WHereas there are two points which not a little trouble the mindes of many: the first, how it standeth with the promise of God towards his Church, that the outward forme thereof should so alter, and change, that not only the beauty & glory thereof should seeme to be defa­ced, but that the very face therof should scarse appeare: The second how in that so vniversall and generall change God should keepe his num­ber to himselfe, a company which feare, and worship him, and continue in the profession of his truth: Both these are in this chapter handled by the Apostle, the first from these words vn­to the 13. verse, the secōd thenceforth vnto the end of the chap. Augustine readeth this place,August. lib. 2 [...]. de Civit. Dei cap. 19. Sic Hieron. in 2. Thess. 2. vnlesse that Runnagate come first, but the word here vsed by the holy Ghost in civill matters signifieth the shrinking of souldiers frō their General vnto the enemy: now it is by proportion drawne from hence to signi­fie an Apostasie, and back-sliding from [...]he profession of Christ to the contrary part, that is, to Antichrist.

And this backsliding we expound to be general not of a few men, or sects, or countries, but of a great & vniversall revolt in each country and sort of men. And this we proue for that the Apostle speaketh thereof indefinitly not restraining it to some. And besides, seeing the Apostle was to giue vnto the faithful a signe & token, it must of necessity be, that he should yeeld such a one, as neither was already present (for then were they never [Page 2] the later in suspence concerning the point in controversie) nor that incontinently was to fall out. For there was already a sli­ding of many from the truth, & therefore if it were not meant of a generall, that might haue beene for all this concluded by the Thessalon. That the day of the Lord was at hand.

The Rhemists in their notes mislike in our interpretatiō two things.Rhem. in 2, Thess. 2. 1. That we say this revolting should be generall. 2. That we say it must be in matters of Religion: whereas the most part of the Fathers (say they) expound it of the revolting from the civill obedience to the Empire of Rome. But if that were grā ­ted them (which how true it is, shal after appeare) yet litle ma­keth it for their purpose. Now for our interpretation there are many things that make, namely the wordes following which serue to the same purpose that these do: for after that he had said a departure, he addeth straight, and that the man of sin be disclosed, of whom it is verified, that he should sit in the tem­ple of God, and shew himselfe to be God, which cannot be vnder­stood otherwise then of Spirituall matters.

Secondly, the signification, and vse of the word in other pla­ces, proveth, [...] that it is so meant here as: in Act. 21. ver. 21. Luk. 8.13. Which in the time of temptation go away. Heb. 3.12. To de­part away from the living God. 1. Tim. 4.1. Some should depart frō the faith, on which place the Rhemists themselues note that it signifieth to be Apostataes from the faith, as the Greeke word (say they) importeth.

Thirdly, this may appeare by the conference of other places of the scripture, wherein this same doctrine is delivered; Apo. 12.6. Where the woman fleeth into the wildernes: and Apoc. 14.8. Babilon made all nations drunke with the wine of the wrath of her fornication. But for that they say, the fathers agree that it is meant in civill matters: let vs first admit they did, and all, if they please:Aug▪ ep. 19 ad Hieron. yet may we answere, with that of Austin, though I coulde finde out as many Fathers on my side, yet will I say Paul shall serue me for all, to him do I fly, to him do I appeale frō all the Doctors. Andrad. defens fidei Trid▪ lib. 2. And as the writer of the defence of the Tridentine councell in lib. 2. In some points we may lay all the fathers aside, [Page 3] and finde out our selues or by some other meanes the truth of some points. And as Caietane, Caietan. in prae­ [...]a [...]. Com. in lib. Mos. who confesseth that in interpreting di­verse places of scripture he goeth against the streame of all the Doctors. But nowe they confesse that not all Fathers are of this minde, for when they say (in manner all) it is evident they except some.

Now the Papists in the Councell of Trent confesse that the most of the Fathers conclude that the wordes in the 6. of Iohn, Conc. Trid. Sess. 5. c [...]p. 1. sub Pi [...] 4. An, D. 1562. imply the receiving of the Supper in both kindes, against the which notwithstanding the saide Councell hath determined. And the very props and pillars of their Religion confesse, that in points wherein the lesser part of the Fathers agree, a mā may probably dissent from the greater.

Now of the Fathers (whereof they speak) there are 3. wher­of 2. make for vs, and one is indifferent. His wickednes is des­cribed to be notable in that he is called the man of sin, 2. Thess. 2.3. which is more, then if he had said a sinfull man: & where he calleth him the son of perdition, which is more vehement, then if he called him only a reprobate, as Paul calleth Elimas the childe of the Divel, Act. 13. and tearming him the son of perdition,Act. 13.10. he mea­neth one made to bee destroied: for whom is prepared some marveilous and extraordinary kinde of death and destruction: as Moyses speaketh of the rebellious Corah and his company.Numb. 16.29.30. He meaneth therefore hereby, that he should not only be sin­ful in his owne person, and bring a marveilous destruction vp­on his owne head, but that he should lead away many to the like wickednes, and make them partakers with him of the like grievous punishmēt. As it is said of the dragon, that he should draw with him the third part of the stars,Apoc. 12.4. & the Whore should make others drinke of the wine of the wrath of her fornication, Apoc. 14.8. & 17.2.

2 His malice is set out in this, that he is called an Adversary, a chiefe enemy against God and his Saints, as that horne in the 7. of Dan. which made battell against the Saints of God and pre­vailed, and as he is described in the Revelat. Dan. 7.21. Apoc. 12.15. That hee threw out floods after the womē that shee might be caryed away of the flood.

[Page 4]3 Dan. 11.36.3 His Pride is declared to be notable, in that he should exalt himselfe against God, Antiochus Epiph. [...]ren. lib. 5. cap. 25. Hieron. in Dan. cap. 11. as Daniel prophesieth of another, & that he should sit in the temple of God, which some haue expounded of the materiall temple at Ierusalem which the Antichrist should reedifie and sit in it: but this word is never so taken by the Apostle. To fit, here is to reigne, rule, governe, & haue do­miniō, as the word is takē in other places, as whē the mother of Zebedeus childrē required of Christ, that one of her sonnes might sit at his right hand, Mat. 20.21. Mat. 19.28. &c. And whē Christ saith to his Dis­ciples, you shal sit & iudge, wherfore this sitting betokeneth his governmēt in spiritual matters, whē he shal vndertake to make laws & constitutions at his own pleasure, which is, to depose Christ out of his kingdōe. For although that the whole world be his kingdome, yet the Church of God is so properly called, for that he chiefly ruleth therein, & is obeyed and honored as the Lord and only Prince thereof. Wherefore if any shall say, the breath of my lippes shall bee a law,2 Thess 2.3. and ordinance for the Church of God,Hier. ad Al­gasi. Quaest. 11. he is that Antichrist, this is to fit. It is said also (to set out his pride) that hee should shew himselfe as God, not only he should say so,Hieron. in [...] Thess. 2. but shew it, and make it evidently, & ma­nifestly knowne,Aug. lib. 20. de Civ Dei c. 19 which is referred either to that which went before, where it is said he should sit. 1. take on him that which properly belongeth to God,Chrysost. 13. Hom. in Th. 22 or to that which followeth: whence it is said, he should come in lying wonders, &c. Ierome although in some place he leaneth to their opinion cō ­cerning the revolt,Aug lib. 20. de Civ cap. 19. Refugam vo­cat à Domino Deo. yet in his commentaries on this place (if the work be his) confesseth that it may indifferently be meant either of the declining from subiection of the Gentils, or from the faith.Chrisost. in [...] Thess. 2. Augustine and Chrysostome, they say that the Empire must be taken away first, that afterwardes Antichrist may suc­ceed, yet ground they it not vpon these wordes, but on those that follow. And Augustine, as we before noted, saith that he shall be a runagate from God. Chrysostome saith that there shal be such a revolt from God, that scarse the best shall scape from being offended, Ita vt offenderentur si possibile esset & electi.

Fathers making for our interpretatiō. [...]. Socrates setting down [Page 5] an epistle against Arius Ep. Alexandri Episc. Alexand. Ani­mos hominum ad defectionem quae praenuncia & quasi praecursor Antichristi est, docere nituntur. Cyril. Catech. II [...] Cyril thus,

Now is the departure or Apostasie: For men haue departed, or are become Apostataes from the right faith. [...]. Oecumenius on this place saith he: meaneth a departing from God, and the thing it selfe. The common Glosse thus, Gloss. Ord. vel hoc dicit de spirituali impe­rio Romanae Ec­clesiae, vel dis­cessione de fide, he saith this of the spirituall Empire of the Romane Church, or of a departure from the faith.

Aquin. in 2. Thess 2. Ideo dicendum est quod discessio à Rom. Imp. debet inrelligi non so­lum à tempora. lised à spirit [...] ­ali scilicet à fide Catholica, &c. Thomas Aquinas, Therefore wee must hold that the depar­ture from the Romane Empire ought to bee vnderstood not only from the temporall but spipituall state, namely from the Catholike faith.Anselm. in 2 Ep. Thess. c. 2. siue vt multi­tudo Eccl [...]siarū discedant à Pō ­tifice Raman. sive multitudo hominum discedant à side. Anselmus saith, al nations must depart from the Empire of Rome, whether it bee that a multitude of Chur­ches shall depart from the Bishop of Rome, or that many men shall depart from the faith. Lyrain 2 Thess. 2. Lyra disputeth the matter, & con­cludeth that the Apostasie shall be generall.

Lastly, the Rhem. in 2, Thess. 2.3. num. 6. Rhemists themselues in their notes following, say the same, viz. It is very like that this great defection shall not be only from the Romane Empire, but specially fom the Romane Church.

So that by

• Fathers our exposition is al­so confirmed.
• witnesse of our adversaries our exposition is al­so confirmed.
• Rhemists themselues our exposition is al­so confirmed.

Now follow in the Apo­stle these 5 things

• 1 Properties of the person, who shall bee the ring leader in this defection.
• 2 Time of his cumming.
• 3 Overthrowe of him.
• 4 Meanes to bring it to passe.
• 5 Persons in whom this adversary shal work.

1 For his properties it is said that he should be notable in

• 1 Wickednesse.
• 2 Malice.
• 3 Pride.

2 The Time; before the Apostle come to declare the time of [Page 6] this departing, he interlaceth a note of remembrance. [...]2. Thess. 2.5 Knowe you not that whē I was yet with you I told you these things: wher­by he noteth that the thing is worthy the noting. For surely if these things had not beene foretold, when seely soules should behold the Church so generally defaced, it were no marvaile if they murmured with [...] Ier. 4.10. Ieremy, and said wee haue beene decea­ved and thou hast deceaved vs. Wherefore it pleased God (for helpe of our infirmitie) to foretell his Church of these things that when they come to passe, they may beare them more pa­tiently. And knowing that they were before appointed in the determinate Act. 4.28. counsell of God, wee may assure our selues that they must needs turne to his glory, and so to the Rom. 8.28. benefit of his Church that hath appointed them. For this cause is it that the Paul 1. Tim. 41. Pet. 2. ep. 3.1. 2. 1. Ioh 2.18. Apostles by preaching and writing so oft and diligently taught this point: and that it is laid out in sundry places of the Apoc. 13.17 Apocalips, and often signified by our Mat. 24. Saviour.

The time of revealing is expounded by some, of the revea­ling of Christ in iudgement, but that which is repeated pro­veth the contrary.

That which lette [...]; Vide Occum. in bunc loc. The [...]d. Calvin, some say is the Sonne, others the holy Ghost, some the preaching of the word. But seeing it is said that 2. Thess. 2.7. that which letteth shall be taken out of the way (which phrase signifieth a corruptiō, which cānot agree to any of these things) it appeareth that this interpretation cannot stand. Wherefore Chrys. & Oc­cum. in 2. thess. 2 Hieron. ad Algasi. qu. 11. their exposition seemeth to be the simplest, which say that hereby is meant the state of the Empire of Rome, for that when it should be remoued, the kingdome of Antichrist (the platforme whereof was already begun to be laid) should shew itselfe. And herein also our Rhem. in 2. Thess. c. 2.2. adversaries agree likewise with vs. The misterie of iniquitie which the Apostle saith, be­gan then to worke signifieth the corruption of doctrine which was laboured by heretickes, which the rather is to bee noted, for that it may appeare how fondly the Papists vrge that ther­fore the man of sinne must bee one singular man, because the greeke [...]. article is set before the word, which is the chiefest ground of Sand. Dem. 1. Saunders demonstration, to proue the Pope not to [Page 7] be Antichrist. And it is vrged also by the Rhem. 2. Thes. 2.3. Rhemists in their notes: and as making much for them, they haue taken the pains to set the greeke words in the margent. But whē 1. Ioh. 2.22. S. Iohn saith, he that denieth is [...]. that Antichrist, hee must (if that bee true which they say) meane but one: but the same Apostle in his 2. epist. ver. 7. saith that (whosoever) and affirmeth that there bee many such, wherefore it cannot meane one. Besides the Apo­stle here addeth the Article to the [...] mystery which is meant of corruption of doctrine by many. And againe, [so [...] he that let­teth] which is not one particuler Emperour but the whole cō ­pany as the Papists themselues say: wherefore the article pro­veth nothing.

