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
the Thessalonians did think that the day of the Lord was at hand yet was this no errour These places may bee reconciled two wayes First distinguish of the phrase St. Iames and St. Peter say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is comming like a cloud in the wost before our eyes But the phrase of St. Paul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is comne like a cloud in the Zenith over our heads imminent at the point to drop downe Againe distinguish of the Time according to St. Peter Christs comming was at hand as our late Divines terme it quoad ultimum Buchan loc 38. tempus in regard of the last time of the world according to St. Paul Christs comming was not at hand Quoad ultimum temporis in regard of the last age of the world Finally St. Augustines phrase will also helpe to cleare this August epist 8â— point There are saith he dies novissimi as also novissimorum novissimi that is the last daies and the latest of those last daies St. Peter speaketh according to the first phrase and St. Paul according to the last That they were afraid that the comming of Christ would have beene in that very age wherein they lived This was the error from which St. Paul in this text did disswade the Thessalonians From hence then it doth appeare to be unlawfull Doctr. for men to define the time of Christs comming St. Paul doth here condemne it as an errour in the Thessalonians an evident conclusion that it is an errour in us also It were superfluous to discourse of this point in this place because it is so copiously disputed by St. Paul himselfe in the last Chapter of this first Epistle Onely this one thing let me commend to your observation This Errour wee see was hatched in St. Pauls time kild by St. Pauls hand yet afterwards it was revived againe and received by many rare men Many rare godly men did attempt curiously to define the time of Christs comming Est appropinquantis judicij terribilis expectatio said Vincentius Vinc. Lyrin pag. 15. Prâ—f Lyrinensis that is in his age they had a fearfull expectation of the apppoaching day of judgement St. Augustine avoucheth that he did live in sexta Aug. Râ—tr lib. 1. cap. 26. aetate mundi that is in the last age which the world could endure Sex millia annorum jam pene complentur saith St. Cyprian that is the Cypr. de Exb. Mart. sixt and last age of the world was almost finished in his age The holy Scriptures of the old Testament containe in them the Histories of five thousand yeares saith Iosephus S. Ambrose Josephus lib. 1. cap. 1. was of the same opinion saith our Doctor Whitakers Lactantius is yet more peremptory Lactantius lib. 7. cap. 25. Omnis expectatio non est amplius quam ducentorum annorum The world saith he cannot endure above two hundred yeares and yet those two hundred and a thousand yeares besides are passed since hee passed that peremptory sentence I conceive that S. Hierome also might be of the same opinion because of his Surgite mortui he thought that he alwayes heard the sound of the last Trump A double mistaking misled all these Fathers into this one errour First they erred in Theology because the world was created in sixe dayes therefore they concluded that the world should endure but six thousand yeares having no other ground for their conclusion but onely that phrase of S. Peter One day is with the Lord as a thousand yeares â— Pet. 3. 8. Secondly they erred in Chronology following therein the errour of the Septuagints who in the fifth and twelfth chapter of Genesis added an hundred yeares to the life of every Patriarch For example Gen. 5. 3. where the Originall readeth that Adam lived an hundred and thirty yeares the Septuagints translate it Adam lived two hundred and thirty yeares and begate a sonne in his owne likenesse These were the causes of their grosse errour that Christ must come in their age Let us make a double Vse of this Doctrine Vse the one to benefit our learning and the other to better our lives First learne that the verdict of the Fathers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very venerable but not absolutely infallible I acknowledge Scientia nullum habet inimicum praeter ignorantem that none contemne the Fathers but either the ignorant that cannot or the idle that will not reade them Howbeit since even the Fathers were but men I say their consent is an excellent confirmation not an evident demonstration This one example that so many did concurre in this one errour is too true an evidence for my assertion Secondly in our lives let us quit our selveâ— from this over-busie curiosity concerning times and seasons and the comming of Christ Let us be good servants let us doe our service and not pry into our Masters secrets Let us bee Gods children let us assure our selves that we shall have our inheritance but let us leave the time unto our Fathers disposition In a word Let us not bee troubled nor moved concerning the comming of our Lord Iesus Christ Having considered their errour that they thought the Day of the Lord to be at hand this leadeth us unto the consideration of their terrour that they were shaken in minde and troubled Which terrour is expressed by a double metaphor First from a Sea-storme for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the Sea and a Storme also From whence is derived the word in my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be shaken to wit as a ship is shattered in a sea tempest Another word is also added in the text They were shaken in minde yea from their minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so runneth the originall Their minde or understanding seemed to bee torne from them through the feare of the day of judgement as a storme forceth a ship riding in the road to slip or cut Gable The second metaphor is taken from souldiers frighted by a sudden Alarme for so that word in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to signifie The sense is cleare Heretickes doe terrifie you with their false doctrine That Christ will come with flaming fire even in your age But they give you a false Alarme to affright you from your anchor-hold and settled Religion Therefore we beseech you brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you would not be shaken in minde nor troubled concerning this errour These phrases may teach us this doctrine The errour of the understanding is a great terrour Doctr. to the conscience The text termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a storme to a ship and an Alarme to men asleepe than which nothing can bee more terrible The like metaphor is urged by S. Paul Gal. 4. 14. Be not children caried about with every winde of doctrine Imagine how fearfull children would be in a Boat hulling on the Sea without
