be Authors of such ciuile defection 4 The sinne specified as cause of Antichrists raigne and cursed efficacie in delusion is not r 2 Thes 2.10 receiuing loue of the truth c. 5 I am deceiued if Scripture any where vse the tearme to signifie any other then a spirituall or Ecclesiasticall defection from God Heb. 3.12 Isai 1.5 From Faith 1 Tim. 4.1 From Religion Acts 21.21 We haue consent of best expositors amongst Romanists of Saint Austin better aduised Estius ad locum de Ciuitate dei lâ—b 20. cap. 19. Refugam vtique a Domino Deo The defection then is spirituall Concerning it see these particulars 1 What it is To Thomas it sounds retrocessionem a Deo a going backe or departure from God with whom we haue had some reall appearing or graduall coniunction to whom we haue performed or professed subiection Three things especially there are that knit vs vnto God and whereby we testifie subiection vnto him 1 Faith 2 Religion 3 Obedience 1. Persidia 2. Ab ordine 3 Inobedientiae Accordingly they make three sorts of Apostasie 1 From Faith 2 From Religion 3 From Obedience The tearmes I keepe willingly varying in explication 1 From Faith as when a man forsakes the true doctrine of Faith whereof hee hath bin informed and which he hath entertained into his iudgement and profession and fals to Paganisme Iudaisme Heresie See 1 Tim. 4.1 2 From Religion as when hee forsakes the worship of the true God and fals to worship Idols as Achaz or from the true manner of worshipping the true God as the tenne Tribes vnder Ieroboam 3 From Obedience as when a man fals from morall practise to viciousnesse of life whereof see Mat. 12.45 2 Pet. 2.21 of whether or whether of all the Apostle must be vnderstood if any inquire thus let him thinke they vsually goe together in what order some other occasion may fitlier manifest Though commonly Interpreters limit to Apostasie from Faith and puritie of Religion 3 Meanes the Apostle of some particular persons Churches Prouinces Resp Rather of an vniuersall Apostasie of the multitude and maior part of the Christian world for otherwise reuolt of particular persons and Churches was not strange in Å¿ 1 Iohn 2 19. Apostles times when that here spoken of is intended to be t 1 Tim. 4.1 notorious and something u 2 Tim. 3.1 2. remote from the notice and sight of the generation then liuing more nearly coasting * Luc. 18.8 vpon the time of Christs second comming And hitherto is Consent 4 But what 's this Faith and Religion from which the reuolt shall be Popish Expositors many interpret of the Romish Faith and Religion and of the Obedience supposed due to the Bishop of that See as to the Vicar of Christ Saint Peters successor Worshipt might he be Resp But shew vs I pray what Scripture hath tyed vs to the Faith and Religion of Rome as it is Romana Must we absurdly thinke the Church in Scripture to sound nothing but the Church of Rome Faith and Religion denote the Faith and Religion of Rome Apagite 2 What when the Romish Church proues Apostaticall are we then tied to the Faith and Religion of Rome will you say its impossible for the x Mat. 16.18 promise and y prayer of Christ Resp The Church to which the promise is made is the Church Catholique of the Elect the Faith of Peter praied for is not fides quae Creditur but qua Creditur the gift of Faith in Peter and all Gods Children And that the Romish Church may proue Apostaticall doth not the Apostle more then intimate Rom. 11.20 Be not high minded but feare was no empty scarcrow an intimation rather of possibilitie and likelihood of their abiection z Luc. 22.32 if Papists themselues may be beleeued in the question of perseuerance Such Caueats to other of Gods people more then intimate their possible Apostasie at least as they generally apprehend them 3 What when the great Antichrist hath erected his Episcopall See vpon that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath begun to the Kings of the earth in the cup of damnable errours and doctrines of Diuels Are we then bound to adhaere to the Faith and Religion of Rome or shall it not be our wisedome to come out of that Babylon Apoc. 18.4 4 Their Apostasie de facto I spare to insist on Be pleased to compare the Doctrine of the Tridentine Counsell touching faith and worship with that extant in Pauls Epistle to the Romans thou wilt be ready to sweare the Citie that once was faithfull is now become an harlot that Bethel is become Beth-Auen As to the testimonies of fathers produced to euidence the prerogatiue of that Church read what that thrice reuerend Doctor Whitaker of blessed memorie hath fully answered this onely added 1 set apart you must the testimonies which Popes giue of themselues for what Court alloweth a mans owne Testimonie in his owne Cause 2 Beleeue not the Epistles Decretall to be theirs on whom they are fathered Bishops of those times were not so vnlettered so vntutored as in euerie page to doe Priscian violence Not so besotted as to send letters to the dead nor you must thinke so Propheticall as to alledge for testimonie the sayings of men yet vnborne As to other Fathers of