Exposition of 2 Thessalonians, Exposition · Chapter 2 · Verse 11, 12
VERS. 11.12.
And for this cauſe God ſhall ſend them ſtrong deluſion, that they ſhould beleeue a lie.
That they all might be damned, who beleeued not the truth, but had pleaſure in vnrighteouſneſſe.
THE words ſeeme intended to farther explication of the miſerable eſtate of men ſeduced by Antichriſt for not receiuing the louelove of truth. And for the maine, to worke in vsus the more feare of ſlighting ſuch grace of God offered in the Goſpel. The argument, drawne from the puniſhment dreadfull, and to be trembled at, wherewith God plagues ſuch as regard not the Goſpel, the word of truth. For this, God ſhall ſend them ſtrong deluſion, &c.
Particulars conſiderable are: 1 The iudgement. 2 The inflicter. 3 The iſſue. 4 The cauſe meritorious.
1 The iudgement is ſtrong deluſion to beleeue a lie. Greeke, foreign, which ſome interpret, Efficaciſſimam quandam deceptionis vim. Others, Ʋim intus efficacem & operatricem. Our Engliſh, ſtrong deluſion: Whether foreign actiuely denote impoſture, or paſſiuely, the fruit of ſuch deception, Errour, is not curiouſly to be diſputed: The words to my apprehenſion ſound, ſtrongeſt impreſſions of errour faſtened vponupon their mindes, by that great Impoſture, the inſtrument of the Lords vengeance. Conceiue it to imply two things. 1 Infatuation and beſottedneſſe, ſo great as that errours palpable, and ſuch as may be ſelt, are entertained for trueth. 2 Pertinacie and ſtifneſſe in adhearing to them, incorrigible, that no perſwaſion, nor affright from God or man can reclaime them from.
De primo: Infatuation, HaueHave you euer read the Lord deſcribing the ſottiſh dotage of idolatrous Iewes? HeyEſay 44. burneth part thereof in the fire: with part thereof hee eateth fleſh; he roſteth roſt and is ſatisfied, hee warmeth himſelfe, &c. And the reſidue thereof hee maketh a god; euen his grauen Image: hee falleth downe to it, and worſhippeth it, and prayeth vntounto it, and ſaith, deliuer me for thou art my god. And none conſidereth in his heart, neither is there knowledge or vnderſtanding to ſay, I hauehave burnt part thereof in the fire; I hauehave baked bread vponupon the coles thereof, I hauehave roſted fleſh, and eaten thereof: And ſhall I make the reſidue an abomination? Shall I fall downe to the ſtocke of a tree? A deceiued heart hath turned him aſide, &c.
No whit leſſe is Popiſh infatuation. Semble to your ſelues a Papiſt proſtrate before his breaden god. Hee knowes it the Bakers compoſition; ſees, toucheth, taſts it bread, cannot be ignorant, it goes out at the draught. Yet adores and prayeth vntounto it, ſaying, deliuer mee, for thou art my God. So hath God zIſai 44.18.ſhut their eyes, that they cannot ſee, and their hearts that they cannot vnderſtand. Like may be obſerued in many other their abſurd opinions, contrary to ſenſe, reaſon, all ſound Authoritie.
See it in that grand gull, mother of all infatuation to the people: 1 As an article of faith it muſt be holden, that the Pope cannot erre dogmaticè; in matter of faith propounded to the people to be beleeued, though in life he may be a deuill incarnate, in his ſtudie and priuate iudgement, an heretique; yet in his publike, deciſions pronounced e Cathedrá, hee is, as Prophets and Apoſtles, of vnerring ſpirit. Such vertue hath that chaire had, euer ſince the dayes of Pope Ioane.
2 Next, that to the Pope ſo reſoluing, the people owe caecam fidem, as regulars to ſuperiours, blinde obedience: what is, if this be not, ſtrong infatuation?
2 Pertinacie and incorrigible ſtifneſſe, paralell to that of hardened Iewes, whom neither fulfilling of Prophecies, nor power of Chriſts miracles, nor euidence of truth, nor ſanctitie of his life, nor bluſhing of heauen, nor quaking of earth, nor renting of temple, nor any thing could bring from perſwaſion of the Meſſiahs temporall kingdome, nor win to embracing of Ieſus for the Chriſt of the Lord. No leſſe is ſtiffeneſſe of errour in the vaſſals of Antichriſt. May we ſay in Papiſts? Whom neither euidence of Scripture, nor ſuffrage of Fathers, nor conſent of Councils, nor blood of Martyres, nor ſword of Magiſtrate, nor diſcouery of Antichriſt, nor conſumption of his kingdome, nor, I am perſwaded, ruine of that Babylon, can win from palpableſt errour.
