to wash his feet The branches in the Vâ—ne which * Iohn 15.2 beare fruit the father purgeth that they may bring forth more fruit Douâ—t you but by the same meanes his Spirit the Word Afflictions wherefore suppose them vs called into his maruellous light yet are there not remaines of blindnesse vpon the minde most itlightned Reliques of vnholinesse blacke affections workes of darknesse Except therefore we know some other meane then Gods call to encrease conuersion faith sanctitie it s not absurd that Paul praies God to call the called that is to continue his calling and efficacious perswasion to settle them in the state of Grace and to transforme them into his Image from glorie to glorie Vt verbo dicam I here are amongst other these ends and auailes of Gods calling the called 1 Their setling in their gratious estate wherefore the words of the wise are as x Eccl. 12.11 Nailes 2 Their excitement when they grow loitering or languishing therefore they are goades 3 Their u Iohn 13.10 reuocation when perhaps as too oft they step aside or turne backe towards Aegypt In such mistake of the way neede we not anew the y Isay 30.21 voice behinde vs to tell vs here is the way walke in it 4 To lead vs on to perfection in Grace to all which and more vses serues Gods vocation or Caling Vse Presumptuous pride whither wilt God hath vouchsafed thee his Calling So indeede I heare thee say But what is thy inference Therefore no more need to vse the Word Perhaps thou wilt say as some Pelagians nor need of Spirit or Grace to preserue or increase thee Will freed of like sets thee a gogge and now with thine owne wings thou mountest into heauen take heede they wheele thee not downe to hell feelest thou no languishing of Grace perceiuest thou no z 1 Cor. 5.7 dregges of old leauen though thou beest a new lumpe Is knowledge so perfect faith so firme sanctitie so consummate that nothing may by ordinary meanes be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast heauen vpon earth Else teach me is thy establishment and growth in Grace wrought by other meanes then Grace was begun or altogether without meanes or without any further Action of God in calling thee Thus spake Paul to people called a Thes 5.19 20. despise not Prophesyings least thou quench the Spirit And they were called who b Acts 2.42 continued in the Apostles doctrine and in fellowship and in breaking of bread and in prayer And here to Thessalonians called to an high measure of faith and patience little lesse then that of Martyrs The Lord still vouchsafe you his calling more and more to translate you from the power of darknesse into the kingdome of his beloued sonne Thus resolue 1 Beginnings encrease of Grace in this life are both from Gods calling 2 First and after callings are both by the same meanes word and spirit 3 He is not called who despiseth farther calling The second blessing praied for fulfilling all the good pleasure of his goodnesse 1 What is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good pleasure of God 2 Are there parts of it all the good pleasure 3 Why of his goodnesse 4 What is this fulfilling To the first Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his good pleasure Interpreters with one consent conceiue Gods eternall purpose touching the saluation of his children which Paul elsewhere cals the c Eph. 1.5 good pleasure of his will Sermo Romanus saith one non habet quod huiâ— dictioni respondeat Saint Ierome thinkes it a word coined by the Septuaginte signifying not onely pleasance but regular pleasance vbi quid non solùm placuit sed etiam recte placuit Nam placent inquit quae non recle placent It may be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the composition imports it To Budaeus it sounds a spontaneus consentient propense affection For Grammer signification I referre the Reader to Illyricus and such like Theologicall Lexicographers In Scripture you may obserue it when attributed to God to haue a double signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifies d Eph. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the act of willing sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the e 1 Thes 4.3 thing willed so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiles the Spontaneous propense and pleasing inclination of the will of God to the eternall good of men whiles the decree and purpose of God issuing from his complacentia his pleasance taken in their spirituall welfare to promote and procure it So here it seemes taken To the second All the good pleasure Parts there are or particulars of Gods purpose and decree touching the saluation of his Children Thus you may number them from Saint Paul f Rom. 8.30 Vocation begun continued Iustification vouchsafed and continued Sanctification begun continued increased Glorification of the Soule at separation in death Raising bodies at the last day and reuniting them to soules that both may enter fruition of consummate blessednesse All these fall within compasse of Gods good pleasure and decree and are here praied in what was yet wanting to be committed to execution To the third of his goodnesse Gods goodnesse sometimes signifies the eximious pulchritude of his Nature so eminently aboue all things amiable as that it rauisheth euery minde and affection of the reasonable Creature in the contemplation Sometimes his will and selfe-propension to diffuse his benefits to doe good especially to the sonnes of men It s here made the sole fountaine of his decreeing our saluation To the fourth Fulfill fulfilling vnderstand the performance committing to execution plenatie accomplishment and consummation of his good pleasure and eternall decree So that to this Summe amounts Pauls prayer in this particular That as God had pleased of his fauour to deigne them his holy calling to faith and obedience so of like fauour he would vouchsafe to call them more and more from power of darknesse into the gracious Kingdome of his beloued sonne and still to proceed in execution of his eternall decree of Election that what was yet wanting in their encrease of sanctification confirmation in Iustification Redemption of Bodies from miserie and corruption might in Gods seasons be accomplished that at last they might receiue the end of their faith and hope the saluation of their soules the full glorification of both body and soule in his heauenly kingdome But that Gods decree of election and predestination to life may be furthered by prayers and other deuotions and gracious endeauours of Saints you haue hence fluent For suppose we Paul prayes vainly or impiously Thus they explicate 1 There is Actus praedestinationis Call you it if you please in Austines phrase preparation of Grace and Glorie To procuring hereof auailes nothing that man doth or can doe its eternall in God 2 There is executio ordinis The committing of what God hath from eternitie ordained and ordered to execution This by meanes appointed
2. And to be rich in faith 3. And heires with the mightiest amongst them of the Kingdome which he hath promised In one part of the Reward wee haue our paritie in all our partnership with the most eminent among Saints The motiue to recompence followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing it is a iust thing with God Q. Is it of Iustice that God rewards the patience of Saints so as it is that he punisheth the crueltie of their persecutors Ans Confessedly it s true The recompense of the righteous is oft ascribed to Gods a Heb. 6.10 2 Tim 4 8. Iustice But 1. Iustice sometime denotes Gods b 1 Iohn 1.9 fidelitie promittendo se fecit debitorem He should doe wrong to himselfe to forget our worke and labour of loue which by promise he hath bound himselfe to reward Wrong also to vs whom with faire promise he hath led on to endure such hardship in his seruice But God is faithfull 2 In respect of Christs meriting not so much to himselfe as to vs with such a price Remission of sinnes esteeme of righteousnesse Crowne of righteousnesse it is of Iustice that our tolerance is rewarded as Paul intimates very b Rom. 3.26 pardon of sinne to be of Iustice in respect of Christs satisfaction equiualent to the violation of Gods Maiestie though in respect of vs it be of meere Grace 3 There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rigorous