The Danger of Popery, Sermon
The danger of Popery, or a Sermon preached vponupon 2. Theſſ. 2. 12.
That all they might be damned, which beleeued not the truth, but had pleaſure in vnrighteouſneſſe.
THE Wiſe-man, who (as Salomon ſaith) hath his eyes in his head, may eaſily perceiue that in theſe words there is a fearefull danger, when they ſay (that all they might bee damned): and a full deſcription of thoſe which are in danger, when they ſay, they are ſuch who beleeue not the truth but had pleaſure in vnrighteouſneſſe. Concerning which it is impoſsible that either we ſhould be profitable learners or ſpeakers except we take a ſhort veiw of the whole chapter without which we cannot aptly vnderſtand this preſent text.
In the chapter therefore you may conceiueThe chapter analyſed. with mee two points: firſt, a doctrine; and ſecondly an vſe. The doctrine concernes Antichriſt; and commeth in thus. There were ſeducers (as it ſeemes) in the Primitiue Church, who would hauehave perſwaded the Chriſtians that the day of iudgement was at hand. And hence afterwards grew that Atheiſticall queſtion in Peter, where is the promiſe of his comming? Now to1. Pet. 3. 4. preuent the danger of them, the Apoſtle giues an admonition, forced vponupon their hearts with a graue and powerfull charge, that they would notVerſe 1. be troubled with ſuch a ſuggeſtion vponupon what pretence ſoeuer. For what he ſaith, he giues aVerſe 2. double reaſon: the firſt drawne from the effect of that conceit; it would deceiue them: and theVerſe 3. ſecond, from the proper reaſons of that effect; which are thoſe things which muſt happen before Chriſts comming to iudgement; and theſe are two. The firſt is that Apoſtaſie or leauingforeign. Rom. 10. 20. our ſtanding, and by faith we ſtand: and the Apoſtle expounds it when he ſaith, that in the latter times ſome ſhall depart from the faith. The2. Tim. 4. 1. ſecond is the reuelation of Antichriſt: and ſo comes in the doctrine concerning him. Which doctrine is firſt propounded, and ſecondly amplified. It is propounded both by ſetting downe what he ſhall be, and what he ſhall doe. In reſpect of his eſtate naturall he ſhall be a Man: in reſpect of his eſtate ſinfull and curſed, he ſhall be a man of ſinne, the ſonne of perdition. Now, for what he ſhall doe both by oppoſition and ambition, the text ſaith, that he ſhall oppoſe and exalt himſelfe, as you may ſee.
Secondly the Apoſtle doth amplifie this doctrine,Verſe 4. both by the corrupting cauſes of Antichriſt, and by his furtherances and meanes of aduancement, as alſo by the perſons who ſhall giuegive him intertainment. As for the corrupting cauſes they are three: firſt the perſons, to whō hee ſhould hauehave binne knowne, that is, the Theſſalonians, who remembred not what Paul had taught them concerning him. Secondly the perſonVerſ. 5. Verſ. 6, 7. Aetas Antichriſti naſcentis ſub Benifacio 3. exultantis ſub Adriano 7. regnantis ſub Hildebrando. triumphantis in Leone 10. Crak. defenſ. con. Spal. cap. 4. pag. 21. v. 8. Verſ. 9. Verſ. 10. which hindered his Reuelation, that is, hee which with-helde, to wit, the Romane Emperor, who did decline as the Roman Papacy crept vp. Thirdly, the perſon hindering his progreſſe that is, the Lord, who ſhall conſume him with the ſpirit of his mouth and aboliſh him with the brightnes of his comming. Now for the meanes of Antichriſts aduancement, the Apoſtle ſets them downe to bee theſe too (which wee find to bee true in our owne experience when wee looke vponupon the aduancement of Popery) to wit, ſignes and lying wonders in forged miracles, and deceaueablenes of vnrighteouſnes in guilded lies. Laſtly, touching the perſons who ſhall giuegive Antichriſt intertainment; they are deſcribed, by their condicion, they are (ſaith the text) in a periſhing eſtate; by the cauſes of it, namely, their owne ſin (they receiued not the louelove of the truth) & gods iudgment (who therefore ſent them ſtrong deluſion); and laſtly, they are deſcibed by the Iſſue of all, that is, damnation, in this verſe which is propoundedVerſ. 1, 2. vntounto you. So that this followes vppon thoſe miſerable Antichriſtians, to be damned.
Antichriſt is reuealed, God fights againſt him,The Summe of the chapter concerning Antichriſt. men willingly ſlight the truth, the Diuell fights for him, men beleeue lies and follow him, and God damnes them. This is the Summe.
Let not the following vſe bee hungred after till the proper place of it. For the preſent, thinke with your ſelues that eueryevery man is apt to harken after others danger: and therefore if we heareTunc tua res agitur, &, of robbery or murther ye inquire who it was? Seing then that in theſe works ye hear of danger, of killing of bodies and ſoules, and robbing them of god and happineſſe, diligently attend to two things:
1. The perſons in danger, they who beleeue not the truth but hauehave pleaſure in vnrighteouſneſſe.
2. The danger of the perſons, that all they might be damned.
The order of the Apoſtle is (I know) by this meanes inuerted, yet this I take to be the moſt proper & naturall way of handling, firſt to know a thing before we know the adiunct of it, firſt to know a man before wee can know his danger.
Touching the perſon if you aske me who are theſe miſerable Antichriſtians? I anſwere fromThe perſons in danger. the text.
Doct. They are ſuch as beleeue not the truth but hauehave pleaſure in vnrighteouſneſſe.
They are deſcribed here by Infidelity in reſpect of the word of God; and by euil beleife in reſpect of the word of Antichriſt. Which deſcriptiō that you may conceiue, conſider the foure tearms of it. Firſt, what is meant by the truth: ſecondly, what by not beleeuing the truth: thirdly, what is meant by vnrighteouſneſſe: fourthly, what by taking pleaſure in vnrighteouſneſſe. By truth you muſt vnderſtand the doctrine of the Goſpel contained in the Scriptures. Thus Chriſt expoundsIoh. 17. 17. it, ſanctifie them with thy truth, thy word is truth; which word is ſo called in three reſpects. Firſt in reſpect of the vndeceiueable nature of it. All other doctrines are either falſe, or may be vaine, or fruitleſſe. They are falſe if they oppoſe the religion of the Scriptures. They may be vaine, whether they be naturall or ciuill, if they doe poſſeſſe vsus, and captiuate or peruert our vnderſtanding: for theſe hauehave their places if they doe prepare vsus for higherModò praeparent ac non detineant ingenium. imployments, and doe not impriſon vsus from God and his more ſauing truth. Secondly, the word is truth in reſpect of the imployment which God hath giuen it in the Church to be a rule and ſquare of all ſauing truth. As Moſes muſt build according to the patterne, ſo muſt we lay the ground of all ſauingHeb. 8. 5. and wholeſome truth according to the Scriptures.
Therefore when Chriſt meant to deſtroy by degrees and to deface the deformities of Antichriſt, he giues Iohn, as a tipe of the Miniſtery of the Goſpel,Apoc. 10. 8, 9. the little booke to eate which is the word of God. Hee gaue him not the great Popiſh volumes of decretals, which, together with the ſpirit of propheſie in the Popes owne breaſts doe make vp the word of Antichriſt, but the little volume of the holy Scripture which maketh vp moſt fully the word of the Lambe.
Laſtly, it is called truth in regard of the worke of it: becauſe it doth confound errour and worke ſinceritie in iudgement, heart, tongue, affections; and the whole conuerſation of thoſe, who without preiudice, doe cleaue vntounto it. For though ſome thorough the iuſt iudgement of God, are giuen ouer to the blindneſſe of their minds, and rebellion of their wills, and ſo doe not ſubmit vntounto the word, as thoſe who reſiſted the holy Ghoſt, yet ſo many as are ordainedActs. 7. 5…. Acts. 28. 23. 24. Act. 2. 47. vntounto life and ſhall be ſaued, are by this meanes at ſome times or other reclaimed from their falſe courſes and added to the Church.
Thus you ſee what is meant by the truth; now if you aske mee what is meant by not beleeuing the truth? I anſwere, the not receiuing of it into our heads and hearts. For that which he called before…. Theſ. 2. 10. the not receiuing the louelove of the truth that they might be ſaued, heere he calleth, not beleeuing the truth. Beſides the power of beleeuing, is called aIoh. 1. 12. receiuing by Iohn, when he ſaith, that as many as receiued him to them he gaue a right to be the ſons of God, euen to them that beleeue in his name. The contrary to this not beleeuing is expreſſed by three ſignificant phraſes, namely, ſealing, grafting, hiding. Eſay ſaith; Seale vp the Law among my Diſciples.Eſa. 8. 15.
