it is articled in our Creed recorded in the Gospell yet are Iewes Infidels in those very Articles Why they belieue nor cause nor auaile of his passion which is the life of Euangelicall truth couched in those Articles the cause u Rom. 4.25 our sinnes not his owne the auaile our * Heb. 9.12 Redemption and Iustification Yet its true both cause and auaile Papists in a sort belieue that he died an Innocent for the Nocent to expiate our sinnes Where then is their Infidelity that in suffering he intended expiation of all sinnes mortall and veniall discharged vs of all guilt and obligation to all punishment temporall and eternall they stiffely deny our selues must satisfie for veniall sinnes procure discharge from temporall punishments by our owne voluntary passions and penous good workes That Christ is mediatour of Intercession and Redemption Papists belieue herein are orthodoxe in faith that he is the * 1. Tim. 2.5 1. Iohn 2.1 2. sole meritorous mediatour of Intercession and impetration they belieue not herein they are Infidels Saints and Angels meritoriously intercede for vs that is the lye of their faith sic de Reliquis 2 Next let be cousidered the generall acknowledgement of Scripture and all doctrines contained in Scripture to be of God acquits not of particular Infidelity for what if hereticall sense be forced vpon the letter and in that false sense be belieued there is a lye vnder that faith there is infidelity if to Scriptures in right sense taken credence be denied Exemp That the Text in Iohn Father Word and Spirit are y 1. Iohn 5.7 one is Gods word no Antitrinitary denieth but that onenesse is by consent of will puts the lye in their faith not by identitie of Essence is their Infidelity that faith iustifieth in the sight of God Papists deny not But as a quality principall in vs and as the beginning and first step to iustice which they imagine inherent in vs that 's the lye in their faith That as an instrument apprehending and applying the righteousnesse of Christ for which we are accounted righteous by which alone we stand iust in Gods sight this they belieue not in this they are Infidels 3 Lastly let that be weighed that in the points which orthodoxly they professe to belieue the formall obiect of their faith is not veritas prima but the testimony of the Church humane faith makes not a Christian he is no better then an Infidell in respect of diuine faith who hath no higher reason then humane Authority or Reason of his belieuing Summe vp all the result in this who so denies credence to any part of Truth couched in any Article is in that respect an Infidell who so belieues the letter of Scripture not belieuing the sentence flowing from right Interpretation is so farre an Infidell who so belieues the Gospell onely because the Church testifies it to be Gospell not because the Author reuealing it giues such Testimony is neuer a whit lesse then an Infidell Such are Papists Ergo Infidels that is culpable of partiall Infidelitie Vse My hearts desire and prayer to God for Papists is that they may be saued my hope that many yet Papists shall be saued Howbeit of them which liue and dye Papists I must professe my charity cannot be so charitable as to thinke they shall be saued 1 They are falsified in their faith belieue lyes no lesse then damnable heresies 2 They are without faith in the points which are the very heart and soule of the Gospell The good Lord giue them eyes to see hearts to bewaile and forsake their heresie their infidelity that so they may come out of snare of the diuell flye from the wrath to come 2 Their second sinne making lyable to damnation is taking pleasure in vnrighteousnesse Theophilacts interpreter renders qui oblectati sunt in iniustitia The word signifies a willing pleasing selfe-propention not without much contentment vnrighteousnesse take as before to denote vniuer salem iniustitiam sinne and wickednesse such should the sectaries of Antichrist be men finding pleasance taking delight in their owne and others viciousnesse A vice or degree of viciousnesse incompatible with Grace Salomon notes it the property of the wicked to z Pro. 10.23 reioyce in doing euill to delight in the frowardnesse of the wicked Saint Paul makes it a Rom. 1.32 more heinous then doing euill Saint Bernard to Eugenius noting the seuerall steps whereby men descend to the depth and bottome of desperate contempt rankes this in the middle when a man first enters into a course of sinning especially against conscience he finds his first fact a burthen intolerable 2 let him iterate it of intolerable it becomes grauy onely frequent it of graue it s made 3 leue custome it it proues 4 insensible 5 not long ere it s made delectable 6 The taste of pleasure makes it desirable 7 That excusable 8 By and by desensible 9 Till at last it becomes gloriabile matter of boasting to which what can be added in the measure of sinfulnesse Is it chargeable on Papists Resp On no Christians more I spare mention of their exulting in their owne impieties and Idolatries perhaps the people thinke they ought so to serue God But who euer knew Papist other then practiser abettor triumpher in the vilest pollutions of that day of rest which God hath sanctified to himselfe from the beginning And what ioy is it to see or heare the exorbitancies of men of the contrary Religion what Dauid with b Psal 119.136 Riuers of waters bewailed Lot c 2 Pet 2.8 vexed his soule from day to day to behold and heare partly for the dishonour of God partly through compassion of the sinners miserie these ioy in with the ioy of haruest or such as they are affected withall that diuide the spoile But out vpon filthinesse of fornication the companion of Popish Idolatry was euer Papist knowne to scruple this sinne not to extenuate it as veniall not to excuse it as a tricke of youth to ioy and glory therein as in a point of manhood But scatter Lord scatter our cruel enemies that delight in bloud strong must the infatuation be to no lesse then extinction of the light of nature from which issues reioycing in massacres of Christians and in spilling of bloud wherein yet the scarlet Whore and her Sectaries ioy euen to laughter and as Cannibals finde sweetnesse in no liquor inebriating more then in bloud Vse And yet must we hope Papists so liuing and dying may be saued Summe vp the whole thus is their description by properties 1 Falsified in their faith 2 Faithlesse towards the Truth 3 Sporting themselues in their deceiuing taking pleasure in vnrighteousnesse Belike Heretiques Infidels Impenitents may be saued yet said our Sauiour He that e Marke 16.16 belieues not shall be damned and f Luke 13.3.5 except yee repent yee shall all perish or what thinke we is false faith sauing is faithlesnesse towards
Paul to expresse the true God by which yet suites well to Magistrates as the very phrase is applyed 1 Cor. 8.1 2. Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had more fully expressed the intention had it binne of the true God 3. And why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though there be many that are called Gods yet to vs there is but one God 1 Cor. 8.5 That the sense may be this In his pride so arrogant and intollerably ambitious that hee shall aduance himselfe aboue all Magistrates and their Authority on earth Not that onely that is inferiour but that also which is Augustus like vniuersally monarchical no lesse then Imperiall Did euer Popish pride aspire to such height That Seruus seruorum Dei brookes he the style of Rex Regum and Dominus Dominantium Resp 1. His facts full of Luciferian ambition knowne stories will fill you withall To speake of Kings of Italie France England and translating their Kingdomes oft attempted sometimes executed were to make his pride seeme ouermoderate these were but Dij minorum gentium What say you when Emperours must waite at his Gaâ—e and pray and pay too to bee admitted to his presence When they must thinke it their grace to hold his stirrop and beare the checke for ill hostlership in mistaking the right When their fauour is counted high to kisse his feet and wrath of that holinesse is implacable for that he heares not the sweet Busse cry smacke Vah Lucifer That one demeanour of his towards Frederick Barbarossa proclaimes him in pride The great diuell Incarnate Creeping comes the Emperour to that beast Alexander the Third naucler gene al. 40. Chronicon colonicâ—se Sabellicus and kisseth his feete to obtaine absolution from a sentence of excommunication would you thinke it He sets his foot on the necke of the Emperour now prostrate before him and as well became the Vicar of Hell applies to himselfe in that fact Thou shalt walke vpon the Aspe and Basiliske the Lyon and Dragon shalt thou tread vnder thy feet How doth naturall affection curbe Heroicall spirits How did papall pride in this Monster exceed it selfe But these may seeme insolencies personall and but in ceremonie of deportment What say you to deposing of Kings of Emperors or if any thing may be in Magistracy a transcendent to them Facts read frequent in the Cardinall not related onely but iustified as done de Iure and pleaded as euidences to prooue Bellar. de Rom. Pont. lib. 5. cap. 8 that the Pope hath supreame power temporall on earth though not directly yet in ordine ad Deum and all spiritualia So far then as this property may aduance the Pope hee hath best right of all miscreants to be that Antichrist Vse How long Lord holy and iust doest thou not auenge the bloud of thy seruants the abasures of thy Lieftenants vpon that false Prophet and the Beast Stirre vp O Lord the Spirit of Princes that once the lofty lookes of the proud may be brought low Who is there amongst the Lords anointed ones whose heart the Lord hath inclined to be instrument of his vengeance vpon the Whore His God be with him And if hereto the offering of the people be not willing vnworthy they to see the peace of the Church But trow you shee hopes or meditates anew to procure England to carry the Saddle Oh papae Asina shall it euer be againe the style of England If so I le say the diuell rides vs. So that he as God sitteth in the Temple of God shewing himselfe that he is God 2. The second degree of his pride respecting God in two Branches 1. Imitation or as you may conceiue it pretensed representation of God 2. Aemulation for he beares himselfe as God emulating his actions and authority or if you will you may thus particularize there is noted 1. Râ—gimen 2. Locus Regiminis 3. Authoritas 4. Modus regendi 1. Sitteth sedere for Cathedratica potestate praesidere as the vse of the word is frequent in Greeke and Latine Authors and Scripture is not abhorrent Estius ad locum See Acts 18.11 Mat. 22.1 As if th'Apostle meant withall to point vs to his profession and quality of life a Bishop or professed Teacher and Gouernour of the Church he should be to which accords that in Saint Iohn his stile is Starre and false Prophet 2. His Cathedra sedes Episcopalis his See is noted the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Templum so is th' originall which hath giuen occasion of diuerse Rendrings and expositions Saint Augustine In Templum De Ciuit. dei lib. 20. cap. 19. quasi ipse sit Templum Dei quod est Ecclesia as if hee were the Church Seipsum Ecclesiam vendicabit vicem Ecclesiae geret which if it were the Sense would lead vs by the hand to dubbe the Pope Antichrist For Truth is howsoeuer the Name of the Church be oft pretended as the sole infallible Interpreter of Scripture Iudge of Controuersies c. Yet in th'vpshot all is resolued ad Papam nor people nor Pastors nor Fathers nor Councels are that Church except they haue the suffrage of the Pope wherefore euen to Authoritie of Councels the answere must be rested in They wanted Popes Authoritie first to congregate them secondly to guide them by presence of himselfe or Legates thirdly to approue them by his suffrage But thus rather conceiue th'Apostle willing to denote the place of his Regiment the Enallage of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not infrequent in Scripture Mat. 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. in the Citie Nazareth Mar. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the sense is apert this in the Temple of God What that is is the doubt saith the Cardinall the Temple at Hierusalem and before the Temple of Salomon Contra what 1 that of old built by Salomon repaired by Ezra and Nehemiah beautified by Herod It s ruined not a stone left vpon a stone nor is hope of reedifying Mat. 23.38 2 some other to be reared out of the ruines thereof by Antichrist But would the Apostle call that the Temple of God the diuell he would It s Augustines Argument against that opinion Aug. quá supra Thus rather Hieron ad Algasiam q. 11. in the Temple of God that is in the Church of God so Augustine Hierome Hilarie Chrysostome and the Cardinall wilfully forgat himselfe when he said that in the Scripture of the new Testament by the Temple of God is neuer ment the Church of Christians but perpetually the Temple at Hierusalem What say we to these Scriptures 1 Cor. 3.16 17. Know yee not that yee are the Temple of God mox The Temple of God is holy which yee are See also 2 Cor. 6.16 Apoc. 3.22 the result of sense is this hee sits in the Church of God as in his Episcopall See