Out of this text there are two points of doctrine to bee ob­served.

• 1 The changeablenes whereto the visible Church is subiect.
• 2 Secondly the person or state which cōmeth nearest to this description of Antichrist; and wherevnto the properties here set downe do most properly belong.

This is a matter both of wit and importance.

• 1 Here is wisdome let him that hath wit count the
  Rev. 13.18.
  number.
• 2 The Apostle not only whē he was present taught it them, but by his Epistle putteth them in minde of it as a thing wor­thy the remembrance.

Now the question is not who is an Antichrist. For who so breaketh the vnity of the Church by scisme or heresie is such a one. Wherevpon S. Iohn saith, that even in his daies there were 1. Ioh 2.18. many Antichrists. Aug tract. 6. in 1 Ep. Ioh. And Augustine, Whosoever thou art that commest against Christ thou art an Antichrist, whether within the Church or without.

But the question is, who is the first-borne of Satan, in whom dwelleth the fulnesse of wickednesse, that [...]. Adversary, &c.

Neither is it, what particuler man hee is, but what state of Governement, for it is spoken of some common state. Even as in this same place when it is said, that he only 2. Thess. 27. which withhol­deth must be taken out of the way: though he speake of him as of [...]. one man, yet it is not meant of one particuler person alone. [Page 8] For if (as most Occum. in 2. Thess. 2. Chrys. in 2. Tb. 2, Hier in 2. Th. 2. Idem ad Al­gas Quaest. 11. writers agree) thereby be meant the whole state of the empire of Rome that it must cease, it cannot be vn­derstood of Nero or any one of the Emperours. Even so when he speaketh of Antichrist though it be vnder the name of one, yet the whole is vnderstood. Even as Dan 7.3.4. Daniel in his 7. chapter, where he speaketh of 4. Monarchies calleth them 4. beasts and 4. kings, whereby are meant foure whole kingdomes. As for that shift of Sand. Dem. Saunders it is to no purpose, for saith he these pla­ces are not alike, because that where Dan. speaketh first of thē he hath not the Article adioined in the greek, but by the way you may note, hee denieth not that the Article is adioined af­terwards, as it is indeed very often. Wherevpon me thinks (see­ing that in the same thing the Article as he granteth, is indif­ferently adioined or omitted) it is a hard matter to make here­vpon a demonstration, that because the Article is adioined, it must needs signifie a singular person.

Most of the fathers indeed expound it as meant and spoken of one: howbeit Aug lib 20. de Civ Dei c. 19 Augustine sheweth that, there were some that thought it was meant not only of Vide Whitak. Re [...]p. ad Sand. Dem p. 158. one, but of a whole bo­dy that it should be Antichrist: and he goeth further seeming to allow of that exposition, when Aug. vbi sup. he saith, that he should sit in the temple of God and as the temple. 13. hom. in Apocal. that goeth vnder his name.

And Orig Hom. 30 in Mat. Origen, Vnus Antichrist. in genere, multi in specie. Wherefore seeing that some as Augustine reporteth himselfe, as it seemeth, & Origen haue thought hereof as we do: we may see how false that is of Sannd. Dem. 1. rat. 7. Sanders, that all authors, &c: so ex­pound it as they do, as also that of the Rhemists.

Moreover, if the question be, what state this is, which com­meth nearest vnto this discription,Aliquid deest. and wherevnto the proper­ties of Antichrist here set downe do most properly belong: I say, that so farre as I can iudge the Bish. of Rome with that state is he. And hereby I meane not the Bish. alone, but the whole governement: not the Head only, but the whole Body, armes and legs: as is likewise meant in Dan. 7.17. Dan. 8, 10, 21 Daniel by the names of the kings, and kingdomes.

[Page 9]Neither mean I, that alwaies the Pope is the greatest & chie­fest enimy & wicked one, but that somtimes some that are vn­der him are the special instruments, & dealers in his kingdome of wickednesse. As is also in Daniel meant, when it is said that the Dan. 7.5. Beare had in his mouth betweene his teeth three ribs, to whom it was said, arise, devour much flesh: whereby was sig­nified the crueltie that should be in that kingdome: which was not so much in the Kings and Governours themselues, as in those who were vnder them. For 2. Chr. 36.23 Ezra. 1 3 Ezra. 3.7. Cyrus gaue licence & com­mandment to build the Temple, and Dan. 6.14. Darius would haue pre­serued Daniel from the denne of Lions, but they were such as were inferiour in place, who hindred the Ezra. 4.1. building, and Dan. 6.4.5. cau­sed that Daniel was cast to the beasts.

Hereto be we led, first by the circumstance of the times. For seeing that which withheld the discoverie of Antichrist, was the Abolishing of the Romane Empire (wherein wee haue the assent of our adversaries, and consent of the Fathers) and that the erecting of the Popedome was the abolishing of that Em­pire, I see not how our adversaries can well avoid it, but that the Pope with that state must needs be Antichrist. Wherevnto we may adioyne the place deciphered in the Apoc. 17.9. Revelation to be the citie seated on seaven hils, which had the government of al the earth. And whereas against this the Sand. Dem. 4. adversaries take ex­ception, for that they say the Emperor is not yet gone thence, it is a slender shift, for that there remaineth to him the onely naked name, the citie of Rome yeelding neither tribute, nor subiection vnto him. And if the name were enough, Ier 52.31. Ichoiakin being caried captiue to Babylon was then called king, and his throne set aboue the rest of the kings that were there: and yet then was fulfilled that Hos. 3 4. prophesie that Israel shall bee without a king. And that of Ieremy Lam. 5.8. Servants haue borne rule over vs. And no otherwise is the name yet given to the Emperour then as of men to their Images & tombes. But as the Apostle meant that not the name but the power and regement of him that he meant, hindred the revealing, so hee meant, that, not the name but the thing should bee first removed, wherevpon also Ly­ra [Page 10] a friend of theirs,Lyra in 2. Thes. 2. A quo recesse rum quasi om­nia Regna ne­gantia ei subii­ [...]i & reddit [...]o­nem tribu [...]i, lā à multis ann [...]s illud etiam Im­pe [...]ium caruit Impera [...]ore plu­ribus annis. saith that the Empire many yeares had beene without tribute, or subiection.

Secondly we are led thus to think by those properties wher­by Antichrist here is described. As when in generall hee is cal­led that man of sin which is amplified in particular by 2 points. when he is

• 1 called an adversary.
• 2 said to [...]t in the Temple of God.

1 An adversarie he is against both

• 1 Religion.
• 2 Professors.

1 An enimie of reli­gion because he sets himselfe against

• 1 Gods glory
• 2 Mans salvation.

both points hand­led elsewhere.

2 Enimy he is to the professors as hath bin particularly shew­ed in the comparisō of Papists with Idumeans, Obad. 12, 13.14.

Secondly he is said to sit in the Temple of God. Our adversa­ries to cleare their holy father,Sand D [...]m. 17. Bella [...]. lib 3. de Rom, Pon [...], c. 13 interpret this of the rased & de­cayed Temple at Ierusalem. Wherfore they think that so long as that lyeth wast the Pope cannot be hee, and so farre as the Bishop of Rome is from Ierusalem, so farre he is from sitting in Antichrists seat. But this is the very stone whereat also the Iewes haue stumbled, for looke what great and large promises were made to the Church of God, those haue they applyed to the materiali Temple, the citie of Ierusalem, the hill of Syon. Wherefore hauing thus expounded it of the materiall temple at Ierusalem, they haue cast the world in a deepe slumber, that they should be far from thinking the Pope to bee Antichrist, while they remembred how far the Popes sea at Rome was di­stant from the Synagogein Iudea.

1. Cor. 3.16.17 & cap. 6, 19. 2 Cor. 6, 16. 1. Pet. 2.5.But we knowe how this name of Gods Temple is vsed by Paul, as when he saith, the Temple of God is holy, which Temple are yee. And by Peter where he maketh Christians living stones of this building. Wherefore as the Iewes, so they haue stumbled at the stones of this Temple.Bellar de Pont. lib. 3. c. 14 Lactani. de ve­rasap. l. 4 c. 13. Sand. Dem. 36. And as they haue erred in the seat so in the doctrine of that which concerneth his declaring of himselfe to be God. For they say that Antichrist shall take away all maner of worship both of God and Idols. Wherefore they [Page 11] gather that seeing the Pope hath established a continuall and dayly worship of the Masse, though it were Idolatry (as wee say) yet even for that cause could he not be Antichrist. But we haue a rule out of the Scripture, whereby wee knowe that they exalt themselues aboue God, not only which take from him al his power and maiestie, but who translate his honour to them­selues. When Rahel said to Iacob, Gen 30.1.2. giue mee children or else I die, it is written that Iacobs anger was kindled against her (though he loved her dearely) and said am I in Gods steed?2. King. 5, 6, 7. When Naa­man was sent to the King of Israel with his Masters letter that he might heal him from his leprosie, the king of Israel reading the letter, even for indignation rent his clothes, and said, am I God to kill and to giue life? If to heale and to giue children bee so proper to God that to giue it to men is to make them Gods: what shall we say to him who setteth aside Gods law, and pla­ceth insteed thereof his owne?Iam. 4.12. 2. Chr. 15.3. There is one Lawgiuer, saith Iames, that is able to saue and to destroy. And Azariah to king Asa, for a long time hath Israel beene without the true God, without Priest to teach, and without law. Whereby is vnderstood that it is so proper to God to make and appoint lawes, where­by all his people should be governed, that hee who taketh on him to doe it, displacing Gods law, placeth himselfe in Gods roome, thrusting him out of his seat, for to bee without Gods law, is to be without God himselfe.

Wherefore as Princes when they haue subdued any people, to shew that they are their governours, are wont to change their customes, alter their state, abrogate their ancient laws & and appoint new at their pleasure: so the Pope herein sheweth himselfe as God, in that occupying the place in Gods church he taketh vpon him to establish and make new and strange or­dinances at his good pleasure, whereby it cōmeth to passe that by tying them to the necessity of the keeping of thē ne sitteth in their consciences as God in the temple of God.

Moreover, to sit in the temple of God; is therein to exercise rule and governement, as it is taken when Zebedeus children would sit, the one, on the right hand, the other on the left,Mat 20.21. in [Page 12] the kingdome which they imagined he should haue.Extravag. Io­han. 22 c vnam Sa [...]ctam de ma­ioritate & obe­dient. Cap. omnis extra de poenit. & remiss. Concil Trident. Sess. 22. cop, 2. Canon. 1.3. This then belongeth most properly to him, who taketh to himselfe al iu­risdiction, to whom all soules must be subiect, without whom is no pardon and remission of sin, who challengeth authority at his pleasure, to shut, and open heaven, to whom, & whenso­ever he please. He who hath appointed for Gods people none other Pastors but Idols, and Idol shepheards, who hath taught them that pennance-pilgrimage, almes, &c. were the satisfacti­on for their sins: that let them know no other Christ but that which the Priest held vp betweene his hands. Who let them haue no other scripture but lying legēds, fables, dreams, the very discovering of which dirt sheweth the great filthines of it.

Now at what time they were come to the height of their ab­homination, it pleased God to shew mercy to his church, by o­pening the eies of some to see this wickednes, he gaue his word & great was the number of preachers. Psal. 68.11. Herevpon when the harts of many were touched, they saw the blindnes wherin they had sate, their hearts were troubled within them & they repenting stroke vpon their thigh, Ier 31.19. &c. Besids the Lord stirred vp the harts of christian Princes to reforme their kingdomes. Such as were against this when they saw the hand of God in this wonderful alteration, their harts fainted, & became like the hart of a wo­mā in her travel: their consciences told them that many things were disordered, & that a reformation was necessary: yet whē they had considered how these disorders were so linked to the triple crowne, that the removing of them would worke the o­verthrow of it, they brought the matter to this issue, that how soever they could not deny but that many things were amisse, yet that Princes might not lawfully without the Popes autho­rity deale ought in the matter. Whervpon Paule the third bla­med the Emperour for that toleration which he had permitted till the next generall Councell, comparing him most absurdlie to Vzza, worthily punished by God, for laying his hād to stay vp the Arke. As though it no more appertained to Princes to looke to the maintenance and reformation of Religion,1. Chr. 13.9.10. then for Vzzah to deale with the thing which no way appertained vnto him.

[Page 13]And this indeed is the point worthy the marking, whervpō our Adversaries stand. For if such as amongst vs refuse to com­municate with our church in praier and sacram [...]nts, were in their conscience to answere, why they are hereto moved, they could not say for any dislike in the things, but only for that they are not ratified by the Pope. So that questionlesse, if he would allow them, they also would. And is not this then, to sit in Gods temple, to haue his will and pleasure, for a law to the people of God, whereby they must be led to the approving or disliking of every thing. So that howsoever it cōcerneth Gods glory: without his approbation they will not attempt it; no prince may go about to restore Gods truth & worship, vnlesse by him he be first authorised.

In this matter we may note Gods

• 1 Severitie.
• 2 Mercie.

1 In that he would so punish his church, that he would let the sonne of perdition sit even in his chaire and seat.

2 For that notwithstanding his rage against Christ, and his church, yet he kept even there a remnant, so that his name was among them. For there were some sparkes of his truth though covered with the mist of errors & ignorāce, some water of life, though much poison: wherin appeared the great and omnipo­tent mercy of God, that in that great ruine & cōfusiō of Gods church wee may see some stones as remnants of the olde buil­ding. Wherfore in comparison of those that haue not heard of Christ, there be amongst them faire stones; as I haue said. The Turke hath not a stone of this foundatiō or building: but here though the wall be miserably shaken, yet appeare the ancient stones. As the acknowledging and keeping of the scripture, the confession of the Articles of the christian Religion, all this in general. The sacrament of baptisme, though covered vnder the dust of many vaine and prophane ceremonies. Yet so long as they haue thus much, albeit in generality confessed: yet re­maines there a church. Even as the Prophet in the person of God saith, I haue brought vp rebellious children, Is. 1.1.2. Ezek. 16.21. children they were, yet rebellious. And in the 16. of Ezech. he saith, thou hast [Page 14] made my children to passe through the fire, yet were they childrē of Adulterers. So that they were not altogither dead, though dead sicke, and as a man in a consumption far wasted & spent.

So that whē we consider the general corruptiō, they may be termed an adulterous seed. And as we are to wōder at the Lords severity, who so greatly punished his church: againe, on the o­ther side we are to praise and magnifie his mercy: who in this great famine, had kept some bread & some water, bread & wa­ter, but in a scant measure, yet such as might serue for to saue the life of some,1. King▪ 17.16 as the oile in the cruse, and the meale in the bar­rell, a few were saved, but being pulled as brands halfe burnt out of the fire.

So that the seat wherin Antichrist is to sit, is not that of the Turke a professed enemy to religion: but of Gods temple, that therby he may the easilier deceiue & work his strong illusions.

Besides to shew how hee challengeth the right and title of God wee might bring sufficient testimonies out of his owne laws & Canons,Cap cum inter Extravag. Iob▪ 22. tit. 14. cap. 4 in fi [...]. wherof some giue him the very name of God. But seeing the modester sort of Papists are ashamed of such tearmes, let it suffice to haue shewed that he is the person who taketh to him that which is proper to God, (not to giue childrē, heale the sicke, &c.) But to hold the winds from blowing, who causeth that which God hath said to be doubted off, Apoc. 7.1. and will haue his word to stand for a law: which teacheth, that it stādeth vpon the necessity of salvation,Bellar. lib▪ 5 de R [...]m Pont cap. 6. &. 7. Sand. lib. 2. de visib. Monar. cap 4. Genebr. Ch [...]on. l. 4 ad An. 1578 & 1581. Cicarell in vi [...] Gregorii 13. caus. 23. cap. omnium & Ex▪ com. that every soule should be sub­iect to his authority. Who honoureth the periury of Princes, and their murthering of their innocent subiects, with a holy­day: and counteth the periury of subiects to their Princes a ho­ly thing, yea the slaughter of Princes by their subiects, a thing meritorious & worthy reward; & to speak the truth in a word, howsoever by the Pope & his adherents, other things be pre­tended for all their doings, yet in truth is it nothing that they regard or striue for, but to hold him in his seate, to ratifie his authority and vsurped government: so that if reformatiō could stand with the Popes crowne & the Monkes bel [...]y, the matter had been at an end long before this day. The things which for [Page 15] our edification we may learne hence, are these, that seeing am­bition & filthy covetousnes were the two wings wherewith this Antichrist flew so high; we are to beware, seeing we make profession that we hate him, least we loue & favour the things for which he hath deserved this hate. Wherefore let such take heed as to advance themselues, make no conscience of the du­ty they owe to God, least their punishment be like his whose sins they imitate. And such as make marchādise of the roomes and places in Gods church or his sanctuary. Such as sold do [...]es and changed mony which was necessary for the sacrifices in the temple, made it a den of theeues: and what do they that buy and sell the places thereof? they be their owne (they say) & so of some of them I may say indeed as one said of Sylla that the Pretership was his indeed because he had paid well for it.Plutar. in Sylla

Concerning the properties of Antichrist, the time of his ap­pearing, and the state which of al other commeth neerest here vnto, as I haue received of the Lord, so haue I delivered vnto you▪ Now followeth his overthrow: wherein the holy Ghost fetteth downe two things to be considered.

• 1 The overthrow, that God will consume him.
• 2 The Meanes, by the breath of his mouth.

1 Consume, abolish, destroy. If the Lord had given no notice before hand hereof, when men had seene such an enemy rise, e­ven out of the church of God, considering mans infirmity: we must needs thinke that many would haue staggered, & enqui­red after the truth of his promises. But for to avoid this danger he hath forewarned vs, as he faith to his Disciples,Ioh. 16 4. I haue told you before of these things, that when the houre is come, yee might remember that I told you them. Besides if hee had spake of the power of Antichrist, and not of his overthrow the children of God considering the mightines thereof, might haue doub­ted how he should haue oppressed! and haue said with▪ them in Isay, Shall the pray bee taken from the mighty? Isay 49.24. or the iust cap­tivitie delivered? but now hearing the promise [...]hey may in the midst of trouble cleaue to the Lord, as it is in the Prophet, and and this is the patience of Saints. Apoc. 14.12.

[Page 16]2 The meanes whereby this should be wrought is the word of the Lord,Isay 11.4. which is called the breath of his mouth. It seemeth that here the Apostle alludeth to a place in Esay, where it is prophecied of Christ, that hee should smite the earth with the rod of his mouth and with breath of his lips should slay the wicked: speaking of the first comming of Christ & of the secret power of his word; and (as there he speaketh of the overthrow of one speciall enemie.) Here we are to marke the glorious testimony of the mighty power of the word of God, to which purpose it is,Ier. 1.10. that in the prophesie of Ieremy it is attributed to the Mini­ster and publisher thereof. I haue set thee over the nations & o­ver kingdomes, to plucke vp and to root out, &c. By which place Boniface 8. would proue his power over temporall Lords. And hereby was Pius 5. moved to depose the Queenes Maiesty.Pii Quinti Sen­tentia Declarat cont. Eliz [...]b. D [...] Maiorit. cap. vnam Sanctam Ier. 23.29. Lyrain Ierem. cap. 1. vt evel­lis. i. evellendo denuncies trās­f [...]rendos inde habitatores. 2. Cor. 10.4, 5 Luk. 10.18. And Saunders, in this case, as also the Libeller against the exe­cution of Iustice, leaneth herevnto. But who seeth not that Ie­remy speaketh of the word of God in the mouth of the Prophet which in another place is said to be like fire, and the people as stubble. So Theodoret and Lyra also haue expounded it.

The weapons of our warfare are not carnall, &c: having ready vengeance not only against men but against Satan, meant by the name of principalities, and therefore no marvell if against An­tichrist. Seeing Satan fell downe from heaven like lightning. God will send his messengers to pull his wings and make him stand on his feet. But because this beast hath many heads, therefore should receiue indeed a deadly stroke, Apoc. 13.3. yet should hee not quite bee destroyed till Christ come, whom hee will destroy with the brightnesse of his comming. Some expound so this phrase as though it were vsed by the Apostle to shewe how easily God can and will destroy him, but the most plaine signification see­meth to be that by the brightnesse of his comming, we meane, his bright comming: 2. Thess. 1.8. as it is said in the first chap. flame of fire for fla­ming fire. The Apostle here alludeth to that description of Christs comming, which is there laid downe. Till that time all enimies shall not be taken away. Soules vnder the altar cry how long Lord, Rev. 6.10.11▪ holy, and true, dost thou not iudge and avenge our blood [Page 17] on thē that dwell on the earth. And it was answered they should rest till the number of their brethren were fulfilled, &c. Luk. 18.8. Hereto a­greeth that of our Saviour, when the sonne of man commeth shall he find faith on the earth? Wherefore though Antichrist be not quite abolished, wee must take that which God hath begun in good part, knowing that our full deliverance, and his everla­sting overthrow shall bee wrought at Christs comming.

Here may we learne that when all strength in the world be­sides, is laid together, yet is it nothing of force to displace Sa­tan, vnlesse the word of God and preaching of his truth be ad­ioined. It is indeed a great blessing of God that Kings make good and wholsome lawes for the suppressing of Idolatry, and promoting of Religion, as it is a great plague either to haue no Iudges, or to haue such as was Gallio, who when Paule would haue answered the accusation of the Iewes, told them that if it were a matter of wrong, Act, 18.14, 15 16. Act. 2 [...].18.19 &c. but if it bee a question of wordes and names, and of your law, &c: or as Festus: Questions of superstition and of one Iesus. Yet when all power & wisdome and pollicie is laid together, it appertaineth alone to God the lawgiver to change the harts. The want of preaching of Gods law, is the cause why so many soules among vs are not yet de­livered from the power of Antichrist, why after so long calling so few are willing to come, why the Man of sinne is not over­throwne, even because we haue fought against spirituall adver­saries more with the weapons of man, then of God. We accuse Turke and Pope for enforcing men by violence, bands, and death, to beleeue their religion, & yet wee rather practise mans meanes,Hilar. contra Auxent. Terret exiliis & carcari­bus Ecclesiae Bucer. De regno Christ. lib. 2. c, 5. then the way God hath appointed to ingender faith in mens consciences. Bucer hath said that Humane lawes may well make hypocrites, but faithfull Christians the word of God a­lone maketh. Which I would they had considered who haue stoared the Church of God with dry nurses. The dragons stretch out their breasts, and giue sucke to their young ones, but these, like the Ostrich which leaueth her egs, are become carelesse and cruell, hardned against their young as though they were not theirs. When the Sonne of the Shunamite was [Page 18] dead, no reason of her husband, nor heat of harvest could hold her but she would to Carmel to the man of God.2. King. 4▪ 24.25. &c. Carmel was a place whereas the children of the Prophets vsed to meete to haue conference apart. Elizeus sent his servant with his staffe (as others wil haue their deputies,) but the woman lay at the feet of the Prophet, & would not rest till she had him to come himselfe with her. If the people abroad knew the sicknes their soules are in, for want of their Prophets, so well as this woman felt the griefe for her sonne departed, I doubt not, but even though it were in the heat of harvest,2. King, 4▪30. they would come to Car­mel, and lie at the feet of their Prophets, and protest as shee did, not to depart and leaue them. It was as much as Elizeus him­selfe could doe to bring life into the child.

Secōdly we may hence note that though vngodlines prosper for a while, yet God will bring each worke to iudgement. The Deluge, Sodome, Egypt, may be proofes hereof. How often hath this scepter of England changed? The cause of those in Scrip­ture is laid downe because all flesh had corrupted his way. Gen 6.11.12. Polyd. Virg. Hist. Angl. lib. 1 p. 16. Gildas de Ex­ [...]idio Britāniae. And Gildas writeth of our country that before these plagues came on it, the corruption was so great, that who so would keepe a good conscience must haue seperated himselfe as Enoch. The like doth Mathew Paris. write before the comming of the Danes, when Poperie had the preheminence, so that all men said, great is Antichrist, then came the destruction on them, God even brought out of their bowels,Apoc. 13▪3. the meanes whereby that state was overthrowne. Luther out of a cloyster, Wolsey had leaue from Rome to pull downe the lesser houses, & H. 8. beginning where the Cardinall left, proceeded to the greater, till he left not one stone vpon another: so that each man may take vp a proverbe against them, thus hath the Lord done to thē because the feare of the Lord was not in those places. Gen 20.11. Ep. Iud v. 7. 1 Cor. 10.11. Now as Iude teacheth vs that Sodome is left for an example to vs. And Paul. 1. Cor. 10. speaketh of the Iewes, so are these also for vs, he that chastiseth the nations shall not he punish? Psal 94.10. Many & mighty are the sinnes of our land. Oppression; how many haue built them goodly houses,Hab. 2.12. whereof the first stone lieth in blood? [Page 19] many ioine house to house, field to field,Isay. 5.8. till there be no place that they may be placed by thēselues in the midst of the earth, ever labouring about such things as make vs vnwilling to die. But the cry of the poore goeth vp, Iam 5 4. 2. Pet. 2.3. and the damnation of these men sleepeth not. We haue seene Popery shaken, and I am perswaded that there be many here which shall see Gods iudgements on these vngodly men, which shall be such that it shall make each ea [...]e that heareth it to tingle.

