THE DISCOVERY OF THE MAN OF SIN: WHEREIN IS SET FORTH THE CHANGES OF GOD'S CHURCH, 

In her Afflictions by his Reign.  
In her Consolations by his Ruin.    
First preached in diverse Sermons to the University and City of Oxon, by a Reverend & judicious Divine HR. D. of Divinity and sometimes of Queen's College.  
And now published for the farther use of both, and comfort of all that hate Antichrist and love the Lord jesus Christ wheresoever: By W. H.  1. COR. 16.22. 
If any man love not the Lord jesus Christ let him be Anathema Maranatha.  
AT OXFORD, Printed by joseph Barnes. 1614   

TO THE RIGHT WORSHIPFUL my Reverend and right worthy friend Mr D. AIRAY, Provost of the Queen's College in Oxford, Grace & Peace.  
I have adventured once again Right Worshipful, reverenced, and beloved in Christ jesus, to put into your hands, and present unto your view, what hath fallen into my lap, and lot from the Lord. This worthy, and excellent Treatise so behoveful for all persons, so needful for these times, being formerly commended to my use, with some other things of like nature, by my beloved, and gracious friend: I did accordingly as I had occasion, use, and peruse. Now the more I did read, ponder, and consider what I read, the more I did admire the Impressions of wisdom, learning, religion, sanctification, and many other rare parts, which in fair characters of Grace, I found stamped almost in every page of it. Certainly this Preacher sought to find out both profitable, and pleasant things, words of delight, and words of truth: not to humour, and tickle the itching ear by plausible, & vain sounds, as of tinkling Cymbals: but to refresh the thirsty heart with waters of life, and satisfy the hungry soul with good things, I know, Sir, you are no stranger, neither to the Tree, nor fruit, having formerly dwelled together under one roof, drank together of one Cistern, and mutually rejoiced together in all offices of d●ty & love: yet may you now renew the tenderness of your affection by renewing your acquaintance with the Fruit of his labours. For, seeing here your eye may with more serious observation behold, what with good attention heretofore your ear hath heard: both eye, and ear, head, and heart, may be refreshed anew with the renewed presence (as it were) of an absent, & ancient friend. David for his love to jonathan the Father, showed great kindness to Mephibosheth his Son, and I doubt not but this Infant for his Father's sake, this work for the Authors, shall find access, and acceptance in like manner at your hands. And so commending this and myself to your favour and love, I pray for continuance of God's mercies & increase of his graces, and that both for your person, & place, to the farther building up of the Body of Christ both in yourself, and in all that depend upon you. Bunbury in Cheshire, july, 8. 1614  
Yours ever in all Christian affection▪ W. HIND   

AN ADVERTISEMENT to the Reader.  
CHristian Reader, I take not upon me to speak so much ●ither of the Author, or his labour, as may match their deserts, or raise men's thoughts to any higher strain of opinion, or admiration of the same. Yet if my words were of so great weight, and my testimony of that worth, that I might in discharge of this duty, procure them their due: It were a labour neither misplaced nor misspent: seeing that is no less due to the Gracious man, then to the virtuous woman, Give him of the fruits of his hands and let his own works praise him in the Gates. Howsoever, for my own part, I cannot but speak what I have found and felt. Wisdom herself (it seemeth) had a purpose to broach some of her best wines when she made a vent in ●●is Vessel, and called so earnestly upon all that thirst, to come, and buy wine without money, and drink freely. It is now about 12 years ago since first I tasted of this wine, above 30 since first it was mingled, & reached out to cheer the hearts of God's children: and yet, old as it is, it is so pleasant, and wholesome at this hour, that he that drinks of this old, will not straight desire new, but will doubtless acknowledge, the old is better. It was then a cup of salvation and consolation, first tempered for, and ministered unto the Spouse of Christ, as a Preservative against the cup of abomination in the whore's fist; and as a Confortative against the cup of Affliction in her Father's hand, whereof she must needs taste and pledge her Lord, that had himself begun so deep unto her. And I nothing doubt but as the taste yet remaineth, so the vigour and virtue will be now no less effectual than before. Is any weak and feeble, wanting a spiritual appetite unto heavenly Manna and wholesome food? let him drink a little of this wine for his stomach sake, and for his often infirmities. It shall refresh his spirits, warm his heart, & quicken his desires unto good things. Hath any drunk so deep of the whore's Chalice, that being giddy therewithal, he reels and staggers in opinion, & religion, as a drunken man? and is ready to sink down and perish in his sin? O then give him of this sovereign & sweet wine; and stay him with these flagons, comfort him with these apples; and if once he thirst, and drink of this fountain, if once he hunger and eat of this fruit, he shall be sick of love, & his soul shall live. I add no more.  
Only be advertised, Christian Reader, that albeit the copy which I had, was for the Bulk and body of it, reasonable entire, yet was it not without some blemishes, & breaches as it came to my hands, which by some other help that I had, I laboured to repair. For Allegations, & Proofs, I found it very naked & bare, & have therefore made such supply in the marg●nt out of mine own observation, & provision, as might give some better contentment ●o such as should desire to see, and search farther into such things. Which I the rather mention, that if any thing in the margin ●ee not so well and fitly suited, & matched with the tenor of the Text: the Printer, and myself might divide the fault betwixt us, but the Author might be free Wahtsoever my pains have been in searching out, and setting down testimonies of Scripture and Controversy records of Story and Antiquity (as the great variety of matter herein contained did evidently require) The comfort I have taken in the book itself, the love I have ever borne unto the Author, and the hope I have conceived of the benefit that may grow unto many thousands by putting it forth unto public view, have lightened and lessened▪ yea swallowed up, and devoured all. Wherefore Christian Reader, commending this to thy use, and thyself to God's Grace, I entreat a favourable acceptance of my poor labours, and a portion in thy hearty prayers, and so ever rest,  
Bunbury in Cheshire, july 8. 1614 Thine in the Lord jesus WILLIAM HIND.   
2. THES. 2.3. 
Let no man deceive you by any means, for that day shall not come, except there come a departing first, and that man of sin be disclosed even the son of perdition.  
WHereas there are two points which not a little trouble the minds of many: the first, how it standeth with the promise of God towards his Church, that the outward form thereof should so alter, and change, that not only the beauty & glory thereof should seem to be defaced, but that the very face thereof should scarce appear: The second how in that so universal and general change God should keep his number to himself, a company which fear, and worship him, and continue in the profession of his truth: Both these are in this chapter handled by the Apostle, the first from these words unto the 13. verse, the second thenceforth unto the end of the chap. Augustine readeth this place, 
August. lib. 2●. de Civit. Dei cap. 19 Sic Hieron. in 2. Thess. 2.  unless that Runagate come first, but the word here used by the holy Ghost in civil matters signifieth the shrinking of soldiers from their General unto the enemy: now it is by proportion drawn from hence to signify an Apostasy, and backsliding from ●he profession of Christ to the contrary part, that is, to Antichrist.  
And this backsliding we expound to be general not of a few men, or sects, or countries, but of a great & universal revolt in each country and sort of men. And this we prove for that the Apostle speaketh thereof indefinitely not restraining it to some. And beside, seeing the Apostle was to give unto the faithful a sign & token, it must of necessity be, that he should yield such a one, as neither was already present (for then were they never the later in suspense concerning the point in controversy) nor that incontinently was to fall out. For there was already a sliding of many from the truth, & therefore if it were not meant of a general, that might have been for all this concluded by the Thessalon. That the day of the Lord was at hand.  
The Rhemists in their notes mislike in our interpretation two things. 
Rhem. in 2, Thess. 2.  1. That we say this revolting should be general. 2. That we say it must be in matters of Religion: whereas the most part of the Fathers (say they) expound it of the revolting from the civil obedience to the Empire of Rome. But if that were granted them (which how true it is, shall after appear) yet little maketh it for their purpose. Now for our interpretation there are many things that make, namely the words following which serve to the same purpose that these do: for after that he had said a departure, he addeth strait, and that the man of sin be disclosed, of whom it is verified, that he should sit in the temple of God, and show himself to be God, which cannot be understood otherwise then of Spiritual matters.  
Secondly, the signification, and use of the word in other places, proveth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that it is so meant here as: in Act. 21. ver. 21. Luk. 8.13. Which in the time of temptation go away. Heb. 3.12. To depart away from the living God. 1. Tim. 4.1. Some should depart from the faith, on which place the Rhemists themselves note that it signifieth to be Apostates from the faith, as the Greek word (say they) importeth.  
Thirdly, this may appear by the conference of other places of the scripture, wherein this same doctrine is delivered; Apo. 12.6. Where the woman fleeth into the wilderness: and Apoc. 14.8. Babylon made all nations drunk with the wine of the wrath of her fornication. But for that they say, the fathers agree that it is meant in civil matters: let us first admit they did, and all, if they please: 
Aug▪ ep. 19 ad Hieron.  yet may we answer, with that of Austin, though I could find out as many Fathers on my side, yet will I say Paul shall serve me for all, to him do I fly, to him do I appeal from all the Doctors. 
Andrad. defence fidei Tried▪ lib. 2.  And as the writer of the defence of the Tridentine council in lib. 2. In some points we may lay all the fathers aside, and find out ourselves or by some other means the truth of some points. And as Cajetan, 
Caietan. in prae●a●. Com. in lib. Mos.  who confesseth that in interpreting divers places of scripture he goeth against the stream of all the Doctors. But now they confess that not all Fathers are of this mind, for when they say (in manner all) it is evident they except some.  
Now the Papists in the Council of Trent confess that the most of the Fathers conclude that the words in the 6. of john, 
Conc. Trid. Sess. 5. c●p. 1. sub Pi● 4. An, D. 1562.  imply the receiving of the Supper in both kinds, against the which notwithstanding the said Council hath determined. And the very props and pillars of their Religion confess, that in points wherein the lesser part of the Fathers agree, a man may probably dissent from the greater.  
Now of the Fathers (whereof they speak) there are 3. whereof 2. make for us, and one is indifferent. His wickedness is described to be notable in that he is called the man of sin, 
2. Thess. 2.3.  which is more, then if he had said a sinful man: & where he calleth him the son of perdition, which is more vehement, then if he called him only a reprobate, as Paul calleth Elimas the child of the Devil, Act. 13. and terming him the son of perdition, 
Act. 13.10.  he meaneth one made to be destroyed: for whom is prepared some marvelous and extraordinary kind of death and destruction: as Moses speaketh of the rebellious Corah and his company. 
Numb. 16.29.30.  He meaneth therefore hereby, that he should not only be sinful in his own person, and bring a marvelous destruction upon his own head, but that he should lead away many to the like wickedness, and make them partakers with him of the like grievous punishment. As it is said of the dragon, that he should draw with him the third part of the stars, 
Apoc. 12.4.  & the Whore should make others drink of the wine of the wrath of her fornication, Apoc. 14.8. & 17.2.  
2 His malice is set out in this, that he is called an Adversary, a chief enemy against God and his Saints, as that horn in the 7. of Dan. which made battle against the Saints of God and prevailed, and as he is described in the Revelat. 
Dan. 7.21. Apoc. 12.15.  That he threw out floods after the women that she might be carried away of the flood.  
3 
Dan. 11.36.  3 His Pride is declared to be notable, in that he should exalt himself against God, 
* Antiochus Epiph. ●ren. lib. 5. cap. 25. Hieron. in Dan. cap. 11.  as Daniel prophesieth of another, & that he should sit in the temple of God, which some have expounded of the material temple at jerusalem which the Antichrist should re-edify and sit in it: but this word is never so taken by the Apostle. To fit, here is to reign, rule, govern, & have dominion, as the word is taken in other places, as when the mother of Zebedeus children required of Christ, that one of her sons might sit at his right hand, 
Mat. 20.21. Mat. 19.28.  etc. And when Christ saith to his Disciples, you shall sit & judge, wherefore this sitting betokeneth his government in spiritual matters, when he shall undertake to make laws & constitutions at his own pleasure, which is, to depose Christ out of his kingdom. For although that the whole world be his kingdom, yet the Church of God is so properly called, for that he chiefly ruleth therein, & is obeyed and honoured as the Lord and only Prince thereof. Wherefore if any shall say, the breath of my lips shall be a law, 
2 Thess 2.3.  and ordinance for the Church of God, 
a Hier. ad Algasi. Quaest 11.  he is that Antichrist, this is to fit. It is said also (to set out his pride) that he should show himself as God, not only he should say so, 
b in● Thess. 2.  but show it, and make it evidently, & manifestly known, 
c Aug. lib. 20. de Civ Dei c. 19  which is referred either to that which went before, where it is said he should sit. 1. take on him that which properly belongeth to God, 
d Chrysost. 13. Hom. in Th. 22  or to that which followeth: whence it is said, he should come in lying wonders, etc. Jerome although in some place he leaneth to their opinion concerning the revolt, 
e Aug lib. 20. de Civ cap. 19  
* Refugam vocat à Domino Deo.  yet in his commentaries on this place (if the work be his) confesseth that it may indifferently be meant either of the declining from subjection of the Gentiles, or from the faith. 
f in● Thess. 2.  Augustine and Chrysostome, they say that the Empire must be taken away first, that afterwards Antichrist may succeed, yet ground they it not upon these words, but on those that follow. And Augustine, as we before noted, saith that he shall be a runagate from God. Chrysostome saith that there shall be such a revolt from God, that scarce the best shall scape from being offended, Ita ut offenderentur si possibile esset & electi.  
Father's making for our interpretation. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Socrates setting down an epistle against Arius Ep. Alexandri Episc. Alexand. Animos hominum ad defectionem quae praenuncia & quasi praecursor Antichristi est, docere nituntur. 
h Cyril. Catech. TWO 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cyril thus,  
Now is the departure or Apostasy: For men have departed, or are become Apostates from the right faith. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Oecumenius on this place saith he: meaneth a departing from God, and the thing itself. The common Gloss thus, 
k Gloss. Ord. vel hoc dicit de spirituali imperio Romanae Ecclesiae, vel discessione de fide,  he saith this of the spiritual Empire of the Roman Church, or of a departure from the faith.  

