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
men 3 The Rule or Motiue Iustice 4 Time of Retribution When the Lord Iesus shall be reuealed The generall of certain d Rom. 2.6 2 Cor. 5.10 Apoc. 22.14 Retribution according to our workes I passe by pointing onely with the finger to the places pregnant The seuerall Recompences apportioned to each sort are worthy our notice 1 To them that trouble you Tribulation Vengeance God hath in store as for all Impenitents so most certaine and grieuous for the Troublers of his Saints It was Cyprians obseruation that mans crueltie neuer raged against Gods Church but it had subsequent as an Acoluth some Remonstrance of extraordinarie vengeance from God in Warre Famine Pestilence or some such like euill Arrowes of the Almightie And who can name me the persecutor except penitent who euer died a dry death from the dayes of Cain to these of them who walke in his steps At least without some remarkable note of Gods eternall vengeance in hardnesse of heart or desperate horrour that make way to heauiest damnation Their soules I doubt not many frie in Hell their bodies shall one day be cast againe to their soules to augment their torment that as there hath beene betweene them Societatas operarum so there may be also tormentorum Vse I wish it seriously meditated by the generation of Ishmael whose hands indeed are now restrained from bloud yet hearts boyle with malice against Gods annointed ones tongues shoot out arrowes full of deadly poison against the Saints 1 You cannot be ignorant how the Lord hath protested the touch of them to be as the touch of the e Zec. 2.8 Apple of his owne Eye so tender 2 How our Sauiour interesseth himselfe so farre in their persecutions as to esteeme them f Acts 9.4 his owne 3 How you proclaime your selues the g Gen. 3.15 feede of the Serpent 4 Feele in your selues if shame would suffer to confesse emptinesse of Grace horrours and feares sometimes dreadfull yet are these but the beginnings of sorrowes Oh consider I beseech you consider that great day of Retribution wherein the Lord Christ persecuted by you in his members shall come armed with heauiest vengeance to be infled on such as trouble his As I thinke to Martyrs belongs the hight of ioy and glorie so to Martyrers of Saints the depth of hillish torments For them is reserued the blacknesse of darknesse for euer Tribulation to them that trouble The paranomasie or paronymie I thinke is not casuall nor meerely point of Rhetorique but inâ—ended to point at the Talio God holds in recompencing There is in Gods Retributions of euill vsuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retale in the same kinde God cals men heare not They shall h Pro. 1.24.28 â— call and crie and God will not heare Afflict not the fatherlesse and widow if so i Exo 22.22.24 your children shall be fatherlesse your wiues widdowes subiected to like afflictions k Iac. 2.13 Iudgement there shall be mercilesse to him that will shew no mercie trouble to the troublers of Saints See Iude 1.6 7. Vse So that in their owne Courses the vngodly may see their owne fate In their owne kinde God will repay them Doe they loue cursing It shall l Psal 109.17 18 19. come to them as the girdle about their loines so close And as oyle so shall it pierce into their bones You that are so rigorous that no moat of your Brother can scape your censure of insinceritie Take heede you finde not men onely but m Mat. 7 2. God as Criticall in his Censures But why is this interlaced in the Comfort Is it may it be any solace to Saints to see their persecutors vnder vengeance Ans Whither in what sort with what Cautions Gods Children may take Comfort in the destructiâ—n of the wicked is an ancient quaeree Dauid n Psal 58.10 The Righteous shall reioyce when he sees the vengeance In heauen is heard an o Apo. 19.6 7. Alleluiah at the downfall of Babylon p 18.20 Holy Apostles and Prophets are excited to reioyce because God had auenged them on the Whore Yet 1. in miserie as it is miserie no Saint reioyceth But 2. as thereout results glorie of Iustice Power Truth to God the auenger of their obstinacie 3. As in their owne exemption from like obstinacie and damnation they see the specialtie of Gods Grace to themselues 4. As they obserue the Lord interessing himselfe in their quarrell and so testifying how pretious the death of Saints is in his sight herein they finde cause of solace and reioycing 2 And to you that are troubled rest The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred vsually refrigerium Refocillatio that is in our English Refreshment Answering to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostle Acts 3.19 Interpreted to denote our Cessation and quiet Resting from trouble There q Heb. 4.9 remaines then a Rest to the people of God They shall t Isai 57.2 rest in their beds They Å¿ Apoc. 14.13 rest from their Labours Of it you may conceiue three degrees 1 From the hurt in this life 2 From the smart or sense at death 3 From the touch of euill after the Resurrection Vse t Iac. 5.8 Patient your hearts sith the comming of our Lord the day of full Redemption of perfect tranquilitie draweth nigh There is amongst vs a generation it seemes of Ishacar u Gen. 49.15 Rest they say is good It is good if it be good but here is not our Rest remember what * Luc. 16.25 Abraham said to the Glutton And how terrible is that threat of our Sauiour x Apoc. 21.8 to fearefull and vnbeleeuers of no lesse then fire and brimstone for euer to them that for loue of ease or feare of trouble haue bid farewell to faith and feare of God With vs. Apostles and Prophets or if there be any more eminent then they in the glorious Kingdome of Christ with them we haue our partnership in that Beatitude our paritie in this piece of it Resting from Troubles They come from East and West and sit downe with y Mat. 8.11 Abraham Isaaâ— and Iacob those worthies of Patriarchs in the Kingdome of heauen Panam damni they say in Hell All equally suffer as much Paganish Infants as Christian Rebels or Reuolts though paena sensus be proportioned to degrees of sinning And in heauen all equally haue rest from labours meanest Christian as most glorous Martyr And in this respect the denarius diurnus is equall In beatificall vision some haue greater some lesse claritie according to their diuers measures of sanctitie and puritie of heart Vse Animate we our selues with this meditation vnder the Crosse though by the world counted the skumme and of-scouring of the earth Though by some of Gods owne through partialitie ouerlooked and counted scarce worthy to be set with the dogges of their flocke yet 1. God hath z Iac. 2.5 chosen vs also
fidelitate quia mentiri non potest non ex Iustitiâ And of this first Chapter thus farre AN EXPOSITION vpon the second Epistle to the THESSALONIANS 2. THES Chap. 2. Ver. 1.2 Now wee beseech you Brethren by the comming of our Lord Iesus Christ and by gathering together vnto him That yee be not soone shaken in minde or be troubled neither by spirit nor by word nor by letter as from vs as that the day of Christ is at hand THe second materiall part of the Epistle spent in Redargution of errour in Iudgement touching the time of Christs second comming Wherein are 1. Caueat ver 1 2. 2. Confutation ver 3. 3. Comfort ver 13. 4. Meanes of preuention ver 15. In the Caueat are 1. The Modus 2. The matter of it The manner of carriage is with greatest 1. Meekenesse We beseech you 2. Loue Brethren 3. Earnestnesse such as wherin the Apostle scarce satisfies himselfe 1. Obtesting and almost adiuring them to cautionatenesse ver 1. 2. Iterating it ver 3. with greatest particularity Let no man by any meanes Those parcills of the Modus â—is meekenesse and loue condescending from authority he had to command vnto petitioning them for their owne good I willingly pretermit wishing onely my Brethren or Fathers in the Ministery to put on bowels of compassioÌ„ to win to the truth rather then in Stoick sternnes and Rigorous Austerity to attempt forcing the people to reformation of Iudgement or manners God was not in the thunder nor in the Earth-quake appearing to Elias but in a 1. Reg. 19.12 the still Winde To Adam he appeared in the b Gen 3.8 coole of the day Ouer Israel that stiff-necked people he set Moses the c Num. 12.3 meekest man on earth Iudgement may be conuinced by Reason cannot bee forced to assent by violence no not to most necessary truths Will may be allured cannot be enforced to goodnesse Gregories temper I like well Legatur dist 45. cap. disciplina miscenda est leniras cum seueritate sit amor sed non emolliens sit rigor sed non exasperans And Austins best aduised thoughts best please â—â—ce that conuiction goe before coaction in matter of Faith Chrysostome had rather be countable to God for a nimium of mercy then for ouerplus of seuerity said not Paul d 2 Tim. 2.25 the same in his Canon What one separatist or but vnconfortant hath the contrary course wonne And not rather exasperated to farther alienation 2. The earnestnesse of the Apostle applyed to the matter I choose rather to insist on expressed it is in two things 1. That he contents not himselfe to beseech but to obtest and that by what is or should be most preualent with vs the comming of Christ 2. Iterating the caution in all the particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s not as elsewhere e Rom. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the comming sake of our Lord Iesus c. sith he comes for our good to take vengeance on them that trouble vs and to gather vs together vnto himselfe to participate his owne glory I beseech you let this meditation moue you to Caution The ground of the obtestation and the certaine truth of it I supposed by the Apostle to be in confesso amongst this people I dwell not on but referre the Reader to what is already extant in 1 Thes 4.16 Scriptures testifying truth of both and particulars so many as are meete for vs to know view in the Marg. 1. Instruments of our assembling vnto him are f Mat. 24.31 Angels 2. Ends. 1. Our g Rom. 14.12 account 2. h 2 Cor. 5 10. Receiuing according to what is done in our bodies 3. i Rom. 2.5 Declaration of Gods Iustice in admitting vs to saluation 4. k 1 Cor. 4.5 Iustifying and cleering our integrity to the face of men and diuels with the like Profits flowing from the meditation 1. It much solaceth our necessary and sometimes enforced separation from the society of Gods children a corasiue biting as any to a gratious disposition to remember that a day shall come when we shall all be gathered together and linked inseparably to enioy the mutuall society each of other Who is there amongst you fearing God who desires not if it were possible to enioy the perpetuall presence and conuersation of all that feare God The Lord hath otherwise disposed the state of this life 1 That we may know heauen is not on earth 2. That the yet aliens in euery quarter of the world may bee woune by the example of dispersed Saints 3. At least made inexcusable before God if neither by their holy example nor godly admonitions nor meanes of saluation for his Saints sake vouchsafed vnto them they will be ledd to Repentance Howbeit he hath appointed a day wherein the Elect shall be gathered together from the soure windes And then shall be as a l Mat. 25.32 separation of goates from sheepe so a blessed vnion and indissoluble coniunction in most heauenly m Heb. 12.12.13 society of Elect men and Angels 2. Instructeth to n 2 Pet. 3.11 care and studie of sanctitie no lesse then angelicall proportionall as the capacity of the creature is to that o 1 Ioh. 3.3 of God himselfe fooles or worse they who knowing they must stand before a God of pure eyes thinke they may bee too nice ouer-precise in matter of morality 3. Excites to 1. Carefull p Mat. 25. 1 Per 4.10 vse of gifts receiued 2 q 2 Cor 5.10.11 Faithfull imployment of our selues in our vocations sith wee know we are then summoned to our r Mat. 25. Accounts and haue heard the Iudge himselfe pronounce him Å¿ Luc. 12.43 blessed whom when hee comes hee shall finde so doing 3. Matter of the caution 1. Generall not soone moued from your minde c. 2. Particular as if the comming were instant 3. Item also he giues against the meanes Spirit Word Epistle Compaâ—e if you please Pauls earnestnesse in his caution with the quality or degree of the errour against which its intended The maine Article of Christs comming is not called into question amongst this people in the circumstance onely is the attempt to corrupt their iudgement yet with what earnestnesse doth Paul presse the caution As if it concerned vs almost vpon perill of our soules to preserue iudgement sound in matters of Faith euen such as but aloofe touch the Foundation Hence is the charge to Timothie conueyed in much passion O Timothie t 1 Tim. 6.20 serua depositum the substance yea circumstances of Euangelicall doctrine our Sauiour cryes woe to them that u Mat. 5.19 breake or teach breach of the minima mandatorum And Paul wisheth * Gal. 5.12 cut off them that troubled the Church but with x Gal. 5.9 little leauen in the Article of Iustification 1. Certainely euery peece and parcell of Truth is