Iustice let no man thinke his patience or suffering can at that barre of common pleas chalenge reward vae etiam laudabili vitae Hominum si remota misericordiâ discutias eam And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderate Iustice as in a Court of Chancerie especially when a Church man sits in it Such as the Gospell propounds and according whereto the whole of Christianitie is censured According to rigorous Iustice the sinners selfe should satisfie According to moderate Iustice a Mediatour interposeth and his satisfaction is accepted According to rigorous Iustice nothing but perfect is tolerated in our workes According to moderate Iustice the weake endeauours of Gods Children are crowned Hence say some moderate Papists Though there be Iustice in Retribution to both kindes yet not like Iustice in dispensing the Rewards To euill workes is due eternall punishment out of the nature of the workes To good workes eternall life onely by positiue ordinance of God 4 Quoad genus It s of Iustice that it should be well with the Righteous Ill with the wicked hitherto there is agreement in generali ratione iusti That it should be so ill with the wicked heere is also exacta ratio iusti But that it should be so well with men vnperfectly righteous heere is apparent mixture of vnmerited mercy Vse 1 How doth it augment the comfort of Gods Children to meditate his very Iustice is ingaged for their refreshment We haue heard experimented his mercy and grace in our afflictions tempering them to our strength giuing c 1 Cor. 10.13 issue with the temptation granting d Ez. 9.8 reuiuing from our seruitude proportioning e 2 Cor. 1.5 comforts exciting manifesting increasing grace by afflictions filling vs with f Rom. 15.13 ioy and peace in beleeuing that we might taste how sweete the Lord is in this life and long to be satisfied with fulnesse of Ioy at his right hand If this be too little his very Iustice lies at gage for our refreshment and full redemption should not shall not the g Gen. 18.25 Iudge of all the world doe right Or shall not this make vs say Amen to Dauids Asseueration Verily there is a Reward for the Righteous that 's as verily true as it s doubtles there is a God that iudgeth the earth So saith Amen the faithfull and true witnesse 2. Serues it not also to terrifie and astonish all gracelesse men Especially those of h 1 Ioh. 3.12 the broode of Caine. Who ledd either with hatred of good men or goodnes or with fancie of vniust mercie in God i Iac. 5.5 6. nourish their hearts as in a day of slaughter euen when they condemne and kill the Iust Who shall stand before the Lord in the day of his fierce wrath and reuelation of his iust Iudgement least they who haue abused the bountifulnes long-suffering and tolerance of God No man blames them to thinke Gods mercy greate for its infinite rather for thinking his mercy not iust That Iustice of the mercifull God they may obserue sometimes to breake through the vaile of mercy and to wreake it selfe vpon the troublers of Saints The iust Lord sometimes awaketh as a Gyant refreshed with much wine as a Lyon tearing in peeces when there is none to helpe That by seuerity on some particulars hee might warne all to repent and minde them of the wrath kept in store for the impenitent some are heere punished saith Saint Augustine that we may know there is a Prouidence taking notice of all not all that we may know there is a iudgement to come Instances take Sodome the old world Angels you will see it is true k 2 Pet. 2.4 ad 10 God knowes to deliuer his out of temptation and to reserue the vniust to the day of Iudgement to be punished Then shall Iustice breake forth in furie thorough the cloude of mercy so long ouershading it so much the more furious by how much the mâ—re his mercy hath binne contemned Master said the Disciples when shall these things bee When the Lord Iesus shall be reuealed from heauen But till then is the full Recompence of the righteous and full vengeance of the wicked mercifully yet iustly deferred Art thou come to torment vs l Mat. 8.29 before the time say Spirits of Aire reserued to the Iudgement of the great day m Apoc. 6.10 How long Lord holy and true Soules vnder the Altar Not as if Diues now n Luke 16.25 receiued no paine nor Lazarus comfort But for that neither hath yet receiued the whole nor the whole of either their full retribution That made Bernard say Martyrs glorified in their soules haue yet some reflexion of loue vpon themselues for their bodies sake remaining vnder the dominion of death That makes me thinke damned soules in hell tremble and are more tormented at thought of the Iudgement to come because then their bodies instruments of their soules weapons of sinne to fight so stoutly for vnrighteousnesse shall be reunited to augmentation of their torture Of respiting full recompence of the iust conceiue these Reason 1. That o Heb. 11.40 they without vs might not be perfected Nor we without after-commers from Gentiles and Iewes receiue complement of our Beatitude 2. Besides though after death we be all extrastatum merendi aut demerendi for any personall performances yet a vertue operatiue of example or counsell we leaue behinde vs the sauour of the good as of Christs oyntment powred out p Cant. 1.2 drawing
Bernard thinkes none in state of this life can attaine nor Martyrs themselues compleatly till the day of Resurrection to loue neither selues nor ought that 's ours but propter Deum or if any thing in loue may be thought a transcendent to this the modus sine modo as Bernard cals it non gratuitus impenditur sed rependitur debitus Congruence of equitie heare from the same Authour a 1 Iohn 4.19 Prior ipse dilexit nos b Isai 5.7.15 tantus c Iohn 3.16 tantum d Eph. 1.6 gratis e Psal 8.4 tantillos f Rom. 5.8.10 tales Vse 1 Melanchthons wonder sleighted by the Cardinall still holds me that euer thought of supererogating should enter the heart of man that euer creature should thinke he yeelds his whole debt to his Creatour Nedum the vassal bought with such a price plus quà m debitum to such a Redeemer Tell me you blessed Spirits of iust men now made perfect in heauen Euer thought you your best deuotions your longest and most serious vacations to the contemplation of the God-head or any thing thereto auailing more then your commanded dutie Mee thinkes I see them all casting their crownes downe to the ground before the throne and saying Worthie art thou O Lord to receiue glorie and honour and power for thou hast created all things and for thy pleasure they are and were created Apoc. 4.11 confer Apoc. 5.12 There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though wee yeeld you your virginitie or pouertie or blinde obedience gifts of perfection can you forget they g Iac. 1.17 descend from aboue vse them to their best improuement can you say of them other then Dauid of his substance contributed to the Temple h 1 Chro. 29.14 of thine owne we haue giuen thee as Isai i Isai 26.12 thou Lord hast wrought all our good workes in vs as Austine God crowning our good workes crownes not our merits but his owne gifts And can you thinke it a Counsell no Precept to vse our Talent though of fiue to the best behoofe of our master Mat. 25.15 27 30. There is no doubt a latitude of commanded dutie But within that compasse fals whatsoeuer our best abilities extend vnto in loue to our God Suppose we therefore no precept particular or peremptorie for chastitie in single life yet to those that haue the gift is not the precept giuen to choose it vnder reason of that state that is most furthersome to Gods seruice And grant wilfull Pouertie no inioyned dutie quis dixerit yet preparation of the minde to abdication of goods when God cals for it fals vnder precept Can th'Acting be forborne in case God cals for it Is it not sinfull when it wants his Call Pride I see swelling in most Popish doctrines in none more then this of workes supererogatorie exceeding duetie chalenging libertie from debt and obligation to performance 2 Yet how doth this worme of Pride insinuate into our weake seruices we performe to God In such sort that for them we are Ready as proud Iewes to expostulate with God and aske k Isai 38.3 why he regards not quarrell if he withhold his blessings murmure and little lesse then