held vnder the thraldome of Satan to see heaven shut against them hell gaping to receiue theÌ„ their eternall damnation already prepared for them And such is the heavy iudgement of God against all contemners of his word whereof we haue proofe in all ages And expresly in the Iews to whom the promises were made among whom Christ preached lived and wrought his miracles who because they refused this holy one reviled crucified him wished that his blood might be on their heads for this cause the wrath of God came vpon them even vnto the vttermost It had bin a small matter if only they had bin in the promise of grace of salvatioÌ„ made to their fathers but this punishment passeth all To omit the East churches whose candlesticks are removed in whom Mahomet the enemy of God sitteth keepeth them in most miserable servitude we may see how in the West churches also God hath punished this sin For having at first for the doctrine of Christ brought in the doctrine of man they proceeded farther and set vp one man to vphold it and so holding on they buried Gods word in ignoraÌ„ce led away the poore people to dumbe and senslesse creatures In the midst of these thicke mists it pleased God to open his light in sundry places as in this country of ours to send salvation among vs which many haue refused and some of them fled from it but consider how the iudgment of God hath fallen on theÌ„ into what grosse absurdities haue they run and how like foolish builders they made that which should be the foundation the roofe or rather indeed haue left it no place in the building that is setting aside Gods word haue made for the ground of their faith religion mens traditions mens doctrines devises So that the Divines of Spaine and Portugall which haue not heard of the truth as these men haue done haue thought and written farre more of the truth and soundnes of the original of the dignity sufficiencie of the scripture And where the Divines of Lovan haue cleared the fathers from forgeries singled out the counterfaits our men haue stuffed their Testament with such ware I know not who saith as Stapleton doth that the Church hath authority to Canonize for scripture those that are not as the Canons of the Apostles the booke called the Pastor long since condemned for a notable forgery But this is Gods iudgement fallen vpon them for their refusall of Gods truth I will end with them having rehearsed that place which S. Paule did against the Iewes out of the Prophet Hearing ye shall heare shal not vnderstand c for the hart of this people is waxed sat Now let me speake to you of whom I hope better things I would to God I might hope so good that I might not haue occasion to say as the spirit of God faith to the Church of Eph. I haue somewhat against thee Hoseah saith The iniquity of Ephraim is bound vp Alluding to the manner of covetous men who having store of mony before hand are wont to bind it vp lay it by till it so fal out that they may purchase some gainefull thing thereby In which manner the iniquity of Ephraim is said to be bound vp as reserved and kept for some purpose After which maner also the Apostle speaketh of vngodly meÌ„ that they treasure vp to theÌ„selus wrath against the day of wrath I am afraid lest that our sins be bound kept togither for some purpose and sealed vp as Iob speaketh in a bag for some purchase Whereof I wish you in the feare of God to iudge The Lord hath prepared a great banquet the guests haue bin bidden all maner of fare hath bin appointed both for the weak strong yet haue the commers bin so thin as they are but as a cluster of grapes yea of the whole vine not so many as will make a cluster I could wish that some would make a table in his heart of such as he thinketh are effectually called I suppose he should finde the nuÌ„ber to be very few Cornelius when Peter was sent vnto him was ready with his friend before God to heare whatsoever was commanded him of God Are there many among vs like Cornelius which wait for the comming of Peter with their acquaintance and friends And are there many which come with such reverence before God Some there are that come but it is while their yearely dignitie lasteth Shew mee such housholders as bring their families and friendes to heare what God hath commanded to be told them and we will giue them the commendations which Cornelius had Thinke you that your wiues children and servants haue no soules or that they are given them only for this life insteed of salt to keep their bodies from putrifying Trowe you that the blessing of God can rest vpon that house wherein there is no one that feareth God or delighteth to heare his word You are like to bestow much in maintaining the liberties of your citie and I could wish you did so if it be your right but if you knewe what it were to bee free of the kingdome of heaven you would more earnestly labour for that freedome then for the other Follow the example of them that are mentioned Malach. 3. c. who when vngodly men set their hearts on wickednesse condemning the iustice of God Such as feared the Lord spake every one to his neighbour and there was a table of remembrance Otherwise vnlesse we reforme this falt wee are to feare least God will punish it in displeasure and leaue in this place a marke of remembrance for the contempt of his mercy To you my brethren of the Vniversitie I must say somwhat In the 2. King 4. it is said that when the famine was great in the land the children of the Prophets dwelt with Elizeus and hee appointed to make pottage for them it seemed that that was their ordinary fare for it is reported afterwardes that a good man brought Elizeus bread of the first fruits and twentie loaues of Barley and full eares of corne which the Prophet bestowed among his sonnes In the 6. Chapter mention is made of them againe that complaining of Elizeus that the roome where they were was too little for them they obtained leaue of him to goe to Iordan and take every man a beame and so make a place to dwell in Our commons are I confesse in many places very slender and short of that which our good Founders meant for vs which hath risen through the want of faithfull stewardes yet no where is it so scant as that wee are enforced to gather hearbes to make pottage or to feed on a few Barlâ—y loaues Their dwelling place was enlarged by themselues it is likely they were not very sumptuous for they were not able to beare the charges of an axe head which
