of vs ouer to the power of Satan and swing of our owne corrupt inclinations 3 And which results of both voluntarie i Acts 14.16 permission not hindering the errours or sinnes which except he hinder will be Thus and no otherwise sends God delusion And thus hath God his singer in these spirituall Iudgements these sinfull penalties or penall sinnes Doe we prouoke the Lord to Anger are wee stronger then he Behold what varietie of plagues he hath in store for the children of disobedience plagues for body for soule which are the most dreadfull thus number them 1 desperate horror 2 Hardnesse of heart 3 Blindnesse of minde 4 Obstinacie in errour in euill At these tremble they are in their height plagues peculiar to reprobates the vessels of wrath prepared to destruction It s fearefull when God permits a man to errour damnable in the merit much more to be trembled at when he intercludes all possibilitie or hope for returne out of errour Amongst other causes that 's a principall reiecting loue of Truth 3 The issues of the Iudgement 1 Beliefe of lies 2 And which followes it eternall damnation De primo To belieue a lye where are two things 1 Their Act beleeuing 2 The matter or obiect a lye whereof first It presents to vs in shortest compendium description of Antichristian faith and Religion reduced to a word it s in plaine English a lye Take it as Nomen speciei A Religion a doctrine compacted of leasing They speake k 1 Tim. 4.2 lyes in hypocrisie particularize where they dissent from vs. It s a lye that God loues to be suited vnto by Saints and Angels mediatours his charge is l Psal 50.15 Call on me his encouragment to goe m Heb. 4.16 boldly to Throne of Grace to draw n 10.22 neare with a true heart in full assurance of faith nor hath he ordained vs any other mediatour of o 1 Iohn 2.1 2. 1 Tim. 2.5 6. Intercession but the same that is of Redemption euen the man Christ Iesus the high Priest p Heb. 2.17 18. 4.15 sensible of our infirmities compassionate far aboue the measure of men and Angels A lie that our workes are meritorious being done in Grace The staines of our righteousnesse are no lesse then q Isal 64.5 menstruous by the Prophets confession and he speakes saith Bernard non minus vere quam humiliter A lye too palpable that man may supererogate exceede what in duetie he owes vnto God When r Mar. 12.30 all in our power is commanded and in doing what is commanded we doe Å¿ Luk. 17.10 but duetie nay when in t Iac. 9.2 many things we sinne all in our best performances are defectiue in the degree and measure of doing A lye against Sense Scripture all sound authoritie that Baptisme takes away all whatsouer hath proper reason and nature of sinne When still in experience remaine u Gal 5.17 propensions to euill and Pauls stile of Concupiscence is still sinne somewhere the sinning sinne not onely because punishment of sinne and cause of sin but because it selfe is sinne as Saint Austins sentence is A lye that soules passe hence to paines of Purgatorie when Scripture auoucheth they are x Luc. 16.23 25. in Refrigerio receiue comfort y Apoc. 14.13 and rest from labours A lye too derogatorie to the perfection and fulnesse of Christs once offering himselfe that thereby mortall sins onely are expiated and commutation onely of eternall into temporall punishment merited by his passion when the z 1 Iohn 1 9. bloud of the sonne of God purgeth from all sinnes that one oblation a Heb. 10.14 perfits for euer them that are sanctified and his being made curse for vs hath redeemed vs from the whole b Gal. 3.13 curse of the Law I spare farther particularizing But why haue they taught their tongues to speake lyes Or why hath Satan filled their hearts to lye vnto the holy Ghost Me thinkes I may dare say In many their Assertions their lying is as Austin describes it in strictest sense a going against their owne mindes in vttering vntruths the more abhorrent let it make vs from their doctrines of Diuels 2 Their behauiour towards these lyes is to belieue them Belieuing implies two things 1 Firmenesse of Assent 2 Setlednesse of adherence de primo There are foure degrees by which the minde proceeds to Assent of Faith 1 Doubtfulnesse when the minde hangs in aequilibrio in euen poiâ—e without propension to either part as in Israelites c 1 Reg 18.21 halting betwixt two opinions 2 Suspition or coniecture when it begins tremblingly to incline rather to one part then the other supposing perhaps possibilitie of truth in the Article propounded as in Agrippa d Acts 26 28. Almost thou perswadest mee to be a Christian Opinion when the Assent is for the time somewhat * Rom 7.8 9.11.13 setled from apprehension of probabilitie in the proposition opined yet not without feare least the contradictory be more true As in Temporaries Mat. 13.21 4 Faith