Ʋſe 1 Wonder not to ſee Papiſts vnreclaimeable, its ſtrong deluſion ſent vponupon them. I know not how their very pertinacie preuailes with many; and halfe perſwades they hauehave cleare euidence of truth, ſuffering for their religion to loſſe of goods, of libertie, of countrie, of life. Let me relate what once paſſed from a Papiſt, after much conference and hot diſpute, brought to ſtagger, & halfe inclined to change his Religion: that if he turned, he would ſure turne Puritan; Sic vitant ſtulti vitia. And why? In them onelyonly of all the party aduerſe to Popery, he had obſerued ſome conſcience; becauſe ſome ſuffering for their profeſſion: the reſt he obſerued (ſlanderouſly I hope) Time ſeruers. In Religion, as Cuſhi in policy,a2. Sam. 16.18. whom the Lord and this people and the men of Iudah ſhall chooſe, his will I be. Oh woe is me, that euer it ſhould be heard in Gath, or publiſhed in the ſtreets of Aſcalon: I hope, I perſwad my ſelfe better things of many. That deluſion ſhould preuaile more with Papiſts, then cleare reuelation of the truth with vsus whoſe ſtile is, Proteſtants. But to the point. 1 Not all ſtiffeneſſe is conſtancy; there is pertinacy in errour; witneſſe thoſe Priſcillianiſts and Donatiſts of Austins time, who choſe rather to leaue life, then to correct their hereſie, which gaue him occaſion to remember from Cyprian, Not the puniſhment, but the cauſe was it that made the Martyr. 2 And conſider, 1 how potently ſhame of ſeeming inconſtant, preuailes with many, through ambition and vaine-glory, to periſh in their errour. 2 How fitted to humour of nature that whole Religion is, 1 giuing it ſhare in the glory of Saluation: 2 looſing thoſe ſtrict bonds of Sanctity, wherewith truth bindes: 3 how deepely faſtned in their mindes that Principle is; Its of neceſſitie to ſaluation to liue and dye in the Romiſh faith, in ſubiection to the Biſhop of that See. What will not louelove of Beatitude doe? Skin for skin, and all that a man hath, will he giuegive for his life; much more for his ſoule. That no man ſhould ſtagger, becauſe they are ſetled vponupon their Lees; the deluſion is ſtrong which is ſent vponupon them.
But obſecro per Ieſum, beware how you be carried away with the errour of the wicked, and fall from your owne ſtedfaſtneſſe: leaſt the Lord giuegive you vp to like infatuation, and pertinacie in Errour. There may be obſerued in many, that infidelis fiducia, Bernard ſpeakes of; to complement with the Times, in hope to keepe the minde free from taint of errour; in confidence of at leaſt, Timely Reuocation. But, 1 haſt thou a promiſe of returne? 2 and not rather dreadfull threats of permitting to finall Apoſtaſie? 3 Its eaſie to headlong thy ſelfe, as the Diuell tempted Chriſt, from the pinacle of the Temple. But canſt thou then without miracle, ſtay thy ſelfe from irrecouerable falling? It goes as a Iudgement on their ſoules, who thus run into errour, to be giuen vp to pertinacie: ſtiffeneſſe therein ſo ſtiffe, as can neuer be altered. Errare poſſum, ſaith Saint Austin, meaning, through ignorance: Haereticus eſſe nolo; pertinacious, he meanes, in errour. But if we ſinne willingly after we hauehave receiued the knowledge of the Truth: what leſſeb 2 Pet. 3.17. c Heb. 10.26.iudgement may we expect, then ſtrongeſt deluſion? ſottiſheſt infatuation, pertinacie incorrigible?
2 The inflicter of the Iudgement, God; God ſhall ſend them ſtrong deluſion: like phraſes ſee frequent, Iſai 6.10. & 44. Exod. 9.3. doth God lead into errour, or confirme therein? Reſp. Efficaciter meane you? Abſit! he neither deuiſeth the errour, nor propounds it to be belieued: he is God of Truth; louer of it: Errour of dIohn 8.44.lies, hauehave another father.
