FIVE PIOUS AND LEARNED DISCOURSES,  

1. A Sermon showing how we ought to behave ourselves in God's house.  
2. A Sermon preferring holy Charity before Faith, Hope, and Knowledge.  
3. A Treatise showing that God's Law, now qualified by the Gospel of Christ, is possible, and aught to be fulfilled of us in this life.  
4. A Treatise of the Divine attributes.  
5. A Treatise showing the Antichrist not to be yet come.   
By ROBERT SHELFORD of Ringsfield in Suffolk Priest.  S. AUGUST. in Evang. Joh. tract. 18. Non natae sunt haereses, & perversitatis dogmata animas illaqueantia, nisi dum scripturae bonae intelliguntur non bene, & quod ab eis non bene intelligitur, etiam temere & audacter asseritur. 
Printed by the printers to the University of Cambridge. 1635.   

TO THE RIGHT HONOURABLE THE LORD COVENTRY KNIGHT, BARON OF ALSBOROUGH, AND LORD KEEPER OF THE GREAT SEAL OF ENGLAND, AND TO HIS MOST VIRTUOUS LADY, 
 ROBERT SHELFORD MINISTER OF THE CHURCH OF RINGSFIELD IN SUFFOLK, DEVOTETH HIS BEST STUDIES AND SERVICE, WITHOUT AMBAGES UNFIT FOR SUPERIORS.   

¶ AD MATREM ACADEMIAM CANTABRIGIENSEM.  
ALMA MATER, Placeat reverentiis vestris, hoc tenue meum & semidecoctum munus aequilibrio vestro trutinare, & denuo decoquere. Sic rusticantes nostrae Musae inter arbusta cum cicadis laudes vestras omni encomio majores ebuccinabunt. Petrenses sancti juvate clavibus biblioclericum vestrum, olim famosi Perni amanuensem, Moynei & Morisoni condiscipulum, rei orbum, desiderii in optimis opulentum, mediocritatis sectatorem. Nunc tandem sub ter gravi Magistri praecepto pascendi ejus oves, clientelae vestrae me dedo. Siquid dignè possim, accipite dextré; siquid minùs polité, me lacernâ vestrâ donate. Post imbres exeunt flores, praeteritis ventis venit pax in aëre, post noctes redeunt soles. Quid dies sit pariturus (favente Deo, Uraniâque veritatis ac pietatis amicâ) videamus. Magna est veritas; Soli similis, in tenebris lucet; Alexandri gladio succincta, Gordii nexus resolvit.  
Sectator vester humillimus in altissima scientia, ROB. SHELFORD.   


Upon the ensuing Treatises.  

RIse then, immortal maid! Religion rise!  
Put on thyself in thine own looks: t' our eyes  
Be what thy beauties, not our blots, have made thee,  
Such as (ere our dark sins to dust betrayed thee)  
Heaven set thee down new dressed; when thy bright birth  
Shot thee like lightning, to th' astonished earth.  
From th' dawn of thy fair eyelids wipe away  
Dull mists and: melancholy clouds: take day  
And thine own beams about thee: bring the best  
Of what soe'er perfumed thy Eastern nest.  
Gird all thy glories to thee: then sit down,  
Open this book, fair Queen, and take thy crown.  
These learned leaves shall vindicate to thee  
Thy holiest humblest handmaid Charity.  
She'll dress thee like thyself, set thee on high  
Where thou shalt reach all hearts, command each eye.  
Lo where I see thy Altars wake, and rise  
From the pale dust of that strange sacrifice  
Which they themselves were; each one putting on  
A majesty that may beseem thy throne.  
The holy youth of heaven, whose golden rings  
Girt round thy awful Altars, with bright wings  
Fanning thy fair locks (which the world believes  
As much as sees) shall with these sacred leaves  
Trick their tall plumes, and in that garb shall go  
If not more glorious, more conspicuous tho.   

— Be it enacted then  
By the fair laws of thy firm-pointed pen,  
God's services no longer shall put on  
Pure sluttishness for pure religion:  
No longer shall our Churches frighted stones  
Lie scattered like the burnt and martyred bones  
Of dead Devotion; nor faint marbles weep  
In their sad ruins; nor Religion keep  
A melancholy mansion in those cold  
Urns. Like God's sanctuaries they looked of old:  
Now seem they Temples consecreate to none,  
Or to a new God Desolation.  
No more the hypocrite shall th' upright be  
Because he's stiff, and will confess no knee:  
While others bend their knee, no more shalt thou  
(Disdainful dust and ashes) bend thy brow;  
Nor on God's Altar cast two scorching eyes  
Baked in hot scorn, for a burnt sacrifice:  
But (for a Lamb) thy tame and tender heart  
New struck by love, still trembling on his dart;  
Or (for two Turtle doves) it shall suffice  
To bring a pair of meek and humble eyes.  
This shall from henceforth be the masculine theme  
Pulpits and pens shall sweat in; to redeem  
Virtue to action, that life-feeding flame  
That keeps Religion warm: not swell a name  
Of faith, a mountain word, made up of air,  
With those dear spoils that wont to dress the fair  
And fruitful Charity's full breasts (of old)  
Turning her out to tremble in the cold.  
What can the poor hope from us, when we be  
Uncharitable even to Charity?  
Nor shall our zealous ones still have a fling  
At that most horrible and horned thing,  
Forsooth the Pope: by which black name they call  
The Turk, the Devil, Furies, Hell and all,  
And something more. O he is Antichrist:  
Doubt this, and doubt (say they) that Christ is Christ.  
Why, 'tis a point of Faith. What e'er it be,  
I'm sure it is no point of Charity.  
In sum, no longer shall our people hope,  
To be a true Protestant, 's but to hate the Pope.   
Rich. Crashaw, Aul. Penb. A. B.   

¶ Ad virum clarissimum gravissimúmque Magistrum ROBERTUM SHELFORD, presbyterum, de hoc opere quinario praecipitatâ jam aetate suâ edito.  
PRaecoquis ingenii foetus quot prela fatigant!  
Tu prodire tuâ Pallade serus amas.  
Quippe solent tardè molimina docta parari;  
Dum partus properans caecus adesse solet.  
Quin cum fortè Petri recolis tu aetate vetustas  
Aedes, quîs crevit Musula prima tua;  
Nulla tibi visa est Petrensi digna Minerva,  
Ni matura simul tempore & ingenio.  
Tandem ergò prodis Petri grandaevus alumnus,  
Annorum gravis & pondere judicii:  
Pondere judicii, quo vindice vapulat acri  
Gens ea quae ficto nomine pura cluet.  
Guil. Norwich, Coll. Divi Petri Soc.   

In eruditos Tractatus piissimi doctissimique senis R. SHELFORD presbyteri.  
QUis novus hic nostro qui tanta negotia prelo  
Fecerit, indoctâ non temeranda manu?  
Nil spirat mortale: Dei sacraria, Forma  
Virtutum, haec tanto praelia digna viro.  
Plurima nunc (doleo referens) insulsa pererrat  
Pagina; nunc Veneri plurima sacra facit.  
Sacra Dei loquimur rari: Mysteria coeli  
Abdita qui pandit, quam pretiosus erit!  
Tu nobis praestas, tu tanta, piissime. Grates  
Is verè solvit, qui tua dicta facit.  
Rich. Drake, Aul. Penbr. Soc.   

In hunc librum qui quinque exquisitissimos Tractatus continet, à R. SHELFORD summa cum cura elaboratos.  
FElici liber hic prodeat alite,  
Veri praesidio tutus inania  
Vulgi praecipit is murmura rideat,  
Nec curet rigidi fata supercilî:  
Lectores habeat non animo leves,  
Vel frontispicii quos fug at umbra, vel  
Spectatum veniunt qui 
* Martial. lib. 2. Epigr. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Lectores habeat judicio graves,  
Non praejudicii quos malesana mens  
Raptos turbine latura per invias  
(Ignotas aliis & sibi) sit vias.  
Non hîc, quae metuat saxa Capharea  
(Erroris scopuli) per mare turbidum  
Incertis animi fluctibus appetens  
Coelestem trepidus navita patriam.  
Hîc sincera Patrum dogmata, veritas  
Non fucata, suis nuda coloribus:  
Hîc Templi decor, hîc unica numine  
Summo relligio digna, per improbam  
Gentis sacrilegae saepius (ô scelus!)  
Subnervata fidem.—  
Non neglecta Fides, spreta Scientia,  
Spes calcata, trias nobilis, inclyta:  
Quin hîc, ut decuit, regia Charitas  
Primas obtinuit. Caetera non loquar,  
Quae fundata sacris omnia literis,  
Sustentata Patrum munific â manu,  
Felici liber hic praebeat alite.  
Rich. Watson, Caio-Gon.   

Ad eos qui Authorem pro novatore sunt habituri.  
NOn nova fert veterum satur; at provectior annis  
Scit, veterum facies queis fuit, esse nova.  
Idem.   

De conjunctione amoris & fidei in Tractatu de charitate piè vindicata.  
QUae bis quina fuêre prius praecepta, feruntur  
Ad 
* 

Ama Deum,  
Ama Proximun    duo: lex jubet haec, haec facit unus amor.  
Quin ergò quid summa fides cluet? una triumphat?  
Servit amor, fidei nec comes esse queat.  
Justificat, beat una fides, facit omnia, quid non?  
Credam ego, factura 
* Praecepta.  haec si siet una fides.  
At fidei nisi juncta foret dilectio, fallor  
Aut haec vana foret (si foret ulla) fides.  
Quae dum dissociant alii, Shelforde, beato  
En tuus in patriam foedere junxit amor.  
In patriam dixi? felix Ecclesia nexu  
Hoc, quae per duo sic juncta fit una simul.  
Idem.   

¶ To the Author, concerning his learned and pious Treatise of God's house.  
RIch soul, and blessed! for so I dare go on  
To voice that man, whose life's religion;  
Who fears not to be good, gives God his due  
In this our age and in the Temple too;  
Who scorns these loathsome times, and dares learn us  
To be less bold, less superstitious,  
Not to make God a man, join heaven with earth,  
Use him familiarly who gave us birth;  
Nor man a God, by following, praising such  
Who neither pray nor preach, yet teach they much.  
Lord! when I view our Temples, which now be  
Ruined by time, (beauty's worst enemy)  
Or rather by neglect crumbling to dust;  
Can I persuade myself, or may I trust  
Those ancient Fathers, those pure Saints should then  
Fables or fruitless stories write; even when  
They praise, yea bless their founders, and condemn  
Their puffed up Catharists, those chair-preaching men?  
Can I conceive S. Paul's expression weak,  
Not like himself, when thus I hear him speak,  
Ye are Gods Temples? Did th' Apostle mean  
Our claylike houses should be kept unclean?  
All cobwebd o'er with vices? that a lust  
Should there inhabit, and that it should rust  
The Berill, Jasper, Amethyst, those three  
Celestial graces, Faith, Hope, Charity?  
Or when the Priest (the soul) must sacrifice  
A comely Altar, should he then despise  
A pure well furnished heart? must not the place  
Be hung with well knit virtues, where blessed grace  
Resides? Yes sure; and he whoever hath done  
The contrary, dilapidation  
Of that Temple shall to his charge be laid,  
Because his body (God's house) thus decayed.  
Now as these walking churches must be dressed  
And purged from filth by all, as well as Priest;  
So must the other: that's God's Temple too,  
Though made with hands; which carelessly if thou  
Profane, demolish, or perhaps abridge  
That of its honour, 'tis proud sacrilege.  
Reader, no more. That God may have his due,  
Turn o'er this book, and it will teach thee how.  
E. Gower Coll. Jesus Soc. Raptim.   

De hoc opere verè Orthodoxo, in Novatores.  
DOgmata qui fingunt novitatis rara supremae,  
quam facili applausu, nullóque examine cudunt!  
Quin si fortè Patrum sancita ad prela propinquant;  
Dente Theonino lacerant, probrisque lacessunt.  
Rodere sic solitus maledictis, Zoile, castum  
Relligionis opus, calcans mysteria coeli,  
Antiquanda doces, veterum monumenta cremanda.  
Tu, Shelforde, tuum noli curare libellum:  
Novimus hoc omnes, te posse problemata sacra  
Edere, non virus malesanae effundere linguae.  
Hinc, mea si tantum possint mandata valere,  
I liber, invidiâ major, victórque triumpha.  
Intimi amoris ergô exoptat R. LONDON.    

A SERMON Showing How we ought to behave ourselves in God's house.  PSALM 93. 6. Holiness becometh thy house, O LORD, for ever. 
OUt of this Text I must undertake three great tasks.  
The first, to show what Gods house is; because this is the subject of my Text. The second, to show what God is; because he is the owner of it. The third, to show what is that holiness and behaviour which becometh this house, and the owner. For the first, I must follow holy Scripture in describing of it. God's house began with an Altar (as all creatures arise from small seeds) built in the place where God appeared to Abraham the father of the faithful Gen. 12. 7. And the Lord appeared to Abraham, and said, Unto thy seed will I give this land: and there builded he an Altar unto the Lord, who appeared unto him. In the eighth verse following, it is said that he built another, and called upon the name of the Lord. With this consent were our churches built, where God appeareth to us by his word read and preached. Secondly, by the Sacrament of the Altar, (as it is called by the fathers, and styled so in our own statute laws) in which 
1. Edw. 6. c. 1. 1. Elisab. c. 2.  the sacrifice of our Lord Christ is remembered, and represented unto his Father. Thirdly, by promise of salvation, and the kingdom of heaven. And lastly, by prayer, in which God is called on, according to that of Isaiah 56. 7. My house shall be called the house of prayer. From hence appeareth, that the Altar is the principal part of God's house, as being the cause and original of all the rest.  
Secondly, God's house is described in Gen. 28. by a stone, of which in the plural number an house is made; and by a ladder, whose top reached up to heaven, as Jacob upon the stone dreamt; the angels went up and down by it: and from thence the Lord spoke to Jacob: and when Jacob awoke he said, This is none other but the house of God, and this is the gate of heaven. From whence we are taught, that, seeing God's house is both Scala coeli, and Janua coeli, The ladder of heaven, and the gate of heaven, and that the angels use it, therefore we also should use and respect it as the ordinary and beaten way to that blessed place.  
Thirdly, as God's house is here described by a dream, so in Exod. 3. it is described by a vision, the second mean of Gods appearing to the holy nation: according to that of Joel, 
Joel 2. 28.  Your old men shall dream dreams, and your young men shall see visions. In this vision Moses saw a bush burning with fire, and yet was not consumed. The bush burning expresseth the manners of God's people in his house, who are to him as thorns to his sides: yet so merciful is he, that he doth not consume us, though we be wood, and he A consuming 
Hebr. 12. 29.  fire. Can he ever be praised enough? For his 
Psal. 136.  mercy endureth for ever. After this, God spoke to Moses, and bade him to put off his shoes, because the place whereon he stood was holy ground. From hence God's house is called A Sanctuary, that is to say, a holy place: and why? in regard of God's special presence, and conference between him and man; as God here spoke to Moses, and Moses to him, about the delivering his people from the hand of the Egyptians. Thus afterward the Tabernacle and the Temple were called God's sanctuary; because there was the visible sign of God's presence, called the Mercy-seat, from whence 
Exod. 25. 17.  God spoke to the high priest, and the high priest to the people. So again to this day all our churches are called Sanctuaries, as in many other regards, so especially in regard of the Lords table or high Altar at the upper end of them, which is Jesus Christ's Mercy-seat; because there the memory of the everlasting sacrifice is made, and presented to the holy Trinity. But why was Moses here commanded to put off his shoes? To teach us, that when we come before God in his sanctuary, we should reverence him by putting off our vices, and especially our covetousness and earthly affections, which cleave to our souls, as the dust of the earth cleaveth to our shoes. And according to this, every sunday and holiday we shift our common and worldly clothes, to insinuate that we should put off our secular thoughts, and be endued with heavenly and spiritual thoughts, not doing our own will, nor 
Isai. 58. 13.  speaking our own vain words, but God's words, and his ordinances.  
Fourthly, God's house is set forth in the old law by the Tabernacle, which was a tent or pavilion to be pitched, and taken up, as they traveled to the land of Canaan, the figure of heaven; which signifieth that God's Church in this life is a pilgrimage, and a passing to the place above; for which the 15 Psalms of steps or degrees were made and used in the Temple, to teach that we ought continually to travel from the valley of tears, to the heavenly Jerusalem, by all the holy paces of virtues, and especially of charity. The Psalmist speaking 
Psal. 84. 7.  of this travel, saith, They go from strength to strength, till every one appear before God in Zion. Which if we apply to their Tabernacle, and to our going into God's house; every time we go, an holy strength and refreshing is supplied unto us toward heavens Zion. In this Tabernacle, first was a laver of pure water set 
Exod. 29. 4. and 40. 30.  at the door of the Tabernacle of the congregation, for the priests to wash before they executed any part of their service: to which answereth our holy Font, placed at the door of our Sanctuaries, to wash all Christ's people with the water of regeneration, before they be admitted to be of his number. And this is to teach us, that ever after we should come to this place with pure hearts to worship God: and the holy Font is to put us in mind of it. Next to this was the Altar of burnt-offering, which continually burnt, not with common fire, but with fire sent from heaven, as appear Leu. 9 But because the law is now altered from material things to spiritual things, therefore our Altar next & under the Altar of Christ's sacrifice once offered, is the Altar of our hearts: and our fire is the heavenly fire of charity, sent down into us from Christ's Spirit: and whosoever offereth with any other fire, his sacrifice shall be no better accepted with God than Nadab's and Abihu's incense was, Levit. 10. Besides this, was the candlestick full of lamps shining with great light; which signified the exceeding light of the Gospel prophesied Isaiah 30. 26. when the light of the moon should be like the light of the sun, and the light of the sun should be sevenfold, and like the light of seven days: which cannot be understood but of the spiritual light of the Gospel in holy doctrine. Wherefore, to mend this among ourselves, let our light be the light of faith, kindled with charity; and not the light of idle and proud knowledge, which can profit nothing. Further, there was the table of shewbread, and the pot in which Manna was put, signifying the heavenly bread of Christ's body, from whence comes unto us the bread of his grace in holy charity, by which all good desires and endeavours are fed and maintained in our souls, as natural heat is maintained by material bread. Lastly, there was the Altar of incense, which figured the most pleasant and sweet sacrifice of Christ for us, whereby we are brought into God's favour after our many offences toward him. And thus much for the Tabernacle.  
Fifthly, God's house is described by the Temple at Jerusalem, which was situate upon mount Zion the mountain of holiness, expressed in the 48 Psal. 1, 2. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth is mount Zion. Again, in Psal. 87. 1, 2. God laid his foundations among the holy mountains. The Lord loveth the gates of Zion above all the habitations of Jacob.  
Lastly, in the 48 Psal. 3. God's house is described by a king's palace; God is well known in her palaces for a refuge: from hence the fathers call our greater and mother churches Basilicae, the palaces where the high King of heaven dwelleth, and where God is a refuge to his people that call upon him there, in any trouble or difficulty. As when the subjects of a king are by their enemies assaulted, if they can get into their king's palace, than they think themselves safe enough: so is it with God's people who fly to his house for refuge.  
But some will say, I can pray, and serve God as well at home in mine own house. Thou mayest serve God there, but not so well; because God hath made choice of this house before all private houses, in regard of his solemn and public worship. Therefore the Psalmist saith, The Lord loveth the gates of Zion 
Psal. 87. 2.  above all the habitations of Jacob. In this house God hath put his name, and made promises to it above all places: I have hallowed this house which thou hast built, to put my name 
1. King. 9 3.  there for ever, and mine eyes and mine heart shall be there perpetually. If God's heart be here, than my heart shall be here too: and if his eyes be here, then will I humble soul and body before him, lest I offend him. Again, God hath commanded his house to be a house of prayer by way of excellency, Isa. 56. 7. My house shall be called an house of prayer: and our Lord in the Gospel confirmeth it. Wherefore if God will hear the prayers of his people in all places, than he will hear them sooner, and with greater respect, in his own house, which is specially dedicated to prayer and his service. Neither doth this any way derogate from his ubiquity, but from his being ubique uniformiter: for as his mercy (although it is over all his works) yet is it not equally in hell and in heaven; or the measure of his justice equally poured forth upon saints and angels, as upon the children of disobedience: so likewise, although this be God's attribute, to be every where; yet he is not every where alike; both in regard of the promise of his especial presence made in Scripture, in such houses 
Exod. 25. 8. and 29. 44, 45. & 1. King. 9 3.  consecrated to his name, by which they become more especially holy; as also because in this house God will hear for the presence of his Son. For, as S. Chrysostome saith, 
Homil. 36. in 1. Cor.  Where Christ is in the Eucharist, there is no want of angels; where such a King is, and such princes are, there is a heavenly palace, nay heaven itself.  
It followeth now to show what God is, and that he is the great owner of this house. Great is God's house, but greater is the owner, because no house can hold him: therefore my Text useth an exclamation, which intimateth a great entity; Holiness becometh thy house, O Lord! God is far greater than his house: for he not only dwelleth in his house, but in the hearts of men, in the intelligences of angels, and in all other creatures. And because nothing can contain him, he dwelleth in himself most perfectly. Of all places the prophet David speaketh, Whither shall I go 
Psal. 139. 7, etc.  from thy spirit? or whither shall I flee from thy presence? If I ascend up to heaven, thou art there: if I make my bed in the grave, thou art there also. If I take the wings of the morning, and dwell in the uttermost parts of the sea: even there shall thy hand lead me, and thy right hand shall hold me. And in Isa. 66. 1. God challengeth the whole world for his house; Heaven is my throne, and earth is my footstool: what house will you build for me, saith the Lord? hath not my hand made all these things? Wherefore when we come to worship God in his house, we must bring this thought with us, to surrender up all our own thoughts of serving him, and desire him to aid us with his holy Spirit. And when after this we have done our lowliest service, and served him with our best devotions, yet we must say, Lord we can never serve thee enough; because thou art infinite, and we uncapable of thy greatness and worthiness.  
Thus far have I spoken of God and his house: but before we enter it, it is fit to know ourselves, and how we are to be qualified for it. From the highest to the lowest, alas we are all poor creatures. At the first, originally we were born abroad in the fields; our mother's name was the earth, and our father's 
Gen. 1. 1. Gal. 6. 3.  name was nothing: for from nothing God made all his creatures, according to that in 
Ex non extantibus, fides Nicena.  Heb. 11. 3. So that things which are seen, were not made of things which appear. Seeing then we are so poorly descended, what shall we do? we must go to service, we must seek some good house for our preferment. The best house in the world is God's house: for he is owner of heaven and earth, and able to advance all. But what are the orders of this house? what will here give content? Holiness becometh thy house, O Lord. Would we know what this holiness is? It is no common, but a superlative honour; it is God's honour which we call godliness and holiness: common honour belongs to all that have God's image in them; but holiness reflecteth only upon the high and mighty God. For this cause our Saviour hath taught us to say, Hallowed, which is more than Honoured be thy name: according to the Psalm, Holy and reverend is his name. 
Psal. 111. 9  And this holiness respective to God's house consisteth of certain holy offices.  
The first is, To adorn and beautify it fit for his greatness, as himself gave pattern in beautifying his tabernacle: there was gold and silver, precious stones, silks, with all precious colours, the most choice woods, and all things framed with the best cunning that God inspired Bezaleel and Aholiab, and all the wise-hearted of that time.  
Now, to prosecute S. Paul's argument, if that which was to be done away was glorious, 
2. Cor. 3. 11.  much more is that to be glorious which is to remain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Dei domus sort well together; comeliness and holiness join hand with each other. Thus saith my Text, Holiness becometh thy house, O Lord. This office equity exacteth of us: for seeing God hath made the world's great ornament, and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our little world, for our honour and use; should not we proportion a due ornament for his house and service? A man's house is his state, and the greatest men are esteemed by it. 
Ezra 7. 27.  And according to this Ezra saith, Blessed be the Lord God of our fathers, which hath put into the king's heart to beautify the house of our God that is in Jerusalem. And the Psalmist saith, 
Psal. 96. 9  Worship the Lord in the beauty of holiness, that is to say, in the beautified sanctuary, or, as the Geneva translation expoundeth, in the glorious Sanctuary.  
But how are our Sanctuaries about us for the most part beautified? If baseness were not more than want of beauty, I would hold my peace. One beauty hath beat out another; the beauty of preaching (which is a beauty too) hath preached away the beauty of holiness: for if men may have a sermon; prayer and church-service, with the ornaments of God's house, may fit abroad in the cold. Alas that the daughters should drive away the mothers! Is it not a shame for us to see the houses of knights and gentlemen sweeter kept, and better adorned then the houses of the King of heaven? To the one, one man's means is sufficient; to the other, the means of a whole town is liable; and yet this latter nothing so beautified as the other is: is not this a second shame? Our Saviour telleth us, that in his Father's house there are many mansions. Shall we 
John 14. 2.  look for glorious mansions in the kingdom of heaven, and will we not prepare comely mansions in the kingdoms of the earth? Doth not God challenge us where he challengeth his chosen people? Is it time for you to dwell 
Hagg. 1. 4. and 1. 9, 10.  in your cieled houses, and this house to lie waste? God's judgement follows, Ye looked for much, and lo it came to little; and when ye brought it home, I did blow upon it: and why, saith the Lord of hosts? because of my house that is waste, and ye come every man to his own house. Therefore the heaven over you stayed itself from dew, and the earth stayed her fruit. Then, neighbours, if you desire the cry of our poor to cease, and the judgements of God to forbear us, let us give God his due, and respect his house. There was a time when our holy fathers spared no cost nor labour to build God's houses: now let us take our time to adorn them, as many of our devout brethren have begun. So forward were good people in the old world to this service, that Moses made proclamation to stay their devotions, as we read in Exod. 36. O that but half this willing heart were among us Christians, to show our love to God in this kind!  
The second office of holiness, is a holy preparation before we enter God's house: This is taught by Solomon, Eccles. 5. 1. Take heed to thy foot when thou interest into the house of God: as if it had been said, Thou canst not enter as thou oughtest, without a preventing and preparing thought. Why sayest thou not to thyself, Whither goest thou? what art thou about to do? If thou sayest, To serve God; then consider what God is. Is he not the maker of all things, and the mover of all things made? canst thou see any thing that is not his? canst thou hear any thing which his hand hath not made? canst thou wear any thing which his fingers have not spun? canst thou set thy foot on that which his power hath not founded? All this week before, thou hast sitten at his table and tasted of his cates; and canst thou come at any time to his house to thank him for all this, and not deeply consider what thou art to do?  
The third office of holiness is, To reverence God's Sanctuary, and as by other acts of reverence, so by keeping off our hats while we stay in it, whether there be Service or no Service: and this reverence is commanded in general, Levit. 19 after such an emphatical manner, as if the breach of it were equal to the sin of not keeping the fourth commandment; for they are joined together both in the same precept, vers. 30. Ye shall keep my Sabbaths, and reverence my Sanctuary: I am the Lord. Where ye see why God commands his house to be reverenced; because it is his house, and the honour that is done in it, and to it, is done to himself: I am the Lord. As the good usage which we give to the family of a nobleman, reflecteth from the family to the nobleman; so is it between God and his house. When we go into our king's chamber where stands his chair of state, though the king himself be not there, yet we put off and are uncovered in remembrance of his majesty: but our heavenly King, as he is in all places because he is infinite, so he is in this his palace by a more special resemblance of his holiness, but then chiefly when God's people are met together there: for God's house is a little heaven on earth; here dwells the Father, Son, and holy Ghost: the Father in receiving our devotions, the Son in directing them, and the holy Ghost in sanctifying them. Thus saith the Son of God, Where two or three are 
Matth. 18. 20.  gathered together in my name, there am I in the midst of them. Thou wilt say, I cannot see either Father, Son, or holy Ghost in this place. I answer, God is a Spirit, therefore not to be seen with bodily eyes; yet hath he given thee bodily eyes to inform thy spiritual eyes. Seest thou not God's Minister here speaking to God, and bowing his knees to him when he speaks? Seest thou not the Son of God's seat here, the holy Altar at the upper end of this house? and seest thou not the holy Font at the neither end, where the holy Ghost is always ready to receive all into his kingdom? If the Son and holy Ghosts seats be at both ends of this house, must not the Father needs be all the house over? because both Son and holy Ghost proceed from him, and are but one Spirit, and one God. Moses saith, The 
Deut. 6. 4.  Lord our God is one Lord. He is in the light that shines in at the window, he is in thy breath by which thou prayest and speakest. Thou mayst say further, I cannot see the holy angels here attending on him. Wilt thou believe no more than thou canst see? then art thou no better than S. Thomas in this case, to whom our 
John 20. 29.  Lord preferreth all them that believe & have not seen. See with S. Paul's eyes in the 1. Cor. 11. 10. where men are directed to be uncovered on their heads in God's house, & women to be covered, because of the angels; that is to say, lest the holy angels in the congregation should be offended at the women's irreverent carriage with bare heads and long hair, and at the men's hats on their heads. Wherefore, good fellow-brethrens, if you respect God and his holy place, have a special care to maintain good orders and manners in it, lest God and his holy angels be offended at us. To conclude, as all the holy saints in heaven behold God's face there, so all the saints of the earth are here in this lower heaven beholding the beauty of his holiness. Now if God be here, his seat here, his angels here, his saints here, his word and worship here; then what reverence and holiness becometh this house above all places in the world! Wert thou in the king's chamber, the king there speaking to thee, and thou to the king; how wouldst thou tremble! what passions wouldst thou have within thee! what thoughts of humility! what cares of oversights! But because thou canst see none but thy neighbours here, here thou art bold, and servest God 
De morum civilitate in templo.  with less fear than men serve the work of his fingers. Si quis regem hominem (saith Erasmus) allocuturus, circumstante procerum coronâ, nec caput aperiat, nec genu flectat; non jam pro rustico, sed pro insano ab omnibus haberetur. Quale est ergò illîc opertum habere caput, erecta genua, ubi Rex adest ille regum immortalis, & immortalitatis largitor, ubi vener abundi circumstant aetherei spiritus! nec refert si eos non vides, vident illi te: nec minùs certum est illos adesse, quam si videres illos oculis corporeis: It skilleth not, whether thou seest them, when as they see thee; for it is as certain that angels are present in God's house at such times, as if thou sawest them with thy bodily eyes. Open therefore all thy eyes, the eyes of thy mind, and the eyes of thy body; the eyes of thy body to behold the outward beauty of this house in divine service, and the eyes of thy soul to behold the inward beauty of God's holiness, majesty, and greatness; and thou canst not choose but be reverend more than our usual manner is.  
The 4 sort of reverence and office of this holiness beseeming God's house, is, at the entering in, before we take our seats, to bend the knee, and to bow our body to him, toward the more usual and special place of his residence or resemblance, which is the high Altar or the Lord's table usually standing at the east end of God's house, Idque propter Christum, qui est lux mundi, & ORIENS nominatur, Zach. 6. 12. & ab oriente etiam expectatur venturus: SICUT FULL GUR EXIT AB ORIENTE, 
Mat. 24. 27.  ITA ERITET ADVENTUS FILII HOMINIS. 
This reverence Abraham gave to the Hittites, Gen. 23. 7, 12. See Gen. 18. 2.  And this duty of bowing the knee when we first come before them that are great, is so ancient and frequent, that when we come before a noble man or man of worship, before we speak a word, we begin with bowing our knee to him. Shall we give this reverence to man, and neglect our Maker when we come before him? Let us see holy precedents for this duty in God's book. Psal. 99 5. Exalt ye the Lord our God, and worship at his footstool; for he is holy. The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth to bow; and by his footstool is meant his Ark, which was his seat. In the 12. of Exodus we read that when Moses had told the children of Israel of the great benefit of the passover, the text saith, Then the 
vers. 27.  people bowed themselves and worshipped: and in Isa. 45. and Rom. 14. we have a charge of this duty upon God's oath; I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that every knee shall bow unto me: and no time fitter than when first we come before his presence, or depart from his house. And this duty was practised in the new Testament by S. Paul, Ephes. 3. 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ. But many of our people come to God's house, as the horse goes into the stable, without any reverence at all.  
Yet anciently hath this duty been practised, especially among women; and at this day, before they enter their pews, some make their courtesy in the alley, but it is with their faces either toward their masters and mistresses, or toward some of their betters in the parish. Now, good men and women, understand your duty; You come not hither to serve men, but God: therefore the first reverence that you make, (because the house is Gods, and not man's) direct your aspect to God's table, which S. Paul calls the Lord's Altar, saying, We have an Altar whereof they have no 
Heb. 13. 10.  right to eat which serve the tabernacle. This is the great sign of God's residence in this holy place, as the Ark was the sign of his presence in his tabernacle: here the great sacrifice of Christ's death for our salvation is in remembrance represented to God the Father; and can we remember so great a benefit, and not reverence the Father, Son, and holy Ghost for it? I do not exhort you to give divine worship to God's table, but to worship God toward it. For God's Altar is not terminativum cultûs, but motivum only: as Daniel being in captivity 
Dan. 6. 10.  turned his face toward Jerusalem when he prayed, but prayed not to it. Thus if we come before God in his house with due reverence, then will he hold out his golden sceptre of grace to us, as the great king Ahasuerus held 
Esth. 5. 2.  out his to Qu. Esther. But if we slight God in his own palace, and he hold out his iron sceptre to us; then let us be wise and learned: Let us learn of our mother churches, for there our reverend fathers the prelate's and others make their reverence to God on this wise, both at their entry and return. Wherefore, to follow their good and holy pattern, we also are to do the like both at our first coming into God's house, and at our going out. And this will I confirm to you out of God's word. The first is taught in Psalm. 132. 7. We will enter into his tabernacle, we will worship at his footstool. The second is expressed in the second of Chron. where is showed, that, when the sacrifice 
2. Chro. 29. 30  was ended, the king and all that were present with him bowed themselves and worshipped. And thus Elkanah came yearly both to worship, 
1. Sam. 1. 3.  and to sacrifice to the Lord in Shiloh; upon which place saith Mendoza, Mysterio non vacat, quòd prius adorârit & postea sacrificârit, ut quanta cum reverentia sacrificandum sit significetur. It wanted not mystery, that he first worshipped, and then sacrificed, to signify with how great reverence he did it. S. Gregory likewise hath it, 
Expos. mor. in locum.  Adorans immolat, quia quò humiliùs divinâ veneratione prosternitur, eò summo claritatis illius blandimento suaviùs refovetur: He worshipping sacrificed: for by how much the more humble he was in divine veneration prostrate, so much the sweetlier he was comforted with the pleasantness of his highest excellency. But what is the fashion of the vulgar? as they come in with rudeness, so they run out like sheep at a gap; except a few of our women and maids, which to this day retain some remnant of this laudable duty. Did we know what God is, what we have had from him, and what we are to have, we would kiss the ground for his sake where he is, and think nothing enough for his honour.  
After our bowing to God, followeth our falling on our knees in prayer. For seeing God's house is principally for prayer, therefore next after our holy salutation it is fit to fall down unto him in our places, and humble ourselves more low, in regard of the benefit we beg of him. And thus did the man to Jesus in S. Matthew, There came to him a certain 
Matth. 17. 14, 15.  man, and fell down at his feet, and said, Master, have pity on my son, for he is lunatic, and sore vexed. In S. Mark another came, and kneeled 
Mark 10. 17.  to him, and asked him, Good master, what shall I do that I may inherit eternal life? This question deserved a double fee. Thus Peter 
Acts 9 40.  kneeled down and prayed, when he raised Tabytha to life: and thus the disciples with their 
Acts 21. 5.  wives and children kneeled down and prayed on the shore, before they took their leave of Paul when he departed from them. And so frequent was this manner of praying in the primitive Church, that Eusebius reporteth of 
Euseb. lib. 2. Hist. Eccl. cap. 22. Ejus genua, quod tam assiduè tum ad Deum augustè sanctéque adorandum, tum ad veniam precibus populo exposcendam, procumdebat, cameli instar tuberculis contractis obduruisse, etc.  S. James, That his knees were benumbed, and like camels knees, by reason of his often and much kneeling to God in supplication: from which his singular sanctity he was called JUST.  
The fifth office is, To rise up from our seats when the Articles of our faith are read: and this we are to do, First, by way of reverence, because the Creed is the sum of Christ's Gospel. Secondly, as when we ask God pardon for our sins past, or beseech his heavenly Majesty for blessings needful to sustain us, in all reason our behaviour should be with all humility on our knees; so in the profession of our faith our gesture of standing, which argues constancy in our hearts, best becomes us at that time, to testify before God and the world, that we will stand up in the defence of it, according to that of S. Paul, Stand fast in the 
1. Cor. 16. 13.  faith, play the men, and be strong. The man that standeth, is always ready to resist his enemy: but he that sitteth or lieth, is a vantage to him, according to the verse made of the devil, 
Est lo, si sedeat; si stet, quasi muscarecedit.  
If man doth sit, the devil will Lion be:  
But if he stand, the devil a Lion's he.   
Standing therefore is the fittest and comeliest of all gestures for the professing of our faith, and putting us in mind of being constant in it. For as we stand in the faith, so without the faith we cannot stand: therefore the Apostle saith, By faith ye stand. Take away 
2. Cor. 1. 24.  from man his faith, and presently he falls. Faith is a man's rock; and as long as he stands upon it, fall he cannot. For this cause our Saviour called Simon Peter, quasi Petra, because his faith was his rock; and against this, he told him the gates of hell should not prevail. Wherefore seeing our faith is so pleasing to God, and so profitable to us, we ought often to offer it to him in profession. Next, we shall do more reverently to stand up at the reading of the Psalms, before, after, and between the holy lessons, and at Gloria Patri; because in these we speak unto God, and it is not good manners in a public assembly to speak unto God sitting, as if we were his fellows. Lastly, we are to stand up at the reading of the Gospel, in regard of the author of the speech, which is our Lord Christ: As also because they do always 
Hooker Eccl. Polit. lib. 5. Parag. 30.  historically declare something that our Saviour either spoke, did, or suffered in his own person, for us most miserable and wretched sinners. Whereupon, in token of greater reverence to our everblessed Redeemer, it hath been the custom of Christian men and women to stand up, and at the rehearsal of the Gospel to utter certain words of acclamation, as, Glory be to thee, O Lord; and at the end thereof to say, Thanks be to God for his glorious Gospel, or the like. But you will say, You teach us to bow, to kneel, and to stand up; yet these are but outward ceremonies, and humane civilities, fitter for men then for God's high holiness of which you treat. I answer, that ceremonies and civilities to men, when they are applied to God, change their nature, and become holiness. The reason whereof is, because all actions are specified ab objecto & fine, as the School teacheth: but in these acts of religion, the object is God, and his glory their highest end, next to which consequently follows man's reward. Therefore it cannot be, that these actions of the body accompanying those of the mind, should from their end be otherwise then spiritual duties. As S. Thomas of Aquine hath 
Aquin. 2. 2. qu. 84. art. 2.  it, Adoratio corporalis in spiritu fit, in quantum à spirituali devotione procedit, & ad eam ordinatur:— & quia per sensum Deum attingere non possumus, per sensibilia tamen signa mens nostra provocatur, in Deum ut tendat. Bodily worship is performed in spirit, inasmuch as it proceeds from spiritual devotion, and is ordered to it. And because by our sense we cannot attain unto God, yet by sensible signs our mind is incited to tend towards him. Thus you see these expressions be not only outward, but inward too. For what makes thee to bow to God in his Sanctuary? doth not thy soul set thy knee on work? and what sets thy soul on work? is it not faith and charity, the two principal graces of God's Spirit? How then should not this be holiness which proceedeth from such holy roots?  
The sixth office of holiness is, To come to the Sacrament with due preparation. First, in reconciling ourselves to our neighbours where is cause of offence. Secondly, by coming in right faith with true understanding of the thing, in discerning the Lords body. Thirdly, by coming in charity; because charity is the life of our souls, and the thing to be fed. Fourthly, to come fasting where men are able; because S. Augustine saith, Placet Spiritui 
Aug. Epist. 118.  sancto, ut, in honorem tanti Sacramenti, prius intret in os Christiani corpus Dominicum: It pleaseth the holy Ghost, that, in honour of so great a Sacrament, the Lords body should first enter into the mouth of a Christian. And S. Paul faulteth this among the Corinthians: For every man, 
1. Cor. 11. 21.  when they should eat, taketh his supper before; and one is hungry, and another is drunken. He that was hungry, was in good case: but he that was drunken, was not fit for the place. Fifthly, to receive it kneeling; because to receive it sitting, is to receive it as we receive our body's supper: yet is there a great difference between the one and the other: the one being the food of our souls, and received in the sanctuary; and the other being the food of our bodies, and eaten in private houses.  
The 7 office of holiness is, To keep all the holy feasts of the Church: and they which neglect this, cut off a great part of God's worship, and lose all the holy lives and examples of the saints, and diverse mysteries of our salvation beside. The lives of the saints are our looking glasses; and the reason why we come so short of them in good life, is, because we do not see our sins in their lives, and partake not of their holiness. For he which honoureth God with the saint, is partaker of the saints holiness. So likewise they which come to God's house upon the day of Christ's nativity, (coming in faith and love, as they ought) are partakers of Christ's birth: they which come upon the day of his circumcision, are with him circumcised from the dominion of the flesh: they which come upon the day of purification, are presented with him to his Father: they which come upon Goodfriday, are partakers of his precious death: they which come upon Easter day, are partakers of his glorious resurrection: they which come upon Ascension day, ascend with him in holy desires in present, and hereafter shall ascend in person: they which come upon Whitsunday, shall partake of those white gifts that God bestowed upon his Church upon that day: and they which come upon Trinity sunday, shall enjoy the blessed Trinity of Father, Son, and holy Ghost. So again they which come upon S. Stephen's day, are in affection partakers of his martyrdom, and prepared for holy suffering: they which come upon S. John's day, partake of S. John's love and charity: they which come upon Innocents' day, partake with them in their deaths for Christ's cause: they which come upon S. Michael's day, shall enjoy the blessed Angels in their administration: and they which come upon the day of All Saints, shall be of that blessed number to stand with them on Christ's right hand in the day of judgement: and so of all the rest. Thus in observing saints days, and in dedicating Temples to God in their names, we have the blessed saints still living and dwelling among us. Oh blessed we! And this doctrine is confirmed by the Article of the Communion of saints: therefore they which neglect this holy fellowship in joining with them to serve and worship God in this lower house, as they serve and honour him in his higher house, do, as much as in them lies, cut themselves from this holy Communion, and have a great loss which none can see but they that have spiritual eyes.  
But what will worldlings say? If we come 
Object.  to God's house every saints day, we shall come short of our household business, and our poor should be hindered from providing their necessaries. I answer, Because you come short 
Resp.  with God in his service, therefore he comes short with you in his blessing: where God's service is wanting, there means want foison. Saith not Hag so? Ye have sown much, and 
Hag. 1. 6.  bring in little: ye eat, but ye have not enough: ye drink, but ye are not filled with drink: ye cloth you, but there is none warm: and he that earneth wages, earneth wages to put it into a bag with holes. What is now either gotten or saved this way, by sparing from God? We pull from him, and he pulls from us: who is the stronger?  
The eighth office is, To use all the responsals or answers prescribed in the holy Liturgy. The people must not only join with the minister in heart, but in voice too; because of all outward means this is most significant and effectual, as being the heart's eruption and interpreter. And for such as are unlearned, it is fit for them to learn them, and to have them printed in their hearts, to make them their own, and to use them at other times; because no pattern of prayer can equal this. And this duty of praying and praising God together with God's ministers, is by S. Peter prescribed to all the faithful, where he tells them that they are an holy priesthood, to offer up spiritual 
1. Pet. 2. 5.  sacrifices, acceptable to God by Jesus Christ. These spiritual sacrifices are three; Prayer, Fasting, and Alms: by Prayer we sacrifice our souls to God, by Fasting we sacrifice our bodies, and by Alms our goods. These three we have to give to God, and no more; and these three are bettered to us by our giving to him. Our souls are bettered by his accepting, and sanctifying of them; our bodies are bettered by being freed from surfeiting and diseases; and our goods are bettered by God's blessing of them. The charitable man's cow casteth not her calf, his corn is not blasted, his fruit not eaten with caterpillars, and the borrower runs not away with his money. Therefore Ecclesiasticus saith, A man's alms 
Ecclus 29. 10. Vet. Transl. Eleemosyna viri quasi sacculus cum ipso  is his purse: as if it were said, It keeps his ●●●te. Further he saith, Bestow thy treasure a●●●● the commandment of the most high, and it shall bring thee more profit than gold. And again, Lay up thy alms in the secret chambers, and it shall keep thee from all afflictions. What are the secret chambers? they be the hungry bellies of the poor: little see we what they want. But to proceed: Shall we think our souls to be sacrificed by all manner of prayers? No: for Isaiah prophesieth, This people draw near unto me with 
Isaiah 29. 13.  their mouth, and honour me with their lips, but their heart is far from me. The sacrifice of prayer is no lip-labour, but a breaking of the heart before God for sin; 'tis sobs, and sighs, and an ardent desire of obtaining God's favour in Christ, before all the goods of the world. This is the fire of God's Sanctuary, to kindle and inflame our sacrifice of prayer. For Fasting, this is not, as many use it, to abstain only from flesh, and care not to swallow up sin: but it is to beat down the body by abstinence, and to bring it into subjection to the spirit: it is to abstain from flesh, and other delightful food, that thereby we might be taught and brought to abstain from fleshly pleasures, from hunting after strange women, from excess of eating and drinking, carding, dicing, and other vanities, which feed the greedy appetite of flesh and blood, and the soul unreformed; to abstain on fasting days from meats forbidden and, before thou comest to God's house to be of an empty stomach, that God may fill thy soul with his graces; and after the sins of thy flesh, to punish and keep down thy body with the coursest nourishments.  
Lastly, for the sacrifice of our goods, this is not to give them when we cannot well keep them any longer. When thy coat is motheaten, than the moth gives it: when thy bread is mouldy, and thy meat smells, than the mould and ill savour bestows it. This is no true sacrifice of our goods, because it smells not sweet in God's nostrils. But, neighbours, I cannot fault you in this kind; for that I know you to be more charitable, and readier to give, than others are worthy to receive. Therefore I exhort you, that when you give bodily food to some, you would give some spiritual food with it: admonish them of their idleness, rebuke their sin, chide them for filching and stealing, and other misdemeanours which you hear of or know. This is as necessary for them as their meat and drink, and more too.  
But here I cannot but suspect, that our carnal 
Object.  Gospelers will object that our bodies and goods are no spiritual sacrifices, but things material, and so not fit for the Gospel. Let 
Resp.  such learn, that though body and goods be by nature material, yet by the principal whereby they are offered, which is the soul and spirit, they become spiritual. Therefore David saith, Not my heart alone, but ●sh 
Psal. 16. 9  also shall rejoice in the living God. And S. Paul saith, I beseech you brethren, by the mercies of God, 
Rom. 12. 1.  that ye present your bodies a living sacrifice, holy and acceptable unto God, which is your reasonable service. And to the Corinthians he urgeth it from the redemption of both: Ye are bought 
1. Cor. 6. 20.  with a price: therefore glorify God in your body, and in your spirit, which are Gods. And Joannes 
De nugis curial. lib. 5. cap. 3. Ille cultus qui in exterioris operis exhibitione consistit, medio indiget, eo quòd ad spiritum corporalis nobis non patet accessus: ut tamen ad thronum illius quocunque modo humilitatis nostrae consecadat infirmitas, in spiritu & veritate, i. anima & corpo●e, ●●ortet adorare. Ibid.  Sarisburiensis presseth this yet further, even from the glorification of both in heaven: Sensu coli voluit, qui sensum dedit; & qui animam glorificabit & carnem, utriusque fidelem expetit famulatum: se quoque voluit etiam corporaliter honorari, ut quantavis tarditas infidelitatis aut negligenti● excus●tionem non habeat: He would be worshipped sensibly, who gave the sense; and he which shall glorify both flesh and spirit, looks for the unfeigned service of both: and he likewise will be honoured bodily, that the dulness of unbelief, and carelessness of his service may have no excuse. Wherefore let us endeavour with all fear and reverence to practise that, unto which the blessed Apostle exhorteth us, viz. 
* Rom. 12. 1.  to give our bodies (as well as our souls) a living sacrifice to our God in his service, which differeth far from the dead sacrifice of the old Law. And according to this, our Church-service enjoineth us to come fasting, and not full-gorged, to holy feasts, because, as the book of Wisdom teacheth, the body is heavy to the soul; and 
Wisd. 9 15.  th●●●ller it is, the heavier it is. Therefore S. Chrysostome saith, that fasting and alms are 
S. Chrysostom. ad pop. Antioch. Hom. 71.  to the soul wings to mount it up in prayer and contemplation to heavenly things. Experience teacheth that the stronger the body is, the weaker the spirit and grace is; and that by the body's delicates the soul becometh carnal, and so adversary to things spiritual.  
The ninth office is, To sing holy psalms and hymns to God's honour in his house: and this is taught Ephes. 5. 18, 19 Be not drunk with wine, wherein is excess: but be filled with the Spirit: Speaking to yourselves in psalms, and hymns, and spiritual songs, singing, and making melody in your heart to the Lord. And again, Coloss. 3. 16. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord. In which words is signified, not only the spiritual edifying of the soul in knowledge and understanding, but further the special grace of holy singing, in stirring up all our powers to praise God, and to petition unto him with greater fervency and alacrity. By this trumpet of heart and mouth, the devil is put to flight, we encouraged to the spiritual war, and our sacrifice of praise pierceth the clouds. And here by the way I am put in mind of the exceeding commendation which the ancient Divines give to the book of Psalms above other Scriptures.  
The tenth office respecteth Gods Ministers; First, in putting on the holy vestments: for it is not fit that the maker of heaven's ornaments should be served with common garments. God's house is a house of holiness; therefore holy vestments, set apart for so high service, best beseem it. These intimate to all sorts, in what a reverend manner God is to be served. When the great Alexander, the world's conqueror, came to Judea the holy nation to win 
Joseph. Antiq. lib. 11. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c  it, Josephus reporteth that the high priest Jaddus went out of Jerusalem to meet him, wearing about him his priestly robes with which he served God in the Temple: whom when he beheld in this solemn and sacred habit, the story showeth, that he reverenced him as God's Minister, fell prostrate on his face before the name of God which he bore on his breastplate, gave him his hand, offered sacrifice to God according to his direction, and granted what immunities and privileges he would request for his nation. It is likewise credibly reported by historians of no mean note and renown, 
Sur. & Platin. in vita Leonis & Paul. Diac. lib. 15.  that Attilas' king of the Huns in Germany, who was called too truly (as the Christians of those times by woeful experience testified) THE SCOURGE OF GOD, and TERROR OF CHRISTIANS, he having now made havoc of the most part of Italy, by sacking their towns, burning their cities, wasting their country, demolishing their temples, and savagely massacring ●●ose primitive Saints, in all fury and madness marches to Rome, utterly to raze down that Metropolis of Europe. At which time, Leo, firnamed (for his piety) the GREAT, being Pope, came out in ornaments truly pontifical to meet him: but after a pious and learned oration little prevailing, yet the story affirms, Pontificali indutus ornatu, ipsam religionis majestatem conspicuè arguente, non precum pondere, sed vultu gravi, habitúque sanctimoniam indicante venerandam, nè Roman vastatum iret benignè persuasit: Apparelled in his priestly vestments, which plainly proved the very majesty of religion, not with the fervency of entreaty, but with gesture grave, and habit declaring his reverend sanctity, he gently persuaded him not to lay waste Rome. And were our Churches and Priests naked of this ornament, when Turks and Ethnics should enter them, would they not say, Is the God of Christians so mean, that he is no better served? By this is signified the principal robe of Ministers, fit for this house and service; which is righteousness, signified by the Urim and Thummim on the high priests breastplate, and rehearsed in Psalm 132. 9 Let thy priests be clothed with righteousness. For that Minister who liveth innocently towards his neighbours, and holily towards God, always beareth about with him his Urim and Thummim; one signifying the light of knowledge, and the other the perfection of charity.  
The second and principal part of the Ministers office is, not only to be clothe● with righteousness, and to be an honest and just man; but it is further the true understanding, distinct reading, and decent ministry of the Church-service, contained in the book of Common prayer. This is the pith of godliness, the heart of religion, the Spina or Vertebrae, the backbone of all holy faculties in the Christian body. Which way soever you turn you, here you shall find the saying of our Saviour fulfilled, Thus it becometh us to fulfil all 
Matth. 3. 15.  righteousness. Desire you new life? here is Baptism to give it. Are you gone from it? here is the Baptism of tears and penance to restore it. Want you weapons for the spiritual war? here is the Catechism, and Confirmation. Need you food for the new life? here is the bread and wine of Christ's body and blood. Want you supply of virtuous young soldiers? here is Matrimony and Christian education. Need you leaders and governor's? here are Christ's Ministers. Want you provision for the journey to the high Jerusalem? here is the viaticum of the heavenly Manna expressed in the Communion of the sick.  
After this, a wise and discreet Sermon, not made by every Minister, but by a man of reading and discretion, right well beseemeth this holy place. Preaching is Gods mouth to his people: therefore great care must be had, that it be not abused, either with false doctrines, or unsavoury speeches. In this case S. Paul makes his exclamation, Who is sufficient for 
2. Cor. 2. 16.  these things? How this is regarded, none but the learned see. Not how well, but a Sermon, of the vulgar is expected. But would you know what Sermons are fit for our holy assemblies? they are such as are suitable to our book of Common Service, and the two heads of religion, faith, and good life. If you would know what faith we are to follow, it must be that which S. Paul calleth the one faith. As 
Ephes. 4. 5.  there was but one Tabernacle and one Temple in the old Law, to preserve the unity of their religion; so here must be but one faith amongst us Christians (to keep us from diversity of opinions) all the world over. This one faith, Titus 1. 4. is called the common faith, and of Divines it is called the Catholic faith, to show that they which hold not it, cannot be of the Communion of saints. And this faith is contained in the three Creeds, of the Apostles, of Nice, and Athanasius. And the false faith is that which is contrary to this, the private faith, or fancy rather, by which men believe to be saved by themselves absolutely, without condition or regard of the faith of the Church.  
And this is that which is mother and nurse to vice, and enemy to all good life. And that this is not the catholic faith, it shall appear, because that faith hath not a special object as a man's private self, or Gods special favour to this or that particular man (which is hopes object) but a catholic object, which is the whole first truth, and every member of God's word, as the School teacheth: This faith goeth but to the truth and esse of divine things; according to that of the Apostle, Heb. 11. 1. Faith is the substance of things hoped for, the evidence of things not seen. Faith gives them a subsisting and being in our mind; and after this, Hope lays hold of them in the will and affections, and applies them to ourselves; and Charity goes into them. Again, the Apostle saith, He that cometh to God, must believe 
Heb. 11. 6.  that God is, and that he is a rewarder of them that diligently seek him: not a rewarder of thee and me (as if the Article of the faith were personal) but of them that diligently seek him. Here is the condition: If thou and I seek him diligently, then is he a rewarder of thee and me, and not otherwise: if the condition be kept, the Article is just, and the faith is steadfast. Secondly, if faith be to believe all the parts of God's word, than none can be absolutely sure of their salvation by faith: because the threatenings against sin (which none are without) do as much discourage us, as the promises pull us on; and the one must be believed as well as the other. Thirdly, whereas all hope of salvation depends upon the promises; there is no promise but in one part of God's word or other hath conditions tied to it; as repentance after sins, keeping of God's law, and perseverance to the end: from whence it follows, that none can be secure of the promises (though he have all the faith in the world) except he be sure of the conditions keeping; of which none can be secure, because no man is his own judge. Fourthly, if men might be saved by such a faith, or by faith only; then prayer to God might sleep, care of standing might stand by, and good life, which is the nearest bond of our conjunction with God, might be forborn: which God forbid. Wherefore, that we might preach the right way, and you walk the right way, we must join S. James justifying of works, with S. Paul's justification by faith; and then have we the two principals of faith and good life observed, by which the hope of our salvation is confirmed and strengthened: and if you would have a breviary of good life, it is to keep all the commandments of God's law, and the Canons of the Church, as far as we can; it is to fly sin, to follow virtue, to live justly, to give to every one his own, mercy to some, and love and charity to all; because Charity is the fulfilling of the 
Rom. 13. 10.  law.  
Thus much for Sermons fit for God's house. Where such cannot be had, (because such are not common) there the distinct and sensible reading of the two lessons and the Churchhomilies, with Sermons heard abroad sometimes upon occasions, will supply this want: and were these read as the Canon directeth, 
Can. 49.  aptly, that is, by just distinctions and by a sensible reader, observing all the rules of reading, with pronunciation fit for the matter, and with due attention of the hearer; the profit and edifying would be much.  
Thirdly and lastly, to this office on the people's part belongs attention and devotion, without which the former office freezeth. Attention is to separate our thoughts from all other things whatsoever, and to give them only to divine doctrine and service; according to holy Ephrems counsel, Cave nè aurum 
Tom. 1. Cap. de perfecta renuntiat.  tuum aere vel plumbo misceas; hoc est, Nè animam improbis & immundis cogitationibus contamines, etc. Take heed that thou mix not thy gold 
Cultus Deo placens hic est, ut cogitationes & tota fortitudo ac vis animae cum tota ment in Deum absque ulla distractione ferantur. Ibid.  with brass or lead; that is, Defile not thy soul with wicked or unclean thoughts: For as a virgin espoused to an husband, if she be deflowered by others, becomes execrable unto him: even so the soul distracted with filthy and immodest thoughts, becomes abominable to Christ her heavenly bridegroom. For these impure thoughts contaminate our attention, which gives life to that we receive into us; and devotion is the soul of that which goes out of us; the one gives form to our hearing, the other perfection to our praying. Attention is commanded in Proverbs 5. 1. My son, harken unto my wisdom, and incline thine ear unto my knowledge. The inclining of the ear is attention, without which Gods word goes in at the one ear, and out at the other: Attention is the souls concurrence with the ears and mouths organs. What is the reason why God's word read, and the Church-service, is to many so fruitless? They attend it not, they neither mark it nor respect it. wouldst thou have God to hear thee, (saith S. Chrysostome) and thou hearest not thyself? Had we a sermon preached by angels, yet if we did not mark it, what would it profit? God's service is common, therefore it is not regarded. The sun shines daily; is it therefore the worse? every day we say the Lords prayer; is it therefore the weaker? No, but Vis unita fortior, Force united is stronger. The sun by its often beating upon the earth makes the greater heat: so the oftener we beat upon God's word, and repeat the Church-prayers, the more the Son of God's light reflecteth upon us, and the more heat of devotion is stirred up in us. If God or the Church make a prayer for our use; that is slighted: but if men make an extemporary prayer, or frame a prayer of their own; that is extolled. For shame let us gather our wits together, let us put a difference betwixt God and man, and let us attend his established ordinance in his Church, before the rolling wits of men. So running is man's head, that it will stay no where. Should the best wits in the world make a new liturgy applauded of all, yet would it not long be liked, except it might roll as men's wits roll; that is, as continually to alter, as the wind bloweth and the weather changeth. People now are grown so cunning, and proud in their learning, that if the preacher speaks any thing which they distaste, they will fleer at it in the very house of God: such come not to hear with attention, but to sit judges on him; they come to catch something from him, as the Scribes and Pharisees came to take Christ in his doctrine. This is contrary to sanctified attention, and a vice to be shunned, when thou comest to God's house: thou must not bring a chair with thee to sit down and judge; but if thou canst not presently assent to all that thou hearest, carry it home with thee, and, with the noble Bereans, search in God's word whether 
Act. 17. 11.  it may not stand with it: and further, because thou art a private man, and S. Peter teacheth 
2. Pet. 1. 20.  that no scripture is of any private interpretation; therefore thou art not to rest in thine own sense, but thou must go further to the preachers fellows, and to them whose authority is prevalent in the Church, and require their judgement; because S. Paul saith, The spirits 
1. Cor. 14. 32.  of the prophets are subject to the prophets: and if the matter be too hard for them, than thou must go to the Bishops, who are Gods high priests, and ask of them, as we are directed in Deut. 17. Devotion, as hath been said, is the soul to prayer and the rest of God's service, because it is the daughter of the mother-vertue Charity: and this is a cheerful and free giving of ourselves to God's service, as his household servants. Therefore this is the special act of religion. And this devotion is derived à voto, from a vow, and is a frank gift and free binding of ourselves unto it: and a simile of this we have in Mephibosheth, who, when king David had awarded his lands to be divided between him and his servant Ziba, gave all from himself for David's sake, saying, Let him take all, seeing my lord 
2. Sam. 19 30.  the king is come home in peace. According to this when we consider what God hath done for us, as Mephibosheth remembered what king David had done for him; when we remember that he hath not only made us, but after this redeemed and saved us when we were but dead men before him, as Mephibosheth and his father's house were before king David; and when we remember further that in his Son Christ he hath taken us as his own sons to be at his own table: therefore now we are willing to forsake all for his sake, to let the world and Ziba take all, and to give ourselves wholly to his service. A second motive to this devotion, is the consideration of our own defects. For when we find ourselves too weak to persist in this purchased grace without his special aid, we relinquish our own strength and providence, to betake us to his protection, and so we turn to be his household servants. And because prayer is the principal mean to lay hold on God's help, therefore herein specially our devotion in God's house is occupied.  
And for that many, after they have made good vows, by the world's avocations are called off; therefore my Text tells me that this holy service must not be for a time, but for ever: Holiness becometh thy house, O Lord, for ever. God is always the same, as saith the Psalmist, Thou art the same, and thy years fail 
Psal. 102. 27.  not. The proverb is, Semper idem. Wherefore if we be not the same always to him as he is to us, if we fail to serve him, he will fail to save us; because he is always the same, as well just, as merciful. S. Judas teacheth that the angels which kept not their first habitation, 
vers. 6.  God hath reserved in everlasting chains to the judgement of the great day. Of how much more punishment shall they be worthy, which fall upon fall, and finally fall away? The angels fell but once, and were immediately cast down: but loose and careless men fall from God twice: first in Adam, whereby we have all warning; and secondly in themselves: in which if without repentance they persist, then is grace contemned, and their falling from God confirmed. The devout Anna leadeth us a better example: for she being a widow 
Luk. 2. 37.  of about fourscore and four years, departed not from the Temple, but served God with fastings and prayers night and day. She would not go out of it: but many of us will seldom come at it, especially upon Saints days, and fasting days, when God should be served with greatest humiliation and strongest devotion; because then the Saints in heaven join with us. Join with us, will you say? how know you that? Thus, because in Wis. 3. 1. it is said, The souls of the righteous are in the hand of God: but God's hand is ever in action: therefore the souls departed must be so too. What are they doing? because they are of our body, which is Christ's Church, they are in continual care for us: because S. Paul saith, that the members should have 
1. Cor. 12. 25.  the same care one for another. What? is their care in action? it can be nothing but prayer for us; because they themselves are past danger: therefore all their desires are for us. And this is represented after some manner, by God's ordinance towards the holy nation in getting the earthly Canaan: for God would not give to the two tribes and half, the land of Gilead, but upon condition that they should 
Numb. 32. & Josh. 1.  aid the rest of their brethren, and go armed with them into Canaan, until they were in as quiet possession as themselves. Now if the Saints in heaven, after their manner, aid us with their prayers; shall we be so baseminded, as not to pray with them? O ingratitude, neither fit for heaven nor earth! The Church our mother hath ordained holy-days to God for them, to acknowledge their pains and labours which they took for God's glory, and our good, before they went from us: then let us upon these days bless and praise God for them. These days are the Saints obsequies, their feast days, their days of triumph: O let us rejoice with them; let us reverence their memories; let us imitate their virtues; let there be a holy necessitude between them and us; let us not be strangers. We are all of the holy blood and the blood-royal, we are all of 
Eph. 2. 19  Christ's body: therefore let us join together, that God may be served of us the stronger. In Cathedral and Collegiate churches, they serve God every day in the week: this is the continual burnt-offering commanded Exod. 
Preface to the Service.  29. In our country-churches we are commanded to serve God so too, specially adding every Wednesday and every Friday the holy Litany: on Wednesday, in memorial of our Lord's arraignment; and on Friday, in remembrance of his precious death. And although in our particular churches we have not the people to attend the continual burnt-offering, in regard of secular business; yet the priest is to do it, and for the people. This serveth to teach us, that though we be not always in the Temple, as Anna was; yet the Altar of our hearts should never be cold towards God, nor the fire of his love at any time go out, but always burn in prayer and meditation and holy desires, as God gave in charge by the figure, Levit. 6. 12. The fire shall ever burn upon the Altar, and never go out. And according to this, in the new law S. Paul saith, Pray continually, or 
1. Thess. 5. 17.  without ceasing, that is to say, upon all occasions offered: and again, Praying always with all 
Ephes. 6. 18.  prayer and supplication in the spirit. In the old law were two principal sacrifices; Juge sacrificium, & holocaustum; the continual burnt-offering, and the whole burnt-offering. The whole burnt-offering teacheth, that, seeing God saveth us not in parts or halves, but in whole, therefore we should serve him also in whole, with all that we have, with soul, body, and goods. The continual burnt-offering preacheth to us, that, whereas God is good unto us not at spirits and while, but perpetually, therefore we should at all times be for him; continually in habit, and as often as we can in action; in the morning, in the evening, at midnight, and at noonday: and this the Prophet David comprehendeth in the complete number of seven, Psal. 119. 164. Seven times a day do I praise thee, because of thy righteous judgements. To conclude, thus our Church by the continual service daily hath brought religion into a practice among us; but our Solisermonists and Solifidians do what they can to dissipate it: for, so they may have a sermon or two on the Lords day, or other, they take no thought for the weekly service, nor other good works; because faith, falsely so called, only supplieth all to these fruitless men.  