l Aquin. in 2. Thess 2. Ideo dicendum est quod discessio à Rom. Imp. debet inrelligi non solum à tempora. lised à spirit●●ali scilicet à fide Catholica, etc.  Thomas Aquinas, Therefore we must hold that the departure from the Roman Empire ought to be understood not only from the temporal but spipituall state, namely from the Catholic faith. 
m Anselm. in 2 Ep. Thess. c. 2. sive ut multitudo Eccl●siarum discedant à Pontifice Raman. sive multitudo hominum discedant à side.  Anselmus saith, all nations must depart from the Empire of Rome, whether it be that a multitude of Churches shall depart from the Bishop of Rome, or that many men shall depart from the faith. 
n Lyrain 2 Thess. 2.  Lyra disputeth the matter, & concludeth that the Apostasy shall be general.  
Lastly, the 
o Rhem. in 2, Thess. 2.3. num. 6.  Rhemists themselves in their notes following, say the same, viz. It is very like that this great defection shall not be only from the Roman Empire, but specially from the Roman Church.  
So that by 

Fathers our exposition is also confirmed.  
witness of our adversaries our exposition is also confirmed.  
Rhemists themselves our exposition is also confirmed.    
Now follow in the Apostle these 5 things 

1 Properties of the person, who shall be the ring leader in this defection.  
2 Time of his coming.  
3 Overthrow of him.  
4 Means to bring it to pass.  
5 Persons in whom this adversary shall work.    
1 For his properties it is said that he should be notable in 

1 Wickedness.  
2 Malice.  
3 Pride.    
2 The Time; before the Apostle come to declare the time of this departing, he interlaceth a note of remembrance. 
p ●2. Thess. 2.5  Know you not that when I was yet with you I told you these things: whereby he noteth that the thing is worthy the noting. For surely if these things had not been foretold, when silly souls should behold the Church so generally defaced, it were no marvel if they murmured with 
q ● jer. 4.10.  jeremy, and said we have been deceived and thou hast deceived us. Wherefore it pleased God (for help of our infirmity) to foretell his Church of these things that when they come to pass, they may bear them more patiently. And knowing that they were before appointed in the determinate 
r Act. 4.28.  counsel of God, we may assure ourselves that they must needs turn to his glory, and so to the 
s Rom. 8.28.  benefit of his Church that hath appointed them. For this cause is it that the 
t Paul 1. Tim. 41. Pet. 2. ep. 3.1. 2. 1. Ioh 2.18.  Apostles by preaching and writing so oft and diligently taught this point: and that it is laid out in sundry places of the 
u Apoc. 13.17  apocalypse, and often signified by our 
x Mat. 24.  Saviour.  
The time of revealing is expounded by some, of the revealing of Christ in judgement, but that which is repeated proveth the contrary.  
That which lette●; 
a Vide Occum. in bunc loc. The●d. Calvin,  some say is the Son, others the holy Ghost, some the preaching of the word. But seeing it is said that 
b 2. Thess. 2.7.  that which letteth shall be taken out of the way (which phrase signifieth a corruption, which cannot agree to any of these things) it appeareth that this interpretation cannot stand. Wherefore 
c Chrys. & Occum. in 2. thess. 2 Hieron. ad Algasi. qu. 11.  their exposition seemeth to be the simplest, which say that hereby is meant the state of the Empire of Rome, for that when it should be removed, the kingdom of Antichrist (the platform whereof was already begun to be laid) should show itself. And herein also our 
d Rhem. in 2. Thess. c. 2.2.  adversaries agree likewise with us. The mystery of iniquity which the Apostle saith, began then to work signifieth the corruption of doctrine which was laboured by heretics, which the rather is to be noted, for that it may appear how fond the Papists urge that therefore the man of sin must be one singular man, because the greek 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  article is set before the word, which is the chiefest ground of 
f Sand. Dem. 1.  Saunders demonstration, to prove the Pope not to be Antichrist. And it is urged also by the 
g Rhem. 2. Thes. 2.3.  Rhemists in their notes: and as making much for them, they have taken the pains to set the greek words in the margin. But when 
h 1. joh. 2.22.  S. john saith, he that denieth is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that Antichrist, he must (if that be true which they say) mean but one: but the same Apostle in his 2. epist. ver. 7. saith that (whosoever) and affirmeth that there be many such, wherefore it cannot mean one. Besides the Apostle here addeth the Article to the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mystery which is meant of corruption of doctrine by many. And again, [so 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he that letteth] which is not one particular Emperor but the whole company as the Papists themselves say: wherefore the article proveth nothing.  
Out of this text there are two points of doctrine to be observed.  

1 The changeableness whereto the visible Church is subject.  
2 Secondly the person or state which cometh nearest to this description of Antichrist; and whereunto the properties here set down do most properly belong.   
This is a matter both of wit and importance.  

1 Here is wisdom let him that hath wit count the 
i Rev. 13.18.  number.  
2 The Apostle not only when he was present taught it them, but by his Epistle putteth them in mind of it as a thing worthy the remembrance.   
Now the question is not who is an Antichrist. For who so breaketh the unity of the Church by schism or heresy is such a one. Whereupon S. john saith, that even in his days there were 
k 1. Ioh 2.18.  many Antichrists. 
l Aug tract. 6. in 1 Ep. joh.  And Augustine, Whosoever thou art that comest against Christ thou art an Antichrist, whether within the Church or without.  
But the question is, who is the first-born of Satan, in whom dwelleth the fullness of wickedness, that 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Adversary, etc.  
Neither is it, what particular man he is, but what state of Government, for it is spoken of some common state. Even as in this same place when it is said, that he only 
2. Thess. 27.  which withholdeth must be taken out of the way: though he speak of him as of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one man, yet it is not meant of one particular person alone. For if (as most 
n Occum. in 2. Thess. 2. Chrys. in 2. Tb. 2, Higher in 2. Th. 2. Idem ad Algas Quaest 11.  writers agree) thereby be meant the whole state of the empire of Rome that it must cease, it cannot be understood of Nero or any one of the Emperors. Even so when he speaketh of Antichrist though it be under the name of one, yet the whole is understood. Even as 
o Dan 7.3.4.  Daniel in his 7. chapter, where he speaketh of 4. Monarchies calleth them 4. beasts and 4. kings, whereby are meant four whole kingdoms. As for that shift of 
p Sand. Dem.  Saunders it is to no purpose, for saith he these places are not alike, because that where Dan. speaketh first of them he hath not the Article adjoined in the greek, but by the way you may note, he denieth not that the Article is adjoined afterwards, as it is indeed very often. Whereupon me thinks (seeing that in the same thing the Article as he granteth, is indifferently adjoined or omitted) it is a hard matter to make hereupon a demonstration, that because the Article is adjoined, it must needs signify a singular person.  
Most of the fathers indeed expound it as meant and spoken of one: howbeit 
q Aug lib 20. de Civ Dei c. 19  Augustine showeth that, there were some that thought it was meant not only of 
* Vide Whitak. Re●p. ad Sand. Dem p. 158.  one, but of a whole body that it should be Antichrist: and he goeth further seeming to allow of that exposition, when 
r Aug. ubi sup.  he saith, that he should sit in the temple of God and as the temple. 13. hom. in Apocal. that goeth under his name.  
And 
s Orig Hom. 30 in Mat.  Origen, unus Antichrist. in genere, multi in specie. Wherefore seeing that some as Augustine reporteth himself, as it seemeth, & Origen have thought hereof as we do: we may see how false that is of 
t Sannd. Dem. 1. rat. 7.  Sanders, that all authors, etc.: so expound it as they do, as also that of the Rhemists.  
Moreover, if the question be, what state this is, which cometh nearest unto this description, 
Aliquid deest.  and whereunto the properties of Antichrist here set down do most properly belong: I say, that so far as I can judge the Bish. of Rome with that state is he. And hereby I mean not the Bish. alone, but the whole government: not the Head only, but the whole Body, arms and legs: as is likewise meant in 
u Dan. 7.17. Dan. 8, 10, 21  Daniel by the names of the kings, and kingdoms.  
Neither mean I, that always the Pope is the greatest & chiefest enemy & wicked one, but that sometimes some that are under him are the special instruments, & dealers in his kingdom of wickedness. As is also in Daniel meant, when it is said that the 
x Dan. 7.5.  Bear had in his mouth between his teeth three ribs, to whom it was said, arise, devour much flesh: whereby was signified the cruelty that should be in that kingdom: which was not so much in the Kings and Governors themselves, as in those who were under them. For 
a 2. Chr. 36.23 Ezra. 1 3 Ezra. 3.7.  Cyrus gave licence & commandment to build the Temple, and 
b Dan. 6.14.  Darius would have preserved Daniel from the den of Lions, but they were such as were inferior in place, who hindered the 
c Ezra. 4.1.  building, and 
d Dan. 6.4.5.  caused that Daniel was cast to the beasts.  
Hereto be we led, first by the circumstance of the times. For seeing that which withheld the discovery of Antichrist, was the Abolishing of the Roman Empire (wherein we have the assent of our adversaries, and consent of the Fathers) and that the erecting of the Popedom was the abolishing of that Empire, I see not how our adversaries can well avoid it, but that the Pope with that state must needs be Antichrist. Whereunto we may adjoin the place deciphered in the 
e Apoc. 17.9.  Revelation to be the city seated on seven hills, which had the government of all the earth. And whereas against this the 
f Sand. Dem. 4.  adversaries take exception, for that they say the Emperor is not yet gone thence, it is a slender shift, for that there remaineth to him the only naked name, the city of Rome yielding neither tribute, nor subjection unto him. And if the name were enough, 
g Ier 52.31.  Ichoiakin being carried captive to Babylon was then called king, and his throne set above the rest of the kings that were there: and yet then was fulfilled that 
h Hos. 3 4.  prophesy that Israel shall be without a king. And that of jeremy 
l Lam. 5.8.  Servants have borne rule over us. And no otherwise is the name yet given to the Emperor then as of men to their Images & tombs. But as the Apostle meant that not the name but the power and regiment of him that he meant, hindered the revealing, so he meant, that, not the name but the thing should be first removed, whereupon also Lyra a friend of theirs, 
Lyra in 2. Thes. 2. A quo recess rum quasi omnia Regna negantia ei subii●i & reddit●onem tribu●i, lan à multis ann●s illud etiam Impe●ium caruit Impera●ore pluribus annis.  saith that the Empire many years had been without tribute, or subjection.  
Secondly we are led thus to think by those properties whereby Antichrist here is described. As when in general he is called that man of sin which is amplified in particular by 2 points. when he is 

1 called an adversary.  
2 said to ●●t in the Temple of God.    
1 An adversary he is against both 

1 Religion.  
2 Professors.    
1 An enemy of religion because he sets himself against 

1 Gods glory  
2 Man's salvation.   both points handled elsewhere.  
2 Enemy he is to the professors as hath been particularly showed in the comparison of Papists with Idumeans, Obad. 12, 13.14.  
Secondly he is said to sit in the Temple of God. Our adversaries to clear their holy father, 
Sand D●m. 17. Bella●. lib 3. de Rome, Pon●, c. 13  interpret this of the razed & decayed Temple at jerusalem. Wherefore they think that so long as that lieth waste the Pope cannot be he, and so far as the Bishop of Rome is from jerusalem, so far he is from sitting in antichrist's seat. But this is the very stone whereat also the jews have stumbled, for look what great and large promises were made to the Church of God, those have they applied to the materiali Temple, the city of jerusalem, the hill of Zion. Wherefore having thus expounded it of the material temple at jerusalem, they have cast the world in a deep slumber, that they should be far from thinking the Pope to be Antichrist, while they remembered how far the Pope's sea at Rome was distant from the Synagogein judea.  