2 Nor inclines he the minde to aſſent, or the will to embrace it. God is not Author of that, whereof he is vltor. Fulgentius.
But when he is ſaid to harden, to blinde, to deceiue, vnderſtand it thus: As a iuſt Iudge 1 he giues libertie to Satan and his inſtruments to attempt, to impreſſe it. Its ſaid, the Lord was angrie with Iſrael, e2 Sam. 24.1.he moued Dauid to ſay, Goe number Iſrael and Iudah: yet elſewhere its ſaid,f1 Chro. 21.1. Acts 14.16. Satan ſtood vp againſt Iſrael, and hee prouoked Dauid to number Iſrael. g God permiſſiue; Satan efficaciter: or,
2 Denies or withholds Grace which ſhould hinder their giuing way to errour: or,
3 Withdrawes Grace giuen, which onelyonly hinders preuailing of Satan, or inclination of nature to ſuch errour or pertinacie therein. Schooles thus. God concurs to euill; not poſitiuè, but priuatiuè: not efficienter, but deficienter: his Acts in theſe panae mirabiles, as Caietane tearmes them, which are ſo Gods puniſhments, that they are alſo mans ſinnes, are three. 1g2 Chro. 32.31. Deſertion, leauing to our ſelues. 2hRom. 1.24.26, 28. Tradition: deliuery of vsus ouer to the power of Satan, and ſwing of our owne corrupt inclinations. 3 And which reſults of both, voluntarie iActs 14.16.permiſſion: not hindering the errours or ſinnes, which except he hinder, will be. Thus and no otherwiſe ſends God deluſion. And thus hath God his ſinger in theſe ſpirituall Iudgements: theſe ſinfull penalties, or penall ſinnes.
Doe we prouoke the Lord to Anger? are wee ſtronger then he? Behold what varietie of plagues he hath in ſtore for the children of diſobedience: plagues for body, for ſoule, which are the moſt dreadfull: thus number them. 1 deſperate horror. 2 Hardneſſe of heart. 3 Blindneſſe of minde. 4 Obstinacie in errour, in euill. At theſe tremble: they are in their height, plagues peculiar to reprobates, the veſſels of wrath prepared to deſtruction. Its fearefull when God permits a man to errour, damnable in the merit: much more to be trembled at, when he intercludes all poſſibilitie, or hope for returne out of errour. Amongſt other cauſes thats a principall, reiecting louelove of Truth.
3 The iſſues of the Iudgement, 1 Beliefe of lies. 2 And which followes it, eternall damnation.
De primo. To belieue a lye: where are two things. 1 Their Act, beleeuing. 2 The matter or obiect, a lye: whereof firſt, It preſents to vsus in ſhorteſt compendium deſcription of Antichriſtian faith, and Religion; reduced to a word; its in plaine Engliſh, a lye. Take it as Nomen ſpeciei. A Religion, a doctrine compacted of leaſing. They ſpeake k1 Tim. 4.2.lyes in hypocriſie: particularize where they diſſent from vsus.
Its a lye that God loues to be ſuited vntounto by Saints and Angels mediatours: his charge is;lPſal. 50.15. Call on me; his encouragment, to goe mHeb. 4.16. &boldly to Throne of Grace; to draw n10.22.neare with a true heart in full aſſurance of faith; nor hath he ordained vsus any other mediatour ofo1 Iohn. 2.1, 2. 1 Tim. 2.5, 6. Interceſſion, but the ſame that is of Redemption, euen the man Chriſt Ieſus; the high Prieſt pHeb. 2.17, 18. & 4.15.ſenſible of our infirmities; compaſſionate far aboue the meaſure of men and Angels.
A lie, that our workes are meritorious being done in Grace. The ſtaines of our righteouſneſſe, are no leſſe then qIſal 64.5.menſtruous: by the Prophets confeſſion; and he ſpeakes, ſaith Bernard, non minus vere quam humiliter.
A lye too palpable, that man may ſupererogate, exceede what in duetie he owes vntounto God. WhenrMar. 12.30. all in our power is commanded; and in doing what is commanded we doe ſLuk. 17.10.but duetie: nay, when intIac. 9.2. many things we ſinne all: in our beſt performances, are defectiue in the degree and meaſure of doing.
