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
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
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
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
as the knowledge of the Truth 2 Thess 2. Pro. 23.23 4. Neuer till we haue experimented and felt the power of Gods Word in our soules This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.9 Nor be troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word imports such perturbation as ariseth from ſ See Mat. 24. Marc. 13. rumour or relation of something terrible And not vnlikely the publishers of this errour rung in their eares the terrour of the Iudge the strictnes of accounts vnbowelled hell it selfe the more to affright Whence grew the perturbation and anxious vnquiet of their mindes That clause of the admonition to mee seemes an implicite Reason disswading leuitie and vnsetlednesse in matter of Faith and Religion because it breeds disturbance anxietie and trouble of minde restlesse no lesse oft times then perplexed so that of a man vnsetled in that kinde may be said as of them in Esay They t Isa 57.20.21 Iac. 1. are neuer at rest but are as the raging sea tossed of the windes they doe but u Gal. 1.7 5.12 trouble you that bring in another Gospel the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Iohn mentioning the Locusts set-rising out of the bottomelesse pit Antichristian Teachers vseth another word implying * Apoc. 9.5 torture no lesse then that of the racke such horrible torture should they plunge seduced consciences into while they taught to seeke Righteousnes satisfaction to Gods iustice by their owne good workes or voluntary passions I beseech you brethren by the peace of God which passeth all vnderstanding be ware how you attend to the chirping of such locusts suffering your selues to be transported to another Gospell If euer from principles of Popish Doctrine Conscience be setled in sound peace say God hath not spoken by me With me its an vnder rule to iudge of doctrines pretented to be Euangelicall Tends it in the Nature of it to pacification of the distressed Conscience else t is not Euangelicall x Rom. 5.5 saith not the Apostle the same vniuersally I thinke as Ieremie y that is onely the good way wherein I may finde the sweetnesse of holy rest to my soule Neither by Spirit nor by Word nor by Epistle as from vs. Item against the meanes of their vnsetling and seducement pretences of Authoritie no lesse then diuine and Apostolicall three in number the Ancient colours of most Heretiques The first is Spirit that is as I conceiue pretense of z See 1 Ioh. 4.1 instincts inspirations Reuelations immediate and extraordinary from the spirit of God They a Mic. 2.11 walke in the Spirit yet lye falsely saith Micah Montanus had his Paraclete beside his Prophetisses Prisca and Maximilla Simon Magus his Helene cursed Moamed cals the dead fits of his falling sicknesse his exstasie and rauishment at the appearance of the Angell Gabriel At promulgation of his ordinances his Doue inured to fetch food from out his Eare is pretended no lesse then the holy Ghost sent whisperingly to imitate what he should enact for the people Heathenish Politicians had like pretenses to win credit to their Lawes Numa Pompilius receiues his from the Goddesse Aegeria Lycurgus his from Apollo c. Impudencie of Heretiques is seldome lesse then blasphemous what blasphemie greater then to father doctrines of diuels vpon the God of truth Spirits of Errour to be stiled Gods Spirit of Truth Against all such fanaticall Enthusiasts and Enthusiasmes the Lord hath made vs cautionate The quaere is common how we may discerne a pretended from a true Prophet Resp Time was when was place for such inquirie when God was pleased by such meanes extraordinary to instruct his people for my part a piaculum I hold it to expect in these dayes Ministers of b Apoc. 22.18 Propheticall Spirit reuelation any aboue the ordinary Let Papists boast as they will of their lumen Propheticum Prophesie now none is to me z Ier. 6.16 knowne but what in that tearme the Scripture intends c 1 Thes 5.20 interpreting Propheticall and Apostolicall Scriptures Of old these were the rules 1 Was it matter of prediction they pretended in their Propheticall instinct d Deut. 18.22 Euents must trie it 2 Matter of Doctrine e Isai 8.20 To the Law and to the Testimonie if they spake not according to this word there was no light in them Though with signes and wonders they should confirme their Doctrine yet if it f Deut. 13.1 2 3. led to other gods Israel must not attend Is it another Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but different not contrariant to that already receiued though Isai or Elias Paul or Peter Gal. 1 8. yea g an Angell from heauen should publish it Tertullian we must hold him accursed Adoro Scripturae plentitudinem The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the diuers signification of the word diuers are the rendrings and interpretations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Some interpret Arithmeticall computation or supputations such as men following the vanitie of Astrologers vsed in calculating as it were the end of the world as Tullie speakes of the Mathematicians great yeare Not much vnlike that of the great Rabbine Elias Duo millia Inane Duo millia Lex Duo millia Christus postea finis tricae 2 Some Argumentation Reasonings and discourses taken from the naturall condition of the Creature now aged and selfely inclined to a dissolution probably enough they proceed for the maine Who but obserues in the main parts of the world in all particular kindes of Creatures decay of vigour Terra effaeta saith Tullie through age Ptolomie in his time obserued the Sunne to be come neerer the earth by many degrees as it were to comfort with his more heat through more nighnesse the cold old age of the earth The strength of men what is it to