1. Cor. 3.16.17 & cap. 6, 19 2 Cor. 6, 16. 1. Pet. 2.5.  But we know how this name of God's Temple is used by Paul, as when he saith, the Temple of God is holy, which Temple are ye. And by Peter where he maketh Christians living stones of this building. Wherefore as the jews, so they have stumbled at the stones of this Temple. 
Bellar de Pont. lib. 3. c. 14 Lactani. de verasap. l. 4 c. 13. Sand. Dem. 36.  And as they have erred in the seat so in the doctrine of that which concerneth his declaring of himself to be God. For they say that Antichrist shall take away all manner of worship both of God and Idols. Wherefore they gather that seeing the Pope hath established a continual and daily worship of the Mass, though it were Idolatry (as we say) yet even for that cause could he not be Antichrist. But we have a rule out of the Scripture, whereby we know that they exalt themselves above God, not only which take from him all his power and majesty, but who translate his honour to themselves. When Rahel said to jacob, 
Gen 30.1.2.  give me children or else I die, it is written that Jacob's anger was kindled against her (though he loved her dearly) and said am I in God's steed? 
2. King. 5, 6, 7.  When Naaman was sent to the King of Israel with his Master's letter that he might heal him from his leprosy, the king of Israel reading the letter, even for indignation rend his clothes, and said, am I God to kill and to give life? If to heal and to give children be so proper to God that to give it to men is to make them Gods: what shall we say to him who setteth aside God's law, and placeth instead thereof his own? 
jam. 4.12. 2. Chr. 15.3.  There is one Lawgiver, saith james, that is able to save and to destroy. And Azariah to king Asa, for a long time hath Israel been without the true God, without Priest to teach, and without law. Whereby is understood that it is so proper to God to make and appoint laws, whereby all his people should be governed, that he who taketh on him to do it, displacing God's law, placeth himself in God's room, thrusting him out of his seat, for to be without God's law, is to be without God himself.  
Wherefore as Princes when they have subdued any people, to show that they are their governors, are wont to change their customs, alter their state, abrogate their ancient laws & and appoint new at their pleasure: so the Pope herein showeth himself as God, in that occupying the place in God's church he taketh upon him to establish and make new and strange ordinances at his good pleasure, whereby it cometh to pass that by tying them to the necessity of the keeping of them ne sitteth in their consciences as God in the temple of God.  
Moreover, to sit in the temple of God; is therein to exercise rule and government, as it is taken when Zebedeus children would sit, the one, on the right hand, the other on the left, 
Mat 20.21.  in the kingdom which they imagined he should have. 
Extravag. johan. 22 c unam Sa●ctam de maioritate & obedient. Cap. omnis extra de poenit. & remiss. Council Trident. Sess. 22. cop, 2. Canon. 1.3.  This then belongeth most properly to him, who taketh to himself all jurisdiction, to whom all souls must be subject, without whom is no pardon and remission of sin, who challengeth authority at his pleasure, to shut, and open heaven, to whom, & whensoever he please. He who hath appointed for God's people none other Pastors but Idols, and Idol shepherds, who hath taught them that pennance-pilgrimage, alms, etc. were the satisfaction for their sins: that let them know no other Christ but that which the Priest held up between his hands. Who let them have no other scripture but lying legends, fables, dreams, the very discovering of which dirt showeth the great filthiness of it.  
Now at what time they were come to the height of their abomination, it pleased God to show mercy to his church, by opening the eyes of some to see this wickedness, he gave his word & great was the number of preachers. 
Psal. 68.11.  Hereupon when the hearts of many were touched, they saw the blindness wherein they had sat, their hearts were troubled within them & they repenting stroke upon their thigh, 
Ier 31.19.  etc. Besides the Lord stirred up the hearts of christian Princes to reform their kingdoms. Such as were against this when they saw the hand of God in this wonderful alteration, their hearts fainted, & became like the heart of a woman in her travel: their consciences told them that many things were disordered, & that a reformation was necessary: yet when they had considered how these disorders were so linked to the triple crown, that the removing of them would work the overthrow of it, they brought the matter to this issue, that how soever they could not deny but that many things were amiss, yet that Princes might not lawfully without the Pope's authority deal aught in the matter. Whereupon Paul the third blamed the Emperor for that toleration which he had permitted till the next general Council, comparing him most absurdly to Vzza, worthily punished by God, for laying his hand to stay up the Ark. As though it no more appertained to Princes to look to the maintenance and reformation of Religion, 
1. Chr. 13.9.10.  then for Vzzah to deal with the thing which no way appertained unto him.  
And this indeed is the point worthy the marking, whereupon our Adversaries stand. For if such as amongst us refuse to communicate with our church in prayer and sacraments, were in their conscience to answer, why they are hereto moved, they could not say for any dislike in the things, but only for that they are not ratified by the Pope. So that questionless, if he would allow them, they also would. And is not this then, to sit in God's temple, to have his will and pleasure, for a law to the people of God, whereby they must be led to the approving or disliking of every thing. So that howsoever it concerneth God's glory: without his approbation they will not attempt it; no prince may go about to restore God's truth & worship, unless by him he be first authorized.  
In this matter we may note Gods 

1 Severity.  
2 Mercy.    
1 In that he would so punish his church, that he would let the son of perdition sit even in his chair and seat.  
2 For that notwithstanding his rage against Christ, and his church, yet he kept even there a remnant, so that his name was among them. For there were some sparks of his truth though covered with the mist of errors & ignorance, some water of life, though much poison: wherein appeared the great and omnipotent mercy of God, that in that great ruin & confusion of God's church we may see some stones as remnants of the old building. Wherefore in comparison of those that have not heard of Christ, there be amongst them fair stones; as I have said. The Turk hath not a stone of this foundation or building: but here though the wall be miserably shaken, yet appear the ancient stones. As the acknowledging and keeping of the scripture, the confession of the Articles of the christian Religion, all this in general. The sacrament of baptism, though covered under the dust of many vain and profane ceremonies. Yet so long as they have thus much, albeit in generality confessed: yet remains there a church. Even as the Prophet in the person of God saith, I have brought up rebellious children, 
Is. 1.1.2. Ezek. 16.21.  children they were, yet rebellious. And in the 16. of Ezech. he saith, thou hast made my children to pass through the fire, yet were they children of Adulterers. So that they were not altogether dead, though dead sick, and as a man in a consumption far wasted & spent.  
So that when we consider the general corruption, they may be termed an adulterous seed. And as we are to wonder at the Lords severity, who so greatly punished his church: again, on the other side we are to praise and magnify his mercy: who in this great famine, had kept some bread & some water, bread & water, but in a scant measure, yet such as might serve for to save the life of some, 
1. King▪ 17.16  as the oil in the cruse, and the meal in the barrel, a few were saved, but being pulled as brands half burnt out of the fire.  
So that the seat wherein Antichrist is to sit, is not that of the Turk a professed enemy to religion: but of God's temple, that thereby he may the easilier deceive & work his strong illusions.  
Besides to show how he challengeth the right and title of God we might bring sufficient testimonies out of his own laws & Canons, 
Cap cum inter Extravag. job▪ 22. tit. 14. cap. 4 in fi●●.  whereof some give him the very name of God. But seeing the modester sort of Papists are ashamed of such terms, let it suffice to have showed that he is the person who taketh to him that which is proper to God, (not to give children, heal the sick, etc.) But to hold the winds from blowing, who causeth that which God hath said to be doubted off, 
Apoc. 7.1.  and will have his word to stand for a law: which teacheth, that it standeth upon the necessity of salvation, 
Bellar. lib▪ 5 de R●m Pont cap. 6. &. 7. Sand. lib. 2. the visib. Monar. cap 4. Genebr. Ch●on. l. 4 ad An. 1578 & 1581. Cicarell in vi● Gregorii 13. caus. 23. cap. omnium & Ex▪ come.  that every soul should be subject to his authority. Who honoureth the perjury of Princes, and their murdering of their innocent subjects, with a holiday: and counteth the perjury of subjects to their Princes a holy thing, yea the slaughter of Princes by their subjects, a thing meritorious & worthy reward; & to speak the truth in a word, howsoever by the Pope & his adherents, other things be pretended for all their doings, yet in truth is it nothing that they regard or strive for, but to hold him in his seat, to ratify his authority and usurped government: so that if reformation could stand with the Pope's crown & the Monks bel●y, the matter had been at an end long before this day. The things which for our edification we may learn hence, are these, that seeing ambition & filthy covetousness were the two wings wherewith this Antichrist flew so high; we are to beware, seeing we make profession that we hate him, lest we love & favour the things for which he hath deserved this hate. Wherefore let such take heed as to advance themselves, make no conscience of the duty they owe to God, lest their punishment be like his whose sins they imitate. And such as make merchandise of the rooms and places in God's church or his sanctuary. Such as sold do●es and changed money which was necessary for the sacrifices in the temple, made it a den of thieves: and what do they that buy and sell the places thereof? they be their own (they say) & so of some of them I may say indeed as one said of Sylla that the Pretership was his indeed because he had paid well for it. 
Plutar. in Sylla   
Concerning the properties of Antichrist, the time of his appearing, and the state which of all other cometh nearest here unto, as I have received of the Lord, so have I delivered unto you▪ Now followeth his overthrow: wherein the holy Ghost setteth down two things to be considered.  

