be with vs to protect our persons to blesse our ministery 2 whatsoeuer our issue is yet are we to God a c 2 Cor. 2.15 sweet sauour 3 though we labour in vaine yet our d Isai 49.4 reward is with the Lord and our worke with our God 4 If blessing added such as we expect that 's 1 e 1 Cor. 9.2 seale to our sending 2 Meanes of our farre f Dan. 12.3 more glorious reward To the people I say as Paul g 1 Thes 5.20 Despise not Prophesie slight not this ordinance without which where it s granted h Pro. 29 18. none are saued Oh the subtiltie of Sathan to alienate mindes of people from this meane of their saluation forsooth none worse then those that runne after Sermons Take heede I beseech you yee be not entangled in crime little lesse then that of blasphemie if perhaps you impute the notorious lewdnesse of hypocrites to Gods ordinance as cause of it 1 Thus I thinke I may say of such people as Ieremie of his figs the i Ier 24 3. good none better the euill none worse 2 But this by accident onely and by secret iudgement of God not by natiue efficacy of the ordinance Know them that labour amongst you and haue them in singular loue for their works sake such especially as whose Ministery God hath blessed to your soules By them you haue 1 Christianity 2 honour of birth 3 saluation of Soules How k Rom. 10 16 Act. 10. 16. beautifull haue feet of Ministers bin to gracious eyes of ancient Saints Times are changed But who so professeth conuersion yea but confirmation and growth in Grace by our Ministery and yet delights in disgrace of our perso is publisheth to all men rightly iudging his no sound feeling the sauing power of our Ministery 2 The issue and terme of calling obtaining the glory of our Lord lesus Christ vnderstand it the same in kinde whereto Christs humanity is aduanced reseruing to him onely his priuiledge in the measure 1 Cleare vision of God perfit renouation of the l 2 Cor. 3.18 image of God into which we are now translated from glory to glory 2 Our bodies made m Phil. 3.21 like to his glorious body immortall in passible spirituall clad with glorious clarity and splendor 3 Our whole persons aduanced to be his n 2 Cor. 6.2 3. Assessours in the iudgement of Men and Angels Such honour haue all Gods Saints such glory doth Gods calling lead vs vnto Phil. 3.14 Vse Learne to endure the crosse to despise the shame o Heb. 13.13 to goe out of the world bearing the reproach of Christ It s p 2 Tim. 2.11 12 a faithfull saying if we suffer with him we shall also raigne with him and to be trembled at that is subioyned if we denie him he will deny vs. And q Rom. 8.17 heires we are of God coheires with Christ yet hac lege if we suffer with him that we may be also glorified with him And of the comfort thus farre follow the meanes prescribed for preuention of such errour VERS 15. Therefore Brethren stand fast and hold the Traditions which ye haue bin taught whither by word or our Epistle THe meanes are two 1 Constant cleauing to Apostolicall doctrine 2 Prayer to God ver 16 17. 3 The illation of the exhortation from former grounds may not be slighted Therefore stand fast wherefore because God hath chosen and called you and secured you from finall seducement How flowes the inference 1 Whither because God requires our endeauours to fulfill his Counsels that 's certaine truth Though the Lords foundation stand sure yet they r 2 Tim. 2.19 21 must depart from iniquity and purge themselues from errours of iudgement and life Though we know we shall appeare with Christ in glory yet must we Å¿ 1 Iohn 3.3 purge our selues as he is pure though the Regenerate sinnes not to death yet he t 1 Iohn 5.18 keepes himselfe that the euill one touch him not 2 Else would the Apostle terrifie from negligence by minding them of so great Grace of God bestowed vpon them As else where he minds Gods people of u Heb. 10.25 26 c. fearefull and irrecouerable state of Reuolters from Grace that I thinke not because he is more then opinioned of their Election and Calling and desires to rid them of feare of Apostasie 3 Or rathest doth he encourage and hearten them with hope certaine of attainment Certainly there is no such incentiue to constancy in Christian courses as is the certaine assurance of saluation Who so runnes as Paul not as vpon * 1 Cor. 9.26 vncertainties he runs with greatest chearefulnesse and alacrity 1 The loue of Christ whither wherewith he loues vs or wherewith we loue him hath in it in Pauls apprehension vertue little lesse then x 2 Cor. 5.14 compulsory 2 The taste and experience we haue had of the sweet beginning of eternall life in peace of Conscience ioy in the holy Ghost y Rom. 8.23 first fruits of the Spirit how doth it rauish affection and make it long and striue for the complement and consummation 3 And what so much duls affection or languisheth endeauour as doth desperation or doubtfulnesse Bernard desperatio dubietas Vse That me thinkes there are none so great enemies to the study of sanctity and constancy in gracious courses as such as beat of Gods people from assurance of saluation nor any more misunderstanding the nature and fruits of this Christian certainty 1 It s acquired by study of sanctity 2 Confirmed and encreased by constancy and growth in sanctity 3 Yea it selfe most inflames affection with loue of God and care to please him But we proceede to the Meanes prescribed to preuent seducement 1 Stand fast and hold the Traditions c. the exhortation as of some Captaine to his Souldiours stand your ground hold fast this principall weapon of your warfare the sword of the Spirit compare 1 Cor. 16.13 Ephes 6.14 What are these Traditions Resp Things deliuered to be kept doctrines especially which they had bin taught Traditions they thus difference by their matter 1 some are de fide or meerely doctrinall 2 some de moribus Ethicall as you may tearme them tending to informe a Christians life for morall practise 3 Some Rituall of externall rite and ceremony either in the worship of God or in the externall policy of the Church see 1 Cor. 11. 14. Here as Bellarmine those de fide moribus rathest vnderstood Which Paul yet distinguisheth by seuerall manner of deliuery 1 some were taught by liuely voyce of Paul or other Pastors 2 some by his Epistle both must be kept and holden mordicus Popish inference hence is this that there are matters of necessary faith and practise which are not contained in the written word of God Yet Paul assures Timothy 1 the Scriptures are able to make him z 2
its some other degree of such Censure now grown out of vse implying their publique noticing or pointing at by name in the Congregation by the Gouernours of the Church that they were such as from whose societie the people must abstaine o See Pro. 15.5 And this may be the note of Infamie set vpon them iudicent docti And haue no company with him that he may bee ashamed The second kinde or degree of punishment added to their publique designement by the pastours concernes the people for execution have no company with him after such publique denouncing him vnmeete for it And is amplified by the end or possible fruit that he may bee ashamed As touching the kinde or degree of Society here interdicted vs hath bin treated ad ver 6. And is here explicated in the very terme chosen to expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not mingled with him If I be not deceiued hee meanes in such inward and intimous familiarity as is betwixt a man and his friend quid hoc ad Sacra But notice it a punishment more then a little grieuous to be secluded from familiar Society with Gods Children here if any where it hath place of Salomon ſ Eccles 4.9 10 va soli when a man liues as an out-cast from amongst Gods people What a benefit did Dauid esteeme it that t Psal 142.9 the righteous should resort vnto his company and not without cause so many comfortable blessings accompany it so many aduantages to our bettering in goodnesse 1 walke with the wise thou shalt be wise Pro. 13.20 with the holy thou shalt learne holinesse their example will allure excite inflame thee to holy emulation 2 their lips will feed thee with counsell exhortation instruction Prou. 10.21 so is their speech gracious mostly alwayes fit to minister grace to the hearer Eph 4.29 Did not our hearts burne in vs when he talked with vs in the way and opened to vs the Scriptures Luk. 24.32 3 How bridles it passions not yet so well mastered corruptions not fully mortified desiting Lord how oft how eagerly to breake out and vent themselues the awe of such presence much restraines them Nunquam ad te accedo quin discedam doctior said he in the oratour Not shalt thou to such company but thou shalt depart Sanctior opportunities are there euer obuious to receiue or doe some good penall therefore it must needes be deemed to be secluded Vse Is it our pride or melancholy or wrath or loathnesse to be reproued or lacke of loue to goodnesse or what that makes vs willingly sequester from such societie Absint Farre be they all from Gods children why doe we thus wilfully detriment punish our selues depriuing our selues of so many holy helpes towards heauen Can u 1 Cor. 12.21 the head say to the foot the eminentest to the meanest Saint I haue no neede of thee Saint Paul a great Apostle thought yet he might be edified by peoples mutuall faith Rom. 1.12 More let vs tremble to merit exclusion by 1 Scandalousnesse 2 or other * Eph. 4.30 grieuing the holy spirit of God in the hearts of his Saints The end or islue of such punishment that he may be ashamed This though not vertue yet vertuous affection God hath appropried to the nature of man other creatures as they haue no sense or apprehension of what is turpe and matter of reproach so nor touch nor tincture of shame the vse of it in mans nature is to be a bridle to sensualitle monitor to keepe decorum c. Kindes of it the sonne of Sirach notes two Eccles 4.21 1 there is a shame that bringeth finne such as our Sauiour points at when we are ashamed to confesse him or his Gospell or when its restraint from any good duetie as if there were turpitude in vertue which is our glory 2 And there is a shame that bringeth worship and honour as what restraines from euill or but signifies our apprehension of turpitude in the euils committed It giues hope of correction and amendment as the Philosopher Erubuit salua res est It s both a preparatiue to repentance and a consequent and signe of it Arguing the minde and iudgement so far reformed that it now sees turpitude in sin and inclines to detest and flye from it wherefore also it s here put transumptiuè t to denote repentance That it accompanies Repentance to shame at euill at least to account it shamefull see Ier. 31.9 Rom 6.21 And as to me it seemes more kindly testifies it then sorrow or griefe for sinne which issues oft out of feare or sense of wrath rather then as shame out of turpitude apprehended in sinne Vse Desperate forlorne times these are hee slanders them not who saith they are as farre from repentance as they are from shame The x Ier. 3.3 whores forehead the y Isai 48.4 brow of Brasse complained of in the Prophets is the temper the complexion of this generation fowlest sinnes and more then bestiall that Saints and morall