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
against a graue Minister Dispoream if vpon examination they be found other that quarrell at Clasicall Preachers Lord that the Sages of our Church would seriously thinke of it our steeresmen pittie their poore brethren who climbe the Masts and draw the poope beare burthen and heat of the day how should they doe their duetie with ioy and the people be framed to conforme in Religion Might reason preuaile with lewdnesse and absurdity I would adde my aduise to these opposites And yet the most hare-braind amongst these absurd fooles would be thought wise The lewdest miscreant is affected with repute of honesty If Paul if Gods Spirit can iudge you are but absurd fooles lewd miscreants whosoeuer maliciously oppose to your Ministers or seeke to entangle them in the snare For all men haue not faith The Reason of prescribing this petition on behalfe of their persons q.d. And maruell not we desire your prayer for deliuerance for all haue not faith to restraine them from maligning the Doctrine and Teachers of faith Faith meanes he the morall vertue fidelitie That n Mat. 23.23 acception of the word is not infrequent in Scripture and thither bends the Antithesis But God is faithfull Rather sith the streame runs that way the vertue Theologicall yet withall suppose the other implied q. d. All are not faithfully or indeed that which they pretend and show for in faith For that he would be vnderstood of men in the Church professing faith I make no question 1 Idle had it bin in the Apostle to minde this people of Pagans and such like that they wanted faith selfely they knew it 2 Nor could their feare and discomfort which in the Antiâ—hesis he anticipates arise from any other then children of the Church professing to belieue Infidelitie is not all amongst Pagans faithlesnesse is as much in the children of the Church in many professing to beleeue many o Iohn 2.23.24 25. beleeued in the name of Christ when they saw his Miracles yet did not our Sauiour commit himselfe vnto them Durst not our Sauiour betrust himselfe with beleeuers A thousand liues he might haue put into their hands had they indeede beleeued in him But he who saw what was in them discouered infidelity lurking vnder the vizar of professed faith Want of imperate Acts of faith euidence it thus number them 1 p Act. 15.9 puritie of heart and life 2 q Gal 5.6 loue of God his ordinances and children 3 Deuotion 4 r 2 Cor. 4.13 Confession 5 Å¿ Iam. 2.14 15 c. Workes of Charitie and Mercie c. where these are not be bold to say there is no truth of faith be vaunts neuer so confident of Abrahams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Augustine wrote comfortably de perseuerantia sanctorum Vse 1 there is a Script bearing title de Apostasia sanctorum Stuffed with Examples of many supposed to haue reuolted from faith But it would be enquired whither these who t 1 Iohn 2.29 went out from vs were euer truely of vs. whither these who reuolted from faith had euer any more then the show of faith in Scripture men beare names of what they show and are not Quest Then what loose they Resp That which they seemed to haue the show of faith pietie u Luke 8.18 sanctity they carried in the Church I say not all Scriptures or instances may thus bee explaned yet doubtlesse many But the more ought we to blesse God for specialty of his grace to whom he hath giuen truely to beleeue in him For * Acts 17.28 being liuing mouing for sense and reason for x 14.17 food and raiment for raine and fruitfull seasons I cannot but blesse God and admire his goodnesse Lord y Psal 8.4 what is man that thou art so mindfull of him yet these are common to me with heathen many with Bruits For meanes of saluation and z 1 Iohn 5.20 minde to know him my heart is more enlarged to praise his mercy yet these are common to me with hypocrites in the Church But that he hath blessed the meanes to my soule to worke true faith and repentance vnfained now thankes be to God for his vnspeakable gift who can expresse the noble acts of the Lord or shew forth all his doings once I know 1 my merits no more then others my demerits haply as great as others 2 The same meanes of faith vouchsafed to the faithfull but blessed vnto me to make me faithfull 3 Impediments in me and opposites to faith as strong as in another 1 blessednesse of minde to conceiue the mysteries of his kingdome 2 pride of reason scorning to subscribe to anies Ipse dixit to rest on naked authority bare testimony of God himselfe expecting argument and demonstration to euidence conclusions Theologicall yea articles of faith But blessed be God who hath subdued these high thoughts to the obedience of Christ when thousands of others are shut vp vnder