Spiritualls can bee judged by none in the world no nor by the world in a Councill whereby hee professeth that none in the world is absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without Law but the Pope Finally what the Canonâ—sts speake for slattery and the Writers of Controversies out of their judgement Gunther and Tiethgaudi Archbishops of Cullen and Morn Myst Iniqu Oppos 31. Trevers spake out of experience of and to Pope Nicholaus the first Quod tibi libet licet that is thou hast no law but thy lust All which doth but amplifie this title in my text that the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesse like the Iudge Luk. 18. 2. that he feareth neither God nor man Though these bee plaine yet the plainest proofe of any mens positions is their owne practice let their tongues and pennes preach and publish what they will or can to the contrary To this purpose I say lawes are of two sorts divine and humane The first are given by God the second by Man The Law given by God is either a Law of constraint Primarie imposed the Scripture or a Law of Consent secondarie collected the Creed Againe the Humane Lawes also are twofold Oecumenicall and Oeconomicall Those are Publike for all Nations these private for all Families Now if I doe not make it appeare that the Practice of the Pope is lawlesse in all these particulars I will confesse that I doe him apparent wrong to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Out-law and The Antichrist The great law is the law of God that great law of God is that of coÌ„straint the Scriptures which shold constraine every coÌ„science to awfull obedience But the Pope hath practised the contrary to that authority was it ever credible that that law giveÌ„ w th such consternation w th thunders and lightnings and a thicke cloud and the voice of a trumpet so that all the people trembled Exodus 19. 16. confirmed with such a protestation that Heaven and earth should passe before one jot or one â—ittle should passe from the Law Matth. 5. 18. and sealed with such a Commination I testifie vnto every man that heareth the words of the prophecy of this booke if any man shall adde unto these things God shall adde unto him the plagues that are written in this booke And if any shall take away from the words of the booke of this Prophecy God shall take away his part out of the booke of life Revel 22 18. 19. So precious to the Iewes that they thought it their prerogative to keepe it Rom 3. 2. So highly esteemed by the Christians that they poured out their blood to professe it Heb. 11. Was it I say ever credible that this Sic dicit Dominus Thus saith the Lord should be changed into a Sic jubet servus servorum so commandeth the servant of servants That this Law of God should ever be vilâ—fied and nullified by a wretched man This is the Popes practice Is not the breach of Gods Law avouched by his dispensations and indulgences are not the bookes thereof checked by inhibitions and publike interdictions The Scripture indeed is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. Gods streight rule to our crooked affections but the Pope doth bend it to his owne liking As their owne grosse phrase is he maketh it Lesbia Regula and Nasus Cereus a Leaden Hâ—â—â—us Pigâ—ius Rule and Nose of waxe which they may wrest and wring any wrong way according to their owne will and pleasure Or as Bellarmine Bellarm de P. Ro. lib. 3. c. 14. speaketh in a better phrase but to the same purpose the Pope doth Apostolorum praecepta positiva moderari ac mutare prout ecclesiae expedierit the Pope saith he doth moderate and change the positive praecepts of the Apostles as hee shall thinke it convenient for the commoditie of the Church But since that Bellarmines plaine mind Hist of Paul 5 and the Venetians lib. 4. pag. 198. is discovered by some of found judgement For anno 1606 he composed a little booke against the Treatises of Gerson wherein he aymed to exalt the authority of the Pope so farre as to make it equall to that of God That Law doth not constreine neither him nor his to keepe their bounds but he will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawlesse They make the Scripture in their owne base phrase mutum magistrum a dumbe Teacher to say nothing as their Trent phrase speaketh more mannerly secundum sensum quem ecclesia tenet to say nothing but according as the Church will understand it that is what the Pope prompteth In old time Demosthenes said that the Oracles of Apollo did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were taught to speake nothing but what pleased Philips Greatnes We may say in our time but God be blessed not in our Countrey not in our Church at the least that the Oracles of the Scriptures doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are taught to speake what doth please the Popes Holinesse To shut up this point with the wicked words of Hosius and with the witty words of Durandus ipsas scripturas facessere Iuell Apolog. pag. â—31 jubebimus wee will bid the Scriptures to bee packing said that blasphemous Papist But the Other speaketh in another veine male cum rebus humanis actum est ex quo Decretis alae accesserunâ— idest ex quo Decretales in ecclesia volare ausae sunt supra scripturas said that popish Canonists that is Christendome came into thraldome ever since the Law of the Lord hath beene troden downe by the Law of the Pope The last words of which sentence are too true if that Decree of Pope Steven 6 recorded by Gratian bee canonicall and categoricall Gratianus D 19 C Eniâ—â—â—râ— Quicquid Romana ecclesia statuit quicquid ordinat perpetno quidem irrefragabiliter observandum est Whatsoever the Church of Rome doth appoint whatsoever it doth ordainâ— it must be observed perpetually and without gainsaying Is not the Pope then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawlesse man that man of sinne indeed that very Antichrist Next to this great Law the Law of Constraint the scriptures is the Law of Consent a great law too the Creed which being collected out of the Scriptures the whole Christian world hath submitted it self to the authority therof as to the touchstone of their assertioÌ„s Now the Pope doth not onely oppose the old but saith that he can also compose a new Creed In the old Creed hee directly thwartheth three Articles that of Christs remaining in Heaven till the judgment bringing him down daily to the Earth by that monstrous miracle of Transubstantiation That of the forgiuenesse of sinnes by his presumptuous doctrine of merits And finally the third Article of the Catholike Church by inserting the word Romane which overthroweth the sense of the Article and is contradictio in adjecto an absurd contradiction as if we should terme Lewis
popular favour did attempt to excommunicate the Emperours Now their Rebellion was growne to some head and maturity About eight hundred yeares after Christ Pope Leo the third did create Charles the most potent Prince of Europe Emperour of the West yet with this politike and profitable proviso That the whole Romane Territory should be rendred to the possession of the Romane Bishop Finally in the eleventh Century Hildebrand commonly called Gregory 7. annexed the Temporall unto the Popes Spirituall Monarchy We need not therefore be dainty to propose our conclusion in their owne words Pontifices deficisse ab Imperatoribus Bell. de Imag. lib. 2. cap. 15. It is notorious that the Romane Bishops have falne away from the Romane Emperours Thus have the Popes performed the first Apostasie The second their Ecclesiasticall falling away from the Faith is yet more plaine This disputation were ended if S. Paul himselfe might be permitted to be the Moderator Here St. Paul doth say there shall be a falling away it is demanded what manner of falling away St. Paul himselfe doth answer in the latter times Espens in 1 Tim. 4. 1. Anselm in 1 Tim 41. some shall fall from the faith 1 Tim. 4. 