A lye againſt Senſe, Scripture, all ſound authoritie that Baptiſme takes away all whatſouer hath proper reaſon and nature of ſinne. When ſtill in experience remaineuGal 5.17. propenſions to euill; and Pauls ſtile of Concupiſcence is, ſtill ſinne; ſomewhere the ſinning ſinne: not onelyonly becauſe puniſhment of ſinne, and cauſe of ſin; but becauſe it ſelfe is ſinne, as Saint Auſtins ſentence is.
A lye that ſoules paſſe hence to paines of Purgatorie: when Scripture auoucheth, they arexLuc. 16.23, 25. in Refrigerio; receiue comfort, yApoc. 14.13.and reſt from labours.
A lye too derogatorie to the perfection and fulneſſe of Chriſts once offering himſelfe, that thereby mortall ſins onelyonly are expiated; and commutation onelyonly of eternall into temporall puniſhment, merited by his paſſion; when thez1 Iohn 1 9. bloud of the ſonne of God purgeth from all ſinnes; that one oblation aHeb. 10.14.perfits for euer them that are ſanctified: and his being made curſe for vsus, hath redeemed vsus from the whole bGal. 3.13.curſe of the Law. I ſpare farther particularizing.
But why hauehave they taught their tongues to ſpeake lyes? Or why hath Satan filled their hearts to lye vntounto the holy Ghoſt. Me thinkes I may dare ſay, In many their Aſſertions, their lying is, as Austin deſcribes it in ſtricteſt ſenſe, a going againſt their owne mindes, in vttering vntruths: the more abhorrent let it make vsus, from their doctrines of Diuels.
2 Their behauiour towards theſe lyes, is to belieue them. Belieuing implies two things: 1 Firmeneſſe of Aſſent. 2 Setledneſſe of adherence: de primo, There are foure degrees by which the minde proceeds to Aſſent of Faith. 1 Doubtfulneſſe, when the minde hangs in aequilibrio, in euen poi…e, without propenſion to either part; as in Iſraelites, c1 Reg 18.21.halting betwixt two opinions.
2 Suſpition or coniecture, when it begins tremblingly to incline rather to one part then the other; ſuppoſing perhaps, poſſibilitie of truth in the Article propounded; as in Agrippa, dActs 26 28.Almoſt thou perſwadeſt mee to be a Christian.
Opinion, when the Aſſent is for the time ſomewhat* Rom 7.8, 9.11.13. ſetled, from apprehenſion of probabilitie in the propoſition opined; yet not without feare, leaſt the contradictory be more true. As in Temporaries, Mat. 13.21.
4 Faith, wherein is firmeneſſe of Aſſent and perſwaſion that the doctrine taught is vndoubtedly true. And of this nature, is that which is here made iſſue of ſtrong deluſion.
2 Whereto if be added Reſolued adherence, yee hauehave the full and entire generall nature of faith. And its applicable as well to falſhood as to truth; whence, faith, according to the double obiect, is made two-fold: 1 Falſe faith, when the matter or thing belieued is falſe; then be the perſwaſion neuer ſo firme, yet the faith is falſe, though not in the act, yet in the obiect. 2 True Faith, when the obiect is true; and the aſſent and adherence firme and vnwauering.
The miſerie of Papiſts here pointed is, that they belieue a lye. A miſerie indeed, when God giues ouer a man to be falſified in his Faith: 1 Into whateActs 26.9. Iohn 16.2. enormities of ſinful practiſe, doth blinde zeale for ſuppoſed truth, tranſport many? 2 What wonderfullf1 Reg. 18.28. paines take ſuch to goe to Hell?
Once faſten the perſwaſion, that its lawfull or meritorious to murther Heretiques, they ſpare not Kings, the Lords annointed. Settle them in beliefe, that Faith plight to Heretiques needes not be kept: ſwearing, forſwearing is not ſcrupled, dummodo ob Rem. Quid multa: I doe not think Papiſts ſinne all as Pauls moniſht Heretiques;gTit. 3.10. foreign: rather as Pauls ſelfe before Conuerſion;hActs 26.9. thinking they ought to do, what they doe againſt the cauſe of truth. But ſuch are the fruits of falſified faith.
