thereupon repent him of all his Idolatries as well as of all his other sinnes Yes saith the Author by a generall repentance and faith VVhat a strange doctrine is this for a learned Doctor and more then so of the Church of England to teach Doth he not deserve to be the Popes white sonne for it Surely Bellarmine himselfe with the whole rabble of Pontificians could say no more but when they haue done all shuffle salvation iâ— the pack of a generall repentance and faith as Bellarmins Tutissimum est c. But doth this generall repentance include Idolatry with all Popish Trumpery as things to be repented of If nor such Repentance shall never bring him to salvation But if it do include them then by faith in Christs meritts he comes to bee saved not as a Papist but as a true believer renouncing Popery And then no Godamercy to his Popery or to his silly ignorance My conclusion is to be briefe No Papist as a Papist whether learned or ignorant can be saued My reason is because Popery denyeth the sauing Faith of Christ as in the Councell of Trent Againe they want the meanes of Faith as the Preaching of the Gospell Therefore Ordinarily they are not within the compasse or verge of salvation· If they bee saved then while they abide in the midst of Babilon it must be extraordinarliy by Gods speciall mercy and worke of his spirit which indeed is not tyed necessarily to the meanes though ordinarily it be· This Spirit then working saving Faith in the soule without which faith no salvation this 〈◊〉 such a Faith as the Church of Rome disclaimeth abandoneth accurseth Therefore such a one is saved not as a Papist but one so beleiving as he is accursed and by Anathama shut out of the Church of Rome and that by the solemne and definitiue sentence of the Councell of Trent If then by the peremptory doctrine of Trent or of the Church of Rome no Papist as a Papist can be saved If the Church of Rome cannot yeld salvation to any in it but altogether denyeth yea accurseth the very meanes it followeth as a conclusion vndeniable that the Church of Rome is no true visible Church of Christ. For only in the Church of Christ is salvation to bee found But sayes some this is a hard sentence Yea and our first Authour for one It is malicious and rash Is it malicious and rash or vncharitable to speake the truth Why should any learned man be so wedded to his charitie as to divorce himselfe from sound judgement and right reason in any thing Or as though that could be right charity which is not guided by true iudgement Yea such charitie as calleth evill good hath but a wofull reward But others would not haue it denyed that the Church of Rome is a true visible Church though not a true beleeuing Chruch What if we should deny this that the Church of Rome is a true visible Church Must we at the first dash be censured as men transported with zeale out of a dâ—testation of the Church of Rome as if it were all error no Church as affecting nothing more then an vtter opposition to their doctrine and Ceremony because theirs Because theirs That 's not it but because wholly Antichristian therefore wee detest the Whore And for my part I had rather some fire-sparkling zeale yet guided with right iudgement should even transport me with a detestation of the Church of Rome as a false Churchâ— then that I wot not what charity without zeale without sound judgâ—ment should so farre possesse me as to acknowledge the Church of Rome for a true Church yea or yet for a true or truely visible Church And yet vnder correction I see no such difference betweene these two but that if we yeeld the Church of Rome to be a true or truely visible Church we may as well call it a true Church For how can wee call that a true Church which is not truely visible And if a Church be truely visible what letts that it should not be a true Church of God at least in mans iudgement For that which demonstrates it a true or truely visible Church must also evince it to be a true Church As also the same author calls the Church of Rome a true Church as well as a true visible Church But let it be tryed whether zeale in denying or charitie in affirming the Church of Rome to bee a true Church or a true or truely visible Church haue more reason on their side First I proue the Church of Rome to bee no true or truely visible Church A true visible Church hath the true markes of a true visible Church But the Church of Rome hath not the true markes of a true visible Church Therefore the Church of Rome is no true visible Church The maior is vndeniable for a visible Church is not possibly knowne but by the proper markes of visibilitie The Minor I proue from Romes owne confession and the doctrine of the Church of England compared together For the doctrine of our Church if the Homilies containe any part of it in the second part of the Homily for Whit sâ—nday after the definition of the true Church of Christ these words are added The true Church of Christ hath alwayes three notes or markes whereby it is knowne Pure and sound Doctrine the Sacraments ministred according to Christs holy Institution and the right vse of Ecclesiasticall Discipline And it is inferred thereupon Now if you will compare this with the Church of Rome not as it was in the beginning but as it is presently and hath ben for the space of nine hundred yeares odd you shall well perceiue the state thereof to bâ— so farre wide from the nature of the true Church that nothing can be more c. But now these three markes or notes of â— true visible Church Bellarmine the mouth of the Church of Rome expressely disclaimeth as proper markes of the Church improper indeed for the Church of Rome and therefore he allowes them not so much as the place of a cypher among all his 15 Markes or Notes of the Church Therefore seeing the Church of Rome disclaimes those notes of a true visible Church which our Church acknowledgeth as necessary and proper to know the tru Church by why should any much lesse an Antistes of the Church of England affirme the Church of Rome to be a true visible Church But can Bellarmine shew it to be a true visible Church by all his 15 notes Surely when he hath done all hee is faine to confesse that all these markes cannot yet demonstrate or make it evidently true that it is the true Church of God but only evidently credible If the Church of Rome then cannot demonstrate it selfe to be a true Church and no maruell sith it wants the right demonstratiue markes why should we take the paines or be so â—fficious as to pin a true visible Church upon her sleeue Nay if
with all things contrary thereunto and whatsoeuer Heresies condemned and reiected and Anathematized of the Church I in like manner condemne reiect and accurse This true Catholick faith without which none can be saued which here I freely professe and truely hold the same I will be carefull most constantly by Godâ— helpe to retaine and confesse intire and inviolate vntill my very last breath and that also as much is in me lyeth it may be kept taught and preached of my subiects or those whose Cure shall in that behalfe to me appertaine I the same Nâ— doe promise vow and sweare so help me God and these 〈◊〉 holy Evangels Lo here is not this a â—olemne Divorce sued out and as solemnly sworne to Is not Christ here as solemnly renounced as we in our Baptisme renounce the Devill and all his workes But not expressely Noâ— Expressely all those doctrines are pronounced as Heresies which are condemned by Canons and Councells but chiefely by the sacrosanct Councell of Trent And what are those Heresies Are they not the very Doctrines oâ— the Scriptures which we professe and maintaine These the Church of Rome renounceth not admitting or interpreting the Scriptures but onely according to the limited sense of the Church of Rome the maine Oracle whereof is the Pope Why then shall any man say that the Divorce betweene the Church of Rome and Christ is not yet sued out Obiection But it is sued out but on the one side who without iust cause on Christs part hath taken out an absolute and peremptory Divorce chusing the Pope for her only husband whose only voyce she will hearken vnto And the Divorce being vpon no iust cause and vpon a false ground it is of no â—orce and so â—etteth not why the Church of Rome may not yet be Christs spowse if he will claime her