that of them of old their scantling of life what to that before or after the floud how few reach to Dauids terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Damascene and howsoeuer some priuiledge of perpetuitie may be allowed to celestiall bodies yet for sublunarie Creatures vndergoing so many so continuall mutations and through mutations enfeeblings Reason it selfe would easily finde out something more then probabilitie whereout to conclude certainely of their finall wasting that they stand so long inexhausted is not so much out of their owne strength but as Saint Peter obserues by the word of God supporting them The heauens and earth that now are are kept in store h 2 Pet 3.7 by the word of God reserued to fire vnto the Iudgement of the Great day 3. Rathest thus word or speech because it followes as from vs. It more then seemes these false Teachers pretended they had heard it from Pauls mouth whither equiuocating they built themselues on that Nos qui viuimus 1 Thes 4.15 misinterpreted or which I rather thinke by impudent fiction they fathered their errour vpon Paul as they had
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
the present truth be glorie for euer Amen Let no man deceiue you by any meanes Deceiue 1. Seduce or out you of the way of truth or mislead you to errour Thinke it spoken to vs and a little more nearely concerning vs inasmuch as these are the last times wherein the Seducer of the Brethren and the false Prophet y Apoc. 12.12 knowing their time but short busily bestirre themselues that may bee one motiue 1 Through remaines of ignorance and loue of noueltie we are inclinable to errour more then to Truth 2 z Pro. 23.23 Truth is precious Errour dangerous 3 And if we a Heb. 10.26 27. sinne willingly after wee haue receiued the knowledge of the Truth what remaineth but fearefull expectation of vengeance and violent fire to deuoure There is 1 Temerarium 2 There is Erroneum 3 And there is Haereticum There is a graduall order betweene them 1 Temerarius they call opinions or auouchments published without sufficient euidence of Authoritâ—e or Reason to support them wherein though perhaps there may be Truth yet there is not euidence sufficient to conuince or to induce a wise man to beliefe or auouchment Exemp That there is an Hierarchie of Angels so ordered as the Pseud-Areopagite hath framed it perhaps is true yet of him that intrudes into what he hath not seene nor God reuealed may we not say as Paul b Col. 2.18 he is rashly puffed vp in his foolish minde That to euery man from his birth is assigned his Custos Angelus as Hierome and other learned opine perhaps is true yet he shall be rash who so peremptorily asserts it for where is the euidence 2 Erroneous addes to Temerarious apparent falsitie of opinion such as ouerthrowes no foundation razeth no Article Exemp that there are moe then two Sacraments of the New Testament whether three or fiue or seuen as opinions are varied is not hereticall to auouch yet aptly more then Temerarious no lesse then erroneous to thinke or affirme 3 Hereticall denotes notorious falsitie in matter of necessary faith especially when pertinacie appeares in the auouchment Exemp That Christ is a meere creature as Arius That there is no resurrection nor Angell nor Spirit as Sadduces auouched is not a simple errour but implies hereticall prauitie Rashnesse inclines to Errour Errour to Heresie No man by any meanes Sometimes 1 The man leads into errour 2 Sometimes the meanes or manner of conueiance 1 The man through realtie or opinion of learning or sanctitie or both Reuerence and authoritie of Peter was such in the Church that his fact seemed a Law wherefore Paul chargeth him to haue c Gal. 2.13.14 Exemplo non verbo Hier. constrained the Gentiles to be circumcised yea Barnabas himselfe is carried away with their dissimulation and with vs how many Errours are borne and carried with the bare names of men such as with whom their admirers will choose to erre rather then with others to thinke Truth Yet said Paul 1 the best know but d 1 Cor. 13.9 in part 2 are but in part sanctified 3 Suppose them to hold the foundation yet may they build e 1 Cor. 3.12.15 hay or stubble so that teacher and hearer may suffer detriment 2 The meanes three vsuall amongst false Teachers Paul mentioned 1 Reuelation 2 Tradition 3 Counterfeit Scriptures yet knowing meanes might be multiplied he enlargeth his Caution that nor these nor any of any sort should be giuen way vnto Amongst those other ye may number 1 Peruerting of Authentique Scriptures 2 Miracles 3 Apparition of the dead with the like The chiefe meanes now in vse amongst our Aduersaries whose Purgatorie Prayer for dead Inuocation of Saints departed c. haue no other ground then obscure passages of Scripture depraued or fained Miracles or fond apparitions of the dead Against these and a thousand the like our Sauiour hath made vs cautionate limiting vs to f Luke 16.29 Moses and Prophets aduising to examine g Deut. 13.2 3. Miracles by Doctrine h Gal. 1.8 Anathematizing Angels introducing another Gospell As meanes auaileable to preuent seducement thinke of these 1 Store you withknowledge of Scriptures i Colos 3.16 let that word dwell plentifully in you you know who said k Mat. 22.29 yee erre not knowing the Scriptures 2 Beware of wanton curiositie l Deut 29 29. in searching beyond Reuelations m Rom 12 3. be wise to sobrietie 3 Make not Reason a Mistris to Faith shee is a good handmaid while a handmaid but Sarah made Hagar insolent 4 Let not knowledge n 1 Cor. 8 1. puffe thee for o 1 Cor. 4 7. who discriminates thee Thy Ignorance if thou couldst see it is more then thy Knowledge 5 Admit not least declining from the Scripture change not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet 6 Adhere not to the letter against the true meaning of Scripture that 's not words but meaning 7 Flie errour in manners they make way to errours in iudgement yea p 