1. But from what points of faith is the second enquiry S. Paul himselfe againe doth name those very points 1 Tim. 4. 3. They shall forbid to marrie and command to abstaine from meats Their Perertus doth assent to one of these Antichristus Perer. in Dan. cap 14. c. ut sertur ut plurimos decipiat simulabit castitatâ—m it is the common opinion that Antichrist may deceive the common people he shall therefore pretend Chastity And our Ignatius applyeth both and driveth the naile Ignâ—t ad Philadelph home to the head He shall call mariage pollutions or meats abominable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an one is possessed by the Apostaticall Serpent Now for one Thiefe to appeach another it doth not cleare the Accuser to be guiltlesse The Papists cannot excuse themselves by accusing Marcion and Montanus guilty of the same Apostasie But it is as cleare as the Sunne The Pope doth forbid meats and mariage Therefore The Pope is falne from the faith The Pope is falne from the faith Therefore The falling away is in him The falling away is Therefore Antichrist is come Finally for the figurative falling away the Pope is ipse Apostata Refuga the Head and Author of this falling from faith I omit infinit particulars and insist in three onely Adoration of Images against the second Commandement Invocation in an unknowne tongue contrary to the fourteenth Chapter of the first Epistle of S. Paul to the Corinthians and Mediation through and Salvation by the Virgin Mary I wonder there can be men so blinde that doe not see or rather that will not see how grossely they have fallen from the Primitive faith But yet more grossely have they fallen away in one point by the conclusion of two of their Councils Licet Christus instituerit Concil Constant Sess 13. Concil Trident. Sess 21. c. 1. c. Although Christ did institute the Sacrament to be administred in both kindes yet it seemed good to their Church to injoyne the administration thereof in one kinde and to pronounce an Anathema against any Christian who shall affirme it necessary to be received in both kindes as Christ himselfe did institute Concil Trident. Sess 21. Can. 1. and administer it Now that Church that doth professe they have falne from Christ in one point and doth practise palpable Apostasie in many we may call that Church Apostata the Head of this falling away To close up this point with that Iewell on Iuel in 2 Thess 2. 13. this place Their Church is increased in outward glory decreased in the inward truth they have the Chest lost the Treasure They were Bethel the House of God they are Bethaven the house of vanity O Roma a Roma quantum mutata vetustaes Nunc caput es sceleris quae caput Orbis eras How much is Rome altered from it selfe It was the prime Church for verity it is the prime Church for heresie It is Apostata the very head of this falling away Now concerning the Time when this falling away was I will absolve that point when I come to speak of the second part Antichrist revealed Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will onely glaunce at that question About sixe hundred yeares after Christ it was performed by Mahomet openly and at the same time wrought by Rome cunningly and secretly It was begunne by all Heretickes preparatively from the very Apostles times The mystery of iniquity doth work already saith the Apostle verse 7. But it was brought to the height and perfection thereof about fifteene hundred yeares after Christ when the world was in quiet under Pope Leo the tenth Then onely a remnant of the Waldenses and Albingenses lived in the Alpes as also the Picards Hist Trent lib. 1. pag. 3. and followers of Iohn Hus called the Calistini or Subutraqui in Bohemia Being all but a few and ignorant simple men unfit for opposition To conclude Since first the Pope is falne from the Emperour politically possessing Rome the Metropolis of the Romane Empire Secondly since Popery is falne from the first Faith forbidding meats and mariage was S. Paul himselfe did foretell Thirdly since we see that the Papacy doth injoyne worship contrary to the Primitive Faith And that they themselves confesse That they have falne from Christs institution in one point I say therefore of this Apostasie as Gregory said of Iohn the Constantinopolitane Greg. lib. 4. Epist 38. Fidenter dico I am confident in this first conclusion Rex superbiae prope est Antichrist is come for the falling away hath been long since Hereunto will I annex the assoiling of one Quaere Whether this Apostasie hath beene totall and universall I answer No In S. Ambrose Ambr. Hexam lib. 4. c. 2. his phrase Ecclesia obuâ—â—brari potest offluere non potest Religion was Eclipsed not extinguished the Church was hidden not taken away Which truth will appeare from the consideration of the contents of the Scripture and froÌ„ the consideration of the Books of the Scripture First then how could the truth be conveied unto us without new Apostles Next how could the Scriptures be derived unto us since the Church is the Pillar of the Truth and the preserver of those Oracles And M. Cartwright Cartwright in 2 Thess 2. saith well on this place If we should say that the Church could full away or cease to bee one Isay 59. 21. word of the Prophet which calleth â—â— an everlasting people were enough to confute us Other arguments may be added From a Prophesie My words shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed for ever From a Precept Goe and teach even to the end of the world
this place signifie a multitude the Church malignant as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman in another Rev. 12. 6. doth signifie a multitude the Church militant Next every Schoole-boy can tell that the article doth not alwayes signifie one particular person Againe it seemeth there is no such signification thereof in this place for the old translation so authenticall with them absolutely omitteth it And in Scripture the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used foure wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Elegance Demonstration Difference and Eminence First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Elegance as Luke 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man shall not live by bread alone Matt. 4. 4. the same sentence is rendred without the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Demonstration pointing at some particular person as Iohn 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold the Lambe of God Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Difference to distinguish the whole kinde as Marke 2. 27. The Sabbath was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for man Fourthly it is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminence and emphasie to signifie a thing that is noble and notable in that kind as 2 Tim. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man of God meaning not any man but the Minister yet not one particular person but the whole calling So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not all impious men but emphatically the Principall Antichrist yet Him not one particular person but a whole vocation Notwithstanding yeeld them this conclusion neverthelesse from hence they can conclude nothing against ours or for their owne cause Though Antichrist be one man yet may the Pope be Antichrist For supposing a personall yea a Trienniall Antichrist and the persecutors and Heretikes to have beene Harbingers to prepare his way Notwithstanding the See of Rome may be the Seat of Antichrist and the succession of Popes may be the Series of those persons out of whom one Monster may arise who shal succeed and exceed all his predecessours in breathing out threatnings and slaughter against the Disciples of the Lord in making havocke of the Church and in being drunke with the blood of the Saints and with the blood of the Martyrs of Iesus This seemeth to be the conjecture of learned Zanchius and to the same Zanâ—h miscâ—l lib. 3. p. 25 de fine sac 85. discept cum Marbachio 