Greeke and Latine Church they must be confessed to speake many things encomiastically of the Roman Church in their times cause they had then sufficient it being yet mostly orthodoxe Yet what seemes in their writings to sound as they would now haue the Bels to ring thinke and you shall not erre they spake rather from voluntarie reuerence then from opinion of necessary obligation Apostasie vnderstand from the Faith Catholique taught in Scriptures that is verbum fidei Religion what is in the written word prescribed All other thinke z Mat 15.9 vaine taught by the precepts of men When Paul said they should depart from the faith ment he from the faith of Rome or rather ment hee Rome as other Churches yea more then many should depart from faith Catholick See 1 Tim. 4.1.3 thou wilt think he pointed finger specially to Rome so sutable are their doctrines to those of Diuels there mentioned Lyâ—onus in 2 Thess 2. And thus doth Lyra expound this Text. Nisi venerit discessio primum Exponunt aliqui de discessione a Romano Imperio alij de discessu a Romana Ecclesià a quaiam diu est quòd recessit Graecia mihi videtur melius intelligendum de recessu a fide Catholicà 5. Is it past Resp Why doubt we haue we read Scriptures obserued the doctrine of Faith there taught the rule Matter Manner of worship there prescribed The whole world once groaned to see it selfe become Arian It might much more to haue seene it self become wholly Antichristian 6. When began it Where was it Who Authors of it Resp 1. Fond men must circumstances needs bee punctually showne else is it
critick in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Reuelation brings to this intricate question consule But that the impediment is remooued and that wicked one discouered is a little Article of my Faith Vse 1 That a man might wonder saue that God hath foretold their strong delusion that Romanists should stil prattle of I know not what new Antichrist to come some three yeeres and a halfe before the end of the World especially knowing what they teach touching this impediment that its vndoubtedly the Romane Empire But thus they deserue to be deluded who shut their eies against the cleere light of Truth shining vnto them Faxit Deus ne non nostri Me thinkes I should not but compassionate our misled forefathers who liuing in the depth of Ignorance were drawne to adore and admire the beast But for vs after so cleare reuelation of the Truth such libertie of searching Scriptures vouchsafed vs of God after accomplishment of all predictions concerning Antichrist 1 Apostasie from Faith 2 Hauocke made of Saints 3 Insulting ouer Soueraigntie 4 Remouall of Impediment c. running into our sense for vs to halt twixt the two opinions to studie reconcilement to resolue of admitting his Character what is it lesse then to professe halfe Atheists and wilfully to renounce our owne saluation Iust were it with the Lord to permit vs to strong delusion that wee may bee damned to make our damnation so much more intollerable then that of blinde forefathers by how much the more gracious the Lord hath bin to vs in the more meanes of knowledge and cleare discouerie of the man of sinne I say as Paul k Gal. 5.1 stand fast in the libertie wherewith Christ hath made you frée and bee not againe intangled in that yoake of bondage For the mysterie of iniquitie doth already worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the obiection this Is he not in the world already if so then may the day of the Lord be as nigh as wee are borne in hand Subiect 1 concession he is in the world at least in fieri 2 distinction secretly and as in mysterie but not reuealed which is that manner of his being in the world which must precede the comming of Christ and that he is not so openly in the world is prooued for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will let till he be taken out of the way That once atchieued then shall that wicked be reuealed till then it may not be expected In the words are two things 1 The stile of Antichristianisme otherwise called Poperie 2 The nâ—w Antiquitie of it 1 The style it hath is a mysterie of iniquitie or iniquitie in a mysterie expect not so much as mention of the various expositions for quorsum but to cloy the Reader Mysterium commonly sounds a Religious secret not obuious to capacitie of euery vnderstanding rather requiring some extraordinary afflatus to the conceiuing of it as mysteriuÌ„ Christi Ephes â— 4 and the mysterie of Godlines 1 Tim. 3.16 and the mysteries of the Kingdome of heauen Mat 13.11 things in their owne nature abstruse and which without diuine reuelation we conceiue not Sometimes things apert in themselues and running into sense haue that stile when the reason onely of the thing is secret so Reiection of Iewes a mysterie Rom. 11.25 sometimes things haue that appellation for the couerture of carriage in the allegoricall expression as Ephes 5.32 To whither acception of the word is the allusion here Resp To first and third if to any though perhaps the reason of the appellation bee onely the couerture and secresie of carriage