1 The overthrow, that God will consume him.  
2 The Means, by the breath of his mouth.   
1 Consume, abolish, destroy. If the Lord had given no notice before hand hereof, when men had seen such an enemy rise, even out of the church of God, considering man's infirmity: we must needs think that many would have staggered, & inquired after the truth of his promises. But for to avoid this danger he hath forewarned us, as he faith to his Disciples, 
joh. 16 4.  I have told you before of these things, that when the hour is come, ye might remember that I told you them. Besides if he had spoke of the power of Antichrist, and not of his overthrow the children of God considering the mightiness thereof, might have doubted how he should have oppressed! and have said with▪ them in Isay, Shall the pray be taken from the mighty? 
Isay 49.24.  or the just captivity delivered? but now hearing the promise ●hey may in the midst of trouble cleave to the Lord, as it is in the Prophet, and and this is the patience of Saints. 
Apoc. 14.12.   
2 The means whereby this should be wrought is the word of the Lord, 
Isay 11.4.  which is called the breath of his mouth. It seemeth that here the Apostle alludeth to a place in Esay, where it is prophesied of Christ, that he should smite the earth with the rod of his mouth and with breath of his lips should slay the wicked: speaking of the first coming of Christ & of the secret power of his word; and (as there he speaketh of the overthrow of one special enemy.) Here we are to mark the glorious testimony of the mighty power of the word of God, to which purpose it is, 
jer. 1.10.  that in the prophesy of jeremy it is attributed to the Minister and publisher thereof. I have set thee over the nations & over kingdoms, to pluck up and to root out, etc. By which place Boniface 8. would prove his power over temporal Lords. And hereby was Pius 5. moved to depose the Queen's Majesty. 
Pii Quinti Sententia Declarat cont. Eliz●b. D● Maiorit. cap. unam Sanctam jer. 23.29. Lyrain jerem. cap. 1. ut evellis. i. evellendo denuncies trāsf●rendos inde habitatores. 2. Cor. 10.4, 5 Luk. 10.18.  And Saunders, in this case, as also the Libeler against the execution of justice, leaneth hereunto. But who seeth not that jeremy speaketh of the word of God in the mouth of the Prophet which in another place is said to be like fire, and the people as stubble. So Theodoret and Lyra also have expounded it.  
The weapons of our warfare are not carnal, &c: having ready vengeance not only against men but against Satan, meant by the name of principalities, and therefore no marvel if against Antichrist. Seeing Satan fell down from heaven like lightning. God will send his messengers to pull his wings and make him stand on his feet. But because this beast hath many heads, therefore should receive indeed a deadly stroke, 
Apoc. 13.3.  yet should he not quite be destroyed till Christ come, whom he will destroy with the brightness of his coming. Some expound so this phrase as though it were used by the Apostle to show how easily God can and will destroy him, but the most plain signification seemeth to be that by the brightness of his coming, we mean, his bright coming: 
2. Thess. 1.8.  as it is said in the first chap. flame of fire for flaming fire. The Apostle here alludeth to that description of Christ's coming, which is there laid down. Till that time all enemies shall not be taken away. Souls under the altar cry how long Lord, 
Rev. 6.10.11.  holy, and true, dost thou not judge and avenge our blood on them that dwell on the earth. And it was answered they should rest till the number of their brethren were fulfilled, etc. 
Luk. 18.8.  Hereto agreeth that of our Saviour, when the son of man cometh shall he find faith on the earth? Wherefore though Antichrist be not quite abolished, we must take that which God hath begun in good part, knowing that our full deliverance, and his everlasting overthrow shall be wrought at Christ's coming.  
Here may we learn that when all strength in the world beside, is laid together, yet is it nothing of force to displace Satan, unless the word of God and preaching of his truth be adjoined. It is indeed a great blessing of God that Kings make good and wholesome laws for the suppressing of Idolatry, and promoting of Religion, as it is a great plague either to have no judges, or to have such as was Gallio, who when Paul would have answered the accusation of the jews, told them that if it were a matter of wrong, 
Act, 18.14, 15 16. Act. 2●. 18.19  etc. but if it be a question of words and names, and of your law, etc.: or as Festus: Questions of superstition and of one jesus. Yet when all power & wisdom and policy is laid together, it appertaineth alone to God the lawgiver to change the hearts. The want of preaching of God's law, is the cause why so many souls among us are not yet delivered from the power of Antichrist, why after so long calling so few are willing to come, why the Man of sin is not overthrown, even because we have fought against spiritual adversaries more with the weapons of man, then of God. We accuse Turk and Pope for enforcing men by violence, bands, and death, to believe their religion, & yet we rather practise man's means, 
Hilar. contra Auxent. Terret exiliis & carcaribus Ecclesiae Bucer. De regno Christ. lib. 2. c, 5.  than the way God hath appointed to engender faith in men's consciences. Bucer hath said that human laws may well make hypocrites, but faithful Christians the word of God alone maketh. Which I would they had considered who have stored the Church of God with dry nurses. The dragons stretch out their breasts, and give suck to their young ones, but these, like the Ostrich which leaveth her eggs, are become careless and cruel, hardened against their young as though they were not theirs. When the Son of the Shunamite was dead, no reason of her husband, nor heat of harvest could hold her but she would to Carmel to the man of God. 
2. King. 4▪ 24.25 etc.  Carmel was a place whereas the children of the Prophets used to meet to have conference apart. Elizeus sent his servant with his staff (as others will have their deputies,) but the woman lay at the feet of the Prophet, & would not rest till she had him to come himself with her. If the people abroad knew the sickness their souls are in, for want of their Prophets, so well as this woman felt the grief for her son departed, I doubt not, but even though it were in the heat of harvest, 
2. King, 4▪ 30.  they would come to Carmel, and lie at the feet of their Prophets, and protest as she did, not to depart and leave them. It was as much as Elizeus himself could do to bring life into the child.  
Secondly we may hence note that though ungodliness prosper for a while, yet God will bring each work to judgement. The Deluge, Sodom, Egypt, may be proofs hereof. How often hath this sceptre of England changed? The cause of those in Scripture is laid down because all flesh had corrupted his way. 
Gen 6.11.12. Polyd. Virg. Hist. Angl. lib. 1 p. 16. Gildas de Ex●idio Britamniae.  And Gildas writeth of our country that before these plagues came on it, the corruption was so great, that who so would keep a good conscience must have separated himself as Enoch. The like doth Matthew Paris. write before the coming of the Danes, when Popery had the pre-eminence, so that all men said, great is Antichrist, then came the destruction on them, God even brought out of their bowels, 
Apoc. 13▪ 3.  the means whereby that state was overthrown. Luther out of a cloister, Wolsey had leave from Rome to pull down the lesser houses, & H. 8. beginning where the Cardinal left, proceeded to the greater, till he left not one stone upon another: so that each man may take up a proverb against them, thus hath the Lord done to them because the fear of the Lord was not in those places. 
Gen 20.11. Ep. jud v. 7. 1 Cor. 10.11.  Now as Jude teacheth us that Sodom is left for an example to us. And Paul. 1. Cor. 10. speaketh of the jews, so are these also for us, he that chastiseth the nations shall not he punish? 
Psal 94.10.  Many & mighty are the sins of our land. Oppression; how many have built them goodly houses, 
Hab. 2.12.  whereof the first stone lieth in blood? many join house to house, field to field, 
Isay. 5.8.  till there be no place that they may be placed by themselves in the midst of the earth, ever labouring about such things as make us unwilling to die. But the cry of the poor goeth up, 
jam 5 4. 2. Pet. 2.3.  and the damnation of these men sleepeth not. We have seen Popery shaken, and I am persuaded that there be many here which shall see God's judgements on these ungodly men, which shall be such that it shall make each ea●e that heareth it to tingle.  
There be three things, saith one, that gape after our death, our friends for our goods, the worms for our body, and the devil for our soul. And there be three that follow, our goods to the beer, our friends to the Devil, the worms to the grave. Wherefore seeing the fashion of the world passeth away, 
2. Cor. 7.31. Ps. 62.10. Gen. 30.30.  let us not set our hearts on the things thereof, yet so that Jacob's rule be not forgotten of us. When shall I look to mine own house? & this, 
1. Tim. 4.8.  so that it be still joined with godliness which hath the promise both of this life, and of that which is to come. And then God being in the midst of us, we shall not be moved though nations rage, and kingdoms be moved, 
Psal. 46.7.  for the Lord of hosts shall be with us, the God of jacob shall be our refuge. Remember David who in his affliction was counseled by his friends to use human and fleshly means, to follow policy and wisdom of man: the Prophet answereth. I trust in God, 
Psal. 11.1.  how say you then to my soul▪ get thee as a bird to that hill. I trust in God, saith he, etc. A lesson for us to learn when we be persuaded of a change, of trouble, or danger, flesh and blood biddeth us fly to that hill. Use these unlawful means, this is the only way to escape, get to this hill. But if that spirit be in us that was in David we will answer, I trust in God, how dare ye then say to my soul, fly as a bird to this hill. These words, & such allurements of flesh & blood cannot avail with that soul, which hath placed his affiance and safety on the Lord. For when we shall think that the earth is the Lords, and all therein at his appointment, 
Psal. 24.1.  so that nothing can comfort and profit us without his blessing, we will never be brought to seek after any unlawful or ungodly means.  
In the description of this adversary which was to come before the coming of Christ, there were five things proposed to be considered, 

1 The properties of this adversary.  
2 The time of his appearing.  
3 His overthrow, of which hitherto hath been spoken.  
4 The Instruments which he shall use to deceive the world.  
5 A description of the persons whom he shall deceive.    
4 Of the Instruments he saith, that his coming shall be by the working of Satan with all power, etc. In the sons of Beliall Satan worketh mightily, 
Eph. 2.2. Gen. 25.5.6.  but as it is said of Abraham, that he gave all the goods unto Isaac, though he gave gifts also to the sons of his Concubines: And as it is said that Elkanah gave to Peninnah his wife, 
1. Sam. 1.4.5.  and all her sons and daughters portions, but unto Hannah he gave a worthy portion: 
Deut. 21.17.  And as the first borne in the law, was to have twice so much as any other; even so though Satan impart much subtlety to other of his children, yet this being his first borne, shall come with a double measure of his gifts, and a full power to deceive. The meaning therefore is, that such as are to encounter with this adversary, shall find him to be no common enemy. For though he shall be a man, and therefore shall also die as the sons of men; yet so great power shall be given him to deceive the world, that such as have to deal with him, shall find that they are to strive with more than flesh & blood. 
Eph. 6.12.  Whereas therefore the Church hath been always in afflictions, yet those which she shall suffer under Antichrist, shall be so great, that whereas these were but rods, 
1. King. 12.10 11  these shall be scourges, his finger shall be heavier than other enemies loins.  
Where it is said, that he shall come with all power] it is not meant that such might should be given him that he should do what he will, for such power is not given to Satan himself, it being a prerogative peculiar to Christ himself, 
Mat▪ 28.18.  To me is all power given; for were it so meant, then indeed should there no flesh be saved. But the general sign is to be restrained to the matter in hand, that it be meant of the power of working miracles so as that if I had all faith so that I could move mountains. 
1. Cor. 14▪ 3.  Even so here, after he had said all power, it followeth, & signs & lying wonders. For he would hereby show how that as Christ in the days of his flesh wrought such works as declared him to be the son of God, 
Luk. 10▪ 9.13. 19 Mat. 11.4.5.  & as for the confirmation of the doctrine which they were to teach, the Lord gave to the Apostles the gift of working miracles: And so Christ answered john's disciples. Even so in the end of the world Antichrist coming to teach a new doctrine contrary to the gospel of Christ, should labour to confirm the same by miracles. Whereupon must needs rise a double grief to the Saints, 
Apoc. 13.13.14.  both for that they should be persecuted and suffer tribulation, and that for resisting the doctrine which the world should see confirmed by strange and wonderful m iracles.  
Augustine moveth a question, 
Aug. lib. 20 de Civ. Dei. cap. 19  whether these should be wonders indeed, or else only appear so: which he saith shall then be known when they appear. But that Satan worketh sometimes wonders indeed, may appear, 
Aug. de Trinit. cap. 7. & 8. Ang. tractat, 30 in joh. Hieron. in Psal. 57 Cassiod. in Psal. 57  Deut. 13.2. As Satan had the winds at commandment, job. 1.19. The Beast in Apoc. 13.13. made fire come down from heaven. The question is more doubtful of the Enchanters in Egypt, whether the rods were turned indeed Psal. 58. Enchanters have serpents at commandment, as Jerome and Cassiodore expound.  
Wherefore if Satan hath power to work miracles indeed, it is like, seeing that Antichrist is to come with the full power of Satan, that he shall work such wonders as are indeed, and not only appear to be, as Rev. 13. fire from heaven. And they are all called (lying) whether they be false indeed appearing to be that which they are not, or for that they serve for the proof and confirmation of a lie. 
2. Thess. 2. 1●.  Of unrigteousnes] hereby may be meant all offences committed against the first table, which concern faith or calling upon the name of the Lord, 
Rom. 1.18.  as Rom. 1. which withhold the truth in righteousness. Where he showeth what is thereby meant, they do not receive the love of the truth but believe lies.  
All deceaveablenes] whereby is signified that he shall lack no means to deceive the world. 
Rom. 16▪ 18.  Toward such as are simply minded, he shall come with a show of godliness: towards the fearful he shall show strength and force; 
Apoc. 13.16. & 21 8. Luk. 4.6. Apoc. 13.13.14.  to the ambitious he shall pretend power to dispose of kingdoms, to them which look for wonders, he shall work them, etc.  
In the description of the persons who shallbe deceived we may note 3 things 

1 Who they are.  
2 The cause why they shall be deceived.  
3 The double punishment.    
1 The persons are said to be such as perish, whence is gathered a special comfort, that notwithstanding the power of Antichrist shall be so great and mighty, yet shall it not be able to prevail any whit with the elect. Christ saith, They shall deceive the very elect if it were possible▪ then is it indeed impossible. In them therefore only shall all his deceits be effectual which partake with him, 
Mat. 24.24.  etc.  

2. Thess. 2.10.  2 The Cause laid down is, for that they received not the love of the truth, that they might be saved. Some expound it of the holy Ghost; but it seemeth to signify the doctrine of the truth, which they refuse, as it is said, they received not Christ, joh. 1.11.12. which believed not in him. 
joh. 1.11.12.  When it is said, that they received not, etc.] Thereby is meant, not a bare negligence in them, for them he would have said, for that they sought not after: but a wilful despising of grace offered. As they who being called to the supper refused to come. 
Mat. 22.5.  Which point is amplified further, when it is said, that they might be saved. In that they neglect the doctrine of truth confirmed by Christ's works, and that wherein life and salvation consisteth, to follow after lies and death.  
3 The Punishment is double 

1 Secret in this life which is away to the other.  
2 Open in the world to come.   God will send them] On which words the Rhemists note out of Aug. Deus mittet. i. permittet. 
Aug. de Civit. Dei lib 20, 19 Lyra in 2. Thes. 2 mittet. 1. 〈◊〉. Aug. loc. citat.  Whereby they gather that God permitteth: wherein they speak the truth, but not all the truth. For in these things God is not only a sufferer, for he that sendeth (as it is said here) doth more them permit, which they might have gathered out of the words following those which they allege, judgements of God secretly just, & justly secret: 
judicatiseducentur illis judiciis Dei occul●è justis & iust● occultis. Idem ibidem. Deus facit justo judicio. quod Satan iniquo malignoque. consilio ibis' 2. Thess. 2.12.  whereby though he acknowledge Satan to be a worker, yet saith he not, that he alone worketh. For even the same action in respect of Satan is nought and wicked, which yet in respect of God is just and righteous.  
2 The second punishment is, that all they may be damned. Wherein is laid down the fearful estate of the wicked, who refusing life offered them, have therefore instead thereof sent them false teachers, whom they may believe, that so being carried from sin to sin, &c: they may at the last be brought to final destruction.  
Here are out of this place 4 things to be considered.  

