not heard No doubt their sound went out into all lands and their words vnto the ends of the world 1 If the quere bee of them firstly seduced by Antichrist they all were children of the Church 2 As to succeeding generations the seed of the wicked walking in the steps of their fathers errour and superstition thus farre was tender made them of grace 1 Faith explicite was required of rudest Laickes in depth of Poperie Credendorum so farre as the letter of the Creed might lead them Faciendorum prescribed in the Decalogue Petendorum comprised in the Lords prayer Recipiendorum tendered in the Sacraments Besides of what in solemne festiuities of Christs Natiuitie Passion Resurrection Ascension c. Was represented to their memorie and meditation And if credit may bee giuen to Popish relation Pastors enioyned to explicate to the people these heads of Christian faith and religion In which explications also you may obserue generals to bee mostly Orthodoxe particular glosses inferences or concealements onely erroneous Though God suffered them as Gentiles to walke in their owne wayes neuerthelesse hee left not himselfe without witnesse in times of grossest ignorance Raising vp in all ages some from amongst themselues to oppose corruptions of preuailing faction Neither were these things done in a corner but the whole Church was filled with the tumult prouidence so disposing that the sound of his truth might ring in the eares of besotted people Besides suffering of Martires whose bonds and passions were k Phil. 1 1â— famous in the very Popes Palace and in all places that occasion might be giuen to all of inquiring the cause 3 And of late the mountaine of the Lord hath beene againe erected on the top of the mountaines Churches famous many in all quarters founded l Act. 24.14 Worshipping God after that manner which these call heresie yet teaching no other thing then Moses Prophets and Apostles haue spoken And doubt you but the people are bound thither to resort see famous example of those in the ten tribes whose hearts God touched in the generall deprauation of religion vnder Ieroboam 2. Chron. 11.14.16 4 But for the people of our Churches daily reuolting to Rome how hath God long wooed them to entertaine into their loue his pretious truth and they would not that they of all men most iustly perish so palpable is their reiection I say not of truth only but of loue of truth tendered to their soules But of such despisers of truth is compacted the body of the Romish Synagogue Amongst the many Centones of reuolters to Poperie name mee the man who euer euidenced zeale for the maintenance and propagation of the doctrine taught in our Churches opposed not rather the proceedings triumphed not in the disgrace of the Gospel and made a mocke of the counsell of those poore that entertained it and set their hearts to seeke after the Lord. I haue knowne many some a little familiarly Amongst all to me knowne I cannot minde one in whom I euer saw life or power of godlinesse but epicures sensualists vncleane profane persons or if there bee almost any other worse thing contrary to wholesome doctrine which is according to godlinesse men not onely themselues practising such things m Rom. 1.32 but pleasing themselues and reioycing in them that doe them Vse And is not the motiue strong to embrace Poperie their vaine vaunt of so many traduced to their partie since his Maiesties entring the Kingdome powerfull must that Doctrine needes bee that in so few yeeres preuailes with so many thousands Resp 1 Yet Thomas could minde them that in that of Moamed is preualence no lesse through the fitting it hath had to voluptuousnesse of sensuall nature 2 And whom but sensuallists and carnall gospellers haue they preuailed withall What one man name him if they can heartily affected to our Religion and truely louing it Oh maruellous efficacie of Popish doctrine traducing men from prophanenesse to superstition from godlesse contempt of pietie to impious idolatrie making their Proselites n Mat. 23.15 two-fold more the children of Hell or rather Oh iust iudgement of God giuing ouer men not o Rom. 1.28 regarding the knowledge of God to a reprobate minde men not receiuing the loue of truth to beliefe of lies and pertinacious adhering to doctrines of Deuils 2 But if therfore these perish because they receiued not the loue of the truth Lord I thinke what shall become of this faithlesse and crooked generation to whom the light of Gods truth hath so long and clearely shined and yet p Iohn 3.19 they loue darkenesse rather then light Euidences of the crime take these 1 Their nauseating the plentie of this Manna so corne fed they professe themselues with this bread of life How ioyed they in the tidings of the misnoised inhibition of preaching When God knowes purpose was neuer to inhibit plentie but to regulate order and manner of preaching that neither q Heb. 5.13 babes might want their milke and strong men growing to the itch of eares might be restrained to wholesome Doctrine euery one taught as r Marke 4 33. they are able to heare 2 Indifferencie