HINDE 2. THES 2.3 Let no man deceiue you by any meanes for that day shall not come except there come a departing first and that man of sinne be disclosed even the sonne of perdition WHereas there are two points which not a little trouble the mindes of many the first how it standeth with the promise of God towards his Church that the outward forme thereof should so alter and change that not only the beauty glory thereof should seeme to be defaced but that the very face therof should scarse appeare The second how in that so vniversall and generall change God should keepe his number to himselfe a company which feare and worship him and continue in the profession of his truth Both these are in this chapter handled by the Apostle the first from these words vnto the 13. verse the secoÌ„d thenceforth vnto the end of the chap. Augustine readeth this place vnlesse that Runnagate come first but the word here vsed by the holy Ghost in civill matters signifieth the shrinking of souldiers froÌ„ their General vnto the enemy now it is by proportion drawne from hence to signifie an Apostasie and back-sliding from â—he profession of Christ to the contrary part that is to Antichrist And this backsliding we expound to be general not of a few men or sects or countries but of a great vniversall revolt in each country and sort of men And this we proue for that the Apostle speaketh thereof indefinitly not restraining it to some And besides seeing the Apostle was to giue vnto the faithful a signe token it must of necessity be that he should yeeld such a one as neither was already present for then were they never the later in suspence concerning the point in controversie nor that incontinently was to fall out For there was already a sliding of many from the truth therefore if it were not meant of a generall that might haue beene for all this concluded by the Thessalon That the day of the Lord was at hand The Rhemists in their notes mislike in our interpretatioÌ„ two things 1. That we say this revolting should be generall 2. That we say it must be in matters of Religion whereas the most part of the Fathers say they expound it of the revolting from the civill obedience to the Empire of Rome But if that were graÌ„ted them which how true it is shal after appeare yet litle maketh it for their purpose Now for our interpretation there are many things that make namely the wordes following which serue to the same purpose that these do for after that he had said a departure he addeth straight and that the man of sin be disclosed of whom it is verified that he should sit in the temple of God and shew himselfe to be God which cannot be vnderstood otherwise then of Spirituall matters Secondly the signification and vse of the word in other places proveth that it is so meant here as in Act. 21. ver 21. Luk. 8.13 Which in the time of temptation go away Heb. 3.12 To depart away from the living God 1. Tim. 4.1 Some should depart froÌ„ the faith on which place the Rhemists themselues note that it signifieth to be Apostataes from the faith as the Greeke word say they importeth Thirdly this may appeare by the conference of other places of the scripture wherein this same doctrine is delivered Apo. 12.6 Where the woman fleeth into the wildernes and Apoc. 14.8 Babilon made all nations drunke with the wine of the wrath of her fornication But for that they say the fathers agree that it is meant in civill matters let vs first admit they did and all if they please yet may we answere with that of Austin though I coulde finde out as many Fathers on my side yet will I say Paul shall serue me for all to him do I fly to him do I appeale froÌ„ all the Doctors And as the writer of the defence of the Tridentine councell in lib. 2. In some points we may lay all the fathers aside and finde out our selues or by some other meanes the truth of some points And as Caietane who confesseth that in interpreting diverse places of scripture he goeth against the streame of all the Doctors But nowe they confesse that not all Fathers are of this minde for when they say in manner all it is evident they except some Now the Papists in the Councell of Trent confesse that the most of the Fathers conclude that the wordes in the 6. of Iohn imply the receiving of the Supper in both kindes against the which notwithstanding the saide Councell hath determined And the very props and pillars of their Religion confesse that in points wherein the lesser part of the Fathers agree a maÌ„ may probably dissent from the greater Now of the Fathers whereof they speak there are 3. wherof 2. make for vs and one is indifferent His wickednes is described to be notable in that he is called the man of sin which is more then if he had said a sinfull man where he calleth him the son of perdition which is more vehement then if he called him only a reprobate as Paul calleth Elimas the childe of the Divel Act. 13. and tearming him the son of perdition he meaneth one made to bee destroied for whom is prepared some marveilous and extraordinary kinde of death and destruction as Moyses speaketh of the rebellious Corah and his company He meaneth therefore hereby that he should not only be sinful in his owne person and bring a marveilous destruction vpon his owne head but that he should lead away many to the like wickednes and make them partakers with him of the like grievous punishmeÌ„t As it is said of the dragon that he should draw with him the third part of the stars the Whore should make others drinke of the wine of the wrath of her fornication Apoc. 14.8 17.2 2 His malice is set out in this that he is called an Adversary a chiefe enemy against God and his Saints as that horne in the 7. of Dan. which made battell against the Saints of God and prevailed and as he is described in the Revelat. That hee threw out floods after the womeÌ„ that shee might be caryed away of the flood 3 3 His Pride is declared to be notable in that he should exalt himselfe against God as Daniel prophesieth of another that he should sit in the temple of God which some haue expounded of the materiall temple at Ierusalem which the Antichrist should reedifie and sit in it but this word is never so taken by the Apostle To fit here is to reigne rule governe haue dominioÌ„ as the word is takeÌ„ in other places as wheÌ„ the mother of Zebedeus childreÌ„ required of Christ that one of her sonnes might sit at his right hand c. And wheÌ„ Christ saith to his Disciples you shal sit iudge wherfore
he saith the Temple of God is holy which Temple are yee And by Peter where he maketh Christians living stones of this building Wherefore as the Iewes so they haue stumbled at the stones of this Temple And as they haue erred in the seat so in the doctrine of that which concerneth his declaring of himselfe to be God For they say that Antichrist shall take away all maner of worship both of God and Idols Wherefore they gather that seeing the Pope hath established a continuall and dayly worship of the Masse though it were Idolatry as wee say yet even for that cause could he not be Antichrist But we haue a rule out of the Scripture whereby wee knowe that they exalt themselues aboue God not only which take from him al his power and maiestie but who translate his honour to themselues When Rahel said to Iacob giue mee children or else I die it is written that Iacobs anger was kindled against her though he loved her dearely and said am I in Gods steed When Naaman was sent to the King of Israel with his Masters letter that he might heal him from his leprosie the king of Israel reading the letter even for indignation rent his clothes and said am I God to kill and to giue life If to heale and to giue children bee so proper to God that to giue it to men is to make them Gods what shall we say to him who setteth aside Gods law and placeth insteed thereof his owne There is one Lawgiuer saith Iames that is able to saue and to destroy And Azariah to king Asa for a long time hath Israel beene without the true God without Priest to teach and without law Whereby is vnderstood that it is so proper to God to make and appoint lawes whereby