churle at him if in the least sort he afflict vs yet said th'Apostle who hath giuen him first and l Rom. 11.35 what hast thou that thou hast not receiued 1 Cor. 4.7 I like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith and allow to the beleeuer not conscious of insinceritie m 1 Pet. 3 21. Saint Peters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say as Austine we may exigere Dominum but its onely quatenus promittendo se fecit debitorem what thoughts of other obliging the Lord to vs by any dignitie of our workes arise I cannot but impute to damnable pride Oh consider 1. the n Iac. 3.2 many sinnes through ouersight or otherwise passing from vs 2. the blemishes no lesse then o Isai 64.6 menstruous cleauing to our best performances 3. The many Nouerints vniuersi thou standst bound in to thy God thou wilt thinke it duetie which Saint Bernard saith apud paucos inuenitur Magna facere inutilem te reputare Whence accrues the debt from precept in this particular Romanists themselues confessing but withall from Congruence such as not Paul onely but euery Christian most of all Ministers must acknowledge most equall We are Brethren partakers all of the same p Rom. 8.15 spirit of adoption and Regeneration linked all into q Eph. 1.22 one body whereof Christ is the head from whom is deriued to vs our Son-ship our Coheire-ship both with Christ and one with another Further congruence would you see 1. View the glory accruing to God in rescuing soules out of power of Satan which r Luk. 15.10 1. Angels though not so nearely linked to vs ioy to behold 2. And which more nearely concernes a Minister thereby 1 ſ 1 Cor. 9 2. God seales to him his sending 2 for this augments his glorie Dan. 12.3 Vse Monsiers to me they seeme I say not of men but of Ministers repining at the riches of Grace powred downe vpon their people by their owne or other mens Ministerie Murmuring at nothing more then the t Phil 3.9 10 11. plentie of knowledge and abilitie of discerning or fulnesse of fruits of righteousnesse appearing in the people u Mat 20.15 1 Is thine eye euill because the Lords is good so good to thy people 2 Knowest thou not * Heb 13 17. thou watchest for their soules and so as one that must giue accounts 3 Neuer readest thou the bitter wallings like to that of Rachel for her children of x See Ier. 15. 20. Isai 49. Micah 7.1 Prophets and Pastors ouer their obstmate people not onely from compassion of their miserie but for griefe of their owne fruitlesse Ministerie De nullo ita sentio Deum mihi propitium as for this that my ministerie hath no where bin barren I neuer trauailed but where I could say through Gods great mercie y Isai 8.18 Lo me and the children which thou hast giuen me For my part I say as Moses z Num. 11.29 would God all the Lords people were Prophets As Paul that a Act. 26.29 all who heare me were as I much more then I in Christianitie It should be my ioy and crowne of reioycing Because that your faith groweth exceedingly c. The matter of Pauls thanksgiuing the encrease of their faith and loue amplified by the measures faith ouer-increaseth Loue ouerfloweth 2. the issue Pauls boasting thereof in the Churches ver 4. In Pauls opinion not beginnings of Grace onely but euery encrease thereof is of God else why thankes he God for it The beginner prosits Phil. 1.6 hence Peter stiles him b 1 Pet. 5.10 God of all Grace because giuer of all kinds of all degrees of Grace wherefore it s added he cals
men 3 The Rule or Motiue Iustice 4 Time of Retribution When the Lord Iesus shall be reuealed The generall of certain d Rom. 2.6 2 Cor. 5.10 Apoc. 22.14 Retribution according to our workes I passe by pointing onely with the finger to the places pregnant The seuerall Recompences apportioned to each sort are worthy our notice 1 To them that trouble you Tribulation Vengeance God hath in store as for all Impenitents so most certaine and grieuous for the Troublers of his Saints It was Cyprians obseruation that mans crueltie neuer raged against Gods Church but it had subsequent as an Acoluth some Remonstrance of extraordinarie vengeance from God in Warre Famine Pestilence or some such like euill Arrowes of the Almightie And who can name me the persecutor except penitent who euer died a dry death from the dayes of Cain to these of them who walke in his steps At least without some remarkable note of Gods eternall vengeance in hardnesse of heart or desperate horrour that make way to heauiest damnation Their soules I doubt not many frie in Hell their bodies shall one day be cast againe to their soules to augment their torment that as there hath beene betweene them Societatas operarum so there may be also tormentorum Vse I wish it seriously meditated by the generation of Ishmael whose hands indeed are now restrained from bloud yet hearts boyle with malice against Gods annointed ones tongues shoot out arrowes full of deadly poison against the Saints 1 You cannot be ignorant how the Lord hath protested the touch of them to be as the touch of the e Zec. 2.8 Apple of his owne Eye so tender 2 How our Sauiour interesseth himselfe so farre in their persecutions as to esteeme them f Acts 9.4 his owne 3 How you proclaime your selues the g Gen. 3.15 feede of the Serpent 4 Feele in your selues if shame would suffer to confesse emptinesse of Grace horrours and feares sometimes dreadfull yet are these but the beginnings of sorrowes Oh consider I beseech you consider that great day of Retribution wherein the Lord Christ persecuted by you in his members shall come armed with heauiest vengeance to be infled on such as trouble his As I thinke to Martyrs belongs the hight of ioy and glorie so to Martyrers of Saints the depth of hillish torments For them is reserued the blacknesse of darknesse for euer Tribulation to them that trouble The paranomasie or paronymie I thinke is not casuall nor meerely point of Rhetorique but inâ—ended to point at the Talio God holds in recompencing There is in Gods Retributions of euill vsuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retale in the same kinde God cals men heare not They shall h Pro. 1.24.28 â— call and crie and God will not heare Afflict not the fatherlesse and widow if so i Exo 22.22.24 your children shall be fatherlesse your wiues widdowes subiected to like afflictions k Iac. 2.13 Iudgement there shall be mercilesse to him that will shew no mercie trouble to the troublers of Saints See Iude 1.6 7. Vse So that in their owne Courses the vngodly may see their owne fate In their owne kinde God will repay them Doe they loue cursing It shall l Psal 109.17 18 19. come to them as the girdle about their loines so close And as oyle so shall it pierce into their bones You that are so rigorous that no moat of your Brother can scape your censure of insinceritie Take heede you finde not men onely but m Mat. 7 2. God as Criticall in his Censures But why is this interlaced in the Comfort Is it may it be any solace to Saints to see their persecutors vnder vengeance Ans Whither in what sort with what Cautions Gods Children may take Comfort in the destructiâ—n of the wicked is an ancient quaeree Dauid n Psal 58.10 The Righteous shall reioyce when he sees the vengeance In heauen is heard an o Apo. 19.6 7. Alleluiah at the downfall of Babylon p 18.20 Holy Apostles and Prophets are excited to reioyce because God had auenged them on the Whore Yet 1. in miserie as it is miserie no Saint reioyceth But 2. as thereout results glorie of Iustice Power Truth to God the auenger of their obstinacie 3. As in their owne exemption from like obstinacie and damnation they see the specialtie of Gods Grace to themselues 4. As they obserue the Lord interessing himselfe in their quarrell and so testifying how pretious the death of Saints is in his sight herein they finde cause of solace and reioycing 2 And to you that are troubled rest The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred vsually refrigerium Refocillatio that is in our English Refreshment Answering to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostle Acts 3.19 Interpreted to denote our Cessation and quiet Resting from trouble There q Heb. 4.9 remaines then a Rest to the people of God They shall t Isai 57.2 rest in their beds They Å¿ Apoc. 14.13 rest from their Labours Of it you