wherein is firmenesse of Assent and perswasion that the doctrine taught is vndoubtedly true And of this nature is that which is here made issue of strong delusion 2 Whereto if be added Resolued adherence yee haue the full and entire generall nature of faith And its applicable as well to falshood as to truth whence faith according to the double obiect is made two-fold 1 False faith when the matter or thing belieued is false then be the perswasion neuer so firme yet the faith is false though not in the act yet in the obiect 2 True Faith when the obiect is true and the assent and adherence firme and vnwauering The miserie of Papists here pointed is that they belieue a lye A miserie indeed when God giues ouer a man to be falsified in his Faith 1 Into what e Acts 26.9 Iohn 16.2 enormities of sinful practise doth blinde zeale for supposed truth transport many 2 What wonderfull f 1 Reg. 18.28 paines take such to goe to Hell Once fasten the perswasion that its lawfull or meritorious to murther Heretiques they spare not Kings the Lords annointed Settle them in beliefe that Faith plight to Heretiques needes not be kept swearing forswearing is not scrupled dummodo ob Rem Quid multa I doe not think Papists sinne all as Pauls monisht Heretiques g Tit. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather as Pauls selfe before Conuersion h Acts 26.9 thinking they ought to do what they doe against the cause of truth But such are the fruits of falsified faith Vse The more heedfull should we be against causes and meanes of it Thus you may number them 1 Shut we our eyes against light our hearts to loue of Truth It s iust with God to giue ouer to beliefe of lyes 2 And why so slightfully regard we euidences or authorities brought to auouch doctrines as being de fide Are
Cor. 1.26.27 many mighty not many noble are chosen to eternall life in that choise thou hast preferment 3 And m Mat. 16.26 what shall it profit to win the whole world and loose the soule Oh blessed be God will thy soule say who hath n Ephes 1.3 blessed me in all spirituall blessings in Christ Iesus and though in temporalties preferred miscreants before mee yet chosen me to saluation from which Monarches many are reiected 2 The chooser God who alone hath disposer of o Psal 84.11 grace and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and dominion ouer the Masse to make one vessell to honour another to dishonour Vse 1 Why quarrels the reprobate part of the corrupted lumpe that they also or rather were not chosen Shall q Rom 9 20. the clay say to the potter why hast thou made mee thus That any are chosen is of his grace that thou a sinner reiected is no iniustice 2 And r Rom. 11.35 who hath giuen him first Askest thou why this man rather then thy selfe or another He is an absolute Lord. Friend he doth thee ſ Mar. 20.15 no wrong may hee not doe with his owne what seemeth him best Sayest thou he is partiall Respecter of persons Resp It s gratuitous not debt that is here conferred How dares dust and ashes intromit so farre into this counsell of God as to prescribe to his wisedome to forme to that Maiestie rules of Iustice Why admires it not rather what it comprehends not As Paul t Rom 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plotius thus in what I conceiue I adore him in what I comprehend not I admire him Bee willing to be ignorant of what God secreted God shall lighten things hidden in darkenesse fondly doe we anticipate Much doeth the meditation confirme hope of enioying the happinesse purposed to vs that its God who hath thereto chosen vs. u Num. 23.19 God is not as man that hee should lie nor as the sonne of man that he should repent The gifts and calling of God are without * Rom. 11.29 repentance 3 The time from the beginning that is say some of the creation but elder by much is that decree This grace giuen before x 2 Tim. 1.9 the worlds were God chose before the y Ephes 1.4 foundation of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though termes properly belonging to time yet are sometimes transsumed to denote what is pertinent to eternitie that which was z 1 Iohn 1.1 from the beginning of the word of life sends vs beyond the beginning to meditate eternitie of Christs existence and generation Idly doth that selfe conceited dunce criticke vrge the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he would prooue reprobation to be ordered in time after the fall Forsooth Iude saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Iude 4. of old fore-ordained to this iudgement 1 And why not election fancied to be in time because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 b Dan. 9.7 Antiquus dierum denotes it not Gods eternitie And why not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old that is from