vnbeliefe For all men haue not faith Perhaps Paul meant to point them to the fountaine of this lewdnesse and absurdity in procuring the vniust vexation of himselfe and his Associates that is want of faith The source as of most sinnes so chiefely of persecuting the Ministerie had they faith but as the graine of Mustard-seed they could neuer grow so lewd or absurd to molest the instruments of their belieuing Had they knowne they would not haue crucified the Lord of glorie Did men belieue had they euer a 1 Pet. 2.3 tasted how gracious the Lord is they would neuer vexe the Ministers of God b 1 Cor. 3.5 by whom they belieue Rather c Rom. 6.4 lay downe their owne necks for their safety and preseruation Faithlesse Infidels and no better they shall euer be to me whom I see maliciously bent against the persons of their faithfull Pastors VERS 3. But the Lord is faithfull who shall stablish you and keepe you from euill THE words seeme intended to preuent the feare might arise in this people from meditating their owne danger in the Apostles as also the intermingling of false brethren faithlesse beleeuers with the Churches of God Though that be true you as I may iustly expect vexations and perils from such yet be not dismaied God is faithfull who will stablish you and keepe you from euill In which comfortable speech of the Apostle two things to be obserued 1 The Blessings as arguments of comfort propounded 2 Next the ground of the blessings Gods fidelity The blessings two both acts of the Lord towards his children 1 Stablishment that vnderstand their firme setling in gracious goodnesse so as vnmoueably to persist therein without defection compare 1 Cor. 1.8 Act. 11.23 Eph. 3.16 17. and that excellent parabolicall expression of it Mat. 7.25 2 Cautelously vnderstand it 1 Shakings and wauerings in the very purpose may befall vs by violent blasts of temptations Psal 73.2 13. 2 Intermissions of the exercise of grace may betide vs yet semen manet 1 Iohn
2. And to be rich in faith 3. And heires with the mightiest amongst them of the Kingdome which he hath promised In one part of the Reward wee haue our paritie in all our partnership with the most eminent among Saints The motiue to recompence followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing it is a iust thing with God Q. Is it of Iustice that God rewards the patience of Saints so as it is that he punisheth the crueltie of their persecutors Ans Confessedly it s true The recompense of the righteous is oft ascribed to Gods a Heb. 6.10 2 Tim 4 8. Iustice But 1. Iustice sometime denotes Gods b 1 Iohn 1.9 fidelitie promittendo se fecit debitorem He should doe wrong to himselfe to forget our worke and labour of loue which by promise he hath bound himselfe to reward Wrong also to vs whom with faire promise he hath led on to endure such hardship in his seruice But God is faithfull 2 In respect of Christs meriting not so much to himselfe as to vs with such a price Remission of sinnes esteeme of righteousnesse Crowne of righteousnesse it is of Iustice that our tolerance is rewarded as Paul intimates very b Rom. 3.26 pardon of sinne to be of Iustice in respect of Christs satisfaction equiualent to the violation of Gods Maiestie though in respect of vs it be of meere Grace 3 There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rigorous Iustice let no man thinke his patience or suffering can at that barre of common pleas chalenge reward vae etiam laudabili vitae Hominum si remota misericordiâ discutias eam And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderate Iustice as in a Court of Chancerie especially when a Church man sits in it Such as the Gospell propounds and according whereto the whole of Christianitie is censured According to rigorous Iustice the sinners selfe should satisfie According to moderate Iustice a Mediatour interposeth and his satisfaction is accepted According to rigorous Iustice nothing but perfect is tolerated in our workes According to moderate Iustice the weake endeauours of Gods Children are crowned Hence say some moderate Papists Though there be Iustice in Retribution to both kindes yet not like Iustice in dispensing the Rewards To euill workes is due eternall punishment out of the nature of the workes To good workes eternall life onely by positiue ordinance of God 4 Quoad genus It s of Iustice that it should be well with the Righteous Ill with the wicked hitherto there is agreement in generali ratione iusti That it should be so ill with the wicked heere is also exacta ratio iusti But that it should be so well with men vnperfectly righteous heere is apparent mixture of vnmerited mercy Vse 1 How doth it augment the comfort of Gods Children to meditate his very Iustice is ingaged for their