as he is a King As a man he serueth God by liuing faithfully but as a King he serueth him by ordaining with force conuenient Lawes commanding iust things and forbidding things contrarie and againe k August lib. 3. contr Cresâ—onium Grammaticum cap. 51. In this Kings as it is giuen them in charge from God serue God in this respect they are Kings if in their Kingdome they commaund good forbid euill not onely pertaining to humane societie but also belonging to diuine Religion Secondly of Isidore l Isidor Hispal lib. 3. de summo bono cap. 53. Hispalensis Princes of this world many times exercise the heights of godlinesse obtained within the Church that thereby they may strengthen Ecclesiasticall discipline and that what a Priest will not doe by speech of doctrine Autoritie may accomplish by terror of discipline And this I hold for caution sufficient in the right vnderstanding of the Regall title which is not giuen in flatterie but acknowledged in his right as next vnder Christ whose seruant he is that so notwithstanding this subordinate power of earthly Princes vnder Christ in the Church as it is visibly militant in this or that Kingdome Countrey of this world yet Christ may be all in all euen m Eccles 5.8 Of Consolation higher then those who are the highest So that thirdly from the fore-spoken-of doctrine we finde to our particular benefit vnspeakeable coÌ„solation because we depending vpon this Foundation this Teacher this Head this Master Christ Iesus shall neuer perish by a finall fall For we shall not fall finally being taught by him in his holy Word our n Psal 119.105 light and o Iohn 5.39 our life being ruled by him through his holy Spirit p 1. Iohn 3.9 his seed and our q Rom. 1.4 sanctifier his teaching his ruling stayeth vs in his Truth from damnable Errours r Iohn 17.17 his Word is that Truth Å¿ Iohn 16.13 his Spirit leadeth to it So that although we liue in this world as in a Labyrinth going euer on but neuer getting out by the blinding and winding wayes of wickednesse yet need we not feare the want of an issue since his Word as a threed will shew vs the way his Spirit our Comforter will strengthen our hearts to encounter the Minotaurus that killing his companion our trecherous flesh and discouering his path-way this wide and wild world we may put him to flight and say with the People returned out of captiuitie vnto his holy Church t Esay 26.1.2.3.4.5 We haue a strong Citie for u Psal 48.3 God is knowne in it saluation will God appoint for walles and bulwarks to cast out our enemies and to keepe vs in compasse Open yee the gates yee x Iohn 10.5 Porters of the Lords house who haue the key y Luke 11.52 of knowledge and whom he hath appointed to carry the z Esay 22.22 Reuel 3.7 key of Dauid for opening shutting for a Iohn 20.23 remitting and retaining sinne that the righteous nation which keepeth the truth may enter in through the b Reuel 22.14 gate into the Citie by grace to glory For thou Lord wilt keepe him in perfect peace whose minde is stayed on thee as on the rocke against which albeit c Matth. 7.25 all waues doe dash yet are they done away because he trusted in thee for the Lord neuer d Psal 37.40 faileth them that trust in him Therefore trust yee in the Lord for euer for in the Lord Iehouah who performes what he promiseth to be e Exod. 6.3 knowne by this Name is euerlasting strength As therefore we cannot finally fall so shall we not perish being set on that Foundation being holden of that Head For f 2. Tim. 2.19 the foundation of the Lord remaineth sure and hath this seale The Lord knoweth who are his Can we then be moued out of place by any storme being so well grounded Our vpper parts are safe too for our Head is g Phil. 3.20 aboue that we cannot be drowned in the middest of many waters being h Colos 2.19 knit vnto him by so many ioynts and bands If we be weake in our selues as we are all but flesh yet are we strong in him who first can so saue vs that i Iohn 10.27 none shall be able to take vs out of his hand who secondly will saue vs k Luk. 1.71.74 from the hand of all that hate vs that in peace we may serue him without feare who thirdly as he l Reuel 1.8 is Alpha by preuenting grace will also be Omega by his gift of perseuerance m Phil. 1.6 performing the good worke he hath begun in vs and bringing n Zâ—ch 4.7 Vid. Caluin ibid forth the head stone of his spirituall building in vs with shoutings of his gladsome o Luke 15.8 Angels for our conuersion crying Grace Grace vnto it For by p Ephes 1.8 grace we are saued and not of our selues his q 1. Cor. 15.10 grace is not in vaine in vs wee r Ephes 4 15. growing both so fast and so fully thereby into our head that we cannot be moued Å¿ Psal 30.7 God by his fauour hauing made our mountaine to stand so strong For first are our foes many Feare t 2. Reg. 6.16 not for they that be with vs are more then they that be with them u Rom. 8.31 God is on our side who can be against vs For secondly are our foes mightie Be of good comfort the Lyon x Gene. 49.9 couchant of the Tribe of Iuda who is our shield will y Matth. 4.11 put to flight the z 1. Pet. 5.8 rampant roaring Lyon of hell yea a Rom. 16.20 the God of peace shall bruise Satan vnder your feete shortly For thirdly haue our foes fought long against vs Be not discouraged their time is the shorter our glory is the neerer and therefore b Reuel 12.12 they rage He that saueth vs seeth them c Psal 59.9 and laugheth them to scorne for d Act. 9.5 kicking so foolishly against the pricks Our teares are put into his bottles our troubles are registred in his booke of remembrance that they may be in fresh suite against our enemies for our comfort and encouragement who shall finde in the end e Rom. 8.23.24 a glorious libertie by the full redemption of our bodies from trouble by death and from death by the comming of Christ vnto Iudgement For here we f Heb. 13.14 haue no continuing Citie but looke for one to come whereinto since in g Reuel 21. â—7 no wise shall enter any thing that defileth he h 1. Iohn 3. â— that hath this hope in him to enter therein and be like him shall purifie himselfe euen as he is pure For this is that conformitie vnto our Master in Christian perfection of which we are now briefely to speake of in
6. Hilar. in Matt. can 33. their owne man auoucheth plainely since let h Bellar. lib. 3. de Eucharist cap. 3.4 5. c. them presume neuer so much vpon Gods omnipotencie heere working miraculously i Vid. Sadeelem tract de sacramentali manduâ— cap. 3. there was not neither could be penetratio dimensionuÌ„ a piercing of dimension if it was a true Body as our k Luke 24.39 Sauiour proued it by shewing his Flesh and Bone that arose againe because as l August Epist 57. ad Dardan S. Augustine saith Take away from bodies space of place and then they shall be no where and because they are no where they shall not be at all The sixth Article ouerthrowne So that for the sixth Article concerning Christ his Ascension into Heauen and his sitting at the right hand of God we cannot but find it ouerthrowne vtterly by that vbiquitie of the Manhood of Christ which most necessarily followeth vpon the Popish tenent of the bodily reall presence of Christ in the Eucharist For if his Flesh be here or there as it must be of necessity in many places at once when the Sacrament is in diuers places ministred at one and the selfe-same time then m Act. 3.21 how can hee be contained in the heauen till the restoring of all things as Peter said As he is God he is euery where but as he is man he is onely in heauen so n August Ep. 57. ad Dardan Gloss ordina in Math. 28. the Fathers distinguish and vpon it we argue as the Angell did o Marke 16.6 he is risen he is not here he is ascended therefore he is not heere vpon earth according to his Manhood as said p Fulgent lib. 2. ad Thrasymund FVLGENTIVS One and the selfe-same Christ according to his humane nature was absent from heauen when he was vpon the earth and leauing the earth The seuenth Article impeached when hee went vp into heauen Now for the seuenth concerning the Comming of CHRIST vnto Iudgement howsoeuer hee pretendeth a beliefe in the thing 1. By making Saints Iudges yet hee warranteth his Minions to set out many crosse points and close blowes against the true manner of the same As first that the r Rhemists in 1. Cor. 6.2 Saints shall iudge and giue sentence with God at the latter Day whereas the truth is that although the Saints shall iudge the World Å¿ Ambros Theodorit in 1. Cor. 6.2 by way of witnesse-bearing against the world as t Mat. 12.41 the Niniuites against the Iewes Yet the giuing of sentence u Mat. 25.34 noted by Christ himselfe belongeth x Iohn 5.22 1. By thinking the East to be the place of Iudgement to Christ onely as to the onely chiefe Iustice of this great Court of generall Assise since the Father hath committed all Iudgement to the Sonne Secondly that the place of this Iudgement is y Bellar. lib. 3. de Eccle. triump cap. 3. rat 4. the East part of the world whereas the Kingdome of God z Luk. 17.10.24 commeth not by obseruation of either place or time but as Christ shall come suddenly like Lightening shining from the East to the West or as a 1. Thes 5.2 a Thiefe in the night so shall hee come from Heauen to no certaine set place here vpon Earth because hee is God who must appeare euery-where as Iudge of the World in the sight and view of all men as witnesse besides these Scriptures both b Origen tract 35. in Mattâ— Origen and c August in Psal 74. 