so the purification procured by the second Adam extends to the whole man 2 The more humble the more holy Matth. 1 1. suspect the gifts that i 1 Cor. 8.1 puffe vp and cause to swell the exercise which naught k Mat. 6.1.5 but vaine glory drawes out 3 The more sensible of defects the more holy with graces of sanctification growes vp and encreaseth sight and sense of wants wherefore the more perfect the more l Phil. 3.12.13 acknowledging imperfection 4 It s much to m Phil. 3 7 8. Psal 4 6. Colos 3 2. vnderualue all earthly blessings to fruits of the spirit the kingdome of grace and regeneration who but Gods spirit can so farre eleuate man aboue himselfe the rest see supra And faith or beliefe of truth the second meane ordered to the atainement of saluation Nature of it and what the truth mentioned is hath beene before explicated thâ—t it is a meane necessarie to saluation Scriptures are pregnant Mar. 16.16 Rom. 10.10 Apoc. 21.8 Act. 15.9 Whether sufficient and so a marke of election if any aske Resp Not seuered from sanctification can that faith saue him Iac. 2. Saint Paul intends it not This rule remember when gifts common are made euidences of saluation vnderstand them copulatiuely so that they haue connexion with other graces See 1. Iohn 4.15 and 5.5 Else as Halensis explicates intelâ—ectuall vertues faith knowledge are then sauing when they are affectiue haue influence vpon the affection command and draw the will See 1. Ioh. 2.3 Gal. 5.6 2 Consider it gradu eminenti though thou vnderstand it generall faith so its marke of saluation gift peculiar to Gods children who onely feele the conuerting and confuting power of the word and haue to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioyned Phil. 1.9 3 Take it cum exercitio efficatia in artibus elicitis aut Imperatis so a marke of election when it u Gal. 5.6 workes by loue o Act. 15.9 purifieth the heart emboldens to confession p Rom. 10.13.14 excites to deuotion c. 4 Propositions of the Gospel propounded in termes generall are intentionally particular and so to bee vnderstood hee beleeues not as the Gospel requires it selfe to be belieued who onely belieues Christ gaue himselfe a price of Redemption for sinners except as Paul hee belieue Christ loued him and gaue himselfe for him Galat. 2.20 Who so belieues the Gospel as true to him and particularizeth the generall to his owne person he onely belieues modo competenti And thus is beliefe of trueth a marke of election it being impossible for any reprobate or deuill thus applicatiuely to belieue because they want euidence q Rom. 8.16 testimonie of spirit whereout it issues Vse Pretious is faith more then gold that perisheth 1 Interessing vs to Christs righteousnesse 2 r Ephes 6.16 Quenching the fiery darts of the deuill 3 Å¿ 1 Ioh. 5.4.5 Conquering the world 4 Euidencing election 5 Making acceptable our weake seruices c. More then any grace assaulted by Satan in Gods children which is not the lest euidence of the excellencie of it the greater should be our care to nourish it Meanes are first meditations of Gods t Rom. 4.21 faithfulnesse and power Secondly obseruation of Gods mercifull dealing with others Thirdly registring our u 2 Cor. 11.10 owne experiences Fourthly vse of Word Sacraments Prayer and other deuotion VERS 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Iesus Christ THE second ground of comfort is their vocation a consequent and fruit of election yea euidence of it when its efficacious amplified first by the meane or instrument our Gospel Secondly the issue and last terme obtaining glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the which thing whither to saluation or sanctification and faith is no matter of curious inquirie refer it you may to the whole terme of election to sanctification faith so to the state of saluation 1 * 1 Ioh. 3.3 Inchoate fruition of it 2 Title and x Rom. 8.24 Rom. 5.2 certaine hope of consummate beatitude for so it followes to obtaine the glory of our Lord Iesus Christ. Intended it is to fill vp their comfort in assurance of election and perhaps anticipates what ignorance or infirmitie might obiect That the elect are secured from finall seducement wee easily belieue but are wee elected Resp Doubt not for God hath called you and thereby giuen euidence that he hath chose you to Saluation It s a certaine trueth efficacious calling is vndoubtful euidence of election See Rom. 8.30 2 Tim. 1.8 9. 2 Pet. 1.10 Those whom hee predestinated hee called all and onely with that calling which Saint Augustin out of Paul calles the calling secundum propositum perhaps intimating that the rest are outwardly called obiter onely for the elect sake with whom they liue intermingled hence in calling he is said to saue vs to set vs after a sort in possession of saluation vnderstand it when he calles vs vocatione sancta that is as I interpret sanctificanâ—e making vs holy therefore Peter bids make calling and election sure first calling from it thou maist easily ascend to assurance of election Calling implies two things 1. Inuitement to partake the grace of God offered in the Gospel formes of it yee haue euery where in Scripture y Isai 55.1 Hoe euery one that thirsteth come and buy without money z Pro. 1.22.23 Oh ye foolish how long will you loue foolishnesse Oh turne you at my correction I will powre out my soule vnto you this by the ministerie of man And who doubts but in many castawayes there is a secret according perswasion of Gods spirit to embrace grace offered I a Apoc. 3.19 20. stand at the doore and knocke b Isai 30 21. here is the way walke in it Farthered also many times by first benefits Secondly corrections outward inward but all in vaine to them in whom the seed of election is not That made our Sauiour say many are called few chosen inuited hee meanes but not preuailed withall so as to bee brought out of the power of darkenesse 2 Preualence and efficacious perswasion of the heart which in some degrees yee may obserue to haue place in castawayes 1 They c Heb. 6.4 are illightened brought to knowledge 2 To d 1 Tim. 1.19 generall faith 3 To a e Heb. 6.5 tast of the good word of God whence issues f Mat 13.20 receiuing it with ioy 4 Feeling powers of the world to come So that 5 there is in them velleitus g Num. 23 10. a willingnesse somewhat faine to bee saued 6 Outward h 2 Pet. 2.18.20 reformation for the time 7 Seeking and striuing to enter yet without successe Luke 13.24 What then is that worke of calling that seales to vs our election Resp When the heart is so preuailed withall that it s made what it s inuited to be
the Gospel Sonne thy sinnes bee forgiuen thee Else what is the particular word we want to breed particular assurance A word perhaps particular to mee to tell me I beleeue or Repent Resp Is that the matter 1. Hitherto it hath bin vnderstood of a word testifying Gods Act to man in pardoning sinnes Iustifying the sinner c. not of a word testifying the Act of man 2. Need I a particular Word of God to tell mee I beleeue Why more then to tell me I loue I feare I hope c. when as the soule f 1 Cor. 2.11 knowes it owne Acts or motions by its owne imbred facultie themselues acknowledge in the vnderstanding Actum Reflexum And why not my Acts vertuous or gratious for my comfort and thankfulnesse as well as my vitious Actions to breed mee terrour and Repentance Quest But the rectitude of these Acts the soundnes of these graces can my soule know Resp Thy minde informed by the word of God vpon due examination may as well know rectitude as discerne the Acts. I may as well know that my faith rests vpon the first veritie as that I beleeue quocunque modo for knowes not my minde her motiues as well as her motions Or if by imperate Acts of faith which infallibly testifie presence of true Faith I would iudge may I not say I haue a word particular to testifie truth of my Faith As when my Faith t Act. 15.9 purifies my heart u Gal. 5.6 workes by loue haue I not a word to testifie that my Faith is vnfained As punctuall it is to me and as particular to testifie the soundnes of my Faith As if an Angel should say to me as to Cornelius * Act. 10.4 Thy prayers and Almes-deeds thy faith and Repentance are come vp in remembrance before God Howbeit from Pauls example Ministers of the Church haue their direction to apply the generals of promise and comfort to their people prouided alwaies they bee qualified to partake them See Act. 2.39 13.38 2 Sam. 12.13 Such Application hath warrant from example of Prophets and Apostles from intention of the promiser and tends much to comfort of weake consciences Considering they know or may know their ministers as Gods mouth And his instruments x Ioh. 20.23 Authorized to remit sinnes and to seale vp to them life and saluation Vse What will our scoffing Catholiques say if from the ordinance and vse of the ministerie as it s exercised amongst themselues wee deriue a particular word for particular Faith to rest on generale applicatuÌ„ ad hunc hunc is it not particular when in their foruÌ„ paenitentiale they pronounce the senteÌ„ce of absolution vpon the penitent Ego absoluo te c. do they giue him a particular word for faith to rest on or doe they require diuine Faith or onely humane to bee giuen to their testimonie so particularized Will they say humane onely Apage for how settles that the conscience Or where is qui vos audit me audit Or how say they when they remit God remits If diuine then there is a Word of God particular for it to rest on and so particular Faith is no longer presumption sith it hath a particular Word of God to build on as apparently it hath when generall promises are Regularly applyed and by authority delegate from God And what 's the ods tell me betwixt this priuate absolution and that publique in our preaching for the matter of particularitie When Peter tould beleeuing Iewes that the y Act. 2.39 promises were made to them was it not all one as if he had said to euery particular of them beleeuing to thee and thee But in Application of generall promises or comforts let prudence make vs cautionate so as first to discerne as far as we may their qualification To you is this Saluation sent But you must beware of that in the Prophet z Act. 13.41 Behold yee despisers and wonder The charge is to a Iud. ver 22. put difference to b Ier. 15.19 take away the pretious from the vile for will you c Ezech 13.18.19.22 giue life to the soules of them that should not liue or will you slay the soules of them that should not dye To kill the hearts of the Righteous To strengthen the hands of the wicked To condemne the iust to iustifie the wicked are both equally abominable To your comfort I speake it saith the Apostle because our testimony was beleeued amongst you Our Testimonie was beleeued Something pertaining to the Nature of Faith discriminating it from other habits and Acts of the vnderstanding might heere bee obserued As that it hath for the materiall obiect something testified for the formall obiect the verity and Authority of the Testis This being the Reason of assenting the Real or supposed truth and authority of him that testifieth Intellectus they say is of principles whose light is so cleere that there needes no medium to induce their entertainement for true Science of Conclusions by force of a medium necessary and demonstratiue Faith of things ineuident in themselues indemonstrable by Arguments necessarie of Conclusions or Articles aboue Reason in diuine faith infused the assent being wrought not by argument or other euidence but onely by authority and verity of him that testifieth What moues me to assent to the Article of the Trinity Onely the Testimony of God who alone knowes himselfe and the manner of his owne existence Now whither this Testimony diuine be immediate or mediate it matters not to the nature of diuine Faith so it be a diuine Testimony whereon we rest Not onely that voice of God from heauen This is my beloued Sonne But that also of Prophets and Apostles speaking as they were d 2 Pet. 1.21 inspired by the holy Ghost is this diuine Testimony Whither that also of the Church ordinary that now is is matter of question but impertinent to this occasion At that day Returne to specification of the Time before mentioned which before he had thus periphrased At the Reuelation of the Lord Iesus from heauen ver 7. When hee shall come to be glorified in the Saints ver 10. I say at that day shall tribulation be rendred to them that trouble you Rest to you that are troubled I say as the Apostle Be still and patient your hearts vntil the comming of the Lord So much the rather for that that day draweth nigh VERS 11 12. Wherefore also we pray â—lwayes for you that our God would count you worthy of his calling and fulfiâ— all the good pleasure of his goodnesse and the worke of faith with power That the Name of our Lord Iesus Christ may be glorified in you and you in him according to the grace of our God and the Lord Iesus Christ ANnexed to the other grounds of Comfort is this prayer of the Apostle and his associates on their behalfe And it is certainly full of comfort to partake in the prayers