all his people should be governed that hee who taketh on him to doe it displacing Gods law placeth himselfe in Gods roome thrusting him out of his seat for to bee without Gods law is to be without God himselfe Wherefore as Princes when they haue subdued any people to shew that they are their governours are wont to change their customes alter their state abrogate their ancient laws and appoint new at their pleasure so the Pope herein sheweth himselfe as God in that occupying the place in Gods church he taketh vpon him to establish and make new and strange ordinances at his good pleasure whereby it coÌ„meth to passe that by tying them to the necessity of the keeping of theÌ„ ne sitteth in their consciences as God in the temple of God Moreover to sit in the temple of God is therein to exercise rule and governement as it is taken when Zebedeus children would sit the one on the right hand the other on the left in the kingdome which they imagined he should haue This then belongeth most properly to him who taketh to himselfe al iurisdiction to whom all soules must be subiect without whom is no pardon and remission of sin who challengeth authority at his pleasure to shut and open heaven to whom whensoever he please He who hath appointed for Gods people none other Pastors but Idols and Idol shepheards who hath taught them that pennance-pilgrimage almes c. were the satisfaction for their sins that let them know no other Christ but that which the Priest held vp betweene his hands Who let them haue no other scripture but lying legeÌ„ds fables dreams the very discovering of which dirt sheweth the great filthines of it Now at what time they were come to the height of their abhomination it pleased God to shew mercy to his church by opening the eies of some to see this wickednes he gaue his word great was the number of preachers Herevpon when the harts of many were touched they saw the blindnes wherin they had sate their hearts were troubled within them they repenting stroke vpon their thigh c. Besids the Lord stirred vp the harts of christian Princes to reforme their kingdomes Such as were against this when they saw the hand of God in this wonderful alteration their harts fainted became like the hart of a womaÌ„ in her travel their consciences told them that many things were disordered that a reformation was necessary yet wheÌ„ they had considered how these disorders were so linked to the triple crowne that the removing of them would worke the overthrow of it they brought the matter to this issue that how soever they could not deny but that many things were amisse yet that Princes might not lawfully without the Popes authority deale ought in the matter Whervpon Paule the third blamed the Emperour for that toleration which he had permitted till the next generall Councell comparing him most absurdlie to Vzza worthily punished by God for laying his haÌ„d to stay vp the Arke As though it no more appertained to Princes to looke to the maintenance and reformation of Religion then for Vzzah to deale with the thing which no way appertained vnto him And this indeed is the point worthy the marking whervpoÌ„ our Adversaries stand For if such as amongst vs refuse to communicate with our church in praier and sacramâ—nts were in their conscience to answere why they are hereto moved they could not say for any dislike in the things but only for that they are not ratified by the Pope So that questionlesse if he would allow them they also would And is not this then to sit in Gods temple to haue his will and pleasure for a law to the people of God whereby they must be led to the approving or disliking of every thing So that howsoever it coÌ„cerneth Gods glory without his approbation they will not attempt it no prince may go about to restore Gods truth worship vnlesse by him he be first authorised In this matter we may note Gods 1 Severitie 2 Mercie 1 In that he would so punish his church that he would let the sonne of perdition sit even in his chaire and seat 2 For that notwithstanding his rage against Christ and his church yet he kept even there a remnant so that his name was among them For there were some sparkes of his truth though covered with the mist of errors ignoraÌ„ce some water of life though much poison wherin appeared the great and omnipotent mercy of God that in that great ruine coÌ„fusioÌ„ of Gods church wee may see some stones as remnants of the olde building Wherfore in comparison of those that haue not heard of Christ there be amongst them faire stones as I haue said The Turke hath not a stone of this foundatioÌ„ or building but here though the wall be miserably shaken yet appeare the ancient stones As the acknowledging and keeping of the scripture the confession of the Articles of the christian Religion all this in general The sacrament of baptisme though covered vnder the dust of many vaine and prophane ceremonies Yet so long as they haue thus
much albeit in generality confessed yet remaines there a church Even as the Prophet in the person of God saith I haue brought vp rebellious children children they were yet rebellious And in the 16. of Ezech. he saith thou hast made my children to passe through the fire yet were they childreÌ„ of Adulterers So that they were not altogither dead though dead sicke and as a man in a consumption far wasted spent So that wheÌ„ we consider the general corruptioÌ„ they may be termed an adulterous seed And as we are to woÌ„der at the Lords severity who so greatly punished his church againe on the other side we are to praise and magnifie his mercy who in this great famine had kept some bread some water bread water but in a scant measure yet such as might serue for to saue the life of some as the oile in the cruse and the meale in the barrell a few were saved but being pulled as brands halfe burnt out of the fire So that the seat wherin Antichrist is to sit is not that of the Turke a professed enemy to religion but of Gods temple that therby he may the easilier deceiue work his strong illusions Besides to shew how hee challengeth the right and title of God wee might bring sufficient testimonies out of his owne laws Canons wherof some giue him the very name of God But seeing the modester sort of Papists are ashamed of such tearmes let it suffice to haue shewed that he is the person who taketh to him that which is proper to God not to giue childreÌ„ heale the sicke c. But to hold the winds from blowing who causeth that which God hath said to be doubted off and will haue his word to stand for a law which teacheth that it staÌ„deth vpon the necessity of salvation that every soule should be subiect to his authority Who honoureth the periury of Princes and their murthering of their innocent subiects with a holy-day and counteth the periury of subiects to their Princes a holy thing yea the slaughter of Princes by their subiects a thing meritorious worthy reward to speak the truth in a word howsoever by the Pope his adherents other things be pretended for all their doings yet in truth is it nothing that they regard or striue for but to hold him in his seate to ratifie his authority and vsurped government so that if reformatioÌ„ could stand with the Popes crowne the Monkes belâ—y the matter had been at an end long before this day