1 That Miracles are no sufficient proof for us now to try Religion by.  
2 How far Satan can go in deceiving the world: and herein to consider what we are to think of our fathers.  
3 How grievously the Lord taketh and how sore he punisheth the contempt of his truth.  
4 The order and great justice of God in bringing punishment upon the wicked. 
Mat. 12.39.    
1 Miracles] a wicked & adulterous generation seeketh after a sign, so deal our enemies with us since the time of reformation, calling on us for signs, and miracles, 
Bern. Se●m. 2, de advent. Do●.  to confirm our doctrine. & as Bernard saith, that as men in danger of drowning, lay hold fast on that which cometh next to hand, be it dirt or what else, and leave it not at all: so our enemies seeing their case desperate, among other dirt and baggage which they have laid hold on, retain still this one point of miracles, as some great and high matter. 
Brist. Mot. ●.   
Bristol in his motives making a distinction of miracles dogmatical & personal, teacheth, that whatsoever doctrine hath been proved by miracles, is truth, 
Brist. Mot. 6.  and that no instance can be brought against it. And in another, Whosoever wrought miracles was a preacher of the truth, 
Rhem. in Io●. 15. v. 24.  & that no instance can be brought against it. And the Rhemists on the 15. of john note, that if the jews had not sinned in refusing Christ, having not wrought such works and miracles among them, that the foolishness of Catholics were great, to receive Luther without miracles. And as Occupiers which are ready to break, make the greatest show, and bring forth to the view whatsoever they have: so deal they in this matter, 
Brist. Mot. 5. fol. 22. Brist. Mot. 6. fol. 31.  bringing out all the stuff they have. Hereupon Bristol telleth us of hosts, which being pricked did bleed. And how Pius 5. was endued with the gift of working miracles, who at one time drove the devils out of certain women, 
Brist. Mot. 5. fol. 20. Rhem. in All 7.58.  as also of one, who playing the harlot in London, and going beyond sea, falling lame, was afterward cured at a procession. The Rhemists also upon the Acts, tell us of a stone which being thrown at Steven, hitting him on the elbow rebounded back: etc.: for the truth whereof they refer us to the 10. Tom. of Aug. 38. ser de diversis in editione Paris.  
As for the 3. miraculous hosts which they say have been kept above 200. years, we need believe the thing no whit the sooner therefore, for the blood of Hales was kept amongst us herein England a far longer time. Concerning Pius 5. we know not what power he had to bind & command Satan, but we are sure he had no power to deliver unto Satan, for had he, it had gone with us & our realm very ill by this time: & we conceive that he had no great gift to do good with his blessing, 
Pii. 5 sentent. Declarat. cont. Eiizab. Regin. Angl.  seeing such as he hath cursed most bitterly have sped the better for it rather than the worse.  
The healing of the lame woman, were it well sisted, would prove no such miracle as sundry of our justices of peace have wrought in England, more strange than that. For, that it was a piece of knavery conveyed between the suffragan that wrought the feat, and her, may partly appear, in that the woman had told sundry before, that such a day she would cast away her crutch; and that the Suffragan having the same day divers gentlemen and great persons to minister the Mass unto, yet left them all of purpose to minister to her. And if for this miracle, any be disposed to repair to that place on pilgrimage, they may a great deal better go to Bridewell where there are store of relics of such miracles. As for the place in Augustine, if I should find it, I would crave pardon of him, if I believed it not. But having sought it in all the editions I could see, yet could I not find it, and having seen one Edition at Paris. therein was no such thing. And it is great marvel, that seeing the edition of Aug. works overseen by Pop. divines & printed by Planting came out 5. years before the Rhemists' Testament, that they should not rather follow that: but because indeed, there is no such thing found therein, 
Lyra in Dan 14 Et simili●er fit in Ecclesia max ima decepti● populi in miraculis fictis à sacer dotibus vel ipsis adherentibus propter lucrum temporale Can. l. 11.6.  they send us to another edition which hath not that authority with them generally as the other, and of us cannot be so soon met withal. How they are deceived, see Lyra on the 14. Dan.  
Alexander Hales confesseth that there hath sometime been flesh seen in the Sacrament by the subtle working of Satan.  
Canus complaineth on the impudence of such men as have not spared the Virgin Mary, no not Christ himself. Ludovicus Vives, also for that the histories of the Saints are so penned that they lie covered with the darkness of error, whereas the histories of the heathen flourish amongst all men. But if it were true that many of these things were done indeed, yet have we warning, that If one tell a thing and it come to pass; 
Deut. 13.2.3.  and thereupon he seek to lead us after other Gods that we should not for all that follow him. Wherefore that of Bristol is false, 
Brist. Mot. 5.  that whatsoever at any time hath been taught by miracles is undoubtedly true. It shall be permitted to the be●st to give signs on the earth, 
Apoc. 13.13. Exod. 8.7. Lactant. de Orig. Error. lib. 2 cap. 16. Lactant. de just. lib. 5 c. 3. Greg Turonensis. lib. 10 c. 24. Hom. 49. in 24. Mat. in opere impers. opud Chrysost. tom. 2. p 1109. Gal. 1.8.  as we read also of the Enchanters of Egypt. Lactantius confesseth many things reported of the Idols to be true, and yet was it right and just for the Christians then to oppose themselves against them. Greg. Turonensis, l. 10. c. 24. reporteth of one who took upon him in France to be Christ, who also healed such as he touched.  
Whereas our Adversaries will us to prove our new doctrine by miracles, we answer, that if we brought any new doctrine they were accursed that should believe it, not only though it were accompanied with miracles: but even although an Angel from heaven should come and teach it. Wherefore the only way to try the truth of doctrine is the word of God. And who so now receiveth not that without a wonder is as Aug. faith a wonder himself. 
Deut 13.1, 2, 3 Mat. 27 41.42 43.  Let us then remember Moses his rule, Thou shalt not hearken to the words of the Prophet, or unto that dreamer of dreams, etc. and that it was the scoff of Christ's enemies, when they bade him to come from the cross that they might believe in him. And so do our enemies call on us, let them give sight to the blind, and limbs to the lame, and then will we believe their doctrine. As for their miracles whatsoever, they be no other but such as the Apostle here calleth lying wonders, false they are, and lying either because they appear to be that which they are not, or for that they tend to the confirmation of lies and falsehood.  
2 The second general point concerneth the persons that by this Man of sin shall be deceived, which are by the Apostle termed (such as perish) wherein by limiting the compass of the Man of sin, and his deceit, he leaveth unto us this comfort, that he shall not be able to deceive all, but only them that were hereunto appointed. 
Apoc. 7.2, 3.  Even as when the four destroying Angels held the four winds, the Angel which came from the East, having the seal of the living God, commanded them, not to hurt the earth till the servants of God were sealed. And again, where the general Apostasy is spoken of the power given to the beast over every kindred, tongue, and nation, it is tied only to them, whose names are not written in the book of life of the lamb. 
Apoc. 13 ●.  And when our Saviour saith that the days should be so wicked that even the elect if it were possible should perish, 
Mat. 24.24.  he declareth that the elect cannot possibly fall away. Which is the thing which the Apostle in this place layeth down, & is true in God's Church, and every true member thereof, because they are founded on that rock which shall not shrink, 
Mat. 7.25. & 16.18, joh. 17.17.  and sanctified by that truth that must always prevail, of which point we shall have occasion to speak more afterward.  
Now because I have signified that of all estates, that of the Popedom is most properly designed by the properties of Antichrist laid down before, & for that most of our ancestors and Predecessors died in the midst of that darkness & professed that Religion; the Papists would have it answered what we think to have become of all them. For if we shall say that all Papists are condemned, them shall we justify that slander of us, wherein we are accused to condemn to hell all our parents and forefathers. If we shall answer that we think not so hardly▪ of them, then will they be ready thereon to conclude, that we must needs allow of popery, which even such as are saved have professed.  
Bristol inquireth, If there were ever any Protestant so bold as to condemn to hell Augustine, etc. all our ancestors, Founders of Colleges, who himself answering for us saith, that we do not, as may appear in that we thank God heartily for them, etc. The like matter handleth he in his 46 Demand, where he saith that we are so far from condemning them to hell that Calvine setteth down the quite contrary. Whereas then they commonly slander us, that we should condemn all our parents and predecessors, our adversary as you have heard, cleareth us from it. 
Brist. Mot. 36. Dioscor. lib. 9 c. 4. Plin. lib. 22. cap 15. Dioscor. lib. 4. cap 205. lib. 8. cap. 3.  And thus far may we use the scorpion for a remedy against his own biting. But yet are we to beware of the poison which is in his tongue, for the end is nought to which he allegeth this. For he asketh how we can condemn the doctrine of these men for nought, of whom we have so reverend an opinion as to think that their souls be in rest & bliss. Which argument though at the first show, it seem strong and forcible yet when we take a narrow view of it, we shall find it to be nothing.  
For if we should ask them if ever any Papists might be found so peremptory that would adjudge to hell. Adam, Lot, David, the Apostles, and Peter himself, who were grievous sinners, as guilty of Incest, Adultery, Murder, declining and denying of Christ, they would say none would, we might therefore in like manner conclude (as well as they) that disobedience, drunkenness, incest, etc. were allowed by them, etc. If they say that there is difference, because these sins of theirs were excusable and not damnable, they continuing in profession & outward service of God: The course of the scriptures is against them, 
Isa. 1.15. Isa. 58.4.  though you make many prayers I will not hear, for your hands are full of blood. Wherefore have we fasted & thou see●t it not: chastened ourselves, and thou regardest not: behold in the day of your fast you will seek your will, and require all your debts. Where, notwithstanding the laying aside of their costly apparel, and girding themselves with sackcloth, faststing, etc. so long as they remained cruel hearted, envious, etc. Their prayer and their fasting was turned into sin. 
1. Cor 69.  Paul saith, of such deeds, that they who do them shall not inherit the kingdom of heaven. Wherefore the consequent is nought, Men which did these things were saved. ●rgo these things which they did were not damnable. If they say that the examples are not like in life and doctrine, yet I say that the form of argument in both these cases is one, for they gather, These men were saved, ergo nothing they believed was damnable. And why not as well these were saved ergo nothing they did was damnable. Moreover when our first parents sinned, it was not only in eating the fruit forbidden, but in hoping to become like unto God, 
Gen. 3.5.6.  which the Devil had put into their heads, and beguilded them, which the Lord also noteth, when scorning them, he saith, Now is man become like one of us. 
Gen. 3 22. Act. 26.9, 10, 1. Tim. 1.13. Act 16. Luk. 24 11 joh. 20.27, 28  And Paul erred in doctrine and opinion while he was a persecutor, so did the Apostles whilst they dreamt of a worldly kingdom which Christ should have, and were in darkness concerning Christ's resurrection, & Thomas expressly, who was so far from believing for the time, that he would not believe, till he had thrust his finger into the print of the nails and put his hand into his side. Yet I ask whether there were ever any Papist so bold as to condemn to hell one first parents, the holy Apostles Paul, Peter? etc. And because they do not, must they, or we therefore necessarily allow their error? Whatsoever they can except against this argument, the like may any one against theirs. If they say that these repented them, even the same may we say of our Ancestors. 
2. Sam. 12. Ps 51. Act 9 Mat. 26.75.  Yea but they reply, we have evident tokens in these, & testimonies out of the scripture, as of David, Paul & Peter, etc. And though this be true, will they then condenne as impenitent all them of whom they read not the like. For we read not (that I know) any thing of Adam's conversion, nor of Lots, yet cannot we condemn therefore our first parents, unless we say that God had not a church so soon as the Devil had a chapel. And we cannot take from Lot that honourable commendation which the holy Ghost giveth him, for he being righteous and dwelling amongst them, in seeing & hearing vexed his righteous soul, etc. Cyprian in a Council decreed, 
Cypr. epist. 70. ad Ianuari●m. Cypr. cp. 73. ad jubaian.  that such as were baptised by heretics should be rebaptized. Tertullian condemned utterly second marriage, many of the ancient Fathers favoured the Millenaries, & I think the Papists will bring slender proofs that they recalled their errors, 
Euseb. l, 7. c 3. Tertul. lib. 1. ad ●●orem.  yet I think no Papist so presumptuous as to condemn all these to hell. As for us, as w●e rest in hope that many of our Predecessors are saved, 
just. Mart. D●al●cum. Tryph. p. 239. Liaen. l 5. c. 23. vide Hier. Catalogue. Papias Tertu●. Chiliasts fait lib. 3. con●. Marc.  so also hope we, that they found mercy at the hands of our merciful God whereby their eyes were opened to see the truth so much as was necessary to salvation, and to renounce the contrary errors. Yet say I not, that it was necessary they should renounce each particular error, but that they received mercy & pardon for them, yea although they knew them not to be errors. Wherefore the Prophet prayeth, Cleanse me from my secret faults, 
Lactant. de ●ivin. praemio l. 7. cap. 23.  who knoweth how oft he offendeth? Now if we know not the faults for which we pray for pardon, sure it is we cannot reform them, 
Psal. 19.12.  & yet do we pray & by God's mercy shall obtain remission of them. That we may conceive this matter the easier, we are to mark that there is a difference both between sins and errors. For  
There are sins some 

1 Which we bring with us from the womb, and such as are of infirmity.  
2 Crying sins, ruling in us and carrying us away from all godliness.    
Such as are of the first sort may be pardoned & yet remain in us, else could there not possibly any flesh be saved. To Paul there was given a prick in the flesh, 
2. Cor. 12.7.  the messenger of Satan to buffet him. He be sought the Lord thrice that it might depart from him. It was answered him, My gr●ce is sufficient for thee, etc. Paul himself was buffeted, he prayed, yea thrice, yet could not be delivered, but received com●ortable answer that God's grace should not fa●le him. And hence may we gather strong consolation that when we feel not in us that zeal in prayer which is required, neither present release from those pricks of sin wherewith all we are troubled, yet to keep us still on this ground, My grace is sufficient for thee. The second sort of sins are Crying sins, of which the Apostle speaketh, 
2. Cor. 6.9.  know ye not the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor Idolaters, 
Eph. 5.5.  nor adulterers, etc. And again, no whoremonger, &c: hath any inheritance in the kingdom of Christ & of God. These are of that nature, that although the children of God before their calling & after it may fall into them, yet they cannot find pardon for them, unless they leave and forsake them. As is plain by the words of the Prophet Isaiah. 
Isai. 1.16, 17. jer. 4.14.  For it is not enough to offer sacrifices, to fast, &c: unless we put away the evil of our works yea even the evil thoughts out of our hearts, and learn to do well, 
Prov. 28 9  without which reformation our prayers themselves shallbe turned into sin. So that without the forsaking of them they cannot be pardoned us. For it is not enough to confess them, 
Prov. 28.13. Exod. 9.27. Numb. ●3. 10.  so did Pharaoh, neither to wish and crave for pardon, for so did Balaam, but this made him the more inexcusable, that whereas he wished to dy●the death of the righteous, he had no care to live the life of the righteous.  
As we have divided sins so may we also distinguish Errors. For there are.  
Some 