may conceiue three degrees 1 From the hurt in this life 2 From the smart or sense at death 3 From the touch of euill after the Resurrection Vse t Iac. 5.8 Patient your hearts sith the comming of our Lord the day of full Redemption of perfect tranquilitie draweth nigh There is amongst vs a generation it seemes of Ishacar u Gen. 49.15 Rest they say is good It is good if it be good but here is not our Rest remember what * Luc. 16.25 Abraham said to the Glutton And how terrible is that threat of our Sauiour x Apoc. 21.8 to fearefull and vnbeleeuers of no lesse then fire and brimstone for euer to them that for loue of ease or feare of trouble haue bid farewell to faith and feare of God With vs. Apostles and Prophets or if there be any more eminent then they in the glorious Kingdome of Christ with them we haue our partnership in that Beatitude our paritie in this piece of it Resting from Troubles They come from East and West and sit downe with y Mat. 8.11 Abraham Isaaâ— and Iacob those worthies of Patriarchs in the Kingdome of heauen Panam damni they say in Hell All equally suffer as much Paganish Infants as Christian Rebels or Reuolts though paena sensus be proportioned to degrees of sinning And in heauen all equally haue rest from labours meanest Christian as most glorous Martyr And in this respect the denarius diurnus is equall In beatificall vision some haue greater some lesse claritie according to their diuers measures of sanctitie and puritie of heart Vse Animate we our selues with this meditation vnder the Crosse though by the world counted the skumme and of-scouring of the earth Though by some of Gods owne through partialitie ouerlooked and counted scarce worthy to be set with the dogges of their flocke yet 1. God hath z Iac. 2.5 chosen vs also
many after vs And the stench of euill as that of Ieroboam reaching to the infection of many a soule yet vnborne This is Gods course the good is done before it s rewarded the euill committed before punished 3. Corpus quod corrumpitur aggrauat animam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by meanes of corruption Ergastulum Carcer Animae How many deaths haue passed in thorough those windowes by which the soule lookes out into the world How hardly hath that masse of flesh bin haled on to good duties Sleeping and turning vpon the Bed as Salomons sluggard with modo and modo quae non habent modum It 's iust with God to say to it in our Sauiours language Sleepe on now and take thy rest Ly brute sensles wormes-meat till for the better part sake thou be rowzed by the last trumpe out of the sleepe of Death proportionally conceiue Reasons of respiting the full vengeance of the wicked Vse 1 The wish is sweet of the Spirit and Bride q Apoc 22.17 Come Holy the according prayer of the Euangelist r 20. Euen so come Lord Iesus come quickly I cannot but approue the extaticall desire of the Apostle that hee might Å¿ Phil 123. bee dissolued thinke it most what generally true of all Saints that they t 2 Tim. 48. loue Christs appearing would presse the exhortation of Saint Peter to u 2 Pet. 3.12 hasten to the comming of the Lord yet would perswade all men patiently to waite for the appearing of that blessed hope 1. Fulnesse of Gentiles is not yet come in 2. Restitution of Iewes not yet accomplished 3. Our selues are reserued to doe more good that we may receiue more reward 4. Vertue of vs runs on in a continuall line till the heauens be rolled vp as a scroll and that to augment our glory I maruell not if Paul desired to be * 2 Cor. 5.1 clothed vpon with his house from heauen so rauishing is the taste of that beatitude yet doubt not but he daily receiues encrease of ioy vnspeakeable and glorious from the endlesse good inspired from God through him into vs in the heauenly doctrine of his writings and blessed example of his life left vs in record On which grounds I exhort all to patient their hearts vntil the comming of the Lord so to long for as yet they quietly waite for his blessed appearing But Oh death Oh Iudgement how bitter is the remembrance of thee to a man liuing in his sinnes They say commonly Let all alone till that day Not all take taste a little in horrours of your conscience in life dreads no lâ—sse then astonishing in death torments vnsufferable at the separation yet there is a day of fuller Retribution comming when you shall run to the Rockes to hide you to the Mountaines to couer you from the presence of the Lambe and him that sits vpon the Throne These heere are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thinke of him whose but soule cryed out I * Luc. 16.24 am horribly tormented in this flame What shall that torment be when body and soule come to be vnited for torture Intermissions God giues you in this life Respit to bodies till the last day But wo wo wo vnto you when the Lord Iesus shall be reuealed from heauen Tropically it s put to denote Christs comming to Iudgement this reuealing of the Lord Iesus being coniunct therewith Consider 1. The Style of Christs comming his Reuelation 2. His Attendants Angels 3. The manner of it in flaming fire 4. The end to render vengeance 1. What is this reuelation of the Lord Iesus The same it may be which Paul calles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his y 2 Tim. 4.8 appearing Saint Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his z 1 Ioh. 3.2 manifestation and somebodie some-where his glorious appearing 1. Heauen it selfe and the great Chasma betwixt it and vs cannot keepe from vs his heauenly a Mat 28.20 vertue and influence Yet must b Act 3.21 containe him till the time that all things shall be restored That though we feele his power daily in our protection and support his gratious operations in our foules in our Sanctification and Comfort yet an Interstitium there is which keepes from vs sight of his glorious person perfect fruition of his God-head and Manhood Then shall that veile be remoued and euery man shall bee able to point the finger and say Ecce Agnus Dei that Lyon of the Tribe of Iudah c Apoc. 1.7 Behold hee commeth with cloudes And euery Eye shall see him euen they that pierced him 2. Or what if wee thinke reference is to the daies of his flesh What time though he were Lord and Christ yet appeared he not so to the eyes of flesh His God-head sometimes peeping out thorough the viele in a miracle yet mostlie obscuring it selfe 1. Partly to embolden Satan to the encounter 2. Partly by concealing himselfe from forlorne Iewes to make way to calling of Gentiles 3. Partly to shew that his kingdome is not of this world 4. And which is not the least to magnifie and make more glorious the faith of them who in that state of abasure discerned him such as Thomas could not till after his Resurrection their d Ioh. 20.28 Lord and their God Thus pleased our Sauiour to liue in obscurity while he was vpon earth yet shall bee reuealed both Lord and Iesus when he comes from heauen in glory with his mighty Angels Vse Wee also haue our veile of Abasures by afflictions infirmities and imperfections such so great that the e Ioh. 3.1 world knowes vs not So God will haue it that the world may be blinded Yet Comfort we our selues in this We are predestinated to be f Rom. 8.29 conformable to the Image of Christ in affliction and glory in veiling and Reuealing Wee as the Sonne and Heire of the great God haue our day when the g Rom. 8.19 Sonnes of God shall be reuealed When God shall bring our Innocencie to light and our Righteousnes as the Noone-day Yea when we h Col. 3.4 shall also appeare with him in glory When all the world shall befoole themselues for thinking our life madnes and i Sap. 5.3 4 5. admire how we are accounted and aduanced as the Sons of God 2. His retinew are Angels Mighty Angels Whither as Assistant and approouing Iudges together with Saints I referre you to Schoolemen for resolution Their vse and imployment then is not onely to fill vp the Glory and Magnificence of the great Iudge but first to gather the k Mat. 24.31 Elect from the foure windes secondly to separate the Tares from the wheat thirdly to be executioners of Gods wrath vpon the wicked l 13.41.42 binding vp those Tares in sheaues and casting them into euerlasting fire Mighty Common place of the power of Angels and their might how farre it reacheth in workes of Nature or
