither is God iniust, in not showing them mercy to salvation, since, 1 that gratuitous. 2 and he made them righteous. 3 And they are inexcusably sinful in violating the rules of natural law, reserved in their Notice. But is God less merciful? Nay rather more to the vessels of mercy: whom from among so many millions of men and women, of equal condition in nature, he hath selected to magnify his mercy upon. The mercies of God are better prised by weight, then by number of enioyers.

But we pass to the extent. As to Saints and believers only: so to all Saints: for (which is more doubtful) to all believers doth this heavenly glory belong.

That to all Saints: these Scriptures are pregnant. The inheritance belongs to all them that are sanctified. Beatifical vision to all that are pure in heart: wherefore the sanctied are said to be sealed to the day of Redemption. And the first fruits of the Spirit, is called the earnest of our inheritance.

[Use 1] They err, who extend Sanctification to Reprobates. What say they to this Argument? Every sanctified man is glorified. No Reprobate is glorified. Ergo, nor sanctified. 2 Elected we are to sanctification of the Spirit, suppose you to the common solaces of Reprobates. 3 Or think we Christ's merit and intercession, by which the Spirit of Sanctificaon is procured, intended to Reprobates? 4 Not given them, saith our Savior; the world cannot receive him. But de his alibi, the homonymies wherewith Adversaries have perplexed the question, are elsewhere noted and explained.

Let God's people make sure to themselves their sanctification, they make sure their election, [Use 2] calling, glorification. Thus ye may in part discern it. 1 The less earthly-minded, the more sanctified. 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 . 2 Its comfortable to see in our selves the connection of all virtues gracious; to be failing in no gift or fruit of the Spirit, argues our through, our true sanctification.

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

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

5. Most when the motive is obedience to the commander, Love 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 believe? for even Devils believe; and we read of reuolters from faith, whose damnation is as certain, as if damned already in chains of darkness; how then saith the Apostle, this Glory belongs to all that believe?

Resp. Pardon us a little, to see if Schools may help us in this inquiry. Of faith, as of other virtues, they make two kinds. The one Acquisite; the other Infused. Acquisite, such as may be wrought out of power of Nature, by means attempered to the understanding subsisting within the state of Nature. As when a man assents to Theological Truths, moved by human persuasions: as for reverence or love he bears to the Teacher; or for miracles wrought to avouch them; or for Reasons and Arguments, potent in the eye of Reason, to work such persuasion.

Infused, wherein the understanding is eleuated above all its Naturals, and illustrated by so divine power, that it gives credence to things above Reason, leaning only on the first verity, the truth of God the Reuealer; this being the thing which makes him assent, because God speaks and testifies it. Infused its called, either by allusion to the phrase of the holy Ghost; or because its merely from without, there being no power Natural in man to procure or receive it, save only that which they term obediential: whereby man, as other creatures, is borne to obey God's Action, or his working upon him, to be made whatsoever he may be made by divine power.

Of faith infused, they make two kinds: one formed, as their term is, by Charity: the other formelesse, separate from Charity, which they call formelesse, not because it lacks matter or form, or anything required to the nature of Faith: for even 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 virtuous quality. But formelesse they call it, when separate from Charity, because it wants what should form it to the nature of a gratuitous or gracious gift, or fit it to achieve the superexcedent End, eternal Beatitude; or as Scots terms are, it wants what should form it to Acceptabilitie; or as Bellarmine, to make it Actuous and operative.

In all this, setting apart strangeness of Language, and their secret intention of making Charity enter our Justification, me thinks the sentence is orthodox, and consonant to Scriptures: faith saving works by love, Gal. 5.6. And if a man say he hath faith, and have no works, can that faith save him? Thus understand the Apostle. All that believe, I say not quocunque modo, suppose by faith Acquisite, as devils, and many professed Christians; or by faith dead, and vnoperatiue; but all that believe with that faith which works by love; to all such belongs the glory of God's Kingdom.

Or, what if we call to mind the three internal Acts of Faith? which Thomas saith are all acts of one and the same habit of Faith: 1 To believe God speaking in his word. 2 To believe that he is God, and a rewarder of them that seek him. 3 To believe in God; that is, as I interpret, to rest and rely our selves by confidence and assiance, on God and his Christ, as only Authors of Righteousness and Salvation. In all such believers will Christ be glorified, in communicating to them the glory of the Kingdom, which he hath promised. To this purpose Scriptures speak pregnantly, John 3.16, 36. 1 John 5.10, 11, 12, 13. &c.

[Use] There be who enlarge promises, straighten precepts. The promise of life they suppose made to all believers, howsoever entertaining into their Assent, the doctrine of faith published in Scripture; the faith required, is supposed to be a bare and naked assent to divine Revelations, without care of good life. Against these is S. James, cap. 2. tot. and Augustine.

There be that straighten promises, enlarge precepts; alas, to how much perplexity of their soul? As if faith required, were of necessity to be, of all Articles and circumstances thereof, explicit; so firm and steddie at all times, as never to conflict with Infidelity: to such faith only, in their opinion, belong the promises. But then said the Prophet in vain, he shall not quench the smoking flax: Then that's false, that the Gospel requires Truth, not perfection of faith and other virtues. Then are not Infants in Grace, God's children; nor Christ propitiatour for imperfections in gracious practice. And yet as he is Author of salvation to all that obey him, though obedience be sometimes interrupted, always imperfect. So will he be glorified in glorifying all them that believe, I say not as Abraham only, with fullness of assurance; but as the blind man in the Gospel, bewailing and praying against Infidelity and doubtings.

(Because our Testimony was believed among you.) This clause included in the Parenthesis, hath apparently this Scope, to apply the general forementioned, to the comfort of these particulars among believers: q, d. And this I say for your comfort, because our Testimony, that is the Evangelical doctrine to which we gave Testimony that it is of God, sound credence and belief among you. How that general doctrine avails to their comfort being so qualified, you easily apprehend, conceiving the discourse on this wise. All that believe the Gospel shall partake in that marvelous glory. But you have believed the Gospel; therefore shall have share in that heavenly 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, delivered in Scripture, are intentionally meant to particulars rightly qualified? Or that God's spirit speaking in general? As thus, when to all Saints and believers, he promiseth the inheritance, speaks he not to me, in case I be sanctified, and a Believer?

[Use] That a man may wonder Papists should on this ground reject particular Faith, because we lack a particular word; whereas truth is, we have 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 conceive; when the command is given to fear the Lord, and depart from evil, 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, save in what is commanded them by name. When its said, you shall not join marriage with the daughters of a strange God; is it not all one, as if he had said, neither thou, nor thou whosoever thou art? When God threatens the drunkard to be clothed with rags, the whoremonger to be brought to a morsel of bread, is it not applicable, in the intention of the speaker, to every particular engaged in those sins? So when the promise runs, whosoever believes, and is baptized, shall be saved, why say we, we have no particular word to believe that we are in state of Salvation? When its meant to every particular believer, and we know, or may know that we believe. To me, I assure you, it sounds as particular in case of my Faith and Repentance, as if our Savior himself should say unto me, as to him in the Gospel, Son thy sins be forgiven thee.

Else, what is the particular word we want to breed particular assurance? A word perhaps particular to me, to tell me, I believe or Repent. Resp. Is that the matter? 1. Hitherto it hath been understood of a word testifying God's Act to man, in pardoning sins, Justifying the sinner, &c. not of a word testifying the Act of man. 2. Need I a particular Word of God to tell me I believe? Why more then to tell me I love, I fear, I hope, &c. when as the soul knows it own Acts or motions, by its own imbred faculty: themselves acknowledge in the understanding Actum Reflexum. And why not my Acts virtuous or gracious, for my comfort, and thankfulness; as well as my vicious Actions, to breed me terror and Repentance?

Quest. But the rectitude of these Acts, the soundness of these graces, can my soul know? Resp. Thy mind informed by the word of God, upon due examination, may as well know rectitude, as discern the Acts. I may as well know that my faith rests upon the first verity, as that I believe quocunque modo: for knows not my mind her motives, as well as her motions? Or, if by imperate Acts of faith, which infallibly testify presence of true Faith, I would judge, may I not say I have a word particular to testify truth of my Faith? As when my Faith purifies my heart, works by love, have I not a word to testify, that my Faith is unfeigned? As punctual it is to me, and as particular to testify the soundness of my Faith: As if an Angel should say to me as to Cornelius, Thy prayers and Alms-deeds, thy faith and Repentance are come up in remembrance before God.

Howbeit, from Paul's example, Ministers of the Church have their direction, to apply the generals of promise and comfort to their people, provided always, they be 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 weak consciences: Considering they know, or may know, their ministers as God's mouth; And his instruments Authorized to remit sins, and to seal up to them life and salvation.

[Use] What will our scoffing Catholics say, if from the ordinance and use of the ministry as its exercised amongst themselves, we derive 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 sentence of absolution upon the penitent. Ego absoluo te, &c. do they give him a particular word for faith to rest on? or do they require divine Faith, or only human to be given to their testimony so particularized? Will they say human only? 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 divine, then there is a Word of God particular for it to rest on: and so particular Faith is no longer presumption, since it hath a particular Word of God to build on: as apparently it hath, when general promises are Regularly applied, and by authority delegate from God.

And what's the ods, tell me, betwixt this private absolution, and that public in our preaching, for the matter of particularitie? When Peter told believing Jews, that the promises were made to them, was it not all one, as if he had said to every particular of them believing, to thee and thee?

But in Application of general promises, or comforts, let prudence make us cautionate so, as first to discern, as far as we may, their qualification. To you is this Salvation sent: But you must beware of that in the Prophet, Behold ye despisers and wonder, The charge is to put difference; to take away the precious from the vile: for will you give life to the souls of them that should not live? or will you slay the souls of them that should not die? To kill the hearts of the Righteous, To strengthen the hands of the wicked: To condemn the just, & to justify the wicked are both equally abominable, To your comfort I speak it saith the Apostle, because our testimony was believed amongst you.

Our Testimony was believed. Something pertaining to the Nature of Faith, discriminating it from other habits and Acts of the understanding, might here be observed. As that it hath for the material object, something testified: for the formal object, 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 clear, that there needs no medium to induce their entertainment for true. Science, of Conclusions, by force of a medium necessary and demonstrative. Faith of things ineuident in themselves, indemonstrable by Arguments necessary: of Conclusions or Articles above Reason, in divine faith infused: the assent being wrought not by argument, or other evidence, but only by authority and verity of him that testifieth. What moves me to assent to the Article of the Trinity? Only the Testimony of God, who alone knows himself, and the manner of his own existence. Now whither this Testimony divine be immediate or mediate, it matters not to the nature of divine Faith, so it be a divine Testimony whereon we rest. Not only that voice of God from heaven, This is my beloved Son, But that also of Prophets and Apostles, speaking as they were inspired by the holy Ghost, is this divine Testimony. Whither that also of the Church ordinary that now is, is matter of question, but impertinent to this occasion.

At that day. Return to specification of the Time before mentioned: which before he had thus periphrased; At the Revelation of the Lord Jesus from heaven, ver. 7. When he shall come to be glorified in the Saints, ver. 10. I say, at that day shall tribulation be rendered to them that trouble you; Rest, to you that are troubled.

I say as the Apostle. Be still and patient your hearts until the coming 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 behalf. And it is certainly full of comfort, to partake in the prayers of Saints: wherefore ye may observe it entreated earnestly by Chiefetaines in the Church: and witness Saint James, It prevaileth much, if it be fervent.

Particulars of the text you may number these. 1 Their fact, amplified by circumstance of time; we pray always, in statis precibus. 2 The occasion or intention 〈 in non-Latin alphabet 〉 . 3 The matter, of three memb rs. First, that God would vouchsase them his calling. Secondly, fulfill the good pleasure of his goodness. Thirdly, and the work of faith, &c. 4 The end or issue, that so the name of the Lord may be glorified.

〈 in non-Latin alphabet 〉 : unto 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 certainty of salvation, whither of the object, or subject frustrate our devotions: inasmuch as they are means sanctified and prepared, as well to procure what is prepared. as to ascertain us 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 honor call upon the Lord, and depart from iniquity: by this means they further execution of the decree; and hereby know themselves to be vessels of honor prepared to glory, 2 Tim. 2.19, 20. See 2 Pet. 1.10.

[Use] Apagesis Athee 〈 in non-Latin alphabet 〉 , who thinkest neglect of devotion or sanctity islues natiuely out of the doctrine touching certainty of Salvation: Whither certainty insistest thou on? that of the object. Ans. It puts, it implies devotion, sanctity, for whom he predestinateth, he calleth, with a holy calling, a calling that makes holy; he chooseth to be holy: he chooseth to salvation to be achieved by sanctification of the Spirit, and faith of Truth, 2 Thes. 2.13.

That of the subject? Ans. 〈 in non-Latin alphabet 〉 that a man should be assured of Salvation, and neglect devotion and sanctification; for hence ariseth his assurance. Longer then he knows and exerciseth Sanctitie, he is not, nor can be assured of his title to Salvation. Longer then he feels the Spirit of Grace and deprecation, actuous in him in one virtue or another, he cannot be assured of his Election to glory. I confess there is what may stay the soul from despairing in particular miscarriages, or in the cessation of sensible operatiuenesse of Grace, as calling to mind the former testimonies of Grace in the heart. Howbeit in that state, the assurance is tremulous, the mind pendulous, and not able firmly to hold persuasion of being in state of Grace, till the blessed restitution to doing first works 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) seem to apprehend a favor of God to themselves, in case the blessings were vouchsafed to this people.

It savors of Grace to find pleasance in others gracious estate; to count it our own benefit from God, that our brethren are enriched with graces that accompany Salvation. It argues our fellow-union in the body of Christ; our fulfilling the Royal Law of loving our neighbor as our selves, when we love him ad idem bonum, eternal beatitude, as Saint Augustine's exposition runs.

[Use] Emulation I like well, if well interpreted. Suppose the imitation of virtue, and eager desire to partake it; yea though it be with grief that we want, what others enjoy in goodness, so we grieve not at their enjoying, but for our own want.

But let envy rot their bones on whom it fastens, grief I mean and spite at other men's gracious estate: for what doth it impeach our own? how doth it not rather further it? adding luster to the body mystical, whereof we profess our selves members. Their censure is by the Apostle, that they walk in the way of Cain: he might have said of the devil, with whom they may expect to have portion in punishment, since they resemble in what is most diabolical; most abhorrent from gracious disposition. 〈 in non-Latin alphabet 〉 .

Vouchsafe you his calling: the matter of his Petition: 〈 in non-Latin alphabet 〉 ; dignetur, deign, vouchsafe, of favor grant you the calling.

What is the Calling. Answ. Sometimes under that term comes the terminus ad quem of Calling; the thing whereto we are called; so some conceive it here meant: his calling, that is the glory whereto he hath called you: that, in Paul's term, is the price of the high calling of God in Christ Jesus. 2 Sometimes it denotes the Act of Calling; as Rom. 8.30. 2 Tim. 1.9.

If we follow the first sense, this Paul means, that the Lord would of fauourvouchsafe them fruition of heavenly happiness, sharing with Saints in their inheritance.

Must that be begged of God, as a boone, to Saints, believers, half-Martyrs as were Thessalonians? And when its given, is it but deigned, vouchsafed them of favor from God? Certainly, it was Paul's opinion, There is no real worthiness in our persons or actions, or qualities inherent, whereby we may claim eternal glory. 1 Then why beg we it? 2 Why as a boone and savor vouchsafed? Why rather is it not exacted as due, ex Regula Iustitiae? Truly said the Apostle, Eternal life is 〈 in non-Latin alphabet 〉 , a free gift of God; there being no obligation accruing from worth of our works, that should bind him to render it: By promising he hath made himself our debtor; and Christ hath merited to us our Crown.

But shall we dare to plead our own worthiness of that weight of Glory? Consider 1 the infinite disproportions betwixt the best services and that glory. 2 The imperfection, pollution of our best obedience. 3 The no profit we bring to the Rewarder. 4 The many 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 been called unto. Lord deign me, of favor grant me share in the price of the supernal 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 Conversion: still we have nee • e of God's call; his inuitement and • fficatious persuasion, to bring us more and more out o power of darkness, into the Kingdom of Jesus Christ. Else why said Paul? The Ministry is given not only to gather us, but to perfect us everyone according to our measure: he that is washed hath still ^o need to wash his feet. The branches in the U • ne which bear fruit, the father purgeth, that they may bring forth more fruit. Dou • t you but by the same means▪ his Spirit, the Word, Afflictions? wherefore suppose them, us, called into his marvelous light; yet are there not remains of blindness upon the mind most itlightned? Relics of unholiness, black affections, works of darkness? Except therefore we know some other mean, then God's call, to increase conversion, faith, sanctity: its not absurd that Paul prays God to call the called: that is to continue his calling and efficacious persuasion, to settle them in the state of Grace, and to transform them into his Image from glory to glory.

Vt verbo dicam. I here are amongst other, these ends and avails of God's calling the called. 1 Their settling in their gracious estate; wherefore the words of the wise are as Nailes. 2 Their excitement, when they grow loitering or languishing; therefore they are goads. 3 Their revocation, when perhaps (as too oft) they step aside, or turn back towards Egypt. In such mistake of the way, need we not anew the voice behind us, to tell us, here is the way, walk in it? 4 To lead us on to perfection in Grace; to all which, and more uses, serves God's vocation or Caling.

[Use] Presumptuous pride, whither wilt? God hath vouchsafed thee his Calling. So indeed I hear thee say. But what is thy inference? Therefore no more need to use the Word? Perhaps thou wilt say, as some Pelagians, nor need of Spirit or Grace to preserve or increase thee: Will freed, of like, sets thee a gogge? and now with thine own wings thou mountest into heaven; take heed they wheel thee not down to hell: feelest thou no languishing of Grace? perceivest thou no dregs of old leaven, though thou beest a new lump? Is knowledge so perfect, faith so firm, sanctity so consummate, that nothing may by ordinary means be added? 〈 in non-Latin alphabet 〉 , thou hast heaven upon earth. Else teach me, is thy establishment, and growth in Grace, wrought by other means, then Grace was begun? or altogether without means? or without any further Action of God in calling thee? Thus spake Paul to people called, despise not Prophesyings; least thou quench the Spirit. And they were called, who 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 less then that of Martyrs. The Lord still vouchsafe you his calling, more and more to translate you from the power of darkness into the kingdom of his beloved son. Thus resolve. 1 Beginnings, increase of Grace in this life are both from God's calling. 2 First and after callings are both by the same means, word and spirit. 3 He is not called, who despiseth farther calling.

The second blessing prayed for, fulfilling all the good pleasure of his goodness.

1 What is this 〈 in non-Latin alphabet 〉 , good pleasure of God. 2 Are there parts of it? all the good pleasure. 3 Why, of his goodness? 4 What is this fulfilling?

To the first. God's 〈 in non-Latin alphabet 〉 , his good pleasure, Interpreters with one consent conceive, God's eternal purpose touching the salvation of his children: which Paul elsewhere calls the good pleasure of his will. Sermo Romanus, saith one, non habet quod hui • dictioni respondeat. Saint Jerome thinks it a word coined by the Septuaginte; signifying not only 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 non-Latin alphabet 〉 ) in the composition imports it. To Budaeus, it sounds a spontaneus, consentient, propense affection. For Grammar signification I refer the Reader to Illyricus, and such like Theological Lexicographers. In Scripture you may observe it, when attributed to God, to have a double signification: as 〈 in non-Latin alphabet 〉 sometime signifies 〈 in non-Latin alphabet 〉 , the act of willing; sometimes 〈 in non-Latin alphabet 〉 , the thing willed: so 〈 in non-Latin alphabet 〉 , whiles the Spontaneous, propense and pleasing inclination of the will of God to the eternal good of men: whiles, the decree and purpose of God issuing from his complacentia, his pleasance taken in their spiritual welfare, to promote and procure it. So here it seems taken.

To the second. All the good pleasure. Parts there are, or particulars of God's purpose and decree touching the salvation of his Children. Thus you may number them from Saint Paul. Vocation begun, continued. Justification vouchsafed and continued. Sanctification begun, continued, increased. Glorification of the Soul at separation in death. Raising bodies at the last day, and reuniting them to souls that both may enter fruition of consummate blessedness. All these fall within compass of God's good pleasure and decree; and are here prayed, in what was yet wanting, to be committed to execution.

To the third: of his goodness. God's goodness sometimes signifies the eximious pulchritude of his Nature, so eminently above all things amiable, as that it rauisheth every mind and affection of the reasonable Creature in the contemplation. Sometimes, his will and self-propension to diffuse his benefits, to do good especially to the sons of men. Its here made the sole fountain of his decreeing our salvation.

To the fourth. Fulfill: fulfilling understand the performance, committing to execution, plenatie accomplishment and consummation of his good pleasure and eternal decree. So that to this Sum amounts Paul's prayer in this particular. That as God had pleased of his favor to deign them his holy calling to faith and obedience, so of like favor, he would vouchsafe to call them more and more from power of darkness, into the gracious Kingdom of his beloved son: and still to proceed in execution of his eternal decree of Election, that what, was yet wanting in their increase of sanctification, confirmation in Justification, Redemption of Bodies from misery and corruption, might in God's seasons be accomplished; that at last they might receive the end of their faith and hope, the salvation of their souls; the full glorification of both body and soul in his heavenly kingdom.

But that God's decree of election and predestination to life, may be furthered by prayers, and other devotions, and gracious endeavors of Saints, you have hence fluent. For suppose we Paul prays vainly, or impiously? Thus they explicate. 1 There is Actus praedestinationis; Call you it, if you please, in Augustine's phrase, preparation of Grace and Glory. To procuring hereof, avails nothing that man doth or can do; its eternal in God. 2 There is executio ordinis: The committing of what God hath from eternity ordained and ordered, to execution. This, by means appointed, may, must be furthered: since to the execution, God hath also fitted and ordered means for our using; and so combined and linked together his own intentions, and our gracious endeavors, that by them, and not without them his intentions are fulfilled. Gregory, Ea quae Sancti viri orando efficiunt, ita praedestinata sunt vt precibus obtineantur. Wherefore our Savior himself prays, Father, glorify thy Son, John 17, 5.

[Use] The inference and relation is desperate: forlorn and without hope of Salvation are the men that make it. If I be predestinate, I shall be saved, how profanely so ever I live; contemning Word, Sacraments, Prayer, all Religion. Know, Predestination is of persons, means, end; of persons to Salvation by Sanctification of the Spirit and faith of truth: puts in the persons care and abili • ie, to use the means leading to salvation: And so puts them, that inevitably they follow in everyone predestinated; so combines them, that bu • by those means none is or can be saved. As Paul to his fellow Sailers from the mouth of the Angel. Not a hair of your heads shall perish: And yet, except these abide in the Ship, ye cannot be safe, Acts 27.31.

To God's people I say as Peter. Save yourselves from this untoward generation. He that made thee without thee, will he save thee without thee? The Regenerate sin not unto death; yet keep themselves that the evil one touch them not. 1 Such use of means euidenceth our election, 2 Pet. 1.10. thereby we make it sure to our selves. 2 Is via ad salutem; the way to salvation, Ephes. 2.10. 2 Thes. 2.13. Absolute tie there is none upon God obliging him to the course established: yet voluntarily hath his wisdom limited his power, in the executions thereof, according to the good pleasure of his will. On us, I am sure, the bond lies, to work out our salvation with fear and trembling, Phil. 2.12.

Of his goodness. Truth is, But God's goodness and selfepropension to the eternal good of his chosen, nothing had place of motive to induce the Lord to purpose our Salvation. The questions are ancient, whither God's Predestination hath any cause: And whither there may be assigned any merits of Predestination. Thus is the usual explication, something there was that had reason of a cause final, the praise of his glorious Grace: Nothing in us, out of God, which had the reason of a motive, or merit, to induce the Lord to elect or predestinate.

1 In state Natural we were all equal, Jacob and Esau, Peter and Judas, Isaac and Ishmael: In that corrupt mass, which they say, God predestinating respecting, cause of Reprobation was equal 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, Schoolmen and Controuersists almost all of any respect in the Church. Thomas, Scot, Bellarmine. And if there be any amongst them relishing of any sound Judgment.

Subtile Arminians pretend they assign to faith, no causality in respect of Election: only faith foreseen 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 deal candide, speak plain English: had God in Predestinating respect to faith foreseen, as to a motive inclining him to choose Peter, rather then Judas? why mince you the matter with the term 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 motive to God, causing him to pass his Act of choosing on this man, rather then another.

In matter of Predestination wisdom of Superiors hath justly limited us Novices: wherefore I forbear large handling. This only to the question: Passeth the Act of God's predestination upon Faith, or good use of Grace? had God predestinating any consideration of Faith? Resp. As of a mean of salvation, or qualification of them that should be saved, none doubts. As of a merit, or motive to predestinate, no man, but Pelagian, will affirm.

[Use] As Moses to Israel, Say not its for thine own righteousness. 1 In Nature, as Adam afforded it, thou wast child of wrath as others. 2 Before calling, hadst thy conversation as other Gentiles; serving the lusts and diverse pleasures. Canst thou say anything but mercy and special love of God inclined him to call thee? how then to elect thee?

3 Since calling, how many have been thy interruptions of holy Courses? faintings of faith, languishings of devotion. 4 In the best services, pollutions no less then menstruous. Let these things humble thee so sarie, as to work confession of thine own indignity. Excite thee to endeavor comprehending, and thankful acknowledging the infinite love and goodness of God in thine election; especially seeing so many millions of men and Angels neglected; thyself, of mere mercy, chosen a vessel of honor.

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

What is this work of Faith? Ans. Say s • me learned, faith it self, which is God's work in us: the Hebraism indeed is not unusual, Rom. 4.11. the sign of Circumcision: that is, Circumcision which is a sign. And its true, not only beginnings of faith, but every increment and addition to the gradual quantity of it, is God's work in his Children. You may add, that to the continuance, exercise, increase of it, is requisite a divine power; since its shaken by so many potent Adversaries, Satan's winowings, divine temptations, human infirmities.

There be that understand Charity and the works thereof. And its true, faith works by love; and by such works, is the Name of the Lord, glorified: others, perseverance.

But reflecting upon what Paul hath, 1 Thes. 1.3. where he ascribes to faith, work; to love, labor; to hope, patience; I am inclined to think, he means here by the work of faith, some work special and eximious issuing from faith, as labor from love, patience from hope. The rather, for that to the persitting hereof, he prays manifestation of divine power and virtue; as if thereto were r • quired some special hand of God for our support, and enabling to performance.

Acts, or works of faith you may thus number. 1 Elicit, ipsum Credere Deo, Deum, in Deum. 2 Imperate, purity, charity, devotion: Truth is, all virtues, all Actions of all virtues Regular • y performed issue from Faith; Therefore say Schoolmen, Faith is not only it self, a virtue, but mater, radix, Auriga omnium virtutum: yet, meethinkes, I see not in all these what Paul may be thought to call the work of Faith with such 〈 in non-Latin alphabet 〉 ; that eximious and Heroicall work of Faith, to the complement whereof, Paul requires manifestation of more then ordinary divine power.

There is leave, and pardon also, I hope, to be given to conjectures, when they are founded on probability, and are made with humble submission to Church Judgment. Mistake I? Or doth Paul mean that exterior act of Faith, Confession of the Faith and Name of Christ in days of violent persecution?

Certainly it is an heroical work of Faith, a work of no less then Heroicall Faith, in such times to hold fast the confession of our hope without wavering. To you its given not only to believe, but to suffer for the Name sake of Christ: Mee seems he makes it something more excellent then Faith it self, to suffer for Christ's Name; more eximious, I mean, not only in genere boni, but in genere magni. Suffer affliction according to the power of God. Certainly its a divine power that must support in so great a fight of afflictions.

But is this opus fidei? Ask the Apostle. Through Faith they had Trials by cruel mockings; were stoned, sawne asunder, flaine with the sword. But Faith, nothing could get such victory over the world; But for Confession of Faith, they had endured none of these hardships.

This then seems that which Paul prays for. That as they had hitherto with constancy and courage borne up 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 constancy to hold fast their Confession, till they came to the complement of Christian patience and fortitude, Martyrdom it self, and resisting against sin to the shedding of Blood, in case the Lord should thither call them.

The niceties of inquiry usual 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 busy himself, may see what c Thomas his Commenters say. I take for granted, that its a work and office of Faith, to confess the known Truth in times of extreme persecutions. Testimonies are frequent: See Romans 10.10. 2 Corinthians 4 1 • . Matth. 10.

How far we stand bound to the office and performance thereof, is matter of profitable inquiry. And in these times, though peaceable, yet seeming to portend our trial, s • mething necessary. Thus is the Resolution for the general. That being a precept affirmative, though it bind semper, yet it binds not ad semper: nor is absolutely necessary to Salvation, to be actual performed save only pro loco & tempore. Suppose when omission of the duty draws with it neglect of honor due to God; or of edification and furtherance in Faith to Brethren: See d Thomas and his Followers? Or thus, the precept touching confession may two ways be conceived. Negatively, binding not to deny. Affirmatively, binding to confess.

Not to deny the Faith at any time, we are bound in all times upon pain of damnation. Whither this denial be by words, or deeds, or signs, they are all coincident. 1. Christ thunders, speaks not to such. He that denies me before men, or is ashamed of me and my Gospel, him will I deny before my Father which is in heaven. 2. The tears were bitter wherewith Peter washed away this sin. 3. Church Censures were in all times severe against such; admitting none therein faulty, to Reconcilement, but after longsome and heavy penance. 4. No marvel, it being simplicita & ex se malum, and drawing after it so dangerous consequents.

Now when, or in what case, we are bound to actual and open Confession of Faith upon pain of damnation (I suppose still the times of violent persecution is matter of more curious inquiry. Measures and Rules herein some thus assign.

Such Confession is sometimes an act of Religion: sometimes, of Charity, sometimes, of Justice. When it falls to be an act of Religion, as where without it the honor due to God and his Truth should fall to the ground, then it is duty to confess. When an act of Charity, either by courage to win an Alien, or to confirm a weakeling, or to prevent Apostasy of the wavering, then a necessary duty to confess. When an act of Justice in respect of the person a man susteines, or office he bears, suppose of a Teacher or Pastor in the Church, then also absolutely necessary. Howbeit, for our guidance to discern, when Religion, Charity or Justice requires it, they leave us to the dictate of Prudence.

We maze our selves sometimes in following Schoolmen. They are oft more witty in raising doubts, then judicious in assoyling them.

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

We have a more sure word of Prophets and Apostles; we shall do well to attend thereto. That one Text of Peter, as to my apprehension it sounds, speaks more fully to guide us, then all the voluminous writings of their Angelical and Seraphical Doctors. Thus you read it. 1. Be ready always to give answer, or 2. Apology to everyone 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 always binds all: as that of Martyrdom: so that we must be ready, and resolved at all times to make confession of Faith, when God shall call us thereto, yea, though death stand present to devour us. This is that our Savior calls h taking up our Cross daily; this, as some interpret, Paul's dying daily; his carrying his soul in his hand, ready to offer it unto God, wh • nsoeuer he should require it. And this is in confesso. 2. But when is the actual performance necessary? Resp. When our Confession puts on the nature of an Apology, or necessary defense and justification of the Truth, exagita • ed by oppositions and calumnies of the Adversary, or endangered to suppression by violence of persecution, then say the Lord calls thee to confess the Faith: Then think a woe belonging, I say not only to the denyer, but even to the betrayer of the Faith.

3. Especially if there be 〈 in non-Latin alphabet 〉 ; one 1. That of Authority interrogates, or 2. Of necessity begs of thee an opening of thine understanding and credulity in the mystery of Christ. Ne sim longior.

May it not be lawful to conceal our Faith in times of danger? Answ. Look back to what hath been said touching the manner of Obligation to actual confession, thou wilt see it lawful at times to conceal thy Faith, as well as other truths. Cyprian in his last Epistle written immediately before his Martyrdom, 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 profess, that is, vltroneously to utter a man's secret credulity in times of danger, no man is simply bound: to confess, that is, to make true answer to demands of Authority in that case made, is no doubt a duty. Yet there be judicious, who allow us in this case,: simulationem cautelae, by example of Samuel, and Jeremiah: provided always, it exceed not bounds of warrantable and honest Cautelousnesse: for then it degenerates to cursed dissimulation, and is interpretatiue a denial. Saint Cyprian tells of some, who loath to deny, but lother to die, procured or accepted from the Magistrates libels or scrolles testimonial 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 deny him: & merito. Like is to be thought of all Complementings with Idolaters, or other Aliens in their signs of profession, or but outward society in their immolations, &c. yea, though the heart retain Faith, and the mouth never denied it.

Is it not lawful to fly in times of persecution? Answ. Tertullian wrote a whole Treatise to prove it simply unlawful. Better a great deal his Scholar Saint Cyprian allows it in case, and with limits persuades it. What those limits are, the Reader may find largely & iudiciously expressed in Saint Augustine's 180. Epistle, Eum Consule.

Is it warrantable vltroneously to offer our selves to Martyrdom? Resp. Examples are not infrequent in the Primitive Church; yet did Saint Cyprian dissuade it to his people. Prudently: for why tempt we God? Why presume we of our own strength? Saint Peter by such occasion ex egregio praesumptore Creber Negator effectus est. And multitudes of such fool-hardies, Eusebius records to have fallen to abnegation. I like fortitude tempered with prudence and humility. Those voluntary confessions mentioned in story, had no doubt, their special heroical instinct. Till we be assured of the like, let us not attempt to imitate their practice. Howbeit, that Confession is an office and work of Faith, in Casu necessary, we have before shown.

[Use 1] In judgment of mine own and other men's gracious estate, this rule I walk by. I heed not so much the clicite interior acts of grace: as those exterior and imperate. Reasons are, 1. The elicete, I see, are arrogated and pretended by palbablest Hypocrites. 2. In men most upright, are sometimes not discernible. Thus understand me: Men's fear of God I judge not of, by their protestation of inward motions; but by external effects as Care to depart from evil. Their love to God, I judge of, by obedience; their Faith, by works of Charity, mercy, fortitude, &c. Let them swear by a thousand God's that they fear the living and true God, while I see them corrupt and abominable in their doings, I say as David, there is no fear of God before their eyes. Let them boast, if they will, of Abraham's 〈 in non-Latin alphabet 〉 in Faith, yet while I see them lean to their own wisdom, and choose means unsanctified to provide for Temporalities, I say in my heart, there is in such men no Faith or dependence upon God.

Priscilian is long since dead: yet li • es his Heresy among • t men pretendedly most Orthodox. Thus did he 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 half have not heard of Priscillian, who walk in his way. In forraging Merchants, who count gain godliness, I wonder not at it. Religion, all things with them are venal. This only amazeth me; That in men pretending Israelitisme, as sincere as Nathaniel's, the sentence should seem plausible, the Resolution be fixed, to complement with Antichrist in his Idolatry, reserving Faith pure, and entire to their Christ. But suppose you, he said in vain, Shew me thy Faith by thy works: Or he, with the mouth Confession is made to salvation. Where this opus fidei is not resolved to be performed, you may boldly say, there is no truth of Faith.

I spare speech of Nicodemites (they must go current amongst such Christians for zealous Protestants) who only conceal, & shrink from manifesting their profession, for a few of Ishmael's persecutions. Howbeit to such this let me say: He that is ashamed of Christ, and his Gospel, especially in these days of peace, Christ will shame to own for his, before his Father, and holy Angels. And can you suppose him an Israelite indeed, whom an Ishmalite can scoff out of the coat of his Religion? Or think him gone out of the world, who hath not learned to bear the Reproach of Christ?

