furie haue beene enacted which without due execution are of no better worth then r Cic. 1. orat Catilinariâ— a rustie Sword in the scabberd I cannot most Honourable and Rightly Renowned but vrge vnto your Wisdomes those words of King Iehoshaphat Particular to the Honourable Iudges and Lords then hearing spoken to all his Officers set ouer the people for deciding all causes of eyther conusance Ecclesiasticall or Ciuill Å¿ 2. Chron. 19.6 7. Take heede what yee doe for yee iudge not for man but for the Lord who is with you in the iudgement wherefore now let the feare of the Lord be vpon you take heede and doe it for there is no iniquitie with the Lord our God nor respect of persons nor taking of gifts For your Honours are to your Soueraigne as these were to Iehoshaphat Iudges of State whom these words doe warne of a double beware first to know what yee doe then to doe what you know To know what yee doe by your skill in the Lawes lest doing things at random ye be put to reproofe since first the cause is not for mans profite but for Gods glory which t 1. Cor. 10.31 must be sought onely and aboue all things for u 1. Sam 2.30 he that honoureth mee I will honour and secondly GOD Himselfe is present at the Iudgement to strengthen your hands for doing whatsoeuer yee shall iudge aright or to turne that vpon your owne heads what yee shall put to other men wrongfully for x Gal. 6.7 as a man soweth so shall he reape And to doe what yee know to bee right and conuenient by the strength of your authoritie fearing God with whom is none iniquitie being y Habac. 1.13 a God of pure eyes and hating Couetousnesse that openeth a gappe for respecting of persons and taking of gifts to z Iob. 15.32 your owne destruction because this case with you is such as that was of the children of Leui a Deut. 33.9 who at Massah and Meribah and the dayes of the golden Calfe said to his Father and to his Mother I haue not seene him nor did acknowledge his Brethren nor knew his owne Children he obseruing Gods Word and keeping his Couenant For it may bee many of you haue Parents or Brethren or Kinsfolke polluted and peruerted by Poperie for whom Nature pleadeth but Grace must preuaile since first the cause is Gods who hath said b Math. 10.37 he that loueth father or mother sonne or daughter more then mee is not worthy of mee Secondly the end of your care in this case is the sole preseruation of our King and the State which aboue all particular respects to your selues you are bound to maintayne with as great zeale as c Liuius lib. 2. Brutus had to hold vp the free State of the people of Rome when he caused his owne sonnes to bee executed for conspiracie against the same seeing as yee are men publike so your care must be publike for publike securitie d Psal 45.6 forgetting your own kinred fathers house Thirdly the persons against whom yee are placed as e Esay 49.16 walles of defence will not be wonne with loue being wholly enraged with spite against vs f 2. Sam. 17.8 like Beâ—res robbeâ— of their whelps but must be repressed by rigor of Law being euery way as presumptuous as their Pope himselfe is proud to take an ell if you giue them an inch to enter in at the least glat to spoyle our Vines yea vpon the least conniuence attempting some course for atchieuing some mischiefe hauing g Prou. 4.17 eaten the bread of wickednesse and drunke the wine of violence It may bee Ob. they are fauoured in respect of their Gentrie and generous Nature But touching their Gentrie Sol. as I grant it to bee a worldly priuiledge so it cannot bee included amongst spirituall prerogatiues since as one h August in sentent Prosperi 301. said well Non nascendo sed renascendo fit iustus A good man is made not by first birth but by new birth And therefore Popish Gentlemen cannot much expect any fauour at your hands in this regard since Heresie is as odious in a good mans eyes as i Genes 49.4 was Reubens Incest to Iaacob who plainely denounced this sentence against him thou shalt not excell Now for their generous Nature wherein doth it appeare In that they seeme such as will be ruled with reason Yea but I wish rather that they would bee ruled by Grace But how are they ruled by Reason Because they submit themselues to the penaltie of the Law Surely thankes be to them for nothing since it is not for conscience sake k Rom. 13.4 as they bee mooued only but for feare of a greater mischiefe that may accrew vnto them vpon their disobedience For as Saint Augustine l August Epist 50. ad Bonifac. saith well Sicut meliores sunt quos dirigit amor ita multò plures sunt quos corrigit timor The better sort are directed by loue but the more and the worse must be corrected by feare I admit them generous and kinde Ob. and bountifull and what other morall vertue else you please to be in them Sol. Yet to God they are no better for all this m Rom. 14.23 without a true faith then n Ephes 2.10 aliens from the Common-wealth of Israel and of you my good Lords they cannot bee esteemed for intire members of our bodie Politike and Ecclesiasticall without their true conformitie vnto Gods true Religion established in this State since o Menander apud Stob. Ser. 42 one Law maketh one people and p Iam. 4.12 one God giueth one Law to which without exception wee must q 1. Pet. 2.13 all be subiect holding all of one Head both Mysticall r Ephes 1.23 Christ Iesus and Å¿ 1. Pet. 2.14 Politicall our good King if we will bee liuely branches and not rotten boughes Yee haue well razed vp the roote of Poperie by casting off the triple Crowne and casting out of their Wafer-god Now rush downe the branches that remaine as a burden to this Realme and State by wholesome seueritie in the due execution of Statutes and Lawes made against Iesuites and Seminarie Priests Heresie Schisme and all manner of Recusancie that t Cantic 2.14 our Vine may bee voide of Foxes and our branches hold their Grapes till the Haruest of Happinesse when your Honors amongst other Saints shall reape your reward by the fauour of God who meane-while will blesse your labours of loue for the good of his Church and this flourishing Common-wealth wiâ—h all the comforts of Grace and Peace in u Psal 122.6.7 the Peace and Prosperitie of Zion and Hierusalem well cleered from all those withered branches and rotten members that hang or depend vpon this great head Antâ—christ as now we are briefly to deliuer in the second part of this description wherein
he strongly purgeth by violent Physicke his sicke Patient so our Magistrates and Ministers Gods Superintendents vnto this charge are first to labour by all gentle meanes to winne these stray and wandring Wights in p Gal. 6.1 the Spirit of meeknesse since q Prou. 25.14 a soft tongue breaketh the bone as Saint Paul r 1. Cor. 4.21 wished to come to the Corinthians not with a Rod but in Loue. For it lighteneth before it thundreth God sent his Prophets before hee sent his Plagues and all to see if they would Å¿ Iere. 7.25 18.16 repent of their sinnes that hee might repent of his punishments But if they bee so stubborne that warning will not serue then draw out the Sword You good Men of the Sanedrin denounce by censure Ecclesiasticall and Yee Great Men of Millo strike home and wound t Psal 68.21 the hairie scalpe of euerie one that goeth on still in his trespasses For you must u Luke 14.14 compell them by force of Law to enter you being Gods Lieutenants on earth x Rom. 13.4 not to carrie the Sword for nought And therefore as Saint Augustine y August Ser. 33. de verb. do cap. 6. concludeth For is inueniatur necessitas nascitur intus volunt is Outwardly let them find a constraint and inwardly a good will or liking may grow in time For the Spirit z Iohn â— 8 bloweth where it listeth on a Act. â— 5 Saul the persecuter on b Euseb lib. Eccles hist 6. cap. 4. Basilides the tormentor on c Sleidan Comment lib. 21. Vergerius the confuter and so it may worke in those who are brought to the Church by compulsion that of d Esay 65.25 Lyons they may be Lambs of Cormorants be made Doues and of peruerse Papists by the preuenting and assisting grace of God become perfect Protestants willingly now renuing by true repeÌ„tance the couenant first made in their Baptisme to Christ who is their only Teacher and Master as it followeth to be declared now in the Instruction first vnto humilitie in the lowly seruant The third part § IIII. The Disciple is not aboue his Master c Theophylact. in 10. Matth. 24 Theophilact expounding this place vnderstandeth it prouerbially spoken of any Master and any scholler because so long as they are schollers they are inferiour to their Masters for when once they become better they are no more their schollars as f Apud Cic. lib. 9. Ep. sam Ep. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many schollers are better then their Masters But this interpretation is somewhat too generall because albeit it be true in euery Master and Scholler as they are so correlata yet the article here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declaring with an emphasis or vehemencie who properly is that Master to wit as g Beda in 6. Luc. Beda h Strab. in glâ—ss ordin Strabus i Stella in Luc. Stella and k Aquin. in Catena Marlaorat the whole streame of learned Interpreters haue deliuered Christ Iesus himselfe noted by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so he applieth it to himselfe when vpon this very speech he inferreth l Mat. 10.24.25 If they call the Master of the house Beelzebub how much shall they call them of the household Yea and he plainely auoucheth m Matth. 