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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11010	Lectures vpon the first and second Epistles of Paul to the Thessalonians: preached by that faithfull seruant of God M. Robert Rollock, some-tyme minister of the Euangell of Iesus Christ, and rector of the Colledge in Edinburgh	Rollock, Robert, 1555?-1599.; Charteris, Henry, 1565-1628.; Arthur, William, fl. 1606-1619.; Rollock, Robert, 1555?-1599. In Epistolam Pauli Apostoli ad Thessalonicenses priorem commentarius. aut	1606 (1606)	STC 21281; ESTC S116171	462,033	538

Eue shall be with the first and in the first ranke For before they vvho in the vvorlde shall be changed which shall be in the twinkling of an eye and it shall stand to them in stead of death ere this change be made the dead shall ryse first 1. Corint 15. 51 52. Some of them who are dead shall ryse to lyfe and honour to witte the elect Some of them to wit the reprobat to dishonour ignominie and death and a worse death nor they ly in presently Then when the dead is raised vp and compeares first then shall follow that sodaine change of them who shall be alyue the elect that shall be alyue shal be altred in a moment in the twinckling of an eie to a glorious estate The reprobat aliue shall be altered to but if they wer ignominious before they shal be more ignominious then for not only their soule but soule and body shal be vgly and if they had any beauty Estate of the bodies of the elect it shall bee changed in a wonderfull foulues But to speak of the body of the elect for the Scripture speaks most of them Paul 1. Cor. 15. verse 35. moues the question with what bodies shall they ryse what bodie shall the elect haue For he is not curious of the bodies of the reprobate but he markes narrowlie the rising of the bodies of the godlie at that day And the first qualitie he giues them is that whereas their bodies wer naturall when they were laid down in the graue their bodies in that day shall be made spirituall Not that our bodies shall be changed in spirites no our bodies shall be bodies indeed of that same substance they haue now The verie same substance of the bodie thou hast in this lyfe the same verie substance thou shalt haue in that lyfe and no other It shall be present at that day that same verie bodie that same very hand and foote c. and no other bodie nor no other hand nor foote c. And there shall be none of the ashes of the bodie but it shall be keeped vntill that day and shall be gathered vp and joined better nor euer it was before Then the bodie shall abyde Our lyfe shall be much better I liue heere a naturall lyfe by a naturall power in my soule but in the resurrection my lyfe shall be spirituall and I shall not liue a naturall lyfe Now I liue by a naturall power in my soule but then I shall liue spirituallie by a spirituall power in Christ Yet there shall be more Another propertie of the bodie shall follow on this This bodie if it were neuer so faire yet in respect of the glorie it shall take vp it is but ignominious but the bodie shall rise glorious and shyning as the Sunne not by this naturall skin and colour that we haue here but by a passing light and brightnesse conforme to that brightnesse of Christ when he was transformed on the Mountaine Reade Matt. 17. 1. and conforme to his glorie in Heauen as the Apostle telles Philipp chap. 3. verse 21. Yet more ye see our bodies weake The strongest man is soone beatten downe for all his strength all the povver of man is feeble and weake but in the resurrection the bodie shall be strong and pithie One man to be homely with you stronger in the resurrection nor an hundreth yea nor thousands are now For all feeblenesse shall be left behinde him in the graue and he shall ryse strong lyke the Angels in glorie and strength Yet more then this What matter of all this former glorie if it were possible that this spirituall bodie could perish The Apostle addes to this We shall rise incorruptible immortail to lyfe euerlasting when we shall ryse in that strength that power and freedome immortalitie shall follow after mortalitie glorie after ignomnie strength after weaknesse spiritualitie after naturalitie In lyfe we shall be spirituall in qualitie glorious in tyme euerlasting there is no end of it This is the propertie that Paul speakes of our bodies in the resurrection Now to goe forward There shall followe more in this conuention That same power that shall conueene all men together Separation of the elect from the reprobats that same power shall make a seuering The Angels the Ministers of that glorious judge shall stoppe in betweene the elect and the reprobate and putte them a sunder They shall