from which we gather our title to the promises is our performance of the duties Gospell of our Lord Iesus Christ So called either for that he is the adaequatum obiectum of it the whole of Euangelicall doctrine hauing him for the matter or because by him as the Angell of the Couenant reuealed out of the bosome of his father That clause seemes interposed either to dismay the more from disobedience or to shew equitie in extreamest vengeance inflicted on them that contemne him which speakes from heauen See Heb. 2.2 3. 12.25 VERS 9. Who shall be punished with euerlasting destruction from the presence or face of the Lord and from the glorie of his power SPecification of the vengeance where are 1. The Hotnesse of it destruction 2. The continuance Euerlasting 3. The worker or meane inflicting the Face of the Lord and the Glory of his power 1. Destruction vnderstand not an abolishing of their being Oh how shall they wish they had neuer bin or had bin bruits or might cease to be when the day of that vengeance commeth Rather of their well-being Non est vita vinere sed bene viuere Nor is it worth the name of being to be miserable so miserable as to liue a dying life to dye a liuing death 2. Euerlasting their miserie shall haue no end Their worme dieth not their fire neuer goethâ—out the fire is vnquenchable and euerlasting Mar. 10.43 44. Mat. 3.12 25.41 46. Reasons 1. That so in endurance sith it will not be in weight there may be proportion betwixt their punishment and sinnes wherewith they haue violated that endlesse Maiestie 2 They sinned in aeterno suo Its iust therefore they should be punished in aeterno Dei 3 Their desires to sinne were infinite endlesse they would liue euer that they might sinne euer 4 Their impenitencie is endlesse obstinacie of will in euill is one of the sinfull penalties of the damned Vse Millenaries erred through too much pietie and mistake of some Scriptures when they promised some to very Pagans and Diuels others to impenitent Christians release from their Hell-torments But fooles may I tearme them or mad men amongst vs who hearing daily and professing to beleeue what we teach of extremitie and eternitie of Hell-torments yet to enioy the momentanie pleasures of sinne willingly depriue themselues of that eternall hyperbolicall weight of Glorie yea desperately plunge body and soule into euerlasting paine Oh consider you that forget God if yeares as many as there are starres in the skie millions of yeares as many as there are sands by the Sea shore might bring end to the paine yet there were hope But when eternitie shall be added to extremitie of the Torment the Recouerie is hopelesse Whom should not these terrors pierce 3 From the presence of the Lord c. At first sound the words seeme to intimate the good such are depriued of the presence of Christ and fruition of his Glorie and may be conceiued to import that paenam damni as it s called their losse and depriuation of eternall beatitude which they suffer whosoeuer know not God or disobey the Gospell But attentiuely considered rather signifie the cause or meane inflicting their vengeance I he very looke or face of Christ His power the glorie or excellencie of his power easely procures it y Apoc. 6.15 16 Hide vs they crie euen Potentates from the face of the Lambe so terrible and full of Maiestie shall be his second appearing with such z See Psa 2.9 ease euer with his looke shall they be tumbled downe together into the bottome of Hell Vse What meanes the insolencie of the mightie the guilded Potsheards of the earth to looke and speake so big why triumph they ouer the Impotent how dare they a 1 Cor. 10.22 prouoke the Lord Are they stronger then he Haue they forgotten who said hee that is higher then the highest regardeth and there be higher then they Eccl. 5.8 You that pride your selues in your frowne and call it your glorie that multitudes tremble at your presence suffer the thought to put an appall to your pride and power and pompe that there is a countenance at which Angels tremble a power to which Seraphims stoope a presence so maiesticall a face so full of glorie before which you must stand to be iudged whose very frowne can cast bodie and soule into hell fire I say as Dauid tremble and sinne not Psal 44. VERS 10. When he shall come to be glorified in his Saints and to be admired in all them that beleeue because our Testimonie was beleeued among you at that day A Repetition and new remembrance of the Time when this vengeance shall be inflicted set out by another concomitant of it the glorious aduancement of Gods Children Considerable therein are 1 The generall Glorification of Saints 2 The fountaine of it the Lord Christ who is glorified in the glorifying of Saints 3 The measure Admîred 4 Persons to whom intended and their qualification Saints and all that beleeue interlined there is in a parenthesis application of the Comfort to Thessalonians 1. There is then a glorious estate reserued for Gods children against the day of Christs second appearing b Rom. 2.7 10. Glorie honour and immortalitie to euery one that continues in well doing Schoolemen will a little fill you with particulars when they minde you of the Dotes 1 Animae vision delectation comprehension c. 2 Corporis Impassibilitie subtiltie spiritualtie claritie with the like Ad 4um dist 49. See them ad 4um distinct 49. Their glorie here seemes that which presents it selfe to the eyes of the wicked in their 1. Association vnto Christ they also sit on c Luc. 22.30 Thrones 2 Participation of d 1 Cor. 6.2 3. iudiciall power ouer the World yea Angels not onely by comparison but by suffrage of approbation What may if this will not cause vs to digest the infamie and abasures we are subiect vnto Proud nature of man and vaine-glorious how makes it good men sometimes more loue the praise of men then the glorie of God Iohn 12.43 Had we Pauls wisedome to looke from things temporall to things eternall from our present contempt to our future glorie we should easely resolue to be yet more vile for the Lord. Gods Spirit in Scripture thus armes vs against the Temptation 1 Minding vs how God from amongst the basest and most e 1 Cor. 1.27 28. contemptible of the world hath pleased to make his election to glorie 2 Remembring vs of the many more f Heb. 12.2 Indignities Christ for our sakes endured 3 Sending vs to consiâ—er our conformitie herein g Mat. 5.12 to Prophets and righteous men which went before vs. 4 Putting vs in minde of what it euidenceth the h 1 Pet 4.14 resting of the glorious Spirit of God vpon vs. 5 Withall of the high account God makes of vs honouring vs with his protection interessing himselfe in our contempt dignifying vs
with the guard of his glorious Angels and their ministring vnto vs. 6 Chiefely of the Glorie reserued for vs against the life to come to which these present abasures doe after a sort qualifie vs. I beseech you let it preuaile to worke in vs what Paul exhorts vnto To i Heb. 13.13 goe out of the world bearing the reproach of Christ 1 Examples wee haue frequent Moses prefers in choise the k Heb. 11.26 Rebuke of Christ before all earthly honour Dauid resolues to be l 2 Sam. 6.22 more vile for the Lord. Apostles m Acts 5.41 reioyce in such reproach as in their dignitie 2 As wicked men are so much the more tormented by how much more they haue magnified themselues so haue Gods children their portions of Glorie proportioned to their measures of Abasures here on earth 2 Yet this take notice of This Glorie how euer ours in fruition yet is Christs originally and from Christ ours by communication Wherefore hee is said to be glorified in his Saints There is a Personall Glorie of the Mediatour whereof see Iohn 17.5 and there is his Sociall Glorie as I may tearme it resulting to his person from the Glorie which hee communicates to his Children Indeed Coniunct with the Glory of Saints is the Glory of Christ so neerely as that in their glorification himselfe is glorified To which end consider 1. The vnion mysticall twixt Christ and his Church Such as that Christ and his Church are one body Complete The Church the n Ephes 1.22.23 fulnesse of him who filleth all in all 2. Issuing from that vnion is Influence of Grace and Glory into the Church from the Head 3. Attend the meritorious