none could read it But Oedipo non opus est wee need no Daniel to expound it every childe can spell it It is plaine The Pope is the adversary But the Papists say we doe him open wrong because he is no open adversary but a professed servant of Christ I answer even Mahomet doth speake excellently of Christ not onely as â—â—nicer Toâ— 1. of a Prophet but also as of the Saviour of his people The Devill also professed Christ to bee the Sonne of God Mark 1. 24. Therefore a professour may be a secret though no professed adversary unto Christ We may say of the Pope what Mountague said of one Pope Boniface 8 he can cary himselfe both like a Foxe and like a Lyon a Foxe by publike sophistry and a Lion by private Tyranny I say the man of Rome is that woman of Babylon which maketh the world dâ—mâ—e with a world of impiety Rev. 17. 4. as one acutely descanteth on his name Papa That is The Pope doth poyson all Princes with abominable Heresies P Poculum A Aureum P Plenum A Abominationum Or to confirme the Pope according to his Election Sacrâ—â— Caerem lib. 1. sect 1. by his owne Cardinalls Electus induâ—tur Papali habitu toga scilicet lanca albi coloris caligis rubeâ—s sandalijs rubeis cingulo rubeo birreto etiam rubeo that is when the Pope is elected hee is arrayed in his Papall apparell to wit a White Gowne but red shooes red stockins c. emblematically notwithstanding their white outside they have a red bloody inside And their openprofession is no argument but that the Pope may be a secret adversary To say this and shew it too First the Pope doth oppose Christ fundamentally hee is an adversary to the foundation of Chrâ—stianity and very groundworke of the Gospel which is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternall life is the gift of God through Christ Rom. 6. 23. But the Pope saith Good workes can be no other than the valew desert price worth and merit of Heaven Rhemists in 1 Cor. 3. 8. Good workes are meritorious and the very cause of salvation so farre forth that God should be injust if he did not render heaven for the same say the same Rhemists Bellarmine Rhemists in Heb. 6. 10. doth amplifie all the particulars paraphrasing on the 2 Tim. 4. 8. namely that the papists Bell. de justif lib. 5. cap. 16. expect Coronam justitiae a Crowne of Iustice meritis operum for the merits of their workes pro qualitate ac disquisitione factorum according Bellarm. Apolog. pag 163. to the exact quality of their actions à judice justo non à patre misericorde from a just judge Concil Trident. sub Paulo 3. Sess â— cap. 24. not from a mercifull Father And if any shall say that opera are onely signa fructus and not causa justificationis anathema sit the councill of Trent damneth that man to Hell who shall say good workes are not the cause of justification But whilest the thundereth out against us that Anathema injuriously he magnifying merits incurreth the Anathema of Saint Paul Gal. 1. 8. meritoriously Whosoever doth oppose the workes of Man unto the grace of God Noâ— sit Anathema sed est Anathema He is that cursed adversary which doth raze the very â—oundatâ—on of the blessed Gospell which is not my particular opinion onely but the judgement of the Church of England These are the Hom. Par. 1 â—â—e Sermon of salvation words thereof Wholly to ascribe our justification unto Chrâ—st onely this is the rocke and foundation of Christian Religion This whosoever denyeth is not to be accepted for a Christâ—an man It is the greatest presumption and arrogance which Antichrist can set â—p against God to affirme that a man might by his owne workes take away and purge his owne sinne and so â—ustifie himselfe Thus doth the Pope opposâ— Chrâ—st fundamentally that he doth also oppose him universally Dounam Dereâ—â— part 1. lib. 3 cap. 6. it is made manifest by that excellently learned religious Bishop of Dâ—ry from whom I professe that I draw the most part of this excellent Antiparallell the Catholike opposition which that Româ—sh Catholike maketh unto Christ may be reduced unto three particulars It is quoad mores officia beneficia in regard of his conversation offices and benefits First for his conversatâ—on three things were eminent in the manners of Christ Innocence Humilitie and Charitie And the Pope doth practise the direct contrary Christ was innocent as a Lambe behold the Lambe of God saith Saint Iohn Ioh. 1. 39. and againe Ioh. 8. 46. which of you convinceth me of sinne the Popes personall infirmities yea enormities I passe by onely I will use the phrase of the fellow in Carion if you aske of mee the lives of the Carion Chron. lib. 3. Popes I say since Gregory the first there have beene so many vertuous Popes that all their images may be graven in one Ring Humility a vertue second to none was the second vertue in our Sauiour Christ came riding on an Asse Ioh. 12. 15. the Pope is caried on the shoulders of Noblemen Christ did wash his Disciples feet Ioh. 13. 14. but even Princes kisse the feet of the Popes Holinesse Christ would not arrogate Bulla Alex. 6. so farre to himselfe as to divide a small Inheritance betwixt two brethren Luke 12. 14. But the Pope is so arrogant that hee hath taken upon him to divide the new world betwixt two great Kings Finally Christ is Charity it selfe and sharply rebuked his disciples for desiring fire from heaven to avenge them on the inhospitable Samaritans Luke 9. 56. But the Pope like the sonne of Hecuba is a Firebrand setting all Christendome in a combustion And thus farre for the first opposition Secondly the offices of Christ are three Propheticall whereby hee doth instruct his Church Sacerdotall whereby he doth sacrifice for his Church and regall whereby hee doth Rule the Church Now the Pope by fortifying his usurped primacy doth trench upon all these prerogatives First Christ doth as he is a Prophet instruct his Church by his holy Word and his holinesse doth oppose his owne word and maketh it Equall to Christs word To omit those monstrous sayings of Eckius Hosius c. who nickname Lessius de Antich part 1. Dem. 15. the Scripture to be a Leaden Rule a nose of waxe of no better authority if not authorised by the Church of Rome than Esops Fables To omit also the like phrase of Costerus Vagina quae Coster Enâ—h cap. 1. quâ—mlibet gladium admittit a scabbard fit for every sword Omitting these scurrilous similies or rather plaine blaspemies In sober sadnesse these are their solemne conclusions Verba pontificis Suarez Apol. lib. 7. c. 22. nu 8. è Cathedrae in veritatis certitudine aequalia sunt Scriptura that is the words of the Pope pronounced out of his Chaire are equally true
Sive Suarez Apol. lib. 5. 6. 17. nu 7. vere sive falso sive metaphorice be he a true false or metaphoricall god such as Princes are said to be saith Suarez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra omne quod colitur sive superstitiose sive religiose either religiously or superstitiously saith the same Suarez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum extollendi Suarez Apol. lib. 5. c. 17. nu 11 significat excessum arrogantiam usurpationem by exalting is meant an excessive arrogant usurpation over God and all things belonging to God According unto which our English Rhemists seeme to state the question and controversie Rhemists in 2 Thess 2. 