refreshment We haue heard experimented his mercy and grace in our afflictions tempering them to our strength giuing c 1 Cor. 10.13 issue with the temptation granting d Ez. 9.8 reuiuing from our seruitude proportioning e 2 Cor. 1.5 comforts exciting manifesting increasing grace by afflictions filling vs with f Rom. 15.13 ioy and peace in beleeuing that we might taste how sweete the Lord is in this life and long to be satisfied with fulnesse of Ioy at his right hand If this be too little his very Iustice lies at gage for our refreshment and full redemption should not shall not the g Gen. 18.25 Iudge of all the world doe right Or shall not this make vs say Amen to Dauids Asseueration Verily there is a Reward for the Righteous that 's as verily true as it s doubtles there is a God that iudgeth the earth So saith Amen the faithfull and true witnesse 2. Serues it not also to terrifie and astonish all gracelesse men Especially those of h 1 Ioh. 3.12 the broode of Caine. Who ledd either with hatred of good men or goodnes or with fancie of vniust mercie in God i Iac. 5.5 6. nourish their hearts as in a day of slaughter euen when they condemne and kill the Iust Who shall stand before the Lord in the day of his fierce wrath and reuelation of his iust Iudgement least they who haue abused the bountifulnes long-suffering and tolerance of God No man blames them to thinke Gods mercy greate for its infinite rather for thinking his mercy not iust That Iustice of the mercifull God they may obserue sometimes to breake through the vaile of mercy and to wreake it selfe vpon the troublers of Saints The iust Lord sometimes awaketh as a Gyant refreshed with much wine as a Lyon tearing in peeces when there is none to helpe That by seuerity on some particulars hee might warne all to repent and minde them of the wrath kept in store for the impenitent some are heere punished saith Saint Augustine that we may know there is a Prouidence taking notice of all not all that we may know there is a iudgement to come Instances take Sodome the old world Angels you will see it is true k 2 Pet. 2.4 ad 10 God knowes to deliuer his out of temptation and to reserue the vniust to the day of Iudgement to be punished Then shall Iustice breake forth in furie thorough the cloude of mercy so long ouershading it so much the more furious by how much the mâ—re his mercy hath binne contemned Master said the Disciples when shall these things bee When the Lord Iesus shall be reuealed from heauen But till then is the full Recompence of the righteous and full vengeance of the wicked mercifully yet iustly deferred Art thou come to torment vs l Mat. 8.29 before the time say Spirits of Aire reserued to the Iudgement of the great day m Apoc. 6.10 How long Lord holy and true Soules vnder the Altar Not as if Diues now n Luke 16.25 receiued no paine nor Lazarus comfort But for that neither hath yet receiued the whole nor the whole of either their full retribution That made Bernard say Martyrs glorified in their soules haue yet some reflexion of loue vpon themselues for their bodies sake remaining vnder the dominion of death That makes me thinke damned soules in hell tremble and are more tormented at thought of the Iudgement to come because then their bodies instruments of their soules weapons of sinne to fight so stoutly for vnrighteousnesse shall be reunited to augmentation of their torture Of respiting full recompence of the iust conceiue these Reason 1. That o Heb. 11.40 they without vs might not be perfected Nor we without after-commers from Gentiles and Iewes receiue complement of our Beatitude 2. Besides though after death we be all extrastatum merendi aut demerendi for any personall performances yet a vertue operatiue of example or counsell we leaue behinde vs the sauour of the good as of Christs oyntment powred out p Cant. 1.2 drawing
The Cardinals Inference from that Glosse is perillous Therefore 1 vpon our supposing the Pope to be that Antichrist the Roman is the true Church sith his See is in the Church 2 And by consequent all aliens from that Church are out of the true Church Thus if you will The See of Antichrist is by Paul called the Church of God The Popes See to wit the Romish Church is the See of Antichrist as we say Ergo the Popes See is called the Church of God Resp Concedo omnia or shall your Conclusion be Is the Church of God Apertly then are foure tearmes but ad Rem 1 haue you not need of some that had the a Apoc. 3.1 name to liue who yet were dead of some who called themselues Iewes and b Apoc. 2.9 were not so but the Synagogue of Satan Ob. 1 Yea but after our glosse Paul cals his See the Church of God Sol. 1 May wee not conceiue him to speake of it as it was in his Time When c Rom. 1.8 