Answer No is it not of force when publikely and â—olemnly sworne to in open Court inviolably to bee â—ept but yet if any will needs require a proofe on Christs part that he hath also publikely given the Church of Rome a bill of Divorce let him but search 〈◊〉 Gods Records In the booke of the Revelation doth â—ot Christ openly dâ—clare the Church of Rome to bee a â—â—eat Whore that Whore of Babylon Rev. 17. And in the â— chapter the bill of Divorce and that by a voice â—â—inly heard from heaven saying Come out of her my peoâ—â—â— that ye be not partakers of her sinnes and that ye receiue 〈◊〉 of her plagues Is not here a plaine bill of Divorce â—ven by Christ to the Church of Rome that whâ—re that â—â—â—rituall Babylon she that saith I am no widow being â—â—rried to another man sith Christ now separates his â—â—ne people his owne Spowse out of Babylon Come out 〈◊〉 my people And this divorce on Christs part came 〈◊〉 of force vpon the Councell of Trent when now the â—hurch of Rome having long played the Whâ—re yet 〈◊〉 her second marriage to another husband was soâ—â—nely concluded and Christ excluded Now therefore â—â—rist giues her the bill of divorce also in pronouncâ—â—g her a strumpet and separating his spowse from her 〈◊〉 hence forth to haue no communion with Her â—hat need be said more to proue this Divorce and that 〈◊〉 both sides Is there any Minister of the Church of â—ngland that while he affirmes the Church of Rome to 〈◊〉 a true Church or a true visible Church or the Spowse of â—â—rist yet will or dare say that the Church of Rome is 〈◊〉 that Whore that Babylon mentioned in the Revelaâ—â—â—n I dare say there is none if together with learâ—â—ng he haue more loue of the truth then of the world 〈◊〉 his heart Yea even he that saith The Church of Rome 〈◊〉 true visible Church will confesse withall that She is Babylon and the Antichristian Church Now if she be Babylon Christ ownes her no longer for his Spouse 〈◊〉 out of her my people But here followes a distinction As it is a 〈◊〉 Church we haue not detrected to â—old communiâ—â— with a 〈◊〉 Babylon we can haue nothing to doe with it Answ. I must here craue pardon that this distinctâ—â—on tooke not place till a day after the faire for we haâ—â— newly packt away Babylon for a naughty pack here confessed by those who yet affirme she is a true visibâ—â— Church and Christ hath disclaimed her for his spoâ—â—â— bidding his Spowse to come from her And so I say this distinction comes too late after the sentence of 〈◊〉 divorce is given on both sides Therefore as whom 〈◊〉 doth ioyne together let no man separate so whom God â—â—â—parateth let no man ioyne together When Christ â—aith Come out of Babylon my people Let not vs say we 〈◊〉 not to hold communion with the Church of Rome Ye◠〈◊〉 this case no distinction will serue to ioyne vs together againe in one communion Herein we must not 〈◊〉 to the voyce of any man be he never to Reverend â—â—fore and against the voyce of Christ But Christ 〈◊〉 peremptorily Come out of her my people and that vpoâ— a severe penaltie or perill least ye be partakers of 〈◊〉 sinnes and that ye receiue not of her plagues Let vs thereâ—fore in this case follow Pythagoras his lesson to his scholars not to looke our face in the glasse by the 〈◊〉 light but by the Sun-shine Thus if we be of Chrâ—â—â— spowse we will heare his voyce alone saying Come of Babylon my people and no voyce of man saying to 〈◊〉 contrary By what distinction I pray you can an 〈◊〉 chast Matron saâ—ue her credit by keeping company having communion with a notorious strumpet Will say As she is a woman a creatâ—â— of the same flesh and 〈◊〉 as bearing the Image of God I detreâ—â— not to hold comâ—â—â— with her but as she is a whore I can haue nothing to do 〈◊〉 her What a confused distinction were this Woul◠〈…〉 〈◊〉 in the next place that charitable profession of 〈◊〉 Luther is alledged who saith 〈…〉 〈…〉 breast is the spirit sense authority summe and all And allowing no other Scripture but the vulgar Latine a language vnknowne to the vulgar what is it but a meere shell They haue the Creeds but the shell only while they deny the faith Yea they professe the Catholick faith but they haue only the shell of it to witt the historicall faith common to them with the very Divellâ— the kernell they haue not to wit the true affiance in Gods mercies apprehended and Christs merits imputed to justification This faith the Councell of Trent accurseth So that in that whole Councell yee shall nor find in the Councells owne word once Credere in Deum to belieue in God least they should admit of the saving faith whereby only a man can say Credo in Deum I belieue in God whereaâ— the historicall faith can lay only Credâ— Deâ— or Deum I belieue God as the Divelâ—s belieue and tremblâ—◠〈…〉 Thus haue they no more but the
the foundation 〈◊〉 professe that God is man for then the society of Devils might claime to be a Church but directly to hold Iesus Christ so to be come in the flesh as therein to suffer and satisfie for our Salvation becoming our Christ our Iesus Redeeming vs from our sinnes by imputing his merits to vs that our sinnes might not be imputed to vs which were imputed to him by whose stripes we are healed by whose Righteousnes imputed we are perfectly iustified in the sight of God Doth the Church of Rome directly hold this foundation Nothing lesse Yea she directly not by consequence only directly I say she denyeth and destroyeth this foundation How or where In the Councell of Trent Sess. 6. Canon 10. Si quis dixâ—rit homines per ipsam Christi iustitiam formâ—liter iustâ—s esse anathema sit If any shall say that men are formerly iust by the righteousnes of Christ let him be accursed Is not this a direct and flatt expresse deniall of the foundation And in the 11 Canon If any shall say that men are iustified by the solâ— imputation of Christs Righteousnes or by sole â—emission of sinnes otherwise then by inhereâ—t righteousnesse in vs obtained thereby or also that the grace whereby we are iustified is only the favor of God let him be acoâ—rsed What more direct denyall of the foundation Is not this the foundation That Iesus Christ came into the world to saue sinners And how Who his owne selfe bare our sinnes in his owne body on the tree that we being dead to sinnes should liue vnto righteousnes by whose stripes we are healed Nay saith the Councell of Trent directly We are iustified by our inherent righteousnes and so our stripes are healed and not by the righteousnes of Christ simply imputed Therefore come out of her my people least ye be partakers of her sinnes Fourthly Let not antiquity in the holding of an opinion prescribe against Truth Opinions ancient O that Saint Ambrose words alledged by our Reverend Author might here take place Nullus pudor est ad meliora transire then I hope he will be otherwise minded then to say He that demeth the Church of Rome to be a true Church or a true visible Church shall 〈…〉 to his cause then to his adversary Then he will no longer 〈…〉 the iudgement of particular person 〈…〉 wherin our Reverend Mother Church of England hath in her publicke doctrine resolved the contrary while she denyes to the Church of Rome the true markes of a visible Church those very markes which the Church of Rome her selfe disclaimeth So shall our Divine Seneca partake also of great S. Augustines prayse while by an humble and ingenuous Retractation he shall both purge away the stâ—ine and put a more glorious luster to his most sweet pious and for their kind vnparalleld workes And for me a poore vnworthy Minister I hope his meek and sweet spirit having well waighed my reasons and pitied my weaknesses will be pleased to excuse me of any transportation of zeale vnlesse herein I haue exceeded the bounds in presuming so farre vpon the patience of such a Reverend Antistes of our Church But I trust he will not impute this to any arrogancy of spirit when it shall appeare it is to vindicate Christs truth and glory against the Synagogue of the proud Antichrist Thus having shewed the Church of Rome or rather the Synagogue of Antichrist to be no true Church nor a true or truely visible Church nor a Church but a Sea whose doctrines as waters are turned all into the blood of a dead man so that every living creature therein dyeâ—h no Salvation no life to