To God's people, I say as Paul, Remember him who under Pontius Pilate witnessed a good confession: who for our sakes endured the Cross, despised the shame; and hath tied us to the condition of suffering with him, as many as desire to reign with him. Think with our selves, 1. What is it a persecutor can do? kill the body? It must die. Why fear we to make a virtue of that necessity? 2. We have a cloud of witnesses gone before us. 3. Are assured, not only of our crown, but of our Crownet, our eminence of glory among the Saints.

Means to arm us to the Resolution. 1. Consider he is faithful who hath promised to give issue with the temptation, to perfect power in weakness. That promise we have seen exemplified. The Angel of Philadelphia had but a little strength, yet denied not his Name.

2. Its something to forecast the utmost of our danger: expectat • on mitigates the extremity, when it comes: yet prudence I commend to all God's people in their premeditation and resolution: for the general thus. Pitch thy purpose rather to die, then to deny thy Savior; and hope the Lord will enable thee to performance.

Weakelings in faith many, and jealous of their strength, have been found, with greatest courage to have endured Martyrdom. Howbeit, I advise no man to be ouerparticular in his premeditation; that were to lead himself into Temptation. As in things delectable, particulars affect more to allure, then generals: so in things terrible, particulars more affright to dismay, then the general. To dwell upon the thought of fire, or saw, or gridyron, &c. may amaze our weakness, more by much, I dare say, then thought and purpose of the general, with humble prayer of Assistance f • om God to support us.

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

The end, whither of Paul's praying? Or of fulfilling God's purpose? Or of perfiting the work of Faith? Some, or all?

Or what is this glory of Christ and us? That, in this life amongst men? Or rather in our glorification in heaven? To this I rather incline, comparing ver. 10. So falls into o • r second notice the Reciprocall Coincidence of Christ's glory with our glorification and Salvation. Such as neither can be, nor almost be conceived without the other.

So that, if I should persuade a man to seek the glory of Christ, I would persuade him to nothing more seriously, then to labor for the salvation of his soul; there being nothing whereby a man can procure more glory to him, then by working out his own salvation. Cajetan is acute in his Scholie, yet expresseth not his meaning. Its not said, that Christ or Jesus, but that the Name of Jesus may be glorified. Glorious is that Name made, when indeed he becomes a Savior to us.

Why macerate we our selves with jealousies of sincerity, for that in our piety we aim at our salvation. 1. Is it for nothing the Reward is so oft propounded to our view for excitement? 2. Think we Moses or Abraham mere Mercenaries, who wrought with such intention? 3. Ceased our Savior to be holy, harmless, separate from sinners, when to support his humanity he eyed the joy that was set before him? Heb. 12.2.

Whither the love or service of charity may be, in a sense, mercenary, I refer the Learned to what Schools have disputed. This little touch from Thomas take with you. Its one thing to love God, another to do him service. May I love God to the end he may give me eternal life? Answ. They say no: for that were to subordinate the Creator to the creature; and to make mine own benefit, my chief good.

May I serve God for life eternal? Or having respect thereto, as the end of my service? Answ. I may. Because such service is the way to eternal life; and the mean ordained to atcheiue it.

Howbeit, punctually if we will speak to the question, for exempting scrupulous • calousie; Its not so much inquired, how lawful such respect to myself is: As, whither, supposing such party reference of love and service of God to myself, there may be concluded a nullity of sincerity? Resp. I suppose not. More then a nullity of ingenuity in my fear, because some seruility is mixed with it. What if fear of punishment be, at times, my strongest hold-back from doing evil? Is therefore no fear, but slavish in me? Yes, even filial also. And what if my love to GOD, be in part concupiscentiall? And the motions thereof reflect upon myself? Lacke I therefore all love of Amitie? M xtures there are of all Graces with their defects, in state of this life. Its well we mourn for defects, and endeavor to purge our hearts of self love.

According to the Grace of our God, &c. Denotes that 〈 in non-Latin alphabet 〉 the measure, proportion, or Rule according whereto Glory is given? Ans. Rather the motive. See 2 Tim. 1.9. Not according to works, but according to his purpose and Grace; that is, not moved by our works, but by his purpose and Grace. Tit. 3.5. he saved us, not for works of righteousness, but according to his mercy: 〈 in non-Latin alphabet 〉 is there the same with 〈 in non-Latin alphabet 〉 .

Grace I deny not sometimes to signify 〈 in non-Latin alphabet 〉 , the gifts of Grace in us. But Adversaries themselves confessing, here rather denotes the free beneficence and vnmerited favor of God towards us. And there cannot, I suppose, one instance be given in all the Scripture, where, when 〈 in non-Latin alphabet 〉 is made God's motive to confer any his blessings, it signifies any gift in us Natural or gratuitous: But only his free favor, vnmerited bounty, self propensitie to do good unto us: sounding always the same that 〈 in non-Latin alphabet 〉 : The mercy, benignity, goodness and bounty of God.

Of our God and the Lord Jesus Christ. The stiles may both without wresting be applied to our Savior. q.d. according to the Grace of Jesus Christ which is our God and Lord: as Thomas couples them, John 20.28. My Lord and my God. Howeuer, the place is pregnant against Arians, for the divinity of Christ: since his Lordship is absolute and independent; and from his Grace issues our glory. If otherwise we apply them distinctly, God, to the father; Lord, to Christ; the understanding is not difficult. The term God, is sometimes used essentially, and so denotes the whole deity. John 4.24 Sometimes personally, as when some other of the divine persons is distinctly mentioned; then usually it denotes the father, first person in Trinity. See 2 Cor. 13.13. To both is Grace assigned; to God the father, as the giver; to Christ, as the meritorious procurer. But is our glory of Grace; when all the good pleasure of God's goodness, in our sanctification, and perseverance is fulfilled? yea, when the highest work of faith, confession to Martyrdom, is perfitted in us? It was Paul's opinion doubtless, that the glorious reward of our best services, the crown of Martyrdom it self, is a reward of favor, not of debt. Aeternall life is 〈 in non-Latin alphabet 〉 , the free gift of God. Rom. 6.23. And non si • nt condignae passions huius vitae, of the Glory that shall be revealed, Rom. 8.18.

These few principles remember, and hold fast; that thou mayest preserve unto God entire and vnimpeached, the glory of his Grace in thy Salvation.

1 All the services or good works we do, or possibly can do, are due deb • to God: not only debito decentiae or morali: but ne •• ssitatis & praecepti Because we are commanded to love God, with all the heart, mind, soul, strength, Mar. 12. • 0.

2 Whatsoever in our services, is less then the integrity of our strength natural and gracious, according to the state of Innocence, is a sinful defect.

3 The rewarding of our best Scruices, is an Act of liberality, free bounty, and mercy, not of Justice.

4 Obligation is none upon God to reward, but only his gracious covenant and promises. Promittendo se fecit debitorem; other tie there is none upon God, to crown our Seruices. Even Thomas could say, he is debtor to himself in respect of his promise and ordinance, rather then to us. And, facta promissione tenetur Deus ad praemiandum; sed ex fidelitate quia mentiri non potest, non ex Iustitiâ. And of this first Chapter, thus far.

T He second material part of the Epistle, spent in Redargution of error in Judgment touching the time of Christ's second coming.

Wherein are 1. Caveat, ver. 1, 2. 2. Confutation, ver. 3. 3. Comfort, ver. 13. 4. Means of prevention, ver. 15.

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

The manner of carriage is with greatest, 1. Meekness; We beseech you, 2. Love, Brethren. 3. Earnestness, such as wherein the Apostle scarce satisfies himself. 1. Obtesting and almost adiuring them to cautionatenesse, ver. 1. 2. Iterating it, ver. 3. with greatest particularity, Let no man by any means.

Those parcills of the Modus, • is meekness and love, condescending from authority he had to command, unto petitioning them for their own good, I willingly pretermit: wishing only my Brethren or Fathers in the Ministry to put on bowels of compassiō to win to the truth, rather then in Stoic sternnes and Rigorous Austerity, to attempt, forcing the people to reformation of Judgment or manners. God was not in the thunder, nor in the Earth-quake, appearing to Elias, but in the still Wind. To Adam he appeared in the cool of the day Ouer Israel, that stiff-necked people, he set Moses the meekest man on earth: Judgment may be convinced by Reason, cannot be forced to assent by violence, no not to most necessary truths. Will may be allured, cannot be enforced to goodness.

Gregory's temper I like well, miscenda est leniras cum seueritate, sit amor, sed non emolliens; sit rigor sed non exasperans; And Austin's best advised thoughts best please •• ce; that conviction go before coaction in matter of Faith Chrysostom had rather be countable to God for a nimium of mercy, then for overplus of severity: said not Paul the same in his Canon? What one separatist, or but vnconfortant, hath the contrary course won? And not rather exasperated to farther alienation?

2. The earnestness of the Apostle applied to the matter I choose rather to insist on expressed it is in two things: 1. That he contents not himself to beseech, but to obtest, and that by what is, or should be most prevalent with us; the coming of Christ. 2. Iterating the caution in all the particulars.

〈 in non-Latin alphabet 〉 Its not as elsewhere, 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 : for the coming sake of our Lord Jesus, &c. since he comes for our good, to take vengeance on them that trouble us, and to gather us together unto himself, to participate his own glory, I beseech you let this meditation move you to Caution.

The ground of the obtestation, and the certain truth of it, I supposed by the Apostle to be in confesso amongst this people, I dwell not on: but refer the Reader to what is already extant in 1 Thes. 4.16. Scriptures testifying truth of both, and particulars so many as are meet for us to know, view in the Marg. 1. Instruments of our assembling unto him are Angels. 2. Ends. 1. Our account. 2. Receiuing according to what is done in our bodies. 3. Declaration of God's Justice in admitting us to salvation. 4. Justifying and clearing our integrity to the face of men and devils with the like.

Profits flowing from the meditation: 1. It much solaceth our necessary, and sometimes enforced separation from the society of God's children, a corasiue biting, as any, to a gracious disposition; to remember, that a day shall come, when we shall all be gathered together; and linked inseparably to enjoy the mutual society each of other. Who is there amongst you fearing God, who desires not, if it were possible, to enjoy the perpetual presence and conversation of all that fear God? The Lord hath otherwise disposed the state of this life. 1 That we may know, heaven is not on earth. 2. That the yet aliens in every quarter of the world, may be woune by the example of dispersed Saints. 3. At least made inexcusable before God, if neither by their holy example, nor godly admonitions, nor means of salvation, for his Saints sake vouchsafed unto them, they will be led to Repentance. Howbeit he hath appointed a day, wherein the Elect shall be gathered together from the sour winds; And then shall be, as a separation of goats from sheep, so a blessed union, and indissoluble conjunction in most heavenly society, of Elect men and Angels.

2. Instructeth to care and study of sanctity, no less then angelical; proportional, as the capacity of the creature is, to that of God himself: fools or worse they; who knowing they must stand before a God of pure eyes, think they may be too nice, over-precise in matter of morality.

3. Excites to 1. Carefull use of gifts received. 2 Faithful employment of our selves in our vocations; since we know we are then summoned to our Accounts; and have heard the Judge himself pronounce him blessed, whom, when he comes, he shall find so doing.

3. Matter of the caution. 1. General; not soon moved from your mind, &c. 2. Particular; as if the coming were instant. 3. Item also he gives against the means, Spirit, Word, Epistle.

Compa • e if you please Paul's earnestness in his caution, with the quality or degree of the error, against which its intended. The main Article of Christ's coming is not called into question amongst this people: in the circumstance only is the attempt to corrupt their judgment; yet with what earnestness doth Paul press the caution?

As if it concerned us, almost upon peril of our souls, to preserve judgment sound in matters of Faith, even such as but aloof touch the Foundation. Hence is the charge to Timothy, conveyed in much passion; O Timothy serua depositum; the substance yea circumstances of Evangelical doctrine: our Savior cries woe to them that break or teach breach of the minima mandatorum. And Paul wisheth cut off them that troubled the Church, but with little leaven in the Article of Justification.

1. Certainly every piece and parcel of Truth is precious, it tends in the degree to perfect, to sanctify the understanding; least errors are maculae, though not vulnera intellectus.

2. And know you not, saith Saint Paul, a little leaven leavens the whole lump? 〈 in non-Latin alphabet 〉 : such speech frets as a Gangrene, and will increase to more ungodliness: of them which denied not the Resurrection, but affirmed it past already.

[Use] 'It is strange liberty men take to themselves in Articles of inferior Nature; if in the substantials of Faith, such as we call fundamentals, they keep sound; indifferent they seem, or tempered rather to take impression of inferior errors: turbulent they are indeed that oppose or contradict. So we hold Christ's presence in the Sacrament, What matters it for the Modus? Whither it be Sacramentaliter, and spiritualiter only, or Modo substantiae; Whither by Transubstantiation or Consubstantiation, What matters it to dispute? Who, but fools, are not indifferent to resolve? Oh foolish, yet holy Martyrs, that to this error opposed even to the shedding of blood.

In the Article of Justification; so all be resolved to Christ; what folly is it to tumble our selves in inquiring after the manner of Application, or efficacy of his meritorious Passion? Whither by it imputed to us we stand just in GOD'S sight; or, Whither it avail by procuring to us the gift of Charity, and other infused virtues, to formallize us internally to Justice, in Chaos antiquum confundimur: for ought I see, the more implicit our Faith is, the better: A few main generals let us hold; for distinctness in knowledge and Faith, though vouchsafed us in the means, let that be referred to our scientia oblectans.

But 1. Have we forgotten who said; though keeping the foundation we may be saved, yet by building hay or stubble we suffer loss? So far impair the fullness of our reward? 2. Are these inferior truths amongst the things revealed? Then they belong to us; woefully unthankful he who over-slights them. 3. Such wantonness in playing with precious truth, occasions the Lord to permit us to grosser errors. 4. The error here mentioned overthrows not the main, yet with what earnestness doth Paul Caution against it?

THe greater matter of the Caveat. 〈 in non-Latin alphabet 〉 , to be moved from your mind. It likes Master Beza best to interpret after the proper signification of 〈 in non-Latin alphabet 〉 ; In his apprehension it sounds, putting beside their mind or right wits; as if some dementia should seize them when once they gave way to unsound doctrine; instances he gives many in ancient and latter Heretics, and their Sectaries: so enchanted and madded when once thoroughly possessed with error, that except furious obstinacy be Reason, there seemed left nothing of Reasonable creatures in them. Indeed Saint Paul sticks not to impute demencie to seduced Galatians, and conceits a kind of Witcheraft and strong enchantment to possess them. To Timothy mentioning such, he saith they 〈 in non-Latin alphabet 〉 ; In his loss, imputes no less then 〈 in non-Latin alphabet 〉 , amentiam, madness or loss of wits unto them.

God's Judgments are sometimes open, sometimes secret, always just: strong was the infatuation cast upon Gentiles for detayning truth natural in unrighteousness. If Christians to whom the light of God's glorious Gospel, hath shined, yet grow to maintain errors, be stricken with blindness of mind, possessed with a spirit of giddiness, I wonder not. But singularity is dangerous, the next step to madness. Mind it, Brethren, you that itch after novelties, least you loose your minds, when once that spiritus vertiginis spoken of in the Prophet, hath possessed you.

But why not 〈 in non-Latin alphabet 〉 Tropically for 〈 in non-Latin alphabet 〉 ? Sentence or Judgment: the trope is not infrequent. We have the mind of Christ; that is, his sentence and judgment by himself declared unto us. Be knit together in the same mind, and in the same Judgment; the latter added 〈 in non-Latin alphabet 〉 : that Paul's meaning may be this; be not soon moved from your mind; be not easily altered from that sentence you have entertained: touching the time of Christ's second coming; no small matter should shake or cause to wave or waver their judgment so well before informed, 〈 in non-Latin alphabet 〉 ; perhaps here signifies the same that 〈 in non-Latin alphabet 〉 .

The evil Paul cautions against, is levity or instability of Judgment in matter of Faith: far be it from us. To be wherried about wethercock-like with every blast of vain doctrine is childish: Its good that the heart be stablished: to hold fast the confession of our Faith without any so much as wavering.

1. Truth is but one in re qualibet; though errors be various and manisold; It is not another Gospel, to which you are transported: And when our wild wits have tired themselves in wandering, to that ancient and first truth they must retire, if ever we will find rest to our souls.

And how can we think to escape? If we shall despise so great salvation, 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 turn away our ears from the truth; and to attend to Fables?

That scabies scalpenda, the skiruy itch of the ears how hath it infected our Auditors? That scarce anything can now please, but what savors of novelty. And herein who so is not palpably Heretical, be he never so extravagant, 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 evil staid among our virgins vulgus only that are yet to choose their Religion. The okes of Bashan, the tall Cedars of Lebanon, are become as Reedes, so shaken with every blast of vain doctrine; so ready to be transported to another Gospel. I spare particularizing: only I say, vetera vera; the old way is the good way.

Lord that our giddy brains were once settled. 1. 'Twill never be, so long as we have men's persons in admiration; never till we have learned to give Faith her solefooting on that most sure word of the Prophets, 2 Pet. 1.19

2. Never, till we study to live, rather then to dispute; to practice, rather then to contemplate, John. 13.17. Mat. 7.24.25.

3. Never, till we have received the love, as well as the knowledge of the Truth, 2 Thess. 2. Pro. 23.23.

4. Never, till we have experimented, and felt the power of God's Word in our souls, Phil. 1.9.

Nor be troubled. 〈 in non-Latin alphabet 〉 : the word imports such perturbation as ariseth from rumour, or relation of something terrible. And not unlikely, the publishers of this error rung in their ears, the terror of the Judge, the strictness of accounts; vnbowelled hell it self the more to affright. Whence grew the perturbation and anxious unquiet of their minds.

That clause of the admonition, to me seems an implicit Reason, dissuading levity and unsettledness in matter of Faith and Religion; because it breeds disturbance, anxiety and trouble of mind, restless, no less oft times then perplexed, so that of a man unsettled in that kind, may be said, as of them in Isaiah: They are never at rest; but are as the raging sea tossed of the winds: they do but trouble you that bring in another Gospel: the word is 〈 in non-Latin alphabet 〉 . S. John mentioning the Locusts set-rising out of the bottomeless pit, Antichristian Teachers, useth another word, implying torture no less then that of the rack; such horrible torture should they plunge seduced consciences into, while they taught to seek Righteousness, satisfaction to God's justice by their own good works or voluntary passions.

I beseech you, brethren, by the peace of God which passeth all understanding, be ware how you attend to the chirping of such locusts; suffering yourselves to be transported to another Gospel. If ever from principles of Popish Doctrine, Conscience be settled in sound peace, say, God hath not spoken by me. With me its an under rule to judge of doctrines pretended to be Evangelical: Tends it, in the Nature of it, to pacification of the distressed Conscience? else tis not Evangelical, saith not the Apostle the same? universally I think as Jeremiah; ^y that is only the good way wherein I may find the sweetness of holy rest to my soul.

Neither by Spirit, nor by Word, nor by Epistle as from us. Item against the means of their unsettling and seducement; pretences of Authority no less then divine and Apostolical: three in number, the Ancient colors of most Heretics.

The first is, Spirit; that is, as I conceive, pretense of instincts, inspirations, Revelations immediate and extraordinary from the spirit of God. They walk in the Spirit, yet lie falsely, saith Micah. Montanus had his Paraclete, beside his Prophetisses Prisca and Maximilla. Simon Magus, his Helene: cursed Moamed calls the dead fits of his falling sickness, his exstasie and rauishment at the appearance of the Angel Gabriel. At promulgation of his ordinances, his Dove inured to fetch food from out his Eare, is pretended no less 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 Laws. Numa Pompilius receives his, from the Goddess Aegeria. Lycurgus his, from Apollo, &c.

Impudencie of Heretics is seldom less then blasphemous, what blasphemy greater then to father doctrines of devils, upon the God of truth? Spirits of Error, to be styled God's Spirit of Truth?

Against all such fanatical Enthusiasts and Enthusiasmes, the Lord hath made us cautionate. The quaere is common, how we may discern a pretended, from a true Prophet. Resp. Time was when was place for such inquiry; when God was pleased by such means extraordinary to instruct his people: for my part, a piaculum I hold it, to expect in these days Ministers of Prophetical Spirit, revelation any above the ordinary. Let Papists boast, as they will, of their lumen Propheticum: Prophesy now none is to me known, but what in that term the Scripture intends, interpreting Prophetical and Apostolical Scriptures.

Of old these were the rules: 1 Was it matter of prediction, they pretended in their Prophetical instinct? Euents must try it.

2 Matter of Doctrine. To the Law and to the Testimony; if they spake not according to this word, there was no light in them. Though with signs and wonders they should confirm their Doctrine, yet if it led to other gods, Israel must not attend. Is it another Gospel 〈 in non-Latin alphabet 〉 , but different, not contrariant to that already received? though Isai or Elias, Paul or Peter, yea g an Angel from heaven should publish it, we must hold him accursed. Adoro Scripturae plentitudinem.

The second is 〈 in non-Latin alphabet 〉 : out of the diverse signification of the word, diverse are the renderings and interpretations, 〈 in non-Latin alphabet 〉 .

1 Some interpret, Arithmetical computation or supputations, such as men following the vanity of Astrologers, used in calculating, as it were, the end of the world; as Tully speaks of the Mathematicians great year. Not much unlike that of the great Rabbi Elias; Duo millia Inane; Duo millia Lex; Duo millia Christus: postea finis. tricae.

2 Some Argumentation, Reasonings and discourses taken from the natural condition of the Creature; now aged and selfely inclined to a dissolution: probably enough they proceed for the main. Who but observes in the main parts of the world, in all particular kinds of Creatures decay of vigor? Terra effaeta, saith Tully, through age. Ptolemy in his time observed the Sun to be come nearer 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 flood? how few reach to David's term? 〈 in non-Latin alphabet 〉 , saith Damascene; and howsoever some privilege of perpetuity may be allowed to celestial bodies, yet for sublunarie Creatures, undergoing so many, so continual mutations, and through mutations, enfeeblings; Reason it self would easily find out something more then probability, whereout to conclude certainly of their final wasting: that they stand so long inexhausted is not so much out of their own strength, but as Saint Peter observes; by the word of God supporting them. The heavens and earth that now are, are kept in store by the word of God, reserved to fire unto the Judgment of the Great day.

3. Rathest thus: word or speech; because it follows, as from us. It more then seems; these false Teachers pretended they had heard it from Paul's mouth; whither equivocating they built themselves on that Nos qui viuimus, 1 Thes. 4.15. misinterpreted; or, which I rather think, by impudent fiction they fathered their error upon Paul, as they had heard him teaching in other Churches; or, as falsely they might boast, privately imparting it, as some secret to themselves: how ever, Its but the trick of an Heretic to fly from verbum Scriptum, to verbum Iraditum: I mean, where the doctrine is urged as matter of necessary faith: belike Apostles had forgotten the charge of their Master, to 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, which to them was a second Mishne, equalled with Moses his written Deuteronomy. 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; supply it must have from Tradition: No nay; for where else shall we find Purgatory, Invocation of Saints, Adoration of Images, Sacrament, Relics? &c.

Thus I judge: 1 Euer since the Church had a word written, she had in that written word a perfect rule of faith and practice; perfect I mean protempore. The quaere is usual all whither Articles of faith were increased in process of time. And is thus resolved: they were not increased noua addendo, but implicita explicando. Doth any doubt whether Moses related fully what was prescribed to Adam or Abraham to be believed?

2 The Gospel which the Apostles preached, they did afterwards by the will of God deliver us in their writings, 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, adijcientibus, vel detrahentibus destinatum. Saint Jerome. Quae absque autoritate & testimonijs Scripturarum, quasi tradition Apostolica sponte reperiunt, at que confingunt, percutit gladius Dei.

3 Can we imagine the Apostles, inserting in their writings paticulars many, comparatively to those of necessary faith, of no such consequence for knowledge, would pretermit anything concerning us in the main? Credat Judaeus 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 us. The third is letter. Means he the former Epistle sent to this Church, corrupted by audacious gloss of these false Teachers? Rather some other forged by them, and fathered upon the Apostle: why else in the close is the Apostle so careful to Characterize his Epistles? doubtless that the forgery, if any, might thereby be discovered.

Such forgery is no new thing in Heretics and other Impostors. Apostles yet surviving, they published under their Names Evangelical stories: Ambrose on Luke mentions the counterfeit Gospels of Thomas, Bartholomew, Paul, whose Authors he supposeth those many mentioned by Luke to have attempted, but without success, the narrations that concerned our Savior. After-Times were not free from like Impostures: But as any man gained to himself reputation of learning and sanctity in the Church, so was his Name prefixed to the Pamphlets of seducing Teachers, to gain them Authority: out of this shop came that book of Hermes, commonly styled Pastor: and those many counterfeit Fathers, whose Authority is sacred amongst our Romanists. Truth is, scarcely any of the Fathers, but their names have been made Panders to their superstition: that where their indubitate writings steed them not, counterfeit additions may procure them patronage.

What think you? Is not the cause deplored, which but by such base shifts cannot be supported? Have ye no written word for purgatory prayer for the dead, in all the indubitate Scriptures of Prophets & Apostles? but ye must fly to the Apocrypha, Tradition, apparitians of the dead, &c. for their foundation. 'Twill ever be true which Tertullian said of Heretics, they are Lucifugae Scripturarum. I say as Basil, Infidelitatis Argumentum fuerit, & signum superbiae certissimum, si quis eorum quae scripta sunt, aliquid velit reijcere, aut corum quae non scripta introducere; as Saint Augustine. Si quis sieve de Christo, sieve de eius Ecclesia, sieve 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 Scriptures legalibus & Euangelicis accepistis, Anathema sit. But of the general matter of the Caveat, and Item against the means of seducement hitherto: follows the particular error.

As if the day of the Lord were at hand. Is that an error? said not Peter the same? The end of all things draweth nigh: And Paul, the ends of the world are come upon us.

Resp. 1 Some thus. Its not far off if ye compare the utmost endurance with eternity; A thousand years is as one day; millions of years; the perpetuity of time scarce a point, a moment in eternity; yet may it be far off after the measure of Time. 2 Comparatiuely night to the times foregoing Christ's coming in the flesh, not simply nigh.

3 〈 in non-Latin alphabet 〉 : Appropinquat, it draweth nigh; that is Saint Peters term; yet not 〈 in non-Latin alphabet 〉 ; inslat, not instantly to fall upon the men then living; as if they should not taste of death till they saw the Lord Christ coming in his glory; which seems the conceit these meant to fasten on them.

4 But why presume they to determine of times and seasons which God hath reserved in his own power? nigh therefore so nigh? What may we imagine Satan's aim in venting such an error in the Church? seemingly so disaduantagious to his Kingdom? The hearing of a Judgment to come strikes Felix with trembling. The terrible sound of the last trump which Jerome so continually sembled to himself, how did it make him fear where he was most secure.

Resp. 1 Amongst libertines it occasions greater indulgence to the flesh, as men willing to glut themselves with the pleasures of sin, because their time is but short, Isai 22.12. 2 Any error in God's children as an error pleaseth the father of lies, the seducer of the Brethren; such especially as may tend to work their perplexity. 3 The main is this: admit but one lie into Scriptures or Scripture doctrine, the Authority, the truth of all falls to the ground. The delay of Christ's coming bred in those mockers scoffing denial of the main Article: that mille Artifex foresees his issue. Let it once be entertained as taught in Scripture, or by divine Revelation, or by Apostolical tradition, that Christ shall come in a time prefixed, the event not answering; how is all faith of all Truths taught, shaken and overthrown? Saint Augustine to Heschius a man inclining to some such opinion out of an honest desire, remembers this text of the Apostle; prohibiting to give credence to them who taught the day of the Lord was so instantly to come: upon this Reason is the prohibition; Ne forte cum transisset tempus, quo eum credebant esse venturum, & venisse non cernerent, etiam caetera fallaciter sibi promitti arbitrantes, & d • ipsa mercede fidci desperarent.

We are not, at least ought not be, ignorant of Satan's wiles. See how cunningly he contriues errors intended to be conveyed into the Church: in this particular view his coming. 1 Approach it hath as near as an error may have to the truth taught by the Apostles. 〈 in non-Latin alphabet 〉 saith Peter; appropinquat: 〈 in non-Latin alphabet 〉 , Instat, say these false teachers: 〈 in non-Latin alphabet 〉 , possedit me, in the text of the Septuagint; change but a letter (pronunciation will hide that too) read 〈 in non-Latin alphabet 〉 , yea have the full heresy of Arius; that Christ is a mere Creature.

2 Seemingly it tends as much as anything to mortification and devotion; what more then the thought of Christ's night approaching to judgment? be but a little erroneous about that Article he will be the first shall broach it: how excellent is the regular use of fasting? means of mortification: quickener of devotion; fast with opinion of satisfaction and merit, he prefers fasting before Epicureanism, like think of Prayer, Contemplation, &c.

[Use] Learn hence to keep strictly to the word of God; admit not corruption of a word, a syllable, a letter, be pretenses or likely-hoods of profitable avail never so holy. Saint Ambrose observes, that the little addition to the prohibition of the tree of knowledge, made, whither by Adam or Eve, gave hint to the Devil, to entangle the woman in opinion of God's envying them their good? ye shall not eat thereof, is all the Lord said; nor touch it is the cautionate addition: how is the Devil advantaged to fasten the opinion, that for some special good in that fruit, the Lord is so strict in interdicting it. Its reported of Joab, that when his Teacher taught him to corrupt the text but in the vowelling, he slue him without ransom; the charge was to destroy zecher, the memorial of Amalech; he read it zachar, the males of Amalech: for this he slue him. The violent expressions were irregular; else his zeal commendable. The charge is strict, not to add, nor alter, nor diminish; not to turn aside, no not to the right hand.

VERS. 3. Let no man deceive you by any means, for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition.

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

The term expressing the evil cautioned against is changed; before let them not shake or waver you, and so disquiet you; here, not deceive or mislead you from the tract of truth. There is a devilish method, an ordinary progress in misleading God's people; I am deceived if Paul meant not here to express it. 1 The judgment is unsettled, and brought into wavering, by plausible oppugning the truths received. 2 Then follows naturally anxiety, and restless disturbance of the Conscience, through fears and doubtings: no marvel, when the mind affords it no certainty, whereout to frame the discourse for comfort. 3 In this case, work the poor soul you may like wax; fitted it is to fasten on anything true or false, that may but seem to promise comfort: Sirs, what shall I do to be saved? q d. prescribe what you will I am ready to entertain, to execute it, so be I may purchase tranquility of mind: happy is he, to whom, in that case, God sends his Interpreter, that one of a thousand to declare his Righteousness. And a thousand to one, but if he meet with an Heretic but palliating the cure, he lies down in his grave with that Heresy or superstition, which he then first drank in.

The Children of this world are wiser in their generation, then the Children of light. Those Locusts of the bottomeless pit, have ad vnguem, this 〈 in non-Latin alphabet 〉 . Entertaine their discourse, the first bout is, about Religion in general, whither theirs or ours be the true: next whither the Church must be judged of by religion and doctrine, or not rather Faith and Religion by the Church: plausibly they plead the Church must guide us to Faith: not Faith to the Church. That gained, as its easily from the unlearned, into a wild wilderensse they send you to seek your Faith; which is the true Church? where was yours before Luther? and thunderclaps of swelling words: then follow their Vniuersalitie, Antiquity, Succession, glory of Miracles, with the like, amazing the minds of the heedelesse and simple. Thus having set them in a mammering, these Locusts turn to Scorpions; urging the necessity of joining themselves to the Church, wherein they may be informed of the true faith, and right manner of worship: show misery of them that are out of the Church; their misery in so long withholding themselves from Communion of the Roman Synagogue; till at last Conscience apprehending the teriour, is filled with anxiety and anguish; knowing naturally the necessity of Religion. In that case let superstition or heresy prescribe it pilgrimage, abdication of goods, forsaking Country, building of Monasteries, &c anything is entertained that may seem satisfactory for former aberrations. By this Act, have they robbed Parents of Children, Husbands of Wives; Cloystered Kings and Emperors; wrought wonders of the Almighty; cast contempt upon Princes, raised their Beggarselues from the dunghill, till they now sit with Princes, and inherit the throne of glory.

I say as Paul, Be not henceforth Children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. But following the truth in love, let us grow up into him in all things which is the head. As Peter, Knowing these things aforehand, take heed we be not led away with the impostures of the wicked and fall from our own steadfastness; But grow in Grace, and while means continue, in the knowledge of our Lord and Savior Jesus Christ. To him for our hither stablishment in the present truth, be glory forever. Amen.

Let no man deceive you by any means. ) Deceiue. 1. Seduce, or out you of the way of truth, or mislead you to error. Think it spoken to us; and a little more nearly concerning us inasmuch as these are the last times; wherein the Seducer of the Brethren, and the false Prophet, knowing their time but short, busily bestir themselves: that may be one motive. 1 Through remains of ignorance and love of novelty, we are inclinable to error, more then to Truth. 2 Truth is precious, Error dangerous. 3 And if we sin willingly, after we have received the knowledge of the Truth, what remaineth but fearful expectation of vengeance and violent fire to devour.

There is, 1 Temerarium. 2 There is Erroneum. 3 And there is Haereticum. There is a gradual order between them.

1 Temerarius they call opinions or auouchments, published without sufficient evidence of Authorit • e or Reason to support them; wherein, though perhaps there may be Truth, yet there is not evidence sufficient to convince, or to induce a wise man to belief or auouchment. Exemp. That there is an Hierarchy of Angels, so ordered as the Pseud-Areopagite hath framed it, perhaps is true; yet of him that intrudes into what he hath not seen, nor God revealed, may we not say as Paul, he is rashly puffed up in his foolish mind. That to every man from his birth is assigned his Custos Angelus, as Jerome and other learned opine, perhaps is true; yet he, shall be rash, who so peremptorily asserts it: for where is the evidence?

2 Erroneous adds to Temerarious apparent falsity of opinion; such as overthrows no foundation, razeth no Article. Exemp. that there are moe then two Sacraments of the New Testament, whether three, or five, or seven, as opinions are varied, is not heretical to avouch: yet aptly more then Temerarious; no less then erroneous to think or affirm.

3 Heretical, denotes notorious falsity in matter of necessary faith; especially when pertinancy appears in the auouchment. Exemp. That Christ is a mere creature, as Arius; That there is no resurrection, nor Angel, nor Spirit, as Sadducees avouched, is not a simple error, but implies heretical pravity. Rashness inclines to Error, Error to Heresy.

No man, by any means. Sometimes. 1 The man leads into error. 2 Sometimes the means or manner of conveyance.

1 The man through realtie or opinion of learning, or sanctity, or both. Reverence and authority of Peter was such in the Church, that his fact seemed a Law: wherefore Paul chargeth him to have constrained the Gentiles to be circumcised; yea, Barnabas himself is carried away with their dissimulation: and with us how many Errors are borne and carried with the bare names of men; such, as with whom their admirers will choose to err, rather then with others to think Truth. Yet said Paul, 1 the best know but in part. 2 are but in part sanctified. 3 Suppose them to hold the foundation, yet may they build hay or stubble, so that teacher and hearer may suffer detriment.

2 The means; three usual amongst false Teachers Paul mentioned. 1 Revelation. 2 Tradition. 3 Counterfeit Scriptures; yet knowing means might be multiplied, he enlargeth his Caution, that, nor these, nor any of any sort should be given way unto. Amongst those other ye may number, 1 Peruerting of Authentic Scriptures. 2 Miracles. 3 Apparition of the dead, with the like. The chief means now in use amongst our Adversaries; whose Purgatory, Prayer for dead, Invocation of Saints departed, &c. have no other ground then obscure passages of Scripture depraved, or feigned Miracles, or fond apparitions of the dead. Against these, and a thousand the like, our Savior hath made us cautionate; limiting us to Moses and Prophets; advising to examine Miracles by Doctrine. Anathematizing Angels introducing another Gospel.