2 Thes 2.11 12 to strong delusion 8 Bee not rash or headlong in resoluing beyond euidence Temerarious makes way to Erroneous 9 In dubijs resolue not without your guides There are at whose q Mal. 2.7 mouthes you must seeke the Law And of Pauls Caution hitherto followes the Confutation For that day shall not come except there bee a departure first and that man of sinne be reuealed c. 2. The Confutation of the errour from two necessary Antecedents of Christs comming 1. Generall Apostasie 2. Reuelation of Antichrist Thus in forme That day shall not come till after the great Apostasie and discouery of Antichrist Neither of these yet are nor shall be within the time limited by false Teachers Ergo the end not yet That day shall not come A supplement to the Text yet no condemned addition to the Word of God sith from scope and principall intention of the Apostle fluently inferred selfely forcing it selfe into the vnderstanding of the Reader De ciuit dei lib. 20. c. 19. Except there be a departure S. Austins rendring by Refuga as impertinent I pretermit though the trope be vsuall to say scelus pro scelesto 1. Apostasie in general signifies any defect or reuolt from him to whom we owe or haue performed subiection 2. Of what sort and from whom is this Apostasie Resp S. Hierome and other ancients many conceited it a ciuile defection from the Roman Empire Nisi inquit venerit discessio primum vt omnes Gentes quae Romano imperio subiacent recedant ab eis mox Nisi inquit Hieron Epist ad Algasiam quest 11. fuerit Romanum Imperium desolatum Antichristus precesserit non veniet Christus The sentence is true but the exposition impertinent For 1 stands or fals the Church with the Empire 2 Was this the sinne which God should punish by giuing the raines to Antichrist Defection from the Empire 3 Or were Christians to
be Authors of such ciuile defection 4 The sinne specified as cause of Antichrists raigne and cursed efficacie in delusion is not r 2 Thes 2.10 receiuing loue of the truth c. 5 I am deceiued if Scripture any where vse the tearme to signifie any other then a spirituall or Ecclesiasticall defection from God Heb. 3.12 Isai 1.5 From Faith 1 Tim. 4.1 From Religion Acts 21.21 We haue consent of best expositors amongst Romanists of Saint Austin better aduised Estius ad locum de Ciuitate dei lâ—b 20. cap. 19. Refugam vtique a Domino Deo The defection then is spirituall Concerning it see these particulars 1 What it is To Thomas it sounds retrocessionem a Deo a going backe or departure from God with whom we haue had some reall appearing or graduall coniunction to whom we haue performed or professed subiection Three things especially there are that knit vs vnto God and whereby we testifie subiection vnto him 1 Faith 2 Religion 3 Obedience 1. Persidia 2. Ab ordine 3 Inobedientiae Accordingly they make three sorts of Apostasie 1 From Faith 2 From Religion 3 From Obedience The tearmes I keepe willingly varying in explication 1 From Faith as when a man forsakes the true doctrine of Faith whereof hee hath bin informed and which he hath entertained into his iudgement and profession and fals to Paganisme Iudaisme Heresie See 1 Tim. 4.1 2 From Religion as when hee forsakes the worship of the true God and fals to worship Idols as Achaz or from the true manner of worshipping the true God as the tenne Tribes vnder Ieroboam 3 From Obedience as when a man fals from morall practise to viciousnesse of life whereof see Mat. 12.45 2 Pet. 2.21 of whether or whether of all the Apostle must be vnderstood if any inquire thus let him thinke they vsually goe together in what order some other occasion may fitlier manifest Though commonly Interpreters limit to Apostasie from Faith and puritie of Religion 3 Meanes the Apostle of some particular persons Churches Prouinces Resp Rather of an vniuersall Apostasie of the multitude and maior part of the Christian world for otherwise reuolt of particular persons and Churches was not strange in Å¿ 1 Iohn 2 19. Apostles times when that here spoken of is intended to be t 1 Tim. 4.1 notorious and something u 2 Tim. 3.1 2. remote from the notice and sight of the generation then liuing more nearly coasting * Luc. 18.8 vpon the time of Christs second comming And hitherto is Consent 4 But what 's this Faith and Religion from which the reuolt shall be Popish Expositors many interpret of the Romish Faith and Religion and of the Obedience supposed due to the Bishop of that See as to the Vicar of Christ Saint Peters successor Worshipt might he be Resp But shew vs I pray what Scripture hath tyed vs to the Faith and Religion of Rome as it is Romana Must we absurdly thinke the Church in Scripture to sound nothing but the Church of Rome Faith and Religion denote the Faith and Religion of Rome Apagite 2 What when the Romish Church proues Apostaticall are we then tied to the Faith and Religion of Rome will you say its impossible for the x Mat. 16.18 promise and y prayer of Christ Resp The Church to which the promise is made is the Church Catholique of the Elect the Faith of Peter praied for is not fides quae Creditur but qua Creditur the gift of Faith in Peter and all Gods Children And that the Romish Church may proue Apostaticall doth not the Apostle more then intimate Rom. 11.20 Be not high minded but feare was no empty scarcrow an intimation rather of possibilitie and likelihood of their abiection z Luc. 22.32 if Papists themselues may be beleeued in the question of perseuerance Such Caueats to other of Gods people more then intimate their possible Apostasie at least as they generally apprehend them 3 What when the great Antichrist hath erected his Episcopall See vpon that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath begun to the Kings of the earth in the cup of damnable errours and doctrines of Diuels Are we then bound to adhaere to the Faith and Religion of Rome or shall it not be our wisedome to come out of that Babylon Apoc. 