may must be furthered sith to the execution God hath also fitted and ordered meanes for our vsing and so combined and linked together his owne intentions and our gracious endeauours that by them and not without them his intentions are fulfilled Gregorie g Dialog l. 1. c. 8. Ea quae Sancti viri orando efficiunt ita praedestinata sunt vt precibus obtineantur Wherefore our Sauiour himselfe praies Father glorifie thy Sonne Iohn 17 5. Vse The inference and relation is desperate forlorne and without hope of Saluation are the men that make it If I be predestinate I shall be saued how prophanely so euer I liue contemning Word Sacraments Prayer all Religion Know Predestination is of persons meanes end of h 2 Thes 2.13 persons to Saluation by Sanctification of the Spirit and faith of truth puts in the persons care and abiliâ—ie to vse the meanes leading to saluation And so puts them that ineuitably they follow in euery one predestinated so combines them that buâ— by those meanes none is or can be saued As Paul to his fellow Sailers from the mouth of the Angell Not a haire of your heads shall perish And yet except these abide in the Ship yee cannot be safe Acts 27.31 To Gods people I say as Peter i Acts 2.40 Saue your selues from this vntoward generation 2. He that made thee without thee will he saue thee without thee The Regenerate sinne not vnto death yet k 1 Iohn 5.18 keepe themselues that the euill one touch them not 1 Such vse of meanes euidenceth our election 2 Pet. 1.10 thereby we make it sure to our selues 2 Is via ad salutem the way to saluation Ephes 2.10 2 Thes 2.13 Absolute tye there is none vpon God obliging him to the course established yet voluntarilie hath his wisedome limited his power in the executions thereof according to the good pleasure of his will On vs I am sure the bond lies to worke out our saluation with feare and trembling Phil. 2.12 Of his goodnesse Truth is But Gods goodnesse and selfe-propension to the eternall good of his chosen nothing had place of motiue to induce the Lord to purpose our Saluation The questions are ancient whither Gods Predestination hath any cause And whither there may be assigned any merits of Predestination Thus is the vsuall explication something there was that had reason of a cause finall the l Eph. 1.5 6. praise of his glorious Grace Nothing in vs out of God which had the reason of a motiue or merit to induce the Lord to elect or predestinate 1 In state Naturall we were all equall Iacob and Esau Peter and Iudas Isaac and Ishmael In that corrupt masse which they say God predestinating respecting cause of Reprobation was equall in all of Predestination none more in one then in another 2 As for our state Gracious it issues wholly from Predestination as from the Cause Hence is our Faith our Repentance our Sanctification and obedience To this accord Saint Augustine Prosper Fulgentius Schoolemen and Controuersists almost all of any respect in the Church m Par. 1. Art 23. Con. Gort lib. 3.1611.163 Scholast ad 1. dist 41. Thomas Scot Bellarmine And if there be any amongst them relishing of any sound Iudgement Subtile Arminians pretend they assigne to faith no causalitie in respect of Election onely faith foreseene is a precedent condition and something prerequired to Election Yet the same men say that election doth niti fidei praeuisae and election is ex fide prauisa obsecro vos deale candidè speake plaine English had God in Predestinating respect to faith foreseene as to a motiue inclining him to choose Peter rather then Iudas why mince you the matter with the tearme of a condition prerequired when as if it were any way Ratio eligendi the Reason inducing to choose this man rather then another it had apparently the Nature of a motiue to God causing him to passe his Act of choosing on this man rather then another In matter of Predestination wisdome of Superiors hath iustly limited vs Nouices wherefore I forbeare large handling This onely to the question Passeth the Act of Gods predestination vpon Faith or good vse of Grace had God predestinating any consideration of Faith Resp As of a meane of saluation or qualification of them that should be saued none doubts As of a merit or motiue to predestinate no man but Pelagian will affirme Vse As Moses to Israel n Deut. 9.4 Say not its for thine owne righteousnesse 1 In o Eph. 2 3. Nature as Adam afforded it thou wast childe of wrath as others 2 Before calling hadst thy conuersation as other Gentiles p Tit. 3.3 seruing the lusts and diuerse pleasures Canst thou say any thing but mercie and speciall loue of God inclined him to call thee how then to elect thee 3 Since calling how q Iac. 3.2 many haue bin thy interruptions of holy Courses faintings of faith languishings of deuotion 4 In the best seruices r Iâ—ai 64.6 pollutions no lesse then menstruous Let these things humble thee so sarie as to worke confession of thine owne indignitie Excite thee to endeauour comprehending and thankfull acknowledging the infinite loue and goodnesse of God in thine election especially seeing so many millions of men and Angels neglected thy selfe of meere mercy chosen a vessell of honour And the worke of faith with power The tâ—ird member of the petition supply the sentence thus â—nd fulfill the worke of faith What is this worke of Faith Ans Say sâ—me learned faith it selfe which is Gods worke in vs the Hebraisme indeed is not vnusuall Rom. 4.11 the signe of Circumcision that is Circumcision which is a signe And its true not onely beginnings of faith but euery increment and addition to the graduall quantitie of it is Gods worke in his Children You may adde that to the continuance exercise encrease of it is requisite a diuine power sith it s shaken by so many potent Aduersaries Satans winowings diuine temptations humane infirmities There be that vnderstand Charitie and the works thereof And its true Å¿ Gal. 5.6 faith workes by loue and by such workes is the Name of the Lord t Mar. 5.16 glorified others perseuerance But reflecting vpon what Paul hath 1 Thes 1.3 where he ascribes to faith worke to loue labour to hope patience I am inclined to thinke he meanes here by the worke of faith some worke speciall and eximious issuing from faith as labour from loue patience from hope The rather for that to the persitting hereof he praies manifestation of diuine power and vertue as if thereto were râ—quired some speciall hand of God for our support and enabling to performance Acts or workes of faith you may thus number 1 Elicit ipsum Credere Deo Deum in Deum 2 Imperate u Acts 15 9. puritie * Gal 5.6 charitie x Rom. 10. deuotion Truth is all vertues all Actions of all vertues