heathens would blush to name how many glory in and make matter of boasting Their drunkennesse z Hos 4.18 stinkes in the nostrils of God and men and yet they a Isai 5.22 vaunt it as point of manhood b Ier. 5.7 8. Assembling by companies into harlots houses they shame at no more then Horse or Mule that haue no vnderstanding were they ashamed when they had committed these abomination They were not ashamed neither could they haue any shame And shall not I visit for these things saith the Lord should not my soule be auènged of such a Nation as this Such impudency you shall obserue to issue from 1 fearefull insaluation of iudgement no lesse then what Paul stiles the c Rom. 1. reprobate minde Isai expresseth and cries woe vnto vnder the name of d Isai 5. calling good euill and euill good 2 Else from violent and boystrous affections so bewitched with the pleasures of sinne that blindely they carrie a man to e Hosh 4.2 breake through shame feare confidence or whatsoeuer stands in their way to binder from their Idole 3 Or from commonnesse of the sinne and custome receiued amongst the people with whom they dwell In Sodome it was no shame to lay the Sodunite so had old and yong people and Princes made in where of fashion And amongst vs how many sinnes monstrous in a gracious eye are growne into fashion into esteeme of habitiments necessary to make vp the compleat Gallant And matter of blemish and imputation its growne not to doe as the company not to runne with the luxurious to the same excesse of riot 4 Or which is not the least strength of this impudence addes steele to the brasse of the bow promiscuous admitting to the societie of the ciuillest welcome entertainement and chearefullest countenance showne to such miscreants from men in authoritie euen such as professe to know and feare God when may we hope to see in such
earth-worme Children that in nothing they finde perfect tranquilitie on earth I thinke that they may say as hee Here is not our Rest Besides the many euils they are here subiect vnto who can shew me the good of which he may say It s meum Knowledge mixt with Ignorance farre off I am sure from the beatificall vision faith with doubtings peace with trouble and no lesse then trouble of Conscience Wherefore all this but to nourish in vs perswasion to euidence there is a future Iudgement a life after this wherein we expect the blessednesse which stands in fruition of God the Crowne of Righteousnesse which God hath promised to all them that loue his appearing Vse Yet would God our Earthly-mindednesse made vs not too murmuring and quarelsome at this wholesome wisedome of God Ieremie holds the Conclusion q Ier. 12.1 God is righteous yet presumes to expostulate Dauid confesseth he waded so farre in the Question that his r Psal 73.2 foot-steps had welnigh slipt Salomon should haue had more wit yet sticks not to call it ſ Eccles 8.14 vanitie We in our furie grow halfe towards Atheists and sticke not to say its t Mal. 3.14 vaine to serue God so liue generally wallowing in euill scarsely besprinkling our selues with goodnesse as if we thought there is neither God nor Diuell Heauen nor Hell Iudgement nor Life to come after this Gods wisedome in this dispensation of outward things holds me with wonder his condescensus humbling himselfe to our Infirmitie so farre as herein to giue vs satisfaction no lesse then rauisheth me Of his tolerance of euill men with such patience and loading them with his benefits these Reasons that Maiestie is pleased to giue vs. 1 He would u Rom. 2.4 lead them to Repentance 2 Else depriue them of excuse 3 Or make way to their heauier damnation 4 Their * Gen. 15.16 sinnes are not full 5 He hath vse of them as of his x Isai 10.5.12 Rods to chasten the disobedience of his children 6 As Chrysostome to hammer out the Crowne for his Saints 7 Would by example teach vs to y 2 Tim. 2.24 beare th' euill men patiently 8 For pregnancie with a good childe respits the execution of the forlorne Parent Achaz for Hozekiah Besides sends vs to consider his secret and inuisible but fearefullest of all Iudgements those Spirituall 1. Blindnesse of minde 2 Hardnesse of heart 3 Horrors of Conscience Those Crosses carrie all Malefactors to their place of execution see that diuine Tractate of Plutarch do serà Numinis vindicta in Moralibus And for the Afflictions of his Children shewing vs. 1 Their z Heb. 12.11 fruit 2 Giuing a 1 Cor. 10. issue vertually with the Temptation 3 b 2 Cor. 12.9 perfecting power in weaknesse 4 Fitting them to his Kingdome 5 Adorning with heauenly vertues c Eph. 1.3 Blessing with all spirituall blessings in Christ Iesus which seemes the d Mar. 10.30 hundred-fold recompense promised to our losses in this life 6 Stopping mouthes of Reprobate men and Diuels from all quarrell at their glorious aduancement who haue suffered so many things for the name sake of their Redeemer All this notwithstanding turbulent Nature till tutored in the Sanctuarie stormes at this Prouidence If euer such thoughts arise in vs meditate wee the iust Iudgement to come as Salomon Though a sinner doe euill an hundred times and his dayes be prolonged yet surely I know it shall be well with them that feare God which feare before him Eccles 8.12 Vpon that hypothesis truely said Paul Afflictions of Gods Children are a manifest token of a iust Iudgement to come 2 If this giue vs not solace sufficient consider the second ground of Comfort the end to which they are subordinate that ye may be counted worthy of the Kingdome for which ye suffer The Romish Church is mad vpon merit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Greeke sounds to be made worthy by way of merit Yet cannot the proudest Linguist in Rome not he who boasts he knowes more tongues then euer babled at Babel giue one instance from any Classicall Author Diuine or Prophane where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies other then dignari In our English to vouchsafe to account esteeme or accept as worthy Will they trow yee here prattle as in the question of Iustification God counts none worthy but those which are worthy because his Iudgement cannot be deceiued Resp 1 That is naught to the natiue signification of the word 2 and then farewell all their doctrine of satisfactorie Almes or penance wherein none of them dares auow the satisfaction to be equiualent to the violation of Gods Maiestie but are all forced to flie to Acceptation God forsooth accepts it as full satisfaction As to the point in hand their owne Caietane renders as we counted not made worthy led by that of the Apostle Non sunt condignae passiones huius vitae c. And me thinkes when we consider the many obligations we stand bound in to our maker and Redeemer wee should acknowledge as Saint Iohn e 1 Iohn 3.16 Martyrdome it selfe nothing beyond our debt 2 Especially sith our fortitude is f Phil. 1.29 his gift 3 The g Rom. 8.18 2 Cor. 4.17 sufferings so farre inferiour to the glorie 4 And our defects of faith and patience so great as Laurence himselfe may not dare present to be iudged without mercie Let it then be accounted or esteemed worthy or if making must needs enter the Glosse let it be meet and fit onely not worthy by way of merit at most but comparatiuely as Noah and Iob are in Austins apprehension said to be righteous in their generation that is not absolutely but in comparison to the wicked in their time But Me thinkes it should suffice vs to our comfort vnder the Crosse to know that God of his Grace is pleased to esteeme our momentanie and light afflictions worthy of that eternall and hyperbolicall weight of Glorie They shall walke with me in white for they are h Apoc. 3.4 worthie trow you by way of merit Rather say and thanke thy Christ by Acceptation A couenant there is twixt God the father and his Christ that they who i 2 Tim. 2.12 suffer with him shall also raigne with him And is propounded to vs in k Rom. 8.17 forme of a Condition Adde if you will that Couenant presupposed that our sufferings qualifie vs to the Kingdome and make vs l Col. 1.12 meet to be partakers of the inheritance of the Saints in light Lindan is impudent when he quarels at pactum in the question of merit the Cardinall following Schoolemen is wiser confessing no workes without consideration of pactum to haue exactam meritirationem But beside the reall meetnesse and fitnesse our sufferings worke in vs while they purge vs from corruption that we may be fitted to enter where no vncleane thing shall God is willing to stop
Iudah sin Gods people may not runne with the streame o 2 Pet. 3.17 be carried away with the errour of the wicked See Iosh 24.15 2 Pet. 2.8 Gen. 7.1 1. They are taken out of the world Gal. 1.4 2. p T it 2 14. Gods peculiar q 1 Pet. 2 9. a holy Nation to shew forth vertues of him that hath called 3. Compare 2 Cor. 6.14 c. Ephesians 5.11 Vse Millions of Soules daily perish by neglect of this Rule while they thinke others exorbitancie warrant for their owne especially when multitudes great men or Saints go in the droue blindely they follow though in praecipitia Yet hath the Lord laboured to make vs cautionate 1 Charging not to follow multitudes to euill Exod. 23. 2 Minding vs of their issue Mat. 7 13. monishing that they lie in that euill one 1 Ioh. 5.19 Exemplifying his wrath vpon whole Countries r 2 Pet. 2.4 5 6. worlds of vngodly men millions of reuolting Angels 2. Though he tell vs of great men they are not alwaies wise of Aged that they vnderstand not Iudgement Iob 32.9 Professeth to hide these things from wise and prudent and to reueale them to babes and sucklings Mat. 11.25 1 Cor. 1.26 3. Though doctrinally he deliuer it best men are but in part sanctified 1 Cor. 13.9 Rom. 7 15 c. prescribes vs our quatenus in imitating the most holy 1 Cor. 11.1 permits chiefe of his Saints to fowlest delinquences Potent is the temptation so that good men sometimes miscarry in it Barnabas himselfe is misled with Peters dissimulation Gal. 2.13 Thus thou maist be armed against it 1 Making thy line of life not facta hominum but praecepta Dei 2 Considering the best are but in part sanctified and therefore may suffer humani aliquid Iac. 3.1 Ec. 7.22 3. Thinking nothing warrant for Conscience in practise but what will hold plea at the Barre of Gods Iudgement The duty Be not weary of wel-doing Thinke it spoken to vs. The word by Å¿ Heb. 12.3 Apostles interpretation implies two things chiefe branches of that Acedia which School men from Gregorie a number to sins Capitall 1. Tedious yrkesomenesse or tirednesse in Gods seruice charged on Israel as their loathsome sinne Mal. 1.13 Am. 8.5 for which Gods furie threatens to breake out against them vtinam ne non nostrum Causes out of which it issues you may obserue these 1 Lacke of loue to our God who yet hath done so great things for vs the t Mat. 11.30 yoke is easie the burthen light but Amanti is Bernards glosse Commandements are not grieuous to loue 1 Ioh. 5.3.4 2. Wee consider not nor taste the u 1 Pet. 2.3 sweetnes found in holy duties Good God what * Gal. 6.16 peace bring they to the Conscience thorough x 2 Pet. 1.10 assurance of Calling What ornament to the soule Restoring in it the decayed Image of God Oh taste see how Gratious the Lord is Psal 34.8 3. Are lead too much by sense and carnality esteeming nothing good but what is good to sense and yeeld pleasance to sensuality See Psal 4.6 Mal. 3.14 15. Had we Dauids Spirit the bitterest of all seruices would be honey-sweet accompanied with the light of Gods fauourable countenance Psal 4 6 7. Is it incident into a childe of God Resp S. Paul had neuer else said of Philippians their care sprang afresh Philip. 