Tertullian condeÌ„ned vtterly second mariage many of the ancient Fathers favored the Millenaries I thinke the Papists will bring slender proofes that they recalled their errors yet I think no Papist so presumptuous as to condemne al these to hel As for vs as wâ—e rest in hope that many of our Predicessors are saved so also hope we that they found mercy at the hands of our mercifull God whereby their eies were opened to see the truth so much as was necessary to salvation and to renounce the contrary errors Yet say I not that it was necessary they should renounce each particuler error but that they received mercy pardoÌ„ for them yea although they knew them not to be errors Wherefore the Prophet praieth Cleanse me from my secret faults who knoweth how oft he offendeth Now if we know not the faults for which we pray for pardon sure it is wee caÌ„not reforme theÌ„ yet do we pray by Gods mercy shal obtaine remissioÌ„ of theÌ„ That we may conceiue this matter the easier we are to marke that there is a difference both betweene sins and errors For There are sins some 1 Which we bring with vs from the wombe and such as are of infirmity 2 Crying sins ruling in vs and carrying vs away from all godlinesse Such as are of the first sort may be pardoned yet remaine in vs els could there not possibly any flesh be saved To Paule there was giveÌ„ a pricke in the flesh the messenger of Satan to buffet him He be sought the Lord â—hrice that it might depart froÌ„ him It was answered him My grâ—ce is sufficient for thee c. Paule himselfe was buffeted he praied yea thrice yet could not be delivered but received comâ—ortable answere that Gods grace should not faâ—le him And heÌ„ce may we gather stroÌ„g coÌ„solatioÌ„ that wheÌ„ we feele not in vs that zeale in praier which is required neither present release from those pricks of sin wherewith all we are troubled yet to keep vs stil on this grouÌ„d My grace is sufficient for thee The second sort of sins are Crying sinnes of which the Apostle speaketh know yee not the vnrighteous shall not inherit the kingdome of God Be not deceived neither fornicators nor Idolaters nor adulterers c. And againe no whoremoÌ„ger c hath any inheritaÌ„ce in the kingdome of Christ of God These are of that nature that although the children of God before their calling after it may fall into them yet they cannot finde pardon for them vnlesse they leaue and forsake them As is plaine by the wordes of the Prophet Isaiah For it is not enough to offer sacrifices to fast c vnlesse we put away the evill of our workes yea even the evill thoughts out of our harts and learne to do well without which reformation our prayers themselues shal be turned into sinne So that without the forsaking of them they cannot be pardoned vs. For it is not enough to confesse them so did Pharaoh neither to wish and craue for pardon for so did Balaam but this made him the more inexcusable that whereas he wished to dyâ—the death of the righteous he had no care to liue the life of the righteous As we haue devided sins so may we also distinguish Errors For there are Some 1 Which shake the very foundations of faith 2 That men build contrary to truth yet on the foundation These then haue a divers consideration For although some of them proceeding from ignorance may finde mercy as the Prophet praied Clense thou me from my secret sins yet when ignorâ—ntly we defende and mainetaine such points as shake the foundation so far off is it that ignorance should excuse vs that rather it carieth vs on to greater sin punishment where the Apostle in the former chapt setteth this ignorance down as an especiall cause procuring Gods everlasting indignation Rendring veâ—geance vnto them that do not know God As on the contrary part It is life to know God to bee the only very true God and whom he hath sent Iesus Christ. So Paul though he had zeale what he did was ignorantly yet had he not received mercy to repent forsake his error ignorance he could not haue bin saved And even so all daÌ„nable heresies must be recalled in particular So Peter having told the Iewes that what they their Governours did it was through ignorance biddeth them Amend their liues turne that their sinnes might be put away Otherwaies such as renouÌ„ced not their sins were for their ignoraÌ„ce iustly by God punished Wheras then our adversaries aske of vs what is become of our Fathers we say that as wee hope wel of theÌ„ in the iudgement of charity so do we trust also that of God they received mercy to beleeue and know the foundation ground of faith although in other opinions by meÌ„ built on this foundation they might erre and continue therein But we say that he whosoever standeth on Fathers or predicessors what or howsoever they beleeved when Gods truth is laid open before him may receiue of men a coÌ„mendation for his naturall affection but he shall then be allowed of God saved when the natural man shal possesse the kingdome of heaveÌ„ For this shall you marke in the scripture for a certaine ground and sure Rule of a rebellious people to oppose the example of Fathers to Gods plaine word expresse commandement as the Iewes answered the Prophet The word that thou hast spoken vnto vs in the name of the Lord we wil not heare it of thee But we wil do whatsoever is gone out of our mouth as we haue done our fathers and our kings and our Princes It was a notable saying of Ierome which I take at another mans word not knowing where it is in his works but it is a saying worthy so excellent a man If my father stood weeping on his knees before me my mother hanging on my necke behinde me all my brethren sisters children kinsfolke howling on every side to retaine me in sinnefull life with them I would fling my mother to the ground despise all my kinred run over my father tread him vnder my feet therby to run to Christ when he calleth me Which as he said for reforming his manners so might he also say wel enough coÌ„cerning faith beliefe And howsoever Ierome either said or thought we know that one greater then Ierome had said no lesse Whosoever loueth father or mother c more then him is not worthie of him Moreover when to moue vs they cite a Catalogue of fathers whom they brag to haue bin of their Profession â—it hath bin Gods name be praised therefore made evident that al meÌ„ see how hitherto with this vaine shew they haue deceiued the world For it is manifest that these fathers and their childrens children were gathered to