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
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
aboue Nature I meane not to enter who lists may see what Schoolemen haue to that point questioned and resolued How mighty they are yee may for this purpose see in the discomfiture of Senacharib when one Angel in one night slaughtered so many thousands of the Affyrians The Reason why their might is heere mentioned seemes 1. As to shew how fitted the Lord is to the end of his comming which is to render vengeance hauing at command so many and mighty Angels so 2. To deiect the haughty and proud conceit of Potentates on earth here swaying and l Psal 12.4 swaggering as those in the Psalme as if none were able or might dare to giue them affront There shall they meete with a Iudge able with the breath of his mouth to consume them Ayded I say not but attended with Armes Hostes of mighty Angels swift and potent executioners of all his Behests Yet more to augment the terrour of the Iudge the Modus of his comming is subioyned he comes in flaming fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Hebraisme in Igne flammante Whither this fire be the old Elementary or a New created whither the action of it be naturall or supernaturall with the like niceties of inquirie consult with Schoolemen Generally it s resolued to bee materiall not metaphoricall fire and that Ignis conflagrationis spoken of by Peter whereby the m 2 Pet. 3.10 Elements shall melt with feruent heate and the earth with the workes therein shall bee burnt vp To what other Vse it then serues who so askes may thus be informed 1. To purge the creature from the drosse it hath contracted 2. To be instrument of vengeance vpon the vngodly the feculent and drossie parts thereof as they say being reserued for torment to the wicked in hell the lake that burnes with fire and Brimstone for euer Why in flaming fire if any aske I say hee is curious Yet 1. That is more terrible to the eye 2. More piercing through subtilty of parts 3. Nearer in that respect to the nature of fire in the owne Sphere The end of his comming to render vengeance set out 1. By the obiect or persons to whome those that know not God c. 2. The kinde or quality or if you 'l so terme it hotnesse of it euerlasting destruction To giue vengeance The word signifies wrathfull retribution of euill in Scripture it oft soundes fearefull Expressing those punishments which God as a wrathfull Iudge in fierce Anger inflicts vpon the wicked onely proportionall to those which men in furie of malice and spight without mercy lay on those who haue iniuried them whence is the distinction of paena vindictae and Castigationis amongst our Diuines That neuer read to fall vpon Gods Children Corrected they are but n Ier. 10.24 in iudgement in o Isa 27.8 measure not in furie least they should be consumed Vengeance is kept in store for the Children of disobedience In this terrible manner comes the Lords Iesus to the Iudgement of the great day so attended with his mighty Angels so Armed with flaming fire so fitted and compleately furnished to render vengeance to the whole world of the vngodly Vse 1 Oh consider this you that forget God while yet the day of Grace and saluation lasteth before Anguish and trouble take hold vpon you as trauell vpon a woman with childe and you runne in vaine to Rockes and Mountaines to shelter you from the wrath of the Almightie Tremble and sinne not Breake off your sinnes by Righteousnesse and your Iniquities by mercy to the poore Lo let there be an healing of your errour Why will you prouoke the Lord to Anger Are you stronger then he Behold him guarded with millions of mighty Angels Oh stubbornnesse of stuble against the furie of the great Iudge the God that is in his wrath p Heb. 12.29 a consuming fire Yet say Lord say for thy terrors haue pierced me who shall dwell with q Isa 33 14 15 16 deuouring fire who shall stand before continuall burnings Hee that walketh righteously c. Now blessed be God who hath prouided vs wherewith to approach the terrour of that day with comfort to lift vp our heads with ioy in that day so fearefull to the wicked It is to Gods Children the day of their full Redemption Luke 21.28 1. Oh what dung r Phil. 3.9 and drosse is Riches all things to this to bee found in Christ hauing the Righteousnesse of Faith 2. Repentance from dead workes makes that day a time of refreshing Act. 3.19 3. Faithfulnes in our callings makes it a day of Blessing ſ Luke 12.43 Blessed is the Seruant whom the Lord shall then finde so doing For whom is this vengeance prouided 1. For them that know not God Quest Are any such Resp 1. Notices of a Deitie some are borne with vs. 2. There is knowledge of God that may be acquired I am sure is offered to t Psal 19.3 Rom. 1.20 all Iewes and Gentiles in contemplation of the creatures But confused knowledge is as no knowledge Distinctest knowledge of God not being affectiue is reputed Ignorance Generally Interpreters take it a description of Gentiles who though they knew God by his workes yet knew him not by his Word therefore grew vaine in their discourses and their foolish heart was full of darknesse Ephes 4.17 18. I subscribe yet thinke the same vengeance if not greater kept in store for Christians who in greater light remaine still in darknesse Except perhaps wee may thinke there are Christian-Pagans in this behalfe Men I am sure many amongst Christians as grosly ignorant of Gods nature and will as euer were Pagans As if we had amongst Christians Nominals and Reals Truth is an Ignorant Christian is but Nomine tenus Christianus Re paganus And to such is heauier vengeance reserued in respect of Ignorance then for veriest Idiotes amongst Pagans Let then Christians vnder the same crime bee reputed meant in Pauls description Sure it is Ignorance whither in Christian or Pagan layes open to the vengeance of the great day Luke 12.48 There is Simple nescience and there is culpable Ignorance That wee conceiue to bee bare absence of knowledge in things not reueiled or commanded to be knowne u Mar. 13 32. Angels know not the day and houre of Iudgement Nor the Sonne himselfe as Man The particular Reason of particular Election and Reprobation Saint Paul knew not It was their faultlesse nescience not their culpable Ignorance This we describe the priuation or want of that diuine knowledge which ought to be in vs. I meane of things reuealed and commanded to be knowne A double light God hath granted to the sonnes of men whereby to make knowne himselfe vnto them 1. His Workes 2. His Word Eyes also he hath giuen them to make benefit of that light 1 Sense and Reason 2 His Spirit and Faith Those vouchsafed to all Iewes and Gentiles These tendered to all and euery in the
from which we gather our title to the promises is our performance of the duties Gospell of our Lord Iesus Christ So called either for that he is the adaequatum obiectum of it the whole of Euangelicall doctrine hauing him for the matter or because by him as the Angell of the Couenant reuealed out of the bosome of his father That clause seemes interposed either to dismay the more from disobedience or to shew equitie in extreamest vengeance inflicted on them that contemne him which speakes from heauen See Heb. 2.2 3. 12.25 VERS 9. Who shall be punished with euerlasting destruction from the presence or face of the Lord and from the glorie of his power SPecification of the vengeance where are 1. The Hotnesse of it destruction 2. The continuance Euerlasting 3. The worker or meane inflicting the Face of the Lord and the Glory of his power 1. Destruction vnderstand not an abolishing of their being Oh how shall they wish they had neuer bin or had bin bruits or might cease to be when the day of that vengeance commeth Rather of their well-being Non est vita vinere sed bene viuere Nor is it worth the name of being to be miserable so miserable as to liue a dying life to dye a liuing death 2. Euerlasting their miserie shall haue no end Their worme dieth not their fire neuer goethâ—out the fire is vnquenchable and euerlasting Mar. 10.43 44. Mat. 3.12 25.41 46. Reasons 1. That so in endurance sith it will not be in weight there may be proportion betwixt their punishment and sinnes wherewith they haue violated that endlesse Maiestie 2 They sinned in aeterno suo Its iust therefore they should be punished in aeterno Dei 3 Their desires to sinne were infinite endlesse they would liue euer that they might sinne euer 4 Their impenitencie is endlesse obstinacie of will in euill is one of the sinfull penalties of the damned Vse Millenaries erred through too much pietie and mistake of some Scriptures when they promised some to very Pagans and Diuels others to impenitent Christians release from their Hell-torments But fooles may I tearme them or mad men amongst vs who hearing daily and professing to beleeue what we teach of extremitie and eternitie of Hell-torments yet to enioy the momentanie pleasures of sinne willingly depriue themselues of that eternall hyperbolicall weight of Glorie yea desperately plunge body and soule into euerlasting paine Oh consider you that forget God if yeares as many as there are starres in the skie millions of yeares as many as there are sands by the Sea shore might bring end to the paine yet there were hope But when eternitie shall be added to extremitie of the Torment the Recouerie is hopelesse Whom should not these terrors pierce 3 From the presence of the Lord c. At first sound the words seeme to intimate the good such are depriued of the presence of Christ and fruition of his Glorie and may be conceiued to import that paenam damni as it s called their losse and depriuation of eternall beatitude which they suffer whosoeuer know not God or disobey the Gospell But attentiuely considered rather signifie the cause or meane inflicting their vengeance I he very looke or face of Christ His power the glorie or excellencie of his power easely procures it y Apoc. 6.15 16 Hide vs they crie euen Potentates from the face of the Lambe so terrible and full of Maiestie shall be his second appearing with such z See Psa 2.9 ease euer with his looke shall they be tumbled downe together into the bottome of Hell Vse What meanes the insolencie of the mightie the guilded Potsheards of the earth to looke and speake so big why triumph they ouer the Impotent how dare they a 1 Cor. 10.22 prouoke the Lord Are they stronger then he Haue they forgotten who said hee that is higher then the highest regardeth and there be higher then they Eccl. 5.8 You that pride your selues in your frowne and call it your glorie that multitudes tremble at your presence suffer the thought to put an appall to your pride and power and pompe that there is a countenance at which Angels tremble a power to which Seraphims stoope a presence so maiesticall a face so full of glorie before which you must stand to be iudged whose very frowne can cast bodie and soule into hell fire I say as Dauid tremble and sinne not Psal 44. VERS 10. When he shall come to be glorified in his Saints and to be admired in all them that beleeue because our Testimonie was beleeued among you at that day A Repetition and new remembrance of the Time when this vengeance shall be inflicted set out by another concomitant of it the glorious aduancement of Gods Children Considerable therein are 1 The generall Glorification of Saints 2 The fountaine of it the Lord Christ who is glorified in the glorifying of Saints 3 The measure Admîred 4 Persons to whom intended and their qualification Saints and all that beleeue interlined there is in a parenthesis application of the Comfort to Thessalonians 1. There is then a glorious estate reserued for Gods children against the day of Christs second appearing b Rom. 2.7 10. Glorie honour and immortalitie to euery one that continues in well doing Schoolemen will a little fill you with particulars when they minde you of the Dotes 1 Animae vision delectation comprehension c. 2 Corporis Impassibilitie subtiltie spiritualtie claritie with the like Ad 4um dist 49. See them ad 4um distinct 49. Their glorie here seemes that which presents it selfe to the eyes of the wicked in their 1. Association vnto Christ they also sit on c Luc. 22.30 Thrones 2 Participation of d 1 Cor. 6.2 3. iudiciall power ouer the World yea Angels not onely by comparison but by suffrage of approbation What may if this will not cause vs to digest the infamie and abasures we are subiect vnto Proud nature of man and vaine-glorious how makes it good men sometimes more loue the praise of men then the glorie of God Iohn 12.43 Had we Pauls wisedome to looke from things temporall to things eternall from our present contempt to our future glorie we should easely resolue to be yet more vile for the Lord. Gods Spirit in Scripture thus armes vs against the Temptation 1 Minding vs how God from amongst the basest and most e 1 Cor. 1.27 28. contemptible of the world hath pleased to make his election to glorie 2 Remembring vs of the many more f Heb. 12.2 Indignities Christ for our sakes endured 3 Sending vs to consiâ—er our conformitie herein g Mat. 5.12 to Prophets and righteous men which went before vs. 4 Putting vs in minde of what it euidenceth the h 1 Pet 4.14 resting of the glorious Spirit of God vpon vs. 5 Withall of the high account God makes of vs honouring vs with his protection interessing himselfe in our contempt dignifying vs