be found in Babylon proceed we to the next Viall The Third Vial powred out V. 4. And the third Angel poured out his vial vpon the Riuers and fountaines of waters and they became blood And I heard the Angel of the waters say Thou art righteous O Lord which art and wast and shalt be because thou hast iudged thus For they shed the blood of Saints and Prophets and thou hast giuen them blood to drinke for they are worthy And I heard another out of the Altar say even so Lord God Almighty true and righteous are thy iudgements All Riuers saith the Preacher come from the 〈◊〉 and thither returne Rivers then sent out from the Sea doe here signifie all Romes Emissaries as all Seminary Priests and Iesuites who as Rivers doe convey and diffuse the Sea-waters of Romes doctrines to all Countries and parts of the earth And this Viall holds the like proportion to the third Trumpet as the second Viall did to the second Trumpet For the third part of the sea blood here all and for the the third part of the Rivers imbittered here all are turned into blood for the same reason alledged in the former Viall Only here seemeth to be a little difference between the Seas blood and this of the Rivers for that is as the blood of a dead man this blood only without other addition Yet at the best blood it is Here then are meant not only all those that haue written large Commentaries vpon the Councell of Trent as Vega Soto Catharinus Andradius Bellarmine c. who with their Philosophycall and Aristotelian Divinity and Schoole-nicities and quaint distinctions haue laboured to giue a fairer luster to the blacke gore-blood thereof and to propine it to the simple and subtile both in Babylons golden cup as Doctors ministring poysoned pills guilded over but as I said all Priests and Iesuites whom King Iames calls the last brood of the Divell who by their actiue motion as Rivers the voluminous workes of their Rabbies being but as great vnwealdy ponds and standing lakes in comparison run more currâ—ntly through the world And in this one particular note how the Councell of Trent it selfe hath turned the Rivers of Romes doctrine I meane her writers which before the Councell were but as it were a third part blood now all into blood namely by their Index Expurgatorius cancelling and letting out what purer waters they find in their writings as might â—e shewed by many famous instances so that now all their Rivers must run nothing but blood And these may well be resembled to Rivers for sundry respectâ— For first as all Rivers haue their originall from and finall course to the Sea for all Romish Emissaries must divulge no other doctrine but such as they derive from the Sea of Trents doctrinesâ— and their course must tend to the inriching of the Sea of Rome Secondly as Rivers like Fame are small in the beginning but running along grow greater and greater till they powre their full channells into the Sea so all Iesuites though at first they arise like poore brookes yet by their long current they come to returne full streames of commodities to the Sea of Rome Thirdly as Rivers are of an incessant and indefatigable motion Labituret labetur in
THE SEVEN VIALS Or A briefe and plaine Exposition vpon the 15 and 16 Chapters of the Revelation very pertinent and profitable for the Church of God in these last times By H. B. Rector of Saint Matthews Friday-street Reve 19.19 20. And I saw the Beast and the Kings of the Earth â—nd their armies gathered 〈◊〉 to make warre against him that sate on the Horâ—◠〈◊〉 against his army And the Beast was takeâ— and with him the False Prophet that wrought miracles before him with which he deceived them that had the Marke of the Beast and them that worshipped his Image Thâ—se both 〈…〉 into a Lake of fire burning with 〈…〉 LONDON Printed by William Jones dwelling 〈◊〉 Red-crosse-street 1â—28 TO THE HIGH AND MIGHTY PRINCE CHARLES KING OF GREAT Britaine France and Ireland Defender of the Faith c. Dread Soveraine DIOGENES the more he was by Antisthenes the Philosopher threatned beaten from his schoole the more ardently he frequented it saying to his Master Do you but beat I will find you a head nor shall you find so hard a club as therewith to driue me away from your Philosophy What hee did suffered for Philosophy's sake the like or more am I ready to sustaine for the service and honour of Your Majesty No discouragements can beat me from this resolution no not death it selfe So prevalent iâ— my affection as my insufficiencies best knowne to my selfe cannot restraine it Yea though I was told Your Majesty was lately offended with me But I answered No J had no reason to belieue it For first J knew well the gentle disposition of your royall breast guided by such a dextrous iudgment is not easily incensed where there is no iust cawse And J am sure I daily inioy the influence of your favour though not the gratious aspect of your face for even the feet doe liue moue though remote by the Heads breathing You are the breath of our Nostrills And as J told my Lord of London at my first examination about Israels Fast All that I had done was for Gods glory the service of my King Country the Church of England whereof wee were members and for which I was ready if need were to lay downe my life And now gratious Soveraine J am bold to present Your Maiesty with such a peece as no Prince in Christendome but Your selfe can iustly challenge the dedication of it if the meannesse of the Presenter doe not extenuate the worth of the Present Jt containes a most divine Prophecy of the pouring out of the seven Vialls Revel 16 which according to that ability vouchsafed me of Christ the least and last of all his servants J haue indeavoured to open Jt pertaineth to Your Maiesty by a proper right The full accomplishment of this Prophecy is like to fall in Your gratious Raigne which God prolong to make it glorious to posterity And surely when J compare the fulfilling of this Prophecy with those many Princely indowments which Your God hath inriched Your Royall Person with J am so much the more confirmed in this my perswasion Such a zeale such loue of the truth such a peerelesse and Princely wisdome such a magnanimous spirit were not planted in Your noble breast for nothing So as I dare boldly conclude as was said to David Your Maiesty shal do great things and prosper Nor speake J by coniecture This Prophecy will clearly evidence the same Cleare it is though for the present it seeme cleane contrary that the destruction of Antichrist with his whole power and confederacy is now neere at hand And for proofe and perswasion thereof J wish it stood with Your Maiesties good pleasure and leisure to read over this Prophecy It is but the expense of a few howers but may exercise Your best meditations and noblest thoughts for many dayes many yeares after This whole booke of the Revelation is a Propheticall Chronologie tâ— the end of the world Of it Christ pronounceth Blessed is he that readeth and they that heare the words of this Prophecy and keep those things which are written therein for the time is at hand How much more is this verified of this last and most famous Prophecy in this booke towards the full consummation whereof these our present and last times draw on â—amaine Your Royall Father of blessed memory even in his youth wrote a most exquisite Paraphrase of this whole booke from whose bright torch all along I haue beene bold to borrow light for my dimme candle But me thinks I heare some suggest O Sir this booke is not licensed But whose fault is that The Authors Or the Licensers I could wish that such suggesters would confesse the true cawse why Orthodox bookes are so borne downe as they may not be licensed For Popish Arminian bookes are licensed but the contrary such as are writen in confutation of them are according to Gods word the doctrine of the Church of England may not be allowed So that I humbly submit it to your Maiesties vnpartiall iudgement to determine whether the Printer for printing such a booke as this without license or he that should license such Orthodox bookes will not according to authority in that behalf be more worthy of censure And certainly they that suppresse Orthodox bookes would they not also stop Preachers mouthes that they should not speake the truth Yes certainlyâ— For may it please your