thereupon repent him of all his Idolatries as well as of all his other sinnes Yes saith the Author by a generall repentance and faith VVhat a strange doctrine is this for a learned Doctor and more then so of the Church of England to teach Doth he not deserve to be the Popes white sonne for it Surely Bellarmine himselfe with the whole rabble of Pontificians could say no more but when they haue done all shuffle salvation iâ— the pack of a generall repentance and faith as Bellarmins Tutissimum est c. But doth this generall repentance include Idolatry with all Popish Trumpery as things to be repented of If nor such Repentance shall never bring him to salvation But if it do include them then by faith in Christs meritts he comes to bee saved not as a Papist but as a true believer renouncing Popery And then no Godamercy to his Popery or to his silly ignorance My conclusion is to be briefe No Papist as a Papist whether learned or ignorant can be saued My reason is because Popery denyeth the sauing Faith of Christ as in the Councell of Trent Againe they want the meanes of Faith as the Preaching of the Gospell Therefore Ordinarily they are not within the compasse or verge of salvation· If they bee saved then while they abide in the midst of Babilon it must be extraordinarliy by Gods speciall mercy and worke of his spirit which indeed is not tyed necessarily to the meanes though ordinarily it be· This Spirit then working saving Faith in the soule without which faith no salvation this 〈◊〉 such a Faith as the Church of Rome disclaimeth abandoneth accurseth Therefore such a one is saved not as a Papist but one so beleiving as he is accursed and by Anathama shut out of the Church of Rome and that by the solemne and definitiue sentence of the Councell of Trent If then by the peremptory doctrine of Trent or of the Church of Rome no Papist as a Papist can be saved If the Church of Rome cannot yeld salvation to any in it but altogether denyeth yea accurseth the very meanes it followeth as a conclusion vndeniable that the Church of Rome is no true visible Church of Christ. For only in the Church of Christ is salvation to bee found But sayes some this is a hard sentence Yea and our first Authour for one It is malicious and rash Is it malicious and rash or vncharitable to speake the truth Why should any learned man be so wedded to his charitie as to divorce himselfe from sound judgement and right reason in any thing Or as though that could be right charity which is not guided by true iudgement Yea such charitie as calleth evill good hath but a wofull reward But others would not haue it denyed that the Church of Rome is a true visible Church though not a true beleeuing Chruch What if we should deny this that the Church of Rome is a true visible Church Must we at the first dash be censured as men transported with zeale out of a dâ—testation of the Church of Rome as if it were all error no Church as affecting nothing more then an vtter opposition to their doctrine and Ceremony because theirs Because theirs That 's not it but because wholly Antichristian therefore wee detest the Whore And for my part I had rather some fire-sparkling zeale yet guided with right iudgement should even transport me with a detestation of the Church of Rome as a false Churchâ— then that I wot not what charity without zeale without sound judgâ—ment should so farre possesse me as to acknowledge the Church of Rome for a true Church yea or yet for a true or truely visible Church And yet vnder correction I see no such difference betweene these two but that if we yeeld the Church of Rome to be a true or truely visible Church we may as well call it a true Church For how can wee call that a true Church which is not truely visible And if a Church be truely visible what letts that it should not be a true Church of God at least in mans iudgement For that which demonstrates it a true or truely visible Church must also evince it to be a true Church As also the same author calls the Church of Rome a true Church as well as a true visible Church But let it be tryed whether zeale in denying or charitie in affirming the Church of Rome to bee a true Church or a true or truely visible Church haue more reason on their side First I proue the Church of Rome to bee no true or truely visible Church A true visible Church hath the true markes of a true visible Church But the Church of Rome hath not the true markes of a true visible Church Therefore the Church of Rome is no true visible Church The maior is vndeniable for a visible Church is not possibly knowne but by the proper markes of visibilitie The Minor I proue from Romes owne confession and the doctrine of the Church of England compared together For the doctrine of our Church if the Homilies containe any part of it in the second part of the Homily for Whit sâ—nday after the definition of the true Church of Christ these words are added The true Church of Christ hath alwayes three notes or markes whereby it is knowne Pure and sound Doctrine the Sacraments ministred according to Christs holy Institution and the right vse of Ecclesiasticall Discipline And it is inferred thereupon Now if you will compare this with the Church of Rome not as it was in the beginning but as it is presently and hath ben for the space of nine hundred yeares odd you shall well perceiue the state thereof to bâ— so farre wide from the nature of the true Church that nothing can be more c. But now these three markes or notes of â— true visible Church Bellarmine the mouth of the Church of Rome expressely disclaimeth as proper markes of the Church improper indeed for the Church of Rome and therefore he allowes them not so much as the place of a cypher among all his 15 Markes or Notes of the Church Therefore seeing the Church of Rome disclaimes those notes of a true visible Church which our Church acknowledgeth as necessary and proper to know the tru Church by why should any much lesse an Antistes of the Church of England affirme the Church of Rome to be a true visible Church But can Bellarmine shew it to be a true visible Church by all his 15 notes Surely when he hath done all hee is faine to confesse that all these markes cannot yet demonstrate or make it evidently true that it is the true Church of God but only evidently credible If the Church of Rome then cannot demonstrate it selfe to be a true Church and no maruell sith it wants the right demonstratiue markes why should we take the paines or be so â—fficious as to pin a true visible Church upon her sleeue Nay if
without the true and â—â—ving faith in Christ no vnion with him and so no â—ommunion No salvation then henceforth I still â—eane and note it well from the Councel of Trent and â—ownward hitherto no salvation in the Church of â—ome every living soule therein dieth The Sea of hir â—â—ctrines is become like the Asphaltite or Mare mâ—rtuâ—â— or dead Sea wherein every living creature dieth â—his is then another of the spirituall Aegypts plagues So that this second Viall was not powred ouâ— â—â—ill the Councell of Trent not before The Councell of Trent putting a maine bounder and odde betweene the state of the Church of Rome before and after it Before the Councell of Trent there was some fresh-water for our fore-fathers to refresh their leane and languishing soules and to waft them to heaven while as yet the rule of faith remained intire and the faith of Christ was not vtterly destroyed and cashered but after that Councell all is turned into blood yea as the blood of a dead man not a drop of fresh-water to be looked for but a dead lake of most abominable corruption and stinking putrifaction Let them therefore no more obiect to vs our forefathers what became of them before the Reformation Surely if any thing but good befell them they might thanke the Church of Rome for it if they perished it was through the blood they sucked from that Strumpetts breasts Nor are we answerable or accountable for the salvation of our fore-fathers If they were led by dumb idolls If they perished in the Religion of Popery therefore must we Doth not the iealous God visit the iniquities of the idolatrous fathers vpon the children to the third and fourth generation of them that hate him But blessed be God who hath long agoe pulled vs out of that bloody Sea wherein they were plunged Yea blessed be God who before the Councell of Trent before that Sea was altogether turned into bainfull blood God provided a remedy for them and vs one Vial was powred out by the preaching of the Gospell to giue men warning to fly from Romes plagueâ— sores And fifteene yeares before the conclusion of that wicked Councell was the pure fountaine of the Gospell restored in England in King Edward the sixt his dayes and foure or fiue yeares before the end of it the Gospell was reestablished in the blessed reigne of the 〈◊〉 renowned Queene Elizabeth Never 〈◊〉 vs then with our fore-fathers we hope that before the Councell of Trent God provided for them some freshwater as he did for the Israelites in Aegypt while the cursed Aegyptians had nothing but bloody waters to drinke But in the meane time O all yee Papists weepe not take not care so much for our forefathers as for your owne soules You are as poore fishes inclosed in the dead Sea in the Sea of Romes doctrines where you drinke in nothing but as the blood of a dead man whereof every living soule that drinketh thâ—â—eof dyeth Your case now is desperate infinitely worse then that of our fore-fathers before the Councell of Trent Oh that you had so much life left yea some dropp of humane sense and reason as to perceiue your ruefull condition That you perceiue it not is it not a cleare proofe of this Prophecy that every living soule in that Sea dieth Are not those dead fishes that discerne not betweene stinking blood and fresh water yea betweene the brackish Sea and the sweet Rivers But I wonder most how you living in this Church of England where the fresh Rivers of life doe flow that ever you would preferre the