474. Mr. Mountagues Appeale part 2 cap. 5. pag. â—19 conjecture seemeth our no lesse learned Countriman to incline in these words It may bee probable that one notorious singular mischievous Antichrist may arise towards the finall consummation of the world who in fraudulent colluding malicious craftinesse in impious execrable and transcendent wickednesse through hereticall impostures and lying miracles shall goe beyond all other that ever lived in the world Surely if the Generall of the Iesuites should once come to be Pope I would vehemently suspect him to bee the party designed For out of what nest that accursed bird should rather come abroad than out of that Seraphicall Society I cannot guesse But indeed that Antichrist should be one particular person it is improbable and plainly impossible which I will make appeare by six arguments In the sixt seventh verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which with-holdeth he which letteth that is the Empire and the Emperor by their owne doctrine doth signifie not one man but a successioÌ„ if the article doth not restraine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person hindering no more can it restraine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person hindered vnto the singular number In this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist is termed a man to bee Reuealed but in the seuenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was working euen then though in a Mysterie and the same man is said to be destroyed at the comming of Christ in the eight verse Antichrist therefore was in Saint Pauls time to be revealed in the after times and to be destroyed in the last times All which cannot concurre in one particular man This also may be confirmed from the drift of the Apostles discourse in this place Which was to foretell the most notable Apostasie and most importing the waste of the Church which could not bee in the age onely of one man Farre fitter therefore it had been to haue foretold the Heresie of Arius which indured many yeares and extended to many places Miratur orbis se factum Arianum Hieron Dial. ad Lucif Saint Hierom saith the whole world was infected with Arianisme To this Sunne-shine of Saint Paul St. Iohn may adde one Candle Reu. 18. 7. Sedeo Regina 1 sit a Queene and shall see no sorrow which are the words of one not newly sprung up by an usurped authority but of one established in a long and rooted tyrannie But to lay the axe to the root of the tree Matth. 16. 18. wee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ will build his Church upon a rocke Now according to their Popish exposition if the Papists must expound the article to signisie the singular number and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rocke to vnderstand Peter alone and not the whole succession of Popes then sarewell to the Romish Supremacy and infallibilitie And I thinke the Romanists had as liefe yeeld the Pope to bee Antichrist as not to be the supreme head of the Church and not to be the infallible iudge of Controuersies Finally Bellarmine himselfe delivereth these Bell. de P. R. lib. 3 c. 1â— five things Antichrist must 1 vsurpe the kingdome of the Iewes 2 vanquish Egypt Libia and Ethiopia 3 conquer seuen other kingdomes 4 subdue the whole world 5 raise an universall persecution Now how Antichrist shall ever be able to poste over these expeditions on the wings of a whirle-wind in the reigne of one man especially in the space of three yeares and a halse as the Papists fancie I appeale to the conscience of any indifferent person Protestant or Papist and they will conclude with me Antichrist cannot be one singular man Neither can any justly oppose that argument from the opposition Christ is one man therefore Antichrist shall be one man For Christ the Head of the Church liveth for ever himselfe and therefore is one person But Antichrist the Head of Babel is mortall and continuing to the end of the world must therfore be perpetuated by successioÌ„ we haue instances in this kind The High Priest was the Type of Christ The High Priest that Type of Christ was not one Person but the succession The Pope is called the Vicar of Christ not one Person but the succession Quoad officium Papatus omnes Papae qui fuerunt aut erunt non sunt nisi Vnus Papa All the Popes which over were or shall be in regard of the Function of the Papacy are
and the true Religion Finally Ecclesia non errat The Church cannot erre this is the Principle of Popery And they build this position on that promise of Christ Matth. 16. 18. Vpon this rocke will I build my Church and the gates of hell shall not prevaile against it Hereon triumphing Suarez doth insult in Romana Petra fundatos frigida Suarez Apolog. pâ—aes Aquilonis procella dimovere non potest the cold northerne blast cannot move nor remove such as are built upon that Romane Rocke Vpon that Romane Rocke prove that and we submit to the Roman Religion He doth prove it Suarez Apolog. lib. 6. ca. 5. nu 2. froÌ„ an axiome amongst Expositers Consuetudo est optima interpres Custome is the best Interpreter But the Church hath perpetually interpreted this of Peter and therefore of Rome Therefore Rome must bee the Rocke of our faith and the Romish Religion the onely true Religion On these premises thus they conclude Our Religion is the old Yours the new Religion Ours little lesse then Oecumenicall Yours little more than Provinciall Ours united under one head Yours divided into many schismaticall members Ours the Rocke of Truth Yours therfore which is fallen from vs must bee Erroneous Schismaticall Hereticall and Diabolicall These are the seeming arguments to perswade unto Popery in the phrase of my text the deceivablenesse of unrighteousnesse This is the History of Iustine the Historian Iustin lib. 24. Strangers arriving at Delphi as they spake amongst themselves by them was heard Sonus multiplex ampliorque more lowder speeches than they uttered At this they stood amazed till intelligence and experience taught them that this sound did proceed personantibus resonantibus inter se rupâ—bus from Empty caves which did not returne their reall voyces but imperfect and inarticulate resemblances So when our owne speeches acknowledge the worth of those worthy graces Antiquity Vniversalitie Vnity and Infallibility the Papists redoubling these words as if they were their owne may make us amazed at the first but intelligence and experience will assure us that these are the reports onely of emptie mouths and that they speake no true realities but very Echoes onely the inarticulate imperfect resemblaÌ„ces of those excellent words Antiquity Vniversalitie Vnity and Infallibility Let us therefore unmaske these reasons and looke upon the face of these Fallacies First they argue their religion was the first and therefore it is the best They plead Antiquity We ioyne issue with them Antiquitie is the badge of verity Herein even Apollo spake Oracles who being demanded of the Athenians which Religion was the best answered the Ancâ—entest the demand being seconded which was the Ancientest hee answered the second time that which was the best To 〈◊〉 Logicke phrase wee acknowledge that the true Religion and the old Religion are convertible termes Id verum est quod antiquum est Tertull. Concil Nicen. saith a Latine Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the consent and conclusion of that Greek Councill that is the old Religion is the true religion But we adde of the Papists they pretend but they have not antiquitie for their Religion Iustly therefore may their Vaineglorie ebbe from those swelling words of vanity the Romish Religion that Ancient Romish Religion whereby they presume that they must sweepe all away before them as did Kishon that Ancient river Kishon Iudg. 5. 