fidelitate quia mentiri non potest non ex Iustitiâ And of this first Chapter thus farre AN EXPOSITION vpon the second Epistle to the THESSALONIANS 2. THES Chap. 2. Ver. 1.2 Now wee beseech you Brethren by the comming of our Lord Iesus Christ and by gathering together vnto him That yee be not soone shaken in minde or be troubled neither by spirit nor by word nor by letter as from vs as that the day of Christ is at hand THe second materiall part of the Epistle spent in Redargution of errour in Iudgement touching the time of Christs second comming Wherein are 1. Caueat ver 1 2. 2. Confutation ver 3. 3. Comfort ver 13. 4. Meanes of preuention ver 15. In the Caueat are 1. The Modus 2. The matter of it The manner of carriage is with greatest 1. Meekenesse We beseech you 2. Loue Brethren 3. Earnestnesse such as wherin the Apostle scarce satisfies himselfe 1. Obtesting and almost adiuring them to cautionatenesse ver 1. 2. Iterating it ver 3. with greatest particularity Let no man by any meanes Those parcills of the Modus â—is meekenesse and loue condescending from authority he had to command vnto petitioning them for their owne good I willingly pretermit wishing onely my Brethren or Fathers in the Ministery to put on bowels of compassioÌ„ to win to the truth rather then in Stoick sternnes and Rigorous Austerity to attempt forcing the people to reformation of Iudgement or manners God was not in the thunder nor in the Earth-quake appearing to Elias but in a 1. Reg. 19.12 the still Winde To Adam he appeared in the b Gen 3.8 coole of the day Ouer Israel that stiff-necked people he set Moses the c Num. 12.3 meekest man on earth Iudgement may be conuinced by Reason cannot bee forced to assent by violence no not to most necessary truths Will may be allured cannot be enforced to goodnesse Gregories temper I like well Legatur dist 45. cap. disciplina miscenda est leniras cum seueritate sit amor sed non emolliens sit rigor sed non exasperans And Austins best aduised thoughts best please â—â—ce that conuiction goe before coaction in matter of Faith Chrysostome had rather be countable to God for a nimium of mercy then for ouerplus of seuerity said not Paul d 2 Tim. 2.25 the same in his Canon What one separatist or but vnconfortant hath the contrary course wonne And not rather exasperated to farther alienation 2. The earnestnesse of the Apostle applyed to the matter I choose rather to insist on expressed it is in two things 1. That he contents not himselfe to beseech but to obtest and that by what is or should be most preualent with vs the comming of Christ 2. Iterating the caution in all the particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s not as elsewhere e Rom. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the comming sake of our Lord Iesus c. sith he comes for our good to take vengeance on them that trouble vs and to gather vs together vnto himselfe to participate his owne glory I beseech you let this meditation moue you to Caution The ground of the obtestation and the certaine truth of it I supposed by the Apostle to be in confesso amongst this people I dwell not on but referre the Reader to what is already extant in 1 Thes 4.16 Scriptures testifying truth of both and particulars so many as are meete for vs to know view in the Marg. 1. Instruments of our assembling vnto him are f Mat. 24.31 Angels 2. Ends. 1. Our g Rom. 14.12 account 2. h 2 Cor. 5 10. Receiuing according to what is done in our bodies 3. i Rom. 2.5 Declaration of Gods Iustice in admitting vs to saluation 4. k 1 Cor. 4.5 Iustifying and cleering our integrity to the face of men and diuels with the like Profits flowing from the meditation 1. It much solaceth our necessary and sometimes enforced separation from the society of Gods children a corasiue biting as any to a gratious disposition to remember that a day shall come when we shall all be gathered together and linked inseparably to enioy the mutuall society each of other Who is there amongst you fearing God who desires not if it were possible to enioy the perpetuall presence and conuersation of all that feare God The Lord hath otherwise disposed the state of this life 1 That we may know heauen is not on earth 2. That the yet aliens in euery quarter of the world may bee woune by the example of dispersed Saints 3. At least made inexcusable before God if neither by their holy example nor godly admonitions nor meanes of saluation for his Saints sake vouchsafed vnto them they will be ledd to Repentance Howbeit he hath appointed a day wherein the Elect shall be gathered together from the soure windes And then shall be as a l Mat. 25.32 separation of goates from sheepe so a blessed vnion and indissoluble coniunction in most heauenly m Heb. 12.12.13 society of Elect men and Angels 2. Instructeth to n 2 Pet. 3.11 care and studie of sanctitie no lesse then angelicall proportionall as the capacity of the creature is to that o 1 Ioh. 3.3 of God himselfe fooles or worse they who knowing they must stand before a God of pure eyes thinke they may bee too nice ouer-precise in matter of morality 3. Excites to 1. Carefull p Mat. 25. 1 Per 4.10 vse of gifts receiued 2 q 2 Cor 5.10.11 Faithfull imployment of our selues in our vocations sith wee know we are then summoned to our r Mat. 25. Accounts and haue heard the Iudge himselfe pronounce him Å¿ Luc. 12.43 blessed whom when hee comes hee shall finde so doing 3. Matter of the caution 1. Generall not soone moued from your minde c. 2. Particular as if the comming were instant 3. Item also he giues against the meanes Spirit Word Epistle Compaâ—e if you please Pauls earnestnesse in his caution with the quality or degree of the errour against which its intended The maine Article of Christs comming is not called into question amongst this people in the circumstance onely is the attempt to corrupt their iudgement yet with what earnestnesse doth Paul presse the caution As if it concerned vs almost vpon perill of our soules to preserue iudgement sound in matters of Faith euen such as but aloofe touch the Foundation Hence is the charge to Timothie conueyed in much passion O Timothie t 1 Tim. 6.20 serua depositum the substance yea circumstances of Euangelicall doctrine our Sauiour cryes woe to them that u Mat. 5.19 breake or teach breach of the minima mandatorum And Paul wisheth * Gal. 5.12 cut off them that troubled the Church but with x Gal. 5.9 little leauen in the Article of Iustification 1. Certainely euery peece and parcell of Truth is
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
pleasure dispensing yea cancelling the lawes of God for by his owne Traditions Vse Let that exorbitancie of this spirituall Tyrant encrease our detestation of his pride make cautionate against his bondage Woe to that land whose Princes Rule by absolute soueraignty not by lawes what differs that Regiment from Tyranny But woe and alas When they x Psal 2.3 breake the bonds of Gods lawes asunder and castaway those cords from them who is Dauid or the Sonne of Iesse Is scarce worth the name of Rebellion That of Pharoah is to bee trembled at y Exod. 5.2 who is IEHOVAH that I should obey his voice that onely suites his holinesse And of his description and Reuelation thus farre VERS 8. Whom the Lord shall consume with the spirit of his mouth and destroy with the brightnes of his comming HIs destruction followes The mention inserted to preuent the ouer-discomfort of Gods Children The degrees of it are two 1. Consumption 2. Abolishment Amplifications of Both By 1. Author the Lord. 2. Meanes 1. Of consumption the Spirit of his mouth 2. Abolishment brightnes of his comming That there shall be an vtter destruction and ruining of Antichrist and his Kingdome we hence learne not without much solace compare Apoc. 14.17.18 Whence you may informe your selues who this Antichrist is what his kingdome where his throne no other then Rome c. What the instruments who the chiefe worker of his ouerthrow c. And all that his pride or our infirmitie may obiect preuented for strong is the Lord God who iudgeth her Apoc. 18.8 Vse 1 Aeternae Romae is to Saint Hierom and Prosper the name of Blasphemy written on the fore-head of the Beast Hierom. ad Algas q. 11. Prosp ds prouid praedest cap. 7. Apoc. 13.1 No nay but Rome must be the Church against which the gates of hell preuaile not perpetually it must endure to the end of the world Oh fooles and slow of heart to beleeue all that the Scriptures hath spoken to dreame of perpetuity of that Synagogue of satan which the Lord hath begunne to demolish threatned vtterly to abolish Can you obserue hir already in her comsumption and with a proh dolor bewaile the daily defection of Kingdomes and Nations from hir and yet dreame of hir perpetuitie Estius in 2 Thes 2.4 But thus must they be blinded whom God will haue deluded With this hope let Gods people solace themselues so much the rather for that his day draweth nigh And let all Gods people the holy seed if any amongst them z Apoc. 18.4 come out of her that they be not longer partakers of her sinnes and receiue of her plagues Degrees of destruction 1 Consumption a lingring wasting of him and his kingdome See Psal 78.7 8. Iezabel this Queene of whoredomes is not at once cast out of the window first a Apoc. 2.22 into her bed of languishing Why not at once destroyed Resp With b Rom. 9.22 much patience God beares the vessels of wrath prepared to destruction These Reasons are of it God knowes to vse euill things well 1 Antichrist g Isai 10.5.12 as Ashur his rod to scourge his Church 2 His instrument of their triall See Apoc. 6.10 11. meanes of their crowne 2 Slay them not least my people forget it Psal 59.11 13. 