Ʋſe The more heedfull ſhould we be againſt cauſes and meanes of it. Thus you may number them. 1 Shut we our eyes againſt light, our hearts to louelove of Truth? Its iuſt with God, to giuegive ouer to beliefe of lyes. 2 And why ſo ſlightfully regard we euidences or authorities brought to auouch doctrines as being de fide? Are Churches, Councels, Popes Authentique, of ſelfe credit? or muſt Faith be reſolued vltimatè to them? To the lIſai 8.20.Law and Testimonie Search Scriptures, though kActs 17.11.Apostles, lGal. 1.8.Angels teach you. The fooliſh will belieue eueryevery thing; But the prudent conſiders his steps. 3. Be not wiſe in your owne eyes, but feare the Lord and depart from euill. Pride, ſecuritie, ſenſuality, hazard to misbeliefe: of ſuch condition and quality hauehave bin antique Heretiques.
That they all might be damned, &c. 2 The penall iſſue; damnation. foreign, for foreign; iudged for condemned frequent in Scripture, Iohn 3.17. & alibi paſſim: ſhewes it their iſſue or Gods intention? Resp. You may without errour thinke it ſpoken intentionaliter, and not onelyonly conſecutiue. God intends puniſhment of ſinne, and not onelyonly orders a connexion betwixt them. Howſoeuer, it ſhould ſeeme Antichriſtian errours, Popiſh misbeliefe is ſuch as ſhall damne their ſectaries, except perhaps God giuegivem2 Tim. 2.25.26. Repentance to come out of the ſnare of the Diuell: Saint Peter cals themn2 Pet. 2 1. damnable hereſies: the words may be rendred damning or deſtroying hereſies, foreign. Saint Paul, o1 Tim. 4.1.Doctrines of Diuels.
Are any ſuch taught and belieued of Romanists? Reſp. What thinke you of Iuſtification in part by workes of the Law? Is it not a damned, a damning lye? who ſo is in this Article but ſo erroneous, if Paul ſay true, he is fallen from pGal. 5.4.Grace, and Chriſt ſhall profit him nothing. What of congruent merits afforded by nature? of freedome and power natiue in the will excited, to apply and determine it ſelfe to Gods gracious perſwaſion? Is it not more then halfe Pelagianiſme? what of expiating ſinnes of quicke and dead by pretended vnbloudy offering of Chriſt in their Maſſes? I ſpare mention of errours in practiſe: whoſe grounds yet doctrined are no leſſe then hereticall: to commit fornication, is not hereſie, but vnchaſtity. But to doctrine, that its lawfull to commit fornication, is to doctrine hereſie; to belieue it, is to belieue the damned hereſie of qApoc. 2.15.Nieolaitans. To worſhip God in an Image is not hereſie but Idolatrie. But to teach or belieue, that God muſt, may ſo be worſhipped, is to teach and belieue no leſſe then deſtroying herefie. To murther Kings ſuppoſed hereticall or Tyrannous, is not hereſie, but Sacrilegious cruelty. But to teach or belieue it lawfull or meritorious to doe violence to the Lords annointed, is curſedly hereticall, &c.
Ʋſe 1 You may in fooliſh, or rather cruell pitie, promiſe life to impenitent Papiſts; I meane, that repent not their Papaiſme, beſides all their other ſinnes; nor reuoke their errours: for my part I belieue Saint Paul, their errours in faith are ſuch as ſhall damne them. Saint Iohn, that the rApoc 19 20.Beaſt and falſe Prophet with all their impenitent ſectaries ſhall be caſt into the Lake of fire.
I aduiſe as Saint Iohn, ſApoc. 18.4.2Come out of her, keepe out of her al ye the Lords people that louelove your ſoules; Saue your ſelues from that vntoward, that curſed generation. If Papiſts may be ſaued, we hauehave needleſly ſeparated: if they hold the head, the foundation in ſuch ſort and degree as to be capable of ſaluation, Antichriſt may be as Chriſt, a Ieſus to Gods people. Their end, if Paul ſay true, is damnation.
4 The cauſe is euident, and the crime's of that high nature, that Iuſtice of God in inflicting ſuch vengeance, is eaſely diſcerned: for 1 they belieue not the Truth. 2 HaueHave pleaſure in vnrighteouſneſſe.