of most in their affection to the remoouall or retaining carelesnesse whither Iehouah or Baal were entertained for the God of Israel Knowne vnto God are all his wayes from the beginning sweetly doth prouidence sway in the delinquencies of his children guiding all to his owne best ends But in the rumour of our entring league of amitie with a daughter of that Religion how brake out Hypocrisie of many to discouery of it selfe resolution vttered profession made by many to change with the times study in many of honest mindes to reconcile as their stile was the seeming differences twixt the two Religions Rare the man that kept his resolution with Ioshuah that vowed to suffer losse I say not of life but of the infamous goods of fortune for the cause of the Gospel 3 It was Salomons aduise to Å¿ Prou. 23.23 buy the truth and not to sell it Iudes to t Iud ver 3. striue for the faith once giuen to Saints herein how defectiue were euen pillars of the Church that though the taxe were opprobrious no lesse then slanderous to charge them as Ieremie Iewes to u Iere 9.3 bend their tongues as their bowes for lies yet willingly they may beare the blame of u Iere. 9.3 not being more valiant for the cause of truth Causes of it these 1 The little or no feeling of the power thereof in their soules had they * 1. Pet. 2.1 2 3. tasted how sweet the Lord is in his word the hungrie infant would not more long for the milke nor more hardly be drawne in extremest hunger from the brest then they from the sincere milke of the word 2 Conscience not discharged of the guilt of sinne flies the arraignement Affection besotted of the pleasures of sinne reiects what would withdraw them though with assurance
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
The Cardinals Inference from that Glosse is perillous Therefore 1 vpon our supposing the Pope to be that Antichrist the Roman is the true Church sith his See is in the Church 2 And by consequent all aliens from that Church are out of the true Church Thus if you will The See of Antichrist is by Paul called the Church of God The Popes See to wit the Romish Church is the See of Antichrist as we say Ergo the Popes See is called the Church of God Resp Concedo omnia or shall your Conclusion be Is the Church of God Apertly then are foure tearmes but ad Rem 1 haue you not need of some that had the a Apoc. 3.1 name to liue who yet were dead of some who called themselues Iewes and b Apoc. 2.9 were not so but the Synagogue of Satan Ob. 1 Yea but after our glosse Paul cals his See the Church of God Sol. 1 May wee not conceiue him to speake of it as it was in his Time When c Rom. 1.8 the faith of Rome was published with praise in the whole world distingue Tempora the then d Isai 1.21 faithfull Citie may now be a harlot mother as she is of all fornications that quondam Bethel may now be e Hos 4.15 Bethauen 2 or what if the denomination be a potiori parte for the Sanctae Reliquiae sake that should be preserued in the time and place of Antichrists kingdome As vnder Iezabel were in Israel f Rom. 11.4 reserued thousands that bowed not the knee to Baal so vnder Antichrist where and while he raignes there is a Remnant according to the election of Grace 3 Or what if so stiled Contradistinctè ad Ethnicos in respect of those few rudera Ecclesiae that are yet to be seene amongst them Neither yet will it follow if that Church be brought ad rudera then the whole Church is ruined for may not g Apoc. 3.11 another take their Crowne haue ye not read of letting out the h Isai 5. vineyard to other i Mat. 21.41 husbandmen of Gods kingdome translated to another people of which other Church if wee be members are wee not members of that one Church wherein we may expect saluation What if Rome were become heapes an habitation of all vncleane birds What if no one Romish Catholique left on earth Ergo the Church ruined Psal 2. Dabo tibi Gentes c. k 1 Tim. 3.15 But what say you to these Arguments The Church is the pillar and ground of Truth 1 Supporter and publisher of all Truths necessary The Church of Rome is not so sith it beleeues and teacheth lies 2 Thes 2. Ergo is not the true Church 2 The true Church keepes coniugall chastitie to Christ is not Idolatrous Church of Rome keepes not coniugall chastitie to Christ but is Idolatrous Ergo is not the true Church of Christ haec obiter we proceed in exposition 3 As God vsurping and pretending Authoritie no lesse then diuine a tanquam of God whose great Vicegerent and Vicar Generall on earth hee pretends himselfe Suits this to the Papacie heare their owne Aduocates Idem est dominium Dei Papae Augustâ—â— Ambonitaxus q. 45. 