3 The holy h Apoc. 18.4 remnant by sight of his languishing rescued out of the Iawes of death 4 That by these beginnings of sorrowes themselues if possible might be brought to repentence see Apoc. 2.21 5 There is a secret insinuation of spirituall Iudgement furthered hereby while they thorow indignation at the wrath and wan hope to recouer grow more obdurate in euill 6 Their last vengeance aggrauated by this occasion because those i Iob. 36.13 hypocrites call not no not when God bids them The meanes of his consuming the breath of the Lords mouth that some interpret the bare command of Christ without any ministerie of man others metaphorically to denote how easily the Lord shall worke it solo flatu oris if he but blow vpon him he is consumed Rather thus saith Caietane Spiritu Sermonis Euangelici c. the preaching of the Gospell called by the Prophet the rod of his mouth the spirit of his lips Isai 11.4 Agreeing whereto is that of Saint Iohns Angell hauing the eternall Gospell to preach and thereby to reduce the prophane and superstitious world bewitched by Antichrist to the true feare and pure worship of God see Apoc. 14 6 7. Euents accord it Not with sword or speare but with this k 2 Cor. 10.4.5 weapon of our warfare hath the Lord demolished the strong holds of Antichrist those high things exalted against the obedience of Christ. Read Historie of Luther in Sleiden Congruitie of the instrument you easily discerne when you consider the maine pillars of Popish Religion to be 1 Ignorance and 2 Errour easely as mists vanishing when but the beames of Truths light appeare to the world Vse 1 Oh the hypocriticall pretenses of their concealing Scriptures from notice of the people they are l Mat. 7.6 holy and pearles must not be hazarded to contempt of swine difficult and obscure the m 2 Pet. 3.16 vnlearned and vnstable may peruert them to their owne destruction But out vpon those blasphemies they are hellish the Scriptures a nose of waxe a Lesbian Rule a dumbe Iudge Inkie Diuinitie Spake Peter thus your pretended predecessour in the Popedome 2 Pet. 1. Truth is you know it well n 1 Sam. 5.3 4. the Arke and Dagon light and darknesse haue as good concord as Popish Faith and the Gospell Hence is the locking vp of Scriptures in an vnknowne tongue enclosing Interpretation to Rome verifying that Haeretici Lucifugae Scripturarum chiefely Antichrist Wonder you hence came his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his irrecouerable consumption whereof he yet languisheth As many as long for the prosperitie of Sion the downfall of Babylon pray 1 that the o 2 Thes 3.1 word of God may haue free passage and be glorified 2 That p Eph 6.9 vtterance may be giuen vs instantly to preach the eternall Gospell with q 1 Cor. 2.4 euidence of the Spirit and power 3 That daily God r Mat. 9.38 would thrust forth labourers into his haruest that if it may be we liuing may beare our part in the ſ Apoc. 19.1 2 3 Halleluiah of Saints at the fall of Babylon And shall destroy with the brightnesse of his comming The second degree of his destruction abolishment or vtter ruine at least eneruating in such sort as he is lest without power and efficacie Vnderstand it of his person place authority c. see Apoc. 17.18 19. whither of his doctrine and Religion also so that none shall be left embracing or professing it is another question where with I meddle not The meane of his vtter ouerthrow the brightnesse of Christs comming But denotes it the meane or not rather
the time of his ouerthrow Resp Both. When he comes in his brightnesse and not till then shall this abolishment be by it also as the meane of atchieuement the phrase of speech is the same and of the same generall signification with the former which apertly denotes the meane of his consumption But meanes he thereby the day of Christs second appearing Resp So runs the whole streame of Diuines Protestant and Popish Which yet with hartiest reuerence to the learning and sanctitie of our Sages Let me craue leaue to question Is this abolishment of Antichrist mentioned by Paul the same thing with the downefall of Babylon Apoc. 18. then vnder correction this brightnesse of Christs comming cannot be the precise day of Iudgement for after it must follow calling of Iewes destruction of Gog and Magog and some Halcyon dayes of the Church on earth how many who knowes The quere was occasioned me by a learned Iesuite Estius ad locuÌ„ commenting vpon the place whose inclinable resolution vpon like reason is this that this comming of the Lord is not to be taken in atomo but extensely and with some latitude so as vnder it may be comprised the anteriour and foregoing signes like as in his comming in the flesh is comprehended also the comming and preaching of Iohn Baptist his forerunner to this purpose the professour and Chancellor of Doway A criticke Scholiast vpon the Reuelation we haue whose learning and industrie who so vnderualues knowes not what belongs to either pardon him his curious applications he hath confessedly done the office of a solid Interpreter Thus he There is a spirituall and there is a corporall or personall comming of Christ This place is not to be vnderstood of his comming in person to the generall iudgement But of his manifestation of his presence in the Church by effects of power iustice grace and mercy at the appearance whereof Poperie shall vanish and melt as dew before the Sunne and his very Throne quake when time of his Iudgement comes as Mountaines tossed to and fro with the violence of an Earthquake planè itasentio And say as the Spirit and Bride Come Lord Iesus come quickly Their sins mee seemes are at the height Lord why â—aâ—riest thou But that Popery should be of long standing in the Church the Apostle thus intimates followes it Therefore the true Religion Resp Some hundreds of yeeres continued Arianisme in the Church and greatly preuailed so that the whole world saith Hierom groaned to see it selfe become Arian Was it therefore the Truth Those Heretiques were they the Church Except for that Liberius sometime subscribed thereto no Papist will affirme it t Mat. 13.30 Tares must grow with the wheate till the haruest that perpetuity will neuer Transubstantiate Tares into wheate These Reasons are of Gods dispensation in that kinde 1. There shall still be some to be deluded 2. Euer such occasion to exercise his children and u 1 Cor. 11.17 to make their sinceritie knowne Vse My aduise to Gods people is that henceforth they suffer not themselues to be deluded with the glittering shews of antiquity vniuersality perpetuity Error in iudgement and manners is within a day as old as Truth reuealed to man And so farre as tempora saecularia may carry it likely to be of so long continuance I am sure more Catholique that is vniuersally entertained then Truth of doctrin or life As our Sauiour * Iohn 5.39 Search Scriptures as Esay so I say To the x Isai 8.20 law and Testimony if they speake not according to this word it is because there is no light in them And of the destruction also of Antichrist thus farre VERS 9 10. Euen him whose comming is after the working of Satan with all power and signes and lying wonders And with all deceaueablenesse of vnrighteousnesse in them that perish because they receiued not the loue of the Truth that they might be saued WHat connexion this section hath with the former text and what scope is somewhat doubtfull perhaps the Apostle anticipates what Gods childrens infirmitie or Antichristians securitie might obiect against what is foretold of his destruction Ob. Antichrist so fortified and supported to be destroyed Sub. Yes euen Antichrist notwithstanding all the supplies he hath from hell and the strong man armed there when a stronger then hee commeth And y Apoc. 18.8 strong is the Lord that iudgeth him 2 Else which I rather thinke the Apostle desires to discouer him to Gods people in his very rising by the manner and meanes of his aduancement that so hee might preuent their seducement and make them more cautionate Howeuer The summe of the text is this A discouery of the aduancement of Antichrist into his throne set out by 1 the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Meanes power signes wonders 3 Persons or subiects in which he preuailes them that perish Whose comming that is aduancement and first raising into his kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote proportion onely or generally the meanes which is after specified I leaue to the Reader farther to be examined if proportion this seemes the sense after the working of Sathan that is according to the rate and course which Satan holds when he aduanceth if the means the generall onely is first set downe particulars are after specified But hence we haue it fluent that Poperie hath euer had a great friend of the Diuell he is the first raiser maine supporter of that state thereto bends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best of ficacie most actuous liuelyhood of his operation To the z Apoc. 9.11 Starre of that Church Satan deliuers the key of the bottomelesse pit makes him the great Steward of his house Ioseph in Egypt neuer had more command then in Hell this Antichrist fumes presently are exhaled so thicke that they darken the Sunne it selfe and in those fumes locusts sans number and monstrous to vexe and torment the earth withall that if the God of this world could not a 2 Cor. 4.4 blinde the eyes of their minde yet he might vex their Conscience and so traduce them to the side of Antichrist Worthily did Rome forfeit her priuiledge to Latheran Churches because they vnderstood it not to the full b Mat. 16.18 The Gates of Hell shall not preuaile against the Church that once belonged to Rome while she was faithfull now is translated to other Churches who better know to prize the prerogatiue Shall not preuaile ah fooles and blinde vnworthy of such fauour yours if any is greater shall not shake nor moue against you quietly you may passe to Hell as Israel into Canaan no Dogge not Cerberus himselfe wagging tongue against you More then that the Gates of Hell that is all the power and policie of the Diuell are sworne yours to aduance and support you happy Rome miserable Protestants but that the Lord on high is mightier If that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote
of beatitude they loue darkenesse rather then light because their x Iohn 3.19 deedes are euill 3 There is in the truth as in y Mat. 5.13 salt holesomenesse but ioyned with tartnesse the two witnesses z Apoc. 11.10 vexe them that dwell vpon the earth No maruell if they ioy and solace themselues in their disgrace That they might bee saued Quest Had they beene saued if they had admitted loue of trueth Resp Who doubts vpon that Hypothesis Tyre and Sidon had a Mat. 11.21.23 repented in case meanes of Capernaites had beene vouchsafed them Quest But could they receiue it Resp Why are we curious God puts not into any auersenesse from any goodnesse In the tender of grace and iniunction of duties respects them as he first made them Expects they should render him the good dispositions and abilities and pliablenesse to his instructions hee gaue in their first creation Iustly sith he b Eccles 7.29 made them righteous at the first and they haue sought them many inuentions Arminius too sawcily forceth on God necessitie and obligation to restoring of abilities lost by mans wilfulnesse too grosly denies abilitie to euery thing enioyned or to bee enioyned giuen vnto Adam But why meddle we with those intricacies Fluently we haue it from the Apostle that loue of truth is amongst those vertues which accompany saluation Therefore Ieremie pleades it as part of his righteousnesse claimes thereby interest to blessings conueyed in couenant of Grace Thy c Iere. 15.16 words were found with mee and I did eat them and thy word was vnto me the ioy and reioycing of my heart See Iob 23.12 Psal 119. And who so considers 1 d Rom. 8.7 Enmitie of depraued nature against the Law of God 2 That this loue issues from the e 1. Pet. 2.3 comforts our consciences haue tasted the power of it our soules haue experimented f 1. Cor. 10.5 in subduing the high thoughts to obedience of Christ and the blessed g Psal 19.7 change it hath wrought easely acknowledgeth the gift supernaturall farre aboue what nature eleuated to her highest pitch if subsisting within boundes of nature can possibly reach vnto Vse 1 Blest is the soule that feeles it hee hath Heauen vpon earth thus discerne it and rest assured of thy gracious estate 1 The rate it s h Mat. 13.46 Psal 119.72 valued at is aboue that of Gold and Siluer 2 The soule that tasts it i Pro. 2 4. searcheth for it as for Siluer withall the might gets this vnderstanding 3 k Psal 84 42. Mournes for depriuall as Rachel for her children 4 Is in a measure satisfied neuer l Psal 84.2 1. Pet. 2.2.3 sated with the pleasures of it 5 A m Rom. 10.15 beautie it sees in the very feet of them that preach it loues the ground they goe on 6 Hates as Hell the adulteraters n Gal. 2.5 opposeth to euery opposite of the trueth and proceedings of it You that loue your soules fasten on them this loue of truth 1 If depth of learning profound mysteries bee it that your mindes affect loe here what o 1 Pet. 1.12 Angels themselues loue to pry into reioyce to p Ephes 3.10 learne in the Church 2 Pleasing to the vnderstanding is the knowledge of trueth Verum is bonum intellectus the halfe happinesse and perfection of the vnderstanding Here see such as no science else reueales God is he knowes and reueales his owne being and manner of existence The true meanes of reconciling man to God and what all the wits of the World in vaine turmoiled and puzled themselues to finde out the way and meane of true tranquillitie 3 Oh q Psal 34.8 tast and see how gracious the Lord