A PLAIN EXPOSITION UPON THE FIRST part of the second Chapter of Saint Paul his second Epistle to the THESSALONIANS. Wherein it is plainly proved, that The Pope is The Antichrist. Being Lectures, in Saint Paul's, by JOHN SQVIRE Priest, and Vicar of Saint leonard's Shoreditch: Sometime Fellow of JESUS College in CAMBRIDGE. August. Epist. 89. Hilario. Melius exponant ist a meliores: Nam ego paratior smu discere, quam docere. Psalm. 115. 10. Attamen ipse credidi, propter quod locutus sum. LONDON, Printed for Philip Waterhouse, and are to be sold at his Shop at the sign of St. Paul's Head in Canon street near London Stone. 1630. TO THE RIGHT Honourable EDWARD Viscount CONWAY, Lord Precedent of his Majesty's Honourable privy Counsel: My most honoured Lord. MY LORD, THese Lectures I laboured principally to satisfy mine own conscience, in this great point. But understanding, that some conscionable persons, have received some small satisfaction, by hearing them: I print them. And presume to present them to your Honour to read them, or some of them, at your Lordship's leisure. That I may publish to the world how I am assured of your Honours sincere affection to the Church of England, as it standeth now in opposition to the Church of Rome. Which that it may be daily confirmed, and increased in your Honour, and in the rest of our Honourable English Nobility, shall be the daily and sincere prayer of Your most unworthy, yet most humble Chaplain JOHN SQVIRE. To the READER. CHristian Reader, Let me commend these briefs to thy Christian Charity. For this Book; If my small judgement, and the eyes of many of my judicious friends, have not failed me: it may have some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: some slips, no gross Errors. For the Quotations, though some may seem perhaps to have been alleged judicio errante, yet animo reluctante, not one: I may misunderstand some; but I misreport not one Author, by a voluntary falsification. For the Author, he is a through conformable member, & Minister of the Church of England. And for the Scope, it is for the information and salvation of thy soul, and his own soul. Take the Treatise, and give prayers, for Thy fellow-member in Christ jesus JOHN SQVIRE. To the Papists, or popishly affected. I Beseech you by our Christ, perform this Christian duty; whereto my Practice doth invite you, by a Precedent. Read my Treatise; As I do, and will the learnedst Authors on your side. If your impartial judgement censure it, as Erroneous: reject it, refute it. But if my arguments be strong: love not the name of the Church, more than you do the Truth of the Church. Magna est veritas! Christ grant that his Truth may prevail on either party. Yours in the Truth, JOHN SQVIRE. The Contents of this Treatise. SERMON 1. OBstinacy an error dangerous to salvation. 6 Ministers should win their people by lenity. 8 Of the Resurrection. 10 Blessings bind us to be constant in Religion. 14 Of Union. 7, 15 SERMON 2. The coming of Christ may not be defined. 18 The authority of the Fathers. 21 The errors of the understanding, terrors to the Conscience. 22 Six means to avoid error. 26 Three Fountains of Error 28 Of Enthysiasme. 29 Of the use and abuse of eloquence. 31 Of false quotations and corrupting Authors. 32 The means of seducing to Popery. 34 SERMON 3. The point of Antichrist may be handled. 38 The name of Antichrist. 43 The Fathers not the best Expositors in this point. 46 The Apostasy. 47 Whether the Church was ever extinguished. 55 When was the Apostasy. 57 Communion in both kinds. 60 The Primacy. 60 Image worship. 61 Deposing Kings. 62 The Pope above a Council. 62 Priests marriage. 63 Apostates to Popery. 63 Latin Service. 65 SERMON 4. Antichrist not one man. 68 The man of Sinne. 76 The Pope the cause of Ignorance. 83 The Pope the cause of Whoredom. 85 The Pope the cause of Treason. 90 The Powder Treason. 94 SERMON 5. Antichrist the son of Perdition. 97 Antichrist and judas paralleled. 99 Antichrist, judas and the Pope paralleled. 101 The Pope may err. 105 Popish Persecutions pass those of the Emperors. 106 Of the Inquisition. 121 Rome Destroyed. 135 Whether all Papists be damned. 136 Popish threatenings to draw men to Popery. 137 SERMON 6. Antichrist not an open Adversary. 140 The Pope doth oppose Christ. 145 Fundamentally. 147 universally. 149 Six plain propositions where Christ is plainly opposed by the Pope. 153 The Pope the worst Adversary that ever the Church had. 154 SERMON 7. 〈◊〉 Temple. 159 Antichrists' seat. 159 Not th●●●teriall Temple. 159 Rome the seat of Antichrist. 167 Whether Rome be a true Church. 168 A Parallel betwixt Rome and Babylon. 185 SERMON 8. Antichrist shall not exalt himself above the true God. 197 The Pope doth. 200 And above all that is worshipped. 202 The Pope's Ambition. 204 The Pope doth exalt himself above Kings. 207 Above the Emperor. 216 Papists are Traitors. 226 SERMON 9 Antichrist shall not sit corporally in the Temple. 288 The Pope usurpeth the same power with Christ. 232 The same titles. 233 That he is above Councils. 238 That he can make a Creed. 240 The Pope is not the head of the Church. 234 The King is the Head of the Church of England. 235 The Pope countermands all the Commandments. 244 SERMON 10. Antichrist shall not call himself the true God. 257 The Pope doth show himself to be God. 259 The Pope doth show himself to be God plainly. 268 SERMON 11. What hindered the Revelation of Antichrist. 289 The Ro: Empire not to be abolished. 294 It is removed. ibid. Of Travellers and travelling to Rome. 301 SERMON 12. The time of the Revelation of Antichrist. 305 Where our Church was before Luther. 326 Affected ignorance of Antichrist. 328 SERMON 13. The Mystery of Iniquity. 335 Popish mysteries to advance the papacy. 343 Popish mysteries to advance popery. 360 Baits to catch papists. 369 Hooks to hold papists. 373 SERMON 14. The Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the lawless person. 381 In regard of Scriptures. 391 Of the Creed. 395 Of humane Laws. 396 Of Oaths. 397 Of national Laws. 402 The Exemption of the Clergy. 404 Of children's obedience. 408 Of Marriages. 409 Of his own Constitutions. 411 SERMON 15. The destruction of Antichrist. 414 The beginning of the Reformation. 416 Popery may return into England. 417 Popery may not be put down by force of Arms. 418 The final destruction of the Pope uncertain. 428 Popery shall not be extinguished till the last day. 432 The destruction of Rome. 434 SERMON 16. Of lying miracles. 440 Of Popish miracles. 343 The miracle Rev. 13. 13. explained. 465 Whether Papists do any miracles. 467 Whether miracles should persuade unto Popery. 470 SERMON 17. Of the Antiquity of the Church of Rome. 478 Universality. 478 Unity. 478 Infallibility. 478 Of disputations with Papists. 487 The care of the Popish Church for Controversy Writers. 488 Of Popish persuasions. 491 Devotions. 494 Prayers. 494 Discipline. 495 SERMON 18. Of Satan. 497 Papists refuse all Communion with Protestants, 498 Why so many learned be Papists. 501 No Reconciliation with Rome. 506 SERMON 19 The Doctrine of Devils. 521 The Church of Rome teacheth the doctrine of Devils. 522 Popish forbidding marriage, 531 Popish forbidding meats. 537 SERMON 20. All who are deceived by Antichrist are damned. 542 Whether all Papists be damned. 545 Of Apostates to Popery. 558 SERMON 21. Antichrist not a jew. 560 The Church of Rome doth use the Scripture for own turn. 567 The ambition of the Church of Rome. 570 Consolation against Antichrist. 574 Five notes of such as love the truth. 575 SERMON 22. The Papists surpass the Pagan Idolatry. 579 Angels made Idols. 584 Saints. 585 The V Marie. 587 Images. 589 The Cross. 592 The Sacrament. 594 Every Creature made an Idol. 597 SERMON 23. Precedents of obstinateness. 601 The Papists obstinate and deluded. 607 No Reconciliation. 441 The Papists are deluders. 607 Want of provision for Converts, an hindrance to Reformation. 617 Proneness of People to be deluded by Popery. 447 God doth send delusion. 623 A Caveat to the Church of England against obstinateness. 625 SERMON 24. Popery supported by lying. 631 The Primacy. 636 The Cross. 638 Popish lies against the persons of Protestants. 640 Against Calvin. 642 Beza. ibid. Luther. ibid. Bishop King. 643 Queen Elizabeth. 644 Popish lies against the Profession of Protestants. 646 Concerning the Sacraments. 647 Our Government. ibid. Our Preachers. ibid. The Scripture 650 Our obedience to our King. 651 Our obedience to our God. 653 Popish lies concerning their persecution. 654 SERMON 25. The Pope may Err. 677 Hath erred. 687 In his Translations. ibid. Canon Laws. 688 Papacredens & docens, that distinction examined. 680 Of implicit faith. 698 SERMON 26. Popish points that are damnable. 702 Inhibition of the Scriptures. 706 Latin Prayers. 707 Merits. 711 The Communion in one kind. 712 Worshipping of Images. 715 SERMON 27. Six opinions of Antichrist. 721 The Devil shall be Antichrist. 722 Nero. 724 The Turk. 726 The Turk and Pope. 732 Antichrist shall be a jew. 737 The Papists Triennial Antichrist. 740 SERMON 28. The Sum of the whole Treatise. 746 The Paraphrase of the whole Text. 754 The Parallel to the Pope. 757 The Conclusion. 764 A Dehortation from Popery. 766 A Plain Exposition upon the first part of the second Chapter of St. PAUL his second EPISTLE to the THESSALONIANS. SERMON I. 2 THESS. 2. 1. Now we beseech you, Brethren, by the coming of our Lord jesus Christ, and by our assembling unto him. That obstinacy in error is dangerous to salvation. And that it is dangerous to break the peace of the Church. Ministers should win their people by Levity. Of the Resurrection. Blessings bind us to be constant in Religion. Of Union. WHen first I cast mine eye on this Chapter, it reflected my mind on the first Chapter of the first Epistle: and I undertook that Epistle, because of this Chapter: that so I might discuss the Point of Antichrist, here so plentifully proposed. A point, none more difficult, none more necessary to be known. This also did call into my memory my Text at my first Sermon, entering upon that Epistle to the Thessalonians; which was the nineteenth and twentieth verses of the sixth Chapter to the Ephesians: That ye should pray for me, that utterance might be given unto me, that I might open my mouth boldly, to make known this Mystery: that therein I might speak boldly, as I ought to speak. I hope that your Christian prayers have been like the levitical fire, that they have been ever fervent in my behalf. But now I beseech you to blow them up with an extraordinary affection, to beg an extraordinary blessing upon my poor Labours. I expect Argus, and Midas, and Momus, and Magus, to be my Hearers. I look that broad eyes, long ears, wide mouths, and false hearts, shall observe every syllable in these Sermons. I am resolved to have my reputation torn for my pains. But let Malice speak truth, and spare neither my life nor my learning. For the End of my Labours, in this point: I know the Sun cannot give light nor sight to the Blind or Blindfolded: I know Truth itself cannot satisfy Prejudice and Obstinacy. But to the seeker of the Truth, I promise thus much in the presence of God, before whom I stand, I will endeavour to discuss this point, with all Humility, Industry, and Impartiality. Which that I may do, again and again I beseech you, for that for which St. Paul besought Ephes. 6. 19, 20. the Ephesians, in those verses of that Chapter before cited: Brethren, I beseech you to pray for me, that utterance may be given unto me, that I may open my mouth holdly, to make known This Mystery, and that therein I may speak boldly, as I ought to speak. I beseech you to pray for me. For it, I will be your Debtor; and yet will I pay you in your own Coin. Pray you for me, and I will pray for you: Pray you for me in Speaking, and I will pray for you in Hearing. Let us promise and perform this, as a Preface to this great work. Let us hearty pray for one another: and thou Lord! let the words of our mouths, and the prayers of our hearts be always acceptable in thy sight, both now and ever, O Lord our strength, and our Redeemer. This second Epistle consisteth of three Chapters: wherein the argument of the first is gratulatory, for what they had been: of the second Expository, of what they must be: and the contents of the third are hortatory, what they should be. The Expository argument of this Chapter is twofold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Praedicit, & praedicat: Information of Antichrist is delivered to the thirteenth verse: and Consolation against Antichrist, from thence to the end of the Chapter. The information or first general part of this Chapter doth branch itself into two particulars: concerning this Discourse, on this cause, consider the Occasion thereof related in the two first verses, and part of the third: and the question itself debated, from the third verse unto the thirteenth. The occasion why St. Paul did dispute of Antichrist was an Error among the Thessalonians concerning the Coming of Christ. This being premised in the three first verses: the Apostle showeth them the thing by which he doth dissuade them in the first: and the thing from which he doth dissuade them in the second and third. The debating of the question itself may be drawn into these five particulars. First, we have Antichrist described, in the third and fourth verses: secondly, revealed in the fift, sixth, seventh, and part of the eighth verse: Thirdly, destroyed, in the remnant of the eight: Fourthly, confirmed in the ninth, and part of the tenth verse: and finally, we have Antichrist embraced in the tenth, eleventh and twelfth verses. The sum of this Text is the thing by which St. Paul did dissuade the Thessalonians from their Error; to wit, by the Advent of Christ, and also by the Event thereof. In the first words: Now we beseech you, Brethren, by the coming of our Lord jesus Christ, here is the Advent; the Event whereof followeth in the last words; and by our gathering together unto him. In the first consider the matter of his dissuasion, by the coming of our Lord jesus Christ: and the manner thereof, We beseech you brethren. In the last point two other particulars are considerable: the Thing, a Gathering together: and the persons, Our gathering unto him. The Advent is the first general point, whereof the first particular is the matter of St. Paul's dissuasion, in these words, by the coming of our Lord jesus Christ. The coming of our Lord jesus Christ, is the main point, so effectually disputed by the Apostle, in the two last Chapters of his first Epistle to the Thessalonians. From which Treatise in general, as from that phrase in particular, 1 Thess. 4. 17. [Then we which are alive, shall be caught up together with them in the clouds:] Satan raised this error, That Christ should come in that age, with a sly subtlety, thereby to avert, and evert the expectation of Christ's coming: that after one age, secure people might pronounce that profane phrase mentioned by St. Peter, 2 Pet. 3. 4. Where is the promise of his coming? St. Paul therefore (on Timothy's information thereof) did dissuade them from this error, By the coming of our Lord jesus Christ. Which adjuring phrase doth imply both the confidence and the reverence which Christians ought to have concerning the Coming of Christ. Adjuration is a prevailing argument, urged by the high Priest to unlock the silence of our Saviour himself, I adjure thee by the living God, that thou tell us whether thou be the Christ, Matth. 26. 63. Conceive this to be the sense of this phrase. I have taught you the true doctrine of Christ's coming: but I am informed that some erroneous Doctors do teach you a new doctrine, that his coming shall be in this age. O but I adjure you, per adventum Domini, by the confidence you have of his coming, and by the reverence you will have at his coming, Even by the coming of our Lord jesus Christ, I beseech you brethren revoke this wicked error. Let this adjuring of them advise and instruct Doctr. us Christians, that to be obstinate in an error is dangerous for their salvation. Had these Thessalonians persisted in their opinion, this Text implieth that they would have lost the comfort of Christ's coming. If any shall preach another Gospel, that is, publish his error, he is pronounced 〈◊〉 a Cursed creature, by St. Paul. And Christ Gal ●. 8. himself confirms it: If a man shall break the Mat. 5. 19 least Commandment, and teach men so, he shall be called least in the Kingdom of heaven. Errare possim, haereticus esse nolo: I fear Nature may make me fall, but I hope Grace will teach me to repent and recant when I understand my error. Errare hominis, perseverare Daemonis: I am the Son of Adam, I may err, but to persevere, to be obstinate, I trust God will bless me from the snare of the Devil. The ugliness of the sin of obstinateness appeareth unto me from two reasons: from the Nature and Author of Error. The Devil is the Author thereof, Matth. 13. 25. therefore obstinateness therein can be no less than Diabolical. And obstinate error doth naturally produce either Heresy, (and Heretics are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemned, if not damned of themselves) or it teemeth Schism at the least: and schismatics are wished to be cut off, Gal. 5. ●2. Haereticos scimus pejores esse quam Ethnicos: an obstinate Heretic is as bad as a Pagan infidel: this was the censure Conc. Carth. Cypr. p. 447. of Vincentius à Thibari. Again, Gravis culpa discordiae, nec passione purgatur: the grievous sin of breaking the peace of the Church cannot be washed away, though afterwards thou wouldst Cypr. de unitate. pour out thy heart blood for that offence, saith St. Cyprian. A mutinous soldier is trussed up by Martial Law, when the open enemy hath fair Just. Hist. Lib. quarter. Alexander the Great exercised greater fury against the Thebans, his own Countrymen, but Rebels, than he did against the Persians, though barbarous people, and professed adversaries. Saul did rend samuel's garment, but it signified, that God would rend his kingdom from him. So Schismatics may make a rent in the Church; but I fear it doth forebode, that God will rend his kingdom from them. Certainly, to be obstinate in our errors cannot but be dangerous to our Salvation. Apprehend here the danger of our times: Errors Use. infinite and impudent. The Anabaptists increase: but Papists swarm. The peaceable Protestant is placed betwixt them both, like a Ship betwixt the Sand and Shore: touch upon either, and suffer shipwreck. Or like Susanna betwixt the two Elders: they both entice thee, and either will defile thee. The Papist will make thee to profane one Sacrament, the Anabaptist will make thee to renounce the other. Both inveigle thee from the Church, thy Mother; where is then thy God, thy Father? Learn this one lesson, Luke 18. 18. Take heed how you hear. Look to thy Ears, they are both Sirens, to enchant thee, to incant thee. But Per adventum Domini, by the coming of our Lord jesus▪ Christ: I beseech you brethren, to beware of both of them. Thus fare for the first point, the matter of St. Paul's dehortation: next follows the manner thereof, the second part, in the first words, Now we beseech you, brethren. We beseech you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying love. He addeth moreover, We beseech you brethren. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Brother, being derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uterus, a womb: brethren being properly uterini, the fruit of one womb. This phrase also implying his affection, that he rendered the Thessalonians as he did his mother's womb, or his own bowels, even as Brethren. The sense is evident: We beseech you brethren: that is, even in all Brotherly love, we beseech you to beware of seducers. Which may teach us Teachers an excellent lesson. Doctr. Ministers must endeavour to win their people by lenity: They must preach as Brethren, to Brethren; in love, and from love, according to the phrase and example of the Preacher in my text. The Man of God must sometime play the Child, and pipe to his people, saith the great Preacher, Luke 7. 32. Therefore inferior Ministers may not think it base to stoop so low, even as to beseech their hearers, by the meekness and gentleness of Christ, 2 Cor. 10. 1. Thus St. Augustine Aug. Epis●. ●●7. persuaded Vitalis, Cupio, horror, rogo; I desire thee, I exhort thee, I entreat thee. Thus he prevailed Aug. Retract. lib. 2. pag. 59 with Vincentius, Invenem non-detestandum, sed docendum, quanta potui cum lenitate tractavi: I did not, saith he, reject him as a boy with sour severity, but I did admit and instruct him as a Christian, with all courtesy and lenity. And according to his own practice, he proposed a Rule unto other Preachers, Quanto melior, tanto Aug. epist. 28. mitior: The more religious, the more courteous. Those Twins will always go together, and grow together. With this proviso: if the nature of the people will bear it. If they be not tractable, then indeed Christiana charitas & severitas must be yoake-fellowes, saith the same St. Augustine: then Lenity and Severity must Aug. epist. 19 be used interchangeably, as occasion shall be offered. For some Asses will not move with a spur, when a good metal will speed on with the least motion of the body. The Virgin Claudia Lactant. de Orig. ●●r lib. 2 sect. 7 (saith Lactantius) did lead on a laden Ship with her Girdle, which all the men in Rome could not hale on with Gables. Sometimes, I suppose, some Ministers may meet with both these natures: it behoveth them therefore to be armed with both these qualities, Severity and Lenity, that they may be able to cope with either disposition. But with the latter, Lenity especially. For God doth not always appear in the strong wind of rough reprehensions, 1 King. 19 11. & 12. nor in the Earthquake of bitter invections, nor in the Fire of over-fervent declamations: but our great God may come in a still small voice. If the People be Thessalonians, the Preacher must be St. Paul. Then must we beseech them as brethren, to beware of seducers, and all other Transgressions. Miserable therefore are our times, and Use. our sins more miserable; when braving heresy beginneth to trample on Lenity, Severity and Authority also. The Ministers words, yea and the Magistrates swords also have lost their edge: they do not touch the erroneous. The Owls dare look on the Sun: and those who were wont to creep together by night, now flock together by noon day. That we must Non apud Aug. Epist. 109. vos verbis, sed apud Deum lachrymis agere: as St. Augustine once complained, we must turn our preaching into prayers, and tears. But for you, let me use the phrase of my Text. Notwithstanding all our preaching, you shall have strong seducers. But Oramus vos fratres: We beseech you brethren, by the coming of our Lord jesus Christ, to beware of them. I have dispatched the advent or coming of Christ: now I proceed to the Event thereof; wherein we are to ponder the thing, and the persons. The first is termed in my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gathering together. The simple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth the place or act of gathering together. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is when other persons are added to that place or action. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I may well translate a Congregation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Aggregation, that is, an addition to the Congregation. St. Paul's meaning may then be thus expressed, As you know that Christ will come with a company of Saints: and as you hope and desire that yourselves shall be added to that company: Even so, We beseech you brethren, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by our gathering together, that you be not moved from the truth by any seducers. Which offereth this doctrine to our consideration, Doctr. All true Christians which die, shall meet together in heaven. Now there is the congregation, the aggregation shall be when our happy souls shall be joined to those blessed Saints already departed. The Angels shall gather the Elect together from the four winds, saith our Saviour, Matth. 24. 31. And loving Martha comforted herself concerning the death of her beloved brother, because she knew that he should rise again in the resurrection at the last day, joh. 11. 24. This truth we cannot but conceive, if we consider the end of the resurrection, which is, that God may be glorified in his Saints, 2 Thess. 1. 10. That our poor carkeises shall be raised out of the dust: how glorious will this be to our Raiser? who then can doubt of our gathering together, of our blessed Resurrection? The Husbandman determining to fill his Granary, doth scatter the seed in diverse furrows and fields: the seed dyeth, but afterward returneth into one room. So our bodies may be buried in diverse Cities and countries, and scattered on the land, or in the bottom of the Sea: but heaven is the Granary, there shall we at the last day have a blessed gathering together. Not unlike jacob, joseph, and the patriarchs: as they by many unpleasing means, yet met all together joyfully in one place. So we: Death, Diseases, and the Grave, are indeed distasteful to flesh and blood: yet are they Gods instruments, for this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to gather us all together, at that blessed day of our joyful Resurrection. A great comfort in a great affliction. Our Use. friends dye: there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a congregation; but we shall dye after them, and go to them; here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our aggregation. Indeed our singular consolation. Praemittuntur, non amittuntur, saith St. Cyprian: our Friends by death go before us, not from us. I shall go to him, he shall not return to me, said holy David of his child, and it may be said by every Christian of his dear acquaintance. Xerxes' viewing his numerous army, wept; because he conceived that all those were to die within a few years. So the tender Father, when his loving eyes are cast upon his bosom and his bowels, upon his beloved wife and children; Quis temperet à lachrymis? will it not wring tears from his eyes, if not sighs from his heart, to think that they, even they must dye. Indeed we may do as much in humanity: but Divinity will tell us, that like job. 42. 12. & 14. The Lord will bless our latter ●●d more than our beginning; that even death shall give back our children and friends, in greater affection, in greater perfection. And shall not we gather comfort from such a comfortable gathering together? The last point containeth two persons concurring in this act of gathering together: Our gathering together unto him. Unto him, this showeth the action: Our, the affection, concerning this gathering together. The first, (the action of our gathering together) Christ our Head will perform it, when he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 1. 10. that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gather together all under one head. This he hath done already by his first coming, gathering together both jews and Gentiles under one Head, and making them one Church militant. But this he will do in a fuller manner, by his second coming, gathering together all, both living and dead, under one Head, and making them one Church triumphant. That (the gathering together of the jews and Gentiles into one Church militant) was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Congregation. This (the gathering together of the living and dead into one Church triumphant) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an aggregation or a Congregation of Congregations. The second (the affection to this gathering together) in the word our, appeareth to be an allusion in that Proverb, Matt. 24. 28. Wheresoever the carkeise is, there will the Eagles be gathered together. For Nature doth not make the Eagle so to sent out, and to hunt out the carkeise, as Grace doth make the Faithful to hunger and thirst after that coming. The sense then thus I set down, in more, and more plain terms: As Christ will join you to him effectually, and as you long after that conjunction affectionately: even so, by the gathering together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: by our gathering together unto him, we beseech you brethren, not to be moved from the truth by any false seducers. From these premises let us conclude this Doctr. doctrine: Gods blessings do bind God's children to be constant in the truth. Thus we see in this Text, that Christ's coming is urged, as an argument to confirm the Thessalonians in Christ's doctrine. Rom. 9 31. and 32. the grievous fault and punishment of Israel was this; God gave them righteousness by faith, but they fell to their works; and therefore lost all. Luke 12. 32. God giveth his servants a kingdom; therefore they should not fear to serve him. And indeed this is the main end wherefore God giveth us his blessings, to encourage us in his truth. The man who hath his head held up by a skilful swimmer, meriteth drowning, if in a fond fear he forsake him, to lay hold on some floating staff. So, let him sink in error, that will be affrighted even with an Ocean of temptations, if God's blessings support him. Alexander the great, Iust. hist. l. 11. saith justine, made choice of the stipendiary, his Pensioners, for his prime soldiers, in his Persian expedition. So, such as are God's Pensioners, that is, enriched with his continual favours, aught to be his Triarij, that is, his most courageous soldiers, and most constant professors in the Church militant. And finally, as in 2 Sam. 12. 7, 8. Nathan said unto David, Thus saith the Lord God of Israel: I have anointed thee King over Israel, and I delivered thee out of the hand of Saul, and I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel, and of judah: and if that had been too little, I would moreover have given unto thee such and such things. As, I say, David was here argued from God's benefits, because he fell into carnal adultery: so shall we be condemned also from God's benefits, if we fall into Spiritual adultery. We shall find the Lord a jealous God, if his mercies move us not to keep his Commandments. Hence therefore it may appear that the Use. assurance of God's blessings, that is, the certainty of salvation, is not the natural mother of Presumption. No, that Bastard is filius populi: presumption proceedeth from man's corruption accidentally, and not necessarily from that sweet Consolation. But if Blessings do bind, then are we bound to God in infinite bonds. Remember that blessed uniting of the two Roses, the white and the red, York and Lancaster. Remember the uniting of the two Lions in gold and gules, England and Scotland. By the first dissension, the two Houses might have ruinated this Kingdom: by the second, the two Kingdoms might have ruinated this Island: had they not been united. Yet can we not be haled to Union in the Church, but still we nourish a fatal dissension. Remember moreover God's blessings of protection! in 88 God delivered us from water: and in 1605 from fire. And yet some of us love that Religion which hatched those hateful machinations. Consider his present blessings: such a plenty for three years, and such a peace for three score years, as this Land enjoyed not in three hundred before. And yet remain we unmindful, unthankful. Now that we may be sensible of this sin, God withdraweth some of them. This City doth see, and the Country doth feel the abundance of unseasonable rain: so that some cannot end their harvest, and others cannot begin their seedtime. May not this be a prologue to a Famine? Again, is it a small thing, that we are almost universally smitten with the small pox? May not this be a Rabshekah? the Forerunner of Senacherib? May not God tell us by the small pox that he hath a greater plague to smite us with? To what end is all this? Even to urge the same argument upon us, which St. Paul here doth upon the Thessalonians? that we be constant in our Religion? Therefore by all those blessings ye have, or hope for; by those judgements ye do deserve, and may stand in fear of; by the liberty of our Conscience, and plentiful preaching of the Gospel; by the famine of bread, and famine of the word: but above all, By the coming of our Lord jesus Christ, I beseech you brethren: Brethren I beseech you be constant in the Truth of God. And the God of truth make us careful, cheerful, and joyful to perform it. SERMON II. 2 THESS. 2. 2, & 3. That you be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by Letter as from us, as that the day of Christ were at hand. Let no man deceive you by any means. The coming of Christ may not be defined. The errors of the understanding, cause terrors to the conscience. Means to avoid error. Three fountains of error. Of Enthusiasine. Of the use and abuse of Eloquence. Of false quotations, and corrupting Authors. Ten means of seducing to Popery. THis Text and the former verse contain the short preface premised to the great point of Antichrist. In that you heard by what St. Paul did dissuade the Thessalonians, by the coming of our Lord jesus Christ. In this you shall hear from what he dissuaded them, from an error concerning the coming of Christ. In the text there are two generals: the Heresy, and the Fallacy. The heresy to which, and the fallacy through which they were in danger to be seduced. In each general there are two particulars. In the heresy, their error, and their terror. The error in the last words of the first verse, as that the day of the Lord were at hand: and their terror, in the first words of this verse, that ye be not soon shaken in mind or troubled. In the Fallacy observe it related in particular: in the remnant of the second verse, neither by spirit, nor by word, nor by Letter as from us: and finally observe the fallacy repeated in general, in the third verse, Let no man deceive you by any means. The first of the five particulars is their Error, They thought the day of Christ to be at hand. But say some; those err who call this an error. For St. james saith, jam. 5. 8. The day of the Lord draweth night: and St. Peter, 1 Pet. 4. 7. The end of all things is at hand. If therefore the Thessalonians did think that the day of the Lord was at hand: yet was this no error. These places may be reconciled two ways. First, distinguish of the phrase: St. james and St. Peter say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is coming, like a cloud in the wost, before our eyes. But the phrase of St. Paul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is comen, like a cloud in the Zenith, over our heads, imminent, at the point to drop down. Again, distinguish of the Time: according to St. Peter, Christ's coming was at hand, (as our late Divines term it) quoad ultimum Buchan. loc. 38. tempus, in regard of the last time of the world: according to St. Paul, Christ's coming was not at hand, Quoad ultimum temporis, in regard of the last age of the world. Finally, St. Augustine's phrase will also help to clear this August. epist. 8●. point. There are, saith he, dies novissimi, as also novissimorum novissimi, that is, the last days, and the latest of those last days. St. Peter speaketh according to the first phrase: and St. Paul according to the last, That they were afraid that the coming of Christ would have been in that very age wherein they lived. This was the error: from which St. Paul in this text did dissuade the Thessalonians. From hence then it doth appear to be unlawful Doctr. for men to define the time of Christ's coming. St. Paul doth here condemn it as an error in the Thessalonians: an evident conclusion, that it is an error in us also. It were superfluous to discourse of this point in this place, because it is so copiously disputed by St. Paul himself, in the last Chapter of this first Epistle. Only this one thing let me commend to your observation. This Error, we see, was hatched in St. Paul's time, killed by St. Paul's hand: yet afterwards it was revived again, and received by many rare men. Many rare godly men did attempt curiously to define the time of Christ's coming. Est appropinquantis judicij terribilis expectatio, said Vincentius Vinc. Lyrin. pag. 15. Pr●f. Lyrinensis: that is, in his age they had a fearful expectation of the apppoaching day of judgement. St. Augustine avoucheth that he did live in sexta Aug. R●tr. lib. 1. cap. 26. aetate mundi, that is, in the last age which the world could endure. Sex millia annorum jam pene complentur, saith St. Cyprian, that is, the Cypr. de Exb. Mart. sixth and last age of the world, was almost finished in his age. The holy Scriptures of the old Testament contain in them the Histories of five thousand years, saith josephus. S. Ambrose Josephus lib. 1. cap. 1. was of the same opinion, saith our Doctor whitaker's. Lactantius is yet more peremptory, Lactantius lib. 7. cap. 25. Omnis expectatio non est amplius quam ducentorum annorum; The world, saith he, cannot endure above two hundred years: and yet those two hundred, and a thousand years beside are passed, since he passed that peremptory sentence. I conceive that S. Hierome also might be of the same opinion, because of his Surgite mortui, he thought that he always heard the sound of the last Trump. A double mistaking misled all these Fathers into this one error. First, they erred in Theology, because the world was created in six days, therefore they concluded that the world should endure but six thousand years: having no other ground for their conclusion, but only that phrase of S. Peter, One day is with the Lord as a thousand years. ● Pet. 3. 8. Secondly, they erred in Chronology, following therein the error of the Septuagints; who in the fifth and twelfth chapter of Genesis added an hundred years to the life of every Patriarch. For example: Gen. 5. 3. where the Original readeth that Adam lived an hundred and thirty years, the Septuagints translate it, Adam lived two hundred and thirty years, and begat a son in his own likeness. These were the causes of their gross error, that Christ must come in their age. Let us make a double Use of this Doctrine: Use. the one to benefit our learning, and the other to better our lives. First, learn that the verdict of the Fathers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: very venerable, but not absolutely infallible. I acknowledge, Scientia nullum habet inimicum praeter ignorantem: that none contemn the Fathers, but either the ignorant that cannot, or the idle that will not read them. Howbeit, since even the Fathers were but men: I say their consent is an excellent confirmation, not an evident demonstration. This one example, that so many did concur in this one error, is too true an evidence for my assertion. Secondly, in our lives let us quit our selve● from this overbusy curiosity concerning times and seasons, and the coming of Christ. Let us be good servants▪ let us do our service, and not pry into our Master's secrets. Let us be God's children: let us assure ourselves that we shall have our inheritance; but let us leave the time unto our Father's disposition. In a word, Let us not be troubled nor moved concerning the coming of our Lord jesus Christ. Having considered their error, that they thought the Day of the Lord to be at hand: this leadeth us unto the consideration of their terror, that they were shaken in mind, and troubled. Which terror is expressed by a double metaphor. First from a Sea-storm; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the Sea, and a Storm also. From whence is derived the word in my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be shaken, to wit, as a ship is shattered in a sea tempest. Another word is also added in the text, They were shaken in mind, yea from their mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so runneth the original. Their mind or understanding seemed to be torn from them, through the fear of the day of judgement: as a storm forceth a ship riding in the road, to slip or cut Gable. The second metaphor is taken from soldiers frighted by a sudden Alarm: for so that word in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to signify. The sense is clear: Heretics do terrify you with their false doctrine, That Christ will come with flaming fire, even in your age. But they give you a false Alarm, to affright you from your anchorhold, and settled Religion. Therefore we beseech you brethren, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that you would not be shaken in mind, nor troubled concerning this error. These phrases may teach us this doctrine. The error of the understanding, is a great terror Doctr. to the conscience. The text termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as a storm to a ship, and an Alarm to men asleep: than which, nothing can be more terrible. The like metaphor is urged by S. Paul, Gal. 4. 14. Be not children carried about with every wind of doctrine. Imagine how fearful children would be in a Boat, hulling on the Sea, without Rudder or Anchor: and conceive the terrors of that soul, which floateth on groundless errors, to surpass imagination. The Apostles phrase, Eph. 4. 16. importeth that the erroneous are like a bone out of joint, it will cost many an hearty groan, before they be reduced to their right place. They will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 3. 11. their own consciences will be both the accusers and the accused: and in conclusion they will become aliens from God's Commonwealth, Eph. 2. 12. Now suppose a traveller in the night and out of the way; how will he be troubled? a Rebel out of the King's favour; how perplexed? The Athenians mutined Iust. hist. for a time against Alexander; but they were glad (notwithstanding their brags) to be reconciled upon any condition. Alas, beloved, the Erroneous are those Travellers, so troubled: those Rebels so perplexed: and those mutinous Athenians, their fear must be great, till they be reconciled to their God upon any condition. 1 King. 2. 30. joab having run a wrong course of erroneous election, against his Lords liking: although he could pretend, that he did adhere to the right heir, was encouraged by the High Priest, and might be excused by his other former services, and was protected by the Altar: notwithstanding, because he erred against the Kings will, the terrors of death did compass him on every side. So let the erroneous gilled over their positions, with never so many glorious pretences: that they adhere to the right heir, to the old Religion: that they are encouraged by the High Priest, by the Pope himself: that their life otherwise is very innocent, and that they have the Altar, the only Catholic Church to protect them. Notwithstanding all this, if they wander without the warrant of the Lord; without the apparent Scriptures, the sword of Benaiah hangeth over their heads: The conscience of the erroneous cannot but suffer the terrors of the Lord with a troubled mind. Lo here the lot of all those who are seducers, Use. or seduced. Fear and trembling are their companions. From the Papist to the Anabaptist, all seducers are like the Aspen, they cannot but quake continually: and like the old Romans mentioned by S. Augustine: Deum colunt timorem Aug. epist. 44. Maximo. & horrorem: Terror and horror are housed in their consciences. As the text speaketh, their consciences are shaken and troubled perpetually. But say the Erroneous, the Papists especially: we have none of these terrors: we have resisted your Religion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: we are careless and fearless to shed your blood, or our own blood, in the confidence of our Catholic cause. We are not shaken, nor troubled in conscience, for teaching our Doctrine. I say (notwithstanding their brags) some of them do fear: though they will not show where their shoe wringeth them: Some of them shall fear. Morte personam non ferent: Death shall unmask them, and discover their consciences, pale and wan, with fear and trembling. If some of them live and dye confident in their errors, than I apply that other phrase of my text unto them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are beside their minds: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Clemens, and Clem. Alex. Protrept. p. 2. Ign. ep. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Ignatius, their blindness is madness, and franticness. Mad men will wound themselves, and feel not: and the frantic will run into the fire, and fear not. So, those men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they ran out of their wits, when they ran out of the Church: and this makes them like Bedlams, to be so courageous, indeed so outrageous in their herefies. But how may we avoid these errors and terrors, and be settled in the Truth? I can teach men no better than Erasmus taught children: Quod lego Scriptures, & Symbolo, summa siducia credo: si quid receptum est ab usu Ecclesiae, quod non plane cum Scripturis pugnat, servo. That is, that man who doth constantly believe, whatsoever is taught him by the Scriptures; and conscionably obey whatsoever is commanded by the Church, provided the Church command nothing plainly contrary to the Scriptures: Such a man, I say, will be settled in the Truth, and seldom or never shaken in mind, or troubled concerning any Errors. Yea, but some speak of all the Scriptures what S. Peter spoke of some of the Scripture, 2 Pet. 3. 16. they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard to be understood. I answer, Use these means faithfully, and thou shalt find the necessary principles of the Scripture to be a food for the Lamb to wade through, and to be food for very Babes to feed on. Eschew three things; and ensue three things. Let these six points be the practice of thy piety, Eschew Pride, Prejudice, and Profit, in searching out the Truth. Mater omnium Haereticorum superbia: St. Augustine saith, 'tis Pride which progues Aug. contra Manich. 