21. If pretence of antiquity might prevaile those very Magicians would perswade us that their Treatises have beene made by and received from Athanasius Cyprian Moses Adam yea even from Raphael Iuel Apolog. pag. 141. the Archangell and the Divell himselfe can plead Age an Old Serpent and a Lyer from the beginning To come to the point if the Popish bee truely the old Religion wee will confesse it and imbrace it as the true religion But what is old Quod ab Apostolis that which hath beene taught by the Apostles saith Tertullian Tertul. And Saint Augustine giveth the right rule to Vincentius Audi dicit Dominus non dicit Donatus August â—p 48. aut Rogat us We may English it to our purpose we must say that ReligioÌ„ is old not that which Rome calleth old nor that which England calleth old but what the Scripture sheweth to be so Now for the Scriptures we call to the People to read them they command the people not to read them Whether wee or they are afraid to try the Antiquity of our Religion by the Scripture the onely true triall of true Antiquity Let any impartiall man give the Verdict 2 Vniversalitie Wee say it is no note of the true Church and yet we say the Papists have it not Arianisme was and Mahometisme is more universall than Popery is at this day The Mahometans doe as farre exceed the Papists in multitude as the Papists doe the Reformed Nay to speake properly there are full as many of the reformed as are of the Romish Religion Let us estimate either Church by the number of Professors and not of Persons and this will appeare to be no paradoxe Professors are such as doe beleeve what they Professe explicitely and can render a reason of their Profession herein our number is no way inferiour unto others We say therefore for Vniversality We equall them and the Turkes goe farre before them And howsoever that doth Bellarmine and Bell. de notis Eccle. lib. 4. ca. 7. Suarez Apolog. lib. 1. cap. 15. num 6. Suarez doe acknowledge that Vniversality properly taken is not the proper note of the Church Vnitie I confesse the want of it the blemish of the Reformed Church and bewaile the want thereof in our owne English Church yet I adde False Churches haue had it and the Romish Church hath not it The Turkes are termed Islami that is men of one mind they are Pius 2 Epist ad Moâ—hisanum pag. 68. so farre from differing that they doe not so much as dispute of any points in their profession I hope the Papists will not conclude therefore the Turkish is the true Religion And for the Papists they have beene at as good unitie amongst themselves as the Midianites were Iudg. 7. 22. When the sword of every man was against his fellow I will not rehearse the discords Vsserius de Christ Eccles Succes cap. 9. betwixt the Thomists the Franciscans and the Dominicans the Sorbonists and the Mendicans or the Priests and Iesuites I will instance in their dissentions of an higher nature There have beene three Popes at one time one in France another in Spaine and a Wats Quodl 7. Artic. 9. pag. 200. third in Italy Two Antipopes Vrban the sixt and Clement in France had many battles and many were slaine even thousands There have beene 23 Schismes in the very seat of Rome sometimes 2 and sometimes 3 Popes at once and so continuing in schisme sometimes 3 7 20 30 40 and 50 yeares together This is no Protestants imputation it is a Papist who
there hath beene nothing but warres amongst them We live in a time of Warres and rumours of Warres In England the contempt of the Word is gone before God grant the sword doe not follow after it Wee feare our Antichristian Enemies because of their learning number industry policy power and malice Alas alas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perdit to tua ex te ô Israel It is our contempt of the Word that betrayes and delivers us into the Hands and Bands of Antichrist I will therefore pray for you yea pray vnto you in the words of our Common Prayer From all Sedition and privy Conspiracie from all false doctrine heresie But From hardnesse of heart and contempt of thy Word and Commandements Good Lord deliver us SERMON XXII 2 THESS 2. 12. But had pleasure in unrighteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Papists surpasse the Pagans in Idolatry Angels Saints Marie Images the Crosse the Sacrament Every Creature made an Idol IN my last Sermon I have declared the first property of those men by whom Antichrist shall be imbraced in this I will unfold the second property That was Negative the servants of the man of sinne Doe not receive the love of the truth This is Affirmative but they take pleasure in unrighteousnesse That wee may consider this property the more seriously let us take two points into our consideration the Action and the Affection of Antichristians The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Injustitia unrighteousnesse is suum cuique non reddere Not to reÌ„der every person his due Which must be twofold answerable to the twofold object thereof There is a Morall unrighteousnesse when we doe not man his right as Luke 16. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—nrighteous Mammon when men cozen men by their covetousnesse and unrighteousnesse Moreover there is a Spirituall unrighteousnesse when wee doe not God his right as Rom. 1. 18. the Philosophers did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep downe the truth of God in obstinatenesse and unrighteousnesse Expressed in the 25. verse of the same Chapter They changed the truth of God into a lye They loved their owne errours more then they did the true knowledge of God This was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Spirituall unrighteousnesse My text may speake of both but principally of the principall the last the Spirituall unrighteousnesse As appeareth both from the drift of Saint Paul in his Doctrine and from the drift of Antichrist in his doctrine First Saint Paul doth describe those that imbrace Antichrist by not receiving the truth verse 10. this therefore is an unrighteousnesse against the Truth of God and not against the Estate of man a spirirituall unrighteousnesse Secondly the drift of Antichrist is the deceiveablenesse of unrighteousnesse verse 10. false Doctrine a denying of God his due his Truth by a spirituall unrighteousnesse I conclude this Vnrighteousnesse is false Doctrine in generall but in especiall the grand false doctrine of al other Idolatry For St. Paul himself doth lead us to this exposition Rom. 1. 18. hee telleth us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesse against the Truth That also he telleth us what it is verse 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To serve the Creature more then the Creator that is Idolatry Idolatry therefore is the unrighteousnesse in my text which is the property of those that embrace Antichrist To make the Property full and absolute the Apostle addeth the Affection to the Action it is not a light slight practise or propensitie not onely a naturall inclination or a seduced aberration but they are affected to it and infected with it in high measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they take pleasure in unrighteousnesse and delight in Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilacts intâ—rpreter renders Dr. Sclater in 2 Thes 2. 12. it Qui oblectati sunt in injustitia The word signifieth a willing pleasing selfe-propension not without much contentment saith the Reverend Author of those religious Sermons upon these Epistles If I adde a Candle to his Torch the light will not be supersluous but the point more cleare I therefore say moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an emphaticall word implying an infinite affection to any thing men delight in The most precious thing which Saint Paul did ever desire to receive hee expresseth by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Corinth 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are willing to be present with the Lord. And the most precious thing which Saint Paul did ever desire to give he expresseth by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are willing to impart unto you both the Gospell andour owne soules And when hee would extoll to the heavens that heavenly affection of the Macedonians to releeve the poore he doubled this word Rom. 15. 26. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleased them it pleased them that is they delighted in Charity Finally when God himselfe would expresse his un-expressible affection to his Son and in his Son to man he maketh this word his Finger to point at the backe parts of his incomparable and incomprehensible delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I am well pleased Matth. 3. 17. By this we may conceive the absolute reciprocall property quarto modo of those that bee Antichristians To wit They are Idolaters and delight in Idolatry in the highest nature and measure of any If the Papists can wipe away this imputation I will recant and subscribe that the Pope is not Antichrist But if I shall make it as cleare as the Sunne I hope none will shut their eyes against the truth but acknowledge that the Church of Rome doth embrace Antichrist For they delight in unrighteousnesse and take pleasure in Idolatrie Triplex Nodus triplici cuneo a threefold Cord is not easily broken I object the manner matter and measure of their Idolatry in all which the Papists surpasse al the world So that I may speak of the Romanes concerning idolatry what St Paul spake of the Corinthians concerning 1 Cor. 5. 1. Fornication It is reported commonly that there is Idolatry amongst them and such Idolatry as is not named amongst the Gentiles For the better knowledge of Idolaters who they are let us know Idolatry what it is It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Paul Servire creaturae Rom. 1. 25. Aug. de mor. Manich. 1. 30. Aqu. 22. 94. 3. saith Saint Augustine Honorem divinum impendere Creaturae according to Thomas To whom assent other Papists that it is Idolatrie to worship a Creature The Papists I say surpasse the Pagan Idolaters Spal Concil Red. pag. 35. First the Pagans exercised their Idolatry with an open shew of impiety but the Papists acting the mysterie of iniquity cover their wickednesse with the Veile of Piety As wicked Ahab was made the more wicked by marrying Iezabel So the
is but of one priuate man but the Church maketh it Generall by their publike approbation For I suppose they print nothing but permissu Superiorum by the allowance of Authority It is the assertion of Vasquez in his treatise Vasq de adâ—r l. 2. Disp 1. c. 2. seâ—t 5 8 10. of Adoration That any thing in the nature of the thing and if the matter be discreetly handled may bee adored with God His instances are odious God saith he may bee worshipped even in a Wisp of straw Yea God saith he may be Tortura Torti pag. 312. Dr. Coll. contra Eudâ—m part 3. cap. 93. lawfully adored in the apparition of the Devil as it is avouched by our learned Bishop and confirmed by his Avoucher Nay if the World bee barren of Creatures they will feigne phant asies of their own Heads Saint George and Saint Christopher were Allegories not Histories Their own Authors dare not ventvre their Credits that there were ever such men Is it not monstrous then that they should be Saints How often have our old deluded Forefathers of England cryed God and Saint George at the onset of their Battles And how many have called on Saint Christopher in the perill of Shipwracke and yet these potent Saints were according to Saints Pauls phrase 1 Cor. 8. idolum nihil est in mnÌ„do plain Idols there were never any such creatures in the world Thus mightily are they mislead by the working of Sathan not to receive the love of the Truth but to take pleasure in unrighteousnesse At length to wade out of this Ocean of idolatry concerning the measure whereof I confesse Popery to be fadomelesse and compared even to Paganisme it is like the Sea resembled to a little River The ignorant Pagans did adore Images as gods peradventure and some of them But that ever their learned Doctors did teach that an Image made with hands was to bee adored in the same kinde and height of worship with that God whom they professed to be the Maker of heaven and earth Herein are they out-stripped by the Papists in an incomparable exorbitance An Image is to bee worshipped with the same worship wherewith God himselfe is to bee worshipped this is the Catholike Doctrine of the Romane Church Imagini Christi Latria debetur Aquine saith Aqu. 2 2. qu. 94. Art 2. ad Arg. 1. that to the image of Christ is due Latria or the proper worship of God And although Aquine was a private Doctor yet can they not inferre this to bee a private Doctrine because hee is Pater DoctornÌ„ the father of their Doctors saith Malvenda And I suppose the Thomists will not easily gainsay or unsay what Thomas hath affirmed Heare the naturall Doctrine of this Popish Father Cruci exhibemus Latriae cultum quia in Cruce Christi ponimus spem salutis that is We exhibit Latria or Divine worship unto the Crosse because in the Crosse of Christ we place the hope of our salvation And hee confirmeth this from the consent of the Church sic cantat Ecclesia And that hee may insanire cumratione he rendreth two reasons for this affertion Crux Christi tum propter representationem tum propter membrorum contactum est adoranda Latria the Crosse of Christ is to bee adored with Divine worship both because it doth represent and because it did touch the members of Christ And Pares cum paribus like will to like to couple blasphemy with idolatry he addeth Crux Aquin. 3. quaest 25. Artiâ— 4. Christi fuit unita verbo aliquo modo that is the Crosse was in some sort united to the Word All this we may read in Aquine To exclude all evasions Constans est Theologorum Azor. Inst mor. part 1. lib. 9. c. 6. sententia imaginem eodem cultu honore coli honorari quo id colitur cujus est imago Azorius affirmeth it to be the constant opinion of all Popish Divines that an image is to bee worshipped with the same worship wherewith the thing whereof it is the Image is worshipped Pontificale Romanum And this determination of this question must bee infallible unto them because a Pope hath defined it Crux legati erit a dextris quia debetur ei Latria that is The Crosse of the Legat must be placed on the right hand because Latria or Divine worship is due to it These are the words of the Roman Pontificall published by the Authority of Pope Clement 8. Now whether they be not idolaters who communicate that worship to an Image which they themselves acknowledge to bee due to God alone let themselves give sentence Hereupon as some have called Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Abstract of the World so may wee terme it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Compendium of Idolatry Pardon my peremptory conclusion Revel 22. 11. He that is filthy let him bee filthy still and he who is a Papist let him be a Papist still But let him know that hee is poysoned with the most filthy Idolatry that was ever supported on the face of the earth Wofull is their estate who receive not the love of the Truth But have such pleasure in unrighteousnesse SERMON XXIII 2 THESS 2. 11. God shall send them strong delusion Precedents of obstinatenesse The Papists obstinate and deluded No reconciliation with Rome The Papists are deluders Want of provision for Converts an hindrance to reformation Pronenesse of People to be deluded by Popery GOD doth send delusion A caveat to the Church of England against obstinatenesse IN this verse followeth one of the Passive properties the punishment internall of those that embrace Antichrist A strange blindnesse videlicet that God shall send men such strong delusions that they should beleeve a lye Whose blindnesse our Apostle doth declare by two degrees thereof First per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of admiration in the first words God shall send them strong delusion Secondly per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of amplification in the last That they shall beleeve a lye Blinded in both The first clause is my Text for this time God shall send them strong delusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theodoret With what sinne men are affected by that sinne men are afflicted In this cause and clause never did the impression of Wax render the image of any Seale more exactly then here the punishment of God doth the offence of Man In generall culpa poena the sinne committed and shame admitted are both one Ignorance In particular first they scorned the Truth and are scourged with a delusion Next They received not the love of the Truth that is they heard it not effectually therefore they are deluded effectually even with strong delusions Thirdly these Swine trampled on Pearle and they contemned the very Word of God God therefore doth revenge his owne Cause For this cause saith my Text God shall send them strong delusion To support your memory and