deniall of the maine Article that mille Artifex foresees his issue Let it once be entertained as taught in Scripture or by diuine Reuelation or by Apostolicall tradition that Christ shall come in a time prefixed the euent not answering how is all faith of all Truths taught shaken and ouerthrowne Saint Augustine to Heschius a man inclining to some such opinion out of an honest desire remembers this text of the Apostle prohibiting to giue credence to them who taught the day of the Lord was so instantly to come vpon this Reason is the prohibition Ne fortè cum transisset tempus August ep 80. quo eum credebant esse venturum venisse non cernerent etiam caetera fallaciter sibi promitti arbitrantes d◠ipsa mercede fidci desperarent We are not at least ought not be ignorant of Satans wiles 2 Cor. 2.11 See how cunningly he contriues errors intended to be conueied into the Church in this particular view his comming 1 Approach it hath as neare as an errour may haue to the truth taught by the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Peter appropinquat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instat say these false teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit me in the text of the Septuagint change but a letter pronunciation will hide that too read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea haue the full heresie of Arius that Christ is a meere Creature 2 Seemingly it tends as much as any thing to mortification and deuotion what more then the thought of Christs night approaching to iudgement be but a little erroneous about that Article he will be the first shal broach it how excellent is the regular vse of fasting meanes of mortification quickner of deuotion fast with opinion of satisfaction and merit he prefers fasting before Epicurisme like thinke of Prayer Contemplation c. Vse Learne hence to keepe strictly to the word of God admit not corruption of a word a syllable a letter be pretenses or likely-hoods of profitable auaile neuer so holy Saint Ambrose obserues that the little addition to the prohibition of the tree of knowledge made whither by Adam or Eue gaue hint to the Diuell to entangle the woman in opinion of Gods enuying them their good yee shall not q Gen. 2.17 eat thereof is all the Lord said nor r Gen. 3.3 touch it is the cautionate addition how is the Diuell aduantaged to fasten the opinion that for some speciall good in that fruit the Lord is so strict in interdicting it It s reported of Ioab that when his Teacher taught him to corrupt the text but in the vowelling he slue him without ransome the charge was to destroy zecher the memoriall of Amalech he read it zachar the males of Amalech for this he slue him The violent expressions were irregular else his zeale commendable The charge is strict not to adde nor alter nor diminish not to turn aside no not to the right hand VERS 3. Let no man deceiue you by any meanes for that day shall not come except there come a falling away first and that man of sinne be reuealed the sonne of perdition THe iteration of the Caueat where least he had not spoken home enough in the particulars mentioned he enlargeth to all men or meanes whatsoeuer tending to seducement The tearme expressing the euill cautioned against is changed before let them not shake or wauer you and so disquiet you heere not deceiue or mislead you from the tract of truth There is a diuellish method an ordinary progresse in misleading Gods people I am deceiued if Paul ment not here to expresse it 1 The iudgement is vnsetled and brought into wauering by plausible oppugning the truths receiued 2 Then followes naturally anxietie and restlesse disturbance of the Conscience through feares and doubtings no maruell when the minde affoords it no certainty whereout to frame the discourse for comfort 3 In this case worke the poore soule you may like waxe fitted it is to fasten on any thing true or false that may but seeme to promise comfort Sirs ſ Acts 16 30. what shall I doe to be saued q d. prescribe what you will I am ready to entertaine to execute it so be I may purchase tranquilitie of minde happy is he to whom in that case God sends his t Iob 33.23 Interpreter that one of a thousand to declare his Righteousnesse And a thousand to one but if he meet with an Heretique but palliating the cure he lies downe in his graue with that Heresie or superstition which he then first dranke in The Children of this world are wiser in their generation Luc. 16 8. then the Children of light Those Locusts of the bottomelesse pit haue ad vnguem this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Entertaine their discourse the first bout is about Religion in generall whither theirs or ours be the true next whither the Church must be iudged of by religion and doctrine or not rather Faith and Religion by the Church plausibly they plead the Church must guide vs to Faith not Faith to the Church That gained as it s easely from the vnlearned into a wilde wilderensse they send you to seeke your Faith