Holiness becomeeth thy house, O LORD, for ever.  
HAving showed the holiness that becometh God's house, now I must lay out the unholiness which unbeseemeth it; because things contrary cannot stand together, comeliness with uncomeliness will not agree.  
The first kind of unholiness is a contrary preparation, to come to this house in vain glory & ostentation, in that manner ordinarily which S. Hierome renders of their goings into God's house, whom the Prophet Amos pronounceth a woe against; namely, qui pompaticè ingrediuntur 
Amos 6. 1.  domum Israel, who come in hither with stiff necks, proud gates, and unhumbled bodies; & in gradiendo videntur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— I veluti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Clemens Alexandrinus 
Faed. lib. 3. cap. 11.  hath it, and seem to march as if they would exactly measure out the earth by their mincing, or else lead some pompous train upon the stage. Our Prophet saith, Holiness becometh this house: but these take more care for bravery, the newest fashions, and the finest attires that can be bought for money; for here we are looked upon. We should come hither to serve God: but these come to show themselves. Knowest thou whose house this is? knowest thou before whom thou comest hither? is he not thy Maker? Shall we then come before our Maker only in our own making? Shall we present ourselves to his Majesty in our own majesty? No, let us come hither with humility, in the most modest manner that may be. It is holiness, lowliness, the souls beauty, that God's eyes are delighted in. The Prophet Isaiah saith, The high looks of man shall be humbled, 
Isai. 2. 11.  and the loftiness of men shall be abased, and the Lord only shall be exalted in that day. This house is God's house, and this day is God's day; here therefore let us exalt him, and humble ourselves. Keep thy bravery rather for fairs and markets; save thy new fashions and sumptuous dress for great men's houses. Thus saith our Saviour, They which wear soft clothing are 
Matth. 11. 8.  in kings houses. Then suit the world with the world, and God's house with holiness. I am not so cynical as to take from men and women their distinctions; that we should not know the mistress from the maid, nor the maid from the mistress. This the angels dislike; for they keep their order one above another. Under them we see again how God hath not clothed the flowers alike, but hath given more beauty to some, and sweeter smell to others. So let us keep our sorts and orders, let us not make ourselves better than we are; and when we are in our best and richest, let us be in our own eyes lowliest, especially when we come before God. This is comely.  
The second kind of uncomeliness, is that of men in this house, who, when God's Minister is not in place, and sometime when he is in place, in stead of prayer and meditation, in stead of turning the leaves of their book, turn face to face, and confabulate one with another, as if they were in a fair or market. This is like to the tables of the money-changers, 
Matth. 21. 12.  and the seats of the dove-sellers, which Christ in his time threw out of the Temple. Neighbours, I am not here to flatter you, nor so mean as to fear you; I am God's Minister, to tell you of your faults, and to speak for God and his house. Let these things be amended, they are neither holy nor comely. S. Chrysostome in his 36 homily upon the 1. Corinth. saith, It is not lawful in the Church to speak to our neighbour; he means about secular business. His words are emphatical, and therefore I will cite them at large. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not lawful to speak unto a neighbour, or take acquaintance of an old friend in the Church, as elsewhere; but these things are to be done out of it, and that for very good reason: for the Church is not a barber's or apothecary's shop, neither a place to plead in; but a place of angels and archangel's, the palace of God, yea, heaven itself. Therefore it is most fit that the best manners and respects possible should be maintained in it.  
Thirdly, as men profane God's house at their coming in, so they serve it before their going out. Two, or three, or more will sit talking still upon their own matters, as though God's house were now changed, and things set apart for his service may as well serve our private business. This common talk is fitter for other places, then for the King of heaven's palace. As we fan the darnel from the wheat, so we must winnow all profane speeches out of the house of prayer. You will say, Our speeches are not profane. Then know you what profaneness is? Is it any thing but what is common in respect of things sacred? as S. Peter expresseth it, Acts 10. 14. Lord, I have never eaten any thing which is common or unclean. And thus Esau is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 12. 16. a profane person, one that was for any thing. I speak not against an orderly conference without brawling, in parleying about the good of God's house, about the good of the Parish, or for the poor, and such like actions of piety and devotion: for these are warranted 1. Cor. 16. 2. I speak only against unnecessary confabulations: and for common matters, they are fittest for common places.  
Fourthly, as some profane God's house with their common talk; so some profane it by their going forth with their hats on their heads, as though when God's service is done, than God's house is no more Gods house. Such think that God's house is like to our common houses: Therefore if they come either before or after service, they think no more reverence is to be showed. Yet still it is God's house, and he never is out of it; and therefore still to be respected.  
Fifthly, God's house is profaned by such as sit in time of divine prayer. For both prayer, and praising God, is a speaking to him. Now it is unmannerly to speak to God upon our seats in a public assembly. If we speak to a king or noble man, either we kneel, or stand up. But many have I seen either sitting in time of prayer, or lying along very unseemly. This is not holiness, but unmannerly rudeness.  
Sixthly, when servants are upon their knees in prayer, if their masters or dames come in after, they will leave their service to God, to stand up to them; as if they should say, Stay God, till my master and mistress be in their seats, and then I will attend on thee again, & go forward with thy Minister. Is not this to prefer the creature before the Creator? fie on these manners! This is not thy master's house, but God's house. Reverence thy master at home & abroad, and reverence thy Maker here, & out of his service thou mayst reverence thy master here too. But the principal end of this house is, not for humane civility, but for divine service. Thy master himself comes hither to serve God, as well as thou; and this must ever be thy rule, That when God's duty and man's come together in competition, thou must leave all, father and mother, master and mistress, to wait upon God; though thou have a commandment for the one, as well as for the other. Thus did Levi, as we read in Deut. 33. 9 Who said to his father and mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children. So must we do too: in God's service we must neither see father nor mother, brother nor sister, master nor mistress, nor our own selves neither, how great soever we be, to divert or hinder us from it.  
Seventhly, God's house is profaned by wand'ring eyes, in gazing about to see what others do, and who hath the newest fashion: and when they see any thing which they dislike, they make sport at it: while they look after such things, they lose God. Eo tempore nugas obgannire in aurem vicini, eorum est, qui non credunt illîc adesse Christum: huc illùs circumferre vagos oculos, amentium est: existimes enim te frustra Templum adiisse, nisi indè melior discesseris puriórque; As Erasmus hath it. It is 
De civilitate morum in templo.  their fashion that think Christ is not in his Temple in presence, to tattle toys in the ears of their neighbours: but then to roll wandering eyes to and again, is the part of mad men: for know certainly, that thou comest to God's house in vain, if thou departest not from it better and more pure in soul than thou camest. Therefore the Turks, though they be heathen men, yet herein they be our betters, as report goeth of them. For so do they attend their service, that if by chance they do but scratch their heads, they think all their former devotion to be lost. But what do our lighter women, and maidens in this place? Among many other misdemeanours this is one, when the weather is hotter than ordinary, they never leave fanning of wind with their napkins on their faces. Our men do not so, though they be as hot of nature. This is women's delicacy, unfit for God's service. Greater rudeness is committed by the unmarried at the holy ordinance of Matrimony. In the beginning when the banes are published, what a smiling is there? For this the parties contracting forbear to come to God's house till the ask be out. But in the end of the solemnity, after the conjunction, as though they were not in God's house but in the Bride's chamber, they fall a rifling the Bride, in pulling off garters and shoe-tying: Is not this a shame to be suffered in this most holy and modest place? O whither would rudeness run, if it might be permitted!  
Further, God's house is abused by them which bring hither hawks and dogs, which is faulted in our Church-homilie, and whereby people's minds are diverted from their devotions. If our Saviour Christ, as a good son, was so zealous of his Father's honour in his house, that he made a whip of cords, to drive those that sold doves, sheep, and oxen, things which were all offerable in sacrifice; will he not now with whips of scorpions drive out those who bring hither, either unclean creatures, as dogs; or things merely devoted to pleasure, as hawks, and the like, into his Temple? God's service is so great, that it ought not by any thing to be interrupted: did we see but a glimmering of God's glory and greatness, we would throw all away to attend him. To him we cannot come too single, nor too separate from things worldly. As God's house is consecrate, so nothing ought to come into it, but things consecrated. If thou cavil with me, and say, that thy apparel and thy book are not consecrated, without which none come hither; I answer, that thy apparel is sacred by thy person in Baptism consecrated, and thy book (if it be divine) by the Church-bible: for which cause when the followers of the worthy young king Edward laid a bible for him in a house in London, to tread on, to look out at a window to see a sight; he took it up and kissed it, and laid it in its former room.  
Lastly, all these abuses shall be shut up with such as sleep in God's house. Besides the contempt of God, sleep is to all holy duties an extinction. They which use it, make an idol of this place, and banish God's service; they can neither do themselves good, nor good toward God. In the Acts we read, that S. Paul 
Acts 20. 7.  preached till midnight: here was great diligence: when people sleep at midday, is not this great negligence? Eutychus in God's service sleeping at midnight, was taken up dead: in what state of sin than stand they, that sleep thus at midday? is not their service at that time dead? is not sleep the image of death? To amend this fault, such as cannot attend God sitting, let them rise up and serve him standing. Baal's priests lanced themselves 
1. King. 18. 28.  to serve an idol; and shall not we stir up ourselves to serve the living God?  
Now, brethren, having showed you the beauty of God's house, what is fit for it, and what unfit, one thing I request in lieu of my labour, and for Christ's sake I beg it, That you would follow the directions of it.  
Trin-uni Deo, qui velle dedit & perficere, omnis sit laus, honour, & adoratio in secula.  
Amen.    