23.8 one is your Master euen Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—lle Doctor or ille Ductor that Teacher or that Leader of Israel far surpassing those who by a speciall commission from holy Iehoshaphat n 2. Chro. 17.6 taught the people and had the booke of the Law of the Lord with them and went about throughout all the Cities of Iudah and taught the people They were sent out by an earthly Potentate but he o Iohn 16.28 came downe from the King of Heauen They were directed by the booke of the Law but he was that onely true p Iames 4.12 Law-giuer himselfe they went throughout all the Cities of Iudah only but he preached the Gospell in all q Matth. 4.25 Palestina to wit in Gallie and Samaria as well as in Iudaea only to gather into one folde r Matth. 15.24 the lost sheepe of the house of Israel to whom he was sent So that his Disciples be they neuer so well furnished with grace and power either extraordinarie as were Å¿ Ephes 4.11 Apostles Prophets and Euangelists or ordinarie as Pastors Doctors and other good Christians had and stil from him may haue can neither be superiour nor equall vnto him who did but either send them as t 2 Cor. 5.20 Ambassadours in his stead or call them as lost u Luke 15.4 sheepe into his solde Wherefore hence wee learne a most certaine truth that Christ Iesus was is The Doctrine and euer shall be the sole supreme Teacher Leader Head and Master-builder of his holy Catholike Church and of all and euery member therein conteined For so Scripture Reason 1. Regula and Fathers doe demonstrate Scripture vnder these two heads of places as first where he is called the corner stone prophetically by Dauid saying x Psal 118.22 The stone which the builders refused is become the head stone of the corner For our Sauiour y Matth. 21.42 applieth it vnto himselfe to the iust conuiction of the contemning Iewes and St. Peter z Act. 4.11 feared not to vrge it beâ—ore the Elders in the Councell as the only pregnant place to proue Iesus to be Christ becauâ—e the a Esaâ— 11.10 Rom. 15.12 Gentileâ— as the Iewes shall â—rust in him being as S. Paul saith built vpon b Eph. 2.21.22 the foundation of the Apostles and the Prophets Iesus Christ himselfe bring the chiefe Corner sâ—one in whom all the building fiâ—ly framed together groweth vnto an holy Temple in the Lord. Secondly where he is intitulâ—d the c Ephes 1.22 Head ouer all things to the Church the d Ephes 5.23 Head of the Church as the man is of the wiâ—e For hereby is signified a full preeminence in regard both of honour since as the head is the chiefest part of the body naturall so is Christ the Head e Coloss 1.18 of the body the Church euen the beginning the first borne from the dead that in all things hee might haue the preeminence and of helpe which hee comfortably affordeth vnto al the other members of this his mysticall body whatsoeuer they be by due ministration of spirituall grace according to their seuerall necessities that in him they may be full and want nothing as all the f Colos 2.9.10 fulnesse of the Godhead dwelleth in him bodily and we are complete in him who is the Head of all principalitie and power For whatsoeuer saith g Ambros in Col. 2. Ambrose any thinketh great in any man he shall finde more in Christ because all haue from him as members from the head yet is he alwayes
promised to the perseuerant vnder this good precept o Reue. 2.10 Be thou faithfull vnto death and I will giue thee a Crowne of life The Reall and full definition of Antichrist § XVII The efficient the matter the forme the end now all put together will openly discouer what is this Great Antichrist to wit a man by ordinarie substitution succeeding another in a kingdome raised vp by Satan vpon the ruine of the Romane Empire and the liberalitie of Christian Princes through the pleasures of the world who being in opinion an Hereticke and a most wicked man in life couetously seeketh to imprint his Character vpon all men whomsoeuer coozeningly endeuoureth to doe signes and wonders and cruelly persequuteth in bloodie massacres the Saints of God in the middest of the Church sitting at Rome growing mysteriously in the Primitiue time but from the sixth hundreth sixtieth and sixth yeere after Christ openly manifest till his vtter destruction at the end of the world both for the blinding of the reprobate and the triall of the elect to the glory of God Eculmo spicam By the halfe you may know what the whole tale meaneth For by this definition thus prooued in all points we may easily perceiue what now in the second place we are to make search for Who is this Great Antichrist § XVIII Some The second Question Who is this Great Antichrist The first opinion as Iodocus Clicthoueus p Clicthou Commentar in Damascen l. 4. ca. 27 reporteth thought that this Great Antichrist was that Seducer Mahomet and his succeeding bloud-suckers Saracens and Turks But Cardinall q Bellar. lib. 3. de Pontif. cap. 3. Sanders Henriq Viguer c. Bellarmine together with all our other Papists which I could as yet euer read concerning this matter vtterly reiect this opinion as most false being indeede conuicted by the strength of Truth For first Mahomet and the Turkes had neuer any place of residence in the middest of the Church at Rome secondly hee neuer was a Prince Ecclesiasticall thirdly he could not by any reason bee accounted for an Heretike or an Apostate from that faith which hee neuer professed fourthly although hee began to raigne in Arabia r An. Dom. 623. vt Genebrard lib. 3. Chronolog much about the time when Antichrist did manifest his rising at Rome yet he neuer made himselfe an vniuersall Bishop and the Vicar of Christ as Antichrist did And therefore some other must be found out to be Antichrist The second opinion and the Truth The Pope is that Great Antichrist Proofes are two 1. From the Names 2. From the Nature or causes of Antichrist From the name are two 1. Literall 2. Mysticall The Literall Name § XIX Who I pray you then can this Antichrist be but Pontifex Romanus the Bishop or as they commonly now call him the Pope of Rome For both his name and his nature agree so fitly vnto that which we haue noted of the Great Antichrist that we may well conclude them to be both one so truly and fully as that now the Pope of Rome is the onely Great Antichrist and the Great Antichrist is only the Pope The name of both is litterall and mysticall The litterall name is Antichrist by which although the Pope bee not called totidem sillabis in those same sillables yet in the same sense he beareth that name if we marke the true Etymologie of the word Antichrist since first hee is so opposite vnto Christ Iesus both in doctrine and life as we shall finde hereafter in the application of the formall cause And secondly since he is commonly called by his chiefest Å¿ Bell. in praefat Tom. 2. ad Sixtii 5. Azor. in dedicat Tom. 1. ad Clem. 8. Flatterers Christi in terris Vicarius Christ his Vicar on earth ouer the Church of which being but t Extrauag Cömun lib. 1. tit 8. cap. 1. vbi sic Ecclesiae vnius vnicae vnum corpus vnum caput non duo capita quasi monstrum Chrisâ—us viz. Christi Vicarius Petrus Petrique successor c. one onely there is but one body one Head not two heads as if he were a Monster to wit Christ and Christs Vicar PETER and PETERS successour c. But howsoeuer they may cauill against this application of the litterall name the mysticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 included in the number 666 more plainely agreeth vnto the Pope For who raigneth in Latio but only u Ex fictâ— Constantini donatione vide Laur. Vallam the Pope who maketh the Scriptures translated into the Latine tongue The mysticall name to be onely the Authentique Word of God but x Con. Trident. sess 4. decret 2. the Romish Pope onely who forbiddeth the vse of the Liturgie in any other language saue the Latine tongue onely but only the y Con. Trident. sess 22. can 9. Pope Yea marke how this mysterie of this name is made plaine For at that very time when the yeeres after Christ came vp to the number of sixe hundred sixtie and sixe Vitalianus a Musicall Pope notwithstanding through z Jn bello Longobardico inter Imperator barbaros vid. Ottonem Frisingens lib. 5. cap. 11 the misery of the time when hee liued there was more neede of praying then singing yet a Fascicul Tempor compilata historia Platina Balaeus Valero in Vitalian Magdeburgens Câ—nt 7. c. 6. Osiander Câ—nt 7. lib. 3. cap 10. brought into the Church singing of the Seruice the vse of Organes commanding that the Canonicall houres the Hymnes and other Ceremonies should onely bee celebrated in the Latine tongue A matter of mayne consequence since thereupon ignorance arose amongst all people now lulled as it were asleepe by the confused noyse of many voyces in an vnknowne tongue and vpon that ignorance an easie admittance of many grosse opinions if it carried the colour of aduancing deuotion although it was no better as their case then stood then b Act. 17.23 the Altar erected to an vnknowne God And therefore where some c Bell. in Apolog. pro Resp ad Reg. cap. 12. of our Aduersaries mocke at this our applying of this number to Vitalian Ob. since hee was in their opinion a zealous good man in whose time there was no such innouation or change in the Church as we pretend We answere for Vitalian Sol. that his goodnesse shall bee iudged of at the great Day of the Lord In the meane time we know that d 2. Cor. 11.13 14. Sathan himselfe is transformed into an Angell of light and his ministers as the Ministers of righteousnesse For secondly concerning the innouation and change which fell out to bee in the dayes of Vitalian Vitalian himselfe was the onely cause thereof by those his Ordinances for playing and singing Latine Hymnes in the Church since thereby e Luke 11.52 the Key of Knowledge was hidde when common people f Vide Polydor.