The fowles pecke the wheate in the ſtony ground, but that which is ſealed vp is not eaſily come by to be ſtolne away. Iames ſaith, receiue with meekeneſſeIam 1. 21. the word which is graffed in you. As the graft is receiued of the ſtocke into one body; ſo the word muſt bee incorporated into vsus; and not to bee ſeparated from vsus but to our ruine. The PſalmiſtPſal. 119. 11. ſaith that I hauehave hid thy promiſe in my heart, that I might not ſinne againſt thee. As bleſſed Mary keptLuk. 2. 19. 51. the ſayings of Ieſus Chriſt in her heart: ſo Dauid kept the promiſes of God by faith. When the truth is not thus ſealed vp and hid in our hearts by being taken into our nature, that we may liue and die with it, but the ſmoake of the bottomleſſe pit is ſufferedApo. 9 2. to darken our ſoules? then are wee ſaid not to beleeue the truth.
But what now is meant by vnrighteouſneſſe in this place? Nothing but falſhood. For as ſinne in generall is taken for falſe doctrine, as when ChriſtIoh. 8. 46. ſaith, which of you can rebuke mee of ſinne? as we ſee by the oppoſition there, but if I ſay the truth why doe ye not beleeue mee? ſo vnrighteouſneſſe in particular in this place, as we ſee by the oppoſition here, not beleeuing the truth, but hauing pleaſure in vnrighteouſneſſe. And falſhood may be called vnrighteouſnes, both becauſe it carryeth vsus from the rule of righteouſneſſe which ſhould informe ourQuod efficit tale illud ipſū eſt magis tale vnderſtanding and reforme our hearts and whole conuerſation that we might hauehave an accepted righteouſneſſe: as alſo becauſe it is a fearefull cauſe of vnrighteouſneſſe. The Romanes abuſing the law of Nature, and turning the truth of God into a lye,Ro. 1. 24, 25. were giuen vp in their hearts, vntounto luſts, vncleanneſſe: and other Gentiles as well as they, hauing their cogitations darkened, and hearts hardened forEph. 4. 18, 19 want of ſauing truth, gaue themſelues vntounto wantonneſſe, to worke all vncleanneſſe with greedineſſe.
Thus you vnderſtand vnrighteouſneſſe, one thing more will cleere all, and that is, what may be meant by taking pleaſure in it?
I anſwere, the giuing of our hearts to the pleaſing enticements of Antichriſt, as effeminate perſons giuegive themſelues to the pleaſing enticements of harlots. For there are three ſorts of the followers of Antichriſt: Some that are ſimply ſeduced, ſuch are they who are ſaid to dwell on the earth, that is, in the viſible ſtate and condition of the Church, who wereApoc. 13. 14. deceiued by the ſignes and great wonders of the beaſt. Some that are by feare and torture compelled, ſuch are thoſe ſmall and great, rich and poore,Apoc. 13. 16, 17. bond and free, whom he made to receiue his marke, or elſe they ſhould neither buy nor ſell. Some alſo there are that are carnally minded, who liue in pleaſure with the whoore of Babel; ſuch as are ſaid to commit fornication with her, and to be drunke withApoc. 17. 2. the wine of her fornications, and to waxe rich with the aboundance of her pleaſures. Of theſe doth theApoc 18. 3. holy Apoſtle ſpeake in this place.
Thus hauehave I (as God hath inabled mee) opened vntounto you the words of the Apoſtle; by which you may perceiue that the text driues at the deſcriptionWho are Antichriſtians. of Antichriſtians, and telleth vsus that they are ſuch as receiue not with high eſtimation and reuerence the word of the Lambe but make a religion and take delight in the word of the beaſt.
Vſe 1 Now of this deſcription we may make a double vſe. Firſt for inſtruction, and ſecondly, for exhortation. Firſt, it teacheth vsus that they are moſt properly Antichriſtians, who take delight in the whooredomes and idolatrie of the Church of Rome, and of this they carry a double brande.
Firſt, their ſlighting of the word of God in the Scriptures (as moſt of vsus know). For as the Pope doth vnyoke himſelfe from it by the ſpirit of Propheſie, as he is that Caiphas; by the ſpirit of interpretation, as he is the Church; by the ſpirit of infallibilitie as he is Chriſts Vicar; by pretended tradition as hee is the Churches Treaſurer; and byforeign. 2. Theſſ. 2. 8. the power of diſpenſation as he is that lawleſſe perſon: ſo his followers from him doe diſgrace and diſcountenance the Scriptures that they may walke in darkneſſe without controule: Are we not daily acquaintedPſeudo-ſcriptu: a late Popiſh booke ſo called. with their pleading againſt the Scriptures, & with their deriding of vsus for our cōſtant appeales vntounto it? Hence is it that they fill thēſelues with much durt to caſt in our faces for the Scriptures ſake.
Ob. Firſt, they tel vsus that all heretikes run vntounto the Scriptures. As the Scribes and Phariſes & other Iewes againſt Chriſt: So Ebion, Corinthus, Menander, Arius & heretikes of all times. Sol. Why heretikes appeale to the Scriptures.We anſwer, that it is true that heretikes do take this courſe & that for three cauſes.
Firſt, becauſe their conſciences hauehave tolde them that there hath beene ſome diuine thing in them aboue all writings whatſoeuer: and therefore they thought that if they could ſhelter their conceits vnderunder the wings of the Scripture they were ſafe.
Secondly, becauſe they ſee that all the members of the Church, whom the deuill doth ſeeke principally to annoy, doe louelove and make them their teacher, comforter, and counſeller; which they willPſal. 119. more willingly heare then all the world. Heretickes therefore being willing to propagate their errours will corrupt ſuch friends as are moſt deare to the parties whom they would hauehave to imbrace them.
Thirdly, becauſe they hauehave beene thus farre acquainted with the doctrine of the Church, that they know it maketh the Scriptures a ſpirituall iudge pronouncing vnderunder God as from liuing oracles, what is neceſſary to be held and practiſed in all fundamentall matters of faith and obedience. For theſe reaſons (I ſay) hauehave heretickes runne vntounto the Scriptures: yet for all that as Chriſt obiected Scripture in truth againſt the Scribes, Phariſes, and deuill who obiected it againſt him in hypocriſie: euen ſo muſt we.
What though mine enemie ſay that he hath part in mine inheritance, and that this and this peece of land is his, ſhall I therefore begger my ſelfe and reſigne it ouer vntounto his ſpoile? ſhall I not rather ſearch out my euidences and cleere the truth of my right and the falſhood of his claime by thoſe meanes which the kingdome where I dwell will afford? what though a Baſtard ſay that he hath right of inheritance to my land: ſhall I therefore renounce all my owne birth-right?
So though all the enemies of faith and baſtards in the Church, ſhall claime a right in our inheritance and portion of the Scriptures ſhall we therefore forſake all our liuelyhood & comfort in them? ſhall wee not rather labour by the benefit of thoſe gifts which God hath giuen, (not to the Pope and his adherents) but to the true Church of God, to wit, the gift of interpretation, tongues, wiſedome, knowledge, prayer, and the like, to cleere the impoſtures of falſhood and the glory of truth?
Ob. Yea but meane while (you will ſay) that the fancies and errors of wicked perſons are not ſufficiently condemned in the Scriptures. Sol. Bee not too raſh. Is not diueliſh temptation ſufficiently condemned in the Scriptures becauſe the Diuell doth tempt Chriſt from the Scriptures abuſed? vniuſt or vncharitable Suites are ſufficiently condemned by Law though wrangling perſons will ſtill pretend law to maintain them: ſo are all Hereſies ſufficiently condēned in Scriptures though Heretickes ſeeke to maintaine them by Scriptures abuſed.
Ob. You will ſay, how then is it that they are not conuinced by them? Sol. I anſwere two things: firſt, the Scripture is ſufficient to conuince, (without which it cannot make perfect) elſe Chriſt would2. Tim. 3. 17. Math. 12. 3. Math. 22. Math▪ 4. not hauehave vſed it to that end; neither would the Phariſies nor Sadduces, nor the Diuel be put to ſilence by that meanes. Secondly, many thouſands hauehave binne conuinced by it to the rectifying of their iudgments. And if ſome are obſtinate ſhall wee ſay that it is not in the Scriptures power to conuince? Noe; rather tis Gods iuſticeAct. 7. 51. to puniſh their obſtinacy and to giuegive them ouer to periſhing as thoſe that reſiſt the truth.