is experiment a while the power of this truth What wonders will it worke in thy soule may it there sway Those turbulent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions of sensualitie which wisedome of morall heathens laboured vainely to captiuate to right reason this shall r 2 Cor. 10 5. subdue the miserable bondage vnder sinne and Satan whereunder who groanes not This ſ Iohn 8.32 17.9 truth shall free thee from 4 And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true tranquillitie of minde t Phil. 4.7 pacification of conscience be that we long for behold it published conuyed wrought by the Gospel of peace the word of faith teacheth to vs wherewith we u 1. Iohn 3.19 may assure our hearts in the very terrour of the last day 5 And this is that * Rom. 1.16 power of God to saluation the word of saluation of life Reuealing working the x Iohn 17.3 knowledge of God in Christ leading to the beatificall vision the fruition of the glorious God-head If these amiable fruites sway vs not Oh yet let the terrour of the Lord mooue vs thus it s specified VERS 11.12 And for this cause God shall send them strong delusion that they should beleeue a lie That they all might be damned who beleeued not the truth but had pleasure in vnrighteousnesse THE words seeme intended to farther explication of the miserable estate of men seduced by Antichrist for not receiuing the loue of truth And for the maine to worke in vs the more feare of slighting such grace of God offered in the Gospel The argument drawne from the punishment dreadfull and to be trembled at wherewith God plagues such as regard not the Gospel the word of truth For this God shall send them strong delusion c. Particulars considerable are 1 The iudgement 2 The inflicter 3 The issue 4 The cause meritorious 1 The iudgement is strong delusion to beleeue a lie Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some interpret Efficacissimam quandam deceptionis vim Others Vim intus efficacem operatricem Our English strong delusion Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actiuely denote imposture or passiuely the fruit of such deception Errour is not curiously to be disputed The words to my apprehension sound strongest impressions of errour fastened vpon their mindes by that great Imposture the instrument of the Lords vengeance Conceiue it to imply two things 1 Infatuation and besottednesse so great as that errours palpable and such as may be selt are entertained for trueth 2 Pertinacie and stifnesse in adhearing to them incorrigible that no perswasion nor affright from God or man can reclaime them from De primo Infatuation Haue you euer read the Lord describing the sottish dotage of idolatrous Iewes He y Esay 44. burneth part thereof in the fire with part thereof hee eateth flesh he rosteth rost and is satisfied hee warmeth himselfe c. And the residue thereof hee maketh a god euen his grauen Image hee falleth downe to it and worshippeth it and prayeth vnto it and saith deliuer me for thou art my god And none considereth in his heart neither is there knowledge or vnderstanding to say I haue burnt part thereof in the fire I haue
baked bread vpon the coles thereof I haue rosted flesh and eaten thereof And shall I make the residue an abomination Shall I fall downe to the stocke of a tree A deceiued heart hath turned him aside c. No whit lesse is Popish infatuation Semble to your selues a Papist prostrate before his breaden god Hee knowes it the Bakers composition sees toucheth tasts it bread cannot be ignorant it goes out at the draught Yet adores and prayeth vnto it saying deliuer mee for thou art my God So hath God z Isai 44.18 shut their eyes that they cannot see and their hearts that they cannot vnderstand Like may be obserued in many other their absurd opinions contrary to sense reason all sound Authoritie See it in that grand gull mother of all infatuation to the people 1 As an article of faith it must be holden that the Pope cannot erre dogmaticè in matter of faith propounded to the people to be beleeued though in life he may be a deuill incarnate in his studie and priuate iudgement an heretique yet in his publike decisions pronounced e Cathedrá hee is as Prophets and Apostles of vnerring spirit Such vertue hath that chaire had euer since the dayes of Pope Ioane 2 Next that to the Pope so resoluing the people owe caecam fidem as regulars to superiours blinde obedience what is if this be not strong infatuation 2 Pertinacie and incorrigible stifnesse paralell to that of hardened Iewes whom neither fulfilling of Prophecies nor power of Christs miracles nor euidence of truth nor sanctitie of his life nor blushing of heauen nor quaking of earth nor renting of temple nor any thing could bring from perswasion of the Messiahs temporall kingdome nor win to embracing of Iesus for the Christ of the Lord. No lesse is stiffenesse of errour in the vassals of Antichrist May we say in Papists Whom neither euidence of Scripture nor suffrage of Fathers nor consent of Councils nor blood of Martyres nor sword of Magistrate nor discouery of Antichrist nor consumption of his kingdome nor I am perswaded ruine of that Babylon can win from palpablest errour Vse 1 Wonder not to see Papists vnreclaimeable its strong delusion sent vpon them I know not how their very pertinacie preuailes with many and halfe perswades they haue cleare euidence of truth suffering for their religion to losse of goods of libertie of countrie of life Let me relate what once passed from a Papist after much conference and hot dispute brought to stagger halfe inclined to change his Religion that if he turned he would sure turne Puritan Sic vitant stulti vitia And why In them onely of all the party aduerse to Popery he had obserued some conscience because some suffering for their profession the rest he obserued slanderously I hope Time seruers In Religion as Cushi in policy a 2. Sam. 16.18 whom the Lord and this people and the men of Iudah shall choose his will I be Oh woe is me that euer it should be heard in Gath or published in the streets of Ascalon I hope I perswad my selfe better things of many That delusion should preuaile more with Papists then cleare reuelation of the truth with vs whose stile is Protestants But to the point 1 Not all stiffenesse is constancy there is pertinacy in errour witnesse those Priscillianists and Donatists of Austins time who chose rather to leaue life then to correct their heresie which gaue him occasion to remember from Cyprian Not the punishment but the cause was it that made the Martyr 2 And consider 1 how potently shame of seeming inconstant preuailes with many through ambition and vaine-glory to perish in their errour 2 How fitted to humour of nature that whole Religion is 1 giuing it share in the glory of Saluation 2 loosing those strict bonds of Sanctity wherewith truth bindes 3 how deepely fastned in their mindes that Principle is It s of necessitie to saluation to liue and dye in the Romish faith in subiection to the Bishop of that See What will not loue of Beatitude doe Skin for skin and all that a man hath will he giue for his life much more for his soule That no man should stagger because they are setled vpon their Lees the delusion is strong which is sent vpon them But obsecro per Iesum beware how you be carried away with the errour of the wicked and fall from your owne stedfastnesse least the Lord giue you vp to like infatuation and pertinacie in Errour There may be obserued in many that infidelis fiducia Bernard speakes of to complement with the Times in hope to keepe the minde free from taint of errour in confidence of at least Timely Reuocation But 1 hast thou a promise of returne 2 and not rather dreadfull threats of permitting to finall Apostasie 3 It s easie to headlong thy selfe as the Diuell tempted Christ from the pinacle of the Temple But canst thou then without miracle stay thy selfe from irrecouerable falling It goes as a Iudgement on their soules who thus run into errour to be giuen vp to pertinacie stiffenesse therein so stiffe as can neuer be altered Errare possum saith Saint Austin meaning through ignorance Haereticus esse nolo pertinacious he meanes in errour But if we sinne willingly after we haue receiued the knowledge of the Truth what lesse b 2 Pet. 3.17 c Heb. 10.26 iudgement may we expect then strongest delusion sottishest infatuation pertinacie incorrigible 2 The inflicter of the Iudgement God God shall send them strong delusion like phrases see frequent Isai 6.10 44. Exod. 9.3 doth God lead into errour or confirme therein Resp Efficaciter meane you Absit he neither deuiseth the errour nor propounds it to be belieued he is God of Truth louer of it Errour of d Iohn 8.44 lies haue another father 2 Nor inclines he the minde to assent or the will to embrace it God is not Author of that whereof he is vltor Fulgentius But when he is said to harden to blinde to deceiue vnderstand it thus As a iust Iudge 1 he giues libertie to Satan and his instruments to attempt to impresse it It s said the Lord was angrie with Israel e 2 Sam. 24.1 he moued Dauid to say Goe number Israel and Iudah yet elsewhere it s said f 1 Chro. 21.1 Acts 14.16 Satan stood vp against Israel and hee prouoked Dauid to number Israel g God permissiue Satan efficaciter or 2 Denies or withholds Grace which should hinder their giuing way to errour or 3 Withdrawes Grace giuen which onely hinders preuailing of Satan or inclination of nature to such errour or pertinacie therein Schooles thus God concurs to euill not positiuè but priuatiuè not efficienter but deficienter his Acts in these panae mirabiles as Caietane tearmes them which are so Gods punishments that they are also mans sinnes are three 1 g 2 Chro. 32.31 Desertion leauing to our selues 2 h Rom. 1.24.26 28. Tradition deliuery
of vs ouer to the power of Satan and swing of our owne corrupt inclinations 3 And which results of both voluntarie i Acts 14.16 permission not hindering the errours or sinnes which except he hinder will be Thus and no otherwise sends God delusion And thus hath God his singer in these spirituall Iudgements these sinfull penalties or penall sinnes Doe we prouoke the Lord to Anger are wee stronger then he Behold what varietie of plagues he hath in store for the children of disobedience plagues for body for soule which are the most dreadfull thus number them 1 desperate horror 2 Hardnesse of heart 3 Blindnesse of minde 4 Obstinacie in errour in euill At these tremble they are in their height plagues peculiar to reprobates the vessels of wrath prepared to destruction It s fearefull when God permits a man to errour damnable in the merit much more to be trembled at when he intercludes all possibilitie or hope for returne out of errour Amongst other causes that 's a principall reiecting loue of Truth 3 The issues of the Iudgement 1 Beliefe of lies 2 And which followes it eternall damnation De primo To belieue a lye where are two things 1 Their Act beleeuing 2 The matter or obiect a lye whereof first It presents to vs in shortest compendium description of Antichristian faith and Religion reduced to a word it s in plaine English a lye Take it as Nomen speciei A Religion a doctrine compacted of leasing They speake k 1 Tim. 4.2 lyes in hypocrisie particularize where they dissent from vs. It s a lye that God loues to be suited vnto by Saints and Angels mediatours his charge is l Psal 50.15 Call on me his encouragment to goe m Heb. 4.16 boldly to Throne of Grace to draw n 10.22 neare with a true heart in full assurance of faith nor hath he ordained vs any other mediatour of o 1 Iohn 2.1 2. 1 Tim. 2.5 6. Intercession but the same that is of Redemption euen the man Christ Iesus the high Priest p Heb. 2.17 18. 