which is the true Church where was yours before Luther and thunderclaps of swelling words then follow their Vniuersalitie Antiquitie Succession glory of Miracles with the like amazing the mindes of the heedelesse and simple Thus hauing set them in a mammering these Locusts turne to Scorpions vrging the necessitie of ioyning themselues to the Church wherein they may be informed of the true faith and right manner of worship shew miserie of them that are out of the Church their miserie in so long withholding themselues from Communion of the Romane Synagogue till at last Conscience apprehending the teriour is filled with anxietie and anguish knowing naturally the necessitie of Religion In that case let superstition or heresie prescribe it pilgrimage abdication of goods forsaking Countrie building of Monasteries c any thing is entertained that may seeme satisfactorie for former aberrations By this Act haue they robbed Parents of Children Husbands of Wiues Cloystered Kings and Emperours wrought wonders of the Almightie u 1 Sam. 28. cast contempt vpon Princes raised their Beggarselues from the dunghill till they now sit with Princes and inherit the throne of glorie I say as Paul * Ephes 4.14 15 Be not henceforth Children tossed to and fro and carried about with euery winde of doctrine by the sleight of men and cunning craftinesse whereby they lye in waite to deceiue But following the truth in loue let vs grow vp into him in all things which is the head As Peter x 2 Pet. 3.17 18. Knowing these things aforehand take heede we be not led away with the impostures of the wicked and fall from our owne stedfastnesse But grow in Grace and while meanes continue in the knowledge of our Lord and Sauiour Iesus Christ To him for our hither stablishment in
it is articled in our Creed recorded in the Gospell yet are Iewes Infidels in those very Articles Why they belieue nor cause nor auaile of his passion which is the life of Euangelicall truth couched in those Articles the cause u Rom. 4.25 our sinnes not his owne the auaile our * Heb. 9.12 Redemption and Iustification Yet its true both cause and auaile Papists in a sort belieue that he died an Innocent for the Nocent to expiate our sinnes Where then is their Infidelity that in suffering he intended expiation of all sinnes mortall and veniall discharged vs of all guilt and obligation to all punishment temporall and eternall they stiffely deny our selues must satisfie for veniall sinnes procure discharge from temporall punishments by our owne voluntary passions and penous good workes That Christ is mediatour of Intercession and Redemption Papists belieue herein are orthodoxe in faith that he is the * 1. Tim. 2.5 1. Iohn 2.1 2. sole meritorous mediatour of Intercession and impetration they belieue not herein they are Infidels Saints and Angels meritoriously intercede for vs that is the lye of their faith sic de Reliquis 2 Next let be cousidered the generall acknowledgement of Scripture and all doctrines contained in Scripture to be of God acquits not of particular Infidelity for what if hereticall sense be forced vpon the letter and in that false sense be belieued there is a lye vnder that faith there is infidelity if to Scriptures in right sense taken credence be denied Exemp That the Text in Iohn Father Word and Spirit are y 1. Iohn 5.7 one is Gods word no Antitrinitary denieth but that onenesse is by consent of will puts the lye in their faith not by identitie of Essence is their Infidelity that faith iustifieth in the sight of God Papists deny not But as a quality principall in vs and as the beginning and first step to iustice which they imagine inherent in vs that 's the lye in their faith That as an instrument apprehending and applying the righteousnesse of Christ for which we are accounted righteous by which alone we stand iust in Gods sight this they belieue not in this they are Infidels 3 Lastly let that be weighed that in the points which orthodoxly they professe to belieue the formall obiect of their faith is not veritas prima but the testimony of the Church humane faith makes not a Christian he is no better then an Infidell in respect of diuine faith who hath no higher reason then humane Authority or Reason of his belieuing Summe vp all the result in this who so denies credence to any part of Truth couched in any Article is in that respect an Infidell who so belieues the letter of Scripture not belieuing the sentence flowing from right Interpretation is so farre an Infidell who so belieues the Gospell onely because the Church testifies it to be Gospell not because the Author reuealing it giues such Testimony is neuer a whit lesse then an Infidell Such are Papists Ergo Infidels that is culpable of partiall Infidelitie Vse My hearts desire and prayer to God for Papists is that they may be saued my hope that many yet Papists shall be saued Howbeit of them which liue and dye Papists I must professe my charity cannot be so charitable as to thinke they shall be saued 1 They are falsified in their faith belieue lyes no lesse then damnable heresies 2 They are without faith in the points which are the very heart and soule of the Gospell The good Lord giue them eyes to see hearts to bewaile and forsake their heresie their infidelity that so they may come out of snare of the diuell flye from the wrath to come 2 Their second sinne making lyable to damnation is taking pleasure in vnrighteousnesse Theophilacts interpreter renders qui oblectati sunt in iniustitia The word signifies a willing pleasing selfe-propention not without much contentment vnrighteousnesse take as before to denote vniuer salem iniustitiam sinne and wickednesse such should the sectaries of Antichrist be men finding pleasance taking delight in their owne and others viciousnesse A vice or degree of viciousnesse incompatible with