the faith of Rome was published with praise in the whole world distingue Tempora the then d Isai 1.21 faithfull Citie may now be a harlot mother as she is of all fornications that quondam Bethel may now be e Hos 4.15 Bethauen 2 or what if the denomination be a potiori parte for the Sanctae Reliquiae sake that should be preserued in the time and place of Antichrists kingdome As vnder Iezabel were in Israel f Rom. 11.4 reserued thousands that bowed not the knee to Baal so vnder Antichrist where and while he raignes there is a Remnant according to the election of Grace 3 Or what if so stiled Contradistinctè ad Ethnicos in respect of those few rudera Ecclesiae that are yet to be seene amongst them Neither yet will it follow if that Church be brought ad rudera then the whole Church is ruined for may not g Apoc. 3.11 another take their Crowne haue ye not read of letting out the h Isai 5. vineyard to other i Mat. 21.41 husbandmen of Gods kingdome translated to another people of which other Church if wee be members are wee not members of that one Church wherein we may expect saluation What if Rome were become heapes an habitation of all vncleane birds What if no one Romish Catholique left on earth Ergo the Church ruined Psal 2. Dabo tibi Gentes c. k 1 Tim. 3.15 But what say you to these Arguments The Church is the pillar and ground of Truth 1 Supporter and publisher of all Truths necessary The Church of Rome is not so sith it beleeues and teacheth lies 2 Thes 2. Ergo is not the true Church 2 The true Church keepes coniugall chastitie to Christ is not Idolatrous Church of Rome keepes not coniugall chastitie to Christ but is Idolatrous Ergo is not the true Church of Christ haec obiter we proceed in exposition 3 As God vsurping and pretending Authoritie no lesse then diuine a tanquam of God whose great Vicegerent and Vicar Generall on earth hee pretends himselfe Suits this to the Papacie heare their owne Aduocates Idem est dominium Dei Papae Augustâ—â— Ambonitaxus q. 45. 35. Gods dominion and the Popes is all one as the Iurisdiction of the delegant and delegate is one especially where the delegation is plenary totall without any reseruation made as that wretch presumes it in the Pope answerable are all his deportments as we haue seene before and shall particularize in the next clause We haue then thus farre traced Antichrist by Pauls direction that at length we finde him a Bishop Cathedrated in the Church with vniuersalitie of power and Iurisdiction Vse Why I wonder seeke wee Antichrist in Turkie sits that Dragon in the Church as Bishop is his Iniquitie carried in a mysterie beares hee himselfe a tanquam of God in such couerture of carriage as is here intended of Antichrist quid multa Compare with Pauls description Saint Iohns delineating him in his Reuelation you will finde it true there is no greater identitie betwixt Homo and Animal rationale then betwixt Rome and that Babylon betwixt the Pope and that Antichrist Except in so many termes Gods Spirit should haue said the Bishop of Rome is that Antichrist which had bin crossing to the intended strong delusion more punctually he could not haue spoken Wherefore my counsaile is wrong not the holy Father giue the Diuell his due Let the Pope be that Antichrist he will be spight of the Diuell and the Dragon Maugre the Turke and his Moamed Shewing himselfe that he is God the second degree of his pride respecting God proud emulation of God tending to win him opinion of power no lesse then diuine or if you will his carriage of himselfe in his chaire of pestilence The Cardinall and others would haue it vaunting professing proclaiming himselfe God yea the onely God What and yet shall the world admire after him see supra And me thinkes the speech runnes too coolely to endure the glosse showing himselfe that he is God q.d. vnum e multis rather then the onely God for here I am sure we lacke the Emphaticall Article Oecumenius well Non ait dicens sed ostendens hoc est operibus signis ac miraculis nitens ostendere quòd sit Deus his Intrusions on Gods prerogatiues royall is rather in facts then words profession Num sic Papa Resp What say you 1 to his forcing lawes vpon the Conscience Gods peculiar consistorie the very stile of Ius Ecclesiasticum is with their Canonists ius diuinum this is little 2 Dispensing with lawes Morall and Naturall which is more if Thomas may be beleeued then God himselfe doth or may doe 3 Indulgence to sinne in time to come as leases for yeares granted 4 Deliuering soules from hell after death 5 Sainting at pleasure and transmitting into heauen in such multitudes as its to be doubted amongst the many mansions there is no roome left for the Canonizer Certainly could he iustifie such power to be in him I