bloody Sea of Rome before them But I reade of the Mare mortuum or dead Sea of Sodom that if a Lanterne without a light in it be cast vpon it it by and by sinketh downe and is seene no more but a Lanterne with a light in it fleeteth aboue and sinketh not How true this is I dispute not But I am sure it is the liuely Embleme of a Papist who hath put out the light of his reason and vnderstanding or of the foolish Virgin who hath a Lampe without Oyle much more without light You reiecting the Gospell there is no light in you and so it is no marvaile if cast vpon the Asphaltite of Romes corrupt and bloody doctrines which Citty is called spiritually Sodome Chapter 11.8 you sinke ever head and eares and drinke your bane Whereas if you did but nourish the light of reason and of Gods word in your soules you should never sinke into the dead lake being sustained by the heavenly light This is that light which preserveth Gods elect fishes from the mortall and mortiferous Sea of Rome whereon though perforce they be cast yet are they not swallowed vp of it But you will object or some for you Is there no salvation no spirituall life to be found in the Sea of Romes doctrines No salvation within the verge and bosome of that Church For answere ye may beeliue the Scripture here It plainly saith that that Sea is become as the blood of a dead man so that every living soule therein dieth And what is more plaine then that the Church of Rome according to the conclusions and Canons of Trent is this bloody corrupt seaâ— They haue expressely denied the faith they haue excluded the word of God as the onely rule of faith as we haue shewed and what salvation then is left in that Church God forbid you will sayâ— God forbid But that will not serue the turne You must come out of Babylon as the Scripture exhorts you that ye be not partakers of hir sinnes and punishments The Iesuites indeed are clamarous in your eares No salvation out of the Church And herewith they dazle your eyes while you want iudgment to put a difference betweene the Church of Christ and the now Church of Rome Out of the Church of Christ there is no salvation That is most true But the Church of Rome is now no true Church of Christ. Why so She denieth the faith of Christ she denieth salvation and iustification by the faith of Christ. Now that Church which denieth the only meanes of salvation by Christ is no true Church of Christ but such as wherein salvation is not to be expected But the Church of Rome denieth the only meanes of salvation by Christ yea accurseâ—h it to wit the iustifying and saving faith of Christ. Therefore the Church of Rome is no true Church of Christ but such as wherein no salvation is to bee expected But you obiect againe As for vs we doe not know or are acquainted with the particular doctrines of the Councell of Trent we are not learned to define or disstinguish betweene Faith Faith it suffiseth vs to beleeue as the Church beleiveth and if we erre through ignorance we hope that will not altogether preiudice or hinder our salvation And some of the Church of England and those no small ones haue said that they doe not deny salvation at least to
the foundation 〈◊〉 professe that God is man for then the society of Devils might claime to be a Church but directly to hold Iesus Christ so to be come in the flesh as therein to suffer and satisfie for our Salvation becoming our Christ our Iesus Redeeming vs from our sinnes by imputing his merits to vs that our sinnes might not be imputed to vs which were imputed to him by whose stripes we are healed by whose Righteousnes imputed we are perfectly iustified in the sight of God Doth the Church of Rome directly hold this foundation Nothing lesse Yea she directly not by consequence only directly I say she denyeth and destroyeth this foundation How or where In the Councell of Trent Sess. 6. Canon 10. Si quis dixâ—rit homines per ipsam Christi iustitiam formâ—liter iustâ—s esse anathema sit If any shall say that men are formerly iust by the righteousnes of Christ let him be accursed Is not this a direct and flatt expresse deniall of the foundation And in the 11 Canon If any shall say that men are iustified by the solâ— imputation of Christs Righteousnes or by sole â—emission of sinnes otherwise then by inhereâ—t righteousnesse in vs obtained thereby or also that the grace whereby we are iustified is only the favor of God let him be acoâ—rsed What more direct denyall of the foundation Is not this the foundation That Iesus Christ came into the world to saue sinners And how Who his owne selfe bare our sinnes in his owne body on the tree that we being dead to sinnes should liue vnto righteousnes by whose stripes we are healed Nay saith the Councell of Trent directly We are iustified by our inherent righteousnes and so our stripes are healed and not by the righteousnes of Christ simply imputed Therefore come out of her my people least ye be partakers of her sinnes Fourthly Let not antiquity in the holding of an opinion prescribe against Truth Opinions ancient O that Saint Ambrose words alledged by our Reverend Author might here take place Nullus pudor est ad meliora transire then I hope he will be otherwise minded then to say He that demeth the Church of Rome to be a true Church or a true visible Church shall 〈…〉 to his cause then to his adversary Then he will no longer 〈…〉 the iudgement of particular person 〈…〉 wherin our Reverend Mother Church of England hath in her publicke doctrine resolved the contrary while she denyes to the Church of Rome the true markes of a visible Church those very markes which the Church of Rome her selfe disclaimeth So shall our Divine Seneca partake also of great S. Augustines prayse while by an humble and ingenuous Retractation he shall both purge away the stâ—ine and put a more glorious luster to his most sweet pious and for their kind vnparalleld workes And for me a poore vnworthy Minister I hope his meek and sweet spirit having well waighed my reasons and pitied my weaknesses will be pleased to excuse me of any transportation of zeale vnlesse herein I haue exceeded the bounds in presuming so farre vpon the patience of such a Reverend Antistes of our Church But I trust he will not impute this to any arrogancy of spirit when it shall appeare it is to vindicate Christs truth and glory against the Synagogue of the proud Antichrist Thus having shewed the Church of Rome or rather the Synagogue of Antichrist to be no true Church nor a true or truely visible Church nor a Church but a Sea whose doctrines as waters are turned all into the blood of a dead man so that every living creature therein dyeâ—h no Salvation no life to be found in Babylon proceed we to the next Viall The Third Vial powred out V. 4. And the third Angel poured out his vial vpon the Riuers and fountaines of waters and they became blood And I heard the Angel of the waters say Thou art righteous O Lord which art and wast and shalt be because thou hast iudged thus For they shed the blood of Saints and Prophets and thou hast giuen them blood to drinke for they are worthy And I heard another out of the Altar say even so Lord God Almighty true and righteous are thy iudgements All Riuers saith the Preacher come from the 〈◊〉 and thither returne Rivers then sent out from the Sea doe here signifie all Romes Emissaries as all Seminary Priests and Iesuites who as Rivers doe convey and diffuse the Sea-waters of Romes doctrines to all Countries and parts of the earth And this Viall holds the like proportion to the third Trumpet as the second Viall did to the second Trumpet For the third part of the sea blood here all and for the the third part of the Rivers imbittered here all are turned into blood for the same reason alledged in the former Viall Only here seemeth to be a little difference between the Seas blood and this of the Rivers for that is as the blood of a dead man this blood only without other addition Yet at the best blood it is Here then are meant not only all those that haue written large Commentaries vpon the Councell of Trent as Vega Soto Catharinus Andradius Bellarmine c. who with their Philosophycall and Aristotelian Divinity and Schoole-nicities and quaint distinctions haue laboured to giue a fairer luster to the blacke gore-blood thereof and to propine it to the simple and subtile both in Babylons golden cup as Doctors ministring poysoned pills guilded over but as I said all Priests and Iesuites whom King Iames calls the last brood of the Divell who by their actiue motion as Rivers the voluminous workes of their Rabbies being but as great vnwealdy ponds and standing lakes in comparison run more currâ—ntly through the world And in this one particular note how the Councell of Trent it selfe hath turned the Rivers of Romes doctrine I meane her writers which before the Councell were but as it were a third part blood now all into blood namely by their Index Expurgatorius cancelling and letting out what purer waters they find in their writings as might â—e shewed by many famous instances so that now all their Rivers must run nothing but blood And these may well be resembled to Rivers for sundry respectâ— For first as all Rivers haue their originall from and finall course to the Sea for all Romish Emissaries must divulge no other doctrine but such as they derive from the Sea of Trents doctrinesâ— and their course must tend to the inriching of the Sea of Rome Secondly as Rivers like Fame are small in the beginning but running along grow greater and greater till they powre their full channells into the Sea so all Iesuites though at first they arise like poore brookes yet by their long current they come to returne full streames of commodities to the Sea of Rome Thirdly as Rivers are of an incessant and indefatigable motion Labituret labetur in