4. Sect. 11. betwixt us Who exalteth himselfe above all that is called God or that is worshipped That is Antichrist shall abolish all religion of the Iewes Gentiles and Christians and shall suffer none no not God but himselfe to bee worshipped alone A most grossely absurd exposition as it may be made manifest foure wayes First it contradicteth reason in reason if a seducer should plainly professe and proclaime himselfe to be greater than God would any be so stupide and senselesse to be seduced by him If a mortall wretch should exalt himselfe above the great and true God men would rather deride him for his folly imprison him for his phrensie and stone him for his blasphemy than to follow such a foolish frantick and blasphemous Impostor Secondly it doth contradict his name who is named Antichristus that is The Adversary of Christ and not Antitheus that is the Adversary of God which should be his proper name if directly or expressely to exalt himselfe above the true God were his true propertie Thirdly this is contrary to their owne popish positions Antichrist say the Papists shall be a Iew how then shall he abolish the Iewish religion Againe they affirme that he shall be a Magician and that hee shall worship the Devill Therefore Antichrist shall not exalt himself supra omnem Deum above every God not above the god of this world And finally this interpretation is contrary to this very Text. The superlative of all his excessive properties is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he shall rule as God and shew that he is God this is the height of his audacious incomparable arrogance but that incredible impossible unlimited insolence that a man shall exalt himselfe above God we must leave this as a phrensie and fiction to wave the imputation of other franticke and fabulous paradoxes which they are unwilling to acknowledge much lesse to reclaime Having rejected their exposition we proceed to our owne Above all that is called God in the originall some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above every thing which is called God and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above every person which is called God The first reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the errour of the Printer contrary to the most Greeke copies as it is acknowledged by M. Beza himselfe With the warrant Beza in â— Thâ—s 2. 4. therefore of the most copies we follow the latter reading and the interpretation of our late Soveraigne now with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex Iacobus Praemonit the persons whom the Scriptures doe call Gods are Princes and Magistrates Psal 82. 6. Dixi Dij estis I have called you Gods Which exposition is affirmed by a learned French Bishop Pater omnium Deus dâ—citur est at Irenâ—â—s lib 3. cap. 6. non super hunc extolletur Antichrist us sed super eos qui dicuntur quidem sed non sunt dij The Father of all things saith he is called God and is God but Antichrist shall not exalt himselfe above him but above them who indeed are called gods but are not in deed Which Exposition is also confirmed by as learned an English Bishop Ecqua nervosior consequentia quam ut dicantur Andrewes Apol. cap. 9. Dij ab Apostolo quos Deus ipse dixit dâ—os in Psalmo Can there be a more strong consequence than to collect that those are called Gods by Saint Paul in this Text whom God himselfe doth call gods in the Psalmes And if the Apostle had not alluded unto some whom the Scripture doth call gods hee might with like facility have written that Antichrist should exalt himselfe supra omne quod est vel saltem supra omne quod vel est vel dicitur Deus above all that is or at least above all that either is or that is called God Here then S. Paul saith not that Antichrist shall exalt himselfe above all that is God to wit by nature but above all which is called God to wit in title which is proper unto Kings The meaning of the first member of this distribution is this Antichrist shall exalt himselfe above all that is called God that is above all Kings and Princes The second member is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is worshipped which indeed doth signifie quod colitur the object of any kinde of worship or thing worshipped as Altars Idols c. as it is rightly rendred by Bellarmine out of the Acts Bell. de Pont. Rom. 314. 17. 23. and Wisdome 15. 17. This acception of the word though it be true yet it is improper to this place because the letter doth run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra omnem qui dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above every person not above every thing which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in the text I take to bee a synonima signifying the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 25 of the Acts 21 and 25. where it is expounded Augustus The sense being that Antichrist shall exalt himselfe above the Emperor For he speaketh of such an exaltation whereby Antichrist should be revealed as he was to be hindered for a time by the Romane Emperour The sense of all is this Antichrist exalteth himselfe above all that is called God or that is worshipped that is Antichrist doth exalt himselfe above all Kings and above all Emperours Such an one is the Pope if there ever was is or shall bee such an one under Heaven But in so plaine a cause to deale freely with them This sense I say is true yet their owne interpretation may exactly be fitted to the Pope First take the name of God metaphorically for Bishops and Kings The Pope is avouched by all Papists to be Episcopus Oecumenicus the universall bishop of the World and by some to be solus Episcopus the Onely bishop And Suarez Apolog. li. 5. ca. 17. nu 12 his authority over Kings and Emperours Suarez calleth jus suum his right and proper indowment For false Gods those of the Heathen had power limited the Pope unlimited With them Neptune ruled the Sea Ceres the Earth Iupiter Heaven and Pluto Hell But the Pope hath three Crownes to shew his power in three places in Heaven Earth and Hell And for the
the Pope cannot dispence against but with the Apostles that is Apostolorum praecepta potest moderari ac mutare prout Ecclesiae expediret the Pope saith he may qualifie and change the precepts of the Apostles when it shall be expedient for the Church This is but a more courteous controlling and a more cunning countermanding To moderate and to alter the Apostles precepts is enough yet a Pope said more Data mihi est omnis Sacr. Cerem lib. 1. potestas Pope Sixtus Quartus said it in the very words of Christ Matth. 28. 18. that hee had the very Power of Christ But deeds are the best expositers of words A substantiall Sacra Cerem lib. 1. 6. 2. sect 1. fol. 4. example in which kind I may urge out of their booke of Ceremonies Christ sayd unto Peter Pasce oves feed my sheepe by vertue whereof S. Peter did nominate Clemens to bee his successour But the Senate of Rome consisting of foure and twenty Priests and Deacons who afterwards by Silverster 1 were intituled the Holy Cardinals of the Romane Church foreseeing that such a denomination of successours in succeeding ages would become very incommodious for the Church they rejected Clemens and elected Linus to succeed Peter and Cletus to succeed Linus And after Cletus then Clemens was admitted but not from his first institution Thus wee see that not onely the Pope but the Cardinalls haue countermanded not onely Christ but Saint Peter also In two words to annex two other examples Drinke yee all of this this is Christs command Matth. Concil Trid. Sess 21. cap. 1. 26. 27. For which wee have the Popes plaine countermand ye shall not drinke all of this not the Laity no nor some of the Cleargy neither the non Conficientes which is according to their phrase in the Glosse which is second Gloss in Dâ—st 4. cap. Statuim to none Statuimus id est Abrogamus Wee ordaine that is we abrogate many of the Popes Ordinances being Countermands plaine Abrogations of Christs Ordinances Againe Let every soule be subject to the higher power this is Christs plaine Command if Saint Paul saith true Rom. 13. 