hath chosen them he calleth c. The meanes he vseth are two 1 Inward his Spirit 2 Outward his Word Which both are here expressed 1 Through sanctification of the spirit whereby God sanctifieth our mindes and causeth vs to yeeld obedience vnto him Where he nameth sanctification he sheweth how loathsome we are of our selues in Gods sight till he make vs cleane and pure And where he nameth the spirit he sheweth how we receiue this grace and what the cause is that some notwithstanding they heare the word yet remaine vnfruitfull It is his heavenly grace and holy spirit that worketh sanctification in vs thereby teaching that howsoever Paule plant and Apollo water that it is God alone that giveth the encrease vnlesse that God soften the ground the raine returneth without fruit for our salvation though effectuall on the other side to the hardning of our hearts So great a worke is it to saue a few miserable sinners that as first they were to be chosen by God so no creatuâ—e in the world but only Gods holy spirit can worke this sanctification in vs. Here also is consolation for the faithful minister who considering the small successe of his travell though hee saith with Christ I haue laboured in vaine c. And that it be truely said that the founder casteth in vaine the lead is consumed c yet let him know that his message may be faithfull that he may say with Christ my worke is with the Lord for the converting of soules is a worke proper to the holy Ghost So in these words he sheweth the especiall and first cause that bringeth this to passe viz the holy Ghost working in vs an effectual faith which is the meane whereby we lay hold of the benefits of Christ. For notwithstanding Gods grace be offered to all yet they only that beleeue shal be saved so that all receiue not commoditie by Christ though he be the sonne of God full of power yet all are not profited by him but only they that receaue him too and to receaue him is to beleeue in him But for asmuch as all faith doth not iustifie the Apostle limiteth it when he calleth it the faith of truth Wherefore the zeale of the Iew in this case profiteth not because it is without knowledge nor of the Papists that submit not themselues wholy to Gods wisdome nor of any other hereticke can iustify it must be the faith of truth In the former Chapter it was obserued that such as are to be eternally punished are said to bee such as haue not knowne God The thing that sanctifieth vs the word of truth Gods word is truth Here haue I iust occasion to complaine of our adversaries who haue made it a ground of their religion to bee ignorant for which they labour by all meanes to keepe away from men the key of knowledge whatsoever other groundes they pretend that it is not good for the common people to heare or read the Scriptures And although they haue translated the Testament yet it appeareth that their meaning is to bury vp the true knowledge of God therein coÌ„teined In their fourth rule concerning the forbâ—dding of reading certaine bookes they so terrâ—fic the multitude from medling with them that they say who so readeth those bookes translated without permission they cannot haue remission of their sins And in the sixt rule they teach that to read bookes of controversie it is not lawfull no not for some Iesuits So eveÌ„ for those that must bee their guids it is not lawfull to come to the truth any further then they giue them leaue no they let them not read even their own corrupt translation least eveÌ„ in that puddle they should meet with some cleane water Wherevnto he called you by our Gospell here he expresseth the outward meanes for the inward meanes as hath beene said is Gods spirit taking possession in our hearts and working faith in vs the ordinary meanes to bring the which to passe is the preaching of the Gospell which was also set downe in the former chapter because our testimony towards you was beleeued which he calleth our testimony because they delivered it The Gospell therefore preached by the Apostles and Pastors is the ordinary meanes to bring men to salvation the onely rule to direct our knowledge and deeds And when he calleth it ours he sheweth also how the grace of God and word of God is thus fruitfull in vs namely when it is preached sincerely by such as are therevnto lawfully called For though it be profitable to read and meditate in the word of God necessary for parents to instruct their children yet the word hath then especially the promise of fruit and effect when it is to vs delivered by those that are appointed stewards over Gods household Wherefore as before the comming of Christ the Church of God was provided of Prophets so Christ hath ordained that to the ende of the world there should bee Pastours over his Church to preach his word to his people and gather together his Saints therefore this promise is not tied to the bare word but to the preaching and hearing thereof And those speciall prerogatiues and promises annexed to the word chiefly take effect when the word is preached by them that are in that office So Iames meaneth when he willeth vs to receaue with meeknesse the word that is engrafâ—ed c. where hee compareth the Minister vnto a husbandman by whom the word preached is as it were engrafted into vs. So also St Paul when he saith that saith commeth by hearing he sheweth what hearing nameof a preacher and how can they heare without a Preacher This as it is to bee considered and obserued against the fanaticall dreames of the Anabaptists which refuse the ordinarie means of ingendring faith and flie to their dreames and revelations so also to the iust reproofe of our adversaries who not requiring the preaching of the word in the Ministers haue also given the administration of the Sacrament vnto them that are no ministers For we are to thinke that as the ordinary promise appertaineth to the word lawfully preached so also the promise of the Sacrament belongeth to the due and lawfull administration thereof Moreover as hence this is to be noted that no man take this honour vpon him but he that is therevnto called as was Aaron so seeing wee knowe that this is the meanes appointed by God to saue such as he calleth let al such feare as cloath themselues with the skinnes of Gods people drinke their bloud not regarding at al to feed them over whom the holy Ghost hath made them overseers c. To obtaine the glory of our Lord Iesus Christ. this is the last point which is here to be observed of vs the end of all If the Apostle had said that God had chosen vs to greater store of health wealth honor