The ten Preachers, OR A SERMON Preferring holy Charity before Faith, Hope, & Knowledge.  1. COR. 8. 1. Knowledge puffeth up, but Charity edifieth. 
THere were a sort of Christians in the Apostles time, which would not consort with their fellows, because they understood more than they did. They would eat meat in the idols temples with the idolaters, because they had learned that an idol was nothing, and that all the creatures of God were good: the other which knew less, durst not, because they had neither warrant for it, nor precedent. The like difference is at this day among our professors. One sort will not sociate with the rest of their neighbours in the house of God, because they have not every day a sermon to teach them more knowledge. Both these the Apostle here reproveth, in saying, Knowledge puffeth up; that is to say, makes men proud: but Charity edifieth.  
What the Apostle hath here put down in the general, I will proceed to prove in the particulars. And to begin with the pride of knowledge; In the creation God made his angels exceeding bright and glorious in understanding, and then propounded to them his Son to be their governor, to direct them in his service, according to that Heb. 1. 6. Let all the angels of God worship him: as if it were said, Let them follow his direction. But they, seeing themselves made in such perfection of knowledge, were so lifted up in pride, that they refused a director, and would serve him after their own understanding; for which their pride, they were thrown down from heaven to hell. After this, the angels perceiving that the pride of their knowledge had thrown them down, they set upon Adam and Eve, persuading them also to break their order in eating of the tree of knowledge. The serpent-angel told them, that if they would eat of this tree, they should be as Gods, knowing good and evil. This conceit of knowledge did so puff them up too, that they broke God's commandment, and were ipso facto thrown out of Paradise. After this, when man was ejected out of Paradise, so politic and proud grew they, that they would make a tower to clamber up to heaven, and to defend themselves against God's providence: God seeing their pride, confounded their devices, by changing their language, and then they were dispersed all the earth over, like straying herds. The like pride hath now adays puffed up our Puritans, that being but very ignorant people, yet they will not be content to be accounted men of any mean knowledge, or be satisfied with any settled estate; but they will run from church to church, from preacher to preacher, and from one opinion to another, until they have lost and confounded themselves in the tower and Babel of their own fancies. Knowledge puffeth up, saith the Apostle; and when a man is at the highest, than he falls lowest. Knowledge threw the angels out of heaven to hell; knowledge threw Adam and Eve out of an earthly Paradise into a wilderness of miseries; and witty policy cast mighty Nimrod, with all mankind, out of the city, to seek straw and stubble with the children of Israel all the world over.  
But, saith the Puritan, We have no sermons, we are without a preacher, we shall perish for want of knowledge. I answer, It is not knowledge that shall save: because then all they that know the will of God, and the mysteries of life, must needs be saved. But so they shall not, because our Saviour saith, He 
Luke 12. 47.  that knows his master's will, and doth it not, shall be beaten with many stripes: and S. Paul saith, The hearers of the law are not righteous before 
Rom. 2. 13.  God, but the doers of the law shall be justified. Then knowledge without charity saveth not, 
Add scientiae charitatem, & utilis erit scientia, non per se, sed per charitatem. S. Aug. in Evang. Joh. Tract. 27.  but increaseth punishment, and puffeth up. Besides, if knowledge were able to save, than the devils might be saved, because they know more than the best minister in the land. And whereas thou standest upon much knowledge, (for we will yield thee that which is sufficient) I say more unto thee, that one may be saved without any knowledge at all. Know you what you say? yes: the child of three months old, when by God's providence it departeth, what knowledge hath that of salvation? yet the Church in all ages hath taught, that such shall go to the kingdom of heaven: and what should let? it is without original sin, because that is washed away in Baptism; and actual sin it never committed any, by reason it wanted the use of freewill. Besides, the infant after Baptism is within the covenant, and united to God by his grace; and God cannot deny either his grace or his covenant. Now if the poor infant shall be saved without any knowledge at all, why then shouldest thou think that thou canst not be saved with mean knowledge fit for thy estate? But thou wilt say, The infant is not suffered to live to the means of knowledge, and therefore he is excused for the want of it. Then what sayest thou to the men and women which want the gifts of understanding, whom some call fools, some innocents, who know not the right hand from the left, or whether there be a heaven or a hell? what, shall these be damned which want the knowledge that thou hast? where dwells thy charity? I will not believe thy knowledge, because that makes thee proud; and the proud will condemn all save themselves. The School Tenet is, Amentes, furiosi, & infants none peccant; that is, Fools, madmen, and children sin not. Therefore madmen, though they kill a man, are not put to death for it. Again, the Church hath ever taught, that all they that are within the covenant, are in the state of grace, until they fall away: but these Christian innocents cannot fall away, because they cannot sin; and they cannot sin, because they want knowledge and freewill. And my charity teacheth me to hope, that as the Saviour of the world at his first coming had mercy on the Gentiles, who before lived without faith, and without God in the world; so at his second coming he likewise will show favour to these want-wits and weak-wits, and then open the windows of their understanding to see God face to face; because they are within the covenant, and are baptised Christians.  
But to return to thy former challenge, We have no sermons, we want a preacher, we shall die in our sins, we know not what to do. The Lord open thy eyes as he opened the eyes of Elisha his servant in the 6 chapter of the 2 book of Kings, and then thou shalt see a multitude of preachers. First, all God's creatures are thy preachers, and daily teach thee. And to prove this, turn to the 19 Psalm. 1, 2, 3. The heavens declare the glory of God, and the firmament showeth his handy work. One day telleth another, and one night certifieth another. There is neither speech nor language, but their voices are heard among them. Again, turn to the 12 of Job, 7, 8. and there he will bid thee ask the beasts, and they shall teach thee; and the fowls of heaven, and they shall tell thee: Or speak to the earth, and it shall show thee; or the fishes of the sea, and they shall declare unto thee. When thou travelest abroad, and seest a good piece of ground, a good cow, or a good horse, thou wilt say, I would my neighbour would sell me these for reasonable money. Canst thou see the goodness of the creature in these, and not see the goodness of the Creator? Canst thou learn in these books what is good for thy body, and not learn what is good for thy soul? Open thy eyes wider, and then thou shalt see that there could be no goodness in the creature, except God had made it; and that if the effect be good, than the cause of this good must needs be infinitely more good; and therefore he above all things is to be sought of us. And this is so clear a lesson, that except a man will shut his eyes, he must see it and understand it; because the Apostle saith, Rom. 1. 19, 20. That which may be known of God, is manifest in them. For the invisible things of him, that is, his eternal power and Godhead, are seen by the creation of the world, being considered in his works, that they should be without excuse. And these preachers are of S. Paul acknowledged for preachers, in the 10 chapter following, and the 18 vers. having relation to the 14 verse. Have they not heard? no doubt their sound went into all the earth, and their words unto the ends of the world.  
Secondly, God's Word is thy preacher: And this is proved by the book of Solomon called Ecclesiastes; for that book, as the learned know, signifieth a preacher. Again, turn to Acts 15. 21. and there the holy Ghost will tell thee, that Moses was preached every day in the Synagogues, while his words were read unto them. If thou sayest, that God's scriptures are too high for thy capacity; then what sayest thou to the 19 Psalm. vers. 7. which teacheth, that the testimony of the Lord giveth wisdom to the simple? And art thou so simple to think, that when God gave his scriptures to the Church, he gave them so darkly, that men might not understand them? then he might as well not have given them. Thou wilt object that of the Eunuch in Acts 8. 30, 31. where when Philip asked the Eunuch, whether he understood what he read, he answered, How can I, except I had a guide? And I answer thee again, that there is a great difference between the Eunuch and thee, and this place of scripture which he read, and the places of scripture which to thee are propounded: for he was out of the Church, which is the house of light, and thou art in it. Again, that scripture was to him a mystery, but to thee it is no mystery. For in Isaiah no name is expressed, but it is read, He was led as a sheep to the slaughter: but what he this was, the articles of our faith express to the simplest, that it was Jesus Christ the Messias of the world, who was delivered by the Jews to Pontius Pilate, to be slain for our redemption: and therefore this excuse of darkness is utterly taken from thee, because the Gospel is the blazing of the Law, and there is nothing so dark in one place, but in some other it is so bright that the very blear-eied may see it. Therefore Fulgentius saith, 
Serm. de Dispens. Dom.  In verbo Dei abundat quod perfectus comedat, abundat etiam quod parvulus sugat: Ibi est enim simul & lacteus potus, quo tenera fidelium nutriatur infantia; & solidus cibus, quo robusta perfectorum juventus spiritalia sanctae virtutis accipiat incrementa. In the word of God aboundeth that which the perfect man may eat, and that which the little one may suck: For there is both drink of milk, whereby the tender infancy of the faithful may be nourished; and solid meat, whereby the strong youth of the perfect may receive the spiritual increase of holy virtue.  
Thirdly, God's holy Sacraments are our preachers, while by visible and sensible signs they teach us what we are to believe; for which they are of the learned called visibilia verba, words visible. Therefore when we see the water in Baptism, this bringeth to our remembrance the water and blood which came out of our Saviour's side: and when we see the bread and wine, this preacheth to us, that his body was broken, and his blood shed for our sins, as the water signifieth the washing away of our transgressions. And these Sacraments do that for us that all the preachers of the land cannot do. For they by their words can but only teach us, and enlighten our understanding; but these preachers the Sacraments, besides the light which they give to our understanding, infuse, through Christ's power and effectual ordinance, grace into our souls, and make us acceptable before God. Yea, so effectually do they this, that they can never want grace after, who rightly receive them, and preserve the virtue of them. Therefore our Lord said to the woman in John 4. 14. Whosoever shall drink of the water that I shall give him, shall never be more athirst: but the water that I shall give him, shall be in him a well of water springing up into eternal life. This water is that grace which is bestowed upon us in Baptism, which after the Eunuch had received, as we read in Acts 8. 39 he went away rejoicing: and we read not that he heard any more sermons, or received any other Sacraments; for his well of water, which he carried away with him into a far heathen country, was sufficient for him. But oh the lamentation of our times! Who shall make our people to believe, that Christ's Sacraments bestow grace? they say they signify only, and that faith cometh by hearing only: yet when they have heard what they can, and believe what they will, they shall never be saved without the grace of the Sacraments, at least in desire. I can show you of some that are saved without the hearing of the word preached; our baptised infants: but I can show you of none saved ordinarily without the Sacraments, in regard of our Saviour's exception in John 3. 5. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Therefore the men which shut up all in the preaching of the word, evacuate Christ's Sacraments, and do they know not what: for preaching is but a preparation for the Sacraments, and there the principal grace lies hid. For this cause our Saviour said to his Apostles, Matth. 28. 19 Go teach all nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost. For people must first be taught that God bestoweth grace in the Sacraments, or else they will not receive them. And the principal Sacrament is Baptism, because that only bestoweth new life, and the rest strengthen and preserve it.  
Fourthly, printed sermons are thy preachers. For assoon as there is any rare sermon preached, by and by it is put to print, and from the press it is dispersed all the land over. There is scarce a house in any town, but one or other in it by reading can repeat it to thee. Then how shouldest thou starve for want of preaching, when the best preachers in the land, such as thou never sawest, nor they thee, yet by this means continually preach unto thee?  
Fifthly, God's Spirit is thy preacher. And to prove this, see 1 John 2. 27. where it is written, But that anointing which ye have received of him, dwelleth in you: and ye need not that any teach you: but, as the same anointing teacheth you of all things, etc. This anointing is nothing else but God's Spirit and grace bestowed upon Christians in their Baptism. And of this Spirit and grace speaketh S. Paul, 1. Cor. 2. 10. God hath revealed them to us by his Spirit: for the Spirit searcheth all things, yea the deep things of God. Then if God's word be true, the Spirit of grace which he hath given to his children, is another of thy preachers.  
Sixthly, thy conscience is thy preacher. For assoon as thou hast done any thing amiss, or left any thing undone that aught to be done, that will by and by tell thee of it. Thus Adam and Eves conscience, when they had eaten of the forbidden fruit, preached unto them, that they had offended God; and therefore they hid themselves, and made them breeches of fig-leaves. Who told thee, said God, that thou wast naked? oh his conscience, the first preacher, had made a sermon unto him. So again, when David had cut off but a 
1. Sam. 24. 4, 5.  lap of Saul's garment privily, his heart smote him for it, and told him that he had wronged the Lords anointed. And again, when he had numbered the people, his heart touched 
2. Sam. 24. 10.  him for it. Thus every man's conscience is his tutor, to teach and govern him, not only after, but before he hath done amiss. wouldst thou be thus dealt withal, will it say? Thou mayst bribe thy preacher with a gift, and thou mayst stop the mouth of the parish-priest with a good tithe: but nothing will stop the mouth of thy conscience, that is a continual preacher within thee. And of this preacher the prophet Isaiah saith further in his 30 chapter, vers. 21. And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when thou turnest to the right hand, and when thou turnest to the left. This word behind thee, is the word of thy conscience; thou canst turn thyself no way but that will speak unto thee. If thou goest on thy left hand when thou shouldest go on thy right, it will call to thee and tell thee, Thou art out of thy way: and when thou art in the way, if thou goest too much to the right hand or too much to the left, it will say to thee with the Preacher in the book of the Preacher, Be not thou just overmuch, neither 
Eccles. 7. 16.  make thyself over-wise, play not the hypocrite nor the proud fellow: for virtue is ever in the midst. But how comes thy conscience to preach thus to thee? from the law that is written in thine heart by the finger of Gods own hand, as S. Paul teacheth, Rom. 2. 15. Which show the effect of the law written in their hearts, their conscience bearing witness, and their thoughts accusing one another, or excusing. If thou dost ill, thy conscience will preach nothing to thee but the Law & judgement; but if thou dost well, than nothing but the Gospel and mercy; then thy conscience will be to thee a continual feast, as Solomon saith. Besides, thy conscience hath another law to inform thee, and this is the new covenant of the Gospel, spoken of Jer. 31. 33, 34. This shall be the covenant that I will make with the house of Israel, After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least to the greatest, saith the Lord. Is this word of God true? then how canst thou complain for want of teaching, except thou wilt make God's word a liar? And here you shall further understand, that there be two kinds of teaching; the one outward, the other inward: The outward is that which comes from the mouth of man; the inward is that which comes from the mouth of the conscience. And this inward teaching, because it is next to the heart, worketh far more strongly upon it then the outward doth. When men had more of this inward teaching, and less of the outward, then was there far better living; for than they lived always in fear of offending: and assoon as they had done any thing amiss, their conscience by and by gave them a nip and a memento for it. Then they confessed their sins to God and their Minister, for spiritual comfort and counsel; then they endeavoured to make the best temporal satisfaction they could, by alms, prayer, and fasting, and other good works of humiliation: but now outward teaching, being not rightly understood, hath beaten away this. Faith only justifieth, saith the vulgar preacher. Then, saith the Solifidian and loose liver, what need I care how I live? no sin can hurt me so long as I believe. Thy preacher and thou are both in an error; because God's word no where teacheth this, but the contrary. Ye see, saith S. James, how a man is justified by works, 
Jam. 2. 24.  and not by faith only. Thou wilt say, The Fathers taught this doctrine, and our own Church too. But how, and in what sense? to shut out works before faith be come, and to acknowledge faith to be the only beginning in the preparations of our justification: but our young preachers and hearers shut up all in faith only, and stay at the beginning; and thus, verbo tenus, they prove but half-Christians. Thine own conscience will preach better to thee; for that will exclude no virtue, and admit no vice. And as for thee which art an hearer, though thy principles be good, yet thy apprehension cannot well digest them, because they be somewhat above thy reach. Therefore the Church in all ages hath provided, that the common people should be content with the common faith, as S. Paul calleth it, Titus 1. 4. and that deep mysteries should be reserved for the learned, who have their wits exercised to discern both good and 
Hebr. 5. 14. Canon Apost. 48.  evil.  
Seventhly, good life and conversation of Christians is thy preacher, by which very heathens may be won and converted to God. But you will say, How prove you that? Turn to 1. Pet. 3. 1. where you shall find it thus written, Let wives be subject to their husbands, that even they which obey not the word, may without the word be won by the conversation of the wives, while they behold your pure conversation coupled with fear. Here see the force of this preaching; when the preaching of the word cannot prevail, than men may be won by good conversation without the word preached: while they behold your pure conversation coupled with fear. Good life, my brethren, is better than a good sermon: for that with many goes in at one ear, and out at the other; but a good life is a sermon in print, it is always before thee to behold, and it makes deep penetration, when it speaks in almsdeeds or benefits. This I confirm to you by examples of instance. In the second book of Eusebius his Ecclesiastical History and the 9 chapter, we read, that when he which drew S. James before the tribunal, saw that he would suffer martyrdom willingly, he was therewith so moved, that he confessed himself to be a Christian, & so was beheaded together with him, after S. James had forgiven him at his request, and kissed him. His words are these; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Likewise this sermon of good life and conversation had so won Ruth to the true religion, that when her mother in law Naomi was to return from the heathen country of Moab, her two daughters in law, Ruth and Orpah, bearing her company in the way, at last Naomi spoke thus unto them, Turn again 
Ruth 1. 11.  my daughters, for there is no more hope of husbands for you by me. Then Ruth thus replied, Entreat 
vers. 16, 17.  me not to leave thee: for whither thou goest, I will go; and where thou dwellest, I will dwell: thy people shall be my people, and thy God shall be my God: Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me. Now if the life and conversation of simple women and illiterate, be of such virtue to win and turn people to God; then shall the good life of thy Minister be nothing worth, against whom thou canst prove nothing? Some parishes (as men say) have good preachers, but bad livers; and some have mean preachers, or readers, but good livers: which of these are best? I say, The good liver is the best preacher. For the bad liver, as fast as he buildeth with one hand, pulls down again with the other: but the good-living Minister, what he buildeth by his reading of God's word, prayer, and administering of the Sacraments, pulls not down again, but upholds all with his good life; and therefore he is far the best preacher. The one builds in show, the other in substance. This S. Hierome upon the 22 Psalm confirmeth; Ille plus didicit, qui plus facit, etc. He hath learned most, that doth most. If (saith he) that which thou hast learned I do, my works do more hold the scriptures, than thy sermon which makes a vain sound.  
Eighthly, parents are preachers to their children and servants. The first world for more than two thousand years together, until the giving of the Law, had no other preachers. Then every private man's house was a church; as it is in the epistle to Philemon, vers. 2. And to the church in thy house. And according to this God said of Abraham, Shall I hide from 
Gen. 18. 17, 19  Abraham that thing which I do?— For I know that he will command his sons and his household after him, that they keep the way of the Lord, to do righteousness and judgement. And this kind of preaching was commanded by God in the Law, Deut. 6. 7. And thou shalt rehearse them continually to thy children. And Solomon, Prov. 1. 8. thus beginneth his sermon to his son Roboam, My son, hear thy father's instruction, and forsake not thy mother's teaching. For as the mother's milk is more nourishing to the infant, than the milk of strangers: so the instruction of parents is more acceptable to youth, than the teaching of the learned. My father and mother were the first that converted me to God, by their example and teaching. And this kind of preaching was not only before the Law, and after the Law; but it is continued also in the Gospel, as we read Ephes. 6. 4. Ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. And this kind of preaching is so needful, that the Church hath derived it from the natural parents to the spiritual parents, (who are Gods Ministers) in catechising of youth. And this kind of preaching, as the most ancient and effectual, is so highly commended of King James before all other, that in his second direction to the Archbishop of Canterbury, he giveth this charge, That those preachers be most encouraged and approved of, who spend the afternoon exercises in examining children in their Catechism, and in expounding the several heads thereof; which (saith he) is the most ancient and laudable custom of teaching in the Church of England. But how is this regarded? Preaching hath preached away catechising, and the new preaching hath beat out the old. Now adays every man's own wit is best, though it be the greenest and youngest.  
A ninth kind of preachers are thy Christian neighbours: for they have not gone so long to church & to sermons, but they have learned something to speak of the knowledge of God and his laws, & in the way of good living. And this duty S. Paul requireth of all in Coloss. 3. 16. Let the word of Christ dwell in you plentifully in all wisdom, teaching and admonishing one another. And thus sometime one neighbour admonisheth another of his faults, sometime ancient kindred instruct their younger in the fear of the Lord, and sometime servants give good advice to their masters and dames, as the servants of Naaman the Syrian did: The maid-servant persuaded her mistress, that her lord should go to the prophet in Samaria; and when that her lord was at a stand, his man-servants gave him this good counsel, as we read in 2. Kings 5. 13. Father, if the prophet had commanded thee a great thing, wouldst thou not have done it? how much rather then, when he saith to thee, Wash and be clean?  
Tenthly, God's Minister is thy preacher, and the divine Service in the Church-book is his sermon. In this service and in this sermon is contained whatsoever is necessary to salvation. But you will say, How prove you that? I say, thus: Whatsoever is necessary to salvation, is contained in these four points; in true faith, in good life, in prayer, and grace. True faith is contained in the three Creeds, of the Apostles, of Nice, and of Athanasius; the two latter being the exposition of the former. Good life is expressed in the ten commandments; Prayer in the Lord's prayer, the Litany, and the rest; and grace in the Sacraments. You will say, We plain people cannot understand these without some to explain them. I answer, Canst thou tell me of one man that can make them more plain to thee by his words, than God himself and his blessed Apostles have done by their words? But thou wilt say further, that thou hast need of some body to stir them up unto thee. Hast thou not thy Minister to do this for thee every Sunday and holiday in catechising? But thou likest not of this, because it is not a sermon. How provest thou that? Because it is not spoken out of the pulpit, nor delivered out of a text. I reply, Are not the articles of the faith, the Lords prayer, and the Sacraments expressed in scripture? are not these texts? But they are not delivered out of the pulpit. If the pulpit make a sermon, then where dost thou read that Christ and his Apostles at any time made sermons? Didst thou ever read of a pulpit in the scripture? But tell me, thou man all for sermons, what is a sermon? is it not a speech of God and heavenly things? and than is not the divine service this? But thou wilt shift out further and say, This is not after the manner of our preachers, who make divisions, answer objections, lay open the scope of the text, and amplify it by diverse theses and uses to the purpose. Then what sayest thou to the Churchsermons, which, for the more honour, from the Greek tongue are called Homilies? are not 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  these framed just after the manner of your preachers? I but thou wilt say, These are dead sermons, because they are only read; in which reading there is little or no life. Then why hath the Church made them? why hath the Church commanded them to be read? would the Church have men's souls to be fed with dead things? But tell me, what difference is there between a sermon read, & the same sermon spoken by memory and by heart? there is the same pronunciation, the same sense, the same invention. But I will prove to thee out of God's word, (if thou wilt believe God's word) that the very reading of it is preaching, and not only preaching, but lively and working preaching, working upon men's souls to grace and goodness. And that God's word read unto us is preaching, you shall find it expressed in Acts 15. 21. where it is thus written, For Moses of old time hath in every city them that preach him, seeing he is read in the synagogues every sabbath-day. Where the reason why Moses, that is to say, the Law of Moses, was preached every sabbath to the Jews, is rendered to be this, Because it was every sabbath-day read unto them. Next, that this reading is no dead preaching, but lively and working, see 2. Kings 22. 10, 11, and 19 verses. There you shall find, that the bare reading of the Law by Shaphan the Chancellor did so work upon good king Josiah, that he rend his clothes, and wept, and his heart melted before the Lord. Secondly, the bare reading of the roll from Jeremy's mouth, caused the people to fast and pray, and fear, and to return from their evil way, as you may read in Jeremy 36. Thirdly, the bare reading of Baruchs' book made the governor, the king's son, and all the people to weep, fast and pray, and fear, and to return from their evil way, as you may read in the first chapter of that book. Whose preaching can work better effects? Fourthly, by God's word written and read, faith is procured, as you may read in John 20. 31. These things are written, that ye may believe that Jesus is that Christ the Son of God, and that in believing ye might have life through his name. If men may have life eternal by reading holy writings, than what wretches are they which seek to discredit this! Again, this is proved from Christ's command in John 5. 39 Search the scriptures, (that is to say, Study them by your reading) for they are they which testify of me. From all which I conclude, that they which deny reading of the scriptures to be a lively and effectual kind of preaching, and disable it from begetting faith and other spiritual virtues, make Jeremiah a false prophet, Baruch a false historian, the second book of Kings false scripture, John a false apostle, and our Saviour a false Christ: for all these affirm it. Further, if there be no life in reading, than what is in the Psalms which are sung in the church to God's praise? for they are not preached: is there no edifying in them neither? then why doth the Apostle say, Coloss. 3. 16. Teaching and admonishing your own selves in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord? But to come nearer to thee; when our commissioners of justice under the King send their warrants to our cities and villages, and they are read to thee by our under-officers, dost thou not understand them? dost thou not prepare thyself to perform them? Now canst thou understand & believe the warrants of men when they are read to thee, and canst thou not understand and believe the warrants of Almighty God when they are read by his Ministers? Cannot God as significantly express himself unto thee as a Lieutenant, a Justice, or a chief Constable? If thou takest exception at God's greatness and his high style, know thou that he spoke to men. And though he once wrote his law with his own finger, and spoke it with his own mouth; yet ever since he hath spoken all his divine precepts, and written all his divine warrants by such men as we ourselves are, and used too our own words and dialects. If thou objectest the deep revelations of S. John, or the hard things of S. Paul; then I 
2. Pet. 3. 16.  will tell thee of our Church-tenet against Papist and Puritan, that all things necessary to salvation are so plainly written, and so easy of 
Serm. de Dispens. Dom. In verbo Dei abundat quod perfectus comedat, abundat etiam quod parvulus sugat.  digestion, that, as Fulgentius writeth, there is abundantly both for men to eat, and for children to suck. Then whosoever thou art, if thou canst not here be satisfied, the fault is thy own. For as the children of Israel loathed the heavenly bread of manna; so thou loath●st the divine food of the soul, because it is as common to thee as manna was to them. As our horse and kine in the Spring, having tasted of the fresh grass, will eat no more hay: so our Puritans, after the taste of fresh sermons, will touch no more the common service, but blow upon it, though there be the root and substance of all their sermons.  
Such dainty and queasy stomaches were in S. Chrysostom's time, who was the most famous preacher of the Greek Church. His words are these, in his third homily upon the 2. Thess. where he brings in the Puritan thus speaking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Wherefore do I enter (the church) except I may hear one preaching? then he addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This hath marred and corrupted all. And afterward answereth the Puritan in this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What need is there of a preacher? by our negligence this necessity is made. Then he showeth the reason; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For what need is there of preaching? all things are clear and plain in the scriptures; all things necessary are manifest: but because you are delicate hearers, (hunting after pleasure in your hearing) therefore ye seek these things. Where you understand from this famous and judicious preacher, that the besotted negligence of our delicate Puritans is that which makes them to run so after sermons. God speaks unto thee every holy day by his own word; wilt not thou understand him? or canst thou not understand him? If thou sayest thou canst not; then thou makest God but a mean teacher. But if God be a good teacher and a plain teacher, as may appear in the articles of the faith, in the ten commandments, and the Lords prayer; and if all things necessary to salvation are manifest in the scripture, as that learned S. Chrysostome showeth: then for shame gather thy wits together, and understand. Wilt thou ever be a child? Brethren, (saith S. Paul) be not children in understanding: 
1. Cor. 14. 20.  in maliciousness be ye children, but in understanding be of a ripe age. Understandest thou these words? they are plain enough; and why canst thou not understand them, when they are read to thee out of God's book? wilt thou ever be like a young bird, fed out of the dams bill? canst thou not eat thy meat when it is before thee, except another put it into thy mouth, or chew it for thee, as nurses do for young infants? fie on this negligence!  
But to conclude with thee; After thou hast had so many preachers, and heard so many sermons, the creatures teaching thee, God's word teaching thee, the Sacraments teaching thee, printed sermons teaching thee, God's Spirit teaching thee, thy conscience teaching thee, good life and conversation teaching thee, thy neighbours teaching thee, parents teaching thee, and lastly God's Ministers teaching thee, ten in all, a complete number, and will not all this suffice thee? No. Why? because thou art out of thyself, thou singest a note above Ela, thou art puffed up, thou wilt be confined to no order, and to no measure. For, whereas the Canons have tied thee to thine own Pastor, and to thine own church, thou runnest in the forenoon to one parish, and in the afternoon to another; no one place will content thee, if there be not a sermon forenoon & afternoon. Would you not be loath, say they, to have but one meal a day? What preacher taught thee that the food of thy soul is of no stronger nourishment than the food of thy body? Eliah traveled in the strength of one meal 40 days and 40 nights together. If he went so long unfamisht with one meal of the food which perisheth; then how long thinkest thou mayst thou travel with the food which never perisheth, but endureth to everlasting life? John 6. 27.  
But what doth this singularity work in thee, but a contempt of government, and a condemning of all other save thyself? Government is contemned, because they will not yield to it; their own Minister is contemned, else ask the woman of the next parish, who called her Ministers preaching Bulls-bief: yet she paid for good ox-bief, before the Commissary left her. And what think they of their neighbours that follow them not? oh they are but civil men and women, they sit at home and starve their souls. Are not these puffed up, when they take upon them God's place and office? do they starve their souls, which make to God a most humble confession of their sins, entreating him in Christ's name to forgive them? are they but civil men and women, which make a public profession of the Father, the Son, and the holy Ghost? and do they starve their souls, who pray to God for grace and for all blessings spiritual and temporal? and are they but civil men, who every Lord's day lay up the law of God in their hearts, and follow it in their lives all the week after? If thy neighbours be in the state of salvation, then why bearest thou not them company? but if thou condemnest thy neighbours, and wilt be singular by thyself; then I will say unto thee, as the good Emperor Constantine said once to the Arch-puritane Novatus, Scalam in coelum erigito, etc. Make thee a ladder, and climb up from us into heaven alone. But thou wilt say, Oh but knowledge is a good thing: I would be glad to have more knowledge. So is honey a good thing too, and yet a man may eat too much of it, as Solomon teacheth in Pro. 25. 16. If thou have found honey, eat that which is sufficient for thee, lest thou be over-full and vomit it. Doth Solomon speak this of honeys excess only, and not of immoderateness in general? For as the weak stomach cannot well digest much meat; so the common and plain people cannot govern much knowledge: and when they cannot govern and well digest it, than they vomit it, as the weak stomach casteth up the sweet honey. Then they wax proud, and will contest with their Ministers, as Miriam and Aaron did with Moses; 
Numb. 12.  then they will talk of Antichrist; then they will soar into points of predestination, and will be moderatours between Papists and Protestants; and what will they not do? when they find their wings but spoon-feathered, they will offer to fly. Were the learned at this time my auditory, I would ask of them at what time most heresies were broached, and they would tell me, that it was in the primitive Church, when there was most preaching; therefore afterward they slacked it. And is it not so now too? Then ask the cobbler of Amsterdam. There every tradesman will be a professed preacher. Is not there the sink and drain of all false doctrine? This the ancient and learned Fathers foreseeing, inveighed what they could against it. First, S. Hierome in his epistle to Paulinus hath, Quod medicorum est, promittunt 
Alii adducto supercilio grandia verba trutinantes, inter mulierculas de sacris literis philosophantur. Alii discunt (proh pudor!) à foeminis, quod viros doceant; &, nè parùm hoc sit, quadam sacilitate verborum, imò audaciâ, edisserunt aliis, quod ipsi non intelligunt. Hier. Paulin. Tom. 4.  medici; tractant fabrilia fabri: sola scripturarum ars est, quam sibi omnes passim vendicant. Scribimus indocti doctique poëmata passim. Hanc garrula anus, hanc delirus senex, hanc sophista verbosus, hanc universi praesumunt, lacerant, docent antequam discant. What belongs to physic, physicians profess; and tradesmen handle their tools: only the art of the scriptures is that which all men challenge. Learned and unlearned write poems: so the prating old wife, the doting old man, the wrangling sophister, all presume upon the scriptures, mangle them, and teach them others, before they have learned them themselves. If plain men and women would profess what they know soberly, desire to learn what they do not know, and submit themselves to governor's, and live orderly; good leave should they have to show themselves: but when they grow so proud, that they will beard their governor's, be wiser than Canons, and control the learned; this is not sufferable.  
The great clerk Gregory Nazianzen a long time abstained from preaching, and his hearers carped at him for it: to whom at his return he made this reply; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Gregor. Naz. orat. 9 ad Julian. Edit. Paris. 1630.  Ye sheep, feed not you your pastors, nor be ye lift up above them: for it is enough for you, if ye be fed rightly. Judge not your judges, nor give laws to your law givers: for God is not a God of tumults and confusion, but of peace and order. Look how these men used this holy Father and learned man, the like to us do our Puritans; they will hold consistories against us, we must do so and so as they would have us, or else we shall not be worthy of our livings: are not these men taught long enough? Again, thus pert was the Emperor's cook in S. Basils' time, whom he thus reprehended; Tuum est 
Theodoret. l. 4. Hist. Cap. 17.  jusculorum curare condimenta: nam cum aures habeas oppletas sordibus, sacrosancta dogmata audire non potes. It is thy duty to season the pottage: for having thy ears stopped with filth, thou canst not hear divine precepts. Knowledge puffeth up, saith the Apostle: They would be doctors of the law, and yet understand not what they speak, 1. Tim. 1. 7. S. Augustine disputing of knowledge in his 102 epistle to Euodius, saith, Si propter eos solos Christus natus est qui certâ intelligentiâ possunt ista discernere, penè frustra in ecclesia laboramus. If (saith he) Christ be born only for them which can discern these things by their understanding, we should almost labour in vain in the church. But what will our Puritans say? If they cannot understand, away with them, draw the bridge, let them not follow us. The same S. Augustine, in his book against the epistle of the foundation, saith, Turbam non intelligendi vivacitas, sed credendi simplicitas tutissimam facit. Not the quickness of understanding, but the simpleness of believing makes the common people safest. Canst thou by thy knowledge tell me how God should be but one substance, and yet three persons? thou mayst believe this, but thou canst not readily understand it. Therefore S. Augustine saith further, in Enchirid. ad Laurent. Fides dicta est cognitio rerum quae non videntur. Quamuìs quando se quisque non verbis, non testibus, non denique ullis argumentis, sed praesentium rerum evidentiae dicit credidisse, hoc est, fidem accommodâsse, non ità videtur absurdum, ut rectè reprehendatur in verbo, eique dicatur, Vidisti, ergò non credidisti. Faith is said to be the knowledge of things not seen. Although when every one saith he hath not believed, that is, not applied his faith to words nor witnesses, nor lastly any arguments, but to the evidence of things present, it seemeth not absurd that he should in a word be reprehended, and that it should be said to him, Thou hast seen, therefore thou hast not believed. Doth not Christ say often in the Gospel, Thy faith hath saved thee? but he saith no where, Thy knowledge or thy understanding saveth thee. And our Apostle saith, We are saved by faith, and that not of ourselves, it is the gift of God, Ephes. 2. 8. but of knowledge he saith, Knowledge puffeth up. This proud knowledge maketh some of you to say, that your Minister is not worthy of his living, because he preacheth not. Had they as much knowledge as they would seem to have, they would not say so; because S. Paul saith to the contrary, If we have sown unto you spiritual 
1. Cor. 9 11.  things, is it a great matter if we reap your carnal things? Yes, it is a great matter with some, who prise their corn, and their calves, and their pigs above God's service and his grace. But, will they say, What is the service you so much stand upon? the read service? I have a boy at home will read that as well as you. ay, but can thy boy read as a Minister, and administer the Sacraments like a Minister? Who called him to this? when did God commit unto him the word of reconciliation? when did God give him power to bless in his name? who laid his hands upon him? Away with thy boy; thou talkest like a profane fellow. Thou mayst assoon make a new God, as make unto him new ordinances. The stranger in this place God threatened to be slain, as we read Numb. 18. And Uzza being a layman 
2. Sam. 6.  was presently smitten of God by death, for but touching the Ark with his hand, to stay it up, when it was like to fall. But to return to thy Minister, who is God's officer; When he by his holy Sacrament hath been the true mean to confer new life to thy child, to make him a member of Christ; and an heir to the kingdom of heaven; in this one part of his office he hath performed a better work, than all thy lands and goods are worth: and this no king, no nobleman, no monarch can do for thee, but only God's Minister.  
But concerning the maintenance of God's Ministers, which is so much murmured at of many, let us compare it with the Ministers livings of the old law, and the worthiness of their service with the worth of ours. They had all the tithes in kind given them by God's law, with diverse other fees of sacrifices: but our neighbours have so gelt them to us by customs and prescriptions, that many of our brethren are not able to live of them; and, which is unworthy to be heard amongst us, our greatest professors for the most part are the worst tithers. And for the worthiness of our service above theirs of the old law (when neither prescription nor custom had any place) 'tis known that they ministered but about the blood of beasts, and types and figures, which were but mere shadows of our service, 
Heb. 10. 1.  and which, as S. Paul saith, could never sanctify the comers thereto: but the Ministers of the Gospel serve about the blood of Jesus Christ, the benefit of which is bestowed in the Sacraments by our service, and that so abundantly, that S. John saith, Of his fullness 
Joh. 1. 16.  we have all received, and grace for grace. If this be thus, than all they that envy the maintenance of God's Ministers under the Gospel, are very unthankful, and unworthy of Christ's Gospel.  
But now besides the ten kinds of preaching, of which I have already entreated, and which are able to stop the mouths of all discontented and itching-eared professors, there is yet another kind of preaching, which is not fit for every Minister, but for extraordinary and excellent men, called by God and the Church to reform errors and abuses, or to promulge to the world new laws and canons. And as this kind is to be performed by extraordinary men, so it is not always so needful, but only when necessity requireth: for when things are settled, there needs no more settling, but only preserving. We ought not to have many Moseses, nor many Evangelists, nor many Apostles. According to this, when idolatry was spread over the land of Judah, the good King Jehoshaphat sent his princes, Ben-hail, Obadiah, Zechariah, Nethaneel, and Michaiah, with the choice of the priests and Levites, and with the book of the Law, to recall the people from the worship of false Gods, to the worship of the true God, as you may read in 2. Chron. 17. Thus again when the Scribes and Pharisees had corrupted the Law by their traditions, than came the great Doctor of the Church, Jesus Christ, and purged it by his preaching upon the mount, as you may read in Matth. 5, 6, and 7 chapters. Again, after our Saviour had finished the great work of our redemption by his rising from the dead, than he sent his twelve Apostles to preach the new law all the world over. Go (saith he) and teach all nations, baptising them 
Matth. 28. 19  in the name of the Father, and of the Son, and of the holy Ghost. Were people now to be called and converted to the Gospel, than not only this kind of preaching, but miracles also were needful: but, as S. Augustine saith, When all the world believeth, what need miracles? and what need is now of Apostles, and Evangelists, and 70 Disciples?  
Lastly, when much needless, and some unsound teaching, by tract of time had sued into the ark of Christ's Church, by the prelate's and priest's thereof; then in the 19 year of King Henry the 8, began licenses to be granted by the court of Star-chamber, to preach against the corruptions of the time, like to that of King Jehoshaphat. But now, thanks be to God, the corruptions are removed, and the ancient and true doctrine of the primitive Church by settled articles is restored: therefore this extraordinary kind is not now so necessary, except it be upon some notorious crimes breaking in upon our people, or some exorbitancies of green heads broaching the froth of their own brains, which will hardly be reform, until many of these be unfurnished of their licenses, and those that are permitted be restrained to certain times and seasons. For better were it for our Church and people, to have but one sermon well premeditated in a month, (which is insinuated by the Canon) then two upon a day, proceeding from a rolling brain, and mouth without due preparation. Such sermons are abortive, like cast calves, coming out of the womb before the time: and they run into the curse of the Prophet Jeremiah, Maledictus 
Jer. 48. 10.  qui facit opus Domini negligenter, Cursed be he that doth the work of the Lord negligently. Many of these men, partly to serve the expectation of others, and partly to seek their own applause, after they have been in the high place, and saluted after the descent, take it upon them, as though they were young prophets and new apostles, to preach a new Gospel to the world, as our Puritans, Brownists, and other Novelists have done. I read in Socrates Scholasticus, l. 5. c. 20. that at Alexandria the inferior priest did not use to preach: but that order first began, when Arius turned upside down the quiet estate of the Church. But we have so many inferior and young priests preaching among us, that all the Bishops in the land can hardly keep down their wrong and unseasoned doctrine, if Vox populi may be judge. Such are work-makers, and not finishers of work. See Calvine upon 1. Cor. 1. 17. Sed cum paucorum esset docere, pluribus autem baptizare datum fuerit. And S. Paul saith, Are all teachers? 1. Cor. 12. 29.  
Having showed this kind of preaching to be extraordinary, for special men, special times and occasions; it followeth that the preaching by reading, proved out of Acts 15. and other places of scripture, is the ordinary preaching, ordained by God himself in his Church, as you may see in the 4. chapter of the epistle to the Colossians and 16 verse; where S. Paul writeth thus, And when this epistle is read of you, cause that it be read in the church of the Laodiceans also, and that ye likewise read the epistle from Laodicea. This was the ordinary preaching in our Church before king Henry the eighth, and this was the ordinary preaching in the synagogues of the Jews, as you may see in Acts 13. 15. and by the division of the three Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Bible. And by this demonstration of the extraordinariness of the kind, person, and time, we may answer all objections made of confused and undistinguishing wits, out of 2. Tim. 4. and all other places of scripture, because particular precepts do not bind all persons and confine all times. For who can expect those gifts in the ordinary Ministers of our days, which God bestowed upon the extraordinary Ministers, and times of the first preaching of the Gospel? And as for our large-carving professors in their way of preaching and knowledge, this I find, that they which profess least, live more justly than they which profess and know most; because, as my text directeth me, knowledge puffs them up, and upon their knowledge they presume: for the more they know, the less they fear; and the less they fear, the more they offend. Who are more bold than they which know most and fear least? The skilfullest captain, he most hazardeth; the cunningest physician, he kills most; and the ripest wits run into greatest oversights. Why? because they presume so much of their knowledge; and presuming draws carelessness. Wherefore they which know less, are the more industrious. Knowledge puffeth up, but Charity edifieth.  
Now to conclude with thee which runnest after this extraordinary kind, where thou thinkest best; I will show the inconvenience. First, thou breakest the Church-canon: and when thou fallest on breaking of Canons, then follows nothing but confusion & disorder. Secondly, thou discreditest thine own Minister, though he hath better parts and gifts than the men that thou runnest after. Thirdly, thou troublest thy neighbour's seats in a strange church. Fourthly, thy servants and children will no● come to catechising, because thou art absent: the hatchet flies one way, and the helve another; thou gainest, and thy family loseth. Fifthly, when thou shouldest help thy neighbours in singing psalms to God's praise, than thy trumpet is abroad in another parish. Lastly, if all the rest should follow thee, some would fall short under hedges, and there pray lewd parts. The Lord open thine eyes to give thee more discretion, that thou mayst give a better example.  

Knowledge puffeth up, but Charity edifieth.  
HAving spoken of the first part of my text, now I must proceed to the second, in which I must as much extol Charity, as before I disabled unformed knowledge: for it was never the Apostles mind nor mine to speak any thing against well qualified knowledge, 
2. Esdras 14. 42.  which belongs to perfect men, as the learned have noted; nor yet against moderate and sober knowledge, fit for all sorts of men, taught by the forenamed preachers; but only to withstand the immoderateness and misgovernance of it in the vulgar, who know no better how to use it, than a mad man doth a sword. If thy knowledge be greater than thy charity, than it will do more hurt then good: but if thy charity exceed thy knowledge, then that by its government makes all good; because charity is the master and governor of knowledge. You may surfeit with knowledge; so you cannot with charity.  
Knowledge puffeth up, but Charity edifieth. The word but signifieth a difference between charity and knowledge, because the conjunction is discretive. And indeed the difference is great, as the Apostle expresseth; because charity is (to use the School phrase) an act giving life and perfection, it edifieth among the virtues theological and moral: but knowledge without charity is a matter of vanity, because it puffeth up: it is like a bladder or bubble, which have nothing but wind in them; the one lifteth up in nature, the other lifteth up in God. But here it may be objected, What meaneth the Apostle thus to disable knowledge; seeing by it we depart from evil, and are informed to good? and the prophet Isaiah saith in his 53 chapter, vers. 11. By his knowledge shall my righteous servant justify many: where knowledge is made the cause of our justification. I answer, that wheresoever knowledge in holy scripture is taken in a good sense, there it is vox complexa, as sapientia is by S. Bernard called sapida scientia, savoury knowledge: 
Id est, scientia formata, Bonioan. 1. 2. q. 114. art. ult.  for in this knowledge, charity, which is the extern form of knowledge, is comprehended. But here in this text of scripture, Knowledge is vox incomplexa, standing alone by itself, and in opposition to Charity; and therefore here it produceth no good effect, but only pride, which is enemy to goodness. But charity is the substance of Christianity, and therefore is called of the School Divines grace itself. And this, in the building of a Christian toward heaven, is the master-builder: for the more it worketh in us, the better and bigger Christians we grow, according to that of S. Augustine, Charitas inchoata, inchoata justitia 
Lib. de natura & gratia, cap. 70.  est; charitas provecta, provecta justitia est; charitas magna, magna justitia est; charitas perfecta, perfecta justitia est. Charity begun, is righteousness begun; charity increased, is righteousness increased; great charity, is great righteousness; and perfect charity, is perfect righteousness. And when this is come, than there is no difference between God and man; it is conformity between God and man; it is, as S. Paul saith, the fulfilling of the law: further than this 
Rom. 13. 10.  we cannot go.  
Yea, that which is the most comfortable 
Rom. 8. 2. Rom. 5. 5. Gal. 5. 23.  and remarkable point in all Christianity, is the law of the Spirit of life, which freeth from the law of sin and of death: and this is the main refuge to the distressed conscience. There are in the best two laws ruling in them; because the best are compounded of two, the flesh and the spirit. The law of the flesh is concupiscence, 
Magist. Sent. l. 2. dist. 31. b Nullum peccatum mortale secum patitur. The law of charity fulfilleth the law of facts contained in the Decalogue.  which gives precepts only for the flesh, whose end is sin and death; and therefore it is called the law of sin & of death: and the law of the spirit is charity, which gives precepts only for holiness and righteousness; and this is called the law of life, because the end of it is life. These two laws are ex diametro opposite one to the other in the regenerate: & because they be both of force in this life, therefore the regenerate are carried both ways, sometimes to sin, and sometimes to holiness and virtue. But because charity, which is the root of all good desires, is the more noble law, 
Rom. 5. 5.  as being the law of the spirit, and is in all evil actions, first or last, or both, opposite to them, 
Clem. Rom. Pro delictis contra voluntatem vestram commissis suppliciter ipsius clementiam implorantes, p. 4.  and never yieldeth but during the violence of the passion; which being over, it immediately returneth to his former strength and virtue: therefore this freeth from the other, so that condemnation is never liable to them in whom this law is found. Therefore when the blessed Apostle besought God, that the prick in the flesh, that is to say, concupiscence, the law of sin and death, might be removed from him, he would not grant it, but told him, My grace 
2. Cor. 12. 9  shall be sufficient for thee: and this is nothing else but charity, which freeth the compound from sin and death; because, as S. Peter saith, it covereth the multitude of sins, it will 
1. Pet. 4. 8.  not suffer them to appear. And the reason why God would not have the law of the flesh and of sin to be outed from this holy man, and from the regenerate, was, because he would have his grace to conflict with the flesh, that after the conflict his grace might be victor: For my power (saith God) is made perfect through weakness. But there is no greater weakness in man then concupiscence, the lust of the flesh; which being overcome by charity's desire, God's grace and power is advanced and perfected. And this law of the spirit, S. Paul 
2. Cor. 3. 6.  opposeth to the law of the letter, which is knowledge when it is separate from the spirit: and this killeth as well in the ministry of the Gospel, as in the ministry of the Law of Moses, as S. Augustine teacheth, lib. de spiritu & litera; because the more knowledge we have, the greater shall be our condemnation, if we want the spirit of charity to put it in practice. Will you know then what charity is, which is thus advanced above knowledge? It is the most noble above all virtues, as our Apostle teacheth, 1. Cor. 13. 13. Now abideth faith, hope, and charity, but the greatest of these is charity. He saith not, shall be, as Calvin and Beza offer to evacuate the Apostles comparison & commendation; but is now: Now abideth faith, hope, and charity, but the greatest of these is charity. 
Psal. 119. 20, 40, 174. Verbun his locis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concupiscere, desiderare.  This is the lust and desire of the spirit, as concupiscence is the lust and desire of the flesh; the one sanctifieth and justifieth, the other damnifieth and condemneth, Gal. 5. 17. As concupiscence is the root of all vices; so this is the root of all virtues: it is the souls sanctified appetite. Every man that hath wit and discretion, will make choice of the best and the fairest; but charity is the best of all God's gifts, above faith, and hope, and knowledge; and therefore above all things I wish you to seek and follow that. In the twelfth chapter before, the Apostle sets down all the better sort of God's gifts, among which he placeth wisdom, knowledge, faith, working of miracles, and the rest; and then willeth them to make choice of the best; But (saith he) desire 
Vers. 31.  you the best gifts: and when he had so said, than he said further, I will yet show you a more excellent way: as if he had said, Now I will show you of a gift that is above all gifts, yea better than the best beforenamed; such a gift that without it all other are worth nothing. Though I speak with the tongues of men and angels, 
1. Cor. 13. 1, 2, 3.  and have not charity, I am as sounding brass, or a tinkling cymbal. And though I had the gift of prophecy, and knew all secrets, and all knowledge; yea, if I had all faith, so that I could remove mountains, and had not charity, I were nothing. And though I feed the poor with all my goods, and though I give my body that I be burned, and have not charity, it profiteth me nothing. Now if all be nothing without this, then get this and get all.  
But what is the reason why all other graces without this are worth nothing? Because without charity they are as a body without a soul. Hadst thou a body as well framed as Leander's and Hero's was, yet if thou hadst not a spirit to move in it, thou shouldest have but a dead body worth nothing, as S. James teacheth of faith without charity by the effect of works; As the body without the spirit is dead, so 
James 2. 26.  faith without works is dead also: for where no works are, there is no charity; and where no charity is, there faith and works and all is dead. Therefore the Apostle saith, Though I feed the poor with all my goods, and have not charity, it profiteth me nothing. Why? because without charity works are dead, as well as faith, and knowledge, and other graces. And where there is charity, that is to say, a divine love to God and all goodness, there all things are alive, and every grace working to salvation. Faith believeth to salvation, hope hopeth to salvation, knowledge knoweth to salvation; all work by charity's spirit. Hence the School calleth charity the form of virtues.  
But you may say, How prove you that divine love and charity is the spirit that giveth life and motion to all other graces? Thus, because faith, which is the first grace, worketh by it: Gal. 5. 6. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by charity. Then as all the members of the body work by the power of the soul; so faith and other graces in the spiritual body work by the power of charity: First, because charity is the impulse of the Christian soul. Neither can you with reason say, that, because faith is the first grace in spirituality, therefore all animation and motion proceedeth from it; because in generation the matter goeth before the form, and in the body of man there is vegetation and animality common to other creatures, before the reasonable soul come, which is the sole beginning of actions reasonable. Secondly, I prove this, because where is no charity, there all is dead, as S. John showeth, He that loveth not his brother, 
1. Joh. 3. 14.  abideth in death. Again, We know that we are translated from death to life, because we love the brethren. Where love is, there is life; and where no love is, there is no life. Thirdly, I prove this, because God is our life: but God is charity, as Saint John showeth, God 
1. Joh. 4. 16.  is charity, and he that remaineth in charity, remaineth in God, and God in him. If God be charity, than charity in the Christian must needs be his life; because our charity floweth from his charity. Fourthly, I show that charity is the life of all virtues and graces, because it is the root of the spiritual tree within us, as S. Paul teacheth, Ephes. 3. 17, 18, 19 That ye being rooted and grounded in charity, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height: and to know the love of Christ, which passeth knowledge, that ye may be filled with all the fullness of God. Here ye see charity to be the root: therefore so long as the root lasteth, no virtue or grace can wither in us; but if the root die, all die. All comes from the root; the leaves, the blossoms, the fruit. If there be either ornament of virtue, or fruit of grace in us, all comes from the root of charity. Yea, the life of virtue not only comes from this root, but there it is kept and preserved too: for when winter and cold storms come, than the sap for shelter runs down to the root, and there it is preserved till the next spring: so again, when the winter of God's wrath, and storms of persecution assault the profession of the Gospel, then by and by we retire to the root of charity, and there is our profession preserved till the storm be over. Thus Peter denied his Master thrice when he was going to his death: yet because he still loved his Master, therefore his life remained in him; in the time of persecution it lay hid in the root of charity.  
The Apostle goeth forward, That ye may be able to comprehend with all saints, what is the length, and breadth, and height, and depth. Charity breaks forth into all the dimensions of spiritual growth. The prophet Isaiah, rather than he would forsake his God, was sawn asunder in the midst: others were racked and would not be 
Heb. 11. 35.  delivered; they would not be delivered, but held out to the death. The blessed Marie Magdalene washed our Saviour's feet with her tears, and wiped them dry again with the hairs of her head. Oh blessed charity! If thou hast this root in thee, thou also shalt comprehend this breadth, and length, height, and depth; and thou shalt with these holy Saints say, If I had been in their coats, or had their occasions, I would have done as they did. This is that love of Christ which passeth knowledge, and this is the fullness of God.  
To proceed, Charity is the most excellent grace, because it is the divine seed of a Christian, 
1. Joh. 4. 7.  by which we are born of God and freed from mortal sin. 1. John 3. 9 Whosoever is born of God, sinneth not: for his seed remaineth in him. This seed S. Hierome in his 2 book against Jovinian, and S. Austin in his 5 tract 
Peccatum mortale nunquam cum gratia esse possit.  upon 1. John, calleth charity: for in it is contained the beginning of our conversion to God, which is a holy desire. For no man desireth any thing until he loves it: but when he loves it, than he desires it; when he desires it, than he seeks it; after he hath sought it, than he finds it, according to that in the Gospel, Seek and ye shall find, knock and it 
Matth. 7. 7  shall be opened: and when a man hath found, because he loves it entirely, he will so cleave to it, that he will not be removed from it. So is it between the regenerate heart and God. When God hath given a man a heart to love him, than he begins to desire him; when he desires him, than he seeks him, than he knocks at heaven gates by prayer, and will not away till God open to him, because his seed remaineth in him. And after he hath found him, than he so cleaves to him by hope, and hangs so fast upon him, that he will die before he leave him; because faith hath persuaded him that God is his maker and redeemer, and that he is moreover a rewarder of them that diligently seek him, Heb. 11. 6. And how will he reward him? not with gold and silver, which are corruptible; but with life everlasting, and the joys of heaven. Oh here is enough, we will seek no further.  
Thus you see how love and charity sets the soul to desire and seek God above all things, and so charity is the beginning of our conversion: and after it hath begun, it will never cease seeking until it hath found and obtained. Were a man by faith persuaded, that God is the author of all happiness, and that all the goods in heaven and earth lay in him treasured up; yet if he should love the goods of the world more than God, than he would never set his heart to seek and desire him. But when faith hath enlightened the mind to know God, then if the love of the heart will forsake the world and things worldly, and seek him who is supernatural happiness, then is conversion wrought, and not before. Faith converts the mind to God: but it is love and charity that converts the heart and will to God, which is the greatest and last conversion, because we never seek any thing until we desire it. Our conversion therefore is begun in the mind by faith: but this conversion is but half a conversion, yea, it is no conversion of the whole man, except the love of the heart, where lieth the greatest apprehension, do second and follow it. We see salvation by faith: but we never obtain it, until we desire and seek it by charity's desire. Wherefore I conclude, that, for so much as charity is the nearest and immediate cause of our conversion, of our seeking and finding God, therefore this is the most precious grace of God for our good, and is the greatest mean and instrument of our justification; because justification and conversion to God is all one: for God is our righteousness: but the greatest mean of our apprehending of him is by charity, which lays hold of him in the will and reasonable affection: therefore this must be the greatest mean of our justification, signified by the Apostle, where he speaks of the several means, Now abideth 
1. Cor. 13. 13.  faith, hope, and charity, but the greatest of these is charity. Which demonstration he that preferreth faith before charity would elude, by urging this absurd consequence, Ergò rex meliùs 
Calvin. in locum.  terram arabit quam agricola, meliùs calceum faciet quam suitor, quia nobilior est utroque: Ergò homo celeriùs curret quam equus, plus oneris portabit quam elephas, quia dignitate superat: Ergò angeli meliùs terram illuminabunt quam sol & luna, quia praestantiores. Then (saith he) the king should plough better than the husbandman, should make shoes better than the shoemaker, because he is more noble than them both: Then a man should run swifter than a horse, should carry a greater burden than an elephant, because he excels them in dignity: Then angels should illuminate the earth better than the sun and moon, because they are more excellent. But this is nothing but a running from the state of the question; because every thing that is greatest and best to his proper object, and in proper comparison, is not greatest and best to every object, and in every comparison. But the Apostle here compareth charity with justifying faith and hope absolutely, and in the most excellent way, as appear in the 31 verse of the 12 chapter beforegoing; and it is manifest, that the most excellent way is the way of our justification and conversion to God: and here he affirmeth this to be the greatest and chiefest, and therefore absolutely so it is. Again, he preferreth faith before charity, because faith is the cause of charity. If he could show faith to be the efficient cause of it, he should say something: but when he can prove it to be no more but the disposing and instrumental cause; then, by the same argument, the axe should be greater and better than the house, because it is an instrument used in the preparing of it: which argument is absurd.  
But to prove the truth for this noble virtue, which none shall be able to overturn, because it is founded upon the rock of God's word, I have these arguments. 1. God justifieth, Rom. 8. 33. God is charity, John 4. 8. Therefore charity justifieth. 2. The fullness of God in man is that which justifieth him. Charity is the fullness of God in man, Ephes. 3. 19 Therefore charity justifieth him. 3. The fulfilling of the law justifieth, Rom. 10. 4. Charity is the fulfilling of the law, Rom. 13. 10. Therefore charity justifieth. In the assumption, let not the reader understand the power of nature or natural love; but charity the principal grace of Christ, united to faith and hope.  
In the preferring of this virtue, S. Gregory, in his 38 homily upon the Gospel, calleth charity the wedding garment, which he that wanted at the great marriage, was thrown into utter darkness. His words are these: Quid debemus intelligere nuptialem vestem, nisi charitatem? Intrat enim ad nuptias, sed cum nuptiali veste non intrat, qui in sancta Ecclesia assistens, fidem habet, sed charitatem non habet. What are we to understand by the wedding garment, but charity? For he goeth in to the wedding, but not with the wedding garment, who, being in the holy Church, hath faith, but hath not charity. He addeth further to this purpose, Omnis ergò vestrûm qui in Ecclesia positus Deo credidit, jam ad nuptias intravit: sed cum nuptiali veste non venit, si charitatis gratiam non custodit. Therefore every one of you which being placed in the Church hath believed in God, hath already entered into the marriage: but he cometh not with the wedding garment, if he doth not preserve the grace of charity. There are many which come into God's house, which is his Church, because they have faith to believe; for this is that which first brings a man to God, according to that, Heb. 11. 6. He that cometh to God, must believe that God is: yet though they be in God's house, and at his Son's wedding for a time; when he comes to lift up their heads in his house, as it is said, Gen. 40. that is, to reckon with them, they must be thrown out again, because, as S. Augustine saith, Expos. in Epist. Joh. Tract. 5. Dilectio sola discernit inter filios Dei, & filios diaboli. Signent se omnes signo crucis Christi, respondeant omnes Amen, cantent omnes Alleluia, baptizentur omnes, intrent omnes ecclesias, faciant parietes basilicarum; non discernuntur filii Dei à filiis diaboli, nisi in charitate. Only charity maketh a difference between the sons of God, and the sons of the devil. Let all sign themselves with the sign of Christ's cross, let all answer Amen, let all sing Alleluia, let all be baptised, let all go to church, let all build churches; the sons of God are not distinguished from the sons of the devil, but by charity. They are none of God's sons because they want charity, the robe of Christ's righteousness, and therefore they have no right to the place.  
Further, that must be the most excellent grace, which joineth the soul to God: but this doth charity; because the Apostle saith, 1. Cor. 6. 17. He that cleaveth to the Lord, (as S. Hierome translateth) or he that is joined to the Lord, (as our translation hath it, which in meaning is all one) is one spirit. But charity above all virtues causeth a man to cleave to God; because, as S. Bernard saith, by charity the soul is as it were married to God; and in marriage a man forsakes all other to cleave to his wife, and the wife forsakes all other to cleave to her husband, according to that rule for marriage in Gen. 2. 24. Therefore shall a man leave father and mother, and cleave to his wife, and they twain shall be one flesh. So they that have charity, will leave all things to cleave to God, to be one spirit with him. Yea so fast doth charity glue the good soul to God, as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth, that it will die before it leave him, as is to be seen in all the holy Martyrs. Nothing may quench this fire, as Solomon singeth, Set me 
Cant. 8. 6, 7.  as a seal upon thy heart, and as a signet upon thy arm: for love is strong as death, jealousy is cruel as the grave: the coals thereof are fiery coals, yea, a vehement flame. Much water cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, they would greatly contemn it. For what is that which makes all the marriages in the world? is it not love? if they did not love one another, they would never come together. Now this charity is nothing else but divine love; and this makes God and man one spirit, as natural love and marriage makes man and wife one flesh: and it is called Charity, to distinguish it from natural love, for that it is the most dear and precious love, in regard it is between God and man's spirit.  
Again, that must be the most excellent virtue, which makes man most like to God: but there is nothing that makes man more like to God then charity; because S. John saith, God 
1. John 4. 8.  is charity: therefore they that have charity, must needs be most like him. It is the holy Ghosts child as I may say, sanctifying the soul. It is no where said, that God is faith, or God is knowledge; for then the devils should be more like to God then man, because they know more and believe more than any man: but he is called in scripture only charity, in regard of goodness and sanctity, for that all goodness of sanctification proceeds from charity. So God loved the world (saith our Lord, in John 3. 16.) that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. Now as all good of sanctity comes from God's love to man; so from man's charity comes all the like goodness toward God and our neighbour. Light comes from faith, and understanding from knowledge: but goodness and sanctity come only from charity. And if God be charity, than what interest have they to God and his kingdom, who live continually in malice and quarrels?  
Moreover, Charity is called of Divines the universal grace, because S. Paul, Colos. 3. 14. calleth it the bond of perfection. Above all these things put on charity, which is the bond of perfectness. He saith above all, because this is the best of all: and he calleth it the bond of perfectness, first, because it tieth man to God in the heart, who is perfectness itself; and next, because it tieth all virtues together, as we are taught in the Collect of Quinquagesima. Hast thou charity? then canst thou want no virtue, because all are bound up in it. There is justice, there is mercy, there is liberality, there is fidelity, there is the highest, there is the lowest, there is magnanimity, there is humility: charity binds all together in one man. Then get charity, and thou needest not run from parish to parish to get understanding, because it dwells in charity. According 
Lib 3. de doctr. Christ. cap. 10.  to this S. Austin saith, Scriptura nihil praecipit nisi charitatem, nihil culpat nisi cupiditatem: The scripture commandeth nothing but charity, and blameth nothing but concupiscence. Now what charity is, the Father in that place thus defineth; Charitatem voco motum animi ad fruendum Deo propter ipsum, & se atque proximo propter Deum. I call charity (saith he) a motion of the mind to the fruition of God for himself, and of himself and his neighbour for God.  
Lastly, there is yet another title of excellency belonging to charity, and this is Queen of virtues, because it commandeth and governeth them all to right ends. For say I had all knowledge and could confute all men, and say I had all eloquence that I could with Orpheus move the stony heart, say I had all patience, and could give my body to be burned, and say I had all faith, that I could remove mountains; yet if I did not know to Godward, speak to Godward, suffer to Godward, and believe to Godward, and so of all other virtues, all this would do me no good. Why? because the Queen of virtues, Charity, which should bend and order all these to Godward, is wanting. For every action, as the learned know, proceeds from election; election is in the will; and the principal power of the will is love and charity: therefore look which way that goeth, that way go all thy actions of heart and mind. If thy love be natural, than it orders and carries all thy actions to a natural end, and that leadeth to hell: but if thy love be divine and spiritual, which my Text calleth Charity, then that like a Queen regulates all thy actions to a supernatural end, which is to serve God and to gain his kingdom. And the more good actions thou dost in this kind, the more thou edifiest, as my Text saith, Knowledge puffeth up, but Charity edifieth, that is to say, Charity buildeth. As the carpenter and mason build with wood and stone; so charity buildeth with good and godly actions. Faith is often idle, knowledge sleepy, and hope is drowsy: but charity is always working, because it is the heart's pulse to God-ward. As the pulse never leaves beating; so charity never leaves working: and the more it worketh, the greater is the edifying. Little charity makes a little Christian, and great charity makes a great Christian, and perfect charity makes a perfect Christian.  
The main Tenet of the scripture is, that God will reward every man according to his works. Therefore the more good works a Christian doth in the kingdom of grace, the greater shall be his crown in the kingdom of glory. For, as S. Paul saith, 1. Cor. 15. 41, 42. As one star differeth from another in glory; so is the resurrection of the dead: the body, with the more good works it riseth, the more it shall shine in heaven's glory. In my Father's house are many mansions, saith our Saviour, John 14. 2. Every man here strives to have the fairest house, if he be a man of worth. Then if thou desirest one of the better mansions in the kingdom of glory, thou must build for it here in the kingdom of grace. The more good works thou preparest here, the larger shall be thy house there; the holier works, the higher habitation in heaven's majesty. Wherefore, brethren, be never weary of well doing, but, as S. Paul exhorteth, 1. Cor. 15. 58. be abundant always in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. There is nothing lost but all gotten by good life and good works.  
But you may say, It seemeth otherwise; because the mansions there are already built, and therefore they depend not upon our building and edifying. Yes, they depend upon our edifying, in regard of the placing and bestowing; because the better a man is edified in good life here, the better building God will bestow upon him there: he made the best for the best. For thou rewardest every man according to his work, Psal. 62. 12. Luke 6. 38. 1. Cor. 3. 8. 2. Cor. 9 6. You may say again, that heaven is but one house, which is the Father's house. I reply, As our Saviour in John calleth heaven a house; so S. Paul, Heb. 12. 22. calleth it a city. It is called a house, because he is Father of the family there; and it is called a city, because he is King of the place. Palaces have many rooms and chambers in excellency one above another: so cities have many houses, some more spacious, some more costly, and some more stately than others. Why should it not be so too in the celestial Jerusalem, except we should think that God had some wants there? There be degrees of edifying in us here; therefore there are degrees of edifices for us there.  
Charity edifieth. As charity edifieth, so it pulleth down too. As the understanding builder, when he sees something in his edifice amiss, will not rest till it be demolished, and set up in a better manner; so is it with the good Christian: when he perceiveth some faults in his life, he will not cease till they be 
Nihil eis peccati damnabilis remanere poterit, nec deerit aliquid boni, quibus charitas omnis inquinamenti mundatio & bonorum omnium matter affuerit. Prosp. de vita contemplate. lib. 3. cap. 14.  removed. And this part S. Paul also referreth to charity, 1. Cor. 13. 5. It doth no uncomely thing, it seeketh not her own, it is not provoked to anger, it thinketh no evil. Therefore if there be in thee any undecent lechery, or gaping covetousness, or passions troublesome, or any evil whatsoever; if charity be in thee, it will seek and endeavour to remove all, because they be uncomely for spiritual and Christian buildings. And from this text S. Prosper inferreth, that charity is the death of vices, and the life of virtues.  
Charity edifieth. Lastly, as charity edifieth in a man's own self, so it edifieth in others also. If there be any infirmity in neighbours, it will bear with it, and help to amend it. Charity suffereth long, it boasteth not itself, it is not puffed up. There is no pride in charity, but it submitteth itself to all good ordinances, both in Church and Commonwealth. This will not fly out like the disobedient professor, this will not run from his neighbours, this will not contemn his Ministers; but this will labour to uphold all. This will say, Come neighbours, let us hold together, we must be subject to our governor's for conscience sake, we may not do what we list, we may not be our own judges, we may not make ourselves equal with Apostles, and say in our own causes, It is better to please God then men, and then please neither: for now it is not as it was in the Apostles days: then were wicked governor's; now we have godly governor's. Thus charity edifieth in our own selves, and others; but proud knowledge pulleth down and destroyeth. And in this Predicament are they which make havoc of Church-discipline: they will not keep holy days, though they be in honour of the Saviour of the world; they will not observe Saints days, though their examples in the Liturgy be the glasses of our lives; to stand up in reverence when Gloria Patri, Te Deum, Benedictus, and the rest are said, (wherein we speak to God) with them is a needless ceremony; Confession and Absolution is flat Popery; and with such all is superstition, save only a sermon from the spirit without premeditation, and a prayer ex tempore, or of their own framing without authority. Might these have their wills, there should be no face of religion among us. They profess themselves to be hearers: but if you talk with them, than they will be preachers. Not need, but pride, not edifying, but ambition, makes them to amble about the country for choice hearing and precise fashions: but the true speakers and true hearers are always in charity, Ephes. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will conclude all with the saying of Hugo de S. Victore, lib. 6. Dilectio supereminet scientiae; plus enim diligitur quam intelligitur, & intrat dilectio ubi scientia foris est.   
FINIS.   