1 Which shake the very foundations of faith.  
2 That men build contrary to truth, yet on the foundation.    
These than have a diverse consideration, For although some of them proceeding from ignorance may find mercy, as the Prophet prayed, 
Ps. 19.12.  Cleanse thou me from my secret sins: yet when ignorantly we defend and maintain such points as shake the foundation: so far off is it that ignorance should excuse us, that rather it carrieth us on to greater sin & punishment, where the Apostle in the former chapt. setteth this ignorance down as an especial cause procuring Gods everlasting indignation. 
2. Thess. 1.8.  Rendering vengeance unto them that do not know God. As on the contrary part, 
joh. 17.3.  It is life to know God to be the only very true God and whom he hath sent jesus Christ. So Paul though he had zeal, & what he did was ignorantly, 
1. Tim. 1.13.  yet had he not received mercy to repent, & forsake his error, & ignorance, he could not have been saved. And even so all damnable heresies must be recalled in particular. So Peter having told the jews that what they & their Governors did, it was through ignorance, biddeth them Amend their lives & turn, that their sins might be put away. 
Act. 3.17.19.  Otherways such as renounced not their sins, were for their ignorance justly by God punished. Whereas then our adversaries ask of us what is become of our Fathers: we say that as we hope well of them in the judgement of charity, so do we trust also that of God they received mercy to believe and know the foundation & ground of faith, although in other opinions by men built on this foundation they might err and continue therein. But we say that he whosoever standeth on Fathers or predecessors what or howsoever they believed, when God's truth is laid open before him, may receive of men a commendation for his natural affection, but he shall then be allowed of God, & saved, when the natural man shall possess the kingdom of heaven. 
joh. 3 3. 1. Cor. 15.50.  For this shall you mark in the scripture for a certain ground and sure Rule of a rebellious people to oppose the example of Fathers to God's plain word & express commandment, as the jews answered the Prophet, 
jer. 44.16, 17.  The word that thou hast spoken unto us in the name of the Lord we will not hear it of thee: But we will do whatsoever is gone out of our mouth, as we have done, & our fathers, and our kings, and our Princes. It was a notable saying of Jerome (which I take at another man's word, not knowing where it is in his works) but it is a saying worthy so excellent a man. If my father stood weeping on his knees before me, & my mother hanging on my neck behind me, & all my brethren, sisters, children, kinsfolk, howling on every side to retain me in sinful life with them: I would fling my mother to the ground: despise all my kindred, run over my father & tread him under my feet, thereby to run to Christ when he calleth me. Which as he said, for reforming his manners, so might he also say well enough concerning faith & belief. And howsoever Jerome either said, or thought, we know that one greater than Jerome had said no less, 
Luk. 14.26.  Whosoever loveth father or mother, &c: more than him, is not worthy of him. Moreover when to move us they cite a Catalogue of fathers, whom they brag to have been of their Profession, ●it hath been (Gods name be praised therefore) made evident that all men see how hitherto with this vain show they have deceived the world. 
jewel in his Reply & Defence.  For it is manifest that these fathers and their children's children were gathered to their fathers before the grounds of Pope●y were laid. 
C●us 9 q. ●. N●mo Distinct 96 cap Duo. & Nunquam Dist. 40. cap. si Papa.,  For neither to Augustine, etc.: nor to Gregory were these articles of their belief ever known or signified, of the absolute authority of one man over prince & people, to set up, and depose princes at his pleasure, on whom all truth hangeth, whose power is so great, tha● how great so ever corruption be in Religion, yet that no man may correct & redress it with out him. This which is the ground of all Popery began indeed to work, 
Magdeb. Cent. 5 cap. 10.  when Zosimus laboured to have all appeals made to Rome, to which purpose was alleged a Canon of a former Council, 
Concil. Carthag. 6 cap. 3.4.  which the Council withstood, finding out the corruption of the Canon, who therefore wrote to the B. of Rome of their determination, 
Concil. Aphrica cap 105.  and of the forgery of the Canon. The like did Gregory to the B. of Constantinople seeking pre-eminence over all Bishops. 
Cent. 6. cap. 7. cont Primatum Greg. Ep. lib 4 Ep 34.  So that although this Monster began then to breed, yet took it such a blow at the hands of those good fathers that being smothered it vanished away like the untimely fruit of a woman. 
Gre l 6. Ep 30 Eg● sidenter dico etc. Dist. 99 cap. Primae Sedis & seque●t. Conc. Trid. Sess. 13, cap, 5.  The like may said of the breaden God, their private mass, their dry communion, whereof none durst put forth the head, whiles those watchmen stood upon the walls. Of Fathers therefore we may say, that although they have in some places let fall from thei● pen, some things that are to be covered, yet that out of their own writings & sayings, we may deduce such speeches as correct their escapes, and confirm the truth against the foundations of Popery: I will not cite many examples hereof, one may suffice for many. Ambrose & Austen have happily somewhere too too swelling words, as concerning our works, yet Ambrose when he was ready to die is said to have uttered these words, 
Paulin in vita Ambrosi▪  I have not lived as that I am ashamed to live any longer, neither have I so lived as that I am afraid to die presently, 
Possidou in vit● August.  because I have a good Lord. Of which Aug. saith, that considering his conversation among men, he knew it was such as before them he needed not to be ashamed, & his confidence before God proceeded from the affiance he had in God's mercy, because he had a good Lord. Wherefore we are to come to the reading of the Fathers, as to a ●ich treasure, whereas is much gold, and some dross, and therefore are we to pray God to open our eyes that we may discern the one from the other. As for these writers of later sort, the judgement of them is harder, for it is likely that many of them lived and died Papists. But yet we say that as in Eliahs' time, God had reserved seven thousand that never bowed to Baal, so it might be then They mock us, I wot well, for this answer. But they cannot refuse it, without refusing also the truth delivered in the scriptures. Of the Church it is prophesied in the Revelation, that she should flee into the wilderness. 
Apoc. 12.6. Rhem. in Apoci. 12. Isai. 26.20.  And the Rhemists themselves say that in the days of Antichrist this shall be, that it may be verified of the Church, which is said by the Prophet, Go hide thyself in thy closer, etc. And as in the days of Eliah besides those known to the Lord that had not bowed their knee to Baal, 
1. King. 19 18  there were also many who though they had bowed their knee to Baal, yet when Eliah had preached the truth to them, & declared God to be the Lord, 
1. King. 18▪ 39  did then confess the Lord he is God the Lord he is God: Even so we are to think, that many there were even among them in the deepest darkness of Popery who saw most, and yet herein offended that they communicated with them, whom yet the Lord as he pleased showed grace unto to confess him. Hereof may we take example fro the days of Edward 6. how many were there who unfeignedly embraced the Gospel, then freely preached, when it might have seemed that the tyranny of the 6. Articles had consumed all the Professors of the tru●h. In which respect also the Church wondereth in the Prophet at her sudden increase▪ 
Isay. 49 31.  who hath begotten me these. As concerning our Founders, we answer even as they do for us, that we bless God for them, and have hope of their blessedness, yet so as we profess that the building of all the Schools and Colleges in the world cannot deserve the joy of one day in the kingdom of heaven, and as we have an honourable opinion of them for the purpose which they had, though they did many things which we cannot commend, so do we say that the greatest happiness and blessedness which could come unto them, 
Psal. 32 1. Act. 3.26.  was to have their sins and offences pardoned them. And whereas they say this is no other hope than we may have of Pagans, and Infidels: we answer that there is great odds. For it was the singular mercy of God, even still to leave certain grounds of salvation even amongst them, as the word though greatly corrupted and darkened: the Articles of our belief, the Sacrament of Baptism, etc. wherefore though many perished, 
Cant. 5.7.  when the watchmen not only slept, but took away her vail from her, as the spouse in the Canticles complaineth, yet no doubt God so provided, that such as he had appointed to salvation had so much bread as would save their life, bread in a measure, & water in a measure, though not enough to keep them in good plight, and to give them a fresh colour; the like they find not among the Pagans, wherefore we absolutely say for aught we can see they be damned. Lastly, where they ask us what excuse the learned can find who cannot be said to have erred ignorantly, we tell them that Paul was as well learned as they, who yet saith, that what he did, h● did ignorantly. 
1 Tim▪ 1.13 Act. 17 23.30 A●g ep 48. ad Vincentium.  And to the learned Athenians he objecteth ignorance, the time of this ignorance God regarded not. See what Augustine saith of Cyprian. Else if lack of learning were excuse sufficient to save us, & there were no excuse for learning, the next and readiest way to salvation, were all ignorance and Barbarism. We say then that very many, who spent great labour in serving of sin, were yet saved even as brands half consumed and so plucked out of the fire. And howsoever, or whatsoever many have spoken before men, yet when they were to commune with God himself, the whole stay and confidence which made them bold to die, they felt and acknowledged to be this, 
Paulin. in vito Ambrosi●.  Quia bonum habemus Deum, to pardon our errors and judge us according to our works. Yea when many were in the waters over head and ears, & nothing out but even the hair even thereby have they been drawn out and saved. To conclude, the former times were cruel times when the watch men were not only sleepy, but even hinderers and spoilers of the city: yet God had means to keep some from falling into error, others that fell thereinto, he in good time called some at the first hour, others at the last. Although they saw not all the errors, yet such as overthrew the foundation of Christianity no doubt they understood and withstood. And we are to think that unto them many things were pardonable, which now to us are not. And we boldly say as did the Prophet, 
Isa. 1. ●.  had not the mercy of the Lord been great to leave us a remnaent we had been all as Sodom, and had been like to Gomorrha. But when we speak of God's mercy we speak of a thing that is bottomless and incomprehensible. When they ask of us. How many or who are they who thus were saved? What other answer can they have but this; 
Rom. 11.34.  Who hath known the mind of the Lord, or who hath been his counsellor?  
We are then to think that God had some which never bowed their knees to Baal, many who although partakers of many their errors yet held the foundation. Some also who being deeply sunk in their gross idolatries, were notwithstanding saved as brands half burnt out of the fire, being effectually called, some sooner, others later according to the rich mercy of God.  
There remain as yet two points of those which have been proposed. The former, the Cause why God sendeth this great punishment. Wherein we are to consider how il he taketh the contempt of his word. The later, the order and severity of God in condemning of such as refuse the word of truth offered.  
11 And therefore God shall send them strong delusions, that they should believe lies.  
12 That all they might be damned which believed not the truth but had pleasure in unrighteousness.  
But because the later containing the grievousness of the punishment doth sufficiently express how il the Lord taketh the offence which deserveth it, I shall touch the same so far as this giveth occasion.  
Some there are to whom the word of truth was never sent, which abide in darkness and ignorance, so that no man can express the wrath that lieth on them. Howbeit if we compare it with the fircenes of that wrath which is here declared against them to whom the word of truth hath been revealed, but who have refused it, we shall see, that it is but very little. For here is laid down the displeasure of God against them, to whom bread and water was offered, but they as scornful children have cast it away, and instead thereof have poison given them whereon they feed, and drink to their utter destruction. Foolish men who when they had the light sent amongst them, 
joh. 3.10.  loved darkness more than light, who therefore had a perpetual night brought on them, and so were led from iniquity to iniquity, till that punishment of damnation light upon them.  
The judgements here threatened are two.  

