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
Tim. 3.15 17 wise to saluation 2 to furnish the man of God the Minister to euery good worke of his calling 3 Wherefore wee are limited a Isai 8.20 to Law and Testimony 4 Wherefore also amongst fathers the Argument is of force It s not written therefore not matter of necessary faith or practise Scriptum doceat Hermogenis officina aut timeat vae illud c. Tertullian Adoro Scripturae plenitudinem In his quae apertè posita sunt in Scripturâ continentur ea omnia quae continent fidem moresque viuendi Austin alibi Credo quòd etiam hinc diuinorum Eloquiorum clarissima Authoritas esset si homo illud sine dispendio promissae salutis ignorare non posset Caetera vide supra Contents of Scripture you must vnderstand not onely what is expressed in so many letters and syllables but whatsoeuer may thence by manifest and necessary consequence be deduced sweetly b Lib. 5. de Theologid Nazianzen Quaedam sunt dicuntur in Scripturis quaedam verò sunt in Scripturis tametsi non dicuntur As that the father is vnbegotten is not expressed in so many syllables in Scripture yet is collected from what is written Thus informe your selues 1 Where generals are deliuered there are all particulars comprised in those generals intentionally deliuered because generals comprehend their particulars 2 Where principles and causes are deliuered there effects are also intended as being vertually contained in their principles 3 Where one equall is taught all of like reason is taught quia parium par ratio and where is par ratio there is par lex where is like reason there is like law So take contents of Scripture no instance of any point of necessary or but conuenient faith and practise can be giuen but what is deliuered in the written word As to this Scripture to children it will appeare to afford no Argument for their conclusion for what when it s yeelded they must hold fast not onely what Paul wrote in his Epistles but those things also which he taught them by liuely voice followes it thence that something of necessary faith taught in no Scripture Resp What if those other things taught by word were contained in other Scriptures then though as well written as not written in these Epistles yet no other thing then was written Act. 26.22 Testifying and saying nothing else but what Prophets and Moses spake should come to passe Else how Paul taught many things which he wrote not Resp Who doubts as other Apostles and Prophets but as Augustine what they taught and wrote not belonged rather ad vbertatem Cognitionis then ad Authoritatem Religionis Obiect But these of necessary obseruation Resp I yeeld it yet followes not the generall conclusion therefore something necessary not contained in any Scripture Pauls Epistles to Thessalonians are not all Pauls Epistles much lesse all Scripture There is Moses Prophets Euangelists and other holy men that wrote as they were c 2 Pet. 1.21 inspired by the holy Ghost in any of whose writings if Pauls dictates were contained it sufficeth to shew inualidity of the inference The paralogisme is too childish to deceiue wise men q.d. something of necessary faith was taught by Iames which is not contained in his Epistle as the Incarnation Passion Resurrection of our Sauiour Ergo No Scripture containes these necessary Articles of faith or Ergo something is of necessary faith which is not comprised in Iames his Epistle which who doubts and yet stands the conclusion firme Nothing is of necessary faith or practise but what is contained in Scriptures vniuersally taken we returne to Pauls purpose and heede his aduise as most necessary and anaileable to preuent seducement by Antichrist and other Heretiques to keepe vs close without sweruing to Propheticall and Apostolicall doctrine that is a a 2 Pet. 1.19 most sure word there while we hold vs we are safe compare 1 Tim. 6.3 4 20 21. 2 Timo. 1.13 14. and 3.14 15. Titus 3.9 Galat. 1.8 9. True but this doctrine was in part tradita onely not written Resp 1 Then was Irenaeus and other ancients deceiued whose sentence is that they worte the materials of what they preached and left them so to bee rule of faith 2 Yet who so could assure mee of any thing taught by Paul which hee wrote not I should not deny it greatest reuerence and credit Beatius est dare quà m accipere though I read not in Euangelicall storie yet I reuerence as Christs speach because Luke hath recorded it And that prophecie of Enoch mentioned by Saint Iude I doubt not to haue beene his prophecie But as to the Cardinals rules to trie Apostolicall traditions I finde them vncertaine For how will he assure mee That any the points betwixt vs controuersed and pretended to haue foundation vpon Apostolicall tradition were vniuerfally receiued by the whole Church When all ages haue afforded men most Orthodoxe that haue otherwise belieued and practised Once I am sure what they wrote is theirs what else they spake no authoritie can ascertaine me 3 The rule is certaine they