¶ Almae Matris Academiae carmina Comitialia 
ANN. DOM. 1633.  hanc veritatem attestantia,  
Bona opera sunt efficaciter necessaria ad salutem.  
VIrtutes Charitésque omnes, redeatis ad astra:  
Non audent vobis astra negare locum.  
Ecce negant homines: homines, sine numine vestro,  
Eximium fidei numen inesse putant.  
Gratulor, ô, vobis, homines, hoc credere vestrum,  
Quod coelo clivum non sinit esse suum.  
Quantorum facitis compendia quanta laborum!  
Credere justitia est omnis, & una salus.  
At non sic olim; tam mollis semita nunquam  
Heroum lassos duxit ad astra gradus:  
Sed labor, & virtus, & sancta superbia dextra  
Non facili pennâ stravit in alta viam.  
At neque tu, matris fidei puer aure●, credas  
Coelis esse aliâ conditione fores.  
Ni sit quae tibi summa procul spes sydera monnstret;  
Ni sit inocciduâ qui face flagret amor;  
Ni non larga pius tibi pocula temperet usus;  
Ni justam in trutinam pendeat aequa manus;  
Ni vigili stet in arce memor, mentisque pudicae  
Servet inaccessas sedula cura nives:  
Tolle tuam (nec enim fidei fiducia tanta est)  
Improbe, tolle tuam, nomen inane, fidem.  
Vana fides, ubi sola fides: dilectio vera,  
Spes viva accedant; non aliunde salus.  
His nisi sit formata fides, est mortua plané,  
Próque fide fidei triste cadaver habes.  
Haec sunt, quae sibi regna vocant aeterna; nec unquam  
Coelorum retulit praemia sola fides.  
ERGO  
Virtutum sancta & speciosae caterva salutem  
Divino ex pacto, quam meruêre, dabunt.   

A TREATISE Showing That God's Law, now qualified by the Gospel of Christ, is possible, and aught to be fulfilled of us in this life.  
TO shun homonymy, and to state the question, that we might not fall to andabatisme, we are to understand, that as there be two kinds of perfection, viae & patriae; one of our way, the other of our country to which we are travelling; so there are two kinds also of fulfilling God's law, one of this life, the other of the next. That of this life may stand with diverse interruptions, because here we are not confirmed in grace: but that of the next, which is in heaven, will admit no interruption; because there all are confirmed in grace, and cannot sin.  
That there is a fulfilling of God's law in this life, the scripture admits, where it saith in S. James, If ye fulfil the royal law according to 
Jam. 2. 8.  the scripture, Thou shalt love thy neighbour as thyself, ye do well. Here the text makes a manifest supposition of fulfilling G●●●● law in this life: & first it affirmeth this doctrine to be according to scripture; next, it showeth how it is to be tried, that is, by the law, in loving our neighbour as ourselves: and he that can do this, there is no doubt but he loveth God above all; because without God he could not do this. Were God's law not possible to be fulfilled, the supposition should be idle, unfit for God's word, and unbeseeming one writing by divine inspiration; and then the twelve tribes might justly have returned this caption upon S. James, You put upon us that which cannot be done. But in this absurdity the Apostle could not be taken, because he wrote by divine inspiration, and sootheth the thing, first by adding to his supposition this commendation, Ye do well; and secondly, by fetching to this head all other parts of God's law, saying afterward, For whosoever 
Vers. 10.  shall keep the whole law, and yet fail in one point, he is guilty of all. Here therefore is a general and absolute fulfilling spoken of: and here is implied, that every one is bound to bring his obedience, not to one or most, but to every part of God's law; and so no starting hole is left for any one beloved sin.  
Secondly, this supposition of S. James is confirmed by our Lord's prayer, Thy will be done in earth, ●s it is in heaven. If the law, which is God's will, could not be fulfilled in earth, than Christ obtained not what he would, we daily pray in vain, and Christ hath in vain commanded us to pray.  
Thirdly, this is confirmed by the liturgy of our Church in the collect upon the first Sunday after the Epiphanie in these words, And grant that they may both perceive and know what things they ought to do, and also have grace and power faithfully to fulfil the same, through Jesus Christ our Lord. Amen. Where we are taught, by whose virtue men may fulfil God's law, that is, by Jesus Christ's grace and power.  
Lastly, this is taught by the prayer upon the ten commandments, Lord have mercy upon us, and incline our hearts to keep this law. Where first we are taught to know our own misery, in that we are bound to keep God's law with the penalty of everlasting death, and yet of ourselves we have no power to perform it, and therefore we pray God to be merciful to us. Next we pray that he would incline our hearts to keep his law: where is showed, that God himself is the first mover and principal actor in this work; that we do but run along with him, and that of ourselves we are so crooked and averse, that if he do not incline and bend our hearts, as the shipwright boweth his timber by his instruments, the strength of his arms, and the heat of his fire to make a ship, we should never be able to sail to the kingdom of heaven. Wherefore if we shall fail to join our hands to God's hand, when the principal acting is his, the second and inferior ours; when he hath used all his means towards us, his threatenings to terrify us, his exhortations to draw us, his promises to entice us, and propounded the end and reward of the work to be only ours, whereas the greatest merit is Christ's: if we now be defective and behind on our part, we shall be worthy of many hells. To conclude, in that we entreat God to enable us to keep his law, hence appeareth the laws excellency, and man's benefit in observing it. It is God's image and similitude in which he made man; therefore it hath relation to us, and we to it: it restoreth us to our first perfection and heaven's felicity, it is the conformity between God and man, it is that which maketh God and us one: Therefore to the keeping of this we must strain soul and body, we must put all that we can, we must not fly to naked imputation, where is required our conformation. For whom 
Rom. 8. 29.  he did foreknow, he also did predestinate to be conformed to the image of his Son. His Son hath fulfilled the law, and so must we too.  
But here may be objected, that they which 
Ob.  are in Christ are delivered from the law. Rom. 8. 2. For the law of the Spirit of life hath made me free from the law of sin and of death. Therefore we have nothing to do with the law.  
I answer, that in this place and in the chapter 
Sol.  before, by the law is understood concupiscence, the law of the members, which giveth precepts and motions only for sin; and not the law of God, which giveth precepts against sin, and for holiness and righteousness.  
Again, it may be objected, that we are not 
Ob.  under the law, therefore we have not to do with it. Rom. 6. 14. Ye are not under the law, but under grace.  
It is answered, Though we be not under 
Sol.  the law to be condemned, terrified, and forced by it; yet we are under the law to Christ, that is, to be guided by it; as the Apostle testifieth of himself, 1. Cor. 9 21. Being not without the law to God, but under the law to Christ: Therefore if the very just shall transgress, while they are within the law, they are bound to make satisfaction by holy penance, which is secunda tabula post naufragium.  
Lastly, it may be objected, that we are dead 
Ob.  to the law, and therefore we have no more to do with it. Rom. 7. 4. Wherefore my brethren, ye are also become dead to the law by the body of Christ, that ye should be married to another, even unto him that is raised up from the dead, that ye should bring forth fruit unto God.  
By the law here is not meant the law simply, 
Sol.  but the law and the flesh compounded together (as appeareth in the sixth verse) wherein we stood in bondage to both. For the laws letter only showed us what we were to do, but gave us no power to perform; and with this the flesh and the old man went hand in hand: for though the law gave us no power to perform, yet the flesh gave us power to transgress and sin. To this the Apostle showeth, that we are dead by the merit of the death of Christ's body, that we might be married to another, that is, to Christ in Baptism, by whose Spirit and grace we might be enabled to fulfil that which the law taught and commanded, to bring forth fruit unto God and our own salvation. And from hence it appeareth still, that the law of itself is good, and we have need of it, though it be not sufficient for us; because it is our schoolmaster, to show us our sins, and to bring us to Christ, Gal. 3. 24. Rom. 7. 7. I had not known sin, but by the law.  
Having made an end of confirming my first argument from the scriptures supposition and grant, now I proceed to my second argument, which is founded upon the efficacy and end of Christ's suffering for us, which I hope no good Christian will extenuate.  
If Christ hath merited, that the righteousness of the law should be fulfilled in us who are his members, than the law is not impossible to be fulfilled of us: but Christ hath merited, that the righteousness of the law should be fulfilled in us: therefore the law is not impossible to be fulfilled of us. The major is true, because it is blasphemy to discredit the efficacy and end of Christ's merits. The minor is as true by this scripture, Rom. 8. 3. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh: that is to say, In sin's room he condemned sin. If sin be condemned, than it cannot hurt us, the fuit is at an end. But to what end did God send his Son, and condemn sin in the flesh? It followeth in the text, that the righteousness of the law might be 
Vers. 4.  fulfilled in us. It is not said, That the righteousness of the law might be fulfilled in himself, or for himself only, (because he died not for himself, nor had need of such a righteousness, for that he was the lawgiver, and had always the laws fullness in himself before he wrought any thing) but, That the righteousness of the law might be fulfilled in us. And how is that to be done? not by faith only, or by bare imputation alone, as the ignorant understand it; but by our actual walking in divine precepts: and therefore it is said, vers. 4. Who walk not after the flesh, but after the Spirit.  
But in our walking, though it be after the 
Ob.  Spirit, the law is oft broken of us by sins of commission and sins of omission, and therefore the laws righteousness is not fulfilled of us.  
I answer, As it is oft broken of us, so it is 
Sol.  as often repaired and satisfied, and so all is made whole again, and so he is in statu quo priús. Tremelius upon the text hath, Restituitur & redintegratur à malo, He is restored and made whole from the evil. Which in Saint Augustine's words is a spotless and blameless walking in God's laws. For in his book the perfectione justitiae, speaking of many places of scripture urged for the perfection of the Saints, he saith thus, Horum testimoniorum aliqua currentes exhortantur, ut perfectè currant; aliqua ipsum finem commemorant, quò currendo pertendant. Ingredi autem sine macula non absurdè etiam ille dicitur, non qui jam perfectus est, sed qui ad ipsam perfectionem irreprehensibiliter currit, carens omnibus criminibus damnabilibus, atque ipsa peccata venialia non negligens mundare eleemosynis. Some places exhort the runners, that they may run perfectly; some mention the end to which they should tend. Therefore he may be said without absurdity to enter spotless, not who is already perfect, but he which runs inculpably to that perfection, wanting all deadly sins, and not forgetting to expiate his venial sins by alms. If he riseth not again so oft as he falleth either in number or virtue, than he seemeth to be no more a just man. Wherefore let every one, as soon as he is down, presently rise again.  
Our sins of commission are repaired and reversed by repentance. Ezech. 18. 21, 22. But if the wicked will return from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die: all his transgressions that he hath committed, they shall not be mentioned unto him. If it be thus to the wicked, shall it not be as much to the godly, when they sin less, and not with a full consent? Our sins of omission are salved and supplied by prayer, as S. Augustine insinuateth upon this point of giving the law unto us, Admonet nos Deus facere 
De nature. & great. cap. 43.  quod possumus, & petere quod non possumus: God, by giving his law to us, admonisheth us to do what we can, and to ask that which we cannot do. Whereupon it follows, that obedience as far as we can, and prayer where we cannot, in regard of the frailty of the flesh, maketh God's law to us possible; because in his Gospel he 
Matth. 7. 7. John 15. 7.  hath promised to give us that which we pray for, as we ought to pray: in which are included all our sins, as well of commission as of omission. These are the helps which the Gospel affordeth. How are we to respect and frequent these two, upon which our salvation so much dependeth! were it not fit that these two should always lie by us, to be ready at every need? The old law only commandeth, 
Lex praedicat iram, evangelium gratiam; lex monstrat culpam & poenam, evangelium remissionem culpae & absolutionem à poena exhibet; lex demum morbum & aegrotum, evangelium medicum & remedium porrigit. Psal. 119. 32.  but giveth no power to perform: but the new law not only giveth precepts, but also power and helps by the sacraments to perform, because it is written in Christ's blood, and so hath Christ's spirit and life going together with it. Therefore it is called of S. Paul, The law of the Spirit of life; and of S. James, The law of liberty: not because it gives men liberty to sin; but because it freeth from the lets, and enlargeth man's heart through the spirit to perform it with alacrity and cheerfulness, according to that of David, I will run the way of thy commandments, when thou shalt enlarge my heart. And to this belong the counsels of the gospel, which go beyond the precepts of the law: of which S. Chrysostome speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Hom. 19 in Heb. & Hom. 18. de poen.  Christ commanded nothing impossible, insomuch that many go beyond the very commandments. And if it be demanded who ever did this, he forthwith answers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul, S. Peter, even all the choir of saints.  
Lastly, as Christ's spirit and grace gives such power to go beyond the precepts; so it is not incongruent that it should so modify sins in his members to make them venial and not killing, in regard they are not done with a full consent, but with a desire of doing the contrary: of which the Apostle saith thus, Rom. 7. 20. But if I do that I would not, it is no more I that do it, but sin that dwelleth in me.  
A third argument I have from the kinds of fulfilling God's law, which are two, the inward and the outward. The inward is the fulfilling of the law in desire: The outward is the fulfilling of it in the body's members, prompted and put on by the mind's direction and affection. The inward is more noble, because it is more near to the mind its original and fountain, and without whose act the body's members could act nothing: yet the outward is the more ample, because it breaketh out further. The inward fulfilling of necessity must be acknowledged, or else we destroy the inward man, and frustrate that great work of man's redemption. Of this inward fulfilling thus speaketh the Apostle, Rom. 7. 22. For I delight in the law of God after the inward man. This delight is the wills fullness, often spoken of in the 119 Psalm, O how I love thy law! it is my meditation all the day long. Again, Therein is my delight. I will observe it with my whole heart. Now the whole is the fullness of a thing; therefore there is an inward fulfilling of Gods will. Notwithstanding we must not here rest, but proceed to the outward also, because the body is a part of the whole, and so bound by the law to follow its inward principle. By this outward fulfilling God is more glorified to the eye of the world; and without the outward the inward is not seen: wherefore upon every good opportunity they ought to go both together. But here we must take knowledge, that the body in its own principle is so far from fulfilling God's law, that it is a contrary law to it, and is called of the Apostle the law of the members, and the 
Rom. 7. 23.  law of sin and of death. I see another law in my members, warring against the law of my mind, and leading me into captivity to the law of sin, which is in my members. That is to say, as S. Augustine expoundeth it, captivare conantem, 
Lib. 1. de nupt. & concup. cap. 30.  endeavouring to lead me into captivity to the law of sin in my members. How may we be freed from this? by another law, that is, the law of the mind, called the law of the Spirit of life, Rom. 8. 2. For the law of the Spirit of life, which is in Christ Jesus, hath made me free from the law of sin and of death. Then the law of the members cannot hold us in captivity. Here therefore come to be considered of us three laws in God's word expressed. The first is that which is called the law of God; and this is the glass of our lives, showing what we should do, and what we should not do. The second is called the law of the members, and the law of sin and of death, because it labours and endeavours to draw us to sin and to death. And this is concupiscence, giving precepts and motions for sin, which in the unregenerate draweth death after it. The third is the law of the mind, called of S. Paul, Rom. 8. 2. the law of the Spirit of life in Christ Jesus. And this law is bestowed upon us habitually in baptism, and is nothing else but holy charity, which sanctifieth by the power of the holy Ghost, and purifieth the mind before God, and is opposite to concupiscence. And because this is the strongest law, and seated in the mind which is man's form and principle, therefore this both freeth from the law of the members and of sin, & also fulfilleth the law of God, which is man's conformity with him. And this is confirmed by that main conclusion, Charitas est legis plenitudo, Charity 
Rom. 13. 10.  is the fullness or fulfilling of the law. Which is thus to be understood, saith S. Augustine; Diffunditur in cord charitas Dei, unde fiat legis 
Ad Hilar. Epist. 89.  plenitudo, non per vires arbitrii, quod est in nobis, sed per Spiritum sanctum, qui datus est nobis. The love of God is diffused in our hearts, from whence proceeds the laws fulfilling, not by the power of freewill, which is in us, but by the holy Ghost, which is given to us.  
It may be objected, that the law of the 
Ob.  members, or concupiscence, is imputed by God to the whole man, being it is opposite and rebels against the law of the Spirit.  
I answer, that the sin of the flesh is not 
Sol.  imputed to the whole man, because the flesh is not yet redeemed in execution; according to that of the Apostle, Rom. 8. 23. But we also which have the first-fruits of the Spirit (that is, the law of the Spirit of life in our minds, by which we are sanctified and consecrated to God) even we do mourn in ourselves, waiting for the adoption, the redemption of our bodies; that is to say, the deliverance of our bodies from concupiscence: which is thus done, saith S. Augustine; Liberari à corpore mortis, est, omni 
Contra duas epist. Pelag. lib. 1. cap. 11.  sanato languore concupiscentiae carnis, non ad poenam recipere corpus, sed ad gloriam: non enim à corpore mortis impii liberabuntur unquam, quibus in resurrectione eadem corpora ad aeterna tormenta reddentur. To be freed from this body of death, is to heal all the languour or infirmity of lust in the flesh, and not to receive the body to pain but glory in the city of God: for the wicked shall never be freed from this body of death, to whom the same bodies at the resurrection shall be restored, to suffer everlasting torments. And the reason why God hath not redeemed or delivered our bodies, is, because God hath ordained, that man should not attain his end and perfection without difficulty, or at one instant, as the angels did; but to go to heaven's happiness by much opposition, and by many sighs and sorrows, as our head hath done before us by many sufferings; and that according to the difference of every one's conflict and striving, they might be rewarded with the different orders of the glorious angels. For which cause all they who have generous minds according to the dispensation of grace, must put on in the way of godliness the best that they can, knowing with the Apostle, that their labour shall not 
1. Cor. 15. 58.  be in vain in the Lord. And from hence it will follow, that, whereas Christians have longer time and more difficulties to go to their end then the angels had, therefore their rewards shall be greater, and more than theirs, though their grace be more and greater than that of Christians. Wherefore when they both shall meet, there shall be a blessed harmony and sweet rejoicing in God together.  
And to show a little further the difference between the angels and men's travel toward the end, this shall appear from man's combat under the three laws warring one against another. The law of the members challengeth the law of the mind and spirit; and the law of the mind and spirit challengeth the law of the members; and the law of God challengeth both, saying, Thou law of spirit and grace comest too short for man's salvation; and thou law of members art out of measure sinful, and therefore killing. What shall the distressed conscience now do, when so many fists are one upon another in one man, beside the unknown stratagems of the devil, the multitude of the world's incursions, and the manifold falls into sin? O the fears, the cares, and the labours! Is not here S. Paul's exclamation, O wretched man that I am! who shall deliver me 
Rom. 7. 24.  from the body of this death? At last comes in our captain to our comfort; and then the Apostle saith, I thank God through Jesus Christ 
Vers. 25.  our Lord. Then take we heart, and say further with the same, Then I myself with the mind serve the law of God, but with the flesh the law of sin. The Saviour of the world strikes in with his law, and in the end with much ado we overcome. Thus stands the difference between men and angels travel toward the end: the one had a short cut without difficulties; the other hath a long race in many infirmities and miseries. Therefore of these it is said, Apoc. 7. 14. These are they which came out of many tribulations.  
To return again to the laws possibility, a fourth argument ariseth from the nature of a law. For if God should give such a law which could not be kept of us, than it could not bind us; because by the rule of justice no man ought to be bound to that which is impossible, for that were a wrong both to nature and grace: Therefore the School verse saith,  Ultra posse viri non vult Deus ulla requiri. 
A fifth argument is from the end of a law, which is, to be kept: for if God should command things impossible, than he should make a law not to be kept, but to be broken; which is contrary to the right end of a law and of a lawgiver. But God for his infinite wisdom will never give a law to a wrong end: therefore he will never command things impossible.  
But the adversaries to this truth will perchance 
Ob.  object, that when God first gave his law to man, it was possible to be kept: the impossibility now proceeds only from ourselves, because through our own default it is that we are disenabled: and therefore God may justly still oblige us to it, though impossible.  
But to this it is answered, that Christ hath 
Sol.  made a full satisfaction for that default of ours, and by this means discharged us of that obligation; insomuch that God can no more in equity now require impossibilities at our hands, than he could at first at adam's. Neither does he, if we may believe S. Paul, who saith, I can do all things by Christ that 
Phil. 4. 13.  strengtheneth me.  
But it may be further urged, that the law 
Ob.  is still the same it was, and therefore of itself doth oblige us now to as exact a performance as ever it did Adam, though God for Christ his sake is pleased to remit from the rigour of it, requiring sub poena no more of us, than we being assisted by his grace are able to perform.  
To this I answer, that the law obliges us 
Sol.  no further than the intent of the lawgiver was to extend it: and therefore if God intends not now (as questionless he doth not) to exact of us the performance of the law, as it stood in its rigour quoad omnes gradus, neither does it in reason oblige us now to any such perfection. And so by consequence the law, as given to Adam, is not the rule whereby we are to be judged, but as it was given to us in Christ; which every Christian ought and therefore may perform. And here we may observe, that it is most convenient to reason and justice, that the law should be exacted so far as the possibility of the obliged could reach, and no further. Adam in his integrity might have perfectly kept it, if he would; and therefore the fulfilling of it in rigour was expected sub poena of him, and that justly: we now fallen would perfectly fulfil it, but cannot, by reason of the punishment inflicted on us by our just judge: and therefore, durante poenâ, he cannot in equity now expect that perfection in keeping it, which Adam had. For to mutilate a runner, or oppress him with weights, and then to command him to run with that agility and speed he formerly could, unless he were endued with his first integrity, strength, and liberty of limbs, is absurd: so to think our good God now in this our languour and reluctancy of nature will under pain of death tie us to absolute obedience, and not restore us to the state of innocence, wherein 'twas possible, is altogether as senseless and unreasonable.  
A sixth argument is from the goodness of the lawgiver, which is God. If God should command things impossible, than he should be more cruel than a tyrant, who will not offer to ask of his subjects such a tribute, which he knows cannot be paid, nor make such a law which cannot be kept; because this is against the common good of every state: but God is good to all, and no tyrant, because his mercy is over all his works: therefore he will not command any thing impossible. And to this acordeth S. Augustine, Deus nec impossibile aliquid potuit imperare, quia justus est; nec hominem damnaturus est pro eo quod non potuit vitare, quia pius est: God could not command any thing impossible, because he is just; neither will he damn a man for that he could not avoid, because he is merciful. Now it is manifest, that God gave his law in Moses time many hundred years after Adam's fall, and therefore he gave it to be kept according to the condition of man's present estate. And in this estate it pleased the Almighty to make a league of friendship betwixt himself and mankind: whereupon Abraham (who lived before the law) was called the friend of God, and holy David a man 
Jam. 2. 23. 1. Sam. 13. 14  after his own heart. Now let any man tell me, how a father that hath received his prodigal son into his grace and favour, and forgiven all, can yet exact of his son, without tyranny or ridiculousness, to perform as many acts of hospitality, or otherwise, now in the estate of his decocted patrimony, as in his full riches; unless the father had restored him again unto as great an inheritance? To confirm this answer, take this argument; A man can either do as much as God's grace enables him, or not. If not, how doth grace enable him? If he can do all which Gods grace enableth him to do; how is it possible for a most just and good God either to desire, or at least require more than his own with all usury possible? Secondly, to impose on man his friend precepts impossible to be observed, neither suiteth with the true rules of friendship, neither is compatible with the majesty of so most just a Creator; especially seeing he hath now supplied man's fall with his Son's grace, which is far greater and better than that in paradise: for Adam demerited but one sin to his posterity, viz. original, which cannot be augmented; but Christ hath poured out the abundance of his graces for our salvation: as S. Paul speaketh, Not as the offence, so 
Rom. 5. 15.  also is the free gift: for if through the offence of one, many be dead; much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. Valour meritorum & satisfactionis Christi longè excedit demerita Adae; idque non ex acceptatione divina, sed ex rigida justitia & valour ipsorum operum, quem habebant ex dignitate personae operantis & patientis: so the 
Serm. 12. de Passione.  School. And S. Leo thus, Ubi abundavit peccatum, superabundavit gratia; & qui cum peccati praejudicio nati, potestatem acceperunt adjustitiam renascendi: validius donum factum est libertatis, quam debitum servitutis. Where sin abounded, there grace hath superabounded; and those who were born with the guilt of sin, have received power to be reborn to righteousness: for the gift of freedom is made of more force, then was the debt of bondage and slavery.  
But it will be objected, that God might justly 
Ob.  command things impossible to man fallen: for the law was given to Adam in paradise, though not written in tabulis lapideis, yet in cordibus hominum, as we read, Rom. 2. 14. For when the Gentiles which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves: which show the work of the law written in their hearts. If the Gentiles, much more had our first parents this law of nature, which is nothing else but the nature of God written in their hearts likewise. And therefore because man by his freewill made himself unable to keep this law thus written, God may now justly exact impossibilities of us, in this our present misery and wretchedness.  
I answer, that although the law may be 
Sol.  truly said to have been given to Adam in paradise (though there not promulgated, as by Moses afterward) as likewise that man was able in paradise to perform the whole law of nature, or moral law; but afterwards God subtracting his grace (as justly he might) for his sin, this inability fell upon him as a punishment: now it is tyrannical and cruel, (therefore impossible for Almighty God) to require that ability which he himself thus took away, & of those too that are his friends and in league with him, unless he had restored it again. And so surely he hath, by giving us gratiam potentiorem, though Adam had laetiorem: for grace now by Christ is more powerful, because Adam in his purity had less reluctancy, and therefore less grace might suffice: as S. Augustine plainly, Per Adam amissa 
De bono persever.  est gratia, quâ homo perseverare possit: per Christum datur gratia crebrior & uberior, ut in tanta infirmitate inter tot hostes fortior stet, & actu perseveret.  
It may be objected, that the two precepts, 
Ob.  one of loving God with all our heart and all our strength, and that other, Non concupisces, Thou shalt not covet, are impossible to be kept, seeing as long as we carry about with us this body of flesh, concupiscence or the law of the members must be in it; as S. Augustine the perfectione justitiae, and elsewhere seems to affirm.  
For the first, we make no doubt, but every 
Sol.  child of God doth keep that, though not with the same intention we shall do in heaven, where nothing is to distract us. And is not that to love God with all our hearts and souls, when we prefer him above all the world; as the Martyrs did, which endured for the love of God most exquisite and horrid torments? What an excess of charity was in S. Paul above all imagination, who desired not only to die, but to be accursed (if it were possible) for the glory of God in the salvation of his brethren! And here I may cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! as well as the Apostle in another case. Secondly, this is no express particular commandment in the decalogue: therefore it followeth that he necessarily fulfils that eminent and general commandment, which keeps the ten particular commandments; and therefore Christ says, If you love me, keep my commandments. 
Joh. 14. 15.  And lastly, God commands us to love him, as much as ever we are able; and if we do that, (as doubtless we may) what can God desire of his children more, then to love him as much as they can possibly in this life?  
As for the last commandment of all, Non concupisces, I take it that the consent of the will is only forbidden, and the cherishing of the first motion to sin, according to the scripture every where; Let not sin reign in your 
Rom. 6. 12.  mortal bodies; and, Go not after thy concupiscence, 
Rom. 13. 14.  to fulfil the lusts thereof. Touching which opinion S. Augustine most clearly, Quantum ad 
Ad Julian. lib. 2. prope finem.  nos attinet, sine peccato semper essemus, donec sanaretur hoc malum, si ei nunquam consentiremus ad malum: and so it is rather praeceptum medii, quam finis, a precept of the means to labour to resist, and to keep those motions from overcoming us, and leading our will captive. The end it only shows, and points out that which by these actions we should tend to, even that perfection which we cannot fully attain in this life, but shall be most consummate in our country and celestial city of God; and that is, not to feel the motions of concupiscence. To which purpose S. Augustine writeth to Asellicus thus, Hoc lex posuit dicendo, Non concupisces, 
Epist. 200.  non quòd hoc valeamus, sed ad quod proficiendo tendamus. Now the end is not enjoined in commands, but demonstrated only: as if a captain bid his soldiers overcome their enemies; if they fight valiantly, though they do not utterly overcome, we may in reason suppose the commandment of the general truly fulfilled, though the end be not fully accomplished. The Apostle surely was of this mind, when he said, If I do that which I would not, 
Rom. 7. 16, 22.  I consent unto the law that it is good: for I delight in the law of God, according to the inward man: as if he had said, I work not that which the foam and source of concupiscence within me entices unto; and therefore though he had these motions of concupiscence, yet for all that he kept the law, as he concludes in the last verse, Igitur ment servio legi Dei; Id est, 
Contra 2. epist. Pelag. l. 1. c. 18.  saith S. Augustine, Concupiscentiae non consentiendo: non enim damnatur, nisi qui concupiscentiae carnis consentit ad malum. And that which was beside his mind, was none of his, neither was he guilty of it; as is plainly set down in that chapter. Secondly, that concupiscence without the wills consent, is not sin, is more than intimated by S. Augustine from the 
Lib. 2. contra Julianum.  words of S. Cyprian, in his epistle de mortalitate: We must encounter (saith he) with covetousness, immodesty, anger, and ambition, with carnal vices also, and secular enticements: a daily and dangerous strife we must endure. The mind of man is every way assaulted and environed with the devils wiles; it scarce withstands them, scarce resists. If avarice be overcome, ariseth lust; if lust be vanquished, ambition then succeeds; if ambition 
Concupiscentia, cum conceperit, parit peccatum, Jac. 1. 15. Unde partus ', à pariente discernitur; pariens enim est concupiscentia, partus peccatum: non parit, nisi conceperit; non concipit, nisi illexerit, hoc est, ad malum perpetrandum obtinuerit voluntatis assensum. Aug. contra Jul. lib. 6. c. 5.  be trampled on, anger rageth, pride swelleth, drunkenness allures, envy mars concord, and by emulation friendship is quite dissolved: so many persecutions the mind daily suffers, with so many dangers the heart is vexed, and yet delights here long to stay amids the devil's engines, when rather it should desire and pray, by death to be prevented, and forthwith to repair to Christ. Thus S. Cyprian: to which S. Augustine, Absit autem ut sanctum Cyprianum aut avarum existimemus fuisse, quia cum avaritia; aut impudicum, quia cum impudicitia; aut irae subditum, quia cum ira, etc. confligebat: God forbid we should think S. Cyprian covetous, because he strove with covetousness; or unchaste, because with unchastity; or subjected to anger, ambition, carnal delights, worldly vanities, lust, pride, and the like, because he was therewith hourly molested. Imò verò ideo nihil corum erat, quia his malis motibus, partim de origine, partim de consuetudine venientibus fortiter resistebat, non acquiescens esse, quod eum esse cogebant. Yea verily (saith he) he was none of these, because he valiantly resisted these evil motions, partly arising from nature, partly from custom, not yielding to that they would have compelled him. Furthermore, if it had been possible for Adam in his purity to have had these sudden ictus, or blows of concupiscence in his soul; yet had he not consented, without question he should never have been turned out of paradise: for not to consent to evil suggestions is so far from the least demerit, that by this means rather merit is highly increased: for, Ubi maxima pugna, ibi maxima est victoria.  
Lastly, it may be objected, that the very 
Ob.  best works of the saints are unclean, impure, menstruous, and mortal sins; therefore it is impossible for any man to keep the law.  
I answer, They that say so, cannot (in my 
Sol.  judgement) be excused from extreme blasphemy: yet seeing it is out of ignorance, they may happily obtain pardon, as the Jews did that crucified our Saviour, as S. Peter told them. 
Acts 3. 17.  Can the works and fruits of the holy Ghost be impure? Hath Christ purchased to himself nought but a filthy and impure generation, which can do nothing but sin, and that mortally? How can this but derogate from the grace and wisdom of God? from grace, in that it cannot purify the heart from filthiness; from his wisdom and justice, to reward menstruous rags (for so they term them) with heaven. Can he reward sins? how then shall he judge the world secundum judicium & veritatem? Now the least addition of evil (we know) in a good act makes it sinful, because bonum est ex integra causa, malum ex quolibet defectu.  
Seventhly, King James upon the Lord's prayer affirmeth it to be blasphemy, to say that any of Christ's precepts are impossible; because this is to give him the lie, who out of his own 
Matth. 11. 30.  mouth told us, that his yoke is easy, and his burden light. And his inward disciple S. John saith, His commandments are not grievous. 
1. Joh. 5. 3.  From whence S. Basil the great averreth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Hom. 3.  Impious it is to say the precepts of God's Spirit are impossible. S. Augustine likewise thus, Nunquam 
In Psal. 56.  imperaret hoc Deus ut faceremus, si impossibile judicaret, ut hoc ab homine fieret. Si considerans infirmitatem tuam deficis sub praecepto, confortare exemplo; utpote adest ille qui praebuit exemplum, ut praebeat & auxilium. God would never command us to do this thing, if he judged it impossible to be done of man. If thou therefore, considering thine infirmity, faintest under the precept, be comforted by example; for he that gave his example, is at hand, that he may also afford his aid. Moreover, this holy father abhorreth this doctrine 
Serm. 191. & Hieron. in symb. Nican. epist. 17.  as accursed in the heretics of his time. Execramur eorum blasphemiam, qui dicunt impossibile aliquid homini à Deo esse praeceptum; & Dei mandata, non à singulis, sed ab omnibus in communi posse servari. We detest their blasphemy, that affirm God commanded any thing impossible to man; and that God's commandments cannot be kept of any man in particular, but of all men taken together: which erroneous doctrine is there much faulted. far be it therefore from us to attribute that impiety to our heavenly Father, which we cannot justify to be in a tyrant or cruel governor. Secondly, in this doctrine of impossibility, all exhortations to virtue, and comminations against vice must needs be overthrown, cum nemo ad impossibilia teneatur, as the lawgivers have expressed it. Thirdly, if God's law must be broken of us necessarily, how shall God come to judge the world in righteousness, and the people with his truth? as holy David saith, Psalm 96. 13. But this blessed Patriarch was doubtless of another mind, when he said, I will run the way of thy commandments, 
Psal. 119.  when thou hast set my heart at liberty. I love them above gold and precious stones, yea all the day long is my delight in them, etc. How then can these precepts be insupportable, which 
Contra duas epist. Pelag. lib. 1. cap. 8.  are so easy, lovely, and delightful? And although (as S. Augustine truly) lex jubere novit, cui succumbit infirmitas; gratia tamen juvare, quâ infunditur charitas. For the end of the 
1. Tim. 1. 5.  commandment is charity out of a pure heart, good conscience, and faith unfeigned. And thus S. Leo is most true, Justè instat praecepto, qui praecurrit 
Serm. 9 de jejun. & alibi.  auxilio; He may command what he will, that makes man able to obey, and, not by enforcing the will, but by infusing grace, aids and elevates its actions to a higher end. So where nature cometh short, there grace supplies the defect. God's enemies and the unregenerate cannot possibly fulfil the law, because S. Paul saith, The natural man receiveth not the things of the 
1. Cor. 2. 14.  Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But God's sons and servants are able not only to discern and know them, but also to observe and fulfil them; because S. John saith, Whosoever is born of God, sinneth 
1. John 3. 9  not: for his seed remaineth in him, neither can he sin, because he is born of God. Again, Love cometh 
1. John 4. 7. and 5. 3.  of God; and every one that loveth, is born of God, and knoweth God. This is the love of God, that we keep his commandments, and his commandments are not grievous or heavy. To the unregenerate they are very heavy and grievous, unsupportable: but to sons and friends they are easy and light, because God's Spirit comes in to their aid. Wherefore get to be friends with God, and then you cannot stand out for any aid: obtain to be his, not in name but in deed, and then you shall want nothing that is good. O that the world knew how good and rich God is! then every one would strive to be toward him; for all things work together 
Rom. 8. 28.  for the best to them that love him. Again, in the regenerate there are two men, the old and the new, the flesh and the spirit. According to this we affirm that the old man cannot fulfil God's law, because S. Paul saith, I know that in 
Rom. 7. 18.  me, that is, in my flesh, dwelleth no good thing. Again, I see another law in my members, warring 
Verse 23.  against the law of my mind, and leading me captive to the law of sin, which is in my members. But the law of the Spirit freeth from the law of the flesh, Rom. 8. 2. Therefore the Apostle saith further, Gal. 5. 23. Against such there is no law. And this freeing law of the Spirit is nothing but charity; as S. Augustine saith, Id 
In Psalm. 98.  agit gratia, ut dilectione impleantur mandata Dei, quae timore non poterant.  
To draw to an end, Were the law impossible to be kept, than all the exhortations and threatenings in God's word should be idle, than all men's labours would wax lazy, and then good life which is after the rule would be exiled, for that no man would strive against the stream. Wherefore great enemies are they to Christians growth and reward in the way of godliness, which are against this doctrine: they are like to the man in the parable, who laid up his money in a napkin, and at last had it taken from him.  
A surplus argument I have from the unworthiness of them that are against the argument. Origen in his ninth homily upon 
Anon tibi videtur inter mulieres existimandus ille vir, qui dicit, Non possum observare quae scripta sunt? Et ibid. Qui dicit, Implere non possum, quid tibi videtur aliud quam inter mulieres, quae nihil virile Possunt, esse numerandus?  Joshua giveth this censure, that they are to be compared to women, which say that God's commandments cannot be kept. Indeed I grant, that it is easier for flesh and blood to break God's law, then to keep it: But when God hath for man ordained it as his highest form, promised his blessing and helping hand unto it, and set a kingdom and a crown at the end of it; they are all baseminded that will not bring their best endeavours to it.  
Harken to Jehoshaphats' good counsel in 2. Chron. 19 11. Be of good courage and do it, and God shall be with the good. Harken we further to God's encouragement to good 
Josh. 1. 5.  Joshua, There shall not a man be able to withstand thee all the days of thy life: as I was with Moses, so will I be with thee: I will not fail thee, nor forsake thee. Lastly, let us listen to Christ's counsel and encouragement for us all, Matth. 28. 20. Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always unto the end of the world. Many examples also have we of those that fulfilled God's law by scriptures warrant. But to shun tediousness, I will use only two couples; the first of Enoch and Elias, who so walked with God on earth, that they are now translated to walk with God in heaven. The second is that of Zacharie and his wife Elizabeth, of whom it is thus written, Luke 1. 6. And they were both just before God, walking in all the commandments and ordinances of the Lord, blameless. If they lived so well then in the time of the law; what may we do now in the time of grace, when the law of the Spirit reigneth, and when the light of the moon is as 
Isai. 30. 26.  the light of the sun, and the light of the sun is sevenfold, and like the light of seven days?  
Now though I hold this in thesi, that God's law might not be impeached, his grace not shortened, nor good endeavours hindered; yet will I be no patron to any that shall presume and boast of it. For myself, I will ever put it off to others, and give all the praise of my ways to God only: for pride is the laws break, and humility is a member of its fulfilling. Wherefore when I have done all that I can, I will pray with the Publican, God be merciful to me a sinner. Thus in condemning myself I shall be justified by the law itself. James 4. 10. Cast down yourselves before the Lord, and he will lift you up. Toward the godly, mercy and justice go both together. Therefore with the Psalmist will I sing, My song shall be of 
Psal. 101. 1  mercy and judgement: unto thee O Lord will I sing. Again, All the paths of the Lord are mercy 
Psal. 25. 9  and truth unto such as keep his covenant and his testimonies. To which S. Leo exhorteth very 
Serm. 9 de jejun. sept. mens.  well, saying, Non comprehendi potest quod promittitur, nisi custoditum fuerit quod jubetur; We cannot attain to that which is promised, unless we observe that which is commanded. But because without the grace and mercy of God this we cannot do, he addeth further upon the words of our Saviour, BE YE HOLY AS I AM HOLY, etc. thus; cum videtur difficile esse quod jubeo, ad jubentem recurrite; ut unde datur praeceptum, praestetur auxilium: Seeing it seems difficult which I do command, run for aid to the commander; that from whence the precept is enjoined, help of accomplishing may be afforded. Which he that of nothing made us, and by rebellion fallen redeemed us, grant, through Jesus Christ our Lord.  
Amen.  
FINIS.   