Grace Salomon notes it the property of the wicked to z Pro. 10.23 reioyce in doing euill to delight in the frowardnesse of the wicked Saint Paul makes it a Rom. 1.32 more heinous then doing euill Saint Bernard to Eugenius noting the seuerall steps whereby men descend to the depth and bottome of desperate contempt rankes this in the middle when a man first enters into a course of sinning especially against conscience he finds his first fact a burthen intolerable 2 let him iterate it of intolerable it becomes grauy onely frequent it of graue it s made 3 leue custome it it proues 4 insensible 5 not long ere it s made delectable 6 The taste of pleasure makes it desirable 7 That excusable 8 By and by desensible 9 Till at last it becomes gloriabile matter of boasting to which what can be added in the measure of sinfulnesse Is it chargeable on Papists Resp On no Christians more I spare mention of their exulting in their owne impieties and Idolatries perhaps the people thinke they ought so to serue God But who euer knew Papist other then practiser abettor triumpher in the vilest pollutions of that day of rest which God hath sanctified to himselfe from the beginning And what ioy is it to see or heare the exorbitancies of men of the contrary Religion what Dauid with b Psal 119.136 Riuers of waters bewailed Lot c 2 Pet 2.8 vexed his soule from day to day to behold and heare partly for the dishonour of God partly through compassion of the sinners miserie these ioy in with the ioy of haruest or such as they are affected withall that diuide the spoile But out vpon filthinesse of fornication the companion of Popish Idolatry was euer Papist knowne to scruple this sinne not to extenuate it as veniall not to excuse it as a tricke of youth to ioy and glory therein as in a point of manhood But scatter Lord scatter our cruel enemies that delight in bloud strong must the infatuation be to no lesse then extinction of the light of nature from which issues reioycing in massacres of Christians and in spilling of bloud wherein yet the scarlet Whore and her Sectaries ioy euen to laughter and as Cannibals finde sweetnesse in no liquor inebriating more then in bloud Vse And yet must we hope Papists so liuing and dying may be saued Summe vp the whole thus is their description by properties 1 Falsified in their faith 2 Faithlesse towards the Truth 3 Sporting themselues in their deceiuing taking pleasure in vnrighteousnesse Belike Heretiques Infidels Impenitents may be saued yet said our Sauiour He that e Marke 16.16 belieues not shall be damned and f Luke 13.3.5 except yee repent yee shall all perish or what thinke we is false faith sauing is faithlesnesse towards
comforts 1 God hath promised not to leaue vs comfortlesse 2 To x 1 Cor. 10.13 giue issue with the temptation 3 To y 2 Cor. 1.5 cause comforts abound as our afflictions 4 And hath plentifully exemplified it in the cloud of witnesses that haue gone before vs. Onely let vs not be wanting to our selues 1 Store you with knowledge and meditation of Scriptures z Psal 119.50 that shall be our comfort in our trouble 2 Amend what is a misse who a Ion. 3.9 knowes whither the Lord may returne and leaâ—â—â—â— blessing behinde 3 b Ezech. 9.4 Mourne for what thou canst not mend the abominations done amongst vs. Perhaps thou shalt finde c Zeph. 2 3. a hiding place in the day of Gods wrath 4 Be d 2 Chro. 6.29 sensible of the plague and so powre out thy soule vnto God 5 e Pro. 24.17 Insult not ouer others miserie rather commiserate solace it The second blessing prayed for is establishment amplified by the matter in euery good word and worke Stablish you Saint Peter in like prayâ—r addes f 1 Per. 5.10 strengthen settle you as a foundation is setled to bee vnmoueable Whither hee thought all little enough to worke our establishment or that the greatest measure of this grace from God were but enough to our confirmation Necessitie of the blessing and prayer for it appeares by 1 Naturall g Gal. 1.6 mutabilitie no lesse then h Eph. 4 14. leuitie 2 Violence of assaulters to deiect vs from our station 1 i Eph. 6.12 Principalities and powers 2 Persecutours 3 Heretiques 4 Temptations by view of k Psal 73.3 13. prosperitie of contrarie courses 2 Yea our owne prosperous estate 3 Frequent examples of multitude yea of wise and prudent running another course 4 Paucitie of companions These with the like presse on vs prayer for support and establishment Vse Still I like protestations and resolutions of constancy yet preferre humble prayer to God for establishment Aduises not to bee slighted heed these 1 l Pro. 28.14 Feare thine owne infirmitie beware of ouer confidence let foule falles of m Neh. 13 26. great Saints make thee watchfull None haue euer proued more cowardly in times of triall then confident presumers 2 Cast not thy selfe into temptation that were to n Mat. 4.7 tempt God Shunne no affliction which God calles thee to suffer yet runne not vpon the pikes God hath promised to keepe vs in vijs Nunquid in precipitijs Bern. 3 What euer thy present strength may seeme vse meanes of confirmation o Heb. 10.25 forsake not assemblies c. Matter wherein hee prayes for their establishment 1 Euery good word that vnderstand not so much good speach or language though that also bee a great and rare grace of God p Eph. 4.29 Col. 4.6 to haue our speach poudered with salt and alwayes gracious But good word is here good doctrine as Peter stablished in the present truth 2 Pet. 1.12 Paul seemes to interpret the words of faith good doctrine 1 Tim. 4.6 To goodnesse of doctrine concurre 1 Conformitie to the Idea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of knowledge q Tit. 1.9 1 Tim 6.3 the analogie and rule of faith 2 r 1 Tim. 1.4 Vsefulnesse for spirituall edification Genealogies and such like nicities reiect as vaine they breed