As means available to prevent seducement, think of these. 1 Store you withknowledge of Scriptures; let that word dwell plentifully in you: you know who said, ye err not knowing the Scriptures.

2 Beware of wanton curiosity in searching beyond Revelations; be wise to sobriety.

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

4 Let not knowledge puff thee; for 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 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 , yet.

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

7 Fly error in manners; they make way to errors in judgment: yea to strong delusion.

8 Be not rash or headlong in resolving beyond evidence. Temerarious makes way to Erroneous.

9 In dubijs, resolve not without your guides. There are at whose mouths you must seek the Law. And of Paul's Caution hitherto: follows the Confutation.

For that day shall not come except there be a departure first, and that man of sin be revealed, &c.

2. The Confutation of the error from two necessary Antecedents of Christ's coming. 1. General Apostasy. 2. Revelation of Antichrist. Thus in form. That day shall not come till after the great Apostasy and discovery 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; since from scope and principal intention of the Apostle, fluently inferred; selfely forcing it self into the understanding of the Reader. Except there be a departure: S. Austin's rendering by Refuga as impertinent I pretermit: though the trope be usual to say scelus pro scelesto.

1. Apostasy in general signifies any defect or revolt from him to whom we owe or have performed subjection.

2. Of what sort, and from whom is this Apostasy? Resp. S. Jerome and other ancients many conceited it a civil defection from the Roman Empire. Nisi inquit, venerit discessio primum, vt omnes Gentes quae Romano imperio subiacent, recedant ab eis. & mox: Nisi, inquit, fuerit Romanum Imperium desolatum, & Antichristus precesserit, non veniet Christus. The sentence is true; but the exposition impertinent. For 1 stands or falls the Church with the Empire? 2 Was this the sin which God should punish by giving the rains to Antichrist? Defection from the Empire? 3 Or were Christians to be Authors of such civil defection? 4 The sin specified as cause of Antichrists reign and cursed efficacy in delusion, is not receiving love of the truth, &c. 5 I am deceived if Scripture anywhere use the term to signify any other then a spiritual or Ecclesiastical defection from God, Heb. 3.12. Isai 1.5. From Faith 1 Tim. 4.1. From Religion, Acts 21.21. We have consent of best expositors amongst Romanists: of Saint Austin better advised. — Refugam vtique a Domino Deo: The defection then is spiritual. Concerning it see these particulars. 1 What it is.

To Thomas it sounds retrocessionem a Deo: a going back or departure from God, with whom we have had some real appearing, or gradual conjunction: to whom we have performed or professed subjection.

Three things especially there are that knit us unto God, and whereby we testify subjection unto him. 1 Faith. 2 Religion. 3 Obedience. Accordingly they make three sorts of Apostasy: 1 From Faith. 2 From Religion. 3 From Obedience. The terms I keep, willingly varying in explication.

1 From Faith: as when a man forsakes the true doctrine of Faith, whereof he hath been informed; and which he hath entertained into his judgment and profession, and falls to Paganism, Judaism, Heresy. See 1 Tim. 4.1.

2 From Religion: as when he forsakes the worship of the true God, and falls to worship Idols; as Achaz: or from the true manner of worshipping the true God; as the ten Tribes under Jeroboam.

3 From Obedience: as when a man falls from moral practice to viciousness of life, whereof see Mat. 12.45. 2 Pet. 2.21. of whether, or whether of all, the Apostle must be understood, if any inquire, thus let him think, they usually go together; in what order, some other occasion may fitlier manifest. Though commonly Interpreters limit to Apostasy from Faith, and purity of Religion.

3 Means the Apostle of some particular persons, Churches, Provinces? Resp. Rather of an universal Apostasy of the multitude, and major part of the Christian world: for otherwise revolt of particular persons, and Churches, was not strange in Apostles times: when that here spoken of is intended to be notorious: and something remote from the notice and sight of the generation then living: more nearly coasting upon the time of Christ's second coming. And hitherto is Consent.

4 But what's this Faith and Religion from which the revolt 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 show us, I pray, what Scripture hath tied us to the Faith and Religion of Rome, as it is Romana? Must we absurdly think 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 proves Apostaticall? are we then tied to the Faith and Religion of Rome? will you say its impossible, for the promise and y prayer of Christ? Resp. The Church to which the promise is made, is the Church Catholic of the Elect: the Faith of Peter prayed for, is not fides quae Creditur; but qua Creditur, the gift of Faith in Peter and all God's Children.

And that the Romish Church may prove Apostaticall, doth not the Apostle more then intimate? Rom. 11.20. Be not high minded, but fear, was no empty scarcrow: an intimation rather of possibility and likelihood of their abjection: if Papists themselves may be believed in the question of perseverance. Such Caveats to other of God's people, more then intimate their possible Apostasy: at least as they generally apprehend them.

3 What when the great Antichrist hath erected his Episcopal See upon that 〈 in non-Latin alphabet 〉 : and hath begun to the Kings of the earth in the cup of damnable errors, and doctrines of Devils? Are we then bound to adhaere to the Faith and Religion of Rome? or shall it not be our wisdom to come out of that Babylon? Apoc. 18.4.

4 Their Apostasy de facto, I spare to insist on. Be pleased to compare the Doctrine of the Tridentine Counsel touching faith and worship, with that extant in Paul's Epistle to the Romans; thou wilt be ready to swear, the City that once was faithful, is now become an harlot: that Bethel is become Beth-Auen.

As to the testimonies of fathers, produced to evidence the prerogative of that Church: read what that thrice reverend Doctor Whitaker of blessed memory, hath fully answered: this only added: 1 set apart you must the testimonies which Popes give of themselves: for what Court alloweth a man's own Testimony in his own Cause? 2 Believe not the Epistles Decretal to be theirs, on whom they are fathered: Bishops of those times were not so unlettered, so vntutored, as in every page to do Priscian violence. Not so besotted, as to send letters to the dead: nor, you must think, so Prophetical, as to allege for testimony the sayings of men yet unborn.

As to other Fathers of Greek and Latin Church, they must be confessed to speak many things encomiastically of the Roman Church in their times: cause they had then sufficient, it being yet mostly orthodox. Yet what seems in their writings to sound, as they would now have the Bels to ring, think, and you shall not err, they spake rather from voluntary reverence, then from opinion of necessary obligation.

Apostasy, understand from the Faith Catholic taught in Scriptures; that is, verbum fidei.

Religion, what is in the written word prescribed: All other think vain, taught by the precepts of men. When Paul said, they should depart from the faith; meant he from the faith of Rome? or rather meant he Rome, as other Churches, yea more then many, should depart from faith Catholic See 1 Tim. 4.1.3. thou wilt think he pointed finger specially to Rome, so suitable are their doctrines to those of Devils there mentioned. 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 quod recessit Greece: mihi videtur melius intelligendum, de recessu a fide Catholicà.

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

6. When began it? Where was it? Who Authors of it? Resp. 1. Fond men: must circumstances needs be punctually shown, else is it not? Read what to this point that learned Doctor Field hath noted. 2. The declinings from pure doctrine and Religion, and how in every Age of the Church they were increased, see in the Century Writers. 3. Antichristianism, Paul stiles a mystery of iniquity; secretly it insinuates it self into the Church: they speak lies in Hypocrisy. 4. Can any man tell me, when Justification by works, doctrine of merit, satisfaction, supererogation; free keeping the Law to justification, 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 Relics, Prayer for the dead, invocation of Saints, &c. or if there be 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 apostasy. When were these dogmatized & decretalls stablished for catholic doctrine? Then was this apostasy set in the vigor. No Papist but seems learned in this Chronology; had he will or wit to exact them according to the ancient Faith taught by Prophets and Apostles; he would see it more needful to reform his long error, then curiously to inquire after impertinent circumstances.

But that there is, or shall be such an universal Apostasy of the Christian world from Christ to Antichrist, Papists themselves confess. Of whom I would for my learning, how in that time, [Use 1] universality shall be a note of the true Church? When all the world shall run after Antichrist; and the Nations be made drunk with the wine of the Whoores Fornications; must I then join to the more part, the prevailing side? If you will by notes guide us to the Church, let them yet be inseparable; so is not universality, as yourselves must confess.

[ 2] But, Lord, me thinks, meditating God's Judgment upon the world in permitting them to such revolt, what terror should it strike into particular Churches: and teach them not to be high-minded but fear. How cautionate & humble should it make us all, even him that thinks he standeth firmest? Vain Jews in their profaneness, secured themselves by the Temple; forgetting what the Lord had done to Shilo. And we, who justify Jews in our profane unthankfulness and disobedience, yet promise our selves continuance of his word; yet have seen what is befallen the Churches of Asia; what was the state of the Christian world, those many Ages wherein Antichrist stood in his strength. I must needs say, I fear not greatly farther revolt to Antichrist; Now are the days of his consumption; he now lieth in his bed of languishing: but take heed we fall not to Atheism or Paganism. Certainly thither bends the whole world; Even they that profess to know God, yet in their works deny him; and where is the greatest form of Godliness, yet may be observed denial of the power thereof. What greater passage of Apostasy, either to unbelief, or misbelief?

If you observe, In departure from God the order seems retrograde to that of coming to him. In coming to God we begin at Faith; proceed to Devotion; are perfitted in obedience. In departure from God the beginnings are at disobediences; proceedings, to indevotion: end in unbelief or misbelief. Hymenaeus and Alexander first put away good conscience, then made shipwreck of Faith. Solomon first luxurious; thereby slakes devotion, tolerating the Idolatry of his strange wives; its not long, ere he joins in the worship of their Idols. The method of impostors is noted by Saint Peter; they promise liberty, and through lusts and much wantonness so they beguile the simple. I say as Paul, make straight steps to your feet, least that which is halting be turned out of the way, least your selves fall from the Grace of GOD. Read 2 Peter 1.4 to 10.11.

First, Intends the Apostle this firstnes, or precedence of Apostasy, to the day of Christ? Or not also to the Revelation of Antichrist? Resp. That it shall forego the coming of Christ, and is so intended by the Apostle is evident; it being a party Argument, proving Christ's coming not to be instant, because this Apostasy was not yet complete. In likely-hood also its meant an antecedent to Antichrists discovery, and highest advancement into his Throne, or chair of Pestilence; because that loosing the rains to Antichrist is to punish men's not receiving the love of the Truth; And the fault is presupposed to punishment.

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

And that man of sin be revealed. The second necessary antecedent to Christ's coming is the revealing, or discovery of that man of sin; which not yet accomplished in Paul's time, proved, 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 read in Fathers, ad Nauseam vsq. 1. Papists thus propound him: a singular or individual person. 2. Professed adversary to Christ. 3. By Nation a Jew of the Tribe of Dan. 4. Erecting his Kingdom in Jerusalem. 5. Seducer of Jews, not Christians; his rising reign and fall, they limit to three years and half, immediately connected with the end of the world. Large confutation of these dreams, I purpose not; extant you have it in the writings of many reverend Divines. Doctor Whitaker, Doctor Dounham, Master Brightman and others, to whom I refer you. Only what this Scripture occasions to be spoken for or against, expect from me according to my measure; of him five things ye may note from the Apostle. 1. His description. 2. Revelation. 3. Rising to his reign. 4. Consumption. 5. Abolishment.

1. His description by properties or adjuncts 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 ill. We follow the words: his first propriety or part of his style; 〈 in non-Latin alphabet 〉 . Take the Article 〈 in non-Latin alphabet 〉 , must it needs denote a singular indiuiduum? and why not a Kingdom, a kind, a whole made up of successive parts, as our opinion is? Forsooth, the Article forceth to a particular person; 〈 in non-Latin alphabet 〉 . Its Epiphanius his rule. Articles contract the signification to one certain thing; so that 〈 in non-Latin alphabet 〉 signifies man at large; but 〈 in non-Latin alphabet 〉 always a singular or indiuiduum of man.

Resp. Yet Procius thus: vbi Plato dicit 〈 in non-Latin alphabet 〉 , scribit 〈 in non-Latin alphabet 〉 . Examples are frequent. Christ committed not himself unto them; for he knew them all; and needed not that any man should testify 〈 in non-Latin alphabet 〉 : that is, I trow, not in this or that particular only; but in every man. Compare, Luke 4.4. Mar. 2.27. Apoc. 22.11. Rom. 1.17, &c. The Lyon, the Bear, &c. in Daniel, denote they particular Kings? Or not rather Kingdoms? Kings many lineally succeeding each other?

And that such a line and succession of men is intended by the Apostle appears by these Reasons. 1. Conceiued he was, and after a sort animated in Apostles days. The spirit of that Antichrist of which you have heard, that it is coming; and now is it in the world already. 2. But a part of his Reign, is of a thousand years continuance. 3. The greatness of things to be wrought by him, whither we number them the same that Papists, or whither as Scripture, requires much more then the age of a man. Read our divines they give you full satisfaction.

1. What is his Reuealing? 2. Is he yet discovered? 3. When revealed? 4. Where may we find him?

Resp. To the first, Popish Interpreters conceive a discovery of him so evident and clear, as of Christ at his coming; as if every eye should see him, and be able to discern him as he is.

But say sadly? Suppose you all shall be able to discern him to be that Antichrist? 1. How then are Kings and Nations made drunk with the wine of his fornications? 2. How then a mystery of iniquity, which title the Whoore discovered carries in her fore-head? 3. Thus conceive; discovered, he means in such sort, that who have eyes may see, and discern him. The blind see not the Sun shining in his brightness; not through defect of light, but for want of Eye-sight.

2. Is he yet Reuealed? Resp. Nor borne, say Papists. God's Spirit in Scripture hath given us six certain signs of Antichrists coming, two preceding. 1. The Preaching of the Gospel in all the world. 2. The desolation of the Roman Empire: two concomitant. 1. The preaching of Enoch and Elias. 2. Persecution by Antichrist so great and notorious, that all public service of God shall cease. Two subsequent. 1. The destruction of Antichrist after three years and a half of his Reign. 2. The end of the world: these none of them yet in being, prove pregnantly that Antichrist yet unborn.

Large answer to these trifles of Argument learned may better fetch from our divines, then expect from me. In favor of the people to whose use I intend these labors, this breniac I propound.

To the first, Mat. 24.15. Resp. 1. The universal preaching of the Gospel is nor there, nor anywhere else made a sign or antecedent of Antichrist; 〈 in non-Latin alphabet 〉 ; then is the end, saith our Savior; 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 every piece of the argument. The end is there of the Temple and City, not of the world; if Chrysostom or Saint Luke may be credited, Luke 21.20. Antichrist belike was to be before the destruction of Jerusalem: indeed so you might better have coloured your conceits of his Nation, and Temple; and removed him farther from your Rome. 3. But hath not the Gospel been preached universally in the sense of our Savior? I doubt not, but while the City and Temple stood: from Jerusalem to 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 own Stapleton reports of Thomas from Sylvester and Chrysologus: as if in preaching he had reached to the very Indians & the lowest Antipodes. 4. But suppose you, our Saviors preaching is meant in such measure, as to be prevalent to found Churches in every Nation? The sound and Rumour of him went out into all Lands, sufficiently to deprive them of excuse. 5. Nor need we wonder if in the lands by our men lately discovered, there be found no monuments of Christian Faith and Religion; when in as few centuries of years after the flood we find, except in Abraham's family, extinct all the Religion taught by Noah to his posterity.

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

To the third, The preaching of Enoch & Elias, who are supposed yet to live upon the earth, and to live for this, to oppose themselves to Antichrist, to preserve the Elect from his seducement and to c • nuert the Jews, Mal, 4.5, 6. Ecclus. 48. & 44. Mat. 17.11. Apoc. 11.3. Resp. 1. In none of these Scriptures that are of undoubted Authority is any mention of Enoch. 2. Nor at all of Antichrist or their opposing him. 3. What Malachi speak of Elias and his coming, our Savior interprets of John the Baptist, who came in the Spirit and power of Elias; And when the Cardiuall hath tired himself in wresting, yet must he be forced to yield, the Prophet spake of Elias mystical or symbolical, not proper or personal; except he will mannerly as he doth, oppose to our Saviors interpretation, and the Apostles true apprehension: them if we follow, we shall find Malachi to mean Elias mystical, a Harbinger to Christ's first coming in the flesh, not personal, to attend or oppose Antichrist at the end of the world. 4. Or suppose it meant of Christ's second coming, and the conversion of Jews; yet. 1. Where is Enoch? And why not this Elias mystical, as John the Baptist the foreunner of Christ's coming in the flesh? Deuoting those Ministers more or fewer, whom God shall raise up his instruments for calling of Jews? 5. But what is all this to Antichrist? whose fall precedes the calling of Jews, wherein the Elias mentioned hath his employment. To that of the two witnesses, Apoc. 11.3. What necessity to interpret of Enoch and Elias? Why not, as Augustine, of the two Testaments? In this Revelation, wherein there are verba tot sacramenta, allegorical expositions may not be deemed strange? 6. Or why not, of that small, yet competent number of Ministers, raised in all times to oppose unto Anti-Christ? There is left probability that its meant of Enoch, and Elias; whose privilege it was, not to see death; a goodly privilege to be taken from the malice of their times, that they might be reserved for the more cruel Rage of Antichrist: and was this so notable a crown of Henochs Faith and Walking with God, Heb. 11.5.

To the fourth, Persecution so violent & notorious that all public Service of God shall cease, Mat. 24.21. Apoc. 20.7 Dan, 12.11. Resp. That peerless persecution mentioned by the Evangelist, is by Saint Luke's exposition the necessity and tribulation Jews were to endure at the siege and surprisal of Jerusalem by Titus and Vespatian; See Luk. 21. and compare circumstances in Matthew; together with what Josephus reports of the accomplishment; thou wilt be forced to say, its meant of Jews of those times, not possibly intended to Jews or Christians from Antichrist. 2. Yet none denies but persecution by Antichrist should be, hath been extreme: But 1. of souls rather then of bodies, when they are starved for want of knowledge; 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 vain doth the Cardinal from Jerome 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 performs vassalage unto him? Yet upon the Saints falling under their tyranny, what Phalaris, hath exceeded his cruelty? Read our Martyrologies.

As touching the issue or effect of his persecution, Cessation of public worship. Resp. 1. If thereby he means lawful and prescribed worship, I contradict not: Antichrist brings it with him: for many years together, what but bawling and mere Bablisme was heard in our Temples? What seen, but horrible superstition and Idolatry, in worshipping of Images, invocation of Saints, adoration of Hosts, &c? Whereto if any shown himself opposite, or unwilling, sauadge cruelty was esteemed lenity in his torture. The place of Daniel at first view disclaimeth their gloss.

To the fifth & sixth. The Reign of Antichrist to endure only for three years and half at the ending of the world within some days. Resp. Except a few faces and names of men, what hath this dream to support it? I confess I have no heart to do, what is done by others, suffer me therefore to referte you to divines forecited. In my Conscience I think, their learned thus speaking, speak against their own conscience: for, 1. Can they think a man so base in his birth as they suppose Antichrist, should in so few years suppreste the whole Church? Subdue Rome it self, erect his Temple in Jerusalem, expel the Turk? What, All this in the space of three years and a half? of Alexanders exploits and victories great things are written; yet equal they not in speed, the one half of what this Leopard must work. 2. Why am I long? The praise and crown of Saints is, that they had not worshipped the beast, nor his Image, nor received his Character in forehead or hand, during the space of the thousand years, Apoc. 20.4. whereof? But of his reign; the misery of the world, that they lay dead under him that whole time lasting, ver, 5. A dream therefore, that his whole Age is but of three years and half.

As to the immediate succeeding of the worlds end to the fall of Antichrist, and that within 45 days, quid attinet mulia? Resp. 1. Its a little piece of my Faith, that after Antichrists ruin, shall follow 1. The calling of Jews. 2. The destruction of Gog and Magog. 3. The Rain of the Church flourishing on earth for some hundreds of years, howsoever we presume the thousand years to denote an indeterminate space of time. 2. But out upon impious curiosity; when the Father hath reserved times & seasons in his own power; the Son professeth he knew neither day nor hour of his coming; shall man presume to point out the day? 1. Suppose my skill so good, as to calculate the precise time of Antichrist entering his reign; day of his Ruin I have learned from Rome; might I not also know the exact day of Christ's second coming? 2. There shall be that shall see Antichrist in his Throue, Papists themselves confessing; they then shall be more of God's privy Counsel, then the son of his own bosom; knowing the self day of Christ's second appearing: O ye heavens be astonished at this. But such must be the pride of Antichrist. What hath been said in answer, sufficeth to evidence that Antichrist hath been already revealed.

3 When? is the next question. Resp. pretty play the Cardinal makes with the variety of opinions touching his time amongst our Divines. Thus ye may reconcile all: some speak of his Conception; some of his sharp throes in the womb of his Romish mother; some of his birth; some of his ascending the throne: some of his higher advancement; and there are that denote with the finger his very 〈 in non-Latin alphabet 〉 , the top and vigor of his pride.

1 Conceiued in the Apostles time, yea then animated. The spirit of that Antichrist was then in the world. 2. Striuing to see light (abortive would he had been;) within a few Centuries after the Apostles; what time ambition of superiority, no less then Papacie, shown it self in some Saint Bishops of that See. 3 Borne under Constantine, what time the voice was heard from heaven; Seminatum est venenum in Ecclesiâ. 4 Set in his throne, and revealed, if Gregory may be judge, what time Phocas that parricide, granted to Boniface the third, style of Bishop Ecumenical; to the Romish Church, handship over all other Churches. 5 Yet higher advanced, when increased with temporal dominion, and fully possessed of both swords. 6 At his top, and near his first fall, what time by the counsel of Lateran he is decreed superior to general Councils, Anno 1516.

5 Where may we find 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 find concurren • e of all these properties mentioned by the Apostle, there is that Antichrist. And if they all suite not to the Papacie, as a coat cut out for that body, freely I confess myself stiffly erroneous in that little piece of my Faith. View them in their order.

1 That man of sin. Allusion perhaps is to that so frequent in Old Testament, Asher Belial. 1 Sam. 2.12. 1 Reg. 21.10. and rendering of it. Save that the Article taken 〈 in non-Latin alphabet 〉 , points him out, the first born amongst the sons of Belial; a primate no less then superlative, amongst them; which perhaps gave occasion to some Ancients, to deem him the great Devil himself, or a Devil Incarnate. Saint Jerome thus explicates, Homo in quo fons omnium poccatorum est. Aquinas, omnium Hominum pessimus, vt Christus omnium optimus. Ours thus, a man whose very composition is of sinfulness: notoriously, peerelesly vicious not only in his own person, but as another Jeroboam, making Israel to sin.

Sancte, Sancte, Sancte, May we find such a miscreant amongst our holy Fathers at Rome; whose style is, as inscription on the high Priests forehead, Holiness. Its pity to wrong sanctity.

A man so peerelesly vicious; me seems must be as Paul describes, Gentiles, full of ali unrighteousness. 2 Scrupling no sin, nor degree of sin. 3 Clamantia peccata must be to him leuiora delicta. 4 Intended to the highest pitch, that kind, degree, or circumstance may bend them unto. Saint Paul is too nice, and professeth puritane, when he reckons fornicators, adulterers, effeminate, covetous, extortioners, among the damned crew: propitius sit Papae Deus, if in these only he be tainted. Let not the Laws Curse touch him, except he be found unholy, profane, murderous, parricide, Sodomite, perjured. Nor he reputed the man of sin, except he be found amongst Bishops Christian, as Ahab amongst Kings of Israel, a none-such, that hath sold himself to work wickedness in the sight of the Lord.

1 Lye their own Chroniclers, or were their Popes many such? 1 Necromancers, in express league with the Devil; purposely sacrificing unto him. 2 Masters of that hellish Art to others; Sylvester the second, Gregory the seventh. 3 Poysoners, and otherwise murderous, of all that stood in their way to the Popedom; one Hildebrand in thirteen years thus cruelly made away Clement the second, Damasus the second, Leo the ninth, Benedict the tenth, Nicolas the second, Alexander the second. 4 Profane even to horror. Hildebrand is angry at his breaden. God, for that he answers not how the good Emperor Henry the fourth might be destroyed, throws him into the fire. 5 Luxurious, to Incest, Sodomy, bestalitie, John the twelfth: but why rake I in this dunghill? when Bellarmine confesseth these and many others amongst Popes to have been so tainted as Stories describe them.

That now me thinks, if a man might be so bold with him as John Baptist with our Savior, to ask, Art thou he that should come, or do we look for another? like answer should be returned, Go and tell what you have heard and seen; Devils worshipped, God contemned, Religion profaned, Superstition hallowed, bestial lust practiced, Marriage scoffed at as unholy, Treason, Rebellion, bloodshed, cruelty, parricide not committed only, but defended meritorious; parum probi Homines, saith the Cardinal these were; beast he so mincing their horrid hellishnesse; yet welfare Platina that calls them monstra and portanta Hominum. Worthiest of all Christians that ever I read of to be styled Antichrist; since so without peer a man of sin.

[Use] Must we for all this, think he cannot err in faith? needs under pain of damnation commit our selves to him as to the chief Shepherd, Bishop of our souls? It was wont to be said, God's spirit dwells not in the soul that is subject to sin. Gentiles for less sins were given up to a reprobate mind: delusion strong delusion sent as punishment on all them that had pleasure in unrighteousness, the privilege of this monster is in depth of vassalage under Satan to be infallibly guided by God's Spirit. I say as Paul; If any will yet be so ignorant, let him be ignorant: for my part, I resolve, as Jacob; into their secret let not my soul come; my glory be thou not joined with their assembly.

2 His second property, a son of perdition: or if they will, that son of perdition. 1 Actively some take it, and thus explicate the Hebraism, a destroying son; one that as a wild Boar makes havoc of the Lord's Vineyard; spoil of the Church of God: so, cruelty is his ensign. Saint John indeed stiles him 〈 in non-Latin alphabet 〉 ; and somewhere calls the false Prophet, the beast; I am sure hath clad that whore of Babylon in Scarlet, to denote her bloody sins: her drunkenness, Canniball like, with the blood of Saints.

Will this Scarlet suit the whore, or the beast of Rome she rides? witness be all History: What bloody war hath been in Christendom since that whore bestrod the Beast, whereto she was not the son of Bichri: if stories should hold their peace, the stones of Paris, and our Gunpowder treason would speak: I say nothing of blood of souls, which yet crieth louder then the blood of Abel.

Thus I have learned, the wisdom that is from above is first pure, then peaceable, Gentle, easy to be entreated, full of mercy and good fruits; here is a Religion, whose foundation is like that of new built Ieri • h • , laid in blood; continued, enlarged by blood; nor pure, nor peaceable; shall I think it to proceed from that God of pure eyes, the father of mercies, and God of all consolation? and passively I rather take it: the allusion is, to what our Savior spake of Judas, whose successor he se • m • s, who is here described unto us: and so the speech sounds a man devoted, destinied to destruction: 1 of body, Apoc. 18.2. 2 of soul, Apoc. 19.20 Me • test he • hold, whose original is from the bottomeless pit, his proper element.

Once disputing the question whither the Pope were Antichrist, I was thus pressed: then, 1 every Pope damned: 2 then possible for us to say of some man living, he is a reprobate, the child of hell. Resp. Thus was the answer: 1 Non sequitur, for why not God rescue out of the mouth of the Bear, as the shepherd, a piece of a leg, or an ear? Papacie is a l • rge body: there may sit in that See, some bewailing and desiring to reform iniquities of it, as Caelestine. 2 And why not know, when the knower of secrets reveals, that some particulars are reprobates. 1 Knew not Disciples so much of Judas? 2 the Church Primitive of Julian? 3 We of all known Apostates? 3 Nor yet of this or that particular, may we so conclude; since who knows whether God may grant Regressum in viam? 4 But take him a man personally with these properties endowed, what lets to say, that beast and false Prophet shall be cast into hell.

[Use] But are not they in good case, who at adventure, follow the drove and driuer in praecipitia? who venture body and soul to the issue of this son of perdition? men are venturous of souls more then of anything; yet under the Sun is not a Pearl so precious. O Anima insignita Dei imagine, docorata similitudine, redempta Christi sanguine, despensata side, dotata spiritu, deputata cum Angels, Capax beatitudinis, Haeres bonitatis, particeps Rationis; quid tibi cum Carne, saith Saint Bernard: quid tibi cum Diabolo? with this son of perdition? Can he not save his own soul from the hand of hell, yet hopest thou, following him in faith, and worship to compass heaven? have we not heard our Savior? if blind follow blind, both fall into the pit. Miserere animae tuae bonum faciens. And think the Lord merciful in monishing thee of his issue: he speaks in effect as Peter, Save thyself from this untoward, this damned generation.

3 Third property: 〈 in non-Latin alphabet 〉 , &c. who opposeth, or is an adversary, or opposite? To whom? Resp. Our English last and best Translation, seems to couple it with 〈 in non-Latin alphabet 〉 : his opposition and exaltation respects all that is called God. That's true, how ever we interpret, whither true God, or Idols, or Magistrates. But why not apart considered, as Ancients conceived?

An opposite or adversary, another Satan. To whom? Res. I doubt not but to Christ: conceive it a nominal definition of Antichrist, expressing his nature: an opposite to Christ. Hence is the observation not acute only, but solid: Non 〈 in non-Latin alphabet 〉 , non 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 : as if his opposing should be not so much to his nature, or person, as to his unction and function.

2 But apert think we, and ex professo? Resp. So conceive Papists, not without suffrage of some Ancients. But when we find him 1 to have the horns of the Lamb. 2 To speak lies in hypocrisy. 3 Priuily to bring in damnable heresies. 4 The whole world of earthly Christians not following only, or reverencing, or honoring, or adoring, but admiring after him, can we suppose him a professed adversary? 5 When Paul tells us, its a mystery of iniquity, wherein he works. 6 Saint John describes him a false Prophet, whose habit is sheep's clothing: Saint Gregory, that he shall saine piety to draw to iniquity. Saint Hilary, that under the cloak of the Gospel he shall be contrary to Christ, yet shall we think him a professed adversary? Its wisdom, the wisdom peculiar to Saints to discern him; therefore no open enemy: yet an Adversary; and by David's rule, so much the more dangerous, by how much the more secret, and pretending friendship.

3 Wherein stands this opposition? How shows he enmity to Christ? Resp. They are frigid, who limit to his life, and moral behavior in his conversation upon 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 ever shows of amity he pretends to that person whom we call Christ.

4 May such one be found in Rome? Resp. Else nowhere in the world, taking in the Mod • s of his opposition, which is, though hostlie, yet under color of love. Conceive him opposite to Christ's, 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 own once offering of himself not to perfect them that are sanctified. We, by our own voluntary actions or sufferings, must expect venial sins; procure release of pains temporary. 2. Of Kingdom; while neither Laws of spiritual Regiment are found complete, or competent in his Authentiques: Except continual supplement be made of laws directing and binding Conscience, by his supposed Vicar upon Earth: Nor protection sufficient from ghostly Adversaries in all the complete Armor by Christ prescribed, nor assistance of spirit promised: except help be had from crossings, blessings, holy water and such like self devised playgames for the de • ell. 3. Of Prophecy, when word written is taught to be imperfect; orders of Ministry by him left incompetent, &c.

2. Propriety; for Rome affords us a new High Priest of the New Testament; Mediators of intercession so innumerable as Angels and Spirits of men made perfect in heaven. Sacrificers of the body of Christ to propitiate for quick and dead, as many as Locusts were seen assending out of the bottomeless pit; and the rest that concerns his Priest-hood prosecute in your Meditation.

2. In his Kingdom: for in Rome we have the universal Monarch of the Church; to whom is given all power in heaven and earth; that hath plenitude of power, to kill and save alive; to send souls by Cartloades to hell, and no man may say to him, why dost thou so? &c.

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

All this, if you will believe him, by Authority delegate from Christ, and in ordine ad Deum; with reference to God; that so still the iniquity of Papacy may work in a mystery.

3. Efficacie. When Scriptures, wherein laws of this King, doctrines of this Prophet, merits of this Priest are recorded, are kept from notice of the people: chiefly when they are taught to seek salvation, at least in part, in another name; and to make flesh their Arm, to which God hath denounced a curse; that so far as this Epithere may lead us to know Antichrist, we discern him in Rome.

[Use] Can we forget the Apostle? What fellowship hath Christ with Belial? Christians with Antichristians? Is not the yoke unequal? May Policy warrant us leagues of amity with Antichrist? The Lord to Jehoshaphat: wouldest thou love them that hate me? If any hatred of men be perfect, as DAVID intimateth: If any enmity to any enemies of our God warrantable, most this; wherein we are carried towards this opposite of our CHRIST: this Satan, Adversary to God and all goodness. Of this zeal and fire of holy Jealousy, I pray: O Lord increase it in us.

4. Fourth property denoting his pride no less then Luciferian. Exalteth himself above all that is called God, or that is worshipped.

That little variety of reading found in the original, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 ; let no man stumble at: whither we read everyone or everything that is called God, the sense is the same; and the pride noted, all as intolerable: diversity of expositions ariseth from the homonymie, under this name God, come 1. The living and true God, Father, Son, and Holy Ghost. 2. Idols, which braynsicke superstition of man hath advanced into God's seat; when they are nothing in the world, nor have ought of that divinity, which man's madness hath deified th • m with all. 3. There are 〈 in non-Latin alphabet 〉 , many that are called God's, as Magistrates▪ whom that one True God hath graced with his own Name, to win the more reverence to that Authority, which as his Viceroys on earth they exercise: of whither would the Apostle be understood? The Cardinal and his Sectaries, interpret of the true God, and Idols. • 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 gloss. But ore think they and profession tenus, or opere only? 1. The Whore, his Paramour, is made mother of all spiritual fornication. 2. Himself sits in Templo Dei▪ non suo. 3. Is and professeth Prophet; questionless of some God, not his own. 4. Shall Christians, or even Jews, so in multitudes admire after a professed Atheist. or Antichrist? when Domitian grew to the arrogancy, of being saluted God, how did Heathenism it self scoff and disdain him? yet read what style he hath from his flatterrers? King of Kings and Lord of Lord's. Else where, Dominus Deus noster Papa. Again, To believe that our Lord God the Pope could not determine as he hath determined, should be deemed heretical: O mouths of blasphemy!

2. Its marvel if in their own foreheads may not be found written Names of like Blasphemy. Innocent the Third, may seem modest in impiety. Now then ye see, who is this servant whom the Lord hath set over his household; surely, the Vicar of Jesus Christ, the Successor of Peter, the Christ of the Lord, the God of Pharaoh. Inter Deum & hominem medius constitutes, • itra Deum, sed vltra homines: minor Deo, sed major homine: qui de omnibus iudicat & à nemine iudicatur. Pope Nicholas proving the Pope exempt from all secular power: thus Reasons. God cannot be judged of men. The Pope is God by testimony of Constantine. Ergo. Pope Sixtus, Quicunque accusat papam nunquam ci remittetur, quia qui peccat in Spiritum Sanctum, non remittetur ei nec in hac vitâ nec in futurâ. I marvel at God's mercy if ever that Blasphemy were forgiven him.

3. In facts Authority no less then divine, more then divine assigned, arrogated, exercised: deposing Kings, disposing Kingdoms, sometimes with that in Solomon arrogantly uttered, per me Reges Regnant; binding where God looseth; Loosing where he binds; dispensing with laws of God; positive saith Bellarmine; yea natural; as examples have been frequent. God himself say Schoolmen, dispenseth not with moral precepts. The Pope doth de facto; may do de Iure; his Canonists so advise him: else how should he advice himself, or be advanced above the true God. Siat ergo Antichristus.

Let us examine the second Branch for Idols, and his advancement above them; if first we mind you of Bellarmine's Sylogisme.

Thus it must be for this member of doctrine. Antichrist shall oppugn 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 Major shapes him?