4.15 sensible of our infirmities compassionate far aboue the measure of men and Angels A lie that our workes are meritorious being done in Grace The staines of our righteousnesse are no lesse then q Isal 64.5 menstruous by the Prophets confession and he speakes saith Bernard non minus vere quam humiliter A lye too palpable that man may supererogate exceede what in duetie he owes vnto God When r Mar. 12.30 all in our power is commanded and in doing what is commanded we doe Å¿ Luk. 17.10 but duetie nay when in t Iac. 9.2 many things we sinne all in our best performances are defectiue in the degree and measure of doing A lye against Sense Scripture all sound authoritie that Baptisme takes away all whatsouer hath proper reason and nature of sinne When still in experience remaine u Gal 5.17 propensions to euill and Pauls stile of Concupiscence is still sinne somewhere the sinning sinne not onely because punishment of sinne and cause of sin but because it selfe is sinne as Saint Austins sentence is A lye that soules passe hence to paines of Purgatorie when Scripture auoucheth they are x Luc. 16.23 25. in Refrigerio receiue comfort y Apoc. 14.13 and rest from labours A lye too derogatorie to the perfection and fulnesse of Christs once offering himselfe that thereby mortall sins onely are expiated and commutation onely of eternall into temporall punishment merited by his passion when the z 1 Iohn 1 9. bloud of the sonne of God purgeth from all sinnes that one oblation a Heb. 10.14 perfits for euer them that are sanctified and his being made curse for vs hath redeemed vs from the whole b Gal. 3.13 curse of the Law I spare farther particularizing But why haue they taught their tongues to speake lyes Or why hath Satan filled their hearts to lye vnto the holy Ghost Me thinkes I may dare say In many their Assertions their lying is as Austin describes it in strictest sense a going against their owne mindes in vttering vntruths the more abhorrent let it make vs from their doctrines of Diuels 2 Their behauiour towards these lyes is to belieue them Belieuing implies two things 1 Firmenesse of Assent 2 Setlednesse of adherence de primo There are foure degrees by which the minde proceeds to Assent of Faith 1 Doubtfulnesse when the minde hangs in aequilibrio in euen poiâ—e without propension to either part as in Israelites c 1 Reg 18.21 halting betwixt two opinions 2 Suspition or coniecture when it begins tremblingly to incline rather to one part then the other supposing perhaps possibilitie of truth in the Article propounded as in Agrippa d Acts 26 28. Almost thou perswadest mee to be a Christian Opinion when the Assent is for the time somewhat * Rom 7.8 9.11.13 setled from apprehension of probabilitie in the proposition opined yet not without feare least the contradictory be more true As in Temporaries Mat. 13.21 4 Faith wherein is firmenesse of Assent and perswasion that the doctrine taught is vndoubtedly true And of this nature is that which is here made issue of strong delusion 2 Whereto if be added Resolued adherence yee haue the full and entire generall nature of faith And its applicable as well to falshood as to truth whence faith according to the double obiect is made two-fold 1 False faith when the matter or thing belieued is false then be the perswasion neuer so firme yet the faith is false though not in the act yet in the obiect 2 True Faith when the obiect is true and the assent and adherence firme and vnwauering The miserie of Papists here pointed is that they belieue a lye A miserie indeed when God giues ouer a man to be falsified in his Faith 1 Into what e Acts 26.9 Iohn 16.2 enormities of sinful practise doth blinde zeale for supposed truth transport many 2 What wonderfull f 1 Reg. 18.28 paines take such to goe to Hell Once fasten the perswasion that its lawfull or meritorious to murther Heretiques they spare not Kings the Lords annointed Settle them in beliefe that Faith plight to Heretiques needes not be kept swearing forswearing is not scrupled dummodo ob Rem Quid multa I doe not think Papists sinne all as Pauls monisht Heretiques g Tit. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather as Pauls selfe before Conuersion h Acts 26.9 thinking they ought to do what they doe against the cause of truth But such are the fruits of falsified faith Vse The more heedfull should we be against causes and meanes of it Thus you may number them 1 Shut we our eyes against light our hearts to loue of Truth It s iust with God to giue ouer to beliefe of lyes 2 And why so slightfully regard we euidences or authorities brought to auouch doctrines as being de fide Are
Churches Councels Popes Authentique of selfe credit or must Faith be resolued vltimatè to them To the l Isai 8.20 Law and Testimonie Search Scriptures though k Acts 17.11 Apostles l Gal. 1.8 Angels teach you The foolish will belieue euery thing But the prudent considers his steps 3. Be not wise in your owne eyes but feare the Lord and depart from euill Pride securitie sensuality hazard to misbeliefe of such condition and quality haue bin antique Heretiques That they all might be damned c. 2 The penall issue damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudged for condemned frequent in Scripture Iohn 3.17 alibi passim shewes it their issue or Gods intention Resp. You may without errour thinke it spoken intentionaliter and not onely consecutiue God intends punishment of sinne and not onely orders a connexion betwixt them Howsoeuer it should seeme Antichristian errours Popish misbeliefe is such as shall damne their sectaries except perhaps God giue m 2 Tim. 2.25.26 Repentance to come out of the snare of the Diuell Saint Peter cals them n 2 Pet. 2 1. damnable heresies the words may be rendred damning or destroying heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul o 1 Tim. 4.1 Doctrines of Diuels Are any such taught and belieued of Romanists Resp What thinke you of Iustification in part by workes of the Law Is it not a damned a damning lye who so is in this Article but so erroneous if Paul say true he is fallen from p Gal. 5.4 Grace and Christ shall profit him nothing What of congruent merits afforded by nature of freedome and power natiue in the will excited to apply and determine it selfe to Gods gracious perswasion Is it not more then halfe Pelagianisme what of expiating sinnes of quicke and dead by pretended vnbloudy offering of Christ in their Masses I spare mention of errours in practise whose grounds yet doctrined are no lesse then hereticall to commit fornication is not heresie but vnchastity But to doctrine that its lawfull to commit fornication is to doctrine heresie to belieue it is to belieue the damned heresie of q Apoc. 2.15 Nieolaitans To worship God in an Image is not heresie but Idolatrie But to teach or belieue that God must may so be worshipped is to teach and belieue no lesse then destroying herefie To murther Kings supposed hereticall or Tyrannous is not heresie but Sacrilegious cruelty But to teach or belieue it lawfull or meritorious to doe violence to the Lords annointed is cursedly hereticall c. Vse 1 You may in foolish or rather cruell pitie promise life to impenitent Papists I meane that repent not their Papaisme besides all their other sinnes nor reuoke their errours for my part I belieue Saint Paul their errours in faith are such as shall damne them Saint Iohn that the r Apoc 19 20. Beast and false Prophet with all their impenitent sectaries shall be cast into the Lake of fire I aduise as Saint Iohn ſ Apoc. 18.4.2 Come out of her keepe out of her al ye the Lords people that loue your soules Saue your selues from that vntoward that cursed generation If Papists may be saued we haue needlesly separated if they hold the head the foundation in such sort and degree as to be capable of saluation Antichrist may be as Christ a Iesus to Gods people Their end if Paul say true is damnation 4 The cause is euident and the crime 's of that high nature that Iustice of God in inflicting such vengeance is easely discerned for 1 they belieue not the Truth 2 Haue pleasure in vnrighteousnesse De primo who belieued not the Truth Truth to which beliefe is denied vnderstand not euery Truth What if a man held as Anaxagoras that the Snow is blacke could he not be induced to belieue it white or as Copernicus that the heauens stand still without motion the earth moues and were refractary to all contrary perswasion Heretiques or Infidels you might call such in Philosophy howbeit diseredence of such truths doth not preiudice any in his saluation Truth vnderstand as Paul interprets the Gospell the word of truth which is the t Col 1 5. Gospell Eph. 1.13 so stiled either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the most excellent eximious comfortable truth God euer reuealed to man else in opposition to those shadowie resemblances wherein God presented Christs merits and benefits to the faith of Iewes in Sacrifices and other Ceremonies whereas to vs nakedly he hath afforded the realtie and truth of what they foreshadowed see Iohn 1.17 Grace and Truth came by Iesus Christ. Infidelity is of two sorts 1 of pure Negation such in Pagans and Turkes to whom God neuer yet vouchsafed the word or meanes of faith 2 of euill disposition when the price is put into the hands of fooles to get knowledge but they haue no heart the doctrine of faith vouchsafed but credence denied vnto it Such in children of the Church whereof apertly this Scripture must be vnderstood There are two kindes or degrees of it 1 Totall respecting the whole word of God all Articles of faith 2 Partiall where part of the Gospell some Articles of faith or something belonging to euery Article is belieued howbeit towards some points or the ful sentence of some one or more men are incredulous Example That faith in Christ was necessary to saluation false Apostles amongst Iewes denied not But that it alone or the obiect of it Christs merit entered our Iustification or made it perfit without workes of the Law they belieued not were therefore in part Infidels c. But is infidelity in any sort chargeable on Papists Behold they confesse to belieue the whole word of God in old and new Testament The three Creeds they admit entire into their faith how then may we charge infidelity on them Resp Two things I commend to euery one desirous herein to expedite himselfe 1 As in an oath imposed the forme is to speak Truth the whole truth nothing but the truth So in faith it s required that Truth whole truth nothing but truth be belieued If any thing but the truth be belieued they are falsified in their faith vt supra they belieue a lye If the whole Truth be not belieued they are culpable so far of Infidelity How Papists are falsified in their faith so as they are chargeable with damned heresie we haue shown before how they are Infidels notwithstanding their professed beliefe of all Articles of the Creed you may thus conceiue inasmuch as they belieue not all Articles in their full sense taken Thus in a word 1 The all-sufficiency of Christs meritorious passion they belieue not 2 Nor his propriety incommunicable in his office of mediation Exemp That Christ suffered vnder Pontius Pilate was crucified dead and buried went downe to hell Papists belieue but did not doe not Iewes so who doubts but they belieue the generall history of Christs passion as