mine own I propose this method Observe here two things two workes the first of the Creator obduration God shall send them The second of the Creature obsirmation strong delusion In the last I will shew two points the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. That men are deluded 2. By what men are deluded The latter of these must involve the co-operation of the Agents and of the Patients the Activity of the Deluders and the Passibility Capacity or rather receptivitie and proclivity of the deluded Of these ordine retrogrado of the last first To which I will preface Precedents of some who have beene deluded in the same nature though not in the same Measure And as a Preface to that Preface I will premise the signification of the phrase what is meant by these words a strong delusion Strong delusion in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrase is like it selfe very Energeticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Deceit or Cousenage and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one who doth professe an Art of cousening men etiam spectantibus although they looke on them saith Eustathius upon Homer Let then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passe for a Iugler and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Iugling But Antichristianisme is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sleight light Legerdemaine it is moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an actuall and effectuall imposture Againe it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Genetive used in stead of the Adjective is very significative as Vir dolorum a man of griefe that is a most grieved man So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strength of delusion that is a most strong delusion Yea it addeth to the strength of delusion that the word strength is reiterated in the ninth verse is mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strength of Satan in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strength of delusion So that what strength of delusion can be either hatched by Satan or acted by man this shall be al imploied to plead for Antichrist Excellently expressed by Occumenius on this text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen in 2 â—hâ—s 2. 11. that is Saint Paul doth call Antichristianisme the strength of delusion that is a strong delusion and potent to deceive A delusion to make men desperately obstinate according to the Greeke proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You shall not perswade them although you doe perswade them And according to Iob 21. 14. Recede a nobis viam scientiarum tuarum nolumus Depart from us for we will not the knowledge of thy wayes In a word men shall be so perswaded by Antichrist that all the world shall never perswade them from Antichrist that they will remaine confident Obstinate and immoveable in their errous This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their strong delusion These are strong delusions of Antichristians that they may not seem strange delusioÌ„s to Christians impossible incredible I might alleage many precedents to avouch them Take a taste of a few onely Amongst the Hebrews in the old testament 2 Chron. 30. 5. a Decree was made and proclaimed from Dan to Bersheba that the people of Israel should repaire to the Passeover Here was the command of their King that they should doe what they themselves knew to be the CommaÌ„dement of their God And although they professed themselves to be the Church of God yet being become Obstinate neither their King nor their God could perswade them Verse 10. As the Posts passed through Ephraim Manasses Zebulun the people laughed them to scorne and mocked them In the new Testament all the Oracles and Miracles which Christ spake and did could not perswade the Iewes to receive their owne Messias whom they looked for Matth. 27. 42. they said Let him come downe from the Crosse and we will beleeve him but their hearts knew that their tongues even then lyed For Matth. 28. 15. they themselves knew that he did more then come downe from the Crosse Hee came up from the Grave and yet they lay buryed in their obstinatenesse and gave money to disgrace him and to damne themselves This I thinke was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I take it a strong delusion Amongst the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius ep 5. that is They are possessed with ignorance because of their affected madnesse saith Ignatius And Clemens complaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem Alex. Protrept that ignorance and obstinatenesse had transformed some into stones so hard were they against the impression of the Truth Amongst the Latines Saint Ambrose accuseth some perverse Ambr. in 4. ad Ephes people who were wont Mala quae noverint defendere ne viderentur cedere to defend points which they knew to bee false lest they should appeare to be put to the worst Cyprian telleth Cypr. ad Demet. Sect. 1. damned Demetrianus to his teeth Facilius est turbidi maris concitos fluctus clamoribus retundere quam tuam rabiem tractatibus coercere that it was easier to hallow to the tempestuous Sea than to appease his siercenesse with writing bookes Lactantius hath the like Si solem quidem in manibus gestemus sidem non commodabunt Lactant. lib. 7. cap. 1. ei doctrinae in wee could carry the Sunne in our hands yet would they not vouchsase credence to the apparent Truth To proceed further amongst the Africans Saint Augustine administreth a pregnant example Aug. ep 162. The Donatists did accuse Caecilianus unto the Emperor Constantine The Emperour assigned Meltiades Bishop of Rome and some other Bishops to the disquisition of that cause by whoÌ„ Caecilianus was acquitted The Donatists appealed again from them to the Emperor were again condemned at Orleance by a Commission appointed by the Emperour Notwithstanding they appealed to the Emperour the third time who hearing their cause in his owne person and with singular diligence concluded Caecilianus to be most innocent condemned his adversaries for most perverse people For all this the Donatists persisted in their Schisme Nay he relateth yet a stranger obstinatnesse Aug. Epist 50. Bonif. then this Divers of the Donatists were so strongly deluded that they did kill themselves because they would not bee constrained to goe to Church Among the Iewes in the reigne of Theodosius Pappus Hist pag. 58. the Emperour there was an Imposter in Crete who perswaded them that hee was Moses sent thither to lead them into their Countrey through the Sea Whereupon hee brought the multitude vnto a Rock commanding them to cast themselves into the Sea with a generall warrantize against all danger and drowning Leape some did and drowned they were only the Marriners then there-by repressed the madnesse of the maine multitude But the Imposter conveyed himselfe out of the company And finally for the Mahometans at this day they terme themselves Ishlami that is men of one Mind Living in their Idolatrie as the Disciples did in the place of Prayer Act 2. 1.
delusion on the Christian Romanes who extinguish the light of grace Such as goe out of the way with the candle in their hand demerite to have the Candle put out and themselves to wander in unextricable darkenesse Since the Romanes Malvenda de Antich lib. 4. c. 4. doe bragge of themselves that Rome is the Arke to preserve Gods Oracles that in Rome the Gospell of Christ hath beene sealed with the blood of two Apostles seven and twenty Bishops and of three hundred thousand holy Martyrs Now that these Children of such fathers shall so degenerate and these Successours of such Predecessours shall so apostate that they transgresse the Commandements of God to observe the traditions of men that they advance the honor of their Church above their love to the Truth Is it not now Gods just judgment to cast them into the Armes of Antichrist and for this cause to send them strong delusion In a word you have the absolute accomplishment of this Prophecy Consider what the Church of Rome hath beene what it is and what Rom. 11. 33. it shall bee O altitudo Lord how unsearchable are thy judgments thy wayes past finding out To end but I must not end thus These judgements on them are for another end to cause Gods mercies unto us These things happened 1 Cor. 10. 11. to them for ensamples to admonish us upon whom the ends of world are come Wherefore Let our Church which standeth take heed that it doe not fall If the glorious Church of Rome did fall what may bee the fate of the Church of England which in old time was but an obscure part of that Body whereof the Romane Church was the most illustrious member Let us therefore consider and decline the cause of their obstinate Apostacy They did not love the Truth I would I could wipe away this blot from the face of our English people I feare I may pronounce that saying of Saint Augustine Aug. ep 121. concerning Africa Tanquam servus sciens voluntatem Domini sui non faciens multis vapulet The Church of England know their Masters Will but doe it not And therefore we deserve to bee beaten with many stripes and the Pope to gather the Rod. God may justly send on us strong delusion To which I may adde what Saint Augustine addeth in the same Epistle Attendunt quanta celeritate Evangelium praedicatur sed non attendunt quantá perversitate contemnitur that is we rejoyce because there is such plentifull preaching of the Word but wee doe not lament to behold the common contempt of the Word Require you an instance I neither flatter nor slander Clero Anglicano c. it is Campians scornefull exprobration The people of England saith hee love preaching but not their Preachers Gladly would I apprehend an Apology but the Truth must be confessed In England we have many Colossians the Word doth dwell plentiously amongst them Colos 3. 16. But very few Galatians who will give their eyes for their Pastors or that which they may spare somewhat better then their eyes And the ground of our reformed unkindnesse is the selfe-same of the Romish blindnesse custome Let not your Charity be offended at my Verity I suppose there be few Parishes through EnglaÌ„d but the Preacher if he be their Pastour and comformable then though his paines be never so great and his gaines never so small yet they thinke the phrase of Laban Genes 29. 26. will justifie their actions and Conscience in the sight of God and man Non est nostro loco consuetudinis it is our custome and it may not be broken Yet passe not your censure as if I did winch because I am galled as if a personall dislike did put mee into this passionate declamation No I thanke my God and my Parish too my Parish doth give me supplies for my labour in a poore Vicaridge But beloved this ought not to be done in Israel If men doe love the Treasure they cannot despise the Vessell although it bee earthen though their Pastours have their Personall infirmities And certainly this judgement of men shall not escape the judgements of GOD though they have custome to pleade for them I will not say with Saint Augustine Dabis impio Militi quod non dabis Sacerdoti that you take from your Preachers to treasure for souldiers I say not so the Bodie of Christendome hath bled enough already The Lord prevent future effusion for IESVS CHRIST his sake But I may tell you out of my Text Ideo mittet Deus operationem erroris for this cause God may send you strong delusion Those that will not bee perswaded by their English Preachers they may bee perverted by Popish Priests by strong delusions because indeed they doe not love the Truth It is the end of the Terme and may bee the end and Terme of our lives If I were like old Isaac Genes 27. 28. at my last end and to make my last Will and had but one Blessing to bequeath you my Beloved it should bee this blessing a blessed reciprocall affection betwixt the Pastors and people My heart could spend her last spirits in such a perswasion to leave this legacy of Love And blessed were I if I should so dye in the Lord For I should rest from my labour and that worke would follow me If it bee possible let the people and Pastours bee like Ionathan and David let them love one another as their owne soules If not so yet let them be like Abraham and Lot Let no strife bee amongst them for the Canaanites are in the Land the Papists will rejoyce and increase by our unkindnesse To stop their mouthes and to save our owne soules Let the Preachers feed the soules of the people and let the people feed the bodies of their Preachers both cheerefullie without grudging But I am a man not God I can speake to the eare not incline the heart that I must leave to the Lord. Only the Lord preserve us from a wicked custome and from all strong delusions SERMON XXIIII 2 THESS 2. 11. That they should beleeve a lye Popery supported by lyes The Primacy the Crosse â—opish lyes against the persons of Protestants Against Calvin Beza Luther B. King Q. Elizabeth Popish lyes against the profess on of Protestants Concerning the Sacraments our Government Preachers the Scriptures our Obedience to our King to our God Popish lyes concerning their Persecutions in England No Papist put to death for his Religion English Lawes against Papists THe verse containeth the passiue propertie or the punishment internall of those that imbrace Antichrist Wherein I have absolved two things I have shewed you an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing notable that they should bee seduced by strong delusion another admirable that they should bee so deluded as to beleeve a lye The admirable delusion is the subject of this Sermon Wherein two other things offer themselves to our admiration