But in sober sadness tell, how must the Minor be understood? Doth he oppose neither true God nor Idols? Belike he is an Israelite after the rate of them in Elias time, halting twixt two opinions; not resolved whither JEHOVAH or Baal be God: or as the Samaritan colonies, willing to keep favor with both; he fears the Lord and serves Idols also; vtrumuis.

Else how? Doth he oppose the true God, not Idols? The more impious wretch, the veryer Antichrist, and Antitheist he. Idols, and not the true God? So have you the the sum; its a note of Antichrist to oppugn Idols.

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

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

The Pope is not Antichrist. Thus Bellarmine.

Yet now I mind it, there is a remarkable Story of Boniface the Fourth, next successor of him to whom Phocas granted the style of Ecumenical Bishop. Thus its extant in Sigibert, Bede, Regino and others, about the year of Christ 609. Did this Boniface by suite obtain of Phocas Parricide of Mauricius, the gift of the great Pantheon, the Temple of all Gentilish Idols, demolished them all from the great high thundering Jupiter, to the pettiest of the gods, minorum Gentium: here, by Bellarmine's Argument, he played the stark Antichrist; at one blow demolishing all Gentilish Idols in their great Pantheon.

Presently he consecrates and turns it the Temple of Saint Mary and all Martyrs; wherein they all with their Images were full devoutly adored. In this fact he is quit of Antichristianism; for now as zealously as ever did Jew or Pagan, he worships Idols, and causeth the Nations to adore them. Pater omnium fornicationum & abominationum Terrae. Therefore he is no Antichrist to speak of.

But viewing the Text, me thinks nor true God, nor Idols are here intended; but terrestres dij, rather Magistrates, whither inferior, or imperial; above all which Antichrist must advance himself: and as I apprehend, the Apostle points us to two degrees of his pride and usurpation: The first, Respecting Men, in this Branch: Secondly, God, in what followeth: Ouer them he insults, on them tramples; him he imitates, and emulates only. Besides that difference of demeanour which the Text more then intimates, These Reasons induce to that interpretation. 1. 〈 in non-Latin alphabet 〉 seems a style to diminuent, for Paul to express the true God by: which yet suites well to Magistrates as the very phrase is applied, 1 Cor. 8.1. 2. Besides 〈 in non-Latin alphabet 〉 had more fully expressed the intention, had it binne of the true God. 3. And why 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ? Though there be many that are called God's, yet to us there is but one God, 1 Cor. 8.5. That the sense may be this. In his pride so arrogant and intollerably ambitious, that he shall advance himself, above all Magistrates, and their Authority on earth; Not that only, that is inferior, but that also which is Augustus like, universally monarchical, no less then Imperial.

Did ever Popish pride aspire to such height? That Seruus seruorum Dei, brooks he the style of Rex Regum and Dominus Dominantium? Resp. 1. His facts full of Luciferian ambition, known stories will fill you withal. To speak of Kings of Italy, France, England, and translating their Kingdoms, oft attempted, sometimes executed, were to make his pride seem ouermoderate; these were but Dij minorum gentium.

What say you when Emperors must wait at his Ga • e, and pray and pay too to be admitted to his presence? When they must think it their grace to hold his stirrup; and bear the check for ill hostlership in mistaking the right? When their favor is counted high, to kiss his feet; and wrath of that holiness is implacable, for that he hears not the sweet Busse cry smack? Vah Lucifer. That one demeanour of his towards Frederick Barbarossa, proclaims him, in pride, The great devil Incarnate.

Creeping comes the Emperor to that beast Alexander the Third, and kisseth his feet to obtain absolution from a sentence of excommunication: would you think it? He sets his foot on the neck of the Emperor now prostrate before him; and, as well became the Vicar of Hell, applies to himself in that fact, Thou shalt walk upon the Asp and Basilisk, the Lyon and Dragon shalt thou tread under thy feet. How doth natural affection curb Heroicall spirits? How did papal pride, in this Monster, exceed it self? But these may seem insolencies personal, and but in ceremony of deportment. What say you to deposing of Kings, of Emperors, or if anything may be in Magistracy a transcendent to them? Facts read frequent in the Cardinal, not related only, but justified as done de Iure and pleaded as evidences to prove, that the Pope hath supreme power temporal on earth, though not directly, yet in ordine ad Deum and all spiritualia. So far then as this property may advance the Pope, he hath best right of all miscreants, to be that Antichrist.

[Use] How long, Lord, holy and just, doest thou not avenge the blood of thy servants, the abasures of thy Lieftenants, upon that false Prophet, and the Beast? Stir up O Lord the Spirit of Princes, that once the lofty looks of the proud may be brought low.

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

But, trow you, she hopes or meditates, anew to procure England to carry the Saddle? Oh papae Asina; shall it ever be again the style of England? If so, I will say, the devil rides us.

So that he as God sitteth in the Temple of God, showing himself that he is God.

2. The second degree of his pride, respecting God: in two Branches; 1. Imitation, or as you may conceive it, pretensed representation of God. 2. Aemulation, for he bears himself 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 use of the word is frequent in Greek and Latin Authors; and Scripture is not abhorrent, See Acts 18.11. Mat. 22.1. As if the Apostle meant withal to point us to his profession and quality of life, a Bishop or professed Teacher and Governor of the Church he should be; to which accords, that in Saint John, his style is, Star and false Prophet.

2. His Cathedra, sedes Episcopalis, his See is noted, the Temple of God: 〈 in non-Latin alphabet 〉 ; in Templum; so is, the original: which hath given occasion of diverse Rendrings and expositions. Saint Augustine; In Templum, quasi ipse sit Templum Dei, quod est Ecclesia, as if he were the Church. Seipsum Ecclesiam vendicabit, & vicem Ecclesiae geret: which, if it were the Sense, would lead us by the hand to dubbe the Pope Antichrist. For, Truth is, howsoever the Name of the Church be oft pretended, as the sole infallible Interpreter of Scripture, Judge of Controuersies, &c. Yet in th'upshot, all is resolved ad Papam; nor people, nor Pastors, nor Fathers, nor Councils, are that Church, except they have the suffrage of the Pope: wherefore even to Authority of Councils, the answer must be rested in: They wanted Popes Authority, first to congregate them: secondly, to guide them by presence of himself or Legates: thirdly, to approve them by his suffrage.

But thus rather conceive the Apostle, willing to denote the place of his Regiment; the Enallage of the preposition 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 is not infrequent in Scripture, Mat. 2.23. 〈 in non-Latin alphabet 〉 , 1. in the City Nazareth. Mar. 1.9. 〈 in non-Latin alphabet 〉 . &. Cap. 2.1. 〈 in non-Latin alphabet 〉 : so that the sense is apert this; in the Temple of God.

What that is, is the doubt: saith the Cardinal, the Temple at Jerusalem: and before, the Temple of Solomon. Contra, what, 1 that of old built by Solomon, repaired by Ezra and Nehemiah: beautified by Herod? Its ruined, not a stone left upon a stone, nor is hope of reedifying, Mat. 23.38. 2 some other to be reared out of the ruins thereof by Antichrist? But would the Apostle call that, the Temple of God? the devil he would. Its Augustine's Argument against that opinion.

Thus rather, in the Temple of God; that is, in the Church of God: so Augustine, Jerome, Hilary, Chrysostom, and the Cardinal willfully forgot himself when he said, that in the Scripture of the New Testament, by the Temple of God is never meant the Church of Christians, but perpetually the Temple at Jerusalem. What say we to these Scriptures? 1 Cor. 3.16, 17. Know ye not that ye are the Temple of God: & mox, The Temple of God is holy, which ye are: See also 2 Cor. 6.16. Apoc. 3.22. the result of sense is this: he sits in the Church of God, as in his Episcopal See.

The Cardinals Inference from that Gloss is perilous. Therefore 1 upon our supposing the Pope to be that Antichrist, the Roman is the true Church, since 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 four terms: but ad Rem. 1 have you not need of some, that had the name to live, who yet were dead? of some, who called themselves Jews, and were not so, but the Synagogue of Satan.

Ob. 1 Yea, but after our gloss, Paul calls his See the Church of God. Sol. 1 May we not conceive him to speak of it, as it was in his Time? When the faith of Rome was published with praise in the whole world: distingue Tempora, the then faithful City, may now be a harlot; mother, as she is, of all fornications: that quondam Bethel, may now be Bethaven. 2 or what if the denomination be a potiori parte; for the Sanctae Reliquiae sake, that should be preserved in the time and place of Antichrists kingdom. As under Jezebel, were in Israel reserved thousands that bowed not the knee to Baal: so under Antichrist, where and while he reigns, there is a Remnant according to the election of Grace. 3 Or what if so styled Contradistincte ad Ethnicos? in respect of those few rudera Ecclesiae, that are yet to be seen amongst them.

Neither yet will it follow, if that Church be brought ad rudera, then the whole Church is ruined; for may not another take their Crown? have ye not read of letting out the vineyard to other husbandmen? of God's kingdom translated to another people? of which other Church if we be members, are we not members of that one Church wherein we may expect salvation? What if Rome were become heaps, an habitation of all unclean birds? What if no one Romish Catholic left on earth, Ergo the Church ruined? Psal. 2. Dabo tibi Gentes, &c.

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, since it believes and teacheth lies, 2 Thes. 2. Ergo, is not the true Church. 2 The true Church keeps conjugal chastity to Christ; is not Idolatrous. Church of Rome keeps not conjugal chastity to Christ, but is Idolatrous: Ergo, is not the true Church of Christ: haec obiter; we proceed in exposition.

3 As God: usurping and pretending Authority no less then divine: a tanquam of God, whose great Vicegerent and Vicar General on earth he pretends himself.

Suits this to the Papacie? hear their own Advocates, Idem est dominium Dei & Papae: God's dominion and the Popes is all one: as the Jurisdiction of the delegant and delegate is one, especially where the delegation is plenary, total, without any reservation made: as that wretch presumes it in the Pope: answerable are all his deportments, as we have seen before, and shall particularize in the next clause.

We have then thus far traced Antichrist by Paul's direction: that at length we find him, a Bishop Cathedrated in the Church, with universality of power and Jurisdiction.

[Use] Why I wonder, seek we Antichrist in Turkey? sits that Dragon in the Church, as Bishop? is his Iniquity carried in a mystery? bears he himself a tanquam of God, in such couerture of carriage, as is here intended of Antichrist? quid multa? Compare with Paul's description, Saint John's delineating him in his Revelation, you will find it true: there is no greater identity betwixt Homo and Animal rationale, then betwixt Rome and that Babylon, betwixt the Pope and that Antichrist. Except in so many terms God's Spirit should have said the Bishop of Rome is that Antichrist, which had been crossing to the intended strong delusion, more punctually he could not have spoken. Wherefore my counsel is; wrong not the holy Father, give the Devil his due. Let the Pope be that Antichrist: he will be, spite of the Devil and the Dragon: Maugre the Turk and his Moamed.

Showing himself that he is God: the second degree of his pride respecting God; proud emulation of God, tending to win him opinion of power no less then divine: or, if you will, his carriage of himself in his chair of pestilence.

The Cardinal and others would have it, vaunting, professing, proclaiming himself God, yea the only God. What? and yet shall the world admire after him? see supra. And me thinks the speech runs too coolely, to endure the gloss; showing himself that he is God, q.d. vnum e multis, rather then the only God: for here, I am sure, we lack the Emphaticall Article.

Oecumenius well. Non ait dicens, sed ostendens; hoc est, operibus, signis ac miraculis nitens ostendere quod sit Deus: his Intrusions on God's perogatives royal is rather in facts, then words profession. Num sic Papa? Resp. What say you 1 to his forcing laws upon the Conscience, God's peculiar consistory? the very style of Ius Ecclesiasticum is with their Canonists, ius diuinum: this is little. 2 Dispensing with laws Moral and Natural, which is more, if Thomas may be believed, then God himself doth or may do. 3 Indulgence to sin in time to come, as leases for years, granted. 4 Deliuering souls from hell after death. 5 Sainting at pleasure, and transmitting into heaven in such multitudes, as its to be doubted, amongst the many mansions, there is no room left for the Canonizer. Certainly, could he justify such power to be in him, I would say, he had proved 〈 in non-Latin alphabet 〉 , that he is God.

One thing I am sure of, the concurrence of all these Antichristian properties in the Pope, have 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 God's mercy, I know not only by faith, but by experience in my soul; yet thus strong is my evidence, that if an Angel from heaven should teach me otherwise, I would not believe him.

THe close of what belongs to the description of Antichrist, and the two necessary Antecedents to Christ's second coming. Carried as best Interpreters conceive, so as to check them for oblivion.

Remember ye not? q.d. you ought to have remembered: Doubtless its the blame of God's people, not to keep in memory what is taught them by their Pastors. Mary's commendation; she kept the sayings in her heart. David's, that he hid them, as some treasure, in his heart, that he might not sin against God, To this end tended Phylactaries amongst Jews; and the prescript of writing on door posts, and continual talking of the Law, given to Jews. God hath given us ears to hear, minds to know, memories, as storehouses, wherein to treasure up what we have heard. A Christian should be as our Saviors wise Scribe, able to bring out of his storehouse things new and old.

[Use] I know not what mercy or wrath God hath in store for us: we may live to taste Amos his famine, our Nausea is the same. Happy is the man, who in that time, is able from the old store, to supply himself with direction and consolation.

Helps available to confirm memory of heavenly doctrine. 1. Once know price of it: I never knew man so old that he forgot where he laid his Gold. Oh that David's mind were in us. 2 Frequent meditation, Ruminating helps digestion in those that are clean. 3 Conference. 4 Pens, though sometimes mistaking, often marring the text with the gloss, I simply blame not, rather encourage to use. Take heed yet, that your knowledge dwell not more in your books, then in your brains. 5 Cloy not memory with over various remembrances of things Secular, vnum est necessarium. Mary chose the better part: if Martha grumble, remember her check; and think it true which Bernard hath; Its Felix Domus, vbi Martha conqueritur de Mariâ.

THE words have this scope: as to check them for their wavering after their information by the Apostle and knowledge received, so withal to prove the minor belonging to the antecedent of Christ's coming, the revelation of Antichrist. That he was not yet revealed appears, because the impediment of his Revelation was yet in the being of an impediment. And because it might be quaered; Is he not yet in the world? 〈 in non-Latin alphabet 〉 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 revealing. 2 And the revelation must not be till the impediment be removed. This the sum and series of the text.

To 〈 in non-Latin alphabet 〉 to Chrysostom sounds 〈 in non-Latin alphabet 〉 ; to Oecumenius 〈 in non-Latin alphabet 〉 ; that which hindereth his revealing or discovery. What that is for realtie is the first question. I willingly forbear the various conjectures amongst Interpreters, least I grow over voluminous.

1 General consent of Expositors old and new, Protestant and Popish, is that its meant the Roman Empire. If any ask why not specified by the Apostle, Saint Augustine, Jerome, &c. answer, least thereby rage of those then persecuting Emperors and their people, who promised themselves eternity of Imperial rule, might be exasperated against Christians: probably.

2 Means he the heathenish or the Christian Empire? Resp. Perhaps or without perhaps both. While the Heathenish prevailed, was no place for Church-men's ambition; those were days of persecution. And while the Christian knew their strength, they easily bare not insolency of Christian Bishops.

3 Is it now removed? In no wise saith the Cardinal; for though he have now nor palace nor territory in Rome or Italy, though not so many Kingdoms as they of old, yet still remains the succession of Emperor to Emperor in the same power and dignity; still the Name of Roman Emperors. Whence is the Inference; therefore Antichrist not yet come, because yet no whole desolation of the Empire.

Resp. Quid audio? A Roman Emperor without territory, palace or dominion in Rome? that is to say, an Emperor without rule; Roman without possession, or any interest in Rome. The name and title makes not an Emperor; but the power of government and co • ction, and that more then Regal, over Kings and Provinces. 2 And is the ancient dignity and power of the Roman Emperor, to obtain precedence only, and such like ceremonious complements? vt verbo expediam. Consider 1 what the Turk in the East hath taken from it. 2 How many Kingdoms Christian have wrought to themselves an immunity, and are now become absolute Monarchies in themselves, without any reference to the Empire. 3 How even in Germany, where the Name remains; he is 1 precario, such and at the Popes pleasure. 2 Titular only without sovereignty, tribute, homage, or ought else, except ceremonious complements. 4 Specially how in Rome and Italy, possession and right is wholly seized by the Pope, you will be forced to confess an omnimodous desolation of the Roman Empire, except perhaps empty names and ceremonies make up the nature of Imperial sovereignty. If this then be the let of Antichrists discovery intended by Paul, which only hindered his Revelation; and if with removal of this impediment the discovery of that lawless one be so coniunct, as Paul's 〈 in non-Latin alphabet 〉 intimate; what should hinder us to conclude, both that he is revealed; 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 conjectures of the late interpreter of the Revelation, touching this impediment, though full of probability, and of some avail to expedite difficulties, I willingly silence; who lists may Read him, not without much pleasure and contentment, ad Apoc. cap. 17.

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

But if, 1. This was the only thing that hindered him from appearing, who had so long striven to see the sun, then immediately upon the removal thereof was he manifest. 2. The end of that obstacle intended by providence, was that he might be revealed in his season.

The time of removal therefore was the 〈 in non-Latin alphabet 〉 , the Article and point of Time wherein he was revealed. So that who can inform himself sufficiently, what time the Regiment of Rome was relinquished by Emperors, and seized by that Bishop; to the full satisfies himself for the time of his first discovery: for my part I willingly use and profess mine 〈 in non-Latin alphabet 〉 . Its not the best light which the cauel critic in his 〈 in non-Latin alphabet 〉 on the Revelation, brings to this intricate question, consule.

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

[Use 1] That a man might wonder, save that God hath foretold their strong delusion, that Romanists should still prattle of, I know not what, new Antichrist, to come some three years and a half before the end of the World; especially knowing what they teach touching this impediment, that its undoubtedly the Roman Empire. But thus they deserve to be deluded, who shut their eyes against the clear light of Truth shining unto them, Faxit Deus ne non & nostri.

[ 2] Me thinks I should not but compassionate our misled forefathers, who living in the depth of Ignorance, were drawn to adore and admire the beast. But for us, after so clear revelation of the Truth: such liberty of searching Scriptures vouchsafed us of God; after accomplishment of all predictions concerning Antichrist: 1 Apostasy from Faith. 2 Hauocke made of Saints: 3 Insulting over Soueraigntie. 4 Remouall of Impediment, &c. running into our sense; for us to halt twixt the two opinions, to study reconcilement, to resolve of admitting his Character, what is it less then to profess half Atheists and willfully to renounce our own salvation? Just were it with the Lord to permit us to strong delusion that we may be damned: to make our damnation so much more intolerable then that of blind forefathers, by how much the more gracious the Lord hath been to us, in the more means of knowledge, and clear discovery of the man of sin. I say as Paul, stand fast in the liberty wherewith Christ hath made you free, and be not again entangled in that yoke of bondage.

For the mystery of iniquity doth already work. 〈 in non-Latin alphabet 〉 : the objection this; Is he not in the world already? if so, then may the day of the Lord be as nigh, as we are borne in hand. Subject: 1 concession, he is in the world, at least in fieri. 2 distinction: secretly, and as in mystery, but not revealed; which is that manner of his being in the world, which must precede the coming of Christ; and that he is not so openly in the world, is proved; for 〈 in non-Latin alphabet 〉 will let till he be taken out of the way. That once achieved, then shall that wicked be revealed, till then it may not be expected.

In the words are two things: 1 The style of Antichristianism, otherwise called Popery. 2 The n • w Antiquity of it.

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

Mysterium commonly sounds a Religious secret, not obvious to capacity of every understanding, rather requiring some extraordinary afflatus to the conceiving of it; as mysteriū Christi, Ephes. • .4. and the mystery of Godlines, 1 Tim. 3.16. and the mysteries of the Kingdom of heaven, Mat, 13.11. things in their own nature abstruse, and which without divine revelation we conceive not.

Sometimes things apert in themselves, and running into sense have that style, when the reason only of the thing is secret: so Rejection of Jews a mystery, Rom. 11.25. sometimes, things have that appellation, for the couerture of carriage in the allegorical 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 be, only the couerture and secrecy of carriage, and conveyance into the Church.

Yet ye read some where of depths of profoundest learning, as they call them, which yet are but the depths of Satan: homo - 〈 in non-Latin alphabet 〉 , mysteries, but of iniquity; such will Popery store you withal: orders of Angels and their several ranks and subordinations, which poor Protestants apprehend not, because God's spirit hath not revealed them in Scripture, these know exactly: their language and manner of expressing the conceptions of their understandings, each to other, ye cannot learn but from their mystical, Angelical, Seraphical Doctors. How a body Natural may be without dimensions, Accidents subsist without a subject, and such like deep mysteries of absurdity, you can learn from none but their Teachers; nor in truth shall ever rationally conceive; nisi credideritis non intelligetis: you must captivate your thoughts to the obedience of Antichrist; for I tell you these are great mysteries in their Iniquity.

But Carriage of their grossest errors, you shall find so covert, and no less then mystical, that except we have wits exercised to discern betwixt good and evil, we shall hardly descry them. That Christ is only Author of righteousness and salvation; the only name given under heaven by which we must be saved: they constantly proclaim, Where is the mystery? he saves, but in and by us; having merited that we might merit, and purchase our own righteousness and salvation.

That Christ is very man borne of the Virgin; retains the same nature entire now glorified without any elevation to a divine being, is their doctrine with great fervency taught against Vbiquitaries and elder Heretics: yet so is his body eleuated above the condition of a natural body, that it may be in many places at once; hath lost dimensions, circumscription, or if there be any other property more proper to a body Natural.

Anathema they cry to Pelagius, and all his Sectaries, maintaining free will in nature ad spiritualia: yet pry into the mystery, ye shall find them half, or more Pelagian. God excites and persuades, changeth not the condition of the will, nor infuseth an ability which before was absent, to believe or repent: the will excited by a secret, though languishing, native power, applies it self to God's excitement, and accepts his persuasion: Mysterium iniquitatis in Doctrinâ

See it in their cultus: fairest pretenses it hath of virtue, sanctity, devotion: 1 Acts of Religion, the same that God prescribes or allows; but mischief on the mystery, baned with infinite superstitions, Prayer, Alms, Fasting, Works of satisfaction acceptable to God's Justice.

2 Pretences of sanctify and other virtue in all their abominable Idolatry: in Images adoring the Deity: they are good Remembrances, prevent distractions, excite devotions. By Saints, as mediators of impetration, conveying their petitions to God: the pride is intolerable for a sinful man to go himself boldly to the throne of Grace: Infinite I might be in discovering the mystery of their iniquity.

I say as Paul, Let the word of God dwell plenteously in you: store you with clearest and distinctest knowledge: think not its overly and confused understanding may secure you, you have to deal with mystical iniquity.

Warily, and with warrant of calling adventure on their conference and writings; easily thou mayest be puzzled in this mystery, as they carry it.

A mystery is Popery; but of iniquity: 〈 in non-Latin alphabet 〉 : Beza renders it illegality. The term is the same c • osen by God's Spirit to express the general Nature of sin, 1 John. 5. signifying privation or want of that rectitude, which the Law requires in our Nature and actions. But is it all iniquity, or sin that is carried in that mystery? Resp. Take view of their doctrined practices, in devotion to God, Carriage to men, to our selves; Mentior, if thou find them not all in matter, manner, or native issues, merely and out of measure sinful: praying to Saints, is it not Idolatrous: worshipping God in an Image, is it not superstitious? Adoration of Hosts, is it less then abomination? What seems most holy amongst them, is their practice of pretended Mortification: as they prescribe and practice it, the soarce of all sin; sin as thou wilt, as oft as thou wilt, keep thy Tall • e of prayers, fast, pilgrim as the Priest enjoins; satisfaction is made sufficient to God's justice; & quid ni peccemus; and as Mountebankes, drink of deadly poison, having the Antidote so at hand? Infronte mysterium; meretrix magna, mater omnium fornica • ionum & abominationum Terrae: Mysterium iniquitatis.

Doth already work: Whither you render agit or agitur or operatur, or peragitur, the issue is one. The meaning is, it was then in brewing. If you will say, as Papists thenselves expound, in Antecessoribus Haereticis, I repugn not: Let them boast of such progenitors. I confess we cannot track them in every 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 grown. Howbeit that Antichristianism is ancient, as Apostles, in the main foundations of it, this Scripture is pregnant. Saint John accordeth; the spirit of that Antichrist is now in the world: Idle trow you? The busiest of all infernal Spirits: that man is not justified by Faith only, but by works of the Law; was taught 〈 in non-Latin alphabet 〉 : that faith is the beginning of Justification, works the consummation, there were then that taught; and Galatians believed. Paul indeed befooles them for it; yet so ancient is that Article of Popery.

That by Angels we must commend our suits to God, as mediators of Impetration, in Paul's time was broached in the Church of Colossae; they should abase the Majesty of the Son of God to make him master of Requests, to prefer petitions of sinful men unto his Father. It savors of more Humility, to employ Angels in that Mediation. Indeed Paul tells the Colossians, giving way to such Religion and Humility, may without revocation of such wicked error, deprive them of their reward. Howbeit, so ancient is that point of Popery.

In Paul's time, were these Ordinances delivered to observe. Touch not, Taste not, Handle not. Touch not a woman, 1 Cor. 7.1. Taste not meat: Handle not money; meddle not with Secular contracts. Indeed Paul in a refractary spirit of singularity, I warrant you, blames Colossians, as half Traitors to their Christian liberty, in submitting to such Ordinances; tells them they are vain observances, no better then Will-worship: shows only of Wisdom: yet so ancient are those points of Popery.

But was affectation of Primacie in Church-men so ancient? then have we the heart of Popery. Saint John mentions Diotrephes, perhaps with some injury to Peters chair, to have affected preeminence; primacy in such sort, that S ^t . John himself must crouch, and be contented to have his letters slighted. Indeed he threatens him somewhat shrewdly and calls him Prat • r. Yet so ancient is that pillar of the Papacie.

[Use] That's true of Tertullian. Quod primum verum; falsum quod posterius. Jeremiah 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 be acknowledged most true. So be it, as our Savior, we count that eldest, which was from the beginning; and may think that nouellous, of which may be said, Non fuit sic ab initio. Yet its true, there is an ancientie of Error; within a day, its as old as Truth, Reuealed to man: For the devil was a liar, a man-slayer from the beginning; think not as the Manichees and Archontici, of his own being; but of man's existence, intentionaliter, of his being sinful, actually. And Papists much disaduantaged themselves, when they made fathers errors th'hi • h • st original of their Prescription. They are but yesterdaies men in comparison to Simon Magus, and such like coaetanei of Apostles. Bel • eve us no more, if we suite them not with Patriarchs, such as Tertullian calls Philosophers, whose heads were Gray, long ere their fauoring fathers were borne: but branded, I confess, for heretical pravity. I wish our people so wise as to make Scriptures the Rule of their faith; to think of errors, strengthened by custom never so ancient, as Cyprian: Consuetudo sine veritate, vetustas erroris est. Only he which lets will let, until he be taken out of the way. Will let, is not found in the original, but the 〈 in non-Latin alphabet 〉 , is frequent, as M ^r . Beza noteth; and without straining supplied: see 2. Cor. 1.6. & 2.10. & 5.13. Th'other strains of Master Beza and other Neotericks, about the varied signification of 〈 in non-Latin alphabet 〉 , as impertinent, I omit. 〈 in non-Latin alphabet 〉 : that is, till he be removed and taken away: compare 1. Cor. 5.2. and Col. 2.14. Whither removed? hath been already treated.

And then shall that wicked be revealed: then immediately, vt supra: His Epithite deserves our notice, and will lead us by the hand where to find him. 〈 in non-Latin alphabet 〉 : that is, that lawless one, whom no laws of God or man may keep within bounds of duty. Gratian in his Decrees sorts us with variety of laws of God and man. Public, private; positive, of Nature, and Nations, Customarie; written, unwritten; Civil, Canonical. Of them all, the conclusion after some debate is; they are subject to Popes Interpretation, dispensation: many to abrogation. He is the spiritual man who judgeth all things, all men, himself is judged of none; and though he send, plures animarum Currus ad Tartara, no man may dare say; Why doest thou so: See supra, citata ex Innocentio 30. Tibi soli peccani, is their Motto.

Some favoring, flattering rather the eminence of Princes, have made it questionable, whither they be bound by their own laws, and laws of their country; never did any question, whither highest Monarch were subject to the laws of God, Deut. 17.19. Kings must learn to fear the Lord; to kiss the Son, Psal. 2.10, 11, 12. he is Rex Regum and Dominus Dominantium.

Here is a good fellow, as the unrighteous Judge, nor reverencing man, nor fearing God: at pleasure dispensing, yea, cancelling the laws of God, for, by his own Traditions.

[Use] Let that exorbitancie of this spiritual Tyrant, increase our detestation of his pride; make cautionate against his bondage. Woe to that land, whose Princes Rule by absolute sovereignty, not by laws: what differs that Regiment from Tyranny? But woe and alas. When they break the bonds of God's laws asunder, and castaway those cords from them: who is David or the Son of Jesse? Is scarce worth the name of Rebellion. That of Pharaoh, is to be trembled at, who is JEHOVAH, that I should obey his voice; that only suites his holiness. And of his description and Revelation thus far.

HIs destruction follows; The mention inserted to prevent the over-discomfort of God's Children. The degrees of it are two: 1. Consumption. 2. Abolishment. Amplifications of Both; By 1. Author, the Lord. 2. Means, 1. Of consumption, the Spirit of his mouth. 2. Abolishment; brightness of his coming.

That there shall be an utter destruction, and ruining of Antichrist, and his Kingdom, we hence learn not without much solace: compare Apoc. 14.17.18. Whence you may inform yourselves who this Antichrist is, what his kingdom, where his throne: no other then Rome, &c. What the instruments; who the chief worker of his overthrow, &c. And all that his pride, or our infirmity may object, prevented; for strong is the Lord God who judgeth her, Apoc. 18.8.

[Use 1] Aeternae Romae is to Saint Jerome and Prosper the name of Blasphemy written on the fore-head of the Beast, Apoc. 13.1. No nay, but Rome must be the Church, against which the gates of hell prevail not; perpetually it must endure to the end of the world. Oh fools and slow of heart, to believe all that the Scriptures hath spoken; to dream of perpetuity of that Synagogue of Satan, which the Lord hath begun to demolish, threatened utterly to abolish. Can you observe hir already in her comsumption, and with a, proh dolor, bewail the daily defection of Kingdoms and Nations from hir? and yet dream of hir perpetuity? But thus must they be blinded, whom God will have deluded.

[ 2] With this hope let God's people solace themselves; so much the rather for that his day draweth nigh.

[ 3] And let all God's people, the holy seed, if any amongst them, come out of her, that they be not longer partakers of her sins, and receive of her plagues.

Degrees of destruction. 1 Consumption; a lingering wasting of him and his kingdom. See Psal. 78.7, 8. Jezebel this Queen of whoredoms is not at once cast out of the window: first, into her bed of languishing.

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

God knows to use evil things well: 1 Antichrist, as Ashur, his rod to scourge his Church. 2 His instrument of their trial. See Apoc. 6.10, 11. means of their crown.

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

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

4 That by these beginnings of sorrows themselves, if possible, might be brought to repentance: see Apoc. 2.21.

5 There is a secret insinuation of spiritual Judgment furthered hereby; while they thorough indignation at the wrath, and wan hope to recover, grow more obdurate in evil.

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

The means of his consuming: the breath of the Lord's mouth: that some interpret, the bare command of Christ, without any ministry of man: others metaphorically to denote, how easily the Lord shall work it; solo flatu oris, if he but blow upon him he is consumed. Rather thus saith Caietane, Spiritu Sermons Euangelici &c. the preaching of the Gospel; called by the Prophet, the rod of his mouth, the spirit of his lips, Isai 11.4. Agreeing whereto is that of Saint John's Angel, having the eternal Gospel to preach; and thereby to reduce the profane and superstitious world bewitched by Antichrist, to the true fear and pure worship of God: see Apoc. 14, 6, 7. Euents accord it. Not with sword or spear, but with this weapon of our warfare, hath the Lord demolished the strong holds of Antichrist; those high things exalted against the obedience of Christ. Read History of Luther in Sleiden.

Congruity of the instrument you easily discern, when you consider the main pillars of Popish Religion to be 1 Ignorance, and 2 Error; easily, as mists, vanishing, when but the beams of Truths light appear to the world.

[Use 1] Oh the hypocritical pretenses of their concealing Scriptures from notice of the people; they are holy and pearls, must not be hazarded to contempt of swine: difficult and obscure; the unlearned and unstable may pervert them to their own destruction. But out upon those blasphemies, they are hellish; the Scriptures a nose of wax, a Lesbian Rule, a dumb Judge, Inkie Divinity: Spake Peter thus, your pretended predecessor in the Popedom? 2 Pet. 1. Truth is, you know it well, the Ark and Dagon, light and darkness have as good concord, as Popish Faith and the Gospel. Hence is, the locking up of Scriptures in an unknown tongue; enclosing Interpretation to Rome, verifying that; Haeretici Lucifugae Scripturarum: chiefly Antichrist. Wonder you? hence came his 〈 in non-Latin alphabet 〉 , his irrecoverable consumption, whereof he yet languisheth.

As many as long for the prosperity of Zion, the downfall of Babylon, pray 1 that the word of God may have free passage and be glorified. 2 That utterance may be given us instantly to preach the eternal Gospel with evidence of the Spirit and power. 3 That daily God would thrust forth laborers into his harvest: that if it may be, we living may bear our part in the Halleluiah of Saints at the fall of Babylon.

And shall destroy with the brightness of his coming. The second degree of his destruction; abolishment or utter ruin; at least eneruating in such sort, as he is lest without power and efficacy. Understand 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 mean of his utter overthrow; the brightness of Christ's coming: But denotes it the mean, or not rather the time of his overthrow? Resp. Both. When he comes in his brightness, and not till then, shall this abolishment be: by it also as the mean of atchieuement: the phrase of speech is the same, and of the same general signification with the former; which apertly denotes the mean of his consumption. But means he thereby the day of Christ's second appearing? Resp. So runs the whole stream of Divines Protestant and Popish. Which yet, with hartiest reverence to the learning and sanctity of our Sages, Let me crave leave to question. Is this abolishment of Antichrist mentioned by Paul, the same thing with the downfall of Babylon? Apoc. 18. then, under correction, this brightness of Christ's coming cannot be the precise day of Judgment: for after it must follow, calling of Jews, destruction of Gog and Magog: and some Halcyon days of the Church on earth: how many, who knows? The query was occasioned me by a learned Jesuit, commenting upon the place; whose inclinable resolution upon like reason, is this; that this coming of the Lord is not to be taken in atomo, but extensely and with some latitude: so as under it may be comprised, the anteriour and foregoing signs: like as in his coming in the flesh, is comprehended also the coming and preaching of John Baptist his forerunner: to this purpose the professor and Chancellor of Douay. A criticke Scholiast upon the Revelation we have, whose learning and industry who so vnderualues, knows 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 spiritual, and there is a corporal or personal coming of Christ. This place is not to be understood of his coming in person to the general judgment. But of his manifestation of his presence in the Church, by effects of power, justice, grace and mercy; at the appearance whereof Popery shall vanish, and melt as dew before the Sun; and his very Throne quake, when time of his Judgment comes, as Mountains tossed to and fro with the violence of an Earthquake, plane itasentio.

And say as the Spirit and Bride; Come Lord Jesus, come quickly: Their sins, me seems, are at the height; Lord why • a • riest thou?