4.10 yet with this difference 1 It s not vsuall towards all goodnes vniuersallie but in particulars 2 Is striuen against and bewailed 3 Recouery is of first loue to doe first workes 4 They rise againe timoratiores sollicitiores feruentiores as it were to make amends for former languishings Preuentions or Remedies of it auaileable are these 1 Euer meditate contemplate the goodnes that is in holy duties y Psal 133.1 Ecce quà m bonum quaà m iucundum is applicable to all seruices we doe to our God 2. Be frequent in doing that thou maist habituate thy selfe in goodnes who so workes or habitu workes with delight 3. Let that be weighed that wee hazard and lay open our selues to the whip to Gods seuere correction Hosh 5.15 The Lord will not suffer grace to rust in his Children 4. Despise not Prophecie 1 Thes 5 19 20. forsake not Assemblies Heb. 10.25 The words of the wise are as Goades Ec. 12.11 5. Pray God to quicken what languisheth and is ready to die 6. Consider 1 What it euidenceth our little or no relish of gratious goodnes 1 Pet. 2.3 2 What it causeth depriuall of fauours already receiued Amos 8. The second thing it denotes is fainting and whole giuing ouer Heb. 12.3 one well calls it inperseuerantiam It s sometimes in bono particulari sometimes vniuersali then to be trembled at 1 We loose what we haue wrought 2 Ioh. 8. or suffered Gal. 3.4 2 Proclaime our selues to haue bin but hypocrites hauing forme onely of godlines It s not of hypocrisie to bee but temporarie Mat. 13.21 Hosh 6.4 3 The diuel reentring brings with him more and worse then himselfe Mat. 12.45 vitious thou then growest aboue the ordinarie rate of nature 4 Recouery after such whole relapsing is impossible Heb. 6.4 5 6. 10.26 May it fall into Gods children Resp Absit 1 the better Couenant assures of perseuerance Ier. 32 40. 2 promise of God is to confirme 1 Cor. 1.8 to perfect Phil. 11.6 to safeguard by his power to saluation 1 Pet. 1.5 3 Christ intercedes raignes at his fathers right hand that nothing may separate Rom. 8.34 35. Why then caueat giuen them against it Resp 1 to minde of naturall mutability for by grace we stand Rom. 11.20 2 Cautions are meanes sanctified to preuent it 1 our owne endeauours are required to our establishment 1 Iohn 5.18 2 which these items and exhortations without missing kindle and cherish in vs. Vse 2 Beloued these are the â—ast times perillous for z 1 Tim. 4 1. recidiuation now seemes the autumne of the Gentilish Church wherein trees fullest of sap haue many cast their fruits almost lost their leaues God grant the root keepe life that care of Gods seruice may spring afresh else what bodes it but that wee shall become fewell for the fire vnquenchable Obsecro per Iesum a 2 Pet. 3.17 Take heede least you also be carried away with the errour of the wicked and fall from your owne stedfastnesse Especially let him b 1 Cor. 10.12 who thinks he stands take heede least he fall Behold Adam kept not his standing in innocency Angels greater in power and strength then we yet kept not their first estate I say not but we haue better promises in the new couenant But its good to feare our owne infirmity perillous to relie on our own strength mutable more then the winde is man in himselfe especially from good to euill Preuentions profitable meditate these 1 presume not of thine owne strength to begin or continue weldoing least the Lord
where hath the righteous bin forsaken Experiments God hath giuen vs in others experience of his mercie in our selues g Psal 77.5 Remember the dayes of old 3. God would by this meanes loose our hold-fasts on flesh and teach vs to h 2 Cor. 1.9 rely wholly vpon himselfe And of Pauls proeme hitherto the Consolation followes VERS 5. Which is a manifest token of the Righteous Iudgement of God that yee may be counted worthy of the Kingdome of God for which yee also suffer TWO grounds of their Comfort are here couched 1. From what their afflictions or patience signifie or manifest 2. From the end to which they are subordinate 1. They are an euidence or manifestation of Gods iust Iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some take appositiuè in Recto Casu referring it to the persons of Thessalonians afflicted you suffer and in suffering are a document or manifestation of Gods iust Iudgement Gods iust iudgement these apprehend the seueritie of his wrath kept in store for the wicked And if any aske how they in suffering or their sufferings manifest Gods seueritie in punishing the wicked thus they specifie and expresse themselues Reasoning a minori ad maius If God so seuerely chasten the mortified reliques of sinne in his children how much sorer vengeance hath he in store for the children of disobedience men that giue themselues ouer to worke wickednesse with greedinesse Probably they interpret Inferences of like kinde being frequent in Scripture If i 1 Pet. 4.17 Iudgement begin at vs what shall the end be of them that obey not the Gospell of God k Luk. 23.31 If they haue done this to a greene tree what shall be done to the drie confer Pro. 11.31 ler. 25.29 And certainly its true the sharpnesse of God towards his children in their leuiora delicta argues his extremer seueritie against the wicked in their wilfull enormities able to interpose nothing twixt them and his wrath nor bloud of Christ which they haue l Heb. 10.29 trampled vnder their feet nor spirit of Grace whom they haue despighted nor excuse from want of Meanes or time of Repentance nor claime of promise which they neuer had Grace to apprehend nor haue by obedience kept their restipulation That were they not all more then phreneticke horne mad neuer would wicked men insult ouer calamities of Gods children they being the looking-glasse wherein they may see resplendent their owne blacker fate But against this exposition are these Reasons 1. It s not said their persons or sufferings euidence the rigour or seueritie but the iustice of Gods iudgement 2. Nor in truth are the afflictions of Gods children in propertie of speech paenae vindictae or satisfactoriae But fatherly tutorings trials preuentions reducements c. 3. Afflictions spoken of are specially persecutions which no man thinkes punishments for sinne but troubles for righteousnesse 4. In explication of proceedings in this iust iudgement of God reference there is as well to the glorious recompence of the iust as to the vengeance of the wicked Thus I conceiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wel supplied by Master Beza and our translators by Asher which is that is which afflictions or tolerance of euils is a manifest token of the iust iudgement of God And looke to what followes you will easily apprehendment the generall iudgement to come here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the iust iudgement of God as elsewhere in one terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also is subioyned expression of particular proceedings referenced as well to good as bad Confer locum Rom. 2.5 6. c. That iust Iudgement I here vnderstand the Act of Gods distributiue Instice dispensing recompence according to the qualitie of euery mans person and demeanour Quest Why called Gods iust Iudgement Is there not Iustice in the present Gouernment of the world in the prosperitie of the wicked afflicted estate of the righteous Resp God forbid But what if we apprehend the Epithite giuen to the last Iudgement 1. with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. or in regard of the almost no mixture of mercie with Iustice then to be exercised Certainly in the present dispensations of Prouidence Iustice is so exercised that yet Mercie seemes to be predominant 3. Or because then shall be the fullest declaration of Gods Iustice which seemes in state of this life to be obscured in the present prosperitie of the wicked and pressures of the righteous Gods Iudgements said Austine are aliquando aperta aliquando occulta but semper iusta The Iustice of secretest dispensations shall then appeare to men and Angels And in this respect perhaps is the Iudgement of the Great day called the Iust Iudgement according to the Rule Things are said to be when they appeare or begin to appeare such as they are The greater difficultie is how th' Afflictions or tolerance of Saints manifests the iust Iudgement to come how followes th' Argument Gods children are now afflicted therefore there is a iust Iudgement to come Thus vsually its resolued 1. Else were they m 1 Cor. 15.19 of all men most miserable 2. Else God n Heb. 6.10 vnmindfull of promise to crowne their patience 3. Else vniust if he not onely deferre but take away the recompence of his Seruants stablished I say not vpon condigne nor so much as congruent Merits of Saints but on positiue ordinance of God and merit of his Sonne vt verbo dicam o Psal 58.11 Verily there is a reward for the righteous Doubtlesse a God that iudgeth the earth His Promise Nature Office of a Iudge oblige him to render it In this life it s not rendered therefore there is a iust Iudgement to come Apply we the whole to the Apostles purpose the Result is this A meane to patient and solace our hearts in that seeming ataxie and confusion that there be righteous to whom it comes after the worke of the wicked Contra is to cast vp our eyes to consider the Iustice of the Iudgement to come Then shall men p Mal. 3.18 returne and discerne betweene the righteous and the wicked as Salomon seeing like disorder I said in my heart God shall iudge the righteous and the wicked for there is a time there for euery purpose and for euery worke Eccl. 3.16 17. Truth is it s one end why the Lord thus orders the state of this world thereby to nourish in vs perswasion of a Iudgement hope and desire of a life to come Lord how lye we sucking at the earth longer then God is pleased to remember vs with his Rods And say of Earth as Peter of his little heauen bonum est esse hic yea more then Peter faciamus Tabernacula here let vs pitch our mansion Not onely Ieshurun when he was full wantonly kicked with his heele but Iedidiah growes lasciuious through abundance of peace In all things I admire the wisedome of Prouidence In nothing more then in Gods so ordering the state of his