3. By a wrong signe of his comming Augustine thirdly that Christ shall come with d Bellar. lib. 2. de Eccles triumph cap. â—8 in quem Vid. Iunij Animaduers ibidem the signe of the Crosse carryed before him by Angels whereas neither Scripture at all nor Father before Constantines time did euer so interpret the signe e Mat. 24.30 of the Sonne of Man but onely tooke it by comparing Saint Matthew with the f Mark 13.26 Luke 21.27 other Euangelists for the most conspicuous g Origen tract 30 in Math. Autor oper imperfecti in Mat. hom 49. 4. By setting downe the time of his comming appearing of CHRIST made knowne to the World by many great signes there by our Sauiour himselfe related fourthly that the time of Christs Comming to Iudgement shall be but h Bellar. lib 3. de Pontis ca â—7 Henriq lib. 4. Moral theolog cap. 2◠§. 10. fortie fiue dayes after the death and destruction of Antichrist whereas wee haue sufficiently declared before that no man knoweth that time A Fable then it is which cannot bee grounded vpon Daniels numbers giuen of Antiochus only and no way proper to Antichrist whose Kingdome by i 2. Thes 2.7 Saint Pauls words must last till the very Comming of Christ as before we haue prooued And therefore I cannot but account these Papists no better then the wicked who k Amos 6.4 put off farre from them the euill day which shall yet come sooner then they imagine seeing Antichrist is reuealed and his Kingdome in part by the Word of God diminished yea and all the signes of Christs Comming almost so fully complete as that we haue all of vs more neede to dresse l Math. 25.5 our Lampes against his arriuall then any way imagine with the idle seruant m Math. 24.45 that our Master doth deferre his Comming Let vs haue our hearts prepared by holy liuing and wee shall not feare but loue that Day to come which increaseth paine on Infidels but endeth them vnto faithfull men saith the blessed Saint n August in 37. Psal Conc. 1. Augustine But let vs passe from the second vnto the third person in Trinitie The eight Article resisted of whom the eight Article of our Faith is deliuered I beleeue in the Holy Ghost albeit o Aquin. Opusc contra Error Graecorum cap. 32. Bellar. lib. 2. de Chron. cap. 20.21 c they will hold with vs against the Greekes the proceeding of the Holy Ghost from the Sonne as well as from the Father yet they lewdly resist the Holy Ghost in these two points as first in appropriating p Ruard Tapper tom 2. Or. theolog orat 3. him onely to the See of Rome when the q Iohn 3.8 wind bloweth where it listeth secondly in denying the assurance of the Spirit by r Staplet l. 9. de Iustific c. 1. Bell. l. 3. de Iust c. 4.5 c. Feuard l. 7. theomach Caluinistic c. 19. their doctrine of doubting and vncertainetie of perseuerance when the Witnesse Å¿ 1. Ioh. 5.6 of this Spirit is Truth bearing witnesse t Ro. 8.16.17 vnto our spirits that we are the Sonnes of God and the seale thereof most certaine u Ephes 1.13 vntill the Redemption of the purchased Possession It is a plaine token that they feele no comfort
by the Spirit when they fight so much against the true working thereof by denying those Truthes which the Spirit doth testifie in the Word and deluding those Workes which the Holy Ghost effecteth in the conscience for comfort by strengthening the assurance of life eternall But why doe I vrge Grace to those who either refuse it or receiue it in vaine their hearts and consciences being hardened and feared They doe not onely grieue the Spirit The ninth Article infringed 1. By false members of the Church but abuse the Bride that is the holy Catholike Church and the Communion of Saints the subiect of the ninth Article first by accounting both x Bell. lib. 3. de Eccles Militante cap. 4. Heretikes and Reprobates to bee members thereof when my Text saith plainely y 1. Iohn 2.19 They were not of vs and our Sauiour himselfe saith z Iohn 15.6 If a man abide not in me he is cast forth as a branch and withered and men gather them and cast them into the fire and they are burned For as Saints are the members of Christ so are the wicked the members of the Deuill saith a Am. in Psal 37 Ambrose secondly 2. By holding the Church to bee onely visible by b Bell. lib. 3. de Eccle. Milit. c. 11 making the Catholike Church to bee visible onely when Dauid saith that c Psal 45.16 the Kings Daughter is all glorious within and our * Luke 17.24 Sauiour that the Kingdome of God is within you For because one part of this Catholike Congregation is Triumphant now in the Heauen of the Blessed secluded from our eyes and the other part scattered into a warfare here vpon Earth some secretly amongst Iewes Turkes and Heathen others openly in a visible particular Church wherein yet the best part are the fewest and knowne to God onely therefore the good men d Interrelig Caesariana c. 9. apud L. Osiand in Epitome hist Eccles Centur. 16. tom 1. lib. 2. cap. 68. of that Deuillishly-deuised Interim or hotch-potch religion penned and published by the sole Commandement of Charles the fifth ingeniously confesse that the Church as it consisteth of those members which liue according to Charitie is onely belonging vnto the Saints 3. In affirming that the Church cannot erre and in that respect spirituall and inuisible thirdly in holding that a particular visible Church such as e Bell. vbi supra they call the Church of Rome can neither erre in faith nor faile in state when yet experience sheweth what the Prophet f Esay 1.20.21 said of Ierusalem and the Church of the Iewes the holy Citie is become an Harlot it was full of iudgement righteousnesse lodged in it but now Murtherers thy siluer is become drosse thy wine mixt with water to bee fulfilled not onely in most of the Greeke Churches g Vid. Brierw Enquiries and Knollâ— his Turkish Historie both corrupted with the Heresies of Nestorius and Eutyches and now subuerted vtterly almost by the furie of the Turkes but also in the Church of Rome it selfe by the iudgement h Apud Gowlaâ—tium in Catalog tâ—st Veritat of Petrarch who alluding to the Prouerbe in Samnio nihil Samnij said Et Româ Romae nil reperi mediâ I found nothing of Rome in Rome For the i Mat. 13.38 Deuill is alwaies ready to sow his Tares of Heresie and Iniquitie and the Church through the allurements of the flesh and the World very apt to retaine them whereupon GOD in iudgement many times remooues the k Reuel 2 4. Candlesticke out of his place that as the Moone which receiueth her Light from the Sunne sometimes shineth cleerely when the Sunne-beames are not hindred and sometimes is eclipsed and darkened in the shadow of the Earth interposed betweene the two bright bodies of the Sunne and Moone it is a similitude vsed by good l Sadeel lib. de legitima Ministorum vocatione D. Whitaker de Eccles q 3. cap. 3. arg vltimo learned men borrowing it of m Ambros lib. 4 Hexan cap. 7. August Ep. 80. ad Hesych some Ancient Fathers so the Church which receiueth all her light of Truth from the Sunne of Righteousnesse Iesus Christ sometimes flourisheth in the bright Profession of the Truth not hindered or crossed by the Cloudes of Errour and sometimes lyeth desolate vnder the darke shaddow of Hereticall Opinions interposed by the Deuill betweene Christ and his Chosen Congregation visible which when it once came vnto Christian Princes became greater in Power and Riches saith n Hieronym in vita Malchi 4. By wrong marking the Church with vnproper Notes Hierome but lesse in Vertue fourthly by assigning such notes and markes to the Church as marre her but marke her not some being false markes as the o Bellar. lib. 4. de Eccles mil. cap. 14. power of Miracles for p Tharasius in Concil Nic. 2. Actione 4. ex 1. Cor. 14.22 Signes are done for Vnbeleeuers q Math. 7.21 Autor oper Impers hom 19. many times by such some true but not fitly agreeing to the particular but to the generall onely as Antiquitie and Vniuersalitie for this is the right Catholicisme r Ex regula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Aristot lib. 1. Poster cap. 4. of the whole Church from the beginning of the World lastly others being both true and fit to a particular visible Congregation but not well vnderstood as Succession which Å¿ Bellar. lib. 4. de Eccles mil. cap. 8. they take to bee personall whereas it is the succession of Doctrine that t Tertullian lib. de praescript aduers haer cap. 21. prooueth a Church to be Apostolicall But what need I so strictly examine their markes They u Vid. D. Whitaker q 5. de Eccles cap. 1. B. Keck rm system theolog lib. 3. cap. 6. make indeed so many that a reasonable man may well thinke that they haue not one true marke amongst them some reckoning foure as Costerus some sixe as Sanders some twelue as Cunerus some fifteene as Bellarmine and some full twentie as Socolouius whereas if this bee a true rule which all the x Hieronym in Psa 133. August lib. 11. de Ciuit. Dei cap. 1. Albert. Magnus Comment in Luc. 13. best Diuines allow for a maxime in Theologie that nothing marketh out a Church but that which maketh vp a Church the Church shall haue but one onely proper and essentiall marke to wit the Word of God effectually preached vnto which if we adde the true administration of the two Sacraments Baptisme and the Eucharist as Seales to an Indenture we haue the full marke of a particular visible Congregation of Christ if besides diuers Ancients wee stand to the iudgement of y Apud T.M. celeber Doctor p 1. Apolâ—g lib. 2. cap. 28.39 c. learned Papists who conuicted in conscience subscribe to this truth deliuered in the z Interrelig Caesarian