18.4 4 Their Apostasie de facto I spare to insist on Be pleased to compare the Doctrine of the Tridentine Counsell touching faith and worship with that extant in Pauls Epistle to the Romans thou wilt be ready to sweare the Citie that once was faithfull is now become an harlot that Bethel is become Beth-Auen As to the testimonies of fathers produced to euidence the prerogatiue of that Church read what that thrice reuerend Doctor Whitaker of blessed memorie hath fully answered this onely added 1 set apart you must the testimonies which Popes giue of themselues for what Court alloweth a mans owne Testimonie in his owne Cause 2 Beleeue not the Epistles Decretall to be theirs on whom they are fathered Bishops of those times were not so vnlettered so vntutored as in euerie page to doe Priscian violence Not so besotted as to send letters to the dead nor you must thinke so Propheticall as to alledge for testimonie the sayings of men yet vnborne As to other Fathers of Greeke and Latine Church they must be confessed to speake many things encomiastically of the Roman Church in their times cause they had then sufficient it being yet mostly orthodoxe Yet what seemes in their writings to sound as they would now haue the Bels to ring thinke and you shall not erre they spake rather from voluntarie reuerence then from opinion of necessary obligation Apostasie vnderstand from the Faith Catholique taught in Scriptures that is verbum fidei Religion what is in the written word prescribed All other thinke z Mat 15.9 vaine taught by the precepts of men When Paul said they should depart from the faith ment he from the faith of Rome or rather ment hee Rome as other Churches yea more then many should depart from faith Catholick See 1 Tim. 4.1.3 thou wilt think he pointed finger specially to Rome so sutable are their doctrines to those of Diuels there mentioned Lyâ—onus in 2 Thess 2. And thus doth Lyra expound this Text. Nisi venerit discessio primum Exponunt aliqui de discessione a Romano Imperio alij de discessu a Romana Ecclesià a quaiam diu est quòd recessit Graecia mihi videtur melius intelligendum de recessu a fide Catholicà 5. Is it past Resp Why doubt we haue we read Scriptures obserued the doctrine of Faith there taught the rule Matter Manner of worship there prescribed The whole world once groaned to see it selfe become Arian It might much more to haue seene it self become wholly Antichristian 6. When began it Where was it Who Authors of it Resp 1. Fond men must circumstances needs bee punctually showne else is it
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
Beza renders it illegality The terme is the same câ—osen by Gods Spirit to expresse the generall Nature of sinne 1 Ioh. 5. signifying priuation or want of that rectitude which the Law requires in our Nature and actions But is it all iniquitie or sinne that is carried in that mystery Resp Take view of their doctrined practises in deuotion to God Carriage to men to our selues Mentior if thou finde them not all in matter manner or natiue issues meerely and out of measure sinfull praying to Saints is it not Idolatrous worshipping God in an Image is it not superstitious Adoration of Hostes is it lesse then abomination What seemes most holy amongst them is their practise of pretended Mortification as they prescribe and practise it the soarce of all sinne sinne as thou wilt as oft as thou wilt keepe thy Tallâ—e of prayers fast pilgrim as the Priest enioynes satisfaction is made sufficient to Gods iustice quid ni peccemus and as Mountebankes drinke of deadly poyson hauing the Antidote so at hand n Apoc. 17.5 Infronte mysterium meretrix magna mater omnium fornicaâ—ionum abominationum Terrae Mysterium iniquitatis Doth already worke Whither you render agit or agitur or operatur or peragitur the issue is one The meaning is it was then in brewing If you wil say as Papists theÌ„selues expound in Antecessoribus Haereticis I repugne not Let them boast of such progenitors I confesse we cannot tracke them in euery point of their Faith and Religion in Apostles writings Rome was not all built on a day by degrees it had proceedings to that height whereto it s now growne Howbeit that Antichristianisme is antient as Apostles in the maine foundations of it this Scripture is pregnant Saint Iohn accordeth the o 1 Ioh. 4 3. spirit of that Antichrist is now in the world Idle trow you The busiest of all infernall Spirits that man is not iustified by Faith onely but by workes of the Law was taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faith is the beginning of Iustification workes the consummation there were then that taught and Galatians belieued Paul indeede p Gal. 3.1 befooles them for it yet so ancient is that Article of Poperie That by q Col. 2.18 Angels we must commend our suits to God as mediators of Impetration in Pauls time was broached in the Church of Colosse they should abase the Majestie of the Sonne of God to make him master of Requests to preferre petitions of sinfull men vnto his Father It sauours of more Humilitie to employ Angels in that Mediation Indeed Paul tells the Colossians giuing way to such Religion and Humility may without reuocation of such wicked errour depriue them of their reward Idem Howbeit so ancient is that point of Poperie In Pauls time were these Ordinances deliuered to obserue r Col. 2.21 Touch not Taste not Handle not Touch not a woman 1 Cor. 7.1 Taste not meate Handle not money meddle not with Secular contracts Indeed Paul in a refractarie spirit of singularity I warrant you blames Colossians as halfe Traytours to their Christian libertie in submitting to such Ordinances tells them they are Å¿ Col. 2.22.23 vaine obseruances no better then Will-worship shewes only of Wisedome yet so ancient are those points of Poperie But was affectation of Primacie in Church-men so ancient then haue we the heart of Poperie Saint Iohn mentions Diotrephes perhaps with some