35. Gods dominion and the Popes is all one as the Iurisdiction of the delegant and delegate is one especially where the delegation is plenary totall without any reseruation made as that wretch presumes it in the Pope answerable are all his deportments as we haue seene before and shall particularize in the next clause We haue then thus farre traced Antichrist by Pauls direction that at length we finde him a Bishop Cathedrated in the Church with vniuersalitie of power and Iurisdiction Vse Why I wonder seeke wee Antichrist in Turkie sits that Dragon in the Church as Bishop is his Iniquitie carried in a mysterie beares hee himselfe a tanquam of God in such couerture of carriage as is here intended of Antichrist quid multa Compare with Pauls description Saint Iohns delineating him in his Reuelation you will finde it true there is no greater identitie betwixt Homo and Animal rationale then betwixt Rome and that Babylon betwixt the Pope and that Antichrist Except in so many termes Gods Spirit should haue said the Bishop of Rome is that Antichrist which had bin crossing to the intended strong delusion more punctually he could not haue spoken Wherefore my counsaile is wrong not the holy Father giue the Diuell his due Let the Pope be that Antichrist he will be spight of the Diuell and the Dragon Maugre the Turke and his Moamed Shewing himselfe that he is God the second degree of his pride respecting God proud emulation of God tending to win him opinion of power no lesse then diuine or if you will his carriage of himselfe in his chaire of pestilence The Cardinall and others would haue it vaunting professing proclaiming himselfe God yea the onely God What and yet shall the world admire after him see supra And me thinkes the speech runnes too coolely to endure the glosse showing himselfe that he is God q.d. vnum e multis rather then the onely God for here I am sure we lacke the Emphaticall Article Oecumenius well Non ait dicens sed ostendens hoc est operibus signis ac miraculis nitens ostendere quòd sit Deus his Intrusions on Gods prerogatiues royall is rather in facts then words profession Num sic Papa Resp What say you 1 to his forcing lawes vpon the Conscience Gods peculiar consistorie the very stile of Ius Ecclesiasticum is with their Canonists ius diuinum this is little 2 Dispensing with lawes Morall and Naturall which is more if Thomas may be beleeued then God himselfe doth or may doe 3 Indulgence to sinne in time to come as leases for yeares granted 4 Deliuering soules from hell after death 5 Sainting at pleasure and transmitting into heauen in such multitudes as its to be doubted amongst the many mansions there is no roome left for the Canonizer Certainly could he iustifie such power to be in him I would say he had proued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is God One thing I am sure of the concurrence of all these Antichristian properties in the Pope haue bred in me Scientialem Assensum that he is that Antichrist I say not as he Tamscio Papam esse Antichristum illum quam Iesum esse Christum illum for this by Gods mercie I know not onely by faith but by experience in my soule yet thus strong is my euidence that if an Angell from heauen should teach me otherwise I would not beleeue him VERS 5. Remember yee not that when I was with you I told you these things THe close of what belongs to the description of Antichrist and the two necessary Antecedents to Christs second comming Carried as best Interpreters conceiue so as to checke them for obliuion Remember yee not q.d. you ought to haue remembred Doubtlesse its the blame of Gods
we follow the spirit of God leading vs and putting the speech into our mouthes why strengthen we the hands of the wicked that he cares not to returne by promising him life Ezech. 13.22 Once falling on a wandering Starre they call such trauellers who had forraged France Italie it seemes to seeke his Religion I heard him thus bewray his inclination to Poperie and his reason to preferre it in his choise forsooth that a man may be saued holding the faith and Religion of Rome our selues confesse That any can be saued in our heresie as they tearme it Papists confidently denie Thus were the answers 1 That argueth not they had more veriâ—ie but we more Charitie 2. But who Iudicious amongst vs euer taught that a Papist vniuersally ioyning in the tridentine faith and religion can be saued nisi fortè detur Regressus in viam 1 They are pointed out such whose Names are not written in the Lambs booke of life 2 The lyes they beleeue such as damne vers 11 12. 3 And I demand Are they Schismatiques onely or rather heretiques or both then why are we meale mouthed why feare wee to say liuing and dying Papists they cannot be saued Yet in this peremptorinesse its good to be aduised 1 There are differences of Errours Papall not all in the foundation their opinion of Number and efficacie of Sacraments of seuerall orders in the Angelicall and Ecclesiastique Hierarchie c. are all erroneous yet not hereticall 2 In modo tentionis difference is obseruable in some misled with errour of Times the assent is tremulous not peremptorie perhaps resolution holden to change sentence when better reason shall sway them It may be also care and endeauour of better information with propense inclination to the aduerse doctrine of such for their propension to Truth in generall my charitie is hopefull 3 But there are who vniuersally ioyne in all errours of faith and Religion taught in that Church of such except God giue