deliuered nothing doctrinall to bee receiued that is contrariant to what they wrote for did not the same spirit guide their tongue that their pen What now When I finde direct or consequentiall repugnancie and contradiction twixt their pretended traditions and writings Must I thinke such traditions Apostolicall Heed what is deliuered by Apostles and Prophets sith vpon no certainetie thou canst be resolued except by their writings what they deliuer to be obserued there to hold thee fast without declining in all matter of faith and morall practise Vse 1 Lord that foretimes had beene so prouidently heedfull How doe I perswade my selfe Antichrist had beene yet to seeke his faith and religion Else so palpable in heresie and superstition as neuer to conuey his iniquitie in mysterie But whiles men thought to mend by adding to written prescripts and ouercredulously gaue way to titles Apostolicall withall grew wanton and luxuriant in glossing and inferring from the sacred text mixing withall their Philosophicall conceits and language ouer hyperbolicall vnwittingly they hatcht that Cockatrice egge whereout hath issued the Serpent of Papisme In euery age inclinations of doctrine are well obserued by the century-writers out of which rags of Fathers heedlesse opinions they haue patcht vs vp their Poperie Yet would God wee could by that harme learne caution I haue long obserued the c Apoe 11.3 two witnesses to Prophecie in sackcloth And learning of higher straine then what simplicitie of Scriptures affords to bee much affected by professed diuines Fathers who saue he that knowes them not but reuerenceth But it s strange when Saint Paul must be forced to accord with Saint Augustine else scarcely bee deemed Authentique Harsh when liberty is not permitted with reason and saluá reuerentia to dissent from their opinions Saint Augustine desired not to be so read nor did himselfe so read others Too too shamefull when
its owne harme Churlish Nabal had his p 1 Sam. 25.10 11. pretended equity denying to Dauid reliefe in his necessity Curre-megients who scarcely know any other sentence of Scripture yet to saue their peace the crummes that fall from their table haue this of Paul in their mouthes worke for your liuing S. Paul sa th he that labours not must not cate This to the feeblest amongst the Aged and Impotent to the most decrepit and crookt with yeeres yet said not Paul hee that doth not but hee that will not worke must not eate Not labouring may issue from impotency and want of meanes to be imployed if so it interesseth them to our Reliefe I wish such would consider 1. Poore are their q Neh. 6.5 owne flesh 2. Left amongst vs to be r Mat. 14.7 matter of our liberality and mercy 3. Their ſ Iob 31.20 loynes may blesse vs. 4. Their thankfull deuotions make way to our t Luke 16.9 receiuing into euerlasting Tabernacles 5. And themselues u Heb 13 3. are yet in the flesh know not what may be their owne lot 6. Haue cause to feare their owne impouerishment for who so spareth * Pro. 11.24 more then is meet is not likely onely but sure to come to pouerty And of the first materiall part of the Chapter checke of Churches tolerating Loyterers thus farre followes the correption of the delinquents themselues VERS 11 12. For we heare that there are some among you which walke disorderly not working at all but are busie-bodies Now them that are such we command and exhort by our Lord Iesus Christ that with quietnes they work and eate their owne bread THE passage to this member seemes thus The Apostle willingly preoccupates what he saw likely to be demanded whereto tends what meanes or occasions all this earnest vrging vpon vs censure of the inordinate Resp Maruell not at it for we heare notwithstanding our foremonition that there are still among you who walke disorderly c. Particulars in the Text are 1. The crime charged vpon them disorderly walking specified for euidence to bee 1. Not working at all 2. and which vsually accompanies neglect of our owne businesse busie medling with what concernes vs not 2. The euidence on which he proceedes to charge them heare-say 3. Prescript and vrging to amendment ver 13. For we heare there are some among you c. May a Minister or Church Magistrate proceede vpon heresie to taxe crimes in the people With what cautions In what manner Resp So did Paul more then one See 1 Cor. 1.10 11.18 With what Caution 1. His informers were fide digni such as had wonne to themselues opinion and halfe renowne of sanctitie in the Church See 1 Cor. 1.11 It s vnsafe foolish to belieue euery thing euery man especially where the blemish redounds to the whole Congregation there are x Hosh 4.8 that liue on the sinnes of the people delight in the infamy of the Church 2. Prudently they carried their information making choise of Paul in whom was Authority to correct and reforme the things amisse a good euidence they sought amendment not shame of the delinquents 3. Charitable they shew themselues in relating the Crime It was Schismes 1 