and conueiance into the Church Yet ye read some where of l Aoc. 2.24 depths of profoundest learning as they call them which yet are but the depths of Sathan homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysteries but of iniquitie such will Poperie store you withall orders of Angels and their seuerall ranks and subordinations which poore Protestants apprehend not because Gods spirit hath not reuealed them in Scripture these know exactly their language and manner of expressing the conceptions of their vnderstandings each to other yee cannot learne but from their mysticall Angelicall Seraphicall Doctors How a body Naturall may be without dimensions Accidents subsist without a subiect and such like deepe mysteries of absurditie you can learne from none but their Teachers nor in truth shall euer rationally conceiue nisi credideritis non intelligetis you must captiuate your thoughts to the obedience of Antichrist for I tell you these are great mysteries in their Iniquitie But Carriage of their grossest errours you shall finde so couert and no lesse then mysticall that except we haue wits exercised to discerne betwixt good and euill we shall hardly descrie them That Christ is onely Author of righteousnesse and saluation the onely name giuen vnder heauen by which we must be saued they constantly proclaime Where is the mysterie he saues but in and by vs hauing merited that we might merit and purchase our owne righteousnesse and saluation That Christ is very man borne of the Virgin retaines the same nature entire now glorified without any eleuation to a diuine being is their doctrine with great feruencie taught against Vbiquitaries and elder Heretiques yet so is his body eleuated aboue the condition of a naturall body that it may be in many places at once hath lost dimensions circumscription or if there be any other propertie more proper to a body Naturall Anathema they crie to Pelagius and all his Sectaries maintaining free will in nature ad spiritualia yet prie into the mysterie ye shall finde them halfe or more Pelagian God excites and perswades changeth not the condition of the will nor infuseth an abilitie which before was absent to beleeue or repent the will excited by a secret though languishing natiue power applies it selfe to Gods excitement and accepts his perswasion Mysterium iniquitatis in Doctrinâ See it in their cultus fairest pretenses it hath of vertue sanctitie deuotion 1 Acts of Religion the same that God prescribes or allowes but mischiefe on the mysterie baned with infinite superstitions Prayer Almes Fasting Workes of satisfaction acceptable to Gods Iustice 2 Pretences of sanctifie and other vertue in all their abominable Idolatrie in Images adoring the Deitie they are good Remembrances preuent distractions excite deuotions By Saints as mediators of impetration conueying their petitions to God the pride is intollerable for a sinfull man to goe himselfe boldly to the throne of Grace Infinite I might be in discouering the mysterie of their iniquitie I say as Paul m Col. 3.16 Let the word of God dwell plenteously in you store you with clearest and distinctest knowledge thinke not its ouerly and confused vnderstanding may secure you you haue to deale with mysticall iniquitie Warily and with warrant of calling aduenture on their conference and writings easily thou maist bee puzzled in this mystery as they carrie it A mystery is Popery but of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
from the tumults of warre Iud. 5. vlt. 2 Sometimes immunitie from persecutions Actes 9.31 3 And here tranquillitie quiet conuersation in Christian societie free from vaine ianglings vnbrotherly discords and dissensions As Mar. 9.50 alibi passim Vse I pray God once settle vs in it â—â—nite our hearts to feare him to loue and liue at peace one with another Thorough the great mercy of the Lord of peace we haue beene long free from the miseries of bloody warres the blessing Dauid prayed for to o Psal 122.7 Ierusalem wee haue enjoyed it seemes ad nauseam vsque till now the people are ready to cry ad arma alarme So long hath peace beene within our walles and plenteousnesse within our palaces And as for persecution the name is scarcely heard amongst vs sithence Tempora Mariana that now wee are growne touchie and tender of reproach and churle if the Lord call vs to suffer euen rebuke for his name Yet as if wee were made of wrangling metall had our life as Salamanders in the fire of contention so dote we about questions and strife of words in the Church so eagerly pursue we petiest rights reuengefully prosecute triflingest wrongs that we set Church and Common-wealth all in a combustion He knew the hearts and temper of his countrimen Llboyde apud Maginum in cambria the Cambro-Britannus who thus writes of them That they are naturally propense to brawles sometimes of the bloudiest And now sithence they haue beene forced to brake their swordes into sithes their speares or welch-hookes into mattockes to giue vent to the wrangling humour they spend their time and state in persecuting Law suites And wee