The things which for our edification we may learne hence are these that seeing ambition filthy covetousnes were the two wings wherewith this Antichrist flew so high we are to beware seeing we make profession that we hate him least we loue favour the things for which he hath deserved this hate Wherefore let such take heed as to advance themselues make no conscience of the duty they owe to God least their punishment be like his whose sins they imitate And such as make marchaÌ„dise of the roomes and places in Gods church or his sanctuary Such as sold doâ—es and changed mony which was necessary for the sacrifices in the temple made it a den of theeues and what do they that buy and sell the places thereof they be their owne they say so of some of them I may say indeed as one said of Sylla that the Pretership was his indeed because he had paid well for it Concerning the properties of Antichrist the time of his appearing and the state which of al other commeth neerest here vnto as I haue received of the Lord so haue I delivered vnto you Now followeth his overthrow wherein the holy Ghost fetteth downe two things to be considered 1 The overthrow that God will consume him 2 The Meanes by the breath of his mouth 1 Consume abolish destroy If the Lord had given no notice before hand hereof when men had seene such an enemy rise even out of the church of God considering mans infirmity we must needs thinke that many would haue staggered enquired after the truth of his promises But for to avoid this danger he hath forewarned vs as he faith to his Disciples I haue told you before of these things that when the houre is come yee might remember that I told you them Besides if hee had spake of the power of Antichrist and not of his overthrow the children of God considering the mightines thereof might haue doubted how he should haue oppressed and haue said with them in Isay Shall the pray bee taken from the mighty or the iust captivitie delivered but now hearing the promise â—hey may in the midst of trouble cleaue to the Lord as it is in the Prophet and and this is the patience of Saints 2 The meanes whereby this should be wrought is the word of the Lord which is called the breath of his mouth It seemeth that here the Apostle alludeth to a place in Esay where it is prophecied of Christ that hee should smite the earth with the rod of his mouth and with breath of his lips should slay the wicked speaking of the first comming of Christ of the secret power of his word and as there he speaketh of the overthrow of one speciall enemie Here we are to marke the glorious testimony of the mighty power of the word of God to which purpose it is that in the prophesie of Ieremy it is attributed to the Minister and publisher thereof I haue set thee over the nations over kingdomes to plucke vp and to root out c. By which place Boniface 8. would proue his power over temporall Lords And hereby was Pius 5. moved to depose the Queenes Maiesty And Saunders in this case as also the Libeller against the execution of Iustice leaneth herevnto But who seeth not that Ieremy speaketh of the word of God in the mouth of the Prophet which in another place is said to be like fire and the people as stubble So Theodoret and Lyra also haue expounded it The weapons of our warfare are not carnall c having ready vengeance not only against men but against Satan meant by the name of principalities and therefore no marvell if against Antichrist Seeing Satan fell downe from heaven like lightning God will send his messengers to pull his wings and make him stand on his feet But because this beast hath many heads therefore should receiue indeed a deadly stroke yet should hee not quite bee destroyed till Christ come whom hee will destroy with the brightnesse of his comming Some expound so this phrase as though it were vsed by the Apostle to shewe how easily God can and will destroy him but the most plaine signification seemeth to be that by the brightnesse of his comming we meane his bright comming as it is said in the first chap. flame of fire for flaming fire The Apostle here alludeth to
on vs let them giue sight to the blind and lims to the lame and then will we beleeue their doctrine As for their miracles whatsoever they be no other but such as the Apostle here calleth lying wonders false they are and lying either because they appeare to bee that which they are not or for that they tend to the confirmation of lies and falsehood 2 The second generall point concerneth the persons that by this Man of sinne shall bee deceaued which are by the Apostle tearmed such as perish wherein by limiting the compasse of the Man of sinne and his deceit he leaueth vnto vs this comfort that he shall not be able to deceaue al but only them that were herevnto appointed Even as when the foure destroying Angels held the foure winds the Angel which came from the East having the seale of the living God commanded them not to hurt the earth till the servants of God were sealed And againe where the generall Apostasie is spoken of the power giuen to the beast over every kinred tongue and nation it is tied onely to them whose names are not written in the booke of life of the lambe And when our Saviour saith that the daies should bee so wicked that even the elect if it were possible should perish hee declareth that the elect cannot possibly fall away Which is the thing which the Apostle in this place layeth down is true in Gods Church and every true member thereof because they are fouÌ„ded on that rocke which shall not shrinke and sanctified by that truth that must alwaies prevaile of which point wee shall haue occasion to speake more afterward Now because I haue signified that of al estats that of the Popedome is most properly designed by the properties of Antichrist laid down before for that most of our ancestors and Predecessors died in the midst of that darknes professed that ReligioÌ„ the Papists would haue it answered what we think to haue become of all theÌ„ For if we shal say that all Papists are coÌ„demned theÌ„ shall we iustifie that slander of vs wherin we are accused to condemne to hell all our parents and forefathers If we shall answer that we thinke not so hardly of them then will they be ready thereon to conclude that wee must needs allow of poperie which even such as are saved haue professed Bristowe enquireth If there were ever any Protestant so bold as to condemne to hell Augustine c. all our ancestours FouÌ„ders of Colleges who himselfe answering for vs saith that we doe not as may appeare in that we thanke God hartely for them c. The like matter haÌ„dleth he in his 46 Demand where he saith that we are so farre from condemning them to hel that Calvine setteth downe the quite contrary Whereas then they commonly slander vs that we should condemne al our parents and predecessours our adversarie as you haue heard cleareth vs from it And thus far may wee vse the scorpion for a remedy against his owne biting But yet are we to beware of the poyson which is in his tongue for the end is naught to which hee alleageth this For he asketh how wee can condemne the doctrine of these men for naught of whom we haue so reverend an opinion as to thinke that their soules be in rest blisse Which argument though at the first shew it