any necessary Euangelicall truth capable of saluation may impenitents hope for saluation or is it penitence to delight in sinne or rather as g 2. Cor. 7. Gregorie Comissa flere flenda non committere Thus I conclude When Heretiques Infidels Impenitents are saued then shall Papists also be partakers of saluation In hac fide viuo spero moriar And of Antichrist thus farre as also of the two first maine parts of the Chapter Cauâ—at and Confutation of Errour followes the Comfort occasionally subioyned VERS 13 14. But we are bound to giue God thankes alwayes for you Brethren Beloued of the Lord because God hath from the beginning chosen you to saluation through sanctification of the Spirit and beliefe of the Truth Whereunto he called you by our Gospell to the obtaining of the glory of our Lord Iesus Christ TExt apparently intended to preuent the discomfort and feare of Gods people likely to arise from meditating 1 heauy wrath falling vpon sectaries of Antichrist 2 And potency of Antichrist to entangle in the Snare The ground of Comfort is their election forme the comfortable Argument thus if you please those whom God hath chosen to saluation shall not be seduced by Antichrist God hath chosen you to saluation Ergo feare not seducement by Antichrist The maior hath not onely amplification but as I conceiue implicite proofe from meanes which Election to saluation puts in all the vessels of honour to prepare them to glory they are 1 sanctification of the Spirit and 2 faith of Truth Graces opposite to the quality of Antichrists sectaries They are all 1 falsified in their faith 2 faithlesse towards Truth 3 such as finde pleasure in vnrighteousnesse and by consequent not elect to saluation Thus you may conceiue the frame Men sanctified by the Spirit and belieuing the Truth are out of gunshot of seducement by Antichrist sith he preuailes onely with men faithlesse and vnsanctified But all the elect are sanctified and belieue the Truth Ergo The minor whither of the principall or of the prosyllogisme hath proofe ver 14. They are called to sanctity and faith Ergo elected or ergo sanctified and faithfull supposing the calling to be effectuall Out of the text in grosse arise these documents 1 How carefull a Minister in prudence should be to anticipate the feares and discomforts of Gods children arising or likely to issue from mention of things so frightfull Speake to the heart of Ierusalem h Iude ver 22. put difference comfort the feeble minded so is the charge such the practise of the i Luke 12.32 great Shepheard of the sheepe of his holy Apostles and Prophets especially when iudgements spirituall that coast vpon certaine damnation are mentioned see Heb. 6.9 10.39 2 Tim. 2.18 19. 1 Iohn 5.16 18. Reasons 1 this part of the k 2 Tim. 2.15 Right cutting of the word sharing to euery one his owne portion 2 Necessity in respect of Gods children in whose cares the noise of things so frightfull is as the sound of thunder partly 1 through conscience of merits to share in like Iudgements 2 partly through feare of owne infirmity and naturall mutability 3 Remembrance or sight of many eminent in gifts become Apostles 4 Weake apprehension and assurance of Gods loue and their owne sharing in election 5 Dwelling too much on thought of potent Aduersaries weake measure of Grace 6 Forgetfulnesse or not considering the potency of their supporter with the like 3 And it s not our least inducement that hereby they are occasioned and excited to glorifie the grace of God in exempting them from that fearefull condition Vse The times I confesse are such as require the spirit of Iames and Iohn the l Mar. 3.17 sonnes of thunder to be doubled vpon Ministers so not secure onely but senslesse are most growne of spirituall misery and danger Howbeit there be that mourne in Sion that tremble at the word of God for such is requisite the temper and spirit of Barnabas the m Act. 5.36 sonne of consolation promiscuous promulgation of terror or comfort sorts not with that prudence God requires in his Ministers Next you may notice the maine ground of comfort Election so often in like case applied see 2 Tim. 2.19 Rom. 8.30 Luk. 12.32 Most fitly to seale vp solid comfort to Gods children sith they easely apprehend that n 2 Tim. 2.19 foundation sure that decree immutable and of infallible accomplishment Vse That me thinkes they are imprudently proudly cautionate who by their good wils will haue all mention thereof enclosed to the chaire in Schooles not once to be whispered in our Homiles ad Populum when yet 1 Gods Spirit is plentifull in publishing this part of Gods counsell to the people 2 Nothing more 1 deiects mans pride or 2 extols glory of Gods Grace in our saluation 3 Nothing is greater incentiue to Sanctitie 4 nor filles the new soule with more solid comfort Prudence in publishing none but allowes But they are ouer wise who wholly conceale it Nor doe they lesse erre and hinder comfort of Gods people who make the knowledge of it impossible in state of this life for then how comforts it It s not the decree but our apprehension of owne sharing in that grace that yeelds comfort to the soule what when the Maior is assented to the Elect shall not be seduced except I may assume I am elected how feeles my soule the comfort But de bis alibi The generall of the ground for comfort is this the Elect are out of gunshot of seducement by Antichrist and other heretiques compare 2. Tim. 2.17.19 Apo. 13.8 Mat. 24.24 1 Against such gates of hell preuaile not Mat. 16.18 2 Such sinne not vnto death Yet thus vnderstand 1 In matters of inferiour nature they may be mistaken building hay and stuble vpon the foundation 1. Corinth 3.12.15 2 In fundamentals also erre for a time but herein if they mistake sooner or later God reduceth See promise Phil. 3.15 Iohn 16.13 Finaliter they erre not in truths of necessary faith Vse I say as Peter o 2 Pet. 3.10 giue diligence to make calling and election sure that ye may haue comfort to hold fast the hope set before you p 2 Tim. 2.19.20 c. The foundation stands sure But haue eye to the seale it leaues this stampe or impression they depart from iniquitie purge themselues from these who are vessels of honor prepared to glory Thus of generals from the body and scope of the text particulars you may thus number 1 Besides the manner of propounding with 1 thankesgiuing to God and acknowledgement of obligation to that dutie whereof before There is 1 The blessing Election 2 The authour God 3 The time from the beginning 4 The motiue Loue. 5 The meanes of execution sanctification and Faith To which you may adde 6 The euidence effectuall Vocation verse 14. Q. What is election Resp The generall notion of the word in common apprehension is the
I meane largely whatsoeuer hath causalitie or is a motiue to induce the Lord to choose Resp Thus I conceiue these gifts and their exercise to fall vnder the same ordinance of God with our saluation as meanes destined and so conducing to that end how then causes moouing to elect He hath chosen vs to bee holy Ephes 1.4 To be faithfull 1. Cor. 7.25 Vt essemus non quia eramus aut futuri erimus is Saint Augustines glosse 2 What sanctitie is that which mooues 1 That of nature It affordes none Quis dabit mundum ex immundo conceptum semine 2 That of grace Whither the measure incident to this life Or that perfect in the life to come 1 That of this life imperfect Isai 64.6 nor could it bee foreseene otherwise then it was to be 2 The holynesse of another life Wee are then extra statum merendi demerendi as being in termino quiescentiae where wee receiue and enioy rewards procure not reward or ought tending thereto 3 These all q Mat. 11.25 Exod. 1.4 flow from election as their cause And for sanctitie Arminians consent it had no causalitie in respect of election yet for faith foreseene are peremptorie that on it rests election and is ex fide praeuisà And why I wonder faith rather then charitie or other sanctitie 1 Is it more excellent Not saith the Apostle 1. Cor. 13.13 2 More perfect as it is in vs Nor that Luke 17.5 Mar. 9.24 3 Next is not it also part of sanctitie A prime ingredient Especially apprehended as they conceit it respected as a qualitie or act in vs and so auailing to election iustification saluation for that it iustifies or saues as an instrument and by vertue of the obiect it apprehends Christs righteousnesse they belieue not 4 Else how pleased it God out of his freedome to respect it more then other gratious qualities and to assigne it motiue to election Audio Indeed in iustification it auailes more then charitie hope penitence any other holy qualitie or action Accordingly its fitted to doe what its appointed vnto more then any other part of sanctitie that is to r Rom. 5.17 receiue the gift of righteousnesse for and by which we stand iust in Gods sight But that the Lord hath assigned it causalitie in respect of election where finde wee Rather an effect and fruit of election therefore no cause or reason or condition of it Take them therefore here mentioned and ment meanes of saluation not merites or so much as conditiâ—â—s of election And thence learne that howsoeuer the decree of election flow not from meanes yet implies it meanes congruent and hath execution thereby See Rom. 8.30 Eph. 1.3 4 5 c. 1 Wherefore obserue necessitie of them absolute to the obtaining saluation Hebr. 12.14 Marke 16.16 Luke 13.3.5 2 The decree is not onely of the end but also the meanes elect to bee holy predestinated to the adoption Eph. 1.4 5. and not onely to the inheritance 3 Knowledge of the decree suspended on the meanes 2 Pet. 1.10 2. Tim. 2.21 4 Vessels of mercie though for the time aliens from the life of God yet in the day of visitation called with a holy calling 2. Tim. 1.9 and so made meet to partake in the inheritance of the Saints in light Col. 1. Vse It wonders me to here the desperate inference Vse if I bee predestinate I shall bee saued though I neglect scoffe at sanctitie Reduce it thou shalt easily see a contradiction in the termes the predestinate vnsanctified or the vnsanctified of the elect shall be saued There are none such finaliter tales it implies to say it God elects to holinesse and not onely to saluation to saluation but by sanctification of the spirit More to see men professing knowledge of the decree and order of it assurance of their owne personall election yet to walke after the flesh By our studie of sanctitie we know our election 2. Tim. 2.21 2. Pet. 1.10 They lie to God and men who professe to know their owne election while they are Å¿ Tit. 1.16 abominable disobedient and to euery good worke reprobate yea from any good worke abhorrent of any holy gift destitute to any knowne sinne addicted The meanes specified are first sanctification Secondly iustification implied in faith The order seemes inuerted but thus conceiue sanctification though posteriour in order of nature yet is first in euidence and our knowledge trueth of faith title to iustification being not knowne of vs till wee feele the power of Gods Spirit sanctifying That sanctitie is a meane Scriptures are plentifull See Heb. 12.14 1. Pet. 1.2 Congruitie you will easily discerne if you consider 1 The t 1 Pet. 1.15 16. caller and chooser is holy 2 The habitation so holy that it u Apoc 21.27 admits no vncleane thing to enter 3 To damne deuils for vnholinesse to saue men though vnholy how had it lien open to exception and quarell of damned spirits There is sanctitie first * 1 Cor. 7.14 ciuile So children borne in vnequall wedlocke to Theophylact are called holy id est legitimate not spurious 2 Faederall so x Num. 16.3 all Gods people holy all of the Church visible 3 Sacramentall so Apostataes y Heb. 10.29 sanctified with the blood of Christ the Sacrament of it Baptisme 4 Opinatiue of Phariasicall hypocrites in their owne and other mens opinion holy 5 Reall and true called here the Sanctification of the spirit vnderstand not ours but Gods as Rom. 1.4 This the marke of election meane of saluation The nature of it is in two things 1 Purging our hearts from those vitious propensions naturall z 2 Cor. 7.1 from all filthinesse of flesh and spirit 2 Planting in vs as seedes of vertuous life holy qualities and inclinations a Gal. 5.22 fruites of the spirit as Paul stiles them This habituall holinesse according are their actes and exercise for they b 2 Pet. 1.8 suffer vs not to bee idle and vnfruitfull 1 A constant care and endeuour to c Iac. 1.27 keepe our selues vnspotted of the world 2 d 1 Pet. 1.9 Shewing forth the vertues of him that hath called vs in being zealous of euery good worke or as Paul to Titus expresseth it e Tit. 2 12. denying vngodlinesse and worldly lusts walking godly iustly soberly in this present euill world this they call actuall holinesse Beginnings onely are here vouchsafed the f Rom. 8.23 2 Cor. 11 22. first fruites and earnest of the spirit Consummation we expect according to Gods promise in the g 2 Pet. 3.13 new heauens and new earth wherein dwelleth righteousnesse its comfortable if wee finde truth though we want perfection of holinesse Notes of it thus number and so make election sure 1 It goes ouer the whole man the h 1 Thes 5.23 whole spirit soule body sanctified throughout else no part truely sanctified As the leprosie deriued from the first Adam hath defiled the whole
