CHRIST, ON HIS THRONE; NOT In POPISH Secrets.  
A Prophecy of Christ, against his pretended presence in Popish Secrets; Laid open in a Sermon preached before his Majesty at WANSTED certain years ago, and since much enlarged, and (upon request) preached elsewhere.  
By RICHARD SHELDON, Doctor in Divinity, his Majesty's Chaplain.  
In the Preface whereof, there is also a brief Inquirie made by him, into a late Sermon styled The Communion of Saints.  
The flesh of Christ, because it is in heaven, assuredly it is not on Earth.  Vigil. count. Eu●ic. lib. 4. cap. 4. 
LONDON, Printed by Humphrey Lowne. 1622   

TO THE RIGHT Worshipful and virtuous Lady, Philip, wife of the Right worshipful and Right worthy Sir Anthony Ashley, Knight.  
MADAM:  
IT hath been & is an ever-usance of Authors, in publishing their works, to make free choice of some worthy Patron or Patroness: towards these, acknowledging a duty of Gratitude; In others, admiring and honouring the lustre of those virtues whereon they treat, for some, adventuring to give further instruction, and encouragement, in their most approved endeavours; from all, craving the honour of Patronage; to all, recording (for all Posterities, so much as may lie in them) a perpetuity of a memorable fame. An honourable service, which (if of worth) all Worthies have ever accepted graciously and worthily.  
Modest Lady, 'tis also a modest boldness of Truth especially of Christian Truth, that she dare knock and crave welcome at the Gates of all those, who are Lovers of Truth: Great is Truth and ever prevaileth, ever justified of her own Children. Myself then, who com● in this Dedication, with a Present of Truth, do presume a Welcome with her who is a Child of Truth, a Daughter of Religious Parents (Parents of divers Children lovers of Truth) all Lovers of Truth; of that Truth (I say) whereof the beloved Disciple hath written, that it abode in the Lady Elect, himself, her Children, and was also to abide in them for for ever. A Welcome then, and gracious acceptance I do presume, and assure to myself, in this my service.  
Three words only, of three reasons (omitting others) for this my Dedication. First, in you, a courteous Modesty (when I name Modesty, I name an assured Emblem of all virtues) which I have observed in you, but have more fully heard of you. Secondly, for you, an intended confirmation of your faith in that Christian Truth whereof you are a Lover, and sincere Professor. Thirdly, from myself a duty of Gratitude towards you, acknowledging your everreadynesse for my good; your oft most loving and kind inquiry after the Welfare of those who are mine, and who, in the obligation of Gratitude, together with myself are and shall be yours. The God of Truth confirm you in all Truth, bless and perfect your Right worthy Knight with yourself, in all increase and abundance of temporal and eternal happiness. Amen.  
Your worship's most devoted in all Christian service, RICHARD SHELDON.   

Certain Advertisements to the Reader.  

First Advertisement.  CHristian and courteous Reader, I advertise thee in a few things. First, if thou be pleased to read, peruse seriously, consider maturely, and then judge unpartially. Remember well, that it is an obscure prophecy which I here endeavour to explain. If thou conceivest any more literal and genuine, or mystical and more likely sense thereof, I pray thee to impart it without envy; if not, at least give me leave to communicate this unto thee, as both a probable and approvable sense, until a better, more genuine and certain, be produced. Sure I am, that it is agreeing to the analogy of faith, and tends to the beating down of an execrable point of Idolatry daily practised in the popish Church.  

Second Advertisement.  Secondly, I advertise thee, if thou be a Papist-Protestant, that is, more Papist than Protestant; or a Protestant-Papist, that is, more Christian than Papist, yet in part popish (for, by such mongrel meddleis at Mass and at Sermons, the mystery of iniquity now worketh powerfully & perfidiously) if thou be such a one (I say) than this my interpretation will surely at the first seem to thee altogether incredible, and a very paradox: but if in the unpartial perusing thereof, the same may happen to seem probable to thee, then bethink thyself what mysteries of iniquity are taught in Babylon; when-as a second mystery thereof being laid open, foretell and fore-condemned by Christ, the same seems so prodigiously incredible.  

Third Advertisement.  In the third place I advertise thee, that whereas in page 20. I do call that Proposition blasphemous, wherein the popish Priest is styled 〈◊〉 Creatoris sui, the creator of his 
Page 20  Creator; and do likewi●●●epute for impious, that (if taken properly and literally) the Priest o'er proprio ●onficit corpu● 
Saint Hierome, though he use this phrase in his epistle ad 〈◊〉 yet most certain it is, that he under stands not the ●●me literally, but of a mystical making of the Sacrament, called Christ's body. See him in 26. Mat & ad He●●●. q. 2  domini, with his own mouth mak●t● the body of the Lord; and thereupon is ca●l●d The Maker of the Lords body, of Christ● body I advertise thee (I say) that thou do not think that heerin I specially and principally aimed against the said Proposition, as it is la●●●y printed in a certain Sermon, styled The Communion of Saints: and yet, it being there, I cannot well pass by it without a little enquiry.  
Touching which Proposition, that hath given (as it is there delivered) very great offence to many; I myself, finding such variety in the impressions of the said Sermon, for my own satisfaction have made diligent enquiry concerning the allowed copy, and for the same have received most certain and assured instruction, thus: First, that these words, The makers of Christ's body, together with the other, creatores Creatoris, the creators of their Creator, were indeed offered in the written Copy by the Author, to have been approved, but that they were utterly disallowed, and the Author also strictly required to leave them out; as also divers other passages (hereafter questioned) which were likely to give just offence. And lest the Reader might gather some like sense from other words going before in page 6. touching the Priest's power over 
page ●  Christ's natural body; these words, They make up the mystical body of Christ by the holy Ghost (heerin alluding to the 
Eph. 4. 16  Apostles phrase) were expressly required by the R. Doctor, to be added in place of the former. So careful and wary was the learned and judicious Censurer of his Copy, had not the Author taken such a wilful liberty to himself, not to print what he was allowed, but in divers things what he listed or lusted.  
In the second place I am informed, when-as (notwithstanding the strict inhibition) these words, The makers of Christ's body, were thrust into the first printed Copy, and the Author challenged for it, he promised in the next impression (which he then had in hand) to give full satisfaction: but in that impression, in stead of omitting those words, he claps-on a large marginal Comment of certain annotations familiar with the Papists, though (God wots) not proving his intent. And heerupon, greater offence being taken than before, and an overture made of calling in his books (in regard of such indirect and offensive dealing) he yielded in the end to insert by way of parenthesis, for further explication, these words (to weet, in a sacramental and mystical sense). But yet it is to be observed, that he doth it not without a pretty sleight: for, immediately after the parenthesis, he adds, They make the mystical body of Christ; when-as he should have said, They make up the mystical body of Christ; leaving out the word up, as not agreeing to his obliqne purpose & intent  
Further, I understand that he being expressly required to leave out the word only in the sixth page towards the 
page 6  end thereof, he did it not; but makes our Saviour to speak those words (Do this in remembrance of me) only to his Apostles; perhaps thereby driving after the popish sacrificing Facite: when-as it is most certain, that these words (Do this) have reference to the whole mystical action (both of Minister and people respectively) of blessing, taking, 
1. Cor. 11  eating, drinking, etc.  
Thus than the Reader may observe, how the Author (like the fish called Cuttle, hiding itself with his own 
Sepia suo se atramento occ●●tat.  ink) shuffles up and down, now putting-in the words (in a sacramental and mystical sense) now leaving them out; again, in one impression putting-in the words (up and only) but in others leaving them out; not knowing (perhaps) what or whereof he affirmeth. May not the Author then (in all brotherly love) or, if need be, his Patron for him, if he have any such, the reverend Nemo Bishop of Nullibi (with him Conclamatissimus, most conclamed; to others Occultatissimus, most hid) be desired to come out of his blank, and to appear in black, for the defence and instruction of his so uncertain and wavering a Client; that so we, the poor Readers, may understand what may be the meaning and mystery of such dubious writing?  
With the Author's Epistle dedicatory, fronted in such an uncouth manner, we may be the bolder (as also with the Preface annexed thereunto in some impressions) for that they both have been so bold as to press to the Press without any presenting at all to Authority for their allowance to be printed.  
First: may not the Author's discretion or reading be 
Epist. d●d. live 1.  questioned, for devising the Epithets of Consummatissimus and Conclamatissimus Pontificum? (thereby intending to honour his Reverend Father in God) which Epithets are not (so used) to be found in Sidonius, as by the Author he 
Sid. Apol. l. 2. ep. 2. l. 7. ep. 7  is cited. I find indeed in Sidonius, in his lib. 2. ep. 2. these words, Conclamatissimo fontium (the most famous of fountains) and in his epist. 7. lib. 7. in the inscription thereof, these; Domino Graeco Papa, To the Lord Greek, Pope: which title Papa, Pope, though in ancient times it was used promiscuously to Bishops; yet, because the Author imposeth no special name upon his masked Patron, may not I with others conjecture, that he intendeth for his Patron that Pope who is now only so called per eminentiam, and claimeth to be Conclamatissimus, most conclamed over the whole Church of Christ.  
What spirit of meekness is in those words of the said 
Epist. ded. pag. 2  Epistle? Those to have never tasted of the spirit of goodness, who (as the Author's phrase is) did cut him for his Sermon; and likewise in those, wherein he taxeth those with intemperate 
Epist. to the Reader, page 1  malevolence, who had said that his Sermon was called in; when as (as he there glorieth) it was called out? But how may it justly be said of those, that they had never tasted of the spirit of goodness, or that they had intemperate malevolence, for that they reproved that Sermon which was so violently suspected to favour Papism, and also to be so contrary to the allowed and approved Copy?  
He glorieth that his Sermon was so fast called out: for my part, I marvel not thereat; considering how great a number of Personated and Parsonated (Chameleon-like) Priests, in all habits and shapes, all colours and fashions save their own) do daily spatiate in Paul's, and walk through Paul's Church▪ yard. And will not such disguised Massers, makers of Christ's body (perhaps having it in their 
The Sermon, page 6. 7  bosoms or their pockets) creators of their Creator, be ●agre to call out such a Sermon, wherein their powerful making of Christ's body (ore proprio, with the Priests own mouth) is so plainly maintained; wherein they may find divers Authors (some dubious, some counterfeit) approvingly related for the maintenance of such erroneus points as to them are grateful? Here they may read of the barbarous and forged Epistle of Pope Pontian, the counterfeit Liturgies 
page 7. 2. i●●pr: page 9 10 Epistele to the Reader.  of Basil and Chrysostome, the most vain and dream▪ like forged Constitutions of Clement. How gratefully will they call out, and solace themselves, with that Sermon, wherein all those are roundly censured to go out of the way, who to show the doctrine of that Church (the Author meaneth Rome) do blazon the lives and doctrines of particular men?  
Will it not serve them for and in stead of an inter-lude 
Epist. to the Reader in the End.  to call out and to read that Sermon, wherein they may find a Minister of the Church of England praying to Angels? And though he pray in Bernard's phrase (who was carried away with the error of the time) yet they will begin to conceive, that the Society wherein the Minister lived is not far off from the approving of Saint- invocation, yea and of transubstantiation also (in regard of what he writeth in his Sermon, page 7.) with such other Will-worships as do inevitably flow and follow thence-from. Which their conception is but a mere deception; like to that their pernicious Lie (now vauntingly in print) that the late most entire and religious Bishop of London, john Doctor King died a Papist, a reconciled Papist. O the impudent and shameless forehead of such men! Posuerunt spem suam mendacium, they have made lying to be their 
Isa. 28. 1. 1. Tim. 3. 13.  hope. So they have ever done, so they yet do, & proficient in peins, and heerin they will (if I aim not amiss) do worse: for, Papism is well-nigh arrived ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the height of her deception.  
Further, though it should cost them dear, yet they will call out, and pry into that Sermon, in the Preface whereof 
Epist. To the Reader.  they may find a world of warriors (such warriors as have written against the Tridentine Synod) to be branded with the choice and election of the pleasure of temporal sin. What? 
pag. 3. Heb. 11. 25.  all such warriors that have opposed the Lady Helen of Trent (whether Royal, Clerks, or Laickes)? what? all (I say) Lovers of pleasures, more than of God? and yet all Pacificators 
Heb. 11 26.  and Interimists (Author-like) aspicientes in remunerationem, aiming at that reward which God hath promised to those that love him? O egregious! such only lovers of God, who endeavour to join light and darkness, Christ and Belial, God and Pope, that is, two most opposite religions? It will not be unacceptable to them, that the Author in his Epistle dedicatory, page 3, inveigheth so bitterly against Sermon-haunters: wherein perhaps he would shroud himself, by pretended opposing the opposers of Church-government. But may he not look further, and thereby obliquely strike at our Church? A practice not unusual heretofore (to my knowledge) in some indirect squinters against the doctrine and discipline of the same.  
The Author, in the same place, much complaineth of a corrupted liver (Oh how sick, and deadly sick, would he 
Epist. ded. pag. 4  make this famous Church to be!) of a corrupted liver, ready to cause the sound doctrine of our Redeemer to prove loathsome, and none but scrubbers' to be in request. Vah! the sound doctrine of our Redeemer prove loathsome! Out alack! none but scrubbers' in request! The Church of Rome (I know what I writ) would buy it dearly, that there were fewer of such scrubbers', who have scrubbed up so uncessantly & so faithfully the roots of her errors, that the very blood of her shame is thereby discovered, and by them laid open to the view both of men and Angels: And heerin I mean such handlers of controversies, preachers and lecturers, as are approved in the Church of England, and allowed by Authority; and, to my understanding, the Author levels, against such, his bitter and tart nickname scrubbers'.  
Th●se phrases of the Author (which he was required 
Ser. pages 1. 10 11. and 4. 5.  to amend) in his Sermon, page 1, The three Saints; page 10, The three first Saints; page 11, Some are Saints by substantial sanctity, etc. and in page 4. and 5. The second Saint: Are not these phrases very harsh (if not dangerous) in so sacred a mystery? Let them be compared with Athanasius his Creed.  
It is not to be omitted, that those words (setting aside the efficacy of inspired Scripture) which were required with some other to be put in the allowed Copy (and for which the Author is beholding to his learned Censurer) were wilfully left out in the first Impression. And though they be put-in into the second Impression, yet do they alone hardly make good that Saying, The preaching of Laics can convert no more, than a good moral sentence out of Seneca. Surely, if such preaching or teaching as may be 
His most Excellent Majesty's religious Meditations: His divine and exquisite Basilicon d●ron: his other Theological works. Acts 8. 25. 26. ●7. 28. Acts 8. 5.  used by Kings to their Subjects, Generals to their Soldiers, Masters to their Families, by Scholars for exercise, or such as Christian Authors may deliver in print (for example, the Lord Plessie Mornay, and others at home) be not able to convert more, than a good moral sentence out of Seneca; yet I hope the Author will not dare to deny, but that the teaching or preaching of Priscilla and Aquila, of Apollo, of the 
* See I●en. l. b. 3. c. 12. Doroth. in Synop.  Eunuch of the Queen Candaces, and of the Christians dispersed from Jerusalem, did convert more, than any the best moral sentence out of Seneca could have done. Hath the Author read in Seneca ought concerning Christ, and salvation by him? who thus (debasing) compareth the teaching of Christian doctrine (though by Laics) to moral sentences fetched out of Seneca. Yet far be it from me to allow any other teaching by Laics, then according as I have here expressed.  
Should I have written such a Sermon, and have alike entitled it The Communion of Saints, I should not have dared to tax all the Host of the Lord (from the days of our Saviour) for their neglect of duty in such a service. Let us ponder his words, By how much the communion of 
page 21.  Saints hath been neglected: for, from the days of our Saviour, until this hour (he reckons to the very time of the clocks stroke for his Sermon) not one man hath been so charitable to the Saints, as to bestow one whole Sermon upon their Communion (for any thing that I can find) nor any just Treatise (only some little expositions) except only one Schismatic, who appropriates that Communion most unjustly to his own separation. Thus the Author. Hath he not forgotten (or else he understands them not) Saint Austin's Book de unitate Ecclesiae? his exquisite Volume de civitate Dei? Cyprian de unitate Ecclesiae, or de simplicitate Praelatorum? Gerson de unitate ecclesiastica? How many Authors, in their short expositions upon the Apostles Creed, and in their Comments upon the Epistle to the Ephesians, and upon the 17. of S. john, have delivered a great deal more substance (touching this Communion of Saints) in a few words, than the Author hath done in this his so uneven and unconsonant a Sermon? Can the Author neither see nor smell, in that sweet field of Doctor Field, of the Church, many fragrant passages touching this Argument? Marvel, he could not observe Bellarmine treating (after his fashion) 
Bellar. tom. 2.  on the Communion of the Saints militant, patiented and triumphant. I myself, within these few years, have heard (in this Church of England) from the mouths of such 
D. ●. M. D.  (as the Author would perhaps have reputed scrubbers') very exquisite Sermons on this Subject. And have not the like been done in all times when and where the gospel of Christ hath flourished?  
To conclude, (pretermitting many other points in his epistles, worthy either of redargution, or requiring interpretation) I do finally note, how in his epistle to 
Pag. 2. line 26  the Reader, he promiseth thus; we shall search, how fare that doctrine (he meaneth the Tridentine) will admit reunion? What? reunion? And may not the Author here be advised, to think of his own strength; whether this be feisible by him or no: let him consider, whether he hath judgement sufficient to resolve, discretion to order, ability to bring forth such a Child; he (I say) who (though he hath taken liberty, to have printed (in diverse things) what he hath listed) hath notwithstanding (after many travails) brought forth with a double birth so imperfect an Embryo; according as, in part, it hath been showed, and more might be added.  
More Doubts and demands I might have proposed; but these may suffice: the which I desire both the Author and all courteous Readers to take no otherwise then as so many requests that the Author would be pleased to open and explain himself more fully.  
But, for so much as may concern his pretended Conclamatissimus, most Conclamed Patron, Let him not take it amiss, if I presume, and conclude that there must be a latent mystery, and emblem of some foreign object intended in this riddling dedication. For sure among the Reverend Prelates of the Church of England, so conspicuous for learning, so solid and sound for judgement (whose worthy names advance our Church above other Reformed) there will none be found to favour these dubious, lose and ill sounding positions, which I have here in part freely & ingenuously noted; and this for no other end, then to crave the Authors Brotherly explanation: the which I hearty wish he may perform to his own content and to the Christian satisfaction of others.  