them Repentance what lets to say they are in remedilesse perill of eternall damnation see Apoc. 14 9 10 11. Vse If loue of trueth sway vs not Oh yet let this terrour of the Lord preuaile with vs. The noise of damnation is fearefull except to men of reprobate mindes dreadfull more then that of Thunder I beseech you as you tender your poore soules bought with the pretious blood of Christ made to bee immortall called to enioy the glorious Deitie beware how in your hearts you turne backe to the Aegypt of Poperie heare them not that say saluation is to bee found in the Church of Rome Christ is the Sauiour of his Å¿ Eph 5.23 body are limmes of Antichrist members of Christ Obiect What then became of forefathers What of so many nations yet vnder that bondage Conclude wee all vnder remedilesse perill of damnation Resp There is a kinde people saith Austin curious to know other mens liues carelesse to reforme their owne Et Nos charitably cautionate for others saluation take heed least not prodigall of our owne Ordinate charitie begins at home How God deales with others in iustice or mercie humanitie may incline mee something to enquire howbeit wisdome aduiseth to haue principall eye to my selfe t Hos 4.15 Though thou Israel play the harlot yet let not Iudah sinne And if others will serue Idoles yet I am of Ioshuahs minde I and my house will serue the Lord. Iosh 24.15 2 Quaero ego what became of Gentiles nations all except Israel till times of new Testament God u Act. 14.16 suffered them all to walke in their owne wayes yet now admonisheth all to turne from those vanities to serue the liuing and true God 3 Yet as no man saith of those nations particulars were all damned some Proselites were of Gentiles admitted into Iewish Church others I doubt not many chosen vessels of mercie so in depth of Popish heresie were many in all times found in maine foundations Orthodoxe and opposite to the preuailing faction On which foundation though they built hay and stubble yet with that losse x 1. Cor. 3 15. their soules were saued 4 That also is remarkeable Popish errours were not all from the beginning in that height whereto they are now growne nor vrging to assent so strict and peremptorie as since the Trent Councill Libertie there was in the maine that concernes the heart of Faith and Religion to opine to dissent from iudgement generally receiued which libertie also many vsed I doubt not but with comfort to their soules 5 Gods iudgements are sometimes open sometimes secret alwayes iust 1 y Rom. 11.35 Who hath giuen him first 2 That any of Adams posteritie are saued is of his meere mercy If others perish there is no iniustice But that they perished that liued and died in vassalage vnto that Antichrist Saint Paul warrants me to assent Iustly because they receiued not the loue of the truth The sinne noted as cause of their damnation hath two branches 1 Want of loue to the truth of the Gospel 2 Reiecting that grace of God tendered to their soules They receiued not the loue of the truth There is 1 Knowledge 2 Faith 3 Loue of the truth There may be knowledge where is not faith faith where is not loue of the truth Those reuolts were z Heb 6 4. enlightened knew the way of truth Saint Peter ads more they were a 2. Pet. 2.18.20.21 cleane escaped from them that are entangled in errour hauing obteined sanitie and rectitude of iudgement in matter of faith More then that some kinde b 1. Tim. 1.19 4.1 of faith they aspire vnto firme perswasion of the truth of Euangelicall doctrine Yea some perhaps retaine it while they perish Their maime is in their affection 1 They loue not the truth 2 Yea reiect not truth but loue of truth tendered to their soules Thus I conceiue the Lord sending his word to the Church not onely tenders it to their eares but enlightens the vnderstanding of many worst men to know presents to the minde the amiable excellencie of the mysteries therein contained shewes the goodnes brought home to the soule of euery faithfull and obedient receiuer c Mic. 2.7 Are not my words good to him that walketh vprightly I aske your iudgement The old way is the good way therein you shall d Ier. 6.16 finde rest to your soules The e Ioh. 8 32. truth shall make you free thus doth the Lord wooe the affections labouring to enamour them of his truth Happie is hee who as f Gen. 9.27 Iaphet is allured he shall dwell in the tents of Shem. Iustly they perish who against themselues g Luke 7 32. despise the counsell of God and h Act. 13 46. put from them so great saluation they iudge themselues vnworthy euerlasting life But is knowledge or loue of truth tendered to all perishing vnder Antichrist Resp And I demand as Paul of Iewes i Rom. 10.18 haue they
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
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
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
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