procurement of that Glory to vs to be meerely from Christ The Prince of our Saluation being therefore o Heb. 12.10 consecrated by Afflictions that the Children might be brought to Glory 4. As the managing of all p Ioh 5.22.27 proceedings in the last Iudgement so the q Mat 25.31.32 c. distribution of glorious Rewards is committed vnto Christ 5. The efficiencie of it in vs is of Christ by his power and Spirit for it s he who r Phil. 3.21 changeth our vile bodies to make them like to his glorious body that not without cause Paul saith the Lord Christ is glorified in the Glorification of Saints Vse So that mee seemes the Scruple is groundlesse which yet perplexeth many of Gods Saints that in their sufferings and seruices they eye so much their owne Saluation and eternall Beatitude 1. Know there is warranted an vnder Respect to the reward to incite vs to faithfulnesse Heb. 11.26 12.2 2. And canst thou say there is in thee no respect to the glory of God 3. But let this be weighed that God himselfe is our Beatitude and that in seeking our Beatitude wee sâ—eke fruition of the glorious God-head that in our glorification Christ also is glorified and in seeking our saluation we seeke the glory of our Sauiour So may this Scruple be sufficiently exempted That measure of Zeale for God and loue to men in f Exod. 32.32 Moses and t Rom. 9.3 Paul to mee seemes something extaticall the priuiledge of a few Perhaps to bee endeauoured by all yet scarcely to be hoped for by the ordinarie Ranke of Gods children whiles this body which is corrupted cloggeth the soule And to be admired The measure of their glory so great as shall fill the enioyers with wonder at the Grace beholders with no lesse then Admiration at the power of the bestower Truly said Paul Things u 1 Cor. 2.9 prepared for Gods Children are such as neither eye hath seene nor care heard nor can it enter into the heart of man to conceiue See the wicked rauished at the sight and expressing their wondering at such change of Estate Wised 5.5 And is it not matter of wonder to see man made of the dust of the earth his metall of the basest now made * Mar. 12.25 like and equall vnto Angels His minde now so more then sand-blind in the things of God then so x 1 Cor. 13.12 bare-faced to contemplate the glorious God head His will in nature so opposite to goodnes In grace so wauing and wauering in Resolution then so immutably fastned and by Bernards happie necessity so linked to holinesse c. who among Saints feeling this blessed change shall not bee rauished with admiration at the power of the Author But if we farther consider our no deseruings of so eminent Glory onr deseruings of the contrarie together with the preterition so many millions of men our Equalls if not betters many in naturall condition and their resurrection onely to shame and contempt How shall wee bee able to satisfie our selues in extolling and admiring the rich grace of our God and Sauiour Iesus Christ Whither there shall be in heauen Remembrance of things past on earth is not altogether impertinently questioned Of soules separated the inquirie is vsuall and thus resolued from Gregorie That Remembrance intellectuall there is both of sins and penalties past as matter to occasion continuall lauding of Gods mercy in deliuerance Niceties pertaining thereto whither it be with pleasure or disliking whither with rationall sorrow or without I omit This I doubt not but the comparing of the miseries they are freed from with the Beatitude they then enioy augments their ioy The meditation of their demerits before and after calling enlargeth their hearts to magnifie and extoll the grace of their Redeemer Their beholding the confusion and horrour cast vpon diuells and damned Reprobates compared with their owne Beatitude especially with reflexion of the minde vpon their equalitie in state of nature makes them no lesse then admire the rich grace of Christ in lading them with that transcendent and hyperbolicall weight of Glory Vse Lord that we had Pauls wisedome in our Afflictions to y 2 Cor. 4.18 looke from things temporall to things eternall His art of comparisoning our present sufferings with our future glory how would it silence our murmurings add courage to our faintings and no lesse then ioy in our greatest tribulations Brutes as we are no lesse sensuall and stupid while we walke by sense and not by Faith Mee thinkes if wee but meditated the z Heb. 12.6 loue of God which they euidence the a 11. quiet fruite they bring the power of God b 2 Cor. 12.9 perfitted in our weakenesse to our owne and other mens wonder the damnation which they c 1 Cor. 11.32 free vs from when they are sanctified vnto vs how should they seeme lesse then sweete vnto vs But when we shall consider the d Rom. 8.18 Glory that shall bee reuealed The e 2 Cor. 4.17 weight of eternall glory to bee rendered for light and momentanie afflictions of this life how can we but be ambitious of the crosse as some Primitiue Martyrs were and wonder at our fainting vnder feare or sense
perhaps is to that so frequent in Old Testament Asher Belial 1 Sam. 2.12 1 Reg. 21.10 and rendring of it Saue that the Article taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 points him out the first born amongst the sonnes of Belial a primate no lesse then superlatiue amongst them which perhaps gaue occasion to some Ancients to deeme him the great Diuell himselfe or a Diuell Incarnate Saint Hierome thus explicates Homo in quo fons omnium poccatorum est Hieron Epist ad Algatiam Aquinas omnium Hominum pessimus vt Christus omnium optimus Ours thus a man whose very composition is of sinfulnesse notoriously peerelesly vicious not onely in his owne person but as another Ieroboam making Israel to sinne Sancte Sancte Sancte May wee finde such a miscreant amongst our holy Fathers at Rome whose stile is as inscription on the high Priests forehead Holinesse It s pittie to wrong sanctitie A man so peerelesly vicious me seemes must be as Paul describes Gentiles f Rom. 1.29 full of ali vnrighteousnesse 2 Scrupling no sinne nor degree of sinne 3 Clamantia peccata must be to him leuiora delicta 4 Intended to the highest pitch that kinde degree or circumstance may bend them vnto Saint Paul is too nice and professeth puritane when he reckons g 1 Cor. 16.9 10 fornicators adulterers effeminate couetous extortioners among the damned crue propitius sit Papae Deus if in these onely he be tainted Let not the Lawes Curse touch him except he be found h 1 Tim. 1.9 10. vnholy prophane murtherous parricide Sodomite periured Nor he reputed the man of sinne except he be found amongst Bishops Christian as Ahab amongst Kings of Israel a i 1 Reg. 21.25 none-such that hath sold himselfe to worke wickednesse in the sight of the Lord. 1 Lye their owne Chroniclers or were their Popes many such 1 Necromancers in expresse league with the Diuell purposely sacrificing vnto him 2 Masters of that hellish Art to others Siluester the second Gregorie the seuenth 3 Poysoners and otherwise murtherous of all that stood in their way to the Popedome one Hildebrand in thirteene yeares thus cruelly made away Clement the second Damasus the second Leo the ninth Benedict the tenth Nicolas the second Alexander the second 4 Prophane euen to horror k Bennâ— Vspregensis Matth. Paristensis Hildebrand is angry at his breaden God for that he answers not how the good Emperour Henry the fourth might be destroyed throwes him into the fire 5 Luxurious to Incest Sodomie bestalitie Iohn the twelfth but why rake I in this dunghill when Bellarmine confesseth these and many others amongst Popes to haue bin so tainted as Stories describe them That now me thinkes if a man might be so bold with him as Iohn Baptist with our Sauiour to aske l Mat. 1â— 3 Art thou he that should come or doe we looke for another like answer should be returned Goe and tell what you haue heard and seene Diuels worshipped God contemned Religion prophaned Superstition hallowed beastiall lust practised Marriage scoffed at as vnholy Treason Rebellion bloudshed crueltie parricide not committed onely but defended meritorious parum probi Homines saith the Cardinall these were beast he so mincing their horrid hellishnesse yet welfare Platina that cals them monstra and portanta Hominum Worthiest of all Christians that euer I read of to be stiled Antichrist sith so without peere a man of sinne Vse Must we for all this thinke hee cannot erre in faith needs vnder paine of damnation commit our selues to him as to the chiefe Shepheard Bishop of our soules It was wont to be said Gods spirit dwels not in the soule that is subiect to sinne Gentiles for lesse sinnes were m Rom. 1.28 giuen vp to a reprobate minde delusion n 2 Thes 2.11 strong delusion sent as punishment on all them that had pleasure in vnrighteousnesse the priuiledge of this monster is in depth of vassalage vnder Sathan to be infallibly guided by Gods Spirit I say as Paul If any will yet be so ignorant o 1 Cor. 14.38 let him be ignorant for my part I resolue as Iacob into their secret p Gen. 49 6. let not my soule come my glory be thou not ioyned with their assembly 2 His second propertie a sonne of perdition or if they will that sonne of perdition 1 Actiuely some take it and thus explicate the Hebraisme a destroying son one that as a wilde Boare makes hauocke of the Lords Vineyard spoyle of the Church of God so crueltie is his ensigne Saint Iohn indeed stiles him q Apoc. 9.