Cor. 11.18 their stile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 1 Cor. 1.11 Contentions a lesse euill charitie loues not to thinke or make the worst of other euills 2. His Modus in proceeding 1. Hee chargeth not the crime vpon the whole Church he saith not all nor most of you but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some among you loquitur quà m sieri potest parcissimè 2. Particularizeth no man but speakes indefinitely some whither to occasion the Church to obserue all or rather to aduantage the delinquents to amend their amisse before that from Pauls mouth they should know their owne names 3. Though he order them to censure vpon Hypothesis of their incorrigiblenes yet first with greatest grauity meeknesse and loue he nourisheth them selfely to correct their errors Vse I could wish them that in this respect make Apostles their patternes to heed also their cautions so to follow their practise that they obserue their Modus 2. The Crime generall is walking disorderly whereof See ver 6. Item Annotata ad 1 Thes 5.14 Specified it is in two particulars 1. Not working according to the iniunction whereof See ver 10. 2 Curiosity the Natiue fruit of Idlenes so Paul notes it 1 Tim 5.13 making it muliebre vitium But who maruels to see Idlers become effeminate How doth it euirate vn-man men and bring vpon them mollitiem no lesse then womanish Properties of it thus number 1. Busie inquisition into euery mans secretest actions 2. z 1 Pet. 4.15 Putting the finger into euery mans businesse 3. Wherefore vsually they are the fire-brands of contention and vnneighbourly quarrels 4. Trifling tatlers aboue measure 1 Tim. 5.13 5 Secretaries after the rate of Apostles what you tell them in secret they publish on the house tops and in the Market-place Caetera vide apud Plutarchum in moralibus It s morbus Epidemicus how may we stop or hope to cure it While wise men cherish it in themselues and are hardly brought to notice it as a fault And yet Saint Peter giues a 1 Pet. 4.15 Caueat against it as strict as against theft murther or other maleficia not as if it were equall to them in the kinde of euill but perhaps because it so easily insinuates it selfe so pleasingly creepes vpon vs that but with strictest caution we keepe it not out 1. Tantúmne abs re tua otij est aliena vt cures quae ad te nihil attinent Who so mindes his owne taske so large as it is to heed his owne waies to see to those of his owne household to know his owne sinnes to mend his own life sindes remedie against it 2. Others euills hurt vs not b Gal. 6.5 Euery man beares his owne burthen is countable for c Rom. 14.12 himselfe vnto God 3. Note it euer to heare ill in Scripture taxed as Hypocritae vitium d Mat. 7.3 why seest thou c. 4. Drawes with it too foule neglect of our selues till wee bee ouergrowne in iniquitie Mat. 7.4 5. 5. Layes open to like curiosity and vncharitable censure of other men 6. Occasions God himselfe to be the extremer in marking what we doe amisse See Mat. 7.2 VERS 12. Now them that are such we command and exhort by our Lord Iesus Christ that with quietnesse they work and eate their owne bread THe prescript vrging to amendment wherin is 1. Officium the Office or act inioyned together with the Modus To worke with quietnes 2. The manner of iniunction with peremptorie and grauest command Wee Command and meekest yet most serious obtestation and beseech you by our Lord Iesus Christ q.d. by the loue you beare him 3. Ratio that so the bread you eate may bee your owne We command
the Gospel Sonne thy sinnes bee forgiuen thee Else what is the particular word we want to breed particular assurance A word perhaps particular to mee to tell me I beleeue or Repent Resp Is that the matter 1. Hitherto it hath bin vnderstood of a word testifying Gods Act to man in pardoning sinnes Iustifying the sinner c. not of a word testifying the Act of man 2. Need I a particular Word of God to tell mee I beleeue Why more then to tell me I loue I feare I hope c. when as the soule f 1 Cor. 2.11 knowes it owne Acts or motions by its owne imbred facultie themselues acknowledge in the vnderstanding Actum Reflexum And why not my Acts vertuous or gratious for my comfort and thankfulnesse as well as my vitious Actions to breed mee terrour and Repentance Quest But the rectitude of these Acts the soundnes of these graces can my soule know Resp Thy minde informed by the word of God vpon due examination may as well know rectitude as discerne the Acts. I may as well know that my faith rests vpon the first veritie as that I beleeue quocunque modo for knowes not my minde her motiues as well as her motions Or if by imperate Acts of faith which infallibly testifie presence of true Faith I would iudge may I not say I haue a word particular to testifie truth of my Faith As when my Faith t Act. 15.9 purifies my heart u Gal. 5.6 workes by loue haue I not a word to testifie that my Faith is vnfained As punctuall it is to me and as particular to testifie the soundnes