would say he had proued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is God One thing I am sure of the concurrence of all these Antichristian properties in the Pope haue bred in me Scientialem Assensum that he is that Antichrist I say not as he Tamscio Papam esse Antichristum illum quam Iesum esse Christum illum for this by Gods mercie I know not onely by faith but by experience in my soule yet thus strong is my euidence that if an Angell from heauen should teach me otherwise I would not beleeue him VERS 5. Remember yee not that when I was with you I told you these things THe close of what belongs to the description of Antichrist and the two necessary Antecedents to Christs second comming Carried as best Interpreters conceiue so as to checke them for obliuion Remember yee not q.d. you ought to haue remembred Doubtlesse its the blame of Gods
Beza renders it illegality The terme is the same câ—osen by Gods Spirit to expresse the generall Nature of sinne 1 Ioh. 5. signifying priuation or want of that rectitude which the Law requires in our Nature and actions But is it all iniquitie or sinne that is carried in that mystery Resp Take view of their doctrined practises in deuotion to God Carriage to men to our selues Mentior if thou finde them not all in matter manner or natiue issues meerely and out of measure sinfull praying to Saints is it not Idolatrous worshipping God in an Image is it not superstitious Adoration of Hostes is it lesse then abomination What seemes most holy amongst them is their practise of pretended Mortification as they prescribe and practise it the soarce of all sinne sinne as thou wilt as oft as thou wilt keepe thy Tallâ—e of prayers fast pilgrim as the Priest enioynes satisfaction is made sufficient to Gods iustice quid ni peccemus and as Mountebankes drinke of deadly poyson hauing the Antidote so at hand n Apoc. 17.5 Infronte mysterium meretrix magna mater omnium fornicaâ—ionum abominationum Terrae Mysterium iniquitatis Doth already worke Whither you render agit or agitur or operatur or peragitur the issue is one The meaning is it was then in brewing If you wil say as Papists theÌ„selues expound in Antecessoribus Haereticis I repugne not Let them boast of such progenitors I confesse we cannot tracke them in euery point of their Faith and Religion in Apostles writings Rome was not all built on a day by degrees it had proceedings to that height whereto it s now growne Howbeit that Antichristianisme is antient as Apostles in the maine foundations of it this Scripture is pregnant Saint Iohn accordeth the o 1 Ioh. 4 3. spirit of that Antichrist is now in the world Idle trow you The busiest of all infernall Spirits that man is not iustified by Faith onely but by workes of the Law was taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faith is the beginning of Iustification workes the consummation there were then that taught and Galatians belieued Paul indeede p Gal. 3.1 befooles them for it yet so ancient is that Article of Poperie That by q Col. 2.18 Angels we must commend our suits to God as mediators of Impetration in Pauls time was broached in the Church of Colosse they should abase the Majestie of the Sonne of God to make him master of Requests to preferre petitions of sinfull men vnto his Father It sauours of more Humilitie to employ Angels in that Mediation Indeed Paul tells the Colossians giuing way to such Religion and Humility may without reuocation of such wicked errour depriue them of their reward Idem Howbeit so ancient is that point of Poperie In Pauls time were these Ordinances deliuered to obserue r Col. 2.21 Touch not Taste not Handle not Touch not a woman 1 Cor. 7.1 Taste not meate Handle not money meddle not with Secular contracts Indeed Paul in a refractarie spirit of singularity I warrant you blames Colossians as halfe Traytours to their Christian libertie in submitting to such Ordinances tells them they are Å¿ Col. 2.22.23 vaine obseruances no better then Will-worship shewes only of Wisedome yet so ancient are those points of Poperie But was affectation of Primacie in Church-men so ancient then haue we the heart of Poperie Saint Iohn mentions Diotrephes perhaps with some iniury to Peters chaire to haue t 3. Ioh. 9. affected preeminence primacie in such sort that St. Iohn himselfe must crouch and be contented to haue his letters slighted Indeed he threatens him somewhat shrewdly and calls him Pratâ—r Yet so ancient is that pillar of the Papacie Ver. 10. Vse That 's true of Tertullian Quod primum verum falsum quod posterius Ieremie accords it the old way is the good way Ier. 6.16 For my part I should put all questions of Faith and Religion to that issue what is found truly most ancient should bee acknowledged