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
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
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
pleasure dispensing yea cancelling the lawes of God for by his owne Traditions Vse Let that exorbitancie of this spirituall Tyrant encrease our detestation of his pride make cautionate against his bondage Woe to that land whose Princes Rule by absolute soueraignty not by lawes what differs that Regiment from Tyranny But woe and alas When they x Psal 2.3 breake the bonds of Gods lawes asunder and castaway those cords from them who is Dauid or the Sonne of Iesse Is scarce worth the name of Rebellion That of Pharoah is to bee trembled at y Exod. 5.2 who is IEHOVAH that I should obey his voice that onely suites his holinesse And of his description and Reuelation thus farre VERS 8. Whom the Lord shall consume with the spirit of his mouth and destroy with the brightnes of his comming HIs destruction followes The mention inserted to preuent the ouer-discomfort of Gods Children The degrees of it are two 1. Consumption 2. Abolishment Amplifications of Both By 1. Author the Lord. 2. Meanes 1. Of consumption the Spirit of his mouth 2. Abolishment brightnes of his comming That there shall be an vtter destruction and ruining of Antichrist and his Kingdome we hence learne not without much solace compare Apoc. 14.17.18 Whence you may informe your selues who this Antichrist is what his kingdome where his throne no other then Rome c. What the instruments who the chiefe worker of his ouerthrow c. And all that his pride or our infirmitie may obiect preuented for strong is the Lord God who iudgeth her Apoc. 18.8 Vse 1 Aeternae Romae is to Saint Hierom and Prosper the name of Blasphemy written on the fore-head of the Beast Hierom. ad Algas q. 11. Prosp ds prouid praedest cap. 7. Apoc. 13.1 No nay but Rome must be the Church against which the gates of hell preuaile not perpetually it must endure to the end of the world Oh fooles and slow of heart to beleeue all that the Scriptures hath spoken to dreame of perpetuity of that Synagogue of satan which the Lord hath begunne to demolish threatned vtterly to abolish Can you obserue hir already in her comsumption and with a proh dolor bewaile the daily defection of Kingdomes and Nations from hir and yet dreame of hir perpetuitie Estius in 2 Thes 2.4 But thus must they be blinded whom God will haue deluded With this hope let Gods people solace themselues so much the rather for that his day draweth nigh And let all Gods people the holy seed if any amongst them z Apoc. 18.4 come out of her that they be not longer partakers of her sinnes and receiue of her plagues Degrees of destruction 1 Consumption a lingring wasting of him and his kingdome See Psal 78.7 8. Iezabel this Queene of whoredomes is not at once cast out of the window first a Apoc. 2.22 into her bed of languishing Why not at once destroyed Resp With b Rom. 9.22 much patience God beares the vessels of wrath prepared to destruction These Reasons are of it God knowes to vse euill things well 1 Antichrist g Isai 10.5.12 as Ashur his rod to scourge his Church 2 His instrument of their triall See Apoc. 6.10 11. meanes of their crowne 2 Slay them not least my people forget it Psal 59.11 13. 3 The holy h Apoc. 18.4 remnant by sight of his languishing rescued out of the Iawes of death 4 That by these beginnings of sorrowes themselues if possible might be brought to repentence see Apoc. 2.21 5 There is a secret insinuation of spirituall Iudgement furthered hereby while they thorow indignation at the wrath and wan hope to recouer grow more obdurate in euill 6 Their last vengeance aggrauated by this occasion because those i Iob. 36.13 hypocrites call not no not when God bids them The meanes of his consuming the breath of the Lords mouth that some interpret the bare command of Christ without any ministerie of man others metaphorically to denote how easily the Lord shall worke it solo flatu oris if he but blow vpon him he is consumed Rather thus saith Caietane Spiritu Sermonis Euangelici c. the preaching of the Gospell called by the Prophet the rod of his mouth the spirit of his lips Isai 11.4 Agreeing whereto is that of Saint Iohns Angell hauing the eternall Gospell to preach and thereby to reduce the prophane and superstitious world bewitched by Antichrist to the true feare and pure worship of God see Apoc. 14 6 7. Euents accord it Not with sword or speare but with this k 2 Cor. 10.4.5 weapon of our warfare hath the Lord demolished the strong holds of Antichrist those high things exalted against the obedience of Christ. Read Historie of Luther in Sleiden Congruitie of the instrument you easily discerne when you consider the maine pillars of Popish Religion to be 1 Ignorance and 2 Errour easely as mists vanishing when but the beames of Truths light appeare to the world Vse 1 Oh the hypocriticall pretenses of their concealing Scriptures from notice of the people they are l Mat. 7.6 holy and