it is said The third part of all other Heretikes § XXX EVen now there are many Antichrists The Exposition of the latter part concerning many Antichrists which are Heretikes whereby wee know that it is the last time As the name of Christ in Scripture is taken either particularly for the Messiah himselfe or generally for those who are either his Types forerunning as were all the Prophets Priests and Kings liuing vnder the Law of all whom it is x Psal 105.15 said Touch not mine Anointed or Deputies following being consecrated to his Seruice by the vnction of his Spirit the Church with all the faithfull therein contained being therefore called by the Name y 1. Cor. 12.12 of Christ so the poysonous name of Antichrist is vsed by the Holy Ghost either particularly for the great Fox himselfe as the Article expresseth in this Text before or generally for all his cubs together who either forerunne him as Types or shaddowes in the first sixe hundred yeeres after Christ or else succeed him as his Deputies or Lieutenants seeking to maintaine his standing in those particular visible Churches out of which he was eiected by the force of Gods Word as we find the word vsed in all those places where the name of Antichrist is put either in the plurall number as in my Text or in the singular number collectiuely for any one Seducer whatsoeuer he be as where Saint Iohn saith z Ioh. Ep. 2.7 He that is such an one is a Seducer and an Antichrist For as the Types and Deputies of Christ are so called not onely because of the outward anointing but also for the inward and true ministration of the Grace of Christ vnto them Who a Coloss 2.19 hold of the head whereof all the bodie furnished and knit together by ioynts and bands increaseth with the increasing of God because they b Coloss 2.9.10 are complete in him who is the head of all principalitie and power receiuing c Iohn 1.16 of his fulnesse grace for grace euen so the forerunners and followers of this wicked Beast which is the Great Antichrist carrie the name and marke of their Master not onely because of that outward opposition which they all make against Christ by seuerall wayes but also for that inbred communion betweene them by which the forerunners prepare the way for Antichrist through the secret transfusion of their Poyson into the Papall Sea which through the strength of stomake doth perfectly digest it and deliuer it to such Sectaries as depending wholly vpon that See through the vigour of their venome with the Pharises in the Gospell d Math. 23.15 compasse Sea and Land to make one of their profession whom being so made they stuffe him vp with stubbornenesse and line him through with all manner of lewdnesse to make him twofold more the childe of perdition then themselues So that Saint Iohn from the multitude of these men thus opposed to Christ doth most aptly demonstrate the approch of the last times vnder this true forme of argument When Antichrist shall come it is the last time But Antichrist is come Therefore it is the last time For the name of Antichrist hath the same signification in both the Premises noting thereby vnto vs a bodie of Heresie intirely consisting of an vnhappy head and many bad members forerunning or following the approch of their head by opposing themselues against Christ Iesus and his holy Congregation either in faith or manners euen as both Augustine and Aquinas with all the approoued Writers both of Papists and Protestants whom I could yet see or peruse expound this place whence now concerning Heresie The doctrines drawne from this Text thus expounded The former the verie soule of Antichrist we may learne these two most certaine Problemes the former that from the first comming of Christ in the flesh vntill his last comming to Iudgement in this last Age of the World there shall alwayes be Heresies crept into the Church of Christ Militant here vpon Earth The latter The latter that all those Heresies whatsoeuer they be shall alwayes haue some necessarie dependance vpon the Great Antichrist The former prooued The former point appeareth true first from the Scriptures in e Math. 13.30 the Parable of the tares which must grow amongst the wheate vntill the Haruest For God to f Rom. 9.22 shew his wrath and to make his power knowne suffereth with long patience the vessels of wrath prepared to destruction secondly from the strength of a double Reason the first of necessitie since Heresies are if not essentiall yet very proper markes of these last times wherein all things g 2. Tim. 3.13 grow worse and worse as well in faith as in manners the wicked deceiuing and being deceiued For h Luke 18.8 when the sonne of man shall come shall he find faith on the Earth The question implyeth this negatiue i 2. Thes 3.2 All men haue not faith And k Luke 17.28 as in the dayes when LOT came out of Sodome so shall it bee in the dayes of the Sonne of man then there were l Gene. 18.32 not tenne Righteous for whose sake the Citie might haue beene saued as now and hereafter there shall be scarce any that may be thought worthy m Mat. 24.12 Charitie cooling and Iniquitie abounding The second of vtilitie which the Apostle deliuereth when hee saith n 1. Cor. 11.19 There must be Heresies also among you that they which are approoued may be made manifest among you For it must o Math. 18.7 needs be that offences come but woe to that man by whom the offence commeth Because as in a Fornace the Gold is purged but the drosse consumed so God permitteth Heresies alwayes in the World that the faithfull by their tryall may bee truely purged when the wicked by their wilfull Apostasies shall bee knowne as Tertullian p Tertullian de praescript aduersus haeres cap. 1. therefore said very well Haereses ad hoc sunt vt fides habendo tentationem habeat etiam probationem that is Therefore are heresies that faith by them hauing a triall might receiue an approofe For turne yee thorow all the Histories Ecclesiasticall either written by the ancient Fathers and Orthodox Scribes the Churches Pen-men q Euseb lib. 10 histor Eccles Eusebius r Sozomen lib. 9 Sozomene Å¿ Socrates lib. 7 Socrates t Theodor. lib. 5. Theodorite u Prosper in appendice ad Chronolog Euse Prosper x Victor in historia Vandalica Victor y Euagrius lib. 6 Euagrius and z Alij vt Epipâ—an Schol. lib. 1 part hist. Nicephor lib. 18. other such or digested into Centuries for distinction of times by the a Magdeburg tom 10. Magdeburgenses b Baron tom 10 Baronius c Osiand Epitome pa. Centur. 16 Osiander d Bisciola Epitome Baron tom 3. Bisciola and e Alij vt Illyricus
full like the Sunne euer shining like the Sea alwayes flowing like the Fountaine euerlasting h Horat. ad Carn sedul beâ—tâ— pleno copia cornu a blessed plentie from the i Psal 132.16 budâ—ing horne of saluâ—tion k Luke 1 6â— raised vp by the mightie God of Israel for vs in the house of his seruant Dauid Reason drawne from the proportion of faith enforceth our consent vnto this truth because in this Supremacie there cannot be either a fellow equall or a deputie substituted to our Sauiour Christ For he alone is first in respect of his person the l Iohn 1.14 only begotten Sonne of God both as God in the forme m Phil. 2.6 of God thinking it no robberie to be equall with God with whom n Iohn 17.5 before the world was he had that glorie o Esay 42.8 which he will not giue vnto another no creature being capeable of that glorie since p Exod. 33.20 no man can see God and liue and as Man only coÌ„ceiued q Luke 1.35 by the ouershaddowing of the Holy Ghost onely r Matth. 1.23 borne of the pure Virgin Mary only receiuing Å¿ Iohn 3 34. the Spirit without measure only like to t Heb. 4.15 man in all things sinne only excepted secondly in regard of his office as he is the u Heb. 9.15 Mediator of the New Testament both for Redemption since x Esay 63.2 hee hath trodden the Winâ—-presse alone and for Intercession since he y Rom. 8.35 alone sitteth at the right hand of God making continuall Intercession for vs. For this his Office of a Mediatour he himselfe alone performeth First as he is the only Prophet who z Iohn 6.68 hath the words of eternall life being the only a 1. Pet. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe of the Sheepe Secondly as hee is the only Priest of the New Testament after the b Psal 110.4 order of MELCHISEDECH c Heb. 7.24 continuing for euer in an vnchangeable Priesthood in that first d Heb. 10.14 by one offering once offered hee hath perfected for euer them that are sanctified and then e Heb. 7.25 liueth for euer to make intercession for vs. Thirdly as he is a King who for f Psal 93.1 euer raigneth alone g Reuel 17.14 King of Kings they h Prou. 8.14 raigning by him and Lord of Lords who for him decree iudgement i Lucan lib. 1. Pharsal Nulla fides regni socijs omnisque potestas Impatiens consortis erit Kings will haue no Copartners The Heauen k Plutarch in Apophthegmat said ALEXANDER hath but one Sunne to shine and the Church yea and the World hath but one l 1. Cor. 8.6 God who is Father of all and one Christ who is Lord of all So that well might the Ancient Fathers of the Primitiue Church 3. Regula vpon these good grounds assent vnto this Truth As first for the Greek Church three namely Clement of Alexandria m Clement Alex lib. 3. Paed. cap. 12. who plainely auoucheth that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The onely Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good Counsell of the good Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The proper true Wisedome the sanctification of our knowledge n Origen lib. 6. contr Celsum tom 2. p. 762. Origen who from the same great Schoole disputing against Celsus aptly resembleth the Church to a Body Christ the Sonne of God to the Soule and all the faithfull to the members of this vniuersall Body because as the soule quickneth and mooueth the body which of it selfe hath no liuely motion so That Word stirring vp the body by a wonderfull force vnto those things which it ought to doe mooueth altogether euery member of the Church doing nothing without reason And Gregorie Nyssen who expounding that sentence in the Canticles His o Cantic 5.11 head is as the most fine gold concludeth it p Gregor Nyssen in Cantic or 13. to be Christ not as God only but also as Man the Branch of virginitie without blot of sinne since the Head of the body the Church and the first fruits of all our nature is pure gold and farre from all mixture of vitiousnesse Secondly for the Latine Church three other as good and great men as the former to wit Cypâ—ian q Cyprian in Concil Carthaginensi thus speaking in the Councell of Carthage of the paritie of Bishops concludeth Let vs all expect the Iudgement of our Lord Iesus Christ who one alone hath power both to preferre vs in the gouernment of the Church and to iudge of our actions Ambrose who discoursing vpon that place in the Prouerbs The r Prou. 8.28 Lord possessed me in the beginning of his way before his works of old thus reasoneth By this Å¿ Ambros lib. 3. de sid cap. 4. Christ proueth himselfe to be God eternall because he is the beginning of all things and the Authour of euery vertue because hee is the Head of the Church And lastly Saint Augustine next vnder t Vid Kemnit in orat de Lecti Patrum Christ and his holy Apostles amongst the Doctors of the Church the greatest Pillar of Christianitie who many times sweetly redoubleth vpon this point saying Quia u August conâ— 3. in Psal 37. caput nostrum Christus est corpus capitis illius nos sumus Because Christ is our Head we are the Body of that Head Omnes qui ab initio saeculi fuerunt iusti caput Christum habent All the righteous who haue liued euer since the World began haue Christ for their Head And in another place thus x Idem in Psal 139. If Christ be an Head Christ is the Head of some Body the Body of that Head is the holy Church in whose members we are if we loue our Head But against this truth some may oppose these words of S. Paul Ob. y 1. Cor. 3.9.10 Wee are labourers together with God yee are Gods husbandry yee are Gods building according to the grace of God which is giuen vnto mee as a wise Master-builder I haue layd the foundation and another buildeth thereon For here it seemeth that Christ hath the Apostles both for his fellow-labourers and to be Master-builders as well as he But yet Christ is all in all and the Apostles Sol. with other his faithfull Seruants rightly called first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fellow-labourers secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master-builders For first they are z Vid. Keckerman lib. 1. syst Log. cap. 15. pag. 135. Fellow-labourers onely as they are Instrumenta animata Liuely Instruments as Seruants to their Master Souldiers to their Captaine moouing onely of themselues as they are directed by their first moouer according as all other second causes mooue not vnlesse they be mooued by an higher cause as the a Aristotel lib. 8 Physic cap. 5. Philosophers axiome is
Decret apud Binnium tom 1. Eusebius because Christi vice Legatione sunguntur in Ecclesiâ In stead of Christ they execute an Ambassage in the Church For it is Augustine his double Rule k August in 〈…〉 Omnis Antistes â—sâ—â—hristi Viâ—ius Euery Bishop is Christs Vicar and l Idem 〈◊〉 q. 106. Homo Impertum Dei habens quasi Vicarius Dei est Man hauing Gods Dominion is as Gods Vicar How can the Pope then be Christs Vicar when Christ hath not made him so neither doth hee behaue himselfe as a Vicar or Vicegerent but as a Lord-Royal when yet his own Law is That m Ioâ— 22 Extrauag Con. lib. 3 tit 2. cap. 5. ad init the Vicar of Christ should coÌ„forme himselfe to the acts of Christ For thirdly is hee not entituled Caput Ecclesiae The Head of the Church Is not this Christs Free-hold whereupon he so vsurpeth And yet how can hee be a Vicar of Christ and the Head of the Church For as that Titular Patriarch of Antioch spake in the Councell of Basill n Joh. Patriar Antioch in append Concil apud Binnium tom 3. pa. 2. Caput esse denotat praeeminentiam quam Minister non habet supra Dominam To be Head noteth a preeminence which the Seruant hath not aboue his Mistresse Ob. Yes say they o Rhemists in 1. Eph. §. 5. Hee may bee a Ministeriall Head as the Pope is to the Militant Church here on earth Well be it so Sol. But I demand what Scripture teacheth this For no place is yet to our knowledge brought by any of them for ground of this distinctioÌ„ But to deale kindly with them who so disgrace their Sauiour by magnifying their Pope admit this yet then the Pope hath not to doe with the Church Triumphant being only the Ministeriall Head of the Militant Church neither yet can euery Pope bee a true Head thereof since some Popes are damned creatures in Hell euen p Watsons Quodlibets q. Sixtus Quintus by Bellarmines iudgement and Landus with others of that Ranke whom q Vid. Baron Annal. ad Ann. 900. c. Baronius and r Platina in Lando c. Platina haue censured either for Monsters or obscure Villaines But if they were neuer so good men I maruell how the Church shall liue when the Pope is dead Shall it walke hop-headlesse Poore Church either the Pope is not thine Head vpon whom thy life dependeth as the life of the members is from the Head or else thou maist make a great many Resurrections vpon the enstalling of euery new Pope yea and must be sometimes like the triple-headed Cerberus Absit dicto blasphemia vpon any Schisme Answere these doubts yee Papists or your Pope is no Head of the Militant Church But fourthly the Pope is Sponsus Ecclesiae The Bridegroome of the Church if hee bee not the Head Nay then hee must bee the Head as the Å¿ Ephes 5.23 Husband is the Head of the Wife But who durst call the Pope the Bridegroome to the Church which by Saint t 2. Cor. 11.2 PAVL is espoused and presented to one Husband euen Christ who as the Baptist saith u Iohn 3.29 is the Bridegroome because hee hath the Bride whom hee x Hos 2.19 married vnto himselfe for euer Surely neither Scripture nor Councell nor Father euer gaue this Title to the Pope till a thousand two hundred and fortie yeeres after CHRIST when the Dogge had his day in the very power and houre of darkenesse I meane when Antichrist ruffled in the Councell assembled at y Bellar. reporteth it out of the Sext. tit de Elect. caâ— Vbi periculum Where yet I cannot finde any such word in their new Edition Gregorian Lyons where this Title Sponsus Ecclesiae was giuen to the Pope farre contrarie to Saint Bernards minde who told z Bernard Ep. 237. Pope EVGENIVS that since he was the Bridegroomes friend hee should make no challenge vnto the Bride vnlesse it be to dye for her sake For that were to make the Church an Harlot if She should be espoused to any other since Christ euer liueth because the a Rom. 7.3 Woman which hath an Husband is bound by the Law vnto her Husband so long as he liueth Ob. But may not an Husband haue a Deputie in his absence Sol. To what purpose To beget Children of her Then b Gene. 39.9 Ioseph might without sinne haue layne with his Mistresse But shee was exempted from vnder his hand as the Church is from vnder the power of any Pope Priest or Potentate in respect of her coniunction in Marriage which is only