most true So be it as our Sauiour we count that eldest which was from the beginning and may thinke that nouellous of which may be sayd Non fuit sic ab initio Yet its true there is an ancientie of Errour within a day it s as old as Truth Reuealed to man For the diuell was a lyar a man-slayer from the beginning thinke not as the Manichees and Archontici of his owne being but of mans existence intentionaliter of his being sinfull actually And Papists much disaduantaged themselues when they made fathers errours th'hiâ—hâ—st originall of their Prescription They are but yesterdaies men in comparison to Simon Magus and such like coaetanei of Apostles Belâ—eue vs no more if wee suite them not with Patriarches such as Tertullian calls Philosophers whose heads were Gray long ere their fauoring fathers were borne but branded I confesse for hereticall prauitie I wish our people so wise as to make Scriptures the Rule of their faith to thinke of errours strengthened by custome neuer so ancient as Cyprian Consuetudo sine veritate vetustas erroris est Onely he which lets will let vntill hee be taken out of the way Will let is not found in th' originall but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequent as Mr. Beza noteth and without strayning supplyed see 2. Cor. 1.6 2.10 5.13 Th' other straines of Master Beza and other Neotericks about the varied signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as impertinent I omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is till he be remoued and taken away compare 1. Cor. 5.2 and Col. 2.14 Whither remoued hath been alreadie treated And then shall that wicked be reuealed then immediatly vt supra His Epithite deserues our notice and will leade vs by the hand where to finde him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that lawlesse one whom no lawes of God or man may keepe within bounds of duetie Gratian in his Decrees sorts vs with varietie of lawes of God and man Publique priuate positiue of Nature and Nations Customarie written vnwritten Ciuill Canonicall Of them all the conclusion after some debate is they are subiect to Popes Interpretation dispensation many to abrogation Hee is the u 1 Cor. 2.15 spirituall man who iudgeth all things all men himselfe is iudged of none and though he send plures animarum Currus ad Tartara no man may dare say Why doest thou so See supra citata ex Innocentio 30. Tibi soli peccani is their Motto Some fauouring flattering rather the eminence of Princes haue made it questionable whither they be bound by their owne lawes and lawes of their countrie neuer did any question whither highest Monarch were subiect to the lawes of God Deut. 17.19 Kings must learne to feare the Lord to kisse the Sonne Psal 2.10 11 12. he is Rex Regum and Dominus Dominantium Heere is a good fellow as the * Luke 18.2 vnrighteous Iudge nor reuerencing man nor fearing God at
its owne harme Churlish Nabal had his p 1 Sam. 25.10 11. pretended equity denying to Dauid reliefe in his necessity Curre-megients who scarcely know any other sentence of Scripture yet to saue their peace the crummes that fall from their table haue this of Paul in their mouthes worke for your liuing S. Paul sa th he that labours not must not cate This to the feeblest amongst the Aged and Impotent to the most decrepit and crookt with yeeres yet said not Paul hee that doth not but hee that will not worke must not eate Not labouring may issue from impotency and want of meanes to be imployed if so it interesseth them to our Reliefe I wish such would consider 1. Poore are their q Neh. 6.5 owne flesh 2. Left amongst vs to be r Mat. 14.7 matter of our liberality and mercy 3. Their ſ Iob 31.20 loynes may blesse vs. 4. Their thankfull deuotions make way to our t Luke 16.9 receiuing into euerlasting Tabernacles 5. And themselues u Heb 13 3. are yet in the flesh know not what may be their owne lot 6. Haue cause to feare their owne impouerishment for who so spareth * Pro. 11.24 more then is meet is not likely onely but sure to come to pouerty And of the first materiall part of the Chapter checke of Churches tolerating Loyterers thus farre followes the correption of the delinquents themselues VERS 11 12. For we heare that there are some among you which walke disorderly not working at all but are busie-bodies Now them that are such we command and exhort by our Lord Iesus Christ that with quietnes they work and eate their owne bread THE passage to this member seemes thus The Apostle willingly preoccupates what he saw likely to be demanded whereto tends what meanes or occasions all this earnest vrging vpon vs censure of the inordinate Resp Maruell not at it for we heare notwithstanding our foremonition that there are still among you