seuere the sheepe from the goates they shall put the sheepe at the right hand of the judge and the goates at the left hand Reade Matt. chap. 25 verse 33. Appearantlie Paul heere would meane to vs another kynde of seuering and yet all is one This appearantlie vvoulde be his meaning They shal al be gathered together on the earth and all shall stand together in a troup and then this seuering shall be made Then all the elect shall be rest vp to the cloudes to meete the Lord in the cloudes As for the reprobate they shall all stand still on the earth and shall not get that honour to be rest vp in the aire but shall byde on the earth and receyue their judgement there For Paul vvhen he sayes they shall be rest vp to meete the Lord in the aire he speakes onely of the elect Then there shall be a seuering after which there shall neuer be a meetting againe a great golfe shall be betweene them that none may passe We are all mingled heere through other and none knowes other The sheepe oft-tymes are taken for the goates and the goates for the sheepe but at that great day the sheepe shall be seuered from the goates and shall neuer meete againe be it man with wyfe parents with children There are two effects a conuention of all and a seuering of all Yet the Iudge and the power of the Iudge shall passe forwarde and the third effect followes When the Judge hes all gathered together and none avvay vvhen the rovve is called and all are present Then vvhen one sorte shall be placed at the right hand Iudgemēt pronounced and the other at the left hand then shall he fall to judgement He cannot judge before he seuere the verie seuering telles the judgement but before the seuering the judgement shall not be pronunced Then generallie he shall judge all according to their workes The bookes shall be opened the book of conscience shall be opened the booke of workes shall be opened and al their judgement shal be according to their works 〈◊〉 vnderstand this The elect man shall be judged according to his works not that his works shall be the cause that shal pro●●● his lyfe but he shall be judged by his works as a testimony of his faith in Christ and of the maner of lyfe that he hes liued in the worlde as a member of Christ So he shall be judged by his workes not as a cause but as a token of the true cause as ye would judge a man by a witnesse for the

hes beene afflicted before him and scarcelie shall he see a godlie man but vvith his burdene on his backe all is not laid on him alone But aboue all let the persone that is afflicted first set his eye on the Lord Iesus Let him looke ouer to Golgotha vvhere Christ is hanging on the Crosse and in Christ let him looke to tvvo thinges first to the glorie worthinesse of that personage who sufferes next to the extremitie and ignominie of that passion looke to these two things in him and then looke down to thy selfe and looke what thou art first not a Lord if thou were a King but a seruant all the Kings on the earth are but seruants in respect of him then go to the affliction thou suffers and thou shalt finde thou suffers not the thowsand part of the affliction he suffred for thee there is great inequalitie betweene thee and him and then beginne to reason The seruant is not greater nor his Lord the disciple is not greater nor his Maister The Lord Iesus is my Lord I am not but a seruant yet the Lord Iesus my Lord suffers and in such great extremity then may I not be content to suffer the thousand part of his suffering Of this comes contentment of heart and patience to suffer for the Lord. For except thy eye be set vpon that personage of Iesus Christ it is not possible for thee to suffer with joy the simplest crosse that is for the Lords sake The next point of their dittay they haue slaine their ovvn Prophets Persecution of the Prophets This they did ere they slevv the Lord albeit it be set in the second rovv●●e They haue slaine vvhom Prophetes vvorthie men Whose Prophets not strangers but men of then own nation Iewes as they vvere their ovvne Prophets sent by God to them to teach and prophecie to them to bring them to the way of life yet they haue runne vpon them and haue slaine them all aggreages their fact Ye vvill aske vvas these Ievves that slevv the Prophets the same that slevv the Lord Iesus they wer not in the Prophets dayes they came long after I answer he vnderstands the whole bodie of that people fathers and children which makes vp a bodie The fathers slew the Prophets Therfore Steuen sayes Act. 7. 