Majesty to vnderstand how even your Majesties honour suffers in this case For whereas vpon a Proclamation published in your Highnesse name Iune 14. in the second of your Raigne expressely forbidding any preaching or printing of such Doctrines as were repugnant to the Doctrine of the Church of England established we all hoped that all Arminian Popish Doctrines would be husht silenced wee by experience find it quite contrary for the Arminians shamelesly alledging that all their doctrines are according to the Church of England vnder this pretence they wold suppresse all truth as forbidden by your Royall Proclamation Which if it were true it should not be lawfull any more to preach the Gospell then to print books in defence of it So that some are neither affraid nor ashamed to say in plaine termes that they must license no bookes against Arminius Good God what pittifull times doe we liue in how different from former as I was bold to tell my Lord of London But I trust your Maiesty will vindicate your honour herein Gods truth exprest in Scripture is no changeling This is that which wee call the Doctrine of the Church of England and no other This hath beene sealed by the blood of so many Martyrs witnessed by so many Worthies of our Church for almost this fourescore yeares without intermission whose writings no time shall blot out ratified by so many Acts of Parliament as not all the Devills in hell nor all the Arminians on earth shall be able to disanull it The Gospell shall flourish maugre all
Alexander Farnesius his nephew of his base sonne Petrus Aloisius Guido Asâ—anius Fran. Fâ—rza another Nephew of his base daughter Constantia the one sixtene yeares of age the other 14 two tall striplings I wis his fatherhood creates for Cardinals answering those that obiected their tender yeares that himselfe now in his decrepite agâ— would easily recompense in his olde yeares what was therein wanting to them And so to this goodly issue came all this solemne Reformation But perforce at length all is devolved vpon the Councell of Trent an Assembly of many learned Doctors sufficient if any to invent some salue for Babylons sores And they say pretily to it for in that Councell you shall find no lesse then eleven or twelue very solemne and formall Decrees de Reformatione And when all is done nothing is Reformed Thus is verified that of the Prophet Ieremy Wâ— would haue cured Babylon but shee would not be cured Nay to shew her case is desperate that Councell comes with her Index expurgatorius wherewith to expunge and purge out all such bookes as either descry the nature of her diseases or prescribe remedies for the same Thus to this day from the time of Luther we see grievous sores stick close to that whole Pontifician body Although the corruptions of the Church of Rome were not altogether vndiscovered before Luthers time God still raising vp some from time to time to cry out against Babylon as Iohn Wickliffe in his workes writt against her manifold errors and abuses for which they merited the fire at the Councell of Constance but they never came so to be ransacked and ript up as by Luther and since his time He began to search their sores to the quick and laide them open with a witnes that it is impossible so much as ever to drawe the least skin over them to hide or cover them much lesse to cure them As for the bodily sores which fell vpon those of the Church of Rome vpon the pouring forth of this first Viall I list not to touch them Erasmus complaineth of Luther for two things that he touched too much the Bishops Myters and the Monks bellyes And surely a â—rievous sore fell vpon many of them in this kind maâ—y a Bishop lost his Miter and many a Monks fatt belly â—egan now to pinch for it Nor are we willing to touch â—hose Cardinals sore backs being beaten and pitifully 〈◊〉 vp and downe the streets of Rome by the Caesareanâ—ouldiers â—ouldiers who then had surprised it while their head â—as beating his braines how to get out of prison where 〈◊〉 was now pent and all this done within the time â—f the powring out of this Vial. I list not I say bee a â—aile in such sores Enough is said to cleare the powring â—ut the first Viall both when and how by whom and â—pon whom it began to be poured The second Viall powred out out And the second Angell poured out his Viall vpon â—he Sea and it became as the blood of a dead man and â—uery living soule died in the Sea As in the former Viall we haue seene Romes spirituall â—ores so here we are to search for spirituall seas It is vâ—all in Scripture to which for interpretation this Proâ—hecy all along sends vs to shadow out the doctrins of 〈◊〉 word of God by waters As Eze 47.3 4 5. The waters 〈◊〉 the Sanctuary by degrees became a huge OceaÌ„ Esay applies and expounds it Chapter 11.9 speaking of the light of the Gospell in Christs time he sayth The earth shall beâ— full of the knowledge of the Lord as the waters couer the Sea So Abac 2.14 And Esay 55.1 In Exod. 15. Yee haue 12. fountaines typing the doctrine of the 12. Patriarchs and 12. Apostles Now as seas are in the good part taken for the doctrines of Christ in the forecited places so here in the evill part for the corrupt doctrines of Antichrist At the blast of the second Trumpet the third part of the sea is turned into blood here the whole Sea Which notes the difference betweene the state of Romes doctrines before the Councell of Trent while as yet they were in their growing and as now they became in and after the Councell of Trent Before the Councell of Trent there was some fresh water to be found in the doctrines of that Church some truth some meanes of â—alvation left for those that could search and find it out and follow it seperating the fresh and cleare water of truth from the blood of her abominable idolatries and other impious doctrines while as yet the rule of faith to wit the Scriptures remained intire but in and after the Councell of Trent wherein the Rule of faith is altered humane Traditions and inventions comming in for an equall share with the Scriptures and shouldering them for the wall and driving them into the very Kennell now the Sea is turned altogether into blood In this Councell the whole doctrine of the Gospell is turned vpside downe The iustifying and saving faith is vtterly excluded abandoned and accursed Iustification by workes takes place The Masse a new propitiatory vnbloody sacrifice for all sinnes for quicke and dead foysted in for Christs onely sacrifice once made yea humane satisfactions in stead thereof All Idolatries are ratified The Sacramentall Cup the liuely resemblance of Christs blood shed for our sinnes without which is no redemption no lifâ— in vs is for ever most sacrilegiously cut off from Christs sacred institution No man must read the Scriptures but the sworne vassalls and that according to the sense of the Church of Rome whose Oracle is the Popes brest and that variable as may best sute to the present occasion and commodity of that Church The vulgar Latine Translation though in comparison but a blundered streame is preferred before the pure originall fountains the Hebrew and Greeke though it containe many absurdities and falsities which may not be corrected The Index Expurgatorius established in that Councell is to quench all truth Therein mans free will is established and Gods free grace abolished Predestination and Election vndermined and overthrowne And the â—ike Thus is that Sea altogether blood yea as the blood of a dead man corrupt filthy gore whereof every living soule in that Sea dieth So that vpon the powring out of the second Viall vpon the Sea of Romes doctrines â—oncluded vpon in the Councell of Trent they are beâ—ome altogether mortall and deadly bainefull to the â—oule yea whereof every living soule in that Church diâ—th This began euidently to appeare by the Learned Chemnitius his Examen and other learned Ministers of â—he Gospell since that time by whose preaching and writings and opening of the word of God that Church 〈◊〉 convinced to be now altogether Apostaticall as King â—ames calls her For in that Councell she hath altogeâ—her denied the faith and that with Anathema so as she 〈◊〉 become worse then an Infidell vtterly excluded from â—ll communion with Christ for