1 One in this life.  
2 The other in the life to come.   
The former, a punishment and sin. A sin in that they take pleasure in believing lies and delusions, a punishment, in that they are given over thereunto.  
The later a punishment only. In the first men are both doers & sufferers: in the later they are sufferers only against their will.  
The Pelagians long since, the Papists at this day, with some others, whose names I spare, have so interpreted both this, and the like places, as having no other meaning, but that God suffereth them to be given up to delusions, &c: lest if they say as the Apostle doth, that God sendeth them, they should make him the author of sin. 
job. 13.7.  But we may say to them, as job, Is it fit to lie for God? We must say that which is the truth notwithstanding the vain imagination which men have of false consequents. For the Scripture is plain that God not only is a sufferer▪ but a worker also in these punishments, yet without all sin or blame. For seeing it is said that he sendeth delusions as his messengers, it is plain that herein he hath his work. After which manner the scripture speaketh in other places. 
1 King. 22.23.  The Lord put a lying spirit in the mouth of the Prophets. And in the Prophet, I the Lord have deceived that Prophet. 
Ezek. 149.   
The Rhemists in their marginal note on this place, send us to a place in Augustine, out of which to learn how to expound this and other like places. But Augustine showeth that in these things God is more than a bare sufferer. 
Aug lib. 20 de Civ. Dei. cap. 19 Iu●●o ipse ●●dicio Q●is non i●●a ●udicia divina cont●emisca●●uibus agit Deus in co●dibus malorum hominum quicquid vult. Mat 10. 2●. Dan. 4.31.32.  When he calleth it a righteous judgement, which judgement must needs be his work; but to know S. Aug. meaning read the 5. lib. contra Pelag. c. 3. where he showeth that herein is not only his sufferance but his power. So that God marvelously worketh not only in the bodies, but also in the hearts of men. And for all wo●ks we are to hold this: that if we say that God suffereth any thing which he careth not how or in what fort it falleth out, we deny his Providence, if he suffer any thing against his will, we deny his omnipotent power. But we may herein note the exceeding power of God, which of the sins of the godly can make comfort to the godly & raise glory to his name; 
Rom. 8.28.  yea the sins of the faithful to turn to their good, as he made the buffet of Satan means to keep Paul from being proud through the multitude of revelations. If any man be curious in this, 
2. Cor. 12. 7●  & will not be satisfied but bring Gods wo●ks to man's tribunal, let him look to be consumed of his glory, & he that cannot hereof speak with reverence, let him hold his tongue altogether. 
job. 13.5.  O that you would hold your tongue that it might be imputed unto you for wisdom. After then that men refuse the love of the truth, God in wrath leaveth them to the rage of Satan, 
Mat. 12.44, 45  who finding the house swept returneth with 7. other worse▪ then himself, and there taketh up possession, leading them on from one sin to another, 
2. Tim. 3.13.  and at last to perpetual destruction. When that choice was offered David of the three punishments to take one, he said, 
2 Sam. 24.14.  he was in a great strait, but if he had added for a fourth to have been left over to Satan, and to have been forsaken of God, the choice had been easy. Better it is (said David) to fall into the hands of God then of man, but far better had it been to have fallen into all the evils which all the world could do, then to be given up to be punished by Satan. It is a pitiful sight to see children die at the head of every street, for want of food, or that the sword should destroy our people, 
Lam. 2.12.  or that the pestilence should walk through our cities, 
Exod. 12.30.  if it were to slay but one in a house, as in Egypt, but yet were all this comfortable in comparison to see our friends die before our eyes, whether famished, slain with the sword, or destroyed with pestilence; if they died thus in the favour of God this I say were comfort in comparison of this, to see them like wandering sheep, 
Mat. 9.36. Act. 16.6.7. 2 Tim. 2 26. Apoc 21.27. Apoc. 20.10.  scattered without hope, forsaken of God bound with chains of sin, held under the thraldom of Satan, to see heaven shut against them, & hell gaping to receive them, their eternal damnation already prepared for them. And such is the heavy judgement of God against all contemners of his word, whereof we have proof in all ages. And expressly in the jews, 
Rome 9.3.  to whom the promises were made, among whom Christ preached, lived, and wrought his miracles, who because they refused this holy one, reviled, crucified him, & wished that his blood might be on their heads, for this cause the wrath of God came upon them even unto the uttermost. 
2. Thess. 2.16.  It had been a small matter, if only they had been in the promise of grace of salvation made to their fathers, but this punishment passeth all.  
To omit the East churches, whose candlesticks are removed, in whom Mahomet the enemy of God sitteth & keepeth them in most miserable servitude, we may see how in the West churches also, God hath punished this sin. For having at first for the doctrine of Christ, brought in the doctrine of man, they proceeded farther, and set up one man to uphold it and so holding on they buried God's word in ignorance, & led away the poor people to dumb and senseless creatures, In the midst of these thick mists it pleased God to open his light in sundry places, as in this country of ours, & to send salvation among us, which many have refused, and some of them fled from it; but consider how the judgement of God hath fallen on them, into what gross absurdities have they run, and how like foolish builders they made that which should be the foundation the roof, or rather indeed have left it no place in the building, that is, setting aside God's word, 
Pe●es. de Trad. Duran. Rat. Concil. Trid.  have made for the ground of their faith & religion, men's traditions, men's doctrines, & devises, So that the Divines of Spain and Portugal, which have not heard of the truth, as these men have done, have thought and written far more of the truth and soundness of the original, of the dignity & sufficiency of the scripture. And where the Divines of Lovan have cleared the fathers from forgeries & singled out the counterfeits, our men have stuffed their Testament with such ware. I know not who saith as Stapleton doth, that the Church hath authority to Canonize for scripture▪ those that are not, as the Canons of the Apostles, the book called the Pastor, long since condemned for a notable forgery. But this is God's judgement fallen upon them for their refusal of God's truth. I will end with them having rehearsed that place which S. Paul did against the jews out of the Prophet. Hearing ye shall hear & shall not understand, &c: for the heart of this people is waxed sat. 
Act. 28.26.27   
Now let me speak to you of whom I hope better things, & I would to God I might hope so good, that I might not have occasion to say as the spirit of God faith to the Church of Eph. I have somewhat against thee. Hoseah saith, 
Apoc. 2 4. Hos. 13.12.  The iniquity of Ephraim is bound up. Alluding to the manner of covetous men, who having store of money before hand, are wont to bind it up & lay it by, till it so fall out that they may purchase some gainful thing thereby. In which manner the iniquity of Ephraim is said to be bound up, as reserved and kept for some purpose. After which manner also the Apostle speaketh of ungodly men that they treasure up to themselves wrath against the day of wrath. I am afraid lest that our sins be bound & kept together for some purpose, and sealed up as job speaketh in a bag for some purchase. 
Rom. 2. ●.  Whereof I wish you in the fear of God to judge. 
job. 14 17. Mat. 22 4.  The Lord hath prepared a great banquet, the guests have been bidden, all manner of fare hath been appointed, both for the weak & strong, yet have the comers been so thin, as they are but as a cluster of grapes, yea of the whole vine not so many as will make a cluster. I could wish that some would make a table in his heart of such as he thinketh are effectually called, & I suppose he should find the number to be very few. Cornelius when Peter was sent unto him, was ready with his friend, before God to hear whatsoever was commanded him of God. 
Act. 10.33.  Are there many among us like Cornelius, which wait for the coming of Peter, with their acquaintance and friends? And are there many which come with such reverence before God? Some there are that come, but it is while their yearly dignity lasteth. Show me such householders as bring their families and friends to hear what God hath commanded to be told them, and we will give them the commendations which Cornelius had. Think you that your wives, children, and servants have no souls, or that they are given them only for this life, instead of salt to keep their bodies from putrefying. Trow you that the blessing of God can rest upon that house, wherein there is no one that feareth God or delighteth to hear his word? You are like to bestow much in maintaining the liberties of your city, and I could wish you did so, if it be your right, but if you knew what it were to be free of the kingdom of heaven, you would more earnestly labour for that freedom then for the other. Follow the example of them that are mentioned, 
Mal 3.15 16.  Malach. 3. etc. who when ungodly men set their hearts on wickedness, condemning the justice of God. Such as feared the Lord spoke every one to his neighbour and there was a table of remembrance. Otherwise, unless we reform this fault, we are to fear least God will punish it in displeasure, and leave in this place a mark▪ of remembrance for the contempt of his mercy.  
To you my brethren of the University, I must say somewhat In the 2. King. 4. it is said that when the famine was great in the land, the children of the Prophets dwelled with Elizeus, and he appointed to make pottage for them: it seemed that that was their ordinary fare, for it is reported afterwards, that a good man brought Elizeus bread of the first fruits, 
2▪ King. 4 42.  and twenty loaves of Barley, and full ears of corn, which the Prophet bestowed among his sons. 
2. King. 6.1.  In the 6. Chapter, mention is made of them again, that complaining of Elizeus, that the room where they were was too little for them, they obtained leave of him to go to jordan, and take every man a beam, and so make a place to dwell in. Our commons are I confess in many places very slender, and short of that which our good Founders meant for us, which hath risen through the want of faithful stewards, yet no where is it so scant, as that we are enforced to gather herbs to make pottage, or to feed on a few Barl●y loaves. Their dwelling place was enlarged by themselves, & it is likely they were not very sumptuous, for they were not able to bear the charges of an axe head which they had borrowed. We may thank God for our sumptuous palaces, ready prepared for us. I would to God we were like to them in other things. At this time the kings of Israel had banished religion from amongst them: these men for the love of the truth & knowledge of God forsook their own dwellings, contented to live far from all courtly preferment, preferring their own buildings before the stately palaces of Samaria. These men dwelled with Elizeus, though the famine were great without murmuring; so dear unto them was it, to hear the Covenant, and be made partakers of the promise. Elizeus was not behind for his part, but as they were obedient unto him, not to build without his leave: so went he in and out before them, looking to them as the shepherd to his flock: not only instructing and teaching them, but also in providing necessaries for them, yea setting his own meat & provision before them. So these men lived in this manner, insomuch that I think if Saul had come into the midst of these men, he would certainly have prophesied among them. But things go not so among us, do the Heads and Governors go in and out before their children, do they take that which is sent them, and set it before their Companies, or rather take they not that which is appointed for others, and devour it themselves alone, as though our Colleges were made only for Heads, not at all for members. We need not as Elizeus did, part with our own portions, or not rece●ue as Nehemiah, 
Nehem. 5.18.  the bread of the Governor, nay we lay ou● hands on that which is none of ours, as if we were come to a common spoil, we set all things to sale, and make merchandise of that which we should bestow freely. And what though under some such naughty Governors, there have good men come up, this is no great commendation, nor more wonder then that a Buffard should hatch good hawks. As for the common order; to contemn Statutes, and all good and lawful orders, is the readiest way to any preferment. Popery is indeed in some sort banished our Colleges, so that I think there be not in any of them, any manifest recusant, yet are there such, whom we may look upon as the Prophet did on Hazaeli, 
2. King. 8. 1●.  with watery eyes, remembering the harm that he should do to Israel But let us for all this abide in God's fear and service, such as are Governors and godly, continue it, considering what a worthy thing it is, not only to beget children to God, but even many Fathers to beget many children. Let us content ourselves with the small portion which God hath allotted us, knowing that a little with the fear of God and his favour, is better than all the world beside. And as God did increase the widows oil in her cruse, 
1 King. 17.14.  so can he increase that little which we have, so that our hearts shall be therewith more satisfied, 
Psal 4 7.  then when their corn and wine & oil is increased. Let us refuse no pains for precious things. jacob served seven years for his wife and it seemed a short while unto him, 
Gen. 29.20. Gen. 31, 38.  because he loved her, yea though it should cost you twenty year's service as it did him, yet the delight which I hope you have in it, 
Prov 8 33.  will make them seem short unto you. Blessed is he that seeketh after wisdom, and findeth it. Take that counsel which joseph gave his brethren, 
Gen. 45 24.  fall not out by the way. And that of the Apostle, 
Heb. 13.17.  Obey them that have the governance of you. If we shall do this, we are to hope, that in the midst of our want, God will open the heart of some well minded men to enlarge his benefits, as he sent the man to Elizeus, but if we hold on, there is no doubt, but as the wrath of God fell in abundance upon Abbeys wherein he was dishonoured, which razed the foundation, and left not a stone upon a stone▪ & alienated their lands from doing good to his Church, so shall it likewise fall upon our Colleges, when he will remove the light of our Candlestick, and bring upon us, either Popery, or Barbarity: which the Lord grant that by hearty and unfeigned repentance we may turn away from us.  
13 But we ought to give thanks always to God for you, brethren, beloved of the Lord, because that God hath from the beginning chosen you to salvation through sanctification of the spirit & the faith of truth.  
14 Whereunto he called you by our Gospel to obtain the glory of our Lord jesus Christ.  
The Apostle hath heretofore opened the rising and fall of Antichrist, the place where he should set, the pride of his heart how far he should prevail, the righteous and severe judgement of God upon such as should refuse the truth, & take pleasure in unrighteousness, howbeit notwithstanding that multitudes should be carried away with the spirit of deceivableness, so that who so should look upon the outward face of the Church with a carnal eye might think that there were none left to call upon the name of the Lord, and pray with Eliah to take away his soul, 
1. King. 19▪ 4. Apoc, 13 16.  etc. because that both small and great had taken the mark of the beast in their foreheads: yet the Apostle setteth out that in this general backsliding, the Lord will keep a residue, though in comparison of the rest they should be but as a cluster in the vintage, or as one grape of a cluster, there should be some saved, though they were not but as a leg or an ear caught out of the mouth of the lion, 
Am. 3 1●.  as the Prophet speaketh, 
Apoc. 12.9. Apoc. 14.1.  that howsoever Antichrist should deceive the world yet that there should be a number to stand with the lamb on mount Zion, and to accompany him whether soever he should go. The Evangelist showing that when our Saviour came into the world, and among his own, the world knew him not, 
joh. 1.11, 12.  his own received him not; yet it there followeth, that some there were that received him, for to them that received him, he gave power that they should be the sons of God.  
Therefore the Apostle cometh here to speak of the comfortable state of the godly, how God preserveth them in these great changes.  