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 doctrine That chiefly is remarkeable in storie that about the time of Gregorie the great what time Antichrist grew towards clearest Reuelation and was now to be installed and entituled Oecumenicall Bishop Miracles of all sorts began to be multiplied Read Gregories Dialogues and what Paulus Diaconus and other following fables report of all sorts of wonders for confirmation of all sorts of Popish errour and superstition I will not denie but the things reported were many of them true in genere Rerum I dare halfe sweare they were all false in genere Miraculorum that were pretended wrought for confirmation of Poperie Whither and when the gift of Miracles ceased in the Church might here not impertinently be enquired but the volume growes biggish Vse 1 But sure me thinkes they longed to haue their Bishop knowne Antichrist their Church Antichristian when this came into the number of Notes of the Church Gloria Miraculorum so was Antichrist to be aduanced into his Throne so the people to be besotted who receiued his Character Not but that Miracles truely so called are testimonies of Truth vt supra But that the maruels they brag of are mira onely if true not miracula And many of them false lying reports meere fables and no better Such that of Syluesters curing Constantines Leprosie in his ministring Baptisme to him at Rome when it s well known his Baptisme was not at Rome but by a little superstition deferred till the end of his life fables a thousand I could fill you withall of Miracles and little lesse then miraculous apparitions of Saints and Angels for confirmation of purgatorie prayer to Saints for dead and such like Popish trash Thomas of Aquine is supposed to be gratulated by the blessed Virgin for his paines taken to cleare her birth from originall sinne with her owne voice from heauen Bene de me scripsisti Thoma Saint Bernard deuout in superstition in veneration of her was once saluted by her Image miraculously giuing him the time of the day Good morrow Bernard But well considering what Dauid speakes of Idoles they haue mouthes and speake not he is bold to minde her That her Ladiship had forgotten her selfe for it was not permitted to women to speake in the Church sexcenta sunt huinsmodi Vse 2 2 Contra istos mirabilarios against these miracle-mongers Christ his Prophets haue made vs cautionate while they minde vs they may teach truth l Iohn 10.41 that doe no miracles Iohn did no miracle yet all hee spake of Christ was true and they may be m See Deut. 13. Mat. 24.24 Impostors who giue signes and wonders The Diuell himselfe cannot worke a miracle his power though great yet is not infinite yet suppose him to giue a signe and wonder which I am not able ito discriminate from a true miracle In weaknesse perhaps might say as Pharaoes Magitians Digitus Dei est hic yet if he misled me from veritie of doctrine or life taught me in Scripture whither Diuell of Hell or n Gal 1 8. Angell of Heauen I should hold him accursed Spero obsecro vos qui credente mundo ipse non credit magnum est ipse prodigium To doctrine taught in our Churches belong o Heb. 2 4. miracles of Christ and his Apostles And with all deceiueablenesse of vnrighteousnesse The second meanes of his aduancement deceitfulnesse all kinds of falshood and cousenage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take here to denote iniustitiam vniuersalem whither it be qualitas efficientis or finis is doubtfull if efficientis This the meaning with all tricks of cousenage imposture and legerdemaine that wickednesse it selfe can deuise or exercise faigning apparitions of Angels and Spirits forging decrees of Councils corrupting Fathers sembling dissembling pietie swearing forswearing dummodo ob Rem fawning flattering bribing threatning forcing vsing pro re nata ca Time would faile mee to reckon vp all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their methods and Arts of cousenage and imposture whereby they haue raised and still support their state Achitophâ—l Machiauil cursed Moamed himselfe may seeme honest in policie in comparison of Romish Clergie Be wise as Serpents pleaseth be it as the old Serpent the Diuell Innocent as Doues as their practise showes deserues the obiliske the veru of their Index expurgatorius by such wicked policie hath Poperie aduanced it selfe If it denote the end or issue of their deceitfulnesse this is the meaning deceit leading to vnrighteousnesse via vitae the way tending to life via Iustiâ—iae the way tending to righteousnesse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outpath leading to wickednesse making the people as themselues iniurious to God vniust to men cruell to themselues Their doctrines dissenting from our Churches all such 1 either in the matter 2 or in their annexa and natiue sequeles as to any iudicious man seriously viewing them will appeare Concording are the liues of their deluded sectaries Vse Lord that it might worke in vs so much pietie as to detest it so much wisedome as to discerne and flye from their impious their wicked Religion were not vicious nature too too sensuall and licentious it could with no patience endure thought of Poperie Is this the sanctitie of doctrine