4 Advertisement.  My fourth Advertisement is, that whereas the courteous Reader cannot but observe my following discourse to be some what tart and pregnant against the errors of Popery; my advertisement to him is, that he would be pleased to interpret the same not as proceeding out of any spleen against their persons, but only out of an unfeigned zeal against their errors and vanities. God is my witness, that in the bowels of Charity I could wish to myself, for their salvation, Saint Paul's anathema, which he desired to himself, for his brethren according to the flesh: 
Ad Rom. 9 1. 2.  And yet I cannot but remember (for I have observed it well) that their Spirit towards such as myself, hath been and is a very gall of bitterness; fury rather then zeal. Holy 
jude. Mat. 7.  jude hath described their Spirits: and our Saviour hath charged us to beware of them.  
For so much as ma●e concern my zeal against their dotages and superstitions, I hope the Apostles example after his conversion from judaisme confronting and Confounding the jews, may abundantly be sufficient for me. And is not this my zeal an express imitation (without envy be it spoken) of the zeal of all those holy & blessed Servants and Messengers of God which his Spirit hath raised up (from out of the very Vr of popery, & fornance of Babylon) for the opposing him and his whom the Lord jesus shall destroy illustratione adventus gloriae suae, with the brightness of his coming, the Glory of his Gospel? The phrases which I produce (Antichrist, false prophets, false-anointed-ones, idelatry, blasphemous, with such like) will not seem harsh, nor ill-sounding to the Intelligent Reader, who may be instructed in the Scriptures of God, and who also may be 
Luther. Cal. ●et. Mart. Bezan. M●lan. Others.  pleased to call to mind, what tart phrases the right famous Converts from Popery have used against Babylon; and (to add no more) who last will have in remembrance the many zealous actions, speeches, and writings which Primitive Christians used against Idolatrous Gentilism, after their happy conversion from the same.  
And so most humbly referring all my poor endeavours, to the honour of him who is the one Only God, most Holy and most wise; I remit myself, and this my w●iting, freely to the ordinary Readers censure, pro libito; but in all due respect, and humble reverence, to the judgement of my Superious, and of Christ's holy Church Catholic, pro venerabils placito, for her venerable Placet and gracious approveance.  
Dated this 1. of February. 1622. Thine in Christ jesus, RICHARD SHELDON.   

If therefore they shall say unto you, Behold, he is in the Secrets, believe it not  Mat. 24. 26. 
BY the contagion of original sin, all Adam's posterity is so darkened and depraved, spoliata gratuitis, vulnerata in naturalibus, spoilt of the free gifts of grace, and wounded in all the faculties of nature; that the very Regenerate, among a mass of other errors, do there show themselves hardy-confident, where they should be piously-timorous; there, trepidantes sine timore, trembling without any just cause of fear, where they should be soberly-vigilant and provident. For example: some pious persons, reading the 24 of S. Mathews gospel, in which the Evangelist, from the mouth of our Saviour, foresoundeth signs in the Sun and Moon; shaking and renting of the heavens; fall of stars from the same; wars, and rumours of wars; unseasonable inequalities of the air; famines, plagues, pestilences, earthquakes, with sundry such like, which were to happen before the final consummation of the world; reading these things (I say) they are with astonishment wellnigh confounded: whereas (because they are but as so many forewarnings of the Lords coming, and their redemption) they should be soberly and joyfully vigilant: And yet these very men perusing some other passages of this 24 chapter, where they are forewarned of fare more dangerous things, to wit, of the arising of sundry false prophets, of false Christ's (in diverse states and times of the Church) who were to teach a corporal and secret presence of Christ in Secrets; 
How necessary the understanding of this prophecy is.  and, for proof of the same also, were to do great signs and wonders, even to the seducing of the Elect if it were possible; here they are hardy-confident, as though this fore charge of Christ little or nothing at all concerned them. And yet our most gracious Saviour (who is saluandorum omnium via, veritas & vita, the way, life & truth of all those who are to be saved: the way, to conduct them; the truth, to instruct them; the life, to save them from perishing) that he might deeply imprint in the minds of his faithful a true apprehension of such dangers which might arise from such false Prophets, he is not contented once or twice to have commanded vigilancy against them, but he doth oft recommend wariness and watchfulness against them, and their so powerfully-pernicious doctrines.  
For this cause, having in the 23. 24. and 25. verses of 
Math. 24. 23. 24. 25.  this chapter (though in a generality) foretold the arising of some false prophets, in the 23. thus; Then if any one shall say unto you, Lo, here is Christ, lo, there is Christ, believe it not; in the 24. verse, For, there shall arise false Christ's and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very Elect; In the 25. verse he thundereth out thus, Behold, I have foretold you: behold, I have told you before. And yet, not content herewith, he doth in the verses following more particularly express the manner of▪ their false-teaching of his presence upon earth, in Secrets; and also redoubles 
christs charge.  this charge against them in the 26. thus: If they shall say unto you, Behold, he is in the desert, go not out; behold, he is in the Secrets, believe it not. And then, for further confirmation of his so strait a forewarning, he adjoins in the 
A double reason of his charge.  27. and 28. verses a twofould reason for the same: The former in the 27, thus; For, as the lightning cometh from the East, and shineth even unto the West: so shall the coming of the Son of man be: The second reason in the 28. verse, thus; For, wheresoever the dead body is, there shall the Eagles be gathered together. This, our most tender and gracious Saviour, for the necessary fore-instruction of his faithful.  
To meditate on this whole argument fully, an hour's moment will not permit. In which respect, I will limit my discourse to those words (part of the 26. verse) which I have read in your religious ears. If therefore they shall say unto you, Behold, he is in the Penetrals or Secrets, believe it not. This my Text is mixed; containing a prediction, a 
The division of the text.  false doctrine or pseudo-christianisme, a charge and direction. The prophecy and prediction is Christ's: the false doctrine and pseudo-christianisme is of the pseudo-Christs and false Prophets. The precept and direction is again Christ's. The first requires faith and belief; the second, dis-beleef and contempt; the third, duty and obedience. The prediction we have in those words, If therefore they shall say unto you; the pseudo-christianisme in these, Behold, he is in the Penetrals or Secrets; the charge and direction in the rest, believe it not. Of these in order, as God (who once spoke them) shall be pleased to assist with his grace.  
Touching the first, the prediction, I will only suppose four things genuinely and naturally flowing from the 
Four brief suppositions. The first.  same. First, that howsoever this prophecy be delivered conditionally with this conjunction if, If they shall say unto you; yet that the same is absolute, sure and certain, equivalent with this, When they shall say unto you, or, Because 
Christ's prediction though conditionally delivered yet absolutely certain.  they shall and will say unto you. So that the word If is not used here in respect of the contingency of the thing, but rather in regard of the uncertainty of the time when: for, that such false Prophets (who would so teach) were infallibly to arise, it is most evident by those words of Christ, in the 24. verse: For, there shall arise many false Prophets, and false Christ's (that is, false anointed once) and shall do great signs and wonders, even to the seducing of the Supposition 2 Elect, if it were possible. The second thing which I suppose, is, that by the Pronoun (they) is designed a multitude, and great troop of false teachers and false anointed ones, who all should jointly, and at sundry times▪ and in sundry places, teach Christ to be here and there, in some secret manner of presence upon earth. So that we may not here think of one Hacket, one Copinger, as in England (therein most unfortunate) nor of one George David, as in Germany; but we must think of an immense troop, even of an exercitus sacerdotum (to use Gregory's phrase) a 
Greg. l. 4. ep. 33  whole army of false Prophets and false Christ's (that is, false anointed once) who were (to the deception of innumerable) to teach a real, secret presence of Christ in Penetrals upon earth, before his coming to judgement.  
Supposition 3 Thirdly, I suppose, that by the word say, say unto you; are comprised all manners of their delivering this their pseudo-christianisme, whether it be by pen in print, or by tongue in pulpit, and private conference; commending, and by miracles endeavouring to persuade and establish this their Pseudo▪ christianisme of Christ's being in Secrets, therein to be beheld, adored and worshipped.  
Supposition 4 My fourth supposition is, that by the pronoun you, when they shall say unto you, are understood all those whom these false Prophets shall endeavour to pervert & seduce: and who else can these be but the faithful? who being, according to the faith of the Primitive Church, taught to look for none, nor to think of any corporal presence of Christ upon earth, in secrets and in holes; Yet these false prophets, turpis quaestus causâ, for filthy lucre's sake, and to purchase to themselves names to be creatores Creatoris sui, creators of their Creator, shall endeavour most powerfully to seduce them by this error: wherein they shall so far prevail, that the Elect shall be in hazard to be perverted; 
The Elect in danger to be perverted, a point of high unportance.  a circumstance of such importance (that the Elect shall be in danger to be seduced) that it doth more than most manifestly evince to me, that the signs which they shall do, shall be both many and very great: and again; that they shall not deny the true Christ; nor pretend to teach another Christ (for in such a Case in what danger of seduction would or could the Elect be?) but out of Christ's Prophecy, doctrine, and in his name, they should endeavour, to teach a presence of the true Christ himself in secret & in penetrals. And so these four things which be so clear, I only suppose, not adding any further proofs of the same; for he who is overdiligent in the proof of clear things, showeth that he hath more time than matter, more leisure than judgement. Only I advice the Attentive hearers, to bear these things well away, alta reposit a ment, laid up deeply in their considerations: for thereby they shall be better able to attain unto the understanding of our discourse following; which as it is of great difficulty, so it is of great consequence, and importance.  