rather questions then godly edifying Å¿ Iohn 17.17 Holinesse all diuine trueths hither tend t 1 Tim. 1.10 2 Tim. 4. Wholesome or healing of 1 errors in iudgement 2 Wounds of conscience 3 Disordered affections In euery such doctrine the Lord stablish you these you may say they are good doctrines herein you may finde rest to your soules Vse Why languish we why dote we so long about impertinent questions of ceremonie and discipline Things that no way concerne the people except to obey and submit in Yet mentior if they bee not holden amongst many as the maine grounds of the Gospel such as wherewith the substance of Religion must bee thought to stand or fall Why are we so long children in vnderstanding When shall we once learne that the u Psal 45.13 beautie of the Church is within her vesture of diuerse colours When to preferre in our study and approbation substance rather then circumstance And good worke the second thing wherein Paul prayes they may be established In euery good worke saith Papists this difference some are morally some gratuitously or meritoriously good I that haue learned to thinke and speake according to Scriptures and know no workes no not gratious meritorious will thus explicate 1 Premising a difference twixt morall workes of Heathens and good workes of Christians Those I know formally euill though materially good these materially and in part formally good and * 1 Pet 2.5 acceptable to God through Iesus Christ Those little other then x Rom. 14.23 sinnes because not done in faith and tendered to Gods fight without any thing to couer their blemishes or make them acceptable these stained with sinne in respect of defects in measure of performance yet presented to God as pure 1 God willingly y Num. 23.21 conniuing at weakenesses while the heart is vpright And 2 ex pacto z Mat 10.42 capable of reward 2 Next I presuppose the Apostle to speake to Christians men in the faith whom hee desires to remember the end of their redemption which is to be constantly a T it 2 14. 3.8 14. zealous of good workes and so to proceed to explicate their Nature 1 In actions of such men I haue learned to require a double goodnesse 1 One genericall 2 The other ex circumstantiâ Genericall goodnesse when the act for the matter or substance of it is congruent to that perfect rule of righteousnesse the Law of God He hath shewed thee O man b Mic. 6.8 what is good euen what the Lord requires of thee They talke of workes of counsell and aduise which they suppose in excellencie to exceed such as are commanded Yet 1 its their owne rule vbi maior obligatio maior acceptatio quia c 1 Sam. 15.22 melior est obedientia quam victima 2 And these workes which they suppose to bee of counsell are neuer good nor so much as lawfull saue when circumstances determine them to be necessarie necessitate precepti 2 Goodnesse arising from circumstances when due circumstances of doing are obserued Suppose first motiue 1 Loue of God 2 View of precept or conscience of the command 2 Modus when in d Rom 6.17 Ephes 6.6 sinceritie and singlenesse of heart without grosse hypocrisie they are tendered vnto God 3 When with regular intention that e Mat. 5.16 God may thereby be glorified To which when other circumstances of time place person c. bee added you haue a worke morally good bee circumstantionatum as Papists confesse as I a worke acceptable to God through Iesus Christ when done as these
out of power of Nature by meanes attempered to the vnderstanding subsisting within the state of Nature As when a man assents to Theologicall Truths moued by humane perswasions as for reuerence or loue he beares to the Teacher or for miracles wrought to auouch them or for Reasons and Arguments potent in the eye of Reason to worke such perswasion Infused wherein the vnderstanding is eleuated aboue all its Naturals and illustrated by so diuine power that it giues credence to things aboue Reason leaning onely on the first veritie the truth of God the Reuealer this being the thing which makes him assent because God speakes and testifies it Infused it s called either by allusion to the g Ioel 2.28 phrase of the holy Ghost or because it s meerely from without there being no power Naturall in man to procure or receiue it saue onely that which they tearme obedientiall whereby man as other creatures is borne to obey Gods Action or his working vpon him to be made whatsoeuer he may be made by diuine power Of faith infused they make two kindes one formed as their tearme is by Charitie the other formelesse seperate from Charitie which they call formelesse not because it lacks matter or forme or any thing required to the nature of Faith for euen this Faith they say is perfect quoad speciam and is true faith in genere Naturae moris that is hath the true nature of Faith and is a vertuous qualitie But formelesse they call it when separate from Charitie because it wants what should forme it to the nature of a gratuitous or gracious gift or fit it to atchieue the superexcedent End eternall Beatitude or as Scots tearmes are it wants what should forme it to Acceptabilitie or as h De Iustif lib. 2. cap 4. Bellarmine to make it Actuous and operatiue In all this setting apart strangenesse of Language and their secret intention of making Charitie enter our Iustification me thinks the sentence is orthodox and consonant to Scriptures faith sauing workes by loue Gal. 5.6 And if a man say he hath faith and haue no workes i Iac. 2.14 can that faith saue him Thus vnderstand the Apostle All that beleeue I say not quocunque modo suppose by faith Acquisite as diuels and many professed Christians or by faith dead and vnoperatiue but al that beleeue with that faith which works by loue to all such belongs the glorie of Gods Kingdome Or what if we call to minde the three internall Acts of Faith which Thomas saith are all acts of one and the same habit of Faith 1 To beleeue God speaking in his word 2 To beleeue that he is God and a rewarder of them that seeke him 3 To beleeue in God that is as I interpret to rest and relye our selues by confidence and assiance on God and his Christ as onely Authors of Righteousnesse and Saluation In all such beleeuers will Christ be glorified in communicating to them the glorie of the Kingdome which hee hath promised To this purpose Scriptures speake pregnantly Iohn 3.16 36. 