heard him teaching in other Churches or as falsely they might boast priuately imparting it as some secret to themselues how euer It s but the tricke of an Heretique to flye from verbum Scriptum to verbum Iraditum I meane where the doctrine is vrged as matter of necessary faith belike Apostles had forgotten the charge of their Master to i Mat. 10.27 publish on the house tops what they had heard in secret when they must whisper in secret the abstruser points of knowledge to the more perfect conceiling them from all notice of the vulgar Saint Austin makes mention of the Deuterosis Iudaeorum Cont. Aduers leg prophet lib. 2. cap. 11. which to them was a second Mishne equalled with Moses his written Deuteronomie Vnwritten traditions who doubts but pretended from Moses or some other great Prophet which they equalled with the Scriptures of the Law and Prophets Quid nostri The written word is but partialis Regula supplie it must haue from Tradition No nay for where else shall we finde Purgatorie Inuocation of Saints Adoration of Images Sacrament Reliques c. Thus I iudge 1 Euer since the Church had a word written she had in that written word a perfect rule of faith and practise perfect I meane protempore The quaere is vsuall all whither Articles of faith were increased in processe of time And is thus resolued they were not encreased noua addendo but implicita explicando Doth any doubt whether Moses related fully what was prescribed to Adam or Abraham to be beleeued 2 The Gospell which the Apostles preached they did afterwards by the will of God deliuer vs in their writings Irenaeus lib. 3. cap. 1. to be the foundation and pillar of faith perfectly and fully trow we Adoro Scripturae plenitudinem saith Tertullian Scriptum esse doâ—eat Hermogenis â—fficina Si non est Scriptum timeat vae illud k Vide Apoc. 22.18 In cap. 2. Aggaei adijcientibus vel detrahentibus destinatum Saint Hierome Quae absque autoritate testimonijs Scripturarum quasi traditione Apostolica sponte reperiunt at que confingunt percutit gladius Dei 3 Can we imagine the Apostles inserting in their writings paticulars many comparatiuely to those of necessary faith of no such consequence for knowledge would pretermit any thing concerning vs in the maine Credat Iudaeus Apella 4 But who can imagine their writings and Traditions are contrariant Ends of committing the word to writing see largely in Theophylact Kemnitius and others Ancient and Moderne and tell me how well this Phansie sorts with them Nor by Epistle as from vs. The third is letter Meanes he the former Epistle sent to this Church corrupted by audacious glosse of these false Teachers Rather some other forged by them and fathered vpon the Apostle why else in the close is the Apostle so carefull to Characterize his Epistles doubtlesse that the forgerie if any might thereby be discouered Such forgerie is no new thing in Heretiques and other Impostors Apostles yet suruiuing they published vnder their Names Euangelicall stories Ambrose on Luke mentions the counterfeit Gospels of Thomas Bartholomew Paul whose Authors he supposeth those many mentioned by Luke to haue attempted but without successe the narrations that concerned our Sauiour After-Times were not free from like Impostures But as any man gained to himselfe reputation of learning and sanctity in the Church so was his Name prefixed to the Pamphlets of seducing Teachers to gaine them Authoritie out of this shop came that booke of Hermes commonly stiled Pastor and those many counterfeit Fathers whose Authoritie is sacred amongst our Romanists Truth is scarcely any of the Fathers but their names haue bin made Panders to their superstition that where their indubitate writings steed them not counterfeit additions may procure them patronage What thinke you Is not the cause deplored which but by such base shifts cannot be supported Haue ye no written word for purgatorie prayer for the dead in all the indubitate Scriptures of Prophets Apostles but ye must flie to the Apocrypha Tradition apparitians of the dead c. for their foundation 'T will euer be true which Tertullian said of Heretiques they are Lucifugae Scripturarum I say as Basil Infidelitatis Argumentum fuerit Serm. de fidci Consessione lib. 3. cont lit petilian cap. 6. signum superbiae certissimum si quis eorum quae scripta sunt aliquid velit reijcere aut corum quae non scripta introducere as Saint Augustine Si quis siue de Christo siue de eius Ecclesia siue de quacunque aliâ re quae pertinet ad fidem vitamque nostram non dicam si nos sed quod Paulus adiecit si Angelus de Colo vobis annunciauerit preterquam quod in Scripturis legalibus Euangelicis accepistis Anathema sit But of the generall matter of the Caueat and Item against the meanes of seducement hitherto followes the particular errour As if the day of the Lord were at hand Is that an errour said not Peter the same l 1 Pet. 4.7 The end of all things draweth nigh And Paul the m 1 Cor. 10.11 ends of the world are come vpon vs. Resp 1 Some thus It s not farre off if ye compare the vtmost endurance with eternitie A n 2 Pet. 1.8 thousand yeares is as one day millions of yeares the perpetuitie of time scarce a point a moment in eternitie yet may it be farre off after the measure of Time 2 Comparatiuely night to the times foregoing Christs comming in the flesh not simply nigh 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appropinquat it draweth nigh that is Saint Peters tearme yet not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inslat not instantly to fall vpon the men then liuing as if they should not taste of death till they saw the Lord Christ comming in his glorie which seemes the conceit these meant to fasten on them 4 But why presume they to determine of times and seasons which God hath reserued in his own power nigh therefore so nigh What may we imagine Satans aime in venting such an errour in the Church seemingly so disaduantagious to his Kingdome The hearing of a Iudgement to come strikes Foelix with o Acts 24 25. trembling The terrible sound of the last trumpe which Hierome so continually sembled to himselfe Omnia tuta timco how did it make him feare where he was most secure Resp 1 Amongst libertines it occasions greater indulgence to the flesh as men willing to glut themselues with the pleasures of sinne because their time is but short Isai 22.12 2 Any errour in Gods children as an errour pleaseth the father of lies the seducer of the Brethren such especially as may tend to worke their perplexitie 3 The maine is this admit but one lye into Scriptures or Scripture doctrine August the Authoritie the truth of all fals to the ground The delay of Christs comming bred in those mockers p 2 Pet. 3.4 scoffing
deniall of the maine Article that mille Artifex foresees his issue Let it once be entertained as taught in Scripture or by diuine Reuelation or by Apostolicall tradition that Christ shall come in a time prefixed the euent not answering how is all faith of all Truths taught shaken and ouerthrowne Saint Augustine to Heschius a man inclining to some such opinion out of an honest desire remembers this text of the Apostle prohibiting to giue credence to them who taught the day of the Lord was so instantly to come vpon this Reason is the prohibition Ne fortè cum transisset tempus August ep 80. quo eum credebant esse venturum venisse non cernerent etiam caetera fallaciter sibi promitti arbitrantes d◠ipsa mercede fidci desperarent We are not at least ought not be ignorant of Satans wiles 2 Cor. 2.11 See how cunningly he contriues errors intended to be conueied into the Church in this particular view his comming 1 Approach it hath as neare as an errour may haue to the truth taught by the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Peter appropinquat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instat say these false teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit me in the text of the Septuagint change but a letter pronunciation will hide that too read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea haue the full heresie of Arius that Christ is a meere Creature 2 Seemingly it tends as much as any thing to mortification and deuotion what more then the thought of Christs night approaching to iudgement be but a little erroneous about that Article he will be the first shal broach it how excellent is the regular vse of fasting meanes of mortification quickner of deuotion fast with opinion of satisfaction and merit he prefers fasting before Epicurisme like thinke of Prayer Contemplation c. Vse Learne hence to keepe strictly to the word of God admit not corruption of a word a syllable a letter be pretenses or likely-hoods of profitable auaile neuer so holy Saint Ambrose obserues that the little addition to the prohibition of the tree of knowledge made whither by Adam or Eue gaue hint to the Diuell to entangle the woman in opinion of Gods enuying them their good yee shall not q Gen. 2.17 eat thereof is all the Lord said nor r Gen. 3.3 touch it is the cautionate addition how is the Diuell aduantaged to fasten the opinion that for some speciall good in that fruit the Lord is so strict in interdicting it It s reported of Ioab that when his Teacher taught him to corrupt the text but in the vowelling he slue him without ransome the charge was to destroy zecher the memoriall of Amalech he read it zachar the males of Amalech for this he slue him The violent expressions were irregular else his zeale commendable The charge is strict not to adde nor alter nor diminish not to turn aside no not to the right hand VERS 3. Let no man deceiue you by any meanes for that day shall not come except there come a falling away first and that man of sinne be reuealed the sonne of perdition THe iteration of the Caueat where least he had not spoken home enough in the particulars mentioned he enlargeth to all men or meanes whatsoeuer tending to seducement The tearme expressing the euill cautioned against is changed before let them not shake or wauer you and so disquiet you heere not deceiue or mislead you from the tract of truth There is a diuellish method an ordinary progresse in misleading Gods people I am deceiued if Paul ment not here to expresse it 1 The iudgement is vnsetled and brought into wauering by plausible oppugning the truths receiued 2 Then followes naturally anxietie and restlesse disturbance of the Conscience through feares and doubtings no maruell when the minde affoords it no certainty whereout to frame the discourse for comfort 3 In this case worke the poore soule you may like waxe fitted it is to fasten on any thing true or false that may but seeme to promise comfort Sirs ſ Acts 16 30. what shall I doe to be saued q d. prescribe what you will I am ready to entertaine to execute it so be I may purchase tranquilitie of minde happy is he to whom in that case God sends his t Iob 33.23 Interpreter that one of a thousand to declare his Righteousnesse And a thousand to one but if he meet with an Heretique but palliating the cure he lies downe in his graue with that Heresie or superstition which he then first dranke in The Children of this world are wiser in their generation Luc. 16 8. then the Children of light Those Locusts of the bottomelesse pit haue ad vnguem this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Entertaine their discourse the first bout is about Religion in generall whither theirs or ours be the true next whither the Church must be iudged of by religion and doctrine or not rather Faith and Religion by the Church plausibly they plead the Church must guide vs to Faith not Faith to the Church That gained as it s easely from the vnlearned into a wilde wilderensse they send you to seeke your Faith which is the true Church where was yours before Luther and thunderclaps of swelling words then follow their Vniuersalitie Antiquitie Succession glory of Miracles with the like amazing the mindes of the heedelesse and simple Thus hauing set them in a mammering these Locusts turne to Scorpions vrging the necessitie of ioyning themselues to the Church wherein they may be informed of the true faith and right manner of worship shew miserie of them that are out of the Church their miserie in so long withholding themselues from Communion of the Romane Synagogue till at last Conscience apprehending the teriour is filled with anxietie and anguish knowing naturally the necessitie of Religion In that case let superstition or heresie prescribe it pilgrimage abdication of goods forsaking Countrie building of Monasteries c any thing is entertained that may seeme satisfactorie for former aberrations By this Act haue they robbed Parents of Children Husbands of Wiues Cloystered Kings and Emperours wrought wonders of the Almightie u 1 Sam. 28. cast contempt vpon Princes raised their Beggarselues from the dunghill till they now sit with Princes and inherit the throne of glorie I say as Paul * Ephes 4.14 15 Be not henceforth Children tossed to and fro and carried about with euery winde of doctrine by the sleight of men and cunning craftinesse whereby they lye in waite to deceiue But following the truth in loue let vs grow vp into him in all things which is the head As Peter x 2 Pet. 3.17 18. Knowing these things aforehand take heede we be not led away with the impostures of the wicked and fall from our owne stedfastnesse But grow in Grace and while meanes continue in the knowledge of our Lord and Sauiour Iesus Christ To him for our hither stablishment in