2. 8. men to factions and partake. Simon Magus would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 8. 9 a great man: this was the Magic that bewitched him to his heresy and sorcery. Prejudice is a second and main prevention of knowing and embracing the Truth. In hac side eram natus, in hac educatus, & in ea moriar, said an Eutichian; because he was borne therein, therefore he would live and dye in that opinion. There are many mad Ephesians, who will cry out against Paul, when they know not the cause wherefore they cry out against him, Acts 19 32. And finally, profit and commodity is Truth's common adversary: there are wretched men who subvert whole houses for silthy lucre's sake, Tit. 1. 11. and their gain teacheth them, to teach falsehood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to please their Patrons, and maintain errors, because errors maintain them. On the other side, ensue three other things; Fidelity, Charity, and Humility. Fidelity towards the Scriptures: Charity towards the Church: and Humility towards thy self. Fasten thy Faith on the Scriptures; say with the Pythagorians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath said it, and therefore we will believe it. And say with St. Paul, Though an Angel from heaven should preach another Gospel (and teach thee any thing contrary to the word of God) let him be an Anathema, accursed, by God and man, Gal. 1. 8. Next, to thy fidelity to thy Father, thy God speaking in his Scriptures, exercise thy charity to thy Mother, to the Church speaking in her Institutions. Alexander (saith justine) did lament, that he had wronged his Nurse in his drink. The Church of England is our Nurse, and surely they are not sober who wrong it, and I hope that at length they will have grace to lament it. If any accuse our Church which hath nursed thee, let thy love teach thee to take heed of such accusers, and abstain from the very appearance of evil, 1 Thess. 5. 22. Let both Fidelity to the Scriptures, and charity to the Church, be a garland to thy Christian head; but let Humility be the Flower of that garland. O be not highminded: Think not thy own chickens the whitest; or thy own opinions the truest. The right way to be baptised, that is, to be washed from error, is to imitate the humble Ethiopian, Act. 8. 31. to crave a guide to understand the Scriptures. Thus putting away pride, prejudice, and profit: if a man read the Scriptures carefully, hear the Church charitably, and esteem of himself modestly; I dare say it confidently, that such a man shall understand the truth sufficiently. And for a motive to put these means in practice; let the phrase of my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, remember us, that to be in an error, is to be out of our wits. Let us therefore labour to settle our minds, and to be resolved in our Religion. We must not forget it: Such as are out of the truth, are out of their wits. The Lord therefore settle our minds, and preserve us from all spiritual madness. Having dispatched the Heresy; it followeth that I discourse of the Fallacy. Which in the first place we find here related to be threefold: by spirit, by word, and by letter. The first fallacy or trick whereby seducers did deceiv● the Thessalonians was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirit, that is the pretence of some Vision, Revelation, Inspiration, or Spiritual information. Thus 1 john 4. 1. Believe not every spirit, that is, yield no● credence to every Doctor, who doth gild ove● his doctrine with the pretence of the spirit, o● spiritual infusions. So the Scholia interpret this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: false prophets (say they) use to plead for their false doctrine: This say they is the dictate of the Spirit, an extraordinary gift we are endued with. The second means to deceiv● these Thessalonians, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by word: whether spoken or written: S. Paul calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enticing words, Coloss. 2. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the show of wisdom, Coloss. 2. 23. so speak the Scholia also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certain persons, say they, by their eloquenc● and enticing words persuaded the poor Thessalonians, That the day of the Lord would come in their age. And finally, the last fallacy is set down in the next words, nor by Letter as from us. Two ways did the seducers endeavour to deceive the Thessalonians in this kind, by quotation and falsification. Some did quote that place of St. Paul, in the 17. verse of the fourth chapter of the former Epistle, Then we which are alive shall be caught up: this they alleged that the Thessalonians in their own persons should see the coming of Christ in that age. Others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; others forged Epistles and spread them abroad, under the name of S. Paul, say the same Scholia. Here than we discover three fountains of errors, and false doctrine: Inspiration, Disputation, and Quotation. By Inspiration, and the Spirit, they deceive the Ignorant: By Disputation and Word they deceive the Learned: By Quotation, or Letter, or mis-alledging the Scriptures, they deceive both the Learned and the Ignorant: S. Paul doth arm them against all these, with this Caveat: Be not shaken in mind, nor troubled, neither by spirit, nor by word, nor by Letter as from us. The first sort support their errors by Inspirations. These are the Enthusiasts, both old, and new. In old time Montanus and the Montanists, in our time Monetarius and the Anabaptists seduce ignorant people by pretended Inspirations. This foul error doth evidently appear from the act and effect thereof. First, God doth govern natural things, according to the nature of them: therefore he doth usually and ordinarily instruct men (since they have bodies) by corporal means, and not by immediate spiritual infusions. Again, these visions may be suggested by the Evil spirit: Let them therefore confirm them by Miracles, and then peradventure we may believe them: or rather by the Scripture, and then we must believe them without peradventure. Next, they nickname the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy Penmen of the holy Scriptures. Impure Quintinus, Bell. de verbo Deilib. 1. c. 1. with a profane tongue doth call S. Paul, vas fractum; S. Peter, abnegatorem; S. Matthew, foeneratorem; and S. john, juvenem stolidulum. Bullinger saith, that Thomas Schykerus killed his brother kneeling at his prayers, a pretended effect of his godly Inspiration. And Sleidan hath historied it, that 1525. the Anabaptists did murder 50000. Germans in one day, guided also by Inspiration. One place may satisfy all men, concerning this fantastical frenzy. Luk. 16. 31. If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead: it is the Scripture, not Inspiration, on which our Faith must rely. So S. Cyprian although he had a vision, yet he proved the point he persuaded, out of the sacred Scriptures, Ne videretur verbum Dei adulterare, lest he should seem to derogate from the Scriptures, whilst he did arrogate to Inspirations. But I will pursue this monster no further: For I assure myself, if this Viper did but creep upon the body of our Church, the hand of Authority would shake it into the fire. Our Land would be impatient of such an impious assertion. A second sort deceive the simple by their discourses and disputations: by uttering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Peter speaketh: they make 2 Pet. 2. 18. their swelling words to be the windy bladders on which children swim in a stream of errors, as if they were the most current assertions of Orthodoxal Divinity. And indeed Eloquence is very potent for either party. Tertullus was no mean opponent of S. Paul himself. And Faustus the Monk was surnamed Laqueus Diaboli, Aug. confess. lib. 5. cap. 3. saith S. Augustine, the gin of the Devil, Quo multi implicabantur per illecebram suaviloquentiae, because he ensnared many ignorant persons by his eloquent discourses. On the like ground Alexander did exile all the Orators out of Athens, causas insurrectionis, as the only Trumpets of Rebellion. Yet must we consider what we ought to think and to do concerning Eloquence: discreetly distinguishing betwixt the use and the abuse thereof. We cannot but know that Eloquence is an excellent instrument and assistant to the Truth also. Eloquent Apollo's was as effectual a propugner of the Gospel as ever Eloquent Tertullus was an oppugner of the same. And the eloquent tongue of S. Ambrose through the Ear did touch the heart of Aug. Confess. 5. 14. Augustine, with the knowledge and love of the Truth: Veniebant in animum cum verbis quae diligebam, etiam res quas negligebam, saith that holy Father in his heavenly Confessions. Who Aug. de Magisho cap. 3. also doth instruct us in our duty, in that point: Acute falleris, sed autem ut falli desinas, acutius attendas: If they take such great pains to seduce us by their Rhetoric and Logic, let us take as great pains to descry their seductions, though proposed unto us in the probable and plausible arguments of Logic and Rhetoric. The third and last instrument of Impostors, is false quotations, urged by false teachers. Thus among the Latins, Manichaei legunt Scripturas Apochryphas, nescio à quibus su●oribus fabularum, sub nomine Apostolorum scriptas: The Manichees, said S. Augustine, frame writings of their own composing, which they urged as Scriptures penned by the holy Apostles. And the Grecians also had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Ignatius, the patchers of Pamphlets, which they put out as Authentical. But above all, the Papists are most expert in this Art of juggling, quoting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apocryphal Legends, as if they were the writings of the very Apostles: to wit, the Gospel of S. Thomas, the Lyturgy of S. james, and the Constitutions of the Apostles. For the Fathers, they urge some false ones, such as are Abdias, Ephrem, Martial, Idiota, Turpinus, etc. other falsely, as the story of the translation of the head of john Baptist, in Cyprian: some Sermons de tempore, in S. Augustine: and other Books, Filios populi, spurious, very Bastards, yet do they lay them at the doors of the most holy Fathers. Nay, if their own Authors do speak against their own cause, they have authorized a judex, an Index, to purge them from such aberrations: Ferus, Stella, etc. can witness this policy. justine reporteth that at Iust. hist. lib. 12. the return of Alexander from his Persian expedition, Magnificentiora castra fieri jussit, he commanded his Soldiers to erect more magnificent Tents than ever they were owners of, ut hostis terreretur, to astonish the enemies. So, to astonish the poor Protestants, the politic Papists tell us of strange treatises, under the titles of the Fathers, which indeed were Tents of their own building. Finally, Robert le Bruce admitted of Women and Boys, to supply the room of trained Soldiers: though they thereby got the day, yet I hope that we who fight the battles of the Lord of Hosts, shall never be defeated by such a subtle policy: Though they stuff their Controversies with forged Authors, in stead of authentical and orthodoxal Fathers. Ye see the threefold Cord of deceivers; Inspiration, Disputation, and Quotation. Take only one Scripture, Gladium ancipitem, only one twoedged sword, to cut all these pretences in pieces. Search the Scriptures, there shall you find life, and know Christ: saith Christ himself, john 5. 39 These are the Fallacies related in particular: there remaineth the Fallacy repeated in general, in the last words of my Text, being the first words of the third verse, Let no man deceive you by any means. Suppose that S. Paul spoke in this manner: I have told you of three ways by which you may be seduced: But there are infinite seductions beside. Therefore Take heed: Let no man deceive you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By any means. Ye desire to hear some of them by name: Indeed they are infinite. Howsoever, Facilius est seductores definire, quam finire, to make Aug contra Ac●●●micos lib. 1. cap. 4. use of S. Augustine's phrase. Would God the commonwealth could tame them, as easily as I can name them. I will tell you their tricks in old time, do you apply them to our time. I will declare only a Decade of their devices: your meditations may subdivide them into many Centuries of like subtleties. Heretics have deceived ten ways. By public disputation, and by private dissimulation: By employing their Learned men, to deal with our Noble men, and by procuring their Noble men to deal with our learned men: By employing men to seduce women, and women to seduce men: By complaining that they are persecuted, and by threatening persecution: By slandering the learning, and by slandering the lives of the Orthodoxal. 1 Public Disputation is a public engine deceive. Saepe ad me venisti, magis studio contradicendi, Cypr. ad Demetr quam voto discendi, said S. Cyprian of Demetrianus. To challenge a public disputation with a private determination to hold the conclusion, notwithstanding any arguments to the contrary, is no mean disadvantage. 2 Private dissimulation is no less advantage to their public cause. It was an ill deed of a good man; Consentius inter Priscillianistas, obloquebatur Aug. contra mendacium lib 2. Catholicis, & se simulavit Priscillianistā ut eos è latebris erueret: Consentius feigned himself to be a Priscillianist, that he might dive into the mystery of their Religion. A Protestant in fiction, but a Papist in faction: no petty pillar of Popery. 3 In old time cunning Seducers would so contrive their projects, that their learned men might insinuate themselves into the acquaintance of Noblemen. Constantia commended a Pappus hist. pag. 283. learned Arian Priest to the service of her brother Constantine; who instilled into that good Emperor affection to, if not infection of that wicked Error. 4 They inverted their policy, causing their Theodoret. lib. 4. c. 19 Noble men to assay the learned. Modestus General for Valens, journeyed to Caesarea; his errand thither was only to deal with S. Basil, tenui ex disquisitione dogmatis, nollet Imperatoris amicitiam perdere: that he should not lose the favour of that great Emperor, for the small trifles of disputable Controversies. 5 The employing of men to seduce women, is an old trick as ancient as the Heretics of S. Paul's age: to creep into houses, and to lead captive silly women laden with sin, 2 Tim. 3. 6. propagated by them to the Arians also: whose plot it was, whereby justina was so wrought Aug. Confess. lib. 9 cap. 7. by them, that for them she became a persecutor of S. Ambrose. 6 Others on the contrary, employed Women for the seducing of men: Priscilla & Maximilla, auro & spiritus mendacio, Montani dogmatibus Coster. in Vine. Lyrin. pag 114. plurimos corruperint: what with their lying and their buying they purchased many to partake with wretched Montanus. 7 By complaining that they were persecuted, they attract many to pity their persons, and some to favour their opinions. Such was the complaint of the Donatists in Saint Augustine's Aug. Bonif●●io epist. 50 time. 8 Yet those very same men, as it is avouched by the same Father, could make use of that they complained of; menacing persecution Aug. Bonifa●io Epist. 50. when they met with men of a timorous disposition. A acquaint device: to sail with two contrary winds to the same point. 9 Slander is a great help to the seducer: first of the learning of the Orthodoxal. Thus S. Paul himself shall be pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but a Babbler, by the Philosophers, Act. 17. 18. and S. Cyprianus Coprianus, hissed out Lactantius lib. 5 cap. 1. as a dunghill-declaimer, by the Rhetoricians. 10 And finally, to slander the lives of their Adversaries, was common, and commodious. The Heretics hate both thee and me, (said Saint Hierome to Saint Augustine) Hier. apud Aug. Ep. 25. quos gladijs nequeunt, votis interficiant: That since they cannot take away our natural lives with their swords, yet that they may take away our civil lives with their words. Thus the Roaring Lion sendeth out an Herd of his Whelps, seeking whom he may devour. Thus thousands of Pharisees compass Sea and Land to make one Prosylite. S. Paul's Text is too true in our times; There are many men who would seduce us many ways. But the God of Heaven preserve all of us from all of them. The Application I omit: it is easy, you cannot but apprehend it. SERMON III. 2 THESS. 2. 3, & 4. Except there be a falling away first. The point of Antichrist may be disputed. Of the name of Antichrist. The Fathers are not the best Expositors in this point. The Apostasy. Whether general? When it was. OF Antichrist. This is the question propounded by St. Paul, and (with God's gracious assistance) to be expounded by my labours. I have heard some such history of that Vision. A studious Father meditating on the mystery of the Trinity, there appeared unto him a Child with a shell, lading the Sea into a little hole: he demanding what the Child did: I intent, said the Child, to empty this Ocean into this pit. It is impossible, said the Father: As possible, said the Child, as for thee to comprehend this profound mystery in thy shallow capacity. De me narratur fabula: it is mine own case. Many in our age of our learned Fathers have passed by this question, as fathomless: why then should I (will some say, (a child in knowledge) prepare my shell to empty this Ocean? and lose my labour in deciding this controversy? I answer: when you are to return home in the dark, I think you had as lief have a little child to guide you with a Candle, as a man to go before you with a Torch unlighted. And this I know, that out of the mouths of babes and suckling's God hath Matt. 21. 16. perfected praise. I add moreover: I have not done this work of the Lord negligently. I have perused, if not read, most of the Authors of either side: but I have furnished my discourse principally from the labours of four of our own learned Bishops. This also I add, first jewel of Sa●i●bury, Andrew's of Elie, Abbot of Sa●isbury, Downam● of Derie. for the honour of our Nation: this little land surpassing all the Christian world beside, for incomparable learning in that calling: secondly, for some scrupulous persons satisfaction. I wonder how any can call this Calling, Antichristian: since four Bishops have written against Antichrist: none more sufficiently, none so sufficiently. Notwithstanding there are many and learned men, who would have this point of Antichrist left undecided, undisputed, yea untouched also. Some few ingenuous and truly learned men, I only except. From whom I beg their charity towards me, as I desire to exercise mine towards them: that they would not censure me to be too censorious; because I impute to them only, and in this point only, ignorantiam purae negationis, not pravae dispositionis. But the partial, though learned, are led thereunto by three motives: by Policy, Idleness, and Prejudice. First, the Politic Papists Rhemists in Act. 1. 7. inhibit this Question to be inquired after. Those Politicians know full well, that such disputants do lay hold on the very Pillars of Babel: judg. 16. 26. and therefore the Philistines would gladly thrust out the eyes of any that should but look after such a question: and (as the wife of Anthony did to Tully after his death) stab through the tongue of him, that should dare to talk of Antichrist. Next some idlesbies and slow Tit. 1. 12. bellies, who never made any painful assay on this point, cry out, that there is a Lion in the Prov. 22. 13. way, that this is a dangerous question, extraordinarily perilous for the ordinary people to dive into. This is the true ignavia fallax: they cover their own negligence, by disparaging and discouraging the diligence of other men: by crying out of difficulties, which they themselves never attempted. Who is more blind than he who will not see? A third sort, and those learned, have read this question, but with an evil eye, and partial heart, following the affection, yea the faction they are resolved to adhere unto. Like the false Spies: because of the children of Anak, because of some Num. 13. 26. difficulties, they bring an evil report upon the whole controversy. But for those learned persons, who in other points are ours, let me crave leave to give them this Item: Hereby they are become the Pope's Triarij, and do the Papists special service. For they think that they cry down our cause more by their bare names, than by all the arguments of the best Authors of their own side. For the people, on our part: without peradventure there are Papists who would entertain these our learned men, as Timotheus the Musician was wont to be entertained, they would give them double hire for unteaching our Protestants what they have been taught concerning Antichrist. And for other people, on their part: these our learned men infuse into them the Honey of Rododendron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they make them Plin. lib. 21. c. 83 more furious Papists than ever they were before: because, say they, Our own great men do reject us in this great cause, with a scornful contradiction. To arm ourselves against this combination of our Foes, and of our Friends also: let me entreat every impartial person to take these five things into their indifferent consideration. It may concern us to set a strong hand to this cause, because hereby the Axe is Matt. 3. 10. laid to the root of the tree, the rooting up of Popery. To use the words of that worthy Divine, Dr, Beard of Antichrist Ep. Ded. one of the same College whereof myself was once an unworthy member. In all other controversies, the contention betwixt us is, as that was betwixt the Romans and Pyrrhus, Uter imperaret: but in this, as betwixt them and the Carthaginians, Uter esset? for if this foundation be razed, the whole Building of Popery must fall to the ground. But if it stand firm, we fall from a main argument, to avouch our Separation. Again, if S. john doth proclaim, that all God's children should come out of Babel, shall it be thought inconvenient for the same persons, to inquire whether they be in Babel or no? And if S. Paul be so earnest to employ half this Chapter in this point, can we censure the inquiry into this point, an unnecessary employment? Nay our adversaries themselves: learned Bellarmine Bell. de Pont. Rom. Praf. calleth the Point of the Pope, whereof this is a branch, Summam rei Christianae, a matter of extraordinary moment. And laborious Malvenda professeth that he did spend his Ma●●. de Ant. calce. whole studies for twelve whole years, in this point only. Where the enemy doth fortify, he doth suspect his weakness. Therefore a just suspicion may warrant us to search into this controversy. In a word: the knowledge of this point of Antichrist, in some men, in some sort, is necessary to salvation. For those who adhere to Antichrist revealed, are in the estate of damnation, out of the Book of life. Rev. 17. 8. in the way of death. 2 Thess. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist doth prevail in those that perish, saith S. Chrysostome. And S. Jerome saith Chrysost. in 2 Thess. 2. Hieron ad Al●as. qu. 11. the same: In iis qui ad perditionem sunt praeparati, that Antichrist doth deceive those who are ordained to destruction. As therefore we tender our souls and salvation, even so let us, with all humble diligence, attend to this difficult, but profitable question. In the handling and hearing whereof, God, even our own God grant us a blessing. Antichrist! This word, of all the Scripture is found only in the Epistles of S. john, and there principally in the 18. vers. of the second Chapter of his first Epistle: where he doth distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betwixt the mean Antichrist, and the main Antichrist. Every enemy of Christ is an Antichrist: but that Antichrist is the grand Enemy, at the end of the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. lib. 4. cap. 28. Antichrist properly so called, is that Arch-adversary, who shall come at the end of the world, saith Damascene. Antichrist is a Greek word: whereof there are three derivations. The first of which is manifestly false, the second manifestly true, and the third probable. Some say it is pronounced Magdeburg. Cent. 1. cap. 4. pag. 416. Antichristus, as it were Antechristus, that is, before Christ: because Antichrist should come immediately before the second coming of Christ. A manifest error: to derive a Greek word from a Latin root, is more than childishly ridiculous. Others say, Antichristum, Hilar. de Synodis adversus Arianos p. 311. as it were Contra Christum: Nominis Antichristi proprietas est Christo contrarium esse, saith Hilary, the propriety of the name of Antichrist doth imply a contrariety to the person of Christ. Hence Danaeus doth suppose that S. Paul in his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Adversary, doth allude to this term of S. john, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist: and here there is an absolute agreement betwixt the Protestants and the Papists. Others in the third place say probably, that Antichristus doth signify Aemulum Christi: Antichrist, a Counterchrist: one who under the show of Christ doth oppose Christ. Thus in apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in stead, as Matt. 2. 22. Archelaus did reign, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the room of Herod: and in composition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one case for another. So we may say more than probably: Antichrist is an Adversary, pretending to be in the stead of Christ, but indeed fight against Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall Damascen. 2. 28 feign himself religious, saith Damascene: and Bernard, Tentabit & supplantabit sub specie boni, that he should insinuate himself under the show of Religion. Thus I say we may say probably, and more than probably: and this probability will plainly point at the Pope. But I rather follow the second, because I would close with the consent of the Papists. They, we, all, consent in this: Antichrist doth signify one that is contrary to Christ, even the greatest adversary that ever was, is, or shall be, to Christ, and Christianity. Now who is that great Adversary, that great Antichrist: this is our great question which now we have in hand to be decided. In the first place, let me lay this ground Aug. de Civit. 20. 19 on the words of S. Augustine, Nullum dubium est, eum de Antichristo ista dixisse: S. Paul doth speak of that Antichrist, in this Chapter, yea and plainly too: johannes scripsit Antichristi Sharpus Specul● Papae cap. 1. mysterium, Paulus commentarium, saith our acute Doctor: S. john in his Revelation doth write of Antichrist obscurely, as it were in a mystery: but S. Paul in this Epistle speaketh of him plainly, as it were by way of a commentary. To which I annex the caveat of that accomplished Divine, in his Accomplishment of Moulin Accompl of Prophes pag. 77. Prophecies. Though a man may move some difficulties here and there; yet it is enough to stagger the most opinionative, when he shall see all the pieces of this so long a Prophecy to concur upon one only man. This point of Antichrist is delivered from the third verse, to the thirteenth of this chapter. Wherein I will pass through these five particulars: Antichrist described, in the third and fourth verses: Revealed, in the fifth, sixth, seventh, and part of the eighth: Destroyed, in the remnant of the eighth verse: Confirmed, in the ninth, and part of the tenth: and received in the tenth, eleventh, and twelfth verses. In the Text, we have the first point of these five, Antichrist described: wherein we are to consider four parts of his description: his Time, Titles, Place, and Properties. First, the Time of Antichrist, his coming is either after, or with an Apostasy; for that day shall not come, except there come a falling away first. Secondly, his Titles are three; Antichrist is termed the Man of Sin, the Son of Perdition, and the Adversary, or he who opposeth himself. Thirdly, his place is the Temple of God. Fourthly, his properties are three, each exceeding one another, and all exceeding all other: He doth exalt himself above all that is called God, or that is worshipped: He doth sit in the Temple of God, as God: and he doth show himself that he is God. I must premise one thing more: All reverence premised to the judgement of the Fathers: The judgement of the Fathers must not determine this controversy. Prophetiae non intelliguntur, Rex jacobus prae● pag. 84. donec compleantur, said that Patron of Learning: those cannot understand the Prophecies, who do not live to the end of the Prophecies: this prophecy of Antichrist was not fulfilled, therefore it was not expounded in the time of the Fathers. To those old Fathers, these prophecies were aenigmata, mere Riddles, said that old Father Irenaeus. And Daniel in Irenaeus lib 4. cap. 43. his Prophecy doth desine the obscurity of all Prophecies: Such words are closed up, and sealed, Dan. 12. 9 till the time of the end. Ego, quid dixit, fateor me Aug. de Civil. lib. 20. cap. 19 ignorare: St. Augustine concerning this very Chapter, doth confess that he could not conceive the contents thereof: and he calleth the opinions of his times, suspiciones, but conjectures. As before the coming of Christ, the Fathers of Israel did but guess at those things which the Church did afterward see so plainly. So concerning Antichrist, the Church may see those things now plainly, whereat the holy Fathers did but guess in the Primitive time. Bellarmine also did reject twelve of the Fathers in this very point of Antichrist, De Rom. Pont. lib. 3. cap. 12. Therefore without any wrong (to be imputed to us by our adversaries) to those reverend Fathers, we may refuse them in this cause: we have the Fathers, the Scriptures, and Bellarmine himself to avouch it. The Time is the first point: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is metator Antichristi, (as Lucianus termed Decius) that is, the falling away, is the forerunner of Antichrist. When a Fort doth see some Troops sit down before their walls, they conclude that the General of their enemies is at hand to besiege them. So S. Paul giveth the Church this sign; When the falling away is come, Then, that man of sin is at the doors. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Apostasy, is the falling of a man from his Lord, to whom he oweth his fealty. A Renegado: or to turn Turk. It is taken three ways by the Expositors. First, Politically, to fall from the Roman Empire by Rebellion. Secondly, Ecclesiastically, to fall from the Church in Religion. And thirdly, Figuratively, the subject for the adjunct, the Apostate for the Apostasy: By the falling away, understanding the head, instrument, or person causing that falling away. The second signification of these three, is most suitable to the Text; because it is used in the Scriptures: as Luke 8. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they fall from the word. 1 Tim. 4. x. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ some shall fall away, or departed from the faith: and Luke 18. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the Son of man cometh, shall he find faith on the earth? meaning that all will fall from faith at that season. Next, the Fathers use it in the same signification. This Apostasy, saith S. Cyril, it shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the orthodoxal Faith. And S. Augustine calleth the Aposlate, Refugam à Domino, Aug. de Civ. 2●. 19 a runagate from the Lord. And that many of the Fathers did take this word in this sense in this place, Bellarmine himself confesseth, ●●ll. de Rom. ●o●●i●▪ 3. 2. that S. Augustine doth witness it. Again, Apostasy in the Scriptures, and in the Ecclesiastical Writers, is never used politically, for the falling away from a temporal Prince. Moreover, Discedit imperium, non disceditur ab imperio, Apology▪ in Bell. cap. 9 said our English Gamaliel: there must be a nullity of the Empire, not an apostasy from the Empire, to make way for Antichrist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sixth verse, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the seventh both the thing and the person which letteth, both the Empire and the Emperor must be absolutely removed. And finally, Antichrist is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 16. 13. a False prophet. which must imply an Ecclesiastical apostasy, or falling away in Religion. Neither can the third sense conveniently be applied to the Text, to take the word Apostafie siguratively, for the Apostate himself. This misprision arose from a false translation, Refuga being read for Apostasia, Aug. de Civitate Dei 20. 19 which is acknowledged also by Suarez, who also saith, Graeca vox Apostasia Suarez Apolog. lib. ●. c. 10. Sect. 5. significat discessionem à side in suâ syncer â proprietate: that is, Apostasy doth properly signify a falling away from the Church in Religion. Thus properly S. Paul doth speak of the Ecclesiastical falling away. Yet I will follow all three: both because the other two are true also, though not proper. For the first: the Roman Empire itself must fall, which must imply a falling from it by rebellion, before Antichrist doth come. And for the third: if the great falling from the faith shall be absolutely before the coming of Antichrist; then Antichrist when he cometh (as Bellarmine speaketh Bell. Apolog. cap. 9 well) Non inveniret quos seduceret, shall have few or none to seduce by his strong delusions. Therefore it is true also, Antichrist shall be the main causer of this falling from the faith. Again, I retain all the members of this distribution, because, as near as I can, I will tread in the very footsteps of the Papists themselves, and infer my conclusions from their premises. It is their distinction: The Rhemists Rhemists ●● 2 Thess. 2. sect. 5. & 6. on this Text acknowledge the two first branches: though in the fift Section they deny that there can be any revolt from the Church: yet in the sixth Section they seem to revolt from that resolution: saying, It is very likely that this great revolt shall be, not only from the Roman Empire, but also from the Roman Church, and withal from most points of the Christian faith. Suarez also doth acknowledge spiritualem Suarez Apolog. lib. 5. c. 10 nu 18 stragem, a spiritual defection and destruction. Dr. Stevartius professor of Ingolstade, Stevartius in 2 Thess. 2. on this place, doth thus describe this falling away. Insignis defectio à Romano Imperio, & memorabilis Apostasia à side Christianâ: Vnde non immerito Patres vocaverunt Antichristum, ipsam Apostasiam, quod multis author sit, ut à Deo discedant. That is, There shall be such an admirable falling away both from the Roman Empire and from the Christian Faith, that thence the Fathers have justly called Antichrist the Apostasy itself. Finally, this entire distinction is borrowed from Bellarmine himself. Suarez also hath the Bell. de Rom. Pontif. 3. 12. Suarez lib. 5. cap. 10. ●u. 13, 14, & 16. very same in his Apology. I take it therefore for granted, that the word in my text is taken three ways, Politically, Ecclesiastically, and Figuratively. And I will make it appear that every way it doth most properly occur with the Church of Rome. For the first. The Church of Rome from the Empire of Rome hath fall'n away, and so fall'n away, as no part of the Empire beside. It is true: The Roman Empire lost Asia, and other places: but this was by the open invasion of the Turk, and of other foreign Princes. But that he should be thrust out of Rome, his Imperial seat, whence his Empire is named Roman, by the rebellion of his Subjects; I suppose there never was falling from the Empire like this: and this was achieved by the Pope. Somewhat after six hundred years of our Saviors Incarnation, Bonifacius the third, obtained of Phocas the title of Universal Bishop: here that Pope was hatching his Apostasy, this was but the infancy of his Insurrection. After that, the Longobards invaded and conquered part of Italy: yet so, that the remnant thereof remained entire under the Emperor's Dominion. But the Emperor himself residing wholly in the East; Italy (as it is in most Kingdoms, governed by Viceroys) was oppressed by his Exarches. Thereupon the Italians became wonderfully averse from the Emperors, inclinable to the Bishops of Rome. And the Bishops of Rome encouraged by this popular favour, did attempt to excommunicate the Emperors. Now their Rebellion was grown to some head and maturity. About eight hundred years after Christ, Pope Leo the third did create Charles, the most potent Prince of Europe, Emperor of the West: yet with this politic and profitable proviso, That the whole Roman Territory should be rendered to the possession of the Roman Bishop. Finally, in the eleventh Century, Hildebrand, commonly called Gregory 7. annexed the Temporal unto the Pope's Spiritual Monarchy. We need not therefore be dainty to propose our conclusion, in their own words, Pontifices deficisse ab Imperatoribus. Bell. de Imag. lib. 2. cap. 15. It is notorious that the Roman Bishops have fall'n away from the Roman Emperors. Thus have the Popes performed the first Apostasy. The second, their Ecclesiastical falling away from the Faith, is yet more plain. This disputation were ended, if S. Paul himself might be permitted to be the Moderator. Here, St. Paul doth say, there shall be a falling away: it is demanded, what manner of falling away? St. Paul himself doth answer, in the latter times Espens. in 1 Tim. 4. 1. Anselm. in 1 Tim 41. some shall fall from the faith, 1 Tim. 4. 1. But from what points of faith? is the second enquiry. S. Paul himself again doth name those very points, 1 Tim. 4. 3. They shall forbid to marry, and command to abstain from meats. Their Perertus doth assent to one of these; Antichristus, Perer. in Dan. cap 14. etc. ut sertur, ut plurimos decipiat, simulabit castitat●m: it is the common opinion, that Antichrist may deceive the common people, he shall therefore pretend Chastity. And our Ignatius applieth both, and driveth the nail Ign●t. ad Philadelph. home to the head: He shall call marriage pollutions, or meats abominable: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an one is possessed by the Apostatical Serpent. Now for one Thief to appeach another, it doth not clear the Accuser to be guiltless: The Papists cannot excuse themselves, by accusing Martion and Montanus, guilty of the same Apostasy. But it is as clear as the Sun; The Pope doth forbid meats and marriage: Therefore, The Pope is fall'n from the faith. The Pope is fall'n from the faith: Therefore, The falling away is in him. The falling away is: Therefore, Antichrist is come. Finally, for the figurative falling away: the Pope is ipse Apostata, & Refuga: the Head and Author of this falling from faith. I omit infinite particulars, and insist in three only. Adoration of Images, against the second Commandment: Invocation in an unknown tongue, contrary to the fourteenth Chapter of the first Epistle of S. Paul to the Corinthians: and Mediation through, and Salvation by the Virgin Mary. I wonder there can be men so blind, that do not see, or rather that will not see, how grossly they have fallen from the Primitive faith. But yet more grossly have they fallen away in one point, by the conclusion of two of their Councils. Licet Christus instituerit, Concil. Constant. Sess. 13. Concil. Trident. Sess. 21. c. 1. etc. Although Christ did institute the Sacrament to be administered in both kinds: yet it seemed good to their Church, to enjoin the administration thereof in one kind; and to pronounce an Anathema against any Christian, who shall affirm it necessary to be received in both kinds; as Christ himself did institute, Concil. Trident. Sess. 21. Can. 1. and administer it. Now that Church that doth profess they have fall'n from Christ in one point, and doth practise palpable Apostasy in many, we may call that Church Apostata, the Head of this falling away. To close up this point with that jewel on jewel. in 2 Thess 2. 13. this place: Their Church is increased in outward glory; decreased in the inward truth: they have the Chest, lost the Treasure: They were Bethel, the House of God; they are Bethaven, the house of vanity. O Roma a Roma quantum mutata vetustaes? Nunc caput es sceleris, quae caput Orbis eras. How much is Rome altered from itself? It was the prime Church for verity; it is the prime Church for heresy. It is Apostata, the very head of this falling away. Now concerning the Time, when this falling away was, I will absolve that point, when I come to speak of the second part, Antichrist revealed. Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I will only glance at that question. About six hundred years after Christ, it was performed by Mahomet, openly: and at the same time wrought by Rome cunningly, and secretly. It was begun by all Heretics, preparatively, from the very Apostles times, The mystery of iniquity doth work already, saith the Apostle, verse 7. But it was brought to the height and perfection thereof, about fifteen hundred years after Christ, when the world was in quiet, under Pope Leo the tenth. Then, only a remnant of the Waldenses and Albingenses, lived in the Alps: as also the Picards, Hist. Trent. lib. 1. pag. 3. and followers of john Hus, called the Calistini, or Subutraqui in Bohemia. Being all, but a few, and ignorant, simple men, unfit for opposition. To conclude. Since first, the Pope is fall'n from the Emperor, politically; possessing Rome the Metropolis of the Roman Empire. Secondly, since Popery is fall'n from the first Faith, forbidding meats and marriage was S. Paul himself did foretell. Thirdly, since we see that the Papacy doth enjoin worship, contrary to the Primitive Faith. And that they themselves confess, That they have fall'n from Christ's institution in one point. I say therefore of this Apostasy, as Gregory said of john the Constantinopolitan; Greg. lib. 4. Epist. 38. Fidenter dico: I am confident in this first conclusion. Rex superbiae prope est: Antichrist is come: for, the falling away hath been long since. Hereunto will I annex the assoiling of one Quaere: Whether this Apostasy hath been total and universal? I answer, No▪ In S. Ambrose Ambr. Hexam. lib. 4. c. 2. his phrase, Ecclesia obu●●brari potest, offluere non potest: Religion was Eclipsed, not extinguished: the Church was hidden, not taken away. Which truth will appear from the consideration of the contents of the Scripture, and from the consideration of the Books of the Scripture. First then, how could the truth be conveied unto us without new Apostles? Next, how could the Scriptures be derived unto us, since the Church is the Pillar of the Truth, and the preserver of those Oracles? And M. Cartwright Cartwright in 2 Thess. 2. saith well on this place: If we should say that the Church could full away, or cease to be, one Isay 59 21. word of the Prophet, which calleth ●● an everlasting people, were enough to confute us. Other arguments may be added: From a Prophecy: My words shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed for ever. From a Precept: Go and teach, even to the end of the world. Matth. 28 20. From a Promise: The Gates of Hell shall never Matth. 16. 18. prevail against the Church. And from an instance in Particulars: The Administration of the Sacrament, which must be done, to show the 1 Cor. 11. 26. Lords death, till he come. And the work of the Ministry, which must be continued, Till we all Ephes. 4. 12, 13. come in the unity of the Faith. Finally, Homo sum, & humani à me nil alienum puto: Humane Testimony is pressed to do service to this Divine Verity. That the Truth hath at all times in some place and in some sort subsisted, it is the Record and Concord of all History. If any desire a more full satisfaction in this cause, I refer him to the solid Treatise of our learned Bishop of Coventry and Lichfield. Wherefore seeing The Grand imposture, cap. 5. we are compassed about with such a cloud of witnesses; we say, the Visible Church made a revolt, but the Church of the Elect God miraculously preserved, even under the cruel persecution of Antichrist. Here than we clear our Church from Bell. de notis Eccl cap. 9 Suarez Apol. lib. 5. c. 10. nu. 17 Rich. Smith Protestan●ia Eccl. c. 4. nu. 13. Aug. in Psal. 101. Conc. 2. that popish calumny, who charge us to avouch an Universal Apostasy of the whole Church, from all the Christian faith. Here also we condemn the pride of the Donatists: who held that the Church was extinguished throughout the whole world, that Angle of Africa, wherein they lived, only excepted. Yet fare more insolent is the assertion of our own English Anabaptists, who hold that The Church hath been utterly extinguished out of the Helwis Mist. of Juiq. p. 7. whole world. This is the doctrine of their Apostle Helwis, in his Treatise termed the Mystery of Iniquity. But condemning both, those old Anabaptists, and these new Donatists. Hence I say, to the moderate Papists, ye see the fearful falling away of all Africa and Asia. To the indifferent Protestants, ye see the fall of the famous Church of Rome. I say to us all: we see that this very Church of the noble Thessalonians is fall'n and gone. Therefore the Apostasy is past. Open then your eyes to behold Antichrist, who cannot be fare off. And who it is, with God's assistance I shall show you in my succeeding Sermons. In the mean time, I suppose, it will be no great transgression, if I make one small digression; and sweep down one Copweb, on which the Church of Rome doth rest her hand with strong confidence. If our Church (say they) be Lesle. de Ant. Dem. 4 p. 16. thus fallen, show the time of this falling away, what Popes reigning, and what Divines opposing, this miraculous Apostasy was performed. This brave weapon is brandished by eloquent Campian, their elegant Champion: but this sword Campian. Rot. 7. shineth better than it cutteth. Quando igitur hanc sidem tantopere celebratam Roma perdidit? Quando esse desist, quod ante fuit? Quo tempore? Quo Pontifice? Qua viâ? Qua vi? Quibus incrementis urbem & orbem religio pervasit aliena. If we be Apostates, show then (saith he) When did the famous Church of Rome fall from that Religion, for which they were so famous? In what time? Under what Pope? By what men? By what means? By what Decrees or Degrees did this Apostasy surprise their Region, and Religion? I answer: The present Italian tongue is the old Latin tongue corrupted. Because none can show, what Emperor reigning, and what Grammarians opposing, this corruption was induced: will any infer hereupon, Therefore the Italian is not corrupted? Concerning the Italian Tongue, and the Italian Church, any indifferent, ingenuous, and impartial person will frame the same illation. Yet to proceed▪ I say this very Quaere is a politic point of the Popish Mystery, of their Antichristian Iniquity. As Herod the Edomite first burned all the Registers of the Israelitish Genealogies, and then demanded who could show any Record, whereby it might appear that he was not an Israelite. So the Romanists require of us Chronological testimonies of the Time of their Apostasy, when as they themselves have suppressed those Chronicles, and conceal those Antiquities. Again, we answer in the words of Christ, Matth. 