But that Popery should be of long standing in the Church, the Apostle thus intimates: follows it, Therefore the true Religion? Resp. Some hundreds of years continued Arianism in the Church, and greatly prevailed, so that the whole world, saith Jerome, groaned to see it self become Arian. Was it therefore the Truth? Those Heretics were they the Church? Except for that Liberius sometime subscribed thereto, no Papist will affirm it. Tares must grow with the wheat till the harvest: that perpetuity will never Transubstantiate Tares into wheat. These Reasons are of God's dispensation in that kind. 1. There shall still be some to be deluded. 2. Euer such occasion to exercise his children, and to make their sincerity known.

[Use] My advise to God's people is, that henceforth they suffer not themselves to be deluded, with the glittering shows of antiquity, universality, perpetuity. Error in judgment and manners is, within a day, as old as Truth revealed to man. And so far as tempora saecularia may carry it, likely to be of so long continuance; I am sure more Catholic, that is, universally entertained, then Truth of doctrine or life: As our Savior, Search Scriptures; as Isaiah, so I say; To the law and Testimony; if they speak not according to this word, it is because there is no light in them. And of the destruction also of Antichrist thus far.

WHat connection this section hath with the former text, and what scope, is somewhat doubtful? perhaps the Apostle anticipates what God's children's infirmity, or Antichristians security might object against what is foretold of his destruction. Ob. Antichrist so fortified and supported to be destroyed? Sub. Yes, even Antichrist, notwithstanding all the supplies he hath from hell and the strong man armed there: when a stronger then he cometh: And strong is the Lord that judgeth him. 2 Else, which I rather think, the Apostle desires to discover him to God's people in his very rising, by the manner and means of his advancement: that so he might prevent their seducement, and make them more cautionate. Howeuer,

The sum of the text is this: A discovery of the advancement of Antichrist into his throne; set out by 1 the manner, 〈 in non-Latin alphabet 〉 : 2 Means; power, signs, wonders. 3 Persons, or subjects in which he prevails, them that perish.

Whose coming; that is, advancement and first raising into his kingdom; 〈 in non-Latin alphabet 〉 whither that 〈 in non-Latin alphabet 〉 denote proportion only; or generally the means, which is after specified, I leave to the Reader farther to be examined: if proportion, this seems the sense; after the working of Satan; that is, according to the rate and course which Satan holds, when he advanceth; if the means, the general only is first set down, particulars are after specified.

But hence we have it fluent, that Popery hath ever had a great friend of the Devil; he is the first raiser, main supporter of that state: thereto bends 〈 in non-Latin alphabet 〉 , the best of ficacie, most actuous liuelyhood of his operation. To the Star of that Church Satan delivers the key of the bottomeless pit; makes him the great Steward of his house. Joseph in Egypt never had more command, then in Hell this Antichrist: fumes presently are exhaled so thick that they darken the Sun it self; and in those fumes, locusts sans number and monstrous to vex and torment the earth withal, that if the God of this world could not blind the eyes of their mind; yet he might vex their Conscience, and so traduce them to the side of Antichrist Worthily did Rome forfeit her privilege to Latheran Churches, because they understood it not to the full. The Gates of Hell shall not prevail against the Church: that once belonged to Rome while she was faithful: now is translated to other Churches who better know to prize the prerogative. Shall not prevail: ah fools and blind: unworthy of such favor: yours, if any, is greater; shall not shake, nor move against you: quietly you may pass to Hell, as Israel into Canaan, no Dog, not Cerberus himself wagging tongue against you. More then that; the Gates of Hell, that is, all the power and policy of the Devil are sworn yours, to advance and support you: happy Rome; miserable Protestants, but that the Lord on high is mightier.

If that 〈 in non-Latin alphabet 〉 denote proportion, semblable you shall find the Popes advancement to the course of Satan: by 1 Ignorance, the Prince of Darkness: 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 Christ. Semen est sanguis Christianorum. 4 Humoring voluptuousness of sensual nature. 2 Pet. 2.18, 19. Christ not so; But by the holy conversation of his children prepares aliens to conversion. 1 Pet. 2.12. & 3.1.

[Use 1] How earnest and fain is the Lord to work and increase in us detestation of Popery: before he hath described the Sternsman, a man of sin, a child of perdition: his faith and Religion a mystery of Iniquity: if this be too little, he here minds us of the first founder and main supporter of that state, the devil and Satanas: its good which the devil hates: evil, that he favors: Extremely, Hellishly evil, which he so much favors, as with all his might and main to advance and support. The good Lord give you eyes to see, hearts to consider, that if any of you be entangled in the least favorable inclination to Popery, ye may be rescued out of the snare of the Devil: if any yet not snared, he may be watchful against the entanglement.

[ 2] Put upon you the whole Armor of God: for in wrestling with Popery, you wrestle not with flesh and blood, but with principalities and powers, &c.

With all power, and signs, and lying wonders. The means of his advancement: 〈 in non-Latin alphabet 〉 , Caiatane expounds secular pomp: All power, that is, power of all sorts, riches, honor, dominion, &c. that herein he may appear 〈 in non-Latin alphabet 〉 : an opposite to Christ, of whom the Prophet, Behold thy King cometh meekly, sitting on an Ass, &c. And such the pomp of Popery. Read Bernard ad Eugenium.

But were it not 〈 in non-Latin alphabet 〉 singular, why might we not suppose it to signify the same thing, with 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ? places of Scripture are many: see Heb. 2.4. 2 Cor. 12.12. & alibi: And yet that 〈 in non-Latin alphabet 〉 , me thinks is equiuolent: and compare Rom. 15.19. you may imagine here 〈 in non-Latin alphabet 〉 : thus ye tead there 〈 in non-Latin alphabet 〉 , in the power signs and wonders. Conceive not, as idle Schoolmen and postillers, real difference betwixt them, such as to diuersifie them into several species: the thing is the same, the names only several: powers, they are called by Metonymy of the efficient, because they issue from power extraordinary: Signs, for their use, because they served to signify and seal up the truth of doctrine to which they were applied: wonders, for their effect, because they bred in the beholders marvel, sometimes no less then astonishing.

1. What is a miracle? 2. Can Antichrist, can Satan work it? Resp. The name is sometimes used largely, sometimes strictly, largely taken, it sounds to Austin, any work whatsoever hard and vnufuall, exceeding the expectation or ability of the beholder, and breeding him wonder▪ The Latin name extends it self to all such unusual accidents or acts; miraculum a mirando; because, thorough ignorance of causes, beholders wonder. So to the simple, Eclipse of the Sun seems an half miracle, such wonder it breeds in him; which the Astronomer beholds and foretells without wonder.

Stricktly, they denote works extraordinary running into the sense, exceeding the ability of all second causes: of these Thomas observes three kinds or degrees rather.

1. Some such as by created virtue, such as he signifies under the name of nature, can never be produced; as to stop the Sun in his course and make him stand still; as under Joshua, or to, make him go back; the sign to Hezekiah.

2. Others, which nature can work, but not in that order that they are wrought: as, that man or other Animals should live, see, hear, walk, as a work of nature, but to live after death, to see after blindness, &c. this is a work no less then miraculous.

3. A third sort, when what are usual works of Nature, are produced without the principles and helps of Nature, suppose when a fever curable by Nature, is cured with the word or touch of our Savior, without any help of medicine, See Thom. Cont. Gent. lib. 3. cap. 101.102, &c.

2. Can Antichrist, Satan, any creature work a miracle? Resp. Mira they may; miracula they cannot, if ye take them in strict sense. 1. Its God's prerogative royal, Ps. 72.18. 2. They are divine Testimonies, Heb. 2.4.3. Signs of Apostles, 2 Cor. 12.12.4. Believe me for the works sake, John. 10.38 Reasons Philosophically Theological, See in Thomas; quâ supra.

3. What is then to be thought of these signs and wonders which Antichrist works by help of Satan? Resp. What? But as Paul stiles them: that they are 〈 in non-Latin alphabet 〉 : wonders of falsehood; not only in respect of their end, because they tend to confirm error; but in respect of their form; wanting what should constitute them in the essence and nature of miracles, properly so called. Sometimes the 1. Sense is deceived; as in those wrought by Pharaoh his Magicians. 2. Sometimes the fantasy deluded. 3. Sometimes, secret works of nature offered to sense of ignorant beholders: the Lamp in Uenus Temple burning so many years, to Pliny was no other, but the stone Asphestus set on fire. 4. Sometimes things active applied to passive, and so effects wonderful produced. Philosopher is none amongst men, so exact as the devil.

What through the acuity of understanding Natural, and notices of nature received in Creation, reserved since his fall; and what thorough observation and experience of so many hundreds, some thousands of years since his first being; he is, to our wonder, skillful 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 seen; yet false all genere miraculorū properly so called, for such are works exceeding the order of whole Nature; or of Nature universally taken; beyond whose ability devils, yea, good Angels ascend not.

4 Had Romanists any advancement into the Throne by this means? 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 Leprosy. Stories or Legends rather, are full of lying both wonders, and reports of wonders,, to confirm their worship of Relics, prayer for the dead, Invocation of Saints, Purgatory, &c. Greatest Controuersists, when Scriptures, Fathers, Traditions fail, fly to miracles, for confirmation of doctrine. That chiefly is remarkable in story; that about the time of Gregory the great, what time Antichrist grew towards clearest Revelation and was now to be installed and entitled Ecumenical Bishop; Miracles of all sorts began to be multiplied. Read Gregory's Dialogues, and what Paulus Diaconus and other, following fables, report of all sorts of wonders, for confirmation of all sorts of Popish error and superstition. I will not deny but the things reported were, many of them, true in genere Rerum; I dare half swear, they were all false in genere Miraculorum, that were pretended wrought for confirmation of Popery.

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

[Use 1] But sure, me thinks, they longed to have their Bishop known Antichrist, their Church Antichristian, when this came into the number of Notes of the Church: Gloria Miraculorum: so was Antichrist to be advanced into his Throne, so the people to be besotted who received his Character. Not but that Miracles, truly so called, are testimonies of Truth, vt supra. But that the maruels they brag of, are mira only, if true, not miracula. And many of them false lying reports, mere fables and no better. Such that of Syluesters curing Constantine's Leprosy, in his ministering Baptism to him at Rome; when its well known, his Baptism was not at Rome; but by a little superstition deferred till the end of his life: fables a thousand I could fill you withal of Miracles, and little less then miraculous apparitions of Saints and Angels: for confirmation of purgatory, prayer to Saints, for dead, and such like Popish trash. Thomas of Aquine is supposed to be gratulated by the blessed Virgin for his pains taken to clear her birth from original sin, with her own voice from heaven, Bene de me scripsisti Thoma. Saint Bernard devout in superstition in veneration of her, was once saluted by her Image, miraculously giving him the time of the day, Good morrow Bernard. But well considering what David speaks of Idols, they have mouths and speak not: he is bold to mind her, That her Ladyship had forgotten her self; for it was not permitted to women to speak in the Church: sexcenta sunt huinsmodi.

[Use 2] 2 Contra istos mirabilarios, against these miracle-mongers Christ & his Prophets have made us cautionate; while they mind us, they may teach truth that do no miracles; John did no miracle; yet all he spake of Christ was true: and they may be Impostors who give signs and wonders. The Devil himself cannot work a miracle; his power, though great, yet is not infinite: yet suppose him to give a sign and wonder, which I am not able ito discriminate from a true miracle: In weakness perhaps might say, as Pharaoh's Magicians, Digitus Dei est hic: yet if he misled me from verity of doctrine or life, taught me in Scripture, whither Devil of Hell, or Angel of Heaven, 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 miracles of Christ and his Apostles.

And with all deceivableness of unrighteousness. The second means of his advancement; deceitfulness, all kinds of falsehood and cozenage: 〈 in non-Latin alphabet 〉 : take here to denote iniustitiam vniuersalem: whither it be qualitas efficientis, or finis, is doubtful: if efficientis, This the meaning; with all tricks of cozenage, imposture, and legerdemaine, that wickedness it self can devise or exercise, faigning apparitions of Angels and Spirits: forging decrees of Councils, corrupting Fathers, sembling, dissembling piety; swearing, forswearing dummodo ob Rem; fawning flattering, bribing, threatening, forcing, using pro re nata ca: Time would fail me to reckon up all their 〈 in non-Latin alphabet 〉 ; their methods and Arts of cozenage and imposture, whereby they have raised and still support their state: Achitoph • l, Machiauil, cursed Moamed himself may seem honest in policy, in comparison of Romish Clergy. Be wise as Serpents, pleaseth; be it as the old Serpent the Devil. Innocent as Doves, as their practice shows, deserves the obiliske, the veru of their Index expurgatorius: by such wicked policy hath Popery advanced it self.

If it denote the end, or issue of their deceitfulness, this is the meaning; deceit leading to unrighteousness; via vitae, the way tending to life; via Iusti • iae, the way tending to righteousness: so 〈 in non-Latin alphabet 〉 ; the outpath leading to wickedness, making the people as themselves; injurious to God, unjust to men, cruel to themselves. Their doctrines dissenting from our Churches, all such 1 either in the matter: 2 or in their annexa and native sequeles: as to any judicious man seriously viewing them will appear. Concording are the lives of their deluded sectaries.

[Use] Lord, that it might work in us so much piety, as to detest it: so much wisdom, as to discern and fly from their impious, their wicked Religion: were not vicious nature too too sensual and licentious, it could with no patience endure thought of Popery: Is this the sanctity of doctrine, that encloseth the Church to Rome? Robbing God of his honor, Christ of his Mediation, Princes of Soueraigntie, of life; Parents of Children for Religion: that teacheth violation of faith, though with oath plighted to Heretics: tolerates, half ligitimates fornication; in some case Incestuous marriage, &c. The wisdom from above is pure, full of mercy and good fruits. The doctrine of God's Grace teacheth to deny ungodliness and worldly lusts: instructs to piety, justice, temperance: a Religion ye have here, as a circle whose circumference is fraud; whose center, nothing but unrighteousness: what may, if this will not, work our abhorrence from it? If that may not prevail, attend yet seriously what is subjoined.

In them that perish: The subject or persons on whom it fastens; such as perish: understand it exclusiuely, only such as perish. Periphrasis Reproborum, not infrequent in Scriptures: See 2 Cor. 2.15. & 2 Cor. 4.3. & alibi. So styled because their perishing is certain and inevitable. 〈 in non-Latin alphabet 〉 . And that doctrine is now entering execution; they being, as I may say, in the Act of perishing.

It should seem then they are only castaways, men destined to damnation, who are seduced by this Antichrist: see Apoc. 13.8. & 14.9, 10, Reasons are evident. 1 Their Errors of Judgment 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 upon them. Apoc. 14.9, 10.

May we dare to say so of Papists? Resp. Had we the 〈 in non-Latin alphabet 〉 that becomes God's Ministers, we should dare, seeing therein we follow the spirit of God leading us, and putting the speech into our mouths: why strengthen we the hands of the wicked that he cares not to return, by promising him life? Ezech. 13.22.

Once falling on a wandering Star (they call such travelers) who had forraged France, Italy, it seems to seek his Religion: I heard him thus bewray his inclination to Popery: and his reason to prefer it in his choice, forsooth: that a man may be saved holding the faith and Religion of Rome, our selves confess: That any can be saved in our heresy, as they term it, Papists confidently deny. Thus were the answers: 1 That argueth not they had more veri • ie, but we more Charity. 2. But who, Judicious amongst us, ever taught, that a Papist universally joining in the tridentine faith and religion can be saved? nisi forte detur Regressus in viam. 1 They are pointed out such whose Names are not written in the Lambs book of life. 2 The lies they believe, such as damn, verse. 11, 12. 3 And I demand; Are they Schismatics only? or rather heretics, or both? then why are we meal mouthed? why fear we to say, living and dying Papists, they cannot be saved.

Yet in this peremptoriousness its good to be advised. 1 There are differences of Errors Papal; not all in the foundation: their opinion of Number and efficacy of Sacraments; of several orders in the Angelical and Ecclesiastic Hierarchy, &c. are all erroneous; yet not heretical.

2 In modo tentionis, difference is observable: in some, misled with error of Times, the assent is tremulous, not peremptory, perhaps resolution holden to change sentence, when better reason shall sway them: It may be also, care and endeavor of better information, with propense inclination to the adverse doctrine; of such, for their propension to Truth in general, my charity is hopeful.

3 But there are who universally join in all errors of faith and Religion taught in that Church; of such, except God give them Repentance, what lets to say? they are in remediless peril of eternal damnation: see Apoc. 14▪ 9, 10, 11.

[Use] If love of truth sway us not: Oh yet let this terror of the Lord prevail with us. The noise of damnation is fearful: except to men of reprobate minds, dreadful; more then that of Thunder. I beseech you, as you tender your poor souls, bought with the precious blood of Christ, made to be immortal, called to enjoy the glorious Deity, beware, how in your hearts you turn back to the Egypt of Popery, hear them not that say, salvation is to be found in the Church of Rome; Christ is the Savior of his body; are limbs of Antichrist members of Christ?

Object. What then became of forefathers? What of so many nations yet under that bondage? Conclude we all under remediless peril of damnation?

Resp. There is a kind people, saith Austin, curious to know other men's lives, careless to reform their own. Et Nos, charitably cautionate for others salvation; take heed, least not prodigal of our own. Ordinate charity begins at home. How God deals with others in justice, or mercy, humanity may incline me something to inquire; howbeit wisdom adviseth, to have principal eye to myself. Though thou Israel play the harlot, yet let not Judah sin. And if others will serve Idols, yet I am of Joshua's mind, I and my house will serve the Lord. Josh. 24.15.

2 Quaero & ego: what became of Gentiles, nations all, except Israel, till times of New Testament? God suffered them all to walk in their own ways; yet now admonisheth all to turn from those vanities, to serve the living and true God.

3 Yet, as no man saith of those nations, particulars were all damned: some Proselytes were of Gentiles admitted into Jewish Church; others, I doubt not, many chosen vessels of mercy: so in depth of Popish heresy, were many in all times found, in main foundations Orthodox, and opposite to the prevailing faction. On which foundation, though they built hay and stubble, yet with that loss, their souls were saved.

4 That also is remarkable; Popish errors were not all from the beginning, in that height, whereto they are now grown; nor urging to assent so strict and peremptory, as since the Trent Council. Liberty there was in the main, that concerns the heart of Faith and Religion, to opine; to dissent from judgment generally received; which liberty also many used; I doubt not, but with comfort to their souls.

5 God's judgments are sometimes open, sometimes secret, always just. 1 Who hath given him first? 2 That any of Adams posterity are saved, is of his, mere mercy; If others perish, there is no injustice. But that they perished, that lived and died in vassalage unto that Antichrist, Saint Paul warrants me to assent.

Justly, because they received not the love of the truth. The sin noted as cause of their damnation: hath two branches. 1 Want of love to the truth of the Gospel. 2 Reiecting that grace of God tendered to their souls. They received not the love of the truth.

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

Those reuolts were enlightened: knew the way of truth. Saint Peter ads more: they were clean escaped from them that are entangled in error; having obtained sanity, and rectitude of judgment in matter of faith.

More then that; some kind of faith they aspire unto; firm persuasion of the truth of Evangelical doctrine. Yea, some perhaps retain it, while they perish.

Their maim is in their affection. 1 They love not the truth. 2 Yea reject, not truth, but love of truth tendered to their souls. Thus I conceive: the Lord sending his word to the Church, not only tenders it to their ears; but enlightens the understanding of many worst men, to know: presents to the mind the amiable excellency of the mysteries therein contained; shows the goodness brought home to the soul of every faithful and obedient receiver. Are not my words good, to him that walketh uprightly? I ask your judgment. The old way is the good way, therein you shall find rest to your souls. The truth shall make you free: thus doth the Lord woo the affections, laboring to enamour them of his truth. Happy is he who, as Japheth, is allured: he shall dwell in the tents of Shem. Justly they perish, who, against themselves, despise the counsel of God, and put from them so great salvation; they judge themselves unworthy everlasting life.

But is knowledge or love of truth tendered to all perishing under Antichrist?

Resp. And I demand, as Paul of Jews, have they not heard? No doubt their sound went out into all lands, and their words unto the ends of the world. 1 If the query be 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 error▪ and superstition, thus far was tender made them of grace.

1 Faith explicit was required of rudest Laickes in depth of Popery, Credendorum: so far as the letter of the Creed might lead them. Faciendorum, prescribed in the Decalogue. Petendorum, comprised in the Lord's prayer. Recipiendorum, tendered in the Sacraments. Besides of what in solemn festiuities of Christ's Natiuitie, Passion, Resurrection, Ascension, &c. Was represented to their memory and meditation. And, if credit may be given to Popish relation, Pastors enjoined to explicate to the people, these heads of Christian faith and religion. In which explications also, you may observe generals to be mostly Orthodox; particular glosses, inferences, or concealements, only erroneous.

Though God suffered them, as Gentiles, to walk in their own ways, nevertheless he left not himself without witness, in times of grossest ignorance. Raising up in all ages some from amongst themselves, to oppose corruptions of prevailing faction. Neither were these things done in a corner: but the whole Church was filled with the tumult; providence so disposing, that the sound of his truth might ring in the ears of besotted people: Besides suffering of Martires, whose bonds and passions were famous in the very Popes Palace, and in all places, that occasion might be given to all of inquiring the cause.

3 And of late the mountain of the Lord hath been again erected on the top of the mountains; Churches famous many in all quarters founded; Worshipping God after that manner, which these call heresy; yet teaching no other thing then Moses, Prophets and Apostles have 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 general depravation of religion under Jeroboam. 2. Chron. 11.14.16.

4 But for the people of our Churches, daily revolting to Rome, how hath God long wooed them to entertain into their love his precious truth? and they would not: that they of all men most justly perish, so palpable is their rejection; I say not of truth only, but of love of truth tendered to their souls.

But of such despisers of truth is compacted the body of the Romish Synagogue. Amongst the many Centones of reuolters to Popery, name me the man whoever euidenced zeal 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 mock of the counsel of those poor, that entertained it, and set their hearts to seek after the Lord. I have known many; some, a little familiarly. Amongst all to me known, I cannot mind one, in whom I ever saw life or power of godliness: but epicures, sensualists, unclean, profane persons; or if there be almost any other worse thing, contrary to wholesome doctrine which is according to godliness, men, not only themselves practicing such things, but pleasing themselves, and rejoicing in them that do them

[Use] And is not the motive strong, to embrace Popery? their vain vaunt of so many traduced to their party, since his Majesty's entering the Kingdom? powerful must that Doctrine needs be, that in so few years prevails with so many thousands. Resp. 1 Yet Thomas could mind them, that in that of Moamed, is preualence no less, through the fitting it hath had to voluptuousness of sensual nature. 2 And whom, but sensuallists, and carnal gospellers, have they prevailed withal? What one man (name him, if they can) heartily affected to our Religion, and truly loving it? Oh marvelous efficacy of Popish doctrine, traducing men from profaneness to superstition, from godless contempt of piety, to impious idolatry, making their Proselytes twofold more the children of Hell: or rather: Oh just judgment of God, giving over men not regarding the knowledge of God, to a reprobate mind, men not receiving the love of truth, to belief of lies, and pertinacious adhering to doctrines of Devils.

2 But if therefore these perish because they received not the love of the truth, Lord, I think, what shall become of this faithless and crooked generation? to whom the light of God's truth hath so long and clearly shined, and yet they love darkness rather then light. Evidences of the crime take these. 1 Their nauseating the plenty of this Manna: so corn fed they profess themselves with this bread of life. How joyed they in the tidings of the misnoised inhibition of preaching? When, God knows, purpose was never to inhibit plenty, but to regulate order and manner of preaching; that neither babes might want their milk, and strong men growing to the itch of ears, might be restrained to wholesome Doctrine, everyone taught, as they are able to hear.

2 Indifferency of most in their affection to the removal or retaining, carelessness, whither Jehovah, or Baal were entertained for the God of Israel. Knowne unto God are all his ways from the beginning; sweetly doth providence sway in the delinquencies of his children, guiding all to his own best ends. But in the rumour of our entering league of amity with a daughter of that Religion, how brake out Hypocrisy of many to discovery of it self: resolution uttered, profession made by many to change with the times, study in many, of honest minds, to reconcile, as their style was, the seeming differences twixt the two Religions. Rare the man that kept his resolution with Joshua: that vowed to suffer loss, I say not of life; but of the infamous goods of fortune, for the cause of the Gospel.

3 It was Solomon's advise to buy the truth, and not to sell it: Jude’s, to strive for the faith once given to Saints: herein how defective were even pillars of the Church, that though the tax were opprobrious no less then slanderous, to charge them as Jeremiah Jews, to bend their tongues, as their bows, for lies; yet willingly they may bear the blame, of 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 souls: had they tasted how sweet the Lord is in his word, the hungry infant would not more long for the milk, nor more hardly be drawn, in extremest hunger, from the breast, then they from the sincere milk of the word.

2 Conscience not discharged of the guilt of sin, flies the arraignment. Affection besotted of the pleasures of sin, rejects what would withdraw them, though with assurance of beatitude, they love darkness, rather then light because their deeds are evil.

3 There is in the truth, as in salt, holesomenesse, but joined with tartness: the two witnesses vex them that dwell upon the earth. No marvel if they joy and solace themselves in their disgrace.

That they might be saved. Quest. Had they been saved, if they had admitted love of truth? Resp. Who doubts? upon that Hypothesis. Tyre and Sidon had repented, in case means of Capernaites had been vouchsafed them.

Quest. But could they receive it? Resp. Why are we curious? God puts not into any, averseness from any goodness. In the tender of grace and injunction of duties, respects them as he first made them. Expects they should render him the good dispositions and abilities, and pliableness to his instructions he gave in their first creation. Justly, since he made them righteous at the first, and they have sought them many inventions. Arminius too saucily forceth on God necessity and obligation to restoring of abilities lost by man's willfulness; too grossly denies ability to everything enjoined, or to be enjoined, given unto Adam. But why meddle we with those intricacies.

Fluently we have it from the Apostle, that love of truth is amongst those virtues which accompany salvation. Therefore Jeremiah pleads it as part of his righteousness; claims thereby interest to blessings conveyed in covenant of Grace. Thy words were found with me, and I did eat them: and thy word was unto me the joy and rejoicing of my heart. See Job 23.12. Psal. 119.

And who so considers: 1 Enmitie of depraved nature against the Law of God: 2 That this love issues from the comforts our consciences have tasted; the power of it our souls have experimented in subduing the high thoughts to obedience of Christ, and the blessed change it hath wrought, easily acknowledgeth the gift supernatural; far above, what nature eleuated to her highest pitch, if subsisting within bounds of nature, can possibly reach unto.

[Use 1] Blest is the soul that feels it; he hath Heaven upon earth: thus discern it, and rest assured of thy gracious estate. 1 The rate its valued at, is above that of Gold and Silver. 2 The soul that tastes it, searcheth for it as for Silver; withal the might gets this understanding. 3 Mournes for depriuall, as Rachel for her children. 4 Is in a measure satisfied, never sated with the pleasures of it. 5 A beauty it sees in the very feet of them that preach it; loves the ground they go on. 6 Hates as Hell the adulteraters, opposeth to every opposite of the truth, and proceedings of it.

You that love your souls, fasten on them this love of truth. 1 If depth of learning, profound mysteries be it that your minds affect, loe here what Angels themselves love to pry into, rejoice to learn in the Church.

2 Pleasing to the understanding is the knowledge of truth. Verum is bonum intellectus, the half happiness and perfection of the understanding. Here see such as no science else reveals: God is he knows, and reveals, his own being, and manner of existence. The true means of reconciling man to God; and what all the wits of the World in vain turmoiled and puzzled themselves to find out, the way and mean of true tranquility.

3 Oh taste and see how gracious the Lord is; experiment a while the power of this truth: What wonders will it work in thy soul, may it there sway? Those turbulent 〈 in non-Latin alphabet 〉 , passions of sensuality, which wisdom of moral heathens labored vainly to captivate to right reason, this shall subdue, the miserable bondage under sin and Satan, whereunder who groans not? This truth shall free thee from.

4 And if 〈 in non-Latin alphabet 〉 , true tranquility of mind, pacification of conscience be that we long for, behold it published, conuyed, wrought by the Gospel of peace, the word of faith, teacheth to us wherewith we may assure our hearts, in the very terror of the last day.

5 And this is that power of God to salvation, the word of salvation, of life; Reuealing, working the knowledge of God in Christ, leading to the beatifical vision, the fruition of the glorious God-head. If these amiable fruits sway us not, Oh yet let the terror of the Lord move us, thus its specified.

THE words seem intended to farther explication of the miserable estate of men seduced by Antichrist for not receiving the love of truth. And for the main, to work in us the more fear of slighting such grace of God offered in the Gospel. The argument, drawn from the punishment dreadful, 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 judgment. 2 The inflicter. 3 The issue. 4 The cause meritorious.

1 The judgment is strong delusion to believe a lie. Greek, 〈 in non-Latin alphabet 〉 , which some interpret, Efficacissimam quandam deceptionis vim. Others, Uim intus efficacem & operatricem. Our English, strong delusion: Whether 〈 in non-Latin alphabet 〉 actively denote imposture, or passively, the fruit of such deception, Error, is not curiously to be disputed: The words to my apprehension sound, strongest impressions of error fastened upon their minds, by that great Imposture, the instrument of the Lord's vengeance. Conceive it to imply two things. 1 Infatuation and besottednesse, so great as that errors palpable, and such as may be selt, are entertained for truth. 2 Pertinacie and stifnesse in adhearing to them, incorrigible, that no persuasion, nor affright from God or man can reclaim them from.

De primo: Infatuation, Have you ever read the Lord describing the sottish dotage of idolatrous Jews? He burneth part thereof in the fire: with part thereof he eateth flesh; he roasteth roast and is satisfied, he warmeth himself, &c. And the residue thereof he maketh a god; even his graven Image: he falleth down to it, and worshippeth it, and prayeth unto it, and saith, deliver me for thou art my god. And none considereth in his heart, neither is there knowledge or understanding to say, I have burnt part thereof in the fire; I have baked bread upon the coles thereof, I have roasted flesh, and eaten thereof: And shall I make the residue an abomination? Shall I fall down to the stock of a tree? A deceived heart hath turned him aside, &c.

No whit less is Popish infatuation. Semble to yourselves a Papist prostrate before his breaden god. He knows it the Bakers composition; sees, toucheth, tastes it bread, cannot be ignorant, it goes out at the draught. Yet adores and prayeth unto it, saying, deliver me, for thou art my God. So hath God shut their eyes, that they cannot see, and their hearts that they cannot understand. Like may be observed in many other their absurd opinions, contrary to sense, reason, all sound Authority.

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 err dogmatice; in matter of faith propounded to the people to be believed, though in life he may be a devil incarnate, in his study and private judgment, an heretic; yet in his public, decisions pronounced e Cathedrá, he is, as Prophets and Apostles, of unerring spirit. Such virtue hath that chair had, ever since the days of Pope Joan.

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

2 Pertinacie and incorrigible stifnesse, parallel to that of hardened Jews, whom neither fulfilling of Prophecies, nor power of Christ's miracles, nor evidence of truth, nor sanctity of his life, nor blushing of heaven, nor quaking of earth, nor renting of temple, nor anything could bring from persuasion of the Messiahs temporal kingdom, nor win to embracing of Jesus for the Christ of the Lord. No less is stiffness of error in the vassals of Antichrist. May we say in Papists? Whom neither evidence of Scripture, nor suffrage of Fathers, nor consent of Councils, nor blood of Martyrs, nor sword of Magistrate, nor discovery of Antichrist, nor consumption of his kingdom, nor, I am persuaded, ruin of that Babylon, can win from palpablest error.

[Use 1] Wonder not to see Papists vnreclaimeable, its strong delusion sent upon them. I know not how their very pertinancy prevails with many; and half persuades they have clear evidence of truth, suffering for their religion to loss of goods, of liberty, of country, of life. Let me relate what once passed from a Papist, after much conference and hot dispute, brought to stagger, & half inclined to change his Religion: that if he turned, he would sure turn Puritan; Sic vitant stulti vitia. And why? In them only of all the party adverse to Popery, he had observed some conscience; because some suffering for their profession: the rest he observed (slanderously I hope) Time seruers. In Religion, as Cushi in policy, whom the Lord and this people and the men of Judah shall choose, his will I be. Oh woe is me, that ever it should be heard in Gath, or published in the streets of Askelon: I hope, I persuade myself better things of many. That delusion should prevail more with Papists, then clear revelation of the truth with us whose style is, Protestants. But to the point. 1 Not all stiffness is constancy; there is pertinency in error; witness those Priscillianists and Donatists of Austin's time, who chose rather to leave life, then to correct their heresy, which gave 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, prevails with many, through ambition and vain-glory, to perish in their error. 2 How fitted to humor of nature that whole Religion is, 1 giving it share in the glory of Salvation: 2 loosing those strict bonds of Sanctity, wherewith truth binds: 3 how deeply fastened in their minds that Principle is; Its of necessity to salvation to live and die in the Romish faith, in subjection to the Bishop of that See. What will not love of Beatitude do? Skin for skin, and all that a man hath, will he give for his life; much more for his soul. That no man should stagger, because they are settled upon their Lees; the delusion is strong which is sent upon them.

[ 2] But obsecro per Iesum, beware how you be carried away with the error of the wicked, and fall from your own steadfastness: least the Lord give you up to like infatuation, and pertinancy in Error. There may be observed in many, that infidelis fiducia, Bernard speaks of; to complement with the Times, in hope to keep the mind free from taint of error; in confidence of at least, Timely Reuocation. But, 1 hast thou a promise of return? 2 and not rather dreadful threats of permitting to final Apostasy? 3 Its easy to headlong thyself, as the Devil tempted Christ, from the pinnacle of the Temple. But canst thou then without miracle, stay thyself from irrecoverable falling? It goes as a Judgment on their souls, who thus run into error, to be given up to pertinancy: stiffness therein so stiff, as can never be altered. Errare possum, saith Saint Austin, meaning, through ignorance: Haereticus esse nolo; pertinacious, he means, in error. But if we sin willingly after we have received the knowledge of the Truth: what less judgment may we expect, then strongest delusion? sottishest infatuation, pertinancy incorrigible?

2 The inflicter of the Judgment, God; God shall send them strong delusion: like phrases see frequent, Isai 6.10. & 44. Exod. 9.3. doth God lead into error, or confirm therein? Resp. Efficaciter mean you? Absit! he neither deviseth the error, nor propounds it to be believed: he is God of Truth; lover of it: Error of lies, have another father.

2 Nor inclines he the mind 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 blind, to deceive, understand it thus: As a just Judge 1 he gives liberty to Satan and his instruments to attempt, to impress it. Its said, the Lord was angry with Israel, he moved David to say, Go number Israel and Judah: yet elsewhere its said, Satan stood up against Israel, and he provoked David to number Israel. ^g God permissiue; Satan efficaciter: or,

2 Denies or withholds Grace which should hinder their giving way to error: or,

3 Withdrawes Grace given, which only hinders prevailing of Satan, or inclination of nature to such error or pertinancy therein. Schools thus. God concurs to evil; not positive, but privative: not efficienter, but deficienter: his Acts in these panae mirabiles, as Caietane terms them, which are so God's punishments, that they are also man's sins, are three. 1 Desertion, leaving to our selves. 2 Tradition: delivery of us over to the power of Satan, and swing of our own corrupt inclinations. 3 And which results of both, voluntary permission: not hindering the errors or sins, which except he hinder, will be. Thus and no otherwise sends God delusion. And thus hath God his singer in these spiritual Judgments: these sinful penalties, or penal sins.

Do we provoke the Lord to Anger? are we stronger then he? Behold what variety of plagues he hath in store for the children of disobedience: plagues for body, for soul, which are the most dreadful: thus number them. 1 desperate horror. 2 Hardness of heart. 3 Blindness of mind. 4 Obstinacie in error, in evil. At these tremble: they are in their height, plagues peculiar to reprobates, the vessels of wrath prepared to destruction. Its fearful when God permits a man to error, damnable in the merit: much more to be trembled at, when he intercludes all possibility, or hope for return out of error. Amongst other causes thats a principal, rejecting love of Truth.