Behold he is in the Secrets.  
Concerning this our second part; I observe two points: the doctrine itself; he is in Secrets, Christ is in penetrals; 
The doctrine itself of these false prophets & their manner of teaching it.  and the manner wherewith it is delivered, with a Behold, behold he is in the secrets, in the penetrals. A word only of the manner. This word behold, as it is ever demonstrative, specializing some singular thing considerable, or worthy to be beheld: so in this place, it doth specify and specialize a singular pretended presence of Christ in secrets, in penetrals, admirable, wonderful, mysterious; such as requires faith and belief as of a prodigious personal presence of Christ. And in this respect it is, that Christ gives his express Charge, against that very thing with the false Prophets do require; to wit, not to believe (believe it not) that which they with showing of prodigies and wonders require to be believed as a thing prodigious and wonderful. They say, behold he is substantially and personally in the secrets; believe it. Christ rechargeth, and saith believe it not; for he is not in the secrets. They say; Quod non capis, quod non vides, animose firmat fides, etc. Christus totus sub utraque specie. That which 
Sequent. in festo corp. Christ. missal. Roman.  thou conceivest not, that which thou seest not, A strong faith will confirm, and make sure to thee: whole Christ is and remaineth under and in (the secrets of) both kinds: but Christ saith believe it not, believe it not; they profess that that is an admirable and a most wonderful presence which they commend; but Christ on the contrary rechargeth that it is vain, pseudo-christian and fantastical: If therefore; or thus, when therefore they shall say unto you, Christ is in the secrets, believe it not, regard it not: not for that I deny that faith is required, that we may believe that true real and Sacramental presence with Christ hath in the true Sacrament; but for that I constantly affirm, that Christ forbiddeth the belief of any such personal and carnal presence of himself in the Sacrament, such as 
The false prophets (behold) invites to faith of a prodigious corporal presence.  these false Prophets were to teach. Thus have I sufficiently shown (or rather I do suppose) that the invitation of the false prophets in the word behold, is an invitation to faith and belief of some prodigious presence, behold he is in the penetrals, and Secrets: that is, believe he is in the penetrals and Secrets. A mystical hidden secret invisible and mysterious presence of Christ in Secrets is then that, which these false Prophets were to teach, noted and expressed in this word Behold. And so we come to the further discussion of the false doctrine itself.   

He is in Secrets.  
And first; what we are here to understand, by these 
The false doctrine itself.  Secrets, wherein Christ is affirmed to be; and Secondly that these false prophets were to teach the very true Christ himself (not Antichrist nor any other pretended Christ) to be in these Secrets.  
The first as it is a point of high consequence; so it is of 
What is to be understood by the word Secrets. psalm 8  great difficulty. He, who was once pleased to open the tongues of babes and infants, and from their mouths to perfect his own praise, be pleased so to prevent, assist and follow me with his grace, that I may speak truly & religiously, and you may hear accordingly. Though it may seem to some a novelty, yet it is most agreeing to the analogy of faith, as I shall make it appear unto you. It is not such a novelty, but that Peter Martyr & Plessis Mornay (though 
Mart. loci class. 4. loc. 10. Plessis de Sacra. l. 4. c. 9  they have but a few lines hereof) have professedly thus declared this Text; yea, and some of the ancient Fathers seem much inclining hereunto, as hereafter shall be showed. Be therefore most attentive, and ponder well the declaration which by GOD's assistance I shall make: for, though (nova c●da) my interpretation may seem to some to be new, yet it is not ut nova, set ut vetustissima astruam, that I 
Irenae. l. 4. c. 32: Orig. hom. 15. in Mat. Aug. trac. 59 in joan. Eus. in vit. Const. l. 4. c. 45  endeavour thereby to bring-in any new point of faith, but to establish that which is most venerable, ancient, and truly Apostolical.  
And for my more unreprovable manner of proceeding heerin, I lay for a foundation inviolable this Principle or prime assured Rule, received by all Antiquity, not rejected by any judicious either Pontifician or Protestant, and for truth as clear as the heavens: to wit, that the sacred Scriptures are ever literally, according to their 
An infallible rule for orthodox interpretation of scripture.  plain sense, to be understood and interpreted, idem ut sit sensus mentis, qui est sonus auris; that the sense of the mind be the same with the sound of the ear, when-as the literal and plain sense of the same is neither against faith nor good manners, nor seemeth to affirm any absurdity or impossibility. Now, to interpret and expound these words (we have in hand) according to their plain and literal sense, maketh nothing against the truth of Christian faith; but openeth a point of Antichristian pseudo-christianisme, aimed at here by our Saviour; neither maketh it against good manners, neither containeth it any impossibility: for, it declareth that which is in the daily use and practice of the Antichristian Church; and which also they hold 
That Christ is in the Secrets, is the cornerstone of all popish worship.  not only to be possible, but further make it a secondary Cornerstone of all their irreligious religion. To this are directed, and for this are intended, the whole mass and troop of their superstitious ceremonies, and lesser orders; and upon this, as upon a God amongst men (not sursum, but deorsum babentes corda, having their hearts not lift up, but cast down) they do rest the very hope of their salvation. In this respect, happy, yea thrice happy, is that man, who can die with this God in his mouth, with this Christ in or upon his stomach; having such a viaticum within himself. Most of the ancient Interpreters of Saint Mathewes Gospel, such as lived in the purer times of the Church, whilst this Prophecy of Christ was not fully completed (for, before transubstantiation was fully decreed, this 
Con●. general. Lat. sub Innoc. 3 anno 1215  Pseudo-christianisme of Christ's being in Secrets & Penetrals, to be beheld and adored, was not generally taught nor believed) most, I say, of the ancient Interpreters understand this Text mystically of the private Conventicles & 
Origen, austin, apud Aqum. in Cate. in Mat. 24  Assemblies of Heretics and Schismatics, challenging to themselves the spiritual presence of Christ. Which exposition also (propter conscientiam reatus, in regard of the guiltiness of their consciences) is very pleasing to the Rhemists, 
Rhem. Test. an. 〈◊〉. in Mat. 24  and all our Romanists: but (with reverence be it spoken) this exposition is a mistaking, and is convinced to be such, by an instance or two, which (pretermitting all others) I will deliver.  
Instance First First, if our Saviour had meant this his prediction against false Prophets, teaching a hidden presence of him h●er and there in Deserts, in Secrets, and in Closets (to use the Rhemists' word) to be only understood of the private 
Their Testament in Mat. 24 This doctrine of these false prophets is not to be understood of a pretended spiritual presence  Conventicles of Heretics and Schismatics, challenging his true Church and spiritual presence (by teaching of his truth) to be only with them, and amongst them; then should not our Saviour have specified and delivered any proper condition, and certain property of the universal Antichristian Synagogue, which was not to be confined within any one Nation; but to be spread over all Nations and Kingdoms where Christ's Gospel had 
● Thes. 2  been taught. And yet that our Saviour doth in this place specify a special and proper note, a sure and certain mark of the said universal Antichristian Synagogue, some of the ancient Fathers have expressly taught, and the Pontificians 
Chrys. in hom. Orig. Hier. Hill. most expressly in cate. apud Aquin. & can. 25. in Mat.  themselves do generally confess; yea, and the circumstances of the Text, in the verses precedent and subsequent, do more than manifestly evince: which also shall hereafter be more clearly proved.  
Instance 2 A second Instance I adjoin. If Christ's Prophecy were mystically to be interpreted of a spiritual presence of him, in regard of his truth taught in hidden places, in the desert, secrets, closerts, chambers, and such like; than it would seem, in the greatest ruff of the Heathenish Roman ten persecutions, to have touched the Roman Church itself, 
An invincible reason.  when she was pure and sound in faith, and whilst she made the Cripts and vaults within the City, the Mount Stract without, the deserts and fields abroad, to be the places of her residence, and her chiefest Sanctuaries and Asyles against the furies of those times. And, in good sooth, I demand of the Pontificians themselves, whether such an interpretation will not seem most to concern the 
Apocal. 12. 6. 14 Viega in apocalip. come. in c. 12 sect. 15.  true Church of Christ, in the times of Antichrists Reign: which, as they themselves all teach, shall be most glorious, public and universal; when-as the true Church of Christ then (designed by the woman fleeing into the desert) shall be distressed and obscure, despised, and dispersed here and there up and down; preaching Christ here and there, in Secrets and in Corners.  
I said above, that most of the ancient Interpreters seem 
Hill. 25. can. in Mat.  to interpret this prophecy of Christ mystically: but so did not that Malleus Arrianorum, that hammer of the Arrians, S. Hillary, whose words I find to be these; Et tamen, quia in magna vexatione positi erunt homines, pseudoprophetae 
This prophecy of Christ being so obscure, and the popish pseudo-christianism so unimaginable, it is not to be marvelled, if the Ancients attained not the same fully. Chryso. hom. in Mat. 24. & in ca●●n. Aquin. Hill. in Mat. can. 25  tanquam praesentem in Christo opem sint indicaturi, multis in locis Christum esse atque haberi mentientur; ut in Antichristi famulatum depressos vexatosque deducant: & ideo subdit, Surgent enim pseudochristi & pseudoprophetae, etc. And yet notwithstanding, saith he, because men shall then be in great vexaation, the false Prophets shall make show of a present hope to be had in Christ; and shall lie and say, Christ is to be had in many places; that so they may bring into the service of Antichrist those that are so afflicted and vexed: and therefore it is added, For, there shall arise false Christ's and false Prophets, &c: thus he. Which pseudo-Christs, false Prophets and false Christ's, Chrysostome calls ministros Antichristi, the servants and ministers of Antichrist. Hilary again adds: Nam pseudoprophetae, de quibus supra dixerat, nunc in deserto Christum esse dicent, ut homines errore depravent; nunc in penetralibus asserent eum esse, ut homines dominantis Antichristi potestate concludant: sed Dominus se nec loco occultandum, nec à singulis seorsim contuendum prositetur, sed ubique, & in conspectu omnium praesentem se futurum esse denun●iat. Vndesequitur, Sicut enim fulgur, etc. For the false Prophets of whom he had said before they shall say Christ to be in the desert, that thereby they may deprave by error; now they will say him to be in Secrets and Penetrals, that they may bring men into the subjection of Antichrist, reigning and triumphing every where: but our Lord professeth, that he will neither be to be hidden in any place, nor to be seen apart by any; but he denounceth, that he will be every where, and in the sight of all. And therefore it followeth, 
Mat. 24. 27  For, as the lightning, etc. Thus Hilary. I add a saying of 
〈…〉 Mat. 24. ●●. 6  Hierome: In quo ostendit, quòd secundus advent us non in humilitate ut primus, sed in gloria demonstrandus est: stultamest itaque eum in paruo loco quaerere, vel in abscondito, qui totius mundi lumen est. Wherein he showeth, that his second coming shall not be in humility as the first, but in glory (and doth not this make against his base being in Secrets, in boxes, in a rat's belly, & c?) It is therefore a foolish thing to seek him either in a little place, or in the secret, who is the light of the world. 
Note these words in a little place. Chrys. hom. in 24. Mat. Eus. apud Aqum.  Thus Hierome; in part attaining to the knowledge of the popish pseudo-christianisme heerin. So Hilary likewise, and Saint Chrysostome above; and not unlikely Eusebius cited by Aquinas, in his Catena upon the 17. of S. Luke.  
Here by the way, with your Christian patience, I may not omit to observe what Maldonat's (a most famous jesuit or Ignatian) interpretation is on this place. His fatherhood, who in other places is very large, yet giveth this text a very short Cut, thus: Posuit duo, pro omnibus, loca contraria; 
Maldonat comment. in Math. 24.  desertum & penetralia, id est conclave, & intimam maximeque recōditā domus part, ut significaret, quacunque, ratione quo cumque habitu, alius Christus veniret, illi credendum non esse: ultra de 
A fever trepidation of Maldonat the Great Ignatian commenting upon this place.  deserto, & penetralibus quaerere, sobry non ést Interpretis. Christ (saith he) hath set down two contrary places for all; to wit the desert and the penetrals; that is, the parlour and the inmost or most reserved place of the house; that he might signify, in what manner soever, in what habit soever, another Christ should come, that he should not be believed; further to seek and inquire of the desert and penetrals, is not the part of a sober Interpreter. Thus he▪ the most of which his words, especially those, in what manner soever, in what habit soever, and those another Christ, if they were narrowly sifted, they would make but little for the Popish Gospel, touching the corporal and substantial presence of Christ in the habits of Bread & Wine; and the manner of his indivisible, and divisible presence: divisible, in respect of Christ himself; because every part of him is really divided, and distinguished each from other; indivisible in respect of the place, where the forms of Bread and wine are; for so Christ is indivisibly totus in toto etc. whole Christ, in the whole form of Bread and every part thereof. These I say, and such like, would make nothing for the Popish Gospel: but I pass by them, and the others; yet I cannot but note those words of his, where he saith, that it is not the part of a sober Interpreter, to inquire and examine further of the desert and penetrals, than what his male-donata interpretation, his ill-given interpretation, hath devised. What is that in Maldonat, but conscientia imbecillitatis, aut perversitatis reatus; a very conscience of weakness, or a guilt of perversity? his perverse conscience well observing, that if these words, in the desert and the penetrals, were duly sifted and orthodoxally expounded, that then their Popish desert-pilgrimages, their boxe-Christ adorations, their Eucharist-arkeworships, would thereby be called in question, be convicted and condemned. But, not regarding this ill-given advice of Mal-donat (by interpretation Ill-given) I will by God's assistance, with modesty beseeming a Christian, examine these words, and their true meaning; and thereby evince that Christ by this his prophecy, did specially aim against the Popish Idolatry of their teaching himself to be in the desert & Penetrals of Bread & wine, and of worshipping of him in their mystical deserts, and penetrals: & so we come to declare, what is meant here by these two words, in Secrets; (or) in Penetrals.   