52. Which of them is he vvhom your fathers haue not persecuted Then he comes to the children as for you that are children ye haue betrayed and slaine the iust one This is it that Christ sayes in the 23. chap. of Matt. vers 32. Ful 〈◊〉 out that or follow out that that your fathers haue left vndone slay me and my Apostles Yet there may be an other answere made to this It may be that he will lay to the charge of them that slew the Lord Iesus the slaughter of the Prophets as though they had slaine them with their owne hands Posteritie guilty through their fathers For ye must vnderstand that the children that come after their Fathers are inuolued in the whole guiltinesse that their fathers were in before them Was he a murtherer thou art guiltie of murther were thy Grandfather and his father murtherers thou art inuolued in the same guiltinesse and except thou by grace be transplanted out of the rotten stock of thy fore-fathers in Iesus thou shalt die for that murther of thy fathers All the sinnes of thy progenitors shal be hung about thy neck if thou be not exeemed and ●lanted in Iesus Christ Yea that sinne of Adam for eating of the frute shall be laid to thy charge and thou shalt pay for it if thou be not transplanted out of rotten Adam and ingraft in Iesus Christ the second Adam Rom. 5. 14. Not onelie is this naturall corruption drawen to children throgh propagation but the children are inuolued in the guiltinesse of the verie action of the progenitours All serues to this to make fathers to be waie and to take head to their actions that they slay not themselues allone but the multitude of their posteritie as Adam slew vs all Yet there is an other ground and answere to this These Iewes that slew the Lord Iesus are counted to haue slaine the Prophets before them The ground and cause is this I would that all murthereis did heare this Slayest thou an innocent man such as Abel the whole innocent bloud that was shed since the beginning lights vpon thee thou art guiltie of it And therefore Christ Matt. 23. 36. layes to the Ievves charge the whole innocent bloud shedde since Abell vnto Zacharias that vvas slaine betweene the temple and the altar Therfore murtherer take head thou shalt drowne in bloud for by thy act thou giuest approbauen to al those murtherers that were from the beginning Thou makest it a pastime to dip thy hand in innocent bloud but wo to thee if thou be not washed in the bloud of christ This for the answer to the question Now marke brethren When he speakes of the slaughter of the Lord Iesus committed by these Iewes he forgets not the old Prophets and with the Lords he joines his seruants neither forgets he the Apostles Both the persecution the persecutors are recent in Gods memorie and vs also haue they persecuted al are put in one catalogue the olde Prophetes the Lord Iesus the Apostles and Martyres that were slaine And who doeth this It is not so much Paul as the holie Spirite that doth it which is a token that all the martyrdomes that haue bene is and to be was not is not nor shal not be forgot of the Lord they are all in recent memorie And suppose there were not a booke of Martyres vvritten in the earth yet there is a booke in Heauen written and all the Martyres from the beginning are registrate in it and that book shall be laid oppen before man Angels ye shall see them not in pictures but in face And again he remembers the Iewes who did it so as there is a booke of Martyres in heauen so is there a booke of persecuters wherein all their names are written and in that great day the booke shall be laide oppen and shall be presented to their eyes to their rebuke shame and eternall confusion So the Lord hes all in remembrance the Lord hes a recent memorie a thousand yeeres are but like a day to him and a day as a thousand yeeres albeit we will forget all yet all is recent in his memorie And this is verie comfortable to the afflicted and it is terrible to the persecutors Woe is that man that hath not his sinnes forgote and pardoned of the Lord. There is not one teare of the sufferer but it is put vp in his bottle This for the second point of their dittay Let vs novve come to the third point The Iewes vvere not content with the slaying of the Prophetes and of the Lord Iesus himself but when he is away they persecute his Apostles A wonderful thing that this people can not hold