THE SEVEN VIALS Or A briefe and plaine Exposition vpon the 15 and 16 Chapters of the Revelation very pertinent and profitable for the Church of God in these last times By H. B. Rector of Saint Matthews Friday-street Reve 19.19 20. And I saw the Beast and the Kings of the Earth â—nd their armies gathered 〈◊〉 to make warre against him that sate on the Horâ—◠〈◊〉 against his army And the Beast was takeâ— and with him the False Prophet that wrought miracles before him with which he deceived them that had the Marke of the Beast and them that worshipped his Image Thâ—se both 〈…〉 into a Lake of fire burning with 〈…〉 LONDON Printed by William Jones dwelling 〈◊〉 Red-crosse-street 1â—28 TO THE HIGH AND MIGHTY PRINCE CHARLES KING OF GREAT Britaine France and Ireland Defender of the Faith c. Dread Soveraine DIOGENES the more he was by Antisthenes the Philosopher threatned beaten from his schoole the more ardently he frequented it saying to his Master Do you but beat I will find you a head nor shall you find so hard a club as therewith to driue me away from your Philosophy What hee did suffered for Philosophy's sake the like or more am I ready to sustaine for the service and honour of Your Majesty No discouragements can beat me from this resolution no not death it selfe So prevalent iâ— my affection as my insufficiencies best knowne to my selfe cannot restraine it Yea though I was told Your Majesty was lately offended with me But I answered No J had no reason to belieue it For first J knew well the gentle disposition of your royall breast guided by such a dextrous iudgment is not easily incensed where there is no iust cawse And J am sure I daily inioy the influence of your favour though not the gratious aspect of your face for even the feet doe liue moue though remote by the Heads breathing You are the breath of our Nostrills And as J told my Lord of London at my first examination about Israels Fast All that I had done was for Gods glory the service of my King Country the Church of England whereof wee were members and for which I was ready if need were to lay downe my life And now gratious Soveraine J am bold to present Your Maiesty with such a peece as no Prince in Christendome but Your selfe can iustly challenge the dedication of it if the meannesse of the Presenter doe not extenuate the worth of the Present Jt containes a most divine Prophecy of the pouring out of the seven Vialls Revel 16 which according to that ability vouchsafed me of Christ the least and last of all his servants J haue indeavoured to open Jt pertaineth to Your Maiesty by a proper right The full accomplishment of this Prophecy is like to fall in Your gratious Raigne which God prolong to make it glorious to posterity And surely when J compare the fulfilling of this Prophecy with those many Princely indowments which Your God hath inriched Your Royall Person with J am so much the more confirmed in this my perswasion Such a zeale such loue of the truth such a peerelesse and Princely wisdome such a magnanimous spirit were not planted in Your noble breast for nothing So as I dare boldly conclude as was said to David Your Maiesty shal do great things and prosper Nor speake J by coniecture This Prophecy will clearly evidence the same Cleare it is though for the present it seeme cleane contrary that the destruction of Antichrist with his whole power and confederacy is now neere at hand And for proofe and perswasion thereof J wish it stood with Your Maiesties good pleasure and leisure to read over this Prophecy It is but the expense of a few howers but may exercise Your best meditations and noblest thoughts for many dayes many yeares after This whole booke of the Revelation is a Propheticall Chronologie tâ— the end of the world Of it Christ pronounceth Blessed is he that readeth and they that heare the words of this Prophecy and keep those things which are written therein for the time is at hand How much more is this verified of this last and most famous Prophecy in this booke towards the full consummation whereof these our present and last times draw on â—amaine Your Royall Father of blessed memory even in his youth wrote a most exquisite Paraphrase of this whole booke from whose bright torch all along I haue beene bold to borrow light for my dimme candle But me thinks I heare some suggest O Sir this booke is not licensed But whose fault is that The Authors Or the Licensers I could wish that such suggesters would confesse the true cawse why Orthodox bookes are so borne downe as they may not be licensed For Popish Arminian bookes are licensed but the contrary such as are writen in confutation of them are according to Gods word the doctrine of the Church of England may not be allowed So that I humbly submit it to your Maiesties vnpartiall iudgement to determine whether the Printer for printing such a booke as this without license or he that should license such Orthodox bookes will not according to authority in that behalf be more worthy of censure And certainly they that suppresse Orthodox bookes would they not also stop Preachers mouthes that they should not speake the truth Yes certainlyâ— For may it please your Majesty to vnderstand how even your Majesties honour suffers in this case For whereas vpon a Proclamation published in your Highnesse name Iune 14. in the second of your Raigne expressely forbidding any preaching or printing of such Doctrines as were repugnant to the Doctrine of the Church of England established we all hoped that all Arminian Popish Doctrines would be husht silenced wee by experience find it quite contrary for the Arminians shamelesly alledging that all their doctrines are according to the Church of England vnder this pretence they wold suppresse all truth as forbidden by your Royall Proclamation Which if it were true it should not be lawfull any more to preach the Gospell then to print books in defence of it So that some are neither affraid nor ashamed to say in plaine termes that they must license no bookes against Arminius Good God what pittifull times doe we liue in how different from former as I was bold to tell my Lord of London But I trust your Maiesty will vindicate your honour herein Gods truth exprest in Scripture is no changeling This is that which wee call the Doctrine of the Church of England and no other This hath beene sealed by the blood of so many Martyrs witnessed by so many Worthies of our Church for almost this fourescore yeares without intermission whose writings no time shall blot out ratified by so many Acts of Parliament as not all the Devills in hell nor all the Arminians on earth shall be able to disanull it The Gospell shall flourish maugre all
a great voice the matter whereof is of great consequence and importance and therefore worthy of our greatest and best attention And who shall not goe when he saith Gâ—â— your wayes So that hence even from Christs direction doe these seven Angels receiue their charge They arâ— bid to powre out their Vials vpon the earth The Earth iâ— the generall obiect of these seven last Plagues By it are meant all those who are of the earth earthly minded earthly affected opposite to those whose conversation is in heaven But more specially are meant here all those of the Church of Rome described in the 〈◊〉 verse such as haue the marke of the Beast and worship his Image And so all the seven plagues of the seven Vialls are poured out vpon all Papists expressely so much of the Commission Now followeth the execution thereof VIALL 1. And the first went and powred out his Viall vpon the Earth and there fell a noysome and grievous sore vpon the men which had the marke of the Beast and vpon them which worshipped his Image The Kingdome of the Beast is the earth from which he riseth chap. 13.11 vpon which the first Viall and so all the rest is powred The consequent effect whereof is a noysome and grievous sore vpon the men which had the marke of the Beast and vpon them which worshipped his Image The Beast marked are all the Popes sworne vâ—taries and vassalls which avow and professe themselves to be his speciall creatures and Cattell as his Cardinalls Priests Friers and so forth They that worship the Beasts Image are all common Papists high and low which adore the supreme power and authority of the Pope even all Emperours Kings and States of the world wherein he beareth the Image of the Imperiall Soveraignty which was ever resident in the Roman Emperours Hereof read chapter 13 where the first Beast riseth out of the sea being meant of the Roman Empire which grew from the intestine dissentions of the Nations the second Beast ariseth from the earth that is from the peace plenty and prosperity of this world this was the Pope who erected and invested in himselfe the exact image of the former Beast assuming all Imperiall power and soveraignty over the world as once thâ— Emperour had and so causing all vpon paâ—ne of death to worshippe this Image that is to acknowledge that the Pope hath all plenary power that hee is exalted aboue all that iâ— called God or that is worshipped to wit over all Kings and Keasars and whatsoever is sacred on earth humane or divine so verifiyng that Prophecy of the Apostle 2. Thessalonians 2. that the Pope is that very MAN of sinne that sonne of perdition that great ANTICHRIST Thus we see who they bee vpon whom the pouring out of this first Viall hath its proper operation effect which is there fell vpon them a noysome and grievous sore What may this meane Where or when shall we see such scabs and sores vpon the Papists as fell vpon the Aegyptians when Moses scattered about the Ashes To which yet this Viall poured forth hath speciall allusion In the Aegyptian plague none of them escaped no not the Magitians and Priests But as they who are here plagued are of the spirituall Aegypt as Rome is compared Chap. 11. so we are to vnderstand this not of a corporall but of a spirituall sore and that either in doctrine or life So that in a word the pouring out of this first Viall is the first breaking out of the Gospell in a glorious maner whereby the grievous and noysome sores of the Church of Rome and her followers both in life and doctrine come to be discovered so as they become