Theologia amantis Deum, OR A TREATISE OF THE DIVINE ATTRIBUTES.  S. LEO Serm. 1. de Pentecost. Etsi nemo de Deo potest explicare quod est, nemo audeat affirmare quod non est: excusabilius enim est de natura ineffabili non eloqui digna, quam definire contraria. 
TO speak of God's greatness what flesh can but tremble, while he is the Transcendent incomprehensible? 
* Sacra scriptura tradit nobis spiritualia & divina sub similitudinibus corporalium. Sum. p. 1. qu. 3. art. 1.  S. Thomas teacheth that we cannot speak of him properly, but by a proportion from things created. And Dionyfius showeth in the fourth chapter of his mystical Theology, that all things are more truly denied then affirmed of him: it is understood of man's, and not of God's affirmations. The reason is, for that no man can rightly speak of that which he never saw: and God saith, No man shall see me and live. Why? because 
Exod. 33. 20.  he is incomprehensible, as Athanasius hath in his Creed. For as the sun being gazed on, destroyeth the eyesight; so he that striveth to comprehend his Maker, the brightness of his Majesty will break his life. The Son of God saith, No man hath seen God at any time; the only 
Joh. 1. 18  begotten Son which is in the bosom of the Father, he hath declared him. Then so far as he speaketh we may speak with him, or speak consectaries to his sayings; because he being in his Father's bosom, inwardly knoweth him. As Jacob, when he wrestled with God, would 
Gen. 32. 26.  not let him go till he had blessed him; and as the Philistines could not find out Samsons 
Judg. 14. 18.  riddle, till they had ploughed with his heifer: no more can we find out the mysteries of God, unless we plow with his Spirit, and wrestle with him by prayer. This being done, than God will bless us, as he blessed Jacob; and then he will show us his hinder parts, as 
Exod. 33. 23.  he did unto Moses, by created means.  
These he expresseth to us by his divine attributes, whereof the foundation is his substance or essence. And this Essence God challengeth as his name to be known by: for when Moses demanded of God his name, he told him it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth essence, I am, or 
Exod. 3. 14.  will be. So that to be, properly belongs to God, from whom all things have their being. And this is seconded by these sayings of God's word Isai. 42. 8. Ego sum Jehova, hoc est nomen meum; I am Jehovah, this is my name. This name expresseth his eternity, Apoc. 1. 4. Which is, which was, and is to come. This name Jehovah is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse, to be. In this name Jehovah are contained the 5 vowels, which are the sinews of all languages. As without them no tongue can be expressed; so without the true knowledge of Jehovah no flesh can be saved. This name Pagnine calleth ineffabile nomen. This name of God's essence was so reverenced of the Jews, that they thought not themselves worthy to speak it; therefore whensoever it came to be read in the old Testament, they pronounced some other name of God for it, as Adonai the Lord, or Elohim God. This expression of the name Jehovah is further confirmed in Isai. 43. 10. where it is said, Ye shall understand that I am; where is showed, that his essence is to be. Again, vers. 13. Before the day was, I am. He was before the creation, before there was day or night; therefore he is the only proper and true being. All creatures, yea the most perfect, as angels, are not perfect essences, because there was a time when they were not; and it is a thing possible for them not to be again. It is as possible for them to have an end as to have a beginning: but they had a beginning; therefore for any thing that is in their being, they may have an end, and so their essence is not absolute, but from God borrowed. It sorteth with all creatures to be images and shadows of true being, not to be true being itself. The image is understood of men and angels, because they come nearest to true and perfect life; the shadow, of sensitive and insensitive things. Thus Plato denied things sensible truly to be. And Seneca saith, that they make a show, and for a time put on a countenance of being. And for the immortality of angels and men mentioned in holy writing, this is not to be derived from the immateriality or excellency of their essence, but from the special grant and charter of their Maker. The Almighty hath ordained it to be so from their creation, and therefore their immortality shall hold.  
But here between the Fathers and Scholists there is difference about the essence of angels and spirits of men, as we may read in the second Nicene Council and the fifth act; where they are held to be materiate and corporate. 
* Damonum ea est natura, ut aërei corporis sensu terrenorum corporum sensum facilè praecedant; celeritate etiam, propter ejusdem aërei corporis superiorem mobilitatem, non solùm cursus quorumlibet hominum vel ferarum, verumetiam volatus avium incomparabiliter vincant. S. Aug. lib. de Divin. Daemon. c. 2.  Their reason is, to put a difference between God's simple essence and their compounded, which of necessity must be gross in respect of Gods, and to withstand their infiniteness; because that which may not be circumscribed or limited, must be infinite: but angels and spirits of men are not infinite, therefore they must be bounded and defined with matter. And this may be upheld by these reasons. First, because they are not absolutely eternal, but frail in regard of their matter, and eternal gratis. Seneca epist. 58. Manent cuncta, non quia aterna sunt, sed quia defenduntur curâ regentis: immortalia tutore non egent. Haec conservat artifex, fragilitatem materiae vi suâ vincens. By this, all things that are, are frail or mortal in regard of the frailty of their matter, and immortal by God who keeps them so: for things by nature immortal need no preserver. Secondly, there seemeth to be as much reason for spirits to be made of matter rarefied and sublimate, as the Alchemists speak, as for natural bodies to be made spiritual bodies in the resurrection, by rarefaction and sublimation. 1. Cor. 15. 44. It is sown a natural body: it is raised a spiritual body. There is a natural body, and there is a spiritual body. Thirdly, Berardus Bonioannes the expositor of S. Thomas, insinuateth this, Sum. par. 1. q. 14. art. 1. Formae secundum quod sunt magìs immateriales, 
Forma dicitur actus.  secundum hoc magìs accedunt ad infinitatem quandam. From whence ariseth this argument; In absoluta & mera immaterialitate non est magìs & minus. In formis angelorum & hominum est magìs & minus immaterialitatis. Ergò in illis non est absoluta & mera immaterialitas. Fourthly, the materiality of man's spirit seemeth probable in regard of the union between the body and the spirit, because contraries expel one the other: hence there seemeth to be some materiality in the spirit, that the connexion and alliance might be the more easy and familiar. Fifthly, the materiality of spirits is showed, because they suffer from the matter of fire in hell, Matth. 25. 41. prepared for the devil and his angels: but in immateriality there is no proportion for sense, because sense is in matter & quality, without which there can be no passion. Sixtly, this may not seem strange to us, if we compare the angels with the winds, which in the holy tongue have the same name that angels and spirits have, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ventus, spiritus, anima, angelus. So simple is the winds substance, that it is no more subject to our sight then angels are; and for strength it is little inferior, while it turmoyls the great ocean, overturneth trees and houses, and makes the steadfast earth to quake and tremble: yet is this materiate, and then why not the other, though they be more simple, and in a degree higher?  
The Scholists, following S. Thomas, exclude materiality; and their reasons are these. First, because it is consonant to the university of things, that some should be God's images in intellect and will: but intellect and will are immateriate, for that they are distinct from sense which riseth from bodies. As some things are purely materiate, as the elements; some things mixed of matter & form, as men; some of matter & spirit material, as beasts; some of matter and spirit intellectual, as men: so it is requisite, that some things should be purely spiritual, as angels; because it is requisite, that in every kind there should be some perfect: but in man's soul his intellect is imperfect because it gets knowledge by corporal senses from things sensible: therefore it is fit that some substances should be merely intellectual without bodies, not to gain knowledge by so base means, but to have the roots of intelligence innate in themselves, which are their powers replete with principles or species. This then is the difference between the spirits of men and angels: the one have a body united to them, to receive species, and to understand from bodily objects; but the other have species of intellect connate with them, and separate from bodily reason which is by discourse. Secondly, they show this, because spirits and souls have not commensuration with places, for that they want quantity which bodies of matter have, and have no situation in continuo. The incorporeal substance rather containeth than is contained, as the soul is in the body, containing it by its virtue and power, and not contained; applied, and not circumscribed. Because it wanteth quantity, it cannot be divided; and because it wanteth matter, it cannot be corrupted, except it be understood of loss of quality, as of grace and good being, contrary to Gods will.  
Yet they hold that angels are compounded of act and potentiality, of subject and accidents, of essence common to all, and existence, in which is contained their difference in degrees, offices, and perfections. By reason of this composition they are all frail; because whatsoever is compounded is subject to dissolution: but in God is no composition: therefore his essence only is simple. Herein Scholists join with antiquity, in affirming their act and potentiality to be quasi materia & forma.  
To return to God's essence, it is wonderful in two respects: First, in that it is communicable to three persons: upon which the Arians sung in their scoffing anthems against the Catholic Christians, Where are these fellows that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Socrat. Scholast. l. 6. cap. 8.  affirm three to be but one power? Secondly, in that his essence is so simple, without any composition: for he doth not consist of matter and form or potentiality, as the creatures do; but he is all form or act, without matter or mixture: for mere matter hath no life in it, but only potentiality to receive life from its form. The creatures have composition in their very forms, as appeareth in the soul of man consisting of Intellect and Will. In which composition there is this infirmity, that though the Intellect offereth to the Will never so right things; yet the Will, being of a divers and domineering power, like a queen will do what she list; for that election, which is the immediate cause of every action, is in her jurisdiction. This is seen in the saying of Medea, 
— Video meliora probóque,  
Deteriora sequor:—  and again in this, Sic volo, sic jubeo, stat pro ratione voluntas. And by this composition angels and men fell. For whereas they both were made for an end, as all other creatures are; and to this they were to go by their wills election, and by due and proportionable means, in which consisted their assurance for consummation and confirmation in it: herein they failed. Their end was to serve their Maker, which they could not but understand, in regard they were made in perfect intellect, and whereupon they could not desire to be Gods equal and compeer, as some have imagined; but only his copartner, and like unto him in freedom of will. And that this end was by God propounded to them upon their creation, in regard they were made in free appetite, it appeareth from this interrogation, Hebr. 1. 14. Are they not all ministering spirits? And this is also confirmed by reason, for that there can be no higher end to any creature, then to serve the Creator. But to go to this end, it was requisite they should have a direction and a mandate from the Creator, because he knew best how he would be served: wherefore God set before them his own Son, who is his Word, to follow as their Lord and Captain. And to this end it is said in the Psalms, Worship him all ye gods: and again, 
Psal. 97. 7.  Heb. 1. 6. And let all the angels of God worship him. Thus the only true way to the end of God's service is his Word, that is, his only 
Joh. 1. 1.  begotten Son, the second person in the Trinity, by whom also he made the worlds, as the 
Heb. 1. 2.  Apostle testifieth; and therefore he knew best how they were to be governed. And this is averred by the testimony of the Son, John 14. 6. I am the way, and the truth. This being propounded as grace from God for their proceeding; part of the angels, (whose ringleader was the prince of devils, whom we call 
* Called, Matth. 12. 24. Beclzebub.  Lucifer) considering their own excellency, their own intellect and strength of nature in which they were made, by their arrogancy neglected their Maker's direction and aid, and thought themselves sufficient to do this of themselves: and thus of their freewill they made election to serve God, not as he would have them, but as they themselves listed: whereby they fell from God. So now they serve him after their own will, in tempting and trying his servants among men, and in being the instruments of his anger in punishing the rebellious. This they do willingly, and God suffereth willingly, because he knoweth how to turn it to his own glory, though it be not to their ease, because they forsook him: and so their service, which, if they had been ruled by him, should have been a pleasure unto them, is now become their punishment by their own choice; and upon this they are confirmed in malice, and thrown out of heaven, according to that in Isaiah, applied to the Babylonians also, How art thou 
Isa. 14. 12.  fallen from heaven, O Lucifer, son of the morning?  
The other part of the angels, whose number is greatest, (because the best deserve to 
Draco traxit tantùm tertiam partem stellarum secum in terram, Apoc. 12. 4.  be most) having the general mean to their end propounded as to the former, which is Gods only begotten Son; beside this general grace, he propounded to their intellect his special grace, which was the object of their own frailty, and of his greatness, to cause them to fear and to take heed what they chose, which was to them a motive most available to wisdom, according to that in the Psalms, The 
Psal. 111. 10.  fear of the Lord is the beginning of wisdom: upon this Michael the prince of angels (whom all the rest of the wiser sort followed) withstanding pride, made election of God's Son and his direction, saying, as it is in the Psalm, Quis est sicut Jehova Deus noster? Who is like 
Psal. 113. 5.  unto the Lord our God? from whence he obtained to be called in the Hebrew tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michael; which name is compounded of three words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God: which being put together is this, Who is such as Almighty God? Wherefore him he with his fellows chose to follow: and upon this election all they arrived at the happy end of their creation, and were confirmed in grace, and now daily serve him in pleasure and delight.  
Lastly, when Adam was created, in whom by propagation were all men, the same mean again to their end was propounded by God under his word and command, and the type of the tree of life, which signified the Son of God who is the true life, according to the testimony 
Joh. 14. 6.  of the Son, I am the way, the truth, and the life: upon this tree if they would have fed, they had been confirmed in grace for ever. But they, leaving God's grace and his order, partly by the preventing temptation of the fallen spirit, and partly by their own pride, chose to go to their end by forsaking his word, and breaking of his command, in eating of the forbidden tree. Thus by forsaking of God they also fell, which was their sin: for sin is the undoing of the compounded substance, which before the undoing was held together by God's grace, till the bond was broken by the voluntary act of the creature; according to the saying of S. Austin, Quid est gustato cibo prohibito 
Lib 4. in Jul. cap. ult.  nuditas indicata, nisi peccato nudatum quod gratia contegebat? gratia quippe Dei magna ibi erat, ubi terrenum & animale corpus bestialem libidinem non habebat. What is the reason why nakedn●sse appeared when the forbidden meat was tasted, but because that was by sin made bare, which before grace covered? for the grace of God was there great, where the earthly and animal body had not beastly lust.  
And that the sin of angels and men arose from the frailty of their composition and nature, (yet without necessity, or else all should have sinned) it appeareth, for that absolute simplicity and unity cannot admit alteration. Secondly, because sin originally springs 
Ecclus 10. 13.  from pride; and the subject of pride is the intellectual appetite inordinately desiring its own excellency. And the reason why this appetite is inordinate, is, because it is founded in an unconstant and mutable nature, which is freewill, to which the creature was left after his creation, according to the saying of Ecclesiasticus, He made man from the beginning, and 
Ecclus 15. 14.  left him in the hand of his counsel, and gave him his precepts. And S. Augustine saith, Sic Deus 
Lib. de cor. & great. c. 10.  Dominúsque omnium angelorum hominúmque vitam ordinavit, ut in ea ostenderet, primùm quid possit liberum arbitrium, deinde quid possit suae gratiae beneficium, justitiaeque judicium. And to this acordeth the saying of Eliphaz, Job 4. 18. He found no steadfastness in his servants, and his angels he charged with folly.  
But you will say that this composition is as well in God as in the creature, because in him there is also will and intellect. I answer, that though both these be in God, yet in him they are without composition, for that in him they are not really distinct; but in him the whole is intellect, and the whole is will, because he is simplex & totus simul. Whatsoever is compounded may fall asunder; therefore that which is uncompounded must be immutable and eternal. Man's intellect is compounded of simplex and compositus, as the Physics teach. The simple intellect, is that which apprehendeth the truth and species of things by sense and experience. The compounded is that which is occupied in the discourse of things, by gathering one thing from another; from whence is the discussing of doubts, and the constituting of axioms. But in God there is no such method, because he doth all things without discourse, for that he seeth all things, and electeth all things at once without any circumstance: but man first seeth by his intellect, next by reason deliberateth, and lastly electeth.  
From the simpleness of God's essence followeth his real existence in all creatures. The Spirit of the Lord filleth the world, Wisd. 1. 7. Thine incorruptible Spirit is in all things, Wisd. 12. 1. Do not I fill heaven and earth? Jer. 23. 24. Lord, thou hast been our dwelling place in all generations, Psalm. 90. 1. In him we live, and move, and have our being, Acts 17. 28. For so simple is he, that no creature can out him or withstand him. And were not his essence in the creatures essence, they could not exist. Therefore when God leaveth the creature, that leaveth to be; because there can be no second essence without the first supporting it. If God were not in the hard stone and in the spisse iron, they could not hold, but they would first fall to powder; and if after that he should not be in the powder, it would vanish into nothing. The creatures essence cannot be without God's essence, which sustaineth all things. As no accident can be without a subject; no more can the creatures substance exist without God's substance, to which it belongs as an inseparable accident. But though God's essence be in all things, yet is it not there by way of matter or form, or as a part of things; for so he should be in composition, and then he could not be the first cause of things: beside, all parts are imperfect, because they are not the whole. And if God should not be in all his creatures, in all places, and beyond all places and creatures, than he should not be infinite, but finite, where the creature is and he is not. He is in all places, not as occupying or filling them like the creatures, but as causing places, and containing them in himself. And he is in his creatures three ways; by his essence, by his presence, and by his power: by his essence, in causing them to exist; by his presence, in beholding them; and by his power, in upholding them. Applicat suum esse ad illorum esse, alioqui non essent ampliús. And this is approved by the School verse,  Enter, praesenter, Deus hîc & ubique potenter. 
But it may be objected, that if God should be in all things, than he should contract defilement from the base things, according to the proverb, Qui tang it picem, coinquinabitar ab ipsa. It is answered, that God's simpleness and purity is such, that it cannot contract impurity; because he is not in any thing by way of composition or participation, but seorsum, & per se. As the pure light, though it shineth in the most impure things, yet is still pure, because it mixeth not with them: so though God be in the devils and wicked men, beholding their hearts & thoughts, yet he cannot contract any defilement, being purer than the light; because he is only in their essence which is always good, and not in their defection wherein lieth the defilement: for by sin only the creature fell from God. Wherefore the error of Illyricus, in affirming sin to be the substance of the creature fallen, is exceeding foolish; seeing the Apostle saith, 1. Tim. 4. 4. Omnis creatura Dei bona est.  
Further, God is in his creatures generally, by upholding their essence and governing their ways; but in the regenerate only, by reducing them to their order, inflecting their hearts and thoughts to their right end. And this demonstration I confirm from these grounds of God's word. Acts 17. 27, 28. Though doubtless he be not far from every one of us. For in him we live, and move, and have our being. Psal. 139. 7. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? And vers. 13. For thou hast possessed my reins. We therefore are all in God prime modo, id est, per essentiam: but if he be not in us and we in him secundo modo, per gratiam & ordinem, it will profit us nothing to our chiefest good.  
Lastly, to this attribute of the simplicity of God's essence, accrueth the attribute of his immutability. All corruption is in composition: therefore the things which are more simple, are farthest from alteration, and nearest to eternity. So pure is God's essence, without any mixture of matter and potentiality, that it cannot alter: but all things created, in that they are made and compounded, have a mixture of infirm matter or potentiality, and therefore are mutable.  

Consectaries.  
From hence arise these consectaries, that if God be in every one of us upholding our essence, this shall be our greater condemnation, if we do not seek and find him who is so near unto us, and turn to him who is within us. Secondly, this argueth God's infinite greatness, in that no creature can escape his presence, which is as well in hell and in the hardest adamant, as in the glorious heavens. Thirdly, to see this wonderful God with the eyes of our mind (whom we cannot see with bodily eyes) to see him who is in all things supporting all as a root or foundation, with him to converse, to walk, to talk, and to do nothing without him, is the only security that is in the world. And this appeareth by this saying of S. Paul upon Moses, For he endured, 
Heb. 11. 27.  as he which saw him who is invisible; and is seconded by David, Psalm. 16. 8. I have set the Lord always before me, therefore I shall not slide. Fourthly, to be content with God only, and not to mix ourselves with worldly things, is man's simplicity.   

God's attributes.  

1 Unity.  
Having spoken of God's essence, it followeth to speak of his attributes. Of which the first is Unity, the first of the 3 great passions Metaphysical, Unum, Verum, Bonum. And this is testified by these affirmations of God's word. Hear O Israel, The Lord our God is one Lord, Deut. 6. 4. See now that I, even I am he, and there is no god with me, Deut. 32. 39 That which is the beginning and cause of all things, must be one and no more. As one is the beginning of all numbers; so one God is the beginning of all creatures: therefore Parmenides said, Omnia unum sunt. Multiplicity of things visible is but the multiplied shadow of invisible unity. According to this Seneca said of God, Est totum quod vides, & totum quod non vides. But this must cautelously be understood: not that God in the stone is truly and properly a stone, as Servetus wickedly affirmed; but that he is the only cause of the stones being, and of all things else.  
1. If there were more Gods then one, than there would be some difference between them; because multiplicity admits difference and variety: and therefore something should be in the one which is not in the other; and so that God which wanteth, should not be a perfect God.  
2. That there is but one God, shall appear from all things that are, because he hath set his mark and stamp upon them: for all things speak but one. Though there be millions of men in the world, yet every man is but one man. Though there be many species of things made, yet they all consist of individuals. There is nothing but is one thing. Multiplicity and collectives end in one. Many members make but one body, many sheep but one flock, many beasts but one herd, many men but one kingdom, and all creatures make but one world. Wherefore one is the mark and image of God, who as he is but one, so he comprehends all in himself.  
3. If there were more than one, than war would not cease between them, till one had gotten the upper hand to be above the rest. For, as Tertullian disputeth against Martion, 
Advers. Marc. lib. 1.  he which is God must be summum magnum, the chiefest great above all other; and this can be but one. Again, S. Cyprian thus, Unus omnium 
Tract. de vanitate idol.  Dominus Deus. Neque enim illa sublimitas potest habere consortem, cum sola omnem teneat potestatem. Ad divinum imperium etiam de terris mutuemur exemplum. Quando unquam regni societ as aut cum fide coepit, aut sine cruore desiit? If an earthly kingdom will not suffer a fellow, how should that celestial highness endure another? And Ennius saith, Nulla sancta societas nec fides 
Cic. de office lib. 1. Just. lib. 11.  regniest. Alexander likewise told king Darius, Mundum non posse duobus solibus regi, That the world could not be governed by two suns.  
4. If there were more Gods then one, then as fast as the one did bless us, the other would curse us; according to that of the Poet,  Mulciber in Trojam, pro Troja stabat Apollo. 
Then again the creatures would not so well agree as they do: for if one creature were made by one God, and another by another, than there would be nothing but relucting. The earth would swallow up the water, the fire would burn up the air, the host of heaven would set upon the hosts of the earth to depopulate it; yea, heaven itself would be divided: Satur's planet would spoil the planet of Mars, the light of the sun would waste the other lights; and every creature, as his God should be best able to aid, would overcome his fellow or inferior. But now because there is but one God that hath made all, therefore he hath care of all alike; therefore they agree as they do, and mutually serve each others benefit.  
5. The government of commonwealths, where diverse and strange dispositions combine themselves into one body, for one common good, shows that nature imitateth the Creator, which is one.  
6. Contrariety and discord, though it be never so great, yet it cannot overcome unity, but unity overcomes it, as an army concatenate prevaileth against an army scattered. This showeth that there is but one God ruling over all, which is the God of unity and concord.  
7. The general desire that all creatures have to come to one common end, which is good, argues this: for the Philosopher hath, Omnia bonum 
Ethic. lib. 1.  appetunt, All things desire good. Wherefore as all things join in one concerning the general end, (though all use not the right mean) this argueth also that there is but one beginning, which hath given but one common appetite to all creatures.  
Now having showed God to be but one, from hence it followeth that in him there can be no plurality: therefore his essence is not one thing, and his attributes another; neither may we say of his attributes, This is not that; but his truth is the same that his goodness is, his goodness the same with his power, his power the same with his essence, and so there is no difference nor distinction numerical or specifical, but in God all is one, and one is all: and to think otherwise, is to make God in himself finite and limited; because look how much one attribute hath of infiniteness proper to itself, so much the other must want, and so be limited. Thus therefore are we to affirm of God and his attributes as convertibles: God is truth itself or the first truth, and the first truth is God. God is goodness or the first goodness, and the first goodness is God. God is power, and power itself is God; and so of the rest. Next, as God is one, so he is all; because all things are contained in this one. Therefore if all the goods of men and angels and all things else were lost, in him they might be found again.  

Consectaries.  
The consectary doctrine is, that, whereas all things are but one in the individual, and have but one root or beginning, which is God, therefore we should not part his honour among others, but give it wholly to himself: and among ourselves we should not break the bond of unity by discord; because there is but one heaven to which we tend, there to meet with the one beginning: and to come to this there is but one mean, which is the will of this holy One, written and sealed in his holy word. By departing from God's unity, truth, and goodness, men and angels were destroyed. Division breaks unities bond: by reuniting, man is restored.    

God's Truth and Intellect.  
The second attribute is his Truth, which is the second in the three principal passions, Unum, Verum, Bonum, Unum noteth the first person, from whom is the unity of essence; Verum the second, which is the Father's intellect and wisdom; and Bonum the third person, who is the Father and Son's goodness. Now God's truth is his perfect intellect in all things; for truth according to our capacity cometh from right, and right from the light of intellect: but because there is no composition in God as in the creature, therefore in him there is no descent from thing to thing; but his truth, light, and intellect is all one, which we call his knowledge. From hence proceedeth the rectitude which is to be found in his creatures: for what in them is right, is true; and what is true, is right. Agreeing to this the Psalm hath, O Lord, how manifold are thy works! in wisdom 
Psal. 104. 24.  thou hast made them all: the earth is full of thy riches. They are true made, because they are made by the light of God's wisdom. From which God is called, Jam. 1. 17. the Father of lights: and he is so called, because as all the children's goods descend from the father, so the rectitudes and excellencies of all creatures are from God derived, and are to him to be referred as to their fountain. Every good and perfect gift (saith he) cometh down from the Father of lights, with whom is no variableness, nor shadow of turning. Here God is compared to the sun and moon, the two great lights in the firmament, to confound their light. For the moons light (as we know) is variable, because it is borrowed from the sun by diverse positures, and therefore is not always light-alike; and the sun's light leaveth a shadow behind it, by his turning from one horizon to another: but Almighty God hath no variableness, because his light is his own; and he leaveth no shadow by turning, because he is always in the midst of his horizon, which is every where. And from hence is this comfortable saying of God to his people, Malach. 3. 6. Because I the Lord am not changed, therefore ye sons of Jacob are not consumed.  
And in God is the truest knowledge, because by how much any thing is remote from matter, by so much the more it is intelligent, for that it is not straitened by its matter to which it is united: for the book of Wisdom hath, The corruptible body presseth down the soul, 
Wisd. 9 15.  and the earthly tabernacle weigheth down the mind that museth upon many things. And from hence it is that the angelical nature is more intelligent than the humane soul, for that it is more immaterial, and therein cometh nearest to God: for God hath no matter, but is purus actus without potentiality, and therefore his knowledge must needs be perfect. And, as I said before, his intellect is not by discourse or success, because this implieth difficulty contrary to omnipotency: but God seeth all his effects in himself, as in the cause at once, for that all things are to him always present in regard of his eternity: and for this cause reason is none of his attributes, but vision in place of it; because reason hath discourse, but vision hath none, but is only a direct aspect. And after this manner man's reason in the next life shall be advanced, when it shall behold God, not any more by reason, but by vision. Now we see 
1. Cor. 13. 12.  through a glass, darkly; but then shall we see face to face: now I know in part, but then shall I know even as I am known.  
Lastly, the height of God's knowledge is observed in beholding himself, by which from eternity he begat his Son, who in holy Writ is called his truth, wisdom, & image. And 
John 14. 6.  this is illustrated by the lookingglass, as one demonstrateth. For as when a man looketh in a glass, he produceth an image of himself so like as no difference can be found, not only in shape, but also in motion; for when the man moveth, the image moveth too; and this image is not long in making, nor by instruments, nor by labour, but in a moment by one look: in like manner Almighty God beholding himself in the glass of his divinity with the eye of his understanding, doth beget and produce an image most like unto himself. And because God hath given to this image all his own substance and being, (which we cannot do in beholding ourselves in a glass) that image is the true Son of God, though our images which we see in glasses are not our sons. And for that God the Father hath always and doth always behold himself, therefore his Son is not younger, but full as ancient as his Father; he always begotten, and his Father always begetting, according to that of S. Augustine, Semper gignit Pater, & semper nascitur 
Epist. 174.  Filius. And by this perfect image God the Father made all things created, and daily upholdeth and governeth all, and therefore all must needs be perfectly madè and governed, according to this testimony of S. Paul, In these 
Heb. 1. 2, 3.  last days he hath spoken to us by his Son, whom he hath made heir of all things, by whom also he made the worlds. And again, Bearing up all things by his mighty wo●d.  

Consectaries.  
The consectary doctrine is, that whereas all the treasures of knowledge, wisdom, and truth are in Jesus Christ the Son of God treasured up, and for that our chief happiness consisteth in knowing and seeing of Christ, who is the way, the truth, and the life; therefore 
John 14. 6.  all other knowledge should seem base unto us in respect of this, and we should desire this theory above all things else.    

God's Goodness.  
God's third attribute is his Goodness: and this is splendent in two respects: First, in that he is the cause efficient of things; and next, the cause appetible; for good and appetible are convertibles: what is good, is to be desired; and what is to be desired, is good. Therefore Aristotle saith, Omnia bonum appetunt. Thus we distinguish between the substance of things and their goods: for substances are but empty vessels without their goods adjected: and these goods are certain similitudes or conveniences in which things rejoice; for like desireth like. From whence it follows, that if the created similitudes be goods appetible, then much more God the creator of them must be good, yea the chief good, as the fountain of them. Now there can be no better similitude for man the image to delight in, than God his exemplar, and his Son by flesh and blood to him allied. Therefore he above all things is of him to be desired.  
Thus from these three great attributes we have the great and infinite God described; who in English is called God, of good. From these three he expresseth himself in the creation of the world his image. From his unity in essence we have our essences to be individuals; from his truth we have the perfection of our composition; and from his goodness we have our end in desires, which is the height of our growth: so from the beginning we have our beginning and active principle; from the truth we have our medium and way to our end; and from goodness we have the compliment of our desires in the end, which the School calleth quies in bono.  
Now to show the good things of God for man's good created, he in this life offers to the intellect the contemplation of things intellectual, mathematical, and material, as the causes and reasons of things, by which Solomon spoke, from the cedar that is in Lebanon, to the hyssop that springeth out of the wall. Again, he offers to the will the good divided into utile, honestum, delectabile. Utile showeth the means by which we tend toward things good; honestum is that which is good of itself; and delectabile is the rest and joy in the good obtained. Lastly, he offers to the senses their proper and desired objects; as fair sights to the eyes, harmonies to the ears, sweet smells to the nostrils, pleasant meats to the taste, and smooth things to the touch. But as the goodness of God thus showeth itself in this life, so it exceedeth all our expectation in the next life, where is our last rest and chief good. Eye hath not seen, nor ear heard, neither have 
1. Cor. 2. 9  entered into the heart of man, the things which God hath prepared for them that love him: for some of God's goods are so great and so good, that this life, though it be good, is not capable of them.  
Hitherto of the goodness of God in the state of nature: now followeth the goodness of God in the state of grace. And this is principally to be seen in his justice and mercy in redeeming mankind. The goodness of God's justice appeareth in that no mercy could appear without it: for mercy presupposeth misery, and misery is the pay of justice. Where therefore there is no justice, there can be no mercy. Had not God permitted men and angels to fall, neither angels nor men could have been sensible of Gods love the root of goodness, in keeping some from falling, and in saving others after the fall. Therefore fit it was for God to make justice his way to show his mercy, by which above all his goodness is applauded. And these two in the redemption of man the greatest of God's works are to be observed, wherein they met and saluted each other, according to the Psalmist, Mercy and truth are met together: righteousness 
Psal. 85. 10.  and peace have kissed each other. He showed his justice upon his own Son; he showed his mercy in ransoming all mankind: and here is verified Samsons riddle, Out of the eater 
Judg. 14. 14.  came meat, out of the strong came sweetness. What is more strong and devouring then justice? and what is more sweet than mercy? God gave his Son to death, and by this he redeemed the world. Mercy kissed justice, and justice yielded her right to mercy. Mercy (saith S. James) rejoiceth or glorieth against 
Jam. 2. 13.  judgement. In the death of God's Son mercy and justice contended; mercy overcame, and therefore she triumpheth. Now therefore mercy hath the preeminence all the world over; yet not without justice, as they met at first, lest man should run out of mercy's bounds, and fall into relapse: both therefore, because we are saved by both, and preserved by both, are to be respected of us as our special good from God.  
In the next place we are beholding to God's goodness in the 3 graces, Faith, Hope, and Charity, and the Sacraments, by which Gods ransom is applied to us. By faith God restoreth our understanding; by hope he sanctifieth our affections, and gives us state of the kingdom of heaven; and by charity he draws us out of ourselves, and taketh us into himself by making us partakers of the divine nature. And the Sacraments are outward means by which God bestoweth on us his inward graces, to teach us that grace is not bred in ourselves, but given to us forinsecus.  
And this goodness of God natively proceedeth from his will, as thought and truth proceedeth from his mind. The one is immanent, the other always erumpent. Goodness is known by its going forth. Therefore we call him the good man, not which is good to himself within, but good to others without. Wisdom and truth never come forth but in the company of goodness. Therefore the Psalmist saith, Mercy and truth are met together. 
Psal. 85. 10.  When they meet, mercy cometh out first, and bringeth truth and wisdom with it.  
Now the will of God, because it is the supreme dispenser of all things, as it is one, so it is universal: and because it is universal, it containeth in it all wills, and by consequent all things under it. And thus it cometh, that with one and the same will he permitteth things most contrary to be willed, and yet his will is still one and the same. And it must be so, because otherwise the wills of his creatures which are contrary to his, should not move under it, but without it and above it, and so God should not be omnipotent. For though God did not positively or with pleasure will that men and angels should sin and fall, because the Psalmist saith, Thou art not a 
Psal. 5. 4.  God that hath pleasure in wickedness, neither shall my evil dwell with thee; yet per accidens & permissiuè, according to his order or decree of contingency, he would leave men and angels to themselves, to see what they would bring forth. And rather than he would violate the order of nature in depriving men of the liberty of their wills (which is essential to them) it pleased his all-swaying providence to suffer evil to be done (being he knew how to bring good out of it) then to permit none at all. And this is ratified from the words of S. Augustine, Saluberrimè confitemur quod rectissimè 
De cor. & great. cap. 10.  credimus, Deum Dominúmque rerum omnium, qui creavit omnia bona valde, & mala ex bonis exoritura esse praescivit, & scivit magìs ad suam omnipotentissimam bonitatem pertinere, etiam de malis benefacere, quam mala esse non sinere: ut ostenderet primùm quid possit liberum arbitrium, deinde quid possit gratiae suae beneficium, justitiaeque judicium. We most savingly confess, which most rightly we believe, that the God and Lord of all things, who created all things exceeding good, and foresaw evil would arise from the good, knowing also that it more appertained to his most omnipotent goodness, even out of evil to bring good, then to suffer no evil to be done at all: first, that he might show what freewill could do; secondly, the benefit of his grace, and power of justice. For if men and angels could have sinned whether God would or no, therein they had been superior to Gods will: but this they could not: therefore God would suffer it, to show his omnipotency, in being not only able to make all things good, as he did in the beginning; but in a degree further, to make good of evil, in turning their evils to a greater good, by his justice toward angels, and by advancement of mercy towards men. So that now since man's fall, God, by his resulting and superabounding mercy, hath provided such a remedy, which should not restore him to his former paradise in puris naturalibus, but to a supernatural happiness in the kingdom of glory; not to wade in reason, but to walk in vision, to enjoy glory above the sun's light, and to reap content above all conceit. But for such as shall fall double, from less and from greater grace, and never rise; for such whom no warning will amend, for such justice hath a double due, a natural and a supernatural death, seated not only in poena damni, but in poena sensûs, which the torments of hellfire afford. S. Thomas well teacheth, that God by no means will have evil or blame 
Quid melius, quid omnipotentius eo, qui, cum mali nihil faciat, bene etiam de malis facit? Et rursus, Omnipotens Deus, qui operatur bona etiam de nostris malis, qualia dabit bona, cum liberaverit ab omnibus malis? Aug. lib. de Continentia, cap. 6.  simply, as it is evil, (because he is all good) but only as evil is joined to some good: as he that would have justice, must also be willing to have punishment; and as he that would have the order of nature to be preserved, must also be willing to have nature corrupted: but to desire evil as it is only evil, or to approve evil of blame, God by no appetite, either natural, animal, or intellectual, desireth. And this is confirmed by S. Augustine; Miro & ineffabili modo non fit praeter ejus voluntatem, quod fit etiam contra ejus voluntatem; quia non fieret si non sineret; nec utique nolens sinit, sed volens: nec sineret bonus fieri malè, nisi omnipotens etiam de malo posset facere bonum bene. By a wonderful and unspeakable manner, that is not done without his will, which is done against his will; because if he did not suffer it, it should not be done; neither doth he suffer it against his will, but willingly: neither would he that is good suffer evil things to be done, but that he being omnipotent is able of evil to make good things well.  
By this you see, that if God should not suffer evil, and admit contraries, there could be no world. And this liberty God hath bestowed also upon man. For we many times suffer the evil of blame and displeasure willingly, to see how far our adversaries will proceed against us, because we know how to reverse all again at our pleasure, and to right it by taking satisfaction of punishment, or to merit by sufferance. Yet this permission neither in God nor man importeth any approbation, but dislike, while an evil act ensueth upon an innocent licence.  
Now in regard of the universality and comprehensiveness of God's will, the School-divines for our better understanding have distinguished it into diverse kinds; as his will antecedent and consequent, his will of sign, and his will of good pleasure. The antecedent will of God is expressed in these testimonies of his word, Who will have all men to be saved, and to 
1. Tim. 2. 4.  come to the knowledge of the truth. Again, Not 
2. Pet. 3. 9  willing that any should perish, but that all should come to repentance. And this will is confirmed by his will of sign, which is the will of his word. And this consisteth of these five particulars, prohibition, precept, counsel, operation, and permission. By his prohibitions he forewarneth of all evils that are against his will antecedent; by his precepts he informeth us of all the means that lead toward it; by his counsels, which go beyond his precepts (because God hath given to man freewill to get what he can in the state of grace for the state of glory) he shows him some exceeding means to grow to this life's perfection, and to improve the common reward of glory for the next life; as, Sell that thou hast, and give it to 
Matth. 19 21.  the poor, and thou shalt have treasure in heaven. Here we are counselled to change temporal riches for eternal which are the better: secondly, we are counselled to change permitted fleshly pleasures for heavenly pleasures, where it is said, Qui potest capere, capiat: thirdly, we 
Matth. 19 12.  are counselled to deny ourselves and our lawful 
Matth. 16. 24. Mark 8. 34.  liberties, to follow Christ through the world's difficulties, to receive a hundred-fold more enlargements in the kingdom of glory. These are Gods counsels, which of the primitive Church were put in practice, but in our times they are put off with a Non placet.  
The fourth part of Gods will of sign is his operation; and this is the sermon of his works which he makes all the year long to instruct us. By his works of justice and punishment he calls us to repentance; by his works of favour and mercy he procureth us to praise him. This the Apostle expresseth in Acts 14. 17. Nevertheless, he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. Thus by his operation he really preacheth unto us.  
The fifth and last part of this will, is his permission; and by this he suffers man to do what 
Nec peccatum nec rectè factum imputari cuiquam justè potest, qui nihil secerit propriâ voluntate: est enim peccatum & rectè factum in dibero voluntatis arbitrio. Aug. lib. 83. q. 24. Quid illud, quòd tam multis in locis omnia mandata sua custodiri & fieri jubet Deus? quomodo jubet, si non est l●berum arbitrium? Aug de great. & lib. arb. cap. 2.  he will under his divine rule and measure. And this will he affordeth to man in three respects; in regard of his creation, in regard of his judgement, and in regard of excuse. In his creation he gave to man freewill; therefore it was fit to grant him together with it sufferance and free liberty to exercise it: otherwise it were all one as if God should make hands, and then bind them as soon as he had made them. Again, the will of God's sufferance is due in regard of man's last end, and God's judgement: for if God should not permit man to do his actions freely, than he could not in justice punish him if he did not as he should, because he wanted free liberty; nor give him reward, by reason of necessity. For as God will not call the beasts of the field to doom at the last day, because he gave them not freewill; no more would he call man to judgement, if he wanted permission to execute his freewill. Lastly, God suffers man to live long, to expect his repentance: wherefore if he do not repent, his excuse is prevented. In this respect the Apostle saith, Rom. 2. 4. Despisest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the goodness of God leadeth thee to repentance?  
Having spoken of Gods will as it is antecedent and of sign; now it followeth to speak of it as it is of good pleasure, and of consequent. The will of God's good pleasure is expressed in the 135 Psalm, vers. 6. Whatsoever the Lord pleased, that did he in heaven and in earth, in the seas, and in all deep places. This is God's proper and essential will; first, because it is of the nature of the will to do of pleasure; and next, because it is most general, and not restrained to any place or person. His will of sign is not always done, because it is his will for men and not for himself respectively. Therefore his precepts are broken, his prohibitions slighted, his counsels not regarded: but his will of good pleasure is above the law of the Medes and Persians; this cannot be put by, because it is divina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Lastly, after that God hath showed man all his favours by his will of sign and word revealed, to which he addeth the effects of his grace expressed by S. Prosper in these seven particulars, persuading by exhortations, admonishing by examples, terrifying by dangers, inciting by miracles, giving understanding, inspiring counsel, and lightning the heart with faiths affections. When all these are despised and rejected, than God proceedeth with his will consequent, which is the will of his justice. First he would have all men to be saved by his will antecedent: but because all men will not consent to this, therefore, to maintain man's freewill, God will not save all in effect; but the same will turneth from mercy to justice, which before turned from justice 
Matth. 25. 41.  to mercy, and saith, Depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels. Neither is God's will altered nor broken, because it turneth from mercy to judgement, for that it still retaineth its former mercy, and man his former resistance 
Matth. 23. 37.  to receive it. How often (saith our Saviour) would I have gathered thy children together even as a hen gathereth her chickens, but ye would not? If God hath not bound man to one object, but given him freewill to turn from object to object, according to reasons rule; then should God be bound and man free? The will of God is wider than all wills: all his divine attributes may rest in it; his truth, his wisdom, his justice, his mercy, his power, his pleasure and displeasure: yea all the contraries that are in the world, are within it, and lie under it; as life and death, sickness and health, good and evil, salvation and damnation: and without this there could be no world.  
Notwithstanding, though Gods will be never so wide and comprehensive, yet it imposeth no necessity upon man's will, because all will by God's creation is free; and if it were not free, it were no will. Necessity and will are incompatibilia, they cannot stand together. Nature and things without will are of a straight disposition; therefore for them God hath ordained necessity, and determined them to one thing: but man's will, because it is the image of God's will, is wide and capacious; and therefore he hath provided for it the ocean of contingency. He hath set fire and water before thee, (saith Ecclesiasticus) stretch out thy hand 
Ecclus 15. 16, 17.  unto which thou wilt. Before man is life and death, good and evil; and whether him liketh, shall be given him. Now no man can justly complain while all things are set before him, and he hath free choice to all. Election expelleth necessity, and necessity thrusteth out election. If man's will were not free from necessity, than there could neither be merit nor demerit, that is, neither reward nor punishment; and then the two great streams of God's bounty and justice should be dried up: but now he hath given to man freewill; and to maintain this, he hath ordained contingency, and added his grace to aid his will, that there might be no defect on his part: for freedom natural to good Theological is not freedom, but stubbornness without grace.  
And this grace and goodness of God, as it ordereth and aideth things natural to their natural ends, so it ordereth and aideth man to his supernatural end, which is to live with his God in heaven. And this goodness of grace is like to the virtuous magnet the most remarkable of all stones, the guide of the dial, and the direction for sea-travell: for as the pin and needle of the dial being touched with it, the needle will stand no way but north and south; so the heart of man being touched with God's grace in his regeneration, will stand no way but to heaven-ward. And this touch is that which Divines call the habit of charity, always inclining and bending to heaven and heavenly things through all the rubs of the world. Though the touched needle for a while is shaken and justled from its former due station; yet as soon as the shaking is over, it returneth instantly to the same point: right so, though the heart be for a time justled either by the lust of the flesh, or the lust of the eyes, or the pride of life from its right standing; yet as soon as the force is over, presently it returneth to its former station to heaven-ward. And the only reason is the touch of God's goodness in the regenerate soul, to which above all things man's heart is beholding.  
And this goodness proceedeth from the holy Ghost, as truth proceedeth from the Son of God: for as the Son is the Father's essential truth, so the holy Ghost is the Fathers and the Sons essential goodness. And as the holy Ghost is the increate goodness of God in himself, so love and charity is the create goodness of the holy Ghost in man. And until this be wrought in us by the holy Spirit, we may be men and true men, but we cannot be good men, nor for the kingdom of heaven. Therefore S. Augustine saith, Sola 
Tract. 5. in epist. Joh.  charitas dividit inter filios regni & filios aeternae damnationis. So excellent is charity, that God is called by it, 1 John 4. 8. God is charity. And so good is it, that Divines call it grace, per Antonomasiam, because it is the principal grace. And S. Paul calleth it the greatest; The 
1. Cor. 13. 13.  greatest of these is charity. Yea so great is it, that no good can be done without it, because it is the cause impulsive of every good action. You may believe without it, but then your belief is not good, because it wanteth his right end, which must proceed from charity's election and direction. Therefore in this sense, S. Paul gives faiths action to charity; It believeth all things, it hopeth all things, etc. 
Vers. 7.  Why? because it enliveneth faith and all other virtues by giving spirit unto them. Faith is the candle to charity, and showeth her light how to work, according to God's word: but charity, being the impulse of the regenerate soul, acteth all.  
And whereas bonum is by Divines distinguished into verum & apparens, the true good, and the appearing good; the true good is that which hath order to the best end, which is God's glory and our eternal good: of this kind are all holy habits, qualities, and good works commanded by God. The appearing good is that which hath no order to the best end, but is only for this world, and appeareth glorious to the natural man. And this is expressed by S. John in these three particulars, the lust of the flesh, the lust of the eyes, and the 
1. Joh. 2. 16.  pride of life. The lust of the flesh is fleshly concupiscence, the lust of the eyes is covetousness, and the pride of life is a man's animosity, appearing in anger, arrogancy, and the like. All these, as S. John saith, are not of the Father, but of this world, and are the devils baits to hook the unwise generation.  
Lastly, here may the question be moved, Whether the goodness of substance in man be better than the goodness of quality. To this I answer, that the goodness of substance is de esse; but the goodness of quality is de bene esse, which is God's grace qualifying substance, and therefore the better. For the souls of the damned have their esse in hell, and are miserable: but the souls of the Saints, by God's grace and the good quality, are in heaven, which is their chief good. Grace and the good quality is the perfection and compliment of substance. A holy and a good man is better than a man; because holiness and goodness is the perfection of a man. As the soul is the form of man; so grace and goodness is the form of the soul: it healeth nature, it giveth to man quoddam supernaturale, it is the root of virtues, it is the greatest of gifts, it is correspondent to eternal glory, by it the holy Ghost inhabiteth in us; and therefore in this life this good is maximè appetibile.  
Thus far of the goodness of God in the state of grace: but the greatest of his goodness is to be seen in the state of glory, because the state of glory is the end and perfection of the state of grace. In this state his goodness consisteth of joy and glory. Joy is the crown of the heart, and glory is the crown of the head: the one is the compliment of the will and appetite, the other of the mind and intellect. The intellect shall there be filled with the vision of God, the will and affections with the fruition of his love, and the lower part of the soul with its proper objects. And that this may the better be effected in that blessed estate, God hath ordained certain means for the possessing of it, which S. Thomas calleth dotes, dowries: and these are certain glorious habits or dispositions, fitting the souls and bodies of the saints for the enjoying of eternal bliss, because without means nothing may be applied. And these dowries are three; vision, which answereth to faith in this life; apprehension, answering to hope; and fruition, answering to charity. Besides, in that blessed estate there are degrees of joy and glory, insinuated by our Lord, saying, In my Father's house are many mansions; and 
Joh. 14. 2.  by S. Paul, comparing, As one star differeth 
1. Cor. 15. 42.  from another in glory, so is the resurrection of the dead; again, by the parable of the seed sown in good ground, which brought forth some an hundred-fold, some sixty, & some thirty-fold. To this agreeth S. Gregory, Quia in hac vitanobis 
Mor. l. 5. c. 42.  est discretio operum, erit proculdubio in illa discretio dignitatum; ut quo hîc alius alium merito superat, illîc alius alium retributione transcendat. So also hath S. Cyprian, In pace coronam vincentibus candidam pro operibus dabit, in persecutione purpuream pro passione geminabit: & further thus, Certent nunc singuli ad utriusque honoris amplissimam 
Ad Martyr. epist. 6. lib. 2.  dignitatem. Accipiant coronas vel de operibus candidas, vel de sanguine purpureas. Here shineth God's justice in distributing rewards according to the variety of his own grace in this life bestowed, and Christians works by their freewill to the best end employed. And because there are certain excellencies of works, in overcoming the greatest difficulties; therefore the School, after the former demonstration, argueth certain privileged crowns, which they call aureolae, to be due to them which have conquered best; to Martyrs for overcoming 
Apoc. 2. 17. and 14. 3.  persecutions, to Virgins for conquering the flesh, and to Doctors for putting the devil 
Dan. 12. 3.  to flight from their flocks.  
And this goodness of God is so great, that in the kingdom of glory he giveth not even rewards to any, but exceeding to all, according to his riches in the parable expressed, Give, and it shall be given to you; good measure, 
Luk. 6. 38.  pressed down, and shaken together, and running over, shall they give into your bosom.  
Lastly, so great is God's goodness every way, that it sustaineth even the worst things, that is to say, all evil: for such an infirmity is evil, that it cannot exist except it lean upon some good, as on a subject: for there can be no sickness but in the body, no blindness but in the eye, no lameness but in the member; no more can there be the evil of pain but in the organ of sense; nor sin, which is the evil of blame, but in the soul receding from grace: for sin in the action is nothing else but the leaving of the divine order to the good end. The subject is good, and the action as it is an action is good; but the running of it without order to a wrong end, that only is evil, and is no way to be righted and resisted, but by the other evil, which is the evil of pain: but of the two, the evil of blame is the worst and greatest, because it is opposite to God's goodness, as the evil of pain is opposite to the creatures good.  

Consectaries.  
The profitable consectary is, that, whereas all true good proceedeth from God, as from the cause both efficient and appetible, the one being the beginning, and the other the end of all true delights, therefore he above all things is to be desired of us, as the most appetible: but with this caveat, that he can never be enjoyed of us, except we first become good, like unto him by divine charity: and further, that as he is good to all, by causing his sun to shine and his rain to rain as well upon the bad as the good; so should we be good to all, in praying for our enemies, in converting sinners, and in shining upon all our poor distressed neighbours with the light of mercy and liberality.    