This is in effect that same which he spok of before euen the glorifying of God for it is one thing the Lord to be glorified and to wonder at him The meaning is shortly When he shall come First he shal make the faithful wonderful in the sight of the world and then in their wonderfulnes all the world shall wonder at him who hes made them wonderfull Now marke The Lord Iesus in Esay 9. chap. 6. vers among all the names he gets there he is called the vvonderfull and the maruellous one Now this name in effect shal show the selfcheefly in that day of judgement for cheefly in that day Christ shall be wonderful and all the world shall wonder at him It is but a litle wondring we haue here Christ at his comming vvōderfull Ye know wondring presuppones nouelties things of exceeding great importance Then it must followe that the Lord Iesus at that day shall be reueiled to the world in such a wonderful glory at neuer man nor Angel saw yet● it shal be such a glory as neuer eye saw ear heard or once entered into the hart of man as the Apostle ●aies 1. Cor. 2. chap. 9. vers They who saw him ●●ani●ed in a vyle habite judged condemned scourged and crucified vnder Pontius Pilat they shall wonder when they shall see that Lord whom they thoght once so vile raised vp and exalted to such a sublimity and hight of glory Pilat then shal wonder the Priests shall wonder they that with their wicked hand● crucified him shall wonder at that day And in one word there shall be nothing in that day in Heauen and earth but a wondering at the Lord Iesus Christ and his Saintes glorified Ye see here next the cheefe mean that shall make the Lord wonderful to be the wonderfulnesse of the glorie of his Saintes and elect whom in that day he shall make wonderfull The world shall looke in and wonder at them and then they shall looke to the Iudge and wonder at him Then in that day they who hes beleued in Iesus in this life looke what faith brings with it shall be blessed and made glorious For first these faithfull shall be made so maruelous in glory that they shall astonish the whole world I tell thee more when thou shalt be so translated when thy vyle bodie shall be so changed thou shalt wonder at thy selfe for the eare hath not heard the eye hath not seene c. that wonderfull glorie which then thou shalt enjoy As for the wicked of the world the troublers and afflicters of the godly when they shall looke to any one of the glorious elect they shall weepe and wonder This is set downe in the 5. chapter of the booke of wisdome albeit Apocrypha First they shall mourne and weepe when they shall see the glorie of the godly and say O we fooles and sensles bodies esteemed we not the life of these godly in the world a miserable lyfe Then they shall come on with wondering How is this that this vyle bodie so shynes and that he is so exalted So they shall both mourne at this sight and wonder and vveeping and vvondering they shall count themselues to haue bene fooles and sensles bodies The Lord giue vs grace to seeke that true wisdome in tyme. For certainly that true wisdome is esteemed foolishnesse in this world and he that would be wise let him be a foole first he shall neuer be counted wise that day except he haue bene a foole first and humbled vnder this foolish preaching of the Gospell It is true the condemnation of the reprobate shall be a meane to make the world wonder and to make the Iudge wonderfull O the paines that shall be inflicted on the reprobate shall be wonderfull and they shall be set vp as spectacles of shame at that day and the godly shall wonder at their shame and confusion O wonderfull shall that weightinesse of judgement be they shall wonder that euer there should be such a wraith in God they shall wonder that euer the arme of God should be so heauy vpon them O Hell is lighted now will they say the wraith of God is lighted now O what a masse and weight of wraith is this that we see now Men will now leape here and there and make litle count of the weightinesse of the Lords hand and securely contemne threatnings and judgement but in that day to their euerlasting woe they shall finde it the heauiest thing that euer was for by the weight of it they shall be so pressed downe that they shall neuer be able to prease vp againe Alas what a dead senslesnesse is this of men in this world that they regarde neither Heauen no● Hell liuing like beastes and not as men Lord waken vs in tyme to acknowledge these thinges Now to goe forward Who are these that shall be made wonderfull that in them the Lord Iesus may be made wonderfull In one word He calles them beleeuers a base and simple style among vs. He called them before Saintes holy ones and now he commes to the ground of their holinesse and calles it faith It will not be a faire honest ciuile dealing with our neighbour that will doe the turne albeit many men thinks so No but faith in Christ must be the ground any man that in any measure hes had a sense and feeling of that lyfe he will finde in his experience he can not haue hope or assurance of lyfe in the fairest outwarde dealing that euer men did except he finde his hart setled on God and his anchor casten on Christ This is the onely cause of thy saluation faith in Christ As for all thy good workes they are onely effects and tokens that thou hast that faith in Christ which will doe the turne and is the onely cause of thy saluation O blessed for euer is that hart that hes faith keeped let neuer thy remembrance be off it What euer thou thinke or speake keepe it hast thou it be assured of thy saluation lackest thou it doe all thou can thou shalt die Seeke euer to haue Christ in thy hart And seeing we who are now liuing may die in one moment Lord if we should not seeke earnestly to haue Christ dwelling in our harts It is onely his merites that saues vs. In the next wordes he defines them that he calles beleeuers and pointing them out he sayes not they that beleeues in Iesus Christ but they vvho in this lyfe hes beleeued my testimony the Gospell teached by me by my fellow●seruants by the rest of the Apostles and Pastors So take vp the nature of this faith and be not ●egyled with it It is not faith in Christ barely but faith in Christ preached By whom by a selie bodie What was Paul a selie bodie So looke neuer for lyfe nor saluation in that great day except thou humble thy selfe vnder the foolishe preaching as men thinkes it and beleeue the foolishe teaching of the Gospell Thou shalt

earth that the Church of God could not stand one day except the Lord did cast in impediments in the way of the deuil and wickedmen to hold them off And so all the glorie of the standing of the Church in the earth is to be ascriued to that God that holdes off and shall hold off by his prouidence ●ill they will they the deuill wicked men from their wicked interpryses and the Lord forbid the Antichrist should preuaile for if he preuaile assure thy selfe if thou stand steedfast in the faith thy bloud shall pay for it for of all Tygers in the earth he is the most bloud-thirstie Now the wordes following telles wherefore these in pediments are casten in That he should be reveiled in his ovvne tyme As he would say his tyme is not yet come that article of tyme God hes appointed and decreed from all eternitie he should be reueiled in is not yet come Brethren this is true and al the Scripture makes it manifest The Lord from all eternitie hes appointed tymes opportunities houres moments when euerything should be done that falles out in this world euery action hes the owne moment prescriued to it be it good or bad The Lord hes written the houre of it in his booke when it should be done Now ye see by experience the deuill euer seekes to preuent the tyme yea the best of vs all when the Lord hes appointed a time to our deliuerance or to doe anything cannot byde that tyme but are euer freatting and fuming Therefore the Lord castes in stayes both to the deuill and to men on earth When they are running forwarde he will cast in a stay and thou must stand there and thou must stand vntil that same tyme and article come that he hes appointed and it shall not ly in the power of the deuill and of all the earth to preuent that tyme. Now to come to the next verse There are two things concerning the Antichrist The first his comming in the world The second his reueiling after his comming There is a difference betweene these two His comming to the height and his reuelation As concerning his comming to his height it might haue bene asked by the Thessalonians Is he come yet we vnderstand by thy speaking he is not reueiled yet but is he come yet He answeres Euen novv the misterie of iniquitie is in doing shortlie the meaning is The Antichrist the Antichristianisme false religion Heretical doctrine is come alreadie albeit it be not reueiled and come to the hight He calles Antichristanisme iniquitie for of all iniquitie false doctrine is the greatest iniquity and of all sinners on the earth a false teacher and deceiuer of the people of God is the greatest sinner Therefore he is called the man of sinne a man addicted to sinne as a slaue to his master Further he calles it the misterie of iniquitie It is called a misterie because it came not to the light at the first but lay vp hid in a misterie It was not knowne not detected in the owne cullour nor came not to an height that men might know it Then marke ye see the Antichrist and Antichristianisme that is false religion beganne verie soone Euen novv there are many Antichrists sayes Iohn 1. Epist 4. chap 3. vers It beganne in Pauls and the Apostles dayes It was conserued as it were in the mothers bellie in those dayes but it lay long and many yeeres hid vp in a misterie and it lay long time lurking in Rome and in the Church thereof and then at last broke vp there the great Antichrist It lay so hid vp not comming to the perfection to the yeere of the Lord six hundreth and three yeeres and