the Gospel Sonne thy sinnes bee forgiuen thee Else what is the particular word we want to breed particular assurance A word perhaps particular to mee to tell me I beleeue or Repent Resp Is that the matter 1. Hitherto it hath bin vnderstood of a word testifying Gods Act to man in pardoning sinnes Iustifying the sinner c. not of a word testifying the Act of man 2. Need I a particular Word of God to tell mee I beleeue Why more then to tell me I loue I feare I hope c. when as the soule f 1 Cor. 2.11 knowes it owne Acts or motions by its owne imbred facultie themselues acknowledge in the vnderstanding Actum Reflexum And why not my Acts vertuous or gratious for my comfort and thankfulnesse as well as my vitious Actions to breed mee terrour and Repentance Quest But the rectitude of these Acts the soundnes of these graces can my soule know Resp Thy minde informed by the word of God vpon due examination may as well know rectitude as discerne the Acts. I may as well know that my faith rests vpon the first veritie as that I beleeue quocunque modo for knowes not my minde her motiues as well as her motions Or if by imperate Acts of faith which infallibly testifie presence of true Faith I would iudge may I not say I haue a word particular to testifie truth of my Faith As when my Faith t Act. 15.9 purifies my heart u Gal. 5.6 workes by loue haue I not a word to testifie that my Faith is vnfained As punctuall it is to me and as particular to testifie the soundnes of my Faith As if an Angel should say to me as to Cornelius * Act. 10.4 Thy prayers and Almes-deeds thy faith and Repentance are come vp in remembrance before God Howbeit from Pauls example Ministers of the Church haue their direction to apply the generals of promise and comfort to their people prouided alwaies they bee qualified to partake them See Act. 2.39 13.38 2 Sam. 12.13 Such Application hath warrant from example of Prophets and Apostles from intention of the promiser and tends much to comfort of weake consciences Considering they know or may know their ministers as Gods mouth And his instruments x Ioh. 20.23 Authorized to remit sinnes and to seale vp to them life and saluation Vse What will our scoffing Catholiques say if from the ordinance and vse of the ministerie as it s exercised amongst themselues wee deriue a particular word for particular Faith to rest on generale applicatuÌ„ ad hunc hunc is it not particular when in their foruÌ„ paenitentiale they pronounce the senteÌ„ce of absolution vpon the penitent Ego absoluo te c. do they giue him a particular word for faith to rest on or doe they require diuine Faith or onely humane to bee giuen to their testimonie so particularized Will they say humane onely Apage for how settles that the conscience Or where is qui vos audit me audit Or how say they when they remit God remits If diuine then there is a Word of God particular for it to rest on and so particular Faith is no longer presumption sith it hath a particular Word of God to build on as apparently it hath when generall promises are Regularly applyed and by authority delegate from God And what 's the ods tell me betwixt this priuate absolution and that publique in our preaching for the matter of particularitie When Peter tould beleeuing Iewes that the y Act. 2.39 promises were made to them was it not all one as if he had said to euery particular of them beleeuing to thee and thee But in Application of generall promises or comforts let prudence make vs cautionate so as first to discerne as far as we may their qualification To you is this Saluation sent But you must beware of that in the Prophet z Act. 13.41 Behold yee despisers and wonder The charge is to a Iud. ver 22. put difference to b Ier. 15.19 take away the pretious from the vile for will you c Ezech 13.18.19.22 giue life to the soules of them that should not liue or will you slay the soules of them that should not dye To kill the hearts of the Righteous To strengthen the hands of the wicked To condemne the iust to iustifie the wicked are both equally abominable To your comfort I speake it saith the Apostle because our testimony was beleeued amongst you Our Testimonie was beleeued Something pertaining to the Nature of Faith discriminating it from other habits and Acts of the vnderstanding might heere bee obserued As that it hath for the materiall obiect something testified for the formall obiect the verity and Authority of the Testis This being the Reason of assenting the Real or supposed truth and authority of him that testifieth Intellectus they say is of principles whose light is so cleere that there needes no medium to induce their entertainement for true Science of Conclusions by force of a medium necessary and demonstratiue Faith of things ineuident in themselues indemonstrable by Arguments necessarie of Conclusions or Articles aboue Reason in diuine faith infused the assent being wrought not by argument or other euidence but onely by authority and verity of him that testifieth What moues me to assent to the Article of the Trinity Onely the Testimony of God who alone knowes himselfe and the manner of his owne existence Now whither this Testimony diuine be immediate or mediate it matters not to the nature of diuine Faith so it be a diuine Testimony whereon we rest Not onely that voice of God from heauen This is my beloued Sonne But that also of Prophets and Apostles speaking as they were d 2 Pet. 1.21 inspired by the holy Ghost is this diuine Testimony Whither that also of the Church ordinary that now is is matter of question but impertinent to this occasion At that day Returne to specification of the Time before mentioned which before he had thus periphrased At the Reuelation of the Lord Iesus from heauen ver 7. When hee shall come to be glorified in the Saints ver 10. I say at that day shall tribulation be rendred to them that trouble you Rest to you that are troubled I say as the Apostle Be still and patient your hearts vntil the comming of the Lord So much the rather for that that day draweth nigh VERS 11 12. Wherefore also we pray â—lwayes for you that our God would count you worthy of his calling and fulfiâ— all the good pleasure of his goodnesse and the worke of faith with power That the Name of our Lord Iesus Christ may be glorified in you and you in him according to the grace of our God and the Lord Iesus Christ ANnexed to the other grounds of Comfort is this prayer of the Apostle and his associates on their behalfe And it is certainly full of comfort to partake in the prayers
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
heard him teaching in other Churches or as falsely they might boast priuately imparting it as some secret to themselues how euer It s but the tricke of an Heretique to flye from verbum Scriptum to verbum Iraditum I meane where the doctrine is vrged as matter of necessary faith belike Apostles had forgotten the charge of their Master to i Mat. 10.27 publish on the house tops what they had heard in secret when they must whisper in secret the abstruser points of knowledge to the more perfect conceiling them from all notice of the vulgar Saint Austin makes mention of the Deuterosis Iudaeorum Cont. Aduers leg prophet lib. 2. cap. 11. which to them was a second Mishne equalled with Moses his written Deuteronomie Vnwritten traditions who doubts but pretended from Moses or some other great Prophet which they equalled with the Scriptures of the Law and Prophets Quid nostri The written word is but partialis Regula supplie it must haue from Tradition No nay for where else shall we finde Purgatorie Inuocation of Saints Adoration of Images Sacrament Reliques c. Thus I iudge 1 Euer since the Church had a word written she had in that written word a perfect rule of faith and practise perfect I meane protempore The quaere is vsuall all whither Articles of faith were increased in processe of time And is thus resolued they were not encreased noua addendo but implicita explicando Doth any doubt whether Moses related fully what was prescribed to Adam or Abraham to be beleeued 2 The Gospell which the Apostles preached they did afterwards by the will of God deliuer vs in their writings Irenaeus lib. 3. cap. 1. to be the foundation and pillar of faith perfectly and fully trow we Adoro Scripturae plenitudinem saith Tertullian Scriptum esse doâ—eat Hermogenis â—fficina Si non est Scriptum timeat vae illud k Vide Apoc. 22.18 In cap. 2. Aggaei adijcientibus vel detrahentibus destinatum Saint Hierome Quae absque autoritate testimonijs Scripturarum quasi traditione Apostolica sponte reperiunt at que confingunt percutit gladius Dei 3 Can we imagine the Apostles inserting in their writings paticulars many comparatiuely to those of necessary faith of no such consequence for knowledge would pretermit any thing concerning vs in the maine Credat Iudaeus Apella 4 But who can imagine their writings and Traditions are contrariant Ends of committing the word to writing see largely in Theophylact Kemnitius and others Ancient and Moderne and tell me how well this Phansie sorts with them Nor by Epistle as from vs. The third is letter Meanes he the former Epistle sent to this Church corrupted by audacious glosse of these false Teachers Rather some other forged by them and fathered vpon the Apostle why else in the close is the Apostle so carefull to Characterize his Epistles doubtlesse that the forgerie if any might thereby be discouered Such forgerie is no new thing in Heretiques and other Impostors Apostles yet suruiuing they published vnder their Names Euangelicall stories Ambrose on Luke mentions the counterfeit Gospels of Thomas Bartholomew Paul whose Authors he supposeth those many mentioned by Luke to haue attempted but without successe the narrations that concerned our Sauiour After-Times were not free from like Impostures But as any man gained to himselfe reputation of learning and sanctity in the Church so was his Name prefixed to the Pamphlets of seducing Teachers to gaine them Authoritie out of this shop came that booke of Hermes commonly stiled Pastor and those many counterfeit Fathers whose Authoritie is sacred amongst our Romanists Truth is scarcely any of the Fathers but their names haue bin made Panders to their superstition that where their indubitate writings steed them not counterfeit additions may procure them patronage What thinke you Is not the cause deplored which but by such base shifts cannot be supported Haue ye no written word for purgatorie prayer for the dead in all the indubitate Scriptures of Prophets Apostles but ye must flie to the Apocrypha Tradition apparitians of the dead c. for their foundation 'T will euer be true which Tertullian said of Heretiques they are Lucifugae Scripturarum I say as Basil Infidelitatis Argumentum fuerit Serm. de fidci Consessione lib. 3. cont lit petilian cap. 6. signum superbiae certissimum si quis eorum quae scripta sunt aliquid velit reijcere aut