God's Life.  
The fourth attribute is God's Life, from which in holy scripture he is called the living God. By his life he is distinguished from idols, images, and statues, which are dead gods: wherefore to countenance the great idol Bel with this attribute, his priests, with their 
Hist. of Bel.  wives and children, eat up for him every day twelve measures of flower, forty sheep, and six great pots of wine. But eating and drinking are no signs of God's life, which is not supported by means like the life of men and beasts, but by its own acting: for he is the first mover, and the fountain of life to all things living. First, he moveth himself, by begetting his only Son of his own substance, and by producing the holy Ghost of the same essence. Secondly, he moveth his creatures, by giving to them life and breath and the order of their ways, according to that of Daniel to Belshazzar, And the God in whose hand is thy 
Dan. 5. 23.  breath and all thy ways, him hast thou not glorified.  
And because God ever liveth, therefore he continually acteth, by begetting his Son, and producing the holy Ghost, while he always understandeth himself, and always loveth himself. And by this acting he continually enlighteneth men and angels, and inflameth them with love. And the image of this continual motion of God is man's breath and the 
Anima est hominis actus, id est, principium ejus vitae, & imago Dei. Sum. 1. quaest. 67. art. 1.  pulse of his heart, but especially his pulse, which never ceaseth beating night nor day. You may for a time retard and stay breath, but by no means you can stay pulse: no more may all the devils in hell interrupt the living welfare of God's saints either in earth or in heaven, because the Almighty's pulse never leaves beating. He is purus & continuus actus; he always moveth, and never ceaseth. Therefore the Psalmist saith, He that keepeth Israel, 
Psal. 121. 4.  neither slumbreth nor sleepeth. And this life, fountain of all lives, is that which Philosophers call animam mundi, & naturam universi, according to that of the Poet,  
Spiritus intus alit, totósque infusa per artus 
Virg. 6. Aeneid.   
Mens agitat molem.—   

God's Providence.  
To God's life ally two other attributes, his providence and his power. His providence is his foreknowledge, by which he provideth for his creatures their ends, and the means leading toward them. God's providence is his law by which he governeth his creatures: for when he had made all things, it was not fit then to leave them to themselves. If he should not have made them to some end, than he should have lost by his work; & if he should have provided them an end, and no means to go toward it, then both he and his creatures should fail: wherefore after the creation, it is fit that God should execute the law of his providence, for the ordering of all things to their ends. The end of the inferior creature is to serve man, who is God's image; and the end of man is to serve his Maker, for making of him in his own image.  
The order to these ends is to be seen in these three; in the order of necessity, in the order of inclination, & in the order of freewill. The order of necessity serves for creatures inanimate, which are farthest remote from freewill. Of these the Psalmist saith, He hath made them an 
Psal. 104. 9  ordinance which none shall pass. Thus the fire burneth, and the water of necessity quencheth, except for his pleasure he dispenseth with his ordinance. The order of inclination & instinct is for sensitive creatures, because they come nearest to freewill: by this the bee gathereth honey, and fish serve several coasts at several seasons, as if they were sent upon a message. The order of freewill is for man; to which, because it is the highest, God addeth his special grace. And by this man traveleth either to his home of happiness, or his home of heaviness. In this order, though it be never so free, and suggested by a sea of possibilities, yet none can outflee God's providence (which the School calleth Fate) for that the second cause cannot move out of the first, no more than the lower orb can turn above the higher. The reason is, for that man's will is ordered by contingent objects, and God is the commander and orderer of objects, and applieth them as he please. And thus God by causing a sound to be heard in the ears of Sennacherib, 
2. Kings 19  of king Tirhakahs coming against him, of freewill he broke up his siege against king Hezekiah. Thus again by the light of lamps and the 
Judges 7.  sound of trumpets, God discomfited the great host of the Midianites. Thus also God by leaving the wicked & reprobates to their freewill, to grace sufficient, and the objects of pleasure, covetousness, and pride, for all their freewill & power of nature, they cannot free themselves from eternal sorrow. Lastly, thus God by man's freewill, by his word and Sacraments, and by grace habitual and influent to man's freewill added, saveth his faithful and elect, and bringeth them to eternal life.  
And this providence of God concerning man's will thus distinguished, (first by grace general to all mankind added; next by mere freewill, to which man is left in himself; and lastly by grace habitual and effectual, by which only the godly and elect are moved and governed) this, I say, is answerable to the threefold motion of the heavens; the first moving from east to west, the next turning contrary from west to east, and the third moving sometimes to the south, and sometimes to the north. So the first degree of God's providence moveth all men generally to grace and goodness; and this is God's motion only, answering to that of the primum mobile. The second, contrary to this, is the motion of nature; and this is man's only, oppositely crossing God and his grace. The third, going both ways, is the motion of God's sons, who are compounded of nature and grace; and they move sometime to virtue and goodness, and sometime to vice and wickedness.  
Again, for the better knowledge of the state of freewill, to which many doubts and questions are liable, we are to understand, that it runneth under two orbs subordinate to God's providence. The first and nearest is the orb of contingency; the second and more supreme is the orb of Fate. The orb of contingency is decreed of God for the proper element of man's freewill to expatiate in, as fishes swim in the water, and fowls fly in the air. And were it not for this, man's will could not be free, but shut up as it were in a prison, and so could neither be rewarded nor punished, neither move to heaven nor go down to hell, no more than the brute beasts which want understanding and the objects of contingency.  
To show how man comes to have freewill, it shall appear by these four particulars. First, because God hath given to man reason and understanding, by which his will is not bound to one object, but hath liberty to make a free choice among many. Secondly, because it hath an orb of contingencies or possibilities to elect in. Thirdly, whereas God hath made man's will in his own image, by which it is capable of a spiritual good or a spiritual evil, in this respect God hath given freedom to it, by giving it a conscience wherein the rules of nature are written, either to excuse it if it do well, or to accuse it if it do ill, Rom. 2. 15. Fourthly and lastly, whereas God hath ordained to man a supernatural end, to go to a heavenly paradise, he hath added the highest enfranchisement to his will, in affording it his grace, by giving to it his law positive, his sacraments, and ministers to apply this grace 
Eph. 4. 11, etc.  daily. And in this respect our Lord saith in the Gospel, If the Son shall make you free, ye 
John 8. 36.  shall be free indeed.  
Next, we are to know what contingency is; and this is the possible mean between necessity of being, and necessity of not being, of being such or not such, of doing or not doing, etc. Further, we are to know, that the events of contingency in this orb are neither good nor bad, but merely indifferent to freewill, and are only matter or occasion of good and evil, yet ordered and guided by the providence of God, as may appear by these particulars. On a time it fell out, that king Pharaohs butler 
Gen. 40.  and baker had each of them a dream in one night; and that two years after king Pharaoh 
Gen. 41.  had two dreams in one night, the interpretation whereof was the matter and occasion of joseph's great good and advancement. Again, it fortuned on a night, that king Ahasuerus 
Esther 6.  could not sleep; whereupon he called for his chronicles to be read, and by chance the record of Mordecai his discovery of the treason of Bigthana and Teresh against the king was lighted on, which was the matter of Mordecais advancement, and Gods Churches deliverance. By chance Achan saw a wedge of 
Josh. 7. 21.  gold and a Babylonish garment in the spoil of Jericho, and stole them; which turned to the utter extinction of him and his seed. Lastly, by chance David walked upon the roof of his palace, from whence he espied Bathsh●●a washing herself; by which sight he was so caught, that he not only committed filthy adultery, but also cruel murder, which was a scar upon him all his life after, and retaliated 
2. Sam. 12. 10, 11.  with punishments of like nature. Yet did not these objects of contingency more necessitate David and Achan to sin, than the temptation of Potiphars' wife could prevail upon Joseph, or the supposed stolen kid could cause Tobit to entertain it, though he was both 
Tobit 2.  blind, and so poor that his wife laboured for his living.  
Now to prove contingency to stand with holy Scripture, against the men which attribute all to fate and necessity, my first argument shall be from the Hebrew adverb of chance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is often used in the old Testament, and by Pagnine and Hierome translated, nè forté; and specially in the 91 Psalm, vers. 11, 12. where the speech is attributed to God himself, the author both of Fate and contingency. For he shall give his angels charge over thee, to keep thee in all thy ways: they shall bear thee up in their hands, lest haply thou dash thy foot against a stone. My second induction shall be from the Hebrew conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si, which formally argues chance, as may appear by this and such like speeches in the old Law, Deut. 11. 13. If ye shall therefore hearken unto my commandments. It is said If, because it was a great chance, if many of them did. My third is from the Greek adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the new Testament, Acts 5. 39 Lest haply ye be found to fight against God. Then so it might fall out, and so again it might not fall out. Lastly, from the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin or si: as in Matth. 11. 21. If the great works which have been done in you, had been done in Tyre and Sidon, they had repent long ago in sackcloth and ashes. From hence our Saviour insinuates, that the great works which were wrought in Corazin and Bethsaida, might have been wrought in Tyre and Sidon; therefore this was contingent: and if it had been so, the one would have repent, whereas the other did not; and this is another contingent, and the more notable, in that the mean should have been all one between both without any difference. Again, contingency in event is expressed in Acts 3. 10. where the people are said to be amazed at that which happened.  
Further, contingency is proved from the rule of justice: for if there were no contingency, than there could be no freewill; and if no freewill, than neither praise nor dispraise, neither hope of heaven nor desert of hell: because than men's hands should be so bound with the cords of necessity, that they might not do otherwise then they do, and so deserve nothing. Therefore the souls that are in heaven and in hell, neither merit nor demerit, because in those states there are no contingencies, but all necessity: but they only are worthy of praise or dispraise, of reward of glory, or retribution of ignominy, which live here in this middle place of contingency, unconfirmed either in goodness or malice. And this is verified by the saying of Ecclesiasticus upon the tried man, Let him be an example of glory, who 
Ecclus 31. 10, 11.  might offend, and hath not offended; or do evil, and hath not done it: therefore shall his goodness be established. Lastly, this is proved from absurdity: for if necessity should reign alone amongst us, without contingency; then all exhortations, promises, and threatenings in God's word should be idle: for that it is in vain to call upon them, where there is no possibility to do otherwise then they do.  
But though man's will be thus free in the orb of contingencies, as hath been proved; yet is it not absolutely free, but hath only a conditionate freedom under the orb of fate, and divine necessity in God's providence, that is to say, such a freedom as is subject to Gods will, the supreme moderator and governor of all things. And this the very heathen acknowledged, as the Orator showeth in the excuse of Pompey, At mihi quidem, si proprium & verum nomen nostri mali quaeratur, fatalis quaedam calamitas incidisse videtur, & improvidas hominum mentes occupavisse; ut nemo mirari debeat, humana consilia divinâ necessitate esse superata. If the true and proper name of our evil be sought, a certain fatal calamity to me seemeth to chop in, and so to occupy the improvident minds of men, that no man ought to marvel, when humane counsels are by divine necessity overcome. But to pass from humane frailty, we affirm, that neither the will of angels, nor of Christ himself as he was man, hath an absolute liberty, (for which cause he said, Not as I will, but as thou wilt) but 
Matth. 26. 39  only God, whose liberty of will is also a liberty of necessity, because it can will nothing but what is good. And this kind of will is most noble, for that it is of divine essence, which cannot alter, nor is subject to defect or corruption. And in the order of causality this will again is most excellent, because it is most absolutely free, not depending upon any other but itself. Were the will of man in the orb of contingency absolutely free, than it should not depend upon God's will, than it would not say, Thy will be done, and then Gods will could not be omnipotent, because man's will might outgo it; then man would strike at heaven, and break open hell if he could; then Phaeton's horses would rend their halters, and the course of nature would be overturned. But, as it is in the proverb, God giveth a cursed cow short horns: God gives to man such a liberty of will as is answerable to his power, that is, that he shall not in all things will what he would, nor be able to do what he will. But herein stands his liberty and freedom, to do what he can, and will what he will in the way of grace and goodness, wherein God will aid him to go beyond himself: but in the doing of evil, God will not give him leave to do what he list; but he so over-ruleth his will by his divine fate or decree, that he can do nothing but what he will permit him to do, either for the just punishment of sin, or for the expression of his power in making good of evil.  
Thus then standeth the liberty of the second will under the orb of the first will, that it is always subject to it. And to demonstrate this to the safeguard of both, man's will is compared to a multitude of birds, and God's providence to a wide cage, as we may imagine, of a mile or two over; in which, some may fly south, some north, some east, some west, and all which way they list; yet when they become to the cages bounds, they can fly no further. And so is it with man's freewill: when it is come to the bounds of Fate, which God himself hath spoken, it can fly no further. And this is confirmed by these evidences of God's word, Who hath resisted his will? 
Rom. 9 19 Prov. 19 21. Prov. 16. 1, 9 Intelliguntur haec loca de voluntate absoluta, non conditionata.  Many devices are in man's heart: but the counsel of the Lord shall stand. The preparations of the heart are in man: but the answer of the tongue is of the Lord. The heart of man purposeth his way: but the Lord doth direct his steps.  
And if we would know what Fate is, it is the decree or counsel of Gods will about the doing or leaving undone of all things that are to be done or left undone to the world's end. S. Thomas defineth it thus, Fatum pro divina 
Part. 1. quaest. 116. art. 1.  ponitur providentia omnia praeloquente. And his expositor Bonioannes thus, Fatum est dispositio seu series causarum secundarum. And this is confirmed by these testimonies: He spoke, and it was done; he commanded, and it 
Psal. 33. 9, 11.  stood. The counsel of the Lord shall stand for ever, and the thoughts of his heart throughout all ages. Who worketh all things after the counsel of his 
Ephes. 1. 11.  own will.  
But here it may be objected, How can man's 
Ob.  will be free, while it is subject to Fate or Gods will? It is answered, Because it is neither forced 
Sol.  nor necessitated, but only ordered, disposed, and persuaded, as Solomon expresseth in the former allegations, and again in this, The king's 
Prov. 21. 1.  heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever it pleaseth him. Thus he turneth it without any touch of necessity or force, by offering to it such objects as are congruent and acceptable to the kings will. As he that makes an oration to persuade men, doth not thereby take from them their free choice: so doth God's providence, by adding of objects, and altering contingents after his own pleasure, dispose all men's wills and ways to the right end of their own good, if they will yeed to him; or to his own glory, if they will not turn.   

God's Power.  
Next, for God's Power, this must needs be omnipotent, because he made the world and all things in it of nothing. Angels have for a time made themselves bodies in which they appeared to the saints of the old world, & men have made all the gorgeous buildings on earth: but how? the one of the air by them condensed, and the other of wood and stone and other materials: but herein is the power, to make of nothing, which is proper only to the omnipotent. Next, he not only made all things of nothing; but he daily supporteth and moveth all things made, without any other aid then his own. The lives of all things move in his life, and the virtue of all things is operative by his virtue. Alexander conquered the world, but the power was Gods; Cyrus won Babylon, but the policy was the Lords; & men wrought the seven wonders, and yet they were but God's instruments; in him they all moved. Therefore the Psalm saith in general, If thou hide thy face, they are tronubled; if thou take 
Psal. 104. 29.  away their breath, they die, and return to their dust. If God should only have made his creatures, and then immediately have left them to themselves, the world would have grown old in one day. And whereas he made the world in six days, as fast as he made the succeeding days works, the works of the former days would have expired: for which cause it is no less virtue to the Almighty, to sustain the world made, then to make it of nothing: and at this the Apostle aimed, when he said, Bearing up 
Heb. 1. 3.  all things by his mighty word. The sustaining of the world is as it were a continued creation: wherefore our Lord saith in the Gospel, 
John 5. 17.  Hitherto my Father worketh, and I work: and that which God spoke in the beginning, he speaks 
Gen. 1. 11.  still to this day, Bring forth fruit, and multiply.  
So potent is he, that he worketh not only ordinarily, but extraordinarily by working wonders, according to the Psalm, Qui facit 
Psal. 72. 18.  mirabilia solus. He maketh the Salamander to live in the fire, he causeth the Chameleon to live by the air, the island Delos to swim in the sea, the earth to hang upon nothing, and the waters to fly in the midst of the air. Lastly, he doth not only wonders more than ever we have heard, but he is able to do more 
Jer. 32. 27. Where is an essence and a faculty to work, something may come between & hinder: but God is simple, all essence; therefore nothing may come between him & his work.  than ever he did; and therefore he saith, Is there any thing too hard for me? There is nothing hard for him, because there is nothing to withstand him; there is nothing hard for him, because he worketh not by hand and instrument, but by word and power; there is nothing hard for him, because he studieth not what to do, but understandeth all things afar off; there is nothing hard for him, because he is never weary, as being all spirit and act, and no matter: lastly, it is as easy for 
In the Babylonish furnace God separated between the fire and the heat, which was the executive faculty, and so it could not burn. Dan. 3.  him to make a world, as for one of us to think a thought. And whereas our God assumed the space of six days to make the world in, this was not for that he could not have made it in a moment; but to teach us to take time in our works, that they might not be untimely ripe; and next, to consider separately of his several works, that the Jews might the more seriously praise him upon his Sabbath, & to proportion a fit time for us between our works & his service.  
Lastly, God's power is thus described by the world's parts; his eyes pierce to the bottom of hell, his ears apprehend the stirring of the still thought, his voice is the rending of the clouds, and roaring of the seas: when he moveth, the earth quaketh; when he frowneth, the course of nature is out of frame. Oh blessed shall they be, which shall rest under his shadow, when he cometh terribly to shake things higher and lower.  
But here is to be observed, that things of infirmity and defect, things passive, things impossible and contradictory, are not liable to God's power; and therefore it is of his omnipotency not to do them; as to sleep, to cease to work, to suffer unwillingly, and to make contradictories to be both true.  

Consectaries.  
The consectaries are, first, that seeing God is the first mover, and the fountain of life, all they which desire to live must seek life in his life, and live in him and to him.  
From his providence ariseth this, that whereas his foresight goeth infinitely beyond our own providence, therefore they which depend upon it, shall ever far better than their heart can wish.  
From his power followeth this, that forsomuch as it is above all our expectation, therefore in case of difficulty, we may with faithful Abraham believe in God beyond hope, and 
Rom. 4. 18.  admit no reason where he hath spoken. God is 
Psal. 46. 1.  our refuge and strength, a very present help in trouble.    

God's Perfectness.  
The fifth attribute is God's Perfection; which to illustrate, is rightly to distinguish of perfection: for perfection is twofold; one growing and having degrees, the other without growth, and without degrees. The first is of the creature, the second is of the Creator. The perfection of the creature is the top of its growth: for when the creature is grown as much as it can grow, than it is said to be perfect. This perfection is competent to men, and the Son of man as he was man. Of men it is said, Matth. 5. 48. Be ye therefore perfect, as your heavenly Father is perfect. This is an exhortation to grow to our perfection, which is finite, as Gods is infinite. Of the Son of God's perfection as he was man, it is said, Luk. 2. 52. And Jesus increased in wisdom and stature, and in favour with God and man. The second perfection, which is of God only, is the absolute perfection: for that which cannot be better nor worse, must needs be absolutely perfect: but God is so good, that he cannot be better; and again he is so good, that he cannot be worse: therefore he must be absolutely perfect without degrees or growth. And this perfection is from his essence, which, because it is infinite, can admit no increase; and because it is eternal, it will suffer no decay.  
First therefore he is perfect in his essence, because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ero, vel Sum. Secondly, 
Exod. 3. 14.  he is perfect in his understanding, because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word. Thirdly, he is perfect in his 
Joh. 1. 1.  will, because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Charity. Fourthly, 
1. Joh. 4. 16.  he is perfect in strength, because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Strength. And fifthly he is perfect in all respects, because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All-sufficient. 
Gen. 17. 1.   
Next, he is perfect, Quia perficit secundum tres canon's, mensurâ, numero, pondere; as the wise man hath, Thou hast ordered all things in 
Wisd. 11. 21.  measure, number, and weight. In measure, by geometrical proportion, in altitude, longitude, latitude, and profundity: in number, by arithmetical proportion in all due parts: in weight, by nature's proportion, in solidity, rarity, and elementary quality. And this is confirmed by God's survey in the creation, And 
Gen. 1. 31.  God saw all that he had made, and lo, it was very good, that is to say, perfect. If he made all things perfect, then much more must he be perfect, who is the author of perfection. He must be perfect, because he is without want, and is fullness itself; In him dwelleth all the fullness 
Coloss. 2. 6.  of the Godhead bodily.  
Though all creatures have their perfection in their kinds, wherein they bear the image of their Maker; yet have they not an absolute and universal perfection, but a particular, that is to say, so far only as they participate of the first perfection. And this participation consisteth of diverse degrees: from whence it followeth, that the perfection of angels is above the perfection of men, and the perfection of men above the perfection of beasts, and the perfection of beasts above the perfection of plants; because all these more or less participate of God's perfectness, as they come nearer to, or are further off his essence by degrees & portions: but in God there are no degrees nor portions, because he participates of nothing, but all things participate of him; therefore he only is absolutely perfect, that is to say, fullness, according to that of S. John, Of 
Joh. 1. 16.  his fullness all we have received, and grace for grace: from whence are convinced our impure Puritans, who will admit a perfection to all creatures save only to Christians. But in comparison of God's perfectness, all are imperfect. Therefore Eliphaz saith of the angels, Job. 4. 18. Behold, he will not credit his servants, and his angels he charged with folly. Some read, He would put light to his angels. The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both light and folly, and both here imply defect: else why should God put light to them who have light enough of themselves? Yea the angels light is but a made light, and a borrowed light; and therefore in conference with Gods light it is imperfect, and goeth out before his.  

consectary.  
The consectary is, that seeing God only is absolutely perfect, and that the most perfect creatures have but a borrowed perfection, then why should any stand upon their excellencies? What hast thou (saith the Apostle) 
1. Cor. 4. 7.  which thou hast not received? Then angels and men, kings and priests, ought all to throw down their crowns of holiness and highness before him who is the Ocean of perfection, as the four and twenty elders in heaven a state of perfection do, Revel. 4. 10.    

God's infinity.  
The sixth divine attribute is God's Infiniteness. And this the ancient Philosophers thus defined, Infinitum est, extra quod nihil est. Aristotle and his followers define it otherwise, Infinitum est, extra quod semper aliquid est. The first put infinity in him that comprehendeth all things, extra quod nihil est; and this is God, because nothing is without him, as the Poet expresseth, A Jove principium musae, Jovis omnia plena. The second place infinity in that which goeth beyond all things, extra quod semper aliquid est; and this again is God only. For when we have cast our eyes all the world over, yet there is still somewhat without, and this is God. Lastly, Divines show infinity from the capacity of the receiver. Thus that is infinite, which cannot be comprehended or received of any. Therefore of Athanasius in his Creed God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomprehensibilis. Further, God is infinite, because he is not compounded of matter and form: for that which is in any matter, is contracted and determined by its matter: but God, because he made all matter and forms, is beyond all matter and forms; he comprehends them, but they cannot comprehend him: he only therefore is infinite. All greater orbs receive within and under them the less: but God, being the first and largest essence, comprehending all things under him, cannot be received totally of any inferior: therefore he must be infinite and incomprehensible.  
That which hath no bounds nor borders, must be infinite: but Almighty God hath no bounds, because nothing bordereth upon him, and there is nothing above him to confine him. He hath no adjacent, no equal, no corrival: for this cause the Logicians will not entertain him into any Predicament, but put him alone by himself in the Transcendent, mounting above all things: for though he may be apprehended of his inferior, yet he cannot be comprehended of his compeer. And this his incomprehensivenesse and transcendency, we show first in regard of his understanding and will; secondly, in regard of motion; thirdly, in regard of place; fourthly, in regard of time. In regard of understanding & will, because at one act and instant he understandeth all things, & at the same act and instant he willeth all things. His understanding never preventeth his will, and his will is never subsequent to his understanding; because they have both but one present esse incomprehensible. His act is never abrupt, but always one and permanent: therefore he only is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose act, end, and perfection is always in himself. In regard of motion Dionysius saith, Nec stat, nec movetur. He standeth 
De Divin. Nomin. c. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not, because he is always moving his creatures; and he is not moved, because there is nothing to stir him. He is primus motor; and if he move not, all things lie asleep. In regard of place, he is incomprehensible, for that he is every where and no where. He is every where, where there is a place; and he is no where, where there is no place: and he must be in no place, because no place can contain him. Every where speaks finite, because all places are created: but no where speaks infinite, because it is not created. And though he be no where, yet he is not out of himself; therefore he himself is infinite. Lastly, in respect of time he is infinite, for that he had no beginning; and because he had no beginning, therefore he can have no ending, à relatis. He hath neither terminum à quo, nor terminum ad quem: therefore in time also he is infinite.  
And this infiniteness in God, is that which will suffer no man to see him as in himself he is. No man shall see me, and live, saith God. 
Exod. 33. 20.  Therefore when the Saints stood before God, they fell down upon their faces, or else God held his hand before their faces, as he did unto 
Vers. 22.  Moses. The rest of God's attributes, his truth, his goodness, his mercy, justice, power and providence, we may in some measure endure: but his infinity no creature can sustain, because it hath no measure. If we look to the antecedent of God's eternity, after the first or second prospect, the rays of our minds eyes are broken; if we look to the sequent, after our sight is reflected from the heavens, we can see no further: further than the walls we cannot go. If we look but upon the image of his infinity, which is his works and his ways, our eyes begin to dazzle. Peter cried out at the draught of fishes, Lord go from me, for I am a sinful man: and 
Luk. 5. 8.  Paul cried out, O the depth both of the wisdom 
Rom. 11. 33.  and knowledge of God how unsearchable are his judgements, and his ways past finding out! Lastly, Job saith, He doth great things, and unsearchable, 
Job 9 10, 11.  yea marvellous things without number. When he goeth by me, I see him not; when he passeth by, I perceive him not.  
Lastly, here the plausible description of Trismegistus (affirming God to be a sphere, whose centre is every where, and whose circumference is no where) holdeth better with a metaphor of the creatures residence in God, then with any formal verity or reason of infinity; because every where hath relation to place, which is finite, for that it is created: but in God there is nothing finite. If therefore we will assign a centre to the infinite, we must extend it beyond every where, because the centre must be proportionate to the circumference: but in God there is no proportion, because he is all infinite: therefore as his circumference is no where, so his centre in proper speech must be no where too. To which we may apply the doctrine of Dionysius in his book of mystical Theology, cap. 4. Veriùs & subtiliùs omnia de Deo negari quam affirmari.  

consectary.  
The consectary use is, that, seeing God is above all our reach, therefore we should never speak rashly or ex-tempore of him, like bold Puritans, which many times rather babble then speak; but with all reverence and maturity, like sober Christians, & like to that of Solomon, Be not rash with thy mouth, nor let thy heart be hasty 
Eccles. 5. 2.  to utter a thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.    

God's Eternity.  
The seventh and last attribute is God's Eternity, and hath reference to time, which is always flowing and running; and the further it goeth, the more it getteth; and the more it getteth, the more it argueth its want and indigency, in that it needeth: but eternity, as it can get nothing, so it needeth nothing, because it always is, and hath neither antecedent nor subsequent, but is one individual, having no parts, no more than God's essence: for to be is God's eternity. Time hath parts, the first, the middle, the last: as it had a beginning, so it shall have an ending. Therefore time standeth within eternity as an inferior orb, and eternity is the supporter of it, so long as it shall stand. Time is the shadow of eternity, and eternity the substance; therefore time shall vanish with the shadow, because it is following eternity, as the shadow follows the sun: but eternity cannot vanish, because it is a durable substance, yea being itself. Eternity is one permanent instant, not admitting division: it always was, and cannot cease to be. But here the question may be made, that if God was ever, before either time or place, where then should God be? The answer of Divines is, that before the creation he was in himself. Tertullian saith, Ante omnia 
Advers. Praxeam.  Deus erat solus, ipse sibi & mundus, & locus, & omnia: solus autem, quia nihil extrinsecus praeter illum. Caeterùm nè tunc quidem solus: habebat enim secum quam habebat in semetipso rationem suam. By reason he meaneth his intellect. And further, he had not only with him than his intellect or understanding, but he had also with him his will: so in all there were three, the Father, Son, and holy Ghost; to 
S. Thom. part. 1. quaest. 15. art. 3  which three the world and all things that now are, were then present in their ideas.  
But to return to God's eternity, this must be a life, because it is life that maketh things to last. Therefore Boëtius thus defineth it, Aeternitas est vitae interminabilis tota simul & perfecta possessio; Eternity is the possession of an unterminable life whole together. This life must have no term: for if it should, than God could not be God, because then either the previver or the survivor would carry it away. If any thing had been before God, than that previver had been God; or if any thing should be after him, than the survivor would inherit. Wherefore it follows, that that which is always, must be God, and so his life subject to no term.  
And this eternity of God is expressed unto us in holy Scripture two ways; privatively, and positively. Privatively in Melchizedech Christ's figure, who in Heb. 7. 3. is said to have neither beginning of days, nor end of life; but is likened to the Son of God, and continueth a priest for ever. This is thus said of him, not simpliciter & absoluté, but respectiué; because he was but a figure, and not the substance of eternity. And it is said of him so, for that neither the beginning of his days nor the end of his life is in holy Scripture discovered: but this is absolutely and simply true in the Son of God, because he was before the day was; he was before the creation, when 
Isa. 43. 10  there was no distinction of time; and he shall be after the world's dissolution, when there shall be no more time, according to that of the angel in apocalypse 10. 6. who swore by him that liveth for ever, that time should be no more: for then time shall be turned into eternity. Therefore he which was before the day and before time, and shall be after the day and after time, he which hath neither beginning nor ending, must needs be eternal. Positively he is in apocalypse called Alpha and 
Apoc. 22. 13.  Omega, the beginning and the ending, the first and the last. If he be the first, than nothing was before him; and if he be the last, than nothing shall be after him. And from hence it followeth (because it is absolutely spoken) that he is Principium sine principio, & Finis sine fine, as the School speaketh.  
But in 1. Thess. 5. 10. it is said, that we also shall live together with him: therefore we also shall be eternal. It is answered, that our life is not eternal absoluté, but participatiué; because if we should not live with Christ, we should not live eternally. Again, man's eternity is but half an eternity, because it is not vita interminabilis. For though man's life shall have no end by enjoying Christ, yet it had a beginning at its first being.  
Lastly, where Boëtius saith, that eternal life is simul tota, the whole together; this showeth that it hath no partition, nor passion, neither of youth nor age. And the image of this eternity is the sphere of the heavens, which hath no fracture in beginning or ending, but is all whole within itself, so that you cannot say, Here it begins, or here it ends: from whence ariseth the axiom in Schools, Spherica figura est perfectissima. God's eternity is not like our lower world: for it hath neither orient nor occident, spring nor autumn, youth nor age; but his life is all of one vigour, his life and durance is simul tota, he hath neither praeteritum nor futurum, but his ever-present esse.  
From hence is this comfortable consectary, that though it be an impossibility for any creature to adequate God in his eternity, yet he hath ordained all his sons in Christ to partake of it by living with him eternally. This is the Christians summum bonum, their last rest, their verum delectabile.  
Aeterno & omnipotenti Deo laus & gloria in secula seculorum.    
AMEN.   

A TREATISE Showing the Antichrist not to be yet come, Out of the 2. Chapter of the second Epistle to the Thessalonians.  
1. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,  
2. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ were at hand.  
WHen S. Paul that blessed Apostle had in his former epistle taught the Thessalonians the doctrine of the resurrection, the foundation of our faith and hope in Christ; it may seem, some busy spirits stirred up by the enemy of mankind, had gone about to weaken this strong foundation, to the future and final subversion thereof, by adding false doctrine unto it. Whereas he had taught them the certainty of our resurrection, they would confine it to a short time. The devil their schoolmaster made this project, that if the Thessalonians might be persuaded of the soon coming of Christ, then when they should be frustrate of their expectation, they might make doubt of their faith, from doubt fall to despair; and so their foundation should by degrees be shaken, and in the end turn to nothing. And from hence are to spring the mockers in S. Peter's second epistle and third chapter, saying, Where is the promise of his coming? for since 
2. Pet. 3. 4.  the fathers died, all things continue alike from the beginning of the creation.  
Now whereas this project of Satan was so fatal to the subversion of our faith; the blessed Apostle, as in cases of weightiest importance, compoundeth a prayer, mixed with an adjuration, to bind the Thessalonians from this wrong conceit. First, he prayeth them, We beseech you brethren: next he adjureth them, by the coming of our Lord, and by our gathering together unto him. The first is the period of our expectation, the second the consummation of our happiness: by both these he beseecheth and adjureth them, that they would not hastily look for the day of Christ, nor design to themselves the time of his coming, because this was not expedient for them, as he insinuateth in the fifth chapter of his first epistle. 
1. Thess. 5. 1.   
And to the end they might flee this main inconvenience, first he exhorteth them to constancy, that they would not be shaken in mind, nor troubled, that is, that they would make no doubt of this doctrine; because he that doubteth, shaketh in faith; and after shaking comes ruin and falling; and after perturbation of mind follows confusion of mind, which is the subversion of all the senses. Next, he forewarns them of three kinds of imposture or cozenage; that is, by spirit, by word, by writing. By spirit men cozen, when they father false doctrine upon the spirit; by word, when they feoff it upon true doctrine; and by writing, when they forge a letter, and put another man's name unto it. Now denying the proceeding of impostors by these three, he utterly bars the Thessalonians from admitting this false doctrine, that Christ's coming was then at hand. And therefore he adjoineth this general to these particulars, Let no man deceive you 
Vers. 3.  by any means. Though they prophesy in the spirit, though they preach out of the pulpit, though they show a letter signed as it were with mine own hand; yet believe it not, according to the like monition, Gal. 1. 8. Though we, or an angel from heaven, preach unto you otherwise then that which we have preached unto you, let him be accursed.  

The two antecedents of Christ's coming.  

For that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition.  
The Apostle having bound the Thessalonians from the hasty expectation of Christ's coming, now he gives them two infallible antecedents which must go before; so that till these be come, Christ may not come: and when both these are come, than the time which we look for must be at hand; so saying our Saviour, When ye see all these things, 
Matth. 24. 33.  know that the kingdom of God is near, even at the doors. The first antecedent is the falling away; the second and last is the uncovering of the man of sin. These two, by reason of congruity, must go before: for before these two parts be acted, how should Christ come to judgement? Cuique sua est tempestas, saith Ecclesiastes; Every thing must have his time. 
Eccles. 3. 1.  Before Christ can judge the deficient, they must have a time to fall away in; before Christ can crown the constant, they must have a time to be tried in; before Christ can fight with his adversary, his adversary must first show himself, and come into the field: so there must be a world before there can be an end of the world: beside, in generation there is privation ever before form; therefore in the breeding of Antichrist before the end defection must precede.   

The falling away.  
Whereas the first antecedent is a falling away, we must inquire what is meant by this. 'Tis not a falling away from the Roman empire, as some have imagined; (for what hath Christ empire to do with the Roman empire?) but it is a falling away from the faith of the Gospel: it is the greatest defection that can be; because it is a falling from Christ to the breeding of Antichrist. Thus S. Paul expoundeth himself in 1. Tim. 4. 1. Now the Spirit speaketh evidently, that in the latter times some shall depart from the faith. He saith some, because all shall not. But that this some shall be the greatest some, our Saviour showeth in the Gospel, by an interrogation: But when the 
Luk. 18. 8.  Son of man cometh, shall he find faith on the earth? Defection spiritual is like a river; the further it runneth, the greater it groweth: therefore the fittest time for the great Antichrist is the last time.   

Where the falling away is.  
Next, the question is, where this apostasy is to be found; in what part of the world: whether in the east church, or in the west church. Let us search the new Testament, and see if we can find any thing for it there. First the Gospel was preached to the Jews, many embraced it at the first, as we read in the Gospel: but now they be all gone from it, looking for a new Messias. Where is the Church of the Corinthians, the Church of the Galatians, the Church of the Ephesians, the Church of the Philippians, the Church of the Colossians, the Church of the Thessalonians, to all which S. Paul wrote? what is become of the twelve tribes, to which Saint James wrote? and whither are gone the seven great Churches of Asia, to whom S. John wrote? All these East Churches founded by the scripture, are fallen from Christ, and become Mahometans and Nestorians. Their falling away was prophesied by S. John in the 2 of the Revelation. The Church of the Ephesians was challenged for leaving their first love; and were threatened with the removing of their candlestick, if they did not repent. The Church of Pergamos was challenged for maintaining the doctrine of Balaam, & the doctrine of the Nicolaitans; and was threatened to be fought against with the sword of Christ's mouth. The Church of Thyatira was charged for suffering of Jezebel to deceive the people; and was threatened to be cast into a bed of affliction. The Church of Sardis was challenged for being then dead, or at least a dying; and was threatened to be come upon, as a thief comes, unexpectedly. The Church of the Laodiceans was challenged for that they were neither hot nor cold, but lukewarm; and were threatened to be spewed out of Christ's mouth. All these with all the Churches of Africa, as lamentable experience proveth, a long time ago are gone, in denying Christ totally, and in receiving of circumcision the mark of the beast. Therefore here, that is, in these Churches of the east (which at this day are all under the great Turk) this apostasy, of which S. Paul speaketh, of necessity must be understood. Thus the Church which rose in the east like the moon in the firmament, is going down in the west, expecting Christ's coming. Then from this great defection let us acquit Christendom, whether they be Papists, Protestants, or Lutherans; because though there be some differences amongst us in ceremonies and expositions (which destroy not) yet still our head Christ by Baptism standeth upon our body, and the substance of the Gospel is entire and whole amongst us, by retaining the articles of the faith, the volume of the new Testament, and the practice thereof by faith and good life. But where Baptism is removed, there is perfect apostasy, because there the head is cut off from the body: And this is contrary to the commission of our Saviour, Matth. 28. 19   

The authors of the falling away.  
To proceed in this point, next it is expedient to know the authors of this defection, how long it hath continued, and who is the upholder of it. For the first, we find that the first author was the arch-heretick Arius, 
Ariani Filium esse creaturam, Spiritum verò sanctum creaturam creatura, hoc est, ab ipso Filio creatum volunt. Aug. lib. de Haeres.  who, as we read in S. Austin, held the Son of God to be a creature, and the holy Ghost to be the creature of a creature. Hence he is called of S. 
* Lib. 5. de Trinitat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. Scholar lib. 7. cap. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Euagr. Scholar l. 1. c. 2.  Hilarius Principium Antichristi, the beginning of Antichrist; and in the Council of Sardis he is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fighter with Christ. The second author was the heretic Nestorius, who affirmed Christ to be only man. And he was termed Ecclesiae incendium, the firebrand of the Church, as we read in Socrates; and, officina blasphemiarum, the shop-house of blasphemies, as we read in Euagrius. The third and last author was the false prophet Mahomet, who by the help of Sergius the Nestorian Monk forged his Alcoran, in which as in the sink of heresies is contained the perfection of all apostasy. This falling away began in the reign of Heradius the Roman Emperor, who lived in the year of our Lord 637. And from that time to this the issue of defection hath continued, spreading itself over Asia and Africa, being aided by the great Turk the successor of Mahomet, who daily increaseth the monarchy of this defection, by captiving of Christians, making them his Basshaws and Janissaries, and by taking in of Christian kingdoms, to more than the third part of Europe. And if Christian Kings do not by divine providence combine themselves against this beast, 'tis greatly to be feared, that he will lick up all Christian kingdoms, as an ox licketh up the grass of the field. Polychronicon showeth, that by 
Polychron. lib. 5. cap. 14.  the Christians discord this beast was bred of the Hagarenes. And M. Fox in his history 
Act. & Mon. p. 738.  of Turks affirmeth, that the first letting in of Turks into Europe, was by dissension of the Princes of Greece. Discordiâ cuncta ruunt. Be wise now therefore O ye kings: be instructed ye judges 
Psal. 2. 10.  of the earth. And you Christians leave off your divisions, which are the bridge for the Beast and Antichrist to pass over to us. The 
Polychron. lib. 3. cap. 3.  river Euphrates was a famous defence unto Babylon: but after that king Cyrus had divided it into four hundred and threescore channels, the enemy at ease went in at the empty and dry hollow, and won the city before invincible. And right so, if we Christians shall cut our main current into many small creeks, by dividing ourselves into diverse sects of religion; there is great likelihood that the Turk will overrun us all. That speech of some Christians hath always been held of me for profane and heathenish, that they had rather live under the Turk, then under the Pope, or the king of Spain. But what is their reason? because under the Turk they may have the liberty of their conscience. And what will their conscience-libertie unbounded bring them to? to break open hell gates, to live without faith, without law, to do what they list, to dispute of the Trinity, and to deny Christ's divinity, as the Transilvanians and Hungarians 
Danaeus de haeres. cap. 49.  Turkishly and Jewishly have begun. For the passion of Christ, good Christian brethren, let us give over our hostile dissensions. When two of the Hebrews in Egypt fought and quarrelled, what said Moses unto them? Sirs, 
Acts 7. 26.  ye are brethren, why do ye wrong one to another? The Papists and we call one God our Father, one Lord our Saviour, one holy Ghost our Sanctifier; and we have but one mean to unite us into this heavenly Unitrinitie, which is holy Baptism: how then should we not be brethren? and why then should we wrangle and fight one with another? Said not Abner to Joab in that hot conflict of brethren, Shall the sword devour for ever? knowest thou not 
2. Sam. 2. 26.  that it will be bitterness in the latter end? how long then shall it be, ere thou bid the people return from following their brethren? If we shall fight and quarrel so long, that Ottoman come in to make us his slaves (because we will not enjoy Christ's peace;) will not this be bitter? Oh blessed Jesus, raise up one to bid the people return. Blessed be that peacemaker among men, as the holy Marie is blessed among women. Oh sweet Jesus, smell a savour of rest. Nulla salus bello, pacem te poscimus omnes. 
Virg. Aeneid. 11.  There is no health in war, (saith the Poet) we all desire peace. 
Otium bello furiosa Thrace, 
Hor. Carm. lib. 2. Od. 16.   
Otium Medi pharetrâ decori.   
Shall furious Thracians and barbarous Medes desire rest from war, and we Christians delight in combats and quarrels? are we not yet full with more than fourscore years' blood? If we withdraw not, will not Christ withdraw from us? Oh that the prophecy were revived, to beat our swords into ploughshares, 
Isa. 2. 4.  and our spears into pruning-hooks, that we might unlearn to fight; that the wolf might 
Isa. 11. 6.  dwell with the lamb, and the leopard lie with the kid, and the lion and the fat beast might feed together! Seek peace, and ensue it, saith David the 
Psal. 34. 13.  sweet singer: and the blessed Paul saith, If it be 
Rom. 12. 18.  possible, as much as in you is, have peace with all men. Is it not possible that Christians should agree? There be differences which hinder. What then? In the body though one leg be lame, yet if the other set forward, that will drag after as well as it can. Among the Greeks there were diverse dialects, and yet they had but one language; they held together in the main. So though Papists have a letter more than we, or we one letter for another; yet we may hold together in the radix. If they sing, Gloria Deo inexcelsis; we may say, Glory be to God in the high heavens. The founder of Churches S. Paul, he could bear with differences, expecting God's reformation: Let us therefore, as many as be perfect, be thus minded; 
Philip. 3. 15.  and if ye be otherwise minded, God shall reveal even the same unto you. Then for the present let us be patient; and afterward God will show where the error lieth. Why should we presume so much of our skill while we are in our nonage, and know but 
1. Cor. 13. 9  in part, and prophesy but in part? Have not better men than we been deceived? Did not Elias say, Lord they have killed thy prophets, 
1. King. 19 10  and digged down thine altars; and I, even I only am left, and they seek my life to take it away. Yet God told him, that he had reserved 
Vers. 18.  seven thousand men that had not bowed their knee to Baal. And did not that blessed vessel Saint Paul say, that he verily thought in himself, 
Acts 26. 9  that he ought to do many contrary things against the name of Jesus of Nazareth? Then let neither side be too stiff; but let us try all things, let us follow our leaders, let us hold that which we have till we see better. But above all things let us put on charity, which is the bond of perfection. Then as the clear eye helps the blear eye, the sound hand aids the withered hand, and the comely parts cover the uncomely; so shall we Christians cover one another's infirmities, and help each other, till Christ mend us all. Let Protestants love the Papists, because they have kept the holy oracles and sacred mysteries for them; and let Papists love the Protestants, because they are descended from them, wear the badge of the covenant with them, and by a light and oblique dissent provoke them to better life and more refined learning. Have not dissenting Fathers and sliding Scholists been always born with in points of religion?  
To come again to the defection, it is a matter not unneedfull to know, by what means the falling away was first broached, and then dispersed. And this was by preaching of heresies and false doctrines. Never were so many heresies set on foot, as in the first five hundred years after Christ, when preaching was at the most. Then preaching, of its own nature, is indifferent, and may assoon be abused as well used. Therefore the managing of it is not for all men, but only for such as are of a stayed head, long understanding, and good life. It is for men of age, who are able to digest strong meat, and through long custom have their wits 
Heb. 5. 14.  exercised to discern both good and evil. The more dangerous an instrument is, the more careful we should be into whose hands we put it. Now the word of God, Heb. 4. 12. is compared to a twoedged sword: which if it be put into many men's hands, some will do as much hurt with it, as some do good. Experience of former times, and exclamation of our days prove this.    

The second Antecedent.  

And that man of sin be revealed, the son of perdition.  
Having spoken of the first antecedent, which is the falling away; it followeth to treat of the second, which is the unmasking of the man of sin, and is imminent to the world's end. This man of sin, by general consent, is the great Antichrist, expressed by his description, in opposing himself against all that is called God, 
Vers. 4.  or that is worshipped: but Christ is not only called God, but is the true God, and worshipped; and therefore the man that opposeth himself to him totally, must be the Antichrist. But here we must take heed, what manner of Antichrist we mean; because there are many Antichrists, as S. John teacheth in his 1. epist. 2. chap. vers. 18. Little children, it is the last time, and as ye have heard that Antichrist shall come, even now are there many Antichrists.  
These Antichrists were the heretics of S. John's time, to whose number we are to refer all the rest which have followed, as also all the persecuting Emperors, from Nero to the Turkish Emperor Achmeth, sending defiance to the renowned Christian king Sigismond of Poland, in the year 1612. Christ is two ways opposed; by heresy, and tyranny; the one fight against the body, the other against the soul of Christ in his members. These Antichrists are the lesser Antichrists, which in certain parts, & modo quodam, oppose themselves to Christ: but the man of sin, of whom S. Paul speaketh, is the great Antichrist, who is an universal opponent both in heresy and tyranny to Christ and his whole kingdom.   