2. And to be rich in faith 3. And heires with the mightiest amongst them of the Kingdome which he hath promised In one part of the Reward wee haue our paritie in all our partnership with the most eminent among Saints The motiue to recompence followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing it is a iust thing with God Q. Is it of Iustice that God rewards the patience of Saints so as it is that he punisheth the crueltie of their persecutors Ans Confessedly it s true The recompense of the righteous is oft ascribed to Gods a Heb. 6.10 2 Tim 4 8. Iustice But 1. Iustice sometime denotes Gods b 1 Iohn 1.9 fidelitie promittendo se fecit debitorem He should doe wrong to himselfe to forget our worke and labour of loue which by promise he hath bound himselfe to reward Wrong also to vs whom with faire promise he hath led on to endure such hardship in his seruice But God is faithfull 2 In respect of Christs meriting not so much to himselfe as to vs with such a price Remission of sinnes esteeme of righteousnesse Crowne of righteousnesse it is of Iustice that our tolerance is rewarded as Paul intimates very b Rom. 3.26 pardon of sinne to be of Iustice in respect of Christs satisfaction equiualent to the violation of Gods Maiestie though in respect of vs it be of meere Grace 3 There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rigorous Iustice let no man thinke his patience or suffering can at that barre of common pleas chalenge reward vae etiam laudabili vitae Hominum si remota misericordiâ discutias eam And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderate Iustice as in a Court of Chancerie especially when a Church man sits in it Such as the Gospell propounds and according whereto the whole of Christianitie is censured According to rigorous Iustice the sinners selfe should satisfie According to moderate Iustice a Mediatour interposeth and his satisfaction is accepted According to rigorous Iustice nothing but perfect is tolerated in our workes According to moderate Iustice the weake endeauours of Gods Children are crowned Hence say some moderate Papists Though there be Iustice in Retribution to both kindes yet not like Iustice in dispensing the Rewards To euill workes is due eternall punishment out of the nature of the workes To good workes eternall life onely by positiue ordinance of God 4 Quoad genus It s of Iustice that it should be well with the Righteous Ill with the wicked hitherto there is agreement in generali ratione iusti That it should be so ill with the wicked heere is also exacta ratio iusti But that it should be so well with men vnperfectly righteous heere is apparent mixture of vnmerited mercy Vse 1 How doth it augment the comfort of Gods Children to meditate his very Iustice is ingaged for their refreshment We haue heard experimented his mercy and grace in our afflictions tempering them to our strength giuing c 1 Cor. 10.13 issue with the temptation granting d Ez. 9.8 reuiuing from our seruitude proportioning e 2 Cor. 1.5 comforts exciting manifesting increasing grace by afflictions filling vs with f Rom. 15.13 ioy and peace in beleeuing that we might taste how sweete the Lord is in this life and long to be satisfied with fulnesse of Ioy at his right hand If this be too little his very Iustice lies at gage for our refreshment and full redemption should not shall not the g Gen. 18.25 Iudge of all the world doe right Or shall not this make vs say Amen to Dauids Asseueration Verily there is a Reward for the Righteous that 's as verily true as it s doubtles there is a God that iudgeth the earth So saith Amen the faithfull and true witnesse 2. Serues it not also to terrifie and astonish all gracelesse men Especially those of h 1 Ioh. 3.12 the broode of Caine. Who ledd either with hatred of good men or goodnes or with fancie of vniust mercie in God i Iac. 5.5 6. nourish their hearts as in a day of slaughter euen when they condemne and kill the Iust Who shall stand before the Lord in the day of his fierce wrath and reuelation of his iust Iudgement least they who haue abused the bountifulnes long-suffering and tolerance of God No man blames them to thinke Gods mercy greate for its infinite rather for thinking his mercy not iust That Iustice of the mercifull God they may obserue sometimes to breake through the vaile of mercy and to wreake it selfe vpon the troublers of Saints The iust Lord sometimes awaketh as a Gyant refreshed with much wine as a Lyon tearing in peeces when there is none to helpe That by seuerity on some particulars hee might warne all to repent and minde them of the wrath kept in store for the impenitent some are heere punished saith Saint Augustine that we may know there is a Prouidence taking notice of all not all that we may know there is a iudgement to come Instances take Sodome the old world Angels you will see it is true k 2 Pet. 2.4 ad 10 God knowes to deliuer his out of temptation and to reserue the vniust to the day of Iudgement to be punished Then shall Iustice breake forth in furie thorough the cloude of mercy so long ouershading it so much the more furious by how much the mâ—re his mercy hath binne contemned Master said the Disciples when shall these things bee When the Lord Iesus shall be reuealed from heauen But till then is the full Recompence of the righteous and full vengeance of the wicked mercifully yet iustly deferred Art thou come to torment vs l Mat. 8.29 before the time say Spirits of Aire reserued to the Iudgement of the great day m Apoc. 6.10 How long Lord holy and true Soules vnder the Altar Not as if Diues now n Luke 16.25 receiued no paine nor Lazarus comfort But for that neither hath yet receiued the whole nor the whole of either their full retribution That made Bernard say Martyrs glorified in their soules haue yet some reflexion of loue vpon themselues for their bodies sake remaining vnder the dominion of death That makes me thinke damned soules in hell tremble and are more tormented at thought of the Iudgement to come because then their bodies instruments of their soules weapons of sinne to fight so stoutly for vnrighteousnesse shall be reunited to augmentation of their torture Of respiting full recompence of the iust conceiue these Reason 1. That o Heb. 11.40 they without vs might not be perfected Nor we without after-commers from Gentiles and Iewes receiue complement of our Beatitude 2. Besides though after death we be all extrastatum merendi aut demerendi for any personall performances yet a vertue operatiue of example or counsell we leaue behinde vs the sauour of the good as of Christs oyntment powred out p Cant. 1.2 drawing
many after vs And the stench of euill as that of Ieroboam reaching to the infection of many a soule yet vnborne This is Gods course the good is done before it s rewarded the euill committed before punished 3. Corpus quod corrumpitur aggrauat animam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by meanes of corruption Ergastulum Carcer Animae How many deaths haue passed in thorough those windowes by which the soule lookes out into the world How hardly hath that masse of flesh bin haled on to good duties Sleeping and turning vpon the Bed as Salomons sluggard with modo and modo quae non habent modum It 's iust with God to say to it in our Sauiours language Sleepe on now and take thy rest Ly brute sensles wormes-meat till for the better part sake thou be rowzed by the last trumpe out of the sleepe of Death proportionally conceiue Reasons of respiting the full vengeance of the wicked Vse 1 The wish is sweet of the Spirit and Bride q Apoc 22.17 Come Holy the according prayer of the Euangelist r 20. Euen so come Lord Iesus come quickly I cannot but approue the extaticall desire of the Apostle that hee might Å¿ Phil 123. bee dissolued thinke it most what generally true of all Saints that they t 2 Tim. 48. loue Christs appearing would presse the exhortation of Saint Peter to u 2 Pet. 3.12 hasten to the comming of the Lord yet would perswade all men patiently to waite for the appearing of that blessed hope 1. Fulnesse of Gentiles is not yet come in 2. Restitution of Iewes not yet accomplished 3. Our selues are reserued to doe more good that we may receiue more reward 4. Vertue of vs runs on in a continuall line till the heauens be rolled vp as a scroll and that to augment our glory I maruell not if Paul desired to be * 2 Cor. 5.1 clothed vpon with his house from heauen so rauishing is the taste of that beatitude yet doubt not but he daily receiues encrease of ioy vnspeakeable and glorious from the endlesse good inspired from God through him into vs in the heauenly doctrine of his writings and blessed example of his life left vs in record On which grounds I exhort all to patient their hearts vntil the comming of the Lord so to long for as yet they quietly waite for his blessed appearing But Oh death Oh Iudgement how bitter is the remembrance of thee to a man liuing in his sinnes They say commonly Let all alone till that day Not all take taste a little in horrours of your conscience in life dreads no lâ—sse then astonishing in death torments vnsufferable at the separation yet there is a day of fuller Retribution comming when you shall run to the Rockes to hide you to the Mountaines to couer you from the presence of the Lambe and him that sits vpon the Throne These heere are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thinke of him whose but soule cryed out I * Luc. 16.24 am horribly tormented in this flame What shall that torment be when body and soule come to be vnited for torture Intermissions God giues you in this life Respit to bodies till the last day But wo wo wo vnto you when the Lord Iesus shall be reuealed from heauen Tropically it s put to denote Christs comming to Iudgement this reuealing of the Lord Iesus being coniunct therewith Consider 1. The Style of Christs comming his Reuelation 2. His Attendants Angels 3. The manner of it in flaming fire 4. The end to render vengeance 1. What is this reuelation of the Lord Iesus The same it may be which Paul calles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his y 2 Tim. 4.8 appearing Saint Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his z 1 Ioh. 3.2 manifestation and somebodie some-where his glorious appearing 1. Heauen it selfe and the great Chasma betwixt it and vs cannot keepe from vs his heauenly a Mat 28.20 vertue and influence Yet must b Act 3.21 containe him till the time that all things shall be restored That though we feele his power daily in our protection and support his gratious operations in our foules in our Sanctification and Comfort yet an Interstitium there is which keepes from vs sight of his glorious person perfect fruition of his God-head and Manhood Then shall that veile be remoued and euery man shall bee able to point the finger and say Ecce Agnus Dei that Lyon of the Tribe of Iudah c Apoc. 1.7 Behold hee commeth with cloudes And euery Eye shall see him euen they that pierced him 2. Or what if wee thinke reference is to the daies of his flesh What time though he were Lord and Christ yet appeared he not so to the eyes of flesh His God-head sometimes peeping out thorough the viele in a miracle yet mostlie obscuring it selfe 1. Partly to embolden Satan to the encounter 2. Partly by concealing himselfe from forlorne Iewes to make way to calling of Gentiles 3. Partly to shew that his kingdome is not of this world 4. And which is not the least to magnifie and make more glorious the faith of them who in that state of abasure discerned him such as Thomas could not till after his Resurrection their d Ioh. 20.28 Lord and their God Thus pleased our Sauiour to liue in obscurity while he was vpon earth yet shall bee reuealed both Lord and Iesus when he comes from heauen in glory with his mighty Angels Vse Wee also haue our veile of Abasures by afflictions infirmities and imperfections such so great that the e Ioh. 3.1 world knowes vs not So God will haue it that the world may be blinded Yet Comfort we our selues in this We are predestinated to be f Rom. 8.29 conformable to the Image of Christ in affliction and glory in veiling and Reuealing Wee as the Sonne and Heire of the great God haue our day when the g Rom. 8.19 Sonnes of God shall be reuealed When God shall bring our Innocencie to light and our Righteousnes as the Noone-day Yea when we h Col. 3.4 shall also appeare with him in glory When all the world shall befoole themselues for thinking our life madnes and i Sap. 5.3 4 5. admire how we are accounted and aduanced as the Sons of God 2. His retinew are Angels Mighty Angels Whither as Assistant and approouing Iudges together with Saints I referre you to Schoolemen for resolution Their vse and imployment then is not onely to fill vp the Glory and Magnificence of the great Iudge but first to gather the k Mat. 24.31 Elect from the foure windes secondly to separate the Tares from the wheat thirdly to be executioners of Gods wrath vpon the wicked l 13.41.42 binding vp those Tares in sheaues and casting them into euerlasting fire Mighty Common place of the power of Angels and their might how farre it reacheth in workes of Nature or