vnchangeably indiuisibly inconfusedly and substantially vnited in the person of Christ the only Mediatour betweene God and Man perfectly obedient both in action and in passion in action q Matth. 3.15 fulfilling all righteousnesse to r Iohn 4 34. doe the will of him that sent him and to finish his worke in passion both of soule Å¿ Matth. 26.38 heauy through sorrow for Gods wrath due for mans sinnes vnto the death and of bodie sustayning many torments both in his life time by t Matth. 8.20 Luke 8.1 pouertie and u Luke 13. â—1 Iohn 7.32 c. persecutions and at x Vid. Math. 27 Ioh. 18. 19 his death by mocking buffeting whipping stretching nayling and piercing his sweet side with a sharp Speare vpon the y Gal 3.13 cursed Tree or Crosse then turned to be a blessed Engine of mans true happines in that z Colos 1.21.22 we that were sometimes alienated and enemies in our minde by wicked workes now hath hee reconciled in the bodie of his flesh through death to present vs holy and vnblameable and vnreprooueable in his sight Now this his formall inherent perfection is in himselfe as hee is alone God and Man the only Mediatour betweene God and Man and not that which here wee seeke it being only proper to himselfe who only a Esay 63.3 trod the Wine-presse and none of the people with him Wherefore we must briefly consider of that perfection of Christ which we call effectiue and communicable to wit that which is communicated vnto vs by his working in vs through his holy Spirit that wee b Rom. 8.29 may bee conformed to his Image in which after c Ephes 4.23 God we are new men created in righteousnesse and true holinesse A perfection distinguished according to those degrees which we make in it For as after our fall wee cannot rise of our selues but Christ d Ephes 2.5 must quicken vs so when we are reuiued by a new Birth we cannot attaine to the height of perfection at one leape but as e Gene. 28.18 IAACOBS Ladder had certaine degrees and steppes by which the Angels of God did ascend and descend so this course of perfection wherein we are to ascend vnto GOD hath certaine degrees of holinesse and righteousnesse through which we must passe before we can attaine to the height of our happinesse as the Apostle saith In f Rom. 1.17 the Gospell is the righteousnesse of God reuealed from faith to faith by which g 2. Cor. 3.18 we all with open face beholding as in a Glasse the glorie of the Lord are changed into the same Image from glory to glorie euen as by the Spirit of the Lord. Learned Diuines h Hemingius Syntagm Gloss 4. cap. 4. Aret. Probl. 163. Polanus syâ—tag then out of their good experience obseruing the graduall proceedings of Christians vnto perfection out of the holy Scripture set downe this perfection to bee two-fold First Perfectio viae The perfection of the way Secondly Perfectio vitae The perfection of life that is the course wherein wee must runne this is the Crowne which we shall obtaine i 1. Cor. 9.25 So runne that ye may obtaine The perfection of the way is a blamelesse course of vpright walking only in this life of which the Psalmist thus pronounceth k Psal 119.1 Blessed are the vndefiled in the way who walke in the Law of the Lord and it is found to be two-fold Legall or Euangelicall Legall perfection is that when a man according to the tenour of the Law fufilleth all the Commandements of God as it is required by Moses saying l Deut. 10.12.13 And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his wayes and to loue him and to serue the Lord thy God with all thy heart and with all thy soule to keepe the Commandements of the Lord and his Statutes which I command thee this day for thy good Euangelicall perfection is a carefull endeuour of a faithfull man vnto the true obedience of Gods holy will reuealed in his Word fully setled for all his life time that hee may still grow in grace vnto glorie as Saint PAVL m Philip. 3.13 14. forgetting those things which are behinde and reaching forth to those things which are before pressed towards the marke for the price of the high calling of God in Christ Iesus and this perfection is wrought by the Holy Ghost First in the nature and substance of a regenerate man Secondly in his actions In his nature and substance this perfection is wrought when after the remission of our sinnes and the imputation of Christs Righteousnesse for our free and full â—ustification by a liuely faith that inbred corruption arising from the blot of originall sinne is lessened in vs and Gods grace so restored as that by it we grow still better and better for n 2. Tim. 3.13 as sinne maketh the wicked waxe worse and worse so Grace draweth the godly on in perfection to o Psal 84.7 walke from strength to strength till they appeare before God in Zion So that looke how farre sinne hath defiled the natural man by the issues of corruption throughout all the parts and powers of soule and bodie euen so farre doth and shall the Grace of Gods Spirit worke a restitution in the man regenerate that p 1. Thes 5.23 his whole Spirit Soule and Bodie may be preserued blamelesse vnto the Comming of our Lord Iesus Christ. For shall not Iaacob supplant ESAV Shall not the Spirit subdue the flesh Shall mans sinne eneruate or hinder Gods Grace No in no wise if God send his holy Spirit which q Iohn 3.8 bloweth where hee listeth And therefore this perfection of mans nature reformed spreadeth it selfe into many faire branches First in the minde by a quicke perceiuing and a sound iudgement of heauenly things not only for the knowledge of the principles and grounds of GODS Religion but also for the gathering of such good conclusions as may both strengthen and increase faith since r 1. Iohn 2.20 hee hath the anoynting from the Holy One and knoweth all things Secondly in the will by most ready inclinations and settled resolutions for the right performance of all holy Duties prescribed by God for holinesse righteousnesse and sobrietie since thereto are wee Å¿ Tit. 2.12.14 taught therefore are we purged to be a peculiar people vnto himselfe zealous of good works Thirdly in the conscience both t 1. Iohn 3.18 by boldnesse towards God vpon the full assurance of the remission of our sinnes and by an honest care of liuing vprightly in the feare of God without scarre of scandall giuen or taken to his owne true quietnesse and the profitable edifying of other men since the high way u Prou. 16.17 of the vpright is to depart from euill he that keepeth his way preserueth
ANTICHRIST ARRAIGNED In a Sermon at Pauls Crosse the third Sunday after Epiphanie WITH THE TRYALL OF GVIDES On the fourth Sunday after TRINITIE By THOMAS THOMPSON Bachelour in Diuinitie and Preacher of Gods WORD PHILIP 3.2 Beware of Dogges beware of euill workers HILAR lib. contra Arianos Aurentium Lusit quidem ille verbis quibus possit fellere Electos sed patet impietatis tantae professio LONDON Printed by William Stansby for RICHARD MEIGHEN and are to be sold at his Shop at Saint Clements Church ouer-against Essex House and at Westminster Hall 1618. To the High Noble and most vertuous CHARLES Prince of Wales Duke of Cornewall Earle of Chester and Heire Apparant to the Crowne and Monarchie of Great BRITTAINE his Gracious LORD All happie increase of Grace and Glorie heauenly and earthly from GOD the FATHER and from our Lord IESVS CHRIST MOst Gracious and most hopefully Puissant Prince Place may yeeld much preiudice against the personall performance of any good actions to those mens conceits who make custome a vertue with the blinde Pharises thus taunting at NICODEMVS a John 7.52 Art thou also of Galilee search and looke for out of Galiee ariseth no Prophet But such sinister thoughts God in his prouidence so graciously preuenteth that as the Sunne shineth in euery Climate and fruits are there found proportionable to the measure