that encloseth the Church to Rome Robbing God of his honour Christ of his Mediation Princes of Soueraigntie of life Parents of Children for Religion that teacheth violation of faith though with oath plighted to Heretiques tolerates halfe ligitimates fornication in some case Incestuous marriage c. The wisedome from aboue is p Iac. 3.17 pure full of mercy and good fruits The doctrine of Gods Grace teacheth to q Tit. 2.11 12. deny vngodlinesse and worldly lusts instructs to pietie iustice temperance a Religion yee haue here as a circle whose circumference is fraud whose center nothing but vnrighteousnesse what may if this will not worke our abhorrence from it If that may not preuaile attend yet seriously what is subioyned In them that perish The subiect or persons on whom it fastens such as perish vnderstand it exclusiuely onely such as perish Periphrasis Reproborum not infrequent in Scriptures See 2 Cor. 2.15 2 Cor. 4.3 alibi So stiled because their perishing is certaine and ineuitable r Iude v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that doctrine is now entering execution they being as I may say in the Act of perishing It should seeme then they are onely castawayes men destined to damnation who are seduced by this Antichrist see Apoc. 13.8 14.9 10 Reasons are euident 1 Their Errours of Iudgement are in the fundamentals of Faith they hold not the head Col. 2.19 1 Cor. 3.10 11. 2 In Religion against the heart and life of pure worship abominable Idolatric 3 The seduced mostly vnreclaimable so strong is the delusion sent vpon them Apoc. 14.9 10. May we dare to say so of Papists Resp Had we the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that becomes Gods Ministers wee should dare seeing therein
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
ministery In such mens eyes m Rom. 10.15 our feet are beautifull 2 As to the want of that experience so to the infirmity of our persons may such contempt be imputed wherein yet Gods wisedome is obseruable therefore putting the n 2 Cor. 4.7 treasures in earthen vessels that the power might be knowne to be of God Not many mighty nor many Noble according to the flesh are vouchsafed this high calling to be Gods Instruments and coworkmen to the saluation of his people 1 God would so proue the obedience of his people 2 bring downe the high lookes of the proud 3 solace and recompence our outward abasures And yet they say Daniel was sonne of Nobles Isaias of the bloud royall Melchisedecke King of Salem the son of God high Priest of our Profession And amongst vs some of generous of noble descent who haue learned of Dauid to count it more honour to be doore-keepers in Gods house then to reigne in the Tents of vngodlinesse and highlier esteeme the reproach of Priesthood then all the treasures of Aegypt Amongst earthwormes only holds the rule Dat census honores The blessing to be praied for deliuerance from vnreasonable and euill men Those some interpret the vnbeleeuing among Iewes as they are in like case specified by the Apostle Rom. 15.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those are to them after the Grammer Etymon men of no setled abode vagring or vagabund Iewes storie accords how euery where they pursued the Apostle and wrought him no small danger But what lets to extend it also to false brethren professing Christianity Cerâ—es the Apostle mentions his perils created by them as well as from his owne Countrimen 2 Cor. 11.26 Enemies no doubt as absurd and troublesome as any Iudaea afforded so much the more dangerous by how much the more domestique intimous to the houshold of faith Deliuerance he meanes from their malice and trechery But if this were the lot of Apostles and Euangelists to be pestered and perilled from such what strange thing is it if betide vs. Our Sauiour foretold it as the common lot of all Ministers Prophets and men of God in all times experimented it Ieremie somewhere o Iac. 15.10 bewailes it somewhere p 18.20 21. plaints of it not without imprecation vpon the Authors Ezechiel dwels among q Ezech. 2.6 bryars and thornes amids Lyons and Scorpions see 2 Tim. 2. Reasons are some common to vs with other Christians 1 the r Gen. 3.15 enemitie vnreconcileable betwixt the two seedes exasperated by the Seâ—pent to rage against Ministers 2 We Å¿ 1 Pet. 4. Ier. 15.19 run not with them to the same excesse of Riot 3 There is in our Ministery something that exasperates 1 t Mat. 6.17 18. open and plaine rebuke 2 denunciation of iudgement against exorbitants But holds it in Ecclesiâ constitutâ where orthodox faith is professed where Magistrates are nursing fathers of the Church Resp 1. Not there as legitimated or countenanced Yet 2 there also as in Abrahams family which Paul makes u Gal. 4.29 measure of our state to the end of the world 1 * Rom. 9.6 All are not Israel that are of Israel 2 And in Churches most reformed are found of this ranke of absurd and lewd men some almost of Elimas his pitch x Acts 13.10 Enemies to all goodnesse Vse So that no man should be y 1 Thes 3.3 moued with afflictions of Ministers