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somewhere cals the false Prophet the beast I am sure hath clad that whore of Babilon r Apoc 17.4 Ver. 6. in Scarlet to denote her bloudy sins her drunkennesse Canniball like with the bloud of Saints Will this Scarlet suit the whore or the beast of Rome she rides witnesse be all Historie What bloudy warre hath bin in Christendome since that whore bestrod the Beast whereto she was not the sonne of Bichri if stories should hold their peace the stones of Paris and our Gunpowder treason would speake I say nothing of bloud of soules which yet crieth lowder then the bloud of Abel Thus I haue learnd the wisedome that is from aboue is first pure then peaceable Å¿ Iac. 3.17 Gentle easie to be intreated full of mercie and good fruits here is a Religion whose foundation is like that of new built t Iosh 6.16 Ieriâ—hâ— laid in bloud continued enlarged by bloud nor pure nor peaceable shall I thinke it to proceed from that God of pure eyes the father of mercies and God of all consolation and passiuely I rather take it the allusion is to what our Sauiour spake of u Ioh. 17.12 Iudas whose successour he seâ—mâ—s who is here described vnto vs and so the speech sounds a man deuoted destinied to destruction 1 of body Apoc. 18.2 2 of soule Apoc. 19.20 Meâ—test he â—hould whose * Apoc 9 11. originall is from the bottomelesse pit his proper element Once disputing the question whither the Pope were Antichrist I was thus pressed then 1 euery Pope damned 2 then possible for vs to say of some man liuing he is a reprobate the childe of hell Resp Thus was the answer 1 Non sequitur for why not God rescue out of the mouth of the Beare as the shepheard a piece of a legge or an eare Papacie is a lâ—rge body there may sit in that See some bewailing and desiring to reforme iniquities of it as Caelestine 2 And why not know when the knower of secrets reueales that some particulars are reprobates 1 Knew not Disciples so much of Iudas 2 the Church Primitiue of Iulian 3 We of all knowne x 1 Iohn 5.16 Apostataes 3 Nor yet of this or that particular may we so conclude sith who knowes whether God may grant Regressum in viam 4 But take him a
man personally with these properties endowed what lets to say that y Apoc. 19.20 beast and false Prophet shall be cast into hell Vse But are not they in good case who at aduenture follow the droue and driuer in praecipitia who venture body and soule to the issue of this sonne of perdition men are ventrous of soules more then of any thing yet vnder the Sun is not a Pearle so precious z Bernard lib. meditat O Anima insignita Dei imagine docorata similitudine redempta Christi sanguine despensata side dotata spiritu deputata cum Angelis Capax beatitudinis Haeres bonitatis particeps Rationis quid tibi cum Carne saith Saint Bernard quid tibi cum Diabolo with this sonne of perdition Can he not saue his owne soule from the hand of hell yet hopest thou following him in faith and worship to compasse heauen haue we not heard our Sauiour if a Mat. 15.14 blinde follow blinde both fall into the pit Miserere animae tuae bonum faciens And thinke the Lord mercifull in monishing thee of his issue he speakes in effect as Peter b Act. 2.40 Saue thy selfe from this vntoward this damned generation 3 Third propertie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who opposeth or is an aduersarie or opposite To whom Resp Our English last and best Translation seemes to couple it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his opposition and exaltation respects all that is called God That 's true how euer we interpret whither true God or Idoles or Magistrates But why not apart considered as Ancients conceiued An opposite or aduersary another Satan To whom Res I doubt not but to Christ conceiue it a nominal definition of Antichrist expressing his nature an opposite to Christ. Hence is the obseruation not acute onely but solid Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hilar. non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if his opposing should be not so much to his nature or person as to his vnction and function 2 But apert thinke we and ex professo Resp So conceiue Papists not without suffrage of some Ancients But when we finde him 1 to haue the c Apoc. 13.11 hornes of the Lambe 2 To speake lies in d 1 Tim. 4.2 hypocrisie 3 e 2 Pet. 2.1 Priuily to bring in damnable heresies 4 The whole world of earthly Christians not following onely or reuerencing or honouring or adoring but admiring after him can wee suppose him a professed aduersarie 5 When Paul tels vs it s a mysterie of iniquitie wherein he workes 6 Saint Iohn describes him a f Apoc. 16.13 false Prophet whose habit is g Mat 7.14 Greg. in Iob. l. 12. cap. 20. Hilar. contr Aurentium sheepes cloathing Saint Gregorie that he shall saine pietie to draw to iniquitie Saint Hilarie that vnder the cloake of the Gospell he shall be contrary to Christ yet shall we thinke him a professed aduersary It s wisedom the i Apoc. 13.18 wisedome peculiar to Saints to discerne him therefore no open enemie yet an Aduersary and by Dauids rule so much the more dangerous by how much the more secret and pretending friendship 3 Wherein stands this opposition How shewes hee enmity to Christ Resp They are frigid who limit to his life and morall behauiour in his conuersation vpon earth Remember his name he is Antichristus opposite to Christ as Christ that is as the anoinâ—ed Priest Prophet king of the Church who so in these things iâ— found his eminent emulous or opposite let him be deemed that Antichrist what euer shewes of amitie he pretends to that person whom we call Christ 4 May such one bee found in Rome Resp Else no where in the world taking in the Modâ—s of his opposition which is though hostlie yet vnder colour of loue Conceiue him opposite to Christs 1. Sufficiency 2. Propriety 3. Efficacie in his offices 1. Sufficiency in all they thus oppose 1. Of Priest-hood when they tâ—ach his k Heb. 10.14 owne once offering of himselfe not to perfect them that are sanctified We by our owne voluntary actions or sufferings must expect venial sins procure release of paines temporarie 2. Of Kingdome while neither Lawes of spirituall Regiment are found complete or competent in his Authentiques Except continuall supplement bee made of lawes directing and binding Conscience by his supposed Vicar vpon Earth Nor protection sufficient from ghostly Aduersaries in all the complete Armour by Christ prescribed nor assistance of spirit promised except helpe be had from crossings blessings holy water and such like selfe deuised playgames for the deâ—ell 3. Of Prophecy when word written is taught to be imperfect orders of Ministery by him left incompetent c. 2. Propriety for Rome affoords vs a new High-Priest of the New Testament Mediators of intercession so innumerable as Angels and Spirits of men made perfect in heauen Sacrificers of the body of Christ to propitiate for quicke and dead as many as Locusts were seene assending out of the bottomelesse pit and the rest that concernes his Priest-hood prosecute in your Meditation 2. In his Kingdome for in Rome