In Penetralibus, in penetrals, in the Secrets.  
I observe first that the word used by Hutter in his Hebrew Math. is Hinneh Bahhadarim; Bahhadarim (of Cheder) 
●agninus in the sauro.  the very Secrets or most Secrets. For this purpose, if we look into Pagninus in his Treasury, we shall find him affirming Cheder (whence Bahhadarim) to signify aditum, locum prorsus penetralem; the most retired part of any place. He adds sunt qui putent etc. There are those, who think that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matthew 24. is expressed by this word Cheder: again he adds his reason why the South part of the world is called Cheder; to wit, because it is not known to us. Further saith he, Ben Ezra affirmeth that the Star which is in the Region of the South, or the corner thereof is called Cheder; because those, who dwell in the North cannot, nor do not, see the same. The said Pagninus also showeth there largely, that the Hebrew word Cheder, 
The force of the Hebrew word, serveth for our purpose.  is used in sacred Scriptures, to signify the most Inmost, and mostretired part of any place; so judges the 15. and 1. and 16. 9 and Canti. 3. 4. to signify the inward part of the bed chamber, to signify the inward places of the South, not to be seen nor known by us: so, job 9 9 and 37. 9 yea more, to signify the inmost of man's Soul, the secretest part of man's spirit: so Pro. 24. 4. to signify the inmost secrets of the belly: so Proverbs, 18. 8. the inmost parts of death: so Pro. 7. 27. By which it is most manifest, that if the force and vigour of the Hebrew word in this place be followed, the false Prophets, which our Saviour here aimeth at, were to teach a presence of him, so secret, and invisible, not to be seen, that it was only to be believed and understood; not sensible, but to be believed; not visible, but intelligible: and so do the Papists. And if it be objected, that our Saviour used not the Hebrew word but spoke in Syriack, by the Syriack word also our intent is most manifest; for the Syriack word Batavana may signify the secretest of the chamber or the very Secret of the bosom; 
The popish priests carry Christ in the secrets of the bosom to how sell their sick.  a secret used by the Popish Priests in England and else where, carrying Christ in small pixes, in the very Secret of their bosoms to housel their sick penitents withal. But ceasing to add more, out of the Hebrew or Syriack wherein I confess I have no knowledge (for what I herein have, I had only out of Pagninus by the direction of my Reverend Brethren, and learned Friends, Master Salkile sometimes an Ignatian but now a Religious and learned Convert, in the Church of England, and also from Master Walker, Parson of Saint john Evangelist in London) I come, to examine, what is meant by the Greek word used in this place.  
Now the Greek word used in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it makes more effectually & forcibly for our purpose; so the Greek edition itself cannot be reputed to be other, then most Authentical and Canonical by Protestant and Papist. Our Greek word then here used, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Isocrat. Plutarch, others, usually take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for secret cellars to put victuals in.  Concerning the signification whereof, if we make in query into Greek Authors, we shall find that the same word hath only three most used significations; in all which, the same serveth singularly, for our intent and purpose. For first it may be taken for a secret chamber, or close and locked parlour; or secondly, for a very Ambry, Buttery, Save, or Cupboard to lay victuals in; or, thirdly, for a locked Chest, or Cupboard wherein treasury usually is reserved. The first of these the pontificians will not deny: for proofs and declarations of the two later, I will not trouble myself with alleging of the testimonies of diverse Authors. The authority of Stephanus, and Scaputa 
〈◊〉; in ●n verb● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Scapula 〈◊〉, L●●icon Gr●●o Latinum 〈…〉 verbo.  after him, with the Lexicon Greco-latinun set forth at Lions in the year 1602. shall suffice. Now Stephanus his words are these; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passim obu●um, Tameion for tamition is every where to be found in the use of Greek Authors. Now, that the later is taken in the sense we require and affirm, none so ignorant in the Greeks as to deny. Again he saith there, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken pro cella panaria et promptuario, for a Save, Cupboard or Hutch wherein esculenta et poculenta reconduntur, victuals for eating and drinking are reserved: and here-hence it is, that in the use of Greek Authors the masculine word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken for a man-butler; the feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a woman butler. And thus the sense intended is clear in the v●e of Greek writers; let us add a word or two of the latin word used in the vulgar edition. This word is penetralibus, Penetrals: 
The word penetra●ibus, used in the vulgar edition signifies that part which is most secret.  the signification whereof every schoole-boie may be able to deliver; to wit, that it signifies that place or part of place, which is most inwardly in ward, most secretly secret; and, if I may so speak, the very penetration of Secrecy itself; a most apt word to signify the holes and Secrets wherein' Popish Priests in our Kingdom hide themselves, with their supposed Christ, from the search of Messengers, commonly called Pursuivants.  
This word penetrale (saith Calepine) signifieth omnem partem interiorem domus, vel templi; every more inward part 
〈◊〉. in dictio na●●o.  (not of chamber only) of the house or Temple: here hence it is, that the father of Eloquence calleth those Gods, divos 
Ci●●r. 2. de natura●eo●.  Pen●trales, Gods penetral, which were worshipped in the Secrets of the Temples, and in lower vaults. Again; he 
〈…〉.  calls the hidden and unseen fires, focos Penetrales, penetral secret fires, because most inwardly within, and secret. I shall not need to add more in a point so clear. By this which hath been delivered, most clear it is, that our Saviour intendeth this his prophecy, against some false-Christs and false-prophets, who should teach the most 
The presence of Christ, which these false prophets were to teach, was to be most secret.  hidden presence of him upon earth that might be imagined; and consequently for this purpose, as it may be probably affirmed, he directed the pen of the Hebrew, Greek Arabic and Siriack writers, yea and of the author of the vulgar edition also, to use those words, which do express and signify, the most secret manner of presence and being that can or may be thought upon: such as cannot indeed be conceived, but only believed; believe it not saith he, believe it not. And were there ever any, or can there be any, who have preached, or may teach, a more mystical presence, a more hidden, secret and obscure being 
The Author submits his opinion and interpretation to the Church. universal.  of Christ, in pixes, boxes, chests, church-arks, and church sanes, than the Papists at this day do, and for along time have done? let others think what they please: for my part (submitting my judgement to the censure of Christ's universal Church) I think, that our Saviour in this his prophecy did specially aim at this point of Popish pseudo-christianisme. And to think so, I am induced by this one 
Christ in his prophecy aimed at the Popish pseudo-christianisme.  reason, if I had no other, to wit, that seeing the Great and universal Antichristian Synagogue, was to teach and doth teach (to the perdition of innumerable Souls and high contempt of Christ's Majesty) a carnal, corporal, continued presence of Christ upon earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in locked closerts, in church-arkes, tabernacles, saves, cupboards, and coffers, there to be beheld and adored, there to be carried and adorned, there to be truly prayed unto and invocated, 
De cons●●rat: dis●. 2. cap. ●go▪ Berengarius.  there to be eaten, yea sensibly eaten, as Berengarius his Recantation hath it; may it be thought, that Christ, so provident, loving and al-wise a shepherd of his Church, would in no place have so detestable and execrable a practice foreshowed, for the good instruction and safety of his people? Yes, doubtless. And where, or when may that more conveniently be done, than in this place, in which so many other properties, signs and badges, of the great Antichristian Synagogue are described?  

A reply with answer.  If it be replied and said, that Christ doth indeed in this place foretell a pretended presence of Christ to be taught by diverse false Prophets; but this pretended presence is not of Christ himself, but of the great Antichrist, who shall come in his own name, and deny the true Christ: I answer; How mostidle and trivial must this objection needs be in the judgement even of the Pontificians themselves? who all acknowledge, that Antichrists presence 
This prophecy is not to be understood of any hid presence of the great Antichrist himself. Ribera. viega, in apocal. Bell. l. 3 de Rom. pont. c. 6. 7. 8. Alij.  shall be public and glorious; yea, for three years and a half (the whole time of his durance, as they imagine) most triumphant. And if he be to sit in the Temple of God, carrying himself as if he were a God, then most certainly his presence shall not be in Secrets and Penetrals, but even in the very most eminent view of the whole world. Let it then rest proved, that this Prophecy of Christ is to be understood of all such false prophets & false anointed once of Antichrist, who, to use hilaries phrase, shall lyingly teach Christ to be in many places; thereby to draw the vexed and afflicted (he 
Hill. can. 25. in Mat. apud Aquin. in cate. in 24. Mat.  meaneth, persecuted Christians) into the service and subjection of Antichrist. And is not this that very thing which is in their daily practice; the very cup of abomination, wherewith they inchant and ●ull a-sleep the Princes and Nations of the earth? And, to conclude this point, is not this their pseudo-christianisme, of teaching true Christ to be in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their Tabernacles, Cupboards, and Arks, the chiefest bait wherewith they negotiate the souls of the deceived; the chiefest scarecrow, whereby they endeavour to affright theirs from coming to us? for, say they, Behold, we have Christ truly and in personal presence with us, upon our altars, and in our arks: but they (meaning all reformed Churches) have nought else but a piece of bare leavened bread upon their profane communion-tables. Wherein they belly us: for, the reformed Churches generally do acknowledge a true, real, sacramental presence of Christ, effectually & really working 
Christ really present by real operation, through faith in him.  by faith in the worthy receivers. Angels are said truly and really to be, not only where they definituely are, but also where they effectually work: so Christ's body is really, not only in the heavens where it is locally present, but also in the sacred mysteries, by the which it worketh effectually and really in the worthy receivers. And so I come to the full declaration of our second point; to weet, that these false Prophets, pointed at by our Saviour, were not to teach the presence of the great Antichrist, nor of any other challenging himself to be Christ, and denying the true Christ our Lord and Saviour jesus Christ; but of such who were indeed to teach a secret presence and coming of the true Christ himself upon earth, with a Behold, believe it; behold, he is in the Secrets.   

He is in the Penetrals: he is, that is, Christ is.  
reason. First My first reason I frame out of a double reason and argument used by our Saviour, to persuade and confirm his faithful against the believing of these false Prophets, and the receiving of their doctrine. Our Saviour's first argument is this: If they shall say unto you (or thus) When 
Mat. 24. v. 27  they shall say unto you; Behold, Christ is in the penetrals or Secrets, believe it not. For, as the lightning cometh from the East, and shineth unto the West: so shall the coming of the Son of man be. Now, as clear as the heavens it is, that this argument 
A reason that these false teachers were to teach the true Christ himself to be in the secrets.  of Christ is to be understood of a true and corporal presence of himself coming in person: which supposed, than our infinitely-wise Saviour (who without blasphemy cannot be impeached of impertinent discourse) must needs be thought to oppose this his public personal presence and coming, against all other pretended presence & come of him before the same; and against some hidden and secret presence or coming of himself, pretended by these false Prophets: for, if thus he should have spoken only against such Heretics who would pretend to have alone his spiritual presence (by the teaching of his truth) in their Conventicles; then Christ must be thought thus to have argued against them: If any false Prophets shall challenge my truth to be only taught by them, and so my spiritual presence to be only with them, believe it not. For, as the lightning cometh out of the East, and shineth unto the West: so shall the coming of the Son of man be public and apparent. And were not such a manner of arguing most unbefitting the wisdom of Christ? But if we understand the false doctrine of the false Prophets, accordingly as we have done of their teaching of Christ himself coming upon the earth, and to be truly and really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Secrets and penetrals of Church-arks, chests, or cup-boards, than our Saviour's reason is most agreeing and consequent, thus: When they shall say unto you, that I am comen, and that I am in such Secrets & 
Christ opposeth his public personal coming, against a secret personal pretended presence and coming▪  penetrals, believe it not, believe no such coming of me. For, as the lightning cometh out of the East, and shineth unto the West: so shall the coming of the Son of man be public, glorious, manifest; not secret, obscure or hidden: and until I come in such a sort, look not for me in any other corpoporall presence whatsoever, And, to meditate a little more on Christ's similitude, me thinks it is most opposite to what is professed in the popish Synagogue. Christ will not come till he come as the lightning appearing from the East to the West. The lightning comes suddenly: but Christ in the popish Secrets and Penetrals comes expected and looked for at a set Instant, after the doing of many foolish ceremonies. The lightning, as it comes suddenly, so it suddenly dis▪ appears: but Christ, in the popish Secrets, continues and abides so long as the forms of the consecrated bread and wine remain; which may be for many years; So in their miraculous Penetrals at Brussels and Mechline. The lightning is clearly seen and observed for such: but Christ, in the Antichristian Secrets, is seen no other than crustulum panis, a wafer or round cake of bread, 
So called frequently in Rome.  or a cup of wine. The lightning, as it is one, so in the very same Instant it is not seen in diverse places: but Christ, in the popish Penetrals, is (to use hilaries phrase) taught 
Hill. in Mat. can. 25  to be in many places; yea (for, Hillary foresaw not, nor presented not, nor presaged not all) Christ is in one and the same Church in diverse places, in many Penetrals at once, at one and the same very moment.  