1 First, then in the person of the Thessaly. he showeth from whence such as are preserved have this grace, in these 2 verses.  
2 Secondly, he setteth down a rule for them to rest upon vers. 15. stand fast.  
3 Thirdly, declaring that as the beginning and means▪ so the end also and continuance was from God, he shutteth up the whole matter with prayer unto God.   
But we ought to give thanks, etc. in which words he declareth that both the beginning, means, and end, come only from the mercy of the Lord, therefore lest the wi●e man should glory in his wisdom, 
jer. 9▪ 23. 1. Cor. 1.31.  etc. he lets them understand whence it is tha● they stand, where other fall, beginning with thanks that God hath from the beginning chosen you: even as he had done in the former Chapter: 
2. Thess. 1.3.  because your faith groweth exceedingly: and in the same manner he beginneth almost every Epistle. Not only to note that these things are Gods benefits and blessings, as are food, and raiment, and health, (for these are common to the good with the bad, which men may enjoy, and yet be not a whit in their nature changed) but that these are moreover so proper to God's children, that the wicked have no part in them, they being such as are able to make a change and alteration in them, etc.  
Therefore neither the Pelagians attributing so much to free will as that by it without the special grace of God he may perform the law of God. Nor the Papist which to God's grace joineth his natural strength, is sufficiently thankful to God, 
Mat. 16.17. Ioh 3.36. Gal. 1.13.14.  but he only, that confesseth flesh and blood to have nothing to do in this work, which is brought to pass without, and against our nature. We see here wherein we are to rejoice; that is, when we see others to obtain like precious faith, 
2. Pet. 1.1.  wherein our hearts ought to joy, that Christ's kingdom is increased, therefore this mind should be in every one of us, that was in the disciples, 
Act. 11 23. Act 13.48.  who greatly rejoiced when they heard that other churches had received the gospel, and as the Apostle, who saith of such as he converted to the truth, that they were his Crown & his rejoicing in the Lord, 
Phil. 4.1.  so say I, should our hearts be filled with joy, when we hear that God hath added any to his Church. This is spoken to stir up the dullness which is in us, pitiful it is to see, that whereas among us, our principal care should be in winning & confirming men in the truth, it falleth out by the strong delusion of Satan, 
Act 1●. 45.  that we not only do not so, but are grieved & offended, when we see men b●ought to Christ. 
Numb 11.26, 27, 28.  And as when Eldad and Medad prophesied in the host, joshua would have had Moses to have forbade them, so many envy at others blessings, &c: Would to God as our Saviour sendeth us to the unjust steward to learn wisdom, 
Luk. 16.18.  so the example of the adversaries diligence, might stir us up to the building of Christ's church. They spare no travel by sea nor land, 
Mat. 23.15. Bellarm Tom. 1 p●aef. ad Lict. M●●t. N●var. Cons●l. lib. 3. Cons. 1. Alle●. Apol. pro Seminar. cap. 2.  they stick not to hazard their life (I would to God not their souls also) to win any in whom they fee any towardness of wit or learning: and use all encouragement & means whatsoever, in the end to make them of their Proselits. I would that half this care were in us to maintain the truth, that is in them to uphold error. But it falleth out with us otherwise, for as covetous men, we think the more that others have of God's graces the fewer we should have ourselves.  
It followeth, for you beloved in the Lord] Where he showeth plainly whence it came, that they stood in this great falling away, even from God, because he had set his love upon them. Here then is the cause of our certainty and assured stay, 
1. Ioh 4, 19  not that we loved God first, but that he loved us. Wherefore we are here taught that when we speak of the certainty of our standing, we beware that we think not any thing to be in us, for which God should the ●ather love or favour us. For we must ●o rest on God's love, that we shut out ourselves quite from all cause thereof. Even as Moses taught the Israelits, that God had chosen them, not because of their might or number, etc.: 
Deut 7 7▪ 8. ●e●t 9.4, 5.  but for that he had a love to them. So this is the ground of all, when we seek the cause of love, and mercy towards us, we shall find it to be none other than love, etc. 
●●h 1. ● 6▪ 7. & 2 7 2. Th●ss. ●. ●2.  So also the Apostle speaketh in the former chapt. to fulfil the pleasure of his goodness,] where not content to have named once God's goodness, he doubleth it as wanting other words to express that which he would say, concerning Gods free mercy and love.  
He addeth, for that God from the beginning hath chosen you] where he declareth the continuance and ancientness of this love, which was before the world was made, ere the heavens were made, the earth set upon his pillars, ●ere the foundations of waters appeared, 
Eph. 1.4.  etc. It was his secret purpose to make us instruments of his glory. How happy sons are they which have such a father, as provideth for them even before they be! When we look hereupon, it may be a stay of comfort unto us against all temptations. For when we know that it was his only love which from the beginning moved him to have mercy on us, we learn that howsoever our sins be in multitude as the sands of the sea, 
Isai. 1.18. Rom. 8 38.  and in colour as red as scarlet; yet that they are not able to separate his love from us. For before he framed us, he foresaw the evil which we should commit, & yet he chose us: they are not therefore these things that can separate between him and us, 
Numb. 23.19. Deut. 31.16.20, 21. Rom. 9.11.12. Eph. 1.4. Rome 9.12.  for he is not as man, that he should be changed. Wherein as we have a just exception against some christians, which set down the foreseeing of our works, as the cause of our election, whereas the Apostle layeth down the love of God before the world, for this cause, that we might know there was no respect had of the works, as he also disputeth elsewhere of the choosing and rejection of jacob and Esau, before either of them had done good or evil: Even as Austin saith, that he chose us not because of the works which he foresaw, but he foresaw the works because he chose us; as the moving of the Wheel, is not the cause of the roundness of the Wheel, but the roundness the cause of the moving: so here is also laid a foundation of consolation, for such as faint under the burden of their sins, & think that by the reason of the greatness of them, they cannot be the children of God. This way Satan buffeteth many: For as he draweth many into sin by laying before them the mercy of God so he leadeth not a sew to distrust, by opening unto them the severity of God's judgements. Whereof when they th●nke▪ they suppose no death more grievous. But let them know they have no more dishonoured God by the sins they have committed, then by thinking that he will not pardon and forgive them. Wherefore, when we consider that God of his free grace foreseeing how ill we would be, did yet choose us, let us be stirred up to glorify his name, and break out with the Apostle into these words, who shall separate us from the love of God?  
And as he hath set down the ground of our salvation, 
Rom. 8.35.  so goeth he on (through sanctification, &c:) We have seen the foundation laid before in the former words, to be only the good will of God, he showeth how he goeth on in bringing his purpose to pass, for God leaveth not his work unperfect, but bringeth his decree to effect, and whom he hath chosen, them he calleth, etc.  
The means he useth are two 

1 Inward, his Spirit. 
Rom. 8.30.   
2 Outward, his Word.    
Which both are here expressed.  
1 Through sanctification of the spirit] whereby God sanctifieth our minds, and causeth us to yield obedience unto him. 
1. Pet. 1.22. 1. Cor 6.11.  Where he nameth (sanctification) he showeth how loathsome we are of ourselves in God's sight till he make us clean, and pure. And where he nameth the (spirit) he showeth how we receive this grace, and what the cause is that some notwithstanding they hear the word, yet remain unfruitful. It is his heavenly grace, and holy spirit that worketh sanctification in us, thereby teaching, that howsoever Paul plant and Apollo water, that it is God alone that giveth the increase, 
1. Cor. 3.6. Isai. 55.10.  unless that God soften the ground, the rain returneth without fruit for our salvation, though effectual on the other side to the hardening of our hearts. So great a work is it to save a few miserable sinners, that as first they were to be chosen by God, so no creature in the world, but only Gods holy spirit can work this sanctification in us. Here also is consolation for the faithful minister who considering the small success of his travel, though he saith with Christ, I have laboured in vain, etc. 
Isai. 49 4. jer. 6.29.  And that it be truly said, that the founder casteth in vain, the lead is consumed &c: yet let him know that his message may be faithful, & that he may say with Christ, my work is with the Lord; for the converting of souls is a work proper to the holy Ghost. So in these words he showeth the especial and first cause that bringeth this to pass▪ viz: the holy Ghost working in us an effectual faith, which is the mean whereby we lay hold of the benefits of Christ. For notwithstanding God's grace be offered to all, yet they only, that believe shallbe saved, so that all receive not commodity by Christ, though he be the son of God, & full of power, yet all are not profited by him, but only they that receive him too, and to receive him is to believe in him. But for as much as all faith doth not justify, 
joh. 1.12. joh. 3.16.  the Apostle limiteth it when he calleth it the faith of truth. Wherefore the zeal of the jew in this case profiteth not, 
Rome 10.2.  because it is without knowledge, nor of the Papists that submit not themselves wholly to God's wisdom, nor of any other heretic, can justify; it must be the faith of truth. In the former Chapter it was observed that such as are to be eternally punished, are said to be such as have not known God. 
joh. 17 17.  The thing that sanctifieth us, the word of truth, God's word is truth. Here have I just occasion to complain of our adversaries, who have made it a ground of their religion, to be ignorant: for which they labour by all means to keep away from men the key of knowledge: 
Conc. Trid. Sess. 22. cap. 8.  whatsoever other grounds they pretend: that it is not good for the common people to hear or read the Scriptures. 
Luk 11.52.  And although they have translated the Testament, 
Bellar de verbo Dei lib. 2, c. 15  yet it appeareth that their meaning is to bury up the true knowledge of God therein contained. In their fourth rule concerning the forbidding of reading certain books, they so terrific the multitude from meddling with them, that they say, who so readeth those books translated without permission▪ 
Rh●●●. in praes.  they cannot have remission of their sins. And in the sixth rule they teach, that to read books of controversy, it is not lawful, no not for some jesuits. So even for those that must be their guides, it is not lawful to come to the truth any further than they give them leave: no they let them not read even their own corrupt translation, lest even in that puddle they should meet with some clean water.  
Whereunto he called you by our Gospel] here he expresseth the outward means: for the inward means (as hath been said) is God's spirit, taking possession in our hearts, and working faith in us, the ordinary means to bring the which to pass, is the preaching of the Gospel, which was also set down in the former chapter (because our testimony towards you was believed) which he calleth our testimony, because they delivered it. The Gospel therefore preached by the Apostles and Pastors, is the ordinary means to bring men to salvation, the only rule to direct our knowledge and deeds. And when he calleth it ours, he showeth also, how the grace of God, and word of God is thus fruitful in us, namely when it is preached sincerely, by such as are thereunto lawfully called. For though it be profitable to read and meditate in the word of God, & necessary for parents to instruct their children; yet the word hath then especially the promise of fruit and effect, when it is to us delivered by those that are appointed stewards over God's household. 
1. Cor. 41.  Wherefore as before the coming of Christ, the Church of God was provided of Prophets, so Christ hath ordained that to the end of the world, there should be Pastors over his Church to preach his word to his people, 
Eph. 47.  and gather together his Saints, therefore this promise is not tied to the bare word, but to the preaching and hearing thereof. And those special prerogatives and promises annexed to the word, chiefly take effect, when the word is preached by them that are in that office. So james meaneth, 
jam. 1.21.  when he willeth us to receive with meekness the word that is engrafted, etc. where he compareth the Minister unto a husbandman, by whom the word preached is as it were engrafted into us. So also St Paul, 
Rom. 10.14.  when he saith that saith cometh by hearing, he showeth what hearing, nameof a preacher, and how can they hear without a Preacher. This as it is to be considered, and observed against the fanatical dreams of the Anabaptists, 
Bul. cont. Anab. lib. 3. c. 4.5, 6. lib. 1 cap. 3.  which refuse the ordinary means of engendering faith, and fly to their dreams and revelations, so also to the just reproof of our adversaries, who not requiring the preaching of the word in the Ministers, have also given the administration of the Sacrament unto them that are no ministers. 
●ellar. de Cler. lib. 1. cap. 13.  For we are to think that as the ordinary promise appertaineth to the word lawfully preached, so also the promise of the Sacrament belongeth to the due and lawful administration thereof.  

Heb. 5▪ 4.  Moreover as hence this is to be noted, that no man take this honour upon him, but he that is thereunto called, as was Aaron, so seeing we know that this is the means appointed by God, 
Rom. 10.14.  to save such as he calleth, let all such fear as clothe themselves with the skins of God's people, & drink their blood, not regarding at all to feed them, 
Act. 20.28.  over whom the holy Ghost hath made them overseers, etc.  
To obtain the glory of our Lord jesus Christ] this is the last point which is here to be observed of us, the end of all. If the Apostle had said that God had chosen us to greater store of health, wealth, honour, ease, etc. then the rest of the world, they had been great things, and such as we should be thankful for, but when it is said, that it is to obtain the glory of our Lord jesus Christ, it passeth all the benefits that are in the world. Whether by the glory of our Lord be meant the glory which he is in, or which he hath purchased for us, I know not: the doctrine which both senses minister is good, that by him, and with him we shall obtain a kingdom, 
1. Cor. 15.25.26. Rom. 8.37.  and that, as he hath trodden all our enemies under his foot, so we shall conquer through him, sin, death, and hell, which we are assured shall be accomplished at his coming.  
FINIS.