the imitation of their inveterate hatred to the truth of the Gospell and to those that preach and professe it they become thereby guilty of all the blood of those Martyrs who were slaine for the selfe same faith and truth which we of the Church of England at this day professe and avow and consequeâ—tly ye are found to be worthy to drinke the most bainfull blood of Romes deadly doctrines the fearfullest plague that ever could befall you to your eternall perdition without speedy repentance and conversion to the truth Nay which my pen trembleth to set downe Papists are found to be copartners with the Iewes in crucifying even of Christ himselfe whom they so persecute in his truth and in his members for which cause saith the royall Paraphrast they are partners with Iudas in the death of Christ. Read for this purpose the 11. chapter of this booke together with King Iames his Paraphrase vpon it Nor can any Papist though never so full of subtile shifts shift this Scripture off from himselfe and all those of the Church of Rome There is nothing more cleare no not the Sun when it shineth brightest in the Summer Meridian then that the Pope of Rome is that Beast Rev. 13. and the Church of Rome that Babylon drunke with the blood of the Saints and of the Martyrs of Iesus Chapter 17 all Iesuiticall sophistry cannot avoid it And if Papists durst but looke vpon this Scripture it would make their haire stand on end to see in what a deplored state they are 〈◊〉 vpon them mainly the Beast-marked his Image-worshippers all these seaven Vialls one in the necke of another poure forth their plaguâ—s never ceassing till they haue fulfilled the wrath of God in the finall and fatall ruine and desolation of that whole Synagogue of Rome which now approacheth and hastneth on apace It is added And I heard another out of the Altar say Euen so Lord God Almighty true and righteous are thy iudgementâ— These wordâ— are a confirmation of the former This voice is but inculcated and ingeminated to rowse vp the Infidell and Atheisticall world to take notice of Gods truth and righteousnesse of his truth concerning all those Prophecies in his word denouncing destruction to the enemies of his Church which we haue in a good part seene and for the rest shall be no lesse certainly in their due time accomplished also of his divine exact vnpartiall justice by recompensing legâ— Talionis like for like like punishments and judgements for like sinnes like spirituall thirst after the blood of the Saints who follow the truth to their salvation with like spirituall drinke of the bainfull blood of pestilentiall doctrines and lies which all Papists drinke in to their damnation But why Another from the Altar Surely I cannot conceiue the reason hereof vnlesse it be this We all know what infinite havock the Church of Rome hath of a long time and dayly doth make of the blood of Christ vpon their Popish Altar Haue they not even stopped and dryed vp that fountaine of his blood set open for Israel and Iuda for sinne and for vncleanesse haue they not robbed the poore people of the Sacramentall Cup which should bee a fresh memoriall and effectuall application of that sinne purging blood to every faithfull receiver Haue they not hereby evacuated that covenant of the New Testament which was ratified and sealed with the blood of Christ without which is no remission Haue they not thus torne away the seale from the Testament of grace Haue they not in stead thereof erected a new vnbloody sacrifice of a fantasticall inchanted body which they notwithstanding moâ—â— blasphemously and senselesly call their Propitiatory sacrifice for the quick 〈…〉 and a 〈…〉 all soreâ— Doe they not thus account the bloud of the covenant which should sanctifie them an vnholy thing Doe they not thus trample vnder foote the Sonne of God And â—hat even then when they would seeme most of all to elevate him in their fained Host vpon their Altar Their very Alltar as holy as they would make it 〈◊〉 be â—o deeply stained with the guilt of Christs bloud spilâ— vpon it Therefore here is one sent from the Altar of God even from Iesus Christ our only Alâ—ar on whom we offer vp the Calues of our lips who mightily magnifieth the truth and iustice of Godâ— in giving spirituall deadly blood to them to drinke who haue â—pon their Idoll-Altar taken away and disanulled that only Propitiatory blood of Christ. which he hath left to his Church for every faithfull man to drinke spiritually by faith to the consolation of his conscience the confirmation of his faith and the salvation of his soule Thus iust and true is God every way at every turne to meet with his enemyes and to pay them home with their owne coyne The Fourth Vial powred out Our Country-man M. Brightman in his Commentary comming to this fourth vial saith Hactenus â—â—c ipsa tempâ—ra in quibus praesâ—â—tes vâ—â—mus Ad â—anâ— enim â—â—que 〈◊〉 nostra sâ—cula processâ—runt reliquâ— quatuor sunt nobis expectand◠〈◊〉 diffâ—ciâ—â—â—r est indagatio Hitherto saith he come these tâ—mes wherein we nâ—w liue For even vnto this Vial haue our ages reached the other foure behind 〈◊〉 to expect whereof 〈◊〉 disquisition will be more difficult So he Yet himselfe not only attempts the opeâ—ing of the subsequent vials but â—â—imates and excites 〈◊〉 faithfull Ministers to imploy their best paines and studies therin as in a work most behoâ—â—full for the Church of God in these lâ—st times But that he should say he lived not to see this fourth Viall powred out 〈…〉 somewhat strange Was it because living 〈…〉 the Cataracts of Nâ—bis â—â— could not heare the noyse of it Or because his eye was so neare the object as he could the worse discerne it Or as Paules eyes at his conversion were so 〈◊〉 with the glorious light that for a time his sight was wholly suspended So haply Mr. Brightmans eyes overcome with the Sunnes bright beames shining so full vpon him whereon this fourth Viall is powred could noâ— discerne what it meant or transported with the beauty and glory thereof as Peter was with that excellent glory in the Mount in saying Thus farre are our times come wist not what he said And as it is vsuall we can better and more safely behold the Sun wiâ—h ouâ— backes towards it in a vessell of cleare settled water then by daring to looke or staâ—e vpon that goodly glorious body with opposite and open â—ace And many times for want of due consideration in making a right vse of the resplendent prosperity of things present either by too much doting vpon it or by vnkindly envying of it or by some discontented humour in a fickle affectation of change â—e come to loose the due estimate and so the true fruitâ—on of them But to our fourth Viall Indeed I must acknowledge that for a few dayes I was not a little puzzeled and
Nay I trust it is as good as done the victory remaining on the Lambes side and those with him the Called and chosen and faithfull And how doughtily hath the Dragon and his party those vnclean spirits bestirred themselues in this spirituall or Ecclesiasticall conflict against the truth and Gospell of Christ Who seeth not with what confidence they haue beene puffed vp as if already they had won the field What a high hand had they gotten over the Church of Christ in suppressing the truth in as much as in them lay that it might not be maintained either in Print or in Pulpitts How began all kind of wicked heresy opposing and impugning Gods Grace and Mans Salvation to strout and vaunt it selfe both by Printing and Preaching bidding open defiance to the truth and the Professors of it Insomuch as it was in mans eye whether for a penny should get the conquest couragious Truth or outrageous Errour The conflict was so eagre as I said to my friends for their comfort it was the Devills last heaue But blessed be God we haue seene his head already broken and his whole body will follow after And as Christ hath begun to conquer in behalfe of his truth so this is an inducement to that other conquest at the battell of the great day of God Almighty over all the Antichristian enemies in the behalfe of all his children the Professors and followers of his truth In the meane time O Virgin daughter Sion here is exceeding joy and abundant consolation for thee Thou hast many mighty malicious mischievous enemies But thy God hath given thee sufficient proofe of his protecting hand As he hath begun so hee