13. 25. Vnde Zizania? Whence are the Tares? The enemy sowed them, when the men were asleep: In the words of S. Paul, 1 Tim. 4. 2. They speak these lies in Hypocrisy: and in the words of S. Peter, 2 Pet. 2. 1. They brought in these damnable heresies privily: as Tertullian Tertul. adv. Valent cap. 1. speaketh, Nil magis curant, quam u● occultent quod praedicant: their main care was, to conceal their errors, when they did preach them and broach them. And as Lyrinensis speaketh, Vinc. Lyrin. cap. 15. Latenter superinducunt errores, they infused their errors secretly. Yea to shape them an answer in the language of their own Authors: Saepissime constat de re, & non constat de modo, Bell. de P. R. lib. 2. c. 5. saith Bellarmine, The Matter may be apparent, when the manner may be questionable. Of one point Minime constat, saith Gregorius de Valentia, Gr. Val de legit. usu Euch. c. 10. we cannot tell the original thereof. Of another pedetentim, it entered by Little and little, Ross. Assert Lutheran. Confut. said Bishop Fisher. And of a third, their magnificent and so much magnified Council of Concil. Trid. Sess. 22. ca 9 Trent, concludeth with our very phrase, which we use concerning all their errors: Multa irrepsisse videantur, many things seem to have crept into the Church without observation or opposition. Since therefore the Roman errors did enter into the Church of Rome secretly, and unseen, it is an unequal demand, to require us to name the very time of their entrance. Notwithstanding, if any desire more fully to be satisfied, even in the Historical part of those points of Apostasy they stand charged with: I refer them to the lustre of Ireland, The Archbishop of Armach. in his answer to the Irish Champion. From whom, in the most controversies of main consequence, they may receive most full satisfaction. Six particulars I will insist in, which I suppose to be the sinews of their Apostasy, and the supporters of Antichristianisme. The first concerning the Communion: the Communion was instituted of Christ in both kinds, Matth. 26. 27. It was administered by the Apostles in both kinds, 1 Cor. 11. 28. It was received in the Primitive Church in both kinds: as it is Concil. Const. S●ss. 12. Concil. Tried, Sess. 21. c. 1. confessed by their own Council of Constance, and that of Trent also. The withholding of the wine from the Laity, became a custom in the Latin Church not long before the Council of Constance, their Gregory of Valence is our witness. Greg. de Val. de legitimo usu Eucharist. c. 10. Trent Hist. lib. 1 pag. 3. And it was imposed as a Law, by the said Council, under Pope Eugenius, and the Emperor Sigismond, anno 1484. Against which the opposition was so famous, that the opposers were called the Subutraque. Thus have they fall'n from the first institution of this holy Sacrament. And this is the first point of their Apostasy. That the Pope is Universal Bishop, the universal Scripture doth afford not one tittle, to avouch this title. Nay 600 years after Christ this great attribute was condemned by a great Pope, to be Nomen Antichristianum; an Attribute Greg lib. 4. Epist. 31. & 39 of Antichrist: and those who consent to that title do Fidem perdere, Fall from the faith, said the same Gregory. Yet instantly after him did Pope Cyriacus assay it: and anno 606 did Pope Bonifacius achieve it. We therefore can assign the Time and Persons, when the Pope, even in the judgement of the Pope, did fall into this second point of Antichristian Apostasy. Against adoration of Images, we produce Preesius de Trad part. 3. de Imag. C●ss●nd. consult. tit●le Imag. two, and those domestical witnesses. These are the words of Peresius, and Cassander confesseth the very same: Neque Scripturam, neque Traditionem Ecclesiae, neque Communem Sensum Sanctorum, neque Concilij Generalis determinationem aliquam, neque Rationem, qua efficaciter hoc suaderi potest, adducunt: That is, No man (say these men, our adversaries) can produce either Scripture, or Tradition, or consent of Fathers, or definition of any general Council, or any found Reason, whereby they can plainly prove the lawfulness of the worshipping of Images. Greg. lib 9 ep. 9 A Pope also doth condemn this Popish error more than six hundred years after Christ: Imagines Sanctorum, in Ecclesias non ad adorandum, sed ad instituendum collocantur, saith Gregory: he permitted them for instruction, but their adoration he utterly condemned. Yet was Image-adoration established anno 789 by the second Council of Nice, under Eirene the Empress, by the assistance of Adrian the Pope: But with the heaviest opposition that ever the earth saw, or the heavens permitted. Besides the gainsaying of those great Bishops, Serenus of Marseilles, Claudius of Turin, Hincinarus of Rheims, and Agobardus of Lions: Besides those Libri Carolini, and the two Councils, the Constantian in the East, and that of Frankford in the West: Besides those infinite injuries and insolences which were offered, and suffered under the reigns of Leo Isa●rus, Constantinus Copronymus, Leo Armenius, Michael Bardus, and Yheophilus, whom Bellarmine calleth Bell de Imag. lib 2. ●. 6. Homil of I●el. part. 2. pag. 36. Iconomachis, the enemies of Images: The Sun was darkened seventeen days, and the Emperor murdered, when the Images were established by Eirene. Therefore here also have we the Time when, and the Person by whom was performed the thirdpoint of their Popish Idolatrous Apostasy. That all men in general (and therefore the Pope in particular) should be subject unto Princes, it was the doctrine of S. Peter, 1 Pet. 2. 13. and of S. Paul, Acts 25. 10. the doctrine of their Master, Matth. 22. 21. and it was the doctrine of their Disciples, Reges esse à Deosecundos, That Princes were under no man, but God alone, this was an ordinary Aphorism of Tertullian, Chrysostome, Augustine, Gregory, and of all the old Fathers. But in the year 1076 Pope Gregory the seventh, surnamed Hildebrand, Baron. an. 1076. nu. 26. de facto did depose Henry the Emperor, and that it might seem afterwards to be done the jure too, he confirmed the same by a Council held at Rome in the same year 1076. Been tom. 3. ●o●●. pag. 1●8●. Thus we insist in the Time and Name, in the punctual particulars of this fourth falling from the faith, of this Arrogant Antichristian Apostasy. It was the common Catholic conclusion of all Christians, for full fourteen hundred years, that the Pope was not the supreme judge of the earth, but that he was subject to a Council. Their own Council of Constance doth Concil. Const. Sess. 4. Concil. Basil. Sess. 2. & 33. conclude it: and their other Council of Basil doth call it, Fidei Catholica veritas: a point of Faith. But in the year 1516 Pope Leo the tenth did reverse that Decree: and did decree in his Laterane Synod, that the Pope was supreme Council Lateran. Sess. 11. Bell. lib. 2. de Council cap. 17. Sect. De●que. judge, and superior to a Council. This is the grand Apostasy: whereby the Pope did declare himself to be the Grand Antichrist. The sixth point of the Popish Apostasy is the first part of that falling from the Faith, foretold by S. Paul, 1 Tim. 4. 1, 3. and branded for the Doctrine of Devils, is the forbidding of marriage. A motion of forbidding Priests to marry, was in the Council of Nice, anno 325, but stayed Socrates lib. 1. cap. 8. by the persuasion of Paphnutius. Siricius did set it on foot again, and restrained some Priests from marrying, in the year 380: in the year 1076, Gregory the seventh (no singular chaste Pope) enforced single life, by Canons and persecutions. And anno 1119 Calixtus 2, did Matthew of Westminster. Trent. hist. lib. 7. p. ●80. prosecute it as a Decree: but Pope Pius 4, a 1563, would not permit it so much as to be propounded by way of Disputation. To these six I will add a seventh, prayers in a known language, that all the people may say Amen: was at the first practised by the Primitive Cranmer in a Pamphlet to Q. Marry, printed 1556 pag. 13. & 1●. Church, and preached by S. Paul 1 Cor. 14. So is S. Paul understood in the Civil Law, more than a thousand years past: where justinian in a Synod writeth, jubemus clarâ voce,— ut à fideli populo exaadiantur— celebrent, etc. he commandeth that public prayers should be celebrated, that the people might understand them. It a enim & divus Paulus docet in Ep●st: ad Corinthios. This, saith he, is the doctrine of S. Paul, 1 Cor. 14. and thus was St. Paul understood of all Interpreters, Greek and Latin, old and New, School Authors and others, till thirty years before Queen Mary's reign: at which time one Eckius did devise a new exposition, understanding S. Paul of preaching only. But when a good number of the best learned on both sides were gathered together at Windsor, for the reformation of the Church Service: It was agreed by both, without controversy (not one saying the contrary) That the Service of the Church ought to be in the mother tongue: and that S. Paul in the 1 Cor. 14. was so to be understood. This memorable discourse was written by the Martyr Cranmer, from a prison in Oxenford, to Queen Mary in a Pamphlet printed 1556. Here then again the Romish Church hath fall'n from the primitive Church: and this is the seventh point of the Popish Apostasy. This is plain enough of their falling from faith: whereby I have showed the Times and Names producing most palpable apostasy. These seven particulars are sufficient to show that point they so impetuously press us to, in what time, and under whose reign this Apostasy was acted. Although I suppose that I may undeniably conclude, That an old man hath an hoary head, when I see it grey: although I be not able to show the very day when every hair did turn colour. One word for our practice, and so I end. To fall from the truth, the text tells us, it is the time of Antichrist, the sign of Antichrist, and the work of Antichrist: indeed, the very Essence and Quintessence of Antichrist. Apostasy hath been a thing ever and most abhorred in the Church of God. Peter did fall from Christ, but Christ knoweth it cost him dear; He wept Cypria. epist. 52. for it bitterly, Matth. 26. 75. Trophimus a Minister, fell from the truth, afterwards he repent and returned, and was received into the Church: but Cyprian would never suffer him to execute the function of the Ministry any more. Fortunatianus a Bishop, fell from the Cyprian epist. 64, 68 Church, but Cyprian and Cornelius, and many others denied him his Bishopric; although he repent and recanted his wicked Apostasy. Marcellinus, a Bishop of Rome, for fear of the Pappus pag. 108. tyrant Maximian, revolted: but he returned with remorse, sought out the persecuted Christians in a Crypta, a Conventicle at Suessa, in Campania, and did voluntary penance, in sackcloth and in ashes, and in abundant tears, in the open Congregation. Our noble Archbishop Fox Acts and Monuments Anno 1556. pag. 2067. Cranmer, thrust that hand first into the fire, which had subscribed unto Popery. And the most disgraceful name that ever was fastened on a graceless wretch, was the surname of julian, julian the Apostate, or Revolter from the Christian Religion. Nay the very Apostates themselves cannot endure Apostasy: but if the tortures of the Inquisition do extort recantation from any frail consessour, sometimes they died notwithstanding: most times bore Tapers in their hands, and wore Halters on their necks, and Sambenitoes (that is, coats painted with Devils) on their backs: and all times suffered shame, for such a crime, and so shameful a transgression. For our selves: know we that Antichrist hath his instruments of Apostasy at this day amongst us also. Laborious Papists, who will Math. 23. 13. compass sea and land to make one Prosylite. Subtle jesuites, who creep into houses, and lead captive silly women. And many an Elimas, many an audacious Seducer that will pervert Paulus Sergius, and seek to turn away (even Noblemen) from the truth. But know, Facilis est descensus averm: It is easy to fall from the truth: but (Hic labour, hoc op●s) infinite labour and dolour to return to the truth. A garden is most weedy if once undigged: and a Christian most savage, if once revolted. Remember Luke 9 26. Whosoever denyeth Christ on earth before men, Christ will deny him before God and his holy Angels in heaven. Remember Hebr. 10. 25, 26, 27. If we forsake the assemblies, and sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgement, and fiery indignation which shall devour the Adversary. Remember that Apostasy and revolting from Religion is the pledge of Hell, and Badge of Antichrist. Christ therefore confirm us, and make us constant in his Truth, without Hypocrisy, Apostasy, or Backsliding. SERMON IU. 2 THESS. 2. 3, & 4. And that Man of sin be revealed. Antichrist not one person. The Man of sin. The Pope, the cause of Ignorance, of Whoredom, and of Treason. The Powder Treason. ANd tha● 〈◊〉 of sin be revealed. I have 〈◊〉 the first of these five points, which I propounded in the description of Antichrist. I have showed you the Antichristian Apostasy. The second succeedeth: His Titles: which are three: The first of them followeth in these words of my Text, And Suarez Apolo●. lib. 5. c. 17. ●●. 1. that Man of sin be revealed. Suarez in the fift book of his Apology, and seventeenth Chapter, in the beginning thereof; disliketh our King's discourse, because he omitted this clause. Therefore to satisfy those that follow Suarez, I will discuss this point largely. And indeed there is ample matter in this short sentence. In it I commend four points to your consideration: the Subject, Article, Adjunct, and Accident. First, Antichrist is here termed a man; secondly, the man; thirdly, the man of sin; and finally, the man of sin to be revealed. First, Antichrist is here called a man, (as I conjecture) to imply the manner of his invading the Church, which is by subtlety and Policy. That whereas other persecutors have been compared to Beasts, because they assaulted the Church with a brutish violence: Antichrist is termed a man, to show that he fighteth not only with the horn of a Beast, Hostility: but also with the tongue of a Man, Subtlety. Both Os gladij, and gladius or is: both the sword, and the word also, shall be his instruments to cut down true Professors. Howsoever, this quencheth that error which was a little kindled by Hippolytus, that Hippolytus ●e Consume. mundi● Antichrist should be Daemon in corpore phantastico, a Devil in a fantastical body. This opinion is a fantastical assertion: for Antichrist shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man, saith S. Paul in my text: Oecumen, in ● Thess. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an absolute man, saith Oecumenius on my text. The second point: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ille homo, The man of sin. This article of the word, the Papists urge as an Article of their faith: that the Pope cannot be Antichrist. Hence is Suarez his Suarez Apol. lib. 5. c. 2. nu. 3. admiration, and Lessius his demonstration. The former doth wonder (Quis sedem Regni, hominem peccati appellare solet?) that any should call a Kingdom by the name of a man. And the latter deriveth his third demonstration, ab unitate Lesle. de Ant. Dem. 3. Antichristi, Antichrist is one man, therefore the Pope is not Antichr●st. Our Rhemists say this Rhemists in 2 Thess. 2. Bell. de P. R. lib. 3. c. 2. article; or the, signifieth one singular man. Et. sane mirum est, (saith Bellarmine) nullum adversariorum, qu●tamen jactant linguarum peritiam, hoc non ammadvertisse: I wonder, saith he, that none of the Protestants, who profess themselves great Linguists, could observe this property of the Greek language, where this article● or the, doth signify one singular person. Surely the Rhemists might be right English, and Bellarmine a true Italian, but neither of them good Grecians: their argument I may shape into this Syllogism. The article doth signify one singular person, The Pope is not one singular person: ergo, The article doth not signify the Pope. Ergo, The Pope is not the Antichrist. The answer is easy. First, I ask any Divine, wherefore may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Man, in this place signify a multitude, the Church malignant: as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman, in another, Rev. 12. 6. doth signify a multitude, the Church militant? Next, every Schoolboy can tell that the article▪ doth not always signify one particular person. Again, it seemeth there is no such signification thereof in this place: for the old translation (so authentical with them) absolutely omitteth it. And in Scripture the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used four ways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by way of Elegance, Demonstration, Difference, and Eminence. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of Elegance, as Luke 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Man shall not live by bread alone. Matt. 4. 4. the same sentence is rendered without the article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of Demonstration, pointing at some particular person, as john 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Behold the Lamb of God. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of Difference, to distinguish the whole kind, as Mark 2. 27. The Sabbath was made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for man. Fourthly, it is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of Eminence and emphasy, to signify a thing that is noble and notable in that kind, as 2 Tim. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The man of God, meaning not any man but the Minister: yet, not one particular person, but the whole calling. So here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth, not all impious men, but emphatically, the Principal, Antichrist: yet Him, not one particular person, but a whole vocation. Notwithstanding, yield them this conclusion: nevertheless, from hence they can conclude nothing against ours, or for their own cause: Though Antichrist be one man, yet may the Pope be Antichrist. For supposing a personal, yea a Triennial Antichrist; and the persecutors and Heretics to have been Harbingers to prepare his way. Notwithstanding the See of Rome may be the Seat of Antichrist: and the succession of Popes may be the Series of those persons, out of whom one Monster may arise, who shall succeed and exceed all his predecessors, in breathing out threatenings, and slaughter against the Disciples of the Lord, in making havoc of the Church, and in being drunk with the blood of the Saints, and with the blood of the Martyrs of jesus. This seemeth to be the conjecture of learned Zanchius: and to the same Zan●h. miscall. lib. 3. p. 25 de fine sac. 85. discept. cum Marbachio 474. Mr. Mountagues' Appeal, part 2 cap. 5. pag. ●19. conjecture, seemeth our no less learned Countryman to incline, in these words: It may be probable— that one, notorious, singular, mischievous Antichrist may arise, towards the final consummation of the world: who in fraudulent colluding, malicious craftiness, in impious, execrable, and transcendent wickedness, through heretical impostures, and lying miracles shall go beyond all other, that ever lived in the world— Surely if the General of the jesuites, should once come to be Pope, I would vehemently suspect him to be the party designed. For out of what nest, that accursed bird should rather come abroad, than out of that Seraphical Society, I cannot guess. But indeed, that Antichrist should be one particular person, it is improbable, and plainly impossible, which I will make appear by six arguments. In the sixth & seventh verses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which withholdeth, & he which letteth, that is, the Empire, and the Emperor (by their own doctrine) doth signify not one man, but a succession, if the article doth not restrain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the person hindering, no more can it restrain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the person hindered, unto the singular number. In this verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antichrist is termed, a man to be Revealed: but in the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was working, even then, though in a Mystery: and the same man is said to be destroyed, at the coming of Christ, in the eight verse. Antichrist therefore was in Saint Paul's time, to be revealed in the after times, and to be destroyed in the last times. All which cannot concur in one particular man. This also may be confirmed from the drift of the Apostles discourse in this place. Which was to foretell, the most notable Apostasy, and most importing the waste of the Church: which could not be in the age only, of one man. Fare fit therefore it had been, to have foretold the Heresy of Arius, which endured many years, and extended to many places: Miratur orbis se factum Arianum, Hieron: Dial. ad Lucif. Saint Hierom saith the whole world was infected with Arianisme. To this Sunshine of Saint Paul, St. john may add one Candle, Reu. 18. 7. Sedeo Regina, 1 sit a Queen, and shall see no sorrow: which are the words of one, not newly sprung up, by an usurped authority, but of one established in a long, and rooted tyranny. But to lay the axe to the root of the tree: Matth. 16. 18. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ will build his Church upon a rock. Now according to their Popish exposition, if the Papists must expound the article to signisie the singular number, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rock, to understand Peter alone, and not the whole succession of Popes: then sarewell to the Romish Supremacy, and infallibility. And I think the Romanists had as lief yield the Pope to be Antichrist: as not to be the supreme head of the Church, and not to be the infallible judge of Controversies. Finally, Bellarmine himself delivereth these Bell. de P. R. lib. 3 c. 1● five things: Antichrist must 1 usurp the kingdom of the jews: 2 vanquish Egypt, Libya, and Ethiopia: 3 conquer seven other kingdoms: 4 subdue the whole world: & 5 raise an universal persecution. Now how Antichrist shall ever be able to post over, these expeditions on the wings of a whirlwind, in the reign of one man, especially in the space of three years, and a halfe, as the Papists fancy, I appeal to the conscience of any indifferent person, Protestant, or Papist: and they will conclude with me, Antichrist cannot be one singular man. Neither can any justly oppose, that argument from the opposition: Christ is one man, therefore Antichrist shall be one man. For Christ, the Head of the Church, liveth for ever himself: and therefore is one person. But Antichrist, the Head of Babel, is mortal and (continuing to the end of the world) must therefore be perpetuated by succession: we have instances in this kind. The High Priest, was the Type of Christ. The High Priest, that Type of Christ, was not one Person, but the succession. The Pope is (called) the Vicar of Christ, not one Person, but the succession. Quoad officium Papatus, omnes Papae, qui fuerunt, aut erunt, non sunt nisi Vnus Papa: All the Popes, which over were or shall be, in regard of the Function of the Papacy, are but one Pope, saith that Papist Augustine de Ancona. Even so, Antichrist is the Adversary of Christ: not one Person, but the succession. And all those Adversaries, that ever were, are, or shall be, quoad officium, in regard of their function (to oppose Christ) they are all, but one Antichrist. Examine now the argument by these parallels. Christ is one person: therefore his Vicar, the Pope is one person. Christ is one person, therefore his Adversary, Antichrist is one person. Ye easily discern the Fallacy. Howbeit, we say, that Antichrist may be called one man, for two causes. First from the phrase, it being prophetical: and in Prophecies, by one beast, a whole Kingdom is designed, Dan. 7. 23. Secondly, from the properties of the persons composing that Antichrist: they may be all called, in the singular number, unus homo, one man: quia Omnes habent unum regnum, unum propositum, & unum spiritum, saith Rollocke on this place. They all have one Kingdom, Rollock. in 2 Thess. 2. in the same form of government: one purpose in persecuting the faithful, and one spirit, they being all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Oecumenius speaketh: all madded, by the same Devil, to underproppe Antichrist. Thus Antichrist may be called, one man: but indeed he M●gd●burge Cent. 1. lib. 1. cap. 4. is, many: a main succession. I conclude; Antichrist us est regnum falsorum doctorum, Christi doctrinam obscurantium, & mundanum regnum arripientium: Antichrist is a State, fight against the Church in a long succession. Now who they are, which plead most for succession: I leave this to your conjecture, as a preface to plainer demonstrations. Thirdly, the Adjunct is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These are the two former points: concerning the two remaining: Men, Fathers and Brethren, hear my Apology, which I make unto you. Of those two points, I shall speak Nil, & Nimium: of the one, I shall seem to speak too much, and of the other too little. The last shall I now pass, I reserve Antichrist revealed to his proper place. The first will enforce me, to spin out the thread of my Sermon somewhat too long. But of the first, with what brevity I may. The Adjunct is, The man of Sin, the very word will cause some to expect invections, bitterness, clamours, and evil speakings: but let me prevent them, by my protestation. I protest therefore in the presence of God before whom I stand, I will speak nothing falsely, nothing partially, but only what this Text putteth into my mouth, and their own writings into my eyes. And in them also will I silence infinite personal instances. Again, I protest by the same blessed Majesty, that my hearts desire is, to confirm the Protestant, to reform the Papist: but to exasperate neither. Therefore my tongue shall not be a vulture's beak, to pray upon the putrid parts of the Papacy, and to rip up their personal vices. But it shall discuss the Real parts of Popery: their positions published in print. If therefore those, which themselves avouch as the sound parts of their religion, if they shall appear to be rotten and putrifide. Then I hope the sheep of Christ, will not (like Wolves) swallow down whole, whatsoever is put into their mouths, by such Carvers. But to keep my discourse within the compass of truth: I remember that saying of Christ, Math. 12. 36. Every idle word, that men shall speak, they shall give an account thereof at the day of judgement. I remember also, what a Father said, of that saying: Si pro omni verbo otioso, quanto magis pro omni verbo injurioso, & malitioso: if I must give an account unto God, for every idle word, what must I do for every lying word? If I must give an account for every lie in my house, what an account must I make for every lie in my Pulpit? Here then are two reines, for that one member. Yet I must insert one Proviso: Our Adversaries also are abundant in their accusations. We say that the Pope is The man of sin: And they say we are The men of sin. They have their Babel's, and their Libels, infinite popish pamphlets, which publish us to be the sink of sin, the shame of Christendom, and the scum of the whole world. But those imputations, they put upon us falsely, and impertinently. Falsely, St. Hierome taxed Sabinian for destouring a Nun, Sabinian retorted upon St Hierome, the like suspicion of lewdness. Herein they differed: Hierom did accuse Sabinian per veram convictionem, and Sabinian Hierom, per falsam confictionem: This is our case: we charge the Papists that they defile the Church, by foul sins: they charge us with the same. Herein we differ: our accusation is per veram convictionem, by true conviction, and just relation: theirs is per falsam confictionem, by false consiction and forged calumniation. Again, as these calumnies are false, so are they impertinent also: for they accuse us of personal sins, which always have, are, and ever will be, in the purest Churches, upon the face of the earth. But we charge them with doctrinal, and dogmatic crimes: with crying sins supported by the Doctors, and doctrine of their church. Having premised these items, I will speak to you, as St▪ Paul spoke to Timothy, 2 Tim. 2. 7. I will speak the words of truth, and soberness: Consider what I say, and the Lord give you understanding in all things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The man of sin. Genitivi S●ar▪ Apol. lib. 5. cap. 17. nu. 2. pro adjectivis, in scriptura positi, exaggerationem significant saith Suarez, Genitives put for Adjectives do augment, and increase the signification: as here, The man of sin, that is, a most sinful man. Now Antichrist is termed, a most sinful man, two ways, both affectiuè and effectiuè: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all men, he principally, is both the Practiser, and the Causer of Sinne. Magd●burgens. C●nt. 6 cap. 4. He is the Prime practiser of sin, and herehence, Antichrist was called by the ancients, Secundus Adolescens, the Adventurous youth, quia iuvenili temeritate fervidus est in malo: because with a youthful frenzy he doth plunge himself into all mad courses. Again, he is the grand cause of sin: therefore Aquin. Sum▪ 3. quaest. 8. Art. 8. Greg. Moral. lib. 24. c. 3. is Antichrist called caput impiorum, the Head of wicked men: & every wicked man, membrum Antichristi, the member of Antichrist: as if all wicked men, and wickedness, received their beginning and continuance from that fountain. Both these are included in one sentence by Oecumenius on this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oecumen. in 2 Thess. 2. that is, Antichrist is called, The man of sin, because he doth sin incomparably himself: and because he doth constrain others also to commit iniquity. By the first he is like Ahab, who sold himself to work wickedness in the sight of the Lord. By the second, he is like I●roboam, who made Israel to sin. By both, he fulfilleth that in the first to the Romans, and the last: He doth not only do things worthy of Death, but hath pleasure in them, which do them. But who is this Man? this Pattern and Patron of all impiety? the Rhemists call it Blaspemy: we verity. We say, The Pope is The Man of Sin: both by Acting it in Himself, and by effecting it in others. Anno 1562. the Archbishop Trent. Hist. lib▪ 7. pag. 588. of Granada, and all the Spanish Bishop's desired reformation, in the Trent Council: saying that the Fountain of all abuses, was the Court of Rome, which is not only corrupt it self, but the cause of Deformation in all the Churches. This truth is also confirmed by that false proselyte, Radix omnium malorum, Spal●●●●●●s de Rep. lib. 4 c. 11. nu. 11. est Romana Curia: the Court of Rome is the cause of all evil. For the first: the personal sins of the Popes, I pass that. Only because Suarez saith Suarez. Apol. lib 5▪ cap. 17. nu. 5. Christoph de Antichristo against Doctor Dounam. Trisagion lib. 3. cap. 39 that there were aliqui improbi, not many: and Christopherson in his catalogue doth not mention any evil persons, amongst all the Popes. I must therefore give a taste of other men's observations. The learned author of the Trisagion, saith that there sat in the See of Rome, fourteen Popes which were Adulterous; nine Simoniaks; twelve Tyrants; three and twenty Sorcerers, and ten Traitors. To which I must To●●. Tor●i. pag▪ 219. add, what our Bishop hath delivered out of their Platina: Monstra, Portenta: more than twenty Monsters of Mankind, which sat: and more than thirty Schisms, were hatched in the Chair of Rome. And for the space of one hundred & fourscore years, & for the succession of Fifty Popes, he could reckon Vix unum, Pontificis nomine dignum, hardly one worthy to be called a Pope; and that you may not H●m. 2. lib. Whits. 2. part. sol. 219, etc. judge this to be a private judgement, or mine to be a rash judgement, read the judgement of the Church of England, fully to this point, in the Homily for Whitsuntide. But I will remove my finger from this sore: which I had not touched, had not their bragging Tongue, constrained my Hand, a little to discover it. Next to come to the life of the cause: That the Pope is the cause of sin, it will be confessed, if we consider, only this one thing. There is a book, called Taxa Cancellariae Apostolicae, where in print, the Absolutions, from sin, and dispensations for sin, are set at a certain Rate. Can any imagine a fit introduction? and a more imboldning encouragement, for any sinful man to commit any sinful action? This is much which I say: but much more is said, by one of their own, and best authors, Claudius Espencaeus. Liber palam, ac publicè, hic Cl. Esp●●●. in Tit. cap. 1. Digres. 1. impressus hodie ut olim venalis, Taxa Camerae, seu Cancellariae Apostolicae inscriptus, in quo plus scelerum discas licet, quam in omnibus omnium vitiorum summistis, ac summarijs: et plurimis quidem licentia, omnibus autem Absolutio empturientibus proposita. That is, There is a book publicly to be sold, the Taxa Camerae, whereby a man may learn more wickedness, than ever was comprised in all the summists and summaries of Vices, which ever were set forth; and wherein some may buy leave, and all pardon for any sin. The same author proceedeth in the same place and point, that that book doth dispense with Adulterers, Murderers, and Sorcerers. Adulteros, In cantatrices, & Homicides: yea they absolve Parricidas, Incestos, & contra naturam cum Brutis, those that kill their Fathers, defile their Mothers, or that are so fare past grace, that they commit, that foul crime against nature. By name: for Perjury, Cap. 4. a villain which hath falsely and willingly forsworn himself, shall be absolved: and the price of his Absolution is printed six grosses, Cap. 3. or nine shillings; and the same price is pitched, for that child of the devil, who out of a diabolical lust, shall defile a woman, in the holy house of God, in the very Church itself. Thus also under Alexander the sixth, the Cardinal Waldenses lib. 2. cap. 3. pag. 48. of St. Xist: sent into Dauphine, two bulls, one by which he gave absolution for Simony, Theft, Murder, Usury, Adultery, Detension of Benefices, Destruction of goods Ecclesiastical, Perjury, yea Apostasy and Heresy. All which may be established, by the Bella●. de Pont. Rom. lib. 4 ca 5. sect. Quod. judgement of learned Bellarmine, for saith he: Si Papa praecipiat vitia, & prohiberet virtutes, tenetur Ecclesia credere, vitia esse bona, & virtutes malas, nisi velit contra conscientiam peccare. That is, If the Pope should command vices, and interdict virtues, every person who would not offend against his conscience, must believe, that the vices are good, and the virtues are bad. And that none may surmise me to wrong Bellarmine, or to wring his words beyond his meaning: behold a like egg of the same bird. Bellar. de Pont. Rom. lib. 4. ca 2. sect. Dein de. Catholici omnes convenient, pontificem— aliquid— statuentem, sive errare possit, sive non, esse ab omnibus fidelibus obedienter audiendum: that is, all Catholics do accord in this, that the Pope, whether he may err or no, is yet to be heard with all obedience. And Bellarmine doth but Blanche Bell. Recogn. de Sum. Pontif. pag. 507. the Aethiop, when as he would seem to retract this paradox: saying that he did speak the dubijs actibus: and in the last citation, he hath in re dubia. For the Powder Traitors, propounding Abbati Antilog. cap. 9 it, as rem dubiam, to murder a King, and ruin a Kingdom, at one blow; from these principles, if the Pope had returned the affirmative, they must have obeyed him: yea have believed, that that vicious act, had been a virtue: Tolet. Instr. lib. 4 cap. 3. sect. 7. nay (as another Cardinal speaketh in another case) they might have thought that bloody barbarous villainy meritorious. Let any patron of the Pope, under heaven, name any man, or succession of men, on the earth, who have given the like incitements, encouragements, and commandments unto sin. And I will recant, and confess, that I have done his Holiness, and the holy series of his predecessors much wrong, saying, that The pope, is the man of sin. But principally, the Pope is the cause of three sins, he is the cause of Ignorance, of Whoredom, and Treason. Now if I can prove that the Pope is the cause of these 3 sins, I have cause enough, to conclude: The pope is the man of sin. For the first: If the Council of Tolet, hath defined Concil. Tol. 4. cap. 24. right, that Ignorantia est matter omnium errorum, Ignorance is the mother of all Errors. It will exercise the wit, and learning of his best friends, to quite him from being the cause of much sin, who is the cause of that which is the cause of all error. That the pope is the cause of Ignorance it is plain, because he commandeth his to hear in Latin, and to pray in Latin, plebis est admira●● divina secreta▪ non Bonaventura in Luc. 1. 21. pers●rutar●; the common people must admire not inquire after divine secrets saith Bonaventure. Math. Peresius speaketh fare more Matth Peres. de Trad. pag. 44. boldly and broadly: his doom is, that it was the Devil's invention, to permit the Lay people to read the Bible. But acute Richard of Mentzes, hooketh all in handsomely, by a pretty Trent. Hist lib. 2. pag. 158. distinction: that the doctrines of faith, were now so cleared, that we ought no more to learn them out of the Scripture: and therefore the scripture was read heretofore in the Church for the instruction of the people, whereas now it is read in the Church, only to pray, and aught to serve every one, to that end only, and not to study. Finally, he doth forbid the Lay people to read the scriptures, unless they obtain special Licence from the Bishop or Inquisitor to do it, as appeareth by the fourth rule of Prohibited books, which is at the end of the Tridentine Council. And the granting of those Licenses is now again taken away by Clement the 8. as may be seen by his Index of prohibited books, printed at Paris, by Laurentius Sonius. And Decretal. de Haeriticis ca Quincunq. in 6. for a lay Papist to dispute of the scripture, is to incur Excommunication. The Pope's injunction, to pray in Latin hath made many of the lay people, such ignorant people, that they become like Melitides, the natural fool, who could not define, whether his Father or Mother did bring him forth! So they cannot tell, whether God their Lord, or the Virgin their Lady, should be the object of their Prayers. Yea a great Divine in the University Rex jacobus med. in Orat. Dom. pag. 132. of Saint Andrew's in Scotland, taught it publicly, that the Lords Prayer might be said to the V Mary, which monster could never have been teemed into this world, if the Latin language had not been the Midwife. A trick of an Apostate: the Pope wanteth no precedent, julian interdicted the means of knowledge to the poor Christians. I involve therefore two conclusions, in one short sentence. The Pope is an Apostate, and The man of sin. The second point is Whoredom. I say, The man of sin, is the cause of that sin: and the Pope is the maintainer of Fornication, and maintained by Fornication. Cornelius Agrippa shall Corn. Agripp. de vanitate cap. 64. be one witness, that the Whores of Rome every week paid a julius, that is, six pence each, to the Pope; who shall be seconded by one of our own Countrymen: The stews are in Wats: Quodlib. 2. Artic. 4. Rome, cum approbatione, as lawfully, as any Citizen of Rome, saith Watson. But indeed I have a cloud of witnesses, for this truth. To keep a Concubine is permitted ●●g●b●s, by the laws Duarenus de Beneficijs lib. 8. cap. 6. Lopez de ratione reg. lib. 2. p●. 58 of Rome, ●aith Duarenus that learned Lawyer. Stews are to be tolerated, saith Lopez, ad detinendum libidinis ardorem, to limit the fury of lust. Strumpet's inhabit Rome, sci●●●● & patient Nav●●▪ manuali cap. 17. Papa, the Pope knowing, and suffering such inhabitants. Meretri●●s non sunt dignae la●ueis legum, Whores are not worth, to be corrected by the Laws, said ●●valdus. jacobus de Graffijs propoundeth the question; Quare Ecclesia permittit Lupanaria, why doth the Church permit stews? and assoileth it: tolerat minus malum praesens, ut evitet majus futurum, that is, their Church doth permit the less evil to avert a greater. Nay the same author goeth yet farther, beyond our credence, if a papist did not report it. Lex cogit, the Law doth compel, publicas meretric●s ad fornicandum, cum quocunque, juxta tamen mercedem. If he bring money, the law doth compel their Whores, to commit Whoredom, with any man. Finally it is the report of a learned Convert Sheldens' Mot. Law. 3. pa. 151. that there are Permissive and Tolerative laws, for these stews, and strumpets in some papistical countries': in the City of Rome, there is public toleration, and Papal permission, and protection of Queans. The Pope hath Toll from them, the Cardinals and Courtiers cannot be without them. Pius the 5. once banished them, but he drove away so many Citizens and Courtiers with them, that he was contented to permit their return. Very consonant to the name Courtizane, (the fairest title of a Whore) which arose from the Court of Rome, because such were entertained day and night. These women sufficiently prove, that the Pope is the Man of sin. But to furnish this point, with proofs to the full: I add, the Church of Rome, hath made a Law to constrain some to uncleanness. And therefore it may meritoriously be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cause of sin. If a Prince command, that a whole City, must wade through a deep ford, though some be of sufficient stature to wade through, if the rest perish, shall we not impute it to the Prince his command, that they be drowned? If a state enact a statute, that all in a County shall bear two hundred weight, 20. miles, in one day. Although a few strong men discharge it, if many women and children sink and dye under the burden; may we not conclude, that that Law did kill them? Even so; censure a Decree of the Church of Rome, That all the Clergy must vow a single life: Though some may have that Blessed gift of Continence: yet many, too many cannot but be unclean, unchaste, at least incontinent. I infer then: Their law doth constrain them. All have not that gift, Math. 19 11. Marriage is the remedy to them that have it not, 1 Cor. 7. 2. Therefore, those that have neither the gift, nor the remedy, must fall into that foul sin of uncleanness: and their Law doth constrain them. This law of such a sinful shameful consequence, Siricius attempted about the year 380: but it was effected by Gregor●e 7. 1074. which is now so strongly supported, Trent. Hist. lib. 6 pag. 527. that though Augustine Pavugarner, petitioning to the Council of Trent, did avouch the Clergy of Bavaria infamous for lust, few of them not being Concubinaries: yet could he not beg permission for them to marry, indeed to be honest. A strange inversion: It is better to marry, then to burn, saith St. Paul, 1 Cor. 7. 9 it is better to burn then to marry, saith the Coster. Enchir. cap 17. prop. 9 T●stat in 1 Sam. 17. qu●st. 45. Thom. 2. 