There be three things, saith one, that gape after our death, our friends for our goods, the worms for our body, and the di­vell for our soule. And there be three that follow, our goods to the beere, our friends to the Divell, the wormes to the graue. Wherefore seeing the fashion of the world passeth away, 2. Cor. 7.31. Ps. 62.10. Gen. 30.30. let vs not set our hearts on the things thereof, yet so that Iacobs rule be not forgotten of vs. When shall I looke to mine owne house? & this,1. Tim. 4.8. so that it be still ioined with godlinesse which hath the pro­mise both of this life, and of that which is to come. And then God being in the midst of vs, we shall not bee moved though nati­ons rage, and kingdomes be moved,Psal. 46.7. for the Lord of hosts shal be with vs, the God of Iacob shall bee our refuge. Remember David who in his affliction was counselled by his friends to vse humane and fleshly means, to follow pollicy and wisdome of man: the Prophet answereth. I trust in God, Psal. 11.1. how say you then to my soule▪ get thee as a bird to that hill. I trust in God, saith hee, &c. A lesson for vs to learne when wee bee perswaded of a change, of trouble, or danger, flesh and blood biddeth vs fly to that hill. Vse these vnlawfull meanes, this is the only way to e­scape, get to this hill. But if that spirit be in vs that was in Dauid we will answer, I trust in God, how dare yee then say to my soule, fly as a bird to this hill. These words, & such alluremēts of flesh & blood cānot availe with that soule, which hath placed his af­fiance and safety on the Lord. For when wee shall thinke that the earth is the Lords, and all therein at his appointment,Psal. 24.1. so that nothing can comfort and profit vs without his blessing, wee will never bee brought to seeke after any vnlawfull or vn­godly meanes.

[Page 20]In the description of this adversarie which was to come be­fore the comming of Christ, there were fiue things proposed to be considered,

• 1 The properties of this adversarie.
• 2 The time of his appearing.
• 3 His overthrow, of which hitherto hath beene spoken.
• 4 The Instruments which he shall vse to deceaue the world.
• 5 A description of the persons whom he shall deceaue.

4 Of the Instruments he saith, that his comming shall bee by the working of Satan with all power, &c. In the sonnes of Beliall Satan worketh mightily,Eph. 2.2. Gen. 25.5.6. but as it is said of Abraham, that hee gaue all the goods vnto Isaac, though hee gaue gifts also to the sonnes of his Concubines: And as it is said that Elkanah gaue to Peninnah his wife, 1. Sam. 1.4.5. and all her sonnes and daughters portions, but vnto Hannah he gaue a worthy portion: Deut. 21.17. And as the first borne in the law, was to haue twise so much as any other; even so though Satan impart much subtiltie to other of his children, yet this being his first borne, shal come with a double measure of his gifts, and a full power to deceaue. The meaning there­fore is, that such as are to encounter with this adversarie, shall finde him to be no common enimie. For though he shall bee a man, and therefore shall also die as the sonnes of men; yet so great power shal be given him to deceaue the world, that such as haue to deale with him, shall finde that they are to striue with more then flesh & bloud.Eph. 6.12. Whereas therefore the Church hath been alwaies in afflictions, yet those which she shal suffer vnder Antichrist, shall be so great, that whereas these were but rods,1. King. 12.10 11 these shall be scourges, his finger shall be heavier then o­ther enimies loynes.

Where it is said, that he shall come with all power] it is not meant that such might should be given him that he should doe what he will, for such power is not given to Satan himselfe, it being a prerogatiue peculiar to Christ himselfe,Mat▪ 28.18. To me is al pow­er givē; for were it so meant, then indeed should there no flesh be saved. But the generall signe is to be restrained to the mat­ter in hand, that it be meant of the power of working miracles [Page 21] so as that if I had all faith so that I could moue mountaines. 1. Cor. 14▪3. E­ven so here, after he had said all power, it followeth, & signes & lying wonders. For he would hereby shew how that as Christ in the daies of his flesh wrought such workes as declared him to be the son of God,Luk. 10▪9.13. 19. Mat. 11.4.5. & as for the confirmation of the doctrine which they were to teach, the Lord gaue to the Apostles the gift of working miracles: And so Christ answered Iohns disci­ples. Even so in the end of the world Antichrist comming to teach a new doctrine contrary to the gospel of Christ, should labour to confirme the same by miracles. Wherevpon must needes rise a double griefe to the Saints,Apoc. 13.13.14. both for that they should be persecuted and suffer tribulation, and that for resi­sting the doctrine which the world should see confirmed by strange and wonderfull m iracles.

Augustine moveth a question,Aug. lib. 20 de Civ. Dei. cap. 19 whether these should be wō ­ders indeed, or els only appeare so: which he saith shall then be known when they appeare. But that Satan worketh somtimes wonders indeed, may appeare,Aug. de Trinit. cap. 7. & 8. Ang. tractat, 30 in Ioh. Hieron. in Psal. 57. Cassiod. in Psal. 57. Deut. 13.2. As Satan had the windes at commandment, Iob. 1.19. The Beast in Apoc. 13.13. made fire come down from heaven. The question is more doubt­full of the Enchanters in Egypt, whether the rods were turned indeed Psal. 58. Inchanters haue serpents at commandement, as Ierome and Cassiodore expound.

Wherfore if Satan hath power to worke miracles indeed, it is like, seeing that Antichrist is to come with the full power of Satan, that he shal worke such wonders as are indeed, and not only appeare to be, as Rev. 13. fire from heaven. And they are al called (lying) whether they be false indeed appearing to be that which they are not, or for that they serue for the proofe and confirmation of a ly. 2. Thess. 2.1 [...]. Of vnrigteousnes] hereby may be meant al offences cōmitted against the first table, which concerne faith or calling vpon the name of the Lord,Rom. 1.18. as Rom. 1. which with­hold the truth in righteousnes. Where he sheweth what is ther­by meant, they do not receiue the loue of the truth but belieue lies.

All deceaueablenes] whereby is signified that he shal lack no meanes to deceiue the world.Rom. 16▪18. Toward such as are simply min­ded, [Page 22] he shall come with a shew of godlines: towards the feare­full he shal shew strength and force;Apoc. 13.16. & 21 8. Luk. 4.6. Apoc. 13.13.14. to the ambitious he shall pretend power to dispose of kingdomes, to them which looke for wonders, he shall worke them, &c.

In the description of the persons who shalbe deceived wee may note 3 things

• 1 Who they are.
• 2 The cause why they shall be deceived.
• 3 The double punishment.

1 The persons are said to be such as perish, whence is gathered a speciall comfort, that notwithstanding the power of Anti­christ shal be so great and mighty, yet shal it not be able to pre­vaile any whit with the elect. Christ saith, They shall deceaue the very elect if it were possible▪ thē is it indeed impossible. In thē there­fore onely shal all his deceits be effectuall which pertake with him,Mat. 24.24. &c.

2. Thess. 2.10.2 The Cause laid downe is, for that they received not the loue of the truth, that they might be saved. Some expoūd it of the ho­ly Ghost; but it seemeth to signifie the doctrine of the truth, which they refuse, as it is said, they received not Christ, Ioh. 1.11.12. which beleeved not in him. Ioh. 1.11.12. When it is said, that they received not, &c.] Thereby is meant, not a bare negligence in them, for thē he would haue said, for that they sought not after: but a wil­ful despising of grace offered. As they who being called to the supper refused to come.Mat. 22.5. Which point is amplified further, whē it is said, that they might be saved. In that they neglect the do­ctrine of truth confirmed by Christs works, and that wherein life and salvation consisteth, to follow after lies and death.

3 The Punishment is double

• 1 Secret in this life which is a­way to the other.
• 2 Open in the world to come.

God will send them] On which words the Rhemists note out of Aug. Deus mittet. i. permittet. Aug. de Civit. Dei lib 20, 19 Lyra in 2. Thes. 2 mittet. 1. [...]. Aug. loc. citat. Whereby they gather that God permitteth: wherein they speak the truth, but not all the truth. For in these things God is not only a sufferer, for he that sendeth (as it is said here) doth more them permit, which they might [Page 23] haue gathered out of the words following those which they alleadge, Iudgments of God secretly iust, & iustly secret:Iudicatisedu­centur illis iu­diciis Dei occul­ [...]è iustis & iust [...] occultis. Idem ibidem. Deus facit iusto iudicio. quod Satan iniquo maligno (que). con­silio ibi [...] 2. Thess. 2.12. wherby though he acknowledge Satā to be a worker, yet saith he not, that he alone worketh. For even the same action in respect of Satan is naught and wicked, which yet in respect of God is iust and righteous.

2 The second punishment is, that all they may bee damned. Wherein is laid downe the fearfull estate of the wicked, who refusing life offered them, haue therfore insteed therof sent thē false teachers, whom they may beleeue, that so being carryed from sin to sin, &c: they may at the last be brought to finall de­struction.

Here are out of this place 4 things to be considered.

• 1 That Miracles are no sufficient proofe for vs now to trie Religion by.
• 2 How far Satan can go in deceiving the world: and herein to consider what we are to thinke of our fathers.
• 3 How grievously the Lord taketh and how sore he punish­eth the contempt of his truth.
• 4 The order and great iustice of God in bringing punish­ment vpon the wicked.
  Mat. 12.39.

1 Miracles] a wicked & adulterous generatiō seeketh after a sign, so deale our enemies with vs since the time of reformatiō, cal­ling on vs for signes, and miracles, Bern. Se [...]m. 2, de advent. Do [...]. to confirm our doctrin. & as Bernard saith, that as men in danger of drowning, lay hold fast on that which commeth next to hand, be it dirt or what els, and leaue it not at all: so our enemies seeing their case desperate, among other dirt and baggage which they haue laid hold on, retaine still this one point of miracles, as some great and high matter.Brist. Mot. [...].

Bristow in his motiues making a distinctiō of miracles Dog­maticall & personall, teacheth, that whatsoever doctrine hath beene proved by miracles, is truth,Brist. Mot. 6. and that no instance can be brought against it. And in another, Whosoever wrought mira­cles was a preacher of the truth, Rhem. in Io [...]. 15. v. 24. & that no instance cā be brought against it. And the Rhemists on the 15. of Iohn note, that if the Iewes had not sinned in refusing Christ, having not wrought [Page 24] such works and miracles among them, that the foolishnesse of Catholickes were great, to receiue Luther without miracles. And as Occupiers which are ready to breake, make the grea­test shew, and bring forth to the view whatsoever they haue: so deale they in this matter,Brist. Mot. 5. fol. 22. Brist. Mot. 6. fol. 31. bringing out all the stuffe they haue. Herevpon Bristow telleth vs of hosts, which being pricked did bleed. And how Pius 5. was indued with the gift of working miracles, who at one time droue the divels out of certaine wo­men,Brist. Mot. 5. fol. 20. Rhem. in Al 7.58. as also of one, who playing the harlot in London, and go­ing beyond sea, falling lame, was afterward cured at a processiō. The Rhemists also vpon the Acts, tell vs of a stone which being throwne at Steven, hitting him on the elbow rebounded back: &c: for the truth whereof they refer vs to the 10. Tom. of Aug. 38. ser de diversis in editione Paris.

As for the 3. miraculous hosts which they say haue bin kept aboue 200. years, we need beleeue the thing no whit the soo­ner therfore, for the blood of Hales was kept amongst vs herein England a farre longer time. Concerning Pius 5. we know not what power he had to binde & commaunde Satan, but we are sure he had no power to deliver vnto Satan, for had hee, it had gone with vs & our realme very il by this time: & we conceiue that he had no great gift to do good with his blessing, Pii. 5 sentent. Declarat. cont. Eiizab. Regin. Angl. seeing such as he hath cursed most bitterly haue sped the better for it rather then the worse.

The healing of the lame woman, were it well sisted, would proue no such miracle as sundry of our Iustices of peace haue wrought in England, more strange then that. For, that it was a peece of knavery cōveied between the suffragan that wrought the feat, and her, may partly appeare, in that the woman had told sundry before, that such a day shee would cast awaie her crutch; and that the Suffragan having the same day diverse gē ­tlemen and great persons to minister the Masse vnto, yet left them all of purpose to minister to her. And if for this miracle, any bee disposed to repaire to that place on pilgrimage, they may a great deale better go to Bridewell where there are store of [...]eliques of such miracles. As for the place in Augustine, if I [Page 25] should finde it, I would craue pardō of him, if I beleeved it not. But having sought it in all the editions I could see, yet could I not finde it, and having seene one Edition at Paris. therein was no such thing. And it is great marvel, that seeing the edition of Aug. workes overseene by Pop. divines & printed by Plantin [...] came out 5. yeares before the Rhemists Testament, that they should not rather follow that: but because indeed, there is no such thing found therein,Lyra in Dan 14 Et simili [...]er fit in Ecclesia max ima decepti [...] populi in mira­culis fictis à sa­cer dotibus vel ipsis adherenti­bus propter lu­crum temporale Can. l. 11.6. they send vs to another edition which hath not that authority with them generally as the other, and of vs cannot bee so soone met withall. How they are deceived, see Lyra on the 14. Dan.

Alexander Hales confesseth that there hath sometime bin flesh seene in the Sacrament by the subtill working of Satan.

Canus complaineth on the impudency of such men as haue not spared the Virgin Mary, no not Christ himselfe. Ludovi­cus Vives, also for that the histories of the Saints are so penned that they lie covered with the darknes of errour, whereas the histories of the heathen flourish amongst al men. But if it were true that many of these things were done indeed, yet haue we warning, that If one tell a thing and it come to passe;Deut. 13.2.3.and therevpō he seeke to lead vs after other Gods that we should not for all that follow him. Wherefore that of Bristow is false,Brist. Mot. 5. that whatsoever at any time hath beene taught by miracles is vndoubtedly true. It shal be permitted to the be [...]st to giue signes on the earth,Apoc. 13.13. Exod. 8.7. Lactant. de O­rig. Error. lib. 2 cap. 16. Lactant. de Iust. lib. 5 c. 3. Greg Turonen­sis. lib. 10 c. 24. Hom. 49. in 24. Mat. in opere impers. opud Chrysost. tom. 2. p 1109. Gal. 1.8. as wee read also of the Inchanters of Egypt. Lactantius confesseth ma­ny things reported of the Idols to be true, and yet was it right and iust for the Christians then to oppose themselues against them. Greg. Turonensis, l. 10. c. 24. reporteth of one who tooke vpon him in Fraunce to be Christ, who also healed such as hee touched.