1. To which wee have as plaine a â—ountermand from the Pope if Bellarmine saith Bell de Exemp Cler. cap. 1. true not every soule not the soule of a Bishop not the soule of a Priest not the soule of any Clearke To proceed to more particulars I will propose precedents of the Papall countermanding power in instances from all the Commandements The first saith Thou shalt have but one God the Pope gaine-sayeth it Every City every Countrey almost every person hath a severall God Saints they call them but Gods they make them by praying to theÌ„ vowing to them making Pilgrimages to them consecrating Churches to them and in their distresse putting assiance in them things proper to God Thus have they many gods against the first Commandement The second commandeth Thou shalt not worship Images the Pope countermandeth Thou shalt worship Images and thence in their ordinary Catechismes they leave out the second Commandement lest every ordinary capacity should conceive this grosse contradiction The third commandeth Thou shalt not take the name of the Lord in vaine but dispensations with Oathes is the Popes familiar action Otherwise Bellarmine never had beene and no Iesuit ever shall bee Cardinall The fourth commandeth us to keepe holy the Relation of the Religion in the West sect 14. Sabbath but their greatest markets are on that great day The fift injoyneth Honour to thy Father to thy civill father thy King But the Pope doth exempt the Cleargy from performing this Honor yea saith Emanuel Sa Clerici rebellio Casaub ad Front Duc. pag. 54. in Regem non est crimen laesae Majestatis quia non est Principis subditus that is the rebellion of a Cleargy man against his King is no Treason because hee is no subject to his King The sixt is Thou shalt not kill yet doe the Papists teach that a Tyrant may be killed by a private person Suarez Apolog. lib. 6. ca. 4. nu 7. and this King-killing Craft is not onely authorized but also practized by the Pope as many even Princes feare and some feele also and such a murtherous fact was praised by the Pope by Sixtus Quintus concerning Henry the third The seventh saith Thou shalt not commit Adultery Besides their publike Toleration of publike Stewes the degrees of mariage forbidden by God Levit. 18. are dispenced withall by the Pope yea in their Taxa Cancellaria cap. of Pardons Moulins Accom pag. 108. pag. 36. Incest with ones Mother is fined at five groats In the eight Thou shalt not steale I make no question but their Canon Fides non est servanda cum Haereticis that faith ought not to be kept with Heretikes will stretch even to contracts also and the Pope would permit his Papists to robbâ—â—us Protestants as God did the Israelites to robbe the Egyptians Exod. 12. 36. In the ninth Thou shalt not beare false witnesse to beare false witnesse Popery hath made an Art To beare false witnesse before a Magistrate on an Oath and against their knowledge This is affirmed maintained and defended by that wretched Art of Popish wicked Equivocation And finally Non concupisces Thou shalt not covet saith the Lord in the last Comandement but the Pope and papists say concupiscentia non est peccatum Concupâ—scence say they is no sinne Here indeed is no dâ—spensation but a plaine abnegation of this precept I conclude with the judgement of that judicious Author of the Relation Relation of the Religion in the West sect 13. of the Religion in the West parts of the world whom I honor as the Phaenix of all our English Travellers There is almost no Law of God or Nature which one way or other they finde not meanes to dâ—spence with or at least wise permit the breach of it by connivence and without disturbance In this point principally peremptorily The Pope as Christ doth rule in the Church of Christ that is in the phrase of my text The Adversary as God sitteth in the Temple of God These are mighty matters howbeit in these the Pope doth direct onely by Theory or proposition Besides this the Papall tyranny doth proceed to commands of Practice and Imposition The Pope doth moreover direct by way of Injunction To which purpose they premise their imperious positions Note what is said of the Pope and by the Pope The Cardinall Sacr. Cerem lib. 1. sect 10. cap. 5. who is to invest any Bishop with the pall useth this phrase I deliver this to thee for the honour of God Almighty of the blessed Apostles Saint Peter and Saint Paul Domini nostri Papae and for the honour of our Lord the Pope Againe Sacr. Cerem lib. 1. sect 10. cap. 1. in his injunctions the Pope himselfe speaketh in this forme I commit unto thee the administration of such or
Religion to ravish all mens affections and to fit every humour As if Epicurus had beene the pretended successour of Saint Peter or Saint Peters pretended successour had been Epicurus aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the practise of Epicurus Lactantius lib. 3. cap. 17. Vt adse multitudinem contrahat oppositis singulis quibusque moribus loquitur Desidiosum vel at literas discere avarum populari largitione liberat qui claritati studet huic praecipiâ—ur reges colere fugienti turbam solitudo laudatur qui nimium parcus est discit aqua polenta vitam posse tolerare qui uxoremodit huic enumerantur bona Caelibatus c. Translate it into English and an ordinary English person would take it to be the Popes ordinary practise That he may draw the multitude unto him he hath positions for every humour of every person If he be a Dullard he giveth him an Indulgence for ignorance as the mother of devotion If Covetous he exempts him from popular taxations the exemption of the Clergy If hee hunt after preferment Kings Courts shall imploy him if hee cannot indure the troubles of the world a solitary life of the Hermites is extolled if he be frugall fasting and such austeritie is assigned him and if he dislike his wife the singular benefits of a single life are preached unto him and a Monastery prepared for him To honor my conclusion I will conclude with the words of him who Relation of the Religion in the West sect 13. is the Honor of Travellers Whatsoever either wealth can sway with the Lovers or voluntarie poverty with the despisers of the world what Honor with the ambitious or obedience with the humble what great imployments with the stirring spirits or perpetuall quiet with the restive bodies what content pleasant natures can take in pastimes and jollities what contrariwise the austere minds in discipline and rigour what love either chastity can raise in the pure or voluptuousnesse in the dissolute what allurements are in knowledge to draw the Contemplative or in action of State to possesse the practicke disposition c. In a word whatsoever any humor can fancy they have some object to feed it And this I call the maine engine to undermine Christian Religion it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Mystery of Iniquitie This is their Mystery in undermining their pojects are no lesse in Counterming Five things I observe wherby the protestaÌ„ts have prevailed against the Papists Preaching to men schooling of children catechizing the ignorant writing of Martyrs and calling for Councills In all which they doe now proprijs pennis percellere as Iulian spake they would beat us at our own weapons if plaine Truth did not shield us 1 In our primitive Reformation the industrie of our Preachers and dexterity of our preaching did ravish the multitude who had been so long buried in Egyptian darknesse The politike Papists perceiving the effect used the same meanes and now have provided plenty of excellent Preachers which they send forth especially on solemne times to publike places In Lent and in Cities their pulpits be furnished with men using such diligence in their labours eloquence in their speech making such shew of Reverence towards God of zeale towards their Hearers and of loue to the Truth that they seeme to want nothing but a good cause But that such brave abilities should patronize such grosse idolatry Popery this is the secret which in my text is termed The mystery of iniquity In