with Christ as she truly professeth c Canâ— 7.10 I am my Beloueds and his desire is towards mee Ob. Where then the Cardinall doth not thinke it absurd in spirituall matters that one spouse should belong to many howsoeuer it is grosse in Temporall causes Sol. Let him know that as Man and Wife are by Marrriage d Gene. 2.23 one flesh so Christ and his Church are by spirituall coniunction e 1. Cor. 12.12 one body of which if the Pope bee not a member he is but a damned creature for f Cybrian lib. de Vuit Ecclesiae out of the Church is no Saluation and if hee be a member then is he not Sponsus the Bridegroome or Head but one ouer whom the Spouse hath a power euen to be his Mistresse because hee is but her Husbands Vicar or Deputie or Steward not to rule ouer her but for her benefit to dispence their seuerall portions vnto her seruants as Thomas g Apud Aenâ—um Syluium lib. 1. de gest Concil Basil ens de Corsellis did learnedly argue this Case before the Fathers in the Councell of Basill Yet fifthly and lastly hee is called and must carrie it cleerely to be so Episcopus vniuersalis The vniuersall Bishop albeit no Scripture euer gaue him or any other Bishop such a name nay nor yet any Father of the Primitiue Church saue h Theodo diac Ischyrion diac Athanas presb in Actione 3. Concil Chalcedonensis three priuate men in the Councell of Chalcedon who intituled Leo the first vniuersall Archbishop or vniuersall Patriarch but if we may beleeue the report of Gregory i Gregor ad Mauritium lib. 4. Ep. 32. Although this name of vniuersall Bishop was in honour of Saint PETER offered by that Councell to the Bishop of Rome yet none of his Predecessours euer tooke it vnto him or gaue consent to vse it For indeede Gregorie himselfe did k Gregor Ep. 36.38.39 lib. 4. Registri many times inueigh against Iohn the Patriarch of Constantinople for vsurping this name of vniuersall Bishop as a name too high for any man and therfore a proud blasphemous and sacrilegious Title for a Minister of Christ Yea and Gratian l Gratian. dist 99. Can 3.4 from the Councell of Afrike and from the following Decree of
27. Angel Canin in Orthog apud Clenard exedit Schot pag. 103. new haue taught without controlment then doth it most fitly expresse the number of sixe hundred sixtie and sixe or if it be the name of a man proper or common it maketh no matter whether since as it is proper to the whole body so is it common to euery one supplying the head of that bodie then it fitly noteth the time wherein from the Natiuitie of Christ after all other Heretikes in the Primitiue Church Antichrist should come euen that then from the yeere sixe hundred sixtie and sixe of our Lord and so alwaies afterward till the second comming of Christ the same Antichrist should raigne in the Latine Church as some very good approued i Balaeus in Vital lo. Fox in 13. Apoc. D. Whitak in Sander demonst 39. D. Willet in Synops pag. 197. Authors doe deliuer it from other words intimating the same number both by Hebrew and Greeke letters By the Hebrew in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Rome and by the Greeke in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth out plainely the Church of Italie So that now from these two names litterall and mysticall wee may define Antichrist to be an enemy and contrary to Christ who yet so dissemblingly behaueth himselfe that he would be taken for the Vicar of Christ ruling and raigning in the Latine and Italian Church at Rome with all worldly pompe and raging crueltie against Gods Saints from the yeere of our Lord sixe hundred sixtie and sixe till the comming of Christ Iesus to iudge the world § XIII The causes of Antichrist whence wee shall gather a full definition and first But what is this Monster Antichrist really The reall definition is to be gathered from his Nature which wee shall easily finde by the true and due consideration of these foure causes First the efficient Secondly the materiall Thirdly the formall And fourthly the finall cause of this great Antichrist The efficient cause is two-fold The cause efficient the first is principall and this is Sathan k 2. Thes 2.9 after whose effectuall working the comming of Antichrist is in the world The second is lesse principall and this is eyther occasioning or inducing Occasioning this mischiefe two manner of wayes first by the raigne of the Romane Emperours which l 2. Thes 2.7 was to let or stop the comming of this Beast for a time till at length he should bee taken out of the way And secondly by the liberalities and donations of mighty Princes who committed m Reue. 18.9 fornications and liued deliciously with the Whore But inducing and drawing on this mysterie to a ripenesse by those many worldly pleasures wherein this great n Reuel 18.7 Esay 47.8 Harlot glorified her selfe and liued deliciously saying in her heart I sit a Queene and am no Widdow and shall see no sorrow 2. The materiall cause § XIIII Now the matter or subiect of Antichrist is a Man not a Deuill although the o Occumen in 2. Tress 2. The state of the Question in the Materiall cause The first opinion of Papists Deuill must be Antichrists Doctor Onely heere is the question betweene vs and our Aduersaries the Papists Whether this great Antichrist shall be one onely man in person or many men succeeding one after another in a Kingdome apostaticall from the true Church of Christ They all so p Saund. den 2 8. Bellar. lib. 3. cap. 2 ac 12. Henriq vbi sup Blasius Viegas qu. de Antich 2. 3. â—udaem lib. 2. in Rob. Abbat c. The latter opinion of Protestants being the truth many as I haue read of them hold the former affirming that this great Antichrist being but one man in person shall be a Iew by Nation borne of the Tribe of DAN But we maintaine the latter denying the former while q Vid. D. Whit. contra 4. q. 5. cap. 1.2 D. Abbat de Antich cap. ◠§. 6. M. Lauren. Deios in his first Serm. D. Willet D. Down Gabr. Powel D. Sharp in speculo Papae cap. 1. c. we plainly and truly auouch thus much against them That Antichrist at one time is but one person but in continuance of time he is many men succeeding one after another in a gouernment gotten by meere vsurpation as in a well setled Monarchie there raigneth onely but one King at once although in succession of time there may bee many one after another according vnto our owne English Prouerbe The King neuer dyeth Our prooâ—eâ— For this we shall make good by many strong reasons from the Scriptures from the proportion of faith and from the plaine testimonies of Orthodox Fathers From Scriptures out of these plaine words first of Paul First from Scriptures and secondly of Iohn Of Paul two wayes first when he saith r 2. Thes 2.7 that the mysterie of iniquitie doth alreadie worke For this is not spoken onely in respect of the fore-runners of Antichrist who were open Heretikes as our Å¿ Bellar. cap. 2. resp 1. Aduersaries interpret it but also in regard of that secret transfusion of inuenoming poison from one Heretike to another through the close conueiance of deuillish delusions vnto the great Antichrist who being the common corps of all their corruption t Theod. in 2. Thes 2. shall after that he is reuealed openly and plainely preach what he alwaies had priuately confirmed as therefore before he was openly made knowne it is said of his working in the time of the Apostles Many u Ioh. 2. Ep. v. 7 deceiuers are entred into the world who confesse not that Iesus Christ is come in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that deceiuer and that Antichrist then working in a mysterie euen at Rome by Simon Magus and other Heretikes whose poyson is now deriued tanquam per traducem into Peters Chayre For vpon the Whores fore-head x Reue. 17.5 was a name written Mysterie Babylon The great the Mother of Harlots and abominations of the earth Secondly this appeareth from the same Apostle calling Antichrist y 2. The. 2.3.11 an Apostasie and shewing that it must continue till the end of the world when the Lord shall consume him with the Spirit of his mouth and shall destroy him with the brightnesse of his comming For this Apostasie which is not as z Ambros in 2. Thess 2. some thinke a reuolting in obedience from the Romane Empire but as Cyril a Cyril Hierosol Catech. 11. saith and to him our Aduersaries conuicted in conscience do assent a defection from the right faith cannot be complete in the number of few yeeres nor yet haue full residence in one only man since it must endure from the first full disclosing thereof which fell out in the yeere of our Lord sixe hundred sixty and sixe vntill the end of the world as we shal haue occasion God