Whereas our Adversaries wil vs to proue our new doctrine by miracles, we answer, that if wee brought any new doctrine they were accursed that should beleeue it, not only though it were accompanied with miracles: but even although an Angel from heaven should come and teach it. Whe [...]efore the only way to try the truth of doctrine is the word of God. And who so now [Page 26] receaueth not that without a wonder is as Aug. faith a won­der himselfe.Deut 13.1, 2, 3 Mat. 27 41.42 43. Let vs then remember Moses his rule, Thou shalt not harken to the words of the Prophet, or vnto that dreamer of dreames, &c. and that it was the scoffe of Christs enimies, whē they bad him to come from the crosse that they might beleeue in him. And so doe our enimies call on vs, let them giue sight to the blind, and lims to the lame, and then will we beleeue their doctrine. As for their miracles whatsoever, they be no other but such as the Apostle here calleth lying wonders, false they are, and lying either because they appeare to bee that which they are not, or for that they tend to the confirmation of lies and falsehood.

2 The second generall point concerneth the persons that by this Man of sinne shall bee deceaued, which are by the Apostle tearmed (such as perish) wherein by limiting the compasse of the Man of sinne, and his deceit, he leaueth vnto vs this com­fort, that he shall not be able to deceaue al, but only them that were herevnto appointed. Apoc. 7.2, 3. Even as when the foure destroying Angels held the foure winds, the Angel which came from the East, ha­ving the seale of the living God, commanded them, not to hurt the earth till the servants of God were sealed. And againe, where the generall Apostasie is spoken of the power giuen to the beast over every kinred, tongue, and nation, it is tied onely to them, whose names are not written in the booke of life of the lambe. Apoc. 13 [...]. And when our Saviour saith that the daies should bee so wicked that even the elect if it were possible should perish, Mat. 24.24. hee declareth that the elect cannot possibly fall away. Which is the thing which the Apostle in this place layeth down, & is true in Gods Church, and every true member thereof, because they are foū ­ded on that rocke which shall not shrinke,Mat. 7.25. & 16.18, Ioh. 17.17. and sanctified by that truth that must alwaies prevaile, of which point wee shall haue occasion to speake more afterward.

Now because I haue signified that of al estats, that of the Pope­dome is most properly designed by the properties of Antichrist laid down before, & for that most of our ancestors and Prede­cessors died in the midst of that darknes & professed that Reli­giō; the Papists would haue it answered what we think to haue [Page 27] become of all thē. For if we shal say that all Papists are cōdem­ned, thē shall we iustifie that slander of vs, wherin we are accu­sed to condemne to hell all our parents and forefathers. If we shall answer that we thinke not so hardly▪ of them, then will they be ready thereon to conclude, that wee must needs allow of poperie, which even such as are saved haue professed.

Bristowe enquireth, If there were ever any Protestant so bold as to condemne to hell Augustine, &c. all our ancestours, Foūders of Colleges, who himselfe answering for vs saith, that we doe not, as may appeare in that we thanke God hartely for them, &c. The like matter hādleth he in his 46 Demand, where he saith that we are so farre from condemning them to hel that Calvine setteth downe the quite contrary. Whereas then they commonly slander vs, that we should condemne al our parents and predecessours, our adversarie as you haue heard, cleareth vs from it.Brist. Mot. 36. Dioscor. lib. 9. c. 4. Plin. lib. 22. cap 15. Dioscor. lib. 4. cap 205. lib. 8. cap. 3. And thus far may wee vse the scorpion for a remedy against his owne biting. But yet are we to beware of the poy­son which is in his tongue, for the end is naught to which hee alleageth this. For he asketh how wee can condemne the doc­trine of these men for naught, of whom we haue so reverend an opinion as to thinke that their soules be in rest & blisse. Which argument though at the first shew, it seeme strong and forcible yet when we take a narrow view of it, wee shall finde it to bee nothing.

For if wee should aske them if ever any Papists might bee found so peremptorie that would adiudge to hell. Adam, Lot, David, the Apostles, and Peter himselfe, who were greevious sinners, as guiltie of Incest, Adulterie, Murther, declining and denying of Christ, they would say none would, wee might therefore in like manner conclude (as well as they) that diso­bedience, d [...]unkennesse, incest, &c. were allowed by them, &c. If they say that there is difference, because these sinnes of theirs were excusable and not damnable, they continuing in profession & outward service of God: The course of the scrip­tures is against them,Isa. 1.15. Isa. 58.4. though you make many prayers I will not heare, for your hands are full of blood. Wherefore haue wee fasted [Page 28] & thou see [...]t it not: chastned our selues, and thou regardest not: behold in the day of your fast you wil seeke your will, and require all your debts. Where, notwithstanding the laying aside of their costly apparell, and girding themselues with sackcloath, fast­sting, &c. so long as they remained cruell hearted, envious, &c. Their prayer and their fasting was turned into sinne. 1. Cor 69. Paul saith, of such deeds, that they who doe them shall not inherite the king­dome of heaven. Wherefore the consequent is naught, Men which did these things were saued. [...]rgo these things which they did were not damnable. If they say that the examples are not like in life and doctrine, yet I say that the forme of argument in both these cases is one, for they gather, These men were saved, ergo nothing they beleeued was damnable. And why not as well these were saved ergo nothing they did was damnable. Moreover whē our first parents sinned, it was not onely in eating the fruit for­bidden, but in hoping to become like vnto God,Gen. 3.5.6. which the Di­vell had put into their heads, and beguilded them, which the Lord also noteth, when scorning them, hee saith, Now is man become like one of vs. Gen. 3 22. Act. 26.9, 10, 1. Tim. 1.13. Act 16. Luk. 24 11 Ioh. 20.27, 28 And Paul erred in doctrine and opinion while he was a persecutor, so did the Apostles whilst they dreamed of a worldly kingdome which Christ should haue, and were in darknesse concerning Christs resurrection, & Thomas expresly, who was so far from beleeuing for the time, that hee would not beleeue, till he had thrust his finger into the print of the nayles and put his hand into his side. Yet I aske whe­ther there were ever any Papist so bold as to condemne to hell one first parents, the holy Apostles Paule, Peter? &c. And because they doe not, must they, or wee therefore necessarily allow their errour? Whatsoever they can except against this argument, the like may any one against theirs. If they say that these repented thē, evē the same may we say of our Ancestors.2. Sam. 12. Ps 51. Act 9. Mat. 26.75. Yea but they reply, we haue evident to­kens in these, & test [...]monies out of the scripture, as of David, Paul & Peter, &c. And though this be true, wil they thē cōdēne as impenitent all them of whom they read not the like. For we read not (that I know) any thing of Adams conversion, nor of [Page 29] Lots, yet cannot we condēne therfore our first parents, vnlesse we say that God had not a church so soone as the Devill had a chappel. And we cannot take from Lot that honorable cōmen­datiō which the holy Ghost giveth him, for hee being righteous and dwelling amongst them, in seeing & hearing vexed his righte­ous soule, &c. Cyprian in a Councill decreed,Cypr. epist. 70. ad Ianuari [...]m. Cypr. cp. 73. ad Iubaian. that such as were baptized by heretikes should be rebaptized. Tertullian condē ­ned vtterly second mariage, many of the ancient Fathers favo­red the Millenaries, & I thinke the Papists will bring slender proofes that they recalled their errors,Euseb. l, 7. c 3. Tertul. lib. 1. ad [...]orem. yet I think no Papist so presumptuous as to condemne al these to hel. As for vs, as w [...]e rest in hope that many of our Predicessors are saved,Iust. Mart. D [...] ­al [...]cum. Tryph. p. 239. Liaen. l 5. c. 23. vide Hier. Catalog. Papias Tertu [...]. Chiliast [...] fait lib. 3. con [...]. Marc. so also hope we, that they found mercy at the hands of our mercifull God whereby their eies were opened to see the truth so much as was necessary to salvation, and to renounce the contrary er­rors. Yet say I not, that it was necessary they should renounce each particuler error, but that they received mercy & pardō for them, yea although they knew them not to be errors. Where­fore the Prophet praieth, Cleanse me from my secret faults, Lactant. de [...]i­vin. praemio l. 7. cap. 23. who knoweth how oft he offendeth? Now if we know not the faults for which we pray for pardon, sure it is wee cānot reforme thē,Psal. 19.12. & yet do we pray & by Gods mercy shal obtaine remissiō of thē. That we may conceiue this matter the easier, we are to marke that there is a difference both betweene sins and errors. For

There are sins some

• 1 Which we bring with vs from the wombe, and such as are of infirmity.
• 2 Crying sins, ruling in vs and carrying vs away from all godlinesse.

Such as are of the first sort may be pardoned & yet remaine in vs, els could there not possibly any flesh be saved. To Paule there was givē a pricke in the flesh, 2. Cor. 12.7. the messenger of Satan to buf­fet him. He be sought the Lord [...]hrice that it might depart frō him. It was answered him, My gr [...]ce is sufficient for thee, &c. Paule himselfe was buffeted, he praied, yea thrice, yet could not be delivered, but received com [...]ortable answere that Gods grace should not fa [...]le him. And hēce may we gather strōg cōsolatiō [Page 30] that whē we feele not in vs that zeale in praier which is requi­red, neither present release from those pricks of sin wherewith all we are troubled, yet to keep vs stil on this groūd, My grace is sufficient for thee. The second sort of sins are Crying sinnes, of which the Apostle speaketh,2. Cor. 6.9. know yee not the vnrighteous shall not inherit the kingdome of God? Be not deceived, neither fornicators, nor Idolaters, Eph. 5.5. nor adulterers, &c. And againe, no whoremō ­ger, &c: hath any inheritāce in the kingdome of Christ & of God. These are of that nature, that although the children of God before their calling & after it may fall into them, yet they cannot finde pardon for them, vnlesse they leaue and forsake them. As is plaine by the wordes of the Prophet Isaiah. Isai. 1.16, 17. Ier. 4.14. For it is not e­nough to offer sacrifices, to fast, &c: vnlesse we put away the e­vill of our workes yea even the evill thoughts out of our harts, and learne to do well,Prov. 28 9. without which reformation our prayers themselues shalbe turned into sinne. So that without the forsa­king of them they cannot be pardoned vs. For it is not enough to confesse them,Prov. 28.13. Exod. 9.27. Numb. [...]3.10. so did Pharaoh, neither to wish and craue for pardon, for so did Balaam, but this made him the more inexcu­sable, that whereas he wished to dy [...]the death of the righteous, he had no care to liue the life of the righteous.

As we haue devided sins so may we also distinguish Errors. For there are.

Some

• 1 Which shake the very foundations of faith.
• 2 That men build contrary to truth, yet on the foun­dation.