so as to question either truth of their doctrine or warrantablenesse of calling or sincerity of their hearts nor so much as imprudence or indiscretion in their carriage as from this ground you know or may know 1 We are thereunto ordained 2 That it hath bin lot of most faithfull and wisest of Prophets and Apostles 3 Causes also you see euident corrupt hearts of hearers Vs it doth not a little solace to meditate we are hereby z Mat. 5.12 sorted to Apostles and Prophets conformed to the Image of our Sauiour the Great Shepheard of the Sheepe Yet should teach vs a Mat. 10.16 2 Tim. 4.15 prudence and circumspection in all our deportments Prudence I meane not surceasing seasonable performance of dutie which cost Ieremie so b Ier. 20.9 much vnrest but 1 cautionatenesse of laying open our selues to iust quarrels of the contentions 2 of c Mat. 7.6 casting our pearles to swine 3 of d Iohn 2.24 committing our selues to ouerinward familiarity of such as haue not approued themselues faithfull The qualitie of men thus maliciously bent against Ministers especially deserues our notice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absurd fellowes compact of meere incongruities solecising continually in opinion speech action whole life Our English renders vnreasonable whither they meane them men whom no reason will satisfie or as Peter and Iude describes them meere sensualists bruits led with humour or sense against all reason e 2 Pet 2.12 speaking euill saith Peter of things they vnderstand not as Iude what they f Iud ver 10. know naturally therein corrupting themselues Saint Paul somewhere saith of them they are g 2 Tim 3.8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imputes to them no lesse then franticke demency Such vsually are the opposites of soundest Ministers Ieremie heauily bemones himselfe of such Aduersaries himselfe a man that had no dealings with any h Ier. 15.10 yet cursed of euery one The siluer-Smith at Ephesus made a head of such good fellowes voicing it as strongly as their Captaine against the Apostle yet for the more part i Acts 19.32 not knowing why they were come together A great Politician was he amongst this absurd Crue who could say this k Acts 28.22 way is euery where spoken against Wiser Reasons of opposing can few giue that make insurrection against their Ministers Their second stile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may interpret after the Grammer Etymon men desirous of trouble procuring it to others of iangling disposition whose life is as of Salamanders in the fire of contention perhaps led with that rule Neuters are worst men in contentions they loue to be in the brawle but by their good will alwaies siding to the worser part Or whither after common vse of the word we vnderstand them men of vicious life notorious lewdnesse such you shall finde vsually aduersaries to the ministerie In long obseruation I haue fearce noted any if but of ciuill deportment that willingly would be seene in such quarâ—els Indeed we read of certaine l Act. 13.50 deuout women stirred vp against Paul but who doubts that deuotion was meere superstition Vse 1 Saint Pauls Canon was Let no accusation be receiued against a Presbyter vnder m 1 Tim. 5.19 two or three witnesses and those he meanes Legates Another runs thus Schismatici non sunt audiendi contra Episcopos And why I wonder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery absurd and lewd companion
from the tumults of warre Iud. 5. vlt. 2 Sometimes immunitie from persecutions Actes 9.31 3 And here tranquillitie quiet conuersation in Christian societie free from vaine ianglings vnbrotherly discords and dissensions As Mar. 9.50 alibi passim Vse I pray God once settle vs in it â—â—nite our hearts to feare him to loue and liue at peace one with another Thorough the great mercy of the Lord of peace we haue beene long free from the miseries of bloody warres the blessing Dauid prayed for to o Psal 122.7 Ierusalem wee haue enjoyed it seemes ad nauseam vsque till now the people are ready to cry ad arma alarme So long hath peace beene within our walles and plenteousnesse within our palaces And as for persecution the name is scarcely heard amongst vs sithence Tempora Mariana that now wee are growne touchie and tender of reproach and churle if the Lord call vs to suffer euen rebuke for his name Yet as if wee were made of wrangling metall had our life as Salamanders in the fire of contention so dote we about questions and strife of words in the Church so eagerly pursue we petiest rights reuengefully prosecute triflingest wrongs that we set Church and Common-wealth all in a combustion He knew the hearts and temper of his countrimen Llboyde apud Maginum in cambria the Cambro-Britannus who thus writes of them That they are naturally propense to brawles sometimes of the bloudiest And now sithence they haue beene forced to brake their swordes into sithes their speares or welch-hookes into mattockes to giue vent to the wrangling humour they spend their time and state in persecuting Law suites And wee Britans of