corum quae non scripta introducere as Saint Augustine Si quis siue de Christo siue de eius Ecclesia siue de quacunque aliâ re quae pertinet ad fidem vitamque nostram non dicam si nos sed quod Paulus adiecit si Angelus de Colo vobis annunciauerit preterquam quod in Scripturis legalibus Euangelicis accepistis Anathema sit But of the generall matter of the Caueat and Item against the meanes of seducement hitherto followes the particular errour As if the day of the Lord were at hand Is that an errour said not Peter the same l 1 Pet. 4.7 The end of all things draweth nigh And Paul the m 1 Cor. 10.11 ends of the world are come vpon vs. Resp 1 Some thus It s not farre off if ye compare the vtmost endurance with eternitie A n 2 Pet. 1.8 thousand yeares is as one day millions of yeares the perpetuitie of time scarce a point a moment in eternitie yet may it be farre off after the measure of Time 2 Comparatiuely night to the times foregoing Christs comming in the flesh not simply nigh 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appropinquat it draweth nigh that is Saint Peters tearme yet not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inslat not instantly to fall vpon the men then liuing as if they should not taste of death till they saw the Lord Christ comming in his glorie which seemes the conceit these meant to fasten on them 4 But why presume they to determine of times and seasons which God hath reserued in his own power nigh therefore so nigh What may we imagine Satans aime in venting such an errour in the Church seemingly so disaduantagious to his Kingdome The hearing of a Iudgement to come strikes Foelix with o Acts 24 25. trembling The terrible sound of the last trumpe which Hierome so continually sembled to himselfe Omnia tuta timco how did it make him feare where he was most secure Resp 1 Amongst libertines it occasions greater indulgence to the flesh as men willing to glut themselues with the pleasures of sinne because their time is but short Isai 22.12 2 Any errour in Gods children as an errour pleaseth the father of lies the seducer of the Brethren such especially as may tend to worke their perplexitie 3 The maine is this admit but one lye into Scriptures or Scripture doctrine August the Authoritie the truth of all fals to the ground The delay of Christs comming bred in those mockers p 2 Pet. 3.4 scoffing
deniall of the maine Article that mille Artifex foresees his issue Let it once be entertained as taught in Scripture or by diuine Reuelation or by Apostolicall tradition that Christ shall come in a time prefixed the euent not answering how is all faith of all Truths taught shaken and ouerthrowne Saint Augustine to Heschius a man inclining to some such opinion out of an honest desire remembers this text of the Apostle prohibiting to giue credence to them who taught the day of the Lord was so instantly to come vpon this Reason is the prohibition Ne fortè cum transisset tempus August ep 80. quo eum credebant esse venturum venisse non cernerent etiam caetera fallaciter sibi promitti arbitrantes d◠ipsa mercede fidci desperarent We are not at least ought not be ignorant of Satans wiles 2 Cor. 2.11 See how cunningly he contriues errors intended to be conueied into the Church in this particular view his comming 1 Approach it hath as neare as an errour may haue to the truth taught by the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Peter appropinquat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instat say these false teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit me in the text of the Septuagint change but a letter pronunciation will hide that too read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea haue the full heresie of Arius that Christ is a meere Creature 2 Seemingly it tends as much as any thing to mortification and deuotion what more then the thought of Christs night approaching to iudgement be but a little erroneous about that Article he will be the first shal broach it how excellent is the regular vse of fasting meanes of mortification quickner of deuotion fast with opinion of satisfaction and merit he prefers fasting before Epicurisme like thinke of Prayer Contemplation c. Vse Learne hence to keepe strictly to the word of God admit not corruption of a word a syllable a letter be pretenses or likely-hoods of profitable auaile neuer so holy Saint Ambrose obserues that the little addition to the prohibition of the tree of knowledge made whither by Adam or Eue gaue hint to the Diuell to entangle the woman in opinion of Gods enuying them their good yee shall not q Gen. 2.17 eat thereof is all the Lord said nor r Gen. 3.3 touch it is the cautionate addition how is the Diuell aduantaged to fasten the opinion that for some speciall good in that fruit the Lord is so strict in interdicting it It s reported of Ioab that when his Teacher taught him to corrupt the text but in the vowelling he slue him without ransome the charge was to destroy zecher the memoriall of Amalech he read it zachar the males of Amalech for this he slue him The violent expressions were irregular else his zeale commendable The charge is strict not to adde nor alter nor diminish not to turn aside no not to the right hand VERS 3. Let no man deceiue you by any meanes for that day shall not come except there come a falling away first and that man of sinne be reuealed the sonne of perdition THe iteration of the Caueat where least he had not spoken home enough in the particulars mentioned he enlargeth to all men or meanes whatsoeuer tending to seducement The tearme expressing the euill cautioned against is changed before let them not shake or wauer you and so disquiet you heere not deceiue or mislead you from the tract of truth There is a diuellish method an ordinary progresse in misleading Gods people I am deceiued if Paul ment not here to expresse it 1 The iudgement is vnsetled and brought into wauering by plausible oppugning the truths receiued 2 Then followes naturally anxietie and restlesse disturbance of the Conscience through feares and doubtings no maruell when the minde affoords it no certainty whereout to frame the discourse for comfort 3 In this case worke the poore soule you may like waxe fitted it is to fasten on any thing true or false that may but seeme to promise comfort Sirs ſ Acts 16 30. what shall I doe to be saued q d. prescribe what you will I am ready to entertaine to execute it so be I may purchase tranquilitie of minde happy is he to whom in that case God sends his t Iob 33.23 Interpreter that one of a thousand to declare his Righteousnesse And a thousand to one but if he meet with an Heretique but palliating the cure he lies downe in his graue with that Heresie or superstition which he then first dranke in The Children of this world are wiser in their generation Luc. 16 8. then the Children of light Those Locusts of the bottomelesse pit haue ad vnguem this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Entertaine their discourse the first bout is about Religion in generall whither theirs or ours be the true next whither the Church must be iudged of by religion and doctrine or not rather Faith and Religion by the Church plausibly they plead the Church must guide vs to Faith not Faith to the Church That gained as it s easely from the vnlearned into a wilde wilderensse they send you to seeke your Faith which is the true Church where was yours before Luther and thunderclaps of swelling words then follow their Vniuersalitie Antiquitie Succession glory of Miracles with the like amazing the mindes of the heedelesse and simple Thus hauing set them in a mammering these Locusts turne to Scorpions vrging the necessitie of ioyning themselues to the Church wherein they may be informed of the true faith and right manner of worship shew miserie of them that are out of the Church their miserie in so long withholding themselues from Communion of the Romane Synagogue till at last Conscience apprehending the teriour is filled with anxietie and anguish knowing naturally the necessitie of Religion In that case let superstition or heresie prescribe it pilgrimage abdication of goods forsaking Countrie building of Monasteries c any thing is entertained that may seeme satisfactorie for former aberrations By this Act haue they robbed Parents of Children Husbands of Wiues Cloystered Kings and Emperours wrought wonders of the Almightie u 1 Sam. 28. cast contempt vpon Princes raised their Beggarselues from the dunghill till they now sit with Princes and inherit the throne of glorie I say as Paul * Ephes 4.14 15 Be not henceforth Children tossed to and fro and carried about with euery winde of doctrine by the sleight of men and cunning craftinesse whereby they lye in waite to deceiue But following the truth in loue let vs grow vp into him in all things which is the head As Peter x 2 Pet. 3.17 18. Knowing these things aforehand take heede we be not led away with the impostures of the wicked and fall from our owne stedfastnesse But grow in Grace and while meanes continue in the knowledge of our Lord and Sauiour Iesus Christ To him for our hither stablishment in
not Reade what to this point that learned Doctor Field hath noted 2. The declinings from pure doctrine and Religion Lib. 3. cap. 14. and how in euery Age of the Church they were increased see in the Centurie Writers 3. Antichristianisme Paul stiles a mystery of iniquity secretly it insinuates it selfe into the Church they a 1 Tim. 4.2 speake lies in Hypocrisie 4. Can any man tell me when Iustification by workes doctrine of merit satisfaction supererogation free keeping the Law to iustification free will c. were generally entertained in the Church Can you tell me when worshipping God in an Image Adoration of the Eucharist veneration of Reliques Prayer for the dead inuocation of Saints c. or if there bee any other point of Faith or worship wherein we dissent from the Tridentine Faith and Religion can any tell me when or where these were generally entertained amongst the teachers people of the christian world Then there was this apostasie When were these dogmatized decretalls stablished for catholique doctrine Then was this apostasie set in the vigour No Papist but seemes learned in this Chronologie had he will or wit to exact them according to the antient Faith taught by Prophets and Apostles hee would see it more needfull to reforme his long errour then curiously to enquire after impertinent circumstances But that there is or shall be such an vniuersall Apostasie of the Christian world from Christ to Antichrist Papists themselues confesse Of whom I would for my learning how in that time Vse 1 vniuersality shal be a note of the true Church When all the world shall runne after Antichrist and the Nations bee made drunke with the wine of the Whoores Fornications must I then ioyne to the more part the preuailing side If you will by notes guide vs to the Church let them yet be inseparable so is not vniuersality as your selues must confesse But Lord mee thinkes meditating Gods Iudgment vpon the world in permitting them to such reuolt what terrour should it strike into particular Churches and teach them not b Rom. 11.20 to bee high-minded but feare How cautionate humble should it make vs all euen c 1 Cor. 10.12 him that thinkes he standeth firmest Vaine Iewes in their profanenesse secured themselues by the d Ier. 7.4 9 12. Temple forgetting what the Lord had done to Shilo And we who iustifie Iewes in our profane vnthankfulnesse and disobedience yet promise our selues continuance of his word yet haue seene what is befalne the Churches of Asia what was the state of the Christian world those many Ages wherein Antichrist stood in his strength I must needes say I feare not greatly farther reuolt to Antichrist Now are the daies of his consumption he now lyeth in his bed of languishing but take heede we fall not to Atheisme or Paganisme Certainely thither bends the whole world Euen they that professe to know God yet in their workes deny him and where is the greatest forme of Godlinesse yet may be obserued denyall of the power thereof What greater passage of Apostasie either to vnbeliefe or misbeliefe If you obserue In departure from God the order seemes retrograde to that of comming to him In comming to God we beginne at e Heb. 11.6 Faith proceede to f Act. 9.11 Deuotion are perfitted in obedience In departure from God the beginnings are at disobediences proceedings to indeuotion end in vnbeliefe or misbeliefe