who walke disorderly c. Particulars in the Text are 1. The crime charged vpon them disorderly walking specified for euidence to bee 1. Not working at all 2. and which vsually accompanies neglect of our owne businesse busie medling with what concernes vs not 2. The euidence on which he proceedes to charge them heare-say 3. Prescript and vrging to amendment ver 13. For we heare there are some among you c. May a Minister or Church Magistrate proceede vpon heresie to taxe crimes in the people With what cautions In what manner Resp So did Paul more then one See 1 Cor. 1.10 11.18 With what Caution 1. His informers were fide digni such as had wonne to themselues opinion and halfe renowne of sanctitie in the Church See 1 Cor. 1.11 It s vnsafe foolish to belieue euery thing euery man especially where the blemish redounds to the whole Congregation there are x Hosh 4.8 that liue on the sinnes of the people delight in the infamy of the Church 2. Prudently they carried their information making choise of Paul in whom was Authority to correct and reforme the things amisse a good euidence they sought amendment not shame of the delinquents 3. Charitable they shew themselues in relating the Crime It was Schismes 1 Cor. 11.18 their stile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 1 Cor. 1.11 Contentions a lesse euill charitie loues not to thinke or make the worst of other euills 2. His Modus in proceeding 1. Hee chargeth not the crime vpon the whole Church he saith not all nor most of you but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some among you loquitur quà m sieri potest parcissimè 2. Particularizeth no man but speakes indefinitely some whither to occasion the Church to obserue all or rather to aduantage the delinquents to amend their amisse before that from Pauls mouth they should know their owne names 3. Though he order them to censure vpon Hypothesis of their incorrigiblenes yet first with greatest grauity meeknesse and loue he nourisheth them selfely to correct their errors Vse I could wish them that in this respect make Apostles their patternes to heed also their cautions so to follow their practise that they obserue their Modus 2. The Crime generall is walking disorderly whereof See ver 6. Item Annotata ad 1 Thes 5.14 Specified it is in two particulars 1. Not working according to the iniunction whereof See ver 10. 2 Curiosity the Natiue fruit of Idlenes so Paul notes it 1 Tim 5.13 making it muliebre vitium But who maruels to see Idlers become effeminate How doth it euirate vn-man men and bring vpon them mollitiem no lesse then womanish Properties of it thus number 1. Busie inquisition into euery mans secretest actions 2. z 1 Pet. 4.15 Putting the finger into euery mans businesse 3. Wherefore vsually they are the fire-brands of contention and vnneighbourly quarrels 4. Trifling tatlers aboue measure 1 Tim. 5.13 5 Secretaries after the rate of Apostles what you tell them in secret they publish on the house tops and in the Market-place Caetera vide apud Plutarchum in moralibus It s morbus Epidemicus how may we stop or hope to cure it While wise men cherish it in themselues and are hardly brought to notice it as a fault And yet Saint Peter giues a 1 Pet. 4.15 Caueat against it as strict as against theft murther or other maleficia not as if it were equall to them in the kinde of euill but perhaps because it so easily insinuates it selfe so pleasingly creepes vpon vs that but with strictest caution we keepe it not out 1. Tantúmne abs re tua otij est aliena vt cures quae ad te nihil attinent Who so mindes his owne taske so large as it is to heed his owne waies to see to those of his owne household to know his owne sinnes to mend his own life sindes remedie against it 2. Others euills hurt vs not b Gal. 6.5 Euery man beares his owne burthen is countable for c Rom. 14.12 himselfe vnto God 3. Note it euer to heare ill in Scripture taxed as Hypocritae vitium d Mat. 7.3 why seest thou c. 4. Drawes with it too foule neglect of our selues till wee bee ouergrowne in iniquitie Mat. 7.4 5. 5. Layes open to like curiosity and vncharitable censure of other men 6. Occasions God himselfe to be the extremer in marking what we doe amisse See Mat. 7.2 VERS 12. Now them that are such we command and exhort by our Lord Iesus Christ that with quietnesse they work and eate their owne bread THe prescript vrging to amendment wherin is 1. Officium the Office or act inioyned together with the Modus To worke with quietnes 2. The manner of iniunction with peremptorie and grauest command Wee Command and meekest yet most serious obtestation and beseech you by our Lord Iesus Christ q.d. by the loue you beare him 3. Ratio that so the bread you eate may bee your owne We command