then it was broght to a great maturitie and perfection by Phocas the Emperour and Pope Bonifacius the third It layth the mothers wombe getting forme and grouth ere it came to the reuelation so the Antichrist is an olde childe Mark it there are many misteries in the world and among all the rest there is a mistery of sin as there is a mistery of godlinesse 1. Tim. 3. chap. 16. verse so there is a mistery of vngodlinesse and sin lyes very long hid ere it break out and appeare in the owne cullor in any person Alas thy sin will ly long hid as it were clocked vnder a clock in thee ere it come to an height for sin is a deceyuing thing but at last it will bud out in spyte of thy teeth And to speake of this sinne of false doctrine in particulare It lay hid many yeeres ere men knew of it No question in the dayes of the olde fathers Chrys●stome Augustine and the rest of them many corruptions broke in which they saw not because they lay hid vp in a misterie so that they could not see them vntill it hes pleased the Lord now to reueile them Wonder not that the doctors reproued not this Heresie and that Heresie no sin lyes hid vp wonderfully The greatest sin will ly hid vp vnder the greatest holinesse Then in the end of the verse he returnes againe to the impediment and he speaks two thinges of it First how long it shal lust and then what shal follow from once it shal be ●aine away to wi● that man of sin shall be reueiled Now to the words ye layes He that vvithholds shall let till he be taken out of the vvay that is to say the Romane Emperor for he speaks of the succession of Emperours as of one man because there was one kingdome to wit the Romane Empyre as before he spoke of the Antichrist He shall withhold that head of the Romane beast from using vnto the time he be taken away Then what time shall he be taken out of the way Euen at that article the Lord hes appointed then the Lord suffred him to be taken out of the way Who took him one out of the way Mahomet with his 〈…〉 the 〈◊〉 and Turks in the East wer the first subuerted the Romane Empyre and then Boniface and his successours ouerthrewit in the West Mark this When as the point of time prescriued by the Lord to things to be done commes then all impediments that hold back that thing if it were the Empyre of all the world shall be put out of the way and shall haue no standing but will vanish away By the contrare before that point of time come I shal mak one stray stay a man one word shal hold him the least thing in the world shall hinder him were he raging neuer so fast To let you see that al goes by the effectuall working and dispensation of God that workes all I●standis not in this man or that man albeit he were an Emperour or Monareli but onely in God who hes appointed a tyme to euery thing that all glory may be giuen him That men say not I did this or that No it is the Lord that from time to time hes wrought it Ye will see some times a

be vvith them in his grace and vertevv but also that he may be vvith them in his ovvne presence and person vvhich is more then the first Then thou must not be content to pray for the benefites of Christ but the cheefe ihing vve ought to pray for to Christ is Lord giue me thy selfe giue me thy presence in thy ovvne person for if vve get any good of him it must be by himselfe he must giue himselfe to vs. In one vvord the first conjunction vve must haue vvith him must be vvith his ovvne person he must be our head and vve the members of his bodie My hand vvill not be the better of any povver or vertue in my head if my hand be not joined with my head the first thing then my hand must haue must be a conjunction with the head and so of the rest of the members of the body and then the conjunction being made vvith the head the vertue goes down from the head and is scatred throgh al the mēbers of the body It is euen so with Christ Iesus before we get grace or lyfe out of him motion spirituall out of hi peace out of him he is full of grace first that sweet conjunction must be made betvveene him and vs he must be conjoined vvith vs in a more strate conjunction then the mēbers vvith the head And therefore he goes to the ground of all peace the Lord Iesus that he may stand vvith them and they may be conjoined with him their head Now he prayes for this presence to them all not to one member to tvvo or three but to all and euerie one of them Then marke The Lord Iesus is a sufficient head and Sauiour for all the vvorld none being excepted all sufficiencie is in him he may serue to be the head to all the vvorld yea to a thousand vvorldes his presence is so ample that he may suffice to be a Sauiour to a thousand vvorldes yea to an infinite number of