Ob. You will ſay how can the Scripture conuince them when it is not their Iudge? Sol. I anſweare: It is their Law to rule & guide their actions; therefore it is their Iudge: for Iudges are but miniſters of the law.
It is the law which doth iudge of claymes, titles, inheritances, treſpaſſes, and the like; and the Iudges doe not make the iudgement of the Law but pronounce it: And ſo the Miniſtery of Gods Church and people doth but pronounce the iudgment of the Scripture.
And if ſometimes it doth pronounce amiſſe (as it may do though it take neuer ſo good heed to the word of God, in thoſe things which are not neceſſarily beleiued vntounto ſaluation) it is not becauſe the ſcripture doth not exactly iudge, but becauſe wee know in part and are not perfectly1. Cor. 13, 12. inlightned, and ſo may miſſe of the right meaning in ſome things; as the beſt Iudges in ſome caſes may miſſe the right meaning of the law.
Thus hauehave I ſhewed you in ſome few particularsPapiſts belieue lies. how the Papiſts ſleight the truth (and yet in vaine) to pull vponupon themſelues the firſt badge of Antichriſtians.foreign.
The ſecond is their delighting in that Lie of Antichrist which is heere called Vnrighteouſnes. Antichriſt is that great Theife who commethIoh. 10. not in by the doore into the folde: looke therefore as a theife puts out the candle that ſo beeing deceiued he may deceiue others; ſo doth Antichrist put out the light of the ſcriptures (ſo much as he can) that his wretched lies & ſeducements may the more eaſily be ſettled vponupon himſelfe with his followers. All falſe religions are lies, but there is no religion in the world (that I know) which makes lying a part of their religionP…ae fraudes: pia mendacia but that of Rome. They hauehave their Aequiuocation, their godly deceites and lyes; ſuch as are made and told for the aduancement of religion, and to ſtirre vp deuotion. Hence doe they belie their aduerſaries both in their liues, doctrine, & deaths; as we know in Luther, Caluine, Beza, Rob. Co…. cen. quo…undam ſcript. et multi abi.biſhop King, & others. Hence do they counterfeit falſe Fathers, and purge the true ones to make them ſpeake as they pleaſe. Hence do they thruſt thouſand of lies vponupon the poore people, as the hiſtorie of Loreto, where we read of Pope …ulius, hauing performed his deuotion in our LadyesHiſt. of Lor lib. 2. cap. …2 Chappels, by hir protection was preſerued from a Cannon▪ ſhot which beat down his Conſiſtory where he was & yet hurt not his Fatherhood: and of the Dalmatian Prieſt (that man ofChap. 18. true ſimplicity and great deuotion) who hauing his bowels plucked out of his body by the cruel Turkes, becauſe he would not abiure Chriſt, tooke his guts in his hand (if any will beleeue it) and ſo went a iourney of many dayes to Loreto, and there was cured. They hauehave alſo their Legends both in Latine & Engliſh, and other Languages, which hauehave binne and are of dayly vſe to abuſe the credulous people. There we reade of the power of S. Patricks Prayer, which made a ſheepe bleate in the mans belly that had ſtole it. There wee read of the noble knight whoL…genda au de S. Patr. pa. 37 Vbi ſupra de Annunciat. pag. 38. See Beards …tract. from the Rom. Rel. D. Featly hi… append. to Fiſh▪ net pag. 30. 31 32. An old poſt. Manuſcrip. could learn no other leſſon than theſe two words Aue Maria; but to make amends, hee did retaine them with ſo great deuotion that when hee was dead and buried, a Lilly ſprung out of his tounge, eueryevery leaf whereof had Aue Maria ſtamped vponupon it with golden letters, to the amazement of the beholders. I might tell you of a certaine heretick who was conuerted to the faith by ſeeing S. Anthonies Horſe worſhip the Hoſte, that is, the bread in the Sacrament: and of S. Francis his Lambe which vſed to goe to the Maſſe & kneele downe to the eleuation: and of a little duplicate page duplicate page child that did ſtart out of the Sacrament when one did cut it, of an euill minde; which after a goodly proceſſion entered into the forme againe and ſo was deuoutly receiued of the paenitent offender. I could fill you with ſuch Romiſh lies to make you loath againe: all which the poor people, being ſeduced, do ſuck in vnderunder the pretence of the ſpirit of infallibillity▪ for Bellarmine tellsAmple de…l. of Chriſt, doct chap, 6. p. 124. vsus that the Church of Rome is the holy Church and the Spouſe of God, and hath the holy Ghoſt for her Maſter; and therefore there is no danger that ſhee ſhould be deceiued, or that ſhee ſhould doe or teach others to doe any thing that were againſt the Commandements of God. VnderUnder this pretence, what ſuperſtitious ſeducementsTria ignorantiae principia: In…er Philoſophos, cōtra neg…ntem principia: inter medicos, vi…tus ſpecifica: Inter theologos eccleſia catholica. Sr. Walt. Rayl. Preface. ſhall not be ſwallowed downe without examination? If, as the Philoſopher cryeth out to thoſe that would diſpute, it is a Principle: ſo if the Papiſt can but alledge his Catholike Church, it is ſufficient to dampe all doubts, and to worke entertainment to all lyes, be they neuer ſo palpable and notorious.
Let them goe (my brethren) with theſe two badges of Antichriſtians, to wit, their ſleighting the Truth of the Lambe, and their beleeuing the word of the Beaſt: Let vsus pittie and pray for them, that ſo many as are of the number of his ſealed ones, might be pulled out of theſe miſerable ſnares, and goe out of Babylon, that they be not Apoc. 18. 4.partaker of her ſinnes, and ſo of her plagues.
Vſe 2 But as for vsus, let vsus (in the ſecond place) be exhorted to entertaine and embrace the Truth, that wee may prooue our ſelues not to be Antichriſtians. It is the Truth alone, in which the ſufficiencie of our Soules is communicated vntounto vsus.
The ancient Chriſtians perceiuing that worldly men did place their ſufficiencie in their wealth (to ſignifie, that that ſufficiencie which commeth to vsus by our riches, commeth not from them, but through Chriſt) ſtamped vponupon their Coyne a Cloud with this voice or Motto, This is my beloued Math. 3. 17.Sonne in whom I am highly delighted: So wee may ſtampe Chriſt vponupon Truth, as being that wherein wee hauehave fellowſhip with him who is our plentifull redemption, and the ſufficiencie of our bodies and ſoules by Truth.
But you will ſay, how may we be aſſured thatQueſt. How wee may know our religion to be the truth. our religion is the truth, that ſo we may receiue it to the comfort of our ſoules? I anſwer; there are three things which may ſettle a quiet and humble ſpirit.
Firſt, The foundation and ground-worke of our religion is that doctrine wholly and entirely which was preached by the Apoſtles, as ſufficient to conuert men to the faith and to make them fit to receiue the Sacrament of Baptiſme. CompareAct. 2. Act. 3. Acts 7. Acts 10. Act. 13 &c. the Articles of our religion with the Sermons and Apologies of Peter, and Paul and the reſt of Gods ſeruants. If it be ſo that their doctrine was ſufficient to conuert Iewes and Gentiles and to bring them into couenant with God; and our doctrine be wholly & entirely one with theirs, why ſhould any that hauehave not the ſpirit of contention and contradiction doubt that our religion is not the truth?