of my Faith As if an Angel should say to me as to Cornelius * Act. 10.4 Thy prayers and Almes-deeds thy faith and Repentance are come vp in remembrance before God Howbeit from Pauls example Ministers of the Church haue their direction to apply the generals of promise and comfort to their people prouided alwaies they bee qualified to partake them See Act. 2.39 13.38 2 Sam. 12.13 Such Application hath warrant from example of Prophets and Apostles from intention of the promiser and tends much to comfort of weake consciences Considering they know or may know their ministers as Gods mouth And his instruments x Ioh. 20.23 Authorized to remit sinnes and to seale vp to them life and saluation Vse What will our scoffing Catholiques say if from the ordinance and vse of the ministerie as it s exercised amongst themselues wee deriue a particular word for particular Faith to rest on generale applicatuÌ„ ad hunc hunc is it not particular when in their foruÌ„ paenitentiale they pronounce the senteÌ„ce of absolution vpon the penitent Ego absoluo te c. do they giue him a particular word for faith to rest on or doe they require diuine Faith or onely humane to bee giuen to their testimonie so particularized Will they say humane onely Apage for how settles that the conscience Or where is qui vos audit me audit Or how say they when they remit God remits If diuine then there is a Word of God particular for it to rest on and so particular Faith is no longer presumption sith it hath a particular Word of God to build on as apparently it hath when generall promises are Regularly applyed and by authority delegate from God And what 's the ods tell me betwixt this priuate absolution and that publique in our preaching for the matter of particularitie When Peter tould beleeuing Iewes that the y Act. 2.39 promises were made to them was it not all one as if he had said to euery particular of them beleeuing to thee and thee But in Application of generall promises or comforts let prudence make vs cautionate so as first to discerne as far as we may their qualification To you is this Saluation sent But you must beware of that in the Prophet z Act. 13.41 Behold yee despisers and wonder The charge is to a Iud. ver 22. put difference to b Ier. 15.19 take away the pretious from the vile for will you c Ezech 13.18.19.22 giue life to the soules of them that should not liue or will you slay the soules of them that should not dye To kill the hearts of the Righteous To strengthen the hands of the wicked To condemne the iust to iustifie the wicked are both equally abominable To your comfort I speake it saith the Apostle because our testimony was beleeued amongst you Our Testimonie was beleeued Something pertaining to the Nature of Faith discriminating it from other habits and Acts of the vnderstanding might heere bee obserued As that it hath for the materiall obiect something testified for the formall obiect the verity and Authority of the Testis This being the Reason of assenting the Real or supposed truth and authority of him that testifieth Intellectus they say is of principles whose light is so cleere that there needes no medium to induce their entertainement for true Science of Conclusions by force of a medium necessary and demonstratiue Faith of things ineuident in themselues indemonstrable by Arguments necessarie of Conclusions or Articles aboue Reason in diuine faith infused the assent being wrought not by argument or other euidence but onely by authority and verity of him that testifieth What moues me to assent to the Article of the Trinity Onely the Testimony of God who alone knowes himselfe and the manner of his owne existence Now whither this Testimony diuine be immediate or mediate it matters not to the nature of diuine Faith so it be a diuine Testimony whereon we rest Not onely that voice of God from heauen This is my beloued Sonne But that also of Prophets and Apostles speaking as they were d 2 Pet. 1.21 inspired by the holy Ghost is this diuine Testimony Whither that also of the Church ordinary that now is is matter of question but impertinent to this occasion At that day Returne to specification of the Time before mentioned which before he had thus periphrased At the Reuelation of the Lord Iesus from heauen ver 7. When hee shall come to be glorified in the Saints ver 10. I say at that day shall tribulation be rendred to them that trouble you Rest to you that are troubled I say as the Apostle Be still and patient your hearts vntil the comming of the Lord So much the rather for that that day draweth nigh VERS 11 12. Wherefore also we pray â—lwayes for you that our God would count you worthy of his calling and fulfiâ— all the good pleasure of his goodnesse and the worke of faith with power That the Name of our Lord Iesus Christ may be glorified in you and you in him according to the grace of our God and the Lord Iesus Christ ANnexed to the other grounds of Comfort is this prayer of the Apostle and his associates on their behalfe And it is certainly full of comfort to partake in the prayers