1 Iohn 5.10 11 12 13. c. Vse There bee who enlarge promises streiten precepts The promise of life they suppose made to all beleeuers howsoeuer entertaining into their Assent the doctrine of faith published in Scripture the faith required is supposed to be a bare and naked assent to diuine Reuelations without care of good life Against these is S. Iames cap. 2. tot and Augustine There be that streiten promises enlarge precepts alas to how much perplexitie of their soule As if faith required were of necessitie to be of all Articles and circumstances thereof explicite so firme and steddie at all times as neuer to conflict with Infidelitie to such faith onely in their opinion belong the promises But then said the Prophet in vaine he shall not quench the k Isai 42.3 smoaking flaxe Then that 's false that the Gospell requires Truth not perfection of faith and other vertues Then are not l 1 Iohn 2.1 2. Infants in Grace Gods children nor Christ propitiatour for imperfections in gracious practise And yet as he is Author of saluation to m Heb. 5.9 all that obey him though obedience be sometimes interrupted alwayes imperfect So will he be glorified in glorifying all them that beleeue I say not as Abraham onely with n Rom. 4.21 fulnesse of assurance but as the blinde man in the Gospell o Mar. 9.24 bewailing and praying against Infidelitie and doubtings Because our Testimonie was beleeued among you This clause included in the Parenthesis hath apparently this Scope to apply the generall forementioned to the comfort of these particulars among beleeuers q d. And this I say for your comfort because our Testimonie that is the Euangelicall doctrine to which we gaue Testimonie that it is of God sound credence and beliefe among you How that generall doctrine auailes to their comfort being so qualified you easily apprehend conceiuing the discourse on this wise All that beleeue the Gospel shall partake in that maruellous glory But you haue beleeued the Gospell therefore shall haue share in that heauenly glory But doth not the Apostle in this Application of the general to this particular people more then intimate that generals of promise or blessing or comfort deliuered in Scripture are intentionally meant to particulars rightly qualified Or that Gods spirit speaking in generall As thus when to all Saints and beleeuers hee promiseth the inheritance speakes he not to me in case I bee sanctified and a Beleeuer Vse That a man may wonder Papists should on this ground reiect particular Faith because wee lacke a particular word whereas truth is wee haue a word intentionally particular I pray tell is not the word of promise as particular as the word of Threatning or Command or prohibition Thus conceiue when the command is giuen to feare the Lord and depart from euill though Peter and Paul be not mentioned in the Command Is it not therefore meant to Peter and Paul Belike they are not bound to obey saue in what is commanded them by name When it s said you p Deut. 7.3.4 shall not ioyne mariage with the daughters of a strange God is it not all one as if he had said neither thou nor thou whosoeuer thou art When God threatens the q Pro. 23.21 drunkard to be clothed with ragges the r 6.26 whoremonger to be brought to a morsell of bread is it not applicable in the intention of the speaker to euery particular ingaged in those sinnes So when the promise runs whosoeuer beleeues and is baptized shall be saued why say we wee haue no particular word to beleeue that we are in state of Saluation When it s meant to euery particular beleeuer and we know or may know that wee beleeue To mee I assure you it sounds as particular in case of my Faith and Repentance as if our Sauiour himselfe should say vnto mee as to him in
Paul to expresse the true God by which yet suites well to Magistrates as the very phrase is applyed 1 Cor. 8.1 2. Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had more fully expressed the intention had it binne of the true God 3. And why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though there be many that are called Gods yet to vs there is but one God 1 Cor. 8.5 That the sense may be this In his pride so arrogant and intollerably ambitious that hee shall aduance himselfe aboue all Magistrates and their Authority on earth Not that onely that is inferiour but that also which is Augustus like vniuersally monarchical no lesse then Imperiall Did euer Popish pride aspire to such height That Seruus seruorum Dei brookes he the style of Rex Regum and Dominus Dominantium Resp 1. His facts full of Luciferian ambition knowne stories will fill you withall To speake of Kings of Italie France England and translating their Kingdomes oft attempted sometimes executed were to make his pride seeme ouermoderate these were but Dij minorum gentium What say you when Emperours must waite at his Gaâ—e and pray and pay too to bee admitted to his presence When they must thinke it their grace to hold his stirrop and beare the checke for ill hostlership in mistaking the right When their fauour is counted high to kisse his feet and wrath of that holinesse is implacable for that he heares not the sweet Busse cry smacke Vah Lucifer That one demeanour of his towards Frederick Barbarossa proclaimes him in pride The great diuell Incarnate Creeping comes the Emperour to that beast Alexander