pretious it tends in the degree to persect y Ioh. 17.17 to sanctifie the vnderstanding least errours are maculae though not vulnera intellectus 2. And know you not saith Saint Paul z Gal. 5.9 a little leauen leauens the whole lumpe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such speech a 2 Tim. 2.17 18 frets as a Gangrene and will encrease to more vngodlinesse of them which denyed not the Resurrection but affirmed it past already Vse 'T is strange liberty men take to themselues in Articles of inferiour Nature if in the substantialls of Faith such as wee call fundamentalls they keepe sound indifferent they seeme or tempered rather to take impression of inferiour errors turbulent they are indeed that oppose or contradict So we hold Christs presence in the Sacrament What matters it for the Modus Whither it bee Sacramentaliter and spiritualiter onely or Modo substantiae Whither by Transubstantiation or Consubstantiation What matters it to dispute Who but fooles are not indifferent to resolue Oh foolish yet holy Martyrs that to this errour opposed euen to the shedding of bloud In the Article of Iustification so all bee resolued to Christ what folly is it to tumble our selues in inquiring after the manner of Application or efficacie of his meritorious Passion Whither by it imputed to vs wee stand iust in GODS sight or Whither it auaile by procuring to vs the gift of Charity and other infused vertues to formallize vs internally to Iustice in Chaos antiquum confundimur for ought I see the more implicite our Faith is the better A few maine generalls let vs hold for distinctnesse in knowledge and Faith though vouchsafed vs in the meanes let that be referred to our scientia oblectans But 1. Haue wee forgotten who said though keeping the foundation wee may bee saued yet by b 1 Cor. 3.15 building hay or stubble wee suffer losse So farre impaire the fulnesse of our reward 2. Are these inferiour truths amongst the things reuealed Then they c Deut. 29.29 belong to vs wofully vnthankfull hee who ouer-slights them 3. Such wantonnesse in playing with pretious truth occasions the Lord to permit vs to grosser errors 4. The error heere mentioned ouerthrowes not the maine yet with what earnestnesse doth Paul Caution against it VERS 2. That yee bee not soone shaken in minde or bee troubled neither by spirit nor by word nor by letter as from vs as that the day of Christ is at hand THe greater matter of the Caueat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee mooued from your minde It likes Master Beza best to interpret after the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his apprehension it sounds putting beside their minde or right wits as if some dementia should seize them when once they gaue way to vnsound doctrine instances hee giues many in antient and latter Heretickes and their Sectaries so inchanted and madded when once throughly possessed with errour that except furious obstinacie be Reason there seemed left nothing of Reasonable creatures in them Indeed Saint Paul stickes not to impute d Gal. 3.1 demencie to seduced Galathians and conceits a kinde of Witcheraft and strong inchantment to possesse them To Timothie mentioning such hee saith they e 2 Tim. 2.8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his losse imputes no lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amentiam madnesse or losse of wits vnto them Gods Iudgements are sometimes open sometimes secret alwaies iust strong was the infatuation cast vpon Gentiles for f Rom. 1.28 detayning truth naturall in vnrighteousnesse If Christians to whom the light of Gods glorious Gospel hath shined yet grow to maintaine errors bee stricken with blindnesse of minde possessed with a spirit of giddinesse I wonder not But singularity is dangerous the next step to madnesse Minde it Brethren you that itch after nouelties least you loose your mindes when once that spiritus vertiginis spoken of in the Prophet hath possessed you But why not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tropically for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sentence or Iudgement the trope is not infrequent Wee haue g 1 Cor. 2.16 the minde of Christ that is his sentence and iudgement by himselfe declared vnto vs. Bee knit together in the same h 1 Cor. 11.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minde and in the same Iudgement the latter added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Pauls meaning may be this bee not soone mooued from your minde bee not easily altered from that sentence you haue entertained touching the time of Christs second comming no small matter should shake or cause to waue or wauer their iudgement so well before enformed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps heere signifies the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The euill Paul cautions against is leuity or instability of Iudgement in matter of Faith farre be it from vs. Ob. To bee i Ephes 4.14 wherried about wethercock-like with euery blast of vaine doctrine is childish It s good that the heart bee k Heb. 13.9 stablished to hold fast the confession of our Faith l Heb. 10.23 without any so much as wauering 1. Truth is but one in re qualibet though errours bee various and manisold m Gal. 1.7 It is not another Gospel to which you are transported And when our wilde witts haue tyred themselues in wandring to that antient and first truth they must retyre if euer we will finde n Ier. 6.16 rest to our soules And how can we thinke to escape If we shall o Heb. 2.3.4 despise so great saluation 1. Preached by the Lord 2. Testified by Apostles 3. Confirmed by miracles 4. Attended with gifts of the holy Ghost Is it not to despise to p 2 Tim. 4.1 turne away our eares from the truth and to attend to Fables That scabies scalpenda the skiruy q 2 Tim. 4.3 itch of the eares how hath it infected our Auditors That scarce any thing can now please but what sauours of nouelty And heerein who so is not palpably Hereticall bee hee neuer so extrauagant shall be a Prophet for this people who so illiterate but may make a faction So odd but may draw Disciples after him I would this euill staid among our virgine vulgus onely that are yet to choose their Religion The okes of Bashan the tall Cedars of Lebanon are become as Reedes so shaken with euery blast of vaine doctrine so ready to be transported to another Gospel I spare particularizing onely I say vetera vera the old r Ier. 6.16 way is the good way Lord that our giddy braines were once setled 1. 'T will neuer bee so long as wee haue mens persons in admiration neuer till wee haue learned to giue Faith her solefooting on that most sure word of the Prophets 2 Pet. 1.19 2. Neuer till we studie to liue rather then to dispute to practise rather then to contemplate Ioh. 13.17 Mat. 7.24.25 3. Neuer till wee haue receiued the loue as well
the time of his ouerthrow Resp Both. When he comes in his brightnesse and not till then shall this abolishment be by it also as the meane of atchieuement the phrase of speech is the same and of the same generall signification with the former which apertly denotes the meane of his consumption But meanes he thereby the day of Christs second appearing Resp So runs the whole streame of Diuines Protestant and Popish Which yet with hartiest reuerence to the learning and sanctitie of our Sages Let me craue leaue to question Is this abolishment of Antichrist mentioned by Paul the same thing with the downefall of Babylon Apoc. 18. then vnder correction this brightnesse of Christs comming cannot be the precise day of Iudgement for after it must follow calling of Iewes destruction of Gog and Magog and some Halcyon dayes of the Church on earth how many who knowes The quere was occasioned me by a learned Iesuite Estius ad locuÌ„ commenting vpon the place whose inclinable resolution vpon like reason is this that this comming of the Lord is not to be taken in atomo but extensely and with some latitude so as vnder it may be comprised the anteriour and foregoing signes like as in his comming in the flesh is comprehended also the comming and preaching of Iohn Baptist his forerunner to this purpose the professour and Chancellor of Doway A criticke Scholiast vpon the Reuelation we haue whose learning and industrie who so vnderualues knowes not what belongs to either pardon him his curious applications he hath confessedly done the office of a solid Interpreter Thus he There is a spirituall and there is a corporall or personall comming of Christ This place is not to be vnderstood of his comming in person to the generall iudgement But of his manifestation of his presence in the Church by effects of power iustice grace and mercy at the appearance whereof Poperie shall vanish and melt as dew before the Sunne and his very Throne quake when time of his Iudgement comes as Mountaines tossed to and fro with the violence of an Earthquake planè itasentio And say as the Spirit and Bride Come Lord Iesus come quickly Their sins mee seemes are at the height Lord why â—aâ—riest thou But that Popery should be of long standing in the Church the Apostle thus intimates followes it Therefore the true Religion Resp Some hundreds of yeeres continued Arianisme in the Church and greatly preuailed so that the whole world saith Hierom groaned to see it selfe become Arian Was it therefore the Truth Those Heretiques were they the Church Except for that Liberius sometime subscribed thereto no Papist will affirme it t Mat. 13.30 Tares must grow with the wheate till the haruest that perpetuity will neuer Transubstantiate Tares into wheate These Reasons are of Gods dispensation in that kinde 1. There shall still be some to be deluded 2. Euer such occasion to exercise his children and u 1 Cor. 11.17 to make their sinceritie knowne Vse My aduise to