of celestiall influence shed downe by the Spheres-orbicular motions and light to the same place so Christ is preached euery where and pious plants are there discouered answerable to that measure of sauing Grace which God in his mercie by the vniformely working motions of his free Spirit and light of his Truth vouchsafeth to send them as Peter said in his Sermon to CORNELIVS b Act. 10.34.35 Of a truth I perceive that God is no respecter of persons but in euerie Nation hee that feareth GOD and worketh righteousnesse is accepted with him My hearts true comfort is then well setled by a full assurance of right good acceptance in offering to your Gracious Highnesse this small reward of a poore Prophet since the place whence it commeth is priuiledged from preiudice it being your Highnesse owne Principalitie of Wales For albeit some c Iohn Penrie against the vnlearned Ministers in Wales to the Right Honourable Lord Henrie Earle of Pembroke Lord President of the Marches of Wales Schismatically-rash Censurers in times past layd an heauie aspersion of a Galilaean barrennesse vpon this Countrie for want of Prophets and Prophets Children therein yet God bee thanked their complaint was causelesse since not to rifle vp any olde Rowles and Registers of the Ancient Brittaines great endeuours and good proceedings in all holy Learning and deepe Literature God no sooner sent the beames of his Gospell to shine vpon this Hemisphere of the Reformed Church of Great Brittaine but presently Wales was as well as other places of this Kingdome comforted with the warmth of this heauenly Light conueyed thereinto euen through the hard stormes of those Antichristian Persecutions in former times by the faithfull Ministerie of blessed d Bishop Farrar Rawlins White and other at Glocester Worcester c. burnt Martyrs and glorious Confessors and now continued yea and mightily encreased by the faithfull paines of zealous Pastors our Right Reuerend Fathers and pious Presbyters who e Iohn 5.35 like shining and burning Candles haue so cleered these Coasts of the Clouds of Popish Ignorance that Wales is like Galilee in the dayes of Christ Iesus The f Mat. 4.16.17 people which sate in darknesse seeing great light A full proofe whereof your Graces Highnesse daily findeth by the growth of godlinesse in Persons of all sorts by the loyall obedience of all true-hearted Subiects and by the constant obseruance of all good Orders set downe most intirely by those most Honourable Godly and Prudent Sages of his Maiesties Councell within these Marches of whose sincere Gouernment and Guidance of this your Highnesse Principalitie I must needes say as I finde the Lord the Searcher of all hearts knowing that I lye not in the wordes of EVRIPIDES g Euripid. in Antiope apud Tholosanum lib. 〈◊〉 de Rep. cap. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the sentence of these men the Cities are well inhabited and so is the House also they are helpfull to Warlike affaires For these fiue yeeres together I being called through Gods meere Prouidence by the sole care and fauour of a most Worthie h Sir Edward Herbert Knight of the Bath Personage for all deepe Learning and truely tryed valour to his immortall honour into this parcell of GODS true Vineyard can testifie with all boldnesse the happie successe of those true paines which God hath in his mercy blessed to the comfort of vs his poore Seruants that we labour not in vaine i Iohn 4.36 reaping and receiving wages and gathering fruit vnto life eternall The liuely strength of which great encouragements hath and doth animate me Gods poore Creature to spend all spare time from the ordinarie execution of my necessarie Function in preaching GODS Word vpon the Lords Day and at other fit seasons in writing out and publishing such of my Sermons as are iudged by my Hearers to bee most profitable that what was lost in hearing may by reading be recouered and what was well heard might better bee holden by the Example of the olde k Vid. Danaeum cap. 20. Prolegom in Mâ—nor Prophetas Prophets and the Apostles of Christ who preaching much yet penned no more then what Gods Spirit thought fit and profitable for the present and to future Ages And so vpon this settled resolution which I trust in God good men will iudge truely honest I fastened my Studies for some time vpon this Sermon preached long since yet freshly desired to bee published for their benefit by diuers godly Learned especially for that our Antichristian Aduersaries seemed much discontented that their Pope should be arraigned and adiudged to bee that Great Antichrist and themselues to be prooued so plainly Antichristian euen open Rebels to Christ and Christian Princes whereas as they thinke in the Theorique part Andreas Eudaemon hath answered our obiections and for the practique their loyaltie is approoued in the sight of GOD and Man Indeed this Argument is the very roote of all the differences betweene them and vs vpon which after so many Great Learned Men I doe not presume to deliuer more then hath beene said but only to refresh the Memories of the Learned with a new Method of olde matters both replying vpon Eudaemon where he seemeth to presse and explayning the miserie of our enslaued Countrymen vnder the Pope Al which I most humbly present to your Highnesse as to whom the execution of most things here mentioned may chiefly belong for the rooting out of Antichrist and vtter extirpation of the Romish Babylon since what God hath begunne by the Gracious hand of our most Learned Wise Godly and Puissant Soueraigne for
the detection of that Man of Sinne Your Graces Highnesse in Hereditarie imitation may finish in due time to the Glory of God in maintenance of Truth and your owne eternall Honour by settling Gods people in this happy healthfull and orderly peace The God of Power and Grace so blesse your Excellencies Highnes with all the rich Endowments of his holy Spirit that with the full encrease of all true Honour your Grace may passe many many good dayes here on Earth in all Peace and Godlinesse with the sealed assurance of endlesse Happinesse in the heauenly Ierusalem with the general Assembly and Church of the First-borne in Iesus Christ Amen Your Highnesse most humbly deuoted daily Oratour THOMAS THOMPSON TO ALL THAT HATE ANTICHRIST Light in sauing knowledge and perseuerance in holynesse through IESVS CHRIST GOod Christian Reader I must bee bolde to aduertise thee concerning some passages in this tripled Treatise wherin thou shalt find three maine points of Theologie handled as plainely and as fully as I could The first part is define Saeculi of the end of the World an Argument apt for the Atheists to muse of both in the Doctrine informing their mischieuously misse-led vnderstandings and in the vses reforming their manners The second part of Antichrist whom I prooue to bee the Pope both by artificiall demonstration and by testimonie of Ancient Fathers and of later Writers digested into a pannelled Iurie to cast the Pope What either Sanders Bellarmine Pererius Viegas or Eudaemon haue obiected in any point of the Controuersie I haue to my power satisfied vsing the helpe of our owne good Writers as Bishop Iewel Doctor Whitakers Doctor Abbats Doctor Willet Doctor Sharpe Tilenus Peter du Moulin Gabriel Powel and Master Brightman with other more ancient strong men of our Israel that I might as neere as possibly I could abridge their large Volumes into a Manuell Only I wish thee well to marke the vses of this point the former of which will notifie the miserie of our English Papists together with the Villanies of the Trayterous Iesuites and Seminarie Priests the latter will informe thee of what course God in his most Gracious Prouidence tooke to bring in this happie Reformation of Religion professed in this Church of Great Brittaine together with an answere to all those exceptions which Papists haue vsed to scandalize our Profession of truth The last is of Heretikes going before and following after Antichrist briefly discouered in the forme of a short motion to Princes Prelates and other Peeres for an order against them The second part is the largest and so giueth title to the whole Discourse which I seriously commend to the blessing of God for the helpe of his Elect in knowledge and holinesse and withall prefixe for their readier finding out of the particulars this Catalogue or Table of the seuerall Contents expressed in euery Section thus The first part §. I. 1. WHy IAMES IOHN were called Boanerges Sonnes of Thunder 2. The distinction of Saint IOHN his Writings 3. Why the first Epistle was called Catholica §. II. 1. The scope and summe of what the Text yeeldeth obseruable §. III. 1. The Diuision of the whole Text into seuerall parts §. IIII. 1. Why Time is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an houre 2. What is meant by the last houre 3. The six periods of the worlds age 4. PAVL and IOHN reconciled about the last day §. V. 1. There shall be an end of time 2. How the world is said to be established for euer 3. The world not of long continuance 4. The change of the world according to two opinions 5. The manner of this change is an hidden secret §. VI. 1. The end is euen at hand 2. The signes of the last end set downe in Scripture 3. The complement of those signes in these latter dayes §. VII 1. The first vse of this Doctrine is for sobrietie in opinion and life 2. Why the time of the last day is not reuealed 3. Mans presumption therein 4. ELIAS and NAPIER iustly corrected §. VIII 1. Sobrietie of life 2. We must not make haste to be rich 3. Rich mens miserie 4. We must be sober in expences 5. The absurd change in liuing by Gentlemen Citizens §. IX 1. The Second vse is to watch and pray 2. What watching is 3. Good Rulers are to watch ouer their Charge The second part §. X. 1. THe Prophecies of Antichrist set downe in Scripture 2. The causes of these Prophecies 3. The order and method of this discourse §. XI 1. The litteral name of Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. BELLARMINE and EVDAEMON confuted §. XII 1. The mysticall name of Antichrist in these letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666. 