Iudgments of God secretly iust iustly secret wherby though he acknowledge SataÌ„ to be a worker yet saith he not that he alone worketh For even the same action in respect of Satan is naught and wicked which yet in respect of God is iust and righteous 2 The second punishment is that all they may bee damned Wherein is laid downe the fearfull estate of the wicked who refusing life offered them haue therfore insteed therof sent theÌ„ false teachers whom they may beleeue that so being carryed from sin to sin c they may at the last be brought to finall destruction Here are out of this place 4 things to be considered 1 That Miracles are no sufficient proofe for vs now to trie Religion by 2 How far Satan can go in deceiving the world and herein to consider what we are to thinke of our fathers 3 How grievously the Lord taketh and how sore he punisheth the contempt of his truth 4 The order and great iustice of God in bringing punishment vpon the wicked 1 Miracles a wicked adulterous generatioÌ„ seeketh after a sign so deale our enemies with vs since the time of reformatioÌ„ calling on vs for signes and miracles to confirm our doctrin as Bernard saith that as men in danger of drowning lay hold fast on that which commeth next to hand be it dirt or what els and leaue it not at all so our enemies seeing their case desperate among other dirt and baggage which they haue laid hold on retaine still this one point of miracles as some great and high matter Bristow in his motiues making a distinctioÌ„ of miracles Dogmaticall personall teacheth that whatsoever doctrine hath beene proved by miracles is truth and that no instance can be brought against it And in another Whosoever wrought miracles was a preacher of the truth that no instance caÌ„ be brought against it And the Rhemists on the 15. of Iohn note that if the Iewes had not sinned in refusing Christ having not wrought such works and miracles among them that the foolishnesse of Catholickes were great to receiue Luther without miracles And as Occupiers which are ready to breake make the greatest shew and bring forth to the view whatsoever they haue so deale they in this matter bringing out all the stuffe they haue Herevpon Bristow telleth vs of hosts which being pricked did bleed And how Pius 5. was indued with the gift of working miracles who at one time droue the divels out of certaine women as also of one who playing the harlot in London and going beyond sea falling lame was afterward cured at a processioÌ„ The Rhemists also vpon the Acts tell vs of a stone which being throwne at Steven hitting him on the elbow rebounded back c for the truth whereof they refer vs to the 10. Tom. of Aug. 38. ser de diversis in editione Paris As for the 3. miraculous hosts which they say haue bin kept aboue 200. years we need beleeue the thing no whit the sooner therfore for the blood of Hales was kept amongst vs herein England a farre longer time Concerning Pius 5. we know not what power he had to binde commaunde Satan but we are sure he had no power to deliver vnto Satan for had hee it had gone with vs our realme very il by this time we conceiue that he had no great gift to do good with his blessing seeing such as he hath cursed most bitterly haue sped the better for it rather then the worse The healing of the lame woman were it well sisted would proue no such miracle as sundry of our Iustices of peace haue wrought in England more strange then that For that it was a peece of knavery coÌ„veied between the suffragan that wrought the feat and her may partly appeare in that the woman had told sundry before that such a day shee would cast awaie her crutch and that the Suffragan having the same day diverse geÌ„tlemen and great persons to minister the Masse vnto yet left them all of purpose to minister to her And if for this miracle any bee disposed to repaire to that place on pilgrimage they may a great deale better go to Bridewell where there are store of â—eliques of such miracles As for the place in Augustine if I should finde it I would craue pardoÌ„ of him if I beleeved it not But having sought it in all the editions I could see yet could I not finde it and having seene one Edition at Paris therein was no such thing And it is great marvel that seeing the edition of Aug. workes overseene by Pop. divines printed by Plantinâ— came out 5. yeares before the Rhemists Testament that they should not rather follow that but because indeed there is no such thing found therein they send vs to another edition which hath not that authority with them generally as the other and of vs cannot bee so soone met withall How they are deceived see Lyra on the 14. Dan. Alexander Hales confesseth that there hath sometime bin flesh seene in the Sacrament by the subtill working of Satan Canus complaineth on the impudency of such men as haue not spared the Virgin Mary no not Christ himselfe Ludovicus Vives also for that the histories of the Saints are so penned that they lie covered with the darknes of errour whereas the histories of the heathen flourish amongst al men But if it were true that many of these things were done indeed yet haue we warning that If one tell a thing and it come to passe and therevpoÌ„ he seeke to lead vs after other Gods that we should not for all that follow him Wherefore that of Bristow is false that whatsoever at any time hath beene taught by miracles is vndoubtedly true It shal be permitted to the beâ—st to giue signes on the earth as wee read also of the Inchanters of Egypt Lactantius confesseth many things reported of the Idols to be true and yet was it right and iust for the Christians then to oppose themselues against them Greg. Turonensis l. 10. c. 24. reporteth of one who tooke vpon him in Fraunce to be Christ who also healed such as hee touched Whereas our Adversaries wil vs to proue our new doctrine by miracles we answer that if wee brought any new doctrine they were accursed that should beleeue it not only though it were accompanied with miracles but even although an Angel from heaven should come and teach it Wheâ—efore the only way to try the truth of doctrine is the word of God And who so now receaueth not that without a wonder is as Aug. faith a wonder himselfe Let vs then remember Moses his rule Thou shalt not harken to the words of the Prophet or vnto that dreamer of dreames c. and that it was the scoffe of Christs enimies wheÌ„ they bad him to come from the crosse that they might beleeue in him And so doe our enimies call