will make an end The Church shall yet be assaulted on every side by all the forces the enemy can make But it is the Lord God Almighty that leadeth them to destruction as followeth in the next Viall But me thinkes I heare againe some object as not yet satisfied that those Froggs haue in other ages beene as busie as now and therefore this time cannot so rightly challenge and appropriate to it selfe the pouring out of this Viall Why What haue I said That this Viall is already poured out Pardon me for that Let the truth it selfe be the triall of the time and the time the triall of the truth It is true indeed that those Froggs ever since their first hatching haue not beene idle but as actiue as spirits yet one thing is further to be noted as a peculiar marke or symptome of this Viall namely that thâ—se Froglike spirits comming out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet giue vs thus much to note and it is very notable that the age of this Viall when ever it is is haunted and possessed with a triple spirit domineering and revelling in the world yea and especially in the Church of God As Christ saith Mat. 24.15 Mar. 13.14 When ye see the abomination of desolation stand in the holy place where it ought not let him that readeth consider it then let them that are in Iudea in the Church looke to it For out of the Church no discerning of the times of these Vialls It is out of the Temple that the Angells poure out their Vialls vsefull only to the Church of Christ. The first is the spirit of craft and serpentine cunning comming out of the mouth of the Dragon Chapter 13.2 and 12.3 and 20.2 and 12.9 the Devill the old subtile serpent more crafty then any Beast of the field oâ— Gods making For so much doth the mention of the Dragon here import whence these spirits come The second is the spirit of vsurped power and domination signified by these spirits coming out of the mouth of the Beast For the Beast signifieth especially that power Imperiall of Rome which the Pope vsurpeth as ye may see in the 13. Chapter The third is the spirit of false doctrines and lying Prophets and Ministers which is signified by the spirits coming out of the mouth of the false Prophet Now when ever we find a time wherein the spirit of craft of lawlesse vsurped power and of false doctrines are most predominant and arrived to as great a height as is possible without the full abrogation of all lawes humane and divine we need then goe no further to seeke out the most speciall time wherein this Viall is poured ouâ— So that when ever you see the world fully possessed with the spirit of new pollicies and projects of the quintessences of all quaint and witty devices but all distilled from the Limbeck or Limbo of the Dragons crafty head all of them tending to that very end and scope which the Dragon mainly aimes at namely the ruine of well settled states and of the true Church of God when ever you see from the Dragons mouth inspiring his machiavellian Atheâ—sticall instruments and Ministers the subtile spirits vnder this Viall to goe about to governe the state of the world both Ecclesiasticall and civill by the cleane strength of their vncleane braines which must needs concurre with the high contempt of Gods wisdome and word with the senselesse scorne of all ancient true policy prudence providence which the wisest Statesmen of the world haue vsed for the well managing making of their estates not only secure but glorious when ever you see plenty of pragmaticall Punies or skipiack-froggs which by the inspiration of the Dragon dare vndertake with the very Engines of their wit as Archimedes did Siracâ—sa which yet was surprized while he was over busily a drawing of his circles to maintaine their goodly Provinces against all incounters when ever you see the world so pestered with these working spirits as nothing can be expected but the utter wrack of whatsoever is the object of the Dragons malice and envy then be sure is the time of the pouring out of this Viall of those spirits raigning which come out of the mouth of the Dragon Againe when ever you see high and mighty spirits especially Ecclesiastickes signified by the vsurping Beast to mount vpon the wings of their ambition to such a height of vnruly rule as to vsurpe a lawlesse and boundlesse power over all whose lusts must stand for lawes who Sampson-like knap insunder as tow the strongest chaines of all law and conscience who Beast-like will be confined within no lists of common reason and humanity who goe about to overturne all well settled Monarchies being firmely built vpon fundamentall lawes of the State and would turne them into lawlesse Tyranny or Anarchy then be sure is the pouring out of this Vial wherein these spirits come out of the mouth of the vnreasonable Beast the true Hieroglyphick of all lawlesse vsurpation and Tyranny of all senslesse sensuality In a word when everye see false Prophets abound but especially such as bring in old but new refined Heresies yet clothed with the name of the true Church qualified with the wit of the
a word then these 7. Vials here powred forth doe signifie nothing else but the ministry of the Gospell whereby salvation the savour of life vnto life is brought to Gods people but contraly damnation the savour of death vnto death even the wrath of God is revealed vpon the Beast and his followers which withhold the truth in vnrighteousnesse This will appeare evidently in the proper place anon It followeth ver 8. And the Temple was filled with smoke from the glory of God and from his power and no man was able to enter into the Temple till the seaven plagues of the seaven Angels were fulfilled This verse propounds a matter very remarkable The smoke here from Gods glory and power filling the Temple alludes to the Tabernacle of Moses and Temple of Solomon which at their dedication were filled with a â—isible symbol of Gods presence and glory Exod 40.34 â—5 and 1 Kâ—ng 8.10 11. Here it imports thus much vnâ—o vs that vpon the powring forth of the Vials God â—halbe present with his Church in a more conspicuous â—anner and manifestation of his glory and power in â—he revelation of the mystery of his will then ordinary God being now about to magnifie his glory and power â—n his Church by the ministry of his word in such wise â—hat it shall be as smoke in the eyes of all the enemies of â—he truth so as they shall not be able to endure this gloâ—â— of God being so mightily guarded also with his poâ—er The like we read of in Esa 6. where when the â—ord was about to giue to Esay a commission together â—â—th gifts and graces for Propheticall ministration he 〈◊〉 vnto him a vision of his glorious presence his 〈◊〉 filling the Temple signifying the presence of 〈◊〉 glory and power doth then fill his Church when the word of God shines forth in prophecy and preaching And as it was then vpon the preaching of that Evangelicall Prophet or Propheticall Evangelist so is it here vpon the execution of these seven Angels ministration And to note the excellent condition of the Church vpon the first powring out of these Vials we are to obserue the allusion of this filling the Temple with the glory of Gods presence to the Dedication both of the Tabernacle of Moses and of the Temple of Solomon at which time both of them were thus filled This plainly sheweth that at the great restauration of the Church of Christ begun at the first Vials powring out the Church of Christ shal be as it were anew dedicated in a most solemne and magnificent state An excellent and pregnant Type whereof we haue in that Restauration of the Temple in Ierusalem vpon the Iewes returne from the Babylonian Captivity whereupon there was a solemnâ— Dedication of the Temple the anniversary Feast whereof was kept by that people of God vnto the very first comming of Christ the true Temple Iust so here The Church of Christ vpon the returne of Gods people from the spirituall Babylonian Captivity is restored repaired and anew dedicated the memoriall whereof shal be without interruption solemnly kept of Gods people vntill the second comming of Christ in his full glory And the Temple was filled with smoke from the glory of God and from his power and no man was able to enter into the Temple till the seaven plagues of the seaven Angels were fulfilled Againe it is said