2 aequ. 88 Art. 11. Pope's holiness. But it is a stranger position: Tostatus and Thomas put the Quaere, if the Queen of the Saracens, with her whole kingdom would be baptised, and become Christians: conditionally that some Monk may be given her for an Husband. What should be done in this case? They answer negatively: That a Monk might not marry, no not such a Queen, licet multae animae sunt manifestò periturae although many souls, should undoubtedly perish, by that refusal. Now, what may we conceive to be the cause of this so severe an inhibition? I conjecture it to be twofold: the commodity, and the glory of the Church of Rome. Nondum erat ecclesia dotata, saith Gerson, the Treasury of their Church would be at a low ebb, if this channel were diverted. Hist. Trent. lib. 7. pag. 680. And Pius 4. anno 1563 blamed the legates, for permitting the question to be disputed, because the affections of married priests would fall from the Church, to their Country. I remember a fearful saying of Arnobius: Frequentius Arnob. lib. 8. pag. 771. in Aedituorum (sacerdotum, aut Monachorum) cellulis, quam in ipsis Lupanaribus, flagrans libido defungitur? I will not translate his sentence, nor relate my own sentence: but I will conclude, The Pope is homo peccati, the man of sin: for he hath law to command it. To close up all with one or two memorable additions: Gravius peccat, si uxorem ducit, quam si domi Concubinam ●●v●at. Costerus Coster. Ench. cap. 15. Prop. 9 saith, it is a more grievous crime for a Priest to marry, than for him to keep an Whore in his house. And it is a ruled case of conscience Tolet: Instit. sacerd. lib. 4. c. 21. amongst those Catholics: That a woman though she hath oftentimes lain with other men, yet she may say and swear to her husband, that she is no adulteress: with this reservation, I never did commit adultery, Tibi ut revelem, with an intent to tell him. But to put all whores and Taxa Camera cap. 13. whoremongers out of all fear, they have pitched a public price upon this Sinne. Their Taxa telleth us, that a Priest might keep a Concubine paying ten shillings and six pence: and a Lay man may do the same, at the same rate. If a man deflower a virgin, it shall cost him Cap. 14. Cap. 15. nine shillings: and seven shillings six pence must be paid by him, that defileth his kinswoman. Sarishariensis in Ep●st. ad Coloss. 4. 5. pag. 356. Caus. z. Quest. 7. in Gloss. I will shut up all with that quotation of our learned Bishop, out of their Canonists: Pro simplici fornication, hodie nemo deponitur: Now none is deposed for simple fornication. Now would I see him who will not see the Sun: can any deny this conclusion? The Pope is the cause of whoredom. The consequence whereof will hardly be waved. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Pope is The Man of sin. The third and last sin, wherewith I charge the Church of Rome, that it is the cause thereof: is Treason▪ Treason! Did ever Englishman think that any impudent hand should throw back this dirt into our own faces? yet is there a popish pamphlet to prove the popish Church to be Jerusalem, or the mother of peace: and our Church to be Babel, or the Teacher and practiser of sedition. Just like Athalia, who was the Arch-traitresse herself, 2 King. 11. 1. yet she was the first and fiercest to cry treason, treason, against others, 2 King. 11. 14. But whether it be our Church, or the Church of Rome which is the shop where all treason is hammered: let this discourse testify. The whole Series of the Popes, for many centuries might well be called by the surname of Vrbanus the third, Turbani: that is, the troublers of all Christendom. But I will not enlarge my discourse too fare: pondere, non numero: I will produce a few testimonies, but to the purpose: and I will end only with one authority, and with one example: which shall satisfy any indifferent person, who doth impartially desire satisfaction. Aquine is an old Artist in this, and goeth Aqum. 2. ●● q●●st. 12. Art▪ 2. plainly to work, Principe propter Apostasiam excommunicato, ipso facto subditi ejus solvuntur à juramento fidelitatis: that is, if any Prince be excommunicated for Apostasy, or falling from Religion, ipso facto, by that very act, his subjects are absolved from their oath of allegiance. Bellarmine driveth the same nail a little further: Bellanr. de Pont. R. lib. 5. cap. 7. sect. E●go ●●ia. Si Princeps aliquis ex ove, aut ariete fit lupus, id est, ex Christiano haereticus, potest Pastor Ecclesiae cum arcere per excommunicationem, & simul jubere populo, ne eum sequatur, ac proinde privare eum dominio in subditos. That is, If any Prince of a Sheep shall become a Wolf, that is, of a Christian, an Heretic, the Pastor of the Church (the Pope) may expel him by excommunication, and withal he may command the people to follow their Prince no more, and finally he may deprive him from ruling over his Bellar. de Pont. Rom lib. 5. ca 7. sect. Quod si subjects. And he addeth a reason, why this hath not been frequently done, Quia deerant vires, the Pope wanted power to put it in execution. And this certainly was the cause of composing that laborious, but lying libel Monarchomachia, whereby the wily author would persuade credulous persons: Jerusalem, Jerusalem: that the Papists are the most peaceable people in our whole land: but desunt vires, they want power. There is the cause of their quietness: and for ever may it continue unto them. Thus have I the most, and most learned of the Church of Rome avouching my accusation: For Thomas is the leader to all the Thomists: and few of the jesuits will stick to follow their Cardinal Bellarmine. Nay not only the Thomists, and jesuits, but if they will subscribe to the Pope, all the Papists must grant the cause, though the title peradventure (Treason) is declined by them. About the year 1253, Pope Innocent the Math. Paris. pag. 844. fourth, said of King Henry the third: Nun est Rex Angliae noster vasallus? is not the King of England our subject? & ut plus dicam mancipium? nay more, is he not our slave? Pope Monarchomach. part. 2. tit. 3. pag. 372. Pius 5. endeavoured the deed, (but God be blessed deerant vires (and ever may they) armed our Northern Papists to Rebellion against our famous Queen Elizabeth, as it is confessed by impudence itself, the Babylonish author Apologia Regis jacobi pag. 77. of their Babel. Pope Sixtus the 5. uttered in the Conclave a panegyrical Oration, in the praise of that traitorous Monk, who murdered Henry 3. King of France. And finally Pope Vrbane 8. Maij 30. 1626. dated a Bull to Bulla Vrban. 8. 1626. England, to exhort all English Romish Catholics to refuse the oath of Allegiance; that is, in effect to be Traitors. Wherefore then should we be dainty, to give the title which is so meritoriously achieved? Homo peccati, The Pope is the man of sin. But all these instances fall short of that instar omnium, of that one authority, with which I promised to conclude, and have reserved it to be the compliment of the whole cause. Suarez, ex cujus ore locutos, omnes conspirasse affirmare audeam, all the hearts, of all the Papists, speak out of his mouth, saith Alphonsus a Castello Branco in his censure of his Apology. Now let us hear his and their united language. Suarez Apolog. lib. 6. cap 4. First therefore in his 6 book, and 4. chapter of his Apology, he proveth this proposition, Papa potest Reges deponere, ac occidere: that is, The Pope hath power to depose, and to kill Kings. But with five cautions; 1. Se inconsulto, Suarez Apolog. lib 6. cap. 4. num. 17. nemo contra regem suum insurgat. None may dare to rebel against his King, Se inconsulto, unless the Pope be acquainted with it. 2. Ab Suarez Apolog. lib. 6. cap. 4. num. 18. illis tantum potuit expelli, & interfici, quibus ipse id commiserit. None may expel, nor kill their King, but only those, to whom the Pope himself, doth commit this design. 3. What particular Suarez Ibib. person may principally perform this feat? Successor: his next Heir to the Crown, si sit Catholicus, if he be of the Romish Religion, 4. Illo negligenti●, what if the successor, doth Suarez Apolog. Ibid. make some scruple to executo the Popes pious injunction, and to touch the Lords anointed? Then, communitas regni, all the Commons may take up ●rmes: Dummodo sit Catholica, provided Suarez Apolog. lib. 6. cap. 4. num. 19 they be Papists. Finally, if all ●aile, Alter Rex, a Foreign Prince may invade his kingdom: always provided, si Pontifex potestatem ei tribua● invadendi ●eg●●m▪ that the Pope permitteth ●●is ●●●●sio●▪ So 〈◊〉 there must be no deposing, nor killing of Kings, but with the knowledge, approbation, instruction, of the Pope himself. Therefore the Pope himself is the root of all Treason. And in this point also, he is Ille homopeccati, The man of sin. Disciples have not been wanting to this Doctrine. Even tlle author of the Monarchomachia himself, I doubt not, but is an excellent proficient in this School, though he pretendeth that he never learned this lesson. In his Monarch. part. 1. tit. 6, pag. 272. first part and sixth title, these words fall from him, Who in his Realm is to judge him? who in his Realm? Indeed the Pope is not in the King's Realm. If he would speak out, in plain English, we should find, that he that hath Jerusalem, Jerusalem so much in his mouth: that he hath Babel Babel as much in his heart: and that with Suarez he holdeth the Pope to be judge unto the King. But to wind up all in one example, never to be paralleled, the Powder Treason, occasioned by the Tort. Torti pag. 86. popish Religion: Attempted by popish Catholics: encouraged by popish Doctors, as Faux himself freely confessed. Nay to speak in the phrase of Suarez: They did not, they durst not attempt it, se inconsulto, without the knowledge of the Pope: nisi catholici, unless they had been Romish Catholics: et quibus ipse commiserit, they had never undertaken it, ha● not the Pope himself given them commission: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Pope is, The man of sin. But let us hear Babel, plead for Rome. Monarchomachia maketh this excuse. That Monarch●m. part. 1. tit. 1. pag. 14. Horrible project of the Gunpowder Treason was attempted by a few private Hot-spurres which in justice, is rather to be buried with the offenders, then to be objected, and imputed to innocent men, who generally with great sorrow, abhor the Memory thereof. I will answer in Monarchom●●. part. 1. tit. 1. pag. 52. his own words: touching that objection, that the papists (and this Author himself) do; they do say, that the Gunpowder Treason was an horrible project: and they do say, that they abhor the memory thereof with great sorrow: and this man doth preach obedience, and hath printed a pamphlet, which he termeth Jerusalem, to that purpose. But this is only a fallacy to avoid the scandal: for now they see that those Traitors did not stand, nor maintain their quarrel, now they leave them in the Briars, & cry out against their project, & pretend that they abhor, that very Memory of them. Nay would God they did so much in truth. For this and all their cunning pamphlets cannot cope the lips of all their Catholics, but some of them, at some time, will show their teeth. As M. More censured in the Star-chamber anno 1623. Article 15. said, That it was pity that he who undertook the blowing up of the Parliament, that he was not hanged presently: not because he did attempt it: but because he did not effect it. Now that our King and Kingdom, our Peers and People, our Church and Commonwealth, that our Nation and very Name of England should have been buried in one grave: torn in pieces with one blast of Gunpowder. And yet by no means, se inconsulto, without the approbation of the Pope. This may justly cause us to say, Ecce homo peccati, The Pope is the man of sin. In the year 1554 Queen Mary ordained that Trent. Hist. lib. 5. 385. that prayer instituted by King Henry the eight, To deliver the kingdom, from the Sedition, Conspiracy and Tyranny of the Pope, should be razed out of the Communion Book. I think we may take up some such form of prayer again, and pray: From Ignorance, Whoredom, and Treason, From the kill of our King, and confusion of our Commonwealth, From the Man of sin, and that Pope of Rome, Good Lord deliver us. SERMON V. 2 THESS. 2. 3, & 4. The Son of perdition. Antichrist the son of perdition. Antichrist, judas, and the Pope paralleled. Popish persecutions surpass those of the Emperors. Of the Inquisition. I Have discussed the first point in this Description: the time, a falling away. Which being taken three ways, every way it is punctally fitted to the Pope: either politically, for a falling from the Empire, by rebellion: or Ecclesiastically, for a falling from the Church, in Religion: or Figuratively, the falling away being put for the faller away, the cause thereof: all which are proper to the Popish Apostasy. I am entered into the second point, the three titles of Antichrist. In the first I have observed four particulars: the Subject, Antichrist is termed a man, to show that he prevaileth in the Church by humane means, Persuasion: not improper to the Pope. Secondly, the Article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Man: not one man, but many, a succession: peculiar to them which lay such claim to succession, the Popedom. Thirdly, the Adjunct, the man of sin, that is, a most sinful wretch; both by affection and infection: the pattern and patron of sin: so is the Papacy. The Court of Rome is both corrupt itself, and the cause of corruption in all Churches, so complained Granada. The personal sins of the Popes I insisted but little on: but I shown how these three crying sins, Ignorance, Whoredom and Treason, were caused and commanded by the Roman Laws. I am to proceed to the fourth particular, the Accident: that man of sin which must be revealed. But this point I must reserve to the eighth verse. Here we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there it shall be finished. Only this I will premise: the Holy Ghost here telleth us twice, that he shall be revealed. As it is in Genesis 41. 32. the phrase is doubled unto us twice, because the thing is established by God, and God will shortly bring it to pass. Since therefore God doth tell the Church twice, that the Man of sin shall be revealed: let not us shut our eyes against this Revelation. Let not us, like the Sepia, cast out an inky obscurity on that which God hath made evident unto us. jeremy 40. 14. johanan said to Gedaliah, Dost thou not certainly know, that Ishmael will s●ay thee? but Gedaliah believed not: and therefore he was slain indeed. So here, S. Paul telleth us, that certainly Antichrist shall be revealed. If we will not believe it, nor search into it, it is Gods just judgement to deliver us up into the hands of the Man of sin, and that Antichrist should mightily deceive us. Go we on therefore in all humble diligence, and diligent attention, to look on him whom God hath made known to us. If any stumble against the old stone, and still distrust my ability to discharge this difficult duty; Let them but impartially consider, how aptly, even I, shall invest the Papacy, with all the properties of Antichrist: and then let them impartially conceive, how that Man of sin, would have been displayed, if a profound Divine had undertaken this exposition, to paint him out in hi● right colours. Howsoever, according to that portion of faith, which God hath vouchsafed unto us, let us proceed in the speaking and hearing of this great point. In the speaking and hearing whereof, God, even our own God grant us a blessing. The second Title of Antichrist, is that he is here termed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of perdition. A title wherewith Christ had long ago invested judas, john 17. 12. And well might these twain be adorned with one title: Nobile par: a pair of rare creatures. And the parallel betwixt judas and Antichrist doth hold in six particulars: In regard of their Vocation, Dissimulation, Covetousness, bloodiness, Obstinate mind, and wretched end. First, judas was an Apostle, Luke 6. 16. Secondly, judas betrayed Christ, when he did seem to honour Christ: judas, betrayest thou the Son of man with a kiss? Luke 22. 48. Thirdly, judas did bear the bag, john 12. 6. Fourthly, judas did sell and shed innocent blood, Matth. 27. 4. Fishly, judas did persist in his wickedness, though Christ did threaten enough to have terrified any wretch, Woe be to that man by whom the son of man shall be betrayed, it had been good for that man that he had never been borne: thus solemnly did Christ curse him to his very face, Matth. 26. 24. Notwithstanding this cursed caitiff did not relent, but obstinately proceeded in his cursed resolution. And sinally, the end of judas was shameful and fearful: he was hanged, and his own hangman. Matth. 27. 5. So Antichrist: First, he is an Apostle, at the least. For, Sedet in Templo Dei, He doth sit (i rule) in the Church of God, as if he were the Son of God, as it shall be fully unfolded, when I come to open the first point in the fourth verse. Secondly, his profession is holy and Apostolical, he hath cornua Agni, the horns of the Lamb: but his projects and practice is Diabolical, Vocem Draconis, he hath the voice of the Dragon, saith S. john, Revel. 13. 11. Thirdly, His soul doth lust after gold and silver, etc. Rev. 18. 12. & 14. Fourthly, Antichrist is drunk with the blood of the Saints, and with the blood of the Martyrs of jesus, Rev. 17. 6. Fiftly, the two witnesses shall prophesy against Antichrist: but Antichrist shall persist even unto death: the Beast shall kill them, Rev. 11. 3. & 7. Finally, Antichrist shall be cast into the sea, Revel. 18. 21. into Hell, Revel. 20. 10. He shall be destroyed, saith our Apostle, vers. 8. Thus punctually do judas and Antichrist agree in all the six particulars, without forged or forced Application. One Name is the knot where the properties of both these wicked wretches do meet. Either is meritoriously named, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of perdition. Neither are these properties altogether improper to the Popedom also. First, the Pope is an Apostle also, S. Peter's Successor. His See, Power, Benediction, etc. are all termed Apostolical. Secondly, he calleth himself Servum Servorum, but maketh himself Dominum Dominantium: he pretendeth an heavenly humility, but intendeth an Earthly Monarchy. Thirdly, Avarice is the very pillar of the Papacy: for anno 1522 honest Adrian 6, having resolved to reform his Court, found that covetous Trent. hist. lib. 1. pag. 22. corruptions, as Indulgences, Dispensations, and collations of Benefices, were the revenues and sinews of the Pontisicality. And therefore he bemoaned his misery to William Encourt, & Theodoricus Hezius, his trusty friends, that reformation was impossible. Fourthly, for their blood-seeking, and bloodshedding, we need no other instance, than the Inquisition, a lamentable testimony of their incomparable cruelty. Fiftly, I dare say that the Pope and the Cardinals do Volentes, videntesque, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they do know that they have usurped upon Christianity: and that they are fare from Christ's and Christian humility. Finally, it is reported of Innocent the 4. that at his death, Pless. mist. Iniq. Oppos. 52. Vox audita est, Veni miser ad judicium; Wretch come to judgement. The end of one Pope, may be the Emblem of many. At nolo ominari: I desire not the destruction of the Destroyer: but rather wish that the Pope himself may repent and be saved. Only this I must say, judas and Antichrist, are Nobile par fratrum, two brethren of wonderful likeness: and the Pope is alter idem, as dear and near a friend unto them, as the Devil can wish, or Manimagine. They are All, Filij perditionis, the sons of perdition. Filius perditionis, the son of perdition: a child's name doth import a child's part: and the name of a son, an inheritance. Antichrist therefore is Filius perditionis, the Heir of Hell: primogenitus Diaboli, the Devil's darling, of inevitable destruction. As therefore I pronounce Antichrist to be haeredem, the heir of Hell: so do I infer such as adhere unto him, to be cohaeredes, partners in the same inheritance. He is sponsus Babylonis, the Bridegroom to Babel: they are amici sponsi, special friends to them both. Those therefore who do tax me of temerity, because I do seek to know this Antichrist: I may justly suspect them of supine security, because they will not seek to know him, the knowledge of whom concerneth them so nearly. But since our Father doth reveal him, every child of salvation may safely desire to know the son of perdition. Filius perditionis, The son of perdition: it is an Hebraisme, as much as perditissimus, that is, one prepared to destruction: Both passively and actively: hence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Revel that is, both destroyed and destroying, as Danaeus Danaeus de Antich. c. 8. observeth: which observation we have before him in Occumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because he destroyeth many others, and at length he himself shall be destroyed. First passively, Filius perditionis, signifieth one destinated to destruction: as Mat. 23. 15 Filius Gehennae, is one who shall have his portion in Hell-fire. Next, Filius perditionis, used actively, doth signify one ordained to be a Destroyer of others: as Matth. 11. 19 Filius sapientiae, the child of wisdom, doth signify one who communicateth wisdom unto others. Both these ways Antichrist is a Destroyer, both spiritually and corporally. Spiritually, Antichrist doth destroy the Kings and people on the earth, and thence they are said to be inebriati vino, Revel. 17. 2. that is, drunk with the wine of the fornication of the Whore of Babylon. Corporally also, Antichrist will destroy mankind: and therefore Revel. 17. 6. the whore of Babylon is said to be ebria sanguine, drunk with the blood of the Saints. In like manner he shall be destroyed himself: first, spiritually: As in this Chapter, vers. 8. S. Paul saith, The Lord shall consume that wicked one with the spirit of his mouth. Corporally also he shall be destroyed, as S. john doth testify, Revel. 18. 8. Thus shall Antichrist be a Destroyer, actively: killing the bodies of God's servants, and the souls of his own. And he shall be destroyed, passively: himself and his servants; with fire on earth, and fire in hell. And in this regard, Antichrist is called, Filius perditionis, the son of perdition. But, Quis est ille filius perditionis? Is this child yet borne? All the parcels of this Application must move to their proper centre. I say the Father of Rome is the Son of perdition. Passively, it is conjectured that the Pope and Papacy shall be destroyed. But actively it is known that he is a destroyer, both spiritually and corporally: both to the souls and bodies of miserable seduced men. The Crocodile attempting a Traveller two ways, doth ruin him both ways. If the poor man do follow him, he leadeth him into Nilus: if he flieth, he devoureth him. So Popish Agents, if they prevail, they drown their Prosylites in Heresy: if they be opposed, they devour them by their Tyranny. Hercules his picture had a string in his tongue, and a club in his hand, either to draw, or to smite the multitude. So the Pope hath tongues for our souls, clubs for our bodies, destruction for both. Aut inficiet, aut interficiet: infection to those that yield, and interfection to those that resist. Meritoriously therefore, may the Father of Merits be termed, the son of perdition. That the Pope is a spiritual destroyer of the souls of men, it thus appeareth. They will grant the Antecedent, Math. 23. 15. That their Seminaries compass Sea, and Land to make one Prosylite. But suppose they poison their Prosylites with Error, do they not then destroy their souls, and make them the children of the Devil? This they say is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impossible supposition: for the Pope cannot Err, nor papists spread Errors: Si desint bona Hildebrand ep. ad epis. Herm. acquisita, sufficiant, quae a loci praedecessore praestantur: if they have no good thing in themselves, yet their Predecessors Virtue is sufficient for them. And yet their Antipopes, and contrary actions & assertions of the Popes themselves, may cause a suspicion, that the Pope may err, in the very Chair. But let us suppose it! Suppose the Pope should carry ten thousand souls to hell: yet none may be so saucy as to say, Domine cur ita facis? Sir why do you so? saith that malleus Antichristi. Dr. Downam B. of Dery li. 1. ca 4 sect. 8 è Glossa iuris Canonici. Those who are his own, either by Education, or Conversion, for the most part pereunt, they are lost, in an irrecoverable obstinacy. Like a Bird in a Snare, they cannot: like a bird delighting in a Cage, they will not fly away. But they sing in their Prison, and rejoice in their Captivity. Take the profession of one: Cupers calleth himself Mancipium Ecclesiae Romanae. I have heard of Filius ecclesiae, the son of the Church: but mancipium, slavery is the badge of Popery. Add the practice of a Society: Caeca obedientia Lessius de Anti●. D●m. 9 jesuitarum, the blind obedience of the jesuits, whereby they bind themselves to Do, whatsoever they shall be commanded by popish authority: not baulking Lying, Swearing and Forswearing, as is apparent by that juggling, and damnable art of Equivocation. And to make all fast, they knit themselves, by the Tr●dentine oath, to adhere immoveably ●o the Roman papacy. Since therefore the souls of the papists are so knit, glued, and incorporated to the Papacy, I think I may safely say, The Pope hath destroyed them spiritually. Therefore is the Pope, Filius perditionis, the son of Perdition. Moreover, Corporally also, the Pope is a Destroyer: Ire●●us lib. 5. c. 25. he destroyeth the bodies of his opposites. What Irenaeus spoke of Antichrist of old time, we may avouch to be true of the Pope in our time. It is his true title: Abominatio desolationis, the Abomination of desolation: Abominatio quia est homo summè abominabilis: he is termed Abomination, because he is a person of abominable enormities: & cognominatur desolationis, he is surnamed Desolation, quia Sanctis & Christianis incredibilem desolationem efficiet, because his persecution shall bring an incredible desolation on the Church of Christ. This I say I will make good concerning the Pope. Consider what he would do, Pius 5. cogitabat Elizabetham è medio tollere, the Pope Pius did Tortura To●●i pag. 100 consult, how he might contrive the death of the Queen of England, saith our Bishop, out of their Gabutius. Consider what he did do, Sixtus Quintus, commended the Monk who Apolog. Reg. jacobi pag 77. Coll●n● in Eudaem. part 3. pag. 216. murdered King Henry the third. Add that Augustine the Monk (not Augustine the Saint) did slay twelve hundred holy Monks of Bangor, only because they had not the Cross, Litanie, etc. and did descent from him about Ceremonies of Easter, Baptism, and such like. But Bellarmine blotteth out all these, by Bell. de P. Rom. 3, 7. one pregnant objection. Pro uno Heraetico, that the Primitive persecutors, did kill a thousand Christians where the Pope doth put to death one Lutheran. Bellarmine proveth his proposition by an instance: that seventeen thousand were martyred, in one month, under the Emperor Dioclesian: and Lessius doth Bell de Pont. Rom. 3, 7. Lesle. de Antich. Demonst 9 Down. de Antich. lib. 6. cap. 5. conclude: therefore the Pope cannot be Antichrist. We answer Bellarmine, that under Charles 9 more than thirty thousand poor Protestants in less than a month, were murdered in the massacre of Paris 1572, surpassing all pagan barbarousness, and punic perfidiousnes: or rather let Bellarmine answer himself: Bell. de not is Eccl. cap. vlt. that an Hundred thousand of the Albingenses were slain in one day, under Pope Innocent the third. Here I gave a period to this point. But because I behold Lessius, and indeed all the Lessius part 1. Demonst. 9 papists to urge this as a Demonstration: That the Pope is not the Antichrist, because he is not The Persecutor, I will wade a little farther into this controversy. Thus they argue, The greatest persecution shall be under Antichrist, But under the Pope is not, the greatest persecution. Therefore: The Pope is not Antichrist. I answer to the point: that the greatest persecution is under Antichrist: but the greatest tribulation was under Vespasian Luke 21. the first concerneth our Religion towards our God: the last was because of their Rebellion against their King. I answer also, to the person: that Lessius doth plead properly for his Patron Lessius de Antich. Dem. 9 the Pope, that he is no persecutor, when almost in the same page he doth profess, that the papists do put the protestants to death, like so many thiefs and Traitors. I think the Heathen did no more against the Christians, in the ten persecutions of the Primitive Church. That popish persecutions have equalled, and surpassed those of the Pagan Emperors, in the primitive time, or any persecutors that the world ever knew beside: I will make it plain, in these three particulars. In regard of the Time, Number, and Manner of them, the popish persecutions have been incomparable. First for the time, it was an heavy time, and a long with the Christians, when they groaned under the persecuting Emperors, three hundred years together, yet in that time, they had many lucida intervalla, many breathing spaces, under Princes not altogether so bloody. But the Popes have persecuted the protestants for eight hundred years together, 400 by the Inquisition, and that without any intermission, but that in some part of the world, or other, they have made havoc of some part of the Church or other. Eight hundred years! a long time of persecution, and I think not to be paralleled. The number is infinite: not to mention Hist. Albing. lib. 1. c. 5. Merindoll, and Cabriers ruinated: nor Beziers, Dela Var, Carcasonne, and Tholouse: against whom the Pope sent no fewer than three hundred Croisadoes (as they were wont to go against the Saracens) who put all the Albingenses inhabiting those woeful Cities to the sword. Neither to speak of Calabria, out of which the Waldenses were utterly extirpated by the popish persecution. Besides all these, I shall number so many martyred and murdered by the persecuting Popes: that it will exercise the pains of any papist to equal them, and the heart of any protestant to read them. Pope Martin 5, sent Cardinal julian with Aeneas Silvius Hist. ●o●●m. cap. 48. an army of 80000 to extirpate all the Hussites (or protestants) in Bohemia, where they burned many villages. At the same time his assistant Alb●r●us; did burn above five hundred villages in Moravia, putting the inhabitants to the sword. Here must be a nemoscit, none can tell how many were murdered in this expedition: but a number did die, that is out of controversy. The Duke D'Alva did profess publicly, Cr●ke●thorpe in Spalatens. ca 32 that he killed by torment eighteen thousand of the Reformed, in six years space, for the very cause of Religion. And yet religious Vargas complained of him, Nimia misericordia Belgos deter●ores sieri▪ that he had made the Netherlands worse, by showing them too much mercy. Certainly the mercies of the wicked are cruel: And the Lord bless England from such outlandish mercies. An hundred thousand of the Bellarm. de ●otis ecclesiae c●p. vlt. Albingenses perished at the word, and by the sword of Pope Innocent 3. Vergerius confessed, in the space of thirty years above an hundred and fifty thousand perished by infinite tortures under the hands of the holy Inquisition. And Ba●dwin. de Antich. ca 6. from the beginning of the jesuits to 1580. (being the space of 30 years) almost nine hundred thousand protestants were put to death in France, England, Spain, Italy, Germany, and Downam de Antich. part 1. cap. 5. ●●. 5. other parts of Christendom Nay in France alone, an hundred thousand of the protestants were shamefully murdered in a short season. Sorry I am, for Christendomes sake, that truth itself doth extort from me this shameful confession. The Christians have been more barbarous persecutors of the Pagans: than ever the pagans were of the Christians, and under the pretext of Religion. Consider this woeful precedent, the indelible blot of Christianity. Schioppius saith Schioppius Ecclesiast. ca 38. thus: Christus Ecclesiae suae manu, that is, Christ by the hand of the Church, Indianos & Americanos Gladio & virga ferrea pavit: a strange phrase, that the Church of Christ (which to them must be only the Roman Church) did feed the Indians with the sword: and how did the Church of Rome feed the Indians with the sword? Bartholomew Barth. decas. de Ind Occid prope initium. de Casa doth witness it with his tongue, who saw it with his eye. Within the space (saith he) of forty years they killed fifteen millions of those poor Indians. The Pope an excellent Pastor: and the sword, an excellent pasture. We guess at the nature of the beast, by these particulars. What appetite they have towards our Reformed Christendom. If his teeth could fasten on it (on all the Flock of Christ) that Wolf would swallow it whole. As Caligula being offended at the Romans, wished them all to have but one neck; that at one blow he might dispatch them all. So Pope Martin 2, being angry with the Germans, wished that all Germany had been but one pool, that they all might have been drowned at once, I may therefore pronounce this credible Hyperbole: It is probable, that the pope's have caused the death of more protestants within these 800 years, than there are now at this day alive members of the Church of Rome upon the face of the earth, I conclude then. The Pope is the persecutor: and the son of perdition. The number of Martyrs argue the pope's to be cruel persecutors. But the consideration of the manner of their martyrdom, will add an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or augmentation to their cruelty, and persecution. What Suarez speaketh of Antichrist, Suarez Apol. lib. 5, c. 5. nu. 5. I will confidently avouch of the pope. Tribulatio ista maximè consist●t, in coactione per tormenta, in inductione per promissiones temporales, & in seductione per portenta, & falsa prodigia: that is, Antichrist (or the Pope) will mightily fight against the Church by coaction and tormenting professors, by induction or fair promises, or by seduction and amazing them with false miracles. The pope I make no question, shall prevail on Christendom, by these three projects, but principally by the first, Inductions and Seductions: promises and miracles 1 Sam. are like Saul, they slay their thousand; but coaction and torture like David hath killed his ten thousand. If Draco do write his laws in blood, the weaker people cannot but obey him. By the two last, the pope hath gained some few papists in England and Germany: by the first he hath gleaned up all the protestants, in Spain and Italy, to their utter extirpation. The author of the Monarchomachia, although Monarchomach. part. 2. tit. 3. pag. 385. he doth mince the enormities of the Romish Church, more than any: yet he cannot but discover how the papists stand affected towards the protestants, if they ever come within the compass of their power. His words are these; Charles 5. at Worms anno 1521, and at Ma●hling 1526, set down this penalty against Heretics: of those that disputed of Controversies of Religion, or that kept books prohibited: For the first offence forty shillings: for the second, four pounds: and for the third, eight pounds, and perpetual banishment. And in the year 1529, if at a time limited, they did not repent their errors, nor disclaim them, he adjudged Viris ignem, & mulieribus fossam, that the men should be burned, and the women drowned. If this very Statute by a retaliation, were executed by the Protestants in England against the Papists, I doubt not but the Papists would clamour against our English persecution. Yet you must know, that this author spoke out of Jerusalem; all of Peace. Then was there a marriage on foot, which filled the tongues of our English-Romish-Catholikes, that they wooed us with their smoothest countenance. But let Babel speak: foreign or former Papists, who have no interest in those domestical and modern benefits, and you shall hear what out of the abundance of the heart the mouth speaketh. The Waldenses (or Protestants) in France, because Hist. Wald. lib. 1. cap. 3. they were always exposed to sufferings, therefore from the Latin word pati, which signifieth to suffer, they were called Paturines, or Paterenians. And in Flanders, they were called Turlupins, that is, dwellers with Wolves, because by reason of their persecutions, they were oftentimes constrained to dwell in woods and deserts. In the year 1228 under Innocent 3, Dominique, Histor. Waldens'. lib. 2. cap. 2. and the other domineering monks of the Inquisition, made such havoc of the Church, that even the popish Bishops themselves (to wit the Bishops of Aix, Arles, and Narbonne) out of humane compassion, were constrained to write to the Inquisitours, that the apprehended Waldenses were of so great a number, that it was not only, not possible to defray the charge of their nourishment, but to provide lime, and stone to build prisons for them. Whereby the way, you may take notice of the latter part of Bellarmine's objection: that Bell. de P. R. lib. 3 cap 7. Hist. Wald. lib 2. cap. 3. all the prisons were filled with the persecuted Christians under Dioclesian. Forced by these fearful persecutions, the poor Waldenses (or Protestants) fled into Dauphiné, near the Mountains and Woods, and in them Caves, whither they retired themselves from the fury of the persecution: as if Saint Paul had writ, not only an History of his times, but a Prophecy of their times, that the afflicted faithful should wander up and down in wildernesses, mountains, dens and caves of the earth, Heb. 11. 38. But to show that these persecutions under Antichrist do outstrip those under the Pagan Princes and Heathen Emperors, they envied them even this felicity. Anno 1400 in the valley of Pragela, on Christmas day (a time they thought those mountains unaccessable) they in their mountain called Albergam, that is, a place of retreat, and in their Caves, were surprised by the enemy. The Waldenses, with their wives, and their children in their hands, and infants in their cradles, were most overtaken and slain: the rest so benumbed with cold, that 80 of the poor babes were found dead in their Cradles. Anno 1484 Albert the Archdeacon of Cremona Hist. Wald. lib. 2. cap. 8. persecuting the foresaid Waldenses: Smokes were made at the mouths of their Caves, whereby three thousand were smothered and four hundred small infants were found either strangled in their cradles, or dead in the arms of their dead mothers, and those poor Christians wholly extirpated out of that part of Dauphiné. And that they might tear them Hist. Wald. lib. 2. cap. 3. up by the roots, if any did mediate for them (were it the father for the child, or the child for the father) they were instantly imprisoned and indicted for Heretics. These are woeful Lessius de Antich. Dem. 9 pag. 46. examples of wretched persecutors: yet say the papists, the Pope did never make open persecution against the protestants: and therefore by no means may we term him the son of perdition. It would be too tedious to add those infinite Hist. Albing. lib. 1. cap. 7. examples of the Albingenses (other protestants) in Provence. I will give you only a taste of them by two instances, which like jobs servants, may tell you what is become of their fellows. Simon Earl of Momsord taking the Castle of Beron, caused the eyes of an hundred Albingenses to be pulled out, and cut off their noses, leaving only one, with one eye, to be a guide to the rest, and to conduct them to Cabaret. Men●rbe another Castle being yielded Hist. Albing. lib. 1. cap. 7. on composition, yet the Pope's Legate caused 140 persons to be cast into one huge fire. These are but a few clusters of Eshcol, these stories are full of such fruit. Consider withal that to accomplish their bloody projects, against the Waldenses, Albingenses, and all protestants, they have used all lying, perjury, breach of ●essius part 1. Dem. 9 promises, and oaths also, which the Turks and Heathen would be ashamed of: yet their people practise it, and their popish Divines dare avouch it. As the Duke of Alva, having the Fuick, a sconce by Harlem, yielded by composition, to save their lives: yet he kept them in the Fort till they famished, saying, that he promised them their lives, but not to give them meat. Our poor forefathers might well be weary of suffering these barbarous persecutions: for I am almost weary of relating them. Yet the hand of truth will lead me a little farther in the red sea in this bloody relation. And the first is to Dow de Antich. part. 1. lib. 6. cap. 5. nu. 5. Crakenth. in Spalat. ca 2. nu. 5. the ankles of blood: for at the massacre of Paris, it is recorded that the streets did flow with blood of the credulous Hugo●ites or (protestants) who were enticed thither by the promises (if not by the oath) of a great King. Notwithstanding all which, they were shamefully murdered. O Christ stupio patientiam tuam! O Christ, that Christians should be perfidious! When we durst trust the very Turks on such conditions. The Duke D'Alva caused women Met. Hist. Be'g. lib 3. with child to have their bellies ripped open, their infants to be slain, their men to be flayed, and their skins to head their drums, some to be burned with gentle fire which did hardly burn, and others to be torn in pieces with glowing tongues, and the very Carcases of dead protestants to be digged up again, and hanged joac. Vrsin. in. pt. de Inquisitione. upon Gallows. And in Westphalia the infants were torn out from great bellied women, cut in pieces, and so bound to the mouths of their mothers. The men were forced by famine to feed on the flesh of their own children. Infants of two years (twice more barbarous than bloody Herod) were closed in their mother's bodies, and so strangled in their mother's blood. And the men (which is as shameless as barbarous) were hanged by their privy members. Now considering these cruelties against the protestants, and that in the mean time, the jews, Turks and Infidels are permitted to live in Rome it self. We must conclude that the Romanists exceed those very jews, Turks and Infidels, in persecuting poor Christians. They have felt that the Pope is corporally a destroyer, and therefore the son of perdition. From these personal instances, I will proceed Hist. Wald. lib. 2. cap. 7. to public examples, and I will shut up this point with the universal fate of two famous Provinces. The Waldenses (or protestants) of Calabria, planted themselves there 1370, Anno 1560 Pope Pius 4 sent Cardinal Alexandrine, with some Monks, Inquisitors, who caused the inhabitants of Saint Xest to fly to the woods: and sending soldiers after them, the most of them were slain, and the remnant famished. The inhabitants of La Garde cited by proclamation, appeared (being overcome by their fair promises) before the Inquisitors at Folcade, where 70 of them were put to the rack: amongst whom Stephen Charlne was so tortured, that his bowels fell out, to extort from him this calumnious Confession, that their people assembled by night to commit whoredom, when the candles were put out. Marcon was stripped naked, beaten with iron rods, dragged through the streets and burned with firebrands. One of his sons was killed with knives: and another was cast from a Tower, because he would not kiss a Crucifix. Bernard Conti was covered with pitch, and so burned. Four of the principal were strangled: fourscore had their throats cut (as if the Psalmist had prophesied of them) like calves. And their quarters were gibbeted up, in the high way, for the space of 30 miles together. One Samson was hurled from a Tower: the next day the Viceroy coming to the foot of the tower, found the poor wretch half dead, and praying to God: to whom he gave a kick on the head, saying, Is this dog yet alive? cast him to the Hogs. At Saint Xist, 60 women were so racked, Hist. Wald. lib. 2. cap. 7. that worms engendered in their wounds, which fed upon them being alive, and if any did intercede for any, he was also put to the Rack by the Inquisitours. The Inquisitours sent their men to the Galleys, their fugitives they condemned to perpetual banishment, and sold and killed woman and child. Steven Negrine one of their Ministers was starved in prison at Cossence. The other, Lewis Paschal was burned in Rome in the presence of Pope Pius 4 himself, and his Cardinals. And thus were the Waldenses wholly extirpated out of Calabria: and yet the Pope never persecuted the Protestants. To give a second example, which is second Hist. Wald. lib. 2. cap. 9 to none. The Waldenses in Provence, were planted there about 1228. the records of whose persecutions are lost. Lewis 12 King of France being misinformed that they committed all manner of Wickedness and villainies, sent out commission against them: but being better informed of their Innocence, that persecution was prevented. Francis the first renewed it: which was principally executed upon two of their principal Towns, Merindoll and Cabreers. Until the year 1540, whomsoever they did apprehend, they did either burn or gibbet, or dismissed them with marks in their foreheads. But about this time, there passed such a sentence against Merindoll, as never Parliament did parallel (like that of Assuerus, Esther 3. 13) by which their men and women were condemned to the fire, their Children outlawed, the Town itself to be demolished, the wood within 200 foot round to be cut down, and the place to be made utterly unhabitable. This barbarous sentence was passed, against these Innocents' without the hearing of any of them who were condemned. At Cabri●rs: in the Country round about, Hist. Wald lib. 2. cap. 8. the men were slain, the women ravished, the breasts of the mothers cut off, and the infants famished: and a proclamation published, that none should relieve them. The town itself was yielded by composition, that the inhabitants might go to Geneva. But being entered, O pede commanded, the men to be brought into the field, and his soldiers to try which of them were strongest to cut off Heads, Arms and legs. The women he shut up in a barn with straw and burned them: and those women and children which were found in the Church, he gave to the bawds of Avignon. Well then may the poor protestants take up a complaint against the persecuting papists in the phrase of the Psalmist, Psal. 83. 