iniury to Peters chaire to haue t 3. Ioh. 9. affected preeminence primacie in such sort that St. Iohn himselfe must crouch and be contented to haue his letters slighted Indeed he threatens him somewhat shrewdly and calls him Pratâ—r Yet so ancient is that pillar of the Papacie Ver. 10. Vse That 's true of Tertullian Quod primum verum falsum quod posterius Ieremie accords it the old way is the good way Ier. 6.16 For my part I should put all questions of Faith and Religion to that issue what is found truly most ancient should bee acknowledged most true So be it as our Sauiour we count that eldest which was from the beginning and may thinke that nouellous of which may be sayd Non fuit sic ab initio Yet its true there is an ancientie of Errour within a day it s as old as Truth Reuealed to man For the diuell was a lyar a man-slayer from the beginning thinke not as the Manichees and Archontici of his owne being but of mans existence intentionaliter of his being sinfull actually And Papists much disaduantaged themselues when they made fathers errours th'hiâ—hâ—st originall of their Prescription They are but yesterdaies men in comparison to Simon Magus and such like coaetanei of Apostles Belâ—eue vs no more if wee suite them not with Patriarches such as Tertullian calls Philosophers whose heads were Gray long ere their fauoring fathers were borne but branded I confesse for hereticall prauitie I wish our people so wise as to make Scriptures the Rule of their faith to thinke of errours strengthened by custome neuer so ancient as Cyprian Consuetudo sine veritate vetustas erroris est Onely he which lets will let vntill hee be taken out of the way Will let is not found in th' originall but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequent as Mr. Beza noteth and without strayning supplyed see 2. Cor. 1.6 2.10 5.13 Th' other straines of Master Beza and other Neotericks about the varied signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as impertinent I omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is till he be remoued and taken away compare 1. Cor. 5.2 and Col. 2.14 Whither remoued hath been alreadie treated And then shall that wicked be reuealed then immediatly vt supra His Epithite deserues our notice and will leade vs by the hand where to finde him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that lawlesse one whom no lawes of God or man may keepe within bounds of duetie Gratian in his Decrees sorts vs with varietie of lawes of God and man Publique priuate positiue of Nature and Nations Customarie written vnwritten Ciuill Canonicall Of them all the conclusion after some debate is they are subiect to Popes Interpretation dispensation many to abrogation Hee is the u 1 Cor. 2.15 spirituall man who iudgeth all things all men himselfe is iudged of none and though he send plures animarum Currus ad Tartara no man may dare say Why doest thou so See supra citata ex Innocentio 30. Tibi soli peccani is their Motto Some fauouring flattering rather the eminence of Princes haue made it questionable whither they be bound by their owne lawes and lawes of their countrie neuer did any question whither highest Monarch were subiect to the lawes of God Deut. 17.19 Kings must learne to feare the Lord to kisse the Sonne Psal 2.10 11 12. he is Rex Regum and Dominus Dominantium Heere is a good fellow as the * Luke 18.2 vnrighteous Iudge nor reuerencing man nor fearing God at
of doctrine That chiefly is remarkeable in storie that about the time of Gregorie the great what time Antichrist grew towards clearest Reuelation and was now to be installed and entituled Oecumenicall Bishop Miracles of all sorts began to be multiplied Read Gregories Dialogues and what Paulus Diaconus and other following fables report of all sorts of wonders for confirmation of all sorts of Popish errour and superstition I will not denie but the things reported were many of them true in genere Rerum I dare halfe sweare they were all false in genere Miraculorum that were pretended wrought for confirmation of Poperie Whither and when the gift of Miracles ceased in the Church might here not impertinently be enquired but the volume growes biggish Vse 1 But sure me thinkes they longed to haue their Bishop knowne Antichrist their Church Antichristian when this came into the number of Notes of the Church Gloria Miraculorum so was Antichrist to be aduanced into his Throne so the people to be besotted who receiued his Character Not but that Miracles truely so called are testimonies of Truth vt supra But that the maruels they brag of are mira onely if true not miracula And many of them false lying reports meere fables and no better Such that of Syluesters curing Constantines Leprosie in his ministring Baptisme to him at Rome when it s well known his Baptisme was not at Rome but by a little superstition deferred till the end of his life fables a thousand I could fill you withall of Miracles and little lesse then miraculous apparitions of Saints and Angels for confirmation of purgatorie prayer to Saints for dead and such like Popish trash Thomas of Aquine is supposed to be gratulated by the blessed Virgin for his paines taken to cleare her birth from originall sinne with her owne voice from heauen Bene de me scripsisti Thoma Saint Bernard deuout in superstition in veneration of her was once saluted by her Image miraculously giuing him the time of the day Good morrow Bernard But well considering what Dauid speakes of Idoles they haue mouthes and speake not he is bold to minde her That her Ladiship had forgotten her selfe for it was not permitted to women to speake in the Church sexcenta sunt huinsmodi Vse 2 2 Contra istos mirabilarios against these miracle-mongers Christ his Prophets haue made vs cautionate while they minde vs they may teach truth l Iohn 10.41 that doe no miracles Iohn did no miracle yet all hee spake of Christ was true and they may be m See Deut. 