noysome and greivous not only to the world but even to the patients themselues who now like a galled beast grow very impatient fling and â—ume as beeing made sensible of them against their wills When came this to passe especially When Aske not me do but compare the time of Martine Luther and the state of the Church of Rome therevpon with the pouring out of this Viall and the consequent sore that fell by way of discovery vpon the Beast-marked and his Image worshipers and you will easily conclude both how and when this was fulfilled Was it not a grievous sore that Luther first fell fowle vpon namely papall Indulgences selling of pardons for all kinde of sinnes to those that would giue most Thus began the first Viall to be poured out while hereupon Luther was stirred vp by â— mighty Divine providence to begin to display the Gospell more and more by the light whereof was said to fall vpon all Papists a noysome and greivous sore not because that Church was not formerly deepely affected infected therewith but because it began vpon the preaching of the Gospell to be discovered which before in a great measure lay hid being covered with thick darknesse It being the propertie of the word of God the more it is opened the more to discover all kinde of sins the sores of the soule and conscience Till this light brake forth in Luthers time all Romes Ecclesiasticke body though full of sores yet was sensually secure and senselesse of them and though conscious of them in some measure yet she cared the lesse while the world could not so easily note them But now all comes to light Whereupon Rome was so vexed and even Christian Princes so offended with her vlcerousnesse that the world began to cry out for reformation The Pope flings out his terrible thunder-bolts against Luther and other Preachers of Reformation When this would not doe he descends to a willingnes that though against his will to haue his Germaine Cleargy reformed farre enough off from Rome at the least wise to begin a Minoritis but not a Maioritis as the Emperor Sigismund pleaded at the Councell of Constance vpon which difference the Reformation brake off not finding where to begin Still a generall Councell was urged both by Luther and the Germaine Princes together with the Emperor The Pope vseth all pretences and shifts to put it off Aboue twenty yeares passe over the heads of foure Popes successiuely and vpon the fifth from the first appeale to a generall Councell till it came to be summoned and settled vpon Nor was Pope Paul the 13. wantting for his part to invent shifts to delay it who being as artificiall a dissembler as his Predecessour pretendâ— a great desire to reforme his owne Pontificall Court and to prevent the trouble of the Councell by anticipaâ—ion he exhorts his Cardinalls to begin the reformation at themselues first A faire hope But it is noted by the author of the history of the Councell of Trent that for this purpose he appointed three Cardinalls neither the most religious nor the quickest for dispatch but very slow and deliberate But not to hold the world too long in suspence in the expectation of this solemne reformation he blasts it in the very budd For
Alexander Farnesius his nephew of his base sonne Petrus Aloisius Guido Asâ—anius Fran. Fâ—rza another Nephew of his base daughter Constantia the one sixtene yeares of age the other 14 two tall striplings I wis his fatherhood creates for Cardinals answering those that obiected their tender yeares that himselfe now in his decrepite agâ— would easily recompense in his olde yeares what was therein wanting to them And so to this goodly issue came all this solemne Reformation But perforce at length all is devolved vpon the Councell of Trent an Assembly of many learned Doctors sufficient if any to invent some salue for Babylons sores And they say pretily to it for in that Councell you shall find no lesse then eleven or twelue very solemne and formall Decrees de Reformatione And when all is done nothing is Reformed Thus is verified that of the Prophet Ieremy Wâ— would haue cured Babylon but shee would not be cured Nay to shew her case is desperate that Councell comes with her Index expurgatorius wherewith to expunge and purge out all such bookes as either descry the nature of her diseases or prescribe remedies for the same Thus to this day from the time of Luther we see grievous sores stick close to that whole Pontifician body Although the corruptions of the Church of Rome were not altogether vndiscovered before Luthers time God still raising vp some from time to time to cry out against Babylon as Iohn Wickliffe in his workes writt against her manifold errors and abuses for which they merited the fire at the Councell of Constance but they never came so to be ransacked and ript up as by Luther and since his time He began to search their sores to the quick and laide them open with a witnes that it is impossible so much as ever to drawe the least skin over them to hide or cover them much lesse to cure them As for the bodily sores which fell vpon those of the Church of Rome vpon the pouring forth of this first Viall I list not to touch them Erasmus complaineth of Luther for two things that he touched too much the Bishops Myters and the Monks bellyes And surely a â—rievous sore fell vpon many of them in this kind maâ—y a Bishop lost his Miter and many a Monks fatt belly â—egan now to pinch for it Nor are we willing to touch â—hose Cardinals sore backs being beaten and pitifully 〈◊〉 vp and downe the streets of Rome by the Caesareanâ—ouldiers â—ouldiers who then had surprised it while their head â—as beating his braines how to get out of prison where 〈◊〉 was now pent and all this done within the time â—f the powring out of this Vial. I list not I say bee a â—aile in such sores Enough is said to cleare the powring â—ut the first Viall both when and how by whom and â—pon whom it began to be poured The second Viall powred out out And the second Angell poured out his Viall vpon â—he Sea and it became as the blood of a dead man and â—uery living soule died in the Sea As in the former Viall we haue seene Romes spirituall â—ores so here we are to search for spirituall seas It is vâ—all in Scripture to which for interpretation this Proâ—hecy all along sends vs to shadow out the doctrins of 〈◊〉 word of God by waters As Eze 47.3 4 5. The waters 〈◊〉 the Sanctuary by degrees became a huge OceaÌ„ Esay applies and expounds it Chapter 11.9 speaking of the light of the Gospell in Christs time he sayth The earth shall beâ— full of the knowledge of the Lord as the waters couer the Sea So Abac 2.14 And Esay 55.1 In Exod. 15. Yee haue 12. fountaines typing the doctrine of the 12. Patriarchs and 12. Apostles Now as seas are in the good part taken for the doctrines of Christ in the forecited places so here in the evill part for the corrupt doctrines of Antichrist At the blast of the second Trumpet the third part of the sea is turned into blood here the whole Sea Which notes the difference betweene the state of Romes doctrines before the Councell of Trent while as yet they were in their growing and as now they became in and after the Councell of Trent Before the Councell of Trent there was some fresh water to be found in the doctrines of that Church some truth some meanes of â—alvation left for those that could search and find it out and follow it seperating the fresh and cleare water of truth from the blood of her abominable idolatries and other impious doctrines while as yet the rule of faith to wit the Scriptures remained intire but in and after the Councell of Trent wherein the Rule of faith is altered humane Traditions and inventions comming in for an equall share with the Scriptures and shouldering them for the wall and driving them into the very Kennell now the Sea is turned altogether into blood In this Councell the whole doctrine of the Gospell is turned vpside downe The iustifying and saving faith is vtterly excluded abandoned and accursed Iustification by workes takes place The Masse a new propitiatory vnbloody sacrifice for all sinnes for quicke and dead foysted in for Christs onely sacrifice once made yea humane satisfactions in stead thereof All Idolatries are ratified The Sacramentall Cup the liuely resemblance of Christs blood shed for our sinnes without which is no redemption no lifâ— in vs is for ever most sacrilegiously cut off from Christs sacred institution No man must read the Scriptures but the sworne vassalls and that according to the sense of the Church of Rome whose Oracle is the Popes brest and that variable as may best sute to the present occasion and commodity of that Church The vulgar Latine Translation though in comparison but a blundered streame is preferred before the pure originall fountains the Hebrew and Greeke though it containe many absurdities and falsities which may not be corrected The Index Expurgatorius established in that Councell is to quench all truth Therein mans free will is established and Gods free grace abolished Predestination and Election vndermined and overthrowne And the â—ike Thus is that Sea altogether blood yea as the blood of a dead man corrupt filthy gore whereof every living soule in that Sea dieth So that vpon the powring out of the second Viall vpon the Sea of Romes doctrines â—oncluded vpon in the Councell of Trent they are beâ—ome altogether mortall and deadly bainefull to the â—oule yea whereof every living soule in that Church diâ—th This began euidently to appeare by the Learned Chemnitius his Examen and other learned Ministers of â—he Gospell since that time by whose preaching and writings and opening of the word of God that Church 〈◊〉 convinced to be now altogether Apostaticall as King â—ames calls her For in that Councell she hath altogeâ—her denied the faith and that with Anathema so as she 〈◊〉 become worse then an Infidell vtterly excluded from â—ll communion with Christ for