3, & 4. They have taken crafty counsel against thy people, and have consulted against thy secret ones. They have said Come, and let us cut them off from being a nation: and let the name of Israel be no more in remembrance. Aptly may I here remember that Epigram, made on one of the Popes, Lucius 3. 1184, fitting the whole popedom, registered by that noble, and nobly learned Plessey. Lucius est & piscis, rex atque tyrannus aquarum: Pless. My●. Iniq. an 1184. Progress. 49. A quo discordat Lucius is●e parum. Devorat ille Homines, hic Piscibus insidiatur: Esurit hic semper, hic aliquando satur. Lucius the Pope, and Lucius the Pike, Search through the world, find not the like: The Pike of Fish devoureth the small; The Pope of Men doth swallow all. I may conclude in prose, The Pope is Filius perditionis, The son of perdition. According to the Vision of holy Daniel, cap. 7. I may call these premised cruelties: one a Lion, another a Bear, and a third a Leopard: but there is yet one kind of Popish persecution remaining, which I may compare to the fourth Beast in that vision, vers. 7. It is fearful and terrible, and very strong: and it hath great iron teeth: and it devoureth, and breaketh in pieces, and stampeth all under his feet: and is unlike all that were before. This Monster, is that monstrous cruelty of the Inquisition: which indeed is an uncomparable, unsufferable, and an unutterable persecution. The Inquisitours and supporters whereof, to the utmost of the power and policy of man, have endeavoured to make it sacrum Eleusinum, a secret mystery, that none might know it. For their tortures are executed in a vault, which men may discover, when they have the Eyes of Lynceus, to look through stone walls: And those perplexed prisoners may pray to Christ, in that primitive phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By thy unknown torments, deliver us from our unknown torments. Moreover, if they be released, they bind them with an oath, not to reveal any one point, how the Inquisition did proceed against them: to which they annex menaces: and they inhibit them from writing any letters: interdicting them also from conversing or conferring with such or such, to whom they may be suspected that they will reveal any thing. But if ever they be found to discover any thing, they are condemned as relapsed, and they dye without redemption. Notwithstanding this cunning carriage, and contriving of their concealed cruelties: yet he that maketh inquisition for blood, hath given the world light of their bloody inquisition. A taste whereof I will tender unto you, as I have contracted and abstracted it out of Gonsalvius. I will tell you out of him, with my best brevity, six particulars, concerning these miserable protestants, which come within the compass of their Holy House. First, How they catch them: secondly, Where they keep them: thirdly, How they use them: fourthly, their Examination: fifthly, their Torture: and sixthly their Execution. Three incomparable instruments do they ● use to catch and keep any person whom they ●onsalvius de Inquisition. c. 1. suspect to favour the Protestants: their Familiar, Fly, and Priest. To some sometimes they will give leave to play on the line, that they may strike them the more surely. They will wink at a suspected Lutheran for diverse months, and years also. But in that time they will employ one of those Familiars or promoters to insinuate himself into this suspected and suspectless persons acquaintance, who shall every day visit him, observing to what house and company he doth resort: till he doth discover and disclose him: and so the poor man is betrayed to the Inquisitours. Though he be thus caught, yet peradventure G●●sal▪ de Inqu. cap▪ 9 he will confess but a little: and therefore a new engine must be employed. To him, and to his fellow prisoners they send a Fly: a villain that for money endureth that prison▪ fetters, chains, filth, and stench, for many months, feigning himself to be imprisoned also for Religion: and at their conferences▪ (which the politic Inquisitours then only permit unto them) He is the forwardest to instruct, or to be instructed in the reformed religion. And when this son of Satan hath sufficiently sifted these innocents, he rendereth them to the Inquisitours, as fuel for their fire. If miraculously Cap. 9 any do escape these Flies, the third is set on work. They are called or commanded to confession: the Priest heareth them that day; but breaketh off abruptly, willing the prisoner to repair to him the next day: when he would satisfy him more fully, with this mischievous intent, to inform the Inquisitors of all that he shall confess, pretending that it is (not sub sigillo) out of the time of shrift: And thus are these sheep prepared for the slaughter. The poor Birds being caught, these Fowlers, as they had Begins, so now they have Gonsalvius de Inquisit. cap. 2. & 10. Cages for them. They are put into Prison, each several person into a several place: which is so big that they may lie down, and a foot beside, where their stool of easement standeth. If it be below, it may be resembled to a grave: if aloft, to a furnace: where they have no more light than cometh out of a little long rift, no bigger than a man's finger. There are they kept alone, eight, or fifteen days, or whole months, or years, as it pleaseth the Lords Inquisitours. Yet so, that if any be brought in, he seldom cometh out again, till he be half rotten, till he have the foul disease, or fall frantic, or be in a consumption. Being imprisoned, the Inquisitours use to visit them: and in fair fatherly terms, Demand Gonsalvius de Inquisit. cap. 9 what they want? what language the Keeper doth give them? and how he doth use them, concerning their Diet and Apparel? If any complain, though they see them half naked, and half starven, yet the merciful Fathers answer them in mild terms: Well, say they, the weather is warm, and you may full well lie without a couch, or . And for Winter: 'tis true indeed (say they) there hath been lately a sharp frost, but it beginneth to thaw. Howsoever, take care (say they) for the Garments of your Soul, to confess the truth we question you for. As for apparel, it mattereth not. Their Diet (the Officers fees deducted) is Go●sal●ius de Jnquisit. cap. 10. like their lodging, very lamentable. And if any charitable person shall send the smallest alms to those poor prisoners: if ever it be known, v●rily he shall have a reward; but it shall be in the Holy House. Moreover, they are locked up in their little lodgings, so that the Father and the Son may be many years in the same Prison, and yet the one shall not know of the others imprisonment. Hence Petro à Herrera, keeper of the Inquision prison, in the Castle of Triara, at Sivil, because he did permit the mother and her two daughters to meet but for one quarter of an hour: he himself was put in prison, till the prison put him out of his wits, and that he fell stark mad; because of the usage of the Inquisition. Nay, this Holy House denyeth that unto Christians, what the very Pagan prison permitted to their prisoners, Act. 16. 25. they interdict them from singing Psalms. Which they put in practice for many politic ends: three we may conjecture at. First, because they will bereave these miserable souls of all solace for themselves. Secondly, because their cheerfulness shall not encourage other weak prisoners. Thirdly, lest by their voice, the friend or father might know his son or acquaintance to be in prison, which they labour utterly▪ ●o conceal. The day before the Execution, they are Cap. 12. all severally examined, with threatenings and menaces, concerning their lands and goods, that they conceal not one jote. And if any do escape death, yet carry they the Inquisitours Cap. 4. marks unto the grave, which usually are four: confiscation of their goods, long imprisonment, the wearing of the Sambenit, or Devil's coat, and a perpetual ignominy to their whole kindred. But before their fearful execution, they 4▪ are assayed by frequent examination. First, they read unto them a long indictment, charging them with infinite crimes, which they never did nor thought; which putteth the prisoner into such a maze, that he knoweth not what to answer. Next, they take his confession by mouth, and suddenly they command him to give another in writing, without deliberation: to the end they may entrap him with some contradiction in two confessions. If he confesseth any thing that is heretical, from thence they draw other consequences, & charge him with them: although the person himself did never speak them, will never grant them, nay doth not greatly understand them. And finally, if they confess any point of the Protestants profession, which they call heresy, they ●●f● them then: where they read it, of whom they heard it, who were their instructers, and whom they instructed: and whether they did speak of those things in any man's house, and who stood by when they talked: Be it friend, or father, or child, or servant, they are sure to smart for it, because they did not inform the Inquisitors thereof immediately. After a long and loathsome imprisonment, when they suppose that those poor souls are brought so low, that they will confess all, and more also, though it cost them their lives: then are they brought to a more solemn examination, where they name to the party two or three of their most famous men towards the Law: and wish the prisoner to choose any of them to be his Advocate; and yet this learned Lawyer notwithstanding shall not dare to inform this perplexed Client, in any one point of the Law, for fear of displeasing the Lords Inquisitours. Nay the Inquisitours themselves take order Gonsalvius de Inquisit. cap. 3. for that, that the Advocate and his Client may never speak one word together without witness. And when they come to the confutation Cap. 5. of their witnesses, he may neither confer with his Client, nor draw his answer, nor inform him concerning the depositions: but the miserable man is left to himself, and none to help him but God only. At the publication of the Cap. 4. witnesses, the names of the witnesses are suppressed: both because the prisoners labouring to find out all, may give occasion to the Inquisitors to call others into question. As also because the prisoners enemies, Liars, Drunkards, and Villains, might pass for witnesses to destroy this innocent Christian. Nay the very Alcayde or Keeper of the prison, shall go current for two witnesses, whensoever he please to accuse any prisoner. And when the Depositions are read, all those things which make for the poor prisoner, are rejected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things supersluous: but if any tittle do make against him, that is sure to be observed, and to be insisted upon. And this is the Holy examination of the holy Inquisition. The next point (the Torture) followeth fitly: for their examination is a torture, and their Cap. 7. torture is an examination. When the Inquisitors intent to extort a full and further confession by torments, the prisoner is brought into audience on the sudden, where all, or the most of the Inquisitors, sit in their majesty. Who tell him, that they have deeply considered his case, and they find that he hath not made a full confession: and therefore they have resolved that he must to the Rack, advising him to confess before he come to the torture: But confess, or confess not, he must to the Rack: Gonsalvius de Inquisit. cap. 7. which is in a deep dark dungeon, with many a door, to keep their shrieks from hearing. The Tormentor is clad from top to toe in black like a stage devil. The Inquisitors being mounted on their scaffold, and the prisoner stripped, the token is given to the Tormentor, and then begins the business. Sometime with a pulley, and great weight of iron, hanged at the heels of the party to be tormented, which rendeth every joint of his body one from another. Sometime with the Burri or Aselli: which is an hollow trough, with a cross bar, that his back may not touch the bottom: his heels being placed higher than his head, into his legs, thighs, and arms, they twist little cords, with great truncheons, till they cut to the bone, & be clean out of sight. Sometimes they lay a piece of Lawnd upon the party's mouth and nostrils also: whereby they stop his breath. Then they pour down water: so that both their Nose and Mouth being stopped at once, the tortured wretch lieth like a dying man struggling for breath. Or at other times, they place a pan of hot coals at the soles of his feet, and that the fire may have the more force, they baste them with Lord and Bacon. In these tortures (which indeed are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intolerable) if any desire to be let down from the pulley, with promise to confess instantly; after his confession, they hoist him up again, and triple his tortures, to extort more than all, from this more than miserable man. And if in any of those agonies, pangs enforce the tortured to call to Christ for patience and assistance, they fall to mock him, saying, jesus Chr●st, jesus Christ! what ado is here with jesus Christ? Confess the truth, and let jesus Christ alone. At length these sorrowful creatures come to the joyful end of their woeful tragedy: and Gonsalvius cap. 12. ● 13. the condemned prisoners are brought in great solemnity, on the Inquisitors solemn festival. Then are they led forth, being clad in Sambenites (a linen garment all painted with Devils) and a long hat like a turret, where is pictured a Man burning in fire, and many Devils plying him with saggots. On their tongues they fasten a cloven piece of wood, which they call Mordazo, that they may not speak to the people. When their sentences are pronounced, they charge them with a world of silthy, shameful, abominable, and blasphemous crimes and opinions, never confessed nor acted by those innocents: but to advance the justice of the Inquisitors, and to make those standred Martyrs, to stink in the nostrils of the people, by their forged calumniation. Afterwards they are led to the fire, and burned. Only some of them which continue constant in their confession to the end, they break their necks with a trice: and then they tell the people, that such did repentantly recant their heresies, at the very last hour, and were reconciled to the Church of Rome. And therefore the mercy of the Lords Inquisitours would not let them feel the force of the fire. Oh more than Turkish cruelty, to kill both the body and the name, at one time! Thus have I plucked off the hood of holiness from the face of the Holy House. And thus much concerning the Inquisition. Only I will conclude with the words of the Psalmist: The Ps. 79. 3, 10, 12. blood of the Saints have they shed like water on every side. Wherefore do they say, Where is now their God? O let the sorrowful sighing of the prisoners come before thee: according to the greatness of thy power, preserve thou them that are appointed to dye. That we may know this monster of mankind, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cannibal, and Man-eater: let us briefly review him once again. The Papists have murdered the Protestants thirty thousand in a month▪ yea, an hundred thousand in a day. Eight hundred years long killing infinite millions. Burning hundreds of villages, and putting all to the sword. They have forced our Forefathers to live in Caves, Woods, and Deserts: smothering the sucklings even in those poor habitations: and imprisoned so many, that they had not bread to feed them, nor Lime to build prisons to hold them. They put out the eyes of an hundred, leaving only one with one eye to guide them: and cast an hundred and forty into one fire. They ripped up the bellies of women, and made Drums of the skins of men. They tore the living in pieces with burning pincers, and digged up, and hanged up the carkeises of them that were dead and buried. They bond the Infants to the mouths of the mothers, and sowed sucklings into their mother's bellies: and hanged the men by their privities. They tortured them, till their bowels fell out, to force them falsely to accuse themselves, for adulteries, etc. at their meetings. They cut their throats like calves, and hanged up their quarters for thirty miles together. Men, women, and children, they banished, sold, killed, burned, hanged, starved, marked in the forehead, sent them to the Galleys, and gave them to Bawds: and so racked the women, that worms engendered in their wounds, feeding on them yet alive. They razed and made unhabitable whole Towns; as Tholouse, Cabriers, etc. and extirpated populous Country's, as Calabria, and Dauphié. All these cruelties were committed contrary to their compositions, promises, proclamations, oaths, and Edicts. And the rack or death was his reward, who did but intercede for these tortured Innocents'. But this surpasseth all: that they have a licenced shambles out of Lent, the Inquisition, without intermission, for the space of four Anno 1206. Hist. Wa●d. lib. 2. cap. 2. hundred years and more, where the poor Protestants have been led like sheep unto the slaughter. None can tell who, or how, nor how many be the torments, and the tormented. That they proceed not in open justice, as against obstinate Heretics, but employ underhand their Promoters, Summoners, and Informers: their Familiars, Flies, and Priests, under the pretence of Friendship, Afflictions, and Holiness, to ensnare the weak, the ignorant, nay the guiltless, who are not so much as inclined to the Reformed Religion. And yet be they innocent, or let them repent; they cannot return without confiscation of goods, imprisonment, shame, and insamie. That they imprison them, in dungeons like graves: where through the filth thereof, they consume, rot, run mad, or contract the foul d●sease. That they let them lie alone, half naked, and half starven, and will not give them leave to sing a Psalm, in this infinite solitary misery. That in their private examination they indite them of things they know to be false: and to wrest their confessions against their meanings, and ensnare their Parents, Children, Servants, Friends, etc. and that in their public examinations, they put their prisoners to make choice of a Lawyer, to be their Advocate: and yet that Advocate shall not dare to speak one word for them, to them, with them. That the witnesses are unknown to them, known to the world to be Villains, and Knights of the Post: and that their Depositions being read, shall be omitted, where they make for, and debated where they make against the poor prisoner. That though they do confess, yet to extort confession beyond the truth, they torture them. The Lords Inquisitors themselves beholding the naked creatures, gibbited on a Poultry, till all their joints be torn asunder: or put in the Burri, till the tormentors with truncheons, have wrestred small cords to the very bones: or roast with fire, or baste them with Lard and Bacon: or with water poured through Law●d, to make them, healthful men, to feel the very agonies of Death, struggling for breath. If the torments be remitted, whilst the tortured do confess, they torment them again and more: instantly after their confession. And if in these extremities, these miserable men call on jesus Christ, they mock and deride them for their Invocation. That finally, they lead out these poor creatures in triumph, having them clad like devils, in the pronouncing of their sentences slandered with devilish lies, their tongues stocked, their bod●es burned, and the most constant of those Martyrs to have their necks suddenly broken, and the people immediately to be assured, that they recanted, and died in the Roman Religion, which they feared more than the tortures of Hell, or than the eldest daughter thereof, the torments of the Inquisition. That these things are thus carried, we may challenge the East and West, the former and latter ages to equal them. We cannot call them Heathen, Pagan, Turkish, jewish, or Barbarous; but only Popish cruelties. The Inquisition in particular, and all other persecutions in general, subsist by his Authority. The Pope is the nethermost millstone, to grind God's Saints to powder: although his Agents be the visible instruments thereof. The Pope hath defined the death of the Protestants: thus ●rban: Non arb●tramur eos homicidas, quos Caus. ●3. qu. 5. Cap. Excommunicatorum. zelo Catholicae matris ecclesiae ardentes, excommunicatorum aliquos trucidasse contigerit: that is, in sooth, and plain English, It is lawful for any Papist to kill any Protestant, and yet he is no murderer. They have a warrant for it, è Cathedra. O then, good Christian: Wilt thou Ps. 94. 19, 20, & 21. have any thing to do with that stool of wickedness, which imagineth mischief as a Law? They gather them together against the soul of the righteous: and condemn the innocent blood. But the Lord is our refuge: and our God is the strength of our confidence. Thus have I fully and plainly made it to appear, that the Pope is the Destroyer, actively: and passively he shall be destroyed, without all peradventure. For the corporal destruction of Babylon; that is to come, I have not the spirit of prophecy. Therefore I do not, I dare not define any thing thereof in particular. Neither the manner, R R R F F F: i. Regnum Romae Ruet: Ferro, Fame, & Flamma: that is, Rome shall be destroyed by Fire, Famine, and the Sword: according to that old prediction out of Valerius Probus. Nor the time, with Napeire, who doth precisely determine the utter Napeire in Revel. 14. destruction of Rome to fall out, anno 1639. Leaving the circumstance to God: the substance is most true: Babylon shall be ruinated: and Rome shall be corporally destroyed. Finally, the Pope shall be destroyed spiritually also. Consider the connexion of the phrases in my Text: The Man of sin, and son of perdition. Never did Chime follow the stroke of a Clock so certainly, nor suddenly, as perdition ●oth sin: He who is the Man of sin, shall be the son of perdition. Those that do destroy the souls of other men, shall undoubtedly be rewarded with their own Souls destruction. But they infer, that I infer, that the Pope and all grand Papists are perditi, are desperately in the state of damnation. I answer with Saint Paul, Rom. 9 18. Deus ●●s●r●tur, cujus vult misereri: God hath m●rcy on whom he will have mercy. With Cyprian: Eodem temporis Cyprian. de C●●a Domini. articulo: God can infuse repentance, and give grace, at the very last gasp. With Moulins, It Moulins Acc●●. of P●o●h pag. 82. is not our parts to give judgement upon any body, nor positively to define What men are damned: but we pray to God to show mercy, to those Popes and Papists, who do breathe out their threatenings against us, and would bathe their hands in our blood. And we say with Whitak●rs, Ex quo Papismus caepit esse Antichristianismus, Whitaker in Sand●r. p 74●. ne Papas quidem universos damnatos esse dixer●m, nec Papam hunc, si ad sanam mentem r●di●rit, excluser●m: We are so fare from saying that all Popes are damned, that we will nor exclude even this Pope ●rom his salvation: if he repent and revoke his wicked error. I do not subscribe to the sentence of Pope Sergius Oecum▪ lib. 1. part. 2. cap. 25. the fourth, as to an infallible truth: Papam non posse dam●ari: sed quod quicquid sa●●r●t salvar●tur: that is, Howsoever he l●v●. yet it is impossible for the Pope to ●ee 〈◊〉. Rather I incline to the opinion of another Pope. It was O●●phri●● in Marcello 2. the saying of Pope Marcell●s the ●econd, Non vid●o q●modo qu● 〈◊〉 〈◊〉 〈◊〉 I conceive not (said he) how that men which attain the high Majesty of the Papacy, can ever be saved. And this I say, setting Gods secret Determination apart: The Pope, and Papacy, and popish agents and instruments, if they proceed in these Heresies, Cruelties, Treacheries and Tyrannies, which they now profess and practise, d●spereunt, bis pereunt: they fall under a double destruction, of body and of soul: They are this Filius Perditionis: They will be damned. Some Papists will think it strange, that I term the Pope, the son of perdition. And I think it more strange, that the Pope and papists use this very property of Antichrist, Perdition, as a means to propagate their Religion. Antichr●st is here called a destroyer, and they urge destruction as an argument to draw fearful people to Popery. Doth not Bellarmine and others preach peremptorily that the Pope can depose Kings, and d●spose of Kingdoms? what is this, but to terr●fie popish Princes, from forsaking Popery, for fear of destroying their Inheritance? Doth not Suarez and others conclude wretchedly, that the Pope may authorise a foreign Prince to invade his neighbour, or the subjects to kill their Sovereign? what is this, but to terrify the reformed Princes from opposing Popery, for fear of murder, and destroying their persons? Did not our Powder plotters confess that they intended to make our Parliament House, their slaughter hous●, because said they, there the Laws were enacted against them? What is this? but to terrify this State, other States, and all States, from making Statutes against the Romish Religion: for fear of being destroyed, by some such sudden sulphurous Popish Romish villainy. Know we not their common threatenings, what they whisper amongst the common people, What they will do when their day doth come? (but Christ grant that their day may never come.) When their day shall come, do they not whisper amongst the common people, that they will no more hue down the branches, but tear up the very roots of Reformation, rooting out every professor thereof. What is this? but to terrify us from preaching, and you from hearing for fear of destroying our poor persons, and innocent children? Is not then destroying the Pillar of popery? Are not papists destroyers? May not therefore their father be called ●ilius perditionis, the son of perdition? To answer their argument: Do they fear you, that you may savour them? Do they tell you of death and destruction? tell them that Antichrist is a destroyer, and that cruelty was never the Character of Christianity. Do we think they will do what they threaten, and destroy us, if we come into their power? Oh let us not fear them, that may destroy the body, but cannot hurt the soul: rather let us fear him, who can destroy both body and soul in Hell, Matth. 10. 28. A thousand times better is it for us, to be like Saint Steven, to pray for them▪ that kill us, than for them to be like the jews, to vow to kill us, who pray for them: and do them no Hurt, but only hinder their Errors, and endeavour their salvation. Well then, let them go on! the man of sin will be the son of perdition: and those who are sworn servants to Rome, may swear our imprisonment, our exile, our tortures, our death, our destruction. But the Lord destroy, the destroyer! and grant that popery, may never get the dominion over us, Amen. Amen. SERMON VI. 2 THESS. 2. 3, & 4. The Adversary. Antichrist not an open Adversary. The Pope doth oppose Christ. The Pope the worst Adversary, the Church ever had. THe Adversary! This is the third Title of Antichrist: Some call it his Property; both properly enough: for the Title, doth imply the property. Yet more properly it may be termed his title, because it doth allude to his proper Name. The Adversary with St. Paul, and Antichrist with St. john are synonimas, of the same signification. To consider this title, is a matter of some consequence: for Sanders, Bellarmine, and all the papists, urge this as an insoluble Demonstration. The Pope is Vicarius Christi, not Adversarius Christo: The Pope is the Vicar, not the Adversary of Christ. Therefore, The Pope i● not Antichrist. Let us examine this point and judge the truth, according to the plainness of the Evidence. The Adversary: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Title Beza in 2 Thes. 2. of Antichrist, doth allude to that name of the Devil, Satan: that the Son may resemble his Father, and to show that Antichrist will be a devilish Adversary. Now an Adversary is so, two ways: either openly or secretly. As Porus Iust. Hist. lib. 12. assailed Alexander with his sword: but Antipater his servant, yea as some suspect his wife did slay him with poison. Possible therefore it is, for the servant of Christ (yea servus servorum, for him that pretendeth himself to be Christ's principal servant) to be a traitor: and for them who have the name of the spouse, to be the Adversary of Christ. Again, Herod sought Christ with the sword, but judas did betray him with a kiss: the title therefore of an Apostle, cannot wave the term of Adversary: of a secret adversary. And indeed he is an adversary who doth oppose, in what manner soever he doth manage his opposition. For to be a secret or an open enemy, is not of the Essence of Enmity. Yea sub amici fallere nomen, tut a frequensque via est. Some who pretend most friendship, intent most mischief. Such an one is Antichrist: a secret mischievous Adversary. Concerning this point, I propose these three particulars. I will show you the manner, measure, and the man opposing Christ. First that Antichrist shall not oppose Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Openly: but that he shall be a secret Adversary unto Christ, it appeareth four ways. From this Chapter, from the Scripture, from the scope of his actions; and finally, from the confession of their own Writers. From this Chapter also, it is evident that Antichrist is a secret adversary, four ways. First from the last verse, Antichrist is termed the Apostasy or the Apostate. Now Apostates are Heretics, and Heretics pretend open observance, and obedience unto Christ: Howsoever by their doctrine they oppose him secretly. Therefore since Antichrist is an Apostate, and an Heretic, he is a secret adversary. Secondly, in this fourth verse (which I will avouch in my next Sermon) Antichrist shall sit in the Temple, that is, he shall place his Throne in the Church. Antichrist therefore shall be a secret adversary in the Church: not an open adversary of the Church. Thirdly, in the 7 verse, the feats of Antichrist are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sleights which do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Etymologists, blind the Eyes, that they cannot see, and stop the mouth that they dare not say any thing concerning those secret mysteries. Now a Mystery doth import a Secrecy. As it is in the sacrum Eleusinum, and the Orgi●. Alcibiades Iust. Hist. lib. 5. was convented, quia Mysterium Cereris enuntiasset, because he had revealed the secret Ceremony, of Ceres. Therefore Antichrist is a mystical, a secret adversary. Finally in the 8 verse, Antichrist is said to be revealed. It is ridiculous to bring a Torch to behold him who doth show himself in the streets, and in the sunshine. And as ridiculous it is to imagine a revelation of a manifest, professed and open adversary. But Antichrist must be revealed: therefore Antichrist can be no open, but a secret adversary. Secondly, I will second the former series of arguments, with six others drawn from the Scriptures. First in the second Epistle of Saint john verse 7, the Heretics are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deceivers. Whence I infer: such as were the Forerunners, such is the Grand Mr: but the Heretics, and Forerunners of Antichrist, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no open adversartes: Therefore Antichrist himself, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no open adversary. Again, Rev. 13. 11. Antichrist is said to have two horns like the lamb: that is he shall have the outward appearance of the servant of Christ: he cannot then be an open adversary against Christ: Again, Antichrist doth conquer the world poculo aureo, with a golden cup, Rev. 17. 4. joh. Aventrot. epi. ad ●●g. Hist. Principibus imperat poculo, non Sceptro saith Aventrotus to the King of Spain: It is his Cup and cunning persuasions, and not his sword, and open-Invasions, which enableth him to usurp upon Princes. Therefore he can be no open adversary. Finally, Antichrist is called Pseudopropheta a false prophet, Rev. 16. 13. and the Antichristian persons, composing that man of sin, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Saint Peter, that is, false teachers, 2 Pet. 2. 1. Saint Paul also calleth the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 4. 2. false speakers, or such as speak lies in Hypocrisy. From all these I must infer my former conclusion. Therefore Antichrist is a secret lying Hypocrite: not an open professed opposite. Thirdly, the main scope of Antichrist is to seduce, and that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong delusion: as Saint Paul here speaketh in the 11. verse. Now that project cannot be performed, by a plain profession of enmity: against Christ. No deceivers, deluders, nor seducers, will profess themselves to be so; for then all Christians would fly from them. Therefore that great deceiver, the great Antichrist, is a secret Adversary. Finally, many of the most learned papists do acknowledge that Antichrist shall be a famous Hypocrite. Hence Sanders, out of Ephrem Sanders de Antichristo demonst. 10. the Syrian, saith: Erit falsus, & falsiloquus: Antichrist, shall be a false-tongued, and a falsehearted seducer. Se praebens studiosum, & speciosum, making a goodly show of all godly Acost● de temp. Novis. l. 2. c. 20. piety and sanctity. Acosta also saith, erit vel primus corum, qui in hypocrisi loquuntur mendac●, habentes speciem quandam pietatis: that is, Antichrist shall pretend piety and be the principal of all Hypocrites. I conclude then, an Arch-rebel doth proclaim the Name of his King, the better to draw followers to oppose the King. So Antichrist shall call himself a Christian, with the better show, to oppose Christ and Christianity. Therefore he is no open adversary. To make the conclusion yet more plain, thus I reason. Antichrist is an adversary unto Christ, Praecipuo modo, after the principal manner: Lessius de Antich. Dem. 5. But to be an open adversary, is not to be an adversary after the principal manner (for the insinuating, lying, deceiving, unsuspected enemy, is most perilous, and pernicious, as judas was to Christ, and joab to Amasa.) Therefore Antichrist is no open adversary. The opposition of Antichrist, against Christ shall be universal, and fundamental. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the adversary, expresseth a greater contrariety, than if he had called him, only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Adversary also. For the first signifieth a thwart adversary, and opposite unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply, and in every respect, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some one point, or other only. All Heretics (especially such as deny the person or offices of Christ) are called Antichrists, 1 joh 2. 18. But this adversary hath fra●ed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ hath gathered together, the rags and dregs of all Heresies. Secondly, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an Adversary doth signify one, who doth oppose the very foundation of the Gospel. Those therefore, which do shut the door, against the grace offered in the Gospel, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ the adversaries, 1 Cor. 16. 9 That Antichrist shall oppose Christ universally, and fundamentally, this is the measure: that he shall work it secretly, this is the manner of his Opposition. And thus Antichrist is termed the adversary, or opposer of Christ. Many could wish, that this adversary were like the Beast Dan. 7. 7. without a Name. Or that his Name should be like that writing, Dan. 5. 8. that none could read it. But Oedipo non opus est, we need no Daniel to expound it, every child can spell it. It is plain. The Pope is the adversary. But the Papists say, we do him open wrong, because he is no open adversary, but a professed servant of Christ. I answer, even Mahomet, doth speak excellently of Christ; not only as ●●nicer, To●▪ 1. of a Prophet, but also as of the Saviour of his people. The Devil also professed Christ to be the Son of God, Mark 1. 24. Therefore a professor may be a secret, though no professed adversary unto Christ. We may say of the Pope, what Montague said of one Pope, Boniface 8, he can carry himself both like a Fox, and like a Lion; a Fox, by public sophistry; and a Lion, by private Tyranny. I say the man of Rome, is that woman of Babylon, which maketh the world d●m●e, with a world of impiety, Rev. 17. 4. as one acutely descanteth on his name Papa. That is, The Pope doth poison all Princes, with abominable Heresies. P Poculum A Aureum P Plenum A Abominationum Or to confirm the Pope, according to his Election, Sacr●●. Caerem. lib. 1. sect. 1. by his own Cardinals. Electus indu●tur Papali habitu, toga scilicet lanca, albi coloris, caligis rube●s, sandalijs rubeis, cingulo rubeo, birreto etiam rubeo: that is, when the Pope is elected he is arrayed in his Papal apparel: to wit, a White Gown, but red shoes, red stockings, etc. emblematically: notwithstanding their white outside, they have a red bloody inside. And their openprofession, is no argument, but that the Pope may be a secret adversary. To say this, and show it too. First the Pope doth oppose Christ, fundamentally: he is an adversary, to the foundation of Chr●stianity, and very groundwork of the Gospel, which is this: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Eternal life is the gift of God through Christ, Rom. 6. 23. But the Pope saith, Good works can be no other, than the value, desert, price, worth and merit of Heaven. Rhemists in 1 Cor. 3. 8. Good works are meritorious, and the very cause of salvation: so fare forth, that God should be injust, if he did not render heaven for the same, say the same Rhemists. Bellarmine Rhemists in Heb. 6. 10. doth amplify all the particulars, paraphrasing on the 2 Tim. 4. 8. namely that the papists Bell. de justif. lib. 5. cap. 16. expect Coronam justitiae, a Crown of justice: meritis operum, for the merits of their works: pro qualitate, ac disquisitione factorum, according Bellarm. Apolog. pag 163. to the exact quality of their actions: à judice justo, non à patre misericorde, from a just judge, Concil. Trident. sub Paulo 3. Sess. ●. cap. 24. not from a merciful Father. And if any shall say that opera, are only signa & fructus, and not causa justificationis, anathema sit: the council of Trent damneth that man to Hell, who shall say good works are not the cause of justification. But whilst the thundereth out against us that Anathema injuriously: he magnifying merits incurreth the Anathema of Saint Paul, Gal. 1. 8. meritoriously. Whosoever doth oppose the works of Man, unto the grace of God, No● sit Anathema, sed est Anathema. He is that cursed adversary, which doth raze the very foundation of the blessed Gospel, which is not my particular opinion only, but the judgement of the Church of England. These are the Hom. Par. 1 ●●e Sermon of salvation. words thereof: Wholly to ascribe our justification, unto Chr●st only: this is the rock and foundation of Christian Religion. This whosoever denyeth, is not to be accepted for a Christ●an man. It is the greatest presumption, and arrogance, which Antichrist can set ●p against God, to affirm that a man might by his own works, take away and purge his own sin, and so justify himself. Thus doth the Pope oppose Chr●st fundamentally: that he doth also oppose him universally, Dounam Dere●●. part. 1. lib. 3 cap. 6. it is made manifest, by that excellently learned, & religious Bishop of D●ry, from whom I profess that I draw the most part of this excellent Antiparallell; the Catholic opposition, which that Rom●sh Catholic maketh unto Christ, may be reduced unto three particulars. It is quoad mores, officia, & beneficia, in regard of his conversation, offices and benefits. First, for his conversation: three things were eminent in the manners of Christ: Innocence, Humility and Charity. And the Pope doth practise the direct contrary. Christ was innocent as a Lamb: behold the Lamb of God saith Saint john, joh. 1. 39 and again, joh. 8. 46. which of you convinceth me of sin? the Pope's personal infirmities, yea enormities I pass by, only I will use the phrase of the fellow in Carrion: if you ask of me the lives of the Carion Chron. lib. 3. Popes, I say since Gregory the first, there have been so many virtuous Popes, that all their images may be graven in one Ring. Humility (a virtue second to none) was the second virtue in our Saviour. Christ came riding on an Ass, joh. 12. 15. the Pope is carried on the shoulders of Noblemen. Christ did wash his Disciples feet, joh. 13. 14. but even Princes kiss the feet of the Pope's Holiness. Christ would not arrogate Bulla Alex. 6. so fare to himself, as to divide a small Inheritance, betwixt two brethren, Luke 12. 14. But the Pope is so arrogant that he hath taken upon him to divide the new world betwixt two great Kings. Finally, Christ is Charity itself, and sharply rebuked his disciples for desiring fire from heaven to avenge them on the inhospitable Samaritans, Luke 9 56. But the Pope like the son of Hecuba, is a Firebrand, setting all Christendom in a combustion. And thus fare for the first opposition. Secondly, the offices of Christ are three: Prophetical, whereby he doth instruct his Church: Sacerdotal, whereby he doth sacrifice for his Church: and regal, whereby he doth Rule the Church. Now the Pope by fortifying his usurped primacy, doth trench upon all these prerogatives. First, Christ doth, as he is a Prophet, instruct his Church by his holy Word: and his holiness doth oppose his own word, and maketh it Equal to Christ's word. To omit those monstrous sayings of Eckius, Hosius, etc. who nickname Lessius de Antich. part. 1. Dem. 15. the Scripture to be a Leaden Rule, a nose of wax, of no better authority, (if not authorised by the Church of Rome) than Esop's Fables. To omit also the like phrase of Costerus, Vagina quae Coster. En●h. cap. 1. qu●mlibet gladium admittit, a scabbard fit for every sword. Omitting these scurrilous similes, or rather plain blasphemies. In sober sadness, these are their solemn conclusions. Verba pontificis Suarez. Apol. lib. 7. c. 22. nu. 8. è Cathedrae, in veritatis certitudine, aequalia sunt Scriptura: that is, the words of the Pope pronounced out of his Chair, are equally true, with the word of God, written in the Scripture: so saith Suarez. And it is the Catholic conclusion of their Ecumenical Council of Trent, Concil. Trid. sub Paul● 3. Sess 4. Traditiones pari pietatis affectu veneramur? that they receive the traditions of the Church with equal reverence, and religious affection, as they do the Scripture of God. Now for a Man, to equal his word, with Christ's word; This is no mean opposition to Christ, but a main derogation to his prophetical office. The prime excellency whereof, consisteth in the incomparable infallibility of his Word or instruction. Again according as he was a Priest, Christ did offer himself once for all, Heb. 7. 27. but the Pope doth oppose this, and impose his Mass, as a Propitiatory and daily sacrifice. Neither is it a light matter, that Christ in all the Scripture is termed only Pontifex, that is, the Highpriest. But the Pope will be called summus Pontifex, the highest priest: as if the Lord of Babylon endeavoured to build up his supremacy, like the Tower of Babel unto the very Heavens, that there he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oppose even Christ himself, concerning his Royal Priesthood. Next, the Regal office of Christ, the Pope doth oppose, or rather wholly take away. He doth make him, Regem sine villa, a mere titular King, over his Church. Pope Innocent 3. in his Pl●ss. ●yst. Iniq. Progres. 50. second sermon on the feast of Saint Peter, vouchsafeth to call the Church sponsam suam, his spouse. And some of our own Countrymen, are not unexpert, in translating the pope's language. Thus writeth George Dowly in his George Dowly catech. cap. 3. English Catechism: hereby we may see how justly we call the Church our Mother, and the Pope our Father. The Pope our Father! Indeed Cyprian de unitate Ecclesiae sect. 5. I have heard, habere non potest Deum patrem, qui non habet Ecclesiam matrem: the Church our mother, and God our Father, I easily believe it: but the Church our mother, and the Pope our Father! I think this will never come Bellarm. de Pon. Rom. lib. 1. cap. 9, & 10. into my Creed: no not though Trens itself should enjoin it. Moreover, nothing is more familiar amongst the Papists, than to crack of the Monarchy of the Church. But we know that every Monarch, aut praeponitur, aut opponitur, every Monarch is either preposed and set before: or opposed & set against all other Governors whatsoever. So must the Pope be to Christ: since he is a Monarch; neither can they blanche this opposition, or Rebellion rather, with that threadbare limitation, Quà Vicarius Christi, that is, the Pope is Monarch of the Church, but only as he is surrogate unto Christ. For here is contradictio in adjecto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the terms▪ supplant one another, in the same proposition. As if we should say, such a man is King of Ireland, but Quà praefectus, only as he is Lord Deputy for our King Charles; Or that such a servant is Master of the family, but only Quà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he is steward under his master. As these are without sense in policy, so that is without reason in piety. The Pope doth either oppose himself in words, or our Saviour in deeds: each way he is the opposer. To conclude, the Pope's word is equal to Christ's word: the Pope's title, is superior to Christ's title: and the Pope's Government (a Monarchy) no way inferior to the Empire of Christ. Therefore in regard of his three offices, a Prophet, Priest, and a King, the Pope is exactly opposed unto Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: there is the adversary. The mame work of Christ, quà jesus, as he is our Saviour, supplying us with all blessings, is that he doth take away our sins, Matth. 