willing to shew hereafter Ob. For in the meane time where they b Bellar. ubi yn in resp ad 3.4 would haue this Apostasie not to appertaine to one body and Kingdome of Antichrist nor yet to require necessarily that it should haue one only head thereof but to bee only a disposition or preparation vnto the future Kingdome of Antichrist and to be done in diuers places vnder diuers Kings vpon diuers occasions as Afrike is fallen away to Mahomet Asia to Nestorius and Eutyches and other Prouinces to other Sects where I say they would thus vnseasonably separate Antichrist and this Apostasie Sol. I wish them to looke better into the holy Apostle who maketh these two Reciprocals Antichrist and Apostasie since there can bee no Apostasie from the right faith which is not against Christ neither is their any one to be accounted Antichristian which is not an Apostate either more or lesse as Augustine c August lib. 20 de Ciuit. Dei cap. 19. thought and therefore construed these words of Saint Paul only of the Great Antichrist yea as Bellarmine d Bell. vbi supr himselfe confesseth in his first answere vnto this our Argument that Antichrist is called Apostasie either by a Metonymie because he is vnto many men the cause of their backe-sliding from God or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of some excellencie in that hee is the most famous Apostate although this figuratiue identitie supposed by these men doth not hinder the succession of the Great Antichrist in many men who are heads of this Monster successiuely since they all are both notorious Apostates in themselues villanous Seducers of an infinite number of people from Christ as wee shall find presently from the formall cause In the mean while as this truth is proued from Saint Pauls wordes so let vs now demonstrate the same from Saint Iohn who calleth this Great Antichrist in one place e Reue. 13.11 a Beast that commeth forth of the earth and after that in the same Chapter the f Verse 14. image of the Beast and in another place the g Reue. 17.10 seuenth King For euery one of these names signifie a succession of men sitting on Antichrists Throne since as the h Reue. 13.1 first Beast rising out of the Sea signifieth not one Emperour only but all the whole company of Emperours succeeding one another in that Monarchie so the second Beast importeth a body of beastly Tyrants arising by succession into a Gouernment which is called the Image of the Beast i Gloss interlin in cap. 13. Apocalyp Râ—â—har de Sanc. Victore lib. 4 in Apocalyps cap. 5. because it most fitly resembleth the State and Pompe of the Empire that as in the Empire the Head was one not by vnitie of Person but by succession of one person after another in that same authoritie so in this Kingdome of Reprobate Antichrist the Head must be one not singular in one only person and no more but single by the succession of one after another For else how can hee bee the seuenth King which was to come in the place of the sixth then flourishing when Iohn did write this Prophesie I will goe no further then to their owne Rabbies the k Rhemists Annot in 13. Reue. §. 1. Rhemists who first expound the seuen heads to bee seuen Kings but how truely they speake this I send them vnto l Qui prorsus negat hanc gloss lib. 2. in Rob. Abbat pag. 127. Eudaemon for iudgement Fiue before Christ one present and one to come and secondly m Rhemens Annot in 17. Reue. §. 8. interpret the eight to be the Great Antichrist one of the seneÌ„ in regard of order but for that the malice of all the rest is complete in it called the eight and the odd Persecutors For who are the fiue Kings before Christ The n Iidem ibid. §. 7 Rhemists tell vs that they were the Empires Kingdomes or States of Aegypt Canaan Babylon the Persian and Greekes which bee fiue as sixthly the Romane Empire which persecuted most of all Well then I demand whether the seuenth head or Kingdome shall resemble the rest in State and Gouernment or differ cleane from them They cannot say that hee shall differ from the other in forme of policie since he is one of the seuen and o Reue. 13.12 shall doe all that the first Beast could doe Therefore hence I conclude that since the heads of Aegypt Canaan Babylon Persians and Greekes yea and of the Romane Empire were not one singular person and no more but single men succeeding one after another as the p Herod lib. 2. Pharaohs in Aegypt q Iere. 52.31 Nabuchadnezzar Euilmerodach c. in Babylon r Herodot lib. 1.3 c. Cambyses and Darius Histaspis in Persia Å¿ Dindor Sicul. bibliothes lib. 17 18.19 c. Alexander alone and after him his Captaines in foure seuerall Kingdomes of Grecians and the t Sueton. Dio Corpus Romane historiae Caesars in Rome since I say these Kingdomes to which Antichrists Kingdome is like for outward Gouernment had a succession of many one after another Antichrist shall be such an head as when the Deuill hath cut off one he shal presently in succession set another in place But although this glosing Exposition of the Rhemists be sufficient to conuict the Romish Sect yet the faithfull must bee satisfied by reason onely grounded vpon the truth which is this concerning these seuen Kings that as the sixe former kinds of Gouernment were vpholden by succession of one after another vntill their last period so must this Kingdome of Antichrist continue in a company of wicked Caterpillers succeeding one another like Vipers the latter eating out his way to raigne by the ruine of the former For they are all alike both Heads and Kings for power and authoritie ouer the same Citie and they had a succession in euery kind seuerally as they were in force first Kings then Consuls thirdly Tribuni militum fourthly Decemuiri fifthly Dictators and sixthly Emperours as the Histories and Annales of the Romanes doe demonstrate and we shall shew hereafter But u Eudaemon pag. 122. c. ad 128. c. Eudaemon in his madnesse denieth all at once here Antecedent and Consequent that Ob. because there were not in Rome before Christ fiue seuerall kinds of Gouernment which kept this succession since Kings and Emperours were all one kind of Gouernment as Consuls and Dictators since Dictators were not ordinary but chiefe men chosen vpon extraordinary occasions since there was an often interruption of Consuls by Dictators and Tribuni militum this for that if we grant those fiue to haue a succession yet it followeth not that the seuenth must continue by the like succession since some of those raigned but two yeeres as the Decemuiri others but fifteene as the Tribuni militum nay all of them but seuen hundred yeeres at
denied by those Arian Popes Foelix the second and Liberius he being vpon Liberius his banishment made Bishop of Rome by Constantius the Emperour at the instance of Acacius and so continuing till his dying day if we beleeue either k Hieronym in Catalog sub nomine Acac. Hierome before l Platina in Foelice Platina or Onuphrius m Onuphr in Annot. in Platin. his old Monument recording him a Schismatike and an Opposite to Liberius then as yet truely Orthodoxe before Bellarmines n Bellar. lib. 4. de Pontif. Rom. cap. 9. false Epitaph found or rather counterfeited by some cunning Knaue at that very time when they made him a Saint this to wit Liberius being drawne vpon Foelix his death for the re-obtayning of his place to subscribe to Arianisme to communicate with Arians in the Councell of Sirmium and after his re-instalment all his life afterward to bee a professed Arian if wee may relye vpon the constant report of o Athanas in Epist ad solitar vit agentes Athanasius p Hieronym Catal. in Fortunatiano Hierome q Sozomen lib. 4 cap. 15. Sozomene and all the r Regino lib. 1. Hermannus Gigas c. tom 1. illustr scriptoruÌ„ apud Ioh. Pistor 2. As Christ is Man latter Histories And for his Man-hood how it was vndermined by Vigilius the Manophysite and Honorius the Monothelite I need not insist since Bellarmine and Baronius are here beaten downe with their owne best weapons by the Å¿ D. Rainolds in Apolog thesium pag. 39.40 c. D. Whitaker contr 4. q. 6. c. 3. 