De primo: who belieued not the Truth. Truth to which beliefe is denied, vnderſtand not eueryevery Truth. What if a man held as Anaxagoras, that the Snow is blacke; could he not be induced to belieue it white: or as Copernicus, that the heauens ſtand ſtill without motion; the earth moues, and were refractary to all contrary perſwaſion. Heretiques or Infidels you might call ſuch in Philoſophy; howbeit diſeredence of ſuch truths doth not preiudice any in his ſaluation. Truth vnderſtand as Paul interprets the Goſpell: the word of truth which is the tCol 1 5.Goſpell, Eph. 1.13. ſo ſtiled either foreign as the moſt excellent, eximious, comfortable truth God euer reuealed to man; elſe in oppoſition to thoſe ſhadowie reſemblances wherein God preſented Chriſts merits and benefits to the faith of Iewes; in Sacrifices and other Ceremonies; whereas to vsus nakedly he hath afforded the realtie and truth of what they foreſhadowed; ſee Iohn 1.17. Grace and Truth came by Ieſus Christ.
Infidelity is of two ſorts: 1 of pure Negation; ſuch in Pagans and Turkes to whom God neuer yet vouchſafed the word or meanes of faith. 2 of euill diſpoſition, when the price is put into the hands of fooles to get knowledge, but they hauehave no heart: the doctrine of faith vouchſafed, but credence denied vntounto it. Such in children of the Church, whereof apertly this Scripture muſt be vnderſtood.
There are two kindes or degrees of it. 1 Totall reſpecting the whole word of God, all Articles of faith. 2 Partiall; where part of the Goſpell, ſome Articles of faith, or ſomething belonging to eueryevery Article is belieued; howbeit towards ſome points, or the ful ſentence of ſome one or more men are incredulous. Example. That faith in Chriſt was neceſſary to ſaluation, falſe Apoſtles amongſt Iewes denied not. But that it alone, or the obiect of it, Chriſts merit, entered our Iuſtification or made it perfit without workes of the Law, they belieued not, were therefore in part Infidels, &c.
But is infidelity in any ſort chargeable on Papiſts. Behold, they confeſſe to belieue the whole word of God in old and new Teſtament. The three Creeds they admit entire into their faith: how then may we charge infidelity on them?
Reſp. Two things I commend to eueryevery one deſirous herein to expedite himſelfe. 1 As in an oath impoſed, the forme is to ſpeak Truth, the whole truth, & nothing but the truth. So in faith its required that Truth, whole truth, nothing but truth be belieued. If any thing but the truth be belieued, they are falſified in their faith; vt ſupra, they belieue a lye: If the whole Truth be not belieued, they are culpable ſo far of Infidelity. How Papiſts are falſified in their faith, ſo as they are chargeable with damned hereſie, we hauehave ſhown before: how they are Infidels notwithſtanding their profeſſed beliefe of all Articles of the Creed you may thus conceiue: inaſmuch as they belieue not all Articles in their full ſenſe taken. Thus in a word. 1 The all-ſufficiency of Chriſts meritorious paſſion they belieue not. 2 Nor his propriety incommunicable in his office of mediation. Exemp. That Chriſt ſuffered vnderunder Pontius Pilate, was crucified, dead and buried, went downe to hell, Papiſts belieue: but did not, doe not Iewes ſo? who doubts but they belieue the generall hiſtory of Chriſts paſſion as 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,uRom. 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 vsus 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 vsus, 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 vponupon the letter? and in that falſe ſenſe be belieued; there is a lye vnderunder 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 y1. 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 vsus, and as the beginning and firſt ſtep to iuſtice, which they imagine inherent in vsus; thats 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 onelyonly, 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.
Ʋſe 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 giuegive 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 zPro. 10.23.reioyce in doing euill, to delight in the frowardneſſe of the wicked: Saint Paul makes itaRom. 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 onelyonly, frequent it, of graue, its made 3 leue: cuſtome it, it proues 4 inſenſible: 5 not long ere its 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 withbPſal. 119.136. Riuers of waters bewailed, Lot c2 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 vponupon 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.
Ʋſe 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 eMarke 16.16.belieues not ſhall be damned: andfLuke 13.3.5. except yee repent yee ſhall all periſh: or what thinke we? is falſe faith, ſauing; is faithleſneſſe towards any neceſſary Euangelicall truth, capable of ſaluation? may impenitents hope for ſaluation? or is it penitence to delight in ſinne? or rather, asg2. Cor. 7. Gregorie, Comiſſa flere, flenda non committere. Thus I conclude: When Heretiques, Infidels, Impenitents are ſaued, then ſhall Papiſts alſo be partakers of ſaluation. In hac fide viuo; ſpero, moriar. And of Antichriſt thus farre: as alſo of the two firſt maine parts of the Chapter, Cau…at and Confutation of Errour, followes the Comfort occaſionally ſubioyned.