3 The issues of the Judgment, 1 Beliefe of lies. 2 And which follows it, eternal damnation.

De primo. To believe a lie: where are two things. 1 Their Act, believing. 2 The matter or object, a lie: whereof first, It presents to us in shortest compendium description of Antichristian faith, and Religion; reduced to a word; its in plain English, a lie. Take it as Nomen speciei. A Religion, a doctrine compacted of leasing. They speak lies in hypocrisy: particularize where they dissent from us.

Its a lie that God loves to be suited unto by Saints and Angels mediators: his charge is; Call on me; his encouragement, to go boldly to Throne of Grace; to draw near with a true heart in full assurance of faith; nor hath he ordained us any other mediator of Intercession, but the same that is of Redemption, even the man Christ Jesus; the high Priest sensible of our infirmities; compassionate far above the measure of men and Angels.

A lie, that our works are meritorious being done in Grace. The stains of our righteousness, are no less then menstruous: by the Prophets confession; and he speaks, saith Bernard, non minus vere quam humiliter.

A lie too palpable, that man may supererogate, exceed what in duty he owes unto God. When all in our power is commanded; and in doing what is commanded we do but duty: nay, when in many things we sin all: in our best performances, are defective in the degree and measure of doing.

A lie against Sense, Scripture, all sound authority that Baptism takes away all whatsoever hath proper reason and nature of sin. When still in experience remain propensions to evil; and Paul's style of Concupiscence is, still sin; somewhere the sinning sin: not only because punishment of sin, and cause of sin; but because it self is sin, as Saint Austin's sentence is.

A lie that souls pass hence to pains of Purgatory: when Scripture avoucheth, they are in Refrigerio; receive comfort, and rest from labors.

A lie too derogatory to the perfection and fullness of Christ's once offering himself, that thereby mortal sins only are expiated; and commutation only of eternal into temporal punishment, merited by his passion; when the blood of the son of God purgeth from all sins; that one oblation perfits forever them that are sanctified: and his being made curse for us, hath redeemed us from the whole curse of the Law. I spare farther particularizing.

But why have they taught their tongues to speak lies? Or why hath Satan filled their hearts to lie unto the holy Ghost. Me thinks I may dare say, In many their Assertions, their lying is, as Austin describes it in strictest sense, a going against their own minds, in uttering untruths: the more abhorrent let it make us, from their doctrines of Devils.

2 Their behavior towards these lies, is to believe them. Belieuing implies two things: 1 Firmenesse of Assent. 2 Setlednesse of adherence: de primo, There are four degrees by which the mind proceeds to Assent of Faith. 1 Doubtfulnesse, when the mind hangs in aequilibrio, in even poi • e, without propension to either part; as in Israelites, halting betwixt two opinions.

2 Suspition or conjecture, when it begins tremblingly to incline rather to one part then the other; supposing perhaps, possibility of truth in the Article propounded; as in Agrippa, Almost thou persuadest me to be a Christian.

Opinion, when the Assent is for the time somewhat settled, from apprehension of probability in the proposition opined; yet not without fear, least the contradictory be more true. As in Temporaries, Mat. 13.21.

4 Faith, wherein is firmness of Assent and persuasion that the doctrine taught is undoubtedly true. And of this nature, is that which is here made issue of strong delusion.

2 Whereto if be added Resolued adherence, ye have the full and entire general nature of faith. And its applicable as well to falsehood as to truth; whence, faith, according to the double object, is made twofold: 1 False faith, when the matter or thing believed is false; then be the persuasion never so firm, yet the faith is false, though not in the act, yet in the object. 2 True Faith, when the object is true; and the assent and adherence firm and unwavering.

The misery of Papists here pointed is, that they believe a lie. A misery indeed, when God gives over a man to be falsified in his Faith: 1 Into what enormities of sinful practice, doth blind zeal for supposed truth, transport many? 2 What wonderful pains take such to go to Hell?

Once fasten the persuasion, that its lawful or meritorious to murder Heretics, they spare not Kings, the Lord's anointed. Settle them in belief, that Faith plight to Heretics needs not be kept: swearing, forswearing is not scrupled, dummodo ob Rem. Quid multa: I do not think Papists sin all as Paul's monisht Heretics; 〈 in non-Latin alphabet 〉 : rather as Paul's self before Conversion; thinking they ought to do, what they do against the cause of truth. But such are the fruits of falsified faith.

[Use] The more heedful should we be against causes and means of it. Thus you may number them. 1 Shut we our eyes against light, our hearts to love of Truth? Its just with God, to give over to belief of lies. 2 And why so slightfully regard we evidences or authorities brought to avouch doctrines as being de fide? Are Churches, Councils, Popes Authentic, of self credit? or must Faith be resolved vltimate to them? To the Law and Testimony Search Scriptures, though Apostles, Angels teach you. The foolish will believe everything; But the prudent considers his steps. 3. Be not wise in your own eyes, but fear the Lord and depart from evil. Pride, security, sensuality, hazard to misbelief: of such condition and quality have been antique Heretics.

That they all might be damned, &c. 2 The penal issue; damnation. 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 ; judged for condemned frequent in Scripture, John 3.17. & alibi passim: shows it their issue or God's intention? Resp. You may without error think it spoken intentionaliter, and not only consecutiue. God intends punishment of sin, and not only orders a connection betwixt them. Howsoever, it should seem Antichristian errors, Popish misbelief is such as shall damn their sectaries, except perhaps God give Repentance to come out of the snare of the Devil: Saint Peter calls them damnable heresies: the words may be rendered damning or destroying heresies, 〈 in non-Latin alphabet 〉 . Saint Paul, Doctrines of Devils.

Are any such taught and believed of Romanists? Resp. What think you of Justification in part by works of the Law? Is it not a damned, a damning lie? who so is in this Article but so erroneous, if Paul say true, he is fallen from Grace, and Christ shall profit him nothing. What of congruent merits afforded by nature? of freedom and power native in the will excited, to apply and determine it self to God's gracious persuasion? Is it not more then half Pelagianism? what of expiating sins of quick and dead by pretended unbloody offering of Christ in their Masses? I spare mention of errors in practice: whose grounds yet doctrined are no less then heretical: to commit fornication, is not heresy, but unchastity. But to doctrine, that its lawful to commit fornication, is to doctrine heresy; to believe it, is to believe the damned heresy of Nieolaitans. To worship God in an Image is not heresy but Idolatry. But to teach or believe, that God must, may so be worshipped, is to teach and believe no less then destroying herefie. To murder Kings supposed heretical or Tyrannous, is not heresy, but Sacrilegious cruelty. But to teach or believe it lawful or meritorious to do violence to the Lord's anointed, is cursedly heretical, &c.

[Use 1] You may in foolish, or rather cruel pity, promise life to impenitent Papists; I mean, that repent not their Papaisme, besides all their other sins; nor revoke their errors: for my part I believe Saint Paul, their errors in faith are such as shall damn them. Saint John, that the Beast and false Prophet with all their impenitent sectaries shall be cast into the Lake of fire.

I advise as Saint John, Come out of her, keep out of her all ye the Lord's people that love your souls; Save yourselves from that untoward, that cursed generation. If Papists may be saved, we have needlessly separated: if they hold the head, the foundation in such sort and degree as to be capable of salvation, Antichrist may be as Christ, a Jesus to God's people. Their end, if Paul say true, is damnation.

4 The cause is evident, and the crime's of that high nature, that Justice of God in inflicting such vengeance, is easily discerned: for 1 they believe not the Truth. 2 Have pleasure in unrighteousness.

De primo: who believed not the Truth. Truth to which belief is denied, understand not every Truth. What if a man held as Anaxagoras, that the Snow is black; could he not be induced to believe it white: or as Copernicus, that the heavens stand still without motion; the earth moves, and were refractary to all contrary persuasion. Heretics or Infidels you might call such in Philosophy; howbeit diseredence of such truths doth not prejudice any in his salvation. Truth understand as Paul interprets the Gospel: the word of truth which is the Gospel, Eph. 1.13. so styled either 〈 in non-Latin alphabet 〉 as the most excellent, eximious, comfortable truth God ever revealed to man; else in opposition to those shadowie resemblances wherein God presented Christ's merits and benefits to the faith of Jews; in Sacrifices and other Ceremonies; whereas to us nakedly he hath afforded the realtie and truth of what they foreshadowed; see John 1.17. Grace and Truth came by Jesus Christ.

Infidelity is of two sorts: 1 of pure Negation; such in Pagans and Turks to whom God never yet vouchsafed the word or means of faith. 2 of evil disposition, when the price is put into the hands of fools to get knowledge, but they have no heart: the doctrine of faith vouchsafed, but credence denied unto it. Such in children of the Church, whereof apertly this Scripture must be understood.

There are two kinds or degrees of it. 1 Total respecting the whole word of God, all Articles of faith. 2 Partiall; where part of the Gospel, some Articles of faith, or something belonging to every Article is believed; howbeit towards some points, or the full sentence of someone or more men are incredulous. Example. That faith in Christ was necessary to salvation, false Apostles amongst Jews denied not. But that it alone, or the object of it, Christ's merit, entered our Justification or made it perfect without works of the Law, they believed not, were therefore in part Infidels, &c.

But is infidelity in any sort chargeable on Papists. Behold, they confess to believe 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 everyone desirous herein to expedite himself. 1 As in an oath imposed, the form is to speak Truth, the whole truth, & nothing but the truth. So in faith its required that Truth, whole truth, nothing but truth be believed. If anything but the truth be believed, they are falsified in their faith; vt supra, they believe a lie: If the whole Truth be not believed, they are culpable so far of Infidelity. How Papists are falsified in their faith, so as they are chargeable with damned heresy, we have shown before: how they are Infidels notwithstanding their professed belief of all Articles of the Creed you may thus conceive: inasmuch as they believe not all Articles in their full sense taken. Thus in a word. 1 The all-sufficiency of Christ's meritorious passion they believe not. 2 Nor his propriety incommunicable in his office of mediation. Exemp. That Christ suffered under Pontius Pilate, was crucified, dead and buried, went down to hell, Papists believe: but did not, do not Jews so? who doubts but they believe the general history of Christ's passion as it is articled in our Creed, recorded in the Gospel; yet are Jews Infidels in those very Articles. Why? they believe nor cause nor avail of his passion; which is the life of Evangelical truth couched in those Articles: the cause, our sins, not his own; the avail, our Redemption and Justification.

Yet its true, both cause and avail Papists in a sort believe, that he died an Innocent, for the Nocent, to expiate our sins; Where then is their Infidelity? that in suffering he intended expiation of all sins mortal and venial; discharged us of all guilt, and obligation to all punishment temporal and eternal, they stiffly deny; our selves must satisfy for venial sins; procure discharge from temporal punishments by our own voluntary passions, and penous good works.

That Christ is mediator of Intercession and Redemption Papists believe; herein are orthodox in faith: that he is the sole meritorous mediator of Intercession and impetration, they believe not; herein they are Infidels. Saints and Angels meritoriously intercede for us, that is the lie of their faith: sic de Reliquis.

2 Next let be cousidered; the general acknowledgement of Scripture and all doctrines contained in Scripture to be of God, acquits not of particular Infidelity: for what if heretical sense be forced upon the letter? and in that false sense be believed; there is a lie under that faith; there is infidelity, if to Scriptures in right sense taken credence be denied. Exemp. That the Text in John, Father, Word, and Spirit are one, is God's word, no Antitrinitary denieth: but that oneness is by consent of will puts the lie in their faith: not by identity of Essence, is their Infidelity: that faith justifieth in the sight of God Papists deny not: But as a quality principal in us, and as the beginning and first step to justice, which they imagine inherent in us; thats the lie in their faith. That as an instrument apprehending and applying the righteousness of Christ, for which we are accounted righteous, by which alone we stand just in God's sight; this they believe not; in this they are Infidels.

3 Lastly, let that be weighed, that in the points which orthodoxly they profess to believe, the formal object of their faith is not veritas prima: but the testimony of the Church; human faith makes not a Christian, he is no better then an Infidel in respect of divine faith, who hath no higher reason then human Authority or Reason of his believing. Sum up all, the result in this; who so denies credence to any part of Truth couched in any Article, is in that respect an Infidel: who so believes the letter of Scripture, not believing the sentence flowing from right Interpretation, is so far an Infidel: who so believes the Gospel only, because the Church testifies it to be Gospel, not because the Author revealing it gives such Testimony, is never a whit less then an Infidel: Such are Papists; Ergo Infidels; that is, culpable of partial Infidelity.

[Use] My hearts desire and prayer to God for Papists is, that they may be saved: my hope, that many yet Papists, shall be saved. Howbeit, of them which live and die Papists, I must profess my charity cannot be so charitable as to think they shall be saved. 1 They are falsified in their faith, believe lies, no less then damnable heresies. 2 They are without faith, in the points which are the very heart and soul of the Gospel. The good Lord give them eyes to see, hearts to bewail and forsake their heresy, their infidelity: that so they may come out of snare of the devil, fly from the wrath to come.

2 Their second sin making liable to damnation; is taking pleasure in unrighteousness. Theophilacts interpreter renders, qui oblectati sunt in iniustitia. The word signifies a willing, pleasing, self-propention, not without much contentment: unrighteousness, take as before to denote vniuer salem iniustitiam, sin and wickedness; such should the sectaries of Antichrist be, men finding pleasance, taking delight in their own and others viciousness. A vice or degree of viciousness incompatible with Grace. Solomon notes it the property of the wicked to rejoice in doing evil, to delight in the frowardness of the wicked: Saint Paul makes it more heinous then doing evil: Saint Bernard to Eugenius noting the several steps whereby men descend to the depth and bottom of desperate contempt, ranks this in the middle: when a man first enters into a course of sinning, especially against conscience, he finds his first fact a burden intolerable: 2 let him iterate it, of intolerable it becomes grauy only, frequent it, of grave, its made 3 leave: custom it, it proves 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 sinfulness:

Is it chargeable on Papists? Resp. On no Christians more; I spare mention of their exulting in their own impieties and Idolatries: perhaps the people think they ought so to serve God: But whoever knew Papist other then practiser, abettor, triumpher in the vilest pollutions of that day of rest which God hath sanctified to himself from the beginning? And what joy is it to see or hear the exorbitancies of men of the contrary Religion? what David with Rivers of waters bewailed, Lot vexed his soul from day today to behold and hear; partly for the dishonor of God, partly through compassion of the sinners misery: these joy in with the joy of harvest, or such as they are affected withal, that divide the spoil. But out upon filthiness of fornication, the companion of Popish Idolatry: was ever Papist known to scruple this sin? not to extenuate it as venial? not to excuse it as a trick of youth? to joy and glory therein as in a point of manhood? But scatter, Lord scatter our cruel enemies that delight in blood: strong must the infatuation be, to no less then extinction of the light of nature; from which issues rejoicing in massacres of Christians, and in spilling of blood; wherein yet the scarlet Whore and her Sectaries joy even to laughter, and as Cannibals, find sweetness in no liquor inebriating more then in blood.

[Use] And yet must we hope Papists so living and dying may be saved? Sum up the whole, thus is their description by properties. 1 Falsified in their faith. 2 Faithlesse towards the Truth. 3 Sporting themselves in their deceiving, taking pleasure in unrighteousness. Belike Heretics, Infidels, Impenitents may be saved; yet said our Savior, He that believes not shall be damned: and except ye repent ye shall all perish: or what think we? is false faith, saving; is faithlesnesse towards any necessary Evangelical truth, capable of salvation? may impenitents hope for salvation? or is it penitence to delight in sin? or rather, as Gregory, Comissa flere, flenda non committere. Thus I conclude: When Heretics, Infidels, Impenitents are saved, then shall Papists also be partakers of salvation. In hac fide viuo; spero, moriar. And of Antichrist thus far: as also of the two first main parts of the Chapter, Cau • at and Confutation of Error, follows the Comfort occasionally subjoined.

TExt apparently intended to prevent the discomfort and fear of God's people, likely to arise from meditating: 1 heavy wrath falling upon sectaries of Antichrist: 2 And potency of Antichrist to entangle in the Snare. The ground of Comfort is their election: form the comfortable Argument thus, if you please; those whom God hath chosen to salvation shall not be seduced by Antichrist: God hath chosen you to salvation; Ergo, fear not seducement by Antichrist.

The major hath not only amplification, but, as I conceive, implicit proof, from means which Election to salvation puts in all the vessels of honor 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 faithless towards Truth: 3 such as find pleasure in unrighteousness: and by consequent not elect to salvation. Thus you may conceive the frame: Men sanctified by the Spirit, and believing the Truth are out of gunshot of seducement by Antichrist: since he prevails only with men faithless and unsanctified. But all the elect are sanctified, and believe the Truth: Ergo,

The minor whither of the principal or of the prosyllogisme, hath proof ver. 14. They are called to sanctity and faith, Ergo, elected; or ergo, sanctified and faithful: supposing the calling to be effectual.

Out of the text in gross arise these documents. 1 How careful a Minister in prudence should be to anticipate the fears and discomforts of God's children, arising or likely to issue from mention of things so frightful. Speak to the heart of Jerusalem: put difference: comfort the feeble minded: so is the charge; such the practice of the great Shepherd of the sheep, of his holy Apostles and Prophets; especially when judgments spiritual that coast upon certain damnation are mentioned: see Heb. 6.9. & 10.39. 2 Tim. 2.18, 19. 1 John 5.16, 18.

Reasons: 1 this part of the Right cutting of the word; sharing to everyone his own portion.

2 Necessity in respect of God's children, in whose cares the noise of things so frightful is as the sound of thunder: partly 1 through conscience of merits to share in like Judgments: 2 partly through fear of own infirmity and natural mutability. 3 Remembrance or sight of many eminent in gifts become Apostles. 4 Weak apprehension and assurance of God's love and their own sharing in election. 5 Dwelling too much on thought of potent Adversaries, weak measure of Grace. 6 Forgetfulness, 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 glorify the grace of God, in exempting them from that fearful condition.

[Use] The times I confess are such as require the spirit of James and John, the sons of thunder to be doubled upon Ministers; so not secure only, but senseless are most grown of spiritual misery and danger. Howbeit there be that mourn in Zion, that tremble at the word of God; for such is requisite the temper and spirit of Barnabas the son of consolation: promiscuous promulgation of terror or comfort sorts not with that prudence God requires in his Ministers.

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

Most fitly to seal up solid comfort to God's children: since they easily apprehend that foundation sure; that decree immutable, and of infallible accomplishment.

[Use] That me thinks they are imprudently proudly cautionate, who by their good wills will have all mention thereof enclosed to the chair in Schools: not once to be whispered in our Homiles ad Populum: when yet 1 God's Spirit is plentiful in publishing this part of God's counsel to the people. 2 Nothing more 1 deiects man's pride, or 2 extols glory of God's Grace in our salvation. 3 Nothing is greater incentiue to Sanctitie: 4 nor fills the new soul with more solid comfort. Prudence in publishing none but allows; But they are over wise who wholly conceal it.

Nor do they less err and hinder comfort of God's 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 own sharing in that grace, that yields comfort to the soul: what, when the Major is assented to, the Elect shall not be seduced, except I may assume, I am elected, how feels my soul the comfort? But de bis alibi.

The general of the ground for comfort is this; the Elect are out of gunshot of seducement by Antichrist and other heretics: compare, 2. Tim. 2.17.19. Apo. 13.8. Mat. 24.24. 1 Against such gates of hell prevail not. Mat. 16.18. 2 Such sin not unto death: Yet thus understand.

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

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

[Use] I say as Peter, give diligence to make calling and election sure, that ye may have comfort to hold fast the hope set before you; The foundation stands sure: But have eye to the seal, it leaves this stamp or impression; they depart from iniquity, purge themselves 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 thanksgiving to God, and acknowledgement of obligation to that duty whereof before? There is, 1 The blessing, Election. 2 The author, God. 3 The time, from the beginning. 4 The motive, Love. 5 The means of execution, sanctification and Faith. To which you may add: 6 The evidence, effectual Vocation. verse 14.

Q. What is election? Resp. The general notion of the word in common apprehension, is the selecting, assuming, culling out of some, with refusal of others; as when its said of David, he went and choose him five smooth stones out of the brook, who but apprehends implied a refusal of the rest.

In all election and choice which God makes amongst men, ye shall observe the like, whither it be: 1 Ad munus. Or, 2 Ad media salutis. Or, 3 Ad salutem. De primo: As in the choice of David to succeed Saul in the Kingdom, when his brethren were presented unto Samuel by their father Jesse, of Elijah tendered to Samuel, saith the Lord, I have refused him; of the rest, the Lord hath not chosen these. 1. Sam. 16.7, 8, 9, 10.

David 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 choice of people to the external means of salvation, Word, and Sacraments, as all visible Churches and every particular of them are chosen, is not apparent like preferring one people before another, Relinquishing and passing by others? Can a choice be conceited without it? The Lord hath chosen Jacob to himself and Israel for his own possession: dealt he so with other nations? Had they the knowledge of his Laws? Where then is the preferment of the Jew?

De tertio: Election to salvation, what plainer then that of Paul, Rom. 9. I have loved, that is, in love chosen Jacob. What of Esau, I have hated him, that is, at least not chosen, or refused him.

[Use] That man would wonder to see the acumen of Arminius and his Sectaries, so blunted and obtuse to absurdity, when they conceit a general election, though conditional, of all and every man to salvation. But tired with Antichrist, I have promised my back abstinence from Arminius.

[Use] But sure me thinks, that dotage of Arminius. 1 Robs God of the glory of his rich Grace, which he aimed at in particular election. 2 And casts a blunt upon that thanks the vessels of mercy do, or should render to their God. Our Savior willing to excite his Disciples to thankfulness unto God, shows the preferment they had in his favors: See also Psalm. 147.19, 20.

Kindliest comes it off from that soul, that sees the specialty of God's favor towards it; and meditates the many millions of equal condition in nature, passed by in the decree of election, and left to perish in their sins. So let us use it.

2 Is it of a certain number of men? And are the particulars unchangeably determined of. Resp. Why are these questions revived? Its ruled long since, that the number of the predestinate is certain, materialiter aut formaliter: and that not only in praescientia, as if God only foreknew how many, and who should be saved: but in praedestinatione also; because the persons are ordained to everlasting life. Act. 13.48. 〈 in non-Latin alphabet 〉 : those very men and no others. And what else means that phrase so often used in Scripture, of writing their names in the book of life?

[Use] Fie on the dream, that a reprobate may become an elect, an elect a reprobate; if one, why not all? And so God wholly fail of his purpose to save any: and Christ in vain shed his blood for redemption of mankind?

Quest. Is it of infallible accomplishment? So that all the elect shall undoubtedly be saved? Resp. Fond dotards; God's counsels shall stand: doeth the Lord say, and shall he not do it? That foundation stands sure. Is it possible to deceive the elect? Then notwithstanding the fathers pleasure to give the Kingdom, the little flock must fear. 2 Then Paul's comforts so frequent from this ground, are miserable comforts: himself, as Job's friends, a miserable comforter: See 2. Tim. 2.19. Rom. 8.30. Et alibi passim. Men so Scholastical cannot be ignorant, what Scot saith to the question taken in sensu composito. On this foundation let all God's children build themselves for comfort. [Use] On this who so builds, builds on the Rock; the purpose according to election stands. Rom. 9.11. And the election obtains. Rom. 11.7. Notes thus number. 1 Connection of all graces tending to make up the new man complete. 2 Especially when they grow towards abounding. 3 Are vigorous, and operative, not suffering to be idle and unfruitful in the knowledge of our Lord and Savior. By these we may make calling and election sure to our selves; and so be assured we shall never fall, or fail of our hope of immortality: See 2. Pet. 1.4, 5, ad 11.

What the good is to fruition whereof we are chosen, is noticed, salvation, that sounds preservation, or deliverance: From what? If any ask; not so much from misery, or danger temporal, though therein God's chosen have a specialty; 1. Tim. 4.8. as from those that concern our souls. As the Angel giving notation of the name Jesus to be imposed on the Messiah, explicates, from our sins, the guilt, reign, punishment eternal of our sins, from the wrath to come: And which is also implied, advancement to a state of blessedness and immortality, to eternal life; the blessed Vision and fruition of the glorious God-head, to a crown, an inheritance incorruptible, vnderfiled, and that fadeth not away, reserved in Heaven for us. To this blessed and glorious estate hath God chosen and ordained us.

[Use] What now, if not to wealth, pleasure, honor, high calling, the beatitude of men sensual and earthly minded? Yet if to be rich in faith, heirs of the Kingdom which he hath promised, is not the preferment greater? Should not this digest poverty, pain, abasure, all misery earth can fasten on us? Pieuish earthly mindedness of sensual nature, how storms it at dispensations of providence; that in these transitory things, worst men have oft preferment before God's children? Thus calm that grumbling of flesh: it hath pleased God's goodness, for after this life to prepare good things for his children, which wicked share not in; evils for the wicked, which his children taste not of: These temporals he makes common to good and bad, that neither the good things should over eagerly be desired, which evil men are seen to enjoy; nor evil things too cowardly declined, which best men are most pressed withal. See riches, &c. reserved for hurt to the owners, becoming instruments of injustice, fuel to enflame corruption, thus think, like nature is in thee; and thou wilt say God is gracious in keeping from like temptations. 2 Next see your calling, not many mighty, not many noble, are chosen to eternal life; in that choice thou hast preferment. 3 And what shall it profit to win the whole world, and loose the soul? Oh blessed be God, will thy soul say, who hath blessed me in all spiritual blessings in Christ Jesus; and, though in temporalties preferred miscreants before me, yet chosen me to salvation, from which Monarchs many are rejected.

2 The chooser, God, who alone hath disposer of grace and glory, 〈 in non-Latin alphabet 〉 , power and dominion over the Mass, to make one vessel to honor, another to dishonor.

[Use 1] Why quarrels the reprobate part of the corrupted lump, that they also, or rather were not chosen? Shall the clay say to the potter, why hast thou made me thus? That any are chosen, is of his grace, that thou a sinner rejected, is no injustice. 2 And who hath given him first? Askest thou why this man rather then thyself or another? He is an absolute Lord. Friend he doth thee no wrong, may he not do with his own, what seemeth him best? Sayest thou he is partial? Respecter of persons? Resp. Its gratuitous, not debt, that is here conferred.

How dares dust and ashes intromit so far into this counsel of God, as to prescribe to his wisdom, [ 2] to form to that Majesty rules of Justice? Why admires it not rather what it comprehends not? As Paul 〈 in non-Latin alphabet 〉 ; Plotius thus; in what I conceive, I adore him, in what I comprehend not, I admire him. Be willing to be ignorant, of what God secreted. God shall lighten things hidden in darkness: fondly do we anticipate.

Much doeth the meditation confirm hope of enjoying the happiness purposed to us, [ 3] that its God who hath thereto chosen us. God is not as man, that he should lie, nor as the son of man, that he should repent: The gifts and calling of God are without repentance.

3 The time, from the beginning, that is, say some, of the creation, but elder by much is that decree. This grace given before the worlds were, God chose before the foundation of the world, 〈 in non-Latin alphabet 〉 , though terms properly belonging to time, yet are sometimes transsumed to denote what is pertinent to eternity, that which was from the beginning of the word of life, sends us beyond the beginning, to meditate eternity of Christ's existence and generation. Idly doth that self conceited dunce criticke, urge the 〈 in non-Latin alphabet 〉 , when he would prove reprobation to be ordered in time after the fall: Forsooth Jude saith, 〈 in non-Latin alphabet 〉 , of old foreordained to this judgment. 1 And why not election fancied to be in time, because 〈 in non-Latin alphabet 〉 ? 2 Antiquus dierum, denotes it not God's eternity? And why not 〈 in non-Latin alphabet 〉 of old, that is from eternity, which is elder then time. 3 Is election before time? Then reprobation. Who so chooseth, refuseth also; and when his choice is, then is his refusal. See supra.

[Use] Saint Paul from a like circumstance, and far inferior concludes, that election is not ex operibus, but ex vocante. For ere the children were borne, before they had done good or evil, it was said, I have loved Jacob. What when it passeth on us, before the worlds? In eternity? May we not much more infer? Therefore not of works, or faith, or good use of freewill?

Object. But some of these fell under prescience. Resp. 1 And why may we not so clude the Apostles argument in case of Jacob? There also had prescience place. 2 Prescience is God's 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 foreseen; but are foreseen because they shall be. 3 From ordinance, not from prescience issues existence of all things, that deserve the name of things, having any solid entity: good things especially, and more especially things morally good, most gratuitous, which fit us to the superexcedent end: so that to ascribe causality of the ordinance to the foresight of faith, sanctity, good use of free-will, is utterly to invert right order; when from this ordinance as the cause, issues faith, charity, other sanctity; and not e contra.

4 The motive; beloved of God. That part of the style most interpreters, conceive to imply the cause antecedent, or inwardly moving God to choose; that is his love. Truth is in the assertion: thence said, I have loved Jacob, that is, in love chosen him. Hence is election ever ascribed to mercy, kindness, love, grace; that is, gratuitous, free, vnmerited favor: and to say truth, what else could move him?

1 No obligation of the Creator to the creature, whose very being, especially in so high a degree as man, is merely from him. 2 Goodness none could be foreseen in the creature, that was to be evil; and was so presented to God's view, what time his election passed upon it. 3 Election finds us not good, but makes us so.

[Use 1] So that I can but wonder at Arminius and others, seeking in the vessels of mercy the procatarcticke cause of election: my fingers itch at them, but the back aches, only consider how crossing to the whole counsel of God, and his project in man's salvation, that proud dream is, His aim is so to manage our salvation, that 1 man may have no cause to glory. 2 The glory of grace, and mercy be exalted. Therefore decrees he to permit the fall, to shut up all under unbelief, that he may have mercy upon all.

[ 2] Learn to preserve entire unto God this glory of his grace, labor to comprehend the height, and length, and breadth of God's love, in thine election to salvation. To this end, mind first thy behavior before calling; disobedient, &c. serving lusts, and diverse pleasures. Secondly, in calling, how not only God slightfull and refractary, thou mayst remember thyself to have been in thy calling. Thirdly, since calling, how many have been interruptions of obedience, how weak and full of blemishes the best performances. And thus think; First, God saw thee such, what time he past choice on thee. Secondly, and if when thou wert, nothing but love could move God to call; how much less to elect when thou wert not.

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

Are these intended, merits of election, or rather means of salvation? Merits I mean largely, whatsoever hath causality, or is a motive to induce the Lord to choose.

Resp. Thus I conceive, these gifts and their exercise to fall under the same ordinance of God with our salvation, as means destined, and so conducing to that end; how then causes moving to elect? He hath chosen us to be holy. Ephes. 1.4. To be faithful. 1. Cor. 7.25. Ut essemus, non quia eramus aut futuri erimus, is Saint Augustine's gloss. 2 What sanctity is that which moves? 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 be foreseen otherwise then it was to be. 2 The holiness of another life? We are then extra statum merendi & demerendi: as being in termino quiescentiae, where we receive and enjoy rewards; procure not reward, or ought tending thereto. 3 These all flow from election as their cause. And for sanctity Arminians consent, it had no causality in respect of election, yet for faith foreseen are peremptory, that on it rests election, and is ex fide praeuisà.

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

3 Next, is not it also part of sanctity? A prime ingredient? Especially apprehended as they conceit it, respected as a quality or act in us, and so auailing to election, justification, salvation: for that it justifies, or saves, as an instrument, and by virtue of the object it apprehends, Christ's righteousness, they believe not.

4 Else how? pleased it God out of his freedom, to respect it more then other gracious qualities, and to assign it motive to election? Audio. Indeed, in justification it avails more then charity, hope, penitence, any other holy quality or action. Accordingly its fitted to do, what its appointed unto, more then any other part of sanctity; that is, to receive the gift of righteousness, for, and by which we stand just in God's sight. But that the Lord hath assigned it causality, in respect of election, where find we? Rather an effect and fruit of election, therefore no cause, or reason, or condition of it.

Take them therefore here mentioned, and meant means of salvation, not merits, or so much as conditi •• s of election. And thence learn, that howsoever the decree of election flow not from means, yet implies it means congruent, and hath execution thereby. See Rom. 8.30. Eph. 1.3, 4, 5, &c.

1 Wherefore observe necessity of them absolute to the obtaining salvation. Hebr. 12.14. Mark. 16.16. Luke 13.3.5.

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

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

4 Vessels of mercy 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.

[Use] It wonders me to here the desperate inference; if I be predestinate, I shall be saved, though I neglect, scoff at sanctity. Reduce it, thou shalt easily see a contradiction in the terms; the predestinate unsanctified, or the unsanctified of the elect shall be saved. There are none such, finaliter tales, it implies to say it. God elects to holiness, and not only to salvation; to salvation, but by sanctification of the spirit.

More, to see men professing knowledge of the decree and order of it, assurance of their own personal election, yet to walk after the flesh. By our study of sanctity we know our election. 2. Tim. 2.21. 2. Pet. 1.10. They lie to God and men, who profess to know their own election, while they are abominable, disobedient, and to every good work reprobate; yea from any good work, abhorrent, of any holy gift, destitute; to any known sin, addicted.

The means specified, are first, sanctification. Secondly, justification, implied in faith. The order seems inverted, but thus conceive: sanctification, though posterior in order of nature, yet is first in evidence, and our knowledge; truth of faith, title to justification, being not known of us, till we feel the power of God's Spirit sanctifying.

That sanctity is a mean, Scriptures are plentiful. See Heb. 12.14. 1. Pet. 1.2.

Congruity you will easily discern, if you consider: 1 The caller, and chooser is holy. 2 The habitation so holy, that it admits no unclean thing to enter. 3 To damn devils for unholiness, to save men though unholy, how had it lien open to exception and quarrel of damned spirits.

There is sanctity, first, civil. So children borne in unequal wedlock, to Theophylact, are called holy, id est, legitimate, not spurious. 2 Faederall; so all God's people holy, all of the Church visible. 3 Sacramental; so Apostates sanctified with the blood of Christ, the Sacrament of it, Baptism. 4 Opinatiue, of Phariasicall hypocrites in their own, and other men's opinion, holy. 5 Real, and true, called here the Sanctification of the spirit; understand not ours, but God's; as Rom. 1.4. This the mark of election, mean of salvation.

The nature of it is in two things: 1 Purging our hearts from those vicious propensions natural; from all filthiness of flesh, and spirit. 2 Planting in us as seeds of virtuous life, holy qualities, and inclinations; fruits of the spirit, as Paul stiles them.

This habitual holiness: according are their acts and exercise, for they suffer us not to be idle and unfruitful. 1 A constant care and endeavor to keep our selves unspotted of the world. 2 Showing forth the virtues of him that hath called us, in being zealous of every good work, or as Paul to Titus, expresseth it; denying ungodliness, and worldly lusts; walking godly, justly, soberly in this present evil world: this they call actual holiness. Beginnings only are here vouchsafed; the first fruits and earnest of the spirit. Consummation we expect according to God's promise in the new heavens, and new earth, wherein dwelleth righteousness; its comfortable if we find truth, though we want perfection of holiness.

Notes of it thus number, and so make election sure. 1 It goes over the whole man, the whole spirit, soul, body, sanctified throughout, else no part truly sanctified. As the leprosy derived 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: suspect the gifts that puff up, and cause to swell; the exercise, which naught but vain glory draws out.

3 The more sensible of defects, the more holy; with graces of sanctification grows up and increaseth sight, and sense of wants: wherefore the more perfect, the more acknowledging imperfection.

4 Its much to undervalue all earthly blessings, to fruits of the spirit, the kingdom of grace and regeneration: who but God's spirit, can so far eleuate man above himself? the rest see supra.