fidelitate quia mentiri non potest non ex Iustitiâ And of this first Chapter thus farre AN EXPOSITION vpon the second Epistle to the THESSALONIANS 2. THES Chap. 2. Ver. 1.2 Now wee beseech you Brethren by the comming of our Lord Iesus Christ and by gathering together vnto him That yee be not soone shaken in minde or be troubled neither by spirit nor by word nor by letter as from vs as that the day of Christ is at hand THe second materiall part of the Epistle spent in Redargution of errour in Iudgement touching the time of Christs second comming Wherein are 1. Caueat ver 1 2. 2. Confutation ver 3. 3. Comfort ver 13. 4. Meanes of preuention ver 15. In the Caueat are 1. The Modus 2. The matter of it The manner of carriage is with greatest 1. Meekenesse We beseech you 2. Loue Brethren 3. Earnestnesse such as wherin the Apostle scarce satisfies himselfe 1. Obtesting and almost adiuring them to cautionatenesse ver 1. 2. Iterating it ver 3. with greatest particularity Let no man by any meanes Those parcills of the Modus â—is meekenesse and loue condescending from authority he had to command vnto petitioning them for their owne good I willingly pretermit wishing onely my Brethren or Fathers in the Ministery to put on bowels of compassioÌ„ to win to the truth rather then in Stoick sternnes and Rigorous Austerity to attempt forcing the people to reformation of Iudgement or manners God was not in the thunder nor in the Earth-quake appearing to Elias but in a 1. Reg. 19.12 the still Winde To Adam he appeared in the b Gen 3.8 coole of the day Ouer Israel that stiff-necked people he set Moses the c Num. 12.3 meekest man on earth Iudgement may be conuinced by Reason cannot bee forced to assent by violence no not to most necessary truths Will may be allured cannot be enforced to goodnesse Gregories temper I like well Legatur dist 45. cap. disciplina miscenda est leniras cum seueritate sit amor sed non emolliens sit rigor sed non exasperans And Austins best aduised thoughts best please â—â—ce that conuiction goe before coaction in matter of Faith Chrysostome had rather be countable to God for a nimium of mercy then for ouerplus of seuerity said not Paul d 2 Tim. 2.25 the same in his Canon What one separatist or but vnconfortant hath the contrary course wonne And not rather exasperated to farther alienation 2. The earnestnesse of the Apostle applyed to the matter I choose rather to insist on expressed it is in two things 1. That he contents not himselfe to beseech but to obtest and that by what is or should be most preualent with vs the comming of Christ 2. Iterating the caution in all the particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s not as elsewhere e Rom. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the comming sake of our Lord Iesus c. sith he comes for our good to take vengeance on them that trouble vs and to gather vs together vnto himselfe to participate his owne glory I beseech you let this meditation moue you to Caution The ground of the obtestation and the certaine truth of it I supposed by the Apostle to be in confesso amongst this people I dwell not on but referre the Reader to what is already extant in 1 Thes 4.16 Scriptures testifying truth of both and particulars so many as are meete for vs to know view in the Marg. 1. Instruments of our assembling vnto him are f Mat. 24.31 Angels 2. Ends. 1. Our g Rom. 14.12 account 2. h 2 Cor. 5 10. Receiuing according to what is done in our bodies 3. i Rom. 2.5 Declaration of Gods Iustice in admitting vs to saluation 4. k 1 Cor. 4.5 Iustifying and cleering our integrity to the face of men and diuels with the like Profits flowing from the meditation 1. It much solaceth our necessary and sometimes enforced separation from the society of Gods children a corasiue biting as any to a gratious disposition to remember that a day shall come when we shall all be gathered together and linked inseparably to enioy the mutuall society each of other Who is there amongst you fearing God who desires not if it were possible to enioy the perpetuall presence and conuersation of all that feare God The Lord hath otherwise disposed the state of this life 1 That we may know heauen is not on earth 2. That the yet aliens in euery quarter of the world may bee woune by the example of dispersed Saints 3. At least made inexcusable before God if neither by their holy example nor godly admonitions nor meanes of saluation for his Saints sake vouchsafed vnto them they will be ledd to Repentance Howbeit he hath appointed a day wherein the Elect shall be gathered together from the soure windes And then shall be as a l Mat. 25.32 separation of goates from sheepe so a blessed vnion and indissoluble coniunction in most heauenly m Heb. 12.12.13 society of Elect men and Angels 2. Instructeth to n 2 Pet. 3.11 care and studie of sanctitie no lesse then angelicall proportionall as the capacity of the creature is to that o 1 Ioh. 3.3 of God himselfe fooles or worse they who knowing they must stand before a God of pure eyes thinke they may bee too nice ouer-precise in matter of morality 3. Excites to 1. Carefull p Mat. 25. 