some ignorant silly soules whose humble peaceable obedience makes them safe among any part of men that professe the foundation Christ. Answ. You belieue you wot not what yet you hope that will not hinder your salvation But you belieue as the Church belieueth You meane as the Church of Rome believeth Well And the Church of Rome tells you in her Councell of Trent that she belieueth no otherwise she admitteth of no other faith then that which the Deuils and damned in Hell haue If any dare deny this he will but bewray his shamelesse ignorance in this point But being ignorant silly soules whose humble peaceable condition makes them safe among any part of men that professe the foundation Christ are they not in the state of salvation This indeed may seeme a good indulgent Doctrine to nuzzle silly Papists in their ignorance and blind religion while they cary themselues like humble and peaceable men But they professe the foundation Christ. What is it generally to professe Christ and particularly to haue no interest in him What is it to professe the foundation and not to be built vpon it And who can be built vpon Christ but he that hath a liuely faith in Christ To belieue as the Church of Rome belieueth is only to haue a generall historicall faith that Christ is the Redeemer of mankind the Saviour of the world Thus farre the very Devils belieue But that Church forbiddeth any man to believe in particular that Christ is his Redeemer his Saviour that hee is iustified from his sinnes by Christ alone and that his sins are forgiven onely for his name sake This no Devill can belieue no Papists may belieue vpon paine of Anathema and damnation Therefore though they professe the foundation Christ in the generall yet wanting a speciall faith in Christ to apply his merits for the remission of their owne sinnes in particular how are they safe in any part of men professing the foundation Christ May a man then bee saved nay is he safe to witt actually saved living in any part of men professing the foundation Christ No matter then what religion a man be off so in generall it professe the foundation Christ and a man be humble and peaceable though a silly ignorant Thus all Hereticks are in the state of salvation if humble and peaceable men for they hold commonly and generally the foundation Christ. But know O all ye silly ignorant Papists that living here where the Gospell the only meanes of saving knowledge and of saving faith is preached all your silly ignorance all your pretended humble peaceablenesse shâ—ll never saue your soules but shall aggravate your condemnation so much the more by how much you contemne the living fountaines of salvation and chuse to your selues to drinke in the bainfull Doctrines of that bloody Sea of Rome Indeed those silly ignorants that liue in Spayne Italy and so forth where the Inquision restraines them from the meanes of better knowledge may haue some plea for their ignorance and God may shew mercy vpon their silly soules but for you that are English Papists and pretend ignorance the more you goe about to excuse your ignorance the more you accuse and condemne your pride and arrogance that can so scorne and villifie the pretious word of God which while you doe it makes your damnation out of measure damnable And while you contemne the Gospell how can you be either humble or peaceable â— for it is the Gospell of grace and peace which who so reiecteth is a proud and factious heretick But another of you objecteth What doe you tell vs of the Councell of Trent What though it be like such a Sea as ye tell of all like the blood of a dead man in which every living soule dyeth But wee here in England do not come to drinke in that blood we haue our Ghostly Fathers who broach and bring to vs no such drinke as you talke of but such as carrieth good reason with it to be wholesome for the soule Answ. It is indeed an observation of Dr. Sheldon once a â—eminary Priest but now a worthy Convert and learâ—ed Minister of the Church of England that the subtle Priests and Iesuits in England having to deale with peoâ—le not so ignorant as in forraine parts where the Gosâ—ell is wanting but such as haue heard at least in some measure of the grosnesse of Popery as of their Image â—orship the robbing of the cup from the people in the â—ucharist and the like doe therefore tenderly and waâ—ly attemper their Doctrines to their Disciples among 〈◊〉 vntill such time as they be growne to have more â—rong stomackâ— to be able â—o take downe and digest 〈◊〉 grossest meate without any curious dressing As a â—entlewoman obiecting to a Iesuite their taking away 〈◊〉 the Cup in the Sacrament as a grievous Sacriledge 〈◊〉 told her plainely that their Church was belyed â—hey did it not for proofe at the Sacrament he ministers 〈◊〉 her the Cup. She tells her Minister of it who perâ—eiving the Iesuits iugling told her it was certainely 〈◊〉 Cup vnconsecrated that hee gaue her Whereupon â—ee pressing the Priest about it he was forced to conâ—â—sse the truth that indeed it was so Thus can these â—hostly fathers play fast and loose with their credulous â—â—sciples that must take all their sayings vpon trust â—hus Romes Fishers show the silly fish at first nothing but the baite till they haue gotten her fast vpon the hooke But what kind of holy water all Papists may expect from their Ghostly Fathers the pouring out of thâ— Third and 4. Viall will plainely declare But before we proceed to the third Viall for the fuller confirmation of what hath beene said of the state of the Church of Rome whose Sea of doctrines is all turned into mortall blood in this second Viall it will be very requisite here to discusse one question Whether the Church of Rome be either a true Church or a true visible Church A Question of so much the greater moment by how much some by their no small authority and no lesse renowned opinion in the Church doe so sway the ballance on that side that many ill affected and of the adverse party taking the advantage are 〈◊〉 to catch the word out of their mouth and to say 〈◊〉 they Thy Brother Benâ—adâ—d Thy Mother Church of Româ— Which advantage how perilous it is in these luke warme indifferent neutralizing dayes is not hard to determine And Popery hath learned to get over the stile againe 〈◊〉 enough without our helpe And though it were true that the Church of Rome were a true Church yet the countenancing or pressing of it in these times might very well to be spared Buâ— why then say they do otheâ— cry down the Church of Rome for no true Church at all Surely this were a fault if it were an vntruth For giuâ— the Divell his due as wee say It is good therefore thâ—â— all men be well advised
we go to their Baptisme the only Relique esteemed of some sufficient to marke Rome for a true Church yet even that by Romes owne Doctrine and confession will not proue so For the efficacy of Baptisme as of all their Sacraments they hang vpon the Priests Intention at the words of Consecration Now because no man can be certain of the Priests Intention Vega who was a great stickler in the Councell of Trent therevpon inferreth that no man can be certain of his salvation because he is not certain whither he was rightly Baptised or no in regard of the vncertainty of the Priests IntentioÌ„ From whence I conclude thus That which no one Papist can demonstrate not all Papists together can demonstrate But not â—ny Papist can demonstrate himselfe to be a true member of â—he Church because he cannot demonstrate whether he be â—â—uely Baptised or no or whether the Sacrament of Baptisâ—e was a mere nullitiâ— vnto him for want of the Priests Intention therefore not all Papists together can demonstrate themselues to be of the true Church and consequently the Church of Rome consisting of so many particular members cannot demonstrate her selfe to bee a true Church Yea it may come to passe also that in one age the Church of Rome may quite loose the Essence of a Church for asmuch as her Sacrament of Ordination depends vpon the Ordainers Intention which if wanting the whole Ordination is frustrate and so his whole Ministry and so downward And that which may befall one may befall all So that to helpe all there is need of a great deale of charity to hope well of the Priests Intention and so the best yet of the Church of Rome But passe we to the rest It is alledged Neither for the chaffe doe we leaue the floore of God neither for the bad fishes doe we breake his Netts Answer But if the floore be not now Gods floore but Antichrists floore wherein nothing is to be found but chaffe and if the Netts be no other but such as catch onely the bad fishes which is not the propertie of Gods Netts then such a floore such netts are altogether to be abandoned And whither that floore or those netts be Antichrists only and not Gods shall appeare more fully anoneâ— Againe it is alledged All truth wheresoeuer it is found is Gods not ours as the Kings coine is currant though it be found in any impure chanell Answer All truth is Gods True But when the trutâ— of God is turned into a lye and this lye put for Gods truth the case is altered Againe if a man take the Kings coyne and beate it into a thinne leafe vsing it only to guild over brasse or some other base mettâ—l which he stamps with the Kings counterfetted Image or superscription oâ— the one side and with the Image and superscription on the Kings emulous enemy on the other side what good subiect of the King will take it for currâ—nt and not rather appeach him for a Traytor that shall wittingly tender or much more obtrude avouch it for the Kings coyne And only such coyne is currant in the Church of Rome We know that Gods coyne his pure silver and gold haue they taken and melted in the Popes Test and haue beaten it into thinne leaues for no other vse nor purpose but only to overlay their drosse or base metall to make it the more currant with the world one side being stampt with Christs Image and superscription and with Antichrists on the other yet so as the Pope is the only King by whose authority such coyne is made currant Who knows not