houre others at the last Although they saw not all the errours yet such as overthrew the foundation of Christianitie no doubt they vnderstood and withstood And we are to thinke that vnto them many things were pardonable which now to vs are not And wee boldly say as did the Prophet had not the mercy of the Lord beene great to leaue vs a remnaent we had beene al as Sodome and had beene like to Gomorrha But when we speake of Gods mercy we speake of a thing that is bottomlesse and incomprehensible When they aske of vs. How many or who are they who thus were saued What other answer can they haue but this Who hath knowne the minde of the Lord or who hath beene his counsellour We are then to think that God had some which never bowed their knees to Baall many who although partakers of many their errors yet held the foundation Some also who being deepely sunke in their grosse idolatries were notwithstanding saved as brands halfe burnt out of the fire beeing effectually called some sooner others later according to the rich mercy of God There remaine as yet two points of those which haue beene proposed The former the Cause why God sendeth this great punishment Wherin we are to consider how il he taketh the contempt of his worde The later the order and severity of God in condemning of such as refuse the word of truth offered 11 And therefore God shall send them strong delusions that they should beleeue lies 12 That all they might be damned which beleeved not the truth but had pleasure in vnrighteousnesse But because the later containing the grievousnes of the punishment doth sufficiently expresse how il the Lord taketh the offence which deserveth it I shall touch the same so far as this giveth occasion Some there are to whom the word of truth was never sent which abide in darknes and ignorance so that no man can expresse the wrath that lyeth on them Howbeit if we compare it with the fircenes of that wrath which is here declared against them to whom the word of truth hath bin revealed but who haue refused it we shall see that it is but very little For here is laid downe the displeasure of God against them to whoÌ„ bread and water was offered but they as scornefull childreÌ„ haue cast it away and insteed thereof haue poison given them whereon they feed and drinke to their vtter destruction Foolish men who when they had the light sent amongst them loued darknes more then light who therefore had a perpetuall night brought on them and so were led from iniquity to iniquity til that punishment of damnation light vpon them The Iudgements here threatned are two 1 One in this life 2 The other in the life to come The former a punishment and sin A sin in that they take pleasure in beleeving lies and delusions a punishment in that they are given over therevnto The later a punishment only In the first men are both doers sufferers in the later they are sufferers only against their will The Pelagians long since the Papists at this day with some others whose names I spare haue so interpreted both this and the like places as having no other meaning but that God suffereth them to be given vp to delusions c least if they say as the Apostle doth that God sendeth them they should make him the author of sin But we may say to them as Iob Is it fit to lie for God We must say that which is the truth notwithstanding the vaine imagination which men haue of false consequents For the Scripture is plaine that God not only is a sufferer but a worker also in these punishments yet without all sin or blame For seeing it is said that he sendeth delusions as his messengers it is plaine that herein he hath his worke After which manner the scripture speaketh in other places The Lord put a lying spirit in the mouth of the Prophets And in the Prophet I the Lord haue deceived that Prophet The Rhemists in their marginal note on this place send vs to a place in Augustine out of which to learne how to expouÌ„d this and other like places But Augustine sheweth that in these things God is more then a bare sufferer When he calleth it a righteous iudgement which iudgment must needs be his work but to know S. Aug. meaning read the 5. lib. contra Pelag. c. 3. where hee sheweth that herein is not only his sufferance but his power So that God marveilously worketh not only in the bodies but also in the hearts of men And for all woâ—ks we are to hold this that if we say that God suffereth any thing which he careth not how or in what fort it falleth out we deny his Providence if he suffer any thing against his will we deny his omnipotent power But we may herein note the exceeding power of God which of the sins of the godly can make comfort to the godly raise glory to his name yea the sins of the faithful to turne to their good as he made the buffetings of Satan means to keep Paul from being prowd through the multitude of revelations If any man be curious in this wil not be satisfied but bring Gods woâ—ks to mans tribunal let him looke to be consumed of his glory he that cannot hereof speak with reverence let him hold his tongue altogiâ—her O that you would hold your tongue that it might be imputed vnto you for wisedome After then that men refuse the loue of the truth God in wrath leaveth them to the rage of Satan who finding the house swept returneth with 7. other worse then himselfe and there taketh vp possession leading them on from one sin to another and at last to perpetuall destruction When that choice was offered David of the three punishments to take one he said he was in a great strait but if he had added for a fourth to haue bin left over to Satan and to haue bin forsaken of God the choice had bin easie Better it is said David to fall into the hands of God then of man but farre better had it bin to haue fallen into all the evils which all the world could do then to be giveÌ„ vp to be punished by Satan It is a pitifull sight to see children die at the head of every street for want of food or that the sworde should destroy our people or that the pestilence shoulde walke through our citties if it were to slay but one in a house as in Egypt but yet were all this comfortable in comparison to see our friends die before our eies whether famished slain with the sword or destroyed with pestilence if they died thus in the favor of God this I say were comfort in comparison of this to see them like wandring sheep scattered without hope forsaken of God bound with chaines of sin