1 Per 4.10 vse of gifts receiued 2 q 2 Cor 5.10.11 Faithfull imployment of our selues in our vocations sith wee know we are then summoned to our r Mat. 25. Accounts and haue heard the Iudge himselfe pronounce him Å¿ Luc. 12.43 blessed whom when hee comes hee shall finde so doing 3. Matter of the caution 1. Generall not soone moued from your minde c. 2. Particular as if the comming were instant 3. Item also he giues against the meanes Spirit Word Epistle Compaâ—e if you please Pauls earnestnesse in his caution with the quality or degree of the errour against which its intended The maine Article of Christs comming is not called into question amongst this people in the circumstance onely is the attempt to corrupt their iudgement yet with what earnestnesse doth Paul presse the caution As if it concerned vs almost vpon perill of our soules to preserue iudgement sound in matters of Faith euen such as but aloofe touch the Foundation Hence is the charge to Timothie conueyed in much passion O Timothie t 1 Tim. 6.20 serua depositum the substance yea circumstances of Euangelicall doctrine our Sauiour cryes woe to them that u Mat. 5.19 breake or teach breach of the minima mandatorum And Paul wisheth * Gal. 5.12 cut off them that troubled the Church but with x Gal. 5.9 little leauen in the Article of Iustification 1. Certainely euery peece and parcell of Truth is
heard him teaching in other Churches or as falsely they might boast priuately imparting it as some secret to themselues how euer It s but the tricke of an Heretique to flye from verbum Scriptum to verbum Iraditum I meane where the doctrine is vrged as matter of necessary faith belike Apostles had forgotten the charge of their Master to i Mat. 10.27 publish on the house tops what they had heard in secret when they must whisper in secret the abstruser points of knowledge to the more perfect conceiling them from all notice of the vulgar Saint Austin makes mention of the Deuterosis Iudaeorum Cont. Aduers leg prophet lib. 2. cap. 11. which to them was a second Mishne equalled with Moses his written Deuteronomie Vnwritten traditions who doubts but pretended from Moses or some other great Prophet which they equalled with the Scriptures of the Law and Prophets Quid nostri The written word is but partialis Regula supplie it must haue from Tradition No nay for where else shall we finde Purgatorie Inuocation of Saints Adoration of Images Sacrament Reliques c. Thus I iudge 1 Euer since the Church had a word written she had in that written word a perfect rule of faith and practise perfect I meane protempore The quaere is vsuall all whither Articles of faith were increased in processe of time And is thus resolued they were not encreased noua addendo but implicita explicando Doth any doubt whether Moses related fully what was prescribed to Adam or Abraham to be beleeued 2 The Gospell which the Apostles preached they did afterwards by the will of God deliuer vs in their writings Irenaeus lib. 3. cap. 1. to be the foundation and pillar of faith perfectly and fully trow we Adoro Scripturae plenitudinem saith Tertullian Scriptum esse doâ—eat Hermogenis â—fficina Si non est Scriptum timeat vae illud k Vide Apoc. 22.18 In cap. 2. Aggaei adijcientibus vel detrahentibus destinatum Saint Hierome Quae absque autoritate testimonijs Scripturarum quasi traditione Apostolica sponte reperiunt at que confingunt percutit gladius Dei 3 Can we imagine the Apostles inserting in their writings paticulars many comparatiuely to those of necessary faith of no such consequence for knowledge would pretermit any thing concerning vs in the maine Credat Iudaeus Apella 4 But who can imagine their writings and Traditions are contrariant Ends of committing the word to writing see largely in Theophylact Kemnitius and others Ancient and Moderne and tell me how well this Phansie sorts with them Nor by Epistle as from vs. The third is letter Meanes he the former Epistle sent to this Church corrupted by audacious glosse of these false Teachers Rather some other forged by them and fathered vpon the Apostle why else in the close is the Apostle so carefull to Characterize his Epistles doubtlesse that the forgerie if any might thereby be discouered Such forgerie is no new thing in Heretiques and other Impostors Apostles yet suruiuing they published vnder their Names Euangelicall stories Ambrose on Luke mentions the counterfeit Gospels of Thomas Bartholomew Paul whose Authors he supposeth those many mentioned by Luke to haue attempted but without successe the narrations that concerned our Sauiour After-Times were not free from like Impostures But as any man gained to himselfe reputation of learning and sanctity in the Church so was his Name prefixed to the Pamphlets of seducing Teachers to gaine them Authoritie