the Third naucler gene al. 40. Chronicon colonicâ—se Sabellicus and kisseth his feete to obtaine absolution from a sentence of excommunication would you thinke it He sets his foot on the necke of the Emperour now prostrate before him and as well became the Vicar of Hell applies to himselfe in that fact Thou shalt walke vpon the Aspe and Basiliske the Lyon and Dragon shalt thou tread vnder thy feet How doth naturall affection curbe Heroicall spirits How did papall pride in this Monster exceed it selfe But these may seeme insolencies personall and but in ceremonie of deportment What say you to deposing of Kings of Emperors or if any thing may be in Magistracy a transcendent to them Facts read frequent in the Cardinall not related onely but iustified as done de Iure and pleaded as euidences to prooue Bellar. de Rom. Pont. lib. 5. cap. 8 that the Pope hath supreame power temporall on earth though not directly yet in ordine ad Deum and all spiritualia So far then as this property may aduance the Pope hee hath best right of all miscreants to be that Antichrist Vse How long Lord holy and iust doest thou not auenge the bloud of thy seruants the abasures of thy Lieftenants vpon that false Prophet and the Beast Stirre vp O Lord the Spirit of Princes that once the lofty lookes of the proud may be brought low Who is there amongst the Lords anointed ones whose heart the Lord hath inclined to be instrument of his vengeance vpon the Whore His God be with him And if hereto the offering of the people be not willing vnworthy they to see the peace of the Church But trow you shee hopes or meditates anew to procure England to carry the Saddle Oh papae Asina shall it euer be againe the style of England If so I le say the diuell rides vs. So that he as God sitteth in the Temple of God shewing himselfe that he is God 2. The second degree of his pride respecting God in two Branches 1. Imitation or as you may conceiue it pretensed representation of God 2. Aemulation for he beares himselfe as God emulating his actions and authority or if you will you may thus particularize there is noted 1. Râ—gimen 2. Locus Regiminis 3. Authoritas 4. Modus regendi 1. Sitteth sedere for Cathedratica potestate praesidere as the vse of the word is frequent in Greeke and Latine Authors and Scripture is not abhorrent Estius ad locum See Acts 18.11 Mat. 22.1 As if th'Apostle meant withall to point vs to his profession and quality of life a Bishop or professed Teacher and Gouernour of the Church he should be to which accords that in Saint Iohn his stile is Starre and false Prophet 2. His Cathedra sedes Episcopalis his See is noted the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Templum so is th' originall which hath giuen occasion of diuerse Rendrings and expositions Saint Augustine In Templum De Ciuit. dei lib. 20. cap. 19. quasi ipse sit Templum Dei quod est Ecclesia as if hee were the Church Seipsum Ecclesiam vendicabit vicem Ecclesiae geret which if it were the Sense would lead vs by the hand to dubbe the Pope Antichrist For Truth is howsoeuer the Name of the Church be oft pretended as the sole infallible Interpreter of Scripture Iudge of Controuersies c. Yet in th'vpshot all is resolued ad Papam nor people nor Pastors nor Fathers nor Councels are that Church except they haue the suffrage of the Pope wherefore euen to Authoritie of Councels the answere must be rested in They wanted Popes Authoritie first to congregate them secondly to guide them by presence of himselfe or Legates thirdly to approue them by his suffrage But thus rather conceiue th'Apostle willing to denote the place of his Regiment the Enallage of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not infrequent in Scripture Mat. 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. in the Citie Nazareth Mar. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the sense is apert this in the Temple of God What that is is the doubt saith the Cardinall the Temple at Hierusalem and before the Temple of Salomon Contra what 1 that of old built by Salomon repaired by Ezra and Nehemiah beautified by Herod It s ruined not a stone left vpon a stone nor is hope of reedifying Mat. 23.38 2 some other to be reared out of the ruines thereof by Antichrist But would the Apostle call that the Temple of God the diuell he would It s Augustines Argument against that opinion Aug. quá supra Thus rather Hieron ad Algasiam q. 11. in the Temple of God that is in the Church of God so Augustine Hierome Hilarie Chrysostome and the Cardinall wilfully forgat himselfe when he said that in the Scripture of the new Testament by the Temple of God is neuer ment the Church of Christians but perpetually the Temple at Hierusalem What say we to these Scriptures 1 Cor. 3.16 17. Know yee not that yee are the Temple of God mox The Temple of God is holy which yee are See also 2 Cor. 6.16 Apoc. 3.22 the result of sense is this hee sits in the Church of God as in his Episcopall See