Hymenaeus and Alexander first put away good g 1 Tim. 1.19 conscience then made shipwracke of Faith Salomon first h See 1 Reg. 11. tot luxurious thereby slakes deuotion tolerating the Idolatry of his strange wiues it s not long ere he ioynes in the worship of their Idols The method of impostors is noted by Saint Peter they promise i 2 Pet. 2.18 19. liberty and through lusts and much wantonnesse so they beguile the simple I say as Paul k Heb. 12.13.15 make streight steps to your feete least that which is halting bee turned out of the way least your selues fall from the Grace of GOD. Reade 2 Peter 1.4 to 10.11 First Intends the Apostle this firstnes or precedence of Apostasie to the day of Christ Or not also to the Reuelation of Antichrist Resp That it shall foregoe the comming of Christ and is so intended by the Apostle is euident it being a partie Argument proouing Christs comming not to be instant because this Apostasie was not yet complete In likely-hood also it s meant an antecedent to Antichrists discouery and highest aduancement into his Throne or chaire of Pestilence because that loosing the raines to Antichrist is to punish mens not l 2 Thes 2.10 receiuing the loue of the Truth And the fault is presupposed to punishment If any shall say Antichrist is the Author and procurer of this Apostasie therefore must needs precede or bee coniunct with it Resp Antichrist veiled is worker of this Apostasie and so is in being with or before it yet doth it precede Antichrist reuealed this Apostasie is before the Reuelation of the man of sin Howbeit confirmation and increase of apostasie shal be wrought by him when he is aduanced into his Throne Aduantaged hee shall then bee to procure it 1. By errours already entertained wherein prescription shall steed him 2. By authority such as at which monarchies shall tremble And that man of sinne bee reuealed The second necessarie antecedent to Christs comming is the reuealing or discouery of that man of sin which not yet accomplished in Pauls time prooued there was then no such instant nighnesse of the day of the Lord. As touching the man of sin Agreement is on all sides that he is intended by Paul the great Antichrist various opinions touching him we reade in Fathers ad Nauseam vsq 1. Papists thus propound him a singular or indiuiduall person 2. Professed aduersary to Christ 3. By Nation a Iewe of the Tribe of Dan. 4. Erecting his Kingdome in Ierusalem 5. Seducer of Iewes not Christians his rising reigne and fall they limit to three yeeres and halfe immediatly connexed with the end of the world Large confutation of these dreames I purpose not extant you haue it in the writings of many reuerend Diuines Doctor Whitaker Doctor Dounham Master Brightman and others to whom I referre you Onely what this Scripture occasions to be spoken for or against expect from me according to my measure of him fiue things yee may note from the Apostle 1. His description 2. Reuelation 3. Rising to his raigne 4. Consumption 5. Abolishment 1. His description by properties or adiuncts many intended by the Apostle to this end that in whom we see concurrence of them all in that height they are here propounded we might not doubt to point the finger at him say Ecce Anti christus ille Wee follow the words his first propriety or part of his style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must
Paul to expresse the true God by which yet suites well to Magistrates as the very phrase is applyed 1 Cor. 8.1 2. Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had more fully expressed the intention had it binne of the true God 3. And why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though there be many that are called Gods yet to vs there is but one God 1 Cor. 8.5 That the sense may be this In his pride so arrogant and intollerably ambitious that hee shall aduance himselfe aboue all Magistrates and their Authority on earth Not that onely that is inferiour but that also which is Augustus like vniuersally monarchical no lesse then Imperiall Did euer Popish pride aspire to such height That Seruus seruorum Dei brookes he the style of Rex Regum and Dominus Dominantium Resp 1. His facts full of Luciferian ambition knowne stories will fill you withall To speake of Kings of Italie France England and translating their Kingdomes oft attempted sometimes executed were to make his pride seeme ouermoderate these were but Dij minorum gentium What say you when Emperours must waite at his Gaâ—e and pray and pay too to bee admitted to his presence When they must thinke it their grace to hold his stirrop and beare the checke for ill hostlership in mistaking the right When their fauour is counted high to kisse his feet and wrath of that holinesse is implacable for that he heares not the sweet Busse cry smacke Vah Lucifer That one demeanour of his towards Frederick Barbarossa proclaimes him in pride The great diuell Incarnate Creeping comes the Emperour to that beast Alexander the Third naucler gene al. 40. Chronicon colonicâ—se Sabellicus and kisseth his feete to obtaine absolution from a sentence of excommunication would you thinke it He sets his foot on the necke of the Emperour now prostrate before him and as well became the Vicar of Hell applies to himselfe in that fact Thou shalt walke vpon the Aspe and Basiliske the Lyon and Dragon shalt thou tread vnder thy feet How doth naturall affection curbe Heroicall spirits How did papall pride in this Monster exceed it selfe But these may seeme insolencies personall and but in ceremonie of deportment What say you to deposing of Kings of Emperors or if any thing may be in Magistracy a transcendent to them Facts read frequent in the Cardinall not related onely but iustified as done de Iure and pleaded as euidences to prooue Bellar. de Rom. Pont. lib. 5. cap. 8 that the Pope hath supreame power temporall on earth though not directly yet in ordine ad Deum and all spiritualia So far then as this property may aduance the Pope hee hath best right of all miscreants to be that Antichrist Vse How long Lord holy and iust doest thou not auenge the bloud of thy seruants the abasures of thy Lieftenants vpon that false Prophet and the Beast Stirre vp O Lord the Spirit of Princes that once the lofty lookes of the proud may be brought low Who is there amongst the Lords anointed ones whose heart the Lord hath inclined to be instrument of his vengeance vpon the Whore His God be with him And if hereto the offering of the people be not willing vnworthy they to see the peace of the Church But trow you shee hopes or meditates anew to procure England to carry the Saddle Oh papae Asina shall it euer be againe the style of England If so I le say the diuell rides vs. So that he as God sitteth in the Temple of God shewing himselfe that he is God 2. The second degree of his pride respecting God in two Branches 1. Imitation or as you may conceiue it pretensed representation of God 2. Aemulation for he beares himselfe as God emulating his actions and authority or if you will you may thus particularize there is noted 1. Râ—gimen 2. Locus Regiminis 3. Authoritas 4. Modus regendi 1. Sitteth sedere for Cathedratica potestate praesidere as the vse of the word is frequent in Greeke and Latine Authors and Scripture is not abhorrent Estius ad locum See Acts 18.11 Mat. 22.1 As if th'Apostle meant withall to point vs to his profession and quality of life a Bishop or professed Teacher and Gouernour of the Church he should be to which accords that in Saint Iohn his stile is Starre and false Prophet 2. His Cathedra sedes Episcopalis his See is noted the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Templum so is th' originall which hath giuen occasion of diuerse Rendrings and expositions Saint Augustine In Templum De Ciuit. dei lib. 20. cap. 19. quasi ipse sit Templum Dei quod est Ecclesia as if hee were the Church Seipsum Ecclesiam vendicabit vicem Ecclesiae geret which if it were the Sense would lead vs by the hand to dubbe the Pope Antichrist For Truth is howsoeuer the Name of the Church be oft pretended as the sole infallible Interpreter of Scripture Iudge of Controuersies c. Yet in th'vpshot all is resolued ad Papam nor people nor Pastors nor Fathers nor Councels are that Church except they haue the suffrage of the Pope wherefore euen to Authoritie of Councels the answere must be rested in They wanted Popes Authoritie first to congregate them secondly to guide them by presence of himselfe or Legates thirdly to approue them by his suffrage But thus rather conceiue th'Apostle willing to denote the place of his Regiment the Enallage of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not infrequent in Scripture Mat. 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. in the Citie Nazareth Mar. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the sense is apert this in the Temple of God What that is is the doubt saith the Cardinall the Temple at Hierusalem and before the Temple of Salomon Contra what 1 that of old built by Salomon repaired by Ezra and Nehemiah beautified by Herod It s ruined not a stone left vpon a stone nor is hope of reedifying Mat. 23.38 2 some other to be reared out of the ruines thereof by Antichrist But would the Apostle call that the Temple of God the diuell he would It s Augustines Argument against that opinion Aug. quá supra Thus rather Hieron ad Algasiam q. 11. in the Temple of God that is in the Church of God so Augustine Hierome Hilarie Chrysostome and the Cardinall wilfully forgat himselfe when he said that in the Scripture of the new Testament by the Temple of God is neuer ment the Church of Christians but perpetually the Temple at Hierusalem What say we to these Scriptures 1 Cor. 3.16 17. Know yee not that yee are the Temple of God mox The Temple of God is holy which yee are See also 2 Cor. 6.16 Apoc. 3.22 the result of sense is this hee sits in the Church of God as in his Episcopall See
critick in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Reuelation brings to this intricate question consule But that the impediment is remooued and that wicked one discouered is a little Article of my Faith Vse 1 That a man might wonder saue that God hath foretold their strong delusion that Romanists should stil prattle of I know not what new Antichrist to come some three yeeres and a halfe before the end of the World especially knowing what they teach touching this impediment that its vndoubtedly the Romane Empire But thus they deserue to be deluded who shut their eies against the cleere light of Truth shining vnto them Faxit Deus ne non nostri Me thinkes I should not but compassionate our misled forefathers who liuing in the depth of Ignorance were drawne to adore and admire the beast But for vs after so cleare reuelation of the Truth such libertie of searching Scriptures vouchsafed vs of God after accomplishment of all predictions concerning Antichrist 1 Apostasie from Faith 2 Hauocke made of Saints 3 Insulting ouer Soueraigntie 4 Remouall of Impediment c. running into our sense for vs to halt twixt the two opinions to studie reconcilement to resolue of admitting his Character what is it lesse then to professe halfe Atheists and wilfully to renounce our owne saluation Iust were it with the Lord to permit vs to strong delusion that wee may bee damned to make our damnation so much more intollerable then that of blinde forefathers by how much the more gracious the Lord hath bin to vs in the more meanes of knowledge and cleare discouerie of the man of sinne I say as Paul k Gal. 5.1 stand fast in the libertie wherewith Christ hath made you frée and bee not againe intangled in that yoake of bondage For the mysterie of iniquitie doth already worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the obiection this Is he not in the world already if so then may the day of the Lord be as nigh as wee are borne in hand Subiect 1 concession he is in the world at least in fieri 2 distinction secretly and as in mysterie but not reuealed which is that manner of his being in the world which must precede the comming of Christ and that he is not so openly in the world is prooued for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will let till he be taken out of the way That once atchieued then shall that wicked be reuealed till then it may not be expected In the words are two things 1 The stile of Antichristianisme otherwise called Poperie 2 The nâ—w Antiquitie of it 1 The style it hath is a mysterie of iniquitie or iniquitie in a mysterie