out of this shop came that booke of Hermes commonly stiled Pastor and those many counterfeit Fathers whose Authoritie is sacred amongst our Romanists Truth is scarcely any of the Fathers but their names haue bin made Panders to their superstition that where their indubitate writings steed them not counterfeit additions may procure them patronage What thinke you Is not the cause deplored which but by such base shifts cannot be supported Haue ye no written word for purgatorie prayer for the dead in all the indubitate Scriptures of Prophets Apostles but ye must flie to the Apocrypha Tradition apparitians of the dead c. for their foundation 'T will euer be true which Tertullian said of Heretiques they are Lucifugae Scripturarum I say as Basil Infidelitatis Argumentum fuerit Serm. de fidci Consessione lib. 3. cont lit petilian cap. 6. signum superbiae certissimum si quis eorum quae scripta sunt aliquid velit reijcere aut corum quae non scripta introducere as Saint Augustine Si quis siue de Christo siue de eius Ecclesia siue de quacunque aliâ re quae pertinet ad fidem vitamque nostram non dicam si nos sed quod Paulus adiecit si Angelus de Colo vobis annunciauerit preterquam quod in Scripturis legalibus Euangelicis accepistis Anathema sit But of the generall matter of the Caueat and Item against the meanes of seducement hitherto followes the particular errour As if the day of the Lord were at hand Is that an errour said not Peter the same l 1 Pet. 4.7 The end of all things draweth nigh And Paul the m 1 Cor. 10.11 ends of the world are come vpon vs. Resp 1 Some thus It s not farre off if ye compare the vtmost endurance with eternitie A n 2 Pet. 1.8 thousand yeares is as one day millions of yeares the perpetuitie of time scarce a point a moment in eternitie yet may it be farre off after the measure of Time 2 Comparatiuely night to the times foregoing Christs comming in the flesh not simply nigh 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appropinquat it draweth nigh that is Saint Peters tearme yet not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inslat not instantly to fall vpon the men then liuing as if they should not taste of death till they saw the Lord Christ comming in his glorie which seemes the conceit these meant to fasten on them 4 But why presume they to determine of times and seasons which God hath reserued in his own power nigh therefore so nigh What may we imagine Satans aime in venting such an errour in the Church seemingly so disaduantagious to his Kingdome The hearing of a Iudgement to come strikes Foelix with o Acts 24 25. trembling The terrible sound of the last trumpe which Hierome so continually sembled to himselfe Omnia tuta timco how did it make him feare where he was most secure Resp 1 Amongst libertines it occasions greater indulgence to the flesh as men willing to glut themselues with the pleasures of sinne because their time is but short Isai 22.12 2 Any errour in Gods children as an errour pleaseth the father of lies the seducer of the Brethren such especially as may tend to worke their perplexitie 3 The maine is this admit but one lye into Scriptures or Scripture doctrine August the Authoritie the truth of all fals to the ground The delay of Christs comming bred in those mockers p 2 Pet. 3.4 scoffing
man personally with these properties endowed what lets to say that y Apoc. 19.20 beast and false Prophet shall be cast into hell Vse But are not they in good case who at aduenture follow the droue and driuer in praecipitia who venture body and soule to the issue of this sonne of perdition men are ventrous of soules more then of any thing yet vnder the Sun is not a Pearle so precious z Bernard lib. meditat O Anima insignita Dei imagine docorata similitudine redempta Christi sanguine despensata side dotata spiritu deputata cum Angelis Capax beatitudinis Haeres bonitatis particeps Rationis quid tibi cum Carne saith Saint Bernard quid tibi cum Diabolo with this sonne of perdition Can he not saue his owne soule from the hand of hell yet hopest thou following him in faith and worship to compasse heauen haue we not heard our Sauiour if a Mat. 15.14 blinde follow blinde both fall into the pit Miserere animae tuae bonum faciens And thinke the Lord mercifull in monishing thee of his issue he speakes in effect as Peter b Act. 2.40 Saue thy selfe from this vntoward this damned generation 3 Third propertie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who opposeth or is an aduersarie or opposite To whom Resp Our English last and best Translation seemes to couple it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his opposition and exaltation respects all that is called God That 's true how euer we interpret whither true God or Idoles or Magistrates But why not apart considered as Ancients conceiued An opposite or aduersary another Satan To whom Res I doubt not but to Christ conceiue it a nominal definition of Antichrist expressing his nature an opposite to