seeme strong and forcible yet when we take a narrow view of it wee shall finde it to bee nothing For if wee should aske them if ever any Papists might bee found so peremptorie that would adiudge to hell Adam Lot David the Apostles and Peter himselfe who were greevious sinners as guiltie of Incest Adulterie Murther declining and denying of Christ they would say none would wee might therefore in like manner conclude as well as they that disobedience dâ—unkennesse incest c. were allowed by them c. If they say that there is difference because these sinnes of theirs were excusable and not damnable they continuing in profession outward service of God The course of the scriptures is against them though you make many prayers I will not heare for your hands are full of blood Wherefore haue wee fasted thou seeâ—t it not chastned our selues and thou regardest not behold in the day of your fast you wil seeke your will and require all your debts Where notwithstanding the laying aside of their costly apparell and girding themselues with sackcloath faststing c. so long as they remained cruell hearted envious c. Their prayer and their fasting was turned into sinne Paul saith of such deeds that they who doe them shall not inherite the kingdome of heaven Wherefore the consequent is naught Men which did these things were saued â—rgo these things which they did were not damnable If they say that the examples are not like in life and doctrine yet I say that the forme of argument in both these cases is one for they gather These men were saved ergo nothing they beleeued was damnable And why not as well these were saved ergo nothing they did was damnable Moreover wheÌ„ our first parents sinned it was not onely in eating the fruit forbidden but in hoping to become like vnto God which the Divell had put into their heads and beguilded them which the Lord also noteth when scorning them hee saith Now is man become like one of vs. And Paul erred in doctrine and opinion while he was a persecutor so did the Apostles whilst they dreamed of a worldly kingdome which Christ should haue and were in darknesse concerning Christs resurrection Thomas expresly who was so far from beleeuing for the time that hee would not beleeue till he had thrust his finger into the print of the nayles and put his hand into his side Yet I aske whether there were ever any Papist so bold as to condemne to hell one first parents the holy Apostles Paule Peter c. And because they doe not must they or wee therefore necessarily allow their errour Whatsoever they can except against this argument the like may any one against theirs If they say that these repented theÌ„ eveÌ„ the same may we say of our Ancestors Yea but they reply we haue evident tokens in these testâ—monies out of the scripture as of David Paul Peter c. And though this be true wil they theÌ„ coÌ„deÌ„ne as impenitent all them of whom they read not the like For we read not that I know any thing of Adams conversion nor of Lots yet cannot we condeÌ„ne therfore our first parents vnlesse we say that God had not a church so soone as the Devill had a chappel And we cannot take from Lot that honorable coÌ„mendatioÌ„ which the holy Ghost giveth him for hee being righteous and dwelling amongst them in seeing hearing vexed his righteous soule c. Cyprian in a Councill decreed that such as were baptized by heretikes should be rebaptized
Tertullian condeÌ„ned vtterly second mariage many of the ancient Fathers favored the Millenaries I thinke the Papists will bring slender proofes that they recalled their errors yet I think no Papist so presumptuous as to condemne al these to hel As for vs as wâ—e rest in hope that many of our Predicessors are saved so also hope we that they found mercy at the hands of our mercifull God whereby their eies were opened to see the truth so much as was necessary to salvation and to renounce the contrary errors Yet say I not that it was necessary they should renounce each particuler error but that they received mercy pardoÌ„ for them yea although they knew them not to be errors Wherefore the Prophet praieth Cleanse me from my secret faults who knoweth how oft he offendeth Now if we know not the faults for which we pray for pardon sure it is wee caÌ„not reforme theÌ„ yet do we pray by Gods mercy shal obtaine remissioÌ„ of theÌ„ That we may conceiue this matter the easier we are to marke that there is a difference both betweene sins and errors For There are sins some 1 Which we bring with vs from the wombe and such as are of infirmity 2 Crying sins ruling in vs and carrying vs away from all godlinesse Such as are of the first sort may be pardoned yet remaine in vs els could there not possibly any flesh be saved To Paule there was giveÌ„ a pricke in the flesh the messenger of Satan to buffet him He be sought the Lord â—hrice that it might depart froÌ„ him It was answered him My grâ—ce is sufficient for thee c. Paule himselfe was buffeted he praied yea thrice yet could not be delivered but received comâ—ortable answere that Gods grace should not faâ—le him And heÌ„ce may we gather stroÌ„g coÌ„solatioÌ„ that wheÌ„ we feele not in vs that zeale in praier which is required neither present release from those pricks of sin wherewith all we are troubled yet to keep vs stil on this grouÌ„d My grace is sufficient for thee The second sort of sins are Crying sinnes of which the Apostle speaketh know yee not the vnrighteous shall not inherit the kingdome of God Be not deceived neither fornicators nor Idolaters nor adulterers c. And againe no whoremoÌ„ger c hath any inheritaÌ„ce in the kingdome of Christ of God These are of that nature that although the children of God before their calling after it may fall into them yet they cannot finde pardon for them vnlesse they leaue and forsake them As is plaine by the wordes of the Prophet Isaiah For it is not enough to offer sacrifices to fast c vnlesse we put away the evill of our workes yea even the evill thoughts out of our harts and learne to do well without which reformation our prayers themselues shal be turned into sinne So that without the forsaking of them they cannot be pardoned vs. For it is not enough to confesse them so did Pharaoh neither to wish and craue for pardon for so did Balaam but this made him the more inexcusable that whereas he wished to dyâ—the death of the righteous he had no care to liue the life of the righteous As we haue devided sins so may we also distinguish Errors For there are Some 1 Which shake the very foundations of faith 2 That men build contrary to truth yet on the foundation These then haue a divers consideration For although some of them proceeding from ignorance may finde mercy as the Prophet praied Clense thou me from my secret sins yet when ignorâ—ntly we defende and mainetaine such points as shake the foundation so far off is it that ignorance should excuse vs that rather it carieth vs on to greater sin punishment where the Apostle in the former chapt setteth this ignorance down as an especiall cause procuring Gods everlasting indignation Rendring veâ—geance vnto them that do not know God As on the contrary part It is life to know God to bee the only very true God and whom he hath sent Iesus Christ. So Paul though he had zeale what he did was ignorantly