An objection.  But, for further clearing of this matter, it is objected thus: This reason of our Saviour in the 27. verse, is purposely brought by him against all such false Prophets who should teach a secret and hidden coming of him to judgement; which, the Papists do not: for, they only 
De consecr. dist. 2. c. Ego Ber●ng. Bell. l. de mist. 1. c. 12  teach a hidden personal presence of him in the Sacrament; not sitting there as a judge, but being set there visibly, as in a dish of the accidents, and species, or forms, of bread and wine; there to be truly, sensibly, eaten and drunk, seen and handled. Answer. I answer, that the words of the false Prophets (mentioned by our Saviour) whereby they enforce their false doctrine, do neither prove nor ●●ince any such thing: nay rather, their teaching of him to be here and there, up and down in the desert (that is, as I boldly interpret forlorn places) in the Secrets and Penetrals, in closerts (as the Rhemists read it) doth evince, that they meant nothing less; except they may be thought to have affirmed (and did ever any so?) or hereafter to affirm (and is it likely that any ever will do so?) that like Bishops in their visitations, or judges in their circuits, Christ (removing up and down) should play the judgein secret chambers, closerts, etc. O the vanity of all vanities! once but to dream, that the pseudo-christianism of these false Prophets were so to be interpreted.  
A Reply. If they reply, that this reason of our Saviour against these false Prophets, being grounded upon a public coming of his into the world, must be applied against such false Prophets who were to teach at least some public coming of him upon earth before his coming to judgement; which the Papists, in the respect of this their doctrine of transubstantiatiation, do not: for, they teach not Christ to come into the Sacrament, but to be there, vi conversionis, by the force of conversion and transubstantiation; 
D● euch. l. 3. c. 18  created (as some say) produced (as others; so my Master in Rome) adduced or brought (as Bellarmine) so that he is there indeed, though not by coming thither. O the prodigious vanity of this reply! To what shifting holes are these foxes driven!  
Answer 1 I answer. Of all the words of these false Prophets here mentioned by our Saviour, there is not one tittle, or jot of word, or circumstance of Text (so wary is Christ, that he mentioneth no word, nor circumstance of time, place or action, that may seem to be of himself appearing like himself, or in the form of men) I say, that there is not any one word, jot, or tittle of word, which argues expressly either coming, standing, lying, sitting or walking; but only that Christ is here, that Christ is there, that Christ is in the desert (that is, in forlorn places) that Christ is in the Penetrals, Secrets, Closets, etc. The which, as it is most true in the popish profession; so it is most certain in their doctrine, that it may be done without the proper and personal coming of Christ: for, they teach, that Christ is in the Sacrament by the force of conversion and transubstantiation. Answer 2 But I answer, secondly, that if Christ were not formerly existent and being in heaven before and when the popish Priests do consecrate; then they might seem to say (and their saying might happily be conceived and understood, though most false) and show how Christ should be there without a proper coming; to weet, by a making or creation, as that blasphemous Saying hath it, 
Discip. de temp. ●e. 111. 〈◊〉, l●c. 4. in can. 〈◊〉. See the communion of Saints, page 7.  The Priest is the creator or maker of his Creater; or by production, as the like impious (if properly and literally taken) Saying hath it, that The Priest with his mouth conficit corpus Domini, maketh the body of the Lord, produceth the body of the Lord. But, supposing that Christ is (as the Papists themselves do confess) in being, and existent in heaven before and when the ●assing Priests do consecrate; it is most unimaginable, unintelligible and incredible, how he should be anew in the Sacrament upon earth, without a coming or bringing thereto. The which was so well understood by Bellarmine, that (by force of 
Bel. l. 3. de ●uch. c. 18  reason and truth, urged thereunto) he acknowledgeth, that the conversion wherewith Christ's body is made present in the Sacrament, is to be called conversio adductiva, a conversion adductive, a conversion that bringeth Christ's body, and consequently, Christ himself, into the Sacrament. Now, if there be a bringing of Christ, then there is also a coming of Christ: except it be said, that Christ is brought against his will; or that it is one Christ which is in the heavens, and another Christ which is in the Sacrament: neither of which, I trow, the Papists will dare to affirm. Christ then is there in the Secrets of bread and wine, and also is there by coming: and so this reason of our Saviour hath his force against the same.  
Answer 3 Lastly, I answer, that it being received as a known 
Acts 3 Aug. ep. 57 ad Dardan. & in joan. tract. 31 Orig. hom. 33 in Mat.  truth amongst Christians, professed by evident consequence in the Creed, taught by Ancients, that Christ after his ascension was to make no other personal and bodily coming nor appearance upon earth, till his coming to judgement; It is most clear, that this reason of our Saviour's is of force against all manner of false Prophets whatsoever, who should teach any true corporal presence of him upon earth, in what habit, site, form, or manner soever: for, his proof stands in this, that he will never appear corporally and presentially upon earth, until he come suddenly, publicly and visibly, like the lightning which shineth from the East, and appeareth unto the West. And doth not this make most evidently against any manner and sort of Christ's corporal and personal presence upon earth, pretended by any false Prophets whatsoever; whether it be by coming, or by any other means whatsoever? But grant, that this first reason, delivered in the 27. verse, be not sufficient (if taken alone) yet if we adjoin it to that which follows in the 28. verse, Wheresoever the body is, there will the Eagles be gathered together, it will make it most manifest, that our Saviour, after his glorious ascension, never intended that his body should be corporally and presentially in any place, otherwise then should be fitting & agreeing to the visible glory and perspicuous majesty of the same. But, to conclude, howsoever this reason of our Saviour may be taken by some, yet it proveth most evidently and certainly, that the false doctrine and pseudo-christianisme of these false Prophets, of teaching Christ to be here and there, to be in Secrets and Penetrals, is not to be understood only of their challenging of his spiritual presence alone to be with them, and with none but them; but further, of their teaching of some corporal manner of Christ's presence upon earth: the which is that very thing for which I specially do her enforce the same.  
And so I come to the confirmation of our reason, by our Saviour's second argument, thus; If therefore they shall say unto you, When therefore they shall say unto you, Behold he is (Christ is) in the penetrals, believe it not: for, wheresoever 
verse 28.  the dead body is, thither will the Eagles be gathered together. Touching which argument of our Saviour, all interpretations being seriously weighed; that of Chrysostom, 
Chryso. in Mat. 24.  with other of the ancient and modern Writers, will be found more agreeing to truth; to wit, that like as the dead body or carcase being openly exposed in the field, the eagles do gather themselves by a natural instinct & sent, to feed thereon: so likewise, where he himself should for any time after his glorious ascension be, he would be in a glorious and conspicuous sort and presence, in that there should not be wanting multitudes of Angels assisting and ministering unto him. And so agreeingly to this sense, our Saviour instructeth his faithful, thus: When the false prophets shall say unto you that I am in a hidden and obscure manner in their secrets, and penetrals, as a companion of Rats and mice, believe it not: for my coming and presence upon earth, after my glorious ascension, shall never be but conspicuous & glorious, never without the assisting ministry of glorious Angels. And this indeed is showed to be so, by such apparitions as are recorded of 
Acts 7. 9  him in the Scriptures. Stephen saw him, but it was (the Heaven's being opened) in the glory of his father: Saul saw him, yet it was in the splendour of his glory, in arcanis 
Acts 9 and 2 Cor. 1●.  coelorum, in the palace of Heaven; where he saw such things, which were not to be uttered. Though the beloved disciple saw him; yet it was upon his throne, in the midst of Angels and Saints adoring, and worshipping him: so is Christ always attended on, and ministered unto, by the Glorious Eagles. And therefore it is most impious, pseudo christianisme, to place him there, or lyingly to teach him to be there, in such secrets and Penetrals, where he shall not only be socius murium et soricum; the companion of Rats and Mice, but also be their food, for them to feed thereon. And so I adjoin my second reason for this our principal point, in hand.  
reason Second Our Saviour in this place, for the fore-instruction of his faithful, giveth unto them certain clear and evident signs, both of things, practices, and doctrines, which 
Math. 24. 34.  which were to happen and to be in use (for the durance of his church) in the antichristian Synagogue, before his coming to judgement, and the consummation of the world: But signs, that they may be profitably significant, must be facile and easy to be understood. Now if all other signs in this Chapter, concerning the Antichristian Synagogue (their working of miracles, their seducing many, 
The popish practice according to the very literal sense.  their persecuting, etc.) be literally to be understood; why then shall not this their pseudo-christianisme of teaching Christ to be in secrets and penetrals, agreeingly to the plain literal sense of the words, be taken and interpreted?  
seeing it is a point of such moment concerning the perdition and salvation of many Souls. And to add a confirmation to this reason; If these words of Christ were to be understood mystically against the private conventicles of heretics challenging a spiritual presence of him, by reason of their teaching of his truth to be only with them & among them (which I have more clearly disproved above) I cannot for my part see, what certainty, for the faithfull's instruction, may be gathered out of the same; which yet is the importantest, amongst all the rest. For as it is most evident, by a never intermitted experience since Christ's time, that every congregation of 
All heretics arrogate Christ's spiritual presence. See August. Epis. 80. ad He●●●●. Greg. Moral. 19 cap. 29. The purest Churches in time of persecution teach Christ's spiritual presence in Secrets. The Rhemists' erroneous position, to their own consusion.  Heretics and schismatics, as it challengeth to itself the power and spiritual presence of Christ, so it objecteth to all other, the lack of the same; yea and the most Orthodox Churches of Christ himself, have their ebbs and flows, and then have been purest when in cripts, deserts, and woods they have made their assemblies; therefore to preach Christ in this sense to be in secrets, cannot be a note or property of the Antichristian Synagogue, either in the fourth or any other degree of property. The Rhemists are most eager to interpret this false preaching of Christ's presence here and there in Secrets, and in penetrals, or in closerts (to use their own phrase) of such Heretics, as should pretend to tie the Catholic Church to some one place or kingdom: and for this purpose they make upon the 24. of Saint Mathewes Gospel this marginal note out of Austin (a razor wherewith to cut their own throats) Whosoever (saith Austin) draweth Christ or his Church from the communion and fellowship 
August. de unit. Eccles. cap. 3.  of all nations christened, to one corner, town, or Country, believe him not: thus Austin most truly, although not fully (with due respect be it spoken) attaining the sense of this place. With what reason then are our Pontificians to be believed, who draw Christ, and the Catholic Church, to one City; to one Mother City (to use Parson's wise phrase) yea to one man, the Pope; whom they make in power, and Authority, to be a vice-Christ or an Antichrist, and virtually to be, and in efficacy to be the whole Catholic Church. Nos per ecclesiam intelligimus 
Gre●ser. defenco Bellar Tom. 1. pag. 1450.  Pontificem Romanum. We, by the Church, understandthe the Pope of Rome, saith Gretser. Which Tyrannical supremacy, and ambitious universality, or Catholicisme of his, because the Persian Christened Churches do reject; the Aethiopian detest; the Grecian abhor; the Egyptian loath; the Muscovian execrate, even as the devil himself; the Arabian scorn; the Armenian condemn; all reformed Churches hate & accurse; for this cause they are, by the holy father and his, reputed for Heretics, and Reprobate Schismatics; by him whose hands Esau-like are against all, as the hands of all aught to be against him: and so, in true Christian wisdom, and policy are, except where hypocrisy over-aboundes; or else, where God, for some other 
The yoke of Popery.  grievous sins, may intent to bring in iugum exactoris, the yoke of the Exactor & Oppressor upon a stiffnecked people, or generation: and so I add my third principal reason.  
My third reason I deduce, out of the Energy and property of certain other words, here used by our Saviour. I observe the Adverb Behold, twice repeated: which, as it is an Adverb of admiration; so it is always demonstrative, and specializing of some singular matter, requiring regard and consideration. john Baptist, in those words 
john 1. 36.  of his, Behold the lamb of God, did demonstrate Christ, to his disciples, to be admired and followed: so these 
An argument from the energy of certain words.  false prophets, by their behold he is in the Penetrals, do invite the faithful to behold and believe on Christ, being in a hidden & obscure manner in such penetrals: and do not the Papists so? I also weigh, the Adverbs here and there; which ever do design, some special circumstances of place; as thoroughoutthe Scriptures is manifest. And if to them we adjoin the specialties of the places (the desert, and the penetrals) with the pronoun (he) in the third person, demonstrating a singular person, whereof speech was made, or intended immediately before; and withal add the Verb Substantive (is) affirming; together with the Inteiection (in) designing; he is in the Penetrals) my intent will more manifestly appear, that these false prophets were to teach, the true Christ himself to be in such penetrals of boxes, cupboards, arkes, tabernacles, Saves, Promptuaries, and such like.  
Again: I observe; he is not, Christ is not, taught by these false prophets to be in any one only single place or secret alone; but jointly, and at the same time, he is taught to be here and there; in the deserts, in the Secrets. They say not, in the Singular number, in penetrali, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some one secret, one penetral; but, in the secrets, in closerts: yea, all readings and Translations (the Hebrew, Siriack, Arabic, Greek, Latin, English, French Dutch, etc.) have the word in the Plural number; all of them thereby demonstrating, that these false-prophets were to teach Christ to be at once and at one & the same time in diverse Secrets, Penetrals, Closets, Arkes, Cupboards. Yea, the Arabic word signifieth fallacious and deceptious places, in the Plural number. All which is done with such an infinite confusion in the Popish Churches, that we may constantly inveigh against them, that not only according to the number of their temples, and altars, they have multiplied the the Presences of Christ; but also, that for every person, and professing member of their Church, they have once (or more often) in the year, Christ corporally, personally, and substantially present in some secret or secrets of Arks, Altars, Tabernacles, Cupboards, Closets &c. to be beheld (behold he is here, behold he is in this secret, behold he is in that secret) to be beheld I say, seen and adored. And this is done so punctually by them, that as the like was never done by any other since Christ his time; so neither is it imaginable or conceivable, how any false-prophets for any time to come shall, may, or can more punctually, fully and completely, act and perform the same.  
Again: I note and observe that our Saviour termeth these false-prophets (who were to teach such a mysterious and prodigious presence of him in Secrets) to be pseudo-Christs, false-Christs, false-anointed once: false-anointed once, I say. And doth not Christ, in this his terming and appellation of them, design to us the very Popish massing priests? who (and only who) for their powerful consecrating and making of him to be so present in Secrets, are superstitiously anointed in their hands and fingers all over: yea their altar-stones whereon, their Chalices wherein, their Patins whereupon, Christ is to be consecrated, and made to be in such secrets, are not to be reputed fit and apt for the same purpose, except they be first anointed: and, being anointed, they are so sacred, that the unanointed hands of the Laic may not touch them, without great offence. Neither can it be replied and said, that these false-anointed-ones (mentioned by our Saviour in the 24. verse) are those very Christ's, which shall be pretended to be in Secrets. For it is most evident by the Text, and Saint hilaries interpretation, with Thephilact and others, that these false Christ's are to be the very same with the false proprets who were to be public, and in public to preach a secret presence of the true Christ; yea, and for confirmation of the same, were to do such miracles, that if it were possible the very elect should be in danger to be seduced, and drawn into error. Thus we observe how all circumstances, and the energy of all the words concur to our purpose against this point of Popish pseudo-Christianisme. And so ceasing to add more in this place (whereof more anon) I come to annect my fourth reason; which is thus.  
reason Fourth These false Prophets were to teach a secret presence of some one called Christ. Now this must needs be either Antichrist, the Great one himself; or else some other petty false Christ's, challenging themselves to be the true Christ; such, as Theudas and judas of Galilee were of old in jewrie; and such as George David was of late in Germany, and Hacket in England; else they must be such, as will falsely teach of the true Christ himself, that he is in such Secrets and Penetrals. The first cannot stand. For, the Great 
This presence cannot be understood of any petty Anti-christs'.  Antichrists presence or rather reign and kingdom shall be most public, visible, and glorious. Neither can the second consist. For, in what danger of perdition can the Elect be by the preaching of such petty, and most impious Christlings; such, as George David, and Hacket were? neither did these ever any wonders. The prophecy then, must of necessity be understood of some false prophets, who were to teach a secret presence of the true Christ in the Great Anti-christian Synagogue, as I have proved above. And this is also cleared, by that of our Saviour in Saint Luke 17. 22. 23. 24. where he showeth, that these false-prophets would pretend to show the son of man himself.  
To this purpose, Theophilact writeth thus; Si venerint inquit 
Theophil. in 24. Math.  Impostores etc. Christ saith, If Impostors shall come, saying Christ is come, but is in the desert, or is hid in some house, or in the promptuary and cellar of the same; or in the more inward 
Note these words of Theophilact, more in ward parts; then, promptuary or cellar. Theophilact foresay part of this point of popish pseudo-Christianisme.  places of it; be not deceived; for the coming of Christ shall not need any one to show the same; for it shall be manifest, unto all; even as the lightning is: thus he. Which his words I bring not to prove fully my intent (for Theophilact living before transubstantiation was decreed, and before Christ's such secret presence in penetrals, was generally taught; no marvel that he did not fully attain the sense of the prophecy) but, I produce his saying, for this purpose only, to prove that the false-prophets doctrine is to be understood of a secret presence of the true Christ himself in secrets, and in the desert. And so we proceed to our fift reason: which is the clear fulfilling of the prophecy, according as we understand it.  
Reason 5 A Prophecy, until it be fulfilled (as Irenaeus excellently) 
5. Iren. l. 4. conntra haeres●: 43  is as a riddle, or a book sealed: but, being once accomplished, it is no longer a hidden, but a manifest truth, an open revelation. Now, it is as clear as the heavens, that this Prophecy of Christ, being understood according to the plain sense of the words, and accordingly as I have taken the same, is fully and most clearly accomplished in the Roman Synagogue: of whose religion it is a prime mystery, To teach Christ to be here and there in the 
Christ himself personally taught to be here in the secrets of popish churches, houses, closerts, etc.  Secrets and Penetrals of their Churches, Chapels and Oratories, and to particularise in some. For this cause they cry out, Behold, he is daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the cupboards, arks and tabernacles, of our Churches: Behold, he is, on every Good-friday and Mandie-thursday, in the Secrets & Penetrals of our sepulchers: Behold, he is frequently in the Secrets of the bosoms of our Priests, and of the pixes; yea, and of the pockets also sometimes of our Priests: Behold, he is day by day in the Secrets of bread & wine, upon our Altars; and this with such a confusion, that the blind Suppliant, finding himself in some one Church 
Christ elevated in diverse places in one church, at one and the same moment.  where at one and the same time diverse Masses are said, and consequently Christ in diverse places made and elevated, he cannot well tell to which Altar he should turn himself: for, if his face be humbly bowed to him upon one altar; his back, etc. must needs be irreverently turned towards him upon another altar; Christ is so up and down, here and there, upon their divers altars. I will not say, O sanctas Gentes! O holy Nations! but I boldly inveigh, O stultas Gentes! quibus talia nascuntur ab altaribus numina: O most foolish peoples, who have store of gods so growing and multiplying upon their altars!  
Here I cannot omit (it is so agreeing to our purpose) to speak of their miraculous & prodigious Hosts at Brussels, 
* See jac. Suar. his Thes. quadrag. ser. 42. in fer. 2. do. pal. The papists miraculous hosts (wherein Christ is adored) at Brussels, Mechlin, etc.  Naples, Mechlines, and elsewhere. How evident is it, that this Antichristian note, Behold, he is (Christ is) in penetrals, is fulfilled in them; when-as they pretend to keep Christ in such miraculous Hosts, fast locked up at these places? where they also do often, with a Behold he is here, Behold, he is in the Penetrals, invite their blind and superstitious people to behold and worship him: at which fond and idolatrous superstition, I myself have been sometimes a superstitious Suppliant. But, it is a wonder to observe with what acclamations the ignorant sort, crying misericordia, misericordia, mercy, mercy, mercy, do 
The frenzy of popish Idolatry.  there and then adore and invocate this their Christ. He is there then with them in Penetrals, beheld, believed, adored and invocated: and what more can the false Prophets say or do, then that which these false Prophets do require?  
Neither can it ought avail these false Prophets for their teaching of Christ his corporal presence in such places, that (as they say) upon these their miraculous Hosts, drops of blood do appear. For, if it be so (which I my 
A difficulty concerning the pretended drops of blood in their miraculous hosts at Brussels, etc.  self could never perfectly discern) than I demand of the learnedest Ignatian and Pontifician, whether those dry drops of blood, appearing in those miraculous Hosts, be true drops of Christ's natural blood, or not. If so (as many of them say, and also say that every drop of Christ's blood was hypostatically united to the deity) what then will they say to that true principle of Divinity, venerable for antiquity, received also by themselves, that Quod 
Aqum. 3. q. 5. 2 & 6 a●t. 5  Christus semel assumpsit nunquam dimisit, What Christ once assumpted to himself (by hypostatical union) he never left the same. What? will they say that the same union is dissolved? or will they say, that by the means of the accidents of bread and wine, they are still united to the dininity? That were a dream. Or will they say, that like as Christ, because he was over-amorous of Catharine of Siennas 
Catherine of Sienna her life.  heart (as it is described in her life) did change his own heart with hers, and for hers; and for that purpose did make and unmake hypostatical unions and assumptions? so likewise, to satisfy their superstitious humours, is content to part with some drops of his own precious blood, and to let them hang in the air for their worshipsfancies to behold, adore and admire? Or will they say, that these drops were never by hypostatical union united to the deity? Whatsoever they say, they are taken in their folly, or put to deny that which otherwise they generally teach, that Christ's blood, and every drop thereof, was hypostatically united to the divinity. If they say that these seeming drops of blood are not true blood indeed; then let them withal admit, that such mendacious signs are no other than lying wonders of false Prophets: and why then do they admit their people to adore, worship and invocate, Christin the same?  
Again; to note another of their penetrals, in which they say, Behold, Christ is. So Luciferian-like and detestable hath the pride of some of their holy Fathers been, that, when they have removed from one place to another, they command a consecrated Host, that is, true Christ (in their faith) to be put into a tabernacle or a little ark, made for the purpose; and the same to be set upon a horse or mules back; and so, like a john praecursor, or a forerunning Apparitor, to be sent away, and to precede before their sanctities. O Idolatry of Idelatries! O contempt of Christin the highest degree! An Idolatry, worse than that of the Mexicans, adoring in a Round of Processions the flesh and bones of their god Vitzill-puitzil, made to them 
Boterus his universal relations. part. 4. l. 1. 〈◊〉.  of dough, and consecrated with popishlike charms O the impious scorn of Christ's Majesty! Christ, shut up in a penetral, is carried before as a vicar of his own vicar: but his Holiness is publicly mounted, to be adored by all passers by. Christ is carried before, attended on by the meaner train: but his Holiness comes after, attended on by Prelates and Nobles. Christ is set on a mules or horses back: but his Holiness is sometimes mounted on men's shoulders. Christ is in penetrals, and so called upon by those who may hear and regard the sound of the little bell crying and sounding out, Behold, he is here: his Holiness is called upon by all; and, out of the treasury of Christ's merits (carried in the box) he bestows a blessing of an Indulgence and pardon upon all. Lo then, how Christ is here in a Penetral; and Antichrist also is here, but not in a penetral, but sitting in the Temple, or against the Temple, carrying himself as if he were a God; yea more, honoured 
2 Thess. 2  above God, if Christ, whom they pretend to carry in a penetral, be their God: for, most manifest it is, that Christ in such perambulations is less respected than 
Christ less respected than the pope.  the Pope.  
Further (which passeth all admiration) they are not ashamed to teach, that he is (Christ is) in the penetral of a dunghill, if a consecrated Host chance (as it hath been 
Spec. mag. exem.  done) to be cast therein; yea, to be in the Secret or Closet; yea (more) to be in the very hands of the Conjurer, and 
Benno card. in vita Greg. 7  by him to be so presented as a sweetsmelling sacrifice to Beel-zebub: which that it hath been done, or may be done, their Learned will not deny; and that it was done by Pope Gregory the seaventh, Benno the Cardinal constantly affirmeth in his life. Again: he is or may be in the Penetrals of a Fly, if she (as it hath been done) sip of a consecrated chalice. He is in the penetral of a mouse or rat, if they eat of a consecrated Host, which often (and who knows how often?) hath been done. I might be infinite. And are not these idolatrous fopperies, well-beseeming and worthy of the Antichristian Synagogue? O ye heavens, be ye desolated; and the gates thereof, be ye astonished. Was there ever such a transubstantiating of bread and wine into Christ, before The Man of sin dreamt thereof; and thereby set up his god Maozim to be worshipped in turrets? and yet they are not ashamed thereof, and yet they are not confounded nor confused for the same.  
Venerable Antiquity, because she knew that the Sacrament of our Lord's Supper was a Sacrament only whilst in use, and then most honourable, religious and venerable; did for this cause either burn, or cause young children to consume and eat up, such relics of the consecrated bread and wine which were left after the Communion: the later is witnessed by Euagrius; for the former, 
Euagr. l. 4. lust. c. 35 I●ch. come. in Levit.  〈…〉 or Origen is witness upon Leviticus. But these Christ-m●kers do reserve him in Penetrals & Chests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and cry out, saying, Behold, he is here, come and see: Beheld, he is there, go and worship: Come, let us fall down and kneel before the Lord our Maker. And is not this Idolatry in the highest degree?  
Our most dread Sovereign, in that most learned Premonition 
Reg. praemonit. p 48. 49  of his, hath in abomination the intolerable adoration of Images used in popish Churches, though the same 