HINDE 2. THES 2.3 Let no man deceiue you by any meanes for that day shall not come except there come a departing first and that man of sinne be disclosed even the sonne of perdition WHereas there are two points which not a little trouble the mindes of many the first how it standeth with the promise of God towards his Church that the outward forme thereof should so alter and change that not only the beauty glory thereof should seeme to be defaced but that the very face therof should scarse appeare The second how in that so vniversall and generall change God should keepe his number to himselfe a company which feare and worship him and continue in the profession of his truth Both these are in this chapter handled by the Apostle the first from these words vnto the 13. verse the secoÌ„d thenceforth vnto the end of the chap. Augustine readeth this place vnlesse that Runnagate come first but the word here vsed by the holy Ghost in civill matters signifieth the shrinking of souldiers froÌ„ their General vnto the enemy now it is by proportion drawne from hence to signifie an Apostasie and back-sliding from â—he profession of Christ to the contrary part that is to Antichrist And this backsliding we expound to be general not of a few men or sects or countries but of a great vniversall revolt in each country and sort of men And this we proue for that the Apostle speaketh thereof indefinitly not restraining it to some And besides seeing the Apostle was to giue vnto the faithful a signe token it must of necessity be that he should yeeld such a one as neither was already present for then were they never the later in suspence concerning the point in controversie nor that incontinently was to fall out For there was already a sliding of many from the truth therefore if it were not meant of a generall that might haue beene for all this concluded by the Thessalon That the day of the Lord was at hand The Rhemists in their notes mislike in our interpretatioÌ„ two things 1. That we say this revolting should be generall 2. That we say it must be in matters of Religion whereas the most part of the Fathers say they expound it of the revolting from the civill obedience to the Empire of Rome But if that were graÌ„ted them which how true it is shal after appeare yet litle maketh it for their purpose Now for our interpretation there are many things that make namely the wordes following which serue to the same purpose that these do for after that he had said a departure he addeth straight and that the man of sin be disclosed of whom it is verified that he should sit in the temple of God and shew himselfe to be God which cannot be vnderstood otherwise then of Spirituall matters Secondly the signification and vse of the word in other places proveth that it is so meant here as in Act. 21. ver 21. Luk. 8.13 Which in the time of temptation go away Heb. 3.12 To depart away from the living God 1. Tim. 4.1 Some should depart froÌ„ the faith on which place the Rhemists themselues note that it signifieth to be Apostataes from the faith as the Greeke word say they importeth Thirdly this may appeare by the conference of other places of the scripture wherein this same doctrine is delivered Apo. 12.6 Where the woman fleeth into the wildernes and Apoc. 14.8 Babilon made all nations drunke with the wine of the wrath of her fornication But for that they say the fathers agree that it is meant in civill matters let vs first admit they did and all if they please yet may we answere with that of Austin though I coulde finde out as many Fathers on my side yet will I say Paul shall serue me for all to him do I fly to him do I appeale froÌ„ all the Doctors And as the writer of the defence of the Tridentine councell in lib. 2. In some points we may lay all the fathers aside and finde out our selues or by some other meanes the truth of some points And as Caietane who confesseth that in interpreting diverse places of scripture he goeth against the streame of all the Doctors But nowe they confesse that not all Fathers are of this minde for when they say in manner all it is evident they except some Now the Papists in the Councell of Trent confesse that the most of the Fathers conclude that the wordes in the 6. of Iohn imply the receiving of the Supper in both kindes against the which notwithstanding the saide Councell hath determined And the very props and pillars of their Religion confesse that in points wherein the lesser part of the Fathers agree a maÌ„ may probably dissent from the greater Now of the Fathers whereof they speak there are 3. wherof 2. make for vs and one is indifferent His wickednes is described to be notable in that he is called the man of sin which is more then if he had said a sinfull man where he calleth him the son of perdition which is more vehement then if he called him only a reprobate as Paul calleth Elimas the childe of the Divel Act. 13. and tearming him the son of perdition he meaneth one made to bee destroied for whom is prepared some marveilous and extraordinary kinde of death and destruction as Moyses speaketh of the rebellious Corah and his company He meaneth therefore hereby that he should not only be sinful in his owne person and bring a marveilous destruction vpon his owne head but that he should lead away many to the like wickednes and make them partakers with him of the like grievous punishmeÌ„t As it is said of the dragon that he should draw with him the third part of the stars the Whore should make others drinke of the wine of the wrath of her fornication Apoc. 14.8 17.2 2 His malice is set out in this that he is called an Adversary a chiefe enemy against God and his Saints as that horne in the 7. of Dan. which made battell against the Saints of God and prevailed and as he is described in the Revelat. That hee threw out floods after the womeÌ„ that shee might be caryed away of the flood 3 3 His Pride is declared to be notable in that he should exalt himselfe against God as Daniel prophesieth of another that he should sit in the temple of God which some haue expounded of the materiall temple at Ierusalem which the Antichrist should reedifie and sit in it but this word is never so taken by the Apostle To fit here is to reigne rule governe haue dominioÌ„ as the word is takeÌ„ in other places as wheÌ„ the mother of Zebedeus childreÌ„ required of Christ that one of her sonnes might sit at his right hand c. And wheÌ„ Christ saith to his Disciples you shal sit iudge wherfore