2. The sundry applications of these letters to diuers names 3. The absurd dealing of Papists in this name 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 5. The nominall description of Antichrist §. XIII 1. The efficient cause of Antichrist principall and lesse principall §. XIIII 1. The materiall cause of Antichrist 2. Whether Antichrist bee one onely person or a succession of Apostates 3. Our reasons prouing a succession in Antichrist 4. The Rhemists make for vs. 5. EVDAEMONS exception fully answered 6. IRENAEVS and AVGVSTINE are on our side 7. MALDONATVS also for vs in the meaning of IOH. 5.43 8. Antichrist no Iew nor of the Tribe of DAN §. XV. 1. The former cause of Antichrist 2. Antichrist an Heretike denyeth all the Creede 3. Antichrist most wickedly breaketh all the commandements 4. Antichrist his character couetously imprinted 5. Antichrist his false myracles 6. Antichrist his cruell warres against the Saints 7. Antichrist in the middest of the Church visibly militant 8. Antichrist his residencie in the Citie of Rome 9. Antichrist his beginning and growth till sixe hundred yeeres after Christ 10. Antichrist must continue in some sort till Christs comming §. XVI 1. The finall cause of Antichrist §. XVII 1. The Reall and causall definition of Antichrist §. XVIII 1. MAHOMET is not Antichrist by BELLARMINE proued against IODOCVS CLICHTHOVEVS §. XIX 1. The Pope of Rome is that Great Antichrist before defined 2. The litterall name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing to the Pope 3. The mysticall name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly applied to VITALIANVS c. 4. The course of edifying the Church was changed by VITALIANVS his bringing in of the Latine seruice §. XX. 1. The Pope is all one with that Antichrist in the cause efficient 2. CONSTANTINE his Donation forged §. XXI 1. The Pope agreeth with Antichrist in the materiall cause 2. The hollow Chayre and Pope IOAN proued 3. How the succession of Popes is to be taken §. XXII 1. The Pope is that Antichrist in the formall cause 2. The Pope is an Heretike denying the Creede 3. Instances of his Heresies deliuered for doctrines è Cathedrà against euery Article of the Creede truely proued from the testimonie of their owne Writers and rightly reprooued by the holy
Nazianzene For Iames was lowd in Herods eares who slew him c Act. 12.2 for the Iewes sake and Iohn was powerfull as an high sounding thunder according to the d Aristot lib. 2. Meteor ca. 9. in illuÌ„ Vicomercatum Senec. lib. 2. Natural Quaest cap. 27. Naturalists their distinctioÌ„ of thunder in nube ex nube in the cloud and from the cloud In the blacke cloud of his flesh wherein whiles he liued he kept the Church pure by his effectuall Preaching from hereticall contagion if wee may well beleeue the report of Hegesippus as Eusebius e Euseb lib. 4. histor Ecclesiast cap. 8. hath recorded it From the bright cloud of his doctrine when after his death he now thundreth in his writings first concerning things past in that his Gospell which where other Euangelists speake most of Christs body f Caluin in proâ—m commentar in Joh. most especially deliuereth the historie of his soule and not of his soule onely to shew Christ truely man but of his God-head also to prooue him very God Secondly of things to come in his Booke of Reuelation g Danaeus in proleg in Minor prophetas ca. 10 which is the last prophecie of the new Testament to which h Reue. 22.10 whoso addeth God will adde vnto him the plagues written therein Thirdly of things present to wit Faith and Loue Faith of sound doctrine and Loue of good workes in these his three Epistles in the first of which called by all Diuines Catholica because it is not dedicated or directed to any one man Church or Countrie in particular for i Vid Posside in Indic Oper. D. Augustini it is not probable that he sent it to the Parthians of whom he maketh no mention at all these points of Doctrine are handled so promiscuously as that yet they are attempered and fitly framed to the strength and capacitie of euery true faithfull one be he olde yong or babish olde by experience who k Heb. 5.14 through long custome hath his wits exercised to discerne both good and euill Yong in his best strength that l Ephes 4.26 he might no way giue place to the deuill but resist m Iam. 4.7 him rather that he may flee from him Babish as n 1. Pet. 2.2 new borne desiring the sincere milke of the word to grow thereby For as in the o Plutarch in Lacon Institut Spartan festiuals all the people reioyced but euery man in a seuerall companie with a seueral tune as old men said they haue beene strong yong men sung that they are strong and children that they may bee strong so although the faithfull performance of these dueties belong vnto all true Christians alike yet Iohn in his heauenly wisedome directeth diuers dueties to diuers ages as louing experience to ancient Fathers liuely strength to flourishing young men and sauing knowledge to tender babes by which as old and yong men take heede of the world which is contrarie to the Father so these babes especially are carefull to beware of all wicked heretikes destroyers of faith § II. For this is the end The end and summe of all and purpose of these words onely to forewarne that as olde men with yong men flee these worldly euils pride couetousnesse and luxurie so must these babes looke with a circumspect eye vnto all false seducers in these dangerous times Because that you may now see at once the summe of all to be said out of these words now it is the last age of the world wherein according to the ancient prophecies of the comming of Antichrist there are now risen many forerunners of that great one who since they are reprobates are become Apostates that may bee discerned what they are by vs who are indued with the grace of Gods holy Spirit from Iesus Christ to know all things necessarie for our saluation in this behalfe The Diuision of the whole Text. § III. Hence therefore you see two things to be obserued out of this Scripture a temptation and an issue a danger and a deliuerance The danger is twofold first in respect of time Babes it is the last time Secondly in respect of wicked teachers liuing in that time who are here described certainely to come for an euident manifestation of this last time First by the greatnesse of the head and as yee heard that Antichrist shall come Secondly by the multitude of the members euen now are there many Antichrists by which we know it is the last time yet the deliuerance is greater then the danger p 1. Cor. 10.13 our faithfull God not suffering vs to be tempted aboue that which wee are able to beare but giuing the issue with the temptation that we may be able to beare it For our deliuerance is described procureable two maner of wayes First in respect of the seducers themselues who are noted to be knowne Secondly in respect of the faithfull indued with grace for to know them The marke of these Antichrists is their Apostasie disciphered out two wayes first by the cause and secondly by the end The cause is formall or as q Zaharell de medijs demonstr cap. 5. Keckerm lib. 1. system Logic. cap. 15. Logicians call it efficiens per emanationem to wit Reprobation necessarily concluding these men to bee Apostates in this demonstration a causa propter quam whose proposition is if they had beene of vs they would haue continued with vs. Assumption But they were not all of vs. Conclusion is and therefore they went out from vs. For secondly the end is that it might appeare that they were not all of vs. And therefore that by this marke we might know these Antichrists our God doth indue vs with the grace of his Spirit here liuely discribed first by this fountaine ye haue from that holy one secondly by the floud an vnction or an oyntment and thirdly from the Sea or rather from the end for which this floud floweth from this fountaine and know all things Euery word hath his weight and euery weight hath worth in the danger for a corrosiue in the deliuerance for a comfort in both for sound doctrine and true instruction which although I cannot but rudely deliuer being not accustomed to so honorable a Celebritie yet hartily in the Lord and most humbly I beseech you to heare me patiently since I will endeuour by the grace of GOD preuenting and assisting me in this present businesse to speake to the purpose and prooue what I speake concluding thus with Salomon r Prou. 8.33.34 heare instruction and be yee wise and refuse it not Blessed is the man that heareth me watching daily at my Gates and giuing attendance at the postes of my doores For hee that findeth me findeth life and shall obtaine fauour of the Lord. And so now to the first danger in respect of the time ¶ The first part of the end of the WORLD § IIII. BAbes it is the