Britans of t'other race are growne all Camber Camber quite changed from the temper of our peaceable fore-fathers That now writtes walke for words and but sub paena wee tread not downe one grasse of our neighbours Tempora tempora Church stories record how vnder bloody persecutions Bishops and other Christians merited the stile of the sons of peace so vnanimously they stroue for the faith once giuen to Saints resisting against sin to the shedding of their best bloud After when vnder Constantine the Churches had rest round about then fell in domestique Contentions first about matter of faith as in that pestilent heresie of Arrius These calmed about primacie and praeeminence and such like trash till at last purity of faith and worship was well-nigh lost in almost the whole Church And we who haue seene issues of such contentions wanton it should seeme with outward peace are madde vpon questions wrangle about trifles as about the heart and life of our faith Per viscera Iesu nostri obsecro obtestor p Rom. 14.19 Let vs follow the things that concerne peace and wherewith wee may edifie one another That will neuer bee till wee haue learned 1 To walke by q Phil. 3.16 one Rule That which the Lord hath appointed the onely Canon and measure of Faith While Thomas with his Saint Aristotle and Saint Denys must vmpire it in Religion Reason must bee iudge of Faith in vaine we looke for ought but endlesse questions in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 While we are r Iac. 3.1 so many Masters euery one will bee a Master in Israel to iudge what 's order and decorum maruell not if the Church bee filled with contention Oh that the meekenesse of wisedome were in vs Å¿ Phil. 2.3 Euerie man to thinke another better then himselfe 3 Saint Hierom would haue no man patient in causa laesae fidei yet is it in Pauls Counsell and practise in things indifferent to be indifferently minded to t 1 Cor. 9.12 become all vnto all Ambrose his moderation what wise man but approues in externall Rites to fit himselfe to that Church God shall call or occasion him to liue in Turpis est omnis pars quae vniuerso non congruit suo As to ciuill contentions we may then hope to haue them calmed when men haue learn'd 1 u Pro. 17.1 Vnderualue their pence to their peace 2 To pacifie the * Iac 4.1 lusts which warre in their members 3 To thinke it their x Pro. 19.11 glory to passe by an offence 4 To be humble and lowly sith y Pro. 13.10 onely by pride men make contentions But why prescribe wee When Paul thought prescripts so little auaileable And insteed of exhorting prayes God himselfe to interpose for preseruation of peace The God of peace himselfe giue you peace Surely it s hee that makes men to be of one minde in a house It s the z Psal 29 11. Lord who giues vnto his people the blessing of peace But why that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphaticall prefixed It sounds mee thinkes as if the Lord must bow the heauens and come downe himselfe in person interpose to settle vs in peace Is our nature so abhorrent from peace Or what is it View man as nature sends him out into the world thou seest him naked and more then any creature vnarmed as if his maker meant him for some Picture of Peace Yet behold him in his Inwards so depraued since the fall that Tigres or wood Beares are scarce so fierce as hee the first sins vented by the sonnes of Adam were a See Gen. 4. 6 wrath hatred enuie violence c. sinnes all opposite enemies to peace the last that are mortified seeme the same contentious humours wherefore to all the Churches Paul writes vnto are caucats frequentest against affections of that Nature And vnto this the diuels steering especially towards the breach of peace nothing so much aduantaging or aduancing his Kingdome as the discords and dissentions of Brethren thus steales he Truth Deuotion Sanctitie Charitie and all out of the Church while we are hotly contending about Goates wooll perhaps that 's Reason Paul prayes Gods immediate manifesting himselfe in working our peace But vsually the more difficult the more necessarie and excellent Thence perhaps it is Paul so enlargeth his petition to all meanes and Times that other Reading by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally reiected But meanes you must thinke hee meanes lawfull and holie for so else-where hee specifies it must bee peace with holinesse Hebrewes 12.14 Alwaies by all meanes Scarce any dutie is found in this sort enforced as is the endeauour of peace b Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow after peace pursue it running from you and that with all men Loue we life Said the Psalmist c Psal 34.12.14 Seeke peace and ensue it d Rom. 12.18 If it be possible that showes it difficult as much as in you is haue peace with all men And here alwaies by all meanes where I see enforcements so emphaticall mee thinkes I apprehend some excellencie or vsefulnesse extraordinarie in the dutie exhorted vnto else some more then ordinarie abhorrence from it from nature or ill custome at least some speciall spight in Satan labouring to hinder