These then haue a divers consideration, For although some of them proceeding from ignorance may finde mercy, as the Prophet praied,Ps. 19.12. Clense thou me from my secret sins: yet when ig­nor [...]ntly we defende and mainetaine such points as shake the foundation: so far off is it that ignorance should excuse vs, that rather it carieth vs on to greater sin & punishment, where the Apostle in the former chapt. setteth this ignorance down as an especiall cause procuring Gods everlasting indignation.2. Thess. 1.8. Ren­dring ve [...]geance vnto them that do not know God. As on the con­trary part,Ioh. 17.3. It is life to know God to bee the only very true God and [Page 31] whom he hath sent Iesus Christ. So Paul though he had zeale, & what he did was ignorantly,1. Tim. 1.13. yet had he not received mercy to repent, & forsake his error, & ignorance, he could not haue bin saved. And even so all dānable heresies must be recalled in par­ticular. So Peter having told the Iewes that what they & their Governours did, it was through ignorance, biddeth them A­mend their liues & turne, that their sinnes might be put away. Act. 3.17.19. O­therwaies such as renoūced not their sins, were for their igno­rāce iustly by God punished. Wheras then our adversaries aske of vs what is become of our Fathers: we say that as wee hope wel of thē in the iudgement of charity, so do we trust also that of God they received mercy to beleeue and know the founda­tion & ground of faith, although in other opinions by mē built on this foundation they might erre and continue therein. But we say that he whosoever standeth on Fathers or predicessors what or howsoever they beleeved, when Gods truth is laid o­pen before him, may receiue of men a cōmendation for his na­turall affection, but he shall then be allowed of God, & saved, when the natural man shal possesse the kingdome of heavē.Ioh. 3 3. 1. Cor. 15.50. For this shall you marke in the scripture for a certaine ground and sure Rule of a rebellious people to oppose the example of Fa­thers to Gods plaine word & expresse commandement, as the Iewes answered the Prophet,Ier. 44.16, 17. The word that thou hast spoken vnto vs in the name of the Lord we wil not heare it of thee: But we wil do whatsoever is gone out of our mouth, as we haue done, & our fathers, and our kings, and our Princes. It was a notable saying of Ierome (which I take at another mans word, not knowing where it is in his works) but it is a saying worthy so excellent a man. If my father stood weeping on his knees before me, & my mo­ther hanging on my necke behinde me, & all my brethren, sisters, children, kinsfolke, howling on every side to retaine me in sinnefull life with them: I would fling my mother to the ground: despise all my kinred, run over my father & tread him vnder my feet, therby to run to Christ when he calleth me. Which as he said, for refor­ming his manners, so might he also say wel enough cōcerning faith & beliefe. And howsoever Ierome either said, or thought, [Page 32] we know that one greater then Ierome had said no lesse,Luk. 14.26. Who­soever loueth father or mother, &c: more then him, is not worthie of him. Moreover when to moue vs they cite a Catalogue of fa­thers, whom they brag to haue bin of their Profession, [...]it hath bin (Gods name be praised therefore) made evident that al mē see how hitherto with this vaine shew they haue deceiued the world.Iewel in his Reply & Defence. For it is manifest that these fathers and their childrens children were gathered to their fathers before the grounds of Pope [...]y were laid.C [...]us 9 q. [...]. N [...] ­mo D [...]stinct 96 cap Duo. & Nunquam Dist. 40. cap. si Papa., For neither to Augustine, &c: nor to Grego­ry were these articles of their beliefe ever knowne or signified, of the absolute authority of one man over prince & people, to set vp, and depose princes at his pleasure, on whom al truth hā ­geth, whose power is so great, tha [...] how great so ever corruptiō be in Religion, yet that no man may correct & redresse it with out him. This which is the ground of all Popery began indeed to work,Magdeb. Cent. 5 cap. 10. when Zosimus laboured to haue all appea [...]e [...] made to Rome, to which purpose was alleadged a Canon of a former Councill,Concil. Carthag. 6 cap. 3.4. which the Councill withstood, finding out the cor­ruption of the Canon, who therfore wrote to the B. of Rome of their determination,Concil. Aphrica cap 105. and of the forgery of the Canon. The like did Gregory to the B. of Constantinople seeking preheminence over all Bishops.Cent. 6. cap. 7. cont Primatum Greg. Ep. lib 4 Ep 34. So that although this Monster began then to breed, yet tooke it such a blow at the hands of those good fa­thers that being smoothered it vanished away like the vntime­ly fruit of a woman.Gre l 6. Ep 30 Eg [...] sidenter di­co &c. Dist. 99. cap. Primae Se­dis & seque [...]t. Conc. Trid. Sess. 13, cap, 5. The like may said of the breaden God, their private masse, their dry communion, wherof none durst put forth the head, whiles those watchmen stood vpon the wals. Of Fa­thers therefore we may say, that although they haue in some places let fall from thei [...] pen, some things that are to be cove­red, yet that out of their own writings & sayings, we may de­duce such speeches as correct their escapes, and confirme the truth against the foundations of Popery: I will not cite many examples hereof, one may suffice for many. Ambrose & Austen haue happely somewhere too too swelling words, as concer­ning our workes, yet Ambrose when hee was ready to die is said to haue vttered these words,Paulin in vita Ambrosi▪ I haue not liued as that I am [Page 33] ashamed to liue any longer, neither haue I so liued as that I am a­fraid to die presently, Possidou in vit [...] August. because I haue a good Lord. Of which Aug. saith, that considering his conversation among men, he knewe it was such as before them he needed not to be ashamed, & his confidence before God proceeded from the affiance he had in Gods mercy, because he had a good Lord. Wherefore we are to come to the reading of the Fathers, as to a [...]ich treasure, where­as is much gold, and some drosse, and therefore are wee to pray God to open our eies that wee may discerne the one from the other. As for these writers of later sort, the iudgement of them is harder, for it is likely that many of them liued and died Pa­pists. But yet we say that as in Eliahs time, God had reserued seaven thousand that never bowed to Baal, so it might bee thē They mocke vs, I wote well, for this answer. But they cannot refuse it, without refusing also the truth delivered in the scrip­tures. Of the Church it is prophecied in the Revelation, that shee should flee into the wildernesse. Apoc. 12.6. Rhem. in Apoci. 12. Isai. 26.20. And the Rhemists themselues say that in the daies of Antichrist this shall be, that it may bee verified of the Church, which is said by the Prophet, Goe hide thy selfe in thy closser, &c. And as in the daies of Eliah besides those knowne to the Lord that had not bowed their knee to Baal, 1. King. 19 18 there were also many who though they had bowed their knee to Baal, yet when Eliah had preached the truth to them, & de­clared God to be the Lord,1. King. 18▪39 did then confesse the Lord he is God the Lord he is God: Even so we are to thinke, that many there were even among them in the deepest darknes of Popery who saw most, and yet herein offended that they communicated with them, whom yet the Lord as he pleased shewed grace vn­to to cōfesse him. Hereof may we take example fro the daies of Edward 6. how many were there who vnfa [...]nedly embraced the Gospell, then freely preached, when it might haue seemed that the tyranny of the 6. Articles had consumed all the Pro­fessors of the tru [...]h. In which res [...]ect also the Church wonder­eth in the Prophet at her suddaine increase▪ Isay. 49 31. who hath begotten me these. As concerning our Founders, we answer even as they doe for vs, that we blesse God for them, and haue hope of their [Page 34] blessednesse, yet so as wee professe that the building of all the Schooles and Colleges in the world cannot deserue the ioy of one day in the kingdome of heaven, and as we haue an honou­rable opinion of them for the purpose which they had, though they did many things which we cannot commend, so doe wee say that the great [...]st happinesse and blessednesse which could come vnto them,Psal. 32 1. Act. 3.26. was to haue their sinnes and offences pardo­ned them. And whe [...]eas they say this is no other hope then we may haue of Pagans, and Infidels: we answer that there is great odds. For it was the singular mercy of God, even still to leaue certaine grounds of salvation even amongst them, as the word though greatly corrupted and darkned: the Articles of our be­leefe, the Sacrament of Baptisme, &c. wherefore though many perish [...]d,Cant. 5.7. when the watchmen not onely slept, but tooke away her vaile from her, as the spouse in the Canticles complaineth, yet no doubt God so provided, that such as hee had appointed to salvation had so much bread as would saue their life, bread in a measure, & water in a m [...]asure, though not enough to keep them in good plight, and to giue them a fresh colour; the like they finde not among the Pagans, wherefore wee absolutely say for ought we can see they be damned. Lastly, where they aske vs what excuse the learned cā find who cannot be said to haue erred ignorantly, we tel them that Paul was as well learned as they, who yet saith, that what he did, h [...] did ignorantly.1 Tim▪ 1.13. Act. 17 23.30 A [...]g ep 48. ad Vincentium. And to the learned Athenians hee obiecteth ignorance, the time of this ignorance God regarded not. See what Augustine saith of Cyprian. Else if lacke of learning were ex­cuse sufficient to saue vs, & there were no excuse for learning, the next and readiest way to salvation, were all ignorance and Barbarisme. We say then that very many, who spent great la­bour in serving of sin, were yet saved even as brands halfe con­sumed and so pluckt out of the fire. And howsoever, or what­soever many haue spoken before men, yet when they were to commune with God himselfe, the whole stay and cōfidence which made them bold to die, they felt and acknowledged to be this,Paulin. in vito Ambrosi [...]. Quia bonum habemus Deum, to pardon our errors and [Page 35] iudge vs according to our works. Yea when many were in the waters over head and eares, & nothing out but even the haire even thereby haue they beene drawne out and saved. To con­clude, the former times were cruel times when the watch men were not only sleepie, but even hinderers and spoilers of the citie: yet God had meanes to keepe some from falling in­to errour, others that fell thereinto, hee in good time called some at the first houre, others at the last. Although they saw not all the errours, yet such as overthrew the foundation of Christianitie no doubt they vnderstood and withstood. And we are to thinke that vnto them many things were pardona­ble, which now to vs are not. And wee boldly say as did the Prophet,Isa. 1. [...]. had not the mercy of the Lord beene great to leaue vs a remnaent we had beene al as Sodome, and had beene like to Gomor­rha. But when we speake of Gods mercy we speake of a thing that is bottomlesse and incomprehensible. When they aske of vs. How many or who are they who thus were saued? What o­ther answer can they haue but this;Rom. 11.34. Who hath knowne the minde of the Lord, or who hath beene his counsellour?

We are then to think that God had some which never bow­ed their knees to Baall, many who although partakers of ma­ny their errors yet held the foundation. Some also who being deepely sunke in their grosse idolatries, were notwithstanding saved as brands halfe burnt out of the fire, beeing effectually called, some sooner, others later according to the rich mercy of God.

There remaine as yet two points of those which haue beene proposed. The former, the Cause why God sendeth this great pu­nishment. Wherin we are to consider how il he taketh the con­tempt of his worde. The later, the order and severity of God in condemning of such as refuse the word of truth offered.

11 And therefore God shall send them strong delusions, that they should beleeue lies.

12 That all they might be damned which beleeved not the truth but had pleasure in vnrighteousnesse.

But because the later containing the grievousnes of the pu­nishment [Page 36] doth sufficiently expresse how il the Lord taketh the offence which deserveth it, I shall touch the same so far as this giveth occasion.

Some there are to whom the word of truth was never sent, which abide in darknes and ignorance, so that no man can ex­presse the wrath that lyeth on them. Howbeit if we compare it with the fircenes of that wrath which is here declared against them to whom the word of truth hath bin revealed, but who haue refused it, we shall see, that it is but very little. For here is laid downe the displeasure of God against them, to whō bread and water was offered, but they as scornefull childrē haue cast it away, and insteed thereof haue poison given them whereon they feed, and drinke to their vtter destruction. Foolish men who when they had the light sent amongst them,Ioh. 3.10. loued darknes more then light, who therefore had a perpetuall night brought on them, and so were led from iniquity to iniquity, til that pu­nishment of damnation light vpon them.

The Iudgements here threatned are two.

• 1 One in this life.
• 2 The other in the life to come.

The former, a punishment and sin. A sin in that they take plea­sure in beleeving lies and delusions, a punishment, in that they are given over therevnto.

The later a punishment only. In the first men are both doers & sufferers: in the later they are sufferers only against their will.

The Pelagians long since, the Papists at this day, with some others, whose names I spare, haue so interpreted both this, and the like places, as having no other meaning, but that God suf­fereth them to be given vp to delusions, &c: least if they say as the Apostle doth, that God sendeth them, they should make him the author of sin.Iob. 13.7. But we may say to them, as Iob, Is it fit to lie for God? We must say that which is the truth notwithstanding the vaine imagination which men haue of false consequents. For the Scripture is plaine that God not only is a sufferer▪ but a worker also in these punishments, yet without all sin or blame. For seeing it is said that he sendeth delusions as his messengers, [Page 37] it is plaine that herein he hath his worke. After which man­ner the scripture speaketh in other places.1 King. 22.23. The Lord put a lying spirit in the mouth of the Prophets. And in the Prophet, I the Lord haue deceived that Prophet. Ezek. 149.

The Rhemists in their marginal note on this place, send vs to a place in Augustine, out of which to learne how to expoūd this and other like places. But Augustine sheweth that in these things God is more then a bare sufferer.Aug lib. 20 de Civ. Dei. cap. 19 Iu [...]o ipse [...]dicio Q [...]is non i [...]a [...]udicia divina cont [...]emisca [...] [...]uibus agit De­us in co [...]dibus malorum homi­num quicquid vult. Mat 10.2 [...]. Dan. 4.31.32. When he calleth it a righteous iudgement, which iudgment must needs be his work; but to know S. Aug. meaning read the 5. lib. contra Pelag. c. 3. where hee sheweth that herein is not only his sufferance but his power. So that God marveilously worketh not only in the bodies, but also in the hearts of men. And for all wo [...]ks we are to hold this: that if we say that God suffereth any thing which he careth not how or in what fort it falleth out, we deny his Providence, if he suffer any thing against his will, we deny his omnipotent power. But we may herein note the exceeding pow­er of God, which of the sins of the godly can make comfort to the godly & raise glory to his name;Rom. 8.28. yea the sins of the faithful to turne to their good, as he made the buffetings of Satan means to keep Paul from being prowd through the multitude of revelations. If any man be curious in this,2. Cor. 12.7 [...] & wil not be satis­fied but bring Gods wo [...]ks to mans tribunal, let him looke to be consumed of his glory, & he that cannot hereof speak with reverence, let him hold his tongue altogi [...]her.Iob. 13.5. O that you would hold your tongue that it might be imputed vnto you for wisedome. After then that men refuse the loue of the truth, God in wrath leaveth them to the rage of Satan,Mat. 12.44, 45 who finding the house swept returneth with 7. other worse▪ then himselfe, and there taketh vp possession, leading them on from one sin to another,2. Tim. 3.13. and at last to perpetuall destruction. When that choice was offered Da­vid of the three punishments to take one, he said,2 Sam. 24.14. he was in a great strait, but if he had added for a fourth to haue bin left o­ver to Satan, and to haue bin forsaken of God, the choice had bin easie. Better it is (said David) to fall into the hands of God then of man, but farre better had it bin to haue fallen into all the evils [Page 38] which all the world could do, then to be givē vp to be punish­ed by Satan. It is a pitifull sight to see children die at the head of every street, for want of food, or that the sworde should de­stroy our people,Lam. 2.12. or that the pestilence shoulde walke through our citties,Exod. 12.30. if it were to slay but one in a house, as in Egypt, but yet were all this comfortable in comparison to see our friends die before our eies, whether famished, slain with the sword, or destroyed with pestilence; if they died thus in the favor of God this I say were comfort in comparison of this, to see them like wandring sheep,Mat. 9.36. Act. 16.6.7. 2 Tim. 2 26. Apoc 21.27. Apoc. 20.10. scattered without hope, forsaken of God bound with chaines of sin, held vnder the thraldome of Satan, to see heaven shut against them, & hell gaping to receiue thē, their eternall damnation already prepared for them. And such is the heavy iudgement of God against all contemners of his word, whereof we haue proofe in all ages. And expresly in the Iews,Rom 9.3. to whom the promises were made, among whom Christ preached, lived, and wrought his miracles, who because they refused this holy one, reviled, crucified him, & wished that his blood might be on their heads, for this cause the wrath of God came vpon them even vnto the vttermost.2. Thess. 2.16. It had bin a small matter, if only they had bin in the promise of grace of salvatiō made to their fathers, but this punishment passeth all.