eternitie which is elder then time 3 Is election before time Then reprobation Who so chooseth refuseth also and when his choise is then is his refusall See supra Vse Saint Paul from a like circumstance and farre inferiour concludes that election is not ex operibus but ex vocante For c Rom. 9.11 ere the children were borne before they had done good or euill it was said I haue loued Iacob What when it passeth on vs before the worlds In eternitie May wee not much more inferre Therefore not of workes or faith or good vse of freewill Obiect But some of these fell vnder prescience Resp 1 And why may wee not so clude the Apostles argument in case of Iacob There also had prescience place 2 Prescience is Gods practicke knowledge and presupposeth ordinance the act of his will as being in nature before it according to our manner of apprehending Things are not because foreseene but are foreseene because they shall be 3 From ordinance not from prescience issues existence of all things that deserue the name of things hauing any solid entitie good things especially and more especially things morally good most gratuitous which fit vs to the superexcedent end so that to ascribe causalitie of the ordinance to the foresight of faith sanctitie good vse of free-will is vtterly to inuert right order when from this ordinance as the cause issues faith charitie other sanctitie and not e contra 4 The motiue beloued of God That part of the stile most interpreters conceiue to imply the cause antecedent or inwardly moouing God to choose that is his loue Truth is in the assertion thence said I haue d Rom. 9 13. loued Iacob that is in loue chosen him Hence is election euer ascribed to mercie kindnesse loue grace that is gratuitous free vnmerited fauour and to say trueth what else could mooue him 1 No obligation of the Creatour to the creature whose very being especially in so high a degree as man is meerely from him 2 Goodnes none could be foreseene in the creature that was to bee euill and e Rom. 9.21 was so presented to Gods view what time his election passed vpon it 3 Election findes vs not good f Ephes 1.4 but makes vs so Vse 1 So that I can but wonder at Arminius and others seeking in the vessels of mercie the procatarcticke cause of election my fingers itch at them but the backe akes onely consider how crossing to the whole counsell of God and his proiect in mans saluation that proud dreame is His aime is so to mannage our saluation that 1 man may haue no cause g Rom. 3.27 to glory 2 The h Ephes 1.6 glory of grace and mercy be exalted Therefore decrees hee to permit the fall i Rom 11. 32. to shut vp all vnder vnbeliefe that he may haue mercy vpon all Learne to preserue entire vnto God this glory of his grace labour to comprehend the height and length and breadth of Gods loue in thine election to saluation To this end minde first thy behauiour before calling disobedient c. k Tit 3.3 seruing lusts and diuerse pleasures Secondly in calling how not onely God l Rom. 9.20 21 slightfull and refractary thou mayst remember thy selfe to haue beene in thy calling Thirdly since calling how many haue beene n Iac. 3 1. interruptions of obedience how weake and full of o Isai 64.6 blemishes the best performances And thus thinke First God saw thee such what time he past choise on thee Secondly and if when thou wert nothing but p Tit. 3.4.5 2 Tim. 1.9 loue could mooue God to call how much lesse to elect when thou wert not 5 The meanes of execution ordered to the end through sanctification of the spirit and faith of truth Are these intended merites of election or rather meanes of saluation Merites
proportion semblable you shall finde the Popes aduancement to the course of Satan by 1 Ignorance the Prince of Darknesse see also 2 Cor. 4. Num sic Christus 2 Pompa saeculi Apoc. 13.4.16 Non sic Christus 1 Cor. 1.26 27. 3 Bloudie câ—ueltie Apoc. 13.15 17.6 So not c Phil. 1 13 14. Tertul. in Apol. Christ Semen est sanguis Christianorum 4 Humoring voluptuousnesse of sensuall nature 2 Pet. 2.18 19. Christ not so But by the holy conuersation of his children prepares aliens to conuersion 1 Pet. 2.12 3.1 Vse 1 How earnest and faine is the Lord to worke and encrease in vs detestation of Poperie Apoc. 17. before he hath described the Sternsman a man of sinne a childe of perdition his faith and Religion a mysterie of Iniquitie if this be too little he here mindes vs of the first founder and maine supporter of that state the diuell and Satanas its good which the diuell hates euill that he fauours Extremely Hellishly euill which he so much fauours as with all his might and maine to aduance and support The good Lord giue you eyes to see hearts to consider that if any of you be entangled in the least fauourable inclination to Poperie yee may be rescued out