that the Pope denyeth authority to the Scripture in all things saving in the matter of Christs Vicarship or Peters supremacy This vsurpation he can be content to father vpon the authority of Scripture though the Scripture vtterly disclaimes it And what is all this but to guild over all those his base metals of false Doctrines that so they may passe for the more currant catholicke coyne Thus Gods truth is vsed but as a bare pretence to colour over the Popes lyes They alledge againe another comparison Fundamentall truth is like that Maronaean wine which if it be mixed with twenty times so much water holds his strength Answ. The comparison is pretty if it did hold water But what if into the Maronaean wine twentie times so much poyson be put What strength then will be fouÌ„d in it but that the drinker shall find it a potion of strong poyson Again Take the Maronaean wine and extract the spirits out of it and what is it then but a dead vappa Such is that truth which is now in the Church of Romes keeping the nature force and strength of it is quite abolished by their mixing of twenty times so much of poysoned humaine or rather diabolicall Inventions with it yea they haue in their Romish Limbeck so extracted all the life-spirits out of the pure wine of Gods word as they haue left it a meere dead Vappa full of their dreggs and Lees. For haue they not guelt the Scriptures of their divine authority natiue sense of the spirit of God no other spirit breathing in them but such as blowes from Roman Eâ—lus his breast Another comparison The Sepulchre of Christ was overwhelmed by the Pagans with earth and râ—bbish and more then so over it they built a Temple to their impure Venus yet still in spight of malice there was the Sepulchre of Christ and it is a ruled case of Papinian that a sacred place looseth not the holinesse with the demolished walls no more doth the Roman loose the claime of a true visible Church by her mâ—nifold and deplorable corruptions Answere Indeed at Rome was once the true spirituall Temple of Christ as once the materiall in Ierusalem but how the Church of Rome may be proved to be a true visible Church because once it was so by this comparison I see not As for Papinians ruled case of a place once sacred but now ruined yet because once still sacred it may serue a simple Papist to feed his superstition withall to whom all sacred Reliques are so relishable but how a sound Christian may edifie his faith vpon such a comparison I cannot savour True it is Ierusalem and Iudaea is still called the Holy Land but is it therefore still sacred because so called or because so adored of superstitious Pilgrimes Bethel was once a Holy place when Iacob erected there his Altar for Gods worship was it therefore holy still when Ierobâ—ams golden Calfe was erected there Do not all sound Divines know that places are not further nor longer sacred then the vse remaineth whereupon at first they began to be sacred Put off thy shooes from thy feet said the Lord to Moses for the place whereon thou standest is holy ground Now what made it holy ground Was it not the Lords presence shadowed in the burning Bush But after that the Lord disappeared and Moses was sent away
the imitation of their inveterate hatred to the truth of the Gospell and to those that preach and professe it they become thereby guilty of all the blood of those Martyrs who were slaine for the selfe same faith and truth which we of the Church of England at this day professe and avow and consequeâ—tly ye are found to be worthy to drinke the most bainfull blood of Romes deadly doctrines the fearfullest plague that ever could befall you to your eternall perdition without speedy repentance and conversion to the truth Nay which my pen trembleth to set downe Papists are found to be copartners with the Iewes in crucifying even of Christ himselfe whom they so persecute in his truth and in his members for which cause saith the royall Paraphrast they are partners with Iudas in the death of Christ. Read for this purpose the 11. chapter of this booke together with King Iames his Paraphrase vpon it Nor can any Papist though never so full of subtile shifts shift this Scripture off from himselfe and all those of the Church of Rome There is nothing more cleare no not the Sun when it shineth brightest in the Summer Meridian then that the Pope of Rome is that Beast Rev. 13. and the Church of Rome that Babylon drunke with the blood of the Saints and of the Martyrs of Iesus Chapter 17 all Iesuiticall sophistry cannot avoid it And if Papists durst but looke vpon this Scripture it would make their haire stand on end to see in what a deplored state they are 〈◊〉 vpon them mainly the Beast-marked his Image-worshippers all these seaven Vialls one in the necke of another poure forth their plaguâ—s never ceassing till they haue fulfilled the wrath of God in the finall and fatall ruine and desolation of that whole Synagogue of Rome which now approacheth and hastneth on apace It is added And I heard another out of the Altar say Euen so Lord God Almighty true and righteous are thy iudgementâ— These wordâ— are a confirmation of the former This voice is but inculcated and ingeminated to rowse vp the Infidell and Atheisticall world to take notice of Gods truth and righteousnesse of his truth concerning all those Prophecies in his word denouncing destruction to the enemies of his Church which we haue in a good part seene and for the rest shall be no lesse certainly in their due time accomplished also of his divine exact vnpartiall justice by recompensing legâ— Talionis like for like like punishments and judgements for like sinnes like spirituall thirst after the blood of the Saints who follow the truth to their salvation with like spirituall drinke of the bainfull blood of pestilentiall doctrines and lies which all Papists drinke in to their damnation But why Another from the Altar Surely I cannot conceiue the reason hereof vnlesse it be this We all know what infinite havock the Church of Rome hath of a long time and dayly doth make of the blood of Christ vpon their Popish Altar Haue they not even stopped and dryed vp that fountaine of his blood set open for Israel and Iuda for sinne and for vncleanesse haue they not robbed the poore people of the Sacramentall Cup which should bee a fresh memoriall and effectuall application of that sinne purging blood to every faithfull receiver Haue they not hereby evacuated that covenant of the New Testament which was ratified and sealed with the blood of Christ without which is no remission Haue they not thus torne away the seale from the Testament of grace Haue they not in stead thereof erected a new vnbloody sacrifice of a fantasticall inchanted body which they notwithstanding moâ—â— blasphemously and senselesly call their Propitiatory sacrifice for the quick 〈…〉 and a 〈…〉 all soreâ— Doe they not thus account the bloud of the covenant which should sanctifie them an vnholy thing Doe they not thus trample vnder foote the Sonne of God And â—hat even then when they would seeme most of all to elevate him in their fained Host vpon their Altar Their very Alltar as holy as they would make it 〈◊〉 be â—o deeply stained with the guilt of Christs bloud spilâ— vpon it Therefore here is one sent from the Altar of God even from Iesus Christ our only Alâ—ar on whom we offer vp the Calues of our lips who mightily magnifieth the truth and iustice of Godâ— in giving spirituall deadly blood to them to drinke who haue â—pon their Idoll-Altar taken away and disanulled that only Propitiatory blood of Christ. which he hath left to his Church for every faithfull man to drinke spiritually by faith to the consolation of his conscience the confirmation of his faith and the salvation of his soule Thus iust and true is God every way at every turne to meet with his enemyes and to pay them home with their owne coyne The Fourth Vial powred out Our Country-man M. Brightman in his Commentary comming to this fourth vial saith Hactenus â—â—c ipsa tempâ—ra in quibus praesâ—â—tes vâ—â—mus Ad â—anâ— enim â—â—que 〈◊〉 nostra sâ—cula processâ—runt reliquâ— quatuor sunt nobis expectand◠〈◊〉 diffâ—ciâ—â—â—r est indagatio Hitherto saith he come these tâ—mes wherein we nâ—w liue For even vnto this Vial haue our ages reached the other foure behind 〈◊〉 to expect whereof 〈◊〉 disquisition will be more difficult So he Yet himselfe not only attempts the opeâ—ing of the subsequent vials but â—â—imates and excites 〈◊〉 faithfull Ministers to imploy their best paines and studies therin as in a work most behoâ—â—full for the Church of God in these lâ—st times But that he should say he lived not to see this fourth Viall powred out 〈…〉 somewhat strange Was it because living 〈…〉 the Cataracts of Nâ—bis â—â— could not heare the noyse of it Or because his eye was so neare the object as he could the worse discerne it Or as Paules eyes at his conversion were so 〈◊〉 with the glorious light that for a time his sight was wholly suspended So haply Mr. Brightmans eyes overcome with the Sunnes bright beames shining so full vpon him whereon this fourth Viall is powred could noâ— discerne what it meant or transported with the beauty and glory thereof as Peter was with that excellent glory in the Mount in saying Thus farre are our times come wist not what he said And as it is vsuall we can better and more safely behold the Sun wiâ—h ouâ— backes towards it in a vessell of cleare settled water then by daring to looke or staâ—e vpon that goodly glorious body with opposite and open â—ace And many times for want of due consideration in making a right vse of the resplendent prosperity of things present either by too much doting vpon it or by vnkindly envying of it or by some discontented humour in a fickle affectation of change â—e come to loose the due estimate and so the true fruitâ—on of them But to our fourth Viall Indeed I must acknowledge that for a few dayes I was not a little puzzeled and