Secondly, our religion agreeth with the very nature of true religion which muſt be, an holy art of liuing well. There is no article of true religionPet, Geiſteranus in actis Synod. Dor. pag. 282. which driues not at this. Though that fooliſh hereticke in the Synod of Dort could not ſee how the doctrine of three in one could further godlineſſe, yet Chriſt teacheth that euen that abſtract article doth it: for when he prayeth to his Father, that as Hee and his Father are one, ſo theyIoh, 17. 21, 22, 23. may be one in them, doth he not teach, that the Vnitie in Trinitie doth further our vnitie in our ſelues and the myſticall body? Now if true religion be tryed by this generall nature of it wee ſhall finde two things. Firſt, that Popery (which is a religion whereby Chriſt is profeſſed to bee the Lambe of God that taketh away the ſinnes of the world, and men are baptized into the name of Chriſt, but he is applyed by the falſe meanes of merit, penall ſatisfactions, maſſes and indulgences, and we are made one in his body by a falſe and vſurping Prince in ſtead of Apoſtles,Eph. 4 11, 12. Prophets, Euangeliſts, Paſtours, and Teachers) this Popery, I ſay, is not the art of liuing well. For firſt it hides the rule of liuing well, that is, the certaine will of God in the Scriptures by ouerclouding them with vncertaine tradition. Secondly, it carrieth vsus away from God to the creatures as Hee-ſaints, Shee-ſaints, Maskes, Images, thorough which it is great difficultie to peirce to God by their muddy diſtinctions. Thirdly, it keepes their followers blinde ſo as they know not what they doe in their Latine ſeruice: andBellar. lib. 1. de Iuſtif. cap. 7. fides melius per ignorantiā quam per notitiam definitur. Eph. 4. 18. their faith is better defined by ignorance then knowledge. Fourthly, it giues libertie to many ſinnes, as ignorance whereby they are made ſtrangers from the life of God, Inceſt, fornication, periury, rebellion and what not, ſeeing they hauehave thoſe who are ſubiect to the like paſſions, who, as Iudges, of ſinnes committed after Baptiſme,Bellar. ample declar. cap. de paen. pag. 210 can appoint penances ſatisfactory to God and pronounce abſolute abſolutions. Secondly, though Popery be not an Art of liuing well, yet our religion (whereby Chriſt is honoured by reſting in him alone for ſaluation, & flying to theſe meanes of application which he hath appointed as the word, faith, Sacraments of Chriſt (who alone hath power to ſet ſeales to the couenant of grace, and prayer) this religion (I ſay) wholly aymes at good life. As the truth doth ſo it aymesIoh, 17. 17. at the ſanctification of the heart: not onelyonly repreſſing the outward acts of ſin by the contrary exerciſes of godlineſſe and righteouſneſſe, as the act of whooredome by continency, the act of drunkenneſſe by ſobrietie, the acts of all ſinnes by watchfulneſſe, faſting, and prayer and the like: and not onelyonly ſtrugling at the corruptions of the inferiour faculties and brutiſh powers of the ſoule: but oppoſing the very enmity of the minde, ignorance of the vnderſtanding, darkneſſe and varietie of thoughts, ſtupiditie and fury of conſcience, rebellion of willes, and if there be any other diſorderlineſſe (as there is too much) either in ſoule or body, that doth exalt it ſelfe againſt God and his moſt holy and righteous law.
Ob. Yea, but doe they not cry out that our religion giues liberty to ſinne by our doctrine concerning Free-will, Iuſtification, Merits, aſſurance of ſaluation, perſeuerance of the Saints, and the like? Sol. It is true, they doe ſo; but it is from falſe grounds. For though we ſay that by nature, we hauehave no free-will to good, yet it is by our owne default, and therefore we hauehave iuſt cauſe to be humbled for it: and we are bound (for reformation) to giuegive attendance to the word, and to waite (as the poore Lazars at the poole of Betheſda for the deſcending of the Angell) that wee ouer-ſlip not the acceptable time and the houre of ſaluation. And this wee are able to doe, being a matter of outward diſcipline, and yet wee doe not. When the Bleſſing is giuen, wee are with Eſau hunting; in which reſpect wee may be iuſtly left in our ſinne. Againe, though wee ſay that wee are not iuſtified by our workes, yet they are the neceſſarie fruits of our ſanctification, and the neceſſarie way to ſaluation, without which no man ſhall ſee the Lord. And though we abhorre the thoughtsHeb. 12. 14. of Merits in the notion of the Church of Rome, yet wee ſay that wee cannot comfort our hearts without the preſence of Good workes, for other neceſſarie vſes. And how can the doctrine ofTit. 3. 14. aſſurance of ſaluation, and perſeuerance, lead to ſinne, when wee cannot be aſſured but by holineſſe, nor perſeuere but in the vſe of the holy meanes of ſaluation?
Laſtly, as our Religion is a Doctrine of Veritie and Pietie, ſo it giues moſt ſound peace and comfort in the houre of death and day of affliction. There is little or no certaintie or aſſurance in the principall acts of the Popiſh Religion, as I ſhall ſhew in ſome particulars.
As firſt, in reſting vponupon the Traditions of the Church. Wee are ſure that the Scripture is the Word of God: wee hauehave the teſtimonie of men, but the teſtimonie of God is greater; for it is embraced by enemies as well as by friends, and is confirmed by the Miracles of Chriſt, and his Apoſtles: but wee cannot be ſo aſſured of Traditions.
Secondly, in drie Communions. Wee are ſure that Chriſt ordained two diſtinct ſignes, and that God is pleaſed when wee doe what hee requires: but wee cannot be aſſured, that God is pleaſed with halfe Communions (that is, the Popiſh receiuing of the Bread without the Wine) vnderunder pretence of Concomitancie; no, though wee were ſure that Chriſt were corporally preſent: becauſe the Lords Supper is a ſeale and ſigne of our crucified Lord, when his bodie and bloud were ſeuered; as he ſaith, This is my bodie Luk. 22. 19, 20.which is giuen for you, and, This is my bloud which is ſhed for you.
Thirdly, in the Popes Monarchicall headſhip. Wee are ſure that Chriſt is the head of the Church; becauſe it is his office, and hee is of infinite power & influence, yea and preſent withSecundum eſſe perſonale vsus by his diuine power and vertue. But we cannot be aſſured that the Pope is the head of the Church; no not in reſpect of outward adminiſtrationEpheſ. 4. 11. 12. and gouernment: becauſe God hath not ſanctified one man onelyonly, but many for the gathering of the Saints, and edification of the body of Chriſt. Though in reſpect of Chriſt the gouernment of the Church is Monarchicall, yet in reſpect of Chriſts Biſhops and Miniſters it is Ariſtocraticall.
Fourthly, in prayer in a tongue not vnderſtood by the people. Wee are ſure that it is lawfull to pray in our mother tongue (for eueryeveryPſaſ. 250. tongue ſhall praiſe the Lord) yea and the Papiſts will confeſſe it; for euen they hauehave ſome prayers in vulgar tongues, as their Manuel of godly prayers, Ieſus Pſalter and the like. But wee cannot be aſſured of Gods accepting ſeruice in an vnknowne tongue: becauſe though God vnderſtand it, yet the people cannot with vnderſtanding ſay, Amen.1 Cor. 14. 16. They may giuegive a fainte, lazy, haſty, and ignorant Amen. but not zelous. Godw. Moſ. & Aar. pag 90, 91. Ex. 20. 5. Leuit. 26. 1. Deut. 4. 15, 19. & 5, 8. Eſ. 40.
Fiftly, In adoration of Images. We are ſure that we may worſhip God without them without offence; becauſe God hath neuer commanded or required ſuch pretended helpes, yea and the Papiſts doe ſometimes pray without them, as in ſome of their priuate Oriſons, and in the time of Lent, when they are couered: But wee cannot be ſure that ſuch worſhip can pleaſe God, becauſe the Scripture is ſo punctuall againſt them, and they are ſuch ſnares to tye our deuotions below.
Sixtly, in inuocation of Saints. Wee are ſure that we may call vponupon God, becauſe he hath biddenPſal. 50. vsus, and hath promiſed to heare and to helpe vsus; yea, and the Papiſts themſelues hold this lawfull: But wee cannot be aſſured, that calling vponupon the Saints pleaſeth eyther God, or them, or that they doe heare, or can helpe. The like wee may ſay of the Adoration of the Hoſte, eſpecially becauſe we know not the Prieſts intention; and of many other Articles of their Trent Faith: whereof if wee cannot be aſſured, how can they giuegive vsus comfort either in life or death?