13. Mat. 24.24 Impostors who giue signes and wonders The Diuell himselfe cannot worke a miracle his power though great yet is not infinite yet suppose him to giue a signe and wonder which I am not able ito discriminate from a true miracle In weaknesse perhaps might say as Pharaoes Magitians Digitus Dei est hic yet if he misled me from veritie of doctrine or life taught me in Scripture whither Diuell of Hell or n Gal 1 8. Angell of Heauen I should hold him accursed Spero obsecro vos qui credente mundo ipse non credit magnum est ipse prodigium To doctrine taught in our Churches belong o Heb. 2 4. miracles of Christ and his Apostles And with all deceiueablenesse of vnrighteousnesse The second meanes of his aduancement deceitfulnesse all kinds of falshood and cousenage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take here to denote iniustitiam vniuersalem whither it be qualitas efficientis or finis is doubtfull if efficientis This the meaning with all tricks of cousenage imposture and legerdemaine that wickednesse it selfe can deuise or exercise faigning apparitions of Angels and Spirits forging decrees of Councils corrupting Fathers sembling dissembling pietie swearing forswearing dummodo ob Rem fawning flattering bribing threatning forcing vsing pro re nata ca Time would faile mee to reckon vp all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their methods and Arts of cousenage and imposture whereby they haue raised and still support their state Achitophâ—l Machiauil cursed Moamed himselfe may seeme honest in policie in comparison of Romish Clergie Be wise as Serpents pleaseth be it as the old Serpent the Diuell Innocent as Doues as their practise showes deserues the obiliske the veru of their Index expurgatorius by such wicked policie hath Poperie aduanced it selfe If it denote the end or issue of their deceitfulnesse this is the meaning deceit leading to vnrighteousnesse via vitae the way tending to life via Iustiâ—iae the way tending to righteousnesse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outpath leading to wickednesse making the people as themselues iniurious to God vniust to men cruell to themselues Their doctrines dissenting from our Churches all such 1 either in the matter 2 or in their annexa and natiue sequeles as to any iudicious man seriously viewing them will appeare Concording are the liues of their deluded sectaries Vse Lord that it might worke in vs so much pietie as to detest it so much wisedome as to discerne and flye from their impious their wicked Religion were not vicious nature too too sensuall and licentious it could with no patience endure thought of Poperie Is this the sanctitie of doctrine that encloseth the Church to Rome Robbing God of his honour Christ of his Mediation Princes of Soueraigntie of life Parents of Children for Religion that teacheth violation of faith though with oath plighted to Heretiques tolerates halfe ligitimates fornication in some case Incestuous marriage c. The wisedome from aboue is p Iac. 3.17 pure full of mercy and good fruits The doctrine of Gods Grace teacheth to q Tit. 2.11 12. deny vngodlinesse and worldly lusts instructs to pietie iustice temperance a Religion yee haue here as a circle whose circumference is fraud whose center nothing but vnrighteousnesse what may if this will not worke our abhorrence from it If that may not preuaile attend yet seriously what is subioyned In them that perish The subiect or persons on whom it fastens such as perish vnderstand it exclusiuely onely such as perish Periphrasis Reproborum not infrequent in Scriptures See 2 Cor. 2.15 2 Cor. 4.3 alibi So stiled because their perishing is certaine and ineuitable r Iude v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that doctrine is now entering execution they being as I may say in the Act of perishing It should seeme then they are onely castawayes men destined to damnation who are seduced by this Antichrist see Apoc. 13.8 14.9 10 Reasons are euident 1 Their Errours of Iudgement are in the fundamentals of Faith they hold not the head Col. 2.19 1 Cor. 3.10 11. 2 In Religion against the heart and life of pure worship abominable Idolatric 3 The seduced mostly vnreclaimable so strong is the delusion sent vpon them Apoc. 14.9 10. May we dare to say so of Papists Resp Had we the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that becomes Gods Ministers wee should dare seeing therein
Aristotle and Plato must not illustrate onely or explicate but affront Saint Paul Of all I most wonder how the Barbarisme of Schoolemen hath regained reputation of highest learning and their mysteries seene higher then those Paul f 2 Cor. 12.4 heard in the third heauen their Sectaries more learned then hee that as g Acts 18.24 Apollos is mightiest in Scriptures Mine errour if yet an errour I le confesse Much pretious time I haue spent in them led thereto by these reasons 1 The high esteeme I saw them in with men whose learning and sanctitie I could not but reuerence 2 Next their promise of enabling rationally to conceiue highest mysteries of Theologie at least to defend them as more rationall then their contradictories 3 I found them in Moralities exact and distinct farre aboue the ordinarie rate of our Diuines 4 Why should a Papist in Schoole language be a Barbarian to me as I to him in the language of Canaan 5 Competently I seemed enabled to discerne betwixt good and euill 6 Conuersed in them not vt transfuga but vt explorator especially willing to see the harmonie like that of harpe and harrow twixt themselues and Controuersists of this time 7 Yet euer with this minde to subiect them to highest censure making Scripture my gnomen and canon after which to exact them Herein what I haue erred Lord pardon mee but sure it was farre from me to make them Lords of my faith or of my reason Nouices and Neophites onely I monish to bewarre of their inchantments lest their mindes bee corrupted