vvorldes Paul knevv this that he is not like an earthlie king vvhose presence serues but for so many and is contained vvithin narrow bounds and therefore he prayes for peace to all Now if thy head and Sauiour be so ample thy hart should not be narrovve nor thy mouth narrovve but as Iesus is a sufficient head for all so let thy hart desire his presence to all the vvorld if so it should be possible And as for my selfe I vvishe there vvere none but that they vvere partakers of this presence of Iesus Christ For vvhy should vve seeke the vvreak of any creature yet the Lord hes his ovvne and none vvill get his presence but they that are his O vvell is that bodie vvho is predestinate to lyfe for that bodie must haue his presence he vvill be an head and Sauiour to him But that body that is predestinat to destruction cannot haue his presence yet vve are bound to vvish his presence to euery one Novv he commes to the salutation and sayes The salutation of me Paul vvith my ovvne hand Then he subjoines the forme of it The grace of our Lord Iesus Christ c. He began vvith a salutation after his common forme and novv he ends vvith a salutation His first meeting vvith them vvas by a salutation the end of his conference is by a salutation Then looke vvhat example of his doing should learne vs for as vve are bound to obey the doctrine of the Prophets so we are bound to follow their fashion of doing Paul saluted salute thou The thing then I note here is this In all the meetinges and conferences of the faithfull either by vvord presence or vvritte there should be a mutuall beneuolence and an intere loue and affection that as ye see the bodies of men meete together so the harts may meete together joyned in kyndnesse and beneuolence Wilt thou meet in bodie and hold thy hart aback that is vvilt thou haue the half man meeting and not the whole man That is no meeting for the meeting should be of the vvhole man bodie and hart and this should be vttered all maner of vvay in thy gesture in thy doing salutatiōs of christians would be testimonies of their loue in thy speaking and all the vvordes of thy conference should smell of loue Among all other thinges that testifies of loue this salutation is one when thou bidst him good morrowe good night it is a testification of thy well willingnes and of thy loue towards the man and this hes bene the forme of the godly their meeting hes bene with a salutation and their sending with a salutation that if they could not haue a byding together here by their mutuall saluation they might abyde together for all the members that are true members in Iesus Christ are joyned together in their spirits harts and affections this exemple we should followe This maner of doing nowadayes is counterfaite Men will seeme to salute other gladly and yet the harts will be wishing the worst in harts they are enemies to other and so commonly al their doings becking and off-cap and good dayes both all their words and deeds are fained Looke therefore what euer thou doe doe it in sinceritie for the Lord heares and sees all and if thou doe fainedly the Lord shall judge thee for it in that day He sayes he wrote this saluation vvith his ovvne hand The whole Epistle before Paul hes dyted and appearantly another hes written it Now when it commes to the subscription Paul subscryues it with his owne hand Now wherefore was this The cause appeares to be that before this tyme there raise vp deceiuers that stole in wrytings vnder the name of Paul as appeares in the 2. chap. 2. verse be not deceiued sayes he c. And therefore to let them know what was his and what was not his he subscryues with his own hand This hes bene an old practick of Satan euer to corrupt Christs Church both by word and counterfaiting of writte and all maner of way and this same day we see the experience of it in the Romane Church Satan by 〈◊〉 instrumēts coūterfaits holy vvrits Now to the end that false writtes may be trowed the better looke the craft of the deuill he hes in his instruments stollen in bookes written vnder the name of Prophets and Apostles to the intent that the people reading the name of a Prophete or Apostle should giue credite to the writ Papistrie is full of deceite and the cheefe grounds of their doctrine is apocryphe-Apocryphe-books which hes bene stollen in vnder the names of holy men Now looke what hes beene the mercy of God he sees this well eneugh Therefore it pleased him to imprint a marke in his holy writte whereby it should be knowne to be authentike Scripture as in this place he subscryues with his owne hand which was not without the prouidence of God for there is not a part of Scripture but the Lord hes stamped it with such a sure