Christ by depriving it of those essentiall properties certainty assurance affiance without which saving faith can be no more saving faith then fire can be fire without the essentiall quality of heat No marvaile then if hereupon having cut off their right hand to wit the only saving and iustifying faith by which only Christ our Righteousnesse as a most pure and perfect garment or vesture is put vpon vs they with the left hand of humanâ— invention and presumption learned from apostatized Adam are driven to weaue to themselues the Cobweb of selfe-iustification out of their owne poysonous bowells as the Prophet makes the comparison Esa. 59. No marvaile if having denied that only affiance-full saving faith which resteth assured of Gods promises building his salvation vpon the eternall and vnchangeable free loue of God in Christ electing and predestinating him to eternall life the evidence and earnest whereof is witnessed vnto him by the spirit of God by whom also he is sealed to the day of finall redemption no marvaile I say if men forsaking this only firme foundation of God whereon the faithfull are vnmoveably built they doe invent new-old sandy foundations building their salvation vpon their owne fickle arbitrary will to receiue or reject grace offered to retaine or relapse from grace as they call it once received so hanging their salvation by a small haire vpon a rotten pin No marvaile then if they deny faith 's natiue certainty and consequently abolish the very essence of it For what certainty can a man haue of salvation when he builds it not vpon God but man In this regard therefore so peremptory and importune are the false Prophets in the time of this sixt Viall Christ admonisheth all his to looke most diligently to the garment of their faith And because the spirit of Prophecy is noted here by the spirit of Christ to be a pregnant symptome of thiâ— Viall it will not be impertinent but rather very important and necessary to take a briefe view at least of such principall doctrines as in our dayes haue dared with open face not only to confront but altogether to suppresse and put to silence the fundamentall truthes of God Vpon consideration whereof we may take the better estimate and aime how farre forth the pouring out of this sixth Viall may seeme to fall vpon this present age· Nor meane I here simply and solely the false docttines of Rome and het Emissaries which haue their issue immediatly and directly from that bloody Sea of the Trent Councell mentioned before and such as come out of the mouth of the Dragon and of the Beast and of the false Prophet but a certaine collaterall offspring of false teachers who vnder the name even of the true Church doe confederate and side with the Iesuites like Sampsons Foxes tied taile to taile These are the only Rabbies of repute that venditate and vent their false doctrines every where both with their pen and tongue at least when their pleasure is and leisure serveth from their pragmaticall speculations to make some rare Sermon or Masterpeece wherein it is their glory to seeme most learned and the auditors happinesse least to vnderstand them that claim to themselues the sole title in a manner of the whole Church of England as being the only Oracles from whom all others must receiue the infallible Dictates of faith Whatsoever before this time hath beene the ancient constant vnanimous vniforme doctrine of the Church of England grounded vpon the Scriptures sealed with the blood of so many Martyrs witnessed by the writings of so many learned Bishops and Doctors who lived and died in that doctrine yea ratified by solemne Act of Parliament which I am sure was never yet repealed nor shall be I trust while England standeth must now fall vnder the checke and censure of a few at least in their owne conceit great Rabbies as reserved cases for the Pope and his Cardinalls in the Court of Rome by them to be new minted and not to passe currant but with the mixt base allay of the alchimy extracted from the brainsicke limbecks of some projecting Chimists So that not vnjustly may these also challenge a copartnership as coagents with these former frog-like spirits to the Kings of the earth and to animate and inciâ—e them to take vp armes against Christ and his Gospell For by them the doctrine of Arminius is both openly avowed and stiffely maintained which differ nothing at all from those gracelesse Conclusions which the Iesuites haue sucked from that bloody Sea of Trent running through all the veines of the Pontifician body To giue the Reader a tast hereof I will set downe one maine Iesuiticall Proposition among other of Molina the Iesuite In Praedestinatione nulla est alia Certitudo quam Praescientia et certitude tota quòd Praedestinatus sit in vitam â—ternam pervinturus a Praescientia sola pendet that is In Predestination there is none other certitude then of Prescience or foreknowledge and all the certainty that one predestinated shall come vnto life eternall dependeth vpon Prescience alone In which one Proposition is packed vp the whole mystery of Arminius which foundeth mans salvation not vpon Gods free grace in predestinating but in mans free will foreseene which foresight or prescience in God hath no other stability or certainty but the mutability or vnconstancy of mans free-will in receiving or rejecting grace offered and of mans power in retaining or relapsing from that grace once received Which Iesuiticall Proposition with the rest is thus censured by the Dominicans Propositio est contra sacras literas et Patres repugnat potissime authoritati Apostoli ad Rom. 4. Vt secundum gratiam firma sit prâ—missio quâ—ni locum expendit optime S. Aug. de Praedestin Sanctorum cap. 11. Vbi ex hoc loco probat c. This Proposition is against holy writ and the Fathers and chiefly it is repugnant to the authority of the Apostle Rom. the 4 that according to grace the promise might bee firme Which place Saint Augustine doth excellently discusse in his booke of the Predestination of the Saints where from this place he proueth that Predestination iâ— certain and infallible in regard of grace it selfe for that Prescience being but a naturall seeing 〈…〉 were through a Perspectiâ—e is not grace So they But to come to our Iesuited Arminians These are they who domineering now in the Church of God razing the very foundation of mans salvation to wit Gods eternall free grace and favour towards his elect may giue vs strongly to suspect if not rather constantly to belieue that this Vial is already begune to be poured out Well of what sort or ranke so ever they be the Lord here warneth his servants to beware of such as would strip vs of the robe of grace and glory Although it was well hoped that vpon a publicke Edict prohibiting and silencing all quarrels about the Arminian doctrine no Popish Arminian would haue ben
childe of this famous Church doth not reuerence and submit to the authoritie of this his Mother But who shall be the Church of Englands interpreter Any priuate spirit Or who dare say that the doctrine of the Church of England is any other then the doctrine of the Scriptures For once diuide the doctrine of our Church from the Scripture and then we shall quickly come to that passe to belieue as the Church belieueth or as the Church of Rome belieueth And how is that As the Scriptures teach No but as the Pope teacheth and interpreteth or as the Pope belieueth How belieuest thou as the Church of England How is that As such or such a learned great man or great learned man perhaps as great in conceit in the Church of England as the Pope in Rome belieueth or interpreteth But it was the custome of the ancients in case of controuersie in faith to call Ad fonâ—es they went not to the cesterne but to the fountaines the Scriptures If any therefore should presume to interpret the words of the Church of Englands doctrines to any other sense then the Scriptures teach is worthy at least of his Mothers rod if not of his fathers high displeasure But do not the Scriptures put an infinit difference betweene Gods loue to his owne elected ones and others who are none of Christs sheepe Read John 13.1 The father loued his owne And 2. Tim. 2.19 And Iohn 17.2.9.11.12 24. Yea and doth not our Mother Church of England reduce Gods loue to mankinde in redeeming of vs to his elect people in sanctifying of them by his spirit I would such great Rabbies were a little better versed in their Catechisme before they vented such nouell Aphorismes We haue to answere touching our Creed Thirdly I belieue in God the Holy Ghost who sanctifieth me and all the elect people of God This is our Mothers doctrine according to the voice of her Husband Iohn 17. Prou. the sixt verse vnto the end of the chapter Enough to put to silence all Arminian vniuersalists Read also the 17. Article of Predestination which fully cleared the Church of Englands minde in this point But thirdly he will proue that God loues all men alike because all men are alike redeemed by his Sonne And this he will also proue from the doctrine of the Church of England Which is answered as before The Scripture saith in matter of censure heare the Church but in matter of faith and doctrine heare him that is Christ. The Church must euer submit her doctrines to the touchstone of the Scripture And so the Church of England doth I am sure And what saith the Scripture of the redemption by Christ and for whom Read Ioh. 10.5 I lay downe my life for whom for the sheepe And Act. 20.28 The Lord hath with his owne blood purchased whom The Church of God But other Scriptures say that Christ died for all men Those all must be reduced to all Christs sheepe being scattered ouer all the world for these onely he laid downe his life these onely he purchased with his blood these onely he prayes for whom he laies downe his life for Joh. 17.9 read the place and marke it well and consider But in this point we need no other opposition but the Authors Tenet then his owne contradictory confession He saith Nothing can make the Creature hatefull or odious to the Creator