1. 21. part of which power, the Pope and papists do ascribe unto Saints, to the Virgin Mary, and to themselves. Nay the Pope doth shoulder for that whole power, and doth usurp as much to himself, as Christ can do, in that kind. Concedons ●●●il. Pauli 5. 1620. & ●largissons, trés pleine remission, & indulgence de tous leur pechez, giving them full forgiveness of all their sins. This is all Christ can do: yet Pope Paul the fift did say that he would do as much. Nay the Pope hath done more than ever Christ did. Gregory by his prayer Revel. Brigittae lib. 4 cap. 13. did recall a soul (the Emperor Trajane) from Hell. Christ never did the like. And anno 1592. Pope Clement 8, gave indulgentiam plenariam, & remissionem omnium peccatorum, tam culpae, quam paenae: A full forgiveness of All their sins, both in regard of the guilt, and of the punishment thereof. The last whereof they deny that Christ hath done, in the doctrine of satisfaction. Therefore in regard of this principal blessing (the forgiveness of sins) which we receive from Christ, Christ is opposed by the Pope: and the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Adversary. Moreover, I will avouch this opposition, to the meanest capacity, in six plain particulars. 1. Christ saith, Scrutemini, Search the Scriptures, john 5. 39 The Pope saith, Ne scrutmini, Search not the Scriptures. 2. Christ saith, Pray in a tongue you understand, 1 Cor. 14. The Pope saith, Pray in the Latin tongue. 3. Christ saith, Pray unto God alone, Psalm. 50. 15. The Pope saith, Saints also must be prayed unto. 4. Christ saith, Thou shalt not make to thyself any graven image, etc. Exod. 20. The Pope saith, Thou shalt make to thyself graven images, etc. 5. Christ saith, Let every soul be subject to the higher power, Rom. 13. 1. The Pope saith, The Clergy must be exempted, and the Subjects may be absolved. 6. Christ saith, Drink ye all of this, Mat. 26. 27. But the Pope saith, Only the Clergy, and that by two Councils of Constance and Trent. To take all in one Apophthegm, Romano Pontifici tenemur obedire, non secus ac Chr●sto, Bozius de jure di●●●. saith Bozius: we are obliged to obey the Pope even as Christ: a pretty superlative comparison. Yet is there another sentence, one degree beyond this. The Pope permitteth one Canon hac Rat. Causa 31. qu. 1. Canon to be in his decretals, which saith that Saint Paul did speak against all truth and reason. Never did, never durst any oppose Christ so directly, so audaciously. I may therefore determine it boldly, the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Adversary. But all this is broken against one stone, they say, the Pope cannot be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the adversary: because he is not the worst Adversary, which ever the Church had. I answer: The Pope is the worst Adversary, and worse than either Arius, or the Turk, or all the Heathen persecutors. Review my last Sermon, and I shall not seem to speak partially. To that long discourse I will add these six brief considerations. First, take notice of the number of his heresies. Derensis de Antichr. part. 2. c. 6. Arius and other Heretics had some few (though) gross errors. But in Popery we have a catalogue of six hundred, by the Bishop of Dery: as his word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vale where all the land floods meet, to make as it were one inundation of Errors. Secondly, consider the time of their tyrannies. The Heathen Tyrants raged from the time of S. john's receiving the Revelation (about 96, to 311, when Constantine began his reign) but a small time, comparatively, about two hundred and fifteen years. But the Pope, or Antichrist (according to the judgement of our English Bernard, and Bern. in Apoc. pag 100L. other English and outlandish Divines) shall reign two hundred and fifteen months of years, being prophetically expressed by days, every day being put for a year, is a thousand, two hundred, and threescore years. Howsoever, the Pope's persecuting power hath prevailed these eight hundred years past: a long time of Persecution. To this let us join the blood shed by the Popes voluntarily, in France, Germany, Spain, Italy, and the Inquisition. Peradventure (as I have made it good in my last Sermon) it will appear not to be much inferior to the effusion in the ten persecutions. And for one particular cruelty, we have the testimony of a Papist, B. Mortons' Grand ●●post. cap. 15. sect. 24. Thes. 2. Natalis Comes by name: Nullum simile saevitiae exemplum, in tota antiquitate reperiri: that all the old Histories are not able to give one example like the barbarous Massacre of Paris. Neither may we omit the blood which the Popes shed occasionally. His Apostasy and strange opposing of Christian Princes, opened that gap, whereby the Turk entered into Christendom. And all these Cruelties are mingled with many and strange subleties, which did bewitch their credulity, as if they had been confirmed by miracles from heaven, Revel. 13. 13. Finally, their cruelty itself is incomparable: so that it is more tolerable for a Protestant to live under a Turkish, than under, I will not say, a Popish, but I do say, a jesuited Popish government. Let the witness of a Pope warrant this verdict. Pope Innocent the third sent an army of Croisadoes against the Protestants of Hist. Albing. lib. 1. cap. ●. Tholouse, commanding the Commanders thereof to study to abolish the heretical pravity, and these sectaries, and that more severely than the Saracens, impugning them with a strong hand, and stretched out arm, as being worse than they. I conclude for the Popedom: Their errors are so innumerable, their tyrannies so unsupportable: their cruelties so long, and their delusions so strong: that the like never concurred in any one Estate. I say therefore of this State: Papa est ille Adversarius: The Pope is a secret, but the greatest enemy of jesus Christ. 1 Reg. 18. 21. If Baal be God, follow him: if the Lord be God, follow him. If there be any Papist, or popish in this assembly, I beseech you in the bowels of jesus Christ, to ponder these particulars, advisedly, and impartially. If I have showed plainly, truly, and sufficiently, That the Pope is the Adversary of Christ: then as you are Christians, halt not betwixt two opinions. Be enemy to him, or them, that is an enemy to thy jesus: and yet no mortal enemy: we must not hate them, as they hate us, unto death. We desire not their blood, nor their lives: No: if they will be worthy men (loyal Subjects) we desire not, that an hair should fall from them to 1 King. 1. ●2. the earth. But if Rome hath insected them with Antichristian enmity, then may we lawfully desire that their hands may be hindered from throwing firebrands in our houses: and their tongues bridled from casting poison into our understandings. To that end let us pray, that God would yet more illuminate our religious Sovereign, Never to be a friend to him, who is an Adversary to his Saviour. Let us pray for the Parliament, that they may not trample on the remembrance of that, which is under their feet, the Powder plot: and that they may make Laws for such an Offspring, not Draco's laws, in blood: nor yet S●yth an laws, Cobwebs for every insolent Recusant to break through. But right English Laws (Recti praeceptio, & pravi depuls●o: the commanding of that which is good, and the represing of that which is bad,) to win their love, or to prevent their hate and hurt. Let us pray for our seduced Countrymen, that they may come out of Babylon, l●st they perish with them. And let us pray for our selves, that for no company, commodity, affinity, or consanguinity, we should be seduced by them. In a word: there are many Protestants, and (too) many Papists in these Realms; The Lord open their eyes, that they may turn to us: the Lord open our eyes and hearts also, that we may never turn to them: lest we perish under that son of perdition, and great enemy of Christ, Christendom, and Christianity; the Pope; ille Adversarius, the Adversary. SERMON VII. 2 THESS. 2. 3, & 4. Who sitteth in the Temple of God. Of the Temple. Of Antichrists' seat. It is not the Temple of the jews. It is Rome. Whether Rome be a true Church. A parallel betwixt Rome and Babylon. THe third part in the Description of Antichrist, is the description of his Place: he shall sit in the temple of God, saith my Text. Although to have his seat in the same city, be no sufficient argument to conclude, Therefore it is the same person: Yet the very place is conditio necessaria, Suarez Apolog. lib. 5. c. 15. nu. 3. it is a condition worthy to be taken into our consideration, saith Suarez. In the Text he is said to have his seat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Temple: from which we distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which signifieth also the Temple) by this property. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Temple, is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabito, because God doth as it were make his Residence there: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrum, Holy, is another Z●●ch. in 4. Precept. name of the Temple, because sacra, the holy rites of God's worship were there performed. The first name is in regard of the person worshipped, God: and the second in regard of the persons worshipping, God's servants. The meaning is, Antichrist will usurp the Temple in the highest respect. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the ●●niu● Paral. 3. whole building and fabric of the Temple, but the principal part thereof, whereto the people do principally resort to discharge their devotion. As the jews had the Sanctum, and the Sanctum Sanctorum in their Temple: and in every Church amongst us also, there is the body, and chancel thereof, a common distinction. This is the second way we distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sense is evident: Antichrist Suarez Apolog. lib. 5. ca 16. nu 4 will place his throne in the principal part of the Temple of God: as Adrian did once erect his statue in the Sanctum Sanctorum, in the most holy place of the holy Temple of H●erusalem. He shall sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Temple of God, saith my Text. Antichrist shall sit in the Temple of God. Concerning the seat of Antichr●st, I will propose two points to be handled, the Explication, and the Application thereof. First I will declare what, and secondly where this Temple is. The Temple is taken three ways: Materially, Suarez Apolog. lib. 5 cap 15. num. 6. & 7. Metaphorically, and Formally. Materially, it is taken for the place, for the Temple of the jews: Metaphorically, for the persons, or congregation of Antichristians: and Formally, for the persons or congregation of true Christians. The first, to take the Temple materially in my text, is the setting of the Romish Mint on work, to coin a new fiction, like the old fable of the Earthly Paradise: both in Utopia, neither extant in rerum natura. Such is the assertion of those who say the Temple of the jews is the seat of Antichrist. The second is the opinion of S. Augustine, who held that Antichrist Aug. de Civit. Dei. and the Antichristians should sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in, but for, and instead of the Temple of God. Now who they be, which of all the world do most cry Templum Domini, the Temple of the Lord, the Temple of the Bell. de Pont. Rom. lib. 3. c. 13. Suarez Apolog. lib. 3. ca 16. Malvenda de Antich. lib. 7. c. 7 Lessius de Antichristo part. 1. Dem. 12. Monarchomach. his Touchstone. Christo▪ ho●so● in Down lib. 1. Spalatensis Concil. Red. pag. ●. 9 Lord: & would have none to be true Catholic Christians, but only the Romish Christians, I leave this to the conjecture of any ordinary capacity. In the third place, the Temple is taken formally, for the Church of Christ: and upon this do I insist. But the main difference consisteth in this distinction: whether by this Temple of God, we are here to understand the Temple of the jews, or the Church of the Christians. We affirm the latter, and prove it three ways. First from the Text▪ secondly from the Scripture, and thirdly from their confession. First, the phrases of my Text do not sit this interpretation: by the Temple of God to understand the material Temple of the jews. The first phrase, sedere to sit, is not here taken materially, for the gesture of the body. Hilarius doth express it well: Antichrist shall sit in the Temple, Potestate regiminis, by his power and governing; not actu praesentiae corporalis, not by the actual presence of his body. And me thinketh our adversaries should not boggle at their own phrase. They themselves know that for the Pope to sit, and the King to reign, are both synonimas: both signify to rule, and govern. Again, that other phrase, tanquam Deus, as it were God, cannot be expounded materially: because God is immaterial, and incorporeal: and it is the error of the Anthropomorphites to ascribe a bodily position unto God. God cannot be said to sit materially: nor any creature neither, if he doth sit tanquam Deus, as it were God. Let therefore the phrases proceed in a just proportion, and we conclude: the temple is not here to be taken materially for the temple of the jews: but formally for the church; for the company & congregation of christians. The Church of Christ shall be the seat of Antichrist. Secondly, the current of the Scripture phrase runneth strongly for this interpretation: that the temple of God doth (now) signify the Church of Christ, & not the Temple of the jews. Know ye not that ye are the temple of God? 1 Cor. 3. 16. what agreement is there betwixt the temple of God? 2 Cor. 6. 16. In whom all the building being fitly framed together, groweth unto an holy temple in the Lord. Eph. 2. 21. And finally, 1 Tim. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the House of God; which is a synonimas unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Temple of God, is there termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Church of God, and no where the Temple of the jews: I mean after the razing of the jewish temple. For it is the B. Andrew's Apol. in Bell. c 9 observation of the learned, that after the temple of Solomon was ruinated, the Holy Ghost in the Scripture did never ascribethe title of the temple of God to any thing, but to the church only. Yet the best is the last interpretation from their own confession. Indeed Bellarmine de R. Pontif. 3. 13. Christophorsonne his Succenturiatus lib. 1. Lessius Demonst. 12. and diverse others, dispute it eagerly, that Antichrists' seat shall be in the Temple of the jews, and not in the Church of Christ. But as many, and as good Scholars: yea more, and better of their side, are of our side, in this point: that the Seat of Antichrist shall be in the Church of God, and not in the Temple of Jerusalem. The Rhemists on this verse are irresolute. Rhemists in 2 Thess. 2. 4. In the eleventh verse they would gladly maintain that the Seat of Antichrist shall be at Jerusalem. But in the twelfth verse, they dare not deny, but that he shall rather sit in our Christian Church, than in their jewish Temple-Suarez also is no more resolute, in the fist Suarez Apol. lib. 5 cap. 16. book and sixteenth chapter of his Apology. In the first number, he would decline this point of the place of Antichrist: Facilius quid non sit, quam quid sit, cognoscitur: it is no easy matter to demonstrate, that the seat of Antichrist shall be at Jerusalem. But in the third number, he doth define it: yet so coldly, as if his conscience had checked him for a voluntary gainsaying of the manifest truth: Verisimilius est, it is most probable, that S. Paul meaneth the Temple of the jews. A probability, no demonstration. where is Lessius then with his 12 demonstration? But Sanders plainly: Verius arbitratur, qui dicit, Saunder. de Antich. Dem. 18 Templum Dei apud Paulum, non de Templo Hierosolymitano, sed potius de Ecclesia accipiendum esse: that his opinion is the truer, who doth think, that the Temple of God in this place doth not signify the Temple of Jerusalem, but rather the Church. And as Sanders doth approve this of S. Jerome by his citation: so doth Germanus Hervetus, the like of S. Chrysostome, Chrysost. in 2 Thess. 2. by his translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Sedebit Germani Herveti versio. Suarez Apolog. lib. 5. cap. 15. num. 5. Pe●er. in Dan. lib. 14. in Templo Dei, non quod Hierosolymis: Antichrist shall sit in the Temple of God, not at Jerusalem: so Hervetus. Pererius as plainly: Sedebit in Templo Dei, id est, in Templis Christianorum, haec enim sola vere dici possunt Templa Dei: Antichrist, saith he, shall sit in the Temple of God, that is, in the Temples (or Churches) of Christians: for these alone may truly be termed the Temples of God. Baronius more plainly: yea Baron anno 72. sect. 28. as peremptorily as any Protestant that ever set pen to paper in this point. This year, saith he, the jews were subdued to the Romans: Nunquam posthaec servire desierunt, aut desinent, usque ad sinem mundi: after which they shall live in perpetual servitude, even to the end of the world. Neque spes est aliqua, restituendae iterum Hierosolymae, vel Templi denuo excitandi: Neither is there any hope that that City shall be ever restored, or that Temple ever built again: According (quoth he) to that Prophecy of Daniel 9 27. He shall make it desolate, even unto the consummation. Also he confirmeth it by a second argument drawn from Experience: When as (saith he) the Apostate in hatred of the Christians (and the jews in contempt of Christ, hoping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S●z●menus lib. 5 cap. ult. to make Christ a liar, and a false Prophet) endeavoured to re-edify the Temple, the workmen were terrified with hideous apparitions, and dreadful fires, issuing out of the earth, which forced them to desist from that building. To his judgement may be added this reason: the Temple was a type of the Dounam de Ant. part. 1. lib. 1 cap. 2 sect. 1. Church of Christ, and therefore when the Church of Christ was once planted, (like other Types and Figures) the Temple of the jews was utterly to be abolished. And this seemed to be no singular opinion of any private person, but the universal Tenent of the most, and best Divines of that age. Hence S. Chrysostome composed an Oration (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Chrysost. Orat. 2. contra judaeos, tom. 6. only to prove this point, That the Temple of the jews should never be repaired. Yea Suarez himself more plentifully; and as substantially: Suarez Apolog. lib. 5. cap. 5. nu. 5. as if Truth did extort confession from the mouth of that Adversary who doth labour to contradict it, and suppress it. He speaketh so to the purpose, that I now purpose to shut up my interpretation of this place, only in his own words: Quod Paulus, per Templum Dei, Ecclesiam intellexerit, probabile est: sic interpretatur Hieronimus, Hugo, Chrysostomus, Occumenius, Theophylactus: & Theodoreti verba haec sum: Templum Dei appellavit Ecclesias, in quibus Antichristus primam sedem arripiet. I will English it: for no Englishman can speak more plainly to our conclusion. That S. Paul (saith Suarez) by the Temple of God doth mean the Church, it is probable: for this is the exposition of Hierome, Hugo, Chrysostome, Occumenius, Theophylact: and Theodoret hath these words: Saint Paul doth call the Temple the Church, in which Antichrist will usurp the chief See. I conclude: from the Phrases of my Text, from the Testimonies of the Scripture, and from their own Confession: The Papists themselves alleging the authority of the most and best of the Fathers, and establishing this assertion with reason: That the Temple shall not be built again. Therefore, The Man of sin shall sit in the temple of God: and the very Church of Christ, shall be the seat and place of Antichrist. Thus have ye the Explication, What this Temple is: I proceed to the Application, Where it is. The last sentence I quoted, I will make my first entrance into the second point. This is the saying of Theodoret (cited by Suarez) templum Dei, appellat Ecclesias, in quibus Antichristus arripiet primam sedem: that is, Paul doth call the temple of God, the Church, in which Antichrist shall usurp the prime See. Hence I argue, The prime See of the Church, is the seat of Antichrist: But Rome is the prime See of the Church: Therefore, Rome is the seat of Antichrist. Therefore the Pope (the other properties of this Text and Chapter being his by a just application) is Antichrist sitting in Rome, the principal Church of Christ. But here the Papists oppose a plausible objection: Bell. de Pont. Rom. lib. 3. ca 13 that by this we confess the Church of Rome to be the Church of Christ. I answer, we do so: with these limitations: First, the Church of Rome may be termed Vhitak. Contr. 4. Quaest. 5. the Church of Christ, because heretofore it hath been a true Church. As they themselves call the Host Bread, because it was bread before the consecration. And Isay 1. 21. wicked Jerusalem is called the faithful City, because it had been so. Secondly, the Church of Rome doth usurp the name of the Church of Christ. Thirdly, it is the Church of Christ, in the opinion of the Papists. And finally, it doth still retain the relics of the Church, in that respect therefore we may call it the Church of Christ. Or to answer in the very words of Suarez himself: Congregatio in quae Antichristus adorabitur, Suarez. Apol. lib. 5. cap. 15. nu. 8. vocabitur Ecclesia & templum: quia antequam perverteretur, erat ecclesia & templin Dei: That is, the Congregation of Antichrist is called the Church and Temple of God, because it was the Church and Temple of God before their Apostasy. Or yet more acurately, with acute Tilenus: Tilen. syntag. part. 2. disp. 36. thes. 25. etc. We say that the Church of Christ may be considered two ways, Vel ratione externae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel internae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, in regard of the outward profession of the truth, or of the inward possession of the truth. The Pope, or Antichrist, may sit in the Church of Christ, in the first sense: but according to the second, only the servant of Christ can sit in the Church of Christ. I will divert a little, to discuss one great point: Whether the Roman Church be a true Church. In which discourse I will insist on these four particulars. First, I will declare What the Church is. Secondly, the reasons to affirm the proposition. Thirdly, the restrictions & limitations thereof. And finally, I will remove away some stones whereat the Protestants do stumble, and pluck away some plumes wherewith the Papists do magnify themselves: Both from this one ground; because we yield them to be Templum Dei, a true Christian Church. Such indeed, is the charity of the Popish Spalatens. Cons. Red. pag. 12. Bell. de Notis Eccl. lib. 4. ca 8. Dico secundo. Church, that they peremptorily pronounce (Ecclesias Haereticas, ne Ecclesias quidem omnino esse) all heretical Churches to be indeed no Churches: yea precisely to name the very particular. As namely, that the great Church of the Grecians, is also no Church. Whereby they also define all those infinite souls, to be also damned. For extra Ecclesiam nulla est salus: There is no salvation out of the Church. But nobisnon licet esse tam impios, we dare not be so uncharitable. We say of those and this, that the very Church of Rome is a true Church; Which will appear only from the definition of the Church, If I should proceed no farther. The Church is a company, which profess Christ, and are baptised. This is the definition of the Hooker Polity lib. 3. num. 1. Bish. Abbot de Ant. cap. 3. nu. 4. Deane Whites reply to Fisher, pag. 49. Dr. Beard de Antich. cap. 4. num. 6. Dr Crakenthorp in Spal. c. 16. & 21. Answer to Fisher's relat. of the 3. cons. Church, according to the common current consent, of our most, and most learned Divines. So, the essential difference of the Church of Christ from all other companies, congregations, or societies consisteth in these two points, Profession and Baptism. For the first: Revel. 2. 13. the spirit testified, that the congregation of Pergamus, was not fallen from being a Christian Church: because thou keepest my Name. Therefore keeping or professing the Name of Christ, is one essential part of a Christian Church. Next, upon the acknowledging of the name of Christ, the Eunuch was baptised by Philip, Act. 8. 38. Therefore Baptism is another: and profession with baptism, are the two things which absolutely constitute a Church. Consider moreover 2 Tim. 2. 20. and Math. 13. 47. To amplify and honour this point, with hooker's Politic lib 3. sect. ●. the very words of that incomparable learned man, in that unanswerable learned book. For want of this (profession and baptism) it is, that jews, Infidels, and pagans, are excluded out of the bounds of the Church. Others we may not deny to be of the visible Church, so long as these things, be not wanting to them. For apparent it is, that all men of necessity, must either be Christians, or no Christians. If by external profession they be Christians, then are they of the visible Church of Christ. And Christians by external profession they are all, whose mark of recognizance hath in it these things which we have mentioned. Yea although they be impious Idolaters, wicked Heretics, persons excommunicable, yea cast out for notorious improbity. Such withal we deny not, to be theimpes and limbs of Satan, even as long as they continue such. From these premises, I frame these arguments: the first from the definition of the Church. A Company which profess Christ and are baptised, are a Church. But the Romans are a Company, which profess Christ, and are baptised; Therefore, The Romans are a Church. Add also, out of the amplification: Although the papists be impious Idolaters, wicked Heretics, or excommunicable persons. Although for their persons, they be the limbs of Satan, their profession be the deceivableness of Satan, their City be the Throne of Satan, and their Head be the son of Satan; yet whilst they profess Christ, and embrace the Christian Baptism: they are notwithstanding the Church of Christ. But if any interpose, that Rome indeed is a Church, but not a true Church: such must know that Ens & verum, Being and true, are convertible. So if they grant the Roman to be a church, they must confess withal, that it is a true Church. Videlicet, in regard of the Essence, not of the goodness thereof. And a thief, is a true man, in regard of the truth of his Essence, as he is a creature endued with Reason: yet is he not a true man, in regard of the truth of his goodness, his equity and honesty. So the popish Church, is a true Church, in regard of the truth of the Essence of a Church, (as a Church is a company which profess Christ, and are baptised) yet is it not a true Church, in respect of the truth of the goodness of a Church. That is, it is not a true holy Church, neither in doctrine, nor in manners. In a word, the Church of Rome, is a true Church, in respect of the Essence: but a false Church, in respect of the doctrine thereof. To prove that the Church of Rome, is a true Church, in our sense, and its Essence, I will make it good by two sorts of arguments: Artificial and inartificial. But these inartificial arguments shall be interlaced with many artificial ones also. The Testimonies are lined with their several Reasons. Reverend Calvin: Hoc rationibus satis validis Calvin. Epist. 104. me probasse puto: Ecclesiam licet semiruptam, imo si libet diruptam ac deformem, aliquam tamen manner in Papatu. I suppose (saith he) that in the Papacy, some Church remaineth: a Church crazed, or if you will broken quite in pieces, forlorn, misshapen, yet some Church. And his Reason, is my Text: because, Antichrist must sit in the Temple of God. Learned Zanchie: I Zanchius praesat. de natura Dei. acknowledge the Church of Rome (Nec potuit Satan, etc. Maugre the Devil's malice) for a true Church of Christ. His reason: because the Church of Rome holdeth the doctrine of truth concerning Christ, that he is the Redeemer, and shall be the judge of the world, baptising in the Name of the Father, of the Son, and of the holy Buchanus loc. 44. quaest. 5. Ghost. Buchane: Caetus Pontificiorum sunt Ecclesiae, sicut homo lepra, corrupt us, & ment captus, non desinit esse homo. The Frenzy maketh not a man cease to be a man: no more doth Heresy make Rome to cease to be a Church. Moreover, Hooker in Ab●k. 2. 4. 〈◊〉. 27. as the Frenzy, though itself take away the use of Reason, it doth notwithstanding prove them reasonable creatures which have it, because none can be frantic but men. So Antichristianitie being the bane and plain overthrow of Christianity, may nevertheless argue the Church wherein Antichrist doth sit, to be Christian. That Rex Iacobus oratione ad ordines Nou. 9 1605. pattern and Patron of learning, King james, confesseth Rome to be a Church, and concludeth from hence: because some in Rome may be saved. Charitable Hooker: although (saith Hooker in Hab. 1. ●. nu. 16, 17, & 25. he) the Church of Rome hath played the Harlot worse than ever did Israel: yet are they not, as now the Synagogue of the jews, which plainly deny Christ jesus, quite and clean excluded out of the Covenant. But as Samaria compared with Jerusalem, is termed Aholah, a Church or Tabernacle of her own: contrariwise, Jerusalem Ahol●bah, the resting place of the Lord. So whatsoever we term the Church of Rome, when we compare her with reformed Churches: still we put a difference, as then between Babylon and Samaria: so now between Rome and Heathenish assemblies. He doth render his Reason also: Bishop Andrew's Tort. prope sinem. B. Morton Apol. lib 4. ca 2. sect. 5 B. Abbot de Anti●b. lib. 3 nu. 4. Deane Whites Reply, pag. 49 Dr. Whites Defence, cap. 37. Dr. Whitak: Contr. 4. quaest. 5. cap. 3. Dr. Sharpe, sp●culo, c. 5. Dr Beard. cap. 4. num. 6. Answer to Fisher's Relation of the 3. conser. because Rome doth overthrow the foundation of Christianity, not directly, but by consequent only. In respect whereof we condemn it as Erroneous: although for holding the foundation, we do, and must hold them Christians. To the judgement of these sound Divines, subscribe many other, at this day famous in our generation? And I find this their opinion opposed by very few Reverend Authors: and for preserving of their reverence, I will suppress their Names, proceeding to the remnant of my arguments. The first, and foundation of all my arguments, is the argument drawn from the foundation. The Church of Rome doth hold the true foundation of Christianity: it is therefore a true Christian Church. As a man, is in the ship although tempests have torn away the Tackle, Pirates have shot the main Mast overboard, and they themselves have blown up the Deck: and nothing be remaining, but the Carine, the bulk, and very Carcase of the ship: and that also upon the point of sinking. Now the foundation of Christianity is twofold: fundamentum quo, & fundamentum quod, the foundation whereby a Christian doth know his salvation, and the foundation whereby he doth obtain it. Fundamentum quo, the fundamental Writings, which do declare the salvation of of Christians, are the Scriptures: in them we have eternal life, and they testify of Christ, joh. 5. 39 Fundamentum quod, the fundamental means, and cause, which hath purchased, and doth give it, is Christ. Christ is the Saviour of the world, joh. 4. 42. and other foundation can no man lay, 1 Cor. 3. 11. Both which foundations are held by the Church of Rome. The holy Scriptures they have, and acknowledge yea even in the Original. And Christ they confess to be the only Saviour of the world: joining nothing with Christ in the work of Redemption, but only in the Application thereof. Which although it be too much, yet it is not enough, to raze the Foundation. Till then, that the Papists do reject the Scriptures: or rather till they reject Christ: we must not exclude them from the Christian Church, because they yet do hold the Foundation of Christianity. I will recompense the length of this first argument, with the brevity of four following. Four ways in two words, will I plainly prove that The Church of Rome is a true Church. From the Professors, Pastors, Pattern and Property of a true Church. Their children we do baptise: and their men baptised, we do not rebaptise. I suppose we should make a question of the one, and no question of the other, if they were absolutely out of the Church. Let the Protestants grant that the Papists have true baptism: and the Papists will easily and truly infer, that then They are a true Church. The Papists have True Pastors. This is acknowledged Whitak. Contr. 4. cue▪ 5. c. 3. Mason de Ordin. minist. ca 12 by our Doctors, approved by our Practice, we do admit Proselyte Priests, and did (in the beginning of Queen Elizabeth's reign) desire Consecration of our Bishops, from theirs: and Luther himself was a Popish Priest. All these remain so without Iteration. But there are no true Pastors out of the true Church. Therefore, we granting them the one: we must yield them also the other. Suppose thirdly, that a Pagan should pursue a Papist unto death, eo nomine, only because he is a Christian. Can we deny such a man the glory of Martyrdom? yet this honour to be a Martyr, we all know to be proper to the Church. If therefore the Papists have true Martyrs, they are also a true Church. And for Examples, we may be sufficiently furnished out of the Scriptures. Israel, when the people did worship the calf, Exod. 32. 1. when they did burn incense to the brazen serpent, 2 King. 18. 4. when they bowed to Baal, 1 King. 19 18. when they burned incense to other Gods, 2 Kings 22. 17. yea when the Prophets did condemn them as the seed of a whore, Esa. 57 3. as wicked wretched miscreants, who had forsaken God, jer. 13, 11. and were of him forsaken, Isaiah 60. 15. Even then retaining the Law of God, and the holy seal of his covenant, they continued to be his visible Church. As hooker's Politic, lib. 3. sect. 1. profound Hooker speaketh acutely, God had his Church amongst them, not only because he had there thousands which did never bow their knees to Baal: but whose knees were bowed to Baal, even they also were the visible Church of God, 1 King. 18. 21. The Corinthians denied the Resurrection, 1 Cor. 15. 19 The Galathians admitted Circumcision, Gal. 5. 2. Thyatira suffered jezabel, Rev. 2. 20. Laodicea was lukewarm, Rev. 3. 16. Philadelphia had but a little strength, Rev. 3. 8. and Sardi was quite dead, Rev. 3. 1. yet were all these Churches. Nay it is the Temple of God, though the Throne of Antichrist be parched therein, 2 Thes. 2. 4. We cannot say more of Rome, than what is here said of these: that it is an Adulterous, Idolatrous fe●ble, Lukewarm, dead, generation of temporising Antichristian miscreants. Nor can we say less of Rome, than the holy Scripture doth here speak of these. Notwithstanding all this, because they retain the Law of God, and the seal of the covenant: because they retain the Scripture, and the Sacraments. Therefore The Church of Rome is a true Church of God. The Restrictions and Objections are of near affinity: unà ergo fidelià, I will handle them jointly. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this assertion doth place me as a soldier betwixt two armies ready to give the onset. Our friends force me out of their ranks, fearing me to be a Neuter, or rather a favourer of the Enemy. The Enemy advanceth himself to turn my weapons, upon our side. Some Protestants say I yield the enemy too much, and that which is too false also. Is it possible say they, that the self same man, should belong both to the Synagogue of Satan, and to the Church of jesus Christ? That Rome should be both Babel, and the church? Sub Ajacis clypeo: I will shield Hooker Polit. lib. 3. sect. 1. myself under the arm of that old soldier of jesus Christ, (who like an old soldier, was never sufficiently rewarded for his service to our true English, and truly Militant Church.) It is not possible that they should belong unto that church, which is the mystical body of Christ: because that body consisteth of none but true Israelits, true sons of Abraham, true Saints and servants of God. Howbeit, of the visible body, and Church of jesus Christ, these may be, and oftentimes are, in regard of the main parts of their outward Profession, who in regard of their inward disposition of mind, yea of external conversation, yea of some parts of their very profession, are most worthily hateful in the sight of God himself, and in the eyes of the sounder part of the visible Church most execrable. To his words let me add one. They think that my assertion doth put weapons into the hands of our Adversaries: but I know that their contradiction doth pluck the strongest weapon out of the hands of our own side. For it must follow inevitably: If Rome be no church, then is the Pope no Antichrist. Because the text doth teach us, that Antichrist must sit in the Temple of God. The Papists advance on the other side, as if they apprehended some great advantage by this assertion, as if by yielding them to be a true Church, we must submit ourselves to be schismatics. Bellarmine speaketh plainly, if Bell. de Po●●. Rom. lib. 3. ca 13. the Protestants confess that our church is a true church, then must they yield their church to be schismatical: because they have separated from us. But I). Smith more rhetorically: At Rich. Smit●●us de autho●e Protestantic● Religionis lib. 1. cap. 2. sect. 8. ● incredibile●● hominum impietatem: ut qui se Christianos' profitentur, audeant repudiare eam ecclesiam, quam fatentur esse adhuc in soedere Dei. And again, Atque ● prodigiosam caecitatem! ut non videant, quod dum fatentur Romanam Ecclesiam, esse ecclesiam Dei, & sponsam Christi, fatentur suam esse synagogam Antichristi, & scortum satanae. That is, O incredible wickedness, that those who profess themselves to be Christians, will forsake them whom they confess to be the Church of Christ! O incomparable blindness, that they see not, that by granting the Roman church to be the church of God, and the spouse of Christ, they yield themselves, the reformed church, to be the synagogue of Antichrist, and strumpet of satan. And the whole Army of the Papists swarm after their Leaders in this pursuit, presuming that we must either fly or yield, if we give them this ground: that the church of Rome is a true Church: and thence are they ready to cry Victoria. At ne sit Encomium ante victoriam: let not Bell. de d● Eccles. milit. cap. 4. sect. Resp. vari●●. him boast who putteth on his armour, as he may who doth put it off. To Bellarmine, I shape an answer in his own syllables: we affirm the Roman to be a true church, not simpliciter, but secundum quid: not absolutely, but in some respect: in which respect, we do separate from it, and not simply. Simple therefore is their reason, thence to infer: therefore, our separation is schismatical. To D. Smith, and all the rest, we say, we do grant them, all those glorious titles: but as so many testimonies, to witness their graceless wickedness so to abuse them. We grant the Roman to be a true Church, to be the Church of Christ, to be the spouse of Christ, and to be of the body of Christ. We grant it to hold the foundation of faith, and to have the scriptures, sacraments, etc. And what of all this? Reatus impij, est nomen pium, saith one out of Salvianus: godly Names do not justify godless Hooker in Hab. 1. 4. nu. 7. men. We are but upbraided when we are honoured with names and Titles, when our lives and manners are not suitable. judas was an Apostle, and a Traitor too: but the more wretched Traitor, because an Apostle. And so the Pope is (saith he) The Vicar of Christ, and an Enemy: but the more dangerous and devilish Enemy, because the Vicar of Christ. In particular: We grant, that Rome is a true Church, but in regard of the verity of the Essence, not of the Doctrine thereof: this is corrupt and full of pollutions. We grant it to be the Church of God: so much also, we grant to the jacobites, Muscovites, Arians, and Nestorians. Yet I suppose that none dare hazard themselves to live in these congregations, who have any care of their safety, soul's health, or eternal salvation. We grant Rome to be the spouse of Christ: but quoad externam Professionem, not quoad internam fidem: in respect of their outward profession, not of their inward affections, no nor of their actions neither. We grant that they are of the Body of Christ: his body visible, no● mystical. And so may a Legion of Devils also incarnated be, if they will profess the name of Christ, and be admitted by the baptism of Christ. We grant they hold the Foundation, but is there nothing dangerous, nor damnable, but only to overthrow the Foundation of Christianity? Have they no● beside, dangerous and damnable Errors, Heresies, and Idolatries? Moreover they Answer to Fishe●● Relation of t●● 3. 〈…〉. ●8. have Errors, which do weaken the Foundation, saith the learned Author of that laboured appendix. They have Errors fundamental, reductiuè, by a reducement: if they which embrace them, do pertinaciously adhere unto them, and have sufficient means to be better Deane White Ibid. pag. 71. informed. Saith the Champion of our Church. And sinally, their errors (as that of justification) Hooker in Hab. 1. 4. do overthrow the very foundation, by consequent, saith impartial Hooker. Lastly, they have the Scriptures, and Sacraments, lawful Ministers, and a lawful Ministry, etc. actually in themselves, and effectually unto others: but not so to themselves. Notum est Cives malae civitatis, administrare quosdam actus bonae civitatis: it is manifest that the Burghers of Babylon, do administer some functions of Jerusalem: and with effect too. They can hue out an Ark for others, though themselves be drowned in the Deluge. And for all this, is it not lawful to separate from Rome? We accounted our common Citizens frantic, because they reviled, and railed at such as fled from the infection. Certainly the Papists are possessed with a more spiritual frenzy and infection. At ● incredibilem impietatem! Atque ô prodigiosum caecitatem! O incredible wickedness and incomparable blindness, that those who see the Scriptures, should be so seduced by strong delusion to believe a Lie! That those who say they are the Church of God, and spouse of Christ, should be indeed the Synagogue of Antichrist, and the strumpet of Satan. I conclude, and let any Papist brag, or any others upbraid, what they can collect out of this conclusion, The Church of Rome is a true Church. And the Pope of Rome is that false Antichrist, who doth erect his seat therein: by most foul usurpation. He shall sit in the Temple, saith my Text. I have done this Digression, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it may be some will condemn, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an overlong, and impertinent Parenthesis. But I conceive it very needful, if it were only for this: to imply an Item to our own Zelotes, that (transported with a strong affection, and weak judgement) they do not thrust the Papists further from Christ: when as (Christ knoweth) they are too fare off, from him already. I return to the remnant of my Text; ye have heard the explication, what this Temple is, even the very Church of Christ. Now shall ye hear the Application: Where this Temple is; We use plain words, in a plain cause: the Church of Rome is the seat of Antichrist. Now the Church of Rome hath two parts: commonly called Curia Romana, & Ecclesia Romana, the part ruled, and the part ruling. The part ruled, are those particular Churches which profess the Romish Religion, as Spain, France, Polon●●, etc. The part ruling, is the City, or Court of Rome. I say therefore that Antichrist doth sit in all the Romish Church: but (to speak in the phrase of Suarez) collocavit Thronum suum, & regalem Curiam imperij Suarez Apolog. lib. 5. cap. 15. nu. 1. & 2. sui in urbe, he hath seated his Throne, and settled his royal Court in that City. This will I prove by three arguments, drawn from the situation, and domination of Rome: and thirdly from the Assimulation, betwixt Rome and Babylon. The Velites shall give the onset: I will propound their own argument, as a preamble to our (more ) proofs, Dan. 11. 45. He shall plant the Tabernacle of his royal Palace between the Seas. Now although we know that this Prophecy speaketh literally of Antiochus, and of Antichrist only Anagogically, of whom Antiochus was a Type: Yet because the Papists do expound it literally of Antichrist, against them we retort it, as a true property, and strong probability, that Rome is the seat of Antichrist, because it is seated between two seas, the Tyrrhene, and the Adriatic, according to this Prophecy of Dan. 11. 45. I proceed to our own proofs. First from the situation, Babylon is seated on seven hills, Rev. 17. 9 and so is Rome situated also, no City under the cope, to be compared to it in that kind. So is it termed by Tertullian, and Tertul. Apol. cap. 35. Dionies. Halicar. lib. 4. Plin. lib. 3. ca 5. Sibylla lib. 2. so was it founded by Servius Tullius, the last King of the Romans. Hence also the Latins gave it the surname of Septicollis, that is, the seven hilled City: and the Grecians called it in the same signification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common epithet of the Poets, and almost the burden of their Poems. Dumque suis victrix, septem de montibus orbem, Ovid. de Trist. lib. 1. Eclog. 