of the snare of the Diuell if any yet not snared hee may bee watchfull against the entanglement c Eph. 6.11 12. Put vpon you the whole Armour of God for in wrastling with Poperie you wrastle not with flesh and bloud but with principalities and powers c. With all power and signes and lying wonders The meanes of his aduancement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caiatane expounds secular pompe All power that is power of all sorts riches honour dominion c. that herein he may appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an opposite to Christ of whom the Prophet Behold thy King commeth meekely sitting on an Asse c. And such the pompe of Poperie Read Bernard ad Eugenium But were it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singular why might wee not suppose it to signifie the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of Scripture are many see Heb. 2.4 2 Cor. 12.12 alibi And yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me thinkes is equiuolent and compare Rom. 15.19 you may imagine here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus ye tead there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the power signes and wonders Conceiue not as idle Schoolemen and postillers reall difference betwixt them such as to diuersifie them into seuerall species the thing is the same the names onely seuerall powers they are called by Metonymie of the efficient because they issue from power extraordinarie Signes for their vse because they serued to signifie and seale vp the truth of doctrine to which they were applied wonders for their effect because they bred in the beholders maruell sometimes no lesse then astonishing 1. What is a miracle 2. Can Antichrist can Satan worke it Resp The name is sometimes vsed largely sometimes stricktly largely taken it sounds to f Augusl de vtilitat Cred. ad Hanoratum c. 16 Austin any worke whatsoeuer hard and vnufuall exceeding the expectation or ability of the beholder and breeding him wonder The Latine name extends it selfe to all such vnusuall accidents or acts miraculum a mirando because thorough ignorance of causes beholders wonder So to the simple Eclipse of the Sunne seemes an halfe miracle such wonder it breedes in him which the Astronomer beholds and foretells without wonder Stricktly they denote workes extraordinary running into the sense exceeding the ability of all second causes of these Thomas obserues three kindes or degrees rather 1. Some such as by created virtue such as hee signifies vnder the name of nature can neuer be produced as to stop the Sunne in his course and g Iosh 10.12 13. make him stand still as vnder Ioshuah or to h Isai 38.8 make him goe backe the signe to Hezekiah 2. Others which nature can worke but not in that order that they are wrought as that man or other Animals should liue see heare walke as a worke of nature but to liue after death to see after i Iohn 9. blindnesse c. this is a worke no lesse then miraculous 3. A third sort when what are vsuall workes of Nature are produced without the principles and helpes of Nature suppose when a feuer curable by Nature is cured with the word or touch of our Sauiour without any helpe of medicine See Thom. Cont. Gent. lib. 3. cap. 101.102 c. 2. Can Antichrist Satan any creature worke a miracle Resp Mira they may miracula they cannot if yee take them in strickt sense 1. It s Gods k Psal 86. 135 prerogatiue royall Ps 72.18 2. They are diuine Testimonies Heb. 2.4.3 Signes of Apostles 2 Cor. 12.12.4 Beleeue mee for the workes sake Ioh. 10.38 Reasons Philosophically Theologicall See in Thomas quâ supra 3. What is then to be thought of these signes and wonders which Antichrist workes by helpe of Satan Resp What But as Paul stiles them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonders of falshood not onely in respect of their end because they tend to confirme errour but in respect of their forme wanting what should constitute them in the essence and nature of miracles properly so called Sometimes the 1. Sense is deceiued as in those wrought by Pharao his Magitians 2. Sometimes the phantasie deluded 3. Sometimes Augustin de Ciuitat Dei secret workes of nature offered to sense of ignorant beholders the Lampe in Venus Temple burning so many yeeres to Plinie was no other but the stone Asphestus set on fire 4. Sometimes things actiue applyed to passiue and so effects wonderfull produced Philosopher is none amongst men so exact as the diuell What through the acuity of vnderstanding Naturall and notices of nature receiued in Creation reserued since his fall and what thorow obseruation and experience of so many hundreds some thousands of yeeres since his first being he is to our wonder skilfull in the whole course of nature And by that skill produceth