much albeit in generality confessed yet remaines there a church Even as the Prophet in the person of God saith I haue brought vp rebellious children children they were yet rebellious And in the 16. of Ezech. he saith thou hast made my children to passe through the fire yet were they childreÌ„ of Adulterers So that they were not altogither dead though dead sicke and as a man in a consumption far wasted spent So that wheÌ„ we consider the general corruptioÌ„ they may be termed an adulterous seed And as we are to woÌ„der at the Lords severity who so greatly punished his church againe on the other side we are to praise and magnifie his mercy who in this great famine had kept some bread some water bread water but in a scant measure yet such as might serue for to saue the life of some as the oile in the cruse and the meale in the barrell a few were saved but being pulled as brands halfe burnt out of the fire So that the seat wherin Antichrist is to sit is not that of the Turke a professed enemy to religion but of Gods temple that therby he may the easilier deceiue work his strong illusions Besides to shew how hee challengeth the right and title of God wee might bring sufficient testimonies out of his owne laws Canons wherof some giue him the very name of God But seeing the modester sort of Papists are ashamed of such tearmes let it suffice to haue shewed that he is the person who taketh to him that which is proper to God not to giue childreÌ„ heale the sicke c. But to hold the winds from blowing who causeth that which God hath said to be doubted off and will haue his word to stand for a law which teacheth that it staÌ„deth vpon the necessity of salvation that every soule should be subiect to his authority Who honoureth the periury of Princes and their murthering of their innocent subiects with a holy-day and counteth the periury of subiects to their Princes a holy thing yea the slaughter of Princes by their subiects a thing meritorious worthy reward to speak the truth in a word howsoever by the Pope his adherents other things be pretended for all their doings yet in truth is it nothing that they regard or striue for but to hold him in his seate to ratifie his authority and vsurped government so that if reformatioÌ„ could stand with the Popes crowne the Monkes belâ—y the matter had been at an end long before this day The things which for our edification we may learne hence are these that seeing ambition filthy covetousnes were the two wings wherewith this Antichrist flew so high we are to beware seeing we make profession that we hate him least we loue favour the things for which he hath deserved this hate Wherefore let such take heed as to advance themselues make no conscience of the duty they owe to God least their punishment be like his whose sins they imitate And such as make marchaÌ„dise of the roomes and places in Gods church or his sanctuary Such as sold doâ—es and changed mony which was necessary for the sacrifices in the temple made it a den of theeues and what do they that buy and sell the places thereof they be their owne they say so of some of them I may say indeed as one said of Sylla that the Pretership was his indeed because he had paid well for it Concerning the properties of Antichrist the time of his appearing and the state which of al other commeth neerest here vnto as I haue received of the Lord so haue I delivered vnto you Now followeth his overthrow wherein the holy Ghost fetteth downe two things to be considered 1 The overthrow that God will consume him 2 The Meanes by the breath of his mouth 1 Consume abolish destroy If the Lord had given no notice before hand hereof when men had seene such an enemy rise even out of the church of God considering mans infirmity we must needs thinke that many would haue staggered enquired after the truth of his promises But for to avoid this danger he hath forewarned vs as he faith to his Disciples I haue told you before of these things that when the houre is come yee might remember that I told you them Besides if hee had spake of the power of Antichrist and not of his overthrow the children of God considering the mightines thereof might haue doubted how he should haue oppressed and haue said with them in Isay Shall the pray bee taken from the mighty or the iust captivitie delivered but now hearing the promise â—hey may in the midst of trouble cleaue to the Lord as it is in the Prophet and and this is the patience of Saints 2 The meanes whereby this should be wrought is the word of the Lord which is called the breath of his mouth It seemeth that here the Apostle alludeth to a place in Esay where it is prophecied of Christ that hee should smite the earth with the rod of his mouth and with breath of his lips should slay the wicked speaking of the first comming of Christ of the secret power of his word and as there he speaketh of the overthrow of one speciall enemie Here we are to marke the glorious testimony of the mighty power of the word of God to which purpose it is that in the prophesie of Ieremy it is attributed to the Minister and publisher thereof I haue set thee over the nations over kingdomes to plucke vp and to root out c. By which place Boniface 8. would proue his power over temporall Lords And hereby was Pius 5. moved to depose the Queenes Maiesty And Saunders in this case as also the Libeller against the execution of Iustice leaneth herevnto But who seeth not that Ieremy speaketh of the word of God in the mouth of the Prophet which in another place is said to be like fire and the people as stubble So Theodoret and Lyra also haue expounded it The weapons of our warfare are not carnall c having ready vengeance not only against men but against Satan meant by the name of principalities and therefore no marvell if against Antichrist Seeing Satan fell downe from heaven like lightning God will send his messengers to pull his wings and make him stand on his feet But because this beast hath many heads therefore should receiue indeed a deadly stroke yet should hee not quite bee destroyed till Christ come whom hee will destroy with the brightnesse of his comming Some expound so this phrase as though it were vsed by the Apostle to shewe how easily God can and will destroy him but the most plaine signification seemeth to be that by the brightnesse of his comming we meane his bright comming as it is said in the first chap. flame of fire for flaming fire The Apostle here alludeth to