Arausicanum 2. can 12. 18 apud Binnium Tom. 2. Concil that God loueth vs such as we shall bee by his gift not such as wee are by our owne merit and reward is due for good works if they be done but grace which is not due doth goe before that they may bee done and seuerally auouching the sole mercy of God in Iesus Christ against our merit as S. Augustine thus q August tract 3. in Ioh. Christ Iesus is plainely and the whole Physician of our wounds And S. Ambrose thus r Ambros lib. 1. de Jaaâ—ob vit beat cap. 6. I will not boast because I was profitable nor for that any other was profitable vnto me but because Christ Iesus is with the Father an Aduocate for mee but because the bloud of Christ was shed for mee And S. Bernard thus Å¿ Bernard Serm. 61. in Cantic Meritum meum miseratio domini My merit is Gods mercy These euen by conuiction of conscience either foolishly in forgetting or craftily suppressing their owne tenent but thus cleerely affirming that h Colonienses in Enchirid. cap. de Poenitent fol. 93. if merit bee applyed vnto vs as in whom there must be some cause of our owne saluation the word merit as say the Diuines of Colen is taken abusiuely being in proper signification peculiar vnto Christ because as saith i Aquin. 1.2 q. 114. art 1. in corpore AQVINAS in whom there is a simple righteousnesse in those the merit is proper and in whom righteousnes is but in proportion there is merit onely but in some respect Whereupon as Adrian k Adrian in lib. 4. sentent apud Cassand in Consultat loco â—e bonis operibus de Toledo afterward Pope Adrian the sixth and Iodocus l Clichthou lib. 3 Elucidat Eccl. Clichthouâ—us said well Our merit is as a staffe of reede and a menstruous cloth deceiuing those who trust therein and being continually polluted by some new sinnes so that as Sella m Stella Commen in 2. Lu. 11. concludeth Christ is our absolute Sauiour and deliuerer from all danger and euill meriting for vs as Scotellus n Petrus de Aquila aliâs Scotellus in lib 3. sentent dist 19. well obserued these fiue seuerall things 1. Remission of sinne 2. Infusion of grace 3. Freedome from paines eternal temporal 4. The trampling vnder soote of Deuillish power 5. The opening of the heauenly gate Surely these men last alledged and such other of their ranke may vpon better reason say then Nestor did in Homer o Hom. Illiad 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Shall I lye or shall I speake the truth my conscience compelleth me to speake what I thinke For as the beames of the Sunne pearce thorow the thickest and darkest cloudes so truth here breaketh thorow the deepest mists of errour by the power of the spirit of truth which compelleth these men like p Ioh. 11.51 Caiaphas to tell that truth which themselues deny And yet they further seeke to ouerthrow the truth of this article by a fourth way 4. Of Christ his descending into Hell to wit by a singular and strange interpretation of Christs descension into hell both wringing themselues and wronging vs q Prou. 30.33 wringing their owne noses for a diuision of r Catechismus Trident. p. 69. Hell into three roomes Limbus Patrum Purgatorie and the lowest Pit or place of the damned to straine out this blood of an hellish conclusion Å¿ Aquin. opuscul in symbol p. 3. q. 52. art 2. 5. Petrus à Soto in Method confess L. Vaux his Catechisme Canisius in Catechismo Rhemist in 2. Act §. 12. Feuardent lib. 6. Caluinist Theomach cap. 1. Bellar. lib. 4. de Christ cap. 11.12.13 c. that Christ descended onely in Limbum Patrum euen Abrahams bosome to bring forth the soules of the Patriarkes and other godly resâ—ant there before his ascension into heauen then opened to them and not before whereas first by their t Vid. Bell. l. 1. de Purgat c. 15. owne confession the Scriptures haue no such diuision of Hell since not so much as the words Limbus Patrum and Purgatorie are to be found in all the Bible and therefore their conclusion must needs be both idle and false idle by crossing and contradicting it selfe in taking hell from Abrahams bosome when they might well know both from St. Augustine u Aug. Ep. 99. ad Euodium lib. 12. de Gâ— ad liter that the name of hell in Scripture is neuer vsed in the better part and from their owne friend Andradius x Andrad lib. 2. defens fidei Tridentinae that in the places of note where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Inâ—ernus is mentioned it is taken onely for Death and the Graue which Christ did loose by his resurrection false by denying first the euidence of the holy Ghost who sheweth that Heauen was open to some of the Patriarkes and Prophets as y Gen. 5.24 Enoch z Heb. 11.26.27 Moses and a 2. Reg. 2.11 Elias before Christs ascension secondly the true efficacie of Christs sacrifice who was b Reuel 13.8 the Lambeslaine from the beginning of the world euen Iesus c Heb. 13.8 Christ yesterday to day and the same for euer thirdly the true happinesse of those Ancient and holy Fathers whose Soules were then as they are now d Reuel 14.13 in rest from their labours since they died in the Lord and were gathered to their Fathers into Abrahams bosome a place of light and not of darknesse aboue and not below neere to Christ in glory and not to hellish torments if we may stand to the authority and warrant of e Orig. l. 1. Commentar in Iob. Origen or of him who wrote those Commentaries vpon the booke of Iob thus copiously paraphrasing Iobs patient speech naked shall I returne thither againe thither shall I goe where is the disposing of tribulations where is the rewarding of labours where is Abrahams bosome Isaac his propertie Israel his familiaritie where are the Soules of Saints the chores of Angels the voyces of Archangels where is the illumination of the holy Ghost the kingdome of Christ the purest glorie and the blessed sight of the eternall God Now their wronging of our Churches is perspicuous to the world by their accustomed coyning of a double lye one f Feuard lib. 6. Theomach cap. 1 D. Bishop in his answere to M. Perkins Aduertisement that we expunge or wipe this article out of the Creede the other that we corrupt it by an infinit varietie of false expositions whereas against the former falshood we need no better witnesse then g Harmonia Confess sect 6. per omnes Eccle. Reformat our harmonie of Confessions in all which this article is vniformely auouched although if we should haue omitted it we could not haue wanted a lawfull warrant therefore out of good antiquities by h
and fine speeches we may auoyd the danger of falling otherwise if it prooue sound vpon our due tryall we may boldly march on with good lucke to our honour of so wise prudent and prouident discerners of spirits and doctrines and that by the example of many good men as y 1. Reg. 22.8 Iehoshaphat who suspecting the vnicent and agreement of Ahabs foure hundred false prophets said Is there not here a Prophet of the Lord besides that we might enquire of him and the z Act. 17.11 Noblemen of Berea who vpon Pauls preaching receiued the Word with all readinesse and searched the Scriptures dayly whether those things were so and the Iewes a Act. 25.25 at Rome who desired to heare from Paul of Christianitie and after they had heard him reasoned much amongst themselues For as Tertullian well b Tertull. de praescript cap. 9. aduiseth Quaerendum est donec inuenias credendum vbi inueneris nihil ampliùs nisi custodiendum quod credidisti Thou must seeke till thou findest and beleeue when thou hast found and then no more but thou must keepe what thou hast beleeued A great Question How and by what meanes may we know true Teachers and good Guidâ—s But here peraduenture some one carefull Christian or other will demand how or by what meanes he shall try or know good Spirits from bad right Teachers from wrong To whose iust demand I easily make this answere that God in his goodnesse hath giuen vs his Children both Meanes to try and Markes to know good Spirits from bad right Teachers from wrong For the meanes which GOD hath giuen vs by which wee may try blinde The first Answere of the meanes to trie them and yet blinding Guides are in number fiue first the Spirit of God secondly the Word of God thirdly the summe of their calling fourthly the testimonie of ancient Fathers fifthly the conference with holy Brethren For first Gods Spirit is c Vid Caluin har Euangel in Math. 7.15 a meanes of this tryall The first meanes when he giueth to the faithfull that excellent gift of d 1. Cor. 12.10 discerning spirits which is no naturall perspicacie or sharpnesse of iudgement but e Vid. Ambros Aquin. Marlaor in 1. Cor. 12 a supernaturall light and cleerenesse of vnderstanding by which the godly both quickly and throughly perceiue a plaine difference betweene men speaking by the Spirit of God and by the deluding spirit of the Deuill as f 1. Reg. 22.8 Iehoshaphat found the false prophets of Ahab and g Nehem. 