Selected quad for the lemma: scripture_n
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A00601
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A second parallel together with a vvrit of error sued against the appealer.
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Featley, Daniel, 1582-1645.
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1626
(1626)
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STC 10737; ESTC S101878
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92,465
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302
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or may bee accounted or is that Antichrist or Antichrists my irresolution grew as I haue remembred from the much insufficiency of their proofs that tender it stoutly strongly affectionately and tantum non as a point of faith Not any one of their arguments is not all their arguments together are conuincing Appeale p. 149. I incline to the more moderate and temperate tenent and rather of the two embrace the Turkish Popish estate not seueral but conioyned doe constitute That Antichrist then either of the two states disioynedly and of the two states rather the Turk by much then the Pope Ibid. p. 144. Why should it not be as lawfull for mee to opine that the Pope is not that Antichrist as for others to write to preach to publish to tender to proceeders this proposition The Pope is Antichrist Ib. p. 154. The Turk is and hath bin long possessed of Ierusalem that holy City The Iewes when Mahomet first declared himselfe came flocking vnto him as to their Messias the sooner rather because hee was circumcised Discord Church of Engl. HOmily against wilfull rebellion 6. part p. 316. The Bishop of Rome vnderstanding the superstition of Englishmen and how much they were inclined to worship the Babylonical Beast of Rome and to feare all his threatnings and causelesse cursings c. The Pope is implyed to be that Antichrist in the prayer of thankesgiuing for our deliuerance from the powder Treason Root out that Babylonish and Antichristian sect And in the morning prayer appointed for priuate houses Confound Satan Antichrist with all hirelings c. See K. Iames in his praemonitory preface his CoÌ„ment vpoÌ„ the Reuelation Iuel Def. of Apoâ— par 4. c. 9. diuis 3. B. Abbot and â— Downam de Antichristo B. Andrewes resp ad Car. Bel. Ap. à capite 9. ad 13. In this point touching Antichrist the Appealer agreeth with the Church of Rome and diâ—â—enteth from the learnedst Diuines in England and other reformed Churches both touching the maine conclusion The Pope is Antichrist and touching the seat doctrine and character of Antichrist which they apply to the Pope hee with the Papists to the Turke As for the Protestant arguments taken out of the Apocalyps to proue the Pope to be the Antichrist Bellarmine calls them deliramenta dotages and the Appealer to shew more zeale to the Popes cause straineth farther and termes them Apocalypticall frensies which proceeding from the mouth of a Protestant Antigagger and Appealer to King Iames Non sani esse hominis no sanus juret Orestes Of Limbus Patrum Church of Rome BEllar de Anim. Christi l. 4. c. 11. The soules of the godly were not in heaueÌ„ before Christs ascensioÌ„ Id. de SaÌ„ct beat lib. 1. c. 20. If they demand why prayers of the liuing were not reuealed to the Fathers in Limbo and are now reuealed to the Saints in heauen I answer that the Saints in Limbo did not take care of our affaires as the Saints doe in heauen neither were they then set ouer the Church as now they are Appealer GAgg pag. 278 Though they were not in heauen in regard of place yet were they in happinesse in regard of state Ib. 281. Let them not haue been in heauen before our Sauiour I deny it necessarie they were therefore in Hell that region I call Abrahams bosome which though it bee not Heauen yet is it higher then hell Church of England HOmily concerning Prayer pag. 122. The scripture doth acknowledge but two places after this life the one proper to the elect and blessed of God the other proper to the reprobate and damned soules Ibid. pag. 122. S. Augustine doth acknowledge onely two places after this life to wit heauen and hell In this point though the Appealer dissent from the Romanists in a circumstance on the bye about the situation of Limbus Patrum for they place it nearer the confines of hell the Appealer nearer heauen yet he agreeth with theÌ„ in these 2 main conclusions 1 That there is or at least was a place for soules after this life distinct from heauen and hell 2 That the soules of the Fathers before Christs ascension were not in heauen but in that third place Of Traditions Harmony Church of Rome