Gods people is that henceforth they suffer not themselues to be deluded with the glittering shews of antiquity vniuersality perpetuity Error in iudgement and manners is within a day as old as Truth reuealed to man And so farre as tempora saecularia may carry it likely to be of so long continuance I am sure more Catholique that is vniuersally entertained then Truth of doctrin or life As our Sauiour * Iohn 5.39 Search Scriptures as Esay so I say To the x Isai 8.20 law and Testimony if they speake not according to this word it is because there is no light in them And of the destruction also of Antichrist thus farre VERS 9 10. Euen him whose comming is after the working of Satan with all power and signes and lying wonders And with all deceaueablenesse of vnrighteousnesse in them that perish because they receiued not the loue of the Truth that they might be saued WHat connexion this section hath with the former text and what scope is somewhat doubtfull perhaps the Apostle anticipates what Gods childrens infirmitie or Antichristians securitie might obiect against what is foretold of his destruction Ob. Antichrist so fortified and supported to be destroyed Sub. Yes euen Antichrist notwithstanding all the supplies he hath from hell and the strong man armed there when a stronger then hee commeth And y Apoc. 18.8 strong is the Lord that iudgeth him 2 Else which I rather thinke the Apostle desires to discouer him to Gods people in his very rising by the manner and meanes of his aduancement that so hee might preuent their seducement and make them more cautionate Howeuer The summe of the text is this A discouery of the aduancement of Antichrist into his throne set out by 1 the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Meanes power signes wonders 3 Persons or subiects in which he preuailes them that perish Whose comming that is aduancement and first raising into his kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote proportion onely or generally the meanes which is after specified I leaue to the Reader farther to be examined if proportion this seemes the sense after the working of Sathan that is according to the rate and course which Satan holds when he aduanceth if the means the generall onely is first set downe particulars are after specified But hence we haue it fluent that Poperie hath euer had a great friend of the Diuell he is the first raiser maine supporter of that state thereto bends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best of ficacie most actuous liuelyhood of his operation To the z Apoc. 9.11 Starre of that Church Satan deliuers the key of the bottomelesse pit makes him the great Steward of his house Ioseph in Egypt neuer had more command then in Hell this Antichrist fumes presently are exhaled so thicke that they darken the Sunne it selfe and in those fumes locusts sans number and monstrous to vexe and torment the earth withall that if the God of this world could not a 2 Cor. 4.4 blinde the eyes of their minde yet he might vex their Conscience and so traduce them to the side of Antichrist Worthily did Rome forfeit her priuiledge to Latheran Churches because they vnderstood it not to the full b Mat. 16.18 The Gates of Hell shall not preuaile against the Church that once belonged to Rome while she was faithfull now is translated to other Churches who better know to prize the prerogatiue Shall not preuaile ah fooles and blinde vnworthy of such fauour yours if any is greater shall not shake nor moue against you quietly you may passe to Hell as Israel into Canaan no Dogge not Cerberus himselfe wagging tongue against you More then that the Gates of Hell that is all the power and policie of the Diuell are sworne yours to aduance and support you happy Rome miserable Protestants but that the Lord on high is mightier If that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote
of vs ouer to the power of Satan and swing of our owne corrupt inclinations 3 And which results of both voluntarie i Acts 14.16 permission not hindering the errours or sinnes which except he hinder will be Thus and no otherwise sends God delusion And thus hath God his singer in these spirituall Iudgements these sinfull penalties or penall sinnes Doe we prouoke the Lord to Anger are wee stronger then he Behold what varietie of plagues he hath in store for the children of disobedience plagues for body for soule which are the most dreadfull thus number them 1 desperate horror 2 Hardnesse of heart 3 Blindnesse of minde 4 Obstinacie in errour in euill At these tremble they are in their height plagues peculiar to reprobates the vessels of wrath prepared to destruction It s fearefull when God permits a man to errour damnable in the merit much more to be trembled at when he intercludes all possibilitie or hope for returne out of errour Amongst other causes that 's a principall reiecting loue of Truth 3 The issues of the Iudgement 1 Beliefe of lies 2 And which followes it eternall damnation De primo To belieue a lye where are two things 1 Their Act beleeuing 2 The matter or obiect a lye whereof first It presents to vs in shortest compendium description of Antichristian faith and Religion reduced to a word it s in plaine English a lye Take it as Nomen speciei A Religion a doctrine compacted of leasing They speake k 1 Tim. 4.2 lyes in hypocrisie particularize where they dissent from vs. It s a lye that God loues to be suited vnto by Saints and Angels mediatours his charge is l Psal 50.15 Call on me his encouragment to goe m Heb. 4.16 boldly to Throne of Grace to draw n 10.22 neare with a true heart in full assurance of faith nor hath he ordained vs any other mediatour of o 1 Iohn 2.1 2. 1 Tim. 2.5 6. Intercession but the same that is of Redemption euen the man Christ Iesus the high Priest p Heb. 2.17 18. 4.15 sensible of our infirmities compassionate far aboue the measure of men and Angels A lie that our workes are meritorious being done in Grace The staines of our righteousnesse are no lesse then q Isal 64.5 menstruous by the Prophets confession and he speakes saith Bernard non minus vere quam humiliter A lye too palpable that man may supererogate exceede what in duetie he owes vnto God When r Mar. 12.30 all in our power is commanded and in doing what is commanded we doe Å¿ Luk. 17.10 but duetie nay when in t Iac. 9.2 many things we sinne all in our best performances are defectiue in the degree and measure of doing A lye against Sense Scripture all sound authoritie that Baptisme takes away all whatsouer hath proper reason and nature of sinne When still in experience remaine u Gal 5.17 propensions to euill and Pauls stile of Concupiscence is still sinne somewhere the sinning sinne not onely because punishment of sinne and cause of sin but because it selfe is sinne as Saint Austins sentence is A lye that soules passe hence to paines of Purgatorie when Scripture auoucheth they are x Luc. 16.23 25. in Refrigerio receiue comfort y Apoc. 14.13 and rest from labours A lye too derogatorie to the perfection and fulnesse of Christs once offering himselfe that thereby mortall sins onely are expiated and commutation onely of eternall into temporall punishment merited by his passion when the z 1 Iohn 1 9. bloud of the sonne of God purgeth from all sinnes that one oblation a Heb. 10.14 perfits for euer them that are sanctified and his being made curse for vs hath redeemed vs from the whole b Gal. 3.13 curse of the Law I spare farther particularizing But why haue they taught their tongues to speake lyes Or why hath Satan filled their hearts to lye vnto the holy Ghost Me thinkes I may dare say In many their Assertions their lying is as Austin describes it in strictest sense a going against their owne mindes in vttering vntruths the more abhorrent let it make vs from their doctrines of Diuels 2 Their behauiour towards these lyes is to belieue them Belieuing implies two things 1 Firmenesse of Assent 2 Setlednesse of adherence de primo There are foure degrees by which the minde proceeds to Assent of Faith 1 Doubtfulnesse when the minde hangs in aequilibrio in euen poiâ—e without propension to either part as in Israelites c 1 Reg 18.21 halting betwixt two opinions 2 Suspition or coniecture when it begins tremblingly to incline rather to one part then the other supposing perhaps possibilitie of truth in the Article propounded as in Agrippa d Acts 26 28. Almost thou perswadest mee to be a Christian Opinion when the Assent is for the time somewhat * Rom 7.8 9.11.13 setled from apprehension of probabilitie in the proposition opined yet not without feare least the contradictory be more true As in Temporaries Mat. 13.21 4 Faith wherein is firmenesse of Assent and perswasion that the doctrine taught is vndoubtedly true And of this nature is that which is here made issue of strong delusion 2 Whereto if be added Resolued adherence yee haue the full and entire generall nature of faith And its applicable as well to falshood as to truth whence faith according to the double obiect is made two-fold 1 False faith when the matter or thing belieued is false then be the perswasion neuer so firme yet the faith is false though not in the act yet in the obiect 2 True Faith when the obiect is true and the assent and adherence firme and vnwauering The miserie of Papists here pointed is that they belieue a lye A miserie indeed when God giues ouer a man to be falsified in his Faith 1 Into what e Acts 26.9 Iohn 16.2 enormities of sinful practise doth blinde zeale for supposed truth transport many 2 What wonderfull f 1 Reg. 18.28 paines take such to goe to Hell Once fasten the perswasion that its lawfull or meritorious to murther Heretiques they spare not Kings the Lords annointed Settle them in beliefe that Faith plight to Heretiques needes not be kept swearing forswearing is not scrupled dummodo ob Rem Quid multa I doe not think Papists sinne all as Pauls monisht Heretiques g Tit. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather as Pauls selfe before Conuersion h Acts 26.9 thinking they ought to do what they doe against the cause of truth But such are the fruits of falsified faith Vse The more heedfull should we be against causes and meanes of it Thus you may number them 1 Shut we our eyes against light our hearts to loue of Truth It s iust with God to giue ouer to beliefe of lyes 2 And why so slightfully regard we euidences or authorities brought to auouch doctrines as being de fide Are