besides its hatred or enmity of that loue by which it was created and by which he sought the restauration of it when it was lost Nor is it saith he euery degree of mans hatred or enmity vnto God but a full measure of it which vtterly exempts man from his loue Vpon whomsoeuer he would father this doctrine sure wee are the Apostle saith that by nature we are borne the children of wrath as well as other Doe we not then bring enough with vs into the world to pull Gods hatred vpon vs besides the height of malice against God contracted in the world Doth not the least sinne deserue Gods hatred and wrath vpon vs But this hee contradicteth againe saiyng That Christ onely receiued our infirmities and originall disease and not the contempt of him and his law Now if Christ did receiue our infirâ—â—ties onely and originall disease yet euen those then cost Christ his pretious blood yea and made him a curse for vs and to cry My God My God why hast thou forsaken me And was there euer any sorrow like to his sorrow But you say Christ receiued not the contempt of him and his law You meane then that Christ died not for contemptuous sinners And if Christ died not for the rebellious contemner what shal be become of a great many in these daies that not onely contemne but oppose and seeke to oppresse the knowne truth Surely the state of such is very exceeding dangerous yet I dare not say desperate which yet should be desperate if Christ died not for the greatest sinnes euen sinnes of rebellion and presumption as well as of infirmity Was there not in the law a Sacrifice as well for sinnes of presumption as of infirmity And was not that Sacrifice a type of Christ. And doth not God in the 50. Psalme preach repentance euen to the contemner of his knowne word But if he repented how should he be pardoned vnlesse Christ tooke vpon him the centempt of him and his law But I hope some of the Authors conâ—orts at least will discipline him well fauourdly for such a doctrine as no lesse vncomfortable then vnsound In vaine else doe Preachers beat the ayre in preaching repentance to habituated contemners if Christ bore not all kind of sinne vpon him We read of no sinne but it is pardonable sauing that against the holy Ghost and that also say the Fathers if a man could repent of it were pardonable and if pardonable vpon faith and repentance no doubt but Christ tooke even that vpon him also Indeed if a man runne on in sinne with a high hand hating to bee reformed contemning the Ministry of the word and so persist and dye in his impenitency it is euident that Christ the Lambe of God hath not taken away the sin of that man But in the fourth place he saith That God loues all men vnfainedly as they are men or as men which haue not made vp the full measure of iniquity But hauing made vp that or hauing their soules betrothed vnto wickednesse he hates them His hate of them as reprobates is no lesse necessary or vsuall then his loue of them as men But though he necessarily hates them being once become reprobates or hauing made vp the full measure of iniquitie yet was there no necessitie laid vpon them by his eternall Decree to make vp such a measure of iniquitie So he yet a little before where he saith God vnfainedly loueth all men God doth not loue but hate the Reprobate although they be men yea the greatest part of men I well hoped
vpon the Hill of Mageddon as here Har and Mageddon the Hill of Mageddon But now in such a variety of opinions where shall we pitch Surely we may safely take direction herein from the Royall Paraphrast who saith I condemne not others but rather allow them to interprete this booke diversly so being it agree with the analogy of faith with the method of the text et cum serie temporum for these three being observed it may fall out that diverse diversly expound one place and yet all be according to the truth and meaning of the spirit of God An excellent rule well beseeming that Pacifique Prince to reconcile diversity of opinions so they bound themselues to the analogy and confines of faith So that in all these differences of derivations of this word Harmageddon finding none of them to swerue from the Analogy of the text we may safely imbrace all Only two are most pregnant and may seeme to challenge the most certaine credit afore all the rest First that this great battell shall be vpon the Hill of Gods delight to wit his Church and especially there where the Gospell is most conspicuous and shineth most clearely against which the envy of the Antichristian army shall advance the Standard Paralell hereunto is that battell of Gog and Magog chapter 20 the secret and open enemies of Gods Church wherein they shall compasse the tents of the Saints about and the holy City even the Church of Christ. And we haue a notable type hereof in the Prophecy of Daniell where the great Antiochus a liuely type of Antichrist is said in that his fatall battaile to his owne confusion to pitch the Tents of his Pallace between the Seas in the glorious holy Mountaine This may prefigure Antichrists assaulting the people of God in Armageddon to wit the glorious holy Mountaine the Church And doth not the glorious Church in England stand betweene the Seas The second is that of the royall Paraphrast though no way second but rather may challenge precedency before all the rest for the singular allusion of it Destruction by deceit Which doth highly make for the honour of that Lord of Hosts who by his wisdome and power shall wind and turne all the wiles and stratagems of the old Dragon and false Prophet all the power and puissance of the Beast to their owne destruction And for this cause it is said here He to wit God shall gather them together into a place called Harmageddon But this may seeme strange that God should lead this potent and proud army even to his owne Mountaine of Delights his Church No not strange Did not the Holy spirit lead Christ into the wildernesse to be temped of the Devill And hath not God power over all these plagues And was it not he that brought that daring Assyrian Host against the holy Citty in Ezechia's raigne as even that blasphemous Rabsache seemed to vaunt and all to daâ—nt poore Iuda Aâ—d was it not He that said to Barak I will draw out vnto thee to the River Kishâ—n Sisera c. Iudg. 4.7 Read also Ioel 3 where the Lord being about to deliver his people from the Babylonian bondage he saith ver 2. I will gather all Nations and will bring them downe into the valley of Iehoshaphat and will plead with them there for my people c. And ver 11. Thither cause thy mighty ones to come downe O Lord that is Gods enemies as ver 12. Read the whole chapter It is a notable type of this in the seventh Viall But what was the event of all How sped the Devill How sped Rabshache with his mighty Host How Sisera How I pray you should they speed when a more potent a more politicke Adversary even the Lord of Hosts takeâ— their conduct into his owne hand and puts his bridle into their nostrills Can an enemy though never so powerfull looke to prosper in any great attempt when his adversary hath a secret disposing hand to direct and sway all his designes which way himselfe pleaseth The King of Syria's Counsells and his words spoken in his bed chamber against Israel could they take place when both there was a faithfull Elisha to warne the King of Israell of them and a prudent King willing to be directed by his good counsell What shall become of Pharaoh and his huge host when as God hardeneth his heart making him foolhardy to pursue Israell and that even through the red Sea on whose dry channell when he first set his proud foot he might easily haue read his owne fatall wrack from those watery mountains on each side like swelling walls ready to burst so soone as once Gods people were safely arrived Iust so is it here He the Lord assembleth Antichrists forces into the place called Harmageddon And can they then looke for any better successe then such as Pharaoh and his Aegyptians found Surely no. Be confounded then with feare ô ye Antichristian adversaries of Christ and his Church Against whom doe you confederate and band your forces together â— Of vpon what presumption Hath not the Virgin the Daughter of Sion despised thee O enemy Hath not the daughter of Ierusalem shaken her head at thee Whom hast thou reproched and blasphemed And against whom hast thou exalted thy voice Is it not against the holy one of Israell Esa. 57.22 Is it not He that puts his hooke in thy nose leading thee to the place of thy perdition where thou notwithstanding in the beastly-wide throat of thy false confidence hast already swallowed downe the destruction of Gods people as at a morsell Oh that this might sinke into the hard skull of thy senslesse Beastly-head to be better advised and without feare oâ— witt to enter the lists where the Almighty takes vp the quarrell against thee But now it is hid from thine eyes Thou wilt needs try thy Triarian forces in one maine battell wherein thy Pontifician Omnipotency dare cope with divine Omnipotency if haply the triple-crowned Godhead on earth may dethrone the God of heaven as often he hath done the petty Gods on earth Nor can the time of this Vialls full accomplishment for the bringing of this maine battell to a head be farre off from the first pouring out The iniquity raigning in this Viall and the mad malice of the enemy and Gods fatherly care for his Church least it should be swallowed vp doe all conspire and concurre to hasten this great Day of God Almighty The time of this Viall comprehending those dangerous last dayes whereof Christ saith For the Elects sake those dayes shall be shortened Mat 24.22 And this seemeth to be spoken not so much in regard of outward pressures and persecutions of the Church as of intestine false doctrines very potent and prevalent in this Viall By which the Church of God being so mightily oppugned and assaulted not without good reason may the battell of the great day be said in the spirituall part to be already begun Begun say I