the meane time let our Coate contend with their cunning in countermining us Let us Preachers strive to equall their labours in our painfull and laborious preaching A second point whereby the Protestants prevailed was their schooling of Children especially in the principles of religion whereby they did sow the seed betime Bend those twigges whiles they were yong and quo semel imbuta recens servabit odorem testa diu season them with that love of the truth in their youth which old age could never extinguish The Papists have undertaken us in this also especially the Iesuites Wheresoever they come instantly they open free Schooles which they discharge so industriously that presently they procure a confluence of all children Whom under the pretence of teaching the Arts they artificially instruct them in the principles of Popery infusing withall such a prejudice against our part as maketh them incapable of converting by Protestants and implacable of conversing with Protestants Yea it is said that some Protestants have sent their children to the Iesuites Schooles because of their dexteritie in teaching Where it is to bee feared that they will traine them up like Ianizaries to returne to the confusion of their owne Parents and Countrey This is a Master-peece in their popish policie a great Mystery Here would I exhort our Schoole-masters like our English with the French in the reign of Henry 5 to meet their Counterminers and combate with them in the Mine and to contend with them in the instructing of their Schollers in knowledge both humane and divine whereby they may abate if not defeat this Iesuiticall mysterie of iniquitie to robbe us of our Children and God of his servants A third instrument to inlarge the reformed Religion hath beene catechising whereby the ignorant hath taken heart and ability to defend their owne and to oppose the Popish Religion Herein also the Iesuits are said to equall and outstrippe the Protestants having solemne Catechizing in their Churches on Sundayes and Holydayes To which purpose their Trent Catechisme is published by Pope Pius 5 yet wee must take notice that this serious and solide catechising they exercise principally if not solely where they dwell among or confine upon the Protestants In places and ages distant from them their Catechising is a mystery muffling the miserable ignorant people in another manne About Granata and other Gonsalvius de Inquis praefat Provinces of Spaine where the Spanish Inquisition reigned they taught the simple people their Ave Maria Pater Noster their Credo with salve Regina in Latine But the five Commandements of the Church which they say are necessary to salvation i. the hearing of Masse on Sundayes and Holydayes the going to shrift and Confession the receiving of the Holy Bread the due observing of Fasts and the true paying of Tithes are accurately taught them in the Mother tongue Here againe my tongue speaketh what my heart thinketh for us Ministers I wish that either our Consciences would incite us or authority injoyne us to be more carefull and painfull in Catechising the onely meanes to throw downe their Mine on our Counterminers Heads and to make the meanest capacity able to discerne their Popish Sophistrie A fourth meanes to propagate the Protestants cause at least to procure compassion was composing of Martyrologies the stories of poore persecuted people put to death for the Reformed Religion Whereby they published unto the world the innocence and patience 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
ausi sumus eorum potius consuetudini cessimus quam illos in fidem nostram voluntatemque traduximus If those men could returne from the dead of whom the Papists doe so much bragge when they should see our Churches full and theirs empty peradventure those very men would say if they were such as they are recorded to be these are the things which we never durst preach unto the people but wee did rather yeeld connivence to their profession then labour to convert them to our superstition Thus certainly would some of our Forefathers say if they were alive They would not condemne us who are alive Wee will not condemne them who are dead We doubt not but God was mercifull Hoâ—ker in Hab. Sect. 9. to save thousands of our forefathers who lived in popish superstition in as much as they sinned ignorantly For a more ful satisfaction our forefathers who lived in the time of Popery before the Reformation they lived indeed in a time of blindnesse when the blind did lead the blind and it is to be feared that many fell into the Ditch But withall it may be hoped that many also escaped and were saved I ground this charitable and comfortable conclusion on these three probable premises Many of our forefathers although they lived under the Pope yet were they not Popish fundamentally obstinately nor finally 1. Many were partakers of the errour who were not of the haeresie of the Church of Rome Many did not hold those opinions which either directly or indirectly overthrow the foundation of Christian Religion I instance in one that ingens hiatus Luke 16. 26. that great gulfe betwixt the Papists and Protestants Acts 4. 12. Salvation is by no other I say wee hope that there were many who did not ascribe any part of their salvation to themselves or to any other Creature but to Christ alone As Waldensis is said to observe that the point of merits was not knowne in England in the time of Henry the fift and such wee hope in such a time might finde Mercy with our Saviour and be saved 2. Many also practised Popery but they were so far froÌ„ obstinate rejecting of the truth that we may beleeve they would have received the trueth if it had bin offered unto them and if they had not beene hindered by invincible ignorance Yea we may conceive that some of them did groane under the gossenesse of Popery According to that which is said to bee the common saying of Dominicus Chalderine concerning the Masse Let us Quarrels of Paulus 5. Epist Deâ—ic quoth hee goe to our common Errour And even in our age the learned Author of that excellent History of Trent generously vindicated the illustrious Venetians from the Empire of the perpetuall Dictator of Rome These certainely and many besides these did groane under the Yoake of Antichrist Although Gods wisedome did permit none in our fathers age to take it from their Necks yet may we comfort our selves in that comfortable saying 2 Cor. 8. 12. If there be a willing minde it is accepted according to that a man hath and not according to that he hath not I say and hope therefore that many of our Forefathers were saved To conclude this point in the words of Hooker in Hab. pag. 28. profound acute Hooker From the man that laboureth at the plough to him that sitteth in the Vaticane to all the Partakers of Babylon to our Fathers though they did but erroniously practise that which the guides did teach heretically to all without exception plagues are due The Pit is ordinarily the end as well of the guide as of the guided in blindnesse Againe those who knowing heresie to be heresie doe notwithstanding in worldly respects make semblance of allowing that which in heart and judgement they condemne as also they who maintaine heresie heretically obstinately holding it after wholesome admonition I make no doubt but that their condemnation without actuall repentance is inevitable Yet what hindereth but that I may say The ignorance of many others doth make me hope they did finde mercie and were saved What hindreth salvation but sin Sinnes are not equall and ignorance though it doth not make to be no sinne yet seeing it did make their sinne to bee lesse why should it not make our hope concerning their life to be greater Great hope therefore I have that many of our Fathers were saved 3. Manie of them did not proceed in those points Popish errors finally As Pighius himself is reported at his death to have disclaimed that damnable opinioÌ„ of Iustification by works Nay we exclude no Papist no not a Pope from the possibility of salvatioÌ„ if Antichrist himself should prostrate himselfe at the Feet of Christ Christ would not spurne at him The whole succession of Persian Princes Daniel resembleth to a Beare 7. 