from the simplicitie of the Gospel 2 Cor. 11.3 As to the people the monition is this to beware of h 2 Tim. 4.3 itching after nouelties and turning their eares from wholesome doctrine Where will you finde it but in Scriptures What when they tell you of fabulous traditions pretensed reuelations miracles and apparitions of Angels and men deceased Shall any mislead you from the written doctrine Gal. 1.8 9. Deut. 13.1 2 3. Luke 16.31 Oh fooles and blind 1 Here is i 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereon your soules may build 2 Here is k Rom. 14.4 comfort solid and what affords l Ier. 6.16 rest to the soule 3 m P Psal 119 9. Isai 8. Direction perfect for guiding the whole life what else seeke we Yet how wild and wanton are our heares growne Hee is no body now that tels what Peter and Paul Moses and Prophets haue spoken Who so can bring to their Athenian eares things strange and vnheard off though neuer so impertinent who so will walke in the Spirit and lye falsely hee shall bee a Prophet for this people So gat Antichrist footing amongst our forefathers and if euer by a postliminium he recouer his possession amongst vs by this meanes it will bee Hold fast the traditions you haue extant in Apostles and Prophets writings before them Poperie falles as Dagon before the Arke VERS 16 17. Now our Lord Iesus Christ himselfe and God euen our Father who hath loued vs and hath giuen vs euerlasting consolation and good hope through grace Comfort your hearts and stablish you in euery good word and worke THE second part of the prescript for preuention of seducement prayer vnto God The carriage seemes to present it as a voluntarie act of Pauls loue on behalfe of this people The intention bends it farther to the forme of a prescript and is so to bee apprehended in as much as Paul on this occasion falles to his deuotion In his example hee prescribes what is most conuenient for them to procure their establishment Certainely it is a principall amongst our compleate Armour auailing to our standing in the euill day n Ephes 6.18 Praying alwayes with all manner prayers and supplications in the Spirit watching thereunto with all perseuerance as if it gaue life and strength to the whole of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Luke 17.1 2.5 Psal 51.12 1 Not onely the first infusion of grace is of God but to euery act and exercise of grace receiued is necessarie nouum auxilium 2 The giuer of grace the same is the perfecter confirmer stablisher of it 1 Pet. 5.10 1 Cor. 1.8 3 What feathers are we left to our selues when the least blast of temptation takes vs 1 Chron. 35.31 Mat. 26.74 Gal. 1.6 4 When we would doe good euill is most present with vs. Rom. 7.21 5 Not onely Iehoshuah but we all haue Satan standing at our right hand to resist vs Zach. 3.1 The Lord rebuke him had need bee our prayer ver 2. else whither fall we Luke 22.32 Vse It much ioyed mee amids the wauing and wauering of our winde shaken vulgus to heare the protestations and vowed resolutions of my people rather to die for Christ then to denie him Howbeit mee thought I wanted the eleuation and ascent of the minde vnto God Oh my deere brethren first thinke of the little o Rom. 7.18 hold fast goodnesse hath in our nature the no nourishment more then God is pleased to supply Secondly weigh how Adam and p Iude 6. Angels greater in power and dignitie fell left to themselues Thirdly consider how the q Mat. 26.74 Rocke of faith failed of an egregious presumer becomming a frequent denier of his Master Fourthly how soone g Galat. 1.6 Galatians were transported to another Gospel Fiftly minde who said it s a blessed thing to ſ Pro. 28.14 feare alwayes our owne infirmitie Sixtly how soone Dauid t Psal 30.6 7. was troubled when hee but fancied hee should neuer be moued Pray rather as Dauid hold thou mee vp and I shall bee safe and Lord u Psal 51.12 stablish mee with thy free spirit Humble deuotion preuailes rather then proud presumption See 2 Corinth 12. To it God giues answere my grace is sufficient for thee and * 2 Cor. 12.9 I will perfect my power in weakenesse To the rest thus let him that thinkes hee stands of all men take heede least hee fall 1 Cor. 10.12 Particulars obserueable in the prayer are first the persons to whom it s directed Secondly the grounds of assurance for audience Thirdly the blessings prayed for 1 Persons the Lord Iesus Christ and God our Father In Athanasius his time the inference was found Christ is prayed vnto as the Father therefore God equall with the father With good leaue of Papists it may passe current if to him as donour of grace the prayer be preferred 1 His stile is x Rom. 9.5 God ouer all blessed for euer 2 His properties the fame with those of the Father y Apoc. 2.23 ommiscience searching the heart and reines omnipotencie infinite wisedome c 3 Workes the same z Iohn 13. creation a Heb 12 3. sustentation b Iohn 5.17 gouernement of the creature Hold the conclusion firme against Arians 1 It assures thee of the c Heb. 9.14 1 Iohn 17. all sufficient value of the price