strange and extraordinary effects Not all prestigious and illusorie but true in genere Rerum things being such as they are seene yet false all genere miraculoruÌ„ properly so called for such are works exceeding the order of whole Nature or of Nature vniuersally taken beyond whose ability diuels yea good Angels ascend not 4 Had Romanists any aduancement into the Throne by this meanes Resp Such and so great that by Bellarmine and others its made note of the Church Read him also in the question of Antichrist what pretty tales he tells of Syluesters Miracles curing Constantine of his Leprosie Stories or Legends rather are full of lying both wonders and reports of wonders to confirme their worship of Reliques prayer for the dead Inuocation of Saints Purgatorie c. Greatest Controuersists when Scriptures Fathers Traditions faile fly to miracles for confirmation
it is articled in our Creed recorded in the Gospell yet are Iewes Infidels in those very Articles Why they belieue nor cause nor auaile of his passion which is the life of Euangelicall truth couched in those Articles the cause u Rom. 4.25 our sinnes not his owne the auaile our * Heb. 9.12 Redemption and Iustification Yet its true both cause and auaile Papists in a sort belieue that he died an Innocent for the Nocent to expiate our sinnes Where then is their Infidelity that in suffering he intended expiation of all sinnes mortall and veniall discharged vs of all guilt and obligation to all punishment temporall and eternall they stiffely deny our selues must satisfie for veniall sinnes procure discharge from temporall punishments by our owne voluntary passions and penous good workes That Christ is mediatour of Intercession and Redemption Papists belieue herein are orthodoxe in faith that he is the * 1. Tim. 2.5 1. Iohn 2.1 2. sole meritorous mediatour of Intercession and impetration they belieue not herein they are Infidels Saints and Angels meritoriously intercede for vs that is the lye of their faith sic de Reliquis 2 Next let be cousidered the generall acknowledgement of Scripture and all doctrines contained in Scripture to be of God acquits not of particular Infidelity for what if hereticall sense be forced vpon the letter and in that false sense be belieued there is a lye vnder that faith there is infidelity if to Scriptures in right sense taken credence be denied Exemp That the Text in Iohn Father Word and Spirit are y 1. Iohn 5.7 one is Gods word no Antitrinitary denieth but that onenesse is by consent of will puts the lye in their faith not by identitie of Essence is their Infidelity that faith iustifieth in the sight of God Papists deny not But as a quality principall in vs and as the beginning and first step to iustice which they imagine inherent in vs that 's the lye in their faith That as an instrument apprehending and applying the righteousnesse of Christ for which we are accounted righteous by which alone we stand iust in Gods sight this they belieue not in this they are Infidels 3 Lastly let that be weighed that in the points which orthodoxly they professe to belieue the formall obiect of their faith is not veritas prima but the testimony of the Church humane faith makes not a Christian he is no better then an Infidell in respect of diuine faith who hath no higher reason then humane Authority or Reason of his belieuing Summe vp all the result in this who so denies credence to any part of Truth couched in any Article is in that respect an Infidell who so belieues the letter of Scripture not belieuing the sentence flowing from right Interpretation is so farre an Infidell who so belieues the Gospell onely because the Church testifies it to be Gospell not because the Author reuealing it giues such Testimony is neuer a whit lesse then an Infidell Such are Papists Ergo Infidels that is culpable of partiall Infidelitie Vse My hearts desire and prayer to God for Papists is that they may be saued my hope that many yet Papists shall be saued Howbeit of them which liue and dye Papists I must professe my charity cannot be so charitable as to thinke they shall be saued 1 They are falsified in their faith belieue lyes no lesse then damnable heresies 2 They are without faith in the points which are the very heart and soule of the Gospell The good Lord giue them eyes to see hearts to bewaile and forsake their heresie their infidelity that so they may come out of snare of the diuell flye from the wrath to come 2 Their second sinne making lyable to damnation is taking pleasure in vnrighteousnesse Theophilacts interpreter renders qui oblectati sunt in iniustitia The word signifies a willing pleasing selfe-propention not without much contentment vnrighteousnesse take as before to denote vniuer salem iniustitiam sinne and wickednesse such should