Thus you ſee (in ſome meaſure) how you may be aſſured that our religion is the truth. If now you will aske me, how then it could poſſible bee that the world could ſo much be deceaued by Rome. I anſwere: becauſe the ſmoake of the bottomlesApoc. 9. 2. pit had darkned the Sun and ayre, and the Lambs hornes were vponupon the head of Antichriſt thatApoc. 13. 11. foule beaſt. Looke therefore as if a Traytor carry the colours of a Prince in warre, all the common ſouldiers doe flock vntounto him, guard him, & fight vnderunder his Banner, till the Traitor be knowne and the Treaſon be diſcouered: So the Popes of Rome retaining the common principles of faith▪ Communia fidei principia. Cypr.and manners, and profeſſing themſelues to bee Colour-bearers to Ieſus Chriſt, without which they could not ſo eaſily hauehave inſinuated themſelues into the hearts of the World (their Profeſſion giuing good occaſion of enquiring after them, and cleauing to them); moſt of the WeſterneProfeſſio opportunum fuit inquirendi exordium. Chriſtians, whom hee had wrought by power and policie, flocked vntounto him: but when his pretences were diſcouered, and they would no longer take his part againſt Chriſt, then hee makes a faction and head againſt vsus in the Councell of Trent, and excommunicateth vsus (like the Iewes that caſt out their brethren and ſaid, Let the Lord be glorified) as if it were our fault thatEſa. 66. 5. Columba Noae, pag 28, 29, 30. we would not drinke his poyſon, and not his, who was ſo vncharitable and trecherous, as to offer it vntounto vsus who did flye vntounto him for ſhelter. Yet let not this his furious and Antichriſtian courſe diſmay vsus, but let vsus in deſpight of all his power and policie, beleeue the truth of the Lambe, and ſtoppe our eares againſt the vnrighteouſneſſe of the Beaſt; or elſe let vsus hearken to what doth follow to be handled, That they might all be damned.
Heere is the danger of theſe Antichriſtians. The danger of Antichriſtians.Such as hauehave poyſoned heads reiecting the word of truth, and poyſoned harts taking pleaſure in falſhood, which is manifeſted two wayes: firſt by an eager purſuite of the thinges of Antichriſt without examination; as if they ſhould ſay, we will be thus; becauſe we will be thus, doating vponupon a ſpirit of infallibilitie: ſecondly, by a cruell quelling, killing, and ſacrificing the oppoſers with fire and ſword, (ſuperſtition being naturally cruell) of ſuch (I ſay) that the Apoſtle ſaith
Doct. They ſhall be damned.
But you will ſay that the text ſaith they ſhall onelyonly bee iudged. The Popiſh R…emists ſay ſo indeede: They would hauehave the puniſhment of the followers of Antichriſt be as ſmal as they can;Whether Antichriſtians ſhall only be iudged. & I cannot blame them: for it is naturall to eueryevery creature to ſeek to preſerue it ſelfe; but it will not ſerue their turne heere: for firſt, the greatneſſe of the ſin, which is the contempt of the Goſpel, calleth for infinite more than iudging. For if the word ſpoken by Angels was ſtedfaſt, and eueryeveryHeb. 2. 2. 3. tranſgreſſion and diſobedience receiued a iuſt recompence of reward, how ſhall we eſcape if we neglect ſo great ſaluation? Secondly, the greatnes of the iudgement going before ſhewes that this can be no leſſe then damnation: for what elſe can2 Theſſ …. 11 foreign. follow ſtrong deluſions which infatuate a man, & are ſent in wrath? Thirdly, as the word it ſelf doth ſignifie to iudge, ſo to puniſh & condemne. Paul ſaith, what hauehave I to doe to iudge them that are without. i. puniſh by excōmunication or otherwiſe.1 Cor. 5. 12. Againe, whooremongers & adulterers God will iudg, that is puniſh. So Chriſt ſaith, though heHeb. 1… 4. iudge them not who contemne his Goſpell, yet his word ſhall iudge, that is, condemne them.Ioh. 12. 47. 48. Pilate ſaith to the Iewes, iudge him according to your owne law, that is, condemne him. SoIn the new tranſlation. alſo in many other places as well as in this text, & that according to the iudgment of our Engliſh Church which is not to bee ſlighted.
From hence then (for the clearing of the text)Whether all Papiſts ſhall be damned. will ariſe this dueſtion; whether all Papiſts ſhal be damned? I anſwere; God forbid we ſhould delight to imbrue our heads or hands in the bloodIn my Sermon called the tryall of true religion of any. The cruelty of their falſe religion & the mercy of ours is well enough known, as I hauehave ſhewed elſe-where. Therefore we ſay three things.In my Sermon called the tryall of true religion. Firſt that there are common principles in the Church of Rome, which being known, and accompanied with harts willing to be informed in the truth, purpoſes and indeauours to know and doe a right & holy obedience to what is knowne by thoſe principles ſo far as they are come, may bring men to ſaluation. For who doubts but that the Beleife, the ten Commaundements, the Lords Prayer, and the Sacraments doe comprehend all ſauing fundamentall points of Faith and practice? Theſe therefore being in the Church of Rome (though with much corruption) vponupon the former limitations may affoard grounds of ſaluation to them to whom God giues power with an honeſt hart to receiue them. Secondly we ſay that in the midſt of Popery God hath reſerued a remnant according to the election of grace, which is called the Temple of God, and Gods people, who by theſe meanes, hauehave attained2. Theſſ 2. 4. Apoc. 18. 4. to ſaluation. Thirdly, we ſay, that ſuch hauehave not bin members of the Popiſh Apoſtacy (wherein eueryevery liuing thing died) though in the Romane Church: for hauing knowledge of theApoc. 16. 3. common principles and being ignorant, or at the leaſt not ſo fully ſtated in the pernicious errours of the Popiſh corruptions, though they hauehave bin in that Church, yet they hauehave not beene of it, as many of our forefathers from age to age.
When therefore the holy Ghoſt ſaith, that they ſhall be damned, we muſt (by the helpe of the ſame holy Ghoſt in his word) diſtinguiſh of Perſons, of doctrines, and of times.
As for Perſons in the Church of Rome, they are of two ſorts. Firſt, ſuch as hauehave the name of1 Perſons. the beaſt and the number of his name, that is, ſuch as are in outward communion with him,Apoc. 13. 17. who though they are deceiued, yet they may hauehave docible hearts and mindes willing to learne when our prouident God doth offer opportunitie. Secondly, ſuch as worſhip the Beaſt and his Image and receiue his markes, that is, ſuch as are in inward fellowſhip and myſterie with him,Apoc. 14. 9, 10. being by wilfulneſſe and reſolution, as it were, imbowelled in that ſtate: of theſe the holy Ghoſt ſaith, that they ſhall drinke of the wine of the wrath of God.
Secondly, touching doctrine, they are of three ſorts, ſome are the foundation; and this is double,Doctrines, Fundamentū … Veritatis 2. Salutis. 1. Cor. 3. 12. either the foundation of truth, ſuch are all doctrines which hauehave ground in the word of God; ignorance of much of which may ſtand with ſaluation, ſo that it bee not affected: and they who know moſt doe not know all: or elſe the foundation of ſaluation, ſuch are all doctrines which doe concerne the cauſes of our ſaluation, and the neceſſary meanes of application. It is the ignorance of theſe which doth breede periſhing.
Other doctrines againe are vponupon the foundation, as the Apoſtle ſpeaketh of building on the foundation, gold, ſiluer, precious ſtones, timber, 1. Cor. 3. 12.hay, or ſtubble, that is, varietie of doctrine which hath beene or is of worth and vſe, as theſe things whereto it is compared. And of this as there hath beene much (as gold and ſiluer) in eueryevery age of the Church, ſo there hath beene much (as hay and ſtubble), by ſophiſticall ſpeculations, forged traditions, humane inuentions, and friuolous and fryarly interpretations of the holy Scriptures. Such traſh is to be ſwept away as dung out of the ſtreetes, that it might not defile our Pulpits, but that the glory of the word of God might appeare (if it were poſſible) as out of the mouth of Ieſus Chriſt or of his Apoſtles.
Other doctrines laſtly are againſt the foundation, and that not onelyonly of truth but of health alſo. Such are all thoſe which draw from Ieſus Chriſt and that honour which is due vntounto him as the Sauiour of his people. Such is the Papall Monarchy which blemiſhes Chriſts kingdome; traditiōs as the obiect of faith which blemiſheth Chriſts propheſie; merits, adoration of the croſſe and Images, ſacrifice of the Maſſe, Inuocation of the Saints and Angels, and all other idolatrizing points of Antichriſt, which blemiſh Chriſts Prieſthood, beſides other faults. To take pleaſure in and to be giuen ouer obſtinately to theſe things cannot ſtand with ſaluation.
Thirdly, touching times they alſo muſt hauehave a double conſideration. Firſt, the times before theTimes. reſtoring of the Goſpel, when the holy citie was trod vnderunder foote, and the ſtate of the ChurchApoc. 11. was deſpicable in the eyes of the world: then as God gaue his people leſſe, ſo he required leſſe at their hands. Secondly, the times after the reſtoring of the Goſpel. Firſt, the beaſt appeared, that curſed Antichrist, in his Pontificalibus; thenApoc. 13. the Lambe ſtood vp vponupon Mount Syon, with his ſealed ones; then the euerlaſting Goſpel was preached;Apoc. 14. and next, when the Goſpel is once reſtored,Verſ. 6. woe to them that take delight in the Whore, for they ſhall be tormented with fire and brimſtone before the holy Angels, and before the Lambe, and the Verſ. 10, 11.ſmoake of their torment ſhall aſcend euermore, and they ſhall hauehave no reſt, day nor night, which worſhip the Beaſt and his Image.
Thus you hauehave now ſeene the danger of Poperie, and how hard a matter it is to bring them that follow it, into Chriſts Fould: How many windings and turnings, and how many diſtinctions to and fro muſt be vſed to bring them but into the iudgement of Charitie, concerning Gods looking vponupon them for good.
What therefore ſhall I now ſay? Let me firſt lend a word to all in generall; and next, to my brethren of the Miniſterie in particular. To all (I ſay) ſuffer the word of exhortation, both concerning our ſelues, and others: Ʋſe 1 Concerning our ſelues; ſeeing the followers of Antichriſt ſhall be damned, let not our ſoules enter into their ſecrets. As the wicked man ſhall not meddle with the Chriſtians ioy, ſo let not the good man meddle with the Antichriſtians woe.
I know (my brethren) that this Conceit expreſſed in theſe generall tearmes, That a Papiſt ſo liuing and ſo dying may be ſaued, hath filled our hearts with worlds of indifferencie: So that as the Arminians hauehave their middle knowledge (asScientia media. Lect. Prid. pag. 23. 24. &c. if there could be any cut betwixt a thing and nothing, a being and no being) ſo hauehave we had our indifferent conceits either of Proteſtancy or Popery as the world ſhall ſerue and the winde ſhall turne. Hath their beene ſo much ſtriuing vntounto blood in vaine? HaueHave ſo many martyrs loſt the crownes of their martyrdomes when they hauehave layed downe their liues at the feete of the Pope and his image rather then to yeeld vntounto the Romane abominations? HaueHave ſo many glorious Dauids fought the battailes of God againſt that vncircumciſed Philiſtime in vaine? HaueHave ſo many Iohns and bleſſed preachers of the Goſpel ſpent their time and ſtrength in eating of the little booke and venting it againe to be as vials vpponApoc. 10. the throne of the beaſt in vaine? No No: godly witneſſes hauehave not writ in vaine; victorious Kings hauehave not fought in vaine; Conſtant martyrs hauehave not dyed in vaine. They hauehave all ſtriued as for life and death, ſaluation and damnation. Though ſaluation may be found in the Church (as I hauehave ſaid) yet how hardly? If it be an hard matter to finde it any where, as, in truth it is; becauſe the law is againſt it which, were it not for the Mercy ſeate Chriſt Ieſus, would riſe out of the Arke and accuſe vsus: and becauſe the creatures are againſt it which are abuſed by vsus and doe call for vengeance: and becauſe euen we our ſelues are againſt it in our proneneſſe vntounto ſin and delight in it) then how hard and hard againe is it to find it in the ſtye of the beaſt and amongſt the followers of Antichriſt where there are ſo many killing poyſons againſt it! As therefore the Pſalmiſt ſung, Wee is mee that I remaine in Pſal. 120. 5.Meſhech and dwell in the Tents of Kedar: ſo may ſuch as lodge with the beaſt iuſtly ſay with griefe of heart. But as for vsus that liue out of the ſmoake of the pit in the ſhining rayes of the Goſpel, let vsus at the Glaſsie ſea ſing the ſong Apoc. 14. 2, 3, 4.of Moſes, and of the Lambe prayſing Gods power as the Lord God Almightie, and his goodnes as the King of Saints, who hath deliuered vsus from the yron furnace, and begun to take vengeance of that man of ſinne.
Vſe 2 Secondly, concerning others, let vsus make the ſame vſe which Paul makes in this place, that is, thanke God, when we can prooue by ſanctification 2. Theſſ. 2. 13, 14.of ſpirit and faith of truth, whereunto men are called by the Goſpel to obtaine the glory of our Lord Ieſus Chriſt, that they are the elect of God, & ſo are not in this periſhing eſtate by the works of Antichriſt. We are in a naturall bond as digged out of the ſame pit by deſcending from Adam: we are in a ciuill bond, as beeing members of the ſame Church and Common-wealth: and we are of the ſame gracious bond as being members of the ſame body whereof Christ Ieſus is the head. All theſe ought to mooue vsus to thanke our God when we ſee men flocke from Antichriſt to the aſſemblies of the Saints, as doues to their windowes: and to exhort them to ſtand faſt in that Chriſtian courſe which they hauehave vndertaken by imbracing the doctrines of the Goſpel deliuered2. Theſſ. 2. 15. vntounto vsus, by what meanes ſoeuer: and alſo by praying that they may be confirmed by beeingVer. 19, 17. comforted in the way of grace, that all Gods people with ioyfull hearts may ſay Amen, Amen.
Ʋſe 3 Laſtly, I came to you (my Fellow-Labourers in the word of the Lord), ſeeing the danger of Popery is ſo great, and it is ſo hard a matter to bring them that delight in it into Gods fould, let vsus obſerue the exhortation of bleſſed Peter, feed1 Pet. 5. 2, 3, 4. the flocke of God which dependeth vponupon you, caring for it not by conſtraint but willingly; not for filthy Lucre but of a ready minde: not as though you were Lords ouer Gods Heritage, but that ye may be examples of the flock. If I ſhould doe nothing but repeate theſe wordes it were plentifully ſufficient. But oh how hardly are we drawne vntounto our duties! Shall I not therefore preſſe it in particulars? Firſt then, as pittying the miſerie of Antichriſtrans, let vsus feed the flock of God by the word of God. EueryEvery thing is beſt fedde with that meate which is beſt ſutable with the nature of it, and ſo is Gods flock. Therfore, in the feare of God giuegive them the word of God. Chriſt hath ſhed his blood for them: is it not therefore pitty that Antichriſt ſhould defile or deſtroy them. Therefore heare the word of the Lord yee Prieſts after Gods owne heart: Preach, Catechize, and liue againſt the Pope of Rome.
Firſt, feed by preaching, that is, by ſpeaking vntounto men to edification, exhortation, and comfort:1 Cor. 14. 3. wherein as a brother to brethren let mee giuegive my aduice as one that hath obtained mercy. Let vsus labour to ſpeake the word of God in the ſpirit of power and of a ſound mind: wee may2 Tim. 2. 7. finde by wofull and daily experience how hard a matter it is to make poor people to vnderſtand the word of God. As therefore Mannah muſt deſcend from the clouds that the people may eat of it: ſo muſt wee lay aſide all cloudy ſpeculations and deſcend to vulgar apprehenſion, that the people to whom we intend good may take what is their owne and goe their way. Let vsus be as ſolid as wee can; as the Apoſtle ſaith take heed to 1 Tim. 4. 13. 16. Prach. pl…a by S. Hier.reading and to doctrine: but as in the building of the temple (as it is wel obſerued) there was hewing in the mountaines, but when it was ſet vp, not an Ax, or Sawe, or Hammer in Ieruſalem (becauſe it was to bee a …ipe of the kingdome of peace): ſo though we vſe all ſortes of wrighting and wrighters in our priuate ſtudies, yet let vsus not muſter and obtrude them in troopes for oſtentation in the pulpit, leaſt as Aſahels dead2. Sam. 2. 23. body it make the people ſtand ſtill, and cauſe them to ſay as Ahimaaz of the death of Abſolon, 2. Sam. 18.I ſaw a tumult but I knew not what. It is a true ſpeach of a reuerend Diuine, that learning neuer ſpoiles a good ſermon: but when it is communicated either with affected eloquence, and vnuſuall words, or in ſuch an abſtruſe manner of ſpeaking as if wee meant to work admiration & aſtoniſhment rather then edification, wee may perhaps get the garlands of prayſe and goodwill rom them that liue more in the eare than in the hearte, but wee ſhall neuer procure the conuerſion1. Theſſ. 2. 19. of ſoules, which is the crowne and ſeale of our Apoſtleſhip or miniſtery.2. Cor. 3.
To ſtirre vsus vp therefore to preach and thusMotiues. to preach think with mee (as I often hauehave done) of theſe foure motiues. Firſt, that our people as wee alſo breake Gods commaundements eueryevery day both in thought, word, and deed; as eueryevery child can ſay. They breake them all in Adam by communion, who in that one ſinne violated the whole law of nature. Yea ſince they were cut off from the old Adam, & graffed into Chriſt by faith they breake them by diſpoſition, andRo. 5. 12. if they doe not fall into the outward acte, noe thankes to themſelues, who are as prone vntounto it as a chained fox to kill yong chickens, but vntounto our God who doth either reſtraine and bridle vsus, or renew and ſanctifie vsus to better imployments.