4. Propert. Eclog. 10. Virgil. G●o●●▪ 2. Prospiciet domitum, Martia Roma, legar. Septem urbs alta jugis, toti quae praesidet orbi. Scilicet & rerum facta est pulcherrima Roma. Septem quae una sibi muro circumdedit arces. Varro mentioneth a Feast, called septimontium, Varro de Ling. Latin. lib. 5. as it were, dedicated, to celebrate a City seated on seven hills, and their Names are famously known throughout the world, Calius, Exquilinus, Palatinus, Viminalis, Quirinalis, Aventinus, Capitolinus. All Dounam: Der. Epis. de Antich. part 1. lib. 1. c. 2. these at this day, are within the Walls of the City, though decayed in the number of houses, yet still beautified with many Churches, Monasteries, and other goodly buildings. Moreover on the first, the hill Coelius, at this day standeth the Laterane Palace and Church. Which diverse Popes have consumed to be Constitut. Rom. Pont. pag. 11. 454. 618. the Head church of all the churches in the world: as Gregory 11. Pius 4. and Pius 5. If any except that these Hills are to be taken metaphorically; I answer, here can be no metaphor: because it is an interpretation of an Angel, expounding the seven heads to signify seven mountains. Now interpretat●●●s must be plain, not metaphorical. Plain therefore it is, that Rome is seated on seven hills: the very situation of the very seat of Antichrist. Secondly, that City, which in S. john's time did reign over the kingdoms of the earth, is Babylon, the seat of Antichrist, Revel. 17. 18. But Rome is that City which in S. john's time did reign over the Kingdoms of the earth: Toti quae praesidet orbi: Therefore Rome is Babylon, the seat of Antichrist. And aptly may it be termed Babylon; because it is the manner of Kingdoms to title themselves from the first notable persons which did erect their State: as the Roman Emperors were called Caesar's, from the first, julius Caesar. And Rome was so named from Romulus. So let the Romans reflect a little further backward: because they have achieved the Babylonian Monarchy: from the first, this last Monarch, Rome, may be termed Babylon. Lastly, Rome and Babylon concur in many resemblances, without any constrained comparison. Babylon in the Scriptures is taken 3 ways. First Literally, for Babylon in Chaldea, the Metropolis of the Assyrian Empire, 2 Reg. 24. 10. Secondly Literally, for Babylon in Egypt, since called Babylis, or Cairo: of which some understand 1 Pet. 5. 13. Thirdly Mystically, for the City of Antichrist, Revel. 17. 5. of which the first was a type: and this is our assertion: that Rome is mystical Babylon. Rome resembleth the old Babylon in four particulars. First, the old Babylon was a work begun by seventy Families, which schismed from Shem: but God was in Shems Tents. So, Babylon mystical, the Roman Church, hath made a schism from the pure Church of the primitive times. And we hope that God doth dwell in our Tents, who retain the Apostolical truth. Secondly, Nimrod (by interpretation an Apostate, or a Rebel) was the Head of old Babylon: so, the Pope, the Apostate, it the Head of Rome. Thirdly, as Rome was given by the Emperors Otho Frigensis Chro. 7. 3. P●●kins Probl. pag. 581. of Christendom to the Pope, our chief Christian Bishop: so the Persian Kings granted Babylon unto their High Priest. And the Persian translating the seat of his Kingdom from Babylon to Ecbatan, held nothing at Babylon, but the bare name of an Empire: So our Emperor removing from Rome to Aquisgrave, hath nothing remaining but the title, only that he is called the Roman Emperor. Fourthly, Babylon was a City where the Church of the jews were captive. And a great part of the Christian Church is, and a greater was captive in Rome also. To these four I may add a fift parallel out of Bellarmine. One thousand, one hundred, threescore, and four Bell. de Pont. Rom. lib. 3. c. 5. years, after the building of Babylon it was sacked: so in the same number, 1164 years after the building thereof, was Rome taken by the Goths. This Parallel, like Pharaohs dream (to show the certainty thereof) shall be doubled. To those five, I will add five other, issuing out of the bowels of my text: Which will accord Rome & Babylon in an evident & natural congruity. Arrogance, Violence, Improbity, Idolatry, Hi●gons. Mist. Bebyl Serm. 1. Inquis. 2. & Cruelty: non ovum ovo similius: are so suitable to both Rome and Babylon, that they seem to be a brace of Menechmies. It must be a sharp eye which can be able to distinguish them. First, in this verse, Antichrist is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that doth exalt himself, behold his pride and arrogance. Secondly, the object is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above all that is called God, or worshipped: that is, Kings or Emperors: a violent intrusion upon Authority and Majesty. Thirdly, for his Improbity, and wicked conditions: he is called the Man of sin. Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the deceivableness of unrighteousness, in the 10 verse, is expounded to be Idolatry. Fiftly, to signify his destroying Cruelty, the Lord of Rome is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the son of perdition. And so doth Saint Paul imply the entire parallel betwixt Rome and Babylon. 1. Babylon indeed was proud: but Rome hath imitated their pride, and fare exceeded their copy. Is not this great Babel, which I have built for the house of my Kingdom, by the might of my power, and for the honour of my Majesty? Dan. 4. 30. This was the arrogant ostentation of Nebuchad●ezzar. But can all the Babylonish Chronicles yield precedents for our Romish insolences? King Henry 2 of England, did kiss the knee of the Pope's Legate. King Charles 8 of France did kiss the feet of the Pope. Henry 6 the Emperor did suffer his Diadem to be put on by the feet of the Pope. Henry 4 Emperor, did wait , in winter, at the gates of the Pope. And Frederick Barbarossa, that brave Emperor, had his noble neck trampled on by the proud foot of an insulting Pope. We may give the Pope the title of Tarquin, Superbus: or call him Lucifer rather. None but Hell can match Rome for pride. Proud Babel must yield the precedence to her younger sister. 2. Violence, or an unjust intrusion upon other Prince's dominions, is the second part of the parallel. Babylon indeed was an intolerable intruder upon Tirus, Ez. 29. 18. upon Israel, jer. 25. 9 and finally upon the Universe, till he became Monarch of the Universal World. The Ecumenical Bishop hath been no dullard to practise the like violent usurpations. A●or. Ius●it. Moral. ●art. 2. lib. 4. cap. 20. Rome did Gregory 2 wrist from the Emperor Leo, whereof he was a subject, by excommunicating his Sovereign, and assoiling the subjects, he became the Sovereign. Acquainted with intrusion, he exercised extrusion also. The Pope exposed Naples to the Duke of Anjou, and Navarre to the King of Spain. Boniface 8 gave France from Philip the Fair, to Albertus' king of the Romans. And Gregory 7 beat Henry 4 out of the Empire, by the hands of Henry 5, his own son. Yea Christendom is too narrow a Nest for this towering Bird of prey: America also must be usurped, and violently detained Francis Lopez Hist. Ind. c. 19 from his donation. But I need not travel so fare: we have domestical witnesses enough. Besides his pretences to Scotland and Ireland; from King john he detained the Crown of England in the hands of his Legate five days. Henry 3 thence he termed his Vassal. Henry 8, by a Papal process from Paris was Matth. Paris. pag 844. deprived of his Kingdom. And because one attempt against the Father succeeded not: he twice deposed his Daughter. First Pius 5, anno Regni 13. next Sixtus 5, somewhat before 1588.: but God be blessed, both wanted their success against our blessed Queen Elizabeth of immortal memory. Yet the effect of those violent assays have made our Western Princes so miserable, that they must either wear the yoke of Rome to their dishonour, or cast it off to their danger. 3. For Improbity of life, or lewd corruptions of their conversations. The old Babylonians were like the old covetous persons mentioned by Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she would not be cured, jer. 51. 9 Yet hath Rome justified Babylon (as Jerusalem did Samaria, Ezech. 16.) in all her abominations. The abominable lives of Popes I pass, (although I know the Church of Rome may make use of that phrase of the Child, 2 King. 4. 19 My head, my head) only I would persuade impartial persons to peruse Platina and other popish Authors, concerning those very Popes, whom Bellarmine himself doth name as parum probi, but somewhat faulty: to Bell. Praes. de Sum. Pontif. wit, Stephanus 6, Leo 5, Christophorus 1, johannes 12, and Alexander 6. But for the whole body of their Church ●nd City, it is wholly polluted: that it meriteth the name, not of Babylon only, but of Egypt, and Sodom also, Revel. 11. 8. Let their own Writers testify this truth. In Rome (saith Espencaeus) there is such Espenc. in Titum cap. 1. licence for sinning, and such impudence in sinning: Talis, & tanta, ut nemo credat, nisi qui viderit, neget nemo, nisi qui non viderit: None would believe it, but such as have seen it, none deny it, but such as have not seen it. Platina doth second him: There is (saith he) such covetousness, lust, ambition, pride, ignorance, hypocrisy, and universal corruption of manners, in both the Laity and Clergy: vix apud Deum locum misericordiae nobis reliquerunt: that we can hardly hope for any mercy from the hands of the Almighty. And to show that there is such a thing in the world as may be called the Whore of Babylon, at one time in Rome there Stavislaus de lege Coel. b. were five and forty thousand strumpets, which did pay tribute to his Holiness. Yea, they declare their sin as Sodom did, they hide it not. Isay 3. 9 Bellarmine doth avouch it, that the Magistrate doth not offend, Si meritricibus certum locum urbis incolendum attribuit: if he give leave to whores to dwell in the City: quamvis certò sciat eo loco eas non bene usuras: although he know they will abuse those dwellings. He may permit (saith he) minus malum, ut majora impediantur: a small evil, that a greater may be prevented. A practice and patronage besitting the majesty of great Babel. 4. We can, and do challenge Rome to imitate and equal Babylon in manifold Idolatry. For the worshipping of pure, yea impure creatures: both true Saints, and other sinful persons, fare from sanctification: for the worshipping of Images: for worshipping of a piece of wood, the Cross: for the worshipping of a piece of bread, the Host: yea, for worshipping of Non ens, fabulous fictions, which were never extant since the Creation. But I will only instance in a precedent of most gross Idolatry, which the Ignorant may discern, and most learned be never able (without Sophistry) to descend. Those who worship Images of silver and gold, the work of men's hands, which have eyes and see not, etc. worship the idols of the Heathen, Psal. 135. 15. But Rome doth worship Images of silver and gold, the work of men's hands, which have eyes and see not, and ears and hear not, etc. Therefore, Rome doth worship the Idols of the Heathen. And therein is like Babylon. 5. Incomparable cruelty is the fist part of this comparison. Of literal Babylon, History doth tell us that it was most cruel: and of mystical Babylon, Prophecy doth tell us, that it was, is, and ever shall be, as cruel: What a bloody race there was of Babylonish Princes, that of Thomyris will teach us concerning one of them: when she had ducked the head of Cyrus Iust. Hist. lib. 2. in a vessel of man's blood, Satia, inquit, te sanguine quem sitisti, cujusque semper insatiabilis fu●st●: Cyrus was insatiable in his appetite to blood. We may suppose the same of that whole bloody generation of the old Babylon. Neither is the New Babylon free from that dropsy: She is drunk with the blood of Saints: Revel. 17. 6. and if we look on Calabria, Languedoc, Provence, Bohemia, Hungary, and Spain; where the Protestants have been persecuted, and whence they have been extirpated, our eyes (without the interposition of any Red Glass, or other artificial medium) would apprehend those Countries to be (like the Egyptian Rivers, Exod. 7. 21.) all blood. If we review the Resolutions of the Spanish and English, and the Executions of the French: the Armada, Powder plot, and miserable Massacres. But of all, if the Inquisition (which is now like the son of Croesus, tongue-tied,) would utter, A●● G●llius lib. 5. cap 9 how many Lambs have had their throats cut in that secret shambles: We should see so much, that it would compel us to speak as much to Rome, as Zipporah did to Moses, Exod. 4. 25. Surely a bloody city art thou unto us: and therein also like old Babylon. But what need we contend for arguments, when our adversaries grant the conclusion. That Rome is Babylon, and so consequently the seat of Antichrist; it is plainly confessed by many of the most learned Papists. This is the Suarez Apol. lib. 5. 6. 7. nu. 8. assertion of Victorinus, Andreas, Ribera, Viegas, also Bellarmine de Sum. Pontif. lib. 3. ca 13. Sanders de Vis. Monarchia lib. 8. cap. 8. and many others. Roma à johanne saepius v●catur Babylon, saith Lessius. Si aeutem (saith Suarez) If Lessius de Ant-Dem. 12. Suarez Apol. lib. 5. c. 7. nu. 8. Malvenda de Antich. lib. 4. c. 4 by Babylon we understand any particular City, it can be no other than Rome. Nay, saith Malvenda, since S. john Revel. 17. 18. doth call Babylon the Great City which reigneth over the Kings of the earth: this (saith he) is as plain as if one should veluti digit● Romanam Vrbem demonstrare, with his very finger point at the city of Rome. Thus fare then we concur: that Rome in the Revelation is meant by Babylon: and that Rome or Babylon is the seat of Antichrist. But they qualify this grant with a distinction. Suarez Apolog. lib. 5. 6. 7. nu. 8. It may be (say they) Rome is Babylon, and shall be the seat of Antichrist: but this must be understood de Roma ethnica, non religiosa: of Rome under the Pagans, and not of Rome under the Pope. A childish evasion, not worthy a consutation. It must be Rome Christian, as it appeareth from a double departure. The first of Babylon from the Church, Revel. 17. 1. Babylon is called an Whore, which doth presuppose Apostasy: and an Apostasy is peculiar unto Christians, no way pertaining unto Pagans. The second departure, is of the Church from Babylon: Rev. 18. 4. Exite, Come out of her my people. Now we know that many of God's people did remain in old Rome, who would have made some scruple to reside in Babylon. Again, S. Paul saith, that the Temple of God is the seat of Antichrist: But Rome Heathen is not the Temple of God: Therefore, Rome Heathen is not (Babylon or) the seat of Antichrist. Let us try this distinction a little further: and we shall discover it to be mere dross. Thus we object: Rome is Babylon, or the seat of Antichrist. They grant it: but distinguish betwixt Rome Heathen, and Christian. As if they should say, Indeed Rome is the seat of Antichrist: but Rome, as it was, or shall be under the Pagans, and not as it is under the Pope. So we dispute of the Place, and they distinguish of the Time: whereby they yield the Cause, that in regard of the Place Rome is the Seat of Antichrist. But for the Time: that is another property, which I will handle in another place. For this, it is sufficient that Rome is the place of Antichrist. Since therefore Rome doth stand on seven hills: since it did reign over the Kings of the earth: since it is aptly resembled to old Babylon: and since it doth usurp the Temple of God, claiming itself to be the Principal, yea the whole Church of Christ▪ I conclude, Rome is Babylon, the City, the Court, and Seat of Antichrist. And is Rome Babylon? Now me thinks I hear that voice from heaven, Revel. ●8. 4. Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Babylon will bring sin to your souls, plagues to your bodies, perdition unto both. Let us therefore come out of Babylon: let us therefore ke●pe out of Babylon. Saint john did run out of the bath from Cerynthus, for fear he should have been buried in it. And Lot was haled out of Sodom, for fear he should have been burned with it. But Babel is worse than Cerynthus his bath, worse than Sodom: we shall be burned, we shall be buried in destruction, if once we be bewitched with that Babylonish sorcery, Popery. Yea the seat of Babel, is like the Furnace of Babel, it will destroy those who come but near it. And Popery is like a Whirlpool, it will swallow those who come but within the brink thereof. Let us therefore Come out of Babylon, and keep us fare from the deceits of Popery. I say not, Trade not with them, Eat not with them, Company not with them: I say not this; yet Modicum non nocet: Si non sumatur. A little Acquaintance with Popish People will do little harm: if we entertain no acquaintance with any Papists at all. This I say, Beware of Babylon, and her papistical instruments. Keep your Children from them, keep your Servants from them, keep your Persons from them: But above all, keep your Hearts and Affections from them. Now the God of Jerusalem keep you from the Man of Babylon ● that he may never prevail upon your Persons, upon your Friends, upon your Children, upon your Servants, nor upon any thing which appertaineth unto you. Amen. SERMON VIII. 2 THESS. 2. 3, & 4. Who exalteth himself above all that is called God, or that is worshipped. Antichrist shall not exalt himself above the true God. The Pope doth: and above all that is worshipped. The Pope's Ambition. The Pope exalteth himself above Kings. Above the Emperors. Papists are Traitors. THis branch of this verse containeth the first property of Antichrist: concerning the exposition whereof, there is a great breach betwixt us and the Papists. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, Bellarm. Apolog. cap. 9 extollit se Antichristus supra omnem Deum, qui dicitur Deus, sive per essentiam, sive per participationem, sive falsum, sive verum, saith Bellarmine: That is, Antichrist shall exalt himself above all that is called God, either by Essence, or by Participation: be he a true, or a false god. Sive Suarez Apol. lib. 5. 6. 17. nu. 7. vere, sive falso, sive metaphorice: be he a true, false, or metaphorical god, such as Princes are said to be, saith Suarez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra omne quod colitur, sive superstitiose, sive religiose: either religiously, or superstitiously, saith the same Suarez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verbum extollendi Suarez Apol. lib. 5. c. 17. nu. 11 significat excessum, arrogantiam, & usurpationem: by exalting is meant an excessive arrogant usurpation, over God, and all things belonging to God. According unto which our English Rhemists seem to state the question and controversy Rhemists in 2 Thess. 2. 4. Sect. 11. betwixt us. Who exalteth himself above all that is called God, or that is worshipped. That is, Antichrist shall abolish all religion of the jews, Gentiles, and Christians: and shall suffer none (no not God) but himself to be worshipped alone. A most grossly absurd exposition: as it may be made manifest four ways. First it contradicteth reason: in reason, if a seducer should plainly profess and proclaim himself to be greater than God, would any be so stupid and senseless to be seduced by him? If a mortal wretch should exalt himself above the great and true God: men would rather deride him for his folly, imprison him for his frenzy, and stone him for his blasphemy▪ than to follow such a foolish, frantic, and blasphemous Impostor. Secondly, it doth contradict his name, who is named Antichristus, that is, The Adversary of Christ; and not Antitheus, that is, the Adversary of God, which should be his proper name, if directly or expressly to exalt himself above the true God, were his true property. Thirdly, this is contrary to their own popish positions. Antichrist (say the Papists) shall be a jew: how then shall he abolish the jewish religion? Again, they affirm that he shall be a Magician, and that he shall worship the Devil. Therefore Antichrist shall not exalt himself (supra omnem Deum) above every God, not above the god of this world. And finally, this interpretation is contrary to this very Text. The superlative of all his excessive properties is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he shall rule as God, and show that he is God: this is the height of his audacious, incomparable arrogance: but that incredible, impossible, unlimited insolence, that a man shall exalt himself above God, we must leave this as a frenzy and fiction, to wave the imputation of other frantic and fabulous paradoxes, which they are unwilling to acknowledge, much less to reclaim. Having rejected their exposition, we proceed to our own. Above all that is called God: in the original some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above every thing which is called God: and others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above every person which is called God. The first reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the error of the Printer, contrary to the most Greek copies, as it is acknowledged by M. Beza himself. With the warrant Beza in ● Th●s. 2. 4. therefore of the most copies, we follow the latter reading, and the interpretation of our late Sovereign, now with God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rex Iacobus Praemonit. the persons whom the Scriptures do call Gods, are Princes and Magistrates, Psal. 82. 6. Dixi Dij estis, I have called you Gods. Which exposition is affirmed by a learned French Bishop, Pater omnium Deus d●citur, & est: at Iren●●s lib 3. cap. 6. non super hunc extolletur Antichrist us, sed super eos qui dicuntur quidem, sed non sunt dij: The Father of all things (saith he) is called God, and is God: but Antichrist shall not exalt himself above him; but above them who indeed are called gods, but are not in deed. Which Exposition is also confirmed by as learned an English Bishop: Ecqua nervosior consequentia, quam ut dicantur Andrew's Apol. cap. 9 Dij ab Apostolo, quos Deus ipse dixit d●os in Psalmo? Can there be a more strong consequence than to collect that those are called Gods by Saint Paul in this Text, whom God himself doth call gods in the Psalms? And if the Apostle had not alluded unto some whom the Scripture doth call gods, he might with like facility have written, that Antichrist should exalt himself (supra omne quod est, vel saltem supra omne quod vel est, vel dicitur Deus) above all that is, or at least above all that either is, or that is called God. Here then S. Paul saith not, that Antichrist shall exalt himself above all that is God, (to wit, by nature) but above all which is called God, (to wit, in title:) which is proper unto Kings. The meaning of the first member of this distribution, is this: Antichrist shall exalt himself above all that is called God, that is, above all Kings and Princes. The second member is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that is worshipped: which indeed doth signify, quod colitur, the object of any kind of worship or thing worshipped: as Altars, Idols, etc. as it is rightly rendered by Bellarmine out of the Acts Bell. de Pont. Rom. 314. 17. 23. and Wisdom 15. 17. This acception of the word, though it be true, yet it is improper to this place: because the letter doth run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supra omnem qui dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above every person, not above every thing which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in the text, I take to be a synonimas, signifying the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 25, of the Acts, 21, and 25. where it is expounded Augustus. The sense being that Antichrist shall exalt himself above the Emperor. For he speaketh of such an exaltation, whereby Antichrist should be revealed: as he was to be hindered for a time by the Roman Emperor. The sense of all is this: Antichrist exalteth himself above all that is called God, or that is worshipped: that is, Antichrist doth exalt himself above all Kings and above all Emperors. Such an one is the Pope: if there ever was, is, or shall be such an one under Heaven. But in so plain a cause, to deal freely with them: This sense I say is true: yet their own interpretation may exactly be fitted to the Pope. First, take the name of God metaphorically, for Bishops and Kings. The Pope is avouched by all Papists, to be Episcopus Oecumenicus, the universal bishop of the World: and by some to be solus Episcopus, the Only bishop. And Suarez Apolog. li. 5. ca 17. nu. 12 his authority over Kings and Emperors, Suarez calleth jus suum, his right and proper endowment. For false Gods those of the Heathen had power limited: the Pope unlimited. With them Neptune ruled the Sea, Ceres the Earth, jupiter Heaven, and Pluto Hell. But the Pope hath three Crowns, to show his power in three places: in Heaven, Earth and Hell. And for the true God: no Power can dispense with any Law, but the same, or a greater authority. Now the Pope doth dispense with the Scripture of God▪ therefore he exalteth himself above God. Again, whilst the Pope doth make that to be lawful, which God hath made unlawful: as the exemption of Clerks from their Sovereign, Rom. 13. 4. and those things to be unlawful, which God hath made to be lawful, as the exception of Clerks from marriage, Heb. 13. 4. But principally whilst he doth make the whole State of Religion to depend upon the Oracle of his resolution: hereby he doth exalt himself, above God himself. Thus the Pope doth exalt himself above all that is called God, metaphorically, falsely, or truly: that is, above Kings, Bishops, Idols, or the Author of the Scripture. And thus fare from their own Popish premises, we may conclude: that the Pope is The Antichrist. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or things worshipped in the Roman Church, are these five: the Saints, Angels, Altar, Cross, and Host: Above all which, all men know, that the Pope doth exalt himself. He showeth himself superior to Bell. de Sanct● Beat. cap 8. the Saints, quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in regard of their Canonization: he doth Canonize, or make men departed to be Saints, and to be worshipped. Where the argument of Athanasius is strong Athanasius Ora. contra Gentes 〈◊〉 ●. col. 9 and evident: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Efficiens, effecto melius esse oportet, the maker must be more excellent than the work of his hands. The Angels are commanded by the Pope, Corn. Agr●p. de vanit sci●●t. cap. 61. (Clemens 6) to take such souls as died by the way, going to the jubilee, out of Purgatory, and to carry them immediately into Heaven. This he commanded: and this commandment, is an argument, that the Pope doth exalt himself above Angels: yea that he doth show himself to be God. For by this very argument doth Saint Paul prove, Christ to be God: because he Sacrar. Cerem. lib. 1. fol. 16. is above the Angels, Heb. 1. 4, & 5. Thirdly, the Pope's Throne, is placed above God's Altar: Argue from the thing to the persons: and we shall finde them not much inferior, to any thing which is worshipped. Fourthly, the Cross is laid at the Pope's feet: evidence enough, that he doth exalt himself above it. And finally, in his solemn Processions, the Host (that is to them Christ, God) is carried on an Horse, but the Pope on men's shoulders. But to bring all within the infinite orb of his unlimited Arrogance: Tibi genua ●urventur, Aug. Triumph. Epist. Ded. ad joh. 22. caelestium, terrestrium, & inferorum: To the Pope every knee shall bow, of things in Heaven, and things in earth, and things under the earth, saith their Augustine de Ancona. And I think Saint Paul could say not much more of our Saviour Christ, Phil. 2. 10. The Pope therefore doth honour himself, above the Saints, Angels, Altars, Cross, and the Host. In their own sense: He exalteth himself above all that is worshipped. I do not then decline their own interpretation: that Antichrist doth exalt himself above the very God in some sense. But I defer that Property, unto his proper place, the third point: where I must show, that Antichrist doth show himself, that he is God. In the mean time: ex ungue Leonem, you may guess by this, who it is, which doth exalt himself above all that is called God, or that is worshipped. Even by their own interpretation. But to insist more particularly, upon the proper meaning of the words, Three points I propose to pass through: the Act, who exalteth himself: exercised on a Double object, above all that is called God, or that is worshipped: that is, above all Kings and Emperors. The Act, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who exalteth himself; is an incomparable ambition: which is incomparably, in the Pope, and Papacy. For the Pope was first a Bishop, over many Priests, in one City. Secondly, a Metropolitan over many Bishops, in one Province. Thirdly, the Pope was a Patriarch over many Metropolitans, in one Diocese: (for amongst the Romans, there were seven Provinces in one Diocese.) Fourthly, he usurped the title of Oecumenicus, to be the universal Bishop of the whole world. Fiftly, he is styled Laynez Iesui●● Trent. Hist. lib. 7. 610. Trent Hist. li. 7. pag. 655. solus Pastor, the only shepherd, or Bishop. And finally, that Pius Pope, the fourth of that name, in the year 1563, signified to the Council of Trent, by his Legates, that he was the Master of all Christendom. Pretty steps of ambitious encroaching: and yet here is not the height of his ambition. The Tower of Babel must touch the Heavens: the Pope doth exalt himself yet farther. To which purpose Marta, doth expound, Tortura Torti pag. 177. that saying of the Psalmist very laudably, Psal. 8. 6, & 7. Thou hast put under his feet, oves & boves: that is, under the feet of the Pope, Christianos', & Saracenos: all Christians and Saracens, saith that Gloss of Orleans. For, For every Extrav. de Major & Obedient. tit. ●. humane Creature, to be subject to the Pope, omnino sit de necessitate salutis, it is necessary to their salvation, saith the popish extravagant. In the year 1585. in the yeeld-Hall of St. Domingo in India, our English observed the Spanish Cambden ●nno 1585. Arms: under which was planted a Globe or Map of the whole world, and on it the picture of an Horse Prancing and spreading his fore-feets beyond the verge of the Globe, or compass of the world, with this inscription, Non sufficit Orbis, i. the world is too little for me. An exact emblem of the Pope's insatiable ambition, non sufficit orbis, all the world is too Antonin sumnia 1. Dist. 22. cap. 5. little for him; whereof his own Antoninus giveth an ample testimony, expounding the following verses of the forenamed Psalm, Thou Psal 8. 7, & 8. hast put under the Pope's feet, the beasts of the field, that is, all men: the Fowls of the Air, that is, the Angels: and the Fishes of the Sea, that is, a●imas in Purgatorio, the Souls in Purgatory. So Heaven, Earth, and Hell: Men, Angels, and the Spirits, must all be subject to his Holiness, if holy Antonine may be believed. But durst ever man imagine, that any man durst usurp upon Christ's own Peculiar, Matth. 28. Sacrar. Cerem. lib. 1. sect. 7. c. 6. 18. Omnis potestas, all Power is given me in Heaven, and in Earth? Yet this was the saying of Sixtus Quartus, in the solemnity of his sacred Ceremonies. Add, that their whole endeavour is only to support this Papal Omnipotence: and that the other points of controversy concerning religion, are but only Pretences. To that purpose, Trent. Hist. li. 1. pag. 94. consider that anno 1541. at the Diet of Ratisbon, Paul 3, sent his Legate jasper Cardinal Contarine, with all manner of power, to agree with the Protestants, provided that they did not deny the Principles, that is, the Primacy of the Apostolic See, etc. Pius 4, did offer the Cambd. Annal. anno 1 560. p. 59 same to England, by Parpalias' Abbot of St. Saviour's. And Pope Paul 4, did tender unto Tort. Torti pag. 142. Queen Elizabeth leave and liberty to use all the points of Religion, as we then did, and now do enjoy them, Modo in Primatum ipsius, consentire vellet●● only, if she would give place to his Primacy. Consonant to which, is Trent. Hist. lib. 2. pag. 164. that Caveat which Paul 3, gave to his Legates at the Council of Trent, that they should by no means permit the Pope's authority to be disputed of. Thus the main drift of the Pope is, to advance the Papacy. I may therefore advance him to one Title more; He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that advanceth himself, more than all the world beside. The Act, we find apparent; that the Pope doth exalt himself. The object followeth to be inquired after: over whom doth he exalt himself? Over all, but first, over Kings: in the phrase of my Text, above all that is called God. Concerning which consider we, their Positions, and their Practice. Their Positions, I think none can deliver more truly, than their most learned Cardinal Bellarmine. Who doth plainly profess, both what authority the Pope doth take from Princes: and also what authority he doth exercise upon Princes. Which is exaltation enough above Kings, and all that is worshipped. We say Bell. de Pont. Rom. lib 2. c. 26. (saith Bellarmine) that the Pope cannot be judged; by any Prince or Prelate on the earth ● neque ab omnibus simul in concilio congregatis, no not by all the Princes, & Prelates in the world, though in a Council. Asserimus, it is our position (saith Bell. lib. 5. cap. 6. initio. he again) that although the Pope hath no mere temporal power, yet in ordine ad bonum spirituale, for a spiritual purpose, he hath Power disponendi de temporalibus omnium Christianorun, to dispose of the temporals of all Christian persons. And that we may not mistake him: let Bellarmine express his own meaning: Potest mutare regna, & uni auferre, ac alteri confer: the Pope (saith he) hath power to dispose Bell. de Pont. Ro. lib 5. cap. 6. versi●a sinem. of Kingdoms, to give them to some, and to take them away from others. Or let a Pope confirm the position of their Cardinal. Nos Dominus inter Principes, imo supra Principes sedere voluit, & judicare de Principibus, (saith Pope Innocent Innocent 3, lib. 2. ep●st. 188 3,) that is, It is God's will that the Popes should sit among Princes, yea above Princes, and to be Trent. Hist. lib. 4. 314. Trent. Hist. lib. 5. 395. judges of Princes. Anno 1551, julius 3, told the Ambassador of Henry 2, if the King took Parma from him, that he would take France from the King. Paul 4, at his Table publicly said, He would not have any Prince for his Companion, but all subject under his feet; So he said striking his foot against the ground. Which is as nobly seconded by Becanus, in his Treatise Novus Homo pag. 133. termed Anglicana Controversia: the Pope (saith he) is universal Shepherd of the Church; according joh. 21. 16. to the Scripture, Pasce ●ves, feed my sheep. Per Canes intelligantur Reges, and the Kings are the Dogs of that Shepherd. Therefore so long as those Dogs (or Kings) are watchful, Pastori ad ma●●me esse debent, they must wait upon the (Pope or) Shepherd. But if they become idle, the Shepherd. But if they become idle, the Shepherd may turn them away, ab officio submovendi sunt. Again, which is less material, but more authentical) a Taxa Ca●era Apostolicae part. 2. cap. 9 Queen may not adopt a child, nor a King exact contributions from his Clergy, without a Licence from the great Clerk of Rome: and their Synod of Trent 1563, returned this answer to Trent. Hist. lib. 8. the French Ambassadors, saying, that Kings are given by God; that his was Heretical, and condemned by a Pope, Bonifacius 8, in this Extravagant, unam sanctam: If he did not distinguish that they were from God, but by the mediation of his Vicar. Finally, Carerius concludeth all these premises, Carer. de Potest. Rom. Pont. lib. 1. cap. 3. with an egregious Comment upon jeremy, 1. 10. Behold I have set thee over Nations, etc. This (saith he) doth the Prophet speak, in the person of Christ, unto the Bishop of Rome, that if Kings be wicked he may punish, and correct them. Of whom I may truly say, Plus quam regnare videtur, cui it a liceat censuram agere regnantium. Monarchomach. part. 1. Tit. 2. pag. 89. Certainly, the Pope is more than a Prince, who taketh upon him so to censure Princes. The text doth frame him a fit title: it is the Pope, who doth exalt himself, above all that is called God. All which premises, are come to a compliment, The Quarrels of Paul 5, lib. 4. pag. 206. and complete conclusion in our age. Anno 1606. in the contentions betwixt Pope Paul 5, and the State of Venice, the current doctrine, and consent of the Roman writers concurred in this; That the Temporal power of Princes, is subordinate to the power Ecclesiastical, and subject to it. Consequently, that the Pope hath authority, to deprive Princes of their estates, for their faults, and errors: which they commit in their government: Yea though they have not committed any fault, when the Pope shall judge it fit for the good of the Church. This is related and avouched by a Venetian, who was no Protestant; but lived and died in the outward communion with the Church of Rome. Their Practice doth make good these Positions. Hist. Albing. lib. 1. cap. 3. About 1209, the Legate under Pope Innocent 3, commanded Remond, the Earl of Toulouze, to perform a penance (for the Murder of Friar Peter de Chateancuf, whom he neither killed, nor caused to be killed) in form following. He commanded the same Earl to strip himself, stark naked, (only having linen breeches) without the Church of St. Giles. Then he put a stole about his neck; by which he led him nine times about the grave of the said Friar. Afterward he scourged him, in the presence of many Earls, Barons, and Prelates. And finally, having forced him to abjure the Religion of the Albingenses, he constrained the miserable man, to go Captain over the Soldiers of the Cross, against those poor persecured Protestants in Beziers. The usage of a more noble man than this, Dr. Beard de Antich. pag 76. was yet more ignoble, Francis Dandalus Duke of Venice, was chained like a Dog, and did eat meat with the Dogs under the Pope's Table. Anno 1563 Pius 4, cited joane Queen of Hist. Trent. lib. 8 Navarre, to appear within six months, to show reason why he should not be deprived of all her dignities and dominions: and the marriage between Anthony of Vandosme, and her made void, and their issue illegitimate. john Tortura Torti pag. 271. King of Navarre was deposed by julius 2, Henry 3, King of France, was slain by a Popish Assassinate: and Pope Sixtus 5, pronounced a panegyrics in the praise of that bloody Monk who was the murderer. Pope Zachary deposed Childericus, commanding Bell. de Pont. Ro. lib. 3. cap. 16. that Pippin should be crowned King of France, in his stead. Besides these particular precedents of personal Kings: in general for successive Princes; The Bishops of Rome have driven out of Rome and Italy three Kings. First the Grecian Emperors, secondly the French, and thirdly the Germans. Not altogether unsuitable to that Prophecy of Antichrist, either in the Type, or in the Antitype. Behold before the little horn, were three of the former horns plucked up by the roots, Dan. 7. 8. To finish these precedents, with our own Malmes. in Gest. Reg. lib. 2. Nation: which cannot but touch the heart of every true Englishman. 1031 Canutus went to Rome himself with an humble supplication to the Pope for some relaxation of the insupportable impositions, he had burdened this Realm withal. Under Henry 1, Anselme Archbishop Matth. Paris. Hen. 1. of Canterbury, exhibited the like petition to his Holiness, in the behalf of our oppressed Countrymen. Richard 1, was sent of the Pope's errand into the holy land, and received much relief from his Holmesse, when he was captivated, Tortura Torti pag. 269. returning from that expedition. Henry 2, was wh●pped by the Pope's injunction. In Antiqu. Brit. pag. 154. the reign of King john, the Monks at the command of Innocent 3, elected Steven Lanction Archbishop of Canterbury: contrary to their faith and sidelity, which they both owed, and (more) had sworn to their Sovereign. Upon some opposition which the King made against this Popish Tyranny, the whole realm Matth. Paris. pag. 117. was interdicted from the Sacrament. In which time, the dead were buried more Canum, saith Matthew Paris, like dogs, in Ditches and Highways, without any Christian solemnity. So that in conclusion, the poor King being over-tired with the over-tyrannising of the Antiquit. Brit. pag 158. proud Pope, he was compelled to stoop to the basest submission, that ever the Sun saw in our Hand, before or since. He delivered up his Crown to Pandulphus, the Pope's Legate, and received it from him again: as a Romish Legacy, or largesse of liberality. Hereupon Matth. Paris. pag. 508. Gregory 9 exacted the fift part of the goods of the Clergy, suspended the Bishops till they had collated their best benefices and prime Prebends on Strangers and Boys. Innocentius the 4, commanded the Clergy to find for his use five, and some fifteen men a piece: and if any Clerk did dye Intestate, all his goods should fall to the Pope. So that the whole Land groaned under the burden of Egyptian bondage, saith our Historian; and it became a common Matth. Paris. pag 358. subscription of all the Nobles in their letters to the Prelates: Talt Episcopo, & tali Capitulo, universitas corum qui volunt mori, quam à Romanis confundi, salutem: that is, These be delivered to such a Bishop, or to such a Chapter, from us, who with one consent conclude, that we had better dye, than be ruined by Rome or the Romish Taskemasters. On these grounds, Antichrist stood on Tiptoe. Innocentius Matth. Paris. pag. 844. 4, insulting in that insolent phrase over our dejected King Henry the third, saying: Nun Rex Angliae, noster est vasallus? & ut plus dicam Manciptum? qui eum possum nutu nostro incarcerare, & ignominiae mancipare? Is not (quoth he) the King of England my Vassal? nay more, is he not my slave? Have not I power with my beck to disgrace him, or to imprison him? Certainly, if our King was a slave to the Pope, than was our Kingdom enthralled in an untolerable, unutterable popish slavery. In the year Walsing. Rich. 2. pag. 344. Antiqui. Brita. in 〈…〉 pag 273 p. 278. 1391, Richard 2, was much perplexed, that so many Benesiced English were constrained to reside at Rome. Anno 1399, the Clergy petitioned to King Henry 4, to assist them against the Tyrannical usurpations of the Pope. 1419, and 1420, Pope Martin 5, in the time of King Henry 5, in the space of two years, usurped, and collated Thirteen Bishoprickes, within the province of Canterbury alone; maugre many the Edicts of the King, and Statutes of the Kingdom, and frequent threatenings of both Peers, and People against his intrusions. About the year 1497, Pope Alexander Antiquit. Brit. pag. 300. 6, exacted a contribution from every Curate through England in general. And in particular, he put such a project upon Thomas Franc. Hereford de Presul. Angl. Merchir, as can seldom be paralleled out of any Histories. This Pope translated this man, being Bishop of Carlisle in England, unto the Bishopric of Samoes in Graecia, being merely Titular, a trim trick to beggar a poor Clerk. Yet those things did the Clergy suffer, even in the latter times of Henry the seventh: when the Pope's pomp, was drawing to a period. Paul 3, in the reign of Henry 8, would Trent. Hist. lib 3. pag. 275. have given the Kingdom of England unto Charles 5. But that prudent Prince perceived that these were sour Grapes; and therefore he did inhibit his appetite from gaping after them. And the same Pope commanded the subjects of the same King to throw him out of his Kingdom by force of arms. The purport of which impious Bull, ran in this transcendent Mr. Higgo●● Mist. Babylon 1. 97. phrase; We being placed in the seat of justice, according to the prediction of the Prophet jer. 1. 10. saying; Behold, I have set thee over Nations, and over the Kingdoms, to pluck up, and root out, and to destroy, and to throw down. Neither could his own Proselyte wave his Trent. Hist. lib. 5. pag. 392. imperious usurpation: but Pope Paul 4, inhibited Philip and Mary from using the Title of Ireland, affirming instantly, that to give the Name of a King, belonged unto him only. But of all, the ●ull of Pope Pius the fift, doth Cambd. Annal. Anno 1570. concern us most, because it did dishonour her, whom we are bound to honour most. Thus did he advance himself above our blessed Queen Elizabeth. Ex plenitudine potestatis, quam regnans in excelsis Pontifici tradidit, quem unum supra omnes gentes constituit: qui evellat, destruat, dissipet, disperdat, etc. Elizabetham privamus jure regni— & subditos omnes, ab omni juramento fidelitatis absolvimus. That is, By that fullness of power, which he that reigneth above, hath given to the Pope, whom alone, he hath set over all Nations and Kingdoms, to root out, and pull down, to destroy, and throw down, etc. We depose Elizabeth from all right in her Kingdom.