the sectaries of Antichrist be men finding pleasance taking delight in their owne and others viciousnesse A vice or degree of viciousnesse incompatible with Grace Salomon notes it the property of the wicked to z Pro. 10.23 reioyce in doing euill to delight in the frowardnesse of the wicked Saint Paul makes it a Rom. 1.32 more heinous then doing euill Saint Bernard to Eugenius noting the seuerall steps whereby men descend to the depth and bottome of desperate contempt rankes this in the middle when a man first enters into a course of sinning especially against conscience he finds his first fact a burthen intolerable 2 let him iterate it of intolerable it becomes grauy onely frequent it of graue it s made 3 leue custome it it proues 4 insensible 5 not long ere it s made delectable 6 The taste of pleasure makes it desirable 7 That excusable 8 By and by desensible 9 Till at last it becomes gloriabile matter of boasting to which what can be added in the measure of sinfulnesse Is it chargeable on Papists Resp On no Christians more I spare mention of their exulting in their owne impieties and Idolatries perhaps the people thinke they ought so to serue God But who euer knew Papist other then practiser abettor triumpher in the vilest pollutions of that day of rest which God hath sanctified to himselfe from the beginning And what ioy is it to see or heare the exorbitancies of men of the contrary Religion what Dauid with b Psal 119.136 Riuers of waters bewailed Lot c 2 Pet 2.8 vexed his soule from day to day to behold and heare partly for the dishonour of God partly through compassion of the sinners miserie these ioy in with the ioy of haruest or such as they are affected withall that diuide the spoile But out vpon filthinesse of fornication the companion of Popish Idolatry was euer Papist knowne to scruple this sinne not to extenuate it as veniall not to excuse it as a tricke of youth to ioy and glory therein as in a point of manhood But scatter Lord scatter our cruel enemies that delight in bloud strong must the infatuation be to no lesse then extinction of the light of nature from which issues reioycing in massacres of Christians and in spilling of bloud wherein yet the scarlet Whore and her Sectaries ioy euen to laughter and as Cannibals finde sweetnesse in no liquor inebriating more then in bloud Vse And yet must we hope Papists so liuing and dying may be saued Summe vp the whole thus is their description by properties 1 Falsified in their faith 2 Faithlesse towards the Truth 3 Sporting themselues in their deceiuing taking pleasure in vnrighteousnesse Belike Heretiques Infidels Impenitents may be saued yet said our Sauiour He that e Marke 16.16 belieues not shall be damned and f Luke 13.3.5 except yee repent yee shall all perish or what thinke we is false faith sauing is faithlesnesse towards
Churches Councels Popes Authentique of selfe credit or must Faith be resolued vltimatè to them To the l Isai 8.20 Law and Testimonie Search Scriptures though k Acts 17.11 Apostles l Gal. 1.8 Angels teach you The foolish will belieue euery thing But the prudent considers his steps 3. Be not wise in your owne eyes but feare the Lord and depart from euill Pride securitie sensuality hazard to misbeliefe of such condition and quality haue bin antique Heretiques That they all might be damned c. 2 The penall issue damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudged for condemned frequent in Scripture Iohn 3.17 alibi passim shewes it their issue or Gods intention Resp. You may without errour thinke it spoken intentionaliter and not onely consecutiue God intends punishment of sinne and not onely orders a connexion betwixt them Howsoeuer it should seeme Antichristian errours Popish misbeliefe is such as shall damne their sectaries except perhaps God giue m 2 Tim. 2.25.26 Repentance to come out of the snare of the Diuell Saint Peter cals them n 2 Pet. 2 1. damnable heresies the words may be rendred damning or destroying heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul o 1 Tim. 4.1 Doctrines of Diuels Are any such taught and belieued of Romanists Resp What thinke you of Iustification in part by workes of the Law Is it not a damned a damning lye who so is in this Article but so erroneous if Paul say true he is fallen from p Gal. 5.4 Grace and Christ shall profit him nothing What of congruent merits afforded by nature of freedome and power natiue in the will excited to apply and determine it selfe to Gods gracious perswasion Is it not more then halfe Pelagianisme what of expiating sinnes of quicke and dead by pretended vnbloudy offering of Christ in their Masses I spare mention of errours in practise whose grounds yet doctrined are no lesse then hereticall to commit fornication is not heresie but vnchastity