Christ. Hence is the obseruation not acute onely but solid Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hilar. non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if his opposing should be not so much to his nature or person as to his vnction and function 2 But apert thinke we and ex professo Resp So conceiue Papists not without suffrage of some Ancients But when we finde him 1 to haue the c Apoc. 13.11 hornes of the Lambe 2 To speake lies in d 1 Tim. 4.2 hypocrisie 3 e 2 Pet. 2.1 Priuily to bring in damnable heresies 4 The whole world of earthly Christians not following onely or reuerencing or honouring or adoring but admiring after him can wee suppose him a professed aduersarie 5 When Paul tels vs it s a mysterie of iniquitie wherein he workes 6 Saint Iohn describes him a f Apoc. 16.13 false Prophet whose habit is g Mat 7.14 Greg. in Iob. l. 12. cap. 20. Hilar. contr Aurentium sheepes cloathing Saint Gregorie that he shall saine pietie to draw to iniquitie Saint Hilarie that vnder the cloake of the Gospell he shall be contrary to Christ yet shall we thinke him a professed aduersary It s wisedom the i Apoc. 13.18 wisedome peculiar to Saints to discerne him therefore no open enemie yet an Aduersary and by Dauids rule so much the more dangerous by how much the more secret and pretending friendship 3 Wherein stands this opposition How shewes hee enmity to Christ Resp They are frigid who limit to his life and morall behauiour in his conuersation vpon earth Remember his name he is Antichristus opposite to Christ as Christ that is as the anoinâ—ed Priest Prophet king of the Church who so in these things iâ— found his eminent emulous or opposite let him be deemed that Antichrist what euer shewes of amitie he pretends to that person whom we call Christ 4 May such one bee found in Rome Resp Else no where in the world taking in the Modâ—s of his opposition which is though hostlie yet vnder colour of loue Conceiue him opposite to Christs 1. Sufficiency 2. Propriety 3. Efficacie in his offices 1. Sufficiency in all they thus oppose 1. Of Priest-hood when they tâ—ach his k Heb. 10.14 owne once offering of himselfe not to perfect them that are sanctified We by our owne voluntary actions or sufferings must expect venial sins procure release of paines temporarie 2. Of Kingdome while neither Lawes of spirituall Regiment are found complete or competent in his Authentiques Except continuall supplement bee made of lawes directing and binding Conscience by his supposed Vicar vpon Earth Nor protection sufficient from ghostly Aduersaries in all the complete Armour by Christ prescribed nor assistance of spirit promised except helpe be had from crossings blessings holy water and such like selfe deuised playgames for the deâ—ell 3. Of Prophecy when word written is taught to be imperfect orders of Ministery by him left incompetent c. 2. Propriety for Rome affoords vs a new High-Priest of the New Testament Mediators of intercession so innumerable as Angels and Spirits of men made perfect in heauen Sacrificers of the body of Christ to propitiate for quicke and dead as many as Locusts were seene assending out of the bottomelesse pit and the rest that concernes his Priest-hood prosecute in your Meditation 2. In his Kingdome for in Rome we haue the vniuersall Monarch of the Church to whom is giuen all power in heauen and earth that hath plenitude of power to kill and saue aliue to send soules by Cartloades to hell and no man may say to him why dost thou so c. 3. In his Prophesie for the Pope Authentiques Scriptures at his pleasure makes Canonicall what he pleaseth Cancels at pleasure interprets by a spirit infallible and vnerring so that his sense of Scripture must without examination be admitted c. All this if you will beleeue him by Authoritie delegate from Christ and in ordine ad Deum with reference to God that so still the iniquitie of Papacy may worke in a mysterie 3. Efficacie When Scriptures wherein lawes of this King doctrines of this Prophet merits of this Priest are recorded are kept from notice of the people chiefely when they are taught to l Acts 4.12 seeke saluation at least in part in another name and to m Ier. 17.5 make flesh their Arme to which God hath denounced a curse that so far as this Epithere may leade vs to know Antichrist we discerne him in Rome Vse Can wee forget the Apostle n Cor. 6.14 What fellowship hath Christ with Beliall Christians vvith Antichristians Is not the yoke vnequall May Policie warrant vs leagues of amitie with Antichrist The Lord to Iehosaphat wouldest thou loue them that hate mee If any hatred of men bee o Psal 139.22 perfect as DAVID intimateth If any enmitie to anie enemies of our God warrantable most this wherein wee are carried towards this opposite of our CHRIST this Satan Aduersarie to God and all goodnesse Of this zeale and fire of holy Iealousie I pray O Lord increase it in vs. 4. Fourth property denoting his pride no lesse then Luciferian Exalteth himselfe aboue all that