expect not so much as mention of the various expositions for quorsum but to cloy the Reader Mysterium commonly sounds a Religious secret not obuious to capacitie of euery vnderstanding rather requiring some extraordinary afflatus to the conceiuing of it as mysteriuÌ„ Christi Ephes â— 4 and the mysterie of Godlines 1 Tim. 3.16 and the mysteries of the Kingdome of heauen Mat 13.11 things in their owne nature abstruse and which without diuine reuelation we conceiue not Sometimes things apert in themselues and running into sense haue that stile when the reason onely of the thing is secret so Reiection of Iewes a mysterie Rom. 11.25 sometimes things haue that appellation for the couerture of carriage in the allegoricall expression as Ephes 5.32 To whither acception of the word is the allusion here Resp To first and third if to any though perhaps the reason of the appellation bee onely the couerture and secresie of carriage and conueiance into the Church Yet ye read some where of l Aoc. 2.24 depths of profoundest learning as they call them which yet are but the depths of Sathan homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysteries but of iniquitie such will Poperie store you withall orders of Angels and their seuerall ranks and subordinations which poore Protestants apprehend not because Gods spirit hath not reuealed them in Scripture these know exactly their language and manner of expressing the conceptions of their vnderstandings each to other yee cannot learne but from their mysticall Angelicall Seraphicall Doctors How a body Naturall may be without dimensions Accidents subsist without a subiect and such like deepe mysteries of absurditie you can learne from none but their Teachers nor in truth shall euer rationally conceiue nisi credideritis non intelligetis you must captiuate your thoughts to the obedience of Antichrist for I tell you these are great mysteries in their Iniquitie But Carriage of their grossest errours you shall finde so couert and no lesse then mysticall that except we haue wits exercised to discerne betwixt good and euill we shall hardly descrie them That Christ is onely Author of righteousnesse and saluation the onely name giuen vnder heauen by which we must be saued they constantly proclaime Where is the mysterie he saues but in and by vs hauing merited that we might merit and purchase our owne righteousnesse and saluation That Christ is very man borne of the Virgin retaines the same nature entire now glorified without any eleuation to a diuine being is their doctrine with great feruencie taught against Vbiquitaries and elder Heretiques yet so is his body eleuated aboue the condition of a naturall body that it may be in many places at once hath lost dimensions circumscription or if there be any other propertie more proper to a body Naturall Anathema they crie to Pelagius and all his Sectaries maintaining free will in nature ad spiritualia yet prie into the mysterie ye shall finde them halfe or more Pelagian God excites and perswades changeth not the condition of the will nor infuseth an abilitie which before was absent to beleeue or repent the will excited by a secret though languishing natiue power applies it selfe to Gods excitement and accepts his perswasion Mysterium iniquitatis in Doctrinâ See it in their cultus fairest pretenses it hath of vertue sanctitie deuotion 1 Acts of Religion the same that God prescribes or allowes but mischiefe on the mysterie baned with infinite superstitions Prayer Almes Fasting Workes of satisfaction acceptable to Gods Iustice 2 Pretences of sanctifie and other vertue in all their abominable Idolatrie in Images adoring the Deitie they are good Remembrances preuent distractions excite deuotions By Saints as mediators of impetration conueying their petitions to God the pride is intollerable for a sinfull man to goe himselfe boldly to the throne of Grace Infinite I might be in discouering the mysterie of their iniquitie I say as Paul m Col. 3.16 Let the word of God dwell plenteously in you store you with clearest and distinctest knowledge thinke not its ouerly and confused vnderstanding may secure you you haue to deale with mysticall iniquitie Warily and with warrant of calling aduenture on their conference and writings easily thou maist bee puzzled in this mystery as they carrie it A mystery is Popery but of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
I meane largely whatsoeuer hath causalitie or is a motiue to induce the Lord to choose Resp Thus I conceiue these gifts and their exercise to fall vnder the same ordinance of God with our saluation as meanes destined and so conducing to that end how then causes moouing to elect He hath chosen vs to bee holy Ephes 1.4 To be faithfull 1. Cor. 7.25 Vt essemus non quia eramus aut futuri erimus is Saint Augustines glosse 2 What sanctitie is that which mooues 1 That of nature It affordes none Quis dabit mundum ex immundo conceptum semine 2 That of grace Whither the measure incident to this life Or that perfect in the life to come 1 That of this life imperfect Isai 64.6 nor could it bee foreseene otherwise then it was to be 2 The holynesse of another life Wee are then extra statum merendi demerendi as being in termino quiescentiae where wee receiue and enioy rewards procure not reward or ought tending thereto 3 These all q Mat. 11.25 Exod. 1.4 flow from election as their cause And for sanctitie Arminians consent it had no causalitie in respect of election yet for faith foreseene are peremptorie that on it rests election and is ex fide praeuisà And why I wonder faith rather then charitie or other sanctitie 1 Is it more excellent Not saith the Apostle 1. Cor. 13.13 2 More perfect as it is in vs Nor that Luke 17.5 Mar. 9.24 3 Next is not it also part of sanctitie A prime ingredient Especially apprehended as they conceit it respected as a qualitie or act in vs and so auailing to election iustification saluation for that it iustifies or saues as an instrument and by vertue of the obiect it apprehends Christs righteousnesse they belieue not 4 Else how pleased it God out of his freedome to respect it more then other gratious qualities and to assigne it motiue to election Audio Indeed in iustification it auailes more then charitie hope penitence any other holy qualitie or action Accordingly its fitted to doe what its appointed vnto more then any other part of sanctitie that is to r Rom. 5.17 receiue the gift of righteousnesse for and by which we stand iust in Gods sight But that the Lord hath assigned it causalitie in respect of election where finde wee Rather an effect and fruit of election therefore no cause or reason or condition of it Take them therefore here mentioned and ment meanes of saluation not merites or so much as conditiâ—â—s of election And thence learne that howsoeuer the decree of election flow not from meanes yet implies it meanes congruent and hath execution thereby See Rom. 8.30 Eph. 1.3 4 5 c. 1 Wherefore obserue necessitie of them absolute to the obtaining saluation Hebr. 12.14 Marke 16.16 Luke 13.3.5 2 The decree is not onely of the end but also the meanes elect to bee holy predestinated to the adoption Eph. 1.4 5. and not onely to the inheritance 3 Knowledge of the decree suspended on the meanes 2 Pet. 1.10 2. Tim. 2.21 4 Vessels of mercie though for the time aliens from the life of God yet in the day of visitation called with a holy calling 2. Tim. 1.9 and so made meet to partake in the inheritance of the Saints in light Col. 1. Vse It wonders me to here the desperate inference Vse if I bee predestinate I shall bee saued though I neglect scoffe at sanctitie Reduce it thou shalt easily see a contradiction in the termes the predestinate vnsanctified or the vnsanctified of the elect shall be saued There are none such finaliter tales it implies to say it God elects to holinesse and not onely to saluation to saluation but by sanctification of the spirit More to see men professing knowledge of the decree and order of it assurance of their owne personall election yet to walke after the flesh By our studie of sanctitie we know our election 2. Tim. 2.21 2. Pet. 1.10 They lie to God and men who professe to know their owne election while they are Å¿ Tit. 1.16 abominable disobedient and to euery good worke reprobate yea from any good worke abhorrent of any holy gift destitute to any knowne sinne addicted The meanes specified are first sanctification Secondly iustification implied in faith The order seemes inuerted but thus conceiue sanctification though posteriour in order of nature yet is first in euidence and our knowledge trueth of faith title to iustification being not knowne of vs till wee feele the power of Gods Spirit sanctifying That sanctitie is a meane Scriptures are plentifull See Heb. 12.14 1. Pet. 1.2 Congruitie you will easily discerne if you consider 1 The t 1 Pet. 1.15 16. caller and chooser is holy 2 The habitation so holy that it u Apoc 21.27 admits no vncleane thing to enter 3 To damne deuils for vnholinesse to saue men though vnholy how had it lien open to exception and quarell of damned spirits There is sanctitie first * 1 Cor. 7.14 ciuile So children borne in vnequall wedlocke to Theophylact are called holy id est legitimate not spurious 2 Faederall so x Num. 16.3 all Gods people holy all of the Church visible 3 Sacramentall so Apostataes y Heb. 10.29 sanctified with the blood of Christ the Sacrament of it Baptisme 4 Opinatiue of Phariasicall hypocrites in their owne and other mens opinion holy 5 Reall and true called here the Sanctification of the spirit vnderstand not ours but Gods as Rom. 1.4 This the marke of election meane of saluation The nature of it is in two things 1 Purging our hearts from those vitious propensions naturall z 2 Cor. 7.1 from all filthinesse of flesh and spirit 2 Planting in vs as seedes of vertuous life holy qualities and inclinations a Gal. 5.22 fruites of the spirit as Paul stiles them This habituall holinesse according are their actes and exercise for they b 2 Pet. 1.8 suffer vs not to bee idle and vnfruitfull 1 A constant care and endeuour to c Iac. 1.27 keepe our selues vnspotted of the world 2 d 1 Pet. 1.9 Shewing forth the vertues of him that hath called vs in being zealous of euery good worke or as Paul to Titus expresseth it e Tit. 2 12. denying vngodlinesse and worldly lusts walking godly iustly soberly in this present euill world this they call actuall holinesse Beginnings onely are here vouchsafed the f Rom. 8.23 2 Cor. 11 22. first fruites and earnest of the spirit Consummation we expect according to Gods promise in the g 2 Pet. 3.13 new heauens and new earth wherein dwelleth righteousnesse its comfortable if wee finde truth though we want perfection of holinesse Notes of it thus number and so make election sure 1 It goes ouer the whole man the h 1 Thes 5.23 whole spirit soule body sanctified throughout else no part truely sanctified As the leprosie deriued from the first Adam hath defiled the whole