6.13 Nehemiah perceiued that God had not sent SHEMAIAH the sonne of DELAIAH but that TOBIAH and SANBALLAT had hyred him to pronounce that Prophecy against him This gift more abundantly appeareth in the full time of the New Testament as wee may finde not only by h Act. 5.1.2 c PETERS discouery of ANANIAS and SAPHIRA their treacherie or i Act. 16.15 Pauls expulsion of the spirit of diuination out of the Mayd at Philippi but by the continuall course against Heretikes who no sooner appeared but were discouered either by the Councels or by other good Christians as Saint Iohn said to all the faithfull in generall k 1. Iohn 2.27 The anointing that yee haue receiued of him abideth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things and is Truth and is no lye and euen as it hath taught you yee shall abide in him Ob. For albeit that peeuish Papist STAPLETON l Stapleton in Promptuar Cathol dominic 7. post Pâ—ntec §. 1. would limit this gift only to the learned Teachers and Masters of Israel because it seemeth by the Apostle to be appropiated only to m 1. Cor. 12.10 some that albeit all Christians haue a generall iudgement of any doctrine yet the particular determination of truth or falsehood in any point belongeth to the Church and the Masters therein assembled in Councels as the Apostles and Elders n Act. 15.6 were at Hierusalem Sol. 1 Yet wee finde it otherwise in all Gods Children who being indued with the o Rom. 8.14 Spirit of Adoption are directed by the same Spirit p Heb. 5.14 through long vse and custome to discerne both good and euill as the Spirit q 1. Cor. 2.10 searcheth all things euen the deepe things of God so farre as God thinketh it necessary for those his Children to know who in this respect are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Esay 54.13 Iohn 6.45 all of them taught of God Å¿ Ierem. 31.34 from the least of them to the greatest of them to know the Lord. And therefore where the Apostle saith to another discerning of spirits Sol. 2 it is no such appropriation to one or some as can or doth hinder the gift from all seeing the Apostle so speaketh not in regard of the substance of the gift which goeth with Gods Spirit but of the measure and vse thereof which some may haue more then others as To euery t Ephes 4.7 one of vs is giuen grace according to the measure of the gift of Christ and yet not gaue it for themselues alone but for others also who by their skill may bee directed to flee false prophets as thereupon all Councels wherein the Learned are Sol. 3 assembled to determine of Controuersies are u Vid Whitaker contr 3. q. 3. c. â— arg 2. D. Willet Synops Papis pag. 110. Ecclesia repraesentatiua A Congregation of the Learned representing the whole bodâ— of the Church of Christ wherein not onely Bishops but also any other faithfull and learned men may be called to giue suffrage as well decisiuum of deciding as consultiuum of counselling concerning points of faith which as their Pope x Apud Gratianum dist 96. can 4. Nicholas the first said is vniuersall and common to all and pertaining not only to the Clergie but also to Lay men euen altogether vnto all Christians as in the Councell of Hierusalem were gathered the Apostles and the Elders with whom y Act. 15.22 the whole Church there gaue their assent also So that if this gift of discerning spirits be amongst the Learned assembled in Councell it is a meanes sufficient enough vnto any good Christian for tryall of spirits since as they all assembled haue it together any faithfull man may haue it to himselfe in particular because both the z Psal 51.12 Spirit being free as the wind to blow a Iohn 3.8 where it listeth b 1. Cor. 3.17 giueth libertie to the Saints c 1. Cor. 6.2 to iudge and the Councell being assembled for the good of the Church is a speciall direction to all the true members of that Church whose Councell it is to approoue or disprooue according to their iudgement as Constantine d Apud Eusebium lib 3. de vit Constant cap. 18. called the consent of a
generall Councell directed by Gods Spirit the explanation of the will of God to which all and euery Christian is to agree and as good Saint Augustine e August lib. 1. de Baptis contra Donatist cap. 18. tearmed the sentence of a generall Councell to be the consent of the whole Church 2. Meanes But to passe forward lest this good gift of discerning spirits might bee or seeme to bee a delusion therefore a second meanes is added hereunto which is the written Word of God comprised in Canonicall Scriptures For this is a most sanctified soueraigne meanes thus ratified by the Prophet f Esay 8.20 To the law to the testimonie if they speake not according to this word it is because there is no light in them thus reckoned of by the Apostle g 1. Tim. 3.15.16.17 the holy Scriptures are able to make thee wise vnto saluation through faith which is in Christ Iesus for all Scripture is giuen by inspiration of God and is profitable see the vses thereof for doctrine to wit of truth for reproofe of error for correction of a bad life for instruction in righteousnesse vnto a good life that the man of God may be perfect throughly furnished vnto all good workes For the old and new Testament is as sayth h Basil de rectâ fide Basill the treasure of the Church the holy books of diuine Scriptures are as saith i Isidor Pelusiot lib. 1. Ep. â—69 Isidorus Pelusiota 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very ladders by which we climbe vp to God because k August tom 4 lib. de bâ—no viduitat cap. 1. the holy Scripture hath fastned a rule vnto our doctrine lest we should presume to vnderstand more then it behooueth vs to vnderstand but that as he saith we may vnderstand according to sobrietie as God hath giuen to euery man the measure of faith therefore it is not my part to teach you any other thing but to expound vnto you the words of the Teacher and to dispute of those things as God hath giuen Ob. But here againe Doctor Stapleton is l Stapleton vbi supra carping against this meanes also granting what we say to be true yet adding three things first that the Word of God is not the Scripture only secondly that the common sort of the faithfull doth not vnderstand this Word of God so exactâ—y as that they can iudge of euery new doctrine by the same Word of God and in the causes and grounds thereof thirdly that the proportion of faith which ruleth against new doctrine is the now approued and receiued faith of the Church Sol. All which exceptions are but beggerly crauings of what will not be granted neither to him nor to any Papist now liuing in the world For the first point is most false and a flat derogation to the sufficiencie of the Canonicall Scriptures which only conteine the whole reuealed will and Word of God as besides the Scripture it selfe which m Deut. 4.2 Reuel 2â— 18 curseth those that adde thereunto and Fathers alleadged by n Morn in praefat de Eucharist Polan cap. 1. symboâ— Theolog. c. our side and yet not answered by any of their Wranglers euen o Aquin. 