And faith or belief of truth: the second mean ordered to the atainement of salvation. Nature of it, and what the truth mentioned is, hath been before explicated; th • t it is a mean necessary to salvation, Scriptures are pregnant. Mar. 16.16. Rom. 10.10. Apoc. 21.8. Act. 15.9.

Whether sufficient, and so a mark of election if any ask. Resp. Not, severed from sanctification; can that faith save him? Iac. 2. Saint Paul intends it not.

This rule remember, when gifts common are made evidences of salvation understand them copulatiuely, so that they have connection with other graces. See 1. John 4.15. and 5.5. Else as Halensis explicates, intel • ectuall virtues, faith, knowledge, are then saving, when they are affective; have influence upon the affection, command and draw the will: See 1. John. 2.3. Gal. 5.6.

2 Consider it, gradu eminenti, though thou understand it general faith, so its mark of salvation: gift peculiar to God's children, who only feel the converting, and confuting power of the word, and have to their 〈 in non-Latin alphabet 〉 joined. Phil. 1.9.

3 Take it cum exercitio & efficatia in artibus elicitis aut Imperatis, so a mark of election; when it works by love, purifieth the heart, emboldens to confession, excites to devotion, &c.

4 Propositions of the Gospel propounded in terms general, are intentionally particular, and so to be understood: he believes not as the Gospel requires it self to be believed, who only believes Christ gave himself a price of Redemption for sinners; except as Paul he believe; Christ loved him, and gave himself for him. Galat. 2.20. Who so believes the Gospel as true to him, and particularizeth the general to his own person, he only believes modo competenti. And thus is belief of truth a mark of election; it being impossible for any reprobate, or devil thus applicatiuely to believe, because they want evidence, testimony of spirit, whereout it issues.

[Use] Pretious is faith, more then gold that perisheth. 1 Interessing us to Christ's righteousness. 2 Quenching the fiery darts of the devil. 3 Conquering the world. 4 Euidencing election. 5 Making acceptable our weak services, &c. More then any grace assaulted by Satan, in God's children; which is not the lest evidence of the excellency of it, the greater should be our care to nourish it.

Means are first, meditations of God's faithfulness and power. Secondly, observation of God's merciful dealing with others. Thirdly, registering, our own experiences. Fourthly, use of Word, Sacraments, Prayer and other devotion.

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

〈 in non-Latin alphabet 〉 , to the which thing, whither to salvation, or sanctification and faith, is no matter of curious inquiry; refer it you may to the whole term of election, to sanctification, faith: so to the state of salvation. 1 Inchoate fruition of it. 2 Title and certain hope of consummate beatitude, for so it follows, to obtain the glory of our Lord Jesus Christ.

Intended it is to fill up their comfort in assurance of election, and perhaps, anticipates what ignorance, or infirmity might object: That the elect are secured from final seducement we easily believe; but are we elected? Resp. Doubt not, for God hath called you, and thereby given evidence that he hath chose you to Salvation.

Its a certain truth, efficacious calling, is vndoubtful evidence of election. See Rom. 8.30. 2 Tim. 1.8, 9. 2 Pet. 1.10. Those whom he predestinated, he called, all and only; with that calling, which Saint Augustine out of Paul calls, the calling secundum propositum, perhaps intimating, that the rest are outwardly called, obiter only, for the elect sake, with whom they live intermingled: hence in calling, he is said to save us; to set us after a sort in possession of salvation, understand it, when he calls us vocatione sancta, that is, as I interpret, sanctifican • e, making us holy: therefore Peter bids make calling and election sure, first calling, from it thou mayest easily ascend to assurance of election.

Calling implies two things; 1. Inuitement to partake the grace of God offered in the Gospel, forms of it ye have everywhere in Scripture. Hoe, everyone that thirsteth, come and buy without money: Oh ye foolish, how long will you love foolishness? Oh turn you at my correction, I will pour out my soul unto you, this by the ministry of man. And who doubts but in many castaways, there is a secret according persuasion of God's spirit, to embrace grace offered: I stand at the door and knock, here is the way, walk in it. Farthered also many times by first benefits. Secondly, corrections, outward, inward, but all in vain to them in whom the seed of election is not: That made our Savior say, many are called, few chosen; invited he means, but not prevailed withal, so, as to be brought out of the power of darkness.

2 Preualence, and efficacious persuasion of the heart, which in some degrees ye may observe to have place in castaways. 1 They are enlightened, brought to knowledge. 2 To general faith. 3 To a taste of the good word of God, whence issues receiving it with joy. 4 Feeling powers of the world to come. So that 5 there is in them velleitus, a willingness, somewhat fain to be saved. 6 Outward reformation for the time. 7 Seeking and striving to enter, yet without success. Luke 13.24.

What then is that work of calling, that seals to us our election? Resp. When the heart is so prevailed withal, that its made what its invited to be, enabled to do what its exhorted to do. Ps. 27.8. My heart answered, thy face Lord will I seek: ye have obeyed from the heart, that form of doctrine into the which you were delivered. The phrase seems purposely chosen, to express the efficacy of divine doctrine, in the hearts of his children; as if they were cast into it, as into a mould, and came forth, bearing the stamp and figure of it: See 2 Cor. 3.18.

[Use] Say not now in thy heart, who shall ascend into heaven, to search those court roles, whither thy name be written in the Book of life: the word is near thee, even in thy heart. That, if thou have selt it, such as Paul describes it, Spirit and Life, enabling to be, and do what it prescribes, leaving impressions of holiness, mercy, love, and such like heavenly properties as it self breathes, thou mayest rest assured of thy Calling and Election. Blessed is that soul, that discerns impressions of the Word and Spirit of God in it self: Its sealed to the day of Redemption, Ephes. 4.30.

Instrument of vocation; our Gospel: understand not an Evangelical story written by Paul and his Associates, as by Matthew and the rest; But their preaching of the Gospel: their publishing the glad tidings of remission of sins, reconciliation with God, salvation purchased by Christ to all believers. The Gospel is, 1 God's, as the Author and sender of it. 2 Christ's, as the matter; and next reuealer of it out of the bosom of his Father: He is the Angel of the Covenant. 3 Paul's, as a dispenser, amongst others, of the mysteries it contains. Our Gospel; that is tropically, our preaching of the Gospel.

That the instrument and mean of their, of our vocation; two things commended to our notice: 1 the matter or quality of the doctrine whereby our effectual calling is wrought; its Gospel. 2 The Act conversant about it, or the manner of propounding it, when its powerful to our calling; thats preaching.

Of the first, that its Gospel, and not Law, Scriptures plentifully witness. 1 That's the power of God to salvation; for it only reveals the righteousness of God; the means of reconcilement unto him; therefore styled the word of reconciliation. 2 That Spirit, not Letter; the ministration of the Spirit; the ministry by which the Spirit gives life and ability to do what it prescribes.

Howbeit, in the conversion of a sinner, there is use of the Law, and that ministry of condemnation: 1 to humble the soul swelling with conceit of righteousness, by convincing it of sin. 2 To make it sensible of misery to which for sin its liable. 3 That so it may be our Schoolmaster to Christ: preparative therefore it is to conversion: yet as Moses brought only to the borders of the promised land, Joshua set them in possession. So the Law prepares us a people to Christ, the Gospel makes us so, John 1.17.

Of the second: In what manner propounded? Resp. Preached unto us. What call we preaching? Resp. Not every telling a fair tale in a pulpit; or singing a piece of descant upon a Text: But the 1 opening and interpreting of the doctrine of the Gospel: and 2 the applying of it to the state and use of the hearers. Compare these Scriptures, Neh. 8.8. Luk. 24.27, 32. Job 33.23. 2 Tim. 4.2. 1 Cor. 14.24, 25. Whither this be done publicly e suggestu in the Congregation, or in private Conference; de Scripto or memoriter: with a set Text or without, matters not to the nature of preaching.

But that this is the mean ordinary of vocation, the mean ordinary sine quo non, Scriptures are plentiful, Rom. 10.14, 17. How shall they hear to believe without a preacher? 1 Cor. 1.21. It pleased God by foolishness of preaching to save them that believe. Hence the charge so strict, to Timothy delivered with solemnest adjuration, to preach the word, 2 Tim. 4.1, 2. and woe to us, to whom the dispensation is committed, if we preach not the Gospel, 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 〈 in non-Latin alphabet 〉 , a public proclaiming of the word of God. But shall we say that preaching which in strict sense Scripture so calls? for shame, when Paul bids Timothy preach the word, means he, read it distinctly? see his own explication, and drawing that whole into parts, 2 Tim. 4.2. when he commands to study to show himself approved, a workman that needs not be ashamed: meant he reading distinctly? 2 Tim. 2.15. rather right dividing the word. When Christ ascended on high, and gave gifts to men, fitting them to the work of the ministry in their several degrees, was this amongst their habiliments?

Mistake not as if I would vilify public Reading: I know it God's ordinance, useful and efficacious to the ends whereto its assigned: And have so far expressed my judgment in my rude notes on the former Epistle. Howbeit would have no man, in love of his ignorance, or ouerloue of ease, so far mistaken, as to think he hath done the whole of that worthy, that toilsome work of the ministry, when he hath read fair service unto the people. Nor be so erroneous against sense, as to think reading that kind of preaching, which Scripture makes instrument of effectual calling.

Of God's selecting it and separating it to this use, other Reason we can give none save his 〈 in non-Latin alphabet 〉 , 1 Cor. 1.21. Howbeit, Congruence you may observe 1 Cor. 14.25. 2 Tim. 4 2. & 2.15.

And would you please seriously to view, and compare Congregations wanting this means, with those to which God hath granted constant preaching of his Truth, the greatest Antipreacher shall be forced to see as great odds, as betwixt Sodom and Zion in her beauty, betwixt ignorance and knowledge, betwixt civility and sanctity, betwixt corruption and grace, betwixt the sons of God, and the children of Belial,

[Use 1] On which ground I hope I may without presumption mind my reverend Brethren of the Ministry, of what Paul with solemnest adjuration chargeth upon Timothy, to preach the word to be instant in season out of season: 1 the itch of the ears hath infected the people: thats little. 2 Wolves enter or insideate not sparing the flock. 3 We watch for their souls as those that shall give account. 4 Blood of souls cries louder, then that of Abel, which yet God threatens to require of us, in case of our negligence. 5 Woes are many to rouse us; with all comfortable promises many to animate and encourage: 1 the Lord shall be with us, to protect our persons, to bless our ministry: 2 whatsoever our issue is, yet are we to God a sweet savor: 3 though we labor in vain, yet our reward is with the Lord, and our work with our God 4 If blessing added, such as we expect, thats 1 seal to our sending: 2 Means of our far more glorious reward.

[ 2] To the people I say as Paul, Despise not Prophesy; slight not this ordinance, without which, where its granted, none are saved: Oh the subtlety of Satan to alienate minds of people from this mean of their salvation; forsooth none worse then those that run after Sermons. Take heed I beseech you, ye be not entangled in crime little less then that of blasphemy: if perhaps you impute the notorious lewdness of hypocrites, to God's ordinance, as cause of it. 1 Thus I think I may say of such people, as Jeremiah of his figs; the good none better, the evil none worse. 2 But this by accident only, and by secret judgment of God; not by native efficacy of the ordinance.

[ 3] Know them that labor amongst you, and have them in singular love for their works sake: such especially as whose Ministry God hath blessed to your souls. By them you have 1 Christianity: 2 honor of birth: 3 salvation of Souls. How beautiful have feet of Ministers been to gracious eyes of ancient Saints? Times are changed: But who so professeth conversion, yea but confirmation and growth in Grace by our Ministry, and yet delights in disgrace of our perso is, publisheth to all men rightly judging, his no sound feeling the saving power of our Ministry.

2 The issue and term of calling, obtaining the glory of our Lord Jesus Christ: understand it the same in kind whereto Christ's humanity is advanced, reserving to him only his privilege in the measure. 1 Clear vision of God; perfect renovation of the image of God, into which we are now translated from glory to glory. 2 Our bodies made like to his glorious body, immortal, in passable, spiritual, clad with glorious clarity and splendor. 3 Our whole persons advanced to be his Assessours in the judgment of Men and Angels. Such honor have all God's Saints: such glory doth God's calling lead us unto, Phil. 3.14.

[Use] Learn to endure the cross, to despise the shame, to go out of the world, bearing the reproach of Christ: Its a faithful saying, if we suffer with him, we shall also reign with him: and to be trembled at that is subjoined, if we deny him, he will deny us. And heirs we are of God, coheirs with Christ; yet hac lege, if we suffer with him, that we may be also glorified with him. And of the comfort thus far: follow the means prescribed for prevention of such error.

THe means are two: 1 Constant cleaving to Apostolical 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 final seducement: How flows the inference? 1 Whither because God requires our endeavors to fulfill his Counsels? thats certain truth. Though the Lord's foundation stand sure, yet they must depart from iniquity, and purge themselves from errors of judgment and life. Though we know we shall appear with Christ in glory, yet must we purge our selves as he is pure: though the Regenerate sins not to death, yet he keeps himself that the evil one touch him not.

2 Else would the Apostle terrify from negligence, by minding them of so great Grace of God bestowed upon them? As else where he minds God's people of fearful and irrecoverable state of Reuolters from Grace? that I think not, because he is more then opinioned of their Election and Calling; and desires to rid them of fear of Apostasy.

3 Or rathest doth he encourage and hearten them with hope certain of attainment? Certainly, there is no such incentiue to constancy in Christian courses, as is the certain assurance of salvation: Who so runs as Paul, not as upon uncertainties, he runs with greatest cheerfulness and alacrity.

1 The love of Christ, whither wherewith he loves us, or wherewith we love him, hath in it, in Paul's apprehension, virtue little less then compulsory.

2 The taste and experience we have had of the sweet beginning, of eternal life in peace of Conscience, joy in the holy Ghost, first fruits of the Spirit, how doth it ravish affection? and make it long and strive for the complement and consummation?

3 And what so much duls affection, or languisheth endeavor, as doth desperation or doubtfulness? Bernard. desperatio & dubietas.

[Use] That me thinks there are none so great enemies to the study of sanctity, and constancy in gracious courses, as such as beat of God's people from assurance of salvation: nor anymore misunderstanding the nature and fruits of this Christian certainty. 1 Its acquired by study of sanctity. 2 Confirmed and increased by constancy and growth in sanctity. 3 Yea, it self most inflames affection with love of God and care to please him. But we proceed to the Means prescribed to prevent seducement.

1 Stand fast and hold the Traditions, &c. the exhortation as of some Captain to his Soldiers; stand your ground; hold fast this principal weapon of your warfare, the sword of the Spirit: compare 1 Cor. 16.13. Ephes. 6.14.

What are these Traditions? Resp. Things delivered to be kept; doctrines especially which they had been taught.

Traditions they thus difference by their matter: 1 some are de fide or merely doctrinal: 2 some de moribus, Ethicall, as you may term them, tending to inform a Christians life for moral practice. 3 Some Ritual, of external rite and ceremony either in the worship of God, or in the external policy of the Church: see 1 Cor. 11. & 14. Here, as Bellarmine, those de fide & moribus rathest understood. Which Paul yet distinguisheth by several manner of delivery: 1 some were taught by lively voice 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 practice which are not contained in the written word of God?

Yet Paul assures Timothy: 1 the Scriptures are able to make him wise to salvation: 2 to furnish the man of God, the Minister, to every good work of his calling. 3 Wherefore we are limited to Law and Testimony. 4 Wherefore also amongst fathers, the Argument is of force, Its not written, therefore not matter of necessary faith or practice, Scriptum doceat Hermogenis officina, aut timeat vae illud, &c. Tertullian. Adoro Scripturae plenitudinem

In his quae aperte posita sunt in Scripturâ continentur ea omnia quae continent fidem moresque viuendi. Austin. & alibi. Credo quod 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 understand, not only what is expressed in so many letters and syllables, but whatsoever may thence by manifest and necessary consequence be deduced: sweetly Nazianzen, Quaedam & sunt & dicuntur in Scriptures, quaedam vero sunt in Scriptures tametsi non dicuntur. As that the father is unbegotten, is not expressed in so many syllables in Scripture, yet is collected from what is written.

Thus inform yourselves: 1 Where generals are delivered, there are all particulars comprised in those generals intentionally delivered; because generals comprehend their particulars.

2 Where principles and causes are delivered, there effects are also intended; as being virtually contained in their principles.

3 Where one equal 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 convenient faith and practice, can be given, but what is delivered in the written word.

As to this Scripture to children it will appear to afford no Argument for their conclusion; for what when its yielded they must hold fast not only what Paul wrote in his Epistles, but those things also which he taught them by lively voice? follows 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 pass.

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 Religions.

Object. But these of necessary observation? Resp. I yield it, yet follows not the general conclusion: therefore something necessary not contained in any Scripture. Paul's Epistles to Thessalonians, are not all Paul's Epistles; much less all Scripture. There is Moses, Prophets, Evangelists, and other holy men, that wrote as they were inspired by the holy Ghost: in any of whose writings if Paul's dictates were contained, it sufficeth to show inualidity of the inference.

The paralogisme is too childish to deceive wise men, q.d. something of necessary faith was taught by James which is not contained in his Epistle; as the Incarnation, Passion, Resurrection of our Savior. Ergo, No Scripture contains these necessary Articles of faith: or, Ergo, something is of necessary faith which is not comprised in James his Epistle: which who doubts? and yet stands the conclusion firm. Nothing is of necessary faith or practice, but what is contained in Scriptures universally taken: we return to Paul's purpose, and heed his advise as most necessary and anaileable to prevent seducement by Antichrist and other Heretics; to keep us close, without swerving, to Prophetical and Apostolical doctrine: that is a most sure word, there while we hold us, we are safe: compare 1 Tim. 6.3, 4, 20, 21. 2 Timo. 1.13, 14. and 3.14, 15. Titus 3.9. Galat. 1.8, 9.

True, but this doctrine was in part tradita only, not written. Resp. 1 Then was Irenaeus and other ancients deceived; whose sentence is, that they worte the materials of what they preached, and left them so to be rule of faith. 2 Yet who so could assure me of anything taught by Paul, which he wrote not, I should not deny it greatest reverence and credit. Beatius est dare quàm accipere, though I read not in Evangelical story, yet I reverence as Christ's speech, because Luke hath recorded it. And that prophecy of Enoch mentioned by Saint Jude, I doubt not to have been his prophecy. But as to the Cardinals rules to try Apostolical traditions, I find them uncertain. For how will he assure me, That any the points betwixt us controuersed, and pretended to have foundation upon Apostolical tradition, were vniuerfally received by the whole Church? When all ages have afforded men most Orthodox, that have otherwise believed and practiced. Once I am sure, what they wrote, is theirs; what else they spake, no authority can ascertain me. 3 The rule is certain; they delivered nothing doctrinal to be received, that is contrariant to what they wrote; for did not the same spirit guide their tongue, that their pen? What now? When I find direct, or consequential repugnancy, and contradiction, twixt their pretended traditions, and writings? Must I think such traditions Apostolical? Heed what is delivered by Apostles and Prophets; since upon no certainty thou canst be resolved, except by their writings, what they deliver to be observed, there to hold thee fast without declining, in all matter of faith, and moral practice.

[Use 1] Lord, that foretimes had been so providently heedful? How do I persuade myself, Antichrist had been yet to seek his faith and religion? Else so palpable in heresy and superstition, as never to convey his iniquity in mystery. But whiles men thought to mend by adding to written prescripts, and ouercredulously gave way to titles Apostolical; withal grew wanton and luxuriant in glossing and inferring from the sacred text, mixing withal their Philosophical conceits, and language over hyperbolical, unwittingly they hatched that Cockatrice egg, whereout hath issued the Serpent of Papism. In every age inclinations of doctrine, are well observed by the century-writers; out of which rags of Fathers heedless opinions, they have patched us up their Popery.

[ 2] Yet would God we could by that harm learn caution: I have long observed the two witnesses to Prophecy in sackcloth. And learning of higher strain, then what simplicity of Scriptures affords, to be much affected by professed divines. Fathers, who save he that knows them not, but reverenceth? But its strange, when Saint Paul must be forced to accord with Saint Augustine, else scarcely be deemed Authentic. 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 himself so read others. Too too shameful, when Aristotle and Plato must not illustrate only, or explicate, but affront Saint Paul. Of all I most wonder, how the Barbarism of Schoolmen hath regained reputation of highest learning: and their mysteries seen higher, then those Paul heard in the third heaven; their Sectaries more learned, then he that, as Apollos, is mightiest in Scriptures.

Mine error, if yet an error, ile confess. Much precious time I have spent in them, led thereto by these reasons. 1 The high esteem I saw them in, with men whose learning and sanctity, I could not but reverence. 2 Next, their promise, of enabling rationally to conceive highest mysteries, of Theology; at least to defend them, as more rational then their contradictories. 3 I found them in Moralities, exact, and distinct, far above the ordinary rate of our Divines. 4 Why should a Papist in School language be a Barbarian to me, as I to him in the language of Canaan. 5 Competently I seemed enabled to discern betwixt good and evil. 6 Conuersed in them, not vt transfuga, but vt explorator: especially willing to see the harmony, like that of harp and harrow, twixt themselves, and Controuersists of this time. 7 Yet ever with this mind, to subject them to highest censure: making Scripture my gnomen and canon, after which to exact them. Herein what I have erred, Lord pardon me; but sure, it was far from me to make them Lord's of my faith, or of my reason. Novices, and Neophites only I monish, to bewarre of their enchantments; lest their minds be corrupted from the simplicity of the Gospel. 2 Cor. 11.3.

[ 3] As to the people, the monition is this; to beware of itching after novelties, and turning their ears from wholesome doctrine. Where will you find it, but in Scriptures? What when they tell you of fabulous traditions, pretensed revelations, 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 fools and blind: 1 Here is 〈 in non-Latin alphabet 〉 , whereon your souls may build. 2 Here is comfort solid, and what affords rest to the soul. 3 Direction perfect for guiding the whole life; what else seek we? Yet how wild and wanton are our hears grown? He is nobody now, that tells what Peter, and Paul, Moses, and Prophets have spoken. Who so can bring to their Athenian ears, things strange and unheard off, though never so impertinent; who so will walk in the Spirit, and lie falsely, he shall be a Prophet for this people. So gat Antichrist footing amongst our forefathers; and if ever by a postliminium, he recover his possession amongst us, by this means it will be. Hold fast the traditions, you have extant in Apostles, and Prophets writings: before them, Popery falls, as Dagon before the Ark.

THE second part of the prescript, for prevention of seducement, prayer unto God. The carriage seems to present it as a voluntary act of Paul's love, on behalf of this people. The intention bends it farther, to the form of a prescript: and is so to be apprehended, in as much as Paul on this occasion, falls to his devotion. In his example, he prescribes what is most convenient for them, to procure their establishment.

Certainly it is a principal amongst our complete Armor, auailing to our standing in the evil day: Praying always with all manner prayers and supplications in the Spirit, watching thereunto with all perseverance; as if it gave life, and strength to the whole of our 〈 in non-Latin alphabet 〉 . See Luke 17.1, 2.5. Psal. 51.12.

1 Not only the first infusion of grace is of God, but to every act and exercise of grace received, is necessary nouum auxilium.

2 The giver 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 selves, when the least blast of temptation takes us? 1 Chron. 35.31. Mat. 26.74. Gal. 1.6.

4 When we would do good, evil is most present with us. Rom. 7.21.

5 Not only Iehoshuah, but we all have Satan standing at our right hand to resist us: Zach. 3.1. The Lord rebuke him, had need be our prayer, ver. 2. else whither fall we? Luke 22.32.

[Use] It much joyed me, amids the wauing, and wavering of our wind shaken vulgus, to hear the protestations and vowed resolutions of my people; rather to die for Christ, then to deny him. Howbeit, me thought I wanted the elevation and ascent of the mind unto God. Oh my deer brethren, first, think of the little hold fast goodness hath in our nature; the no nourishment, more then God is pleased to supply. Secondly, weigh how Adam, and Angels, greater in power and dignity, fell, left to themselves. Thirdly, consider how the Rock of faith failed; of an egregious presumer, becoming a frequent denier of his Master. Fourthly, how soon Galatians were transported, to another Gospel. Fifthly, mind who said, its a blessed thing, to fear always our own infirmity. Sixthly, how soon David was troubled, when he but fancied, he should never be moved. Pray rather as David, hold thou me up and I shall be safe; and Lord stablish me with thy free spirit. Humble devotion prevails, rather then proud presumption. See 2 Corinth. 12. To it God gives answer; my grace is sufficient for thee, and I will perfect my power in weakness. To the rest, thus, let him that thinks he stands, of all men, take heed least he 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 Jesus Christ, and God our Father. In Athanasius his time, the inference was found; Christ is prayed unto as the Father, therefore God equal with the father. With good leave of Papists it may pass current, if to him, as donour of grace, the prayer be preferred. 1 His style is, God over all, blessed forever. 2 His properties the fame with those of the Father, ommiscience, searching the heart and reins; omnipotency, infinite wisdom, &c, 3 Works the same, creation, sustentation, government of the creature.

Hold the conclusion firm against Arians. 1 It assures thee of the all sufficient value of the price paid for thy redemption. 2 That he is able to save, and set in possession of the purchased inheritance, maugre all the spite, craft, power of hell.

2 The grounds of assurance for audience: 1 God's fatherly love. 2 The testimonies of his love already given, comfort, and hope; more perswasiue to work assurance of obtaining, more are extant in holy writ. 1 Power we cannot but presuppose in God, and ability to do abundantly over and above all that we can ask or think. All the doubt is of his will: What more sways it then love? Whose very nature is, velle Amato bonum. See Mat. 7.9, 10, 11. Specially what our Savior hath. John 6.26, 27. Where a little hyprobolically he seems to exclude the necessity of his intercession, to impetration; and minds us of the f • lse propension that is in the Father, to grant whatsoever we pray for.

[Use] Blatterers and bablers in prayer they would make us, who allow us no assurance of God's special love in our adoption. 1 How then shall we fulfill Saint James his item; to ask in faith, nothing doubting? 2 Or how have certain and firm hope of obtaining? When the doubtful or disputant about certainty of obtaining, may not think to obtain anything of God. 3 And how dare they call God Father, who know not they have received the Spirit of adoption? 4 And hath God promised in vain? Or precepted us in vain, to ask with assurance of audience.

They say this certainty quels devotion, inhibits care of sanctity. See supra. For my part, I know none ever prayed with more fervency of Spirit, then our Savior. None that was ever more holy, harmless, separate from sinners. Nor any, that was more assured of God's love.

Wherefore, my advise is to every man desirous to be fervent, and hopeful in devotion; labor for assurance of God's love. Its not assurance, but doubtfulness, that quencheth, or quels devotion,

[ 2] The second ground of assurance of audience is, the gifts already bestowed, for these ascertain us of God's love. There is a general love of God, he hates nothing that he hath made, doeth good for nature sake his workmanship, to good and bad. But there is a special love, and assurance of it required in him, that will pray with assurance to be heard. Testimonies thereof are, not outward blessings, none knows this love by anything that is before him. But gifts there are that testify it, two here specified. 1 Comfort. 2 Hope. Which none receive, but the people of his love. 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 we pray for. Hence called the Arrha, or Arrhabo, earnest penny of God's contract, testifying that he is voluntarily bound to give more, if we ask more of him. Wherefore Saints are not ashamed to promise themselves more, because the Lord hath already done so great things for their souls. See 2 Cor. 1.10. 2 Tim. 4.17, 18. 1 Sam. 17.37. Nor to encourage us to ask more, even therefore because the Lord hath already been so liberal to us.

1 God is not as man, that the fountains of his bounty should be exhausted.

2 Nor as the son of man, to upbraid us with curtesies already conferred.

3 His bonum is sui diffusiuum; and delights to have it self extorted by importunate prayer, that indeed he requires. 1 That he may be acknowledged Author of gifts. 2 That he may see us fitted and disposed to receive. 3 That he may reap thanks as a tribute, from those that are his beneficiaries. But ask what thou wantest, thou mayest be assured to receive; shall I say? Though thou have already received much; nay, therefore be encouraged to ask more, because thou hast experimented the Lord so liberal in bestowing.

[Use] Grace sometimes seems over modest, through conscience of unthankfulness, and privity of no worth in it self to obtain. Oh rouse up yourselves, you beloved of the Lord, and know 1 the Lord's delight, is to do good to the sons of men. 2 You are worthy by acceptation in Christ. 3 There is in our God a self propension, to deal bountifully with us. 4 What inclines him rather to pity our indigence, then to exact our worthiness. 5 And have you forgotten the consolation, our high Priest hath experimented our sorrows, and now appears at his Fathers right hand, making continual intercession for us. Thus think, the favors already bestowed, are pledges of more: provided always we be 1 not unthankfull for whats received. 2 Nor proud, of what is gratuitously conferred. 3 Nor slothful to do him service, or to use our talent to the glory of the bestower, and benefit of our brethren.

The gifts instanced in, and noticed as means to assure us to be heard, are 1 Comfort. 2 Hope. Both amplified. 1 By several Epithites; Comfort everlasting, Hope good, 2 By common fountain, Grace.

Comfort; understand the lighting, or easing the heart of that sorrow, or fear, where with its surcharged. Here specially, disburthening the soul of that anguish, or fear arising from conscience of sin. It hath for the harbinger, poverty of spirit, mourning for sin, and liableness to wrath: See Mat. 5.4. Isai 57.15. & 61.3.

2 Instrument, the Interpreter, that one of a thousand to declare unto the weary soul God's righteousness. Job 33.23.

3 Sound evidences whereby its brought home to the soul. 1 Performance of conditions, Faith, and Repentance. 2 Consequents. 1 Cheerefulnesse, and Alacritie in God's service. 2 Courage, and sometimes no less then joy in tribulation.

The style it hath, is everlasting. See John 14.14. The comforter abides with us forever.

How? When its often interrupted, and God's children groan under the burden of grief, or fear.

Resp. 1 In Causis, though not in our sense, because of our infirmity. See Psal. 77.10. Those cause are, 1 God's unchangeable love. 2 New covenant stablished on better promises. 3 Christ's merit, and intercession.

2 Quantum ex parte Dei, it bides with us; the interruptions which befell us, issues from our own default. 1 Churling at God's hand in our afflictions. Job 6. &c. 2 Securelie. Psalm 30.6, 7. 3 Scandalous sins. Psal. 51.12.

3 Yet I say not but God removes sensible comfort. 1 For trial of faith, who but believes what he feels? Then is faith glorious, when against, or above sense, it rests on naked promise of God. See Matth. 27.46. Job 13.15. 2 Sometimes for prevention. See 2 Cor. 12.7. most usually for chastisement.

4 As we are said to be already saved, that is, eternally saved from our sins, and after a sort, now set in possession of salvation; because we have now beginnings of eternal life and hope that makes not ashamed of the consummation; so now to have received everlasting consolation. 1 In the beginnings. 2 In assured hope of consummation. In end of life expecting all tears to be wiped from our eyes, and to enter into the joy of our Master: For which cause, perhaps, the mention of hope is subjoined.

The second gift issuing from God's love, and assuring us of audience, is hope. They consider and handle it two ways. 1 As a passion, where they deliver us the general notion of it. 2 As a virtue Theological.

As a passion, so they point us to: 1 The general office or act of it, that is, expectation. Heb. 11.10. 2 The object, which is thus circumscribed. 1 Its bonum: evil things we fear, or grieve at, hope not for. 2 Bonum absens: for what a man sees, or enjoys, why doeth he yet hope for? Rom. 8.24. 3 Arduum: not without difficulty obtained. Things easily compassed, are as already enjoyed, no branch of fortitude spends it self in the acquiring. 4 Possibile: for who, but a fool, hopes for things of mere imposibilitie?

As a virtue Theological, so its described, the firm, or certain expectation of future beatitude, arising from grace and precedent good works.

Too narrowly; for we hope also for: 1 Deliverance out of temptation. 2 Sustentation in temptation. 3 Perseverance. 4 Growth and confirmation in grace. Yea, blessing of this life, so far as they are expedient, since these also are conveyed in the promise. Thus rather extend the nature of it; firm expectation of all good things, God hath promised, and not yet exhibited.

[ 2] The epithet, Good. Goodness of Christian hope, amounts out of: 1 The matter or things hoped for; things that neither eye hath seen, nor care heard, nor have they entered into man's heart to conceive. So surpassing is their goodness; all things that concern life and Godliness.

2 Certainetie of obtaining; Christian hope makes not ashamed. Founded on 1 Fidelitie. 2 Power of God. 3 Merit, and intercession of Christ.

3 Regularitie, it expects: 1 Only things promised. 2 So, and no otherwise, then they are promised. 1 Temporal things limitatiue. 1 If expedient. 2 With exception of the cross. 3 Reseruation of power to the promiser, to chasten particular disobedience. 4 Distinctiuely, either in the particular, or in the equivalent; by way of commutation, and compensation with spiritual.

2 Spiritual blessings after the rate of distribution in this life. 1 Rather quoad essentiam, then gradum perfectionis. 2 In competency for final victory, not in perfection.

3 Prouiding always, gracious qualification, or disposition, and use of means to partake them.

[Use] At this cape of good hope, arriues every good Christian, every true Nathaniel, and Israelite indeed. The rest are all either first, hopeless, or secondly, ouerhoping. That, because aliens from the covenants of promise. 2 This, for that without evidence, and due qualification, they fondly expect the promise.

[Use] This hope hold fast as the Anchor of our Souls, amids all stormy gusts of temptation. Means to establish it: 1 Those two immutable things, wherein its impossible for God to lie. His promise, if that be too little, his oath. 2 The ratifying of them in the blood of Christ, and his continual appearing before God for us. 3 The power of God, enough to make us above hope, to believe under hope. 4 His dealings with his other Saints, for they are exemplary, so we resemble in behavior. 5 Recording God's dealings with our selves in former times. 6 Provided always, we perform vnalterably our restipulation.

The common fountain out of which they issue, is Grace; that is, free favor, vnmerited benevolence. The common spring of all spiritual blessings to us. Dupliciter gratis, saith Bernard, they come unto us. 1 Sine merito. 2 Sine labor nostro, another dupliciter you may add. 1 Contra meritum. 2 Vltra vires.

1 He is found of them that seek not after him. Rom. 10.20. Yea, of them that contradict him. ver. 21.

2 We were in times past disobedient, serving the lusts, and diverse pleasures; therefore not of works of righteousness, which we had done, but according to his own purpose, and grace he saved us.

3 And had we not by such courses merited perpetual adoration, and shutting up under unbelief?

4 When we were of no strength, Christ, which is our hope, and comfort, died for us. See Rom. 5.6, 8.

[Use] Pride not thyself in the fruition, for what hast thou, that thou hast not thus freely received?

Swell not with contempt of brethren, either wanting, or inferior in their measures. For first are we in nature better then they? Secondly, and who, or what is that discriminateth thee.

Use freely to the glory of the bestower; though thou receive no recompense from men, nor present sensible comfort from God: Gatis accepisti, gratis da.

Despair not of obtaining, though thou want merits, strength, strenuous will to obtain. There is in God, what selfely inclines him to give, without, and against merit: without our labor, beyond our ability; rich grace, free bounty, &c.

THE blessing prayed for, as necessary to prevent seducement. 1 Comfort. 2 Stablishment.

Comfort, what it is, see supra. Sometimes sorrow oppresseth. Oppressit me, Domine succurre mihi; her comfort is refreshing, Matth. 11.28. reviving. Isai 57.15. 〈 in non-Latin alphabet 〉 . Speak to the heart of Jerusalem. Isai 40.2. Sometimes fear surchargeth, comfort is then encouragement; 〈 in non-Latin alphabet 〉 , the exciting of our fainting and languishing spirits.

Quest. How prayed for, when already given.