5. because of their successive cruelty towards Gods people But Cyrus Darius Artaxerxes and other particular persons were not guilty of that generall cruelty but favourers of the Church of God So we say that the whole succession of Popes for these thousand yeares have beene Antichristian persecutors of the Church yet amongst them there may bee a Marcellus Coelestine and Adriane who might repent themselves though not reclaime others for Opposing Christ Of whom that Caelestine did resigne Platina in Caelest 5. Bon. 8. the Papacy to save his soule I affirme that in ipso vitae articulo at what time soever GOD might cal them out of Babylon at the last houre And we hope that even then hee gave our Fathers either indulgence for their errours or penitence of their errours that even then they might repent and be saved There are many Scriptures to confirme us in this comfortable conclusion Luke 12. 48. That servant which knoweth not his Lords will shall be beaten with few stripes Act. 17. 30. The time of ignorance God winked at Iam. 4. 17. To him that knoweth to doe good and doth it not to him it is a sinne and 1 Tim. 1. 13. Saint Paul confesseth of himselfe who was a blasphemer and a Persecutor But I obtained mercy because I did it ignorantly in unbeliefe I conclude therefore many of our Fathers were the Children of Abraham and had they seene Popery and Antichrist in their time as we see them discovered and displayed in our time they would have detested the Tridentine and Iesuiticall assertions as much as wee doe Whereupon I dare pronounce them in all Christian probability to bee saved through the abundant mercies of our indulgent Saviour Concerning the place I may frame the same conclusions upon the same grounds but in a lesse measure I may conclude that at this day there may be some appertaining to the Bosome of Abraham who now live in the very bosome of Antichrist in Spaine Italy in Civil and in Rome it selfe For invincible ignorance may be an argument of invincible mercy And where Antichrist is most malicious wee may hope that Christ is
this the singular querk of any one particular papist but the solemne definitiue sentence of the Pope himselfe Romano Pontifici Onuphriâ—â— in Vita Pij beati Petri Apostolorum principis successori ac Iesu Christi vicario veram obedientiam spondeo ac iuro Obedience to the Pope of Rome the Pope of Rome Pius 4. did exact it from the Clergie Papists by oath and did impose it on all papists as an article of their faith extra quam nemo salvus esse potest without which there can be no salvation The fruit whereof at this day is this Quarrels of Paul 5. lib. 4. In Italie it is an universall approved axiome that the Pope cannot erre or faile because hee hath the assistance of the Holy spirit and therefore it is necessarie to obey his commandements whether they bee just or injust That to him appertaineth the clearing of all difficulties So that it is not lawfull to depart from his Resolution nor to make reply though his resolution be unjust That though al the world differ in opinioÌ„ from the Pope yet it is meet neverthelesse to yeeld to him And hee is not excused from sin who followes not his advice though all the world judge it to bee false Thus farre the learned Authour which is the verie application of my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the papists are under a strong delusion That of Cupers I have alreadie quoted MancipiuÌ„ Romana Ecclesiae he calleth himselfe the slave of the church of Rome A slave is servile enough to any profession Malvenda notwithstanding Malvenda de Antichristo lib. 4. cap 5. doth protest himselfe yet more Slavish Moderetur Sacer ipse Romanus dictator cujus pedibus caput submittimus wee saith he doe lay our head under the feet of that Dictator of Rome Our owne countreymen Lewis Owen of the English Colledges 16. erre not from the same marke The English students at Rome did once professe that they were ready to suffer martyrdome for the Popes sake that thereby his authoritie might bee inlarged his power increased and his kingdome inriched Wee are yours said they both Bodies and Soules by our lives to do you obedient service and by our deaths to doe your Holinesse honour By name english Throckmorton Dr Prideaux Conc. in 1 Sam. 14. 26. is a miraculous instance of the monstrous delusions in these bewitched Popelings who is reported at his last gaspe to have refused the giving up the ghost untill hee had intreated leave of his superiour And indeed for all our Trent Hist lib. 5 English Papists me thinketh I heare our seduced countrymen of the laity to speake out of the mouth of the French nobleman This is the storie recorded by the authour of the Trent historie Francis of Guise concerning the point of Religion said hee referred himselfe to the judgement of the learned But protested that no councill should have so great authoritie with him as to make him decline one jote from the old beleef And that the forenamed English monkish delusion may not bee monasticall and walke alone I present you with a paire of Italian instances out of Bellarmine who per saxa perignes Bell. de Mon. lib. 2. cap. 21. waded through Fire and Water to bee pliable to their Imperious deluders One at the Lordly command of a Lord abbot did thrust himselfe into a burning Oven and the other upon the like injunction three yeeres together day and night fetched water two long miles to water a dry stick that it might grow onely because his superiour did command it I would that from these particulars I could not frame a generall conclusion Malvenda mentioneth two hundred thousands of the followers Malvenda lib. 1. cap. 8. of an impostor called Barchosba who had every man abscissum digitum a stubbe-finger Because at their admission by way of probation every of them did cut off a finger to tender an infallible testimonie how resolute they were to doe him any service I feare the Pope hath the same number of the same nature 200000 even an armie who will cut off their hands yea and pluck out their eyes too and grave in their hearts what was the poesie of Erasmus his King nulli cedo an obstinate Papist will yeeld to no man They faile not to practise that precept Abbot in â—â—udaâ— c. 6. of a Pope Pius 5 as I take it who sent his Agnus Dei s into England unto our English Papists with this inscription Fili da mihi cortuum sufficit O my sonne give mee thy heart and it is sufficient To give man Gods portion Proverbs 23. 