But to doctrine that its lawfull to commit fornication is to doctrine heresie to belieue it is to belieue the damned heresie of q Apoc. 2.15 Nieolaitans To worship God in an Image is not heresie but Idolatrie But to teach or belieue that God must may so be worshipped is to teach and belieue no lesse then destroying herefie To murther Kings supposed hereticall or Tyrannous is not heresie but Sacrilegious cruelty But to teach or belieue it lawfull or meritorious to doe violence to the Lords annointed is cursedly hereticall c. Vse 1 You may in foolish or rather cruell pitie promise life to impenitent Papists I meane that repent not their Papaisme besides all their other sinnes nor reuoke their errours for my part I belieue Saint Paul their errours in faith are such as shall damne them Saint Iohn that the r Apoc 19 20. Beast and false Prophet with all their impenitent sectaries shall be cast into the Lake of fire I aduise as Saint Iohn ſ Apoc. 18.4.2 Come out of her keepe out of her al ye the Lords people that loue your soules Saue your selues from that vntoward that cursed generation If Papists may be saued we haue needlesly separated if they hold the head the foundation in such sort and degree as to be capable of saluation Antichrist may be as Christ a Iesus to Gods people Their end if Paul say true is damnation 4 The cause is euident and the crime 's of that high nature that Iustice of God in inflicting such vengeance is easely discerned for 1 they belieue not the Truth 2 Haue pleasure in vnrighteousnesse De primo who belieued not the Truth Truth to which beliefe is denied vnderstand not euery Truth What if a man held as Anaxagoras that the Snow is blacke could he not be induced to belieue it white or as Copernicus that the heauens stand still without motion the earth moues and were refractary to all contrary perswasion Heretiques or Infidels you might call such in Philosophy howbeit diseredence of such truths doth not preiudice any in his saluation Truth vnderstand as Paul interprets the Gospell the word of truth which is the t Col 1 5. Gospell Eph. 1.13 so stiled either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the most excellent eximious comfortable truth God euer reuealed to man else in opposition to those shadowie resemblances wherein God presented Christs merits and benefits to the faith of Iewes in Sacrifices and other Ceremonies whereas to vs nakedly he hath afforded the realtie and truth of what they foreshadowed see Iohn 1.17 Grace and Truth came by Iesus Christ. Infidelity is of two sorts 1 of pure Negation such in Pagans and Turkes to whom God neuer yet vouchsafed the word or meanes of faith 2 of euill disposition when the price is put into the hands of fooles to get knowledge but they haue no heart the doctrine of faith vouchsafed but credence denied vnto it Such in children of the Church whereof apertly this Scripture must be vnderstood There are two kindes or degrees of it 1 Totall respecting the whole word of God all Articles of faith 2 Partiall where part of the Gospell some Articles of faith or something belonging to euery Article is belieued howbeit towards some points or the ful sentence of some one or more men are incredulous Example That faith in Christ was necessary to saluation false Apostles amongst Iewes denied not But that it alone or the obiect of it Christs merit entered our Iustification or made it perfit without workes of the Law they belieued not were therefore in part Infidels c. But is infidelity in any sort chargeable on Papists Behold they confesse to belieue the whole word of God in old and new Testament The three Creeds they admit entire into their faith how then may we charge infidelity on them Resp Two things I commend to euery one desirous herein to expedite himselfe 1 As in an oath imposed the forme is to speak Truth the whole truth nothing but the truth So in faith it s required that Truth whole truth nothing but truth be belieued If any thing but the truth be belieued they are falsified in their faith vt supra they belieue a lye If the whole Truth be not belieued they are culpable so far of Infidelity How Papists are falsified in their faith so as they are chargeable with damned heresie we haue shown before how they are Infidels notwithstanding their professed beliefe of all Articles of the Creed you may thus conceiue inasmuch as they belieue not all Articles in their full sense taken Thus in a word 1 The all-sufficiency of Christs meritorious passion they belieue not 2 Nor his propriety incommunicable in his office of mediation Exemp That Christ suffered vnder Pontius Pilate was crucified dead and buried went downe to hell Papists belieue but did not doe not Iewes so who doubts but they belieue the generall history of Christs passion as