COuc of Trent Ses. 4. decret 1. The holy Synod of Trent finding this truth and holy discipline to bee contained partly in Scriptures partly in vnwritten traditions which eyther were taken froÌ„ Christs mouth by the Apostles or were deliuered by the Apostles themselves inspired by the holy Ghost and haue passed as it were from hand to hand to vs and following the example of the Orthodoxe Fathers doth with the like religious affection reuerence receiue entertain all the bookes of the old and new Testament as also the traditions theÌ„selues pertaining to faith and manners Appealer ANsw. to Gag pag. 42. That most learned religious and most iudicious writer hee meaneth St. Basil de Spiritu sancto which Treatise Erasmus Bishop Bilson and other iudicious Diuines proue to be counterfeit saith no more then is iustifiable touching traditions For thus saith he The Doctrine of the Church is two wayes deliuered vnto vs First by writing then by tradition from hand to hand bothe are of alike force or value vnto piety Discord Church of Engl. ARticle 6. Holy scriptures containe all things necessary vnto saluation so that what soeuer is not read therein nor may be proued therby is not to be required of any man that it should be beleeued as an article of faith or be thought requisite or necessary to saluation Art 20. Although the Church bee a witnes a keeper of holy writ yet as it ought not to decree any thing against the same so besides the same ought it not to enforce any thing to be beleeued for necessity of saluation Art 21. Things ordained by Generall Councels as necessary to saluation haue neither strength nor authority vnlesse it may be declared that they be taken out of holy Scripture In this point touching Traditions the Appealer consenteth with the Church of Rome and differeth from vs in two particulars 1 In that he admitteth of doctrinall Traditions belonging to faith and manners We acknowledge traditions concerning discipline and the rites and ceremonies of the Church but not concerning the doctrine or matter of faith and religion 2 In that he equalizeth vnwritten traditions to holy Scriptures such traditions as we receiue we hold and esteeme farre inferiour A WRIT OF ERROVR SVED AGAINST THE APPEALER HOrtensius that spruce Oratour commenced an action against a Citizen of Rome for rushing hastily vpon him and thereby disordering and pressing down the pleats of his gowne Many such actions haue been heretofore entred and pursued against such as haue rudely or carelessely crushed a pleat in the Spouse gowne or ruffled a set in her ruffe I meane with their pen glanced though vnwittingly at a ceremonie of order or ornament of decency But now when not her rayment of
eternall life and that the terrifying threats vsed by the Holy Ghost in the Scriptures are to this end to stirre vp the elect to watchfulnesse and diligence motiues they are to and meanes of perseuerance not arguments at all to proue the Saints Apostasie u To the place of Matth. 12. 44. we answer First we ought not to ground any doctrine of faith vpon a meere parable or allegory because as Saint Augustine in his booke de Doctrinâ Christianâ deliuereth it All those points which belong to faith and manners are plainly deliuered in the Scriptures Secondly we cannot aâ—gue strongly from corporall possession or dispossession to spirituall as a Lunaticke man so a man possessed with the Deuill in body may be yet in the state of grace in his soule and in like manner as a man that is cured of his frensie or lunacie may be yet an vnsanctified man so a man out of whom the Deuill is cast from tormenting or possessing the body may be yet an vnregenerate man although I grant our Sauiour seldome or neuer cured any mans body but first he healed the soule as some Interpreters haue obserued yet no necessary consequence can be drawn from the health or sicknesse of the body to the health or sicknesse of the soule Neither is it said here that the vncleane spirit was cast out by Christ nor by any other but that he went out of himselfe and returned againe and therefore this possessed person can be no fit embleme of a truly regenerated and iustified man out of whom the Deuil is powerfully cast out and the party is no way vnder him or in his power but led by the spirit of God Rom. 8. and wholly deliuered from the power of Satan Thirdly the meaning of the Parable is as appeareth by our Sauiours application that as the latter state of that man out of whom the Deuill first departed and afterward returned with seuen worse than himselfe was worse than the former so it should be with the wicked Iewes out of whom the vncleane spirit had gone out for feare of the Law but now was returned