To omit the East churches, whose candlesticks are removed, in whom Mahomet the enemy of God sitteth & keepeth them in most miserable servitude, we may see how in the West chur­ches also, God hath punished this sin. For having at first for the doctrine of Christ, brought in the doctrine of man, they pro­ceeded farther, and set vp one man to vphold it and so holding on they buried Gods word in ignorāce, & led away the poore people to dumbe and senslesse creatures, In the midst of these thicke mists it pleased God to open his light in sundry places, as in this country of ours, & to send salvation among vs, which many haue refused, and some of them fled from it; but consider how the iudgment of God hath fallen on thē, into what grosse absurdities haue they run, and how like foolish builders they made that which should be the foundation the roofe, or rather [Page 39] indeed haue left it no place in the building, that is, setting a­side Gods word,Pe [...]es. de Trad. Duran. Rat. Concil. Trid. haue made for the ground of their faith & re­ligion, mens traditions, mens doctrines, & devises, So that the Divines of Spaine and Portugall, which haue not heard of the truth, as these men haue done, haue thought and written farre more of the truth and soundnes of the original, of the dignity & sufficiencie of the scripture. And where the Divines of Lo­van haue cleared the fathers from forgeries & singled out the counterfaits, our men haue stuffed their Testament with such ware. I know not who saith as Stapleton doth, that the Church hath authority to Canonize for scripture▪ those that are not, as the Canons of the Apostles, the booke called the Pastor, long since condemned for a notable forgery. But this is Gods iudgement fallen vpon them for their refusall of Gods truth. I will end with them having rehearsed that place which S. Paule did against the Iewes out of the Prophet. Hearing ye shall heare & shal not vnderstand, &c: for the hart of this people is waxed sat. Act. 28.26.27

Now let me speake to you of whom I hope better things, & I would to God I might hope so good, that I might not haue occasion to say as the spirit of God faith to the Church of Eph. I haue somewhat against thee. Hoseah saith,Apoc. 2 4. Hos. 13.12. The iniquity of E­phraim is bound vp. Alluding to the manner of covetous men, who having store of mony before hand, are wont to bind it vp & lay it by, till it so fal out that they may purchase some gaine­full thing thereby. In which manner the iniquity of Ephraim is said to be bound vp, as reserved and kept for some purpose. Af­ter which maner also the Apostle speaketh of vngodly mē that they treasure vp to thēselus wrath against the day of wrath. I am afraid lest that our sins be bound & kept togither for some pur­pose, and sealed vp as Iob speaketh in a bag for some purchase.Rom. 2. [...]. Whereof I wish you in the feare of God to iudge.Iob. 14 17. Mat. 22 4. The Lord hath prepared a great banquet, the guests haue bin bidden, all maner of fare hath bin appointed, both for the weak & strong, yet haue the commers bin so thin, as they are but as a cluster of grapes, yea of the whole vine not so many as will make a clu­ster. I could wish that some would make a table in his heart of [Page 40] such as he thinketh are effectually called, & I suppose he should finde the nūber to be very few. Cornelius when Peter was sent vnto him, was ready with his friend, before God to heare whatso­ever was commanded him of God. Act. 10.33. Are there many among vs like Cornelius, which wait for the comming of Peter, with their acquaintance and friends? And are there many which come with such reverence before God? Some there are that come, but it is while their yearely dignitie lasteth. Shew mee such housholders as bring their families and friendes to heare what God hath commanded to be told them, and we will giue them the commendations which Cornelius had. Thinke you that your wiues, children, and servants haue no soules, or that they are given them only for this life, insteed of salt to keep their bodies from putrifying. Trowe you that the blessing of God can rest vpon that house, wherein there is no one that feareth God or delighteth to heare his word? You are like to bestow much in maintaining the liberties of your citie, and I could wish you did so, if it be your right, but if you knewe what it were to bee free of the kingdome of heaven, you would more earnestly la­bour for that freedome then for the other. Follow the example of them that are mentioned,Mal 3.15 16. Malach. 3. &c. who when vngod­ly men set their hearts on wickednesse, condemning the iustice of God. Such as feared the Lord spake every one to his neighbour and there was a table of remembrance. Otherwise, vnlesse we re­forme this falt, wee are to feare least God will punish it in dis­pleasure, and leaue in this place a marke▪ of remembrance for the contempt of his mercy.

To you my brethren of the Vniversitie, I must say somwhat In the 2. King. 4. it is said that when the famine was great in the land, the children of the Prophets dwelt with Elizeus, and hee ap­pointed to make pottage for them: it seemed that that was their ordinary fare, for it is reported afterwardes, that a good man brought Elizeus bread of the first fruits,2▪ King. 4 42. and twentie loaues of Barley, and full eares of corne, which the Prophet bestowed among his sonnes.2. King. 6.1. In the 6. Chapter, mention is made of them againe, that complaining of Elizeus, that the roome where [Page 41] they were was too little for them, they obtained leaue of him to goe to Iordan, and take every man a beame, and so make a place to dwell in. Our commons are I confesse in many places very slender, and short of that which our good Founders meant for vs, which hath risen through the want of faithfull stewardes, yet no where is it so scant, as that wee are enforced to gather hearbes to make pottage, or to feed on a few Barl [...]y loaues. Their dwelling place was enlarged by themselues, & it is like­ly they were not very sumptuous, for they were not able to beare the charges of an axe head which they had borrowed. We may thanke God for our sumptuous palaces, ready prepa­red for vs. I would to God we were like to thē in other things. At this time the kings of Israel had banished religion from a­mongst them: these mē for the loue of the truth & knowledge of God forsook their own dwellings, contented to liue far frō all courtly preferment, preferring their own buildings before the stately palaces of Samaria. These men dwelt with Elizeus, though the famine were great without murmuring; so deare vnto them was it, to heare the Covenant, and be made partakers of the promise. Elizeus was not behind for his part, but as they were obediēt vnto him, not to build without his leaue: so went he in and out before them, looking to them as the shepheard to his flocke: not only instructing and teaching them, but also in providing necessaries for them, yea setting his owne meat & provision before them. So these men lived in this maner, inso­much that I thinke if Saul had come into the midst of these men, he would certainely haue prophecied among them. But things goe not so among vs, doe the Heads and Governours goe in and out before their children, doe they take that which is sent them, and set it before their Companies, or rather take they not that which is appointed for others, and devoure it themselues alone, as though our Colleges were made only for Heads, not at all for members. We need not as Elizeus did, part with our owne portions, or not rece [...]ue as Nehemiah, Nehem. 5.18. the bread of the Go­vernour, nay wee lay ou [...] hands on that which is none of ours, as if we were come to a common spoile, wee set all things to [Page 42] sale, and make marchandise of that which wee should bestowe freely. And what though vnder some such naughtie Gover­nours, there haue good men come vp, this is no great commen­dation, nor more wonder then that a Buffard should hatch good haukes. As for the common order; to contemne Statuts, and all good and lawfull orders, is the readiest way to any pre­ferment. Popery is indeed in some sort banished our Colleges, so that I thinke there be not in any of them, any manifest recu­sant, yet are there such, whom we may looke vpon as the Pro­phet did on Hazaeli, 2. King. 8.1 [...]. with watry eies, remembring the harme that he should do to Israel But let vs for all this abide in Gods feare and service, such as are Governours and godly, continue it, considering what a worthie thing it is, not only to beget children to God, but even many Fathers to beget many chil­dren. Let vs content our selues with the small portion which God hath allotted vs, knowing that a little with the feare of God and his favour, is better then all the world besides. And as God did increase the widdowes oyle in her cruse, 1 King. 17.14. so can he in­crease that little which we haue, so that our hearts shall bee therewith more satisfied,Psal 4 7. then when their corne and wine & oile is encreased. Let vs refuse no paines for pretious things. Iacob served seauen yeares for his wife and it seemed a short while vnto him, Gen. 29.20. Gen. 31, 38. because he loued her, yea though it should cost you twenty year [...]s service as it did him, yet the delight which I hope you haue in it,Prov 8 33. will make them seeme short vnto you. Blessed is hee that seeketh after wisdome, and findeth it. Take that counsell which Ioseph gaue his brethren,Gen. 45 24. fall not out by the way. And that of the Apostle,Heb. 13.17. Obey them that haue the governance of you. If we shall doe this, wee are to hope, that in the midst of our want, God will open the heart of some well minded men to enlarge his benefits, as he sent the man to Elizeus, but if wee hold on, there is no doubt, but as the wrath of God fell in abundance vpon Abbeyes wherein he was dishonoured, which rased the foundation, and left not a stone vpon a stone▪ & alienated their lands from doing good to his Church, so shall it likewise fall vpon our Colleges, when hee will remoue the light of our Candle­sticke, [Page 43] and bring vpon vs, either Poperie, or Barbaritie: which the Lord grant that by hartie and vnfeigned repentance wee may turne away from vs.

13 But we ought to giue thankes alway to God for you, bre­thren, beloued of the Lord, because that God hath from the begin­ning chosen you to salvation through sanctification of the spirit & the faith of truth.

14 Wherevnto he called you by our Gospell to obtaine the glo­ry of our Lord Iesus Christ.

The Apostle hath heretofore opened the rising and fall of Antichrist, the place where he should set, the pride of his heart how farre he should prevaile, the righteous and severe iudge­ment of God vpon such as should refuse the truth, & take plea­sure in vnrighteousnesse, howbeit notwithstanding that mul­titudes should be caried away with the spirit of deceaueable­nesse, so that who so should looke vpon the outward face of the Church with a carnall eie might thinke that there were none left to call vpon the name of the Lord, and pray with Eli­ah to take away his soule, 1. King. 19▪ 4. Apoc, 13 16. &c. because that both smal and great had taken the marke of the beast in their foreheads: yet the Apo­stle setteth out that in this generall backsliding, the Lord will keepe a residue, though in comparison of the rest they should bee but as a cluster in the vintage, or as one grape of a cluster, there should be some saued, though they were not but as a leg or an eare caught out of the mouth of the lion,Am. 3 1 [...]. as the Prophet speaketh,Apoc. 12.9. Apoc. 14.1. that howsoever Antichrist should deceaue the world yet that there should bee a number to stand with the lambe on mount Sion, and to accompany him whether soever hee should goe. The Evangelist shewing that when our Saviour came into the world, and among his own, the world knewe him not,Ioh. 1.11, 12. his own receaued him not; yet it there followeth, that some there were that receaued him, for to them that receaued him, hee gaue power that they should be the sonnes of God.

Therefore the Apostle commeth here to speake of the com­fortable state of the godly, how God preserueth them in these great changes.

• [Page 44]1 First, then in the person of the Thessal. he sheweth from whence such as are preserued haue this grace, in these 2 verses.
• 2 Secondly, he setteth downe a rule for them to rest vpon vers. 15. stand fast.
• 3 Thirdly, declaring that as the beginning and meanes▪ so the end also and continuance was from God, he shutteth vp the whole matter with prayer vnto God.

But we ought to giue thankes, &c. in which wordes hee de­clareth that both the beginning, meanes, and end, come onely from the mercy of the Lord, therfore least the wi [...]e man should glory in his wisdome,Ier. 9▪ 23. 1. Cor. 1.31. &c. hee lets them vnderstand whence it is tha [...] they stand, where other fall, beginning with thanks that God hath from the b [...]ginning chosen you: even as hee had done in the former Chapter:2. Thess. 1.3. because your faith groweth exceedingly: and in the same maner he beginneth almost every Epistle. Not on­ly to note that these things are Gods benefits and blessings, as are food, and rayment, and health, (for these are common to the good with the bad, which men may enioy, and yet bee not a whit in their nature changed) but that these are moreo­ver so proper to Gods children, that the wicked haue no part in them, they being such as are able to make a change and al­teration in them, &c.