which hath placed his affiance and safety on the Lord. For when wee shall thinke that the earth is the Lords and all therein at his appointment so that nothing can comfort and profit vs without his blessing wee will never bee brought to seeke after any vnlawfull or vngodly meanes In the description of this adversarie which was to come before the comming of Christ there were fiue things proposed to be considered 1 The properties of this adversarie 2 The time of his appearing 3 His overthrow of which hitherto hath beene spoken 4 The Instruments which he shall vse to deceaue the world 5 A description of the persons whom he shall deceaue 4 Of the Instruments he saith that his comming shall bee by the working of Satan with all power c. In the sonnes of Beliall Satan worketh mightily but as it is said of Abraham that hee gaue all the goods vnto Isaac though hee gaue gifts also to the sonnes of his Concubines And as it is said that Elkanah gaue to Peninnah his wife and all her sonnes and daughters portions but vnto Hannah he gaue a worthy portion And as the first borne in the law was to haue twise so much as any other even so though Satan impart much subtiltie to other of his children yet this being his first borne shal come with a double measure of his gifts and a full power to deceaue The meaning therefore is that such as are to encounter with this adversarie shall finde him to be no common enimie For though he shall bee a man and therefore shall also die as the sonnes of men yet so great power shal be given him to deceaue the world that such as haue to deale with him shall finde that they are to striue with more then flesh bloud Whereas therefore the Church hath been alwaies in afflictions yet those which she shal suffer vnder Antichrist shall be so great that whereas these were but rods these shall be scourges his finger shall be heavier then other enimies loynes Where it is said that he shall come with all power it is not meant that such might should be given him that he should doe what he will for such power is not given to Satan himselfe it being a prerogatiue peculiar to Christ himselfe To me is al power givē for were it so meant then indeed should there no flesh be saved But the generall signe is to be restrained to the matter in hand that it be meant of the power of working miracles so as that if I had all faith so that I could moue mountaines Even so here after he had said all power it followeth signes lying wonders For he would hereby shew how that as Christ in the daies of his flesh wrought such workes as declared him to be the son of God as for the confirmation of the doctrine which they were to teach the Lord gaue to the Apostles the gift of working miracles And so Christ answered Iohns disciples Even so in the end of the world Antichrist comming to teach a new doctrine contrary to the gospel of Christ should labour to confirme the same by miracles Wherevpon must needes rise a double griefe to the Saints both for that they should be persecuted and suffer tribulation and that for resisting the doctrine which the world should see confirmed by strange and wonderfull m iracles Augustine moveth a question whether these should be wōders indeed or els only appeare so which he saith shall then be known when they appeare But that Satan worketh somtimes wonders indeed may appeare Deut. 13.2 As Satan had the windes at commandment Iob. 1.19 The Beast in Apoc. 13.13 made fire come down from heaven The question is more doubtfull of the Enchanters in Egypt whether the rods were turned indeed Psal. 58. Inchanters haue serpents at commandement as Ierome and Cassiodore expound Wherfore if Satan hath power to worke miracles indeed it is like seeing that Antichrist is to come with the full power of Satan that he shal worke such wonders as are indeed and not only appeare to be as Rev. 13. fire from heaven And they are al called lying whether they be false indeed appearing to be that which they are not or for that they serue for the proofe and confirmation of a ly Of vnrigteousnes hereby may be meant al offences cōmitted against the first table which concerne faith or calling vpon the name of the Lord as Rom. 1. which withhold the truth in righteousnes Where he sheweth what is therby meant they do not receiue the loue of the truth but belieue lies All deceaueablenes whereby is signified that he shal lack no meanes to deceiue the world Toward such as are simply minded he shall come with a shew of godlines towards the fearefull he shal shew strength and force to the ambitious he shall pretend power to dispose of kingdomes to them which looke for wonders he shall worke them c. In the description of the persons who shal be deceived wee may note 3 things 1 Who they are 2 The cause why they shall be deceived 3 The double punishment 1 The persons are said to be such as perish whence is gathered a speciall comfort that notwithstanding the power of Antichrist shal be so great and mighty yet shal it not be able to prevaile any whit with the elect Christ saith They shall deceaue the very elect if it were possible thē is it indeed impossible In thē therefore onely shal all his deceits be effectuall which pertake with him c. 2 The Cause laid downe is for that they received not the loue of the truth that they might be saved Some expoūd it of the holy Ghost but it seemeth to signifie the doctrine of the truth which they refuse as it is said they received not Christ Ioh. 1.11.12 which beleeved not in him When it is said that they received not c. Thereby is meant not a bare negligence in them for thē he would haue said for that they sought not after but a wilful despising of grace offered As they who being called to the supper refused to come Which point is amplified further whē it is said that they might be saved In that they neglect the doctrine of truth confirmed by Christs works and that wherein life and salvation consisteth to follow after lies and death 3 The Punishment is double 1 Secret in this life which is away to the other 2 Open in the world to come God will send them On which words the Rhemists note out of Aug. Deus mittet i. permittet Whereby they gather that God permitteth wherein they speak the truth but not all the truth For in these things God is not only a sufferer for he that sendeth as it is said here doth more them permit which they might haue gathered out of the words following those which they alleadge