Regularâ—y performed issue from Faith Therefore say Schoolemen Faith is not onely it selfe a vertue but mater radix Auriga omnium virtutum yet meethinkes I see not in all these what Paul may bee thought to call the worke of Faith with such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eximious and Heroicall worke of Faith to the complement whereof Paul requires manifestation of more then ordinary diuine power There is leaue and pardon also I hope to bee giuen to coniectures when they are founded on probability and are made with humble submission to Church Iudgement Mistake I Or doth Paul meane that exterior act of Faith Confession of the Faith and Name of Christ in daies of violent persecution Certainely it is an heroicall worke of Faith a worke of no lesse then Heroicall Faith in such times to hold fast the confession of our hope without wauering To you its giuen not onely to beleeue but y Phil. 1.29 to suffer for the Name sake of Christ Mee seemes he makes it something more excellent then Faith it selfe to suffer for Christs Name more eximious I meane not onely in genere boni but in genere magni Suffer affliction according to the z 2 Tim. 1.8 power of God Certainely its a diuine power that must support in so great a fight of afflictions But is this opus fidei Aske the Apostle Through a Heb. 11.33.36.37 Faith they had Tryals by cruell mockings were stoned sawne asunder flaine with the sword But b 1 Iob. 5.4 Faith nothing could get such victory ouer the world But for Confession of Faith they had endured none of these hardships This then seemes that which Paul prayes for That as they had hitherto with constancie and courage borne vp in constant Confession of Christ and his Gospel notwithstanding the many Tribulations and persecutions they had endured So God would please still by his power to support and enable with like constancie to hold fast their Confession till they came to the complement of Christian patience and fortitude Martyrdome it selfe and resisting against sinne to the shedding of Bloud in case the Lord should thither call them The niceties of inquiry vsuall amongst Schoolmen I willingly pretermit Such as that is whether confession of the doctrine of Faith be properly an act of Faith or not rather of fortitude And how an act of Faith whither Physice or moraliter Therein who lusts to busie himselfe may see what c Thomas his Commenters say 2. â— 2. ae q. 3 Art 10. I take for granted that its a worke and office of Faith to confesse the knowne Truth in times of extreme persecutions Testimonies are frequent See Romanes 10.10 2 Corinthians 4 1â— Matth. 10. How farre wee stand bound to the office and performance thereof is matter of profitable inquirie And in these times though peaceable yet seeming to portend our triall sâ—mething necessary Thus is the Resolution for the generall That being a precept affirmatiue though it binde semper yet it bindes not ad semper nor is absolutely necessary to Saluation to be actuall performed saue onely pro loco tempore Suppose when omission of the duty drawes with it neglect of honour due to God or of edification and furtherance in Faith to Brethren 2â— 2 ae q 3. Art 2. Scholast in 3um distinct 23. See d Thomas and his Followers Or thus the precept touching confession may two waies be conceiued Negatiuely binding not to denie Affirmatiuely binding to confesse Not to deny the Faith at any time we are bound in all times vpon paine of damnation Whither this denyall be by words or deedes or signes they are all coincident 1. Christ thunders speakes not to such Hee that e Luc 9.26 denies mee before men or is ashamed of mee and my Gospell him will I deny before my Father which is in heauen 2. The teares were f Mat. 26.75 bitter wherewith Peter washt away this sin 3. Church Censures were in all times seuere against such admitting none therein faulty to Reconcilement but after longsome and heauy penance 4. No maruell it being simplicita ex se malum and drawing after it so dangerous consequents Now when or in what case wee are bound to actuall and open Confession of Faith vpon paine of damnation I suppose still the times of violent persecution is matter of more curious inquirie Measures and Rules heerein some thus assigne Such Confession is sometimes an act of Religion sometimes of Charity sometimes of Iustice When it falles to be an act of Religion as where without it the honour due to God and his Truth should fall to the ground then it is duety to confesse When an act of Charity either by courage to winne an Alien or to confirme a weakeling or to preuent Apostasie of the wauering then a necessary duty to confesse When an act of Iustice in respect of the person a man susteines or office he beares suppose of a Teacher or Pastour in the Church then also absolutely necessary Howbeit for our guidance to discerne when Religion Charity or Iustice requires it they leaue vs to the dictate of Prudence We maze our selues sometimes in following Schoolemen They are oft more wittie in raising doubts then iudicious in assoyling them These generals of direction are doubtlesse sound But when we are referred to dictamen prudentiae for Application how are the simple still left vnsatisfied Wee haue a more sure word of Prophets and Apostles wee shall doe well to attend thereto That one Text of Peter as to my apprehension it sounds speakes more fully to guide vs then all the voluminous writings of their Angelicall and Seraphicall Doctors Thus you reade it 1. g 1 Pet. 3.15 Be ready alwaies to giue answer or 2. Apologie to euery one that 3. Askes you a Reason of the hope that is in you The Rules are three 1. That secundum Animi praeparationem the precept of Confession alwaies bindes all as that of Martyrdome so that we must be ready and resolued at all times to make confession of Faith when God shall call vs thereto yea though death stand present to deuoure vs. This is that our Sauiour calls h taking vp our Crosse dayly this as some interpret Pauls i 1 Cor 13.31 dying daily his carrying his soule in his hand ready to offer it vnto God whâ—nsoeuer he should require it And this is in confesso 2. But when is the actuall performance necessarie Resp When k Luke 9 23. our Confession puts on the nature of an Apologie or necessary defense and iustification of the Truth exagitaâ—ed by oppositions and calumnies of the Aduersary or endangered to suppression by violence of persecution then say the Lord calls thee to confesse the Faith Then thinke a woe belonging I say not onely to the denyer but euen to the betrayer of the Faith 3. Especially if there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one 1. That of Authority interrogates or 2. Of necessity beggs of thee