The papists flat Idolatry.  adoration be pretended by them to be given to the Images for the Prototyp●ns sake, that is, for respect to God or to the Saints, whose Images they are. And there he also most learnedly proves, their same adoration of images & relics to be impious and idolatrous. But lo here a higher point of Idolatry: the very adoration of Christ due to him in person, is given to Christ upon an imagined and mendacious pretended presence of him in the Penetrals of bread and wine. Lo, he is in the Penetrals, say the false Prophets: but Christ saith, Believe it not. And if they adore, commit they not in so doing Idolatry in the highest degree? Is not he an Idolater who worshippeth God in a pebble stone, or in a statue of stone; though God, by the immensity of his all-presence be in the said statue? Shall not he then be an Idolater, who shall upon a pretended false presence worship Christ in the forms of bread and wine, in the Penetrals of a Church-ark or Tabernacle, where he indeed is not? What is Idolatry, if this be not, To worship and to adore a nothing of Christ for Christ; to adore bread and wine in stead of Christ?  
The Israelites were impious Idolaters, though they worshipped the God of Israel in the golden Calf, and yet 
Exodus 32  God by his immensity was in the golden Calf: Idolatrous likewise are these men, who pretend to adore Christ in penetrals, where he is not; and where he would not be reputed to be: Believe it not.  
Here in this place I cannot pretermit to declare, how aptly this word penetals (he is in the penetrals) is used for the popish manner of teaching Christ's being under the Secrets of bread and wine. The popish priests are not so powerful for the making of their Christ present in the Secrets of bread and wine, as the popish Divines are witty 
How Christ is divisibly and indivisibly present in the popish Secrets.  for the opening and declaring of the manner how he is there, to weet, by a kind of penetration: Totus in toto, & totus in qualibet parte; whole Christ in the Secret of the whole Host, and whole Christ in the Secret of every the least particle of the Host. But let us consider alittle, how they explicate this and endeavour to avoid that penetration (of Christ in himself) which I object unto and against them.  
Divers of the ancienter school-sophisters have dared to 
See Holcot, in 4. q. 3. Biel in 4 dist. 1. q. 1. not. 3. & lec. in can. 37  teach; that, if Mass had been celebrated in divers places at that very time when Christ suffered, he should have been crucified in so many places: but this position little pleaseth the 
* So my master Vasqu. in Rome.  transubstantiating Theologues of these times, who teach the clean contrary. Because, say they, though Christ be in the Sacrament most really, truly and personally, and hath his dimensions of quantity, and proportion of parts (to wit, an arm of such a length, a hand of such a breadth, etc.) in ordine ad se, in respect of himself or to himself; so that where his head is, there his foot is not, and so of the rest: yet in respect of the place in which he is, and in regard of the accidents of bread and wine under which he is, he hath no parts nor dimensions, one without other; but is like the soul of man indivisibly totus in toto, & totus in qualibet parte, whole Christ indivisibly in the Secret of the whole Host, and whole Christ in the secret of every least particle of the Host: and consequently, Christ being th●re indivisibly, is also there impassibly, not subject to any hurt or corruption: the which how can it be imagined to be, without true penetration of Christ's parts and members one within another? O most horrible confusion, and fearful commixtion of Christ! And this is confirmed by that which they secretly teach, yea, which they publicly read in their Schools (for, so did my Master Gabriel Vasques, in Rome) to weet, that by reason of 
Gabriel Vasqu. his paradox touching Christ's manner of presence.  this indivisible presence of Christ in the Host, when any of their Devouts do behold a consecrated Host, they may (as it shall best fit their devotion) imagine and conceive Christ to be there in what fashion they shall please; either as a perfect (yea, bloody) man as he was hanging upon the Cross, or as a young pretty babe as he was in his mother's arms; and this, in what site and disposition of body as they shall list, either sitting, standing or lying, with eyes open or shut, with hands closed or open; and so in infinitum, as there may be different manners and fashions of still and silent gestures in man.  
This is their most prodigious position: which is so flat 
A prodigious position of popish Theologues  against all truth of Divinity, and light of Philosophy, as it evidently follows out of that main and vain doctrine of theirs, that Christ is wholly and truly, after the manner of 
Bell. de Sacram. euch. l. 4. c. 21. & 22. & l. 3. c. 4. 5  a spiritual substance, indivisibly in the whole imagined space and place of the consecrated Host, and every part or least parcel of the same: so it also most evidently shows, that Ch●ists body doth not only, by the true dimension of the thickness 
jac. Suar. in his thes. quadra. in ser. 42. in ●er. 3. do. pal. hath a comparison of an egg ready for the hatch of a chicken, where nothing is to be seen but whiteness, &c of Christ in the host. Read this his Sunilitude; which he calleth a fit one.  thereof, penetrate the quantity of the bread & wine (which in their doctrine remains after consecration) but further also it clearly ●uinceth all the parts and members of Christ's body to penetrate and confusedly to pierce into each other. And what a fantastical and paradoxical body have we here? having in itself, and in respect of itself, all proportions and dimensions of bodily parts, with their due longitude, latitude and thickness; but, in respect of the imagined place, of bread and wine, without all these; and yet withal, in respect of the said place and imagined space, the de●out meditator may take Christ's body to be truly in such form and fashion, either as of a perfect man, or as of a little Child, as shall most agree with his fancy. O Egregions and Acute Rabbis. These, and of this class, be the worthies, which some unstable ministers for want of better stuff, use to cite in their Sermons. And is not this penetral (penetral by penetration) wherein Christ is taught personally to be and reside, that which our Saviour here hath in such detestation; Believe it not? Let others think what they please: I cannot otherwise resolve, but that it is the very same which he here foretells and condemns, If therefore they shall say unto you behold he is in the Secrets believe it not.  
Against what hath been proved, it is thus objected: 
A difficult objection as it may seem; yet easily answered.  first, Christ foretelleth of some Pseudo-Christs and false-prophets, who should teach him to be present amongst men, & conversant with them, in humane shape, though in secret closets, or in the desert: but so do not the Papists. For, they only teach Christ to be (though personally, yet) not in humane shape, but sacramentally, invisibly, and indivisibly, under the forms, and in the secrets, and penetrals or entrailes (if I may so speak) of the bread and wine.  
To this Objection I answer divers ways; and each of 
A clear three fouled answer.  them sufficient. First, our Saviour (if we insist upon his express words, and take them literally, as the Papists do those words, this is my body) speaketh nothing at all touching his pretended conversation in humane shape amongst men: neither doth he utter any word, by which the same may be gathered, but rather, the clean contrary; using the words, penetrals, desert etc. never so much as mentioning any town, city, or special Kingdom, wherein they shall pretend Christ to be; nor glancing in any terms or words at any kind of humane actions (of speech, sight, visible, apparent etc.) which these false prophets will pretend: but he only foretelleth his faithful, that they should be invited to see him in the penetrals; and this not in any humaneshape, but in some such admirable 
These false prophets were not to show Christ in any humane shape.  sort, as would require faith for the perfecting of the said sight of him. And in this respect it is, that Christ saith believe it not: he doth not say believe him not; believe not him; but believe it not; or believe not it: It. So that, it is a it, a mystical and mysterious it and manner of Christ's being sacramentally & personally, in such Secrets and penetrals, but not a he, or a him, of Christ's being there in humane shape. Which being so, that these false-prophets, were to invite the faithful, believingly with faith to behold Christ to be personally in such Secrets; I hope the Papists will not deny but the same is punctually acted in their Christ, in their Secrets, Closets, Church-arks, Church-cupbords, tabernacles, etc. Parsons was so well persuaded 
Parsons against Reports cap. 10. pag. 236.  of the truth of this, that Christ is to be beheld, and seen in the Secrets of Bread and Wine, that with great joy and confidence, he relateth out of Walsingham the answer of King Henry the 3. of England, made to King Lewis of France, called the Saint: For, whereas King Lewis said, that he had rather hear many Sermons than many masses; King Henry replied, and said; that, for his part, he had rather hear many masses than many 
A conference betwixt King Henry the 3. of England & King Lewis called the Saint.  Sermons, and withal yields this reason for the same; that he had rather see his friend then hear any man, though never so eloquently discoursing of him. Christ then is to be seen in popish penetrals, with a Behold, requiring faith and admiration.  
If they should say and reply that they see him not properly, that cannot be: for, standing within their own 
Christ in the popish Secrets v● conversions by the force and Energy of conversion.  principles, that Christ is there vi conversionis by the virtue of conversion (as my master Vasques taught in Rome) I dare undertake to show, that in regard of the dependency & sustentation which the accidents of bread have from the body of Christ, & whereby the substance of bread ceases to be, and is turned into the body of Christ, there is as intime 
So my Master Vasquez his dictates, which I have with me.  an union betwixt the accidents of bread and wine and Christ's body, as there is betwixt man's Soul, and the qualities substantial of the body; yea in a degree (though of fare inferior excellency) of like kind, the accidents of bread and wine are sustained or sustentated (if I may so speak) by the body of Christ, as the Humanity 
The body of Christ sustames the Accidents of bread & wine.  of Christ is sustained & subsisteth by the divine subsistence: the difference only is; one is more excellent than the other. Again: in the one, is supplied a natural subsistence; in the other, a natural inexistence or inherency: Now then; as man in regard of outward qualities may be said to be seen, or the son of God may be said to be seen, although 
Bellarmine affirms that by consecration Christ's body is made truly and visibly present. Bellar. lib. 1. de Miss. cap. 12. ¶. Restat. Salmero. in vita. Bellar. lib. 2. de Euchar. cap. 24. August. lib. 3. de Trinit. cap. 10. See Bell. lib. 1. De missa. cap. 12  the Godhead, the Soul or humane nature of man be not seen as they are in themselves: so likewise Christ in their doctrine may be truly said to be seen, in the forms of bread and wine.  
And is it not a frequent saying with them, when Christ is carried in their Processions, Spectate, Deus venit; Behold, God comes? And was it not a saying of old, that they would ask of their Children, whether they had (respecting the elevated Host at Mass) seen God almigh tie upon such or such a day? And doth not Bellarmine seem to confess, that Christ may as truly be said to be seen in the forms of bread and wine, as the Angels are seen in such forms and shapes as they take? yea he bringeth Saint Austin's authority for the same, that young Infants, if they were not otherwise instructed (in respect of that which is told them, concerning the divine mysteries) would think that Christ did (when he was conversant upon earth) appear in the forms of bread and wine.  
Answer. 2 Secondly I answer, touching Conversation; that the Pontificians cannot deny, but that for their parts there is a conversation betwixt themselves and their Christ: for they are presentially with him, they see him, they handle him, they speak to him, they adore him, they adorn 
A kind of true conversation be 'twixt the Papists, and their Christ.  him, they lo●k him up, they carry him about, they walk to him and with him, they watch with him and for him, they cloth him, and do all services to him as to a Christ present, both knowing, seeing, and understanding well what they do to him.  
And further, for their Christ's part there present in 
A main reason pretended for such corporal presence is, that the popish faithful may have comfort thereby which cannot be without some manner of conversation. See jacob. Suarez, Thesauro quadrages. ser. 42. in fer. 3. do. pal.  person, I hope they will not deny, but that he knoweth himself to be with them, and in what manner he is with them; so that he heareth their prayers, seethe their gestures, weareth their ornaments, worketh by his graces in their Souls, and doth oftentimes many miraculous and prodigious effects and Cures amongst them. And, is not this a true manner of conversation of such a Christ, with such his Christians? What is Conversation, but mutual intercourse of Intelligent and understanding Persons, in actions done with knowledge and understanding? They underst and, what they do to this their Christ: and I hope this their Christ knows, hears and sees, what is so done by them to him; and what answerably he doth to them. When I was in Rome, and pronounced an Oration, in the Roman English Church, upon the burning and torturing of Master Walter Marsh, that worthy Martyr; Amongst other points, I remember one notable passage: to wit, That Christ being carried in a Pixe in that Procession (where Master Marsh struck it down) by the hands of a Bishop; their Oration taught me thus to ●ay thereof 
See my Motues in the preface. Christ converseth and visiteth in their processions.  in effect; to wit, that when Christ did visit his faithful, and make progress amongst them, than the impious and sacrilegious hands of that wicked man did violently beat and cast him down. Lo then, here is a point of singular conversation; to wit, visitation, and progress, accknowledged in their Christ, when he is carried about in their Processions.  
If it be here objected, that their Christ doth not speak unto them with vocal words, or sound of mouth; I answer, That is but one point of conversation; and the same may be supplied by signs, and some motions or gestures, which the Priests make upon him, and about him: aswell as a certain Gentlewoman at Chichester, some 
Mistress Brown, wife of master john Brown, uncle to the now Lord Montague. Master Manger the priest.  twelve years ago, was wont by signs to understand what sins a dumb boy of hers had done; and so to make for him a confession unto the Priest, who usually gave thereupon absolution to the boy. Howsoever it be, if there want no other manner of conversation than speech, it can only be said, that the conversation is lame and defective, and not that there is no conversation at all. And so I adjoin a third answer.  
Answer 3 Thirdly, I answer, that although some Readins have, that these false Prophets teach Christ to be in penetralibus, in the penetrals, as the Vulgar; in Secrets, as others; in closerts, as the Rhemists (in all which manner of places and secrets, the Papists do teach Christ to be) notwithstanding, the Hebrew word used by Hutter in his Hebrew Testament, and the Syriack used by our Saviour (as it may be probably thought) and the Greek word, may properly signify a more secret place than closet or parlour; the very secret of the bosom; the Secret of a hutch, cupboard, ambry, ark, tabernacle, chest, or any such like wherein victuals are put, and wherein treasury is laid up: into all which manners of Secrets and Penetrals (yea, into pockets sometimes) the Papists do put and place their Christ; saying, Behold, he is there, behold, he is here; believe it, though it may seem to be never so admirable, and never so incredible. And suppose it be only to be understood of closerts (a word used by the Rhemists) I marvel what manner of conversation popish Dames will acknowledge may be betwixt man and man in their closerts. Surely, Christ may there be reputed to be locked up only like a poenas, house God-ling, or like some delicious pot of Conserves or Preserves. And so I cease to add any more, for the removing of this first Objection.  
Obiection. Second A second Objection is made thus; that our Saviour, in this prophecy, doth foretell of some false-prophets who should deny him to be the true Messiah, and should teach another Christ, against him.  
Answer. This objection falleth easily, by all which I have showed and proved above, in my former reasons; and is 
Page 10. & 11  also refuted, by the joint consent of all those who do apply this prophecy to all Schismatics and Heretics: all who, as they do acknowledge Christ to be the true Messiah; so they pretend Christ's spiritual presence to be specially with them, and deny the same to all others. And surely, if these false-prophets and Pseudo-Christs were to deny the Lord, and Giver of life, jesus, I cannot see in what 
Math. 24. 24. Not another Christ, but th● true Christ, pretended to be in Secrets.  danger the elect should be, to be seduced. For, if the common Christian will have in hate and abomination, them who should teach another Christ; surely in a far more high degree the elect cannot but execrate the same. No, no: this pseudo-christanisme is a mystery of iniquity. Christ himself must be taught to be in Penetrals, that thereby the elect (if it were possible) might be drawn, instead of the true Christ sitting in the glory of his father, to worship a false Christ a vanity, a dream, and a fancy, in the Secrets and Penetrals of bread, and wine: and so I add a third Objection, thus;  
Objection. 3 Christ, in his prophecy, foretelleth of some Pseudo-Christs and false-prophets, which were to come immediately before his coming to judgement, and the consummation of the world, & to preach a presence of Christ then & at that time only. He aimeth not therefore, in this place at the popish teaching of Christ's being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the secrets of their Church-Arks, Cupboards, tabernacles, Pixes &c. for, this doctrine of theirs, hath been a long time very public, at least, since the General council of 
Con. Latera. cap. Firmiter.  Laterane under Innocent the 3: for, than the doctrine of Transubstantiation was first decreed, as an article of the Romish Catholic faith. I answer; It being most certain that this is a mystery of Antichrist, it is also as certain that the same was to endure for the whole time of his reign. Now than it is most manifest, that the time of Antichrists Flourish and ruff, was to begin at that time when the devil was to be let lose: which letting lose, must needs be upon the very point, or about the accomplishing of the thousand years, for which the devil was 
Apoca. 20.  to be bound. Which thousand years of the devils binding (whether beginning at the time of Christ's birth, or at the time of his passion, or for some time after when the Gospel was more generally preached) most clear it is, that at the period of the same 1000 years the Antichristian mystery 
Platina, in vita sylvest 2. Benno card. in vit. Hildebr●di.  did most powerfully work in the days (or thereabouts) of Sylvester the 2. a most notorious Antichrist, a man of Sin, and Son of perdition, if ever any. And then also, and about that time, the mystery of transubstantiation, and consequently of Christ being in hidden Secrets and Penetrals there to-bee seen, adored and worshipped, did begin more generally to be spread abroad, by false-Christs 
Conc. ●om. sub Nicol. 2. et sub Greg. 7. Lantfrank, lb. de cor por. dom.  and false-prophets, to the seducing and perverting of the greatest part of the Church: and then were the Elect in greatest danger to be perverted, when the whole Church (wellnigh) in the days of the Lateran Council did fall into this apostasy and defection. Which being so, we may not 
Conc. Lateran. cap. 1.  marvel, that this pseudo-Christanisme doth continue, for the whole tunc and time of Antichrists reign, and the Antichristian empire.  
And although Christ seem to some, to speak of this 
This false teaching of christ 〈◊〉 secrets was to be for long time in the world. Amanif●st proof. Mat. 24. 34.  Pseudo-Christianisme, as though it were to happen immediately before his coming to judgement; yet most certain it is, that this and most of those things, which our Saviour foretells in that chapter, are so implicately & intermixtly delivered, that the distinct and certain times of diverse of them can hardly be distinguished. Only this is most certain, that (to use Christ's phrase) this Generation (to weet, the state of the Church from his first till his second coming) should not pass away until all things (there by him spoken) should be fulfilled and accomplished: but for the certain seasons when they were to be accomplished, it is not there expressed. Again I answer, that all those 
Rhemists on this place, Maldon. janson, almost all.  (as many Pontificians do) who apply this Prophecy to the private Conventicles of Heretics in any time or age of the Church, to the Donatists, Arrians, Pelagians, &c. cannot restrain the same to the times that immediately precede the second coming of Christ, and the consummation of the world. And so I come to adjoin some certain observations, most clearly confirming this Prophecy to be fulfilled in the popish pseudo-christianism.  
First observe, that these false prophets were to do many 
First observation.  signs and wonders for the confirmation of this their false doctrine, Lo he is in the penetrals. Dabunt signa magna, etc. They shall give great signs and wonders (saith Christ) 
Verse ●4  that, if it were possible, the very Elect should be deceived. And the Apostle pronounceth, that the coming of Antichrist 
2 Thess. 2. 8  should be by the operation of Satan, in all power of signs and lying prodigies, and in all manner of wicked seducement of those who perish. All which how egregiously it is completed in the Roman Antichristian Synagogue, Anthony de Milan 
S. Ant. in sum. hist. p. 3. tit. 24 c. 3. ¶. 2. Bell. lib. 3. de euch. cap. 8. Liber conform. Spec. mag. exem See Down. de Antichristo. Pas●h. l. de corp. d●m. c. 14. Bredenbac. l. 7. s●c. collat. ●. 60. spec exem. verbo eucharis●i.  his hungry Ass leaving hay to go worship Christ in the Secrets; the Assisian Francis his Cade-Lamb adoring day by day the elevated Host at Mass; the kneeling of a black horse with one knee only before an Host which was lost (of one knee only, because the devil was in the said black horse) Paschasius the Priest his seeing upon the altar Christ in the form of a little child, with many such like prodigious vanities related by popish Authors, do most manifestly evince. The Papists glory, that they have miracles and signs for the confirmation of this their pseudo-christianisme; but this glory is their confusion; for, if they had not miracles and prodigies for confirmation of the same, they should not be those false Prophets whom our Saviour here forespeaketh of, that they should do great signs and wonders, even to the seducing of the Elect if it were possible. The signs of them therefore were to be great, powerful, many: we deny them not, nor them the glory thereof.  
Observation 2 Secondly I observe, that these false Prophets were, by the means of this their false doctrine, to seduce many. Seducent multos, saith Christ, They shall seduce many. Which 
Mat. 24. 11  we see so fully accomplished in the Roman Synagogue, that the very Elect are in great danger and hazard to be led 
If all be to be seduced but the Elect (of which there is but a small number) what marvel that there is such a general Apostasy.  away by their so powerful persuasions.  
There is no one point which doth more strongly hold and tie the disciples of the Pope to him and his errors, than this mystery, Behold, he is in the penetrals; Behold, we have Christ personally and substantially in the Secrets of our Sacrament. For this cause, if we seek to draw any one of them from that popish confusion of errors, and Chaos of superstitions wherein they sleep, what do they most commonly allege for their not-yeelding? Marry, this: You, you (say they) the Protestants, have taken from us the true and corporal presence of Christ in the Sacrament, and would feed us with tropes, signs and figures only: how then can or shall we forsake true Christ, and come to feed on your husks of bread & wine, which you only have? Wherein they do egregiously calumniate us: for, concerning rem sacramenti, the thing of the Sacrament, and the virtue thereof, and the real conjunction by grace and faith to Christ, we teach it most constantly, and teach also a real presence of Christ's body (like that of Angels, which are in place by operation) 
Calu. in c. 26 Mat. B. Bilson, part. 4. p. 728 729  by the means of the real operation, and effectual efficacy of grace by the same, working by faith and love in the hearts of the faithful receivers.  
Observation 3 I observe thirdly, that these false Prophets were not only to seduce by sweet persuasions, signs, wonders; but that also they were to add great afflictions and tribulations, to enforce the same: for, so much importeth the Saying of our Saviour; who, presently after his Charge, Go not ou●, believe it not, mentioneth tribulation, saying; After the tribulation of those days. Whereby he instructeth his Faithful, that the Elect, who would not be drawn to worship their pretended Christ in secrets, closerts, Church-arks, cup-boards, tabernacles, etc. should for the same sustain great tribulations. The which how egregiously it hath been completed by the Romanists, their persecutions of all times and ages, since their general Council of 
Con. Lat. c. 3  Lateran, where the same false doctrine was universally decreed with an anathema & curse against all that should deny the same, doth more than manifestly evince.  
Observation 4 In the fourth place I observe, out of the manner of our Saviour's Prophecy, that these false Prophets were at one and the same time to teach him to be in sundry Secrets: the which as it was never done by any other; so it is most punctually actuated by them; who at the self same moment do proclaim and teach, Lo, he is here at Brussels, he 
If this prophecy be not fulfilled in the popish church, let it be showed where or in what time it hath been or may be more likely fulfilled.  is there at Mechlines, he is there at Rome, he is here at Burgos, he is here at Naples, he is there upon a horseback, he is here in a locked closet, he is here upon this altar, he is yonder upon another altar, and where not? Which my observation is more confirmed, if it be considered withal, that our Saviour speaking of the Secrets, useth the plural number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Secrets, in the Penetrals. Speciallizing and nominating also these secret places wherein these false Prophets should teach him to be, he never nameth city, town or country, or any place fit for conversation; but only Secrets, Penetrals, that is (as I have proved) boxes, cup-boards, arks, tabernacles, chests, closerts, and such like.  
Again: all the showing of this pretended Christ that is done, was to be accomplished and performed, by the false Prophets and false Priests themselves: and even so it is acted in the Roman Church. Further: these were to seduce the known, public, visible Church, all but the Elect: wherein the Romanists do most reioicingly & triumphingly build and rest themselves, to the high contempt of all others.  
Observation Last Lastly, to confirm this my interpretation of these words, I add thus out of the Prophet Daniel: 
Dan. 11. 38 39  There we may read, that Antichrist should for sake the God of his Fathers, and with gold and silver should worship the god Maozim. Now Maozim, according to the interpretation of the Learnedest, hath a double signification in it; to weet, Summi roboris, & inhabitatio tabernaculi; Of greatest strength, and the inhabitation or indwelling in a tabernacle. Which doth so lively point unto us the pseudo-Christ of the Papists, whom they pretend to be Christ himself (God indeed of greatest strength, and the power of his Father) and whom also they profess to dwell in their Church-tabernacles, that nothing can be brought clearer against them, nor nothing with better purpose to confirm the interpretation of this our Text which we have in hand.  
Bellarmine, who laboureth stoutly to free his holy Father 
Bellar. lib. 3. de rom. ●ont. c. 14  from worshipping the god Maozim, in his best answer thinketh (citing Lyra's authority for the same) that Maozim signifieth fortitude, or of greatest strength, and a tower withal; so that the god Maozim is in his interpretation, The God of greatest fortitude in a tower: And if Bellarmine, in stead of the word tower, had used the word turret, than he had hit the mark, and mentioned those very turrets which the Papists use to bear their god Maozim in, up 
An Host pared with scissors, being too great for the turret wherein it was to be carried in procession. Doc. Cyp. tratta●o de la missa. page 428  and down in their Processions. Such a manner of turret was that which was used at Barcelone in Spain, when the Inquisitor Molon was enforced to round and lessen (with a pair of scissors) a consecrated Host which was to be put into the same pixe or turret: but, it being too great for the turret, till the Host was lessened, the Procession was stayed, and could not proceed. Some such like thing happened at Rome in my time in the English Church, when the Procession was stayed, and could not go forth at the time appointed, because he who sang the high Mass (as 
A second mass said to provide an Host fit for the pix or turret, at the English college at Rome.  they call it) that day, had forgotten to make a consecrated Host fit for the pix and turret wherein it was to be carried up and down in Procession. And so I end this point; inferring out of all that which hath been proved, that the false Prophets, pseudo-Christs, and false Anointed-ones, of the popish Church do directly and punctually teach and preach Christ to be up and down, here and there in the Secrets and Penetrals of their Church-arks and tabernacles; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very Secrets at which our Saviour here aimeth, and giveth his most strict charge against the same, Believe it not, believe it not. Which charge of Christ is our third part: and now in a few words we come to declare the same.   