— And we absolve all her subjects from all manner of oaths of Allegiance, which they have sworn unto her. This is the testimony of Master Cambden, our learned Countryman, and Chronologer. Without offence therefore, I think that Monarchomachia tit. 5. p. 248 I may conclude, and censure these popish exaltations, in the very words of a most censorious Papist. I will change but one word: I will only use Rome for Geneva. But these Minions of Rome, bring Religion to plead for the defence of their union: and that they endeavoured only to punish Ochosias' for consulting with the Idol of Accharon, and to root out superstition. Here indeed is the voice of jacob, but the roughness of Esau: words of piety, but the actions of Babel. Can you show as good a warrant, as Elias had? did God call you, did God authorize you, to deprive your Princes? Per me Reges regnant, was God's proposition: and Saint Peter, 1 Epist. cap. 2, vers. 13. Be subject to every humane creature for God, whether to a King, as excelling, or to Rulers. His counsel, and yours vary much, for he willeth them to fear God, and honour the King: but you d●rect your auditors to degrade, and depose Kings. S. Paul, Rom. 13. 1. Let every soul be subject to the higher powers, for t●ere is no power but of God: & he who resisteth that power, resisteth God's ordinance, and purchaseth damnation: and v. 5. not of necessity, but for conscience sake. But this matter needeth no disputation's: Grace and piety can best decide it. Thus return I his own words: and I hope, fare more justly, than ever he did apply them. Thus also, have we heard (and felt too) satis superque, enough and enough of the Popish positions, and of the Pope's practice, in deposing of Kings, and disposing of Kingdoms. Thus hath the Pope usurped upon many K●ngs. Now the King of Heaven bless our King from the like Popish usurpations. Neither are the Emperors exempted from his Papal Power: but the Pope doth exalt himself above them also. Concerning whom let us again consider, the Popish Positions and Practice. Pope Paul 4, anno 1556, said, that he had called a Council at Rome, and named it the Trent Hist. li 5. pag. 400. Laterane: that he had given commission, to signify it to the Emperor and French King, in courtesy, but not to have their counsel, or consent: because his will was, they should obey. Pius the fourth 1563, wrote to the Emperor Trent Hist. lib. 7. 684. Ferdinand, that he had called a Council, with participation of him, not to expect his consent, but as a mere executor of his will. Innocent 3, in the Decretal which beginneth Solitae, putteth as great a difference (which is also confirmed by Carerius) betwixt the Pope and the Carerius de Potest. Pontif. lib. 2. cap. 12. Emperor: as there is between the Sun and the Moon: which according to the rules of Astronomy is 6539 times less than the Moul●ns Accom. pag. 116. Sun. But by this arrogant title, which the Pope doth arrogate, that he is the Sun, he giveth a little light to discern Antichrist. Antichrist shall be called Titan, saith Irenaeus, that is, the Sun. But the Pope calleth himself the Sun, that is, Titan: Therefore from his own assumption, to conclude him to be Antichrist, may pass at the least for a probable conjecture. Besides these, we may collect a cloud of witnesses, which doth pour down confirmations to this conclusion. Imperatoria majestas, O●i● hovius in Chymer fel. 97. tanto est inferior Papae, quanto creatura Deo: look how much the creature doth differ from the Creator, our God: so much doth the Emperor differ from the Pope, their God. A pretty difference. Imperator ad motum summi Pontificis, Capistranus f●l. 70. & ejus nutu, tanquam ejus Minister, movebit inferiora corpora: that is, The Emperor moveth others, at the motion of the Pope (as the Orbs do under the first Sphere,) a mere servant to his Holiness. The Emperor Aug. de Ancona quaest 35. 1. Antonin. part. 3. tit. 22 cap. 5. sect. 13. Bell. de Trans. Imp. lib. 3. & De Pontif. Rom. lib. 5. c. 8. Carerius de Potest. Pap. lib. 2. cap. 14. is the Servant of the Pope. The Pope doth make the Electors of the Emperor: therefore the Election of the Emperor dependeth on the Pope. All which Carerius doth confirm by a comely distinction: Potestas triplex est: scil: Immediata, derivitiva, & in Ministerium data. A threefold power there is, quoth he, the first immediate, which is found in the Pope alone, who hath universal jurisdiction over all things, as well spiritual as corporal: the second derivative, in the Bishops and Prelates: and the third ministerial, in the Emperor, and other secular Princes, who have their power, but mediante Papa, as Feudaries to the Pope. To him therefore do they swear an oath of Allegiance. And Antonine saith therefore, that the Pope Antonin. part. 3. tit. 22. c. 5. sect. 16 doth give Administrationem Imperatori, Power to the Emperor. This Exaltation is satis pro imperio, imperious enough, for a Pope thus to be exalted above the Emperor: which they say is de jure: but I am sure it is so de facto. For their practice doth not give the lie to their positions, but maketh good every point thereof: as is apparent by these particulars. Henry 4 Emperor, was digged out of his Tortura T●rti pag. 261. grave by Gregory the seventh, Pope of Rome. Frederick the first did kiss the feet of Alexander the third. Henry the sixth was crowned by the feet of Pope Celestine. Philip was made away by the plots of Innocent the third. And Gregory the seventh caused Henry the Emperor, with his wife and children to attend three days together, bareheaded, and . And that none may cavil at the Chronicles, let us entreat Bellarmine himself to be our Bell. de Pont. Rom. lib 3. ca 16 Historian. Gregory (saith he) the second, excommunicated Leo the Greek Emperor, inhibited the Italians from paying him tribute, and by little and little got from him the government of Italy, then called the Exarchate of Ravenna. Gregory the seventh deposed Henry the fourth. There is extant (quoth he) an Epistle of Freder●●●● the second, wherein he averreth that the ●ingdomes of Italy, Germany, and Sicily, were constrained to serve the Pope of Rome. Moreover it is manifest, Otho the fourth, by Innocent the third, and Frederick the second, by Innocent the fourth, Depositos fuisse, & reapse imperia amisisse: to have been deposed, and absolutely deprived of their Empire. To make all sure: the Emperor doth take Gratian. Distinct. 63. Can. 30 & 3●. Pla. in. in Greg. 7 Sacrar. Cerem. l●b. 1. Sect. 5. cap 2. Cornel. Agrip. in Hist. Caroli 5. Matth. Paris. pag. 227. an oath of Fealty to the Pope. The forms whereof though they be different, yet they concur in this: that the Emperors must swear to be sub●ect to the Pope. Thus was it taken by Lewis (the son of Charles the great) to Paschal the first: by Otho the first, to john the twelfth: by Henry the fourth, to Gregory the seventh: by Frederick the third, to Nicholas the fifth: by Charles the fifth, to Clement the seventh: and finally, by our King john to Pope Innocent. Add hereunto, that the Emperor doth Sacred Cerem. lib. 1. fol. 26, 35, 54, 56, 113, 120, 163, etc. perforce serve le offices to the Pope. He must bear up his Train when the Pope doth walk: Hold his Stirrup, when he doth ride: he must support his Chair with his shoulder, when he is carried: pour water on his hands, when he doth wash: and when he doth eat, the Emperor must bring in the first dish, and present the first cup to his Holiness: his Highness we may term it, for he doth Exalt himself above the Emperors in an high measure. And as the Pope doth testify his exaltation historically to our ●ares: so doth he represent it also emblematically to our eyes. The Pope hath a Triple Diadem, Dr. Sheldon Mot 4. pag. 51. which some say doth signify that the Roman Emperor doth receive three Crowns from him: one of Iron, at Aquisgrave: another of Silver, at Milan: and the third of Gold, at Rome. I may censure this action of the Pope, in the phrase of a servant of the Pope: Too many crowns Monarchomach. part. 1. Tit. 5. so purchased, to expect any in Heaven. Innocent the second caused his own, and the Emperor's Picture to be set up in the Laterane Palace, himself sitting in his Pontifical Throne, and the Emperor kneeling before him, and holding up his hands: with this inscription: Rex venit ante fores, jurans prius Vrbis honores Post, homo sit Papae, sumit quo dante Coronam. That is, When the King of the Romans is elected, he attendeth on the Pope: who first administering him an Oath to become his man, or servant, doth afterwards give him the Imperial Sacrar. Cerem. lib. 1. sect. 4. fol. 48. Trent Hist. lib. 8. Crown. But his prime insolence is without peradventure that oath of Allegiance. Hence I conceive it came to pass, anno 1563 that Ferdinand the King of the Romans demanded the words of the Oath, which when he had perused, he refused, saying: that Thereby he should confess himself to be the Vassal of the Pope. This is the universal insolence of the Pope: to bring under both Kings and Emperors. That is, to exalt himself above all: that is called God, or that is worshipped. I will deliver plainly what answer the Papists shape, to extenuate this shameless usurpation of the Pope over Kings & Emperors: three ways, three sorts of Papists assay to build up this Palace of Babel. Some by negation, some by dissimulation, and the third sort by qualification. For the first: All Papists do concur that the Pope hath supreme power over the sovereign Majesty of Kings and Emperors. But concerning the nature of that power, they are divided into three several opinions. The first is of Carerius, and other popish parasites, who affirm Alex. C●rerius de Potest. Rom. that the Pope hath power absolute over the whole world, both in things Ecclesiastical and Civil. Pont. lib. 2. c 9 Bellarm. de ●●rt. Rom. lib. 5. cap. 6. The second is of Bellarmine and his followers: who maintain that though the Pope hath not mere Temporal power over Kings directly, yet he hath supreme authority to dispose of the Temporalities of all Kingdoms, by an indirect prerogative, tending (in ordine ad spiritualia) to the advancement of the spiritual good. The last is of Barclaius, and the moderate Papists: Barclaius lib. cap 3. that the Pope hath Spiritual power to excommunicate Kings, but no temporal authority to meddle with their Persons, Subjects, or Dominions. To all these assertions, let me propose these inevitable consequents. So many as defend the first opinion, declare themselves to be (ipso facto) actual Traitors against the Crown of those Princes under whom they live. The supporters of the second, are habitual Traitors, being always disposed to execute the sentence of deposition, if the Pope please to command it. They have no Obex, but dum desunt vires: no hindrance, but the want of Ability and Opportunity. And the third, howsoever indeed it is not perpitious to the Soul of the Estate, to take away the life of the King: yet is it dangerous to the estate of the Soul, to invest a man with a power, which is not compatible to any pure creature; with a faculty of Occumenicall Excommunication. I know not how to term it, otherwise than a paradox dangerous, and in some sort damnable also. But in truth, this opinion thus blanched, is not absolutely popish; nor they absolute Papists who do maintain it. I suppose that there are many moderate Papists, even in our own Land, who are of this last opinion: that the Pope hath no temporal power over Kings. But what is the opinion of the Romish Church? did not the jesuites persecute Blackwell and his partakers, because they would not be jesuited in this point? and was not learned Withrington disgraced, if not excommunicated by the Pope, for confuting that damnable opinion of Suarez, That the Pope can command Kings to be killed, & c? And finally, are not they themselves esteemed Schisinatickes for this opinion? as appeareth by Barclaius, confuted by Bellarmine, for avouching this assertion. Others dissemble this usurpation: by the title of Servus servorum. Such an apology is that which Lessius doth frame. The Popes (saith Lessius de Ant. Dem. 7. he) do call non se solum servos Dei, themselves not only the servants of God: sed etiam servos servorum Dei: but moreover, the servants of those that are the servants of God. I wonder (saith he) what secular Prince did ever use such an humble title, in his Letters and Addresses? I answer: Non minuit f●stum, sed auget hypocrisin. This humble title doth not suppress their pride, but rather express their hypocrisy. For it followeth in the very next lines: No Catholic is so gross, as to think that the Pope is to be adored, pro Deo propriè dicto, as God himself: although by some he be termed Deus in terris, their God on earth, Quia in terris est supremus: because he is the highest of all the earth. We see then, the same jesuite avoucheth the Pope to be the Sovereign of the whole World; notwithstanding the pretext of his humble Title, that he is called the Servant of the servants of God. They make it yet more clear by their own distinction. The Pope (saith Baldus cited by our M higgon's mist. Babylon Serm. 1. The Pope (saith Baldus cited by our learned Convert, and truly converted Countryman) He is Dominus Dominorum quoad potestatem, the Lord of Lords in regard of his Power: though Servus servorum, quoad humilitatem; he is called the Servant of Servants, in regard of his meekness. Finally, their own Archbishop of Granada, assistant in the Synod of Trent, did Trent Hist. lib. 6. confess, that it was an absolute Dominion, to make use of the quality of a servant, and of a Lord also. To conclude: others mince the matter, by Suarez Apol. lib. 5. c. 17. nu. 12 terms of Qualification. Est ●us suum à Deo da tum, propter bonum Ecclesiae, saith Suarez: this superiority and authority is in the Pope for the advancement of the Church. Bellarmine Bell. Apolog. cap. 9 saith, Quà Vicarius Dei: that the Pope requireth no such honour for himself, but only as he is the Vicar of Christ. We cannot but remember the case of Frederick Barbarossa: when his neck was under the foot of Pope Alexander the third; the Emperor said to him, Non tibi, sed Petro: that is, I do this submission, not to thee, but to Peter. But the Pope answered the Emperor, Et mihi, & Petro: that is, Now thou shalt be subject to Peter, and to me also. So will the Pope say to any Prince, when he hath got his neck under his foot; yea but his head under his girdle. Et propter bonum Ecclesiae, & propter honorem Pontificis: that is, he shall be a Vassal, not only to the Vicar of Christ, which is the Pope of Rome: but also to the Pope of Rome, though he were No Vicar of Christ. But to make all manifest, in their holy book Sacrar. Cerem. lib. 1. sect. 1. of Ceremonies, dedicated by a Romish Archbishop to a Pope of Rome, to Leo the tenth: The phrase of the Cardinal's Election runneth thus: Ego investio te Papatu, ut praesis Vrbi & Orbi: that is, I choose thee to be Pope: who must govern this City, and the whole World. And that we should not suppose this superiority to be claimed Sacrar. Cer. lib. 1. sect. 2. in things Ecclesiastical only: it followeth in the foresaid book, that when the Pope doth mount his horse, the Emperor must hold his stirrup, and a King his bridle. And if any should except, that this is but a Sacrar. Cerem. lib. 1. sect. 7. c. 6. ceremony, and therefore no substantial argument: I instance again: Pope Sixtus Quartus did solemnly pronounce this sentence of absolute and successive sovereignty: Figurat hic Gladius Pontificialis, potestatem summam Temporalem, à Christo Pontifici collatam: juxta Psalmum 72. 8. Dominabitur à Mari, etc. that is, This Pontifical Sword doth signify the supreme Temporal power which Christ hath conferred on the Pope: according to that saying, Psalm. 72. 8. His Dominion shall be from one sea to the other: and from the flood unto the world's end. What tongue can so exalt itself against the Truth, as to say, The Pope doth not exalt himself above Kings and Emperors: that is, Above all that is called God, or that is worshipped? It is a popish brag, that they have made many Proselytes: and that many more Protestants are wavering. Would God these few words might touch the ears and hearts of every honest Papist. This is plain: The Pope doth exalt himself above all Kings and Emperors. Now it is avouched by a learned Convert, Dr Sheldon Motive 4. (who doth know them better by their living, than we can by their writings) that some Papists make it an article of their Faith, that the Pope hath power to depose Kings. I may add, the most Papists: for I am sure this is the drift of Bellarmine, Suarez, and of the most, and most learned of their Writers. On this ground I build this Dilemma: which no evasion (I think) can escape: Therefore, Every Papist is either an Heretic, or a Traitor. If he believe that the Pope hath power to depose Princes: then is he a true Papist, but a Traitor to his King. If he believe it not: then is he a true Subject, but an Heretic to his Church. Now what a wretched Religion is this, which doth so enthral a poor soul: that either thy Church shall hate thee as an Heretic, or thy King fear thee as a Traitor? And canst thou yet follow, nay favour that profession, whose very Religion is Rebellion? Now whatsoever thou art, I entirely beseech thee, by thy obedience to thy King, by thy honour to thy God, and by thy compassion on thine own soul: consider those things which I object, seriously, and impartially. Conclude as God shall incline thee. Be it so, as they boast; that we are weak, and they wise: yet there is a God in heaven, who can make his power strong in our weakness. 2 Cor 12. 9 1 Cor. 1. 19 There is a God in heaven, who can confound the wisdom of the wise. Now! That God, even that God exalt his Truth above that adversary, who doth exalt himself above all that is called God, or that is worshipped. SERMON IX. 2 THESS. 2. 3, & 4. So that he as God, sitteth in the Temple of God. Antichrist shall not sit corporally in the Temple. The Pope usurpeth the same power with Christ. The same titles. That he is above Councils. Can make a Creed. The Pope is not; the King is Head of the Church. The Pope countermands all the Commandments. IN this fourth verse, Antichrist is expressed by three properties: First, that He exalteth himself above all that is called God, or that is worshipped. Secondly, So that he as God, sitteth in the Temple of God. This second doth succeed, and exceed the former. There, Antichrist did exalt himself above Kings and Emperors: here, above all Christians. There, over the Common wealth: here, over the Church. There, in things Temporal: here, in things Spiritual. There, he doth usurp upon the Estates and persons of Kings and Princes: here, he doth domineer over the Consciences of Princes, and Subjects; of Lay and Clergy; of Rich and Poor; of All. The Text doth say, He doth sit as God, in the Temple of God. The Papists expound this sentence in this manner: He as God sitteth in the Temple of God: that is, Antichrist in an horrible insolence, shall sit in the Temple; and command the same adoration to be given to himself, which is given to God. To take it literally, is to err grossly, and wittingly: every word doth gainsay it. First, in the Temple: Baronius, and the best of the Romists avouch, that the Temple cannot possibly be built again: Antichrist therefore cannot possibly sit in the Temple. Secondly, he shall sit: the Papists understand this phrase; as if a Protestant should demand, how long hath Gregory the fifteenth sat in the Church of Rome? If he should mean a local sitting, in a material Church; they would hisse at such an absurd question. The sitting then of Antichrist, in their own formal phrase, cannot be local or corporal. Thirdly, He sitteth as God: now God hath no bodily position, unless their pens shall second their pictures, and incline to the Anthropomorphites. God hath no body: therefore, to sit as God, can be no bodily sitting. To say therefore, that Antichrist shall sit bodily in a Temple, to be worshipped religiously: is a sense implying nothing but Absurdity, Impossibility, and Blasphemy. The Protestants exposition remaineth to be propounded: which I suppose to be . First, in the Temple: I will expound this phrase by that of Occumenius upon this place: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, by the name of the Temple in this text, we must not understand the Temple of Jerusalem, but the Churches of God. Secondly, he sitteth: that is, he ruleth, or reigneth: in which sense God himself is said to sit in his throne, Psal. 9 4. and their Aquine on this place rendereth our interpretation: Sedeat, id est, principetur & dominetur: He sitteth, that is, (saith he) he governeth and domimereth. Nay, as if he would digito demonstraner, ac dicier hic est: as if the Pope would point at his own person, to be prophesied of in this place, he doth appropriate this phrase, to his own style: whereas Kings are said to reign, and not to sit; the Popes are said to sit, and not to reign: as if they would verify this prophecy to the letter. Thirdly, He shall sit as God; to wit, as God incarnated: that is, as Christ. Tanquam Deus, scilicet, incarnatus, i. tanquam Christus. His name implieth as much: the man of sin being called Antichristus, non Antitheus: that is, Antichrist, and not an Anti-God. The true sense is this: The man of sin doth sit in the Temple of God, as God: that is, Antichrist doth rule the Church of Christ: usurping the very power of Christ. I frame this Syllogism, as the foundation of my following discourse. Whosoever doth rule the Church of Christ, pretending the same power with Christ; hath this property of Antichrist: or rather is the very Antichrist. But the Pope doth rule the Church of Christ, pretending the same power with Christ. Ergo, the Pope hath this property of Antichrist. Or rather, Therefore, The Pope is the very Antichrist. The proposition hath been proved by the premises. The proof of the minor now remaineth to be proposed. Which also may seem to be superfluous, if that Sermon of Steven Archbishop of Patras, which he made Concil. Lateran. sub Leone 10. in Concione Stephani Ar●b. Patracensis Sess. 10. at the Council of Laterane be authentical. Where he preached publicly of the Pope, and to the Pope: that the Pope had potestatem supra omnes potestates, tam coeli, quam terrae: that is, Power, above all power, either in Heaven, or in Earth. And therefore the same, if not superior to that of Christ. Or that Treatise of Augustus Ambomitanus, in the 45 question whereof he delivereth, Idem esse Dominium Dei, ac Papae. God's Dominion and the Pope's is all one. As the jurisdiction of the Delegant and Delegat is one. Especially where the delegation is plenary and total, as he presumeth it is in the Pope. But to proceed in our proofs, though we have their open confession: All the power of Christ over the Church, is expressed in his Titles: by which he doth approach to him, yea encroach on him very palpably. Let that pass but for a formal preface unto his more pompous style, which their Sacred Ceremonies Sacrar. Cerem. lib 1. ●ect. 1. cap 3. fol. 10. do solemnly invest him with. That the Pope is the Vicar of jesus Christ, the Successor of Saint Peter, the Pastor of the Lords Flock, the Keykeeper of the Court of Heaven, and the Prince of all Christendom. But Bellarmine (lest any of Bell. de Con. Auth. lib. 2. c. 17. them should be defective, either to our plain proof, or to his plainer pride) teacheth directly, That all the Titles which the Scriptures give to Christ, are by them given unto the Pope. His words are these: Quae in Scriptures tribuuntur Christo (unde constat eum esse supra Ecclesiam) cadem omnia tribuuntur Pontifici. Furthermore, the Titles including the power, will make it appear yet more particularly: The Pope doth usurp the one, and therefore he doth usurp the other. Christ principally hath three Titles. He is called Princeps Pastorum, 1 Pet. 5. 4. Our Chief Shepherd: Pontifex, Our High Priest, Heb. 3. 1. and finally, Caput Ecclesiae, The Head of the Church, Ephes. 5. 23. And all these, it is generally known that the Pope doth ordinarily assume. Yea more than these! Is Christ termed Princeps Pastorum, the Chief Shepherd? the Pope hath been styled Solus Pastor. Is Christ called Pontifex, the High Priest? Vah! Parum est, the Pope is called Pontifex maximus, the Highest High Priest. Is Christ called Caput Ecclesiae, the Head of the Church? the Pope hath the same Name: yea and more also. He is Caput fidei, the Head of our Faith (a strange title) Tortura pa. 329. saith Bellarmine. Nay he is not only Caput, but Vertex capitis, the very Top and Tip of the Head, saith Schioppius that imposthume of scurrility. Thus than the Pope doth arrogate the same Titles (with some addition also) which are ascribed unto our Saviour. Saint Paul doth prove the Excellency of our Saviour to be fare above the Nature of Angels, because he hath received a more excellent Name. The Pope likewise doth infer that he hath the same Excellency and Power, because he hath the same Name with our Saviour. Nay wherefore doth he not directly call himself Christ? as well as High Priest, Chief Shepherd, and Head of the Church, which are equivalent thereunto? When Edward of England intended War against Philip of France: he assumed his Prime Title, and proclaimed himself King of France. So the Pope assuming the Principal Titles of Christ, maketh even a Proclamation against Christ: that He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The adversary, who as God, sitteth in the Temple of God: that is, ruleth in the Church of Christ, pretending the same power with Christ. But indeed, the whole power of Christ in ruling the Church, is comprised in this one Title, The Head of the Church; the Pope therefore arrogating that one, doth usurp all. To clear the way by a brief digression; Two things they reply to this point. First, they urge argumentum ad hominem, and prove the Pope to be Suarez Apolog lib. 5. c. 17. nu. 5. their Head, from our Tongues. The English protestants (say they) call the King the Head of the Church: therefore the Romish Catholics may Monarchomachia part 2. tit. 3 pag. 323. likewise call the Pope the Head of the Church. We reply, who gave our King this Title? Even the Romish Bishops themselves, in the eight and twentieth year of Henry the eight, Statute 1, which was afterward explained by the words Supreme Governor, 1. Elizabethae. But the former Lib. M, S, Sacr. Synon▪ Guil. War●h 11. Feb. 1530. pag. 115. title, Head of the Church, did a Synod of Romish Bishops give to our King Henry the 8, amongst whom also, was that grand Romanist, john Fisher Bishop of Rochester. Yea & the same Fisher did persuade the said Bishops to consent unto that Title: as Sanders doth witness, Sanders de schism. pag 77. We also, remembering the sense, may retain the title without any scruple. So Saul is termed the Head of the Tribes of Israel, 1 Sam. 15. 17. and the Husband the Head of the Wife, Bin. tom. 3. 363. Ephes. 5. 23. Anno 813, in the Council of Mentz, their Preface did entitle Charles the great Religionis Rector, the Ruler of their Religion: no less than if they had called him The Head of their Church. Again, 847 the same Bin. Tom. 3. pag. 631. Title was given to another Emperor, by another Council at Mentz: Lewis also was called Rector Religionis. An hundred years before both these, the Bin. Tom. 2. pag. 1183. Council of Emerita, anno 705, acknowledged that King Reccesuinthus did regere secularia, & Ecclesiastica, that is, govern them in things both Civil and Ecclesiastical; the formal phrase of our Sovereign. I may therefore Bell. Apolog. cap. 1. invert this argument ad hom●nem, and say: the Papists cannot gainsay this Title of our King, because they themselves did give it him; which he doth yet retain: but with two main differences, from the Papal usurpation: both in regard of the intent and extent thereof. First, he hath it, and doth use it, only quoad externum regimen, to settle the Truth, Prohibit Error, reward or punish Church Ministers. Not to define matters of Faith, much less to administer Suarez Apolog. lib. 5. cap. 17. & lib. 6. prooemio. Champnaeus in Mason. 573, 594 Masonus de min. Angli●ano lib. 4. cap. 2. the holy Sacraments, as the Papists scandalously and shamelessly charged our Princes withal. We answer, with our most learned Countryman (now with God) The power of our Prince, is spiritual: Objectiuè, because it is employed about a spiritual matter, or things Ecclesiastical, scil.. the establishing of Religion in their dominions. But it is spiritual, not formaliter, formally: because it is not exercised in things spiritual, modo spiritual: that is, in a spiritual manner, as Preaching, Administering the Sacraments, Excommunicating, etc. Nay we can wipe away this imputation, with Bellarmine's Bell. de Pont. Rom. lib. 1. c. 8. own syllables. Respondemus, reges nostros esse Custodes non Interpretes legum divinarum: that our Princes are Maintainers, not Explainers of Gods true Religion. Whereof our late incomparable learned Liege Lord, printed a public protestation; That he never did, nor jacob. Rex A●o●g pro juram. Fidei. ever would take upon him, to make any new article of faith: neither would he presume to make himself the judge of any Article. But that he would be a Pattern of obedience, and submit himself to all the Articles of the faith, with as much humility and modesty, as the meanest of his subjects. A profession plain enough to stop the mouth even of Malice itself: but that some men's Throats are open Sepulchers. And secondly our King is styled Caput Ecclesiae Britannicae, The Head of the sole Church, which is within his Dominios. But the Pope doth term himself Caput Ecclesiae Occumenicae, the Head of the whole Church of Christ. No less a difference, than is betwixt One little Island, and the whole world or universe. Next, Gladius Delphicus: Their common distinction, is, that the Pope is the Head of the Church, Ministerial, not Principal. To display the weakness of this Rome-coyned distinction: let us consider but thus much. That ever any Monarch made One Viceroy (i. Ministerial head) over all his Provinces: I believe it will exercise the best Antiquary to allege but one precedent. Therefore, an Head Ministerial and Occumenicall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terms incompatible. Especially to arrogate the Prime title of his Lord (as the Head is of Christ) such an arrogance, would be suspected, if not censured for some Traitorous usurpation. But to wave word-contentions, and to clear all cavils. If the Pope doth usurp the thing signified, by the Title: then can they not, but confess, that he is The Head Imperiall, not Ministerial. Now the Head (saith Plato) is the Emperor of the members. And all the power of any Head, Ministerial, Spiritual, or Political, cometh within the compass of these distributions. It is either in direction or correction: directing either by Command or Countermand: the command is either given, injunction: or obeyed, which is subjection. But the Pope doth exercise, exact, and achieve equal injunction, and subjection▪ equal commanding and countermanding power: equal power directing or correcting with Christ himself. The Pope therefore as the Head, as Christ, ruleth in the Church of Christ: That is, as God he sitteth in the Temple of God, and him I take to be The Antichrist. First, for Direction: the Pope is the grand Director, indeed the very Steereman of the Church, commanding all Christians to sail by Sacrar. Cer. lib. 1. sect. 8. cap. 6. fol. 94. his Compass. Which may seem no marvel because he doth style his Cardinals, Senatores Vrbis, the Counsel of the City, & Conjudices orbis, (with him) the judges of the world. And alluding to the Etymology (Cardinals from Bell. de Pont. Rom. 4. ●. 56. joh. de Turrier lib. 2. ●. 109. &. 110. Cardines) he termeth them persons, super quos militantis ecclesiae ostium, volvendum & revolvendum, upon whom the whole Church must be moved. Now, Christ is the only un-erring Teacher: and that the Pope cannot Err, is a common popish assertion. Pontisicis verba, cum è Cathedra docendo desinit: the words of the Pope when he doth desine any thing, and teach it out of the Chair: that desinition is of equal certainty, with the doctrine of Christ himself saith Suarez. Yea his Translations in Latin are preferred Suarez Apolog. lib. 1. c. 22. 1. essi. de Antich. Demonst. 15. Innocent 4. i● cap. Sup●●o de Big. nu▪ 2. Aug. de 〈◊〉 quaest. 67. art. 2. Nicholaus Dist. 19 Si Romanor●● Antonin. Sum. part. 3 ca 22. Cupers 124. nu. 9 joh de Turrier. lib. 2. cap. 101. Cupers pag. 42. nu. 15. Is●d●r. Moscon pag. 27. joh. Cephal. lib. 1 Cons 97. nu. 10. Aventin. l●b. 7. pag. 547. before Christ's own Original, before the very Scripture in Greek and Hebrew: avouched by Lessius. It is his prerogative, non solum interpretari, sed etiam condere, not only to interpret, but also to make Scriptures. And that the Scriptures are to be received by virtue of the Papal Decrees. Incredible popish blasphemies, did not the Pope and Popish Doctors publish and print them. Hence they conclude, that he hath Plenitudinem potestatis, & scientiae, the fullness of knowledge. That he hath judicium coeleste, infallibile, & indefectibile: an Indefective, infallible, and heavenly judgement. And if the whole world define against the Pope: yet the Pope's desinitions are rather to be embraced, than that of the whole world. Thus they conclude. I conceive another conclusion, to be more probable: viz. that which was published at the Synod of Reignsburg by Everard Archbishop of Salsburg; That the Pope by saying Errare non possum, I cannot Err: doth say as much, as if he had said plainly, Deus sum, in Templo Dei: I sit as God, in the Temple of God. These Erring Paradoxes, of the Pope's unerring Prerogative, to some other inferior usurpations, in the Church Directions, are as the sons of Anak, compared to the Grasshoppers: Notwithstanding, these may not be omitted, Nec vox hominem sonat: some part of Christ's own power is trenched into by these also. Bishops are directours to the Church, but Friar Hist. Trent. lib. pag. 599. Simon a Florentine said: that every spiritual power dependeth on that of the Pope. And that every Bishop might say, I have received of hic fullness. And he is Episcopus Episcoporum, the Bishop of all Bishops, say their sacred Ceremonies: Sacr. Cerem. lib. 1. fol. 129. or the Great Wheel, in the great work of directing the Church: without whose motion all the directive authority, of all the Bishops in the world beside, is plainly . Finally, the Councils have been esteemed to have the chiefest authority of directing the Church, next to Christ: But now, therein the Pope is to the Church, as the Church is to the moon, Rev. 12. 1. He keepeth it under his feet. Besides what I have already delivered of this point to this purpose: Hear the beginning of their great Trent Council. The Bishop of Trent. Hist. lib. 2. pag. 133. Bitonto, anno 1545, invited (in his Sermon) the whole world to submit itself to that Council: which if it did not, then might it be justly said, That the Pope's light is come into the world, and men loved darkness, better than light. Blasphemously mis-applying that to the Pope, which the holy Ghost doth apply to Christ, john 3. 19 And at the end of the same Synod, in the last Session, it being propounded whether the Confirmation of that Council did depend on his Holiness? All those holy Fathers did say Amen: Three only excepted. Or if any mention the Creeds as a shorter director, or nearer to Christ than the Councils; Know we moreover, that the Pope hath composed a new Creed, proposed it to the whole Church as necessary to salvation, and imposed it on the Bishops especially, by the obligation of an oath. This was the Act of Pope Pius the fourth: and is the History of Onuphrius in the Onuphr. in Vit. Pij 4. lise of the same Pope. Hence therefore, from two propositions of one of our own learned Countrymen (implying Mr. Montague his Appeal, part. 2. cap. 15. the assumptions of them fully cleared) I will frame one conclusion: which would God all our Countrymen would take into their serious considerations. To descent from the Rule, or to propose any thing as Credendum, against the Rule, is Antichristian. (Give me leave to insert this parenthesis: and he who doth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or The Antichrist.) But the Pope, etc. Ergo.) Again, Mr. Mountagu Appeal part 2. cap. 3. the prerogative of Not erring doth advance a man into his Maker's seat. Therefore the Pope is advanced into his Maker's seat. Therefore, The Pope is an Antichrist: yea even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the phrase of my Text, He as God sitteth in the Temple of God. Secondly, The Pope doth direct all: yet is not direction, all the Rule, which the Pope usurpeth over the Church. Directtion may be genile, it persuadeth: but direction, by way of command, it is coercive, it constraineth. And this way also, doth the Pope rule the Church. Hence Turrecrem. lib. 2. cup. 107. the Papists style his See, magistra, & matter fidei, the mother and Mistress of their Faith. Again the Evangelists command belief on the pain of damnation. To imply the Papal command to be such the Pope is termed by one, Humble Gabriel, Evangelista 5, the fift Evangelist. Baron. to. 6. appendice. Capistr. fol 1. ex Distinct. 19 Cap. Sic omnis. Bell. de Verbo Dei, lib. 3. ca 10. Trent. Hist. lib. 7. Pope Clement 8, did not reject it: Nay Baronius doth approve it. Yea the ordinances of the Pope, are to be embraced, tanquam ipsius Dei: as the ordinances of God himself. And Bellarmine the industrious qualifier of all Popish paradoxes, doth say: Verbum Pontificis docentis è Cathedra, est aliquo modo verbum Dei: that is, The word of the Pope out of the Chair, is in some sort the word of God. But Laynez more plainly and peremptorily saith, that that saying of Saint Matthew 18. 17. He who will not hear the Church, is to be esteemed as an Heathen, is to be understood there, of the Pope. And that the suffrages of these Authors, may not be shifted of as private opinions; hear a full Council: that of Trent (a Council which was the mouth of the Pope, as the Pope was the head of that Council,) Omnibus Christi fidelibus interdicit, ne posthaec de sanctissima Eucharistia, aliter Council Trid. Sess. 3. sub jul. 3. pag. 108. B. credere, dicere, aut praedicare audeant, quam est in present hoc decreto definitum. Such a command as Christ himself cannot give a greater. The matter, the Eucharist: one point whereof the same Council confesseth to be contrary to divine institution. The manner, to believe: to command belief is proper to God. The measure, that they should not Dare to believe, an imperious command. And the men, Omnibus, all: Princes, and People. Now to command, all the Church, not to dare, to believe what God instituted, I take it to be imperious without parallel. And thus doth the Pope as Christ, Rule in the Church of Christ. Thirdly to direct, and by way of command, is to direct and command: but man only. But to direct by way of countermand, is to set his face against heaven, and to control God himself. Now to make up this measure of sin, and to make plain who is the man of sin: this doth the Pope also. Herein observe what they say he can do, and what he hath done. That of the Canonists is common. The whites way, sect. 30. p 1. 125. Pope hath fullness of power to dispense against the Apostles, against the old, and new Testament. Trent. Hist. lib. 7. D. Cornelius in a disputation at Trent, brought the authority of the said Canonists, that the Pope may dispense against the Canons, against the Apostles, and against all the Law of God; except the Articles of Faith; and Laynez concludeth Trent. Hist. lib. 8. as roundly, It cannot be denied, that Christ had Power to dispense in every law: therefore it must be confessed, that the Pope his Vicar, hath the Bell. de Rom. Pontif. lib. 3. cap. 14. same authority. Bellarmine I acknowledge, doth mince this point: The Pope (saith he) non potest dispensare contra, sed juxta Apostolum; the Pope cannot dispense against, but with the Apostles: that is, Apostolorum praecepta, potest moderari, ac mutare, prout Ecclesiae expediret: the Pope (saith he) may qualify and change the precepts of the Apostles, when it shall be expedient for the Church. This is but a more courteous controlling, and a more cunning countermanding. To moderate, and to alter the Apostles precepts is enough: yet a Pope said more, Data mihi est omnis Sacr. Cerem: lib. 1. potestas, Pope Sixtus Quartus said it, in the very words of Christ, Matth. 28. 18. that he had the very Power of Christ. But deeds are the best expositors of words. A substantial Sacra. Cerem. lib. 1. 6. 2. sect. 1. fol. 4. example in which kind, I may urge out of their book of Ceremonies. Christ said unto Peter Pasce oves, feed my sheep: by virtue whereof, S. Peter did nominate Clemens to be his successor. But the Senate of Rome, consisting of four and twenty Priests and Deacons (who afterwards by Silverster 1, were entitled, the Holy Cardinals of the Roman Church) foreseeing that such a denomination of successors, in succeeding ages, would become very incommodious for the Church: they rejected Clemens, and elected Linus to succeed Peter, and Cletus, to succeed Linus. And after Cletus, than Clemens was admitted, but not from his first institution. Thus we see that not only the Pope, but the Cardinals, have countermanded not only Christ, but Saint Peter also. In two words, to annex two other examples: Drink ye all of this, this is Christ's command, Matth. Concil. Trid. Sess. 21. cap. 1. 26. 27. For which we have the Pope's plain countermand, ye shall not drink all of this: not the Laity, no nor some of the Clergy, neither, the non Conficientes, which is according to their phrase, in the Gloss, which is second Gloss. in D●st 4. cap. Statuim. to none, Statuimus, id est Abrogamus. We ordain, that is, we abrogate: many of the Pope's Ordinances, being (Countermands) plain Abrogations of Christ's Ordinances. Again, Let every soul be subject to the higher power: this is Christ's plain Command, if Saint Paul saith true, Rom. 13. 1. To which we have as plain a countermand from the Pope, if Bellarmine saith Bell, de Exemp. Cler. cap. 1. true: not every soul, not the soul of a Bishop, not the soul of a Priest, not the soul of any Clerk. To proceed to more particulars. I will propose precedents of the Papal countermanding power in instances from all the Commandments. The first saith, Thou shalt have but one God: the Pope gainesayeth it. Every City, every Country, almost every person, hath a several God; Saints they call them, but Gods they make them: by praying to them, vowing to them, making Pilgrimages to them, consecrating Churches to them, and in their distress putting assiance in them: things proper to God. Thus have they many gods against the first Commandment. The second commandeth: Thou shalt not worship Images: the Pope countermandeth. Thou shalt worship Images: and thence in their ordinary Catechisms they leave out the second Commandment, lest every ordinary capacity, should conceive this gross contradiction. The third commandeth, Thou shalt not take the name of the Lord in vain: but dispensations with Oaths, is the Pope's familiar action. Otherwise Bellarmine never had been, and no jesuit ever shall be Cardinal. The fourth commandeth us to keep holy the Relation of the Religion in the West. sect. 14. Sabbath: but their greatest markets are on that great day. The fift enjoineth Honour to thy Father, to thy civil father, thy King. But the Pope doth exempt the Clergy from performing this Honour, yea saith Emanuel Sa, Clerici rebellio Casaub. ad Front. Duc. pag. 54. in Regem, non est crimen laesae Majestatis, quia non est Principis subditus: that is, the rebellion of a Clergy man against his King is no Treason, because he is no subject to his King. The sixth is, Thou shalt not kill, yet do the Papists teach that a Tyrant may be killed by a private person: Suarez Apolog. lib. 6. ca 4. nu. 7. and this King-killing Craft, is not only authorized, but also practised by the Pope, as many even Prince's fear, and some feel also: and such a murderous fact was praised by the Pope, by Sixtus Quintus, concerning Henry the third. The seventh saith, Thou shalt not commit Adultery. Besides their public Toleration of public Stews, the degrees of marriage forbidden by God, Levit. 18. are dispensed withal by the Pope: yea in their Taxa Cancellaria cap. of Pardons Moulins Accom. pag. 108. pag. 36. Incest with ones Mother is fined at five groats. In the eight, Thou shalt not steal: I make no question, but their Canon, Fides non est servanda cum Haereticis, that faith ought not to be kept with Heretics, will stretch even to contracts also: and the Pope would permit his Papists to robb●●us Protestants, as God did the Israelites to rob the Egyptians, Exod. 12. 36. In the ninth, Thou shalt not bear false witness: to bear false witness, Popery hath made an Art. To bear false witness before a Magistrate, on an Oath, and against their knowledge; This is affirmed, maintained, and defended by that wretched Art of Popish wicked Equivocation. And finally, Non concupisces, Thou shalt not covet, saith the Lord in the last Commandment: but the Pope and papists say, concupiscentia non est peccatum, Concupiscence say they is no sin. Here indeed is no dispensation, but a plain abnegation of this precept. I conclude with the judgement of that judicious Author of the Relation Relation of the Religion in the West sect 13. of the Religion in the West parts of the world (whom I honour as the Phoenix of all our English Travellers) There is almost no Law of God or Nature, which one way or other, they find not means to d●spence with, or at least wise permit the breach of it, by connivance, and without disturbance. In this point principally, peremptorily. The Pope as Christ doth rule in the Church of Christ: that is, in the phrase of my text, The Adversary as God, sitteth in the Temple of God. These are mighty matters: howbeit in these, the Pope doth direct only by Theory or proposition. Besides this, the Papal tyranny doth proceed to commands of Practice and Imposition. The Pope doth moreover direct, by way of Injunction. To which purpose they premise their imperