the Parisian French King or Charles our Kentish English Innocentius 3 Extra de Excessu Prâ—lat Soveraigne Nay it is the saying of the Pope Articulos solvit Synodumque facit generaleÌ„ thatis the Pope hath power to call a generall Councill and to disanul every particular Article Thus farre hee fareth for the opposing of the old Creed then for the composing of a new Though some affrighted with the absurd audacity of this assertion doe seeme to mince it yet the whole Church of Rome concur in the conclusion The Pope hath power Edendi novum Aquin. 22 â— â— artic 10. Symbolum saith Aquine to publish a new Creed Condendi to compose a Creed writeth Vigâ—erius Ordinandi novum Symbolum to ordaine or authorise a new Creed quoth Gabriel Biel. Finally what these and other Papists have avouched in words Pope Pius the fourth maketh good de facto in deed by whose authority the Trent Creed is published with Pij 4. Bulla annâ— 1564. twelve articles also as a parallell to the Apostles Creed and urged with as authenticall injunction First to beleeve the doctrine of traditions 2 The authority of the Church of Rome to expound the Scriptures 3 that there are seven Sacraments 4 all the points concerning originall sinne and justification as they are defined by the Councill of Trent 5 The Masse and that it is offered a propitiatory sacrifice for the living and the dead 6 Transubstantiation and that the Lords Supper is to be received but in one kind 7 Purgatory and prayer for the dead 8 Invocation or praying to the dead as also worshipping of Saints and their Relâ—ques 9 The adoration of Images 10 Indulgences 11 The Popes Supremacy namely that the Romane is the mother mistres mater magistra of all Churches and that the Pope is Peters successour and Christs Vicar and finally to beleeve all the definitions of all Oecumenicall Councills but especially of their last of that of Trent And that these are the Catholike faith extra quam nemo salvus esse potest which except a man do beleeve he cannot be saved The subscription running as peremptorily as if they were the very Dictates of the Apostles or of Christ himselfe Profiâ—â—or spondeo voveo juro that is I professe I doe beleeve promise vow and sweare that I will obey all these Articles of the Catholike faith This man therefore who contradicteth old Lawes maketh new Lawes and breaketh all lawe I thinke I may lawfully call him lawlesse and conclude him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very Antichrist Thus these lawes of God both of constraint and consent both Scripture and the Creed are infringed by this man of sinne without impediment with like facility doth this hornet break through those cobwebs humane lawes be they oecumenicall for all nations or oeconomicall for all families Those lawes of nations are of two sorts when faith is either contracted betwixt equals by an oath or exacted from inferiours by Allegiance Each way is no way to bind the Pope who is everie way boundlesse and lawlesse The law of oathes is so generall amongst nations as that all nations observe them as most sacred and inviolable in so much that Pagans would not infringe them Regulus would be rather tortured than perjured though he could have escaped by breach of oath It was Aristotles saying that he who did double in his oath for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sweare with a mentall addition Arist Rhetor. 18. ad Alex. hath neither feare of Gods vengeance nor shame of mans reproofe and Dionysius in Plutarch was condemned by all whose saying was that children were to be mocked with toyes and men with oathes Surely it shall be easier for those Pagans at that day then for some Christians Some Christians said Matchiavell make oaths Matchiav Hist Flor. lib. 3. obligations not equall to profit they use oaths not to observe them but rather to deceive those that put their trust in them And I take it that no one thing hath done such harme and brought such shame to Chriâ—â—â—â—dome as this particular Simancha teacheth very solemnely Simancha Inâ—â—it Cath. cap 4. art 14. edit Hiss Fides data haereticis non est servanda nec a privato nec a magistratibus quod exemplo Concilij Constantiensis probatur Nam Iohannes Huss Hieromus legitima slamma concremati sunt quamvis permissa illis securitas est Promises quoth he are not to bee kept with Heretikes neither by private men nor yet by publike Magistrates He proveth it by a precedent froÌ„ the Councill of Constance by whom Iohn Husse and Ierome of Prage were legally burned although from theÌ„ they had received a safe conduct Trâ—nt Hist lib. 1. And the same had beene practised on Luther also at the Diet of Wormes in the yeare 1521 had not the noble disposition of Charles 5 the Emperor and the plaine opposition of Lewis the noble Elector Palatine preserved him Finally Becanus doth avouch Perjury by a maxime juramentum non est vinculum iniquitatis that is an oath is no obligation of iniquity iniquitie he esteemeth it for a Papist to performe his promise to an Heretike or a Protestant although hee sealed it by swearing an oath which all sober men suppose to bee the surest and most solemne obligation of all others yet of all others the Popes themselves are the most remarkeble patternes and patrons of perjurie About the yeare 1080 Rodolphus duke of Saxony instigated by Pope Hildebrand or Gregory 7 to rebell against Henry 3 the Emperor joyned battell with him wherein having his soldâ—â—â—s cut in peeces and his hand Pless myster Opposit 40. cut off Loe said he to his friends and followers with this hand I plighted my troth to my Leige Lord Henry but the Popes authority importunity urged me to the breach of that oath and now in the same hand I have received my deaths wound and so be dyed On the two and twentieth of May 1526 Trent Hist lib. 1. there was a confederacy betwixt Pope Clemens 7 Francis 1 of France and the Princes of Relation of the Religion in the West Sect. 15. Italy against Charles 5 the Emperor under the name of the most Holy League wherein the King was absolved from his Oath taken in Trent Hist lib. 5. Spaine And some thinke the Pope had promised the King to dispence with that Oath before hee made it vpon the hope whereof hee also tooke it Anno 1556 Paulus 4 by Cardinall Caraffa perswaded Henry 2 of France to breake his league and oath made with Spaine though the Princes of the Blood and the Grandies of that Kingdome abhorred the infamie of oath-breaking yet he received absolution from the Pope and such an overthrow from the Spaniard at Saint Quintin that it made his whole Kingdome to tremble and totter Instances are infinite I will adde onely two one most remarkable the other most miserable The first
494 Prayers 494 Discipline 495 SERMON 18. Of Satan 497 Papists refuse all Communion with Protestants 498 Why so many learned be Papists 501 No Reconciliation with Rome 506 SERMON 19. The Doctrine of Devills 521 The Church of Rome teacheth the doctrine of Devills 522 Popish forbidding mariage 531 Popish forbidding meats 537 SERMON 20. All who are deceived by Antichrist are damned 542 Whether all Papists be damned 545 Of Apostates to Poperie 558 SERMON 21. Antichrist not a Iew. 560 The Church of Rome doth use the Scripture for owne turne 567 The ambition of the Church of Rome 570 Consolation against Antichrist 574 Five notes of such as love the truth 575 SERMON 22. The Papists surpasse the Pagan Idolatry 579 Angells made Idolls 584 Saints 585 The V. Marie 587 Images 589 The Crosse 592 The Sacrament 594 Every Creature made an Idol 597 SERMON 23. Precedents of obstinatenesse 601 The Papists obstinate and deluded 607 No Reconciliatâ—on 441 The Papâ—sts are deluders 607 Want of pâ—ovâ—sion for Converts an hindrance to Reformation 617 Pronenesse of People to be deluded by Popery 447 God doth send delusion 623 A Caveat to the Church of England against obstinatenesse 625 SERMON 24. Popery supported by lying 631 The Primacie 636 The Crosse 638 Popish lies against the persons of Protestants 640 Against Calvin 642 Beza ibid. Luther ibid. Bishop King 643 Queene Elizabeth 644 Popish lies against the Profession of Protestants 646 Concerning the Sacraments 647 Our Government ibid. Our Preachers ibid. The Scripture 650 Our obedience to our King 651 Our obedience to our God 653 Popish lyes concerning their persecution 654 SERMON 25. The Pope may Erre 677 Hath â—rred 687 In his Translations ibid. Canon Lawes 688 Papacredens docens that distinction examined 680 Of implicite faith 698 SERMON 26. Popish points that are damnable 702 Inhibition of the Scriptures 706 Latine Prayers 707 Merits 711 The Communion in one kind 712 Worshipping of Images 715 SERMON 27. Six opinions of Antichrist 721 The Devill shall be Antichrist 722 Nero. 724 The Turke 726 The Turke and Pope 732 Antichrist shall be a Iew. 737 The Papists Trienniall Antichrist 740 SERMON 28. The Summe of the whole Treatise 746 The Paraphrase of the whole Text. 754 The Parallel to the Pope 757 The Conclusion 764 A Dehortation from Poperie 766 A Plaine Exposition upon the first part of the second Chapter of St. PAVL his second EPISTLE to the THESSALONIANS SERMON I. 2 THESS 2. 1. Now we beseech you Brethren by the comming of our Lord Iesus Christ and by our assembling unto him That obstinacy in error is dangerous to salvation And that it is dangerous to breake the peace of the Church Ministers should win their people by Leuity Of the Resurrection Blessings bind us to bee constant in Religion Of Vnion WHen first I cast mine eye on this Chapter it reflected my mind on the first Chapter of the first Epistle and I undertooke that Epistle because of this Chapter that so I might discusse the Point of Antichrist here so plentifully proposed A point none more difficult none more necessary to be knowne This also did call into my memory my Text at my first Sermon entring upon that Epistle to the Thessalonians which was the nineteenth and twentieth verses of the sixt Chapter to the Ephesians That ye should pray for me that vtterance might be giuen unto me that I might open my mouth boldly to make knowne this Mystery that therein I might speak boldly as I ought to speake I hope that your Christian prayers have beene like the Leviticall fire that they have beene ever fervent in my behalfe But now I beseech you to blow them up with an extraordinary affection to beg an extraordinary blessing upon my poore Labours I expect Argus and Midas and Momus and Magus to be my Hearers I looke that broad eyes long eares wide mouths and false hearts shall observe every syllable in these Sermons I am resolved to haue my reputation torne for my paines But let Malice speake truth and spare neither my life nor my learning For the End of my Labours in this point I know the Sunne cannot give light nor sight to the Blind or Blind-folded I know Truth it selfe cannot satisfie Prejudice and Obstinacy But to the seeker of the Truth I promise thus much in the presence of God before whom I stand I will endeavour to discusse this point with all Humility Industry and Impartiality Which that I may doe againe and againe I beseech you for that for which St. Paul besought Ephes 6. 19 20. the Ephesians in those verses of that Chapter before cited Brethren I beseech you to pray for me that utterance may be given unto me that I may open my mouth holdly to make knowne This Mysterie and that therein I may speake boldly as I ought to speake I beseech you to pray for me For it I will be your Debtor and yet will I pay you in your owne Coine Pray you for me and I will pray for you Pray you for me in Speaking and I will pray for you in Hearing Let us promise and performe this as a Preface to this great worke Let us heartily pray for one another and thou Lord let the words of our mouthes and the prayers of our hearts be alwayes acceptable in thy sight both now and ever O Lord our strength and our Redeemer This second Epistle consisteth of three Chapters wherein the argument of the first is gratulatory for what they had beene of the second Expository of what they must bee and the contents of the third are Hortatorie what they should bee The Expository argument of this Chapter is twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praedicit praedicat Information of Antichrist is delivered to the thirteenth verse and Consolation against Antichrist from thence to the end of the Chapter The information or first generall part of this Chapter doth branch it selfe into two particulars concerning this Discourse on this cause consider the Occasion thereof related in the two first verses and part of the third and the question it selfe debated from the third verse unto the thirteenth The occasion why St. Paul did dispute of Antichrist was an Errour among the Thessalonians concerning the Comming of Christ This being premised in the three first verses the Apostle sheweth them the thing by which he doth disswade them in the first and the thing from which hee doth disswade them in the second and third The debating of the question it selfe may be drawne into these five particulars First we have Antichrist described in the third and fourth verses secondly revealed in the fift sixt seventh and part of the eighth verse Thirdly destroyed in the remnant of the eight Fourthly confirmed in the ninth and part of the tenth verse and finally we have Antichrist embraced in the tenth eleventh and twelfth verses The summe of this Text is the thing by which St. Paul did disswade the
not be so vncharitable We say of those and this that the very Church of Rome is a true Church Which will appeare onely from the definition of the Church If I should proceed no farther The Church is a company which professe Christ and are baptized This is the definition of the Hooker Politie lib. 3. num 1. Bish Abbot de Ant. cap. 3. nu 4. Deane Whites reply to Fisher pag. 49. Dr. Beard de Antich cap. 4. num 6. Dr Crakenthorp in Spal c. 16. 21. Answer to Fishers relat of the 3. cons Church according to the common current consent of our most and most learned Divines So the essentiall difference of the Church of Christ from all other companies congregations or societies consisteth in these two points Profession and Baptisme For the first Revel 2. 13. the spirit testified that the congregation of Pergamus was not fallen from being a Christian Church because thou keepest my Name Therefore keeping or professing the Name of Christ is one essentiall part of a Christian Church Next upon the acknowledging of the name of Christ the Eunuch was baptised by Philip Act. 8. 38. Therefore Baptisme is another and profession with baptisme are the two things which absolutely constitute a Church Consider moreover 2 Tim. 2. 20. and Math. 13. 47. To amplifie and honour this point with Hookers Politic lib 3. sect â— the very words of that incomparable learned man in that unanswerable learned booke For want of this profession and baptisme it is that Iewes Infidels and pagans are excluded out of the bounds of the Church Others we may not deny to be of the visible Church so long as these things be not wanting to them For apparent it is that all men of necessity must either be Christians or no Christians If by externall profession they be Christians then are they of the visible Church of Christ And Christians by externall profession they are all whose marke of recognisance hath in it these things which wee have mentioned Yea although they be impious Idolaters wicked Heretikes persons excommunicable yea cast out for notorious improbitie Such withall we deny not to be theimpes and limmes of Satan even as long as they continue such From these premises I frame these arguments the first from the definition of the Church A Company which professe Christ and are baptised are a Church But the Romanes are a Company which professe Christ and are baptised Therefore The Romanes are a Church Adde also out of the amplification Although the papists be impious Idolaters wicked Heretikes or excommunicable persons Although for their persons they be the limmes of Satan their profession bee the deceiveablenesse of Satan their City bee the Throne of Satan and their Head bee the sonne of Satan yet whilest they professe Christ and imbrace the Christian Baptisme they are notwithstanding the Church of Christ But if any interpose that Rome indeed is a Church but not a true Church such must know that Ens verum Beeing and true are convertible So if they grant the Romane to be a church they must confesse withall that it is a true Church Videlicet in regard of the Essence not of the goodnesse thereof And a thiefe is a true man in regard of the truth of his Essence as he is a creature indued with Reason yet is he not a true man in regard of the truth of his goodnesse his equity and honesty So the popish Church is a true Church in regard of the truth of the Essence of a Church as a Church is a company which professe Christ and are baptised yet is it not a true Church in respect of the truth of the goodnesse of a Church That is it is not a true holy Church neither in doctrine nor in manners In a word the Church of Rome is a true Church in respect of the Essence but a false Church in respect of the doctrine thereof To prove that the Church of Rome is a true Church in our sense and its Essence I will make it good by two sorts of arguments Artificiall and inartificiall But these inartificiall arguments shall be interlaced with many artificiall ones also The Testimonies are lined with their severall Reasons Reverend Calvin Hoc rationibus satis validis Calvin Epist 104. me probasse puto Ecclesiam licet semiruptam imo si libet diruptam ac deformem aliquam tamen manere in Papatu I suppose saith hee that in the Papacy some Church remaineth a Church crazed or if you will broken quite in pieces forelorne mishapen yet some Church And his Reason is my Text because Antichrist must sit in the Temple of God Learned Zanchie I Zanchius praesat de natura Dei acknowledge the Church of Rome Nec potuit Satan c. Maugre the Devills malice for a true Church of Christ His reason because the Church of Rome holdeth the doctrine of truth concerning Christ that he is the Redeemer and shall be the Iudge of the world baptizing in the Name of the Father of the Sonne and of the holy Buchanus loc 44. quaest 5. Ghost Buchane Caetus Pontificiorum sunt Ecclesiae sicut homo lepra corrupt us mente captus non desinit esse homo The Frenzie maketh not a man cease to be a man no more doth Heresie make Rome to cease to be a Church Moreover Hooker in Abâ—k 2. 4. 〈◊〉 27. as the Frenzie though it selfe take away the use of Reason it doth notwithstanding prove them reasonable creatures which have it because none can be frantike but men So Antichristianitie being the bane and plaine overthrow of Christianity may neverthelesse argue the Church wherein Antichrist doth sit to be Christian That Rex Iacobus oratione ad ordines Nou. 9. 1605. patterne and Patron of learning King Iames confesseth Rome to bee a Church and concludeth from hence because some in Rome may be saved Charitable Hooker although saith Hooker in Hab. 1. â— nu 16 17 25. he the Church of Rome hath played the Harlot worse than ever did Israel yet are they not as now the Synagogue of the Iewes which plainly deny Christ Iesus quite and cleane excluded out of the Covenant But as Samaria compared with Hierusalem is termed Aholah a Church or Tabernacle of her owne contrariwise HierusaleÌ„ Aholâ—bah the resting place of the Lord. So whatsoever we terme the Church of Rome when we compare her with reformed Churches still wee put a difference as then betweene Babylon and Samaria so now betweene Rome and Heathenish assemblies He doth render his Reason also Bishop Andrewes Tort. prope sinem B. Morton Apol. lib 4. ca. 2. sect 5 B. Abbot de Antiâ—b lib. 3 nu 4. Deane Whites Reply pag. 49 Dr. Whites Defence cap. 37. Dr. Whitak Contr. 4. quaest 5. cap. 3. Dr. Sharpe spâ—culo c. 5. Dr Beard cap. 4. num 6. Answer to Fishers Relation of the 3. conser because Rome doth overthrow the foundation of Christianity
the strongest weapon out of the hands of our owne side For it must follow inevitably If Rome be no church then is the Pope no Antichrist Because the text doth teach us that Antichrist must sit in the Temple of God The Papists advance on the other side as if they apprehended some great advantage by this assertion as if by yeelding them to be a true Church we must submit our selves to bee schismatickes Bellarmine speaketh plainly if Bell. de Poâ—â— Rom. lib. 3. ca. 13. the Protestants coÌ„fesse that our church is a true church then must they yeeld their church to be schismaticall because they have separated from us But I Smith more rhetorically At Rich. Smitâ—â—us de authoâ—e Protestanticâ— Religionis lib. 1. cap. 2. sect 8. â— incredibileâ—â— hominum impietatem ut qui se Christianos profitentur audeant repudiare eam ecclesiam quam fatentur esse adhuc in soedere Dei And againe Atque â— prodigiosam caecitateÌ„ ut non videant quod dum fatentur Romanam Ecclesiam esse ecclesiam Dei sponsam Christi fatentur suam esse synagogam Antichristi scortuÌ„ satanae That is O incredible wickednesse that those who professe themselves to bee Christians will forsake them whom they confesse to bee the Church of Christ O incomparable blindnesse that they see not that by granting the Roman church to be the church of God and the spouse of Christ they yeeld themselves the reformed church to be the synagogue of Antichrist and strumpet of satan And the whole Army of the Papists swarme after their Leaders in this pursuite presuming that we must either fly or yeeld if we give them this ground that the church of Rome is a true Church and thence are they ready to cry Victoria At ne sit Encomium ante victoriam let not Bell. de dâ— Eccles milit cap. 4. sect Resp variâ—â— him boast who putteth on his armour as hee may who doth put it off To Bellarmine I shape an answer in his owne syllables wee affirme the Romane to be a true church not simpliciter but secundum quid not absolutely but in some respect in which respect wee doe separate from it and not simply Simple therefore is their reason thence to inferre therefore our separation is schismaticall To D. Smith and all the rest we say we doe grant them all those glorious titles but as so many testimonies to witnesse their gracelesse wickednesse so to abuse them We grant the Romane to be a true Church to be the Church of Christ to be the spouse of Christ and to be of the body of Christ We grant it to hold the foundation of faith and to have the scriptures sacraments c. And what of all this Reatus impij est nomen pium saith one out of Salvianus godly Names doe not justifie godlesse Hooker in Hab. 1. 4. nu 7. men We are but upbraided when we are honoured with names and Titles when our lives and manners are not sutable Iudas was an Apostle and a Traitour too but the more wretched Traitour because an Apostle And so the Pope is saith he The Vicar of Christ and an Enemie but the more dangerous and devillish Enemie because the Vicar of Christ In particular Wee grant that Rome is a true Church but in regard of the verity of the Essence not of the Doctrine thereof this is corrupt and full of pollutions Wee grant it to be the Church of God so much also wee grant to the Iacobites Muscovites Arians and Nestorians Yet I suppose that none dare hazard themselves to live in these congregations who have any care of their safety soules health or eternall salvation We grant Rome to be the spouse of Christ but quoad externam Professionem not quoad internam fidem in respect of their outward profession not of their inward affections no nor of their actions neither We grant that they are of the Body of Christ his body visible noâ— mysticall And so may a Legion of Devils also incarnated bee if they will professe the name of Christ and be admitted by the baptisme of Christ We grant they hold the Foundation but is there nothing dangerous nor damnable but onely to overthrow the Foundation of Christianity Have they noâ— besides dangerous and damnable Errours Heresies and Idolatries Moreover they Answer to Fisheâ—â— Relation of tâ—â— 3. 〈…〉 â—8 have Errours which doe weaken the Foundation saith the learned Author of that laboured appendix They have Errours fundamentall reductivè by a reducement if they which imbrace them doe pertinaciously adhere unto them and have sufficient meanes to be better Deane White Ibid. pag. 71. informed Saith the Champion of our Church And sinally their errors as that of Iustification Hooker in Hab. 1. 4. doe overthrow the very foundation by consequent saith impartiall Hooker Lastly they have the Scriptures and Sacraments lawfull Ministers and a lawfull Ministry c. actually in themselves and effectually unto others but not so to themselves Notum est Cives malae civitatis administrare quosdam actus bonae civitatis it is manifest that the Burgers of Babylon doe administer some functions of Hierusalem and with effect too They can hew out an Arke for others though themselves be drowned in the Deluge And for all this is it not lawfull to separate from Rome Wee accompted our common Citizens frantick because they reviled and railed at such as fled from the infection Certainly the Papists are possessed with a more spirituall phrensie and infection At â— incredibilem impietatem Atque ô prodigiosum caecitatem O incredible wickednesse and incomparable blindnesse that those who see the Scriptures should be so seduced by strong delusion to beleeve a Lye That those who say they are the Church of God and spouse of Christ should be indeed the Synagogue of Antichrist and the strumpet of Satan I conclude and let any Papist brag or any others upbraid what they can collect out of this conclusion The Church of Rome is a true Church And the Pope of Rome is that false Antichrist who doth erect his seat therein by most foule usurpation He shall sit in the Temple saith my Text. I have done this Digression this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it may bee some will condemne as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an overlong and impertinent Parenthesis But I conceive it very needfull if it were onely for this to imply an Item to our owne Zelotes that transported with a strong affection and weake judgement they doe not thrust the Papists further from Christ when as Christ knoweth they are too farre off from him already I returne to the remnant of my Text yee have heard the explication what this Temple is even the very Church of Christ Now shall yee heare the Application Where this Temple is We use plaine words in a plaine cause the Church of Rome is the seat of Antichrist Now the Church of Rome hath two parts commonly called
which they did beleeve sor their pride did withhold them So in the Church of Rome doubtlesse there are many who seare the Pope to be Antichrist and know themselves to be erroneous but the pride of themselves and praise of others withhold them to confesse it As S. Iohn speaketh 5. 44. They receive honour of one another and therefore they receive not the truth and reforme not their errour In Italy their Cardinalls Churchmen equall to Princes they could not subsist if the Pope or his pompe should fall and therefore they must uphold him In France if the Clergie should turne they should turne admirable immunities and dignities to undoubted poverty peradventure necessity and therefore they will never reforme but nourish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implacable hatred against the Protestants Some even Protestants can tell how an argument will sway with men which is drawne ab utili from praise profit and promotion And therefore it is no paradoxe to conclude Many learned Papists are obstinate in their errours for pride doth detaine them Fourthly the Iudgement of God is the cause that so many learned men are so ignorant that they doe not or will not know Antichrist though plainely discovered to the whole world Thus Deut. 29. 4. the Israelites fell from God though miracles were ever before their eyes the reason is there rendred The Lord gave them not eyes to see nor an heart to conceive Againe as it is in Isa 44. 16 17. that Idolaters should be so grossely gracelesse as to take a blocke to burne one piece and to adore another is it not a wonder but that we are there told by God himselfe that God himselfe did shut their eyes that they could not see and their hearts that they could not understand At the comming of Christ his own City Ierusalem did reject their Messias they bragd of Doth not Christ give the cause it was hid from their eyes Luk. 19. 42 In like manner at the comming of Antichrist the most glorious part of the Church of Christ doth serve the enemy of Christ the reason whereof is evident out of the verse following this Text God doth send them strong delusions Thus their Study Pride Prejudice and the just Iudgement of God I conceive to be the soure great causes that so many great learned men are the slaves of that great Antichrist These are the meanes that according to the working of Satan in all power he so admirably prevaileth upon them But that he may never in like manner prevaile upon any of us the Lord of heaven prevent for Iesus Christ his sake There remaineth the principall the person supporting Antichrist The mystery of Iniquity is vpheld by the working of Satan 1 Tim. 4. 1. the working of Satan is called the doctrine of devills and that doctrine of Devills is there named vers 5. to be forbidding of meats and mariage But the Church of Rome doth forbid meats and mariage Therefore the Church of Rome doth teach the doctrine of devills Therefore the Church of Rome is supported by the working of Satan Therefore the Church of Rome is the Church of Antichrist I will exercise them a little to untwine these plaine connexions Here appeareth the erroâ—â— to say no more of our Reconcilers of those who undertake to reconcile the Protestants to the Papists That worke is a Chimaera in their intention and will be abortive in the execution When there can bee no atonement betwixt God and Satan Christ and Belial the Christians and Antichristians In a word when truth may bee reconciled unto falshood which is supported by all power after the working of Satan then will I imagine that there may be atchieved a reconciliation betwixt the Church of Rome and the Church Reformed Till then I must susspect all pretence of reconciliation to bee an errour in them if not a trap for us Psal 120. 6. The best that I ever heard or read any speaking Relat. of the Religion in the West sect 48. to this point is that learned Gentleman who proposeth his project of Vnion by the distribution of Vnity Whether poore Christendome may hope for Vnity of Verity or Vnity of Charity or Vnity of Perswasion or Vnity of Authority or Vnity of Necessity Yet nunquam magis dubit at am de finibus quà m quum legebam Ciceronem de sinibus his discourse hath confirmed me more that Reconciliation is impossible For he himselfe confesseth that it is a thing to be wished not to bee effected To which I adde that sentence of our divine Seneca Sooner may God create a new Rome than reforme Dr. Hall No Peace with Rome sect 22. the old Grant that which all the world is never able to prove Suppose the Pope be not Antichrist Notwithstanding we must suppose reconciliation unto Popery to be impossible First these Reconcilers have beene alwayes fruitlesse in their indeavours and sometime fatall unto Christendome As the learned insist in the Trent Hist lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Zeno the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Heraclius the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Constance and the Interim of Charles the fift all which did not reunite but rend the division wider And what effect produced the laborious treatise of that learned Papist set on worke by two severall Emperours Ferdinand and Maximilian to compose the Quarrells of the Church Onely of Cassander hee became Cassandra although hee spake as a Prophet yet no body would beleeve him Hereupon politike Pope Paul the third did laugh at Charles the fift who attempted a reconciliation betwixt the Papists and the Protestants anno 1548. and it standeth with great reason For the most cautelous phrases of the most câ—riâ— us Reconcilers when they come to the scanning will bee ambiguous Superficially considered they may receive good sense but seriously sifted they containe the old errours And the effect was as the Pope presaged the Emperor indevoring to reconcile two contrary opinions he made them both agree to impugne his and each more obstinately to defend his own Then consider the parties and Reconciliation will appeare on our side to be improbable on their side impossible God knoweth some of our side are intractable and obstinate enough For mine owne part I professe I love peace next to truth and for the injoying thereof I would submit my selfe to any thing that doth not evidently infringe a good conscience I could bee contented First that the Pope should injoy those Temporall dominions which the skill of his Ancestours hath left unto him Secondly with our King with God I would be content to acknowledge him the Patriark of the West and Prime Bishop of the World so that he keepe him within the compasse of his owne Dioces Thirdly that in deepe disputes of Election Freewill Reall not Carnall Presence and such like Vnusquisquis abundet sensu suo that every man might enjoy the freedome of his owne judgement without any bitter invections or uncharitable censuring Fourthly I could
peace Let us labour to have peace with our God to have peace with our Church to have peace with our neighbours and to have peace with our selves in our owne soules and Consciences This were a blessed Reconciliation Blessed are such Peace-makers Now the God of Peace grant that this blessed Peace may dwell in all this Kingdome in all this Citie in all this Congregation Even in all our Houses Soules and Friends From this time forth for Evermore Amen I will make the End of the ninth Chapter of Matthew to be the End of this Sermon and the end of this Terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We Ministers are Labourers Harvest-men Husbandmen I remember once when I stood hearing where you doe the learned Lecturer who stood speaking where I doe used this comparison That like the poore Countrey Husbandman now hee had sowen his Corne hee must home and labour for more I hope I may use the samephrase for I am sure I have the same cause and more also Wee are both Husbandmen but in a different degree Hee was a Seedsman and I a Thrasher The Seedsman when by filling the furrowes hee hath emptied his seed-code instantly hee goeth to the Tilths end and findes whole sackes of cleansed Corne which hee had prepared before-hand to furnish his Taske But the Thrasher must backe to his Barne and with many a tugging stroake labour out a supply to his want He was that Seedsman God be blessed he had brave store prepared before hand But I am that Thrasher as the Kentish phrase is a Tasker I must to my Taske to my Faile and take some paines for my seedcorne But if his huÌ„ble ability wil stoupe so low as to take up that lowly comparison and call himselfe a Thrasher then are we both Thrashers also but still in a different degree I have heard that in Africa they thrash with great facility beating out their Corne onely with the tread of a foot But we know that in England the Huske being more tough they force it out with the Flaile and with great paine and violence He was that Affricane Thrasher hee laboured for his corne but with admirable facility But I am an English man and must thrash it out with sweat and paines and notable difficulty I being then a Labourer like an Husbandman like a Thrasher as more than hee was I will be bold to speake as he did Now I have spent my store I am going to labour to provide more seed to shed into the fallow grounds of your hearts Now he that ministreth seed to the Sower both minister bread for your food and multiply your seed sowne and increase the fruits of your righteousnesse Amen SERMON XIX 2 THESS 2. 9 10. The Doctrine of Devills The Doctrine of Devills The Church of Rome teacheth the Doctrine of Devills Popish forbidding Mariage Popish forbidding meats IN Iudges 14. 8. we read Sampson going from his fathers house hee slew a Lyon But post aliquot dies the text saith that after a few dayes he returning and turning aside to take a second view of his worke hee found favum mellis some honie in the carkasse of the Lyon Whereof he tooke and sed himselfe his Father and his Family So when I last left this place yee thought and indeed I thought that I had absolved this Text having spoken something of all the parts thereof But being to returne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have taken a second serious review thereof and therein have I sound favum mellis some honey some farther observations not altogether distastfull to an in â—ifferent attention Of this I have taken to feed my selfe and you my Fathers and Brethren and the family of the saithfull even this whole congregation And I pray and hope this Sermon to bee not onely like Sampsons Honey found at a second review but moreover like Ionathans Honey 1 Sam. 14. 29. Your eyes may bee inlight ened if you will taste but a little of this Honey Now to quick on your attention I have but one motive I shall set before your eyes the truth of the Lord Lord open all our eyes to see this truth for evermore Yee remember the Summe of this Text It is the fourth of the five points concerning Antichrist Antichrist confirmed Confirmed by two meanes the meanes Principall whose comming is after the working of Satan The meanes Instrumentall with all power and signes and lying wonders and with all deceiveablenesse of unrighteousnesse The instrumentall meanes are of two sorts Miracles signes and lying wonders and Oracles in all power and deceiveablenesse of unrighteousnesse The principall meanes containeth two things his Person Satan and his Potencie after the working of Satan in all power The Principall meanes is the point on which I have fastned my Principall Review from whence I have framed this Syllogisme Those who teach the Doctrine of Devills mentioned 1 Tim. 4. 1. it is probable that they confirme Antichrist after the powerfull working of Satan as it is in this 2 Thes 2. 9. But the Church of Rome doth teach the doctrine of Devills mentioned 1 Tim. 4. 1. Therefore it is probable that the Church of Rome doth confirme Antichrist after the powerfull working of Satan as it is in this 2 Thes 2. 9. The Major or first proposition is avouched by the exact harmony betwixt the phrases in these two Scriptures here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the working of Satan there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrine of Devills Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. strong delusion there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seducing or deluding spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voces convertibiles phrases of the same signification concurring prophecy in this sense That Satan and his spirits shall set men on worke powerfully to perswade Antichristian errours here called the deceit of Satan or the doctrine of Devills But that the Church of Rome doth so this is the Minor which I must make good by my Sermon and discourse following Thus I discourse Those who forbid meats and mariage doe teach the doctrine of devills this is the Apostles Proposition 1 Tim. 4. 1 2. But the Church of Rome doth forbid meates and mariage this is the Protestants Assumption Ergo I would wish the Papists to deny the Conclusion Therefore the Church of Rome doth teach the doctrine of Devills Before I proceed I must cleare the way of two rubbes One whereof is cast in by the hand of Curiosity and Popery doth oppose the other impediment Those cavill against the Proposition these at the Exposition the one except against our Preachers the other against our Apostle both against God But with Gods grace I will vindicate both the truth and our selves against both of them Forbidding Meats and mariage The quirks of some curious braines quarrell at this Severity Are these slight inhibitioÌ„s say they so haynous crimes as to merit such a doome that the Doctrine should bee damned for Diabolicall and Antichristian and the Doctors for Hypocrits
Church of Rome Secondly the phrase of Time doth exactly fit our Time and free the old time from accomplishing this prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the later Times but the old Heretiques the Encratitae Tatiani and the Manichies were in the Former Times their feined Antichrist as they say must bee in the Latest Times onely the Papists are in the Latter Times Therefore onely the Papist have fulfilled this prophecy Thirdly the word of proprietie in the second verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall injoyne this inhibition in Hypocrisie seemeth to bee a badge of distinction to the Pope onely The old haeresie was that Rhemists in 1 Tim. 4. 1. Meates were vncleane and that the very Act of Marriage was of Satan say the Rhemists These spake not Lyes in Hypocrisie but in open blasphemy But under the pretence of Holinesse Religion Chastity and Purity to forbid Meates and Marriage these are they of whom the Spirit speaketh expresly that they teach the Doctrine of Devils And this is proper to the Papists onely Finally the word of Authoritie Verse 3. Prohibentes forbidding doth constitute the fourth difference unto the Doctors of Rome that They teach the Doctrine of Devils Zanch. de Spons cap. 1. For he doth not say simply Docentes those that Teach but Prohibentes they which forbid Meates and Marriage that is by way of Authority Saint Paul therefore doth not onely nor principally speake of the Old Heretikes who did condemne and preach against Meates and Marriage but they had no authoritie to forbid Never any but the Church of Rome made a Law never any made such a Law against Meate and Marriage Therefore never any but the Church of Rome hath accomplished this Prophecy On these plaine evidiences I will bee bold to speake plaine English a Spade is a Spade the Latine Church imposing a Law forbidding Meats and Marriage doth Teach the Doctrine of Devils And those Doctors who doe maintaine it doe it through the working of Sathan in all power of Deceiveablenesse of Vnrighteousnesse This objection is best Abbot de Ant. cap. 12. inforced against the Papists by our worthy Bishop of Sarisbury Wherein I desiring to give to the Papists what I desire to receive from the Papists to heare both sides before either bee censured I sought satisfaction from their learned writers but especially from Eudaemon who undertooke to confute our Bishop in three bookes In all which as I remember from my first reading or sinde by my second review of them hee wisely silenced this point and spake not one word thereof It may be he did presage that treatise ominous that his name should have beene translated from Eudaemon to Cacodemon if he had Defended this Doctrine of Divels Since therefore this argument was declined by this papist and satisfied by no papist it made mee confident to conclude that Many Heretiques have taught the doctrine of Devils but the Church of Rome surmounteth them all Thus I have delivered this History how this Doctrine of Devils is practised in the Church of Rome Now I must shew you the Mysterie how the two branches thereof forbidding Meates and Marriage are the Sinewes of Antichrist and the maine Engine of the Mysterie of Iniquitie Concerning which let us consider two things the meanes by which and the motive for which they so eagerly pursue this double inhibition here termed the Doctrine of Devils First for marrying the meanes to countenance the forbidding thereof is that which in my Text is tearmed the Deceiveablenesse of unrighteousnesse that is a wonderfull seeming godlinesse Thus Bellarmine Bellarm de Monarâ—h cap. 34. Mason de Minâ—stâ— 2. 8. Suarez Apolog 5. cap. 18. nu 22. doth so farre extoll Virginity that he stileth the Marraige of Clerkes Sacrâ—ledge whom our Champnie also followeth in the like phrase Sacrilegium Ministers Marriage is Sacrilegious saith he Suarez calleth Continentiam statum perfectiorem a more Perfect Estate of life than Marriage Hence in the time and by the doctrine of Hildebrand the Annals of Aventine witnesse that the people in some places trode under foot the Hosts which were consecrated by married Priests And they daily upbraid us with the Angelicall continence of their Clergy as if our Ministers were incontinent and Carnall because they marry I say Roma amor est Nolo dicere plura scio I say no more But this intrusion of forced Continence hath insinuated it selfe into the Church in as Mysticall a manner as any point of Popery that one of the Primacy onely excepted Our learned Bishop of Sarisbury relateth Abbot de Antich cap. 1. the Originall thereof In the very age of the Apostles a certaine Asian Minister set forth a booke the title hereof was Periodus Pauli Teclae The progresse of Saint Paul and Teclae In which hee saigned that a noble Gentlewomen called Tecla was so affected with a Sermon preached by Saint Paul at Iconium concerning Virginity that shee renounced Marriage being Contracted and Vowed to remaine a Virgine For which she was apprehended and condemned to Dye but neither had the Fyre power to burne her nor the wild beasts to teare her and thereupon she became Saint Pauls Companion in his Pilgrimage But the Authour being afterward convented before and conuicted by Saint Iohn confessed that he had forged this story out of his affection to Saint Paul For which he was turned out of the Ministery and his booke condemned Notwithstanding this Legend was afterward revived againe by some of the Ancient Fathers which opened a faire entrance to this soule Tyrannicall intrusion Notwithstanding this was yet but the Praising of Single Life after that it was Perswaded by Siricius Bishop of Rome about the yeare 300. after him about the yeare â—60 it was urged and the Marriage of Priests pronounced Mâ—â—â— Myst Oppâ—s 37. to be Heresie by Pope Iohn 13 who was so much swayed by that famous Strumpet Theodora But it was finally imposed by Hildebrand or Pope Gregory 7. anno 1074. Now this Gregory 7. was the worst of all the Popes and it may be this was the worst of all his actions although his actions in this nature were Morn Myst Oppos 39. innumerable and incomparable To instance in that superlative wretchednesse at the same time he exiled maried Ministers froÌ„ their Ministery admitted Fornicators Adulterous Incestuous Priests to serve at the Altar Single life I acknowledg it Excellent most excellent in the Clergy if they all had that Gift of Continence which God hath given to Some and but to Some Such I suppose might give more time to their Studies more reliefe to their poore Neighbours and more Devotion to their God Although God bee blessed our Married Clergy cannot bee much touched for their defect in any of these particulars But considering that Ministers are Men to inforce them by a Law unto Single life is little lesse then frensie in the Inferiors and Tyranny in the Superiours There is a Disease
a double admirable delusion the first in regard of the deluders the second in regard of the deluded that the one should be so wicked as to preach a lye and the other so besotted as to beleeve a lye If wee can admire any thing wee shall apprehend both these to be most admirable Both which are admirably evident in the Church of Rome In the former clause as the Dipsades or Iansen in Evang cap. 83. Vipers involve themselves in the egges of Ostriches so by the appearance of food to draw on the hungrie creatures to their Destruction So the Romanists seduce the superstitious with the probabilitie of truth a strong delusion a cunning lye if you will as it were by Equivocation But in my text like Frogges as they are aptly resembled Revel 16. 13. animal impudens obstreperum loquax coaratione garrulitate intolerabile like the unappeasable croaking of Frogges Blaterones ministri Antichristi to Malvend lib. 5. c. 18. borrow Malvenda's owne words to invest his owne friends withall the clamorous agents of Antichrist with open mouth will publish grosse untruths as it were by protestation In plaine English they perswade the plaine people to and by a plaine lye And which is most admirable in truth lamentable the plaine people do beleeve them This also I make evident in the Church of Rome But I must be cautelous on prosecuting this point I am advised by a friend to take heed of two things of my quotations and imputations wherewith I charge the Papists I do thanke him and will obey him His counsell is good yet I had a better counsellour before mine owne conscience I thanke God my conscience doth teach mee to shunne that sinne in my selfe which I reprove in others My Conscience doth prompt mee to speake in truth when I speake of lying And my conscience telleth mee and you also Catholicus sum et non August epist 48. Vixcentio audeo mentiri Precipitated lyes I decline premeditated lyes I detest but Pulpet lyes let God and man abhorre mee if I do not abhorre them To assure you of my truth concerning their lyes I have wrote nothing in this booke but what hath fallen from their pens I will speake nothing with this tongue but what hath beene spoken by their own mouths Their owne mouths and pens shall testifie against them That as Caligula who had a frowning face by nature yet did he compose his countenance by a glasse that it might appeare yet more grimme and terrible So though their nature bee prone enough to that facultie yet they adde art to their audacious lyes And as it were set their faces by a glasse that they may be able to utter such vast lyes Such lyes that wee can hardly imagine it to be true that any of them should speake such lyes but that any should Beleeve such lyes This surpasseth imagination They beleeve lyes Since the Devill is called the father of lyes Ioh. 8. 44. devillish doctrine is called the doctrine of lyes 1 Tim. 4. 2. devillish power is termed lying wonders in this chapter devillish teachers the teachers of lyes in this text and Christ himselfe is called the truth it selfe Iohn 14. 16. That Church therefore which wee shall see supported by lying wee may suspect it if not detect it to be no true Church of Christ but rather the Synagogue of Satan and indeed the very seat of Antichrist Suchis the Church of Rome Some sprinkling of this aspersion I may cast on the Church of Rome And I suppose it will exercise the best of that infallible Sea to wash away the supition of a lying religion Their lying doctrine as all Divines do all doctrine the papists establish two waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 astruendo and destruendo first by way of confirmation and finally by way of confutation The groundwork of their Religion is lying and the grandworkers in their Religion are lyers All Popery is Sopistrie and so is all heresie All Popish controversies contradicting the Protestants and contrarie to the truth are false that is lyes although supported by sufficient learning But for plaine palpable lyes let the Popish legends triumph in the whet-stone To an abridgement of which voluminious lyes I referre you in the treatise of our learned Dr. Featly in Fisher pap 370. Pius 2 epist ad Morbisan Doctor For the authours of lyes I will oppose their Italian St. Francis and their Spanish St. Dominicke to equall and exceed in more and more foolish and blasphemous fables even Arathes and Marathes those sottish Mahometane fables mentioned so scornesully by Pope Pius 2. But that ever even B Aronius and BELlarmine should bee Architects to build up Babel with such untempered morter I thought it uncredible to be true till I did transcribe abundance of apparent and transparent lyes out of theirs into this treatise Neither do our Dr. Featly preface to the Conference English Popish Doctors blush to father such Bastards Within one weeke after that conferēce the Earle of Warwick at St. Omers was assured by father Weston that in the disputation betwixt Father Fisher and Father Sweet and two Ministers in London the Iesuites quited themselves too well That they conquered the disputants and converted two Earles and an hundred of the auditory Which number popish reports did afterwards augment unto foure hundred The pitty was the good old man was foiled in two mistakes That worthie Earle was one of those two still is a constant mēber lover of the Church of Englād Againe at the conference there were not fully one hundred present of whom almost twenty were professed Papists How out of these two Earles and an hundred other could be converted to Rome it must bee a cunning lying Romist who can perswade it Yet such tricks as Geo Black de Aequivoc pag. 96 these passe for Piae fraudes devout deceits Profitable for procuring popish Proselytes The phrase is owned by Blackwell and hee might haue remembred the practice of a Pope to have beene the patterne thereof It is the Ples myst Jniq Oppos 41. record of Aventine that when Pope Vrban 2. for the advantage and advancement of the Papacie purposed to send the Emperour Henry 3 of his errand into Palestine there was raised a rumour that a voice from Heaven was heard Deus vult God will have it so whereupon a thrave of people of all sorts thrust themselves into that expedition Concerning August Soliloq lib. 2. cap. 9. which I will give you St. Augustines item Acute quidem falleris sed ut falli desinas acutius attende They take great paines to teach you lyes take you the like paines to examine their teaching and you shall descrie their lyes Carefull industrie will undoubtedly discover their Sophistrie To give you a tast thereof take you a little notice of that maine matter wee contend about the primacie Incredible lyes are the Malvenda lib. 1 cap. 8.
Matth. 28 20. From a Promise The Gates of Hell shall never Matth. 16. 18. prevaile against the Church And from an instance in Particulars The Administration of the Sacrament which must be done to shew the 1 Cor. 11. 26. Lords death till he come And the worke of the Ministery which must be continued Till we all Ephes 4. 12 13. come in the unity of the Faith Finally Homo sum humani à me nil alienum puto Humane Testimony is prest to doe service to this Divine Verity That the Truth hath at all times in some place and in some sort subsisted it is the Record and Concord of all Hâ—story If any desire a more full satisfaction in this cause I referre him to the solid Treatise of our learned Bishop of Coventry and Lichfield Wherefore seeing The Grand imposture cap. 5. we are compassed about with such a cloud of witnesses we say the Visible Church made a revolt but the Church of the Elect God miraculously preserved even under the cruell persecution of Antichrist Here then wee cleare our Church from Bell. de notis Eccl cap. 9. Suarez Apol. lib. 5. c. 10. nu 17 Rich. Smith Protestanâ—ia Eccl. c. 4. nu 13. Aug. in Psal 101. Conc. 2. that popish calumny who charge us to avouch an Vniversall Apostasie of the whole Church from all the Christian faith Here also we condemne the pride of the Donatists who held that the Church was extinguished throughout the whole world that Angle of Africa wherein they lived onely excepted Yet farre more insolent is the assertion of our owne English Anabaptists who hold that The Church hath beene utterly extinguished out of the Helwis Myst of Juiq p. 7. whole world This is the doctrine of their Apostle Helwis in his Treatise termed the Mystery of Iniquity But condemning both those old Anabaptists and these new Donatists Hence I say to the moderate Papists ye see the fearfull falling away of all Africa and Asia To the indifferent Protestants ye see the fall of the famous Church of Rome I say to us all we see that this very Church of the noble Thessalonians is falne and gone Therefore the Apostasie is past Open then your eyes to behold Antichrist who cannot be farre off And who it is with Gods assistance I shall shew you in my succeeding Sermons In the meane time I suppose it will be no great transgression if I make one small digression and sweepe downe one Copweb on which the Church of Rome doth rest her hand with strong confidence If our Church say they be Less de Ant. Dem. 4 p. 16. thus fallen shew the time of this falling away what Popes reigning and what Divines opposing this miraculous Apostasie was performed This brave weapon is brandished by eloquent Campian their elegant Champion but this sword Campian Rot. 7. shineth better than it cutteth Quando igitur hanc sidem tantopere celebratam Roma perdidit Quando esse desiâ—t quod ante fuit Quo tempore Quo Pontifice Qua viâ Qua vi Quibus incrementis urbem orbem religio pervasit aliena If we be Apostates shew then saith he When did the famous Church of Rome fall from that Religion for which they were so famous In what time Vnder what Pope By what men By what meanes By what Decrees or Degrees did this Apostasie surprise their Region and Religion I answer The present Italian tongue is the old Latine tongue corrupted Because none can shew what Emperour reigning and what Grammarians opposing this corruption was induced will any inferre hereupon Therefore the Italian is not corrupted Concerning the Italian Tongue and the Italian Church any indifferent ingenuous and impartiall person will frame the same illation Yet to proceed I say this very Quaere is a politike point of the Popish Mystery of their Antichristian Iniquity As Herod the Edomite first burned all the Registers of the Israelitish Genealogies and then demanded who could shew any Record whereby it might appeare that he was not an Israelite So the Romanists require of us Chronologicall testimonies of the Time of their Apostasie when as they themselves have suppressed those Chronicles and conceale those Antiquities Againe wee answer in the words of Christ Matth. 13. 25. Vnde Zizania Whence are the Tares The enemy sowed them when the men were asleepe In the words of S. Paul 1 Tim. 4. 2. They speake these lyes in Hypocrisie and in the words of S. Peter 2 Pet. 2. 1. They brought in these damnable heresies privily as Tertullian Tertul. adv Valent cap. 1. speaketh Nil magis curant quam uâ— occultent quod praedicant their maine care was to conceale their errors when they did preach them and broach them And as Lyrinensis speaketh Vinc. Lyrin cap. 15. Latenter superinducunt errores they infused their errours secretly Yea to shape them an answer in the language of their owne Authors Saepissime constat de re non constat de modo Bell. de P. R. lib. 2. c. 5. saith Bellarmine The Matter may be apparent when the manner may be questionable Of one point Minime constat saith Gregorius de Valentia Gr. Val de legit usu Euch. c. 10. we cannot tell the originall thereof Of another pedetentim it entred by Little and little Ross Assert Lutheran Confut. said Bishop Fisher And of a third their magnificent and so much magnified Councill of Concil Trid. Sess 22. ca. 9 Trent concludeth with our very phrase which we use concerning all their errours Multa irrepsisse videantur many things seeme to have crept into the Church without observation or opposition Since therefore the Romane errours did enter into the Church of Rome secretly and unseene it is an unequall demand to require us to name the very time of their entrance Notwithstanding if any desire more fully to be satisfied even in the Historicall part of those points of Apostasie they stand charged with I referre them to the lustre of Ireland The Archbishop of Armach in his answer to the Irish Champian From whom in the most controversies of maine consequence they may receive most full satisfaction Six particulars I will insist in which I suppose to be the sinewes of their Apostasie and the supporters of Antichristianisme The first concerning the Communion the Communion was instituted of Christ in both kindes Matth. 26. 27. It was administred by the Apostles in both kindes 1 Cor. 11. 28. It was received in the Primitive Church in both kindes as it is Concil Const Sâ—ss 12. Concil Trid Sess 21. c. 1. confessed by their owne Councill of Constance and that of Trent also The with-holding of the wine from the Laity became a custome in the Latine Church not long before the Councill of Constance their Gregory of Valence is our witnesse Greg. de Val. de legitimo usu Eucharist c. 10. Trent Hist lib. 1 pag. 3. And it was imposed as a
but one Pope saith that Papist Augustine de Ancona Even so Antichrist is the Adversary of Christ not one Person but the succession And all those Adversaries that ever were are or shall bee quoad officium in regard of their function to oppose Christ they are all but one Antichrist Examine now the argument by these parallels Christ is one person therefore his Vicar the Pope is one person Christ is one person therefore his Adversary Antichrist is one person Yee easily discerne the Fallacie Howbeit wee say that Antichrist may bee called one man for two causes First from the phrase it being propheticall and in Prophecies by one beast a whole Kingdome is designed Dan. 7. 23. Secondly from the properties of the persons composing that Antichrist they may be all called in the singular number unus homo one man quia Omnes habent unum regnum unum propositum unum spiritum saith Rollocke on this place They all haue one Kingdome Rollock in 2 Thess 2. in the same forme of gouernment one purpose in persecuting the faithfull and one spirit they being all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Oecumenius speaketh all madded by the same Devill to underproppe Antichrist Thus Antichrist may be called one man but indeed hee Mâ—gdâ—burge Cent. 1. lib. 1. cap. 4. is many a maine succession I conclude Antichrist us est regnum falsorum doctorum Christi doctrinam obscurantium mundanum regnum arripientium Antichrist is a State fighting against the Church in a long succession Now who they are which plead most for succession I leave this to your conjecture as a preface to plainer demonstrations Thirdly the Adjunct is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the two former points concerning the two remaining Men Fathers and Brethren heare my Apologie which I make unto you Of those two points I shall speake Nil Nimium of the one I shall seeme to speake too much and of the other too little The last shall I now passe I reserve Antichrist revealed to his proper place The first will enforce me to spinne out the thread of my Sermon somewhat too long But of the first with what breuity I may The Adjunct is The man of Sinne the very word will cause some to expect invections bitternesse clamours and evill speakings but let me prevent them by my protestation I protest therefore in the presence of God before whom I stand I will speake nothing falsly nothing partially but onely what this Text putteth into my mouth and their owne writings into my eyes And in them also will I silence infinite personall instances Againe I protest by the same blessed Majesty that my hearts desire is to confirme the Protestant to reforme the Papist but to exasperate neither Therefore my tongue shall not be a vultures beake to prey upon the putride parts of the Papacy and to rip up their personall vices But it shall discusse the Reall parts of Popery their positions published in print If therefore those which themselves avouch as the sound parts of their religion if they shall appeare to be rotten and putrifide Then I hope the sheepe of Christ will not like Wolves swallow downe whole whatsoever is put into their mouths by such Carvers But to keepe my discourse within the compasse of truth I remember that saying of Christ Math. 12. 36. Every idle word that men shall speake they shall giue an account thereof at the day of judgement I remember also what a Father said of that saying Si pro omni verbo otioso quanto magis pro omni verbo injurioso malitioso if I must give an account unto God for every idle word what must I doe for every lying word If I must give an account for every lye in my house what an account must I make for every lye in my Pulpit Here then are two reines for that one member Yet I must insert one Proviso Our Adversaries also are abundant in their accusations Wee say that the Pope is The man of sinne And they say we are The men of sinne They have their Babels and their Libels infinite popish pamphlets which publish us to be the sinke of sinne the shame of Christendome and the scumme of the whole world But those imputations they put upon us falsly and impertinently Falsly St. Hierome taxed Sabinian for destouring a Nunne Sabinian retorted vpon St Hierome the like suspition of lewdnesse Herein they differed Hierom did accuse Sabinian per veram convictionem and Sabinian Hierom per falsam confictionem This is our case wee charge the Papists that they defile the Church by foule sinnes they charge us with the same Herein wee differ our accusation is per veram convictionem by true conviction and just relation theirs is per falsam confictionem by false consiction and forged calumniation Againe as these calumnies are false so are they impertinent also for they accuse us of personall sinnes which alwayes have are and ever will be in the purest Churches upon the face of the earth But we charge theÌ„ with doctrinall and dogmaticall crimes with crying sinnes supported by the Doctors and doctrine of their church Having premised these items I will speake to you as St Paul spake to Timothy 2 Tim. 2. 7. I will speake the words of truth and sobernesse Consider what I say and the Lord give you understanding in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man of sinne Genitivi Sâ—ar Apol. lib. 5. cap. 17. nu 2. pro adjectivis in scriptura positi exaggerationem significant saith Suarez Genitives put for Adjectives doe augment and increase the significatioÌ„ as here The man of sin that is a most sinfull man Now Antichrist is termed a most sinfull man two wayes both affectivè and effectivè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all men hee principally is both the Practiser and the Causer of Sinne. Magdâ—burgens Câ—nt 6 cap. 4. He is the Prime practiser of sinne and herehence Antichrist was called by the ancients Secundus Adolescens the Adventurous youth quia iuvenili temeritate fervidus est in malo because with a youthfull frensie hee doth plunge himselfe into all madde courses Againe he is the grand cause of sinne therefore Aquin. Sum 3. quaest 8. Art 8. Greg. Moral lib. 24. c. 3. is Antichrist called caput impiorum the Head of wicked men every wicked man membrum Antichristi the member of Antichrist as if all wicked men and wickednesse receiued their beginning and continuance from that fountaine Both these are included in one sentence by Oecumenius on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen in 2 Thess 2. that is Antichrist is called The man of sinne because he doth sinne incomparably himselfe and because hee doth constraine others also to commit iniquity By the first he is like Ahab who sold himselfe to worke wickednesse in the sight of the Lord. By the second he is like Iâ—roboaÌ„ who made Israel to
mother of all Errours It will exercise the wit and learning of his best friends to quite him from being the cause of much sinne who is the cause of that which is the cause of all errour That the pope is the cause of Ignorance it is plaine because he commandeth his to heare in Latine and to pray in Latine plebis est admiraâ—â— divina secreta non Bonaventura in Luc. 1. 21. persâ—rutarâ— the common people must admire not inquire after divine secrets saith Bonaventure Math. Peresius speaketh farre more Matth Peres de Trad. pag. 44. boldly and broadly his doome is that it was the Devills invention to permit the Lay people to read the Bible But acute Richard of Ments hooketh all in handsomely by a pretty Trent Hist lib. 2. pag. 158. distinction that the doctrines of faith were now so cleered that wee ought no more to learne them out of the Scripture and therefore the scripture was read heretofore in the Church for the instruction of the people whereas now it is read in the Church onely to pray and ought to serve every one to that end onely and not to studie Finally hee doth forbid the Lay people to read the scriptures unlesse they obtaine speciall License from the Bishop or Inquisitor to do it as appeareth by the fourth rule of Prohibited bookes which is at the end of the Tridentine Councill And the granting of those Licenses is now againe taken away by Clement the 8. as may be seene by his Index of prohibited bookes printed at Paris by Laurentius Sonius And Decretal de Haeriticis ca. Quincunq in 6. for a lay Papist to dispute of the scripture is to incurre Excommunication The Popes injunction to pray in Latine hath made many of the lay people such ignorant people that they become like Melitides the naturall foole who could not define whether his Father or Mother did bring him forth So they cannot tel whether God their Lord or the Virgin their Lady should be the object of their Prayers Yea a great Divine in the Vniversity Rex Iacobus med in Orat. Dom. pag. 132. of Saint Andrewes in Scotland taught it publikely that the Lords Prayer might be said to the V. Mary which monster could never have beene teemed into this world if the Latine language had not beene the Midwife A tricke of an Apostate the Pope wanteth no precedent Iulian interdicted the meanes of knowledge to the poore Christians I involve therefore two conclusions in one short sentence The Pope is an Apostate and The man of sinne The second point is Whoredome I say The man of sinne is the cause of that sinne and the Pope is the maintainer of Fornication and maintained by Fornication Cornelius Agrippa shall Corn. Agripp de vanitate cap. 64. be one witnesse that the Whores of Rome every weeke payd a Iulius that is sixe pence each to the Pope who shal be seconded by one of our owne Countrymen The stewes are in Wats Quodlib 2. Artic. 4. Rome cum approbatione as lawfully as any Citizen of Rome saith Watson But indeed I have a cloud of witnesses for this truth To keepe a Concubine is permitted â—â—gâ—bâ—s by the lawes Duarenus de Beneficijs lib. 8. cap. 6. Lopez de ratione reg lib. 2. pâ— 58 of Rome â—aith Duarenus that learned Lawyer Stewes are to be tolerated saith Lopez ad detinendum libidinis ardorem to limit the fury of lust Strumpâ—ts inhabit Rome sciâ—â—â—â— patiente Navâ—â— manuali cap. 17. Papa the Pope knowing and suffering such inhabitants Meretriâ—â—s non sunt dignae laâ—ueis legum Whores are not worth to be corrected by the Lawes said â—â—valdus Iacobus de Graffijs propoundeth the question Quare Ecclesia permittit Lupanaria why doth the Church permit stewes and assoileth it tolerat minus malum praesens ut evitet majus futurum that is their Church doth permit the lesse evill to avert a greater Nay the same author goeth yet farther beyond our credence if a papist did not report it Lex cogit the Law doth compell publicas meretricâ—s ad fornicandum cum quocunque juxta tamen mercedem If he bring mony the law doth compell their Whores to commit Whoredome with any man Finally it is the report of a learned Convert Sheldens Mot. Law 3. pa. 151. that there are Permissive and Tolerative lawes for these stewes and strumpets in some papisticall Countreys in the City of Rome there is publike toleration and Papall permission and protection of Queanes The Pope hath Toll from them the Cardinalls and Courtiers cannot bee without them Pius the 5. once banished them but hee drave away so many Citizens and Courtiers with them that hee was contented to permit their returne Very consonant to the name Courtizane the fairest title of a Whore which arose from the Court of Rome because such were entertained day and night These women sufficiently prove that the Pope is the Man of sinne But to furnish this point with proofes to the full I adde the Church of Rome hath made a Law to constraine some to uncleannesse And therfore it may meritoriously be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause of sinne If a Prince command that a whole City must wade through a deepe foord though some be of sufficient stature to wade through if the rest perish shall wee not impute it to the Prince his command that they bee drowned If a state inact a statute that all in a Countie shall beare two hundred weight 20. miles in one day Althogh a few strong men discharge it if many women and children sinke and dye under the burden may we not conclude that that Law did kill them Even so censure a Decree of the Church of Rome That all the Clergy must vow a single life Though some may have that Blessed gift of Continence yet many too many cannot but be uncleane unchast at least incontinent I inferre then Their law doth constraine them All have not that gift Math. 19. 11. Mariage is the remedy to them that have it not 1 Cor. 7. 2. Therefore those that have neither the gift nor the remedie must fall into that foule sinne of uncleannesse and their Law doth constraine them This law of such a sinfull shamefull consequence Siricius attempted about the yeare 380 but it was effected by Gregorâ—e 7. 1074. which is now so strongly supported Trent Hist lib. 6 pag. 527. that though Augustine Pavugarner petitioning to the Councill of Trent did avouch the Clergie of Bavaria infamous for lust few of them not being Concubinaries yet could he not beg permission for them to marrie indeed to be honest A strange inversion It is better to marry then to burne saith St. Paul 1 Cor. 7. 9. it is better to burne then to marrie saith the Coster Enchir. cap 17. prop. 9. Tâ—stat in 1 Sam. 17. quâ—st 45. Thom. 2. 2 aequ 88. Art 11. Popes holinesse But it is a stranger position
sword but Iudas did betray him with a kisse the title therefore of an Apostle cannot wave the terme of Adversarie of a secret adversary And indeed he is an adversary who doth oppose in what manner soever he doth manage his opposition For to be a secret or an open enemy is not of the Essence of Enmitie Yea sub amici fallere nomen tut a frequensque via est Some who pretend most friendship intend most mischiefe Such an one is Antichrist a secret mischievous Adversary Concerning this point I propose these three particulars I will shew you the manner measure and the man opposing Christ First that Antichrist shall not oppose Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Openly but that hee shall bee a secret Adversary unto Christ it appeareth foure wayes From this Chapter from the Scripture from the scope of his actions and finally from the confession of their owne Writers From this Chapter also it is evident that Antichrist is a secret adversary foure wayes First from the last verse Antichrist is termed the Apostasie or the Apostate Now Apostates are Heretikes and Heretikes pretend open observance and obedience unto Christ Howsoever by their doctrine they oppose him secretly Therfore since Antichrist is an Apostate and an Heretike hee is a secret adversary Secondly in this fourth verse which I will avouch in my next Sermon Antichrist shall sit in the Temple that is hee shall place his Throne in the Church Antichrist therefore shall be a secret adversary in the Church not an open adversary of the Church Thirdly in the 7 verse the feates of Antichrist are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleights which doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth the Etymologists blinde the Eyes that they cannot see and stop the mouth that they dare not say any thing concerning those secret mysteries Now a Mystery doth import a Secresie As it is in the sacrum Eleusinum and the Orgiâ— Alcibiades Iust Hist lib. 5. was convented quia Mysterium Cereris enuntiasset because he had revealed the secret Ceremony of Ceres Therefore Antichrist is a mysticall a secret adversary Finally in the 8 verse Antichrist is sayd to be revealed It is ridiculous to bring a Torch to behold him who doth shew himselfe in the streets and in the sun-shine And as ridiculous it is to imagine a revelation of a manifest professed and open adversary But Antichrist must be revealed therfore Antichrist can be no open but a secret adversary Secondly I will second the former series of arguments with sixe others drawne from the Scriptures First in the second Epistle of Saint Iohn verse 7 the Heretikes are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deceivers Whence I inferre such as were the Forerunners such is the Grand Mr but the Heretikes and Forerunners of Antichrist were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no open adversartes Therefore Antichrist himselfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no open adversary Againe Rev. 13. 11. Antichrist is said to have two hornes like the lambe that is he shall have the outward appearance of the servant of Christ hee cannot then bee an open adversary against Christ Againe Antichrist doth conquer the world poculo aureo with a golden cup Rev. 17. 4. Ioh. Aventrot epi. ad â—â—g Hist Principibus imperat poculo non Sceptro saith Aventrotus to the King of Spaine It is his Cup and cunning perswasions and not his sword and open-Invasions which inableth him to usurpe upon Princes Therefore he can be no open adversary Finally Antichrist is called Pseudopropheta a false prophet Rev. 16. 13. and the Antichristian persons composing that man of sinne are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Saint Peter that is false teachers 2 Pet. 2. 1. Saint Paul also calleth the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 2. false speakers or such as speake lyes in Hypocrisie From all these I must inferre my former conclusion Therefore Antichrist is a secret lying Hypocrite not an open professed opposite Thirdly the maine scope of Antichrist is to seduce and that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong delusion as Saint Paul here speaketh in the 11. verse Now that project cannot be performed by a plaine profession of enmity against Christ No deceivers deluders nor seducers will professe themselves to be so for then all Christians would fly from them Therefore that great deceiver the great Antichrist is a secret Adversary Finally many of the most learned papists doe acknowledge that Antichrist shall be a famous Hypocrite Hence Sanders out of Ephrem Sanders de Antichristo demonst 10. the Syrian sayth Erit falsus falsiloquus Antichrist shall bee a false-tongued and a false-hearted seducer Se praebens studiosum speciosum making a goodly shew of all godly Acostâ— de temp Novis l. 2. c. 20. piety and sanctity Acosta also saith erit vel primus corum qui in hypocrisi loquuntur mendacâ— habentes speciem quandam pietatis that is Antichrist shall pretend piety and be the principall of all Hypocrites I conclude then an Arch-Rebell doth proclaime the Name of his King the better to draw followers to oppose the King So Antichrist shall call himselfe a Christian with the better shew to oppose Christ and Christianity Therefore he is no open adversarie To make the conclusion yet more plaine thus I reason Antichrist is an adversary unto Christ Praecipuo modo after the principall manner Lessius de Antich Dem. 5. But to be an open adversary is not to bee an aduersary after the principall manner for the insinuating lying deceiving unsuspected enemy is most perilous and pernicious as Iudas was to Christ and Ioab to Amasa Therefore Antichrist is no open adversary The opposition of Antichrist against Christ shall bee universall and fundamentall First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adversary expresseth a greater contrariety than if hee had called him onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Adversary also For the first signifieth a thwart adversary and opposite unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply and in every respect and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some one point or other onely All Heretickes especially such as deny the person or offices of Christ are called Antichrâ—sts 1 Ioh 2. 18. But this adversary hath fraâ—ed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath gathered together the rags and dregs of all Heresies Secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Adversary doth signifie one who doth oppose the very foundation of the Gospell Those therefore which doe shut the doore against the grace offered in the Gospell are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adversaries 1 Cor. 16. 9. That Antichrist shall oppose Christ universally and fundamentally this is the measure that he shall worke it secretly this is the manner of his Opposition And thus Antichrist is termed the adversary or opposer of Christ Many could wish that this adversary were like the Beast Dan. 7. 7. without a Name Or that his Name should bee like that writing Dan. 5. 8. that
Spiritualls can bee judged by none in the world no nor by the world in a Councill whereby hee professeth that none in the world is absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without Law but the Pope Finally what the Canonâ—sts speake for slattery and the Writers of Controversies out of their judgement Gunther and Tiethgaudi Archbishops of Cullen and Morn Myst Iniqu Oppos 31. Trevers spake out of experience of and to Pope Nicholaus the first Quod tibi libet licet that is thou hast no law but thy lust All which doth but amplifie this title in my text that the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesse like the Iudge Luk. 18. 2. that he feareth neither God nor man Though these bee plaine yet the plainest proofe of any mens positions is their owne practice let their tongues and pennes preach and publish what they will or can to the contrary To this purpose I say lawes are of two sorts divine and humane The first are given by God the second by Man The Law given by God is either a Law of constraint Primarie imposed the Scripture or a Law of Consent secondarie collected the Creed Againe the Humane Lawes also are twofold Oecumenicall and Oeconomicall Those are Publike for all Nations these private for all Families Now if I doe not make it appeare that the Practice of the Pope is lawlesse in all these particulars I will confesse that I doe him apparent wrong to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Out-law and The Antichrist The great law is the law of God that great law of God is that of coÌ„straint the Scriptures which shold constraine every coÌ„science to awfull obedience But the Pope hath practised the contrary to that authority was it ever credible that that law giveÌ„ w th such consternation w th thunders and lightnings and a thicke cloud and the voice of a trumpet so that all the people trembled Exodus 19. 16. confirmed with such a protestation that Heaven and earth should passe before one jot or one â—ittle should passe from the Law Matth. 5. 18. and sealed with such a Commination I testifie vnto every man that heareth the words of the prophecy of this booke if any man shall adde unto these things God shall adde unto him the plagues that are written in this booke And if any shall take away from the words of the booke of this Prophecy God shall take away his part out of the booke of life Revel 22 18. 19. So precious to the Iewes that they thought it their prerogative to keepe it Rom 3. 2. So highly esteemed by the Christians that they poured out their blood to professe it Heb. 11. Was it I say ever credible that this Sic dicit Dominus Thus saith the Lord should be changed into a Sic jubet servus servorum so commandeth the servant of servants That this Law of God should ever be vilâ—fied and nullified by a wretched man This is the Popes practice Is not the breach of Gods Law avouched by his dispensations and indulgences are not the bookes thereof checked by inhibitions and publike interdictions The Scripture indeed is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. Gods streight rule to our crooked affections but the Pope doth bend it to his owne liking As their owne grosse phrase is he maketh it Lesbia Regula and Nasus Cereus a Leaden Hâ—â—â—us Pigâ—ius Rule and Nose of waxe which they may wrest and wring any wrong way according to their owne will and pleasure Or as Bellarmine Bellarm de P. Ro. lib. 3. c. 14. speaketh in a better phrase but to the same purpose the Pope doth Apostolorum praecepta positiva moderari ac mutare prout ecclesiae expedierit the Pope saith he doth moderate and change the positive praecepts of the Apostles as hee shall thinke it convenient for the commoditie of the Church But since that Bellarmines plaine mind Hist of Paul 5 and the Venetians lib. 4. pag. 198. is discovered by some of found judgement For anno 1606 he composed a little booke against the Treatises of Gerson wherein he aymed to exalt the authority of the Pope so farre as to make it equall to that of God That Law doth not constreine neither him nor his to keepe their bounds but he will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawlesse They make the Scripture in their owne base phrase mutum magistrum a dumbe Teacher to say nothing as their Trent phrase speaketh more mannerly secundum sensum quem ecclesia tenet to say nothing but according as the Church will understand it that is what the Pope prompteth In old time Demosthenes said that the Oracles of Apollo did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were taught to speake nothing but what pleased Philips Greatnes We may say in our time but God be blessed not in our Countrey not in our Church at the least that the Oracles of the Scriptures doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are taught to speake what doth please the Popes Holinesse To shut up this point with the wicked words of Hosius and with the witty words of Durandus ipsas scripturas facessere Iuell Apolog. pag. â—31 jubebimus wee will bid the Scriptures to bee packing said that blasphemous Papist But the Other speaketh in another veine male cum rebus humanis actum est ex quo Decretis alae accesserunâ— idest ex quo Decretales in ecclesia volare ausae sunt supra scripturas said that popish Canonists that is Christendome came into thraldome ever since the Law of the Lord hath beene troden downe by the Law of the Pope The last words of which sentence are too true if that Decree of Pope Steven 6 recorded by Gratian bee canonicall and categoricall Gratianus D 19 C Eniâ—â—â—râ— Quicquid Romana ecclesia statuit quicquid ordinat perpetno quidem irrefragabiliter observandum est Whatsoever the Church of Rome doth appoint whatsoever it doth ordainâ— it must be observed perpetually and without gainsaying Is not the Pope then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawlesse man that man of sinne indeed that very Antichrist Next to this great Law the Law of Constraint the scriptures is the Law of Consent a great law too the Creed which being collected out of the Scriptures the whole Christian world hath submitted it self to the authority therof as to the touchstone of their assertioÌ„s Now the Pope doth not onely oppose the old but saith that he can also compose a new Creed In the old Creed hee directly thwartheth three Articles that of Christs remaining in Heaven till the judgment bringing him down daily to the Earth by that monstrous miracle of Transubstantiation That of the forgiuenesse of sinnes by his presumptuous doctrine of merits And finally the third Article of the Catholike Church by inserting the word Romane which overthroweth the sense of the Article and is contradictio in adjecto an absurd contradiction as if we should terme Lewis
Machline spend seven houres every day in solemne prayers And in Italy at the sound of a Bell at one instant three times a day sunne setting sunne rising and at noon Relation of the Religion in the West sect 4. all people in every place street market house fields c. kneele downe and send up their united prayers unto heaven Admirable devotion if it were as it seemeth I argue but foure small frailties in the performance thereof nothing but Ignorance Superstition Pride and Hypocrisie They pray in Latine whereby he that occupyeth the roome of the unlearned cannot say Amen a custome coÌ„demned long since by S. Paul in the Corinthians and yet some 1 Cor. 14 16. will have him at this day to approve it in the Romanes Next they imploy their devotion in Ave Maries to the blessed Virgin and prayers to a creature cannot bee cleared from sacrilegious superstition Thirdly the Devotion of those Hypocrites is as the house of the Spider they place affiance in their Orisons and depend upon their prayers as meritorious Finally they draw neere to God with their mouth and with their lips they honour him but they have removed their hearts farre from him Isay 29. 13. Qui caret devotione non peccat He that hath no devotion in his prayers sinneth not saith a learned Papist This doubling in their devotion Iacob de Gra. Dâ—cis Aâ—r. part 1. lib. 2. cap. 53. nu 16. doth double our detestation of their dissembling Religion Neverthelesse to the simple and the credulous it is perswasive attractive indeed the deceiveablenesse of unrighteousnesse The last device which they practise to draw men to Popery and to confirme men in Popery is a shew of Discipline Discipline indeed discharged is indeed necessary As necessary to a man as it is to an Army It is to the body of the one as it is to the Souldiers of the other it keepeth it from rebellion Of Discipline the Papists vaunt much to the humble simple and sorrowfull sinner They tell them of their penance and poverty of their sacke-cloth and ashes and of their Lent and fasting And that in our Religion there is nothing but loosenesse and liberty I answer for us the defect of discipline is the fault of our persons not of our Church What person may not give as much to the poore and take as much from his delights as his conscience shall perswade him Nay more we know our Church doth injoyne Fasting Lent Penance and other points of Discipline For them I say it is better not to use Discipline absolutely which wee doe not than to abuse it superstitiously which they doe And againe there is no greater liberty in any Religion under heaven than in the Romish I appeale to their magnificent indulgences and indulgent penances But by this you may conceive what arguments and instruments they use to confirme and inlarge the Dominions of Antichrist They will perswade you publikely by their writings and privately in your houses They will blind you with the pretence of sincere devotion and austere discipline The Agents which use these are infinite industrious and learned men but such as the text speaketh of who are set on worke by Satan to draw men to a false Religion But the God of heaven make us all constant and conscionable in the practice and profession of the true Religion SERMON XVIII 2 THEâ—S 2. 9 10. After the working of Satan in all power Of Satan Papists refuse all communion with Protestants Why so many learned turne Papists No reconciliation with Rome I Have shewed you the meanes instrumentall whereby the comming of Antichrist is confirmed Miracles and Oracles I proceed to the principall meanes his person Satan of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adversarius qui obsistit an enemy who doth resist saith Erasmus Or Satanas quasi Satanachas that is a Serpent or an Impostor as Aretius delivereth it out of Iustine Martyr so both force and fraud shall concurre in the confirming of Antichrist As Christ doth worke mightily in his Ministers Coloss 1. 29. so doth the Devill work mightily in his ministers both in eis per eos in them and by them making them both to teach and beleeve his devillish errors As 1 King 22. 22. the Devill was a lying spirit in the mouth of Ahabs Prophets and the text saith they did perswade and prevaile So according to this text the Devill shall stirre up and inable learned men to confirme the comming of Antichrist and they shall perswade and prevaile And that in an admirable manner as it followeth in the next point his potency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when wee cannot expresse the power of an Agent wee terme it in Latine energeticum and energeticall in English here translated the working of Satan The meaning is The Devill shall inable men to spread and perswade the doctrine of Antichrist in a mighty powerfull manner beyond admiration To proceed this mighty power we may perceive exercised on and by the Papists to support Antichrist I insist in one instance The Powerfull agents of Antichrist have so powerfully prevailed with inferiour Papists that they refuse all community with all Protestants in all the exercises of Religion Concerning Religion in generall and Prayer in particular these ought to be the rules of true Christians First to separate in the exercises of the contrary Religion onely in those things wherein they dissent Secondly to refuse to pray with the contrary onely if there bee scandall Thus may they refuse to communicate with us and wee with them because of Transubstantiation a point of difference and scandall to either part But when there is no difference nor scandall there should be no refusall of communion With the Papists it is farre otherwise they with us abhorre all community They reject our Bookes before they reade them our Sermons before they heare them our persons before they see them and our positions before they know them They will not doe us that Christian right which the Bereans did Saint Paul Act. 17. 11. to examine our doctrine by the Scriptures but they wrong us as Demetrius did him Act. 13. 32. making the multitude to cry out against us and yet the most of them know no cause for it For Prayers Our Châ—rches they enter not though our Leiturgy hath nothing offensive to them If by chance they hap into an house where the houshold settle to pray out ruuneth the Romist from a Protestant as Saint Iohn did from Cerynthus as Iren lib. 3. cap. 3. if our very prayers were abominable enough to make the house fall on them or sinke with them At our meales if we thanke God a Papist must not say Amen At their owne meales they will rather eate their meat without Gods blessing than aske it in the presence of a Protestant though for this later some few in England have lately a little refined this fancy I
Apostates and seared Consciences set on worke by the powerfull working of Satan Onely for forbidding meats and Mariage I answer this is a sinne unchristian and Antichristian in an high nature being indeed a threefold Luciferian usurpation both upon the Creator and also upon the Creature 2 wayes upon the Creatures used the Creatures using 1 All Creatures are pronounced Good from the Creation of God 1 Tim. 4. 4. and the worke of Mariage good from the Institution of God Heb. 13. 4. Therefore to restraine what God doth permit is from Satan the doctrine of Devills Next the Creatures using meat and mariage are men on whom these usurpe interdicting them by a Law from things that are lawfull So dominiering over their Consciences according to one exposition and a true exposition this is to sit in the Temple of God as God the pitch of the pride of Antichrist Thirdly they urge this as the worship of God an audacious intrusion upon God himselfe who abominateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all willworship and inventions of men Colos 2. 13. And these are causes sufficient to give a name answerable to the crime that these impious inhibitions are doctrina Daemoniorum the doctrine of Devills and the very badge of Antichrist The Papists doe approve the position that to forbid meats and mariage is the doctrine of Devills but they decline the accusing of themselves by the appeaching of others This prophecy say they was of old time accomplished in the old heretikes in the Encratitae Tatiani Manichies and others of like sort Therefore the Church of Rome is guiltlesse of this imputation I answer to these also Iosephus Iosephus lib. 2. cap. 3. reporteth that certaine Ruffians who had committed a murther but in shew they seemed the most diligent to search out the murtherers that thereby they themselves might escape unsuspected So the Romanists have raysed a Cry against the Encratitae Tatiani Manichies and other old heretikes for teaching the doctrine of Devills that they themselves might goe unsuspected of that Doctrine But the truth is they fall under the same accusation I intreat therefore any understanding Papist to looke both forward and backward and so shall they easily see the unsoundnesse of their answer First for the Heretikes which have beene before them they may use the same answer If the Papists may say the Prophecy of the doctrine of Devills is accomplished in the Manichies and therefore Saint Paul doth not prophecy of them The Manichies may likewise say this Prophecy is accomplished in the Tatiani and therefore Saint Paul doth not prophecy of them and the Tatiani may also say it was accomplished in the Encratitae and therefore Saint Paul doth not speake of them The same answer which is proposed for the Papists doth justifie the Manichies and the Tatiani And therefore it is probable that it is a just answer for neither of them Againe for their owne pretended Antichrist which they themselves feigne shall come in the Evening of the world and muffled with the veile of Chastity Simulavit se non esse in concupiscent ijs foeminarum hee shall faigne that hee doth not regard the desire of women saith Sanders Sanderus De mon. 10. Simulabit castitatem he shall saigne chastitie saith Pererius and they quote for the Pererius in Dan. lib. 14. confirmation thereof Dan. 11. 37. and Saint Ierome on Dan. 11. 37. Now their owne answer putteth an un-answerable argument into his mouth If they shall say that they doe feare him to be Antichrist because of this one note amongst many Simulabit se non esse n concupiscent ijs foeminarum because he doth faigne himselfe to have no regard of women as Daniel did foretell or quia docet doctrinam Daemoniorum because hee shall teach the Doctrine of Devils forbidding Meates and Mariage according to the prophecie of Saint Paul May hee not crie out that they doe him notable injurie to Brand him with the Doctrine of Devils although hee doe forbid Meates and Marriage because the prophecie is already fulfilled in the Encratitae Tatiam and the Manichies To this we may adde the Manichies did impose this double Abstinence both from Meats and Marriage in the same manner that the Papists doe at this day Augustine maketh August de Morib Manich l b. 2 c. 14. mention of the Fast of the Manichies in his second book which he composed concerning the manners of the Manichies A Manichie saith hee Nil gustans Carnium nil Vini will touch no Flesh and tast no Wine wherein the Papist fall short of their Fast exquisitas peregrinas fruges multis firculis variatas largo pepere aspersas l. benter assumit but hee will have Varietie of Dainty Dishes spiced and of the farthest fetched finest fruit Bibit aut mulsum aut Caraenum passum nonnullorum pomorum expressos succos Vini specie satis imitantes sua vitate vincentes bibit non quantum sitit sed quantum libet and they drinke their skins full of a kinde of Sider Peary and Methegline no way inferiour to Wine For the second sort of Abstinence the same Author saith in the same booke Hic non dubito vos esse clamaturos Aug. de Morib Manic l. ◠c. 18. invdiamque facturos here I make no question saith he but you will exclaim Castitatē perfectam vos vehementer cōmendare non tamen nuptias prohibere that you doe indeed extraordinarily cōmend Chastitie but that notwithstanding you doe not forbid Marriage because your professors of whom there are two sorts not unlike the Ecclesiastikes and Seculars ducere ac nubere vxores non prohibentur their common professours whom they call Auditours are permitted to marry If wee knew not the Title of this Treatise we should take this to be the Apology of the Papists and not of the Manichies Tam bene conueniunt the same hand must cleere the Leopard which doth blanch the Aethiopian And the same penne must plead for the Manichies which doth perswade that the Papists doe not teach Doctrinam Daemoniorum the Doctrine of Devils The trueth is absolutely declared by Calvine on this place Paulus nō de Persona hic agit de Re-ipsà that is this prophesie of Saint Paul doth not speake of the Person but of the Action So that if there were an hundred seuerall Sects yet they all concurre in this one Point to Teach the Doctrine of Devils if they all forbid Meates and Marriage I say hee doth prophecie of all such generally but of the Papists principally And this appeareth unto me from these foure reasons First from the adversative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Spirit speaketh c. alluding to the precedent chapter 1 Tim. 3. 2 12. Bishops and Deacons have Wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 1 2. But there will come those who shall forbid Bishops and Deacons yea all the Clergie to marrie Mee thinkes he doth as it were point at the
Iustin Hist l. 36. which Galene never dreamed of mentioned by Saint Paul 1 Corinth 7 9 and experienced by Saint Hierome in his Epistle to Eustochium It is better to marry then to burne said Saint Paul and Saint Hierome saith that hee knew some who could not drive out the Devill by Hieron ad Eust fasting and prayer Pallebant ora jejuniis mens desiderijs aestuabant in frigido corpore Their countenances were wanne with Fasting and yet their thoughts burne through Concupiscence in a cold body The Disease then is Burning and the medicine marrying Now for one infected with that Disease to vow not to marry is as if a sick man should sweare to take no Physicke which it may bee in some would bee censured for Phrenensie at the least for folly Next the Lording Superiours who shall inforce this restraint by Law doe put a sunder those whom God hath joyned together Matth. 19. 6. which is the act of Antichrist through the working of Satan here called Doctrina Daemoniorum the doctrine of the Devils The meanes are thus Mysticall the motives no lesse marvellous powerfully perswasive unto single life There are two Pillars of the Papasie both built on this one ground the greatnesse and richnesse thereof are the issue of this inhibition of their Clergy to marry It was Timons apophthegme duo esse maloruÌ„ elementa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the concupiscence of Greatnesse and Richnesse were the two Elements causes or principles of wickednesse I am sure that Forbidding of Priests marriage is the element and aliment of these and these of the Papacy 1. Hundreds and thousands yea hundred thousands of people throughout Christendome are incorporated into the Pope their Father because the Pope forbiddeth them to have Wives and Children Children are Pignora Pledges both Domesticall of love betwixt the Husband and the Wife and also Politicall of Loyalty from the Subject to their Soveraigne This bond inhibition of marriage hath Cancelled And therefore so many so many thousands in every Kingdome acknowledge themselves obliged to none but to the Pope And which is yet more marvellous miraculous whereas all other Parents multiply by marriage their Art as it were in despight of Nature hath begotten many Children to the Father of Rome by inhibition of marriage And the Effect thereof want of Legitimate Children maketh them the more firme to the Pope and the more fierce against his enemies As Hellanicus attempted that famous conspiracy against Aristotimus Iustin hist l. 26. Prince of Epyrus Quia Senex liberis orbus ut qui nec aetatis nec pignor is respectu timeret Because he was old and had no Children so that neither respect of his Life nor of the pledges of his posterity could daunt him Thus inhibiting of Marriage ingendreth a multitude of Subiects and Servants to the Pope This is his Greatnesse one Pâ—ller of the Papacy 2. Their Riches also are increased as in all Mysteries by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inversion of ordinary actions Ordinarily the Parents are made Tenants for life that the Children may be assured of their Inheritance Here by an extraordinary skill the Children are made Tenants for Life that the Father may be assured of the Inheritance That the Riches of Rome may not be alienated the Romish Clergie are forbidden Mariage which may be a Cause thereof They know by experience that every Nephew to the Pope and other some such Anomalons and Anonimals have gleaned something from the See of Rome Therefore the Naturall Children of so many Popish Church-men would carry away Sheaves from that Church which now is like the rich mans Barne Luke 12. 18. It is not great enough to receive their goods But this they have prudently prevented by their Prohibition of Priests Marriage Some other pettie pretty quillets accrue to the Papacie by their Papall nuptiall Inhibitions even to the Laity also Concerning them therefore there are invented and pretended infinite obstacles of affinity and consanguinite of kindred Legall and Spirituall of times and seasons Lent and Ember c. All which rubs must be removed out of the way by the hand of the Popes Indulgence out of which their Indulgent Father sucketh no small advantage Thus the Forbidding of marriage is set on worke by Mammon and Belial for their Riches and Greatnesse Great cause therefore have I to call it Operatio Satanae Doctrina Daemoniorum The working of Sathan and the Doctrine of Devils Concerning their Fasting they have the same Meanes and Motives for that also For Fasting say they wee have Moses Elias Iohn and Iesus himselfe our Captaines and so long as we are Militant all Christians must fight under their Banner trained up in the Schoole of that Discipline It is true the Practice of Fasting wee acknowledge from these precedents but the inforcing thereof came not from their examples Saint Paul after them Rom. 13. 4. saith Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth And Saint Aug. Ep. 86. Casulano Augustine after him doth urge and alleage the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian mutual moderation the same sentence in the same words though in another language Qui manducat non manducantem non spernet qui non manducat maÌ„ducantem ne judicet That impious imperious interdiction came not from our Captaine but from our Adversary It is Doctrina Daemoniorum the Doctrine of Devils Moved to this notwithstanding is the Church of Rome both by their gaine and Glory All Flesh and such like being inhibited some people will prevaricate either of infirmity or curiositie then Confession or Absolution must succeed Whereby I conceive their Church-Coffers will not be much the emptier But their Glory is much inlarged by this pretence of Fasting Iejuniorum sudoribus laus importuna ungit Cyp. de Christi Iejunio pungit said Saint Cyprian in a sense sutable to this phrase that Papists vaunt their Fasting as a grace to them and disgrace to the Protestants Vrbicus Ventricolas tanquam magnus Iejunator Aug. Epist 86. Câ—sulaâ—o accusat Thus Saint Augustine spake of him and wee of them their emptie stomacks preach us to be Belly-Gods And they make it a Royard Poâ—â—il in dic 〈◊〉 threefold branch of their mortification Quod peccamus in Deum per Orationem quod in Proximum per Eleemosynam quod in Nos ipsos per jejunium emendetur That is what offence we commit against God we must correct by Prayer if we wrong Man we must revoke it by Almes and if we stray from our owne temperance or Innocence we must recall our soules by fasting Let them practise perswade and preach such a fasting we will commend it and them also But their Supposition and Imposition that they suppose this fasting as meritorious in the sight of God and impose it as necessary on the Conscience of
man by a Law and by a Law Occumenicall This is the Tyranny of him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawlesse It is the Act of the Man of Sinne through the working of Sathan to spread abroad Doctrinam Daemoniorom the doctrine of Divels Furthermore that this mystery may appeare yet more mysticall they know that some teÌ„der feet would kick against these pricks that wise religion hath therefore transubstantiated these thornes into Roses To such as are altogether not so austere they frame their fasting to bee like Iacobs hands GeÌ„ 27. 22. rough indeed in the outside and appearance but smooth enough when you come to touch them in the inside by experience Great and rich persons who are dainty and have plenty to them though they forbid esum carnium cibi cujuslibet qui carne Royard Poâ—â—il in die Ciner Aug. de Mor. Man c. 14. originem sementinam trahit though they forbid them flesh and white-meates yet they provide for them fruges varietas as Saint Augustine saith the Manichies did Varietie of fruit And more then the Manichies did not onely mulsum a kinde of Bastard Wine made of Honie but merum ipsum the purest Wine and quintessence of the Grapes yea after the manner of the Montanists they allow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and more also dryed Suckets Candied Conserves Preserves and sundrie such like curiosities yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they give them leave to feed on the exquisitest fish fish being the exquisitest of all food food being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the daintinesse thereof and Apicius the grand Glutton was called Opsophagus the Fish-eater I conceive therefore that those which have liberty to satiate themselves with the daintiest drinke and delicatest diet that their appetite can long after Though they be inhibited from flesh for a season yet is there no fear they will fall into Davids consumption Psalme 109. 24. that their Knees should waxe weake with fasting or their flesh be dryed up for want of fatnesse But that any politicke religion should sit their most austere fasting to the most dainty disposition and yet cry downe their Adversaries with the shew of discipline and devotion I take this to bee a mysterie the deceiveablenesse of unrighteousnesse and indeed docâ—rinam Daemoniorum the cunning doctrine of devils To conclude conclude not notwithstanding that my discourse doth patronize Libertie and licentiousnesse or that I plead against Fashing and Chastitie Of fasting I use that phrase of Danaeus Danaeus in 1 Tim. 4. Eorum usus frequens fuit in Ecclesia atque utinam inter nos esset frequentior Fasting hath beene alwayes used in the Church of Christ and would Christ it were more usuall in the Church of England Concerning Chastity it commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orno to adorne I confesse it to be an Ornament to all Excellent to the marryed superexcellent to the Single Withall I wish that their Clergie were adorned with it as truely in Virginitie as our Clergy is in Matrimony But this I must pronounce with Ignatius Whosoever doth call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius epist 6. ad Philadelph that is marriage impure or meates impious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an one is wrought by the Devill to fall from the faith Or yet more plainly with Saint Paul Whosoever doth prohibere forbid that is by a Law restraine meates and marriage such doe teach the doctrine of Devils Now how I should free these Doctrines Devils Satan and Apostafie from the Church of Rome This is that which surpasseth my understanding Howbeit there are those that will plead for Baal Yea Legion even many will defend this doctrine of Devils And so eagerly that if God should expostulate with them from Heaven Doe you well to defend this Doctrine I feare that phrase should be returned of Ionah 4. 9. Wee doe well to defend it even to the death But I must oppose them as Abijah did Iehoram 2 Chron. 13. 11. We keepe the charge of the Lord our God but ye have forsaken him And behold God himselfe is with us for our Captaines and his Priests with sounding Trumpets cry Alarum against you O Children of Israel fight not against the Lord God of your fathers for you shall not prosper I hope I may end with this indifferent Invocation One side must Erre Therefore the Lord of trueth preserve the Church of England from the Doctrine of Devils SERMON XX. 2 THESS 2. 10 11 12. In them that perish All who are deceived by Antichrist are damned Whether all Papists bee damned Of Apostates to Popery THus farre hath the grace of our GOD furnished my feeble meditations whereby I have finished foure of the five parts proposed to bee handled in this point of Antichrist Yee have heard him described in the 3 and 4 verses Revealed in the 5 6 7. Destroyed in the 8. Confirmed in the 9. part of the 10. The remnant is how and by whom he is received by a rout of Reprobates here displayed in my Text. Concerning whom we are to consider their Persons Them that perish in the tenth verse and their Properties which are twofold Active and Passive Their Active properties were either negative in the 10 verse They received not the love of the trueth that they might be saved or affirmative in the 12 They had pleasure in unrighteousnesse Their Passive properties are their Punishments to wit internall in the eleventh verse Strong delusions to beleeve a lie and Eternall in the last verse which they shall suffer at the last day that they might be damned I see land but I must wade yet more before I can arrive to a ful conclusion The Persons are here said to bee Them that perish where Saint Paul giveth consolation by way of anticipation Feareful Christians might indeed say Shall there be indeed such a damning and damned Caitive A man exalting himselfe above God A man of sinne who shall infect others a sonne of Perdition who shall destroy others and draw them to the Devill by the Devill by Mysteries Miracles Oracles and all deceiveablenesse through the working of Sathan Alas alas whither shall wee flye from Antichrist and the Devill from these dreadfull and powerfull adversaries Comfort your selves saith our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist shall prevaile but it is In them that Perish Those that are deceived by Antichrist shall be damned Saint Iohn speaketh plentifully and Saint Paul plainly to this purpose Take two testimonies from each Those who wonder at the Beast are men whose names are not written in the Booke of life Revel 17. 8. Hence is that heavenly proclamation Come out of her my people that yee receive not of her plagues Here it is said Antichrist shall prevaile in them that perish that they might be damned as it followeth in the twelfth verse Proofes are superfluous in this point both parts concurring in this proposition They that are deceived by Antichrist shall be damned From
is but of one priuate man but the Church maketh it Generall by their publike approbation For I suppose they print nothing but permissu Superiorum by the allowance of Authority It is the assertion of Vasquez in his treatise Vasq de adâ—r l. 2. Disp 1. c. 2. seâ—t 5 8 10. of Adoration That any thing in the nature of the thing and if the matter be discreetly handled may bee adored with God His instances are odious God saith he may bee worshipped even in a Wisp of straw Yea God saith he may be Tortura Torti pag. 312. Dr. Coll. contra Eudâ—m part 3. cap. 93. lawfully adored in the apparition of the Devil as it is avouched by our learned Bishop and confirmed by his Avoucher Nay if the World bee barren of Creatures they will feigne phant asies of their own Heads Saint George and Saint Christopher were Allegories not Histories Their own Authors dare not ventvre their Credits that there were ever such men Is it not monstrous then that they should be Saints How often have our old deluded Forefathers of England cryed God and Saint George at the onset of their Battles And how many have called on Saint Christopher in the perill of Shipwracke and yet these potent Saints were according to Saints Pauls phrase 1 Cor. 8. idolum nihil est in mnÌ„do plain Idols there were never any such creatures in the world Thus mightily are they mislead by the working of Sathan not to receive the love of the Truth but to take pleasure in unrighteousnesse At length to wade out of this Ocean of idolatry concerning the measure whereof I confesse Popery to be fadomelesse and compared even to Paganisme it is like the Sea resembled to a little River The ignorant Pagans did adore Images as gods peradventure and some of them But that ever their learned Doctors did teach that an Image made with hands was to bee adored in the same kinde and height of worship with that God whom they professed to be the Maker of heaven and earth Herein are they out-stripped by the Papists in an incomparable exorbitance An Image is to bee worshipped with the same worship wherewith God himselfe is to bee worshipped this is the Catholike Doctrine of the Romane Church Imagini Christi Latria debetur Aquine saith Aqu. 2 2. qu. 94. Art 2. ad Arg. 1. that to the image of Christ is due Latria or the proper worship of God And although Aquine was a private Doctor yet can they not inferre this to bee a private Doctrine because hee is Pater DoctornÌ„ the father of their Doctors saith Malvenda And I suppose the Thomists will not easily gainsay or unsay what Thomas hath affirmed Heare the naturall Doctrine of this Popish Father Cruci exhibemus Latriae cultum quia in Cruce Christi ponimus spem salutis that is We exhibit Latria or Divine worship unto the Crosse because in the Crosse of Christ we place the hope of our salvation And hee confirmeth this from the consent of the Church sic cantat Ecclesia And that hee may insanire cumratione he rendreth two reasons for this affertion Crux Christi tum propter representationem tum propter membrorum contactum est adoranda Latria the Crosse of Christ is to bee adored with Divine worship both because it doth represent and because it did touch the members of Christ And Pares cum paribus like will to like to couple blasphemy with idolatry he addeth Crux Aquin. 3. quaest 25. Artiâ— 4. Christi fuit unita verbo aliquo modo that is the Crosse was in some sort united to the Word All this we may read in Aquine To exclude all evasions Constans est Theologorum Azor. Inst mor. part 1. lib. 9. c. 6. sententia imaginem eodem cultu honore coli honorari quo id colitur cujus est imago Azorius affirmeth it to be the constant opinion of all Popish Divines that an image is to bee worshipped with the same worship wherewith the thing whereof it is the Image is worshipped Pontificale Romanum And this determination of this question must bee infallible unto them because a Pope hath defined it Crux legati erit a dextris quia debetur ei Latria that is The Crosse of the Legat must be placed on the right hand because Latria or Divine worship is due to it These are the words of the Roman Pontificall published by the Authority of Pope Clement 8. Now whether they be not idolaters who communicate that worship to an Image which they themselves acknowledge to bee due to God alone let themselves give sentence Hereupon as some have called Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Abstract of the World so may wee terme it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Compendium of Idolatry Pardon my peremptory conclusion Revel 22. 11. He that is filthy let him bee filthy still and he who is a Papist let him be a Papist still But let him know that hee is poysoned with the most filthy Idolatry that was ever supported on the face of the earth Wofull is their estate who receive not the love of the Truth But have such pleasure in unrighteousnesse SERMON XXIII 2 THESS 2. 11. God shall send them strong delusion Precedents of obstinatenesse The Papists obstinate and deluded No reconciliation with Rome The Papists are deluders Want of provision for Converts an hindrance to reformation Pronenesse of People to be deluded by Popery GOD doth send delusion A caveat to the Church of England against obstinatenesse IN this verse followeth one of the Passive properties the punishment internall of those that embrace Antichrist A strange blindnesse videlicet that God shall send men such strong delusions that they should beleeve a lye Whose blindnesse our Apostle doth declare by two degrees thereof First per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of admiration in the first words God shall send them strong delusion Secondly per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of amplification in the last That they shall beleeve a lye Blinded in both The first clause is my Text for this time God shall send them strong delusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theodoret With what sinne men are affected by that sinne men are afflicted In this cause and clause never did the impression of Wax render the image of any Seale more exactly then here the punishment of God doth the offence of Man In generall culpa poena the sinne committed and shame admitted are both one Ignorance In particular first they scorned the Truth and are scourged with a delusion Next They received not the love of the Truth that is they heard it not effectually therefore they are deluded effectually even with strong delusions Thirdly these Swine trampled on Pearle and they contemned the very Word of God God therefore doth revenge his owne Cause For this cause saith my Text God shall send them strong delusion To support your memory and
the Pope would be pleased to peruse his owne acts I doubt not but he would say that his servants made him a God that he cannot erre but he findeth himselfe a man and subiect vnto errour But that which is more admirable or rather more lamentable though they confesse the premises yet they hold the conclusion Though they say the Pope may erre and cannot but know that the Pope did erre yet they preach it as a principle in their faith that the Pope cannot erre I erre not surely if I say this is a strong delusion that they thus beleeve a lye The Chineses have a proverbe that they have Malvenda lib. 3. cap. 10. two eyes the inhabitants of Europe on eye and all the world beside never an eye The papists are more arrogant they vant themselves to have both eyes and all the world besides to have no eye Yea they make their Church to be totum caput all head the Pope and that head to be totus oculus all eye to see all things And all the world cannot see one mote in that eye Papa non potest errare the Pope cannot erre After the expulsion of the Iesuites out of Quarrells of Pope Paul 5. lib. 2. â— Padua were found many copies of a certaine writing conteining 18 rules under this title Regulae aliquot servandae ut cum orthodoxà Ecclesia verè sentiamus In the third wherof it Quarrels of Pope Paul 5. lib. 2. is ordained that men must beleeve the Hierarchicall Church although it telleth us that that is black which our eye judgeth to bee white To which blasphemous purpose the Rhemists Rhemists in 1 Tim. 3. 15. would wrest that harsh Greeke phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainely implying that they would have all to beleeve in the Romane Church Gregory de Valentia driveth the Nailea little further Greg. Valenâ—in in Thom. tom 3. Disp 1. quaest 2. punct 5. if you sinde saith hee but an Episcopall synode only affirming such a Doctrine to be the sentence of the Church you are bound to beleeve it though it be a lye Vnuses controversiarum Index Bellarmine telleth the Pope that he is the Bell ep Dedâ—c Sixt. 5. sole Iudge of all controversies to whose definitive sentence in all matters they wholy submit themselves saith our English Iesuite Nay Jesuite â—p Path-way sect 36. which might make their hearts tremble to speake it and our cares to heare it they constantly teach that the Pope is every jote insallible Suar Ap. l. 1 â— 22. nu 8. as the holy Scriptures themselves Answerable to which is the parenthesis of popish Authors avouching their bookes Orthodoxall unlesse his Holinesse desiâ—e otherwise As also that Popish distinction the Church say they is taken three wayes Essentialiter essentially for all beleevers Representativè representatively for a generall Councill and virtualiter virtually for the Pope So to affirme that the Church cannot erre or that a generall Councill cannot erre and that the Pope cannot erre are axiomatical and identicall propositions with most Papists Yea many Papists say more that a generall Councill may erre without the Pope but Bell. de Pâ—ont Rom. l. 4. c. 4. the Pope cannot erre although he bee without a generall Councill The Iewes have a tradition that God gave this grace and priviledge unto Elias that Malvenda 9. 2. there should be no Circumcision whereat he should not be present either visibly or invisibly Whereupon at every Circumcision they use to place two Seates one for him to sit in who held the Châ—ld the other empty wherein they suppose that Elias doth sit invisibly So the Papists thinke that God hath given that grace unto the Pope that no Truth can bee desined at the definition whereof the Pope is not present either visibly or invisibly And at the composition of every booke two Cathedrae two Chayres must be prepared one for the Author to give his judgement but the other to be left empty for the Pope who either visibly or invisibly either explicitely or implicitely must say Amen to every assertion Which is amply acknowleged by Malvenda at the end of his eleven bookes and twelve yeares labours Hence they terme this Papall prerogative Papae Apostolatus the Popes Apostleship To Bell. ep Dedic Sixt. 5. which we returne a replie in the words of the Revelation 2. 2. We have tryed them which say they are Apostles but are not and wee have found them lyers In the phrase of my Text strongly deluded that they beleeve a lye Hence also they teach that his desinition is petra in quam portae c. the Rocke against Bell. Praf de Pâ—nt Râ— Suar. Apol. lib. 1 cap. 6. nu 25. which the gates of Hell shall never be able to prevaile petra a cujus firmitate pendet in suo genere sirmitas Ecclesiae the Rock on whose stablenesse in its kinde dependeth the firmnesse of the Church They repeate it againe and againe that the Pope is a Rocke Indeed he is a Rock the Pope indeed is a Rock but the Lord preserve us from that Rock lest wee make shipwracke of faith and a good Conscience He is a Rocke Dum genus Aeâ—ea Capitoli immobile Saxum Accolâ—t Imperiumque Pater Romanus habebit The old Romanes said that their Empire was built upon an immoveable Rocke but it is perished The new Romanes say that their Church is built upon an immoveable Rock but I doubt not it shall perish and the world shall see their strong delusion that they doe beleeve a lye Finally sicut populos sic sacerdos both Priests and people also have this strong delusion to beleeve a lye they call it Fides implicita my text may translate it Faith in a lye Implicita Fides Iac. de Graf Decis lib. 2. c. 8. nu 16. est credere secunduÌ„ quâ—d Ecclesia credit Implicita faith is to beleeve as the Church doth beleeve If the Church do teach that which is false then doe the people beleeve even a lye This faith doth consist in Assensâ— not in notitia saith Bellarmine in their Assent not in their knowledge so for ought they know they may and doe beleeve a lye if it pleaseth their Church to put any such thing upon their credulitie They themselves instance in that famous Colliar chronicled by Staphilus that the Devill tempted him concerning his Faith How hee did beleeve who answered that hee did beleeve even as the Church did beleeve the Devill demanding how the Church did beleeve the devout Colliar answered rotundo ore very readily That the Church did beleeve even as hee did beleeve And so having conjured the Devill with this orbicular answere the Fiend could not enter his circle nor come within the compasse of his Catholike confession I should offer them more indignitie then wrong if I should apply the phrase of their Peter Lumbard unto them Peter Lumb lib. 3. dist 25. Simplices sunt Asinae in
mysterio creâ—â—ntes quae majores docent Those that shall beare any burden their guides shall please to lay upon them such Creatures I thinke are called Asses But not to exasperate them with so grosse though their owne title Like sheepe they feed onely in such pastures as their Pastors will put them into nay they taste no Fodder but onely such as the Hand of their Shepherd puts into their mouth being therein inferiour to the very sheepe and other unreasonable Creatures For such a Papist his implicite faith being defined will prove no better then a Creature that beleeveth he knoweth not what and crediteth it hee knoweth not why resembling the patient which received this pracipe from his physitian Si vis saâ—ari de morbo nescio quali Accâ—pâ—as Herbam qualem sed nâ—scio vel quam Ponâ—s nescio ubt sanabere nescâ—o quando If to be cured your worship please Of I know not what 's yoâ—r dâ—sease Be sure you take to heale the same The hearbe I have forgot the name Tye't to your body fasten it there But for the place I know not where Doe all this I assure you then You shall be well I know not when Here is ill rithme say you but worse reason say I that reasonable men should be selfeblinded with an implicite faith whereby according to St Pauls prediction concerning the servants and slaves of Antichrist for ought they know or can say to the contrary They beleeve a lye Now Men Fathers and Brethren heare our desence which I make unto you Our Adversaries and we accord that the Scriptures are the Word of God and that that Word doth teach us our salvation and that the Church doth expound the Scriptures and direct us to our salvation Here is the disserence We bid the people beleeve the Church but with the Scriptures they command them to beleeve the Church but without the Scriptures yea against tho Scriptures to beleeve it and not to reade them or if they doe reade them and by reading them their Consciences doe gainsay their Popish Doctrine yet must they beleeve the Catholike Romane Church notwithstanding Quid miserius est misero non miserante seipsum August But alas who can bee more deafe than those that will not heare who can bee more blinde then those that will not see and who can be more deluded than those that will beleeve a man and will not see that God himselfe gainsayeth him in the Scriptures These are the people Isay 5. 13. who are gone into Captivity because they have no knowledge These miserable miserable Captives are our owne Countrymen inthralled in a strong Delusion that they beleeve a lye The Lord deliver them and in his blessed time shew his Truth and mercie unto them Amen Amen SERMON XXVI 2 THESS 2. 12. That they might all be damned Popish points that are damnable Latine prayers Inhibition of the Scriptures Merits The Communion in one kinde Worshipping of Images THE first part of this Verse containeth the last part of this Discourse that the Antichristians shall be damned This is the point remaining indeed the great point concerning the great Antichrist But I have lossened this great point by anticipation I have already declared this their Eternall passive propertie that they shall all be damned when I described their persons out of the 10. verse Antichrist shall deceive them that perish whereof I am resolved to returne no repetition I am neither curious to enter into the mysteries of the Creator nor desirous to inquire after the miseries of the Creature It is no delightfull disputation to the good to discourse of the damnation no not of the bad I leave them therefore to the Will of God which will be done on them if it be not done by them onely the Text saith Those that adhere to Antichrist shall be damned I can say no more I am sorry if Gods will were otherwise that I can say so much out of a bleeding unfeined compassion towards our blinded and seduced Countrymen Therefore passing this cause I proceed to two consequents both being of great consequence first for the point secondly for the profession Once more I undertake to make it evident that this point of Antichrist is necessary to be knowne by every Christian and for the Profession of Popery I will propose what positions it principally containeth directly Damnable and Antichristian For the first I must say it againe and again that the knowledge of the point of Antichrist is necessary very necessary Let my tongue teach you this truth out of the mouthes of our adversaries from the perswasion of one and from the precedent of another Lessius perswadeth us that there are many Less ad Lectorem de Antich things in Daniel Paul the Revelation valde est Ecclesiae eorum notitia necessaria and the knowledge of them is very necessarie for the Church To wit at what time Antichrist is to come what actions he will performe by what markes he may be knowne Vt fideles possint tempestive moneri ne ab illo circumveniantur that the faithfull may bee admonished in time lest they be deceived by him The practice of Malvenda is worthy of our imitation Malvenda calâ—e and admiration he concludeth his bookes with this protestation This worke saith he concerning Antichrist cost mee twelve yeares labour in which I day and night sermè continuo labore assedimus I imployed my whole study without almost any interruption Though I cannot perswade you yet beleeve themselves that the knowledge of this point of Antichrist is worth your labour and worthy of indefatigable disquisition Moreover revise the doome of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be damned who follow Antichrist Dangerous if not desperate is the forlorne estate of those franticke persons who will Hoodwinke themselves being to passe over a Bottomlesse Gulfe when they have nothing but a plancke to transport them The pit the bottomlesse pit the bottomlesse pit of Hell is under the path of Antichrist and wee have nothing but the knowledge of him to support us Whither therefore doe they travell who neglect and contemne direction in so perilous aâ—ourney I will shut up my sentence with the saying Cyrillus Catechesâ— pag. 15. of Saint Cyrill of Hierusalem altering onely some syllables therein Cave itaque tibi O Homo c. Therefore have a care to thy selfe O man and strengthen thy soule The Church doth witnesse to thee in the sight of our living God praedicat tibi de Antichristo the Church doth preach unto thee concerning Antichrist concerning whom it is good that we should admonish you before-hand therefore O man strengthen thy selfe The dayes of Antichrist are declared unto you therefore it is your duty not onely to remember them your selves but absque invidiâ omnibus trade to teach them to all without envy Si silium habes if thou hast a sonne according to the flesh instâ—ll this knowledge into him quod
your eyes and behold if in the manie particulars of this plentifull prophesie there be any one point which can bee applyed to the Trienniall Antichrist which the Pope teacheth or any part which may not be applyed to the Pope the true Antichrist Resolve this Chapter and see if all the parts thereof bee not like the parts of the Earth lifted from the Globe See if they returne not to the Pope and Papacy as to their proper Center naturally and without any forced application I say therefore I beseech you open your eyes and as you know you shall be saved by your owne Faith and as you beleeve that you shall answer for your owne knowledge so I beseech you fasten your eyes on this Prophecie In the expounding whereof my Conscience telleth me my God telleth me and the plaine sense of this plaine Prophecy doth tell me that in some measure I have discovered the Very Truth unto you Now the Lord of Truth open your eyes to see it and open your Hearts to imbrace it SERMON XXVIII 2 THESS 2. 3 ad 13. The summe of the whole Treatise The Paraphrase of the whole Text. The Parallell to the Pope The conclusion Dehortation from Popery SIxe opinions I proposed last day concerning Antichrist Five wherof I have related and resuted The fift now remaineth to bee confirmed and then the whole cause is concluded wherein I wil passe through these three particulars the Points Paraphrase and Parallell of the Person to the Prophecie whereby I hope I shall satisfie the indifferent and it may be stumble the Opinionative That the Pope is the Antichrist In this Prophecy concerning Antichrist from the third to the thirteenth verse I have set out five points Antichrist described in vers 3 4. revealed 5 6 7 in part of the 8. destroyed in the 8. confirmed in the 9. part of the 10. and received in the remnant of the 10. and in the 11 and 12 verses Antichrist is described in the third and fourth foure wayes by his Time Titles Place and Properties His Time is an Apostasie which is threesold Ecclesiasticall from the Church in Religion Politicall from the Empire by rebellion and figurative the Apostate for the Apostasie His Titles are 3. The man of sin here the Genitive for the Adjective is very significative A man of sinne that is a most sinfull man and so both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both a practiser and a causer of sinne The sonne of perdition filius perditionis by an Hebraisme as much as perditissimus that is one prepared to destruction both Actively Passively whence hee is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is destroying and destroyed And he is termed an adversary which is the Title of the Devill implying that Antichrist is a devillish adversary but per amici fallere nomen a secret adversary and so an adversary both fundamentally and universally His place the Temple taken two wayes either materially for the Temple of the Iewes or formally for the Churches of the Christians The Text cannot be understood of the first because the materiall Temple of Hierusalem is ruinated never to bee re-edified as it is confessed by Baronius and the best learned on both sides Therefore the place of Antichrist is the prime Church of Christendome His properties are three First Antichrist exalteth himselfe above all that is called God or that is worshipped which is expounded either essentially or metaphorically Essentially the name of GOD cannot be here used for if Antichrist should so proclaime himselfe who would bee deceived Therfore the name of GOD must be here understood metaphorically Metaphoricall gods are mentioned Psalme 82. 6. to wit Magistrates and Kings And that which is worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath affinitive with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Emperour Acts 25. 21. The meaning then of the phrase is this Antichrist shall advance himselfe above all Kings and Emperours Secondly Antichrist shall so advance himselfe that he as god shall sit in the Temple of God Consider here three phrases in the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul saith Occumenius doth not meane the Temple of Hierusalem but the Churches of God Hee shall sit that is He shall reigne so is sedebit used for reget Psalme 9. 4. and shewing himselfe that hee is God tanquam Deus Christus Incarnatus God Man Christ Iesus for that adversary is called Antichristus an enemy to CHRIST not Antitheus an enemy to GOD. The sense is this Antichrist shall rule the Church of Christ usurping the very power of Christ And finally Antichrist shall sit in the Temple of God shewing himselfe that hee is god that is secretly not openly For the Text saith not that Antichrist shall say but shew that he is god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying rather the arrogance of workes than of words implying that Antichrist shall shew himselfe to bee God cunningly by insolent God-like action Antichrist revealed is the next point in the fift sixt and seventh verses and in part of the eighth out of which three things have beene handled how when and what 1. How Antichrists revelation was hindered 2. When Antichrist was to bee revealed 3. What was the thing then hindred afterwards to be revealed 1. How Antichrist was hindred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all concurre it was the Empire and the Emperour called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fourth and sixt verses who was to be taken è medio to be removed so is the phrase used Acts 17. 33. and Matth. 13. 49. the meaning is The Emperour hindred Antichrist to bee revealed 2. When was Antichrist to be revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely as if he said This was the onely impediment or that when the Emperour is removed Antichrist shall immediately bee revealed 3. What was then to bee revealed the Apostle termeth it a mystery of iniquitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a secret and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a secret sinne which is now a working even in Saint Pauls age The sense being That the beginnings of Antichrists Doctrine were secretly undermining the Church of Christ even in the Apostles time Here I declared another Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exlex that is a lawlesse person Like the Type Antiochus Dan. 11. 36. He shall doe according to his will The sense is Antichrist shall be confined by no law he shall be altogether lawlesse We are taught in part of the 8 verse how Antichrist shall be destroyed of whom he foretelleth a double destruction the diminishing and the finishing of Antichristianisme In each wee are to observe two things the agent and the instrument destroying him The instrument is first the breath of his mouth and finally the brightnesse of his comming The agent in both is one the Lord Whom the Lord shall consume c. The meaning is this The Doctrine of Antichrist shall be confuted by the Preaching of the Word and the