faces the colour of vertue whose vices finde such friendly countenance from vs That not without cause Paul orders these inordinate to be excluded from company of Gods people It was in his iudgement fittest to worke in them penitent shame fitnesse thus iudge of 1 Man is by nature Animal politicum a sociable creature They are not more perfect but more extrauagant who affect lone-nesse Aues praedariae flocke not together they loue to flye alone And in long experience we haue found it true Those Solitaries of the Romish Church vnder pretence of more sanctitie and contempt of the world haue but gaped after the prey are growne the fatter by not diuiding the spoile But except such seeming Saints or some barbarous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries him to societie What now when manners grow so intollerable that euery man shuns his conuersation how is he occasioned to iuquire into the cause to be loathsome to himselfe whom none vouchsaseth company or courteous greeting 2 Adde hereto that naturall ambition that meere Swaines are affected withall to be counted some-body in the neighbourhood where they liue fearefull and desperate haue issues of scorne beene in men as we would deeme them scarce sensible of contempt 3 But in the Church where they are all f Psal 15.4 honoured that feare the Lord none contemptible but whom vice makes vile where we haue tasted benefits of societie of Saints participated honourable esteeme while our courses were holy here to become an outcast a scorne of such men how couers it the face with shame and confusion pierceth deepe the heart where is any liue sparke of seede of Grace Vse The fitter it is to work penitent shame the more should be our Care to practise what is prescribed Sequestring the disorderly from our friendly Society Oh that wee might hope to see wickednesse grow bashfull so modest but as of old when g Iob 24.15 adulterers waited for the twie-light and bemantled themselues with darkenesse That drunkennesse and Reuelling might be but h 1 Thes 5.7 night-workes The sun at noone no witnesse of such abominations But now they i Isal 3.9 declare their sins as Sodome and hide them not what maruell While seeming fanctitie giue them countenance scarce any is so holy as to with-hold their God speed See Annotata ad ver 6. Yet count him not as an enemie but admonish him as a Brother The Rule of moderation in the punishment Count him not as an enemie to God or goodnesse or the Christian name as if in our Sauiours language he had said let him not for all this be to thee as an heathen or Publican which makes me thinke Pauls noting or notizing them to the Congregation is not Excommunication Complete Yet count him not as an Enemie Not When stiffely after new monition hee continues inordinate In no case As if Paul meant to teach vs that paradoxe There may be Grace where is not thorough Reformation where appeares stiffenesse more then a little in continuing some delinquences Asa and Iehoshaphat are numbred amongst the Righteous yet stood the high places in vse all their daies Of Asa and his Reigne thus speakes the Scripture k 1 King 15.14 They put not downe the high places Neuerthelesse Asas Heart was vpright with the Lord all his daies Thus vnderstand mee to meane thorough reformation not onely of the degrees which no man in this life reacheth vnto but of the parts of dutie some parts of duty may fall to be omitted some sinnes continued and yet grace renewing bee in the heart 1 There are sinnes in themselues that are not so to vs in our knowledge and apprehension may not ignorances stand with Grace Who then is Gratious In many particulars latet quod iustum est Austin there are l Psal 19.12 secret that is vnknowne sins which Gratious Dauid prayes to be cleansed from 2 Where our ignorance lies may there not bee stifnes in continuing the sins without impeachment of our gratious estate 3 Where meanes of conuiction are affoorded but the minde not inlightenend to discerne strength of Reasons Is it not possible thinke you there may be grace though the sin continued This Rule I walke by where I see obedience extended to the latitude of knowledge and honest purpose to correct what God shall heereafter euict to be sinfull to that man I allow the opinion of Gratious Vse Vncharitably Censorious we are growne aboue measure when euery peccadill is thought incompatible with grace when Ignorances or infirmities are deemed repugnant to sincerity point deuise a man must iumpe in Iudgement and practise with vs else wee proclaime him none of Gods halfe Anathema for my part to him who wilfully against his knowledge violates minima mandatorū of him who in greater is inuincibly ignorant and so sinnes while Iudgement is sound in fundamentals of Faith practise reformed in substantials of vndoubted moralities I wil hope as Paul God will in m Phil. 3.15 time Reueale In the interim affoord him my suffrage to be an Israelite indeed But admonish him as a Brother The second Branch of the Rule Where is 1 Actus Admonish him 2 Modus as a Brother Although for my part I thinke Saint Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to denote n Ioh. 11.14 veritie not similitude or rather to bee taken rationally because a Brother yet by inference falles in the Modus for if a Brother why not so to be vsed in admonition 1 Actus Admonish him who hath leisure may consult to this point o Thom. 2ª 2 a q. 33. Thomas and other Schoolemen somewhat voluminously yet profitably handling the dutie and circumstances vnder the title of Brotherly correption Thus they describe it Charitable minding the Brother to amend his life Termes of Scripture at three expressing so many degrees of it 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minding p Tit. 3.1 Remembrancing putting in minde of dutie without any so much as tartnes in proceeding 2 q 2 Cor. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a paenous kinde of warning ioyned with reprehension 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 1 Tim. 5.1 Obiurgation or tart chiding and without some acrimonie of speech and termes of Rebuke or Reproch They well aduise and sutablie to the Apostle that with chastening or chiding reprehensions people may not meddle that being appropried to those in authority 2 Whereof The generall is of mending their amisse particulars auaileable that way are 1 If we minde them that their fact is sinful there be that sin of ignorance cause them to know their transgression shew them their sins Isai 58.1 2 Tim. 2.25 2 Of the greatnes of their sin according to the kinde degree or circumstances of it It s natural to most to little their sins thence issues little regard to auoide or amend them 3 Of the perill or hurtfulnes of sin the staine guilt punishment that
vs in it where Paul with a e Ephes 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presseth care to keepe Faith I apprehend by his teaching speciall vsefulnesse of it in the spirituall combate When Peter f 1 Pet 4 8. Charitie with like Emphasis I conceiue excellencie vsefulnesse of it in the whole life of a Christian spightishest insidiations of Satan to robbe vs of it like thinke I of the bressing of peace and endeauours to preserue it for like enforcements Vse It wonders me to see a duty so enforced so generally sleighted yet are we not ignorant of Satans wiles while thus we vilifie and vnderprize such blessings the Lord is proued to remoue them from vs. God grant wee see not such issues Are we sated with the word Wee may liue to see g Am 8.5.11 12 a Famine of it weary of the sweet blessing of peace We may as our Neighbour Churches taste the miseries of Warre Auertat omen Deus But let vs learne to set better price vpon blessings so pretious I close with that of Dauid paraphrased by Bernard h Psal 133.1 Behold how good and pleasant a thing it is Brethren to dwell together in vnity there are some things good which are not pleasant some pleasant which are not good some neither good nor pleasant In this meet goodnes and pleasance more then ordinary Now the Lord of peace himselfe giue vs peace alwaies by all meanesâ— and of the maine materialls of the Epistle thus farre follow the vsuall appertinences 1 The valediction in this verse 2 The salutation in those following 1 The valediction carried in termes vsuall with vs in our bidding farewell The Lord be with you all as if all welfare stood in this that the Lord is with vs particulars are 1 The blessing wished them The Lord be with you 2 The extent of it in Pauls desire with you all De 1º The phrase of speech in Scripture denotes principallie three things 1 Gods fauour and what goes with it his siding with vs Rom. 8.31 If God be with vs who can be against vs 2 His Assistance He went about doing good c. for God was with him Act. 10.38 See also 1 Chron. 11.9 3 Protection they sold Ioseph into Aegypt But God was with him and deliuered him Act. 7.9 10. Iac. 1.29 1 If Gods fauour be vnderstood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems Epitome of the high Priests blessing Numb 6.25 sounds much what like that of Ioseph to his Brother Beniamin The Lord bee Gratious vnto thee my Sonne Genesis 43.29 Seriously it hath bin inquired by men you must thinke abounding with leasure which is the greatest blessing God euer bestowed on man Some preferring Creation in that excellent forme with those eximious endowments conferred on man in Innocencie Some Redemption by the bloud of Christ whereby hee is aduanced to farre better and more firme estate whereupon they blesse the fault which occasionad him such a Redeemer In these curiosities if I might interpose thus I should resolue of all blessings this is the prime that God hath set his loue on man conferred his grace and free fauour on him from this issued Election Creation Redemption or if any blessing spirituall may be thought more precious then these Consequents of it are these 1 None can be against vs Rom 8.31 Thinke not he meanes in their affection to oppose or worke our annoyance but to hurt vs as Peter explicates who is it that i 1 Pet. 3.13 shall hurt or harme you if you follow that which is good 2 It brings with it friendship of all the friends of God Saints and holy Angels that made Elisha say to his man there are k 2 Reg. 6.26 more with vs then those that are against vs hoasts of Angels to fight our quarrels to minister for the good of all them who shall be heires of saluation Heb. 11.14 3 In a word he lackes nothing who hath God to be his friend Salomon had his stile Iedidiah that is beloued of the Lord for the Lord loued him 2 Sam. 12.25 his fauour is But aske and haue 1 King 3.5 Aske what I shall giue thee There be many that say who will shew vs any good I say and pray as Dauid Lord l Psal 4.6 lift vp the light of thy countenance vpon me giue me thy fauour thou giuest me all see Psal 63.3 2 Assistance Acts 10.38 that is 1 either aiding or succouring our infirmitiâ—s 2 else enabling to necessary performances It hath oppressed me Lord succour mee .i. relieue support aid my infirmity see Rom. 8.26 In our pressures by affliction specially necessary We know not what fight of afflictions God reserues vs for But 1 we are yet in the flesh Heb. 13.3 2 haue seene Iudgement begun at the house of God 1 Pet. 4.17 The Cities plagued ouer which Gods name was called and may we hope to escape Ier. 25.29 3 our sinnes are ripe for vengeance 4 Second Causes pregnant and ready to be deliuered Blessed is the man whom the Lord assists whom he supports in the houre of temptation 2 Else enabling to doe the dueties of generall or particular calling 2 Tim. 4.17 the Lord assisted and enabled me Necessitie appeares 1 Naturally and of our selues we are impotent 1 Cor. 2.14 2 Cor. 3.5 2 Opposition we finde from Satan Zech. 3.1 3 Reluctation from our owne flesh Rom. 7.21 23. meanes qualifying to this fauour of God 1 sensible acknowledgement of our owne inabilities 2 vsing meanes sanctified The Lord is nigh to all that call vpon him Psal 145.18 3 Protection as Acts 7.9 10. that afforded either 1 by safeguarding vs from the touch or annoyance of euill as when temptations violent are kept from vs 1 Cor. 10.13 or we taken from them Apoc. 3.10 Isai 57.1 2 Reg. 22.10 2 Or sustaining vs in the euils 2 Cor. 12.9 3 Or by deliuering vs from their perill or pressure 2 Tim. 4.18 Ier. 45. Necessitie iudge of by 1 delicacy and tendernesse naturall 2 fearefull fals of great Saints in case of desertion Mat. 26.74 3 perill of withdrawing Heb. 10. â—8 Disposition requisite precisest keeping Gods wayes the promise of protection is to vs in m Psal 91.11 vijs not in precipitijs Suppose when we either 1 runne wilfully vpon our owne perill casting our selues into temptation 2 nor neglect n Mat. 4.5.7 meanes lawfull for preuention or deliuerance 3 Nor vse vnlawfull to auoid danger Then shall the Lord be with vs so is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The persons to whom he wisheth so well All without difference So impartiall is he should wee in our loue and welwishing affection to the people of God so is the charge Iam. 2.1 so teacheth vs the wisedome that is from aboue Iam. 3.17 Distinguish ye twixt specialtie of loue and partialitie Specialtie of loue conceiue preferring one before another in the measure of our loue and welwishing affection Our Sauiour had his o Ioh. 21.20