26. as I conceive it is a potent delusion Which is a sufficient warrant unto mee to retort their owne words upon their owne deluded obfirmation Infoeliâ— hominum c. a Eudemon in Abbot epist miserable generation of men are they in whom errour hath taken so deep root that their minds being blinded with the hatred of the truth they do not onely not acknowledge those things which they themselves do read write and preach But which is farre more miserable de suâ sibi miseriâ blandiantur they flatter themselves in their owne miserie Thus goe they on deceiving and being deceived Behold the plaine accomplishment of this prophecy in my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong delusion When our eyes looke on a curious webb our eares cannot but listen after the Artists who have woven it together so cunningly Here Poperie is the one and the Pope the Other The Pope hath drawne and doth detaine the Popish in this foresaid strange obstinatnesse Whom may wee suppose to lock up mens hearts in obstinatnesse rather than him who hath the keyes for his embleme And whom may wee suspect to inclose a world of obstinate people intangled in errours rather than him who hath the net for his cognâ—sance In which errours and delusions the Pope doth insnare his people and proselytes both by the osâ—entation of miracles by the subtletie of sophisticall doctrine First by miracles for it is said there shall arise false Christs and false prophets and shall shew great signes and wonders so that they shall deceiue if it were possible the verie Eleci Matth. 24. 24. And experience hath long since taught us how pliable the minds of people are to bee transported with miracles The old Gentiles were confident Herod in Thaleia that there was a dâ—vine power in Iupiter because the Lord permitted the Divell to raise a mightie slorme of wind to overblow and overthrow with sand the armie of Cambâ—ses which went to Pentapolis on purpose to spoile the Temple of Iupiter Of these delusions for the promoting of poperie I have discoursed alreadie I proceed to the second The Popish obstinatenesse I may describe in the very description which the Papists themselves have given of the obstinatenesse of other men Malvenda thus putteth the case The cause saith hee of the obstinatenesse of the Chineses that
it is impossible to convert them Malvenda de Antich l. 3. c. 10. consisteth in three things In the men the Seducers in the Motive to the seducing and in the men seduced The first cause that China's conversion is impossible is saith he Cōspiratio Antistitum the cunning of the learned to keepe out all forraigne instruction The second Ne nefarij quaeslus extorquentur mendacia coarguerentur their gaine and glory do move them thereunto And thirdly the people are made pliable to be hoodwink't Superbiâ suarum rerum infinito amore pueruli educatione by the pride of themselves and prejudice of others which they have sucked in from their Cradleinfancy In Popery also since wee see such a sympathy betwixt the seducers and the seduced that the Priests hands are not so cunning to temper the baite as the peoples mouthes are open to swallow it Wee may inferre this Prophecy is in them accomplished The Papists both Priests people God hath sent thē strong delusion The Papists doe as they speake the cause that their conversion is impossible is this Conspiratio antistitum ne peregrina in eas terras inferantur sacra their Prelates and Priests concur and conspire to cut off the sound of al forraine religion that may occasion any reformation The case is plaine and notorious By their inhibition of Bookes confession for their soules and inquisition for their bodies by their prayers in a strange tongue and the Scriptures indeed in no tōgue The world knoweth they have so immured in their adherents that it is as easie for a Christian to enter into China as for Christianity to enter Rome or reformation the breast of a Romist By the policy of their prelacy they have made the way to reforme Rome as narrow as the eye of a Needle If God please not to alter the very nature of the Creature there is no hope to effect it Spurr'd on are they to this desperate delusion by a double instigation as it followeth in Malvenda's phrase Extorquere nefarios quaestus coargui mendacia non patientur to confesse their errours and to forsake their Pompe flesh and blood cannot endure it they will never performe it Their gaine alone is a sufficient obstacle to make them Obstinate Preach reformation unto the Papists and according to that Acts 16. 19 20 21. The Masters when they see that the hope of their gaine will be gone they will exclaime against Paul and Silas saying These men do exceedingly trouble the City and teach customes which are not lawfull for us to receive being Romanes To descend from the dignity of an Archbishop to be a Dean we see it is enough to apostate the unstable and hath beene an occasion that our moderne Ecebolius did returne to his vomit Therefore when the Conversion of their religion shall bee the subversion of their Estates when learned men both Priests and Monkes by leaving their Church in our Church must of force become aut medici aut mendici either to digge or to beg either to exercise some other calling or endure poverty if not extremity Now to goe from plenty to penury is a wide step and few will venture it I doe deplore that our Proselytes are so poorely provided for and doe conceive the expectation of Poverty to bee a Remora to reformation Flesh and blood will rather be obstinate in a false Religion then beg in the true Next it concerneth their Credit to support their delusion That men learned and great should acknowledge such grosse absurdities as the adoration of Images the exalting of a Bishop above Kings equall to Christ and in truth to make the whole Church the slave of one man it is incredible and therefore they must exercise strong delusion to veile it The Panther is said to hide his head when he Plinie l 8. c. 17. draweth the poore Beasts to destruction Euen so the Papists will hide those horrible Heads of their religion for feare the uglinesse thereof should affright away men even of an indifferent understanding or conscience And therfore Beza said well that Ignatius was the Angel Revel 10. 1. Cloathed with a Cloud by Mystery of Iesuites pag. 51. which is meant that he and they cover their enterprises and hide the mystery of their religion So that for many of their learned I may speake of them as Lactantius doth of the old Lactant. l. 3. c. 24 Malvenda lib. 3. cap. 14. Heathen I know not what to say of these men qui cùm semel aberraverint constanter in stultitiâ perseverant who when they have once erred will constantly proceed in their folly vana vanis defendunt and defend one falshood with another Vnlesse I may suspect them aut joci causa philosophari aut prudentes scios mendacia defendenda suscipere that either they dispute in jeast or willingly and wittingly take upon them to defend those things which they know to bee false quasi ut ingenia sua in malis rebus aut exerceant aut ostentent as if their study was either to exercise or to shew their wits in the Patronizing of Paradoxes Or I may speake to them as Augustine Aug. de Mor. Cath. Eccles lib. 1. cap. 31. did to the Manichies Non dicam quae vos ignoratis sed quae vos occultatis Many of the Papists I cannot perswade my selfe that they doe not know their errours but they will not shew their errours and to this purpose they use learning to avouch them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clement of Alexandria Clem Alex. Protrept concerning the Idolaters of Grecia We may say the same of the Latine in English the Papists in our time have more learning and cunning than they had in old time Now when the height of errour and the height of learning are wedded together may we suspect expect that the Monster of my Text may bee ingendred betwixt them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong delusion Hurle a Boule downe a steepe Hill and it will runne passing swiftly the cause of which swiftnesse is principally the outward violence of the hand and concurrence of the Hill But withall it proceedeth from an inward propensitie which that body hath to move downward So in Popery Facilis est descensus Averni The Learning and Policie of the prime men in that religion is admirably potent to perswade delude and to deceive if it were possible even the very Elect. Yet besides that there is an inward propensity which doth forward people unto Popery It is their nature altera natura August epist 167 Festo custome and prescription which maketh men so obstinate in the Romish Religion Cùm tam perspicua Verit as aures ac corda hominum feriat tantae quosdam malae consuetudinis vorago submersit ut omnibus authoritatibus rationibusque resistere quam consentire mallent When as so cleere a Truth saith Saint Augustine doth smite mens Eares and Hearts also yet so vast a whirlepoole