proportion semblable you shall finde the Popes aduancement to the course of Satan by 1 Ignorance the Prince of Darknesse see also 2 Cor. 4. Num sic Christus 2 Pompa saeculi Apoc. 13.4.16 Non sic Christus 1 Cor. 1.26 27. 3 Bloudie câ—ueltie Apoc. 13.15 17.6 So not c Phil. 1 13 14. Tertul. in Apol. Christ Semen est sanguis Christianorum 4 Humoring voluptuousnesse of sensuall nature 2 Pet. 2.18 19. Christ not so But by the holy conuersation of his children prepares aliens to conuersion 1 Pet. 2.12 3.1 Vse 1 How earnest and faine is the Lord to worke and encrease in vs detestation of Poperie Apoc. 17. before he hath described the Sternsman a man of sinne a childe of perdition his faith and Religion a mysterie of Iniquitie if this be too little he here mindes vs of the first founder and maine supporter of that state the diuell and Satanas its good which the diuell hates euill that he fauours Extremely Hellishly euill which he so much fauours as with all his might and maine to aduance and support The good Lord giue you eyes to see hearts to consider that if any of you be entangled in the least fauourable inclination to Poperie yee may be rescued out of the snare of the Diuell if any yet not snared hee may bee watchfull against the entanglement c Eph. 6.11 12. Put vpon you the whole Armour of God for in wrastling with Poperie you wrastle not with flesh and bloud but with principalities and powers c. With all power and signes and lying wonders The meanes of his aduancement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caiatane expounds secular pompe All power that is power of all sorts riches honour dominion c. that herein he may appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an opposite to Christ of whom the Prophet Behold thy King commeth meekely sitting on an Asse c. And such the pompe of Poperie Read Bernard ad Eugenium But were it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singular why might wee not suppose it to signifie the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of Scripture are many see Heb. 2.4 2 Cor. 12.12 alibi And yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me thinkes is equiuolent and compare Rom. 15.19 you may imagine here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus ye tead there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the power signes and wonders Conceiue not as idle Schoolemen and postillers reall difference betwixt them such as to diuersifie them into seuerall species the thing is the same the names onely seuerall powers they are called by Metonymie of the efficient because they issue from power extraordinarie Signes for their vse because they serued to signifie and seale vp the truth of doctrine to which they were applied wonders for their effect because they bred in the beholders maruell sometimes no lesse then astonishing 1. What is a miracle 2. Can Antichrist can Satan worke it Resp The name is sometimes vsed largely sometimes stricktly largely taken it sounds to f Augusl de vtilitat Cred. ad Hanoratum c. 16 Austin any worke whatsoeuer hard and vnufuall exceeding the expectation or ability of the beholder and breeding him wonder The Latine name extends it selfe to all such vnusuall accidents or acts miraculum a mirando because thorough ignorance of causes beholders wonder So to the simple Eclipse of the Sunne seemes an halfe miracle such wonder it breedes in him which the Astronomer beholds and foretells without wonder Stricktly they denote workes extraordinary running into the sense exceeding the ability of all second causes of these Thomas obserues three kindes or degrees rather 1. Some such as by created virtue such as hee signifies vnder the name of nature can neuer be produced as to stop the Sunne in his course and g Iosh 10.12 13. make him stand still as vnder Ioshuah or to h Isai 38.8 make him goe backe the signe to Hezekiah 2. Others which nature can worke but not in that order that they are wrought as that man or other Animals should liue see heare walke as a worke of nature but to liue after death to see after i Iohn 9. blindnesse c. this is a worke no lesse then miraculous 3. A third sort when what are vsuall workes of Nature are produced without the principles and helpes of Nature suppose when a feuer curable by Nature is cured with the word or touch of our Sauiour without any helpe of medicine See Thom. Cont. Gent. lib. 3. cap. 101.102 c. 2. Can Antichrist Satan any creature worke a miracle Resp Mira they may miracula they cannot if yee take them in strickt sense 1. It s Gods k Psal 86. 135 prerogatiue royall Ps 72.18 2. They are diuine Testimonies Heb. 2.4.3 Signes of Apostles 2 Cor. 12.12.4 Beleeue mee for the workes sake Ioh. 10.38 Reasons Philosophically Theologicall See in Thomas quâ supra 3. What is then to be thought of these signes and wonders which Antichrist workes by helpe of Satan Resp What But as Paul stiles them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonders of falshood not onely in respect of their end because they tend to confirme errour but in respect of their forme wanting what should constitute them in the essence and nature of miracles properly so called Sometimes the 1. Sense is deceiued as in those wrought by Pharao his Magitians 2. Sometimes the phantasie deluded 3. Sometimes Augustin de Ciuitat Dei secret workes of nature offered to sense of ignorant beholders the Lampe in Venus Temple burning so many yeeres to Plinie was no other but the stone Asphestus set on fire 4. Sometimes things actiue applyed to passiue and so effects wonderfull produced Philosopher is none amongst men so exact as the diuell What through the acuity of vnderstanding Naturall and notices of nature receiued in Creation reserued since his fall and what thorow obseruation and experience of so many hundreds some thousands of yeeres since his first being he is to our wonder skilfull in the whole course of nature And by that skill produceth strange and extraordinary effects Not all prestigious and illusorie but true in genere Rerum things being such as they are seene yet false all genere miraculoruÌ„ properly so called for such are works exceeding the order of whole Nature or of Nature vniuersally taken beyond whose ability diuels yea good Angels ascend not 4 Had Romanists any aduancement into the Throne by this meanes Resp Such and so great that by Bellarmine and others its made note of the Church Read him also in the question of Antichrist what pretty tales he tells of Syluesters Miracles curing Constantine of his Leprosie Stories or Legends rather are full of lying both wonders and reports of wonders to confirme their worship of Reliques prayer for the dead Inuocation of Saints Purgatorie c. Greatest Controuersists when Scriptures Fathers Traditions faile fly to miracles for confirmation