1. p. Aquinas and Catetane their owne great Rabbies haue plainely auouched hee saying that our faith relyeth vpon the reuelation made to the Apostles and Prophets who writ the Canonicall bookes but not vpon the reuelation if any be made to any other Doctors this p Caietan in 2. Tim. 3.16 expounding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by diuine inspiration as the speciall difference betweene Gods written Word and all humane inuentions And the second point is no better being an vncharitable debasement of Gods children who may be as S. Paul was q 2. Cor. 11.6 rude in speech but not in knowledge For since Gods Spirit r Iohn 16.13 which is the Spirit of Truth leading into all truth may be in Amos as wel as Esay may be in vnlettered Idiots as well as in a learned Rabbie we cannot with any godly reason debar simple men from the knowledge of the Scriptures which are not the Å¿ Esay 13.12 sealed booke but t Habbac 2.1 written so plaine that a man may runne and read them And therefore albeit they cannot out of Scripture exactly decide like a learned Schooleman a point of Controuersie yet may they by Gods enlightning grace attaine to so much knowledge of godlinesse out of the reading and hearing of the holy Scriptures as may through Gods acceptance suffice for their saluation according to their measure as the Apostle exhorteth u Col. 3.16 Let the Word of God dwell in you plenteously For hereby saith x Hieronym in 3. Coloss Hierome is declared that Lay men must haue the Word of Christ not onely sufficiently but abundantly and so teach and warne themselues mutually But thirdly where he seemeth to tye the proportion of faith to the Church not to the tenor of the Scriptures I maruell how hee dare so swarue from the Scriptures which y Clem. Alex. lib. 6. Strom. August lib. 2. contra Cresconium Grammatic all the Fathers call The Ecclesiasticall Rule both of faith and manners For what is this analogie or proportion of faith but z Vid. Hyperium lib. 2. de Theol cap. 35. the true agreement which one part of the Scriptures hath with another to make vp one faith Fides a Tertull. lib. de praescript aduer hâ—r cap. 14. saith TERTVLLIAN in regula posita est Faith is placed vnder a rule to wit of Law and Gospell that it should not depend vpon Man but vpon God and that it should be made knowne by it owne onely principles which are the Bookes of Canonicall Scriptures the onely best and Authentique b Iohn 5.39 Witnesses of Iesus Christ the c Heb. 12.2 Authour and finisher of our faith As then the Law-giuer is the best Interpreter of himselfe so let God in the Scriptures haue the place both of Text and of glosse d Psal 51.4 Rom. 3.4 that he may be iustified in his sayings and cleere when he is iudged For e Irenaeus lib. 3 aduers haer c. 12. ostensiones quae sunt in Scripturis non possunt ostendi nisi ex ipsis Scripturis saith IRENIE Doctrines in Scriptures cannot be declared but out of the Scriptures Whereupon f Tertull. lib. de veland virginib cap. 3. Tertullian thus cutting off all customes or prescriptions which seeme vpon pretence of antiquitie to derogate from truth cryeth out Exurge Veritas Arise vp Truth quasi de patientiâ erumpe and breake forth out of thy patience nullam volo consuetudinem defendas I will not haue thee to maintaine any custome Ipsa Scripturas tuas interpretare quas consuetudo non nouit Doe thou interpret thy Scriptures which custome hath not knowne si enim nosset nunquaÌ„ esset for if it
full like the Sunne euer shining like the Sea alwayes flowing like the Fountaine euerlasting h Horat. ad Carn sedul beâ—tâ— pleno copia cornu a blessed plentie from the i Psal 132.16 budâ—ing horne of saluâ—tion k Luke 1 6â— raised vp by the mightie God of Israel for vs in the house of his seruant Dauid Reason drawne from the proportion of faith enforceth our consent vnto this truth because in this Supremacie there cannot be either a fellow equall or a deputie substituted to our Sauiour Christ For he alone is first in respect of his person the l Iohn 1.14 only begotten Sonne of God both as God in the forme m Phil. 2.6 of God thinking it no robberie to be equall with God with whom n Iohn 17.5 before the world was he had that glorie o Esay 42.8 which he will not giue vnto another no creature being capeable of that glorie since p Exod. 33.20 no man can see God and liue and as Man only coÌ„ceiued q Luke 1.35 by the ouershaddowing of the Holy Ghost onely r Matth. 1.23 borne of the pure Virgin Mary only receiuing Å¿ Iohn 3 34. the Spirit without measure only like to t Heb. 4.15 man in all things sinne only excepted secondly in regard of his office as he is the u Heb. 9.15 Mediator of the New Testament both for Redemption since x Esay 63.2 hee hath trodden the Winâ—-presse alone and for Intercession since he y Rom. 8.35 alone sitteth at the right hand of God making continuall Intercession for vs. For this his Office of a Mediatour he himselfe alone performeth First as he is the only Prophet who z Iohn 6.68 hath the words of eternall life being the only a 1. Pet. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe of the Sheepe Secondly as hee is the only Priest of the New Testament after the b Psal 110.4 order of MELCHISEDECH c Heb. 7.24 continuing for euer in an vnchangeable Priesthood in that first d Heb. 10.14 by one offering once offered hee hath perfected for euer them that are sanctified and then e Heb. 7.25 liueth for euer to make intercession for vs. Thirdly as he is a King who for f Psal 93.1 euer raigneth alone g Reuel 17.14 King of Kings they h Prou. 8.14 raigning by him and Lord of Lords who for him decree iudgement i Lucan lib. 1. Pharsal Nulla fides regni socijs omnisque potestas Impatiens consortis erit Kings will haue no Copartners The Heauen k Plutarch in Apophthegmat said ALEXANDER hath but one Sunne to shine and the Church yea and the World hath but one l 1. Cor. 8.6 God who is Father of all and one Christ who is Lord of all So that well might the Ancient Fathers of the Primitiue Church 3. Regula vpon these good grounds assent vnto this Truth As first for the Greek Church three namely Clement of Alexandria m Clement Alex lib. 3. Paed. cap. 12. who plainely auoucheth that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The onely Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good Counsell of the good Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The proper true Wisedome the sanctification of our knowledge n Origen lib. 6. contr Celsum tom 2. p. 762. Origen who from the same great Schoole disputing against Celsus aptly resembleth the Church to a Body Christ the Sonne of God to the Soule and all the faithfull to the members of this vniuersall Body because as the soule quickneth and mooueth the body which of it selfe hath no liuely motion so That Word stirring vp the body by a wonderfull force vnto those things which it ought to doe mooueth altogether euery member of the Church doing nothing without reason And Gregorie Nyssen who expounding that sentence in the Canticles His o Cantic 5.11 head is as the most fine gold concludeth it p Gregor Nyssen in Cantic or 13. to be Christ not as God only but also as Man the Branch of virginitie without blot of sinne since the Head of the body the Church and the first fruits of all our nature is pure gold and farre from all mixture of vitiousnesse Secondly for the Latine Church three other as good and great men as the former to wit Cypâ—ian q Cyprian in Concil Carthaginensi thus speaking in the Councell of Carthage of the paritie of Bishops concludeth Let vs all expect the Iudgement of our Lord Iesus Christ who one alone hath power both to preferre vs in the gouernment of the Church and to iudge of our actions Ambrose who discoursing vpon that place in the Prouerbs The r Prou. 8.28 Lord possessed me in the beginning of his way before his works of old thus reasoneth By this Å¿ Ambros lib. 3. de sid cap. 4. Christ proueth himselfe to be God eternall because he is the beginning of all things and the Authour of euery vertue because hee is the Head of the Church And lastly Saint Augustine next vnder t Vid Kemnit in orat de Lecti Patrum Christ and his holy Apostles amongst the Doctors of the Church the greatest Pillar of Christianitie who many times sweetly redoubleth vpon this point saying Quia u August conâ— 3. in Psal 37. caput nostrum Christus est corpus capitis illius nos sumus Because Christ is our Head we are the Body of that Head Omnes qui ab initio saeculi fuerunt iusti caput Christum habent All the righteous who haue liued euer since the World began haue Christ for their Head And in another place thus x Idem in Psal 139. If Christ be an Head Christ is the Head of some Body the Body of that Head is the holy Church in whose members we are if we loue our Head But against this truth some may oppose these words of S. Paul Ob. y 1. Cor. 3.9.10 Wee are labourers together with God yee are Gods husbandry yee are Gods building according to the grace of God which is giuen vnto mee as a wise Master-builder I haue layd the foundation and another buildeth thereon For here it seemeth that Christ hath the Apostles both for his fellow-labourers and to be Master-builders as well as he But yet Christ is all in all and the Apostles Sol. with other his faithfull Seruants rightly called first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fellow-labourers secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master-builders For first they are z Vid. Keckerman lib. 1. syst Log. cap. 15. pag. 135. Fellow-labourers onely as they are Instrumenta animata Liuely Instruments as Seruants to their Master Souldiers to their Captaine moouing onely of themselues as they are directed by their first moouer according as all other second causes mooue not vnlesse they be mooued by an higher cause as the a Aristotel lib. 8 Physic cap. 5. Philosophers axiome is