here that none might enter into the Temple till the seaven Plagues of the seaven Angel were fulfilled Hereby is signified not that no man caâ— all this while enter into the Church but that the preâ—sence of Gods glory and power shall fill his Church hiâ— Gospell and Truth shall prosper and prevaile 〈◊〉 all the malice and might of the enemies from the 〈◊〉 to the last of these seaven Vials that is the Gospell shall flourish in despite of all the maligners thereof open or secret vntill Antichrist and his kingdome be ruined which shal be at the powring out of the seaventh Vial. Here then is solid and sweet comfort to all the lovers of the truth that though they see never so many machinations and attempts either for strong invading or subtle vndermining of the truth yet Gods glory and power will not part from his Temple nor shall the owle eyed enemy be able to seize vpon it or to enter into it but this glory and power of God shall rest and reside in his Church to beautifie and protect it yea to fill and furnish it with all glorious graces vntill the wrath of God in these seaven last plagues be emptied vpon the Beast and his confederate brood to their vtter confusion CHAP. 16. ANd thus having from this Promontory of the 15. Chapter taken a generall survey of the 16. Let vs now descend to a more particular view and search of this seavenfold mystery And the Mysteries of this booke run much vpon seavens To omit others three â—here are very remarkable yea coherent and correspondent among themselves 1. of the seaven Seales 2. of the seaven Trumpâ—tts 3. of the seaven Vials in each whereof is laid down the different estates of the Church and her enemies in their severall ages the last of the â—eaven Seales bringing on and in the first of the seaven Trumpetts and the sixth Trumpet inducing the first â—f the seaven Vials Such a sweet harmony there is beâ—weene these sacred instruments of the Temple But we â—asten to ouâ— present purpose Yet before we enter vpâ—n the 16. Chapter let vs take these few instructions by 〈◊〉 way as generall directions to the clearer opening â—f it First that the whole Chapter in generall is myâ—â—ically and after a spirituall and Allegoricall maner to be vnderstood and interpreted all along Secondly thâ—â— if any desire the particular time when or where abouâ— every particular Viall is powred out let him obserue in what time they are or were most clearely and fully â—â—ccomplished and hee may safely conclude that then was the speciall time of their powring out Thirdly though each Viall haue an orderly and successiâ—e powring out yet in some degree they haue a certaine riâ—â— from the powring out of the first Fourthly each Viall once evidently in its owne proper place powred ouâ— it ceasseth not but runnes along in its strength vntill the seventh and last plague be powred out wherein they haue all their full confluence Fifthly whatsoever is written in every Viall is to be vnderstood as a speciall symptome proper to the time of that Viall Lastly that all these seven Plagues light vpon the Church of Rome and her followers mainly Ver. 1. And I heard a great voice out of the Temple saying to the seuen Angels Go your wayes and powre out your Vials of the wrath of God vpon the earth In this first verse is set downe the commission of thâ— seven Angels It is given by a great voyâ—â— out of the Temple This is Christs voice who governeth and appointeth all things in his Church And it is
in this point â—n speaking 〈◊〉 the Church of Rome Pro or Contra as a true Church oâ— no it being a matter not to be maintained by 〈…〉 wit or quaint rhetoricall discourse but vpon sound ground and substantiall demonstration Now for the more cleare and full yet briefe discussioâ— of the point it shall suffice onely to answer such Arguâ—ments as are vsed for it whereupon the positiue trutâ— will easily be concluded wherein I must crave pardoâ— having to deale in so waighty a cause and with 〈◊〉 mighty Authors as haue already tanquam â— Cathedra defined it But God forbid that the Triall of Truth should depend vpon the opinion of any mans person though never so great or esteemed in the opinion of the learned My brethren saith Saint Iames haue not the faith of our Lord Iesus Christ the Lord of glory with respect of persons And as Saint Augustine against Maximinus an Arrian Bishop said Nec tu mihi Ariminense nec ego tibi Nicenum Concilium obijcâ—am â—um ego illi tuque isti non detinearis sed Scripturis testibus communibus agamus res cum re causa cum causa ratio cum ratione concertet Neither doe thou obiect to me the Councell of Ariminum nor will I obiect the Nicene vnto thee seeing neither I am bound to the one nor thou to the other but let the Scriptures be common witnesses or vmpires to vs both let thing with thing cause with cause reason with reason plead Nor let any man here impute presumption to the weaknesse or vnworthinesse of my person as though I tooke a pride to bee meddling with such high matters and wherein great ones are interessed Alas God knowes I take so little pride herein that my heart is even torne in sunder to â—ee the ruefull rents of the Church of God and the Truth so opposed so oppressed And when Gods glory suffers pardon me if I professe my selfe a poore Defendant Yea my Profession not onely as a Christian but much more as a Minister of the Gospell binds mee to it And I know that God regardeth no mans person And as the Proverbe is Cucullus non facit Monachum And were it not a matter so nearely concerning the Glory of God and the salvation of mens soules I had farre rather sit me downe in safe and sweet silence wherein I should haue the more opportunity to pray for the peace of Ierusalem then any way stand vp to contend But it is Gods quarrell and that against Babylon Peace is beautifull indeede but there is a What peace In which regard Christ the Prince of Peace said I came not to send peace into the earth but a sword As faire as Peace is wee must not make an Idoll of it Wee must keepe Christs Peace And in these perillous dayes it being almost as dangerous to bee ignorant of the Mystery of Iniquity sith it is the next way to be led into it as of the Mystery of Godlinesse and hee that is ignorant in the former may well suspect his knowledge in the latter let no man thinke it labour superfluous or presumptuous to search out the true Mystery of Popery But I say in this place a kind of Necessity hath imposed this taske vpon me Now the first maine Argument which would conclude the Church of Rome to be a true Church is because say they A man in that Church may bee saved For Out of the Church no salvation Therefore the Church of Rome must bee a true Church But who are they that may be saved in the Church of Rome My Author expresseth An honest ignorant Papist or some ignorant silly soules c. Yea and this is delivered in the name of our Church or at least of all those that being affected to the Church of Rome in some good measure would seeme to be the Church of England Take we the Authors words We acknowledge an honest ignorant Papist may be saved And we haue not so learned Christ as to deny salvation to some ignorant silly soules whose humble peaceable obedience makes them safe among any part of men that professe the foundation Christ. Answere This makes well for Popish Ignorance when all failes This also giues liberty to any religion so it professe the foundation Christ that therein a man may be saved And surely if a silly ignorant idolatrous Papist may in this his religion bee saved in what religion may not any silly ignorant soule find salvation But here two Questions would be resolved 1. Whether any Papist by his religion may be saved For resolution the Author rankes all Papists into two sorts either Learned or silly Ignorants for the Learned he confesseth it is very hard for them to bee saved but if ignorant more easâ—e So then if a Papist be saved he may thanke his ignorance And indeede the Doctrine of Popery conferring nothing to a mans salvation but altogether against it it is safest to be ignorant of that religion But Christ the Foundation is there professed Well But how will Popish ignorance teach a man to bee saved by Christ Faith comes by hearing And without faith no salvation by Christ. But all Papists though never so silly yet are taught