againe vnto them through their refusall of the Gospell and despiting the Spirit of Grace Thus Saint Hilary Ierome and Bede expound the Parable and their Exposition is euidently grounded vpon our Sauiours words vers 45. Euen so shall it be also vnto this wicked generation As it is particularly applied by our Sauiour to the Iewes so it may be to any Nation out of which the vncleane spirit departeth for a while or is driuen away by the preaching of the Gospell if it be empty of good workes and giuen to the pleasures of this world like the lodging of the vncleane spirit which he found empty swept and garnished The vncleane spirit will enter with seuen worse that is the Gospell shall be taken away from them and the Kingdome of Grace for the abuse of it and they shall be brought into worse bondage of the Deuill then before according to Saint Peter 2 Epist. 2. 20. If after they haue escaped the pollution of the world through the knowledge of our Lord and Sauiour Iesus Christ they are againe intangled therein and ouercome the latter end shall be worse with them than the beginning for it had beene better for them not to haue knowne the way of righteousnesse than after they haue knowne it to turne away from the holy commandement deliuered vnto them This was the case of the Kingdome of Congo which for a time embraced the Gospell but afterwards perceiuing that it restrained their carnall libertie and no way permitted pluralitie of wiues they cast off the yoke of Christ and enthralled themselues againe to Satan But it is not so with those that are truly regenerate for to them his yoke is easie and his burthen light Lastly this obiection may be retorted against the Aduersaries thus This Parable is meant of a wicked generation Matth. 12. 45. an euill and adulterous generation vers 39. a generation of vipers vers 34. such as the Scribes and Pharises were who in this Parable are reproued by our Sauiour But the regenerate children of God are not a wicked adulterous or viperous generation but a chosen generation a royall Priest-hood an holy nation a peculiar people 1 Pet. 2. 9. Therefore this Parable is not meant of the regenerate children of God * To the place of Saint Luke 8. 13. and Mat. 13. 20. we answer First the heart of a man truly regenerated is not compared to a stony ground for God by regenerating grace takes away our stony heart and giues vs an heart of flesh Ezek. 36. 26. Secondly a temporary faith is not of the same nature with a iustifying faith a temporary faith hath no root Matth. 13. 22. and Luke 8. 13. a iustifying faith hath a temporary faith beareth no fruit but a iustifying faith beareth fruit Matth. 13. 23. and Luke 8. 15. Those who beleeue the Gospell meerely out of temporary hopes because godlinesse hath the promise of this life they receiue the word with ioy while they thriue and gaine by it but when there ariseth trouble and persecution for the Word they are offended and fall away but those who ground their faith vpon the promises of a better life their faith like gold 1 Pet. 1. 7. being tried in the fire is made much more precious and found vnto praise and honour and glory at the appearing of Iesus Christ beleeuing with ioy vnspeakable and full of glory receiuing the end of their faith the saluation of their soules vers 8. Their faith differeth from the faith of Hypocrites and Temporizers in the cause and kinde their ioy in the degree and both in the continuance Lastly this obiection may be retorted against the Aduersarie First thus They who are compared vnto the good ground are not meant here by stony ground But truely regenerate Christians and beleeuers Luke 8. 15. and Matth. 13. 23. are compared to good ground Therefore they are not here meant by stony ground Secondly thus That faith which is distinguished from a iustifying faith in this Parable cannot be taken for the faith of a true regenerate Christian But the temporary faith is distinguished in this Parable from a iustifying faith Therefore the temporary faith cannot be taken for the faith of a true regenerate Christian and consequently the Appealer and Arminians are in this their allegation mistaken Of Falling away from Grace ARMINIANS BERTIVS of the Apostasie of Saints pag. 26. Apostasie is described by the phrase to wax cold Mat. 24. 12. And because iniquitie shall abound the loue of many shall x wax cold Bertius pag. 34. The Apostle fore-seeing that the conuerted Gentiles might be bewitched with that opinion That they could not be cut off from the Church warneth them that they wax not proud against the Iewes but that they learne by their example that it may come to passe that they also may bee cast away Rom. 11. 19. They were broken off