yet had he not received mercy to repent forsake his error ignorance he could not haue bin saved And even so all daÌ„nable heresies must be recalled in particular So Peter having told the Iewes that what they their Governours did it was through ignorance biddeth them Amend their liues turne that their sinnes might be put away Otherwaies such as renouÌ„ced not their sins were for their ignoraÌ„ce iustly by God punished Wheras then our adversaries aske of vs what is become of our Fathers we say that as wee hope wel of theÌ„ in the iudgement of charity so do we trust also that of God they received mercy to beleeue and know the foundation ground of faith although in other opinions by meÌ„ built on this foundation they might erre and continue therein But we say that he whosoever standeth on Fathers or predicessors what or howsoever they beleeved when Gods truth is laid open before him may receiue of men a coÌ„mendation for his naturall affection but he shall then be allowed of God saved when the natural man shal possesse the kingdome of heaveÌ„ For this shall you marke in the scripture for a certaine ground and sure Rule of a rebellious people to oppose the example of Fathers to Gods plaine word expresse commandement as the Iewes answered the Prophet The word that thou hast spoken vnto vs in the name of the Lord we wil not heare it of thee But we wil do whatsoever is gone out of our mouth as we haue done our fathers and our kings and our Princes It was a notable saying of Ierome which I take at another mans word not knowing where it is in his works but it is a saying worthy so excellent a man If my father stood weeping on his knees before me my mother hanging on my necke behinde me all my brethren sisters children kinsfolke howling on every side to retaine me in sinnefull life with them I would fling my mother to the ground despise all my kinred run over my father tread him vnder my feet therby to run to Christ when he calleth me Which as he said for reforming his manners so might he also say wel enough coÌ„cerning faith beliefe And howsoever Ierome either said or thought we know that one greater then Ierome had said no lesse Whosoever loueth father or mother c more then him is not worthie of him Moreover when to moue vs they cite a Catalogue of fathers whom they brag to haue bin of their Profession â—it hath bin Gods name be praised therefore made evident that al meÌ„ see how hitherto with this vaine shew they haue deceiued the world For it is manifest that these fathers and their childrens children were gathered to
their fathers before the grounds of Popeâ—y were laid For neither to Augustine c nor to Gregory were these articles of their beliefe ever knowne or signified of the absolute authority of one man over prince people to set vp and depose princes at his pleasure on whom al truth haÌ„geth whose power is so great thaâ— how great so ever corruptioÌ„ be in Religion yet that no man may correct redresse it with out him This which is the ground of all Popery began indeed to work when Zosimus laboured to haue all appeaâ—eâ— made to Rome to which purpose was alleadged a Canon of a former Councill which the Councill withstood finding out the corruption of the Canon who therfore wrote to the B. of Rome of their determination and of the forgery of the Canon The like did Gregory to the B. of Constantinople seeking preheminence over all Bishops So that although this Monster began then to breed yet tooke it such a blow at the hands of those good fathers that being smoothered it vanished away like the vntimely fruit of a woman The like may said of the breaden God their private masse their dry communion wherof none durst put forth the head whiles those watchmen stood vpon the wals Of Fathers therefore we may say that although they haue in some places let fall from theiâ— pen some things that are to be covered yet that out of their own writings sayings we may deduce such speeches as correct their escapes and confirme the truth against the foundations of Popery I will not cite many examples hereof one may suffice for many Ambrose Austen haue happely somewhere too too swelling words as concerning our workes yet Ambrose when hee was ready to die is said to haue vttered these words I haue not liued as that I am ashamed to liue any longer neither haue I so liued as that I am afraid to die presently because I haue a good Lord. Of which Aug. saith that considering his conversation among men he knewe it was such as before them he needed not to be ashamed his confidence before God proceeded from the affiance he had in Gods mercy because he had a good Lord. Wherefore we are to come to the reading of the Fathers as to a â—ich treasure whereas is much gold and some drosse and therefore are wee to pray God to open our eies that wee may discerne the one from the other As for these writers of later sort the iudgement of them is harder for it is likely that many of them liued and died Papists But yet we say that as in Eliahs time God had reserued seaven thousand that never bowed to Baal so it might bee theÌ„ They mocke vs I wote well for this answer But they cannot refuse it without refusing also the truth delivered in the scriptures Of the Church it is prophecied in the Revelation that shee should flee into the wildernesse And the Rhemists themselues say that in the daies of Antichrist this shall be that it may bee verified of the Church which is said by the Prophet Goe hide thy selfe in thy closser c. And as in the daies of Eliah besides those knowne to the Lord that had not bowed their knee to Baal there were also many who though they had bowed their knee to Baal yet when Eliah had preached the truth to them declared God to be the Lord did then confesse the Lord he is God the Lord he is God Even so we are to thinke that many there were even among them in the deepest darknes of Popery who saw most and yet herein offended that they communicated with them whom yet the Lord as he pleased shewed grace vnto to coÌ„fesse him Hereof may we take example fro the daies of Edward 6. how many were there who vnfaâ—nedly embraced the Gospell then freely preached when it might haue seemed that the tyranny of the 6. Articles had consumed all the Professors of the truâ—h In which resâ—ect also the Church wondereth in the Prophet at her suddaine increase who hath begotten me these As concerning our Founders we answer even as they doe for vs that we blesse God for them and haue hope of their blessednesse yet so as wee professe that the building of all the Schooles and Colleges in the world cannot deserue the ioy of one day in the kingdome of heaven and as we haue an honourable opinion of them for the purpose which they had though they did many things which we cannot commend so doe wee say that the greatâ—st happinesse and blessednesse which could come vnto them was to haue their sinnes and offences pardoned them And wheâ—eas they say this is no other hope then we may haue of Pagans and Infidels we answer that there is great odds For it was the singular mercy of God even still to leaue certaine grounds of salvation even amongst them as the word though greatly corrupted and darkned the Articles of our beleefe the Sacrament of Baptisme c. wherefore though many perishâ—d when the