Secondly, let vsus conſider that our people beingTit. 3. 3. foreign. thus in ſinne and errour are like vntounto madmen. For all the world cannot perſwade them otherwiſe till God perſwade Iaphet: yea theyGen. 9. 27. will ſometimes runne vponupon death it ſelfe in the1. Cor. 13. 3. maintenance of their fooleries: yea and further they like madmen will raiſe great ſtirres vponupon ridiculous matters. For as the Robe of Caeſar is ſayd more to trouble Rome than his death, and an apple to ſet all Greece on fire: ſo the Church in Chriſts time was troubled about faſting; inMat. …. Act. 15. the Apoſtles time about ſtranguled and bloud; in the next times about the celebration of Eaſter betweene the Eaſt and Weſt Churches, and after that about the rites of Baptiſme, to wit, whether Heretickes could truely baptiſe: and truelyEuſeb lib. 5. cap. 25. & lib. 6, cap. 3. theſe trifles hauehave benne the fuel of contention from time to time, & that not only in the church but alſo among the people, as if madnes and not matter did ſway on all ſides to the diſturbing of the common peace.
Thirdly, let vsus conſider that when our people are come to knowledge they know a great deale more then they can make vſe of for their good.Eccleſ. 4. 8. As a couetous man hath no power to take comfort of his eſtate: or as children, fooles, and impotent perſons may hauehave great honours and reuenewes, but know not how to vſe them: ſo ordinarily where the diligent hand is to diſperſe the good word of God there may be, and is a rich treaſure of precious knowledge in many of our people who know onelyonly to know without further profit. For there is great difference betwixt knowledge for vnderſtanding, and wiſedome for practiſe; as we ſee in thoſe that knew the way of the Lord and iudgement of their God, Ier. 5. 5.yet they altogether brake the yoke and burſt the bonds: And againe, in thoſe who ſaid they were Ier. 8. 8, 9.wiſe, and that the Law of the Lord was with them, yet they reiected the word of the Lord in power.
Laſtly, let vsus conſider that in regard of theſe and other things our worke is neuer at an end, yea many times, yea moſt times we find it worſe then we left it. For though eueryevery man in his trade of life doth ordinarily finde things in his buſineſſe as he left them, yet it is otherwiſe with vsus: and as an huſwife findeth in her window a Copweb the next day though ſhee hath there ſwept downe one the day before, euen ſo doe we the webbes of ſinne.
Now then can we conſider the fearefull breaches of Gods commandements, and that with ſpirituall phrenzy and madneſſe, can wee conſider that when (thorough the aſſiſtance of God) we hauehave wrought them to knowledge it is an infinite worke to bring them to practiſe: or can we thinke that our worke as the worke of a neate huſwife in an earthen roome is neuer at an end, and yet can we be idle and not feede the flocke of God by preaching? If they miſcarry thorough our default, it addes to our guilt, yea a guilt guided with blood, in which reſpect Hoſea called wicked Prieſts murtherers in the way; andHoſh. 6. 9. from which Paul with good conſcience cleeres himſelfe, ſaying, I take you to record this day that Act. 20, 26.I am pure from the blood of all men.
Secondly, feede by Catechiſing, that is, by contracting religion into a ſumme as Chriſt did Math. 22. 37. Ioh. 3. 16.the Law and the Goſpel, that there may be a cleare and briefe ſpeaking vntounto men to inſtruction. Before the Law, Adam catechiſed Abel; which ILuke 1. 4. gather thus. Paul ſaith, by faith Abel offered vp a better ſacrifice then Kain. Now faith muſt warrantHeb. 11. 4. the perſon which it cannot doe except there be holineſſe; and it muſt warrant the action which it cannot doe without the word: yet then there was no written word but that which was deliuered from man to man by way of Catechiſing and inſtruction. After the Floud, Abraham catechiſed his Family: of whom, if you aske meGen. 18. 19. whether he taught them? I anſwere, Yes; from the teſtimonie of God himſelfe. If you aske me what he taught them? I anſwere, That we know that he had a perfect Body of Catechiſme giuenGen. 17. 1, 2. him by God, when he ſaith, I am God all ſufficient, walke before me, and be thou vpright. For whereas the ſumme of Catechiſme doth conſiſt in faith, and obedience; I am God all-ſufficient, doth comprehend all the Doctrine of Faith; it implying his ſufficiencie, to create, to redeeme, and to apply: Walke before me, and be thou vpright, doth comprehend the ſecond, both in reſpect of the matter, and of the manner of performance. If laſtly you will aske me, with what fruit and ſucceſſe hee catechiſed? I anſwere, his ſonne wentGen. 24. 63. out to pray; and he had a praying ſeruant, and aVer. 12. Ver. 26. Ver. 33. ſeruant that gaue thankes to God, and would not eate his meate, before hee had done his maſters buſineſſe.
In the time of the Law, God commanded Catechiſing,Deut. 6. 7. or whetting the Law vponupon them, that it may pierce the hearts of their children to vnderſtand and affect it, as the word in the originall ſignifieth. And if we will beleeue the Rabbines, there were not in Ieruſalem, from Antiochus to Chriſt, vnderunder foure hundred houſes for Catechiſing. In which Exerciſe they are ſaid to obſerueWei. Chriſt. Syn. this order, according to the capacitie and age of them whom they did inſtruct: At fiue yeeres old they were Sonnes of the Law, to reade it:Filii Legis. At thirteene they were called the Sonnes of the Precept, to vnderſtand the Law. Then they receiuedFilii Praecepti. the Paſſeouer as a Sacrament (for euen children did eate it, as a remembrance of their deliuerance out of Aegypt) and then alſo they were purified. At fifteene yeeres old they went to deeper points of the Law, and TalmudicallTalmudiſtae. doubts. Seeing then that it was vſed both before the Floud, and after it; in the time of the Law, and after; let vsus with an heauenly deſire to propagate the Truth, rowſe vp our ſpirits to doe ſo likewiſe.
I reade of a certaine Heretike, who in WinterGowl. Catal. teſt. ſeaſon did ſwimme through a certaine Riuer, to ſome to whom hee might deriue his falſehood: and ſhall wee be cold and ſluggiſh, and ſuffer a little water to quench our louelove to communicate the Truth? Oh that it might be the happineſſe of this time, that as our late renowned Soueraigne did limit after-noone Exerciſes vponupon the Lords day to Catechiſing vponupon the grounds of Religion; ſo all Miniſters might be held vntounto it, eyther by themſelues, or others! Why ſhould the people periſh for want of knowledge, and be left lying in ſuch a temper, that they are fit matter for eueryevery Prieſt, Ieſuit, or Sectarie to worke vponupon? As therefore the woman ſaid to Dauid, Helpe O King; ſo ſay I, Helpe by our dread Soueraigne you that are to be conuocated to that end.
Conſider with your ſelues what Hegeſippus ſaith, to wit, That by vertue of Catechizing there was neuer a King but receiued alteration in his Heatheniſh Religion within fourty yeares after Chriſt. Therefore Iulian when hee meantActa Syn. Seſſ. 1. 5. pag. 29. to ſuppreſſe religion inuented not new torments but put downe Schooles and Catechizings. The Papiſts hauehave confeſſed that all the grounde wee hauehave gotten of them is by catechiſme: and the the little grounde they hauehave gotten of vsus is by a more diligent requiring and practiſing of it. Therefore the iudgment of the Churches in the Synode of Dort, touching this, is worthy to be written in our hearts eſpecially of our owne, that wee may no longer bee bunglers but as Maſterbuilders 1. Cor. 3. 10.wee may lay the foundation, yea ſuch an one as vponupon which Antichriſt may neuer bee1. Pet. 5. 3. Gal. 2. 14. ſuffered to build to the damnation of our people.
Laſtly, let vsus feede by example: that ye may be examples of your flocke, ſaith Peter. Reaſons may perſwade but examples will draw more forecibly.