we haue the vniuersall Monarch of the Church to whom is giuen all power in heauen and earth that hath plenitude of power to kill and saue aliue to send soules by Cartloades to hell and no man may say to him why dost thou so c. 3. In his Prophesie for the Pope Authentiques Scriptures at his pleasure makes Canonicall what he pleaseth Cancels at pleasure interprets by a spirit infallible and vnerring so that his sense of Scripture must without examination be admitted c. All this if you will beleeue him by Authoritie delegate from Christ and in ordine ad Deum with reference to God that so still the iniquitie of Papacy may worke in a mysterie 3. Efficacie When Scriptures wherein lawes of this King doctrines of this Prophet merits of this Priest are recorded are kept from notice of the people chiefely when they are taught to l Acts 4.12 seeke saluation at least in part in another name and to m Ier. 17.5 make flesh their Arme to which God hath denounced a curse that so far as this Epithere may leade vs to know Antichrist we discerne him in Rome Vse Can wee forget the Apostle n Cor. 6.14 What fellowship hath Christ with Beliall Christians vvith Antichristians Is not the yoke vnequall May Policie warrant vs leagues of amitie with Antichrist The Lord to Iehosaphat wouldest thou loue them that hate mee If any hatred of men bee o Psal 139.22 perfect as DAVID intimateth If any enmitie to anie enemies of our God warrantable most this wherein wee are carried towards this opposite of our CHRIST this Satan Aduersarie to God and all goodnesse Of this zeale and fire of holy Iealousie I pray O Lord increase it in vs. 4. Fourth property denoting his pride no lesse then Luciferian Exalteth himselfe aboue all that
of vs ouer to the power of Satan and swing of our owne corrupt inclinations 3 And which results of both voluntarie i Acts 14.16 permission not hindering the errours or sinnes which except he hinder will be Thus and no otherwise sends God delusion And thus hath God his singer in these spirituall Iudgements these sinfull penalties or penall sinnes Doe we prouoke the Lord to Anger are wee stronger then he Behold what varietie of plagues he hath in store for the children of disobedience plagues for body for soule which are the most dreadfull thus number them 1 desperate horror 2 Hardnesse of heart 3 Blindnesse of minde 4 Obstinacie in errour in euill At these tremble they are in their height plagues peculiar to reprobates the vessels of wrath prepared to destruction It s fearefull when God permits a man to errour damnable in the merit much more to be trembled at when he intercludes all possibilitie or hope for returne out of errour Amongst other causes that 's a principall reiecting loue of Truth 3 The issues of the Iudgement 1 Beliefe of lies 2 And which followes it eternall damnation De primo To belieue a lye where are two things 1 Their Act beleeuing 2 The matter or obiect a lye whereof first It presents to vs in shortest compendium description of Antichristian faith and Religion reduced to a word it s in plaine English a lye Take it as Nomen speciei A Religion a doctrine compacted of leasing They speake k 1 Tim. 4.2 lyes in hypocrisie particularize where they dissent from vs. It s a lye that God loues to be suited vnto by Saints and Angels mediatours his charge is l Psal 50.15 Call on me his encouragment to goe m Heb. 4.16 boldly to Throne of Grace to draw n 10.22 neare with a true heart in full assurance of faith nor hath he ordained vs any other mediatour of o 1 Iohn 2.1 2. 1 Tim. 2.5 6. Intercession but the same that is of Redemption euen the man Christ Iesus the high Priest p Heb. 2.17 18. 4.15 sensible of our infirmities compassionate far aboue the measure of men and Angels A lie that our workes are meritorious being done in Grace The staines of our righteousnesse are no lesse then q Isal 64.5 menstruous by the Prophets confession and he speakes saith Bernard non minus vere quam humiliter A lye too palpable that man may supererogate exceede what in duetie he owes vnto God When r Mar. 12.30 all in our power is commanded and in doing what is commanded we doe Å¿ Luk. 17.10 but duetie nay when in t Iac. 9.2 many things we sinne all in our best performances are defectiue in the degree and measure of doing A lye against Sense Scripture all sound authoritie that Baptisme takes away all whatsouer hath proper reason and nature of sinne When still in experience remaine u Gal 5.17 propensions to euill and Pauls stile of Concupiscence is still sinne somewhere the sinning sinne not onely because punishment of sinne and cause of sin but because it selfe is sinne as Saint Austins sentence is A lye that soules passe hence to paines of Purgatorie when Scripture auoucheth they are x Luc. 16.23 25. in Refrigerio receiue comfort y Apoc. 14.13 and rest from labours A lye too derogatorie to the perfection and fulnesse of Christs once offering himselfe that thereby mortall sins onely are expiated and commutation onely of eternall into temporall punishment merited by his passion when the z 1 Iohn 1 9. bloud of the sonne of God purgeth from all sinnes that one oblation a Heb. 10.14 perfits for euer them that are sanctified and his being made curse for vs hath redeemed vs from the whole b Gal. 3.13 curse of the Law I spare farther particularizing But why haue they taught their tongues to speake lyes Or why hath Satan filled their hearts to lye vnto the holy Ghost Me thinkes I may dare say In many their Assertions their lying is as Austin describes it in strictest sense a going against their owne mindes in vttering vntruths the more abhorrent let it make vs from their doctrines of Diuels 2 Their behauiour towards these lyes is to belieue them Belieuing implies two things 1 Firmenesse of Assent 2 Setlednesse of adherence de primo There are foure degrees by which the minde proceeds to Assent of Faith 1 Doubtfulnesse when the minde hangs in aequilibrio in euen poiâ—e without propension to either part as in Israelites c 1 Reg 18.21 halting betwixt two opinions 2 Suspition or coniecture when it begins tremblingly to incline rather to one part then the other supposing perhaps possibilitie of truth in the Article propounded as in Agrippa d Acts 26 28. Almost thou perswadest mee to be a Christian Opinion when the Assent is for the time somewhat * Rom 7.8 9.11.13 setled from apprehension of probabilitie in the proposition opined yet not without feare least the contradictory be more true As in Temporaries Mat. 13.21 4 Faith wherein is firmenesse of Assent and perswasion that the doctrine taught is vndoubtedly true And of this nature is that which is here made issue of strong delusion 2 Whereto if be added Resolued adherence yee haue the full and entire generall nature of faith And its applicable as well to falshood as to truth whence faith according to the double obiect is made two-fold 1 False faith when the matter or thing belieued is false then be the perswasion neuer so firme yet the faith is false though not in the act yet in the obiect 2 True Faith when the obiect is true and the assent and adherence firme and vnwauering The miserie of Papists here pointed is that they belieue a lye A miserie indeed when God giues ouer a man to be falsified in his Faith 1 Into what e Acts 26.9 Iohn 16.2 enormities of sinful practise doth blinde zeale for supposed truth transport many 2 What wonderfull f 1 Reg. 18.28 paines take such to goe to Hell Once fasten the perswasion that its lawfull or meritorious to murther Heretiques they spare not Kings the Lords annointed Settle them in beliefe that Faith plight to Heretiques needes not be kept swearing forswearing is not scrupled dummodo ob Rem Quid multa I doe not think Papists sinne all as Pauls monisht Heretiques g Tit. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather as Pauls selfe before Conuersion h Acts 26.9 thinking they ought to do what they doe against the cause of truth But such are the fruits of falsified faith Vse The more heedfull should we be against causes and meanes of it Thus you may number them 1 Shut we our eyes against light our hearts to loue of Truth It s iust with God to giue ouer to beliefe of lyes 2 And why so slightfully regard we euidences or authorities brought to auouch doctrines as being de fide Are