1584. But that ever by those Statutes any papist or Priest lost his life meerly for being a papist or a Priest this is a popish lye surnamed Antichristian The next is notorious to those who are not notablie selfe-wild and selfe-blind That there is impunitas no punishment nor penall lawes for Anabaptists Familists Libertines and Atheists I may feare them to be Atheists who dare to presumptuously lye in the sight of God and man The penalty for every Recusant is 12 pence a Sunday 20 pounds a moneth 2â— Eliz. 1. 3â— â—lâ—z 1. and to be bound to behaviour The perswaders of others to be Recusants are to bee punished with imprisonment The obstinate are forced to abjure the Land if they refuse to abjure after abjuration goe not out or returne againe into the land are made guilty of felony though I thinke never any of them were executed as felons therefore The punishment of them by their Purse and of their persons by imprisonment Protestants esteeme satis To proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto blood we leave that as a Popish superque These are the penalties of all recusants 35. Eliz. 1. onely from some of them some Popish Recusants are exempted Lessius therefore did more then my Text speaketh of He did both Beleeve and write a lye when hee printed his impunitas that Anabaptists Familists Libertines Atheists have no punishmeÌ„t in England Those three last That judiciall Acts are forged and witnesses suborned against the Papists and that their Children are taken by force from Papists I dare say there are a thousand Papists in England would bee ashamed of this lye and their very Children will never beleeve that such lyes were ever utterâ—d much lesse printed by the Fathers the Iesuites and yet Lessius was one of them and did all those That the world may see our severity against the Papists I will here shew a synopsis of those statutes not willingly omitting any materiall branch of them According to the generall Statute for all recusants the Papists who refuse to 23. Eliz. 1. come to Church their penalty is 20. l. a month The obstinate of Meanes are consined to their 35. Eliz. â— houses and the compasse of 5. miles and the obstinate of small ability to abjure the land convicted Papists forfeit their Copyholds For not paying their 20. l. a moneth they forfeit two thirds of their lands to the King since two thirds of 1. Iacob 4. the Lands of convicted Papists are absolutely to 3 Jacob. 4. the King Refusing of the Oath of Allegiance they incurre imprisonment and a praemunire 7. Iacob 6. and are excluded from exercising any Office of judicature and from the practice of the Law Physick Surgery and such like To maintaine the Popes Authority above the King is Treason Priests and Iesuits to come into the land 5. Eliz. 1. 27. Eliz. 1. Treason To reconcile to the Pope from obedience to the King Treason To bring Crosses Agnus 3. Iacob 4. 13. Eliz. 2. 27. Eliz 2. De s c. into the land Treason To harbour Iesuites and Priests is felony To send reliefe to Priests and Iesuites in Seminaries beyond Seas a praemunire To conceale Iesuites or 3. Iacob 4. 3. Iacob 4. Priests imprisonment To keepe a Recusant in his house ten pounds a moneth No Popish recusant to come to the Court none to remaine in London no Popish man to be a guardian nor woman to bee an executrix No Papist may send their Child beyond seas nor present a Benefice Finally All Papists must be disarmed If these Lawes should seeme to the pittifull or partiall to be too sharpe Such must know 1. This sword is not alway drawne I feare our Land concerning Papists penalties to bee more defective in their executions than they are excessive in their constitutions 2. I can use the phrase of Lessius more truely of the Papists â—â—â—â— Dâ—m 2. Câ—mp 9. than hee doth of Anabaptists and Atheists Omnes tuto degunt se propagant vel legum promissu vel Magistratuum conniventiâ for many yeeres most of the Papists have practised their religion privately and professed it publikely either by the permission of the lawes or by connivence of the Magistrates securely 3. This severity we will esteeme great lenity if in Spaine or in the Spanish Dominions the Papists will doe no more to the Protestants 4. Howsoever we see these clamours of Lessius to be groundlesse Calumnies the fruit of a Heart deluded that it doth beleeve a lye Though these be lyes enough yet there remaineth mandra mendaciorum I must produce Cypr. de Alâ—at another Popish Authour laden with lyes Eudaemon writeth thus Quod Synagogas vestras Eud. de Ant. l. 3. c. 4. adire c. Because the Roman Catholikes will not come to your Churches nor heare your sermons nor receive your Communions therefore you vexe them with most bitter proscriptions and intolerable penalties till they be beggered in their estates or rot in prison or condemned for treason without any lawfull tryall The same Author in the same Treatise proceedeth in the same lying but with a more stretched out mouth and a tongue set on the Tainters for that purpose Membra Christi exilijs c. The members of Christ you destroy by banishments imprisonments Bonds and confiscation of their goods you batter them with whippings teare them in pieces with rackings and torment them with new kindes of Tortures which through hatred of Religion and love to doe hurt cruelty doth every day invent for you and prompt to you Finally for his sake doe you slay the holy Martyrs all the day long and you account them sicut Oves occisionis as sheepe led to the slaughter Quae urbs quod oppidum qui vicus quis pagus in Anglia nostro Catholicorum sanguine non redundat What City what Towne what Parish or Village through England doth not slow with the blood of us Catholikes I cannot but plead with this man if I now hold Iob. 13. 19. my tongue I shall give up the ghost What City what Towne what Parish what Village through England is there wherein the blood of Papists have not beene shed in abundance Whether is this mans challenge more audacious or his lye impudent Surely this Eudaemon was Endimâ—on hee was a sleepe when hee wrote these Butcheries in Germany which we did not so much as dreame on in England Or rather Iohannes Cretensis is in truth a Cretian Tit. 1. 12. Semper mendaces an incomparable lyer I suppose in this congregation some have seene the City and some the Country and some both and is there not one in this whole congregation that can gainsay this imputation But from Dan to Bersheba from London to Barwick from Saint Michaels to Dover throughout England Not one City Towne Parish or Village which hath not shed some blood and in abundance of the persecuted martyred Romane Catholikes Dic aliquem dic