fauorite God himselfe his p Iac. 2.23 friend see annotata ad 1 Thes 5.13 Partialitie here vnderstand enclosing to some with excluding others Loâ—e should be to all Saints Col. 1.4 1 The q 1 Cor. 12.15 21. meanest member is a member 2 Vsefull in its kinde 3 And this noticeth that wee loue Gods children r Mat. 10.42 quà tales when all that are such are entertained into our loue Vse No wise man loues enclosure of what should be common Nor God I dare say such enclosure of loue The Greekish Christians at Hierusalem obserued it seemes some Å¿ Acts 6.2 slighting of their widowes in the daily Ministration Saint Iames in his time noted thence grew to murmuring Acts 6.11 contempt of poorer Saints for pouertie sake Iam. 2. Saints Pauls caueat noticeth t Rom. 14.3 contempt of weaker Christians amongst the strong misdeemings vncharitable in weake ones towards the strong Nor are we in our times free from the fault I say as Iames My brethren these things ought not so to be All Nations are now concorporate Ephes 3.6 Poore God hath chosen to be rich in faith heires with vs of the Kingdome which he hath promised left them amongst vs as matter of our * Mark 14.7 Compassion and liberality Weake there must be that stronger may afford them support Stronger there shall be for succour of the weake In admirable wisedome hath God tempered the body mysticall so as all the members may haue helpe mutuall must needes haue vse one of another Wherefore u Iam. 2.5 but to knit vs together in the nearer bond of loue see 1 Cor. 12. tot he loues no Saint for sanctitie sake who loues not all So is the valediction the salutation remaines For euen Religion allowes ciuill curtesie nor are Apostles so precise but to keepe complement thus you read it VERS 17 18. The salutation of me Paul with mine owne hand which is the token in euery Epistle so I write The grace of our Lord Iesus Christ be with you all Amen IN it are three things I the maine matter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 18.2 the forme or manner with mine owne hands 3 specification of the end or vse of conueyance in that manner to be the signe of euery Epistle The matter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye may obserue to be for substance the same in all Pauls Epistles specification of the forme common to this with the first sent to Corinth 1 Cor. 16.21 and that to Collosse Col. 4.18 peculiar to this is the signification of the end he aimed at in choosing that forme of subscribing that is to characterize his Epistles that they might bee discerned from counterfeits if any by impudent fiction or forgerie of false Teachers should be fathered vpon him Where if the quaere be what in the salutation is intended the signe or character of distinction thus you may conceiue Not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or matter alone for 1 it s not much different that Peter hath in his close 1 Pet. 5.14 2 and how easely had that bin imitated by false Apostles Rather Pauls style or character or as we tearme it his hand fashioning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such figure of literall characters as hardly or not at all could be framed by counterfeits It should seeme the learned Scribes of those times were not so skilfull in that diuellish Art of forgerie as now are the basest amongst our mechanicke Scriueners whither learnd they it of the diuell or the diuell of them But audaciousnesse of Heretiques hath neuer bin lesse then impudence what forehead but frontlesse durst haue attempted fathering their fictions on Apostles yet suruiuing Vse Strange not to see like impudencie at this day in the Sectaries of Antichrist Out of like forge came the Recantation of Master Beza fained to bewaile his opposition to Poperie in his death and to confesse himselfe therein to haue bin erroneous while yet he liued to make answer to their slander No lesse that of the thrice reuerend Bishop of London whose soule is now with God the rather I dare say for that he was knowne liuing and dying to hate Popery with an vnfained a perfect hatred So more then knauiter impudent haue bin false Teachers in all Times Touching the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fausta apprecatio ye may consult with Interpreters all so many as haue gone thorough with exposition of any Saint Pauls Epistles For my part I contradict not any onely propound to the iudgement and inquirie of the learned whither it bee remission of sinnes iustification the grace of adoption and regeneration which properly comes vnder this tearme I deny not but these are fauours of God purchased to vs by Christ Yet what if wee may finde the Apostle himselfe enlarging the exposition and explaining his meaning Erre I or did he meane the specification of that generall or whole of the grace of Christ by those particulars of the Loue of God the Father and communion of the holy spirit 2 Cor. 13.13 T is no new thing in Scripture by such copulatiues to explicate And they are principals and as I may tearme them Spring-fauours purchased to the Church by the obedience of our blessed Sauiour To him for that grace purchased to the Church be all honour and glory in all Churches of the Saints for euer and euer Amen FJNJS CHristian Reader the many literall and punctuall faults together with those that violate Rules of Orthographie impute rather to others hast or ill speed then to my ignorance or incircumspection Mistakes peruerting sense or making the Author absurd bee pleased to correct with thy pen before thou reade PAge 2. l 32. for ought aught sic deincept p. 5 l. 31. perfits p. 8. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 11. l. 2. styles sic deinceps l. 15. for be is l. 20. is p. 13. louely p. 16. l. 32. worke it p. 22. l. 17. merum p 29. l. 17 inflicted l. 29. Hellish p. 39. l. 6. for hotnesse whatâ—es Item 45.8.50.21 preterition of 63.13.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68.1 for relation resolution 72.33 simpliciter 75.25 elicit 81.7 by our gatheâ—ing 82.37 dele l. 84.27 for indeed iudged 86.5 for greater generall 19. they were Ibidem for losse loose 88.22 restlesnes 27. seene rising 89.22 for imitate intimate 91.4 certertie 90.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 93.16 apparitions â—5 6 for comming cunning 9. for in is 11. for yet yee 97.7 swelling words then follow of vniuersality 12. for act art 98.33 for aptly apertly sic sape deincept 102.26 to denote 104.29 full keeping 38. decretally 105.10 know how 26. for passage presage 109.16 contiguous 17 homonumie 110.27 denoting 34. quot verba 111.32 Baalisme 112.3 some few daies 113.25 for handship headship 114â— I le confesse 6. for Asher Anshe 115.8 dele is 26. portenta 116.25 but passiuely 31. dele proper element 117.16 despousata 119.1 for expect expiate 17. ascending 18. dele and. 121.35 for fame iure 36. for aduice aduance 37. siâ— ergo 123.12 second 124.24 for all ad 28. for oh vah 125.25 venditabit 127.1 for need read 129.9 wordy 131 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 133.9 for aptly apertly 23. for best left for cauell nouell 134.32 for new now Antiquity 135 19. homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139.27 Epither 142.8 for bidâ— bindes 146.28 Lutheran 14â— 36 for as is 149 38. in genere 151.3 differred 37. for qualitas genetiuus 152.6 for vsing poysoning 14. obeliske 153.12 for doctrine decree 156.3 for assent assert 159 3â— inâ—imous sic deinceps 160.28 for instructions iniunctions 161.31 for is as 166.8 for of and lies 167.8 for hope ope 171.8 papisme 27. dele he 173.38 for pats that 's 178.4 for Apostles Apostates 36. for new wearie 180.14 In the choice 183.11 dispose 30. hath secreted 186.11 eramus 190.7 for confuting comforting 192.21 velleitas 195.26 infidiat 201.30 deliuered 206.6 more none 209.2 befall 4. for securely securitie 210.19 diâ—â—unctiuely 211.20 for adoration obduration 214.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. of these 214.27 for saith such 28. for this thus 215.8 dele to 32. for bee and bene 36. crownes or 222.28 nice 32. for rent rout 223.29 vaguing 224.4 if it 226.10 legales 13. dispeream 228.13 faithlesse 15. for blessednes blindenes 230.5 Argument 231.31 Gods called 233. â—4 eminenter 37. for whence where 235.16 for if that 236.3 dolosus 21. by God 237.1 intuitâ—â— prâ—â—cepti 21. for To Lo 238.20 nemore 239.7 quaecunque 13. for must most 14. for crost most 21. fatting from 17. iustum 34. for rectum reatum 240.24 for moderâ—â—ely mediatly 241.14 25. Magistrate sic deinceps 30. for oratur order 36. for both loth 242.9 dissolutas scopas vlt. hath the name 244.13 for dilation dilectation 245.8 for profit perfect 11. for affections affectuous 19 for fame some 246.11 legatur 247.7 the Auayle 248.5 for peruerting preuenting 249.1 Rough and vrgid 20. manuall 250.11 Iudex feriat 33. Quid in 251.3 those for was now 27. dele ergo 33. separation 252.3 19 donatians 4 for samis sacris 20. for aptly apertly 253.1 sacris 255.24 for open opine 263.38 lineing 264.12 Ast 23. Idiot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 267.1 for followes falles 5 wicked 16. for haec heu 268.3 for out eat 10. for bee see Moses 33. for the then â—riacle 269.10 for exception execution 25 for strength straites 32. of preceyt 276.35 for meum nostrum 277 15 if by no. 20. proleptical 284.25 for aptly apertly 288.1 strengthener 291.4 for and not without 293.38 constat 295.17 for as an 296.2 for secretly securely 22. for stayne slaine 37. is a vertuous 298 37. Britans 299.4 prosecuting 300.2 yet is it Pauls 9. to vnderualye 301.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104.24 wee neither 30. should we be 301.34 for proued prouoked 269.21 for most liâ—e mostly 38. for respect rescue 271.32 for heresie hearesay 272.25 for nourisheth monisheth 275.21 for his this