Therefore neither the Pelagians attributing so much to free will as that by it without the speciall grace of God hee may performe the lawe of God. Nor the Papist which to Gods grace ioineth his naturall strength, is sufficiently thank­full to God,Mat. 16.17. Ioh 3.36. Gal. 1.13.14. but hee onely, that confesseth flesh and blood to haue nothing to doe in this worke, which is brought to passe without, and against our nature. We see here wherein we are to reioice; that is, when wee see others to obtaine like pretious faith, 2. Pet. 1.1. wherein our harts ought to ioy, that Christs kingdome is encreased, therefore this minde should be in every one of vs, that was in the disciples,Act. 11 23. Act 13.48. who greatly reioiced whē they heard that other churches had received the gospell, and as the Apo­stle, who saith of such as he converted to the truth, that they were his Crowne & his reioicing in the Lord, Phil. 4.1. so say I, should our [Page 45] hearts be filled with ioy, when we heare that God hath added any to his Church. This is spoken to stir vp the dulnesse which is in vs, pittifull it is to see, that whereas among vs, our princi­pal care should be in winning & confirming men in the truth, it falleth out by the strong delu [...]ion of Satan,Act 1 [...].45. that we not only do not so, but are g [...]ieved & offended, whē we see mē b [...]ought to Christ.Numb 11.26, 27, 28. And as when Eldad and Medad prophecied in the host, Ioshua would haue had Moses to haue forbad thē, so ma­ny envy at others blessings, &c: Would to God as our Saviour sendeth vs to the vniust steward to learne wisdome,Luk. 16.18. so the ex­ample of the adversaries diligence, might stir vs vp to the buil­ding of Christs church. They spare no travell by sea nor land,Mat. 23.15. Bellarm Tom. 1 p [...]aef. ad L [...]ct. M [...]t. N [...]var. Cons [...]l. lib. 3. Cons. 1. Alle [...]. Apol. pro Seminar. cap. 2. they sticke not to hazard their life (I would to God not their soules also) to win any in whom they fee any towardnes of wit or learning: and vse all incouragement & meanes whatsoever, in the end to make them of their Proselits. I would that halfe this care were in vs to maintaine the truth, that is in them to vphold error. But it falleth out with vs otherwise, for as cove­tous men, we thinke the more that others haue of Gods graces the fewer we should haue our selues.

It followeth, for you beloved in the Lord] Where he sheweth plainely whence it came, that they stoode in this great falling a­way, even from God, because he had set his loue vpon them. Here then is the cause of our certainety and assured stay,1. Ioh 4, 19. not that we loved God first, but that he loved vs. Wherefore we are here taught that when we speake of the certainty of our standing, we beware that we thinke not any thing to be in vs, for which God should the [...]ather loue or favour vs. For wee must [...]o rest on Gods loue, that we shut out our selues quite from all cause therof. Even as Moyses taught the Israelits, that God had cho­sen them, not because of their might or number, &c:Deut 7 7▪ 8. [...]e [...]t 9.4, 5. but for that he had a loue to them. So this is the ground of all, when we seek the cause of loue, and mercy towards vs, we shall finde it to be none other then loue, &c. [...]h 1. [...] 6▪7. & 2 7 2. Th [...]ss. [...]. [...]2. So also the Apostle speaketh in the former chapt. to fulfill the pleasure of his goodnesse,] where not content to haue named once Gods goodnes, he doubleth it as [Page 46] wanting other words to expresse that which he would say, cō ­cerning Gods free mercy and loue.

He addeth, for that God from the beginning hath chosen you] where he declareth the continuance and ancientnesse of this loue, which was before the world was made, ere the heavens were made, the earth set vpon his pillars, [...]ere the foundations of waters appeared,Eph. 1.4. &c. It was his secret purpose to make vs in­struments of his glory. How happy sons are they which haue such a father, as provideth for them even before they be! When we looke herevpon, it may be a stay of comfort vnto vs against all temptations. For when we know that it was his only loue which frō the beginning moved him to haue mercy on vs, wee learne that howsoever our sins be in multitude as the sands of the sea,Isai. 1.18. Rom. 8 38. and in colour as red as scarlet; yet that they are not able to separate his loue from vs. For before he framed vs, he fore­saw the evill which we should commit, & yet he chose vs: they are not the [...]efore these things that can seperate betweene him and vs,Numb. 23.19. Deut. 31.16.20, 21. Rom. 9.11.12. Eph. 1.4. Rom 9.12. for he is not as man, that he should be changed. Wherein as we haue a iust exception against some christians, which set downe the foreseeing of our works, as the cause of our electiō, whereas the Apostle layeth downe the loue of God before the world, for this cause, that we might know there was no respect had of the works, as he also disputeth elsewhere of the choo­sing and reiection of Iacob and Esau, before either of thē had done good or evil: Even as Austine saith, that he chose vs not because of the works which he foresaw, but hee foresaw the workes because he chose vs; as the moving of the Wheele, is not the cause of the roundnes of the Wheele, but the roundnesse the cause of the moving: so here is also laid a foundation of conso­lation, for such as faint vnder the burden of their sins, & think that by the reason of the greatnesse of them, they cannot bee the children of God. This way Satan buffeteth many: For as he draweth many into sin by laying before thē the mercy of God so he leadeth not a sew to distrust, by opening vnto them the severity of Gods iudgements. Wherof when they th [...]nke▪ they suppose no death more grievous. But let them know they haue [Page 47] no more dishonoured God by the sins they haue committed, then by thinking that hee will not pardon and forgiue them. Wherefore, when we consider that God of his free grace fore­seeing how ill we would be, did yet choose vs, let vs be stirred vp to glorifie his name, and breake out with the Apostle into these words, who shall seperate vs from the loue of God?

And as he hath set downe the ground of our salvatiō,Rom. 8.35. so go­eth he on (through sanctification, &c:) We haue seene the foun­dation laid before in the former words, to bee only the good will of God, he sheweth how he goeth on in bringing his pur­pose to passe, for God leaveth not his worke vnperfect, but bringeth his decree to effect, and whom he hath chosen, them he calleth, &c.

The meanes he vseth are two

• 1 Inward, his Spirit.
  Rom. 8.30.
• 2 Outward, his Word.

Which both are here expressed.

1 Through sanctification of the spirit] whereby God sanctifi­eth our mindes, and causeth vs to yeeld obedience vnto him.1. Pet. 1.22. 1. Cor 6.11. Where he nameth (sanctification) he sheweth how loathsome we are of our selues in Gods sight till he make vs cleane, and pure. And where he nameth the (spirit) he sheweth how we re­ceiue this grace, and what the cause is that some notwithstan­ding they heare the word, yet remaine vnfruitfull. It is his hea­venly grace, and holy spirit that worketh sanctification in vs, thereby teaching, that howsoever Paule plant and Apollo wa­ter, that it is God alone that giveth the encrease, 1. Cor. 3.6. Isai. 55.10. vnlesse that God soften the ground, the raine returneth without fruit for our salvation, though effectuall on the other side to the hardning of our hearts. So great a worke is it to saue a few miserable sin­ners, that as first they were to be chosen by God, so no creatu [...]e in the world, but only Gods holy spirit can worke this sancti­fication in vs. Here also is consolation for the faithful minister who considering the small successe of his travell, though hee saith with Christ, I haue laboured in vaine, &c. Isai. 49 4. Ier. 6.29. And that it be truely said, that the founder casteth in vaine, the lead is consumed &c: yet let him know that his message may be faithfull, & that [Page 48] he may say with Christ, my worke is with the Lord; for the con­verting of soules is a worke proper to the holy Ghost. So in these words he sheweth the especiall and first cause that brin­geth this to passe▪ viz: the holy Ghost working in vs an effe­ctual faith, which is the meane whereby we lay hold of the benefits of Christ. For notwithstanding Gods grace be offered to all, yet they only, that beleeue shalbe saved, so that all receiue not commoditie by Christ, though he be the sonne of God, & full of power, yet all are not profited by him, but only they that receaue him too, and to receaue him is to beleeue in him. But for asmuch as all faith doth not iustifie,Ioh. 1.12. Ioh. 3.16. the Apostle limit­eth it when he calleth it the faith of truth. Wherefore the zeale of the Iew in this case profiteth not,Rom 10.2. because it is without knowledge, nor of the Papists that submit not themselues wholy to Gods wisdome, nor of any other hereticke, can iustify; it must be the faith of truth. In the former Chapter it was obserued that such as are to be eternally punished, are said to bee such as haue not knowne God. Ioh. 17 17. The thing that sanctifieth vs, the word of truth, Gods word is truth. Here haue I iust occasion to com­plaine of our adversaries, who haue made it a ground of their religion, to bee ignorant: for which they labour by all meanes to keepe away from men the key of knowledge:Conc. Trid. Sess. 22. cap. 8. whatsoe­ver other groundes they pretend: that it is not good for the common people to heare or read the Scriptures.Luk 11.52. And although they haue translated the Testament,Bellar de verbo Dei lib. 2, c. 15 yet it appeareth that their meaning is to bury vp the true knowledge of God therein cō ­teined. In their fourth rule concerning the forb [...]dding of rea­ding certaine bookes, they so terr [...]fic the multitude from med­ling with them, that they say, who so readeth those bookes tran­slated without permission ▪ Rh [...]. in praes. they cannot haue remission of their sins. And in the sixt rule they teach, that to read bookes of contro­versie, it is not lawfull, no not for some Iesuits. So evē for those that must bee their guids, it is not lawfull to come to the truth any further then they giue them leaue: no they let them not read even their own corrupt translation, least evē in that pud­dle they should meet with some cleane water.

[Page 49] Wherevnto he called you by our Gospell] here he expresseth the outward meanes: for the inward meanes (as hath beene said) is Gods spirit, taking possession in our hearts, and working faith in vs, the ordinary meanes to bring the which to passe, is the preaching of the Gospell, which was also set downe in the former chapter (because our testimony towards you was beleeued) which he calleth our testimony, because they delivered it. The Gospell therefore preached by the Apostles and Pastors, is the ordinary meanes to bring men to salvation, the onely rule to direct our knowledge and deeds. And when he calleth it ours, he sheweth also, how the grace of God, and word of God is thus fruitfull in vs, namely when it is preached sincerely, by such as are therevnto lawfully called. For though it be profita­ble to read and meditate in the word of God, & necessary for parents to instruct their children; yet the word hath then espe­cially the promise of fruit and effect, when it is to vs delivered by those that are appointed stewards over Gods household.1. Cor. 41. Wherefore as before the comming of Christ, the Church of God was provided of Prophets, so Christ hath ordained that to the ende of the world, there should bee Pastours over his Church to preach his word to his people,Eph. 47. and gather together his Saints, therefore this promise is not tied to the bare word, but to the preaching and hearing thereof. And those speciall prerogatiues and promises annexed to the word, chiefly take effect, when the word is preached by them that are in that of­fice. So Iames meaneth,Iam. 1.21. when he willeth vs to receaue with meeknesse the word that is engraf [...]ed, &c. where hee compareth the Minister vnto a husbandman, by whom the word preach­ed is as it were engrafted into vs. So also S^t Paul, Rom. 10.14. when he saith that saith commeth by hearing, he sheweth what hearing, name­of a preacher, and how can they heare without a Preacher. This as it is to bee considered, and obserued against the fanaticall dreames of the Anabaptists,Bul. cont. Anab. lib. 3. c. 4.5, 6. lib. 1 cap. 3. which refuse the ordinarie means of ingendring faith, and flie to their dreames and revelations, so also to the iust reproofe of our adversaries, who not requi­ring the preaching of the word in the Ministers, haue also gi­ven [Page 50] the administration of the Sacrament vnto them that are no ministers. [...]ellar. de Cler. lib. 1. cap. 13. For we are to thinke that as the ordinary promise appertaineth to the word lawfully preached, so also the pro­mise of the Sacrament belongeth to the due and lawfull admi­nistration thereof.

Heb. 5▪ 4.Moreover as hence this is to be noted, that no man take this honour vpon him, but he that is therevnto called, as was Aa­ron, so seeing wee knowe that this is the meanes appointed by God,Rom. 10.14. to saue such as he calleth, let al such feare as cloath them­selues with the skinnes of Gods people, & drinke their bloud, not regarding at al to feed them,Act. 20.28. over whom the holy Ghost hath made them overseers, &c.

To obtaine the glory of our Lord Iesus Christ.] this is the last point which is here to be observed of vs, the end of all. If the Apostle had said that God had chosen vs to greater store of health, wealth, honor, ease, &c. then the rest of the world, they had bin great things, and such as we should bee thankfull for, but when it is said, that it is to obtaine the glory of our Lord Ie­sus Christ, it passeth all the benefits that are in the world. Whe­ther by the glory of our Lord be meant the glory which he is in, or which he hath purchased for vs, I knowe not: the doctrine which both senses minister is good, that by him, and with him we shall obtaine a kingdome,1. Cor. 15.25.26. Rom. 8.37. and that, as he hath trode all our enimies vnder his foot, so wee shall conquer through him, sin, death, and hell, which we are assured shall be accomplished at his comming.