bin knowne vainly I thinke we hope for Iewes restoring till Indian Churches be collected at least the Gospell preached vnto them for a Testimony against them fallor or doth our nauseating of the Gospell the sower Grapes of our vintage and the turbulent state of our Christendome pretend the translating of the Gospell from vs to them In that presage of our depriuall Lord grant our Repentance may make me a false Prophet Howbeit that to them also the doore of faith may be opened the Gospell conueied the word of God runne should be a Christians prayer And be glorified the second parcill of the petition on behalfe of our Ministery the Glory of the word of God I conceiue not so much what results from holy liues of professors and predicants though that may also be implied as the q 2 Cor. 10.4 5. 3.6 mighty and powerfull efficacy of it in bringing men to the obedience of faith Saint Luke somewhere cals it the potent r Acts 19 20. preualence of it Saint Paul the Å¿ Col. 1.6 fructifying of it in the hearts of the hearers And so had it bin glorified amongst this people 1 Thes 2.13 As if Paul ment to presse vpon our deuotion to craue of God not onely the spreading of the knowledge of the Gospell but manifesting the power of it in the conuersion of as many in euery kingdome and Nation as belong to his Election The name of the Lord is by nothing more t Acts 19.18 glorified then by the Saluation of his people 2 Comfort and ioy is multiplied vpon our soules in the report or beholding if yet there be grace in vs. 3 The blessed end of this miserable world wherewith is coniunct the consummation of our happinesse to which also we professe to hasten is hereby furthered Vse We are by much more in nise censuring then in deuotion In this particular notice it where the holiest Ministery preuailes not with the multitude to worke their manifest and present conuersion vsually we grow iealous of the ministers sincerity or deeming the people a rent of Castawaies to whom God sends his word to harden rather then saue them And yet 1 sincerest Preachers haue not alwayes bin most u Isai 49.4 fruitfull 2 yet who doubts but a * 2 Cor. 2.15 sweet sauour vnto God 3 And there is oft a secret vnseene x Rom. 11.4 5. remnant a y Isai 6.13 Tenth vnknowne which returnes 4 Times and seasons of blessing God keepes in his owne power But see if the default rest not on other people that they are defectiue in their duety to aid Ministers with their prayers for blessing and successe of their gracious indeauours 2 Else by their vnreformed liues working greater alienation of mindes from the Gospell in men already estranged from the life of God Certainly I haue long obserued such censors though seemingly transported with the zeale of Elias yet none of the greatest ornaments to the Gospell There is a way for you to glorifie the glorious Gospell 1 z 1 Pet. 2.12 Liue as it prescribes and you professe 2 pray God to prosper it in our mouthes you may see it glorious in the saluation of those misdeemed forlorne soules when once the day of Gods gracious visitation commeth As it is amongst you The exemplification of that glorious power of the Gospell in themselues he mindes them of whither to make hopefull of obtaining like blessing from God on others though presently aliens from their owne experience Certainly to such end hee elsewhere mindes Gods people of the strange a Tit. 3.3 4.5 change Gods grace hath wrought in them or not rather to forme their affection to such pietie as to desire other mens sharing with them in the sauing power and benefits of the Gospell Grace may be emulous is not enuious Easily willingly fainely beteemes another any other all others share with it in the common saluation Ambrose It s after a sort naturallized in euery good man to desire consorts as many as may be in goodnesse Moses to Ioshuah Enuiest thou for my sake Now b Numb 11.29 would God all the Lords people were Prophets Paul c Acts 26.29 I could wish that not onely thou but all that heare me this day were both almost and altogether as I am in Christianitie elsewhere that d 1 Cor. 7.7 all men were as I in my peculiar priuiledges According see gracious endeauors of Gods Saints Dauid oh e Psal 34.8 taste and see how gracious the Lord is f Psa 66.16 Come ye children hearken to me I le tell you what the Lord hath done for my soule Who doubts but minding to draw them to experiment like bounty Compare Act. 11.20 21. c. Ioh. 1.42 45. as if in the new birth after their opinion the prouerbe held Nascitur indignè per quem non nascitur alter see Zech. 8 21. Isai 2.3 Vse It sauours of Iewishnesse rather then Christianity to desire enclosure of grace to our selues What loose we if others share with vs in the common saluation that inheritance is not diminished by multitude of enioyers What are we preiudiced if others be our equals or betters in the measures of Grace 1 Our little is the g 2 Cor. 1.22 earnest of our inheritance as their more 2 their more is h 1 Cor. 12.7 ours in the vse and benefit 3 Not much Grace but much i Mat. 25.23 26. vse of Grace in doing seruice to God and our brethren is that which augments our reward 4 And where is that k 1 Cor. 12.26 sympathie of members reioycing when any one is had in honour while I haue place amongst the Sheepe at the right hand of the Iudge why doe I enuie to Apostles their Thrones of more eminence VERS 2. And that we may be deliuered from vnreasonable and euill men c. THe second materiall part of the prescript concerning our persons wherein is 1 the blessing to be praied for deliuerance from c. 2 The reason of prescribing For all men haue not Faith And that we c. To our persons then and not to our calling onely belong the louing reuerent regards of our people So is the chaâ—ge euery where l 1 Thes 5.13 Haue them in singular loue see also 1 Cor. 16.10 The ground of such reuerence and loue are our gifts and calling howbeit the function interesseth the person and entituleth it to all due respects from the people see 1 Cor. 4.1 2 Cor. 5.20 Vse How acute is this age growne in coining distinctions aboue the rate of Thomas or Scot more then metaphysicall in abstractions Our gifts and calling men contemplate as Platoei Ideas them forsooth they reuerence our persons yet so contemptible as scarce worthy to be set with the dogges of their flocke 1 Not so Cornelius nor Lydia nor Gaoler nor Aquila and Priscilla nor any that haue felt want or tasted power and comfort of our
to spare speach of what Gods spirit m 1 Cor. 3.9 1 Tim 5 18. resembles it by would they please but to experiment a little in what seemes easiest in our taske informing the minde with distinct notice of the mystery of godlinesse or fastning it as â—s their n Ephes 6.4 duetie in their ignorant families they would change their minde and say husbandry were a play-game a recreation to the toyle of a faithfull Minister To conclude where tell me haue you seene a painefull Pastour not too maturely made old Though by naturall temper choisest temperance and manner of education framed to greatest vigour sitted to extend life to the vtmost terme of nature Our Sauiour in his prime and slower of age little past thirtie is deemed by lewes a man towards o Ioh. 8.57 fiftie such showes of ouer age had care and paines to win souâ—es as some opine cast vpon him But what lets to conceiue the Apostle speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the thing was That his meaning may be hee bought at deerest rate in the eye of flesh it selfe wherewith to sustaine himselfe if opera hardy labour of the hardest may bee thought equiualent to price or to things which for price passe in exchange from man to man For so himselfe addes the explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but wrought with labour and trauell night and day Like was his practise in some other Churches though on other occasions and to other ends See Act. 20.33 34. 2 Cor. 11.12 Bindes the example vs Or doe they well who presse it vpon Monkish predicants from Pauls example Ans Apish imitation of Saints hath filled the world with superstition with errours some no lesse then hereticall With what caution wee should heed examples of Saints hath beene treated in the former Epistle wither I remit the reader Disparities bâ—twixt Paul and vs you may obserue these 1 His extraordinary instincts and inspirations added to his ouer measure of gifts acquired by industry aduantaged aduanced him to facilitie of performing his Apostolique function in teaching who doubts but oft without study and premeditation so that other his necessary or occasionall imploiments brought not by distractions impediment to his preaching or other ministeriall offices Of vs to our enabling to the worke is required attendance to priuate p 1 Tim. 4.16 reading and meditation dwelling vpon and being in these things a day or houre otherwise spent may giue vs iust occasion to say as he Amici perdidimus diem and with that day part of our full furnishing to the worke of the Ministery Except we be imployed in some thing coniunct with and subordinate to the maine or when perhaps necessitie and infirmitie of body or minde forceth to remit and loosen the ouer bent spirits 2 Nor is it with our Churches as was with this of Thessalonica that we should feare at this day ouercharging our people Scantingly it should seeme the Lord had distributed to these poore Artisans as learned deeme them the good things of this life which small portion also lay open and was liable daily to be preyed vpon by violent rapine of persecutours Whereas God hath pleased to seat vs in another Canaan a land flowing with milke and hony where we sit mostly all vnder our owne vine and figtree eating the fat and drinking the sweet sated shall I say Surfetted rather with the plentie of all Gods gracious blessings That wee of all Churches may seeme vnworthiest of the Corne if wee shall offer to put the q 1 Tim. 5.18 muzzle on the oxe his mouth which treads it out Howbeit where exacting of due maintenance is indeed a burthen to the Church let art or industry or owne possessions or other imploiments supplie our necessities incline to part with right rather then to bee ouerpressing in exacting it compassion teacheth it and so farre vrgeth the example of the Apostle VERS 9. Not for that we haue not power but that we might make our selues an example vnto you to follow vs. THE second end of Pauls prouiding for himselfe by manuall labour that hee might make himselfe a paterne to this people and by his owne performance of what he prescribed win the people to obedience To explicating whereof the passage is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect Perhaps reason of such forbearance to exact maintenance c. was want of right to demand Sol. Not so power we haue and lawfull authoritie to aske and receiue it That therefore is not reason of not vrging to yeeld it but that wee might make our selues an example Not that we haue not power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust right title lawfull authority Qu. To be burthensome thinke you Resp He meanes to take maintenance from his Auditors which 1 either for that it seemes burthensome to earthly mindes or 2 for that in extreame pouerty of the Church it s really so he stiles pressure or burthen Quest But when it s so really burthensome hath hee power or right to claime it Resp Right dies not or decaies by disability of the debtour the r See 1 Cor. 9.5.15 Collat. vse of right ceaseth for the time according to the rules of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mercy see Isai 58. But that Ministers haue power and authoritie to claime maintenance from their people we haue clearelly from this Text. Quest On what Law founded Resp Of Nature Nations Moses Christ see 1 Cor. 9. a vers 4. ad 15. Vse Base aboue measure and vnbeseeming Christians is the conceit entertained by the people that our maintenance is from beneuolence only and ad placitum to be measured out by our Auditors As if it had no foundation in Iustice but meerely in Charity Liberè dico reclamante mundo pronuncio as Hierome in another case speakes clearer prescript affords no Iustice for any title then for Ministers to their maintenance that is to their Tithes The more vniust are they who detaine it and Å¿ Col. 4.25 who so doth the wrong shall beare the wrong that he doth But that wee might make our selues an example c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Tim. 4.12 when applied to denote what tends to exemplary it signifies the liueliest expression and as I may tearme it effigiation of that vertue or vertuous practise which we desire to exemplifie To the Nature of such an example in vertue or vertuous practise concurre three things 1 eminence in the vertue 2 precedency 3 liueliest expression of what we desire to commend to other mens imitation An honour whereof Paul was euery Minister and other prescriber should be a little ambitious See 1 Tim. 4.12 1 Pet. 5.3 1 It s a hallowing of the name of God a meanes to procure him glory Mat. 5.16 2 Forcible aboue prescript to win aliens by this without the word they are won preparatiuè 1 Pet. 3.1 2. 3 Allures nothing more men of gracious inclination to resemble to equall to outgoe precedents in goodnesse 2