this lesson at their fingers ends even to hate and abhorre the Preaching of the word of God whereby they should belieue in Christ. They call it Heresie How then is it possible for such to bee saved bee they never so humble and peaceable men Or as if a Papist though never so simple could be humble There can be no greater pride then that which hee takes in his ignorance as his Ghostly Fathers teach him preferring it before all the knowledge of Christ. And can he be peaceable whose chiefe Article of his Creed is to belieue and hold the Pope to bee supreme over all Kings and Princes whom he must rather obey then them This is the Beasts marke which who so receiveth saith the Holy Ghost shall drinke of the wine of the wrath of God No Papist then as a Papist can be saved And of Babylon saith God Come out of her my people least yee be partakers of her sinnes Babylon is the Dominion and Religion of the Beast of Antichrist Nothing then therein to bee expected but the punishment of Babells sinnes The second Question May not a simple Papist misled by education or long custome or over-valuing the soverainty of the Roman Church and so in the simplicity of his heart imbracing them finde mercy at Gods hand by a generall repentance and faith in the merit of Christ attended with charity and other vertues Answ. Here the state of the former question is quite altered By faith and repentance no doubt not onely an ignorant silly idolatrous Papist professing the foundation Christ but even an Infidell Turke or Iew opposing Christ though no such Idolaters as Papists be may find mercy at Gods hand and so be saved But withall this ignorant silly Papist believing and repenting must necessarily
we go to their Baptisme the only Relique esteemed of some sufficient to marke Rome for a true Church yet even that by Romes owne Doctrine and confession will not proue so For the efficacy of Baptisme as of all their Sacraments they hang vpon the Priests Intention at the words of Consecration Now because no man can be certain of the Priests Intention Vega who was a great stickler in the Councell of Trent therevpon inferreth that no man can be certain of his salvation because he is not certain whither he was rightly Baptised or no in regard of the vncertainty of the Priests IntentioÌ„ From whence I conclude thus That which no one Papist can demonstrate not all Papists together can demonstrate But not â—ny Papist can demonstrate himselfe to be a true member of â—he Church because he cannot demonstrate whether he be â—â—uely Baptised or no or whether the Sacrament of Baptisâ—e was a mere nullitiâ— vnto him for want of the Priests Intention therefore not all Papists together can demonstrate themselues to be of the true Church and consequently the Church of Rome consisting of so many particular members cannot demonstrate her selfe to bee a true Church Yea it may come to passe also that in one age the Church of Rome may quite loose the Essence of a Church for asmuch as her Sacrament of Ordination depends vpon the Ordainers Intention which if wanting the whole Ordination is frustrate and so his whole Ministry and so downward And that which may befall one may befall all So that to helpe all there is need of a great deale of charity to hope well of the Priests Intention and so the best yet of the Church of Rome But passe we to the rest It is alledged Neither for the chaffe doe we leaue the floore of God neither for the bad fishes doe we breake his Netts Answer But if the floore be not now Gods floore but Antichrists floore wherein nothing is to be found but chaffe and if the Netts be no other but such as catch onely the bad fishes which is not the propertie of Gods Netts then such a floore such netts are altogether to be abandoned And whither that floore or those netts be Antichrists only and not Gods shall appeare more fully anoneâ— Againe it is alledged All truth wheresoeuer it is found is Gods not ours as the Kings coine is currant though it be found in any impure chanell Answer All truth is Gods True But when the trutâ— of God is turned into a lye and this lye put for Gods truth the case is altered Againe if a man take the Kings coyne and beate it into a thinne leafe vsing it only to guild over brasse or some other base mettâ—l which he stamps with the Kings counterfetted Image or superscription oâ— the one side and with the Image and superscription on the Kings emulous enemy on the other side what good subiect of the King will take it for currâ—nt and not rather appeach him for a Traytor that shall wittingly tender or much more obtrude avouch it for the Kings coyne And only such coyne is currant in the Church of Rome We know that Gods coyne his pure silver and gold haue they taken and melted in the Popes Test and haue beaten it into thinne leaues for no other vse nor purpose but only to overlay their drosse or base metall to make it the more currant with the world one side being stampt with Christs Image and superscription and with Antichrists on the other yet so as the Pope is the only King by whose authority such coyne is made currant Who knows not that the Pope denyeth authority to the Scripture in all things saving in the matter of Christs Vicarship or Peters supremacy This vsurpation he can be content to father vpon the authority of Scripture though the Scripture vtterly disclaimes it And what is all this but to guild over all those his base metals of false Doctrines that so they may passe for the more currant catholicke coyne Thus Gods truth is vsed but as a bare pretence to colour over the Popes lyes They alledge againe another comparison Fundamentall truth is like that Maronaean wine which if it be mixed with twenty times so much water holds his strength Answ. The comparison is pretty if it did hold water But what if into the Maronaean wine twentie times so much poyson be put What strength then will be fouÌ„d in it but that the drinker shall find it a potion of strong poyson Again Take the Maronaean wine and extract the spirits out of it and what is it then but a dead vappa Such is that truth which is now in the Church of Romes keeping the nature force and strength of it is quite abolished by their mixing of twenty times so much of poysoned humaine or rather diabolicall Inventions with it yea they haue in their Romish Limbeck so extracted all the life-spirits out of the pure wine of Gods word as they haue left it a meere dead Vappa full of their dreggs and Lees. For haue they not guelt the Scriptures of their divine authority natiue sense of the spirit of God no other spirit breathing in them but such as blowes from Roman Eâ—lus his breast Another comparison The Sepulchre of Christ was overwhelmed by the Pagans with earth and râ—bbish and more then so over it they built a Temple to their impure Venus yet still in spight of malice there was the Sepulchre of Christ and it is a ruled case of Papinian that a sacred place looseth not the holinesse with the demolished walls no more doth the Roman loose the claime of a true visible Church by her mâ—nifold and deplorable corruptions Answere Indeed at Rome was once the true spirituall Temple of Christ as once the materiall in Ierusalem but how the Church of Rome may be proved to be a true visible Church because once it was so by this comparison I see not As for Papinians ruled case of a place once sacred but now ruined yet because once still sacred it may serue a simple Papist to feed his superstition withall to whom all sacred Reliques are so relishable but how a sound Christian may edifie his faith vpon such a comparison I cannot savour True it is Ierusalem and Iudaea is still called the Holy Land but is it therefore still sacred because so called or because so adored of superstitious Pilgrimes Bethel was once a Holy place when Iacob erected there his Altar for Gods worship was it therefore holy still when Ierobâ—ams golden Calfe was erected there Do not all sound Divines know that places are not further nor longer sacred then the vse remaineth whereupon at first they began to be sacred Put off thy shooes from thy feet said the Lord to Moses for the place whereon thou standest is holy ground Now what made it holy ground Was it not the Lords presence shadowed in the burning Bush But after that the Lord disappeared and Moses was sent away