their fathers before the grounds of Popeâ—y were laid For neither to Augustine c nor to Gregory were these articles of their beliefe ever knowne or signified of the absolute authority of one man over prince people to set vp and depose princes at his pleasure on whom al truth haÌ„geth whose power is so great thaâ— how great so ever corruptioÌ„ be in Religion yet that no man may correct redresse it with out him This which is the ground of all Popery began indeed to work when Zosimus laboured to haue all appeaâ—eâ— made to Rome to which purpose was alleadged a Canon of a former Councill which the Councill withstood finding out the corruption of the Canon who therfore wrote to the B. of Rome of their determination and of the forgery of the Canon The like did Gregory to the B. of Constantinople seeking preheminence over all Bishops So that although this Monster began then to breed yet tooke it such a blow at the hands of those good fathers that being smoothered it vanished away like the vntimely fruit of a woman The like may said of the breaden God their private masse their dry communion wherof none durst put forth the head whiles those watchmen stood vpon the wals Of Fathers therefore we may say that although they haue in some places let fall from theiâ— pen some things that are to be covered yet that out of their own writings sayings we may deduce such speeches as correct their escapes and confirme the truth against the foundations of Popery I will not cite many examples hereof one may suffice for many Ambrose Austen haue happely somewhere too too swelling words as concerning our workes yet Ambrose when hee was ready to die is said to haue vttered these words I haue not liued as that I am ashamed to liue any longer neither haue I so liued as that I am afraid to die presently because I haue a good Lord. Of which Aug. saith that considering his conversation among men he knewe it was such as before them he needed not to be ashamed his confidence before God proceeded from the affiance he had in Gods mercy because he had a good Lord. Wherefore we are to come to the reading of the Fathers as to a â—ich treasure whereas is much gold and some drosse and therefore are wee to pray God to open our eies that wee may discerne the one from the other As for these writers of later sort the iudgement of them is harder for it is likely that many of them liued and died Papists But yet we say that as in Eliahs time God had reserued seaven thousand that never bowed to Baal so it might bee theÌ„ They mocke vs I wote well for this answer But they cannot refuse it without refusing also the truth delivered in the scriptures Of the Church it is prophecied in the Revelation that shee should flee into the wildernesse And the Rhemists themselues say that in the daies of Antichrist this shall be that it may bee verified of the Church which is said by the Prophet Goe hide thy selfe in thy closser c. And as in the daies of Eliah besides those knowne to the Lord that had not bowed their knee to Baal there were also many who though they had bowed their knee to Baal yet when Eliah had preached the truth to them declared God to be the Lord did then confesse the Lord he is God the Lord he is God Even so we are to thinke that many there were even among them in the deepest darknes of Popery who saw most and yet herein offended that they communicated with them whom yet the Lord as he pleased shewed grace vnto to coÌ„fesse him Hereof may we take example fro the daies of Edward 6. how many were there who vnfaâ—nedly embraced the Gospell then freely preached when it might haue seemed that the tyranny of the 6. Articles had consumed all the Professors of the truâ—h In which resâ—ect also the Church wondereth in the Prophet at her suddaine increase who hath begotten me these As concerning our Founders we answer even as they doe for vs that we blesse God for them and haue hope of their blessednesse yet so as wee professe that the building of all the Schooles and Colleges in the world cannot deserue the ioy of one day in the kingdome of heaven and as we haue an honourable opinion of them for the purpose which they had though they did many things which we cannot commend so doe wee say that the greatâ—st happinesse and blessednesse which could come vnto them was to haue their sinnes and offences pardoned them And wheâ—eas they say this is no other hope then we may haue of Pagans and Infidels we answer that there is great odds For it was the singular mercy of God even still to leaue certaine grounds of salvation even amongst them as the word though greatly corrupted and darkned the Articles of our beleefe the Sacrament of Baptisme c. wherefore though many perishâ—d when the watchmen not onely slept but tooke away her vaile from her as the spouse in the Canticles complaineth yet no doubt God so provided that such as hee had appointed to salvation had so much bread as would saue their life bread in a measure water in a mâ—asure though not enough to keep them in good plight and to giue them a fresh colour the like they finde not among the Pagans wherefore wee absolutely say for ought we can see they be damned Lastly where they aske vs what excuse the learned caÌ„ find who cannot be said to haue erred ignorantly we tel them that Paul was as well learned as they who yet saith that what he did hâ— did ignorantly And to the learned Athenians hee obiecteth ignorance the time of this ignorance God regarded not See what Augustine saith of Cyprian Else if lacke of learning were excuse sufficient to saue vs there were no excuse for learning the next and readiest way to salvation were all ignorance and Barbarisme We say then that very many who spent great labour in serving of sin were yet saved even as brands halfe consumed and so pluckt out of the fire And howsoever or whatsoever many haue spoken before men yet when they were to commune with God himselfe the whole stay and coÌ„fidence which made them bold to die they felt and acknowledged to be this Quia bonum habemus Deum to pardon our errors and iudge vs according to our works Yea when many were in the waters over head and eares nothing out but even the haire even thereby haue they beene drawne out and saved To conclude the former times were cruel times when the watch men were not only sleepie but even hinderers and spoilers of the citie yet God had meanes to keepe some from falling into errour others that fell thereinto hee in good time called some at the first