Resp. 1 To be continued. 2 Encreased.

Necessity of it, and prayer for it, to our perseverance easily appears. 1 Perpetuitie of pressures and temptations, as waves in the sea, following one in the neck of another. 2 Posibilitie of greater. 3 Owne readiness, to multiply our own fears, and sorrows. 4 Fearefull issues of withdrawing it. 1 Swallowing up of sorrow. 2 Slow pace in goodness. 3 Dulness of spirit in performance. 5 Little or no encouragement to goodness the times afford us.

[Use] The Father of mercies, and God of all consolation, grant it unto us. The rather considering the season, presently dolorous, likely to be more. Considering our sins, these are but 〈 in non-Latin alphabet 〉 , the beginnings of sorrows.

This yet comforts. 1 God hath promised not to leave us comfortless. 2 To give issue with the temptation. 3 To cause comforts abound as our afflictions. 4 And hath plentifully exemplified it, in the cloud of witnesses, that have gone before us.

Only let us not be wanting to our selves. 1 Store you with knowledge, and meditation of Scriptures, that shall be our comfort in our trouble. 2 Amend what is a miss; who knows whither the Lord may return, and lea •••• blessing behind. 3 Mourne for what thou canst not mend; the abominations done amongst us. Perhaps thou shalt find a hiding place, in the day of God's wrath. 4 Be sensible of the plague, and so pour out thy soul unto God. 5 Insult not over others misery, rather commiserate, solace it.

The second blessing prayed for, is establishment; amplified by the matter, in every good word, and work.

Stablish you, Saint Peter in like pray • r adds, strengthen, settle you; as a foundation is settled, to be unmovable. Whither he thought all little enough to work our establishment; or, that the greatest measure of this grace from God, were but enough to our confirmation.

Necessity of the blessing, and prayer for it appears by; 1 Natural mutability, no less then levity. 2 Violence of assaulters to deject us from our station. 1 Principalities and powers. 2 Persecutours. 3 Heretics. 4 Temptations by view of prosperity of contrary courses. 2 Yea, our own prosperous estate. 3 Frequent examples of multitude, yea, of wise and prudent running another course. 4 Paucitie of companions. These with the like, press on us prayer for support and establishment.

[Use] Still I like protestations, and resolutions of constancy; yet prefer humble prayer to God for establishment. Aduises not to be slighted, heed these. 1 Fear thine own infirmity; beware of over confidence: let foul falls of great Saints make thee watchful. None have ever proved more cowardly in times of trial then confident presumers. 2 Cast not thyself into temptation; that were to tempt God. Shunne no affliction which God calls thee to suffer; yet run not upon the pikes. God hath promised to keep us in vijs, Nunquid in precipitijs? 3 What ever thy present strength may seem, use means of confirmation; forsake not assemblies, &c.

Matter wherein he prays for their establishment. 1 Every good word; that understand, not so much good speech, or language; though that also be a great and rare grace of God, to have our speech poudered with salt, and always gracious.

But good word, is here good doctrine; as Peter, stablished in the present truth. 2 Pet. 1.12. Paul seems to interpret, the words of faith, good doctrine. 1 Tim. 4.6.

To goodness of doctrine concur. 1 Conformitie to the Idea, and 〈 in non-Latin alphabet 〉 , of knowledge, the analogy and rule of faith.

2 Usefulness for spiritual edification. Genealogies and such like nicities, reject as vain; they breed rather questions, then godly edifying.

Holiness, all divine truths hither tend.

Wholesome, or healing of 1 errors in judgment. 2 Wounds of conscience. 3 Disordered affections.

In every such doctrine the Lord stablish you, these you may say they are good doctrines, herein you may find rest to your souls.

[Use] Why languish we? why dote we so long about impertinent questions of ceremony and discipline? Things that no way concern the people, except to obey and submit in. Yet mentior, if they be not holden amongst many, as the main grounds of the Gospel; such as wherewith the substance of Religion must be thought to stand or fall. Why are we so long children in understanding? When shall we once learn that the beauty of the Church is within; her vesture of diverse colors? When to prefer in our study, and approbation, substance rather then circumstance?

And good work: the second thing wherein Paul prays they may be established. In every good work; saith Papists this difference: some are morally, some gratuitously, or meritoriously good. I that have learned to think and speak according to Scriptures, and know no works, no not gracious, meritorious, will thus explicate: 1 Premising a difference twixt moral works of Heathens, and good works of Christians. Those I know formally evil, though materially good; these materially, and in part formally good, and acceptable to God through Jesus Christ. Those little other then sins, because not done in faith; and tendered to God's fight, without anything to cover their blemishes, or make them acceptable: these stained with sin in respect of defects, in measure of performance, yet presented to God as pure. 1 God willingly conniuing at weaknesses while the heart is upright. And 2 ex pacto capable of reward.

2 Next I presuppose the Apostle to speak to Christians, men in the faith, whom he desires to remember the end of their redemption, which is, to be constantly zealous of good works; and so to proceed to explicate their Nature.

1 In actions of such men, I have learned to require a double goodness; 1 One genericall; 2 The other ex circumstantiâ. Genericall goodness, when the act for the matter or substance of it, is congruent to that perfect rule of righteousness, the Law of God. He hath shown thee, O man, what is good, even what the Lord requires of thee. They talk of works of counsel and advise, which they suppose in excellency to exceed such as are commanded. Yet 1 its their own rule, vbi major obligatio, major acceptatio quia melior est obedientia quam victima. 2 And these works which they suppose to be of counsel, are never good, nor so much as lawful, save when circumstances determine them to be necessary, necessitate precepti.

2 Goodness arising from circumstances, when due circumstances of doing are observed. Suppose first motive. 1 Love of God. 2 View of precept, or conscience of the command.

[ 2] 2 Modus, when in sincerity and singleness of heart, without gross hypocrisy, they are tendered unto God.

[ 3] 3 When with regular intention, that God may thereby be glorified.

To which when other circumstances of time, place, person, &c. be added: you have a work morally good, be circumstantionatum, as Papists confess: as I, a work acceptable to God through Jesus Christ, when done (as these circumstances suppose it) by a man in faith.

The law I confess requires to every work it crowns, allows, aliquid vltra? Non only. 1 Rem, & 2 modum, 3 but mensuram & gradum perfectionis. But we are not under the Law, but under Grace.

Infinite variety are such good works in. They dream who fancy no works good but those of mercy, visito, poto, cibo, &c. So many commandments, so many good works; so many several duties enjoined in every commandment, so many several sorts of good works; which yet Paul hath reduced to these three heads: works 1 of Piety. 2 Justice. 3 Sobriety; comprising under justice those of mercy, whereto also Popish common-placemen refer mercy and the works thereof as to their head.

[Use] Herein pray to be established: 1 Nature is a holdbacke, a draw-back. 2 Encouragements are few from men. 3 Yet reward is great in heaven. 4 Commodity much on earth. 1 Simple aliens preparatiuely won. 2 Blasphemers mouths stopped. 3 Gospel adorned. 4 Election and calling assured. 5 Yea plentiful entrance into God's Kingdom procured. Yet hac lege, that we be not weary of well doing, for then we loose all that we have wrought.

I conclude with that of the Apostle. Therefore my bethren, be ye steadfast and unmovable, always abounding in the work of the Lord; forasmuch as you know how that your labor is not in vain in the Lord. So I proceed to the third main part of the Epistle.

T HE third part of the Epistle, spent in Redargution of error in practice: suppose 1 sleeping of Church discipline towards the inordinate. 2 The continued neglect of Paul's ordinance, touching personal labor. To reprehension whereof, because the carriage of it is somewhat tart and peremptory. The Apostles passage, as to me it seems, is, by prefacing somewhat insinuatiuely; premising testimonies and signs of love, three in number: 1 that he desires the help and comfort of their prayers: 2 rests confidently persuaded of their obedience. 3 Praies God for them: every of these, a Testimony of Paul's love continued: but of them as manifestations of love, in the loose.

Of the first, his craving aid of their prayers: verse. 1, 2. how it euidenceth Paul's love and good opinion of them, notwithstanding their exorbitancy, you may easily conceive; weighing, how it presupposeth, Paul knew how little grace the prayer of the wicked hath with God; and how his ears are open to prayers of righteous only.

The words considered in themselves, have the form of a prescript: wherein is 1 the duty: 2 the matter of it. The duty, pray for us: whereof see Annotata ad 1 Thes. 5.25. this only annexed.

Why is Paul so every where instant with the people to afford him aid of their prayers? Might he not presume his own devotion prevalent enough with God? somewhere ye have him in the tone and phrase of beggars, importuning the people for it. I beseech you, Brethren, for the Lord Jesus Christ his sake, and for the love of the Spirit, that you strive together with me in your prayers to God for me.

Resp. 1. Perhaps, or without perhaps its true, other Saints prayers sometimes obtain for us what our own do not. 2 It cannot be that the prayers of many should be despised. 3 The good and welfare of Ministers, is the benefit of the people; their prayers God requires to obtain it. 4 The tribute of thanks come home more plentiful from many.

Uae soli: Two are better then one: as in other things, so in devotion. Single prayers are as the single hairs of Sampson, everyone having the strength of a man: The prayers of many, of whole Congregations, as Samson's whole bush; able to overcome the host of heaven, almost to bind the Almighty. Proud Scorner let his name be, whosoever despiseth this help of own weakness.

2 The matter of the duty, of two members: 1 respecting their Ministry, verse. 1. 2 their persons, verse. 2.

Their Ministry: 1 that the word of God may run; have free course: that is, may have speedy and vnhindered passage and propagation: sometimes its called, the growing; sometimes, the spreading or carrying abroad: sometimes the multiplying of the word of God. Not that it self, in it self, is multiplied; but in subiecto: as Act. 6.7.

Reasons of the duty: 1 hereby is God's Kingdom enlarged: 2 Satan's demolished: 3 our consummate blessedness hastened.

Necessity: 1 opposites many to proceedings of Truth; as James and Jambres 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 lives of those that preach and profess it. These, and the like impediments, meets the Gospel withal; that were there not a divine virtue to break through all, it had stopped in Zion, whence it first began course.

[Use] Now blessed be God that hath given us a King, nursing father to the Church, defender of the Faith once given to Saints: opposites else it hath as many, as ever any age afforded; witness the insurrections of multitudes, when once the effectual door is set open; besides the swarms of Locusts afresh chirping amongst us: And, which without grief I mention not, the many exorbitancies of men preaching, and professing the Truth. All these exact our prayers for vnhindered passage.

You may add in your meditation, the miserable estate of many congregations in this Kingdom, dispersed, shall I say? without a Shepherd; or famished with the Idole Shepherd. Amongst whom, besides confused notices and rumors of one Jesus and his death, is scarce to be found any other knowledge of Jesus Christ and him crucified. If any bowels be in us, they will yearn at their misery, and pray God to send them Pastors after his own heart, to feed them with knowledge and understanding.

And there are of that other fold, which our Savior speaks of, sheep, as I hope, many, whom the Lord will bring home. The fullness of the Gentiles is not yet come in. Nations many, to whom the name of Jesus hath not yet been known: vainly, I think, we hope for Jews restoring, till Indian Churches be collected; at least the Gospel preached unto them for a Testimony against them: fallor? or doth our nauseating of the Gospel, the sower Grapes of our vintage, and the turbulent state of our Christendom, pretend the translating of the Gospel from us to them? In that presage of our depriuall, Lord grant our Repentance may make me a false Prophet: Howbeit that to them also the door of faith may be opened, the Gospel conveyed, the word of God run, should be a Christians prayer.

And be glorified: the second parcill of the petition on behalf of our Ministry: the Glory of the word of God. I conceive, not so much what results from holy lives of professors and predicants, though that may also be implied; as the mighty and powerful efficacy of it in bringing men to the obedience of faith. Saint Luke somewhere calls it the potent preualence of it. Saint Paul, the fructifying of it in the hearts of the hearers. And so had it been glorified amongst this people, 1 Thes. 2.13. As if Paul meant to press upon our devotion, to crave of God, not only the spreading of the knowledge of the Gospel, but manifesting the power of it in the conversion of as many in every kingdom and Nation as belong to his Election.

The name of the Lord is by nothing more glorified then by the Salvation of his people. 2 Comfort and joy is multiplied upon our souls in the report or beholding, if yet there be grace in us. 3 The blessed end of this miserable world wherewith is coniunct the consummation of our happiness, to which also we profess to hasten, is hereby furthered.

[Use] We are by much more in nise censuring then in devotion. In this particular notice it: where the holiest Ministry prevails not with the multitude to work their manifest and present conversion, usually we grow jealous of the ministers sincerity; or deeming the people a rent of Castawaies to whom God sends his word to harden, rather then save them. And yet 1 sincerest Preachers have not always been most fruitful: 2 yet who doubts but a sweet savor unto God: 3 And there is oft a secret unseen remnant, a Tenth unknown which returns: 4 Times and seasons of blessing God keeps in his own power. But see if the default rest not on other people; that they are defective in their duty, to aid Ministers with their prayers for blessing and success of their gracious endeavors.

2 Else by their unreformed lives working greater alienation of minds from the Gospel, in men already estranged from the life of God. Certainly I have long observed such censors, though seemingly transported with the zeal of Elias, yet none of the greatest ornaments to the Gospel. There is a way for you to glorify the glorious Gospel: 1 Live as it prescribes, and you profess: 2 pray God to prosper it in our mouths; you may see it glorious in the salvation of those misdeemed forlorn souls, when once the day of God's gracious visitation cometh.

As it is amongst you. The exemplification of that glorious power of the Gospel in themselves he minds them of; whither to make hopeful of obtaining like blessing from God on others, though presently aliens, from their own experience? Certainly to such end he elsewhere minds God's people of the strange change God's grace hath wrought in them: or not rather to form their affection to such piety, as to desire other men's sharing with them in the saving power and benefits of the Gospel? Grace may be emulous, is not envious, Easily, willingly, fainely beteemes another, any other, all others share with it in the common salvation. Its after a sort naturallized in every good man, to desire consorts, as many as may be, in goodness. Moses to Joshua. Enuiest thou for my sake? Now would God all the Lord's people were Prophets. Paul, I could wish that not only thou, but all that hear me this day, were both almost and altogether as I am in Christianity: elsewhere, that all men were as I in my peculiar privileges.

According see gracious endeavors of God's Saints. David, oh taste and see how gracious the Lord is: Come ye children hearken to me, I le tell you what the Lord hath done for my soul. Who doubts? but minding to draw them to experiment like bounty. Compare Act. 11.20, 21. &c. John. 1.42, 45. as if in the new birth after their opinion, the proverb held; Nascitur indign per quem non nascitur alter: see Zech. 8 21. Isai 2.3.

[Use] It savors of Iewishnesse, rather then Christianity, to desire enclosure of grace to our selves. What loose we, if others share with us in the common salvation? that inheritance is not diminished by multitude of enioyers. What are we prejudiced if others be our equals or betters in the measures of Grace? 1 Our little is the earnest of our inheritance, as their more: 2 their more, is ours in the use and benefit. 3 Not much Grace, but much use of Grace in doing service to God and our brethren, is that which augments our reward. 4 And where is that sympathy of members, rejoicing when any one is had in honor? while I have place amongst the Sheep at the right hand of the Judge; why do I envy to Apostles their Thrones of more eminence?

THe second material part of the prescript concerning our persons: wherein is 1 the blessing to be prayed for; deliverance from, &c. 2 The reason of prescribing. For all men have not Faith.

And that we, &c. To our persons then, and not to our calling only, belong the loving & reverent regards of our people. So is the cha • ge everywhere; Have them in singular love: see also 1 Cor. 16.10. The ground of such reverence and love, 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.

[Use] How acute is this age grown in coining distinctions above the rate of Thomas or Scot; more then metaphysical in abstractions. Our gifts and calling men contemplate as Platoei Ideas; them forsooth they reverence; our persons yet so contemptible, as scarce worthy to be set with the dogs of their flock. 1 Not so Cornelius, nor Lydia, nor Gaoler, nor Aquila and Priscilla, nor any that have felt want, or tasted power and comfort of our ministry. In such men's eyes, our feet are beautiful. 2 As to the want of that experience, so to the infirmity of our persons, may such contempt be imputed: wherein yet God's wisdom is observable; therefore putting the treasures in earthen vessels, that the power might be known to be of God. Not many mighty, nor many Noble, according to the flesh, are vouchsafed this high calling, to be God's Instruments and coworkmen to the salvation of his people: 1 God would so prove the obedience of his people: 2 bring down the high looks of the proud: 3 solace and recompense our outward abasures.

And yet they say, Daniel was son of Nobles, Isaiah of the blood royal, Melchisedecke King of Salem, the son of God, high Priest of our Profession. And amongst us some of generous, of noble descent, who have learned of David, to count it more honor to be door-keepers in God's house, then to reign in the Tents of ungodliness; and highlier esteem the reproach of Priesthood, then all the treasures of Egypt. Amongst earthwormes only holds the rule, Dat census honores.

The blessing to be prayed for; deliverance from unreasonable and evil men. Those, some interpret the unbelieving among Jews, as they are in like case specified by the Apostle, Rom. 15.31. 〈 in non-Latin alphabet 〉 , those are to them after the Grammar Etymon, men of no settled abode; vagring or vagabund Jews: story accords, how everywhere 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 own Countrymen, 2 Cor. 11.26. Enemies no doubt, as absurd, and troublesome as any Judea afforded: so much the more dangerous, by how much the more domestic, & intimous to the household of faith.

Deliverance he means, from their malice and treachery: But, if this were the lot of Apostles and Evangelists to be pestered, and perilled from such, what strange thing is it if betide us. Our Savior foretold it as the common lot of all Ministers. Prophets and men of God in all times, experimented it. Jeremiah somewhere bewails it; somewhere plaints of it, not without imprecation upon the Authors. Ezekiel dwells among briars and thorns amids Lions and Scorpions: see 2 Tim. 2.

Reasons are some, common to us with other Christians: 1 the enemitie irreconcileable betwixt the two seeds; exasperated by the Se • pent to rage, against Ministers. 2 We run not with them to the same excess of Riot.

3 There is in our Ministry something that exasperates: 1 open and plain rebuke: 2 denunciation of judgment 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 Abraham's family, which Paul makes measure of our state to the end of the world. 1 All are not Israel, that are of Israel. 2 And in Churches most reformed are found of this rank of absurd and lewd men; some almost of Elimas his pitch, Enemies to all goodness.

[Use] So that no man should be moved with afflictions of Ministers, so as to question either truth of their doctrine, or warrantableness 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 been lot of most faithful and wisest of Prophets and Apostles: 3 Causes also you see evident, corrupt hearts of hearers.

[ 2] Vs it doth not a little solace, to meditate; we are hereby sorted to Apostles and Prophets, conformed to the Image of our Savior, the Great Shepherd of the Sheep.

[ 3] Yet should teach us prudence and circumspection in all our deportments. Prudence, I mean not surceasing seasonable performance of duty, which cost Jeremiah so much unrest: but 1 cautionatenesse, of laying open our selves to just quarrels of the contentions: 2 of casting our pearls to swine: 3 of committing our selves to ouerinward familiarity of such as have not approved themselves faithful.

The quality of men thus maliciously bent against Ministers, especially deserves our notice: 〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 : Absurd fellows, compact of mere incongruities; solecising continually in opinion, speech, action, whole life. Our English renders unreasonable; whither they mean them, men whom no reason will satisfy; or as Peter and Jude describes them, mere sensualists, bruits, led with humor or sense against all reason; speaking evil, saith Peter, of things they understand not: as Jude, what they know naturally, therein corrupting themselves. Saint Paul somewhere saith of them they are 〈 in non-Latin alphabet 〉 ; and imputes to them no less then frantic demency: Such usually are the opposites of soundest Ministers. Jeremiah heavily bemones himself of such Adversaries; himself a man that had no dealings with any yet cursed of everyone. The silver-Smith at Ephesus made a head of such good fellows; voicing it as strongly as their Captain against the Apostle, yet, for the more part, not knowing why they were come together. A great Politician was he amongst this absurd Crue, who could say, this way is everywhere spoken against. Wiser Reasons of opposing can few give, that make insurrection against their Ministers.

Their second style is 〈 in non-Latin alphabet 〉 ; we may interpret after the Grammar Etymon; men desirous of trouble, procuring it to others, of jangling disposition; whose life is, as of Salamanders, in the fire of contention; perhaps led with that rule, Neuters are worst men in contentions, they love to be in the brawl; but by their good will always siding to the worser part.

Or whither, after common use of the word, we understand them men of vicious life, notorious lewdness, such you shall find usually adversaries to the ministry. In long observation, I have fierce noted any, if but of civil deportment, that willingly would be seen in such quar • else. Indeed we read of certain devout women stirred up against Paul; but, who doubts? that devotion was mere superstition.

[Use 1] Saint Paul's Canon was, Let no accusation be received against a Presbyter, under two or three witnesses; and those he means Legates. Another runs thus; Schismatici non sunt audiendi contra Episcopos. And why, I wonder, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , every absurd and lewd companion against a grave Minister? Dispoream, if upon examination, they be found other, that quarrel at Clasicall Preachers. Lord, that the Sages of our Church would seriously think of it; our steeresmen pity their poor brethren, who climb the Masts, and draw the poope; bear burden and heat of the day: how should they do their duty with joy, and the people be framed to conform in Religion?

[ 2] Might reason prevail with lewdness and absurdity, I would add my advise to these opposites. And yet the most hare-braind amongst these absurd fools, would be thought wise: The lewdest miscreant, is affected with repute of honesty. If Paul, if God's Spirit can judge, you are but absurd fools, lewd miscreants, whosoever maliciously oppose to your Ministers, or seek to entangle them in the snare.

For all men have not faith. The Reason of prescribing this petition on behalf of their persons, q.d. And marvel not we desire your prayer for deliverance; for all have not faith, to restrain them from maligning the Doctrine, and Teachers of faith.

Faith; means he the moral virtue, fidelity: That acception of the word is not infrequent in Scripture; and thither bends the Antithesis, But God is faithful. Rather, since the stream runs that way, the virtue Theological; yet withal, suppose the other implied, q. d. All are not faithfully or indeed that which they pretend, and show for in faith. For that he would be understood of men in the Church professing faith, I make no question. 1 Idle had it been in the Apostle to mind this people of Pagans and such like, that they wanted faith; selfely they knew it: 2 Nor could their fear and discomfort, which in the Anti • hesis he anticipates, arise from any other, then children of the Church professing to believe,

Infidelity is not all amongst Pagans: faithlesnesse is as much in the children of the Church: in many professing to believe; many believed in the name of Christ when they saw his Miracles; yet did not our Savior commit himself unto them. Durst not our Savior betrust himself with believers? A thousand lives he might have put into their hands, had they indeed believed in him. But he, who saw what was in them, discovered infidelity lurking under the visor of professed faith.

Want of imperate Acts of faith evidence it: thus number them: 1 purity of heart and life: 2 love of God, his ordinances and children: 3 Devotion. 4 Confession. 5 Works of Charity and Mercy▪ &c. where these are not, be bold to say there is no truth of faith, be vaunts never so confident of Abraham's 〈 in non-Latin alphabet 〉 . Saint Augustine wrote comfortably de perseuerantia sanctorum; [Use 1] there is a Script bearing title de Apostasia sanctorum. Stuffed with Examples, of many supposed to have revolted from faith. But it would be inquired, whither these who went out from us, were ever truly of us. whither these, who revolted from faith, had ever anymore then the show of faith: in Scripture men bear names of what they show, and are not. Quest. Then what loose they? Resp. That which they seemed to have: the show of faith, piety, sanctity, they carried in the Church. I say not all Scriptures, or instances may thus be explained: yet doubtless many.

[ 2] But the more ought we to bless God for specialty of his grace to whom he hath given truly to believe in him. For being, living, moving, for sense and reason, for food and raiment, for rain and fruitful seasons, I cannot but bless God, and admire his goodness. Lord what is man that thou art so mindful of him? yet these are common to me with heathen, many with Bruits. For means of salvation, and mind 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 means to my soul, to work true faith, and repentance unfeigned, now thanks be to God for his unspeakable gift: who can express the noble acts of the Lord, or show forth all his doings? once I know 1 my merits no more then others; my demerits, haply, as great as others. 2 The same means of faith vouchsafed to the faithful, but blessed unto me to make me faithful. 3 Impediments in me and opposites to faith, as strong as in another: 1 blessedness of mind, to conceive the mysteries of his kingdom: 2 pride of reason, scorning to subscribe to anies Ipse dixit, to rest on naked authority, bare testimony of God himself; expecting argument and demonstration to evidence conclusions Theological, 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 up under unbelief.

For all men have not faith. Perhaps Paul meant to point them to the fountain of this lewdness and absurdity, in procuring the unjust vexation of himself and his Associates; that is, want of faith; The source as of most sins, so chiefly, of persecuting the Ministry: had they faith, but as the grain of Mustard-seed, they could never grow so lewd or absurd to molest the instruments of their believing. Had they known, they would not have crucified the Lord of glory. Did men believe? had they ever tasted how gracious the Lord is, they would never vex the Ministers of God by whom they believe. Rather lay down their own necks for their safety and preservation.

Faithlesse, Infidels, and no better they shall ever be to me, whom I see maliciously bent against the persons of their faithful Pastors.

THE words seem intended to prevent the fear might arise in this people, from meditating their own danger in the Apostles; as also the intermingling of false brethren, faithless believers with the Churches of God. Though that be true, you as I, may justly expect vexations and perils from such; yet be not dismayed: God is faithful, who will stablish you, and keep you from evil.

In which comfortable speech of the Apostle, two things to be observed. 1 The Blessings, as arguments of comfort, propounded. 2 Next the ground of the blessings; God's fidelity.

The blessings two, both acts of the Lord towards his children. 1 Stablishment; that understand their firm settling in gracious goodness, so as immovably to persist therein without defection: compare 1 Cor. 1.8. Act. 11.23. Eph. 3.16, 17. and that excellent parabolical expression of it, Mat. 7.25.

2 Cautelously understand it: 1 Shakings and waverings in the very purpose may befall us by violent blasts of temptations, Psal. 73.2, 13.

2 Intermissions of the exercise of grace may betide us: yet semen manet, 1 John 3.9.

3 Particular falls we are not exempted from; not Peter himself, a rock for firmness, yet from prolapsion, whole falling away, 1 John 5.18.

3 Thus its conveyed: 1 Comforts are proportioned to the measure of Afflictions, 2 Cor. 1.5. Rom. 5.5. 2 The sweetness tasted in gracious courses glues us fast to goodness. 3 And the Lord adds continually to the gradual quantity of our gifts, Mal. 1.6.

4 Persons to whom the blessing belongs, you shall observe thus qualified: 1 None more timorous of their own infirmity: 2 nor more watchful against occasions of revolting: 3 nor more careful to use sanctified means of confirmation.

[ 1] 2 The second blessing, arguments of comfort; Preseruation from evil. Quest. of pain? or fault? Resp. 〈 in non-Latin alphabet 〉 , sometimes denotes evil of penalty, as well as of sin; 〈 in non-Latin alphabet 〉 , never but evil of fault: whither he means masculinely that evil one, the devil, as 1 John 5.18 Eph 6.16. Mat. 13.28. or rather evil work, as 2 Tim. 4 18. is no matter of curious inquiry: this latter I rather think. Nor need we anxiously dispute, whither from the wickedness of others, that is the mischievous plots devised by their malignity to ensnare us; or from our personal wickedness: though hereto I rather incline; see Gen. 20.6. q.d. The Lord shall so put his fear into your hearts that you shall never depart from him, Ier. 32.40.

[ 2] Means 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 sin? Resp. Nor that, I am. 4.1. Eccl. 7.22. but that we shall not sin unto death, 1 John 5.18. The evil ne toucheth us not tactu qualitatiuo: so as to alter us from our gracious disposition and propension to goodness. Cajetan.

[ 3] Thus its wrought: 1 violent temptations not permitted where the Lord sees us infirm, 1 Cor. 10.13.

2 We taken from the temptation, as Enoch, least the malice of the times should change his mind.

3 Power given sufficient to support and overcome, where tempted, 2 Cor. 12.9. datâ resistendi virtute.

4 Sanctity of affection is given, and abhorrence from admitting thought of foul sins; sanitate affectionis.

5 Occasion and opportunity withholden, where temptation hath prevailed to procure consent and purpose. Legantur suauissimae Bernardi elegantiae de triplici misericordia & quatuor miserationibus. Item de fragmentis Septem misericordiarum, Serm. 3.

6 And where we sall, the Lord raiseth that we perish not: 1 either our own heart smites us: 2 or some outward affliction reclaimes us: 3 or some Nathan sent to rouse us.

[ 4] Thus qualified are the men to whom the privilege belongs. 1 They keep themselves, using all holy means of preservation: prayer, humiliation, &c. 2 Are watchful, none more, against occasions. 3 Specially against their own sin, that whereto they are by nature or ill custom most inclinable, Psal. 18.23. And of the blessings themselves, and particulars belonging to explication of their nature, thus far.

The ground and foundation of them, showing certainty of their performance to us, is God's fidelity. That understand the Lord's constancy and truth in performing his promise and covenant. As if our establishment in grace and preservation from damning sins, were among the blessings conveyed in the Covenant of grace. Nothing is more plain. See 1 Cor 1.8, 9. 1 Thes. 5.23, 24. Ier. 32.40. 1 John. 5.18. John 17.15.

Amongst the better promises whereupon the new Covenant whereof Christ is mediator, is established, you may number these eminent. 1 Remission of sins. 2 Enabling in acceptable manner to perform our restipulation: 3 Confirmation therein: 4 Restraining the powers of Hell from effecting our overthrow. 5 God's own safe guarding us to the possession of the purchased inheritance, &c.

That me thinks, amongst the many impertinent questions raised in this curious age, none is more idly moved, then that of Saints perseverance. Doubtest thou, whither God called according to his purpose shall persist in their gracious estate? Turn Atheist, and make quaere too whether God be faithful who hath promised; or of his power, whither he be able to do it. But Controuersies I meddle no more with, they are too tyresome: I could else mind you of their incongruous explications, and absurd evasions: as that they suppose vessels of wrath for the time justified and sanctified: when yet Paul makes these graces peculiar to the predestinate, and as several to them, as glorification, Rom. 8.30. 2 Next, that they distinguish total, and final relapsing in the question referred to the elect; into whom they imagine whole loss of these favors may fall for the time, as when sin mortal feizeth them; yet the loss to be in such recoverable, that so the purpose according to election may stand. When yet by Paul's rule whosoever falls totally, falls finally, and its impossible he should be renewed to repentance, Heb. 6 4, 6. see 1 John 5.18.

[ 2] But whither I should more pity or chide the passionate and perplexed fears of God's children, I can scarce resolve. Who gazing to astonishment upon 1 might of Adversaries: 2 strength of Temptations: 3 small measures of Grace: 4 Interruptions of exercise: 5 partial decays: 6 weak feelings of favors, with the like, grow too too wavering in faith of perseverance; yet lies God's faithfulness and truth to gage for it: 1 his promise and oath, those two immutable things, wherein its impossible for God to lie: 2 Nor can we be ignorant, how able he is to do exceeding abundantly above all that we can ask and think: that he is stronger then all who hath given us to Christ; that we are guarded by that Almighty power through faith to salvation.

For sin and shame, why, are we faithless? Are they mighty that oppose? Resp. Yet the Lord above is mightier: Greater is he that is in us, then he that is in the world, 1 John 4.4. John 10.29. 1 Pet. 1.5.

Are temptations violent? Res. Yet knows God how to deliver: hath promised support, 2 Cor. 12.9. & 1 Cor. 10.13. And in those that have yet befallen us, we have experimented it: Is the Lord's hand shortened?

Strength small? Resp. The greater shall be the glory of our supporter. 2 Cor. 12.9. Its all one to the Lord to help with much or with no power, 2 Chr. 14.11. the little strength we have, God shall make victorious, Apoc. 3.8.

Obedience interrupted? Resp. Blame thine own inuigilancy: churl not at him, who by permitting to fears and jealousies, chastens it: yet cast not away thy confidence, Care shall spring afresh; thou shalt rise more vigilant, circumspect, zealous to make amends for former aberrations: the joint where its broken, when well set, grows stronger: see also 1 John 2.2.

Decaies in measure of fervor? Resp. Bewaile it, and hereafter shun the occasions. But there is who heals such breaches, and hath ordained wherewith to repair them: when pride, and contempt of weaker brethren, and presumptuous confidence are chastened, and humility again succeeds, the Lord shall restore thy measures as at the first; cause thee to do thy first works, and make them more at the last then aforetimes.

Small feelings of favor? Resp. Walk we by sense? why not rather by faith? as Christ, and David his type, against sense holding the conclusion, God is their God: who but believes what he feels? Its the speech & proof of glorious faith, Though he kill me, yet I will trust in him, Job 13.15.

That nothing might be wanting to our comfort, in holding fast the hope that is set before us, God hath covenanted not only for the blessings, but for the conditions that concern us; to cause us to walk in his statutes, to support, to restore, to pardon, without all nay from Satan and our own weakness, to set us in possession of the purchased inheritance.

The Lord is faithful. But Atheists none deliberately question it. Its his perpetual style: the faithful God which keepeth covenant, 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 only but to the froward, so oft his faithfulness to them that deal perfidiously in the covenant: see Rom. 3.3, 4. moral virtues of men are all in God eminentor: our faithfulness, & other virtue, what are they but rays of that Sun? Explication we need here rather then proof.

Whence is the promise of his coming? Resp. Pieuisn Atheist: I must he needs acquaint thee with the times? in an hour thou thinkest not of, he shall come to take vengēnce of such Scoffers. 2 And where is thy Reason? vanished, I suppose, with thy Religion. Else thou wouldst see the inference absurd: he yet comes not, therefore will never come.

Where the performance of those promises of this life, and that to come made unto godliness? Resp. Take them with their intended modus, exactly they are performed. 1 Temporalties not promised absolutely, but with limitation to expediency; with exception of the Cross, and reservation of power to the promiser to chasten delinquencies of his children: 2 performance not intended always after the letter, but in the equivalent: disiunctiuely understand those promises, either the particulars, or something better; if not peace, yet patience; if not wealth, yet contentment: so God breaks not promise, but changeth in melius: see supra.

[Use 1] Build we our selves firm in expectation of all good things promised, so as they are promised, seem nature and ordinary course never so crossing to the performance. So did Abraham, whose children we are, while we walk in his steps: the eye of faith sees farther then the means; in spite of cross means, holds firm expectation of the promise.

There are four degrees of Confidence: 1 where are means competent and sufficient: 2 where means weak, and in eye of reason disproportioned to the effect. 3 Where are no means. 4 Where means are opposite, and strongly repugnant to the promise. Give me that faith that rests on naked promise of God; and thinks it potent to break thorough all impediments.

Next in prudence weight, 1 the promiser hath reserved in his own power times and seasons: 2 choice of means: 3 chooseth oft vnlikeliest means: 4 performs sometimes without means: 5 sometimes by means extraordinary: 6 and whiles against means.

[ 2] This is amongst the divine virtues which admit resemblance in the Creature; part of that holiness, wherein the Lord requires his children, to resemble him. The faithful and true God owns, not perfidious children.

Mans fidelity hath a twofold relation: 1 to God. Not only God binds himself to us, by promise becoming our debtor; but we to God have covenanted, vowed obedience. Lord how ready are we, failing of what we seek, to charge God foolishly? when either 1 we mistook the quality or manner of the promise: 2 else, a thousand to one failed in our restipulation.

2 To man; and binds with loss to support credit of fidelity. Oh tell it not in Gath that our Christians are as Jeremiah's Jews: Every brother will supplant; every man deceive his neighbor: when shall that golden age return, that the Argument may again proceed? Sacerdos est; non fallet: Christianus est; non mentietur.