2. Of Christs Office 1. As Christ is a Prophet two great Worthies of our Israel not yet answered For the Popes coozening close-play against Christ his Office is at this day more detestable in that he impugneth first the Propheticall Office of Christ by his wicked allowance of vnwritten Verities and humane Traditions which hee t Catechism Trident. Coloniae 8.1581 pag. 11. maketh one part of the Word of God like the blasphemous Iewes u Apud Petrum Galatin lib. 1. de Arâ—an Cathol fidei cap. 1. now deuiding the Law into two parts the one in writing the other in speaking whereas wee are not bound to acknowledge any other word of God but what is written in the Canonicall Bookes of Scriptures by Damascen x Io. Damascen lib. 1. Orthodox sid cap. 1. his iudgement vnlesse wee will incurre Pauls y Glaâ— 1.8.9 Anathema for receiuing another Gospell 2. As Christ is a Priest secondly Christ his Priesthood not onely by appointing z Concil Trident sess 22. c. 3. the Masse to be a Sacrifice propitiatorie for quicke and dead against the Apostles Doctrine by which we are taught that a Heb. 10.14 by one offering Christ hath perfected for euer them that are sanctified but also by ordayning a Shaueling Priest to be Mediator betweene God the Father and Christ his Sonne as when vpon the Popes prescription b Jn Missali edit iussu Pij Quinti the Priest must offer the body of Christ for a Sacrifice to God vsing this c In Canone Missae Prayer after the words of Consecration d Placeat tibi Sancta Trinitas obsequium seruitutis meae prâ—sâ—a vt sacrificium quod oculis Maiestatis tuae indignus obtulit c. Let the obedience of my seruice please thee O holy Trinitie and grant that the Sacrifice which one vnworthy hath offered in the eyes of thy Maiestie may be acceptable vnto thee and thou shewing mercie helpfull to me and to those for whom I did offer it by Iesus Christ our Lord. Amen which all his chiefe Liturgists cannot free from the blot of Blasphemie since the Sacrifice being as their e Of Transubstantiation Concil Trident. sess 13. cap 4 Doctrine enforceth it Christ himselfe whom the Priest doth offer the Priest must needs be a Mediator vpon whose worth the Sacrifice is acceptable so that they cannot excuse it from a plaine intrusion into the Office of Mediatorship and a lifting vp of the Priest aboue Christ his Sauiour and therefore f Titleman Durand Durantus in exposit Missae some of their Ceremonists passe it ouer in silence as a Mysterie and others g Iodoc. Clicthoueus lib. 3. Elucidator Ecclesiastici ad finem glosse it as if the Priest did desire it to bee accepted as well for the giuer as for the worth of the gift whereas we are not to acknowledge any other Mediator then h 1. Tim. 2.5 one which Christ in i Ephes 1.6 3. As Christ is a King whom alone wee are accepted thirdly Christs Kingly Office by that wicked vsurpation of a Supremacie ouer the Church whose Head and whose Husband the Pope k Extrauagant Commun lib. 1. tit 8. plainely calleth himselfe when if he bee an Head not mysticall which is l Ephes 5.29 Christ nor Ciuill as the m 1. Sam. 15.18 lawfull Magistrate is but as n Rhemist in 1. Eph. 2â— Bellar. lib. 2 de Ponti Rom. c. 17 they call him an Head Ministeriall then both the Church shall bee like Cerberus a Triple-headed Monster the Pope but like a Wen or an Head for no vse but for an odious and tedious burden since Christ for matter spirituall and the Magistrate vnder Christ for Ciuill Causes doth wholy and only gouerne the Church which cannot haue the Pope to be her Head Ministeriall without some contradiction since n Ioh. Patriarch Antiochen in appendi Concilij Basiliensis if hee bee an Head to the Church he is her Master or if hee be but a Minister as they call themselues o In suis bullis à Gregor 1. seruos seruorum then shee is his Mistresse and therefore not his Spouse vnlesse p Vid. D. Abbat in Antilogiâ ad Apologiam Eudaen cap. 3. he be an Adulterer and shee an Adulteresse since Christ her q 2. Cor. 11.2 only Husband r Heb. 13.8 is yet aliue and euer Å¿ Matth. 28.20 The third Article is impugned in respect 1. Of the Virgin Marie her selfe with her to the end of the World The third Article Which was conceiued by the Holy Ghost borne of the Virgin MARIE is by him impugned two seuerall wayes first by that proper assertion of the Franciscans allowed by t Extrauag Comm. lib. 3. tit 12. cap. 2. Sixtus quartus and the u Concil Trident sess 5. can 5 Councell of Trent that the Virgin MARIE was conceiued without originall sinne For thereby they conclude that Christ is not a lonely so holy as x Luke 1.35 the Angell pronounced him and that hee was not a y 1. Tim. 4.10 Sauiour for all men as the Apostle auoucheth since Marie had no need of him if She were without sinne whereas of the contrary Shee her-selfe z Luke 1.48 confessed Him for her Sauiour the Fathers vniformely holding this for an Axiome against the
rep cap. 4. quasi primum caput As their first and chiefe Head vpon whom next vnder God wee are to depend that t 1. Tim. 2.4 vnder them wee may lead a quiet and a peaceable life in all godlinesse and honestie So that u Agapet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Iustinia apud Orthodoxograph tom 1. Agapetus might well say vnto Iustinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King is Lord ouer all yet Gods seruant withall For what is his Nature as he is a King None better expresseth it then the Apostle x Rom. 13.4 Saint Paul saying He is the Minister of God to thee for good For here is first his Maker GOD By y Prou. 8.14 me Kings raigne secondly his matter or obiect of gouernment Thou whosoeuer thou art z Rom. 13.1 euery soule must bee subiect vnto the higher Powers thirdly his forme Gods seruice according vnto his will a Psal 2.11 Serue the Lord in feare fourthly his end b 1. Tim. 2.2 Thy good in an honest and a quiet life So that looke how farre God hath giuen him authoritie and power so farre must inferiours bee subiect vnto it without exemption vnlesse against all conscience by rebellion c Rom. 13.2 they resist the Ordinance of God Now certaine it is that God hath giuen to Kings an absolute power and Soueraigntie vnder him ouer all Persons Goods or Causes within their Dominions For first Persons are subiect vnto obedience without exception as the Apostle saith Let d Rom. 13.1 euery soule be subiect to the higher Powers Yea saith e Chrysost hom 23. in Ep. ad Rom. Chrysostome If thou beest an Apostle if an Euangelist if a Prophet or whosoeuer thou art for this subiection hindreth not godlinesse but ratifieth Gods Order for reward of thy well-doing as Salomon f 1. Reg. 2.26 preferred Zadoc or for thy iust punishment if thou rebellest against thy Soueraigne as did Abiathar deposed g Vid. Bennonem Cardinal Act. Monum Io. Fox de his omnibus Hildebrand Lanfranke Anselme Becket Beuford Poole Allen and the rest of our Romish Renegadoes Secondly Goods are at Princes disposing for the good of Church and Common-wealth bee they what they may bee prophane or sacred which the King may eyther for necessary vse establish as good Nehemiah h Nehe. 13.12 did the Tithes or vpon abuse translate to other occasions thereby to punish the grosse offendours as Ioas i 1. Reg. 12.7 did disgrace the Priests by forbidding them to take any further Offerings of their acquaintance since with what they had before receiued they did not repayre the breaches of the Temples so may Kings take Tribute of Church-lands as Christ k Matth. 17.25 himselfe payed to Caesar so are Clergie-men to yeeld subsidie as members of the body politike euen out of their Lands and other reuenewes which they hold of the King in capite as we Englishmen say in chiefe according as the l Gratian. dist 8. Can. 10. Canon Law iudged out of S. Augustine m August tr 6. in Ioh. prope finem thus disputing Nolite dicere quid mihi Regi Quid tibi ergo possessioni Per iura Regum possidentur possessiones Say not yee What haue I to doe with the King Then what hast thou to doe with Possessions By the Lawes or right of Kings are Possessions kept Thirdly Causes Ecclesiasticall as well as Ciuill are within the compasse of the Kings Iurisdiction since otherwise there can hardly eyther Kings be n Esay 49.23 nursing Fathers or Queenes be nursing Mothers vnto the Church Was not the Iudge to o Deut. 17.8 ioyne with the Priest in the sentence of Iudgement Did not Asa Iâ—hoshaphat Hezekiah Iosiah Nehemiah and such other good Rulers of Iudah meddle with causes of Ecclesiasticall conusance when they commanded the p 2. King 18.4 Priests to purge the Temple the q 2. Chro. 19 4 Leuites to teach the people r 2 Reg. 23.6 put downe all Idolatry and restrained Å¿ Nehe. 13.15 abuses done vpon the Sabbath day Did not the Fathers of the Primitiue Church craue helpe t Euseb lib. 7. histor cap. 24. of Aurelianus the Emperour for deposing of Paulus Samosatenus Had not Constantine the Great in his power what he determined betweene u Socrat. lib. 1. cap. 4. Alexander and Arius in Alexandria betweene x Optatus Mileuitan lib. 1. contr Parmenianum Caecilianus and Donatus in Carthage Who called Councels Who placed Bishops Who established Churches Who receiued the Appeales of Bishops from their Metropolitanes The Emperour while hee stood and since his deminishing those Kings of the Prouinces as wee may plainely see by the y Tomis 1. 