watchmen not onely slept but tooke away her vaile from her as the spouse in the Canticles complaineth yet no doubt God so provided that such as hee had appointed to salvation had so much bread as would saue their life bread in a measure water in a mâ—asure though not enough to keep them in good plight and to giue them a fresh colour the like they finde not among the Pagans wherefore wee absolutely say for ought we can see they be damned Lastly where they aske vs what excuse the learned caÌ„ find who cannot be said to haue erred ignorantly we tel them that Paul was as well learned as they who yet saith that what he did hâ— did ignorantly And to the learned Athenians hee obiecteth ignorance the time of this ignorance God regarded not See what Augustine saith of Cyprian Else if lacke of learning were excuse sufficient to saue vs there were no excuse for learning the next and readiest way to salvation were all ignorance and Barbarisme We say then that very many who spent great labour in serving of sin were yet saved even as brands halfe consumed and so pluckt out of the fire And howsoever or whatsoever many haue spoken before men yet when they were to commune with God himselfe the whole stay and coÌ„fidence which made them bold to die they felt and acknowledged to be this Quia bonum habemus Deum to pardon our errors and iudge vs according to our works Yea when many were in the waters over head and eares nothing out but even the haire even thereby haue they beene drawne out and saved To conclude the former times were cruel times when the watch men were not only sleepie but even hinderers and spoilers of the citie yet God had meanes to keepe some from falling into errour others that fell thereinto hee in good time called some at the first
houre others at the last Although they saw not all the errours yet such as overthrew the foundation of Christianitie no doubt they vnderstood and withstood And we are to thinke that vnto them many things were pardonable which now to vs are not And wee boldly say as did the Prophet had not the mercy of the Lord beene great to leaue vs a remnaent we had beene al as Sodome and had beene like to Gomorrha But when we speake of Gods mercy we speake of a thing that is bottomlesse and incomprehensible When they aske of vs. How many or who are they who thus were saued What other answer can they haue but this Who hath knowne the minde of the Lord or who hath beene his counsellour We are then to think that God had some which never bowed their knees to Baall many who although partakers of many their errors yet held the foundation Some also who being deepely sunke in their grosse idolatries were notwithstanding saved as brands halfe burnt out of the fire beeing effectually called some sooner others later according to the rich mercy of God There remaine as yet two points of those which haue beene proposed The former the Cause why God sendeth this great punishment Wherin we are to consider how il he taketh the contempt of his worde The later the order and severity of God in condemning of such as refuse the word of truth offered 11 And therefore God shall send them strong delusions that they should beleeue lies 12 That all they might be damned which beleeved not the truth but had pleasure in vnrighteousnesse But because the later containing the grievousnes of the punishment doth sufficiently expresse how il the Lord taketh the offence which deserveth it I shall touch the same so far as this giveth occasion Some there are to whom the word of truth was never sent which abide in darknes and ignorance so that no man can expresse the wrath that lyeth on them Howbeit if we compare it with the fircenes of that wrath which is here declared against them to whom the word of truth hath bin revealed but who haue refused it we shall see that it is but very little For here is laid downe the displeasure of God against them to whoÌ„ bread and water was offered but they as scornefull childreÌ„ haue cast it away and insteed thereof haue poison given them whereon they feed and drinke to their vtter destruction Foolish men who when they had the light sent amongst them loued darknes more then light who therefore had a perpetuall night brought on them and so were led from iniquity to iniquity til that punishment of damnation light vpon them The Iudgements here threatned are two 1 One in this life 2 The other in the life to come The former a punishment and sin A sin in that they take pleasure in beleeving lies and delusions a punishment in that they are given over therevnto The later a punishment only In the first men are both doers sufferers in the later they are sufferers only against their will The Pelagians long since the Papists at this day with some others whose names I spare haue so interpreted both this and the like places as having no other meaning but that God suffereth them to be given vp to delusions c least if they say as the Apostle doth that God sendeth them they should make him the author of sin But we may say to them as Iob Is it fit to lie for God We must say that which is the truth notwithstanding the vaine imagination which men haue of false consequents For the Scripture is plaine that God not only is a sufferer but a worker also in these punishments yet without all sin or blame For seeing it is said that he sendeth delusions as his messengers it is plaine that herein he hath his worke After which manner the scripture speaketh in other places The Lord put a lying spirit in the mouth of the Prophets And in the Prophet I the Lord haue deceived that Prophet The Rhemists in their marginal note on this place send vs to a place in Augustine out of which to learne how to expouÌ„d this and other like places But Augustine sheweth that in these things God is more then a bare sufferer When he calleth it a righteous iudgement which iudgment must needs be his work but to know S. Aug. meaning read the 5. lib. contra Pelag. c. 3. where hee sheweth that herein is not only his sufferance but his power So that God marveilously worketh not only in the bodies but also in the hearts of men And for all woâ—ks we are to hold this that if we say that God suffereth any thing which he careth not how or in what fort it falleth out we deny his Providence if he suffer any thing against his will we deny his omnipotent power But we may herein note the exceeding power of God which of the sins of the godly can make comfort to the godly raise glory to his name yea the sins of the faithful to turne to their good as he made the buffetings of Satan means to keep Paul from being prowd through the multitude of revelations If any man be curious in this wil not be satisfied but bring Gods woâ—ks to mans tribunal let him looke to be consumed of his glory he that cannot hereof speak with reverence let him hold his tongue altogiâ—her O that you would hold your tongue that it might be imputed vnto you for wisedome After then that men refuse the loue of the truth God in wrath leaveth them to the rage of Satan who finding the house swept returneth with 7. other worse then himselfe and there taketh vp possession leading them on from one sin to another and at last to perpetuall destruction When that choice was offered David of the three punishments to take one he said he was in a great strait but if he had added for a fourth to haue bin left over to Satan and to haue bin forsaken of God the choice had bin easie Better it is said David to fall into the hands of God then of man but farre better had it bin to haue fallen into all the evils which all the world could do then to be giveÌ„ vp to be punished by Satan It is a pitifull sight to see children die at the head of every street for want of food or that the sworde should destroy our people or that the pestilence shoulde walke through our citties if it were to slay but one in a house as in Egypt but yet were all this comfortable in comparison to see our friends die before our eies whether famished slain with the sword or destroyed with pestilence if they died thus in the favor of God this I say were comfort in comparison of this to see them like wandring sheep scattered without hope forsaken of God bound with chaines of sin