pearles must not be hazarded to contempt of swine difficult and obscure the m 2 Pet. 3.16 vnlearned and vnstable may peruert them to their owne destruction But out vpon those blasphemies they are hellish the Scriptures a nose of waxe a Lesbian Rule a dumbe Iudge Inkie Diuinitie Spake Peter thus your pretended predecessour in the Popedome 2 Pet. 1. Truth is you know it well n 1 Sam. 5.3 4. the Arke and Dagon light and darknesse haue as good concord as Popish Faith and the Gospell Hence is the locking vp of Scriptures in an vnknowne tongue enclosing Interpretation to Rome verifying that Haeretici Lucifugae Scripturarum chiefely Antichrist Wonder you hence came his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his irrecouerable consumption whereof he yet languisheth As many as long for the prosperitie of Sion the downfall of Babylon pray 1 that the o 2 Thes 3.1 word of God may haue free passage and be glorified 2 That p Eph 6.9 vtterance may be giuen vs instantly to preach the eternall Gospell with q 1 Cor. 2.4 euidence of the Spirit and power 3 That daily God r Mat. 9.38 would thrust forth labourers into his haruest that if it may be we liuing may beare our part in the ſ Apoc. 19.1 2 3 Halleluiah of Saints at the fall of Babylon And shall destroy with the brightnesse of his comming The second degree of his destruction abolishment or vtter ruine at least eneruating in such sort as he is lest without power and efficacie Vnderstand it of his person place authority c. see Apoc. 17.18 19. whither of his doctrine and Religion also so that none shall be left embracing or professing it is another question where with I meddle not The meane of his vtter ouerthrow the brightnesse of Christs comming But denotes it the meane or not rather
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
so the purification procured by the second Adam extends to the whole man 2 The more humble the more holy Matth. 1 1. suspect the gifts that i 1 Cor. 8.1 puffe vp and cause to swell the exercise which naught k Mat. 6.1.5 but vaine glory drawes out 3 The more sensible of defects the more holy with graces of sanctification growes vp and encreaseth sight and sense of wants wherefore the more perfect the more l Phil. 3.12.13 acknowledging imperfection 4 It s much to m Phil. 3 7 8. Psal 4 6. Colos 3 2. vnderualue all earthly blessings to fruits of the spirit the kingdome of grace and regeneration who but Gods spirit can so farre eleuate man aboue himselfe the rest see supra And faith or beliefe of truth the second meane ordered to the atainement of saluation Nature of it and what the truth mentioned is hath beene before explicated thâ—t it is a meane necessarie to saluation Scriptures are pregnant Mar. 16.16 Rom. 10.10 Apoc. 21.8 Act. 15.9 Whether sufficient and so a marke of election if any aske Resp Not seuered from sanctification can that faith saue him Iac. 2. Saint Paul intends it not This rule remember when gifts common are made euidences of saluation vnderstand them copulatiuely so that they haue connexion with other graces See 1. Iohn 4.15 and 5.5 Else as Halensis explicates intelâ—ectuall vertues faith knowledge are then sauing when they are affectiue haue influence vpon the affection command and draw the will See 1. Ioh. 2.3 Gal. 5.6 2 Consider it gradu eminenti though thou vnderstand it generall faith so its marke of saluation gift peculiar to Gods children who onely feele the conuerting and confuting power of the word and haue to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioyned Phil. 1.9 3 Take it cum exercitio efficatia in artibus elicitis aut Imperatis so a marke of election when it u Gal. 5.6 workes by loue o Act. 15.9 purifieth the heart emboldens to confession p Rom. 10.13.14 excites to deuotion c. 4 Propositions of the Gospel propounded in termes generall are intentionally particular and so to bee vnderstood hee beleeues not as the Gospel requires it selfe to be belieued who onely belieues Christ gaue himselfe a price of Redemption for sinners except as Paul hee belieue Christ loued him and gaue himselfe for him Galat. 2.20 Who so belieues the Gospel as true to him and particularizeth the generall to his owne person he onely belieues modo competenti And thus is beliefe of trueth a marke of election it being impossible for any reprobate or deuill thus applicatiuely to belieue because they want euidence q Rom. 8.16 testimonie of spirit whereout it issues Vse Pretious is faith more then gold that perisheth 1 Interessing vs to Christs righteousnesse 2 r Ephes 6.16 Quenching the fiery darts of the deuill 3 Å¿ 1 Ioh. 5.4.5 Conquering the world 4 Euidencing election 5 Making acceptable our weake seruices c. More then any grace assaulted by Satan in Gods children which is not the lest euidence of the excellencie of it the greater should be our care to nourish it Meanes are first meditations of Gods t Rom. 4.21 faithfulnesse and power Secondly obseruation of Gods mercifull dealing with others Thirdly registring our u 2 Cor. 11.10 owne experiences Fourthly vse of Word Sacraments Prayer and other deuotion VERS 14. Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Iesus Christ THE second ground of comfort is their vocation a consequent and fruit of election yea euidence of it when its efficacious amplified first by the meane or instrument our Gospel Secondly the issue and last terme obtaining glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the which thing whither to saluation or sanctification and faith is no matter of curious inquirie refer it you may to the whole terme of election to sanctification faith so to the state of saluation 1 * 1 Ioh. 3.3 Inchoate fruition of it 2 Title and x Rom. 8.24 Rom. 5.2 certaine hope of consummate beatitude for so it followes to obtaine the glory of our Lord Iesus Christ. Intended it is to fill vp their comfort in assurance of election and perhaps anticipates what ignorance or infirmitie might obiect That the elect are secured from finall seducement wee easily belieue but are wee elected Resp Doubt not for God hath called you and thereby giuen euidence that he hath chose you to Saluation It s a certaine trueth efficacious calling is vndoubtful euidence of election See Rom. 8.30 2 Tim. 1.8 9. 2 Pet. 1.10 Those whom hee predestinated hee called all and onely with that calling which Saint Augustin out of Paul calles the calling secundum propositum perhaps intimating that the rest are outwardly called obiter onely for the elect sake with whom they liue intermingled hence in calling he is said to saue vs to set vs after a sort in possession of saluation vnderstand it when he calles vs vocatione sancta that is as I interpret sanctificanâ—e making vs holy therefore Peter bids make calling and election sure first calling from it thou maist easily ascend to assurance of election Calling implies two things 1. Inuitement to partake the grace of God offered in the Gospel formes of it yee haue euery where in Scripture y Isai 55.1 Hoe euery one that thirsteth come and buy without money z Pro. 1.22.23 Oh ye foolish how long will you loue foolishnesse Oh turne you at my correction I will powre out my soule vnto you this by the ministerie of man And who doubts but in many castawayes there is a secret according perswasion of Gods spirit to embrace grace offered I a Apoc. 3.19 20. stand at the doore and knocke b Isai 30 21. here is the way walke in it Farthered also many times by first benefits Secondly corrections outward inward but all in vaine to them in whom the seed of election is not That made our Sauiour say many are called few chosen inuited hee meanes but not preuailed withall so as to bee brought out of the power of darkenesse 2 Preualence and efficacious perswasion of the heart which in some degrees yee may obserue to haue place in castawayes 1 They c Heb. 6.4 are illightened brought to knowledge 2 To d 1 Tim. 1.19 generall faith 3 To a e Heb. 6.5 tast of the good word of God whence issues f Mat 13.20 receiuing it with ioy 4 Feeling powers of the world to come So that 5 there is in them velleitus g Num. 23 10. a willingnesse somewhat faine to bee saued 6 Outward h 2 Pet. 2.18.20 reformation for the time 7 Seeking and striuing to enter yet without successe Luke 13.24 What then is that worke of calling that seales to vs our election Resp When the heart is so preuailed withall that it s made what it s inuited to be
of afflictions for whom glory no lesse then wonderfull is prepared against the appearing of Christ I say as Paul on like occasion Consider what I say and the Lord giue you vnderstanding in all things 4. The last particle remaines The persons to whom this glory this maruellous glory belongs Thus they are pointed out vnto vs. 1. Saints 2. And Beleeuers such onely and such all Two things are heere obseruable 1. The limitation to Saints and beleeuers onely 2. The extent to all that beleeue no doubt but to all Saints Saints in Popish language heare none but who are Canonized Among whom yet who doubts but may be found some damned Spirits sith in Canonizing the Pope may erre Amongst our people ignorant of Scripture Phrase none may so be eâ—â—eemed but those iust men whose spirits are now made perfect in heauen In the style of the holy Ghost All Gods people but professing sanctity are so named though more strictly such as by God Spirit are e 2 Cor. 7.1 purged though but inchoately from all filthines of slâ—sh and Spirit and are growing towards full holinesse in the feare of God The style is sometimes with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuen to men eximious in Sanctitie yet generally belongs to all Gods Children That to them onely belong the Glory that shall be reuealed Scripture Testimonies are plentifull hence it s called the f Col. 1.12 inheritance of Saints Wherefore also the g Heb. 12.14 vnholy and profane are excluded Reasons of congruence yee may obserue reading the Scriptures quoted 1 Ioh. 3 3. Apoc. 11.27 Vse If any measure of profanenes might breed wonder in these last