t'other race are growne all Camber Camber quite changed from the temper of our peaceable fore-fathers That now writtes walke for words and but sub paena wee tread not downe one grasse of our neighbours Tempora tempora Church stories record how vnder bloody persecutions Bishops and other Christians merited the stile of the sons of peace so vnanimously they stroue for the faith once giuen to Saints resisting against sin to the shedding of their best bloud After when vnder Constantine the Churches had rest round about then fell in domestique Contentions first about matter of faith as in that pestilent heresie of Arrius These calmed about primacie and praeeminence and such like trash till at last purity of faith and worship was well-nigh lost in almost the whole Church And we who haue seene issues of such contentions wanton it should seeme with outward peace are madde vpon questions wrangle about trifles as about the heart and life of our faith Per viscera Iesu nostri obsecro obtestor p Rom. 14.19 Let vs follow the things that concerne peace and wherewith wee may edifie one another That will neuer bee till wee haue learned 1 To walke by q Phil. 3.16 one Rule That which the Lord hath appointed the onely Canon and measure of Faith While Thomas with his Saint Aristotle and Saint Denys must vmpire it in Religion Reason must bee iudge of Faith in vaine we looke for ought but endlesse questions in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 While we are r Iac. 3.1 so many Masters euery one will bee a Master in Israel to iudge what 's order and decorum maruell not if the Church bee filled with contention Oh that the meekenesse of wisedome were in vs Å¿ Phil. 2.3 Euerie man to thinke another better then himselfe 3 Saint Hierom would haue no man patient in causa laesae fidei yet is it in Pauls Counsell and practise in things indifferent to be indifferently minded to t 1 Cor. 9.12 become all vnto all Ambrose his moderation what wise man but approues in externall Rites to fit himselfe to that Church God shall call or occasion him to liue in Turpis est omnis pars quae vniuerso non congruit suo As to ciuill contentions we may then hope to haue them calmed when men haue learn'd 1 u Pro. 17.1 Vnderualue their pence to their peace 2 To pacifie the * Iac 4.1 lusts which warre in their members 3 To thinke it their x Pro. 19.11 glory to passe by an offence 4 To be humble and lowly sith y Pro. 13.10 onely by pride men make contentions But why prescribe wee When Paul thought prescripts so little auaileable And insteed of exhorting prayes God himselfe to interpose for preseruation of peace The God of peace himselfe giue you peace Surely it s hee that makes men to be of one minde in a house It s the z Psal 29 11. Lord who giues vnto his people the blessing of peace But why that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphaticall prefixed It sounds mee thinkes as if the Lord must bow the heauens and come downe himselfe in person interpose to settle vs in peace Is our nature so abhorrent from peace Or what is it View man as nature sends him out into the world thou seest him naked and more then any creature vnarmed as if his maker meant him for some Picture of Peace Yet behold him in his Inwards so depraued since the fall that Tigres or wood Beares are scarce so fierce as hee the first sins vented by the sonnes of Adam were a See Gen. 4. 6 wrath hatred enuie violence c. sinnes all opposite enemies to peace the last that are mortified seeme the same contentious humours wherefore to all the Churches Paul writes vnto are caucats frequentest against affections of that Nature And vnto this the diuels steering especially towards the breach of peace nothing so much aduantaging or aduancing his Kingdome as the discords and dissentions of Brethren thus steales he Truth Deuotion Sanctitie Charitie and all out of the Church while we are hotly contending about Goates wooll perhaps that 's Reason Paul prayes Gods immediate manifesting himselfe in working our peace But vsually the more difficult the more necessarie and excellent Thence perhaps it is Paul so enlargeth his petition to all meanes and Times that other Reading by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally reiected But meanes you must thinke hee meanes lawfull and holie for so else-where hee specifies it must bee peace with holinesse Hebrewes 12.14 Alwaies by all meanes Scarce any dutie is found in this sort enforced as is the endeauour of peace b Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow after peace pursue it running from you and that with all men Loue we life Said the Psalmist c Psal 34.12.14 Seeke peace and ensue it d Rom. 12.18 If it be possible that showes it difficult as much as in you is haue peace with all men And here alwaies by all meanes where I see enforcements so emphaticall mee thinkes I apprehend some excellencie or vsefulnesse extraordinarie in the dutie exhorted vnto else some more then ordinarie abhorrence from it from nature or ill custome at least some speciall spight in Satan labouring to hinder