Antichrist one man.  
Next we must inquire, whether this Antichrist is to be taken for one man, or for a state or kingdom; as some would have the reign of Popes, some the reign of Turks to be the Antichrist; and some would make Antichrist a twin, like the image of Janus, which hath two faces, and looks contrary ways; affirming the Turk to be the elder brother of Antichrist, and the Pope the younger. But to such conceits I cannot yield.  
First, by reason of the denomination, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a contrary 
Antichristus est nomen personale à persona Christi.  Christ, and not a contrary kingdom. Christ was but one person: therefore his great and direct opposite must be but one person too.  
Secondly, because my text calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that man of sin, that son of perdition, which Beza translateth, homo ille sceleratus, filius ille perditionis, which signifieth that wicked man, that son of perdition; and not those wicked men, those sons of perdition. And therefore Antichrist, as he is here described quoad literam, must be but one person in the singular number.  
Thirdly, this is further confirmed by conference of Scripture, Joh. 5. 43. where our Saviour prophesying of Antichrists' coming, speaks in the singular number, and in the particular: I am come in my Father's name, and ye receive me not: if another shall come in his own name, him will ye receive. Our Redeemer here makes no feigned supposition, but a true one; which shall come to pass, because he is no trifler, but the God of prophecy and truth. And that here he intendeth Antichrist, it appeareth, because the Jews to this day look for their Messias; and therefore their Messias must be the Antichrist-Messias, for that there can be but one true Messias.  
Fourthly, this appeareth, because Antichrist shall come in his own name, and not in the name of any God; for that it is said, Who 
2. Thess. 2. 4.  opposeth himself against all that is called God, or that is worshipped. And thus it is prophesied of him, Dan. 11. 36. He shall not regard the God of his fathers, nor regard any God; for he shall magnify himself above all.  
Fifthly, from hence also it appeareth, that Antichrist shall be but one person, because our Saviour here opposeth to himself another man in the singular number; and so he opposeth person to person, and not kingdom to kingdom, or sect to sect. As Christ therefore was one man; so that man of sin, which is the great Antichrist, must be but one man too: and it is evident that the Jews expect but one Christ, and not many Christ's.  
Sixthly, S. John, in his first epistle and second chapter, distinguisheth the great Antichrist 
Vers. 18.  from the multitude of Antichrists, by the singular number. Little children, it is the last time, and as ye have heard that Antichrist shall come, even now there are many Antichrists, whereby we know that it is the last time; that is to say, the last time is now entering. Where ye see a manifest distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, between them that were present, and him that was to come.  
If we should make the Antichrist a state of men, or a reign of men; then we should confound S. John's distinction between the Antichrist and the multitude of Antichrists, which are the forerunners of the main Antichrist. And then we should feign a huge and Chimerick Antichrist, who with his hands should apprehend the Apostles time, & fasten his feet in the end of the world. Then again we should make S. Paul and S. John to jar, if the one should affirm him already to be come, and the day of Christ to be instant; and the other at the same time to adjure the Thessalonians, that by no means they should admit this, but expect the falling away first, and the removing of the Roman empire. And to reconcile S. John with S. Paul about the last 
1. Joh. 2. 18. 2. Thess. 2. 2.  time and Christ's coming, we say that S. John intended by the last time the last age of the world, which then was in inchoation, to stir them up to preparation; and not the last time precisely, because we know there have been a thousand and six hundred years since.  
Seventhly, this is proved from Antichrists' figure in the 11 and 12 of Daniel, upon which Calvine affirmeth Daniel to speak of Antiochus Epiphanes according to the letter, and allegorically of Antichrist whose person Antiochus did present; and so commonly the ancient Fathers understand. But this Antiochus in the seventh chapter of that book is not called a kingdom or reign, but one little horn besides the ten horns of the fourth beast, as appeareth in the 8 verse; and one king besides those ten kings which stood up out of the fourth kingdom, as Daniel expoundeth in the 24 verse. This fourth kingdom or fourth beast was the reign of the Seleucians in Asia, from which the holy nation received many mischiefs; and the little horn was Antiochus, who plagued the Jews above all the rest. From whence ariseth this argument, that if Antiochus the figure of Antichrist was but one man; then Antichrist, which must answer to his figure, must be but one man too. And to this agreeth S. John's prophecy in Apoc. 13. 17. where a particular name and a particular number is given unto him.  
Lastly, this is showed from the circumstance of time. For Antichrist is to reign but three years and a half; as appear in Dan. 7. 25. where Antiochus is foretold to reign over the holy nation, until a time, and times, and the dividing of a time, which is three years and a half. And with this consenteth the prophecy of Antichrists' reign under the Dragon in the 12 of the Revelation; where the woman, that is, the Church, is said to be nourished in 
Vers. 14.  the wilderness, for a time, and times, and half a time. To this is added the treading down of the holy city by the same Antichrist for the space of forty two months, and the prophesying of the two witnesses in the same time by the space of a thousand two hundred and threescore 
Vers. 2, 3.  days, as it is manifest in the 11 chapter of the same book. All which several accounts by years, months, and days, make but three years and a half, as that most judicious Father S. Austin most boldly delivereth. And with this further agreeth the prophecy of Christ concerning Antichrists' end of days (as appeareth by alluding to Daniel, about the abomination of desolation set in the holy place, that is to say, of the sitting of Antichrist in the temple of God, as S. Paul expoundeth it) And except those days should be 
Matth. 24. 22.  shortened, no flesh should be saved. But here we see these days to be shortened, by the last year cut asunder in the midst. And this is more illustrated by reason of congruity: for as Christ preached but three years and an half; so it is not meet that Antichrist should preach more, lest he should seem to prevail upon Christ.  
The testimonies of Fathers confirm this. Irenaeus in the end of his 5. book hath these words, Antichrist shall reign three years and 
cum vastaverit Antichristus hic omnia in hoc mundo, regnans annis tribus & mensibus sex, & sederit in templo Hierosolymis, tunc veniet Dominus de coelis in nubibus in gloria Patris.  six months; and then shall the Lord come from heaven.  
Hierome upon the 7 of Daniel hath these, Tempus annum significat: Tempora, juxta Hebraici sermonis proprietatem, qui & ipsi dualem numerum habent, duos annos praefigurant: Dimidium autem temporis sex menses, quibus sancti potestati Antichristi permittendi sunt: ut condemnentur Judaei, qui non credentes veritati susceperunt mendacium. A time signifieth a year: times, according to the property of the Hebrew speech, which hath the dual number, prefigureth two years: but half a time six months, during which time the saints shall be permitted to the power of Antichrist: that the Jews might be condemned, who believing not the truth, have received a lie.  
S. Augustine in his 20 book of the city of God, and 23 chap. saith, The most cruel reign 
Antichristi adversus ecclesiam saevissimum regnum etc.  of Antichrist against the Church, that it is to be sustained for a very short time, he that readeth these things, though he be half asleep and half awake, is not suffered to doubt: because A TIME, AND TIMES, AND HALF A TIME, is one year, and two years, and half a year; and so three years and an half. This also appeareth by the number of days afterward put down; and 
Dan. 12. 7, 11 Revel. 11. 2.  sometime in Scripture this is declared by the number of months. From these testimonies it is clear, that if Antichrist in his reign shall not exceed this prescribed time, than it is not probable that he should be more than one man.  
But against this computation it is objected, 
Ob.  that the foresaid prophecies of years, months, and days, are to be multiplied and understood according to the prophecy, Ezek. 4. 6. where is said, I have given thee a day for a year. Then these years, months, and days, will fetch in a long succession of Popes into Antichrists' chair.  
I answer, Then the foresaid Fathers and all 
Sol.  the rest (for all in this point agree in one) were much overseen in not seeing this prophecy to be so much against them. Next, I answer, This is a particular prophecy, and no general rule to rule other prophecies, I have given thee a day for a year, and so I have not done to the rest of my prophets: for if times should be understood of years, and then every day in the year should be multiplied again into so many years more as there be days in every year; then where it is prophesied of Nabuchadnezzar, 
Dan. 4. 32.  that seven times should pass over him in his expulsion from his kingdom, it should follow, that he was banished two thousand five hundred and fifty five years; which are more years than he ever lived by a thousand at the least: and thus the prophecy of his restauration should be utterly false.  
But these times in Daniel must be understood only of years, as Tremellius and Junius note upon Dan. 4. 13. after our division of chapters; but upon the 16, as they begin their chapter. Again in the 11 of Daniel, verse 13, in the text, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he readeth exactis illis temporibus, id est, annis, following the Hebrew original. And thus again it is noted in our Church-bible in the margin of the same chapter and verse, at the end of times of years. Therefore Revel. 12. 14. during the great persecution of Antichrist, caused by the devil the old serpent, the woman, 
Irenaeus, Hieron. August. Tremel. Junius, in locum.  that is, the Church, is provided for, but for a time, and times, and half a time, that is, but for three years and an half, as both ancient and modern interpreters consent.  
The second prophecy of the durance of Antichrists' reign is by months, Revel. 11. 2. And the holy city shall they tread under foot two and forty months. This the opponent will not 
Ob.  understand of bare months as the Fathers expound, which make but three years and an half; but they will alter the property, and turn months into so many days as be in forty two months; and then they will turn days again into years, that is, 1260 days, which are in forty two months, into 1260 years.  
Here I would demand of these men, what 
Sol.  rule or warrant they have in any part of God's word, to turn months into days, and then days into years. I read in Levit. 25. 8. where God gave this rule to the Israelites, to number years by weeks or sabbaths: Thou shalt number seven sabbaths of years unto thee, and the space of seven sabbaths of years will be unto thee nine and forty years. Now let them in like manner show where God hath given a rule to number years by months resolved into days, as here we read of a sabbath of years; that so there might be a month of years too; and then am I confined. Otherwise they make rules out of their own brain, and add unto God's word.  
The third prophecy of the durance of Antichrists' reign is by days, Revel. 11. which days are there expressed to be 1260. and these days they turn into so many years, to serve their own turn.  
Here again I require their rule. They offer God's direction to Ezekiel, I have appointed thee 
Ezek. 4. 6.  each day for a year. I reply, God did not appoint Ezekiel this rule to be a general rule to number by; but to lie and sleep upon his left side, and upon his right. For because it had been too long for him to lie and sleep openly for a sign to the Israelites, three hundred and ninety years on his left side, and again to lie forty years on his right, to signify so many years of punishment, according to the years of their sleeping in sin; because, I say, this had been too long a time (if not impossible) for the Prophet to make this sign; therefore God for his ease appointed him a day for a year. And because these days were not given to Ezekiel to number by, but to signify by; therefore both Tremellius, and Junius, and our Geneva translators upon the 8 of Daniel and 14 vers. do not take days for years, as Moulin & others would have us; but for natural days: where when the question was asked how long the vision of taking away of the daily sacrifice, and the desolation and treading down should continue; it was answered, Unto the evening and morning two thousand and three hundred, that is, unto two thousand and three hundred days, as it is in the Church-bible, agreeing to that, Gen. 1. 5 And the morning and the evening were the first day. Now if these two thousand and three hundred evenings and mornings, which make two thousand and three hundred days, should be taken for two thousand and three hundred years, as these men would have it, the University of Divines would cry shame upon it; because it is palpably known that Antiochus, by whom this abomination of desolation was set up, and the holy city trodden under foot, did not live the tenth part of these years. 
See Psal. 90. 10.  Therefore our Geneva note upon this text saith honestly and truly, that is, until so many natural days be past, which make six years, three months, and an half: and with this Tremellius and Junius do for the most part agree, expounding thus, annos sex, tres menses, & dies farm octodecim.  
Again, in the last chapter of Daniel (where is prophesied not of the whole time of treading down of the holy people as before, but only of the taking away of the daily sacrifice, and setting up of the abomination of desolation, which was the statue of Jupiter Olympius, as we read in 2. Mac. 6. 2.) there is put down in the text a thousand two hundred 
Dan. 12. 11.  and ninety days: this Tremellius and Junius interpret anni tres, menses septem, & dies quasi tredecim; that is, three years, seven months, and, as it were, thirteen days. But if you shall number the thousand two hundred and ninety days for a thousand two hundred and ninety years; then nothing will fit: and then you must extend the abomination and desolation many hundred years after the death of Antiochus; the text in the next verse being against it, saying, Blessed is he which waiteth and cometh to the thousand three hundred and thirty five days, that is to say, to forty five days after, as Tremellius and Junius interpret; because Antiochus Epiphanes should then be dead, and then Antiochus Eupator his son granted to the Jews full peace and free liberty of their religion, as you may read in 2. Mac. 11. 22. Which thing was done the same year that his father died in.  
From these two examples out of Daniel, the numbering of days for years, to cross the Fathers, and to serve their private desires, is found to be very false; and, that Ezekiels' rule was peculiar to himself. And from the last prophecy, to the comfort of Christ's people, I observe, that when Antichrist shall come, his time shall not be long, as is before declared by S. Augustine: because under Antiochus the 
De Civitate Dei lib. 20. cap. 23. Dan. 12. Apoc. 11. 2.  temple was profaned but 1290 days; and in the apocalypse it is prophesied, that under Antichrist the court of the temple and the holy city should be trodden under foot but 42 months, which are 30 days fewer. And here it is worth the observing, how near Antiochus time over the Synagogue, Christ's time over the Church, and Antichrists' time in the end of the world, do conspire in one; all being about three years and a half, as Scriptures have expressed, and the learned computed.  
But against this computation it is objected, 
Ob.  that if it be admitted to stand so near to Christ's coming to destroy Antichrist, as in 2. Thess. 2. 8. is expressed; then the day of Christ's coming to judgement may be known: which in Matth. 24. 36. is denied.  
I answer, This consequent is not good. First, 
Sol.  because we have no warrant in God's word, when this account of years, months, and days is to begin: wherefore the beginning being but conjectural, the end can be but conjectural too; and so nothing certain. Secondly, no Scripture hath revealed that the day of Christ's coming shall be tangent to these three years and half, as if it were to follow the next day after; because the Gospel hath interjected certain signs and prodigies between Antichrists' persecution and the end of the world, saying, And immediately after the tribulation of 
Matth. 24. 29, 30.  those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of man.  
To return to the demonstration of Antichrist one man, this is further proved from the name Antichrist, which signifieth an opposite 
Adversarius.  to Christ. Now a sect or kingdom is not so proper an opposite to Christ, as one person is opposite to another. Should the opposition be in a kingdom or sect, than the mahometical kingdom and the sect of Arius should be the Antichrist; because these principally oppose Christ, in denying him to be God. But the Fathers understand Antichrist of one man opposite to Christ in person and qualities, in whom shall inhabit the devil's malice and nature corporally, as in Christ doth inhabit the Godhead corporally. Thus properly shall person 
Col. 2. 9  be opposite to person; one Christ, one Antichrist.    

The description of Antichrist.  

Vers. 3. And that man of sin be revealed, that son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he doth sit as God in the temple of God, showing himself that he is God.  
These words are the description of Antichrist; in which, as in a table, ye may see his stature, complexion, and portraiture limmed to the life. First, he is called by an emphasis that man, that is, that singular man singled from all other men, as having no equal. He is that man of sin, quia totus ex peccato: He is made of sin; sins are his materials. Other sinners have some good parts in them, though but few: but as there is no goodness in the father of sin, so there is no more in the son of sin; for he is a great mass or mountain of sin. Him doth Irenaeus thus anatomize in his 5. book and 23 chapter; Diaboli virtutem suscipiet Antichristus, qui veniet ut impius & injustus, sine lege quasi apostata, iniquus & homicida quasi latro, diabolicam apostasiam in se recapitulans, idola seponens, ad suadendum quòd ipse sit Deus; se autem extollens unum idolum. Again, in his 24 chapter he hath, Omnis nequitia, dolus, & vis apostatica confluit in Antichristum. Antichrist shall take up the Devil's virtue, who shall come as unjust and impious, without law like an apostate, wrongful and kill like a thief, engrossing in himself Diabolical apostasy, putting away idols to persuade that he is God, and extolling himself the only Idol. All wickedness, deceit, and force apostatical, flow together into Antichrist.   

Vers. 3. That son of perdition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that son of destruction.  
In that he is called that son of destruction, this argueth his relate father, for he is son and heir to the Devil. He was a murderer from 
John 8. 44.  the beginning, as S. John saith; and the same Apostle in apocalypse the ninth calleth him in Hebrew Abaddon, and in Greek Apollyon, 
Vers. 11.  that is, the destroyer. Now of this destroyer 
Antichristus est universorum perditio, id est, natus ad hoc ut perdat alios, & tandem ipse perdatur; qui scilicet homo pestifer adversatur Christo, ideo vocatur Antichristus. Anselm. in 2. Thess. 2. Psal. 49. 8.  comes this son of perdition. And he is so called, as Anselm saith, because he destroyeth others both with temporal death, and with false faith. Them that will not yield unto him he will destroy with death, and them that yield to him he will destroy with false faith. This of the twain is the greatest destruction; because the first is of the body, which may be repaired; but the second is of the soul, which cannot be restored. Therefore the Psalmist saith, It ceaseth for ever. And because Antichrist cannot kill the second way, but by yielding; therefore our Master Christ bids us not to fear him: Fear ye not 
Matth. 10. 28.  them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.   

Vers. 4. Who opposeth and exalteth himself above all that is called God, or that is worshipped.  
Hitherto of Antichrists' materials; now followeth 
Homo peccati, in quo fons omnium peccatorum est: & filius perditionis, id est, diaboli; ipse est enim universorum perditio: qui adversatur Christo, & ideo vocatur Antichristus. Hieron. Algas. quaest. 11.  his form, whereby he is distinguished from others. And this consisteth in these two points, that is, in his opposition and exaltation. From his opposition he takes his name, from his exaltation he hath his actus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pride is the spirit of sin. In this he outgoeth others, and in this he shows himself to be indeed the Antichrist, that is, the man that is most opposite to Christ. For Christ was the most humble man that ever lived; because when he was in the form of God, he took upon him the form of man: but Antichrist being a base man shall take upon him the form of God; in which arrogancy and insolency he shall outrun the most insolent that ever were. Pharaoh said, Who is the Lord? but he 
Exod. 5. 2.  shall say, I am the Lord. Sennacherib said, Hath 
2. King. 18. 33  any of the gods of the nations delivered his land out of the hand of the king of Ashur? but he shall promise to his followers the joys of 
Fox in Apo. 9  Paradise like a God. Alexander, he sought 
Justin. lib. 11.  the kindred of the gods: but Antichrist, he shall not respect any God, but magnify himself above all. Antiochus the figure of Antichrist, 
2. Mac. 6. Polychron. 5. Aetate de vita Antiochi.  he set up the statue of Jupiter in the Temple: but Antichrist, he shall set himself up in the Temple; he shall exalt himself above all that is called God, or that is worshipped. Here is a full opposition, and a full exaltation. It is full in the parts, and it is full in the main. It is full in the parts, because he shall exalt himself above all that is called God; that is, above all titular gods, or inferior gods, as Monarches, 
Hieron. in 2. Thess. 2.  Kings, Judges, and Idols. In the main he shall exalt himself above the only true God, where it is said, or that is worshipped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut numen. Against all these he shall 
Act. 17. 23.  proceed, not only like a Thraso, by way of bragging and boasting; but by way of opposition, that is, so seeking to set up himself, as thereby to throw all other gods down. Here is the Dragon's throne and power to do two 
Revel. 13. 5.  and forty months. And this is further demonstrated by these testimonies of S. Chrysostome: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
In 2. Thess. Hom. 3.  He (that is, Antichrist) shall not lead any into idolatry, but he shall be an opposite to God, and shall destroy all gods, and shall command himself to be worshipped for God, and shall be set in the temple of God. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Theoph. in 2. Thess. 2.  Professing himself to be God above all.    

Antichrists' seat.  

Vers. 4. So that he as God doth sit in the temple of God, showing himself that he is God.  
In these words Antichrists' seat and end is set down, the mark that he shoots at; that is, to show himself to be God. Because he cannot be God in deed, he will be God in show. Therefore he shall be the arch-hypocrite. We read that Satan transformeth himself into an angel of light: but Antichrist, being more impudent, shall transform himself into God. And to do this, he shall take the most gainsome way: for he shall usurp God's house, and there place himself as the proper owner. If my counter fail me not, he shall erect his throne in the Sanctum Sanctorum, the most holy place, where the ark of the covenant in the old law stood, where were the cherubims and the mercy-seat. From hence he shall give oracles, and receive the vows and prayers of his seduced crew, with the greatest devotion and prostration they can devise. Some of the Fathers say, that this seat shall be the temple at Jerusalem, which Antichrist shall labour to re-edify, that there he might keep his court; and some, that he shall sit in the Churches of Christians; and some, that he shall usurp both; which I deem to be the likeliest.  
Irenaeus saith, When Antichrist shall sit in 
Lib. 5.  the Temple at Jerusalem, then shall the Lord come. Hippolytus martyr, He shall build the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. de fine mundi. Catech. 15.  temple at Jerusalem. S. Cyril of Jerusalem thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antichrist shall hate idols, that he may seat himself over the temple of God: he meaneth, he shall attempt to make up the dissolved temple of the Jews; God forbid that it should be this wherein we are. Hilarius, 
Com. 25. in Matth.  A Judaeis susceptus, loco sanctificationis insistet; Antichrist being received of the Jews, shall make the holy place his abode. Sedulius saith, Templum 
In 2. Thess. 2.  Hierosolymae reficere tentabit, He shall go about to 
Quaest 11. ad Algasiam.  repair the temple at Jerusalem. Hierome, He shall sit in the temple of God, either at Jerusalem, as some think, or in the Church, as we more truly suppose. S. Chrysostome, to whom I attribute 
In 2. Thess. 2.  most, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He shall command himself to be worshipped for God, and to be 
Romanum nomen, quo nunc regitur orbis, tolletur de terra, & imperium in Asiam revertetur, ac rursus Oriens dominabitur, atque Occidens serviet. Lactan. de Divin. pr. libr. 7. cap. 15.  placed in the temple, not only at Jerusalem, but also in the Churches. He shall seat himself in the temple, to give satisfaction to the Jews his principal followers: and he shall place himself in the Church to oppose the Christians: to the one he shall counterfeit the Messias; to the other he shall disclose himself to be the Antichrist. And this sense doth Theodoret and Theophylact follow. Lactantius saith, In Antichrists' time, the chief kingdom shall be in Asia; the east shall rule, and the west shall obey. And Irenaeus hath, Antichrist on a sudden shall 
Irenaeus lib. 5.  rush into diverse kingdoms of the Roman empire to challenge a kingdom to himself. Sibyl saith, that the greatest terror and fury of his 
Sibyl. orac. lib. 8.  kingdom shall be by the banks of Tybur.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

A king shall rise with whitish head,  
and neighbouring seas name bear,  
Viewing the world with poisoned foot,  
obtaining gifts by fear.   

All mysteries of magic arts  
he shall exactly know;  
An infant god himself he'll show;  
what's worshipped here below  
He will deface, and then begin  
his errors to unfold.   

Then all shall mourn like turtle sole,  
which do this beast behold:  
Than father's grave with children small  
shall direful fates blaspheme,  
Alas, alas, thus howl and curse,  
on banks of tybur's stream.   
Thus far of Antichrists' seat; and next follows his ostentation, showing himself that he is God. Because he cannot be God in deed, he will seek to be God in show. He shall be but an earthen God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. John describeth him, Revel. 11. 4. These are the two 
Diabolus est deus mundi, 2. Cor. 4. 4. Antichristus est Deus terrae, Apoc. 11. 4. Vide ejus antithesin Apoc. 11. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  olive-trees, and the two candlesticks standing before the God of the earth. Beza translateth passively, put before the God of the earth: signifying that they are so placed by the true God against the false God; thus agreeing with the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, è regione, vel, ex adverso posita, placed overthwart to him. Wherefore for all his ruff in his forty two months time, yet he shall not have his full will and pleasure; because Gods two witnesses shall interrupt him, by prophesying against him, and by vexing his earthen worshippers with plagues 1260 days, which is the just time of his forty two months.  
But here a great question ariseth, Who shall be these two witnesses. Our late Divines say, The ordinary Ministers of the Church for that time. But the Fathers understand them to be Enoch and Elias. Though there be no express warrant for either of these, yet until I understand better, I follow the Fathers; because their sense fitteth best with the circumstances of the text, and the description of the persons. And first, because the persons are but two, but the ordinary Ministers are many. And if it be said, that the number of two is put for all the rest; I reply, that this is not agreeing with the scripture, which in such cases useth numbers of perfection, or numbers of allusion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The number of seven, being a number of perfection, is thus commonly used through this book of the apocalypse: as, the seven stars are put for all the Ministers of Asia, and the seven lamps for all the virtues of God's Spirit, and the number of twelve thousand for all them that were sealed of every of the twelve tribes. But the number of two is no such number, and therefore not fit to comprehend a whole. Secondly, for the word witnesses, this is fit for 
Judas vers. 14, etc.  Enoch, in that he rebuked the first world, and testified of Gods coming to judgement against them. And this squareth as just with Elias, in rebuking of sin and testifying for God; insomuch as John the Baptist the great reformer, is prophesied to come in the spirit and power of 
Luk. 1. 17.  Elias. Thirdly, it is said, that if any man will hurt them, fire proceedeth out of their mouth, 
Apoc. 11. 5.  and devoureth their enemies. And so again, assoon as Elias opened his mouth to command 
2. King. 1. 10, 12.  fire to come down from heaven, the fire fell and devoured two captains with their two fifties. Fourthly, it is said, that these have 
Apoc. 11. 6.  power to shut heaven, that it rain not in the days of their prophesying: and this power had Elias, and executed it, as we read in 1. Kin. 17. 1. Fifthly, it is said, that these two vexed them 
Apoc. 11. 10.  that dwelled on the earth: and thus did Elias vex king Ahab, when he said unto him, Art thou 
1. King. 18. 17.  he that troublest Israel? and again, when he provoked Baal's prophets to cut themselves with 
Vers. 28.  knives and lancers. Sixthly, it is said that their enemy shall kill them: and this is fit for Enoch and Elias, because hitherto they have 
Heb. 11. 5.  not tasted of death, but one day they must die, because the scripture saith, It is appointed to men 
Heb. 9 27. Vide Tertul. lib. de anima. Translatus est Enoch & Elias, nec mors eorum reperta est, sed dilata. Caeterùm morituri reservantur, ut Antichristum sanguine suo extinguant.  that they shall once die. Their death therefore seemeth to be deferred, to a more famous end, to a congress with the great Antichrist. Seventhly and lastly, it is said, They shall ascend up to heaven, and their enemies shall see them: and so have Enoch and Elias already done; and therefore they know the way to do so again. These two therefore, be they who they may be, may well be called Enoch and Elias; because in their deeds they so resemble them, as if they were themselves. And these reasons I have for the reverend Fathers, whose understanding and judgement I much regard. And I see no reason, why these two may not as well in the end of the world come to this service, as Elias and Moses in Christ's time came to him 
Matth. 17. 3. Mar. 9 4. Luk. 9 30.  upon the mount upon the like service; that is, to testify to his disciples that he was the true Messias, and that he was to suffer death according to Moses law, to make satisfaction for the sins of the people: and therefore it is said in Luke 9 31. that they spoke of his decease which he should accomplish at Jerusalem. Elias before his translation testified 
1. King. 18. 36, 37.  for the true God against the false God; after his translation he came again upon earth to testify for Christ the true Messias: then being thus his approved witness, why may he not come once again in the end of the world, to contest with Antichrist and his false prophets? for the true Christ against that false Christ? And if it be objected, that Elias did not in substance come to Christ upon the mount, but as a spectrum; to such Calvin upon the place will give this honest and reasonable answer; Quanquam res est in utramque partem disputabilis, mihi tamen magis probatur, ipsos verè in eum locum adductos esse. Neque enim absurdum est, quum Deus corpora & animas habeat in sua manu, mortuos ad tempus in vitam ejus arbitrio restitui, dum ità expedit. Tunc autem Moses & Elias non sibi resurrexerunt, sed ut praestò adessent Christo. Calvin. Harm. Evang. in loc. Though the thing be disputable on both parts, yet to me (saith he) it seemeth more probable, that they were truly brought into that place. Neither is it absurd, seeing God hath in his hands bodies and souls, that at his will the dead should for a time be restored to life, when it is so expedient, etc. But for this business, the coming of Enoch and Elias is most expedient, for that it is said of Antichrist, that he shall come after the working of Satan, with all power, and signs, 
2. Thess. 2. 9  and lying wonders; and therefore they who are to buckle with him, had need to be more than ordinary men, such to whom none were like, (as Ecclesiasticus reporteth of Enoch and Elias) 
Ecclus 48. 4. & 49. 14.  and endued with true miracles. And this is further confirmed by the prophecy of Malachi, Behold, I will send you Elias the prophet, 
Malac. 4. 5.  before the coming of the great and terrible day of the Lord.  
But this our late Divines turn aside, by applying 
Ob.  it to John the Baptist, and to Christ's first coming, according to that in Matt. 17. 12. I say unto you, that Elias is already come.  
To this I reply, that as there are two come 
Sol.  of Christ, a first and a second: so there are also two Eliahs'; the true and proper Elias, 
John denieth himself to be the proper Elias, John 1. 21.  who was the Prophet; and the spiritual Elias, which was John the Baptist, so called because he came in Eliahs' spirit. This spiritual Elias, as our Saviour most truly reporteth, came before Christ's first coming; and the proper Elias is to come before his second coming. And this, as Jansenius on this point in the Gospel saith, communiter intelligitur. Thus are both true, Elias is come, and not come. The spiritual Elias is come, and hath done his part: but the proper Elias is yet to come, because Malachi saith, He shall be sent before the great and 
Malac. 4. 5.  terrible day of the Lord. Now it is manifest, that Christ's first coming was not that great and terrible day, because the scripture calleth it the day of salvation, and, the acceptable time. 
Isai. 49. 8. 2. Cor. 6. 2.  Therefore it is left, that the true and proper Elias is yet to come before the great and terrible day, so called of the prophets, because 
Jerem. 30. Joel 2. 1, etc. Amos 5. 18. Zeph. 1. 14, etc. 2. Thess. 1. 8.  it is a day of judgement and revenge.   

Vers. 5. Remember ye not, that when I was yet with you, I told you these things? Vers. 6. And now ye know what withholdeth, that he might be revealed in his time.  
After the Apostle hath laid out the two antecedents of the world's end, the apostasy and the Antichrist; now he confirmeth his doctrine, and chideth these Thessalonians for being so soon removed from the tradition of the truth: as if he should have said, Did ye hear me so slightly, that ye have so soon forgotten me? I told you something then which is not fit to be written, namely that the apostasy cannot yet be ripe, nor the man of sin be revealed, for that the Roman Emperor will not suffer it. He will admit no man to play Rex, or to display the banner of Antichrist. But the time shall come when his date shall be out; then shall defection flourish, and after that the man of sin shall be in his colours. This S. Paul would not write, lest the public prediction of the ruin of the Roman Empire, should spur them up to an exasperation against the Christian profession: for it is not good to wake a sleeping dog, nor to draw troubles which will come too fast of their own accord. When sheep are sent among wolves, they had need to be wise as serpents, and innocent as doves. And this doctrine both 
Nisi prius venerit defectio, quam regni Romani abolitionem superiùs intelligendam memoravi: ut cum desecerit & venerit Antichristus, tunc adventus Domini imminere credatur. Ambros. in 2. Thess. 2. 6.  S. Ambrose and S. Chrysostome confirm upon these words, Ye know what withholdeth. S. Ambrose saith, Post defectum & abolitionem regni Romani appariturum Antichristum: After the defect & abolishing of the Roman kingdom Antichrist is to appear. And S. Chrysostome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When the Roman Empire shall be taken away, then shall Antichrist come.    

Antichrists' original and seed.  

Vers. 7. For the mystery of iniquity already worketh.  
Here is demonstrated Antichrists' seed and original, which is iniquity. Iniquity in the Greek text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anomy, or a life without law; and is the mother of apostasy, and apostasy is the breeder of Antichrist. In the primitive Church before canons were made and government established, men would preach what they listed (for without law no man is confined:) and then were heresies broached in plenty. Satan wrought cunningly and by degrees upon their green wits; and therefore their anomy S. Paul calls a mystery. Anomy began in the Apostles days, and continued to Mahomet's time: apostasy stood up in Mahomet's time, and to this day expecteth Antichrists' time. The Turks daily look for their Mahomet, and the Jews for their Messias: when both these are met in one, then shall be that great monster, the man of sin. Then if we will not be deluded in the birth and original of Antichrist, we must look for him out of the apostasy: there is the fittest matter of his breed. He must be no Christian that shall be the Antichrist, by reason of the opposition. But it is wondered at that he should be so long in breeding: for the mystery began in the Apostles time, and S. John saith, that then were 
Apparet adversarios Christi Antichristos omnes esse, quos constat à charitate atque ab unitate ecclesiae catholicae recessisse. S. Cypr. lib. 1. Epist. 6.  many Antichrists (which were his forerunners;) and yet as yet he is not come. I answer, As the great Comet is a longer time in gathering, than the ordinary stella cadens; and as all great works have long and great preparations; so hath this man of sin. In the first six hundred years after Christ he was an embryo; since that time to this, he hath been in his animation; and now we expect his viperous birth.   

Vers. 7. Only he who now letteth, will let, till he be taken out of the way.  
Why doth the Apostle apply this let only to the Roman empire, seeing there were other and far higher causes of this dilation, as Gods will of sufferance, and the administration of angels? Of the first it is said, Psalm 115. 3. Our God is in heaven, and he doth whatsoever he will. And S. Paul, Rom. 9 19 saith, Who hath resisted his will? Of the second we read in Daniel 10. 13. that the angel who was prince of the kingdom of Persia, withstood that other angel who was prince of the holy nation, until Michael one of the chief princes came in to his help. To this we say, that where diverse causes be concurring to one end, there the naming of one doth not exclude the other: but because our eyes are more conversant in beholding inferior and nearest causes, therefore the Apostle directeth us to this here; and thus only the Roman empire was the letting cause. One tyrant will not suffer another tyrant to rise, because he would be tyrant still. But one must not always continue; the world's race requireth this. One generation passeth, and another cometh. When one Comedian hath acted his part, he goes off the stage, and another cometh on. Let Christ's little flock therefore be of good comfort: for when the whole generation of Antichrist have played their parts, they shall all be taken away in the end: As Moses said to the children of Israel, Exod. 14. 13. The Egyptians whom ye have seen this day, ye shall never see them again. And this demonstration is confirmed by S. Chrysostome 
Chrysost. in 2. Thess. Hom. 4.  upon this chapter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As those kingdoms were destroyed which were before the Roman Empire, as the kingdom of the Medes by the Babylonians, the Babylonians by the Persians, and the Persians by the Macedonians, and the Macedonians by the Romans: so the kingdom of the Romans shall be destroyed of Antichrist, and he again of Christ, and after that he shall obtain no more.    

The discovery of Antichrist.  

Vers. 8. And then shall that wicked be revealed.  
That wicked in the Greek text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, exlex, that outlaw; for he shall live without law. And herein is verified the prophecy of him in his type Antiochus, Dan. 11. 36. And the king shall do what him lust. His will shall be his law, as if he were a God. Here is the patience 
Apoc. 14. 12.  of the saints: for what he will they must undergo. Then shall that wicked be revealed, 
Ait [Apostolus] Ut reveletur in suo tempore, nec dixit post quantum temporis id futurum sit. Et subjunxit, Mysterium operatur iniquitatis, nec expressit quamdiu hoc operetur. Anselm. in loc.  that is to say, disclosed. Before this time Antichrist was in his egg; as you may see in the seventh verse: he was closed in a mystery: the dragon than sat upon it, & now here he breaks forth. But here we must observe that which Anselm and Carthusianus do upon this place, that the Apostle doth not define the time of Antichrists' uncovering, but leaves it at large, saying, That he may be revealed in his time, setting down no special time: again, in saying, For the mystery of iniquity doth already work; but he doth not express how long it shall work. Yet certain it is, that after the falling away Antichrist shall come, though it be not known how soon, or how long after. And as Carthusianus saith, Verisimile est quòd post discessionem statim veniet Antichristus, vel nascendo, vel publicè praedicando: It is likely (saith he) that after the falling away Antichrist straightway shall come, either in springing up, or in public preaching. And upon this he saith further, Ideo de adventu Antichristi, qui est secundum quod praecedet diem judicii, subditur, ET REVELATUS FUERIT, id est, manifestatus mundo: Therefore (saith he) of the coming of Antichrist, according to that he is to precede the day of judgement, it is added, AND THAT HE SHOULD BE REVEALED, that is to say, manifested unto the world. Thus that judicious writer maketh a double coming of Antichrist: one in his preparation, and another in his corporal presence: the one immediately after the defection, and the other immediately before the world's end. The first, that is, of his preparation, I cannot better apply then to the preaching of the Alcoran in the Turks empire: First, because (as I have already showed) there is the absolute apostasy: And next, by comparing Mahumetisme with Papisme. For in the Papacy, there, as 
* Quemadmodum ità saepe diruuntur aedificia ut fundamenta & ruinae maneant; ità non passus est [Deus] Ecclesiam suam ab Antichristo vel à fundamento subverti, vel solo aequari, sed ab ipsa quoque vastatione semirutum aedificium superesse voluit. Instit. lib. 4. cap. 2. sect. 11.  Calvin saith, Ecclesiae fundamenta manent, the foundations of the Church remain; but in Mahumetisme, there is all rend up and overturned: in the Papacy he saith, there Christ is semisepultus, that is, but half buried; but in Mahumetisme he is whole buried: in the Papacy he saith, there is semirutum aedificium, the house of God half ruinate; but in Mahumetisme, there is not so much as a groundsel or a raft to be seen, neither stick nor stone. Moreover, because in the Alcoran there Mahomet Antichrists' immediate forerunner is preached and expected. And lastly, because Antichrist is called of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man without law: and the Turk hath no other law to rule his people by, but his own will. Wherefore from his kingdom we are to expect the great Antichrist. And with this agreeth S. Paul's sequel, which is, That the man of sin could not appear, till the Roman Empire were removed. And it is known that the Turkish kingdom grew upon the ruin of the Romish in Heraclius time.    

The two Beasts.  
These two kingdoms, the Romish and Turkish, are the two beasts that S. John writeth of, Revel. 13. and are to precede the Antichrists coming. The first beast is the Roman Empire, which rose out of the sea, that is to say, from the city of Rome; because that famous arm of the sea Tybur flows through it. 
Vide Carranzam in Concil. Toletan. 13.  And this beast is described in this monstrous shape, in the form of his body to be like a leopard for his various government, by Kings, Consuls, Decemvirats, Dictatours, Caesar's, &c. in his feet to be like a bear, to lay hold; and in his mouth like to a lion, to devour and tear. And by this beast was the Church most lamentably rend and torn, during the time of the ten persecutions, as we read in Ecclesiastical histories.  
The second beast is the Turkish Empire, which is there said to rise out of the earth, that is, out of the dry, rocky, and desert land of Arabia, Regio aquarum inops, & inculta, as Sturmius saith. Out of this country, as history 
Sturm. Cosmogr. eathol.  affordeth, Mahomet sprung up. And this beast by his original in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, terrae filius, the son of the earth, in regard of his base birth; which fitteth well with Mahomet that scum of the earth. Again, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, a giant, in regard of his monstrous and huge dominion spread so far over the earth. And this beast is compared to a lamb in the frame of the Alcoran, (which praiseth religion, and offers content to every sect, as being patched up of all the pleasures of heretics) in assoiling the nations that dwelled nigh him, as Ranulphus testifieth, and in doing 
Polychron. lib. 5.  by craft and guile, what he might not do by deeds of arms. But after he had raised his kingdom by flatteries, as Antiochus did his; 
Dan. 11. 21.  then he spoke like a dragon, saying, that he was sent of God to compel men to his religion by the sword; and that they which will not obey his law, must pay tribute, or be put to death: for so be the words of the Alcoran. 
Fox in Acts & Monum. Apoc. 13. 12.   
And this beast exerciseth all the power of the first beast before him, that is, in speaking great things and blasphemies, in making war with the saints, and overcoming them, and in having power over all kindreds, tongues, and nations, as we read in the fifth and seventh verses of that chapter. And this he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the first beast, that is, in his sight, or right over against him. Before the first beast be extinct, he plays the tyrant; for it is a thorn that pricks betimes. But after that his short horns were grown, of a lamb he became a ram; & then he pushed more strongly, in exercising the power of the first beast, that is, in speaking of great things and blasphemies, in making war with the saints, and in having power over all kindreds, tongues, and nations.  
The first, of speaking great things and blasphemies, is verified in the letters defiatorie of Achmeth to Sigismond the third, king of Poland, in the year 1612.  
AChmeth Sultan, son of the most puissant and highest Emperor of the Turks, King of Macedonia, Arabia, Samaria, Grecia, and little Egypt, King above all kings that dwell upon the earth, a King that dwelleth on the earthly Paradise, an anointed Prince and son of Mahomet, keeper of the lower Hungary, Prior of the earthly Paradise, and keeper of the grave of thy God, Lord of the tree of life, and of the river Elisky, Conqueror of the Macedonians, borders of Hungaria, and of the city Bettune, a great persecutor of his enemies, a most perfect jewel of the blessed tree, the chiefest keeper of the crucified God, a Prince and Lord in whom the Pagans trust, and a great persecutor of all Christians; To Sigismond the third, King of Poland, our greeting;  
if thou desirest our welfare, and art friend to us, and our Lieutenant general of 〈◊〉 forces which we will send. But thou hast long since broken and falsified our friendship, and yet art neither ready nor fit to wage war, or to fight against us. But thou hast some secret advice with other confederate kings, to deliver thee out of our hands. If therefore thou thus persevere to oppose thyself against us, than fear; for thy death, and the death of all thy people is determined. We tell thee, we will overcome thee from the rising of the sun to the going down thereof, and we will show our majesty in our own person and sight, unto the uttermost parts of the earth. Our very thoughts shall be a terror to thee, that we will perform all that which we have herein denounced: and we will make known unto thee the powerfulness of our dominions. And thou, O king, which puttest trust in strong forts and castles, shalt have experience of my might and power. I will root thee out altogether, I will ruinate thee without any resistance. I will destroy thy Craccaw in sign of triumph. I will leave there my bloody sword, my belief shall be spread abroad through all thy dominions, and I will utterly root out the very remembrance of thy crucified God. Let thy God be angry, I care not; he may then help thee. Thy anointed Priests I will surely put to the plague; wild beasts and wolves shall suck the breasts of thy women. Thou shalt forsake the religion which thou hast: that which remaineth of all things, shall be consumed with fire. Herewith rest thou satisfied. I do not tell thee what I will do or mean to do with thee; Understand it if thou wilt, or canst.  
From our residence Constantinople most strongly guarded.  
If this be not a forerunning of Antichrist, and a greater opposition to Christ in open terms then ever hath been among the Christians, let the equall-minded judge.  
For the second point, of making war with the saints, and overcoming them; let men read the history of the Turks in the Acts and Monuments, 
Fox Act. & Monum.  where they shall find that the Ottomans have spoilt more than the third part of Christendom, and that their cruelties against the Christians have exceeded all former cruelties, either of Pharaoh in Egypt, or of Nabuchodonosor in Babylon, or of Antiochus in the time of the Maccabees. See the story of the ox drawing the four quarters of the slain Christians together, in which as in a glass you may behold the unreasonable beast condemning the savageness of the reasonable beast.  
For the third and last point, in having power over all kindreds, tongues, and nations; what man of reading, seeing, or hearing, sees not this to be true, both in the Turks dominions, and in captiving some of all nations, whereof he maketh some to be his slaves, some to be his Janissaries, some his Basshaws? so that now his Empire is nothing else but a miscellaneum of all tongues and kindreds.  
Further, this fecond beast shall work miracles, 
Apoc. 13. 13.  which the first could not do; and cause fire to come down from heaven in the sight of men, which was done partly by the necromancer Mahomet, and more fully shall be done by the Man of sin when he shall come. He shall make 
Vers. 14.  an image to the first beast, he shall pattern Nero and Maxentius in all their cruelties, which Maxentius had the wound of a sword from Constantine's hand. And in this image he shall cause himself to be worshipped, because of philautie And he shall make all, both small and great, bond 
Vers. 16.  and free, to receive a mark in their right hand, or in their forehead. A mark in the right hand I once did see on the hand of an English man, whose name was Bowin; and it was Achmeth graven in a silver plate, and fastened to his right hand. And this being the name of the great Turk at that time, as you have seen in his letters to Sigismond, most fitly answereth to the print of the Beasts name in Revel. 14. 11. and without this mark, he told me, that he could not pass the country to come home. And the 
Vide Amb. in 2 Thes. 2. Ex circumcisione aut circumcisum illum venire sperandum est, ut sit Judaeis credendi fiducia illi. Gal. 5. 2, 4.  mark in the forehead as yet I cannot better understand, then to be circumcision in the foreskin of the flesh; which is the most general mark of the Beast. And this is most Antichristian, because S. Paul told the Galatians, that if they were circumcised, Christ should profit them nothing, and that they should be abolished from Christ, and fallen from grace. Then who cannot but see, that the great defection or falling away must be in the Turks empire, where this mark is altogether used? They that will receive neither of these, being in this beasts dominions, must neither buy nor sell, but live as slaves.  
For the number of the Beast resulting into the name of a man, some say it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some one thing and some another: but because the Apostle challengeth all that have 
Vide Adonicam in Ezr. ● 2. 13. Andrea's Caesar. in Apoc. super hoc caput.  wit to cast up this number, therefore I dare not meddle with it. Andrea's Bishop of Cesaria upon this, hath this observation from the ancient, Si nomen Antichristi cognitu necessarium esset, Spiritus sanctus proculdubio illud manifestaret, ut veteres admonent: tempus & experientia viris prudentibus manifestabit hoc. Were the name of Antichrist needful to be known, out of doubt the holy Ghost would have manifested it: time and experience shall make it manifest to the prudent.  
Now from this demonstration of the two beasts ariseth this argument, That the Antichrist could not rise up under the first beast, he was his only let: And because there are but two of these beasts, therefore it is left that he must rise up under this last, as Antiochus Antichrists' figure rose out of one of the four horns of the goat in the end of that kingdom, Dan. 8. 23. Therefore in the sixteenth of the apocalypse he is yoked with this beast and the dragon under the title of the false prophet, where is said, And I saw three unclean spirits 
Apoc. 16. 13, 14.  come out of the mouth of that dragon, and out of the mouth of that beast, and out of the mouth of that false prophet,— to go unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty. By the Dragon is meant the Devil, as S. John interpreteth; 
Apoc. 20. 2.  by the Beast is understood the Turk, which is the second and surviving beast; because where the first beast ended, there the second began; therefore it remaineth, that the false prophet in the last place should be the Antichrist, that is, that singular man, whose name consisteth of these Greek letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and whose coming, as S. Paul saith, shall be after the 
2. Thess. 2 9  working of Satan, with all power, and signs, and lying wonders: To these ends: First, to make the people to believe in him as the only God, the Turks as if their Mahomet were returned, and the Jews as though their Messias were come: And secondly, as S. John testifieth, to gather the world together to the battle of the 
Apoc. 16. 14.  great day of God Almighty, which shall be at the world's end.  
Hence it is apparent, that the second beast cannot be the Papacy, as some have interpreted. First, because the Papacy rose up, and to this day resideth where the first beast rose up, that is, out of the sea at Rome: but the second 
Apoc. 13. 1.  beast, as S. John showeth, rose out of the 
Verse 11.  earth. And secondly, because the second beast and the false prophet conspire together: but the Turk and the Pope are enemies one to another. Thirdly, because the blowing of the sixth trumpet, and the pouring out of the sixth vial in Apoc. 9, and 16, (as M. Fox and most interpreters do consent) belong to the kingdom of Antichrist, and is properly understood of the Turks dominions, as appeareth from the circumstance of the river Euphrates, where the four angels were loosed to destroy the third part of men, and the river dried up to prepare the way for Antichrists' army. And if the Pope should be the second beast, than we must make the Turk to be the third; because he teareth more than the other: and thus we should have one beast more than S. John saw. So that now it lies between the Turk and the Pope who shall have the horns: and let the wiser sort judge. Lastly, if the Pope should be the second beast, or the Antichrist from him, (because all interpreters understand Antichrist to belong to the second beast, as Doctor whitaker's writeth in his answer to Sanders) than he must not arise at Rome, which is the first beasts original; for that this is found contrary in Revel. 13. and 11 verse being compared with the first verse.  
But there remaineth a stumbling block to 
Ob.  be removed; which is the misapplying of the prophecy of the whore of Babylon in the 17 of the Revelation. For all there understand the Whore to be Antichrist, in regard of her cup full of abominations and fornications; and the beast upon which she sitteth, to be the city of Rome, or the governor thereof, by a metonymy. Verse 3. I saw a woman sit upon a scarlet-coloured beast, full of names of blasphemy, which had seven heads, and ten horns. These seven heads are by S. John expounded to be seven mountains, in verse 9 Now it is confessed on both sides, that this city consisting of seven mountains is Rome; and therefore the men which would have the Pope to be Antichrist, affirm it, because at this day the Pope sitteth on that seat.  
I answer, Though the Pope at this day sitteth 
Sol.  on that city which is called the beast, (because the first beast, which was the devouring empire of ethnic Rome, there resided) yet the Pope shall not always there sit (except he sit beside his cushion;) because when the great Antichrist shall come, toward the end of the world, aided by the second beast, which is the mahometical empire; then shall the Pope be outed, and the second beast and the Whore Antichrist shall come in: where sitting by the space of three years and an half, the Beast, the Whore, and the City, (for so I find them conjoined in this chapter, as making but one body) shall be drunken with the blood of the saints and martyrs, which they shall then shed in abundance: and thus at last the second beast shall sit on the first beasts seat, and so become as it were one beast, as it is in the 8 verse of this 17 chapter, where it is said, When they shall behold the beast which was, and is not, and yet is.  
The beast which was, must of necessity be understood of persecuting Rome, in the time of the primitive Church. That Rome at this day is not the beast, is manifest, because the Pope there now sheddeth no blood. Yet this first beast at this day is in his successor the second beast, which is the mahometical empire, doing all things that the first beast could, as you may read in the 13 chapter and 12 verse. Thus the first beast shall be in his esse, by the second beast and Antichrist the last of that wicked line in the end of the world, and shall sit upon the sevenhilled Rome, abounding with blasphemies, spiritual fornications, and blood, until the moon be turned into blood, 
Joel 2. 31. Act. 2. 20.  and the great and terrible day of the Lord be come.  
And that Antichrist when he cometh shall sit at Rome, I prove it first from S. Paul's testimony, 
2. Thess. 2. 4.  saying that he shall sit as God in the temple of God. Where by the temple of God, we are not to understand the temple at Jerusalem (as Bellarmine would have us:) for that was to cease with the old law, and was long since demolished by Vespasian and Titus; and when Julian 
Heilin Cosm.  the apostate would have built it again, to increase the Jews, and to lessen the Christians, no sooner were the foundations laid, but an earthquake cast them up again, and fire from heaven consumed the tools of the workmen, with the stones, timber, and other materials; which is a sign that God will not have that temple to be built again. But by the Temple we must understand the Temples of Christians, which are our Churches; because the Apostle wrote this to the Christians at Thessalonica, and not to the Jews. And thus Oecumenius interpreteth S. Paul, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He doth not say the Temple at Jerusalem; but, the Churches of Christ. And according to this sense, our Saviour (Matth. 24. 15.) speaking of Antichrists' seat, doth not say, When ye see the abomination of desolation stand in the temple at Jerusalem: but he saith, stand in the holy place, that is to say, in the Church, which is more holy than ever was the temple at Jerusalem, by reason of the time of grace. And this reason also evinceth. For if Antichrist should not have his residence in the Church among Christians; what opportunity could he have to tread under foot the holy city by the space of forty two months, and to compass the tents of the saints about, and the beloved city, which is the Church of Christ prophesied of in the 11 and 20 chapters of the Revelation? Lastly, to this cometh the prophecy of Sibylla speaking of Antichrist in the 8 book of Oracles, and quoted by Jewel upon the 2 Thess. 2. where she hath these words, The greatest terror and fury of his empire, and the greatest woe that he shall work, shall be by the banks of Tybur. And to this agree the Remenses, saying, Credibile omnino est, Romae sessurum Antichristum: 
Rom. in Apoc. 17.  It is altogether credible, that Antichrist is to sit at Rome.  
Secondly, this is showed from the Fathers. S. Hierome, quaest. 11. ad Algas. saith, He shall sit in the temple of God, either at Jerusalem, as some think, or in the Church, as we more truly suppose. S. Chrysostome upon 2. Thess. 2. He shall command himself to be worshipped for God, and to be placed in the temple, not only at Jerusalem, but also in the Churches. S. Augustine, de Civit. Dei, lib. 20. cap. 11. speaking of Antichrists' persecution, saith, Haec erit novissima persecutio novissimo imminente judicio, quam sancta Ecclesia toto terrarum orbe patietur, universa scilicet civitas Christi ab universa diaboli civitate, quantacunque erit utraque super terram. This shall be the last persecution (the last judgement hanging over our heads) which the whole Church shall suffer in all the world, that is to say, the whole city of Christ from the whole city of the devil, etc.  
But to stop the mouth of these testimonies, 
Ob.  some perhaps may say, that there is no Church at Rome.  
To such will Calvin give answer in his 
Sol.  fourth book of Inst. chap. 2. sect. 12. Hinc igitur patet, nos minimè negare, quin sub ejus quoque tyrannide Ecclesiae maneant: From hence it is plain that we deny not, but that under his tyranny the Churches may remain. Likewise in the 11 section he hath, Ut manebant olim inter Judaeos peculiares quaedam Ecclesiae praerogativae; ità nec hodie Papistis adimimus quae superesse ex dissipatione vestigia Ecclesiae inter eos Dominus voluit. As in time passed among the Jews, certain peculiar prerogatives remained; so neither do we at this day take from the Papists the steps of the Church, which the Lord would have to remain among them out of that dissipation.  
Here again may some other ask why Antichrist 
Quaest  may not as well make choice of some other Seas in Christendom, as of Rome, and namely among the reformed Churches.  
I answer, Of necessity he must sit at Rome, 
Respons.  to fulfil the prophecy, Revel. 17. and because this was the seat of the first beast. Reason also will run with the prophecy; for that conquerors will aim at the fairest, as the Turk the second beast hath made choice of Constantinople, as being the principal city of the East Church.  
The Papist and the Protestant strive about 
Bellarm. de Rom. Pont. lib. 3. cap. 13.  the seat of Antichrist; the one would have it to be at Rome, the other not. In my judgement the Protestant sets the saddle on the right horse. Wherefore if the Papist will be advised by me; let him yield the horse and saddle too, and save the rider. Let him free the Pope, amend his teaching, especially whereby he shed so much Christian blood, and maintain peace and charity with his brethren, who descent not from him in the main; and let the devil and Antichrist take Rome when the time comes. They had it at the first, and they will have it again at the last, sit the holy Father as sure as he can. When the great deluge and overspreading shall come, spoken of by Daniel 
Dan. 9 26. Apoc. 20. 9  and John, than all shall down; the Pope must stoop, his Cardinals shall be off their hinges, and his triple crown shall lie in the dust. In the mean time, God of his great goodness have mercy on us all.   