times I should maruell to see Christians by profession men hoping for heauen and setting their face that way so generally auerse from Sanctitie so scoffing out of countenance the studie and endeauour of it Saith Peter considering the terrour of the last day h 2 Pet. 3.8 What manner men ought we to be in holy conuersations No measure should suffice S. Iohn weighing the purity of the Iudge and the condition of seeing him with comfort i 1 Ioh. 3.3 whosoeuer hath this hope purgeth himselfe as God is pure S. Iames expressing imperat Acts of sincere Religion thus points to vs our measure of sanctitie to keepe our selues k Iac. 1.27 vnspotted of the world S. Iude commands to hate the l Iude ver 23. garment spotted of the flesh S. Paul allowes not m Ephes 5.3 naming of any vncleannes without detestation Nice scrupulousnes about Ceremonies and such like trifles what wise man either loathes not or pitieth And yet cries woe to all that violate n Mat. 5.19 minima man datorum approuing euen precisenes in moralities so it be guided by prudence As to Saints so to belieuers is this glorie appropried places aâ—e plentifull see these pregnant Mar. 16.16 Iohn 3.15 16 17 18. whither Infidâ—litie be of more Negation such as in Pagans to whom the name of Iesus hath not bin heard or of euill disposition as in vnbeleeuing or misbeleeuing Christians it matters little ad poenam damni Though that of sense be greater to children of the Church Mistake not as if I thought the not knowing or not beleeuing in Christ shall be imputed to a simple Pagan as a crime to damne him Howbeit had he beleeued he had bin saued not beleeuing he perisheth in his Paganisme Vse I like pittie though it be a little foolish yet would haue no man wiser then his maker what if the body of Paganish Nations perish what when their Infidelitie in which they perish is muincible It s pittie of them they say And God seemes either not iust or not so mercifull Ans Pittie be it who allowes not o Rom. 9.2 condoling their miscarriage yet neither is God iniust in not shewing them mercie to saluation sith 1 that gratuitous 2 and hee p Eccl. 7.31 made them righteous 3 And they are inexcusably sinfull in violating the rules of naturall law reserued in their Notice But is God lesse mercifull Nay rather more q Rom. 9.23 to the vessels of mercie whom from among so many millions of men and women of equall condition in nature he hath selected to magnifie his mercie vpon The mercies of God are better prised by weight then by number of enioyers But we passe to the extent As to Saints and beleeuers onely so to all Saints for which is more doubtfull to all beleeuers doth this heauenly glorie belong That to all Saints these Scriptures are pregnant The inheritance belongs to r Acts 20.32 all them that are sanctified Beatificall vision to all that are f Mat. 5.8 pure in heart wherefore the sanctied are said to be t Eph. 4.30 sealed to the day of Redemption And the first fruits of the Spirit is called the u 2 Cor. 1.22 carnest of our inheritance Vse 1 They erre who extend Sanctification to Reprobates What say they to this Argument Euery sanctified man is glorified No Reprobate is glorified Ergo nor sanctified 2 * 1 Pet. 1.2 Eph. 1.4 Elected we are to sanctification of the Spirit suppose you to the common solaces of Reprobates 3 Or think we Christs merit and x Iohn 17.9 intercession by which the Spirit of Sanctificaon is procured intended to Reprobates 4 Not giuen them saith our Sauiour the y Iohn 14.17 world cannot receiue him But de his alibi the homonymies wherewith Aduersaries haue perplexed the question are elsewhere noted and explained Let Gods people make sure to themselues their sanctification they make sure their z 2 Pet. 1.10 election Vse 2 calling glorification Thus ye may in part discerne it 1 The lesse a Col. 3.2 earthly-minded the more sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 It s comfortable to see in our selues the b 2 Pet. 1.5 6. connexion of all vertues gratious to be failing in no gift or fruit of the Spirit argues our through our true sanctification 3 Especially if these things be in vs and abound c 2 Pet. 1.8 yea if they be but growing that argues life of grace in vs. 4 In exercise of them constancie and resolution is specially comfortable 5. Most when the motiue is obedience to the commander d 1 Cor. 13.3 Loue of the Inioyner and the end that the Author in all things may be glorified Mat. 5.16 The greater question is whither to all that beleeue for euen e Iac. 2.19 Diuels beleeue and wee read of f 1 Tim 4.1 reuolters from faith whose damnation is as certaine as if damned already in chaines of darknesse how then saith the Apostle this Glorie belongs to all that beleeue Resp Pardon vs a little to see if Schooles may helpe vs in this inquirie Of faith as of other vertues they make two kindes The one Acquisite the other Infused Acquisite such as may be wrought
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
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