will not permit this prerogative unto the Turke The Turke therefore is not the Antichrist Sixtly the tenth verse telleth vs Antichrist shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omni seductione he shall be an admirable seducer I demand did any ever heare a subtle disputation or see any Pius 2. â—pist ad Morbisan learned Booke that the Turkes have made to maintaine and propagate their religion by fine force of argument or insinuating alluring perswasions No Seducer No Antichrist Compendiously hence I will draw sixe demonstrations that The Turke cannot be the Antichrist 1. Antichrist is an apostate and the Head of apostasie The Turke is no apostate nor the Head of apostasie 2. Antichrist doth sit in the Temple and Rule the Church The Turke doth not sit in the Temple and Rule the Church 3. Antichrist is a mysticall and secret adversary The Turke is not a mysticall and secret adversary 4. Antichrist is consumed by preaching of the Gospell The Turke is not consumed by preaching of the Gospell 5. Antichrist shall pretend Miracles The Turke shall pretend no Miracles 6. Antichrist is a Seducer The Turke is no Seducer From all these Sixe Syllogismes I will frame onely this one Conclusion Therefore The Turke is not the Antichrist Let me adde one word to our Protestants who pretend that the Turke is the Antichrist as it betideth Neuters they have thankes on neither side We cannot greatly praise them that divert our people from looking or listning after the true Antichrist by telling them it may be the Turke is Antichrist And the Papists conne them no thankes for the service which they indeed doe to the Pope But they disclaime their opinion as most senselesse and erroneous By name Bellarmine Suarez and Bell. de Pont. Rom. l. 3. c. 3. Suar. Ap. l. 5. c. 10. Malvenda li. 2. cap. 5. Malvenda And indeed almost all the Popish Writers on this point Whence I conceive it would be no disparagement either to the learning or judgeof any Protestant if hee would bee pleased to tread in the footsteps of Clictovaeus who when Clictovaeus in Damasc lib. 4. 26. he had eagerly disputed this cause yet he concludeth with this confession Many things are written by S. Paul to the Thessalonians 2 Epist 2. which cannot easilie be applyed to the Turke and which appeare not yet fulfilled and never to be fulfilled in him The Staffe is plucked away the next point must fall which indeed doth leane on this Some say that both the Turke and Pope concurre in opposing Christ and that both the Turke and Pope are Antichrist This is said to be the judgement of Melancton and Iohannes Draconitus on Daniel And this was propounded by a learned English Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a probable position for his CoÌ„mencement disputation All reverence reserved to these learned authors I am yet to learne the likelihood of this assertion They say the Turkish State and Papacy both combine in one confederacy and combination that both these though opposite ad invicem in temporalibus may and doe make one conjoyned opposition unto Iesus Christ and his truth inspiritualibus And although that externally and in regard of civill Policie they differ and doe deadly hate each other and mainly oppose one against the other yet nihil impedit but they may conspire in opposing Christ his Gospel and his Kingdome differently Thus they say and I say on the same grounds wee may adde the Iewes to this Antichristian combination and so Antichrist shall be not onely a Cecrops but a Gerion but a Cerberus They say moreouer that these two respectu finis may be accounted one in opposition against God and Christ though the meanes of effecting it be many different and diverse Turcisinâ— may one way oppose Christ vi aperta by fiery force and Popery be ad oppositum another way fraude insidijs I say Those which have a Combination have a Consent The Turke and Pope have no Consent Therefore No Combination They have no consent Ratione medij because the Turke doth oppose Christ vi aperta and the Pope fraude insidijs Nor Ratione finis because the scope of the Turke is a Temporall of the Pope is an Ecclesiasticall Monarchie The Pope opposeth Kings that he may be an Oecumenicall Bishop the Turke opposeth Bishops all Christians that hee may bee an Oecumenicall King Finally the Turke doth oppose Christians not quà Christians but as they are Adversaries to the Turkish Empire But the Pope doth oppose Christians quâ— Christians onely because they deny him to bee the Head of the universall Church which we maintaine to be Christs royall Prerogative Finally so say they Saint Iohn remembreth a Beast with two Hornes Mahomet in the East and the Pope in the West both Hornes fiercely pushing against the Saints I answer that one beast should assault any thing with two Hornes is no wonder but that those Two Hornes in one Beast should assault one another is most wonderfull No lesse admirable is it that the Turke and Pope which perpetually fight betwixt themselves should be said notwithstanding to compose one beast and make up one body of Antichrist And if I should suppose that the Turke and Pope may concurre to oppose Christ as Herod and Pilate did heretofore I must suppose withall that as Herod and Pilate was the Turke and the Pope are friends otherwise they cannot concurre to coÌ„pose one Antichrist And if it be true which Christ doth teach Luke 11. 18. then if these two Hornes compose one Kingdome of Antichrist though Antichrist doe come in all power of Satan though he be established by Belzebub the Prince of the Devills yet if this Kingdome be divided it cannot stand In two words to adde onely three properties out of this text If the Turke and the Pope make one Antichrist Then as it is in the third verse they must have One Heart of Apostasie to fall froÌ„ the Church Then as it is in the 4 they must have one Head of Supremacy to bee Rulers of the Church And then as it is in the tenth verse they must have one Tongue of fallacie to be the Seducers of the Church But that ever Turcise and Papisme should be so incorporated into Antichristianisme I thinke few can beleeve it and fewer perswade it I rather conclude that those Two States are like the two Legges of Iron and Clay Dan. 4. 43. though they should bee mingled with the seed of men and by the wit of man yet shall they not cleave to one another It is impossible that those twaine should make one Antichrist Yea the difference among Divines who the man of sin should be may be a sufficient motive to me to persevere in my opinion and for any learned ProtestaÌ„t to retract this if he hold that both the Turke and Pope or that the Turke alone be Antichrist If either of us have learned either of those Rules either that of Saint Ambrose ad quamcumque