Let vsus therefore ſet copies to our people of humilitie, and holineſſe. Firſt, let vsus bee humble, not domineering ouer Gods heritage; but inſtructing with meekeneſſe the contrary-minded, and carrying our ſelues to Chriſts lambs in louelove: that as Antichriſts Proctors hauehave humilitie in ſhew, ſo we may hauehave it in truth. It is well obſerued that the pride of the Iewiſh doctors cameChriſt, Synag. in with the ruine of the Iewiſh Church: For, when reuelations ceaſed they vſurped ſtate and titles; one was called the light of the world, another our holy Doctor, a third the illuſtrious, a fourth the rock of help; and they called and accounted others but the people of the earth, and the Populus terrae. Rom. 2. 19. Crak. defenſ. contra Spal. pag. 89, 90.blind: ſo (diuiding the times of the Church into 3. periods; the firſt which went before Antichriſt, wherein there was nothing decreed or receiued as a doctrine of faith which is not ours; the ſecond wherein by degrees Antichriſt came vntounto his highth, and in which ſome pleaded for Chriſt and more for that man of ſinne; the third wherein Antichrist beganne to decline) in the ſecond darke and leaden times the Church of Rome thorough the whole Hierarchy of it did ſwell with titles, which was accompanied with the ruine of mens ſoules. Let vsus take heede in time. Pride we ſee hath bin a miſerable Symptome twice.
Oh thou chiefe Shepherd of our ſoules driue it and keep it from vsus, and work our hearts highly to eſteeme rather the flouriſhing of the Church by ſolid and powerfull preaching and catechiſing euen amongſt the pooreſt of Gods people.
Let our ſecond coppy be holineſſe to the Lord vntounto our people. If holineſſe to the Lord becomes Gods houſe for euer, why not his neereſt ſeruants. As therefore the Iewes in the preparation to their paſſeouer, did for foure houresGodw. Moſes and Aaron, lib, 3. cap. 4. pag. 135. Chriſt. Syn. ſearch out all leuen out of their houſes; and then for two houres caſt it out of their houſes; and laſtly, curſe all the leuen which they had not ſeene and could not finde: ſo let all the Prieſts of the Lords houſe be carefull to ſearch, to purge, and to execrate all the leuen of wilfull and raigning ſinne, and to oppoſe and mortifie the leaſt ſins, that we may be Prieſts after Gods owne heart as Ieremy ſpeaketh. Let Popiſh Prieſts bee eminent for a Player-like grauitie and holineſſe ſo long as they are acting their maſſing part; but let vsus be ſtarres in Gods right hand hauing an inward principle of the light of holines in vsus from Chriſt, and ſhining forth holily vntounto others, not onelyonly in the pulpit and prayer, but in our whole courſe. What would we anſwere to ſuch Coloſſians as ſhould ſay to Archippus, Thou that teacheſt Col. 4. 17.another, teacheſt thou not thy ſelfe? thou that Rom. 2. 21, 22preacheſt a man ſhould ſteale; doeſt thou ſteale? thou that ſayest a man ſhould not commit adultery doeſt Verſ. 23.thou commit adultery? thou that abhorreſt idols committeſt thou ſacriledge? thou that glorieſt in the Verſ. 24.Law, thorough the breaking of the Law diſhonoureſt thou God? For the name of God is blaſphemed amongst the Gentiles thorough you. Let vsus tell our conſciences plainly: hauehave we another way to heauen then we teach our neighbours? Take heede; I ſay, take heede: amongſt all that were acceſſary to Chriſts death, the blacke gowne, I meane Iudas, was puniſhed firſt. Therefore labour againſt vnholineſſe, pray againſt it, and faſt againſt it. And oh that it might be the glory of the Church of theſe times to procure publike faſtings and prayings as other Churches hauehave againſt all our ſinnes? What though it be a time of reioycing in regard of our bleſſed King and gouernment. Yet anoynting the face doth not miſ-become a faſt, nor I thinke publike thankeſgiuing a day of humbling. Phyſitians hauehave their preſeruatiues to preuent diſeaſes as well as their cures when they are come. Seeing then it cannot but pitty vsus to ſee Syon in ſome places in the duſt; to ſee the holy Temple defiled, Gods enemiesPſal. 79. 1. to laugh when the blood of his Saints isPſ. 80. 5, 6. ſhed like water, and they remaine are fed with the bread of teares, and hauehave giuen them to drinke in great meaſure: to ſee Antichriſt roare (in the Idol Maſſe) in the midſt of their congregations, and to ſet vp the ſignes and marks of the beaſt: And laſtly, to ſee the plague whereby God doth moſt immediatly triumph in iuſtice ouer his enemies, to begin to ſet footing againe amongſt vsus: ſeeing, I ſay, wee ſee theſe things whoſe heart doth not hunger to make the body more hungry, and that not onelyonly priuately but publikely: eſpecially conſidering that our ſins, euen all our ſins as well of the Church as Common-wealth doth call for theſe or greater miſeries vponupon vsus.
I will ſay but one thing more to my ſelfe and to you (my brethren like me by office) to perſwade to a greater degree of holineſſe, and then I end. Conſider that the perſon doth much commende and gaine much vponupon the affections of the hearers. Antichriſt commendes it as a principallChamp. of the calling of BB. and Paſtors. principle, that firſt we must looke to the perſon teaching, before we looke to the thing taught, that ſo they may bring in a ſeeming formalitie to outface true doctrine. And therefore as when Eliſhah accuſed the Iſraelites of Idolatry, they called him bald-pate (implying belike that he wanted Iewiſh formalitie according to the Law, becauſe he had that blemiſh: ſo when we charge the Papiſts with ſinning againſt the word of God, they ſay that we fayle in hiſtories and cuſtomes in our entrance. But truly this is a ſilly ground thus to imbrace perſons before doctrins.
For firſt Chriſt hath taught vsus that what perſons ſo euer they are if they build vp the kingdome of Chriſt they muſt goe on. For when Iohn complained to him, ſaying, Maſter, we ſawMar. 9. 38, 39, 40. one caſting out diuels in thy name which followeth not vsus: Ieſus ſaid, forbid him not, for whoſoeuer is not againſt vsus is on our part.
Secondly, in the New Teſtament none but the enemies of the Goſpel looke more to the perſons then to the Doctrine: For the Prieſts and Elders ſaid to Chriſt, By what authoritie doeſt thou theſe things; and the Synod at Ieruſalem aske Peter and Iohn, By what power and in what name hauehave Math. 21. 23.yee done this: but of the true worſhippers of God we heare no ſuch thing. Which I ſpeake not, as ifAct. 4. 7. ordinarily wee ought not to aske after mens authoritie (for this were the next way to leape from the Shop-board into the Pulpit, with Browniſts and other Sectaries) but to ſhew that Doctrine muſt be preferred before Perſons.
Thirdly, the Eunuch and Lydia did not ill in hearing Philip and Paul, without enquiring after their Perſons. They knew, that Chriſtians ſhould not giuegive an account at the day of Iudgement of the Perſons, they hauehave heard but of their obedience or diſobedience to their wholeſome Doctrine: yea, they knew that it was better to be led to Heauen by a man of no Pompe, then to Hell by a Pope, vnderunder pretence of infallibilitie.
Laſtly, moſt glorious Perſons may be full of deceit; they that come in Sheepes cloathing, may be inwardly rauening Wolues: yea, Watchmen mayMatth. 7. be blinde and dumbe Dogges, that cannot barke,Eſ. 56. 10, 11. and greedie Dogges, that can neuer hauehave enough. From the Prophets euen to the Prieſts they mayIer. 6. 13. all deale falſely; yea, and there may be a conſpiracie of her Prophets (as in the Councell ofEzek. 22. 25. Act. 20. 30. Trent) in the midſt of the Church.
Thus you may ſee, that it is a ſilly ſleight, when Rome would hauehave vsus chiefely looke to the Perſon teaching, before the thing taught; yet thus farre it holds, that the Perſon doth much commend the Worke: For the Apoſtle ſayd not in vaine, Continue in the things which thou haſt learned, 2. Tim. 3. 14.knowing of (whom) thou haſt learned them, that is, God, yea, and (it may be) me, Gods Miniſter, who hauehave beene in thy Soule by the ſpirit of Power, which hath effectually concurred with my ſeruice.
Oh therefore, that our Perſons may be ſuch, that we may ſweetly ſettle our Workes vponupon the hearts of thoſe that heare it, that when the chiefe Shepheard ſhall appeare, wee may receiue an vncorruptible1. Pet. 5. 4. Crowne of Glory. I will end with Paul: I charge thee before God and the Lord Ieſus Chriſt, and the elect Angels, that thou 1. Tim. 5. 21.obſerue theſe things, without preferring one to another, and doe nothing partially.
FINIS.
End of the text · Robert Abbot, The Danger of Popery (1625)