Antichrists' destruction.  

Vers. 8. Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.  
In these words Antichrists' destruction is prophesied, to the great comfort of Christ's little flock. The overthrow is described to be given as it were by a double blow, and a twofold weapon, to show the certainty and inevitabilitie of it. The Lord Christ shall utterly consume and destroy his enemy; but how? Spiritu oris sui, with the spirit of his mouth, that is, as Carthusianus upon this place saith, With 
Suo praecepto jubens eum occidi à Michaele, vel per seipsum eum occidens suo aspectu. Ansel. super 2. Thess. 2.  his precept, in commanding him to be killed by Michael the archangel, or else in killing him by himself, that is to say, with his look: or, as Anselm hath it, SPIRITU ORIS SUI, id est, invisibili virtute spiritûs sui, etc. WITH THE SPIRIT OF HIS MOUTH, that is, with the invisible virtue of his spirit: which spirit is the holy Ghost, proceeding from the Father and the Son, and is the power of the Godhead. In short he shall destroy him, not by the preaching of his Ministers, as some would have it: but, because he is his personal opposite, he shall destroy him in his own person, by his divine power and command, whose command is to do; not in the multitude of an army, nor in the strength of soldiers, nor in the aid of angels: but as darkness is banished by the sun's presence; so by the lustre of Christ's coming, by the look of his countenance, and by the breath of his nostrils he shall destroy him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By the brightness of his presence, when he shall say, Ite maledicti in ignem aeternum, Go ye cursed into everlasting fire.    

Whether Antichrist be yet come.  
I answer, No: because the scripture testifieth that he shall come in the end of the world: for when he is come, and hath reigned his three years and an half, as is before declared; then our text saith, that Christ shall come to consume him with the spirit of his mouth, and to destroy him with the brightness of his coming. Some understand this of Christ's spirit in his preachers by created graces: but this cannot be good; because the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth by the appearing of his substantial or personal presence. Secondly, because the preachers of that time shall not kill Antichrist, but be killed, as appeareth in the prophecy of the two witnesses, Revel. 11. 3, 7. And lastly, it is more congruent, and most for Christ's honour, that whereas Antichrist is Christ's personal opposite, therefore he should be suppressed by Christ's personal presence. Again, it was a received thing in the primitive Church, that Antichrists' time and the end of the world shall coincidere, fall in one, as we read, 1. John 2. 18. Little children, it is the last time, and as ye have heard that Antichrist shall come, even now there are many Antichrists, whereby we know that it is the last time. Thus by Antichrists' time ye may know the last time, and by the last time ye may know Antichrists' time. But here seems a difficulty, in that S. John maketh the last time to be in his days. I answer, He speaketh this inchoatiué, to stir up his children to watchfulness; because then the last day was coming on, and even then there were many Antichrists, the forerunners of the main Antichrist, that man of sin.  
Secondly, Antichrist cannot be yet come, by reason of the circumstances which holy Writ hath fastened to his time. For in Antichrists' time the daily sacrifice shall be taken away, and the abomination of desolation shall be set up in place of it, as appear Dan. 12. 11. and is confirmed by our Saviour, Matth. 24. 15. For the abomination cannot be set up, till the daily sacrifice be removed. So in the figure, after Antiochus had taken away the daily sacrifice from the Temple, he set up in place of it the statue of Jupiter Olympius. And this is further 
2. Mac. 6. Polychron. lib. 3. cap. 35.  illustrated by the opposition between Christ and Antichrist. For he that is Christ's opposite, cannot endure Christ's service before his eyes: but at this day, neither is the daily sacrifice taken away, nor the abomination of desolation set up; for that no land of the Christians is yet divasted, nor the temples of Papists or Protestants left desolate: but the Christian world every where offer up their daily liturgies, and the holy Eucharist; Papists by themselves, and Protestants by themselves, without disturbance: and therefore as yet that great Antichrist is not come, who will take this away, and set himself in place of it, as S. Paul teacheth; so that he doth sit as God in the temple of God; which is the abomination: and this abomination cannot be erected, till Antichrist by his soldiers have made the temples of Christians desolate. Therefore Beza translateth, illam abominationem vastatricem, the abomination 
In Matth. 24.  making desolate: and so our Church-Bible also translateth in Dan. 12. 11.  
Thirdly, I show this from the description of Antichrist, which is this, Who opposeth and exalteth himself above all that is called God, or that is worshipped. But as yet no man hath done thus. Therefore as yet that Antichrist is not come. The assumption is proved from particulars of importance. The first beast the Roman Caesar's have acknowledged and adored the multitude of Gods, as Jupiter, Mercury, Diana, Venus, etc. The second beast the Turk to this day worshippeth a supreme God, as he saith (which is neither the Father, nor the Son, nor the holy Ghost) and that with great devotion, as our own country travellers report. Lastly, the Pope acknowledgeth the Father, the Son, and the holy Ghost, as is manifest from the Apostles Creed, the Nicene, and Athanasian, to this day used of him; and from call himself Christ's vicar, which is to say, his substitute or vicegerent upon earth; and from concluding all his prayers to God the Father, per Dominum nostrum Jesum Christum, by our Lord Jesus Christ; and from singing to the holy Trinity, Gloria Patri, Filióque, & Spiritui sancto, that is, Glory be to the Father, to the Son, and to the holy Ghost.  
And that the Pope is not to be held for Antichrist, I prove from S. John's descriptions, 1. Joh. 2. 22. Who is a liar, but he that denieth that Jesus is that Christ? the same is that Antichrist, that denieth the Father and the Son. But the Pope denieth neither of both, as is before declared; and therefore he is not to be held for Antichrist.  
A second description of Antichrist is in his fourth chapter of the same epistle, in these words, Every spirit that confesseth not that Jesus 
Vers. 3.  Christ is come in the flesh, is not of God; and this is that spirit of Antichrist. From whence I thus reason; Whosoever is not of Antichrists' spirit, cannot be Antichrist: but the Pope is not of Antichrists' spirit: therefore he cannot be Antichrist. The assumption is proved thus; Antichrists' spirit will not confess that Christ is come in the flesh: But the Pope confesseth that Christ is come in the flesh, that he was born of the virgin Marie, & suffered death under Pontius Pilate for the sins of the world: Therefore so long as the Pope holdeth this mind, he cannot possibly be the Antichrist.  
But Doctor whitaker's, to cross these two 
Ob.  manifest demonstrations of God's word, affirmeth, that though the Pope denieth not Christ to be come in the flesh, verbo tenus, and in the first; yet, that he denieth him in the second, that is, by consequent. First, saith he, he denieth him to be the only King, Priest, and Prophet of his Church; and next, in subjoinging to Christ's merits and passion other subordinate means, as the use of Sacraments, penitential sorrow, forgiving of injuries, giving of alms, the abundance of charity, and all the kinds of good works. From whence it follows (as Doctor whitaker's thinketh) that where so many concurrent means are joined to Christ's death and merits, there Christ's coming and suffering in the flesh is in a manner or by consequence denied and diminished.  
I reply, that if we should understand Antichrists' 
Sol.  denying of Christ by such consequents and comments of our own brain, than Luther should be the Antichrist; who, in his comment upon the epistle to the Galatians, calleth Christ a sinner, yea, the greatest of all sinners: by which blasphemy though Christ's coming in the flesh is not absolutely denied, yet his meriting in the flesh is absolutely denied, by the former way of consequence; because a sinner can make no satisfaction, nor merit any thing. Again, by such sequence, Calvine should be the Antichrist, who absolutely denieth the sufficiency of Christ's bodily death and suffering for us, thus writing, Nihil actum erat, si 
Instit. lib. 2. cap. 16. sect. 10.  corporeâ tantùm morte defunctus fuisset: Nothing had been done, if Christ had died only a bodily death. Again, Eam mortem pertulit, quae sceleratis ab irato Deo infligitur: He bore that death which is inflicted by the angry God upon wicked men. But if Christ were dead in soul, and suffered hell-torments, such as a damned man should do (which are deprivation of grace, and eternal torments) than he could not have redeemed us, as the worthy Doctor Bilson observeth upon this; because he which is dead in soul, can deserve nothing. Yet God forbid I should put the term of Antichrist upon these my brethren; because they opposed not Christ directé, but indirectè & obliqué; ex ignorantia, & non ex rata malitia: not directly, but indirectly; of ignorance, and not of confirmed malice. In which case they traveled along with the blessed Apostle before his conversion, he saying of himself, I was a blasphemer, and 
1. Tim. 1. 13.  a persecuter, and an oppressor: but I obtained mercy, because I did it ignorantly in unbelief.  
The Doctor's reasons against the Pope, in that he acknowledgeth other Kings, Priests, and Prophets, beside Christ, and other means in the mystery of man's salvation besides Christ's merits, are not worth the answering: because these officers and means are instituted and commanded by Christ himself; the officers for agency under him, and the means for application of his merits and conformity to his life, without which Christ's merits can profit nothing.  
But laying aside this wring of scripture in denying Christ, we must understand it of the direct and absolute denying of him in words; because he cannot be a full opposite and Antichrist, such an one as S. Paul describeth, showing himself that he is God, and exalting himself above all that is called God, or that is worshipped, but he must deny, extinguish, and disable Christ, as openly and as publicly as he can, that he may be taken for Christ in Christ's room. And to effect this, insinuations, half speeches, and oblique inferences will not serve the turn. We blind judges, children in our nonage, take upon us to judge before our time: and who do not say as we say, though they do better than we do, yet we condemn them as Antichristian, which is as much as Anathema, Maran-atha, the greatest of all censures. And wherefore judge we so eagerly? For holding of errors. And are any without them? The Prophet David saith, Who can understand his 
Psal. 19 12.  errors? cleanse thou me from secret faults. Some errors we may bear with, because they distermine not from the head, no more than a wound or malady extinguisheth the life of the body. Again, errors of ignorance, and not of affected malice, commonly find mercy, as S. Paul showeth, I was a blasphemer, a persecuter, and an 
1. Tim. 1. 13.  oppressor: but I was received to mercy, for I did it ignorantly, in unbelief. Thus charity teacheth me to judge: errors of Christians are errors of ignorance, and not of intention or affected malice. For I believe, that wittingly and willingly neither Papist, Protestant, nor Lutheran would wrong their Head Christ, whom they daily profess: and therefore let us, brethren, pray for one another, and help one another, and not envy and hurt one another.  
Fourthly, to return again to argument, None is to be held for the great Antichrist, before the Church (which only hath power to determine of heretics, and to judge malefactors) hath declared him so to be: But the Church hitherto hath neither declared the Pope, nor any other to be the great Antichrist: Therefore as yet he is to come.  
The major is proved, first, from Christ's precept, Matth. 18. 17. Dic Ecclesiae, Tell it to the Church. From whence it followeth, that if the Pope, or any other have carried themselves so badly, that they have deserved to be denounced that man of sin, we should appeal to the Church, and require her definition, and not intrude ourselves into public magistracy, which is the ruin of States.  
Secondly, this is proved from the institution of Synods, and the Apostles practise, Act. 15. 6. Then the Apostles and Elders came together to look to this matter. Though Paul and Barnabas being Apostles, had of themselves power to determine the question then raised; yet they yielded to go to the Synod, the Church assembled, for example sake, to teach us what we ought to do in like cases.  
Thirdly, Moses, Deut. 1. 17. saith, Judicium Dei est, The judgement is Gods. With this consent the words of our Saviour concerning Synods, Matth. 18. 20. Where two or three are gathered together in my name, there am I in the midst of them. Again, Acts 15. 28. it is said, It seemed good to the holy Ghost, and to us: But no private men, though they be never so many, have this authority of judgement; therefore this is well forbidden in the ancient verses,  
Est verum vitae, doctrinae, justitieque:  
Primum semper habe, duo propter scandala linque:  There is a truth of life, doctrine, and justice: have thou the first, two leave as scandalous. 
Fourthly, in all difficult points the law commandeth us to go to the Senate of Priests, and to the Judge for resolution. Deut. 17. 8, 9 If there arise a matter too hard for thee in judgement, etc. thou shalt come unto the Priests of the Levites, and unto the Judge that shall be in those days, and ask; and they shall show thee the sentence of judgement. But to define of Antichrist, is a difficult point: and therefore King James, in his book of Antichrist, would not urge it, pag. 51. As for the definition of Antichrist, I will not urge so obscure a point as a matter of faith to be necessarily believed of all Christians.  
The minor is manifestly true, because no universal Synod can be found to bring forth such a definition (and it is fit that such an universal enemy should have an universal sentence) neither is there any such declaration to be found in the harmony of the reformed Churches, printed at Geneva in the year 1581. From whence I conclude, that forsomuch as the Church hath not yet detected and determined the Antichrist, therefore as yet he is to come.  
And were there no other argument to free the Pope from being the Antichrist, among the Fathers this is sufficient, for that he maintaineth images. For so jealous is Antichrist of his usurped deity, that he cannot secure himself of it, so long as he sees them set up. Therefore Irenaeus saith of him, Idola quidem seponet, 
Lib. 5. cap. 21.  etc. He shall put away idols, to persuade that he is God: but he shall extol himself the only Idol. And Hippolytus saith, Antichristus idololatriam non admittet, Antichrist will not admit idolatry. And Cyrillus hath, Idola odio habebit Antichristus, Antichrist shall hate idols. I am not of mind that all images are idols, but only when they are worshipped for Gods. This is manifest, first from the word Idololatria, which signifieth the worshipping of idols with divine worship, which in Greek, as it is used of Divines, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again, this is showed from the distich,  
Qui sacros facit ex auro vel marmore vultus,  
Non facit ille Deos; qui colit, ille facit.  
Otherwise our Geneva bible should maintain idolatry, in picturing Ezekiels' vision of God, 
Ezek. 1. 5.  in the form of an old man. Yet such is Antichrists' jealousy, that he will be afraid of every shadow. Images, statues, idols, all must down before him; because he will admit no other God, neither in substance, nor in representation.   

Antichrists' wars.  
Fourthly and lastly, the great Antichrist is not yet come, because the scriptures which speak of his troubles and foretell of his wars, are not yet fulfilled. In the 12 of Daniel, where the end of the world is prophesied, it is said, that then there shall be such a time of 
Dan. 12. 1.  trouble, as was not since there began to be a nation until that time. And in the sixth and seventh verses, where question is moved of the time and durance of this trouble, the angel swore by him that liveth for ever, that it should be for a time, times, and an half, that is to say, for three years and an half; and after this it is said in the text, And when he shall have accomplished to scatter the power of the holy people, (that is to say, when Antiochus hath made an end of oppressing the Jews, and Antichrist of treading down the holy city among the Christians) than all these things shall be finished: that is to say, then shall be an end of the Jews persecutions, and then shall be an end of the Christians oppressions, when the world shall end, and the day of resurrection come.  
With this consenteth the threefold cable of prophecies in S. John's Revelation. The first of the blowing of the sixth trumpet in the ninth chapter, where the four angels bound at Euphrates, were loosed to slay the third part 
Vers. 15, 16.  of men: And the horsemen of war were twenty thousand times ten thousand; which multitude, as M. Fox saith, agreeth best with the Turks 
Fox in Apoc. 9  armies. The second of pouring out of the sixth vial in the sixteenth chapter, where Euphrates 
Vers. 12.  is seen to be dried up, that the way for the kings of the east might be prepared, that is, that the Scythians or Tartars might join with the Beast and the false Prophet in the battle of that great day of God Almighty. And the third of the losing of Satan in the twentieth chapter, to gather Gog and Magog together, (that 
Vers. 8.  is, the Turks and Tartars, with the people of the four quarters of the earth) whose number 
Vers. 9  shall be like the sand of the sea,— to compass the camp of the saints about, and the beloved city, which is the Church and the Christians. And that this great war is to be understood of Antichrists' war in the end of the world, it is apparent, both from the testimony of interpreters, and specially from the evidence of scriptures, and the effects following. For the interpreters, I will use one for all, which is S. Augustine in the 20 book of the city of God and 11 chapter: This shall be the last persecution, when the last judgement shall hang over our heads, which the holy Church through the world shall suffer, that is, the whole city of Christ from the whole city of the devil. For the scriptures, in the 24 of Matthew we read, that immediately after the tribulation of those days, 
Vers. 29.  the sun shall be darkened, and the moon shall not give her light, and the stars shall fall,— and after this the Son of man shall come in the clouds with power and great glory. In the 10 of the apocalypse, after the blowing of the sixth trumpet and the war ended, the mighty 
Vers. 5, 6, 7.  Angel (that is, Christ) lift up his hand to heaven, and swore, that time should be no more, and that in the days of the voice of the seventh trumpet (which S. Paul calleth the last trumpet, 
1. Cor. 15. 5. 1. Thess. 4. 16.  and the trumpet of God) the mystery of God should be finished. In the 16. chapter, after the pouring out of the sixth vial and the war ended, the seventh angel poured out his into the air, and 
Rev. 16. 17.  there came a loud voice out of the temple of heaven, and from the thrane, saying, It is done.- And 
Vers. 20.  the isles fled away, and the mountains were not found. Lastly, in the 20 chapter, after the gathering together of Gog and Magog, after they had compassed the camp of the saints, and the beloved city, after they had had their full pleasure over them; then fire fell down from heaven upon them; the devil, the beast, and the false prophet, were cast into a lake of fire and brimstone, the white throne was set up, the books were opened, and the dead were judged. All these testimonies being testimonies of the last wars, show them to be Antichrists' wars; because they jump together with the abomination of desolation in Matth. 24. 15. and with S. John's saying, Little children, 
1. John 2. 18.  it is the last time, and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time.  
Hitherto we have seen the intestine and civil wars of Christians: as yet we have not seen the troops of the Ottomans, we have not seen Gog and Magog the Scythian nations; we have 
Rev. 20.  not seen the kings of the whole world gathered together by the three spirits of the dragon, the beast, and the false prophet; we 
Rev. 16.  have not seen the army whose number imitateth 
Rev. 20.  the sand of the sea; as yet they have not spread the breadth of the earth, as yet they have not compassed the camp of the saints, as yet the Beast hath not imprinted his character upon us: but we use our liberty, we buy and sell, great thanks be to our God. Therefore as yet that great Antichrist is not come: but we look for him, to resist him in the faith, and to overcome him with suffering. What if he handle us, as Antiochus handled the mother and the seven brethren? if he kill us in the morning, shall not our souls be crowned with joy in the evening? shall not he for whom we suffer take away the edge of our pains? is not the death of the sword shorter and easier than the death of the bed? and is not the weight of the recompense above all rewards? would not a man run through a river of blood to go to a kingdom? oh, this shall be the joyfullest suffering that ever was seen; because our Lord Jesus shall come from heaven in person, to make an end of it, and to crown it. When ye see 
Luk. 21. 28.  these things begin to come to pass, (saith our Redeemer) lift up your heads; for your redemption draweth near. And again, Know that the kingdom 
Mar. 13. 29.  of God is near, even at the doors. Wherefore we will not faint at Antichrists' great looks, nor at the multitude of his armies, nor at the cruelty of his soldiers. For though at first he get the field of us, yet in the end the victory and triumph shall be ours, when that man of sin shall be consumed with the spirit of Christ's mouth, and destroyed with the brightness of his coming; when all his armies shall be gathered into Armageddon, 
Apoc. 16. 16. Judg. 5. 19 Ezek. 39 11.  where were slain the kings of Canaan, and into the valley of Hamongog, where they shall be buried, to free the holy nation from their stink for ever. Wherefore rejoice ye Christians of a true heart: for the overthrow is determined, and the place of burial is appointed before the enemy come.   

Antichrists' furniture.  

Vers. 9 Even him whose coming is after the working of Satan, with all power, and signs, and lying wonders.  
Hitherto we have seen Antichrists' description, and his wars; and now we are to behold his furniture and setting forth. He is furnished with all the devil's power; and therefore his marching shall be like the marching of Jehu the son of Nimshi, who marched furiously. But here we must observe with Carthusianus, 
Duplex ponitur Antichristi adventus: primus occultus, qui pertinet ad ejus generationem; alter manifestus, pertinens ad ejus praedicationem. Carth. in 2. Thess. 2. 9 Anselm. in 2. Thess. 2.  that Antichrists' coming is twofold; the one secret, the other open. His secret coming belongs to his breeding, of which I have already spoken in the apostasy: and his open coming belongs to his preaching and progress in conquering when he shall show himself to the world in the person of Christ, and in the form of God: secundum operationem Satanae, according to the working of Satan. And how is that? That is, as Anselm interpreteth, diabolo instigante, the devil inciting him. He shall be possessed with a devil, and at his instigation he shall do all things: not like a frantic without sense; but with forecast and deliberation. He shall put his will to the devils cunning; and the devil shall put his cunning to his will. The one shall devise and plot, and the other shall perform and effect. As God was in Christ, reconciling the world to 
2. Cor. 5. 19 Sicut Deus erat in Christo mundum reconcilians sibi; ità diabolus erit in Antichristo mundum seducens. Ib.  himself; so the devil shall be in Antichrist, seducing the world from God to himself. And as Christ saith in John 14. 10. The Father which remaineth in me, he doth the works; so the devil dwelling in Antichrist, he shall do all that he doth too. Thus they shall confer their forces, that they may do the more hurt, according to the proverb, Vis unita fortior, United force is the stronger. With all power, and signs, and lying wonders.  
Because Antichrist hath two ends, the one to be honoured as a king, the other to be worshipped as a God: therefore he shall come instructed and furnished with full means, with all power of man's arm, to throw down and to enthrone; and with all signs and lying wonders, to prepare faith for him. With the first agrees the type, with the second the antithesis accords. Of the type it is said in Daniel, The 
Dan. 9 26.  prince that shall come shall destroy the city, and the sanctuary, and the end thereof shall be with a flood, and unto the end of the battle it shall be destroyed by desolations. So when Antichrist comes, he shall spread the breadth of 
Apoc. 20. 9  the earth with his armies, as a flood covers the dry land. For the antithesis, look how Christ won the world to his faith by true signs and miracles, so shall Antichrist prevail with the reprobate by his false signs and lying wonders. And as when Christ came, not he only wrought miracles, but his disciples also did the like; so when Antichrist shall come, his ministers shall work as false miracles as their master. Therefore it is said in Matth. 24. 24. that the false prophets shall show signs and wonders, as well as the false Christ's. Hitherto there have been many false Christ's, and many false prophets, as we read in story: but the last false Christ, and the last false prophets, which are Antichrists' false prophets, shall outgo the rest: for they shall mork miracles, which the former could not do; for they shall cause fire to come down from heaven in the sight of men, as it is, Revel. 13. 13. because at that time Satan shall be loosed, and 
Apoc. 20. 7.  they shall have all his power.  
And these miracles of theirs are said to be lying wonders, in respect of all the causes; matter, form, efficient, and end. In respect of the matter, because many of them shall be fantastic, deceiving the eye like the tricks of jugglers. Such were the rods and serpents of Pharaohs 
Exod. 7. 11, 12, etc.  enchanters, which were devoured of Aaron's rod; because they were but shadows, and his was a substance. In respect of the form, because though they have a matter, yet they shall not exceed the force of nature. And such are the prodigies of Necromancers, while by the help of the devil they conjoin natural causes, to the producing of some strange effect, beyond the ordinary course of nature. And thus they may cause fire to fall down from 
Apoc. 13. 13.  heaven; for that in the air there is the element of fire, and the fuel of exhalations for the fire to feed upon. But true miracles have no natural causes; and therefore they are miracles not only in the sight of men, but also in the sight of devils and angels. These are competent to God only, as it is Psal. 72. 18. Benedictus Dominus Deus Israel, qui facit mirabilia solus: Blessed be the Lord God of Israel, who alone doth wondrous things. And our Lord Christ saith, Joh. 15. 24. If I had not done among them the works which no other did, they had not had sin. Again, in regard of the efficient they are lying miracles; because the devil the father of lies shall be the principal agent: whose coming 
2. Thess. 2. 9  is after the working of Satan. Therefore the Fathers affirm, that Antichrist shall be a notable witch, and that the devil shall inhabit him from his conception, or at least from his cradle. Lastly, they shall be lying signs in regard of their end; because they shall tend to show that Antichrist is God, and the Messias, which is a Jewish and devilish lie. For as Christ by his true miracles proved his divinity; so shall Antichrist by his false miracles labour to do the like: but all in vain, because lying miracles are but idols, and prove nothing. And for this cause miracles are called signs, for that they signify to the world some strange and wonderful thing.   

Vers. 10. And with all deceivableness of unrighteousness in them that perish.  
In these words is expressed a second member of Antichrists' provision to obtain his purpose; which is his hypocrisy and dissembling. His life in outward show is righteousness; but inwardly it is unrighteousness: therefore to such as cannot unmask it, it is deceivableness. He shall feign notable justice to give all the world content: his forehead shall be made of equity; but his intralls shall be fraught with iniquity. Therefore he shall be the arch-hypocrite. Ephrem Syrus in his sermon of Antichrist hath these words, Ut omnes fallere possit, falsus atque 
Hieron. cattle  falsiloquus, humilem se simulabit & blandum, etc. That he might deceive all, he being false and a false speaker, shall counterfeit himself humble and fair-spoken, despising injustice, preferring piety, gentle, poor, studious, beautiful beyond all admiration, pleasing, cheerful to all; he shall endeavour to please all, that he might soon be sought of the people, and be beloved. The books of this Ephrem were thought so notable, that they were read in the Church, as S. Hierome testifieth. To proceed, Carthusianus upon this text saith, Variis modis Antichristus decipiet mundum, videlicet, simulatione sanctitatis, scripturarum allegationibus, sapientiâ & ornatu sermonis, eminentiâ miraculorum, promissione divitiarum, terrore minarum, potestate, prosperitate, ac multitudine ministrorum suorum: Antichrist shall diverse ways deceive the world, with counterfeit holiness, with allegation of scriptures, with wisdom and ornament of speech, with eminency of miracles, with promise of riches, with terror of threats, with power and prosperity, with multitude of attendants. All testimonies of scripture, which prophesy of the Messias, he shall apply to himself. What man of the world would not be drawn with these enticing baits? So great and so effectual shall be his deceit, that (as our Saviour saith) if it 
Matth. 24. 24.  were possible, the very elect should be beguiled with it. For, as Anselm upon this place of my text saith, Illa Antichristi tentatio cunctis praeteritis major apparebit, quando pius martyr corpus suum tormentis subjiciet, & tamen ante ejus oculos miracula tortor faciet. Quis enim ad fidem convertatur incredulus, cujus jam credentis non paveat & concutiatur fides, quando persecutor pietatis fiet etiam operator virtutis, idémque ipse qui tormentis saeviet ut Christus negetur, miraculis provocabit ut Antichristo credatur? This trial of Antichrist shall seem greater than all former trials; because when the godly martyr shall submit his body to torments, even than he shall behold his tormentor to work miracles. And again, What unbeliever shall now be converted to the faith, what believers faith shall not now be shaken, when the persecutor of piety is also a worker of virtue, and the same man which is cruel with torments that Christ should be denied, shall provoke with miracles that Antichrist should be believed? Yet for all this, he shall prevail only, as the Apostle saith, in them that perish, that is to say, in the reprobates. But as for Christ's flock, the gates of hell shall not prevail against it. And 
Matth. 16. 18  our Saviour saith further, My Father which 
John 10. 29.  gave them me, is greater than all; and none is able to take them out of my Father's hand. It is Christ 
Rom. 8. 34.  which is dead, which is risen again, who is at the right hand of God, who maketh request for us; can Antichrist then carry us away? Who shall 
Vers. 35, etc.  separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? (As it is written, For thy sake are we killed all the day long, we are accounted as sheep for the slaughter) Nay, in all these things we are more than conquerors, through him that loved us. For if neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor the height of heaven, nor the depth of hell, nor any other creature were it more potent, can remove us from the love of God in Christ, as the Apostle there showeth; then shall Antichrist be confounded: And when he hath spent all his cruelties, when he is bankrupt in all his flatteries, when he is at the ground sheaves of all his deceits, stratagems, and policies; yet still there shall be a remnant, which will not yield to him.    

Antichrists' nation.  

Vers. 10. Because they received not the love of the truth, that they might be saved.  
In the former part of this verse S. Paul showed what kind of people they were whom Antichrist should deceive; that is, the worse sort, whose end is to perish: and here in this second part is set down the reason why; and that is, because they received not the love of the truth, that is, of Christ, who is the way, and the 
John 14. 6.  truth, and the life. Hence is insinuated, that the Jews are here especially meant, because they above all other refused Christ, when they cried, Not this man, but Barrabas. And next, 
John 18. 40.  this is manifest in Acts 13. 46. where S. Paul said thus to the Jews contradicting him and railing on him, It was necessary that the word of God should first have been spoken unto you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life; lo, we turn to the Gentiles. These are they which beat away the Lord of the vineyards servants, and killed 
Luke 20. 15.  his son and heir, and cast him out of the vineyard. And these are they of whom our Apostle in his second chapter of his former epistle to these Thessalonians saith, Who both 
Vers. 15, 16.  killed the Lord Jesus, and their own prophets, and have persecuted us: and they please not God, and are contrary to all men; and forbid us to preach to the Gentiles, that they might be saved, to fulfil their sins always. These therefore are they which had not received the love of the truth in S. Paul's time, and to this day spurn against it, expecting another Christ: and therefore these he here intendeth, because he speaks in the preterperfect tense, & then knew their aversion. And as for the Gentiles, they were then ready and willing to receive Christ; therefore he excepteth the Thessalonians out of their number, in the thirteenth verse of this chapter, saying, But we ought always to give thanks to God for you, brethren, because that God from the beginning hath chosen you to salvation, through sanctification of the Spirit, and the faith of truth. But for the Jews which would not receive Christ when he came amongst them, they are without excuse, in that they looked for the Christ; and the Gentiles looked for no Christ. And had their Christ, whom they still look for, come first, and been born of a virgin according to the prophecy; then might they with warrant reject him that should come after, as the Antichrist; for that there can be no Antichrist until there be first a Christ, in regard of the opposition: but Christ is already come, their own nation have preached him, and the world have received him; and therefore whosoever shall usurp this name after him, he must of necessity be either a false Christ, or the Antichrist. From hence by good consequence the Fathers have collected, of what nation or kindred Antichrist shall be when he comes; that is, of the Jews. For as they were the first that rejected Christ; so in all reason they shall be the first that shall receive Antichrist; because they to this day look for their Christ, and they will admit none but of their own kindred, in regard of the prophecy to this day observed of them in Deut. 18. 15. The Lord thy God will raise up to thee a Prophet like unto me, from among you, even of thy brethren; unto him shall ye hearken. Wherefore as Christ the true Messias was of the Jews; so Antichrist the false Messias shall be of the Jews too: and as Christ came first to the Jews of whom he was expected, and after that adjoined the Gentiles unto him; so shall Antichrist come first to the Jews of whom he is looked for, and after that he shall gather to him all other nations.  
And that Antichrist shall be a Jew, it is confirmed from his figure Antiochus, Daniel 11. 21. And in his place shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. Again, from the prophecy in Dan. 7. where he is compared to a little horn. But it is known that the Jews are a vile kind of people, dispersed like vagabonds amongst all nations, having no kingdom nor kingly honour, but are subject to the laws of other countries among whom they dwell: and among us Christians, whom we detest, we call a Jew. Wherefore S. Hierome, upon this place, after he had first applied it to Antiochus, saith thus, But our men better and 
Nostri autem & meliùs interpretantur & rectiùs, quòd in fine mundi, etc. Hieron. in Dan. 11.  righter interpret, that in the end of the world Antichrist shall do these things; who is to rise from a small nation, that is, from the people of the Jews: and he shall be so vile and despised, that the kingly honour shall not be given him; but by fraud and deceit he shall get the principality. Again, upon the 11 of Daniel he writeth, No 
Nullus Judaeorum absquam Antichristo in toto unquam orbe regnabit, etc. Ibid.  Jew without Antichrist shall at any time reign over all the world. These despised Jews, when they shall get the day, shall rage more terribly than any other, according to the proverb,  
Asperius nihil est humili, cum surgit in altum.  
The basest ever is the most severe,  
Once having gotten power to domineer.   

Vers. 10. Because they received not the love of the truth, that they might be saved.  
In that the Apostle joineth love with the truth in the way to salvation, this shows that none can either attain the truth, or stand long in it, without love, which is the most sanctifying grace of the holy Ghost. For so high are the mysteries of godliness, and so contrary to man's reason, that none can apprehend them, except divine love do bend his wits that way. This appeareth from the scoffing anthem of the Arians in Socrates Scholasticus, Where be these fellows who affirm three to be one? Therefore then is man's understanding capable of divine truth, when the holy Ghost, who is Love, goeth before. Before love come 
1. John 4. 8.  we will dispute of the truth, and with Pilate ask what is the truth, though the truth stand before us, as Christ stood before Pilate. This is the reason why babes and fools of the world, perceive that which the Scribe and the disputer cannot see. And though they see it, yet without love it is unsavoury to them, they are not the better for it. This S. Paul showeth in 1. Cor. 13. 2. Though I had the gift of prophecy, and knew all secrets, and all knowledge, and had all faith, so that I could remove mountains, and had not love, I were nothing. Wherefore, where love and truth go hand in hand, there is right faith and good life, the two compliments of our salvation. But the principal of these two is love; because love makes use of truth; but truth without love is idle.   

Vers. 11. And for this cause God shall send them strong delusion, that they should believe a lie.  
Here S. Paul sets down the just judgement of God against the receivers of Antichrist, which is effascination, or strong delusion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the power of errors working, which the creature of itself is not able to resist. Such was the working of Pharaohs enchanters, 
Exod. 7.  that when he saw them to throw rods out of their hand, and they turned into serpents, therefore he would not believe Moses and his miracle, though his rod devoured their rods before his eyes. And so strong was the old prophets lie to the man of God, that prophesied 
1. King. 13.  against the altar in Bethel, that because he would not obey the revealed word of the Lord, therefore the lie prevailed upon him to his destruction. So will the devil fat men in a plerophory of Antichrists' false doctrine, that they shall be so far from doubting of it, that they will exult and triumph in it. But here may be demanded how God should be cleared from sin, when he sendeth such strong delusion, which is the cause of sin. To this I answer, that this is not here spoken of God properly, but tropically: Mittit non physicé, sed permittendo & deserendo; He sendeth not delusion naturally, but privatively, by way of forsaking and suffering. For when God upon just desert withdraws his grace from any, than he gives the devil leave to go in; and thus Gods forsaking is in place of sending: because God knows, that when he is departed, the strong seducer will not be long absent. And herein is God justified, in that he never forsakes any, until he be forsaken of them, according to the School-axiom, Deus non deserit, nisi prius deseritur. If the Jews would not have forsaken the true Christ, they should not have been left to the lies of Antichrist. God for his mercy sake grant to us Christians, that we trust not so much to the strength of our own new fancies, that we utterly abolish the ancient truth.    

Antichrists' doctrine.  

Vers. 11. That they should believe a lie.  
This is the sum of Antichrists' doctrine: it is a sermon, yea a volume of lies: A capite ad calcem, from the▪ head to the heel, all is but a lie. The Fathers have expressed some particulars, as that he should command circumcision, the Jews sabbath for our Sunday, the temple at Jerusalem to be re-edified, the ceremonial rites to be observed, and that he himself is to be worshipped above all gods. Though Antichrists' doctrine have many branches, yet all is but a lie. As a tree, though it hath many arms and boughs, yet it is but a tree; and a body, though it hath many members, yet it is but a body: so is Antichrists' doctrine in all his parts and members but one main and continued lie. Or else there shall be one masterlie, which is, that Christ is not Christ; and all his other lies shall be of the family of this. And in regard of this his false doctrine, he is called the false prophet in the 16, 19, and 20 chapters of the Revelation, as Christ is said to be the true Prophet in John 6. 14. This is of a truth the same Prophet that should come into the world.   

Vers. 12. That all they might be damned, which believed not the truth, but had pleasure in unrighteousness.  
Here is the end of false faith and bad life, which is, to swim in infidelity and the pleasures of sin for a time, and then in the end to reap eternal damnation. For when the sins of Antichrist shall be ripe, when his followers have sucked in all the delights of unrighteousness, when they have fatted themselves to the day of slaughter, when they have played their pageants, and are in their full ruff; then of a sudden, as our Apostle saith to these Thessalonians, when they shall 
1. Thess. 5. 3.  say, Peace and safety, the sky shall alter, and the weather shall change, and then the signs and prodigies of the world's end and Christ's coming to judgement shall act their parts.    

The signs and prodigies of the world's end.  
The first is the rising from death to life of the two witnesses, after they have been dead three days and a half, and their ascending up to heaven in the gaze of their enemies, which is a sign of the resurrection, and of their fellows following shortly after. Here beginneth Antichrists' horror, as we read in Revel. 11. In the three days space and half, while the witnesses bodies lie dead in the streets and uninhumed, the Antichristians shall make great mirth, and send gifts one to another: but when they shall see them to stand again upon their feet, and after that to go up to heaven; then shall great fear come upon them.  
The second prodigy is the blackness of the 
Matth. 24. 29. Acts 2. 20. Apoc. 6. 12, 13  sun, the bloodiness of the moon, and the falling of the stars. As in the world's creation the light was the first day's work; so in the world's destruction the light shall be first obscured. And as when the candles are put out, men take their rest; so when sun and moon shall be extinct, the righteous shall be translated to the rest of souls. To the wicked the light shall be put out with utter darkness: but the godly shall go from the light variable, to the light of glory. These two lights of sun and moon, shall be to Antichrist and his company, two glasses to behold themselves in. The glass of the sun (which represents the Father of lights) by his black darkness shall reflect upon their consciences the light of God's countenance removed from them, and the blackness 
2. Pet. 2. 4. Judas 13.  of darkness reserved for them in the pit of darkness. The glass of the moon (which sembles the Church) by her bloody colour shall oppose to them the multitude of Christian blood by them shed in their persecution for the space of three years and an half. And the falling of stars like mountains of fire dashing before their faces, shall daze them with unspeakable perplexity, and record unto them their falling from grace.  
The third is the great Terraemotus, such an earthquake as was not since men were upon the earth, as it is in Revel. 16. 18. One saith it shall be so great, that neither man nor beast may stand upon the earth. Shaking goes before ruin, as a sign of falling. Hereupon the Apostle inferreth, that the things which are not shaken 
Heb. 12. 27.  may remain.  
The fourth is the roaring of the seas and waves, expressed Luk. 21. 25. And to this Maris-motus he addeth, that the sea shall lift itself forty cubits above the height of mountains; insinuating, that now the waters prepare themselves to claim their ancient right, which they had in the creation; which is to be above the earth, as than it was, till God commanded the contrary for the seat of men and terrene creatures. And this is confirmed Revel. 6. 14. where is said, And every mountain and isle moved out of their places. Which is not so to be understood, as though they were to leave their situation; but for that they shall be no more seen, the mountains being demolished to make 
Ezek. 38. 20.  the orb even, and the waters being drawn over their faces, like a carpet over a table.  
The fifth is the horror of the air by fearful voices, thunderings and lightnings, and the fall of hail, Every stone about the weight of a talon, expressed Revel. 16. 21. and Ezek. 38. 22. All the elements shall be out of order, presaging their dissolution, and the fearful punishment which Antichrist must expect, when shortly after the element of fire shall be out 
2. Pet. 3. 12.  of his place, and flaming all the world over.  
The sixth is the falling of buildings, mentioned Ezek. 38. 20. and Revel. 16. 19 And every wall shall fall to the ground: Et civitates gentium ceciderunt, And the cities of the nations fell. When houses and castles fall, then there will be no more dwelling here. Therefore it behoveth all beforehand, to provide for buildings made without hands.  
The seventh is the strange behaviour of living creatures, intimated Ezek. 38. 20. The fishes of the sea, the fowls of heaven, and the beasts of the field, and all that move and creep upon the earth, shall tremble at my presence. One interpreteth, that all the sea-beasts shall be gathered together above the sea, and shall give a lowing up to heaven. The fowls shall flock together, and sigh and howl one to another. And the beasts shall go lowing to the field; and when they come there, shall refuse to feed, thereby portending their expected end.  
The eighth is the cleaving and rending of rocks and stones, prefigured by the stones rending at Christ's death, and demonstrating the hardness of Antichristian hearts, which refuse to melt at the death of Christians, when the inanimate and hard stones break in many pieces. And to this end the woods, trees, and herbs also, shall sweat blood, as Sibylla foretold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Sibyl. Orac. lib. 8.   
The ninth is the opening of graves, and the coming forth of bones standing by the graves, rehearsed by one, and foreshowed by the graves opening, and the bodies coming forth at Christ's resurrection. For if such demonstration was made for the beginning, than the like premonstration is to be looked for in the fulfilling, as a competent consectary.  
The tenth is the appearing of the sign of the Son of man in the firmament, which the Fathers understand to be the sign of the cross upon which Christ suffered. S. Augustine saith, Quid est quod omnes noverunt signum Christi, 
Tract. in Joann. 118. circa finem.  nisi crux Christi? Quod signum nisi adhibeatur, sive frontibus credentium, sive ipsi aquae quâ regenerantur, sive sacrificio quo aluntur, nihil eorum rite perficitur: What is that which all have known to be the sign of Christ, but the cross of Christ? which sign unless it be applied either to the foreheads of believers, or to the water itself whereby they are regenerated, or to the sacrifice wherewith they are nourished; none of these are rightly performed. This the Gospel placeth as the immediate 
Matth. 24. 30.  preceding sign of Christ's coming, like the mace or rod born before Kings and Judges when they go to their tribunals, or like the ensign or standard carried before conquering Emperors. For in this our Lord Jesus triumphed over his enemies, as is expressed Coloss. 2. 14, 15. where it is said, that he nailed to his cross the hand-writing of ordinances that was against us, and spoiled principalities and powers, triumphing over them in it. Wherefore upon the sight of this sign it is said, Then shall all the 
Matth. 24. 30.  tribes of the earth mourn: because then the Jews which put Christ to death upon it, and Antichrist the Arch-Jew, with the whole earth adhering to him, shall see him with his cross coming to take vengeance upon them. And 
Zech. 12. 10. Joh. 19 37.  then shall the saying be fulfilled, They shall see him whom they have pierced.  
These prodigies with others by S. Luke intimated, under the shaking of the powers of heaven, 
Luk. 21. 26.  and the things coming upon the earth, shall interpose themselves between the end of Antichrists' persecution, and Christ's coming, and shall so follow on the neck of one another, that they shall be heartless and witless, not knowing what to do by reason of fears and perplexity, in gazing upon such insolent accidents. For now they shall see the heavens and elements to muster against them, now Christ's people 
Luk. 21. 28.  shall begin to lift up their heads, and come creeping out of their holes where they lay hid from Antichrists' finding; and now Antichrists' 
Apoc. 12. 14. Apoc. 6. 15.  army shall seek holes to hide themselves in. Kings, great men, rich men, chief captains, mighty men, bond and free, all shall run into caves and dens, and the cliffs of rocks 
Isa. 2. 19  and mountains, and cry out unto them to fall upon them, and to hide them from the face of 
Apoc. 6. 16.  him that cometh against them so terribly.  
Now when all things are thus prepared, when apostasy is at the furthest, when idolatry is at the highest, when the man of sin hath done his worst, when God hath been most opposed, and his little flock most oppressed, when all things are out of form and order; then shall our Lord Christ come from heaven, to reform all: he shall come in a day and hour unknown, to prevent men's thoughts, to cause continued preparation, and greater admiration: millions of angels shall attend him: he shall come in a shout, to procure astonishment; he shall come with the voice of the Archangel and with the trumpet of God, to sound alarm to the troops of his enemies: all creatures shall be moved at his presence, all harbour shall be removed, the heavens shall run together like a scroll, & a white throne shall be set up. Then shall the dead arise, and Christ shall send his angels to gather the world before him; a separation shall be made; the sheep shall stand on his right hand, and the strong-sented goats on his left: and in the midst of these on his left hand, as remarkable above the rest, shall stand the Beast & Antichrist with all their marked flock, when the high Judge shall say to them all, Depart from me, ye cursed, 
Matth. 25. 41.  into everlasting fire, prepared for the devil and his angels. Then shall the Beast inwardly roar, Antichrist shall bite his tongue for sorrow, and all his followers hanging their heads shall follow him into the lake of fire and brimstone, 
Apoc. 20. 10.  where they shall be tormented night & day for evermore. On the contrary, then shall Christ's flock have all tears wiped from their eyes, their foreheads shall shine like the sun in the firmament, they shall enter heaven gates with the King of kings, and there reign in bliss and rest world without end.  
Praise, honour, glory, and power, be unto him 
Apoc. 5. 13.  that sitteth upon the throne, and unto the Lamb for evermore.   
AMEN.