former Chapter because your faith groweth exceedingly and in the same maner he beginneth almost every Epistle Not only to note that these things are Gods benefits and blessings as are food and rayment and health for these are common to the good with the bad which men may enioy and yet bee not a whit in their nature changed but that these are moreover so proper to Gods children that the wicked haue no part in them they being such as are able to make a change and alteration in them c. Therefore neither the Pelagians attributing so much to free will as that by it without the speciall grace of God hee may performe the lawe of God Nor the Papist which to Gods grace ioineth his naturall strength is sufficiently thankfull to God but hee onely that confesseth flesh and blood to haue nothing to doe in this worke which is brought to passe without and against our nature We see here wherein we are to reioice that is when wee see others to obtaine like pretious faith wherein our harts ought to ioy that Christs kingdome is encreased therefore this minde should be in every one of vs that was in the disciples who greatly reioiced wheÌ„ they heard that other churches had received the gospell and as the Apostle who saith of such as he converted to the truth that they were his Crowne his reioicing in the Lord so say I should our hearts be filled with ioy when we heare that God hath added any to his Church This is spoken to stir vp the dulnesse which is in vs pittifull it is to see that whereas among vs our principal care should be in winning confirming men in the truth it falleth out by the strong deluâ—ion of Satan that we not only do not so but are gâ—ieved offended wheÌ„ we see meÌ„ bâ—ought to Christ. And as when Eldad and Medad prophecied in the host Ioshua would haue had Moses to haue forbad theÌ„ so many envy at others blessings c Would to God as our Saviour sendeth vs to the vniust steward to learne wisdome so the example of the adversaries diligence might stir vs vp to the building of Christs church They spare no travell by sea nor land they sticke not to hazard their life I would to God not their soules also to win any in whom they fee any towardnes of wit or learning and vse all incouragement meanes whatsoever in the end to make them of their Proselits I would that halfe this care were in vs to maintaine the truth that is in them to vphold error But it falleth out with vs otherwise for as covetous men we thinke the more that others haue of Gods graces the fewer we should haue our selues It followeth for you beloved in the Lord Where he sheweth plainely whence it came that they stoode in this great falling away even from God because he had set his loue vpon them Here then is the cause of our certainety and assured stay not that we loved God first but that he loved vs. Wherefore we are here taught that when we speake of the certainty of our standing we beware that we thinke not any thing to be in vs for which God should the â—ather loue or favour vs. For wee must â—o rest on Gods loue that we shut out our selues quite from all cause therof Even as Moyses taught the Israelits that God had chosen them not because of their might or number c but for that he had a loue to them So this is the ground of all when we seek the cause of loue and mercy towards vs we shall finde it to be none other then loue c. So also the Apostle speaketh in the former chapt to fulfill the pleasure of his goodnesse where not content to haue named once Gods goodnes he doubleth it as wanting other words to expresse that which he would say coÌ„cerning Gods free mercy and loue He addeth for that God from the beginning hath chosen you where he declareth the continuance and ancientnesse of this loue which was before the world was made ere the heavens were made the earth set vpon his pillars â—ere the foundations of waters appeared c. It was his secret purpose to make vs instruments of his glory How happy sons are they which haue such a father as provideth for them even before they be When we looke herevpon it may be a stay of comfort vnto vs against all temptations For when we know that it was his only loue which froÌ„ the beginning moved him to haue mercy on vs wee learne that howsoever our sins be in multitude as the sands of the sea and in colour as red as scarlet yet that they are not able to separate his loue from vs. For before he framed vs he foresaw the evill which we should commit yet he chose vs they are not theâ—efore these things that can seperate betweene him and vs for he is not as man that he should be changed Wherein as we haue a iust exception against some christians which set downe the foreseeing of our works as the cause of our electioÌ„ whereas the Apostle layeth downe the loue of God before the world for this cause that we might know there was no respect had of the works as he also disputeth elsewhere of the choosing and reiection of Iacob and Esau before either of theÌ„ had done good or evil Even as Austine saith that he chose vs not because of the works which he foresaw but hee foresaw the workes because he chose vs as the moving of the Wheele is not the cause of the roundnes of the Wheele but the roundnesse the cause of the moving so here is also laid a foundation of consolation for such as faint vnder the burden of their sins think that by the reason of the greatnesse of them they cannot bee the children of God This way Satan buffeteth many For as he draweth many into sin by laying before theÌ„ the mercy of God so he leadeth not a sew to distrust by opening vnto them the severity of Gods iudgements Wherof when they thâ—nke they suppose no death more grievous But let them know they haue no more dishonoured God by the sins they haue committed then by thinking that hee will not pardon and forgiue them Wherefore when we consider that God of his free grace foreseeing how ill we would be did yet choose vs let vs be stirred vp to glorifie his name and breake out with the Apostle into these words who shall seperate vs from the loue of God And as he hath set downe the ground of our salvatioÌ„ so goeth he on through sanctification c We haue seene the foundation laid before in the former words to bee only the good will of God he sheweth how he goeth on in bringing his purpose to passe for God leaveth not his worke vnperfect but bringeth his decree to effect and whom he