Cor. 9.2 Grace being euer accompanied with holy emulation and striuing to equall excell others 4 Not onely our personall goodnesse is taken notice of to be rewarded but whatsoeuer good thing others haue bin occasioned to doe by our example or other excitement that also is set on our score See Dan. 12.3 Vse Lord that Pauls spirit were in vs that Moses prayer might preuaile with God that his not vrim onely but t Deut 33.8 Thummim might be vpon his holy ones that Lawgiuers might become as he in their practise liuing or walking Lawes But how haue we mostly all giuen occasion to haue Mercuries statue our fittest Embleme Read with best attention Rom. 2.21 22. c. ad finem To you to follow or imitate vs. Pauls maine intention in typing or linying out in his own practise what he prescribed bed to others Coward let be his stile who seconds not his Captaine in the dangerousest aduenture vnworthy the name of a Christian whosoeuer followes not such way-guides in vertuous practise It s the duetie and honour people owe to their Pastors to walke in the steps of their vertuous conuersation see 1 Cor. 11.1 Phil. 3.17 Heb. 13.7 Iac. 5.10 Imitation implies three things 1 Factum semblable or rather reall acting of what we pretend to imitate Not to commemorate or encomiastically to declaime of Abrahams faith or obedience but to u Rom. 4.12 walke in his steps is to imitate Abraham see Ioh. 13.15 Laudamus veteres est nostris vtimur Annis 2 Studium or propositum imitande Casually or by naturall propension may a man fall on Saints practise as children sometimes on fathers gestures or gange of body Sic ille oculos sic ora ferebat yet say we not such imitate though they resemble because their aime is not to expresse their Actions 3 Conformitas ad exemplar which is the life of imitation and wherein especially is required prudence in the follower least he turne Ape in imitation Giddie was that Ideat because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he pretended Gideon for patterne in demolishing Images for had he like calling or instinct like eye must be had to other circumstances of time place manner motiue occasion end in those actions of Saints which we pretend to imitate the least swaruing from our patterne disables our imitation More what concernes this duetie of imitation and discretion therein Read at leisure in those notes on the former Epistle ad cap. 1. ver 6 7. VERS 10. For euen when wee were with you this wee commanded you that if any man would not worke neither should hee eate WHither any or what the reference is which this verse hath to the former Scripture is a little difficult to discerne Erre I or is it alledged to prooue their knowledge of duetie charged on them vers 7. q. d. You cannot be ignorant of the duetie for you may remember what charge we gaue you in presence In the text it selfe a part considered wee haue Pauls sanction or ordinance for manuall labour enforced by penaltie prouided for willing or wilfull loiterers 1 The maine intention is to vrge to labour 2 The penaltie of neglect Idlers must not eat To which adde as appertinences 1 The generalitie of the iniunction collected from extent of the penaltie siquis 2 Description of delinquents whom the penaltie toucheth not those who cannot but such as will not worke Labour here inioyned you must vnderstand manuall by interpretation of the Apostle himselfe 1 Thes 4.11 Ephes 4.28 2. Is the ordinance vniuersally binding for all persons times place states of the Church Resp 1. For labour and industrious imployment in some honest vocation it bindes all in all times and states The Church of no time may affoord hiuing for drones whither to manuall labour is another quaere Consent goes thus farre 1. Manuall labour is amongst those Acts or offices which are precepted not propter se as simplie good and necessary in like sort as worship of God and honouring parents 2. Rather propter aliud and therefore bindes not all men in all times and states but onely in casu suppose when the ends of such labour cannot be otherwise atchieued 3. Those ends suppose to be 1 Supplying our owne wants and necessities of such as depend on our Care 1 Thes 4.11 1 Tlm. 5.8 2 Easing the Church or Common-Wealth of vnnecessary charge 1 Tim. 5.16 3 To preserue body in health and vigour 4. And which is spirituall to auoid the legions of sinnes that waite on lazie idlenes But where without labour of the hands these ends with the like may all be attained the iniunction bindes not Ratio who so liues out of the Reason of the Law liues out of the stroke and censure of the Law Thus therefore conceiue the ordinance for that kinde of labour personall or particular to that Church in state now of distresse binding vs no farther then ends of labour forementioned and like state may enforce it How then concernes it vs of these times Resp 1. Many many are amongst vs whose liuely-hood and necessarie maintenance depends on manuall labour whose calling and abilities binde them to such imployment who but by it cannot further the weale publique doubts any man whither the iniunction bindes them The Reason of the Law toucheth them therefore the Law it selfe 2. But to the generall of labour and industrious imploying our selues in some honest calling whereby we may further common good equity of this inunction and other passages of Scripture binded al of all sorts times estates quid statis hîc otiosi * Mat. 20.6 Idlers the Lord of the Vineyard beares not And to all of any office is the charge giuen x Rom. 12.7 to waite on that office to a Minister is not inioyned manuall labour prohibited rather as both an indecorum for the person he sustaines and a meanes of y Act. 6.2 distraction and hinderance to his labouring in z 1 Tim. 5.17 the word and doctrine yet a Ezech. 34.2 woe to the idle shepheard as heauy as to any that are at ease in Sion Like thinke of Superiour Magistrates c. Withall let this be considered preparation to a Calling is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a calling as when a man liues as young Prophets of Iuric in Schooles of Prophets though yet not exercising prophecie he is presumed to liue in Ranke neither without calling nor idlie in his station but what followes not vnder one of these lies vnder Censure of the Apostle and is violation of his Canon Vse Yet beware yee thinke not Pauls sanction toucheth Popish Monkes and Fryers mendicant that were picked wresting the Apostles sentence Indeed now I minde it Erasmus said of Luther Estius ad locum he meddled with two perillous things when he touched the Popes Crowne and his Monkes bellies But why sauours it so strong of hereticall prauitie to impleade them guilty of breaking Pauls Canon if Socrates said true Monachus qui
leaue thee to thy selfe as c 2 Chro. 32 31. Ezechias as d Mat. 26.35 70 72 74. Peter till thou haue learnd that the way of man is not in himselfe that its God who workes both will and deede 2 Pride not thy selfe in thy best doings e Luk. 17.10 Is it more is it so much as duetie is not all stained with f Isai 64.6 fowlest blemishes and who is he g 26.12 that workes all our good workes in vs Take heede least the Lord permit thee to euill till thou haue learnd to be vile in thine owne eyes to acknowledge him author of h Iam. 1.17 euery good gift of euery act and exercise of gracious qualities 3 Reioyce not nor insult ouer the fall of others least the Lord see it and it displease him through infidelitie they were broken off and by faith thou standest i Rom. 11.20 bee not high minded but feare thou also maist be tempted Gal. 6.1 4 Set before thine eyes the fearefull estate of them who haue reuolted from holy courses if not that terror nothing will worke thy caution Heb. 10.26 c. 5 Consider the fruits present the k 2. Cor. 4.16 17 18. glorious reward to come least thou be wearied and faint in thy minde Heb. 12.3 6 Dote not vpon the acceptance or approbation of men for wherein is it to be esteemed Thus thinke though thou labour in vaine in respect of men yet is thy reward with the Lord and thy worke with thy God Isai 49.4 7 Hasten not to the reward its good to trust and to waite in due time wee shall reape if we faint not Gal. 6.9 VERS 14 15. If any man obey not our sayings by this Epistle note that man and haue no company with him that he may bee ashamed Yet count him not as an enemie but admonish him as a Brother AFter caueat giuen to regulars he returnes to the inordinate giuing new order for their censure in case they continued refractarie after new warning giuen by this Epistle where is 1 the punishment of two branches 1 note him 2 company not with him 2 Mitigation of the punishment or rule of moderation correctiuely annexed that through mistake they ran not to extremity ver 15. If any man of what ranke or qualitie soeuer now obey not Note him Impartially he requires Church Censures to proceed against all contumaciously exorbitant see 1 Cor. 5.11 a like siquis To Timothie the charge is giuen with solemnest obtestation little lesse then adiuring 1 Tim. 5.21 So Ambrose bare himselfe to Theodosius the Emperour who not onely submitted to the censure but euer honoured admired the Bishops carriage Vse Whither is it more happy or more miserable to be Great can any tell me As the times now goe more miserable l Amos 7.10 13 Amos may not come at Bethel his words are too heauie Nathan is too plaine to be a great mans Chaplaine they loue to be quiet in their sinnes Censures are growne timorous to approach Nobles or Gentrie That horrible and filthy thing is committed in the Land The Propets prophesie lies the Priests receiue gifts and the people delight to haue it so And what will ye doe in the end thereof The happinesse of greatnesse seemes this onely as the great fauourite at Rome peccandi licentiâ Faelices appellantur As the Israelites into Canaan so passe these to their Hell no dogge opening mouth or wagging tongue against them yet was there as great as the greatest whose prayer was Let the righteous smite me friendly and reproue me who esteemed it as precious as the soueraignest balsome Psal 141.5 1 Why m Ezech. 13.22 strengthen we the hands of the wicked that he cannot returne from his wickednesse 2 Why hazard we the vulgus to infection impenitency Saw you euer greatnesse fall alone 3 minde that of the ancient Hulderike how shall their soules at last clamour and curse vs when they feele the torments which holesome seuerity might haue kept them from Obey not our sayings by this Epistle so I thinke must be the reference and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. If to this new monition by this Epistle they bare themselues refractary then spare not but note them Contumacie in smallest sinnes is more then a little hainous makes lyable to seuerest Censure see Mat. 18.17 compare Num. 15.30 ad 37. 1 Arguing contempt of Authoritie Numb 15.31 2 Desperate obstinacy in the offender Vse 1 Clamours are frequent against abuses of excommunication A lack way they say it s made for fees and that thunderbolt is cast out at smallest offences Gouernours haue age prose respondeant this onely consider though the sinnes be little yet should the sinner be contumacious The lazing of these loyterers is not numbred amongst mortals nor sets the delinquent in state of enmity with God vers 15. yet contumacie therein Paul orders to be censured with some kinde and degree of Excommunication Errare possum said Saint Austine Haereticus esse nolo Vse 2 Let it be our minde for frailties for lightest offences there liues not the man on earth so iust that doth good and sinnes not Eccl. 7.22 yet farre be it that our hearts should be n Ecel 8.11 set in vs to doe euill obfirmed against all monitions reproofes censures tending to reforme vs that argues vs desperately contumacious Euidences of it 1 to despise admonition Prou. 12.1 2 more to hate the reprouer Prou. 9.7 8. 3 yet more to be exasperated by admonitions to become more vile Sodomites Gen. 19.7 8 9. 4 height of it when God afflicts and we p Ier. 5.3 sorrow not nor q Amo. 4.6 c. amend but r Isai 1.5 encrease our reuolting There growes vp with it 1 stupifaction of Conscience 2 obstinacy of Will 3 infatuation of Iudgement Isai 5.20 Rom. 1.28 The punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that man some rather render notice or signifie him the word signifies both Note him with a brand of infamie or notice him as infamous to the Church that all may auoid him Consent of best Interpreters is that such noting signifying or noticing him to the Church is the same at least in some degree with Excommunication Saint Austine so iudgeth lib. 3. Cont. Epist parmen cap. 4. Theophylact also ad locum But whether of like nature and extent with our greater or lesse Excommunication in both which is exclusion from communion in Sacris is not aptly resolued Is it perhaps Caietanes middle betwixt the two their debarring the Temple Table conuersation of the faithfull Quaere for I resolue not Estius his reasons sway me to thinke the greater Excommunication or giuing vp to Satan is not ment for Saint Paul allowes them not to be accounted enemies nor were their sinne though ioyned with a little stiffe contumacy so enormious as to promerit it Nor the lesse as now t is in vse with vs for therein is no interdict of Societie Perhaps then