2. Concil apud Binnium apud Caranzum Councels of Spaine at Toledo of France at Orleance and other places For this point is plaine by those words of Leo the z Leo 1. Epist 75. cap. 3. Romane Bishop to Leo the Emperour Seeing God hath enriched your Gentlenesse with so great enlightning of his Sacrament you are presently to marke that this Kingly power is conferred vpon you not onely for the gouernment of the World but especially for the safegard of the Church that by the repressing of bold attempts you may both defend things well ordayned and restore true peace to things in trouble and that by driuing out the vsurpers of anothers right Therefore in a word we find that the King is called the Head of the Church not mysticall and spirituall for so is Christ a Vt supra the onely Head but politicall and corporall as the b Esay 9.15 ancient and Honourable is the Head and yet so not an Head which doth by it selfe execute what is to be done for mans soules health in the Church of God I meane he is not caput administrans a ministring head in his owne person for Kings in Gods law were not to sacrifice as appeareth by Vzziah c 2. Chron. 26.16 therefore smitten with a Leprosie but as our most d Nowâ—l against Dorman D. Rainolds Conference with Hart cap. 10. diuis 1. learned Diuines haue expressed it the King is caput imperans an head who howsoeuer he may himselfe execute any Soueraigne dutie coÌ„cerning the affaires of the Common-wealth as to sit in iudgement with e 1. Reg. 3.15 Salomon and to f Vid. Q. Curtium lib. 3. c. make warre with Alexander yet in offices Ecclesiasticall only is to commaund and see those duties performed by such as are therunto allotted by Gods speciall calling as Dauid g 1. Chro. 24.8 set the Priests in their orders courses Hezekiah h 2. Chro. 29.4 called them to purge the TeÌ„ple For this is the settled iudgement of the Primitiue Church as is manifest by these words first of Augustine i August Ep. 50 ad Bonifac. The King serueth God otherwise as he is a man and otherwise
his soule and the x Prou. 19.23 feare of the Lord tendeth to life hee that hath it shall abide satisfied Fourthly in the outward behauiour of body by diligent watching ouer all the whole body and euery part thereof y Rom. 6.13 to giue it vnto God as a weapon of righteousnesse and not as a weapon of vnrighteousnesse vnto sinne since the z 1. Cor. 6.19 body is the Temple of the holy Ghost which is in vs. And so is this New-man a Iames 1.4 perfect and intire lacking nothing if his actions bee answerable to these in-wrought good habits of body and soule Now all the actions of true perfection Euangelicall are reduceable or to be drawne vnto one generall head which is Repentance consisting of b Vid. Rollocum de Vocat efficaci cap. 36. two speciall parts the one called properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sorrow after sinne the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true reformation after that sorrow The former is esteemed an action of Euangelicall perfection not as it is a sorrow arising from feare of punishment denounced in the Law against impenitent sinners for that c Rom. 8.15 sorrow is wrought by the spirit of bondage and may bee in Reprobates as in d Gene. 4.7 Cain and e Act. 24 25. Foelix but as it is godly sorrow wrought in our hearts by the f Rom. 8.15 Spirit of adoption onely because God is so dishonoured by our sinnes and so displeased at vs sinners as Dauid g Psal 51.4 lamented saying Against thee thee onely haue I sinned and done this euill in thy sight For h Act. 2.37 this pricking of the heart this i Esa 35.14 chattering this k Matth. 5.5 mourning tendeth to perfection two manner of waies first as it teareth asunder our hardned hearts for our sore-past sinnes that so they may become the l Psal 5.18 Sacrifices of God m Heb. 9.14 purged from dead works to serue the liuing God because God onely looketh n Esay 66.2 on him that is poore and of a contrite heart and trembleth at his Word Secondly as it maketh a man alwaies suspect himselfe vpon the conscience of his owne infirmities which minister seede vnto his sinnes as o Iob. 1.5 Iob did his sonnes and Dauid himselfe saying Haue p Psal 6.2 mercy vpon me O Lord for I am weake for thus hee casteth off the confidence of the q Ierem. 17.5 fleshly arme and trusteth in the Lord his helper and so he seeing his owne spots and staines by the cleere Glasse of Gods Law daily endeuoureth by a liuely faith to wash all white in r Reuel 7.14 the bloud of the Lambe But all this cannot perfect vs without a further proceeding euen vnto the latter part of repentance viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an action of perfection onely as it is a change first in the minde from ſ 2. Thes 2.11 the beleeuing of errors to the knowledge of the Truth secondly in the will from euill to good t Iude 23. hating that inclining to this thirdly in the whole man who before being u Tit. 1.16 disobedient and to euery good worke reprobate now yeeldeth himselfe vnto all due obedience and seruice of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly both in body and in Spirit glorifying x 1. Cor. 6.20 God for they are Gods in all points whiles y Psal 119.8 that hee hath respect vnto all Gods Commandements for euer in that hee desireth but one z Psal 27.4 thing of the Lord which he will seeke after that he may dwell in the House of the Lord all the dayes of his life to behold the faire beauty of the Lord and to inquire in his Temple For although the flesh allure him with subtill baits yet a Gal. 5.24 by crucifying the flesh with the affections and the lusts hee auoydeth the danger of those inticements although the world set blocks in his way yet God maketh b Psal 143.8 his way plaine by induing him c Luke 21.19 with patience to possesse his owne soule and to d Psal 18.29 leap ouer such lets yea albeit the raging Deuill spiting at this perfect man mustereth all his forces of hard temptations either to oppresse him or incumber his way yet e Prou. 15.24 his way is on high to auoid from hell beneath he easily defeateth them all f Ephes 6.14 by the putting on of the Armour of light and the discreete vsing of the same against the brunt of euery temptation according to their seuerall kinds For g Prou. 18.10 the Name of the Lord is a strong Tower the righteous runne into it and is safe hee is called a h Act. 11.25 Christian and in Christ at the end hee i Rom. 8.37 shall bee more then Conquerour when the k Rom. 16.20 God of peace shall tread downe Sathan vnder his feete shortly It may bee that he is stayed awhile from following his course by the heate and height of violent temptations as were l Iudg. 16.21 Samson m 2. Sam. 11.2 Dauid n Math. 26.76 Peter and others of the blessed Martyrs and Confessors as o Niceph. lib. 5. cap. 33. Origen p Platina in Marcellin Marcellinus and that true seruant of Christ q Fox Act. Monum p. 1710 Thomas Cranmer by weaknesse of the flesh yeelding somewhat to sinne but yet he falleth not finally from the faith r 1. Iohn 3.9 the seed of God remayning in him to hold him vp that in the act he should not runne too farre and in the issue he should not be slacke to get himselfe out recompencing his stay by a swifter course afterward with a greater detestation and loathing of sinne and a zeale more inflamed to follow after righteousnesse as we find it true in the foresaid Saints what was promised by ſ Esay 40.27 the Prophet They that wait vpon the Lord shall renue their strength they shall mount vp with wings as Eagles they shall runne and not be weary they shall walke and not be faint For saith the t Psal 6◠13 Vid. ibid. Mollerum c. Lyram c. Psalmist to all the Church militant Though yee haue layne amongst the pots subiect to much danger in darke obscuritie yet for issue out of trouble yee shall bee as the wings of a Doue couered ouer with siluer and her feathers with gold For their wings are their prayers by which they escape especially being both qualified with the meekenesse of a Doue and sinceritie shining like purest siluer and grounded vpon a liuely faith which as feathers flye into the golden estate of glory And thus we see fully what is that which they call perfectionem viae the perfection of the way Now for the second which is perfectio vitae the perfection of life it is that estate of perfect happinesse which the faithfull shall