Believe it not.  
part The third Admirable is the goodness of Christ, to fore-warn his Elect of dangers which they are to avoid. He it is who worketh in His, all in all, to begin and perfect, to desire and perform, to purpose and to do: yet he doth it not in us without us, who notwithstanding can do nothing without him. For this respect he saith, Believe it not, Go not out, Believe it not. But, whilst our Saviour in this place doth forecharge his Faithful, that they believe it not, we must not so interpret the same, as though with the supernatural act or habit of faith the same may be believed; no, no: error, and so pernicious an error as this is, may not be the object of faith. Whereas therefore he chargeth, Believe it not, we are thus to take the same; that by no means we be persuaded of the truth of it, but that we take it (as it is) for a most pernicious and damnable error, and a highest point of impiety. Believe it not.  
The false Prophets say, Behold this admirable mystery, and believe it; Believe that Christ is personally totus 
Miss. rom s●que. Breu. rom. in ●e. corp. christ him.  ●ub utraque specie, wholly under the Secrets of both forms: but, Christ saith, Believe it not. They say, Praestet fides supplementum sensuum defectui: let faith supply the defect of the senses; believe it: Christ saith, These false Prophets and pseudo-Christs shall indeed so say, but Believe it not. O how presumptuous is that man who will believe any thing of Christ which he hath not commanded or commended to be believed of him! but more than desperately presumptuous than is he who (to use Saint Austin's 
Aug. de unit. eccles. c. 10  words in like case) will believe aught contra vocem pastoris tam apertam, tam claram etc. against the voice of the shepherd so clear, so manifest: the which, no man is so dull that he can justly say, he hath not understood it; yea, and this against the shepherds voice condemning a point of highest error, so prodigious and so paradoxical, that few of the professers of Popery itself do constantly believe the same.  
And so here, upon this occasion, I cannot omit to declare 
Three sorts of ●opish professers.  unto you what I have by most certain experience (concerning this point) observed amongst them. I distinguish all the professers of Popery into three degrees: First, Atheists or semi-Atheists; secondly, zelantes, sed pravae vitae, zealous papists, but of wicked lives; thirdly, zelantes, sed simplicis vitae, zealous papists, but of more honest conversations and lives. The first (whereof Italy and France is very full) by their irreligious carriage at their Masses, talking with and courting of dames then and there, their adoring of the elevated Host but with one knee, or with the sparing and short congee of their bodies, or with a few short knocks upon their breasts, do evince, that they do not believe Christ to be there personally, elevated up in the hands of the Priest.  
The second sort, zealous but of wicked lives, do seem most constantly to be persuaded of the same, and are indeed ever with great violence carried and bend against all such who believe it not. I could be particular.  
The third sort, the more discreet Papist, doth indeed 
Popish professers of more honest & better conversation cannot attain to a steadfast faith of Christ in their mass or boxes  endeavour to believe it, and is much perplexed that he or she can not constantly believe it: but few or none there are of this kind, who are not day by day molested with thoughts (of misbelief or unbelief, as they call it) that Christ is not truly and personally in the Secrets and Penetrals of bread and wine; wherefore they pray & they cry day & night, Lord help our belief. So they serve a God, on whom constantly they cannot believe, & who giveth them no rest, neither by date, nor by night. How true this is I 
je rem. 16. 13.  will not endeavour to confirm by particulars; it is a secret of the Mystery of iniquity: but, that this is most true, I refer me to the consciences of the best and most Religious Priests and Papists themselves; and to those who hearing and taking the Confessions of their flock, do well understand with what daily and incessant doubts, fears, 
The papists most immane; burning others for denying that▪ which the most zealous amongst them do not constantly believe.  scrupulosities, they are miserably vexed, afflicted, and tormented So is then the case; the very best of the Popish Church are not constantly persuaded of the truth of that, for the not believing of which, they have most in humanely (in their fiery trials) taken away and consumed to ashes the best of our churches, the Saints and servants of God, who have offered themselves to their furies for the testimony of jesus; Believe it not.   

Believe it not.  
Most Religious Audience, if my voice were a shrill trumpet, sufficient to sound in the ears of all within this British Monarchy, I should say unto them, warranted thereunto by Christ's charge, believe it not though an Angel from heaven, though all the Pontifician false-prophets cry out, lo he is here in the Closet of this Lady (as the use is) lo he is there (in the cellar of that Merchant (as the manner is) lo he is yonder in the treasury boxes of that Grandy (as the custom hath been and may be) believe it not, believe it not. It is the Lords charge, worthy of all receiving: it is the Lords charge necessarily to be received, unless we will be seduced and drawn away, to the eternal perdition of our Souls. Believe it not saith Christ, Believe it not. And doth he not in this charge seem thus to exhort and charge his Faithful? My first and Prime commandment 
Exod. 20.  is, Thou shalt have no other Gods but me: but if you believe these false-prophets, then shall you worship another God for me; howsoever they falsely pretend that they have me, and no other substantially and personally in their Secrets there to be worshipped and adored, but me; but believe it not. I say, another God for me; bread and wine for me; according to those blasphemous old verses, sometimes frequent in the Antichristian Synagogue; 
H●lcot. in 4. q. 3.   

Constat, in altari carnem de pane creari.  
Hic panis deus est, Qui negat hoc, reus est.  
Of Bread, is made the flesh of Christ.  
This bread is God. Say no, thou liest.   
You profess in your Creed, that I am ascended up into 
Act. 3. August. Tract. 50. in joan. et epist ad Dardanum.  heaven, & sit there at the right hand of my Father in his Glory; wherein the heavens shall recceive me until my coming: but, if you believe these false-prophets, you will also believe me to be in the secrets of Arks, Pixes, and Tabernacles; 
Christ's union with his faithful most effectual, though Spiritual.  where neither I shall nor will be. For, Cui bono? to what end? whereas the sum of that communion and conjunction, which is betwixt me and mine, is Spiritual in the Soul & Spirit; for the effecting whereof what need a corporal and carnal presence? Therefore believe it not. Again: this Sacrament is a sacred, significant and working sign: it is a remembrance & a commemoration of me: How then I in it, personally? Believe it not. It is indeed a 
1 Cor. 10. 16.  communication of my body; but, in eating of sanctified bread. It is a participation of my blood; but, in drinking of the hallowed 
God-christ made present in the Secrets by these false prophets. Bellar. lib. 3. de Eucharist. cap. 18.  and blessed wine. But, these false prophets teach a transubstantiating of bread into me, of wine into me. Yea, they dare thus blaspheme, that Creatura est factor creatoris sui, the Creature is the maker of his Creator. So then God must be beholding to man, for his making (so some call it) for his creating (so others) for his production (so some) for his adduction and bringing: so with Bellarmien others term it; but believe them not; believe it not.  
last: if you believe it, than you put your trust in it, and on it, you long after it, and adhaere to it: than not sursum, but deorsum corda, quaquaversum corda; then will not your hearts be lift upward, but cast down, or dispersed up & down, here, and there, everywhere, where they pretend me to be; whereas venerable Antiquity cried out in the very sacredst of these mysteries, Sursum corda, sursum corda, let us lift up, let us lift up our hearts; and the People of God ever answered, Habemus ad dominum, we have them, we lift them up unto the Lord, we are not humbly nor meanly intentive to that which is set upon the table; but we lift up our hearts unto the Lord who sitteth above in the Heavens, donec finiantur secula, until the consummation of all generations and ages. I conclude and sum up all in this short prayer; Dear Saviour, as thou hast been graciously pleased to forewarn us that we believe it not: so be thou as graciously pleased to strengthen and confirm us that we believe it not. Blessing, Clarity, Wisdom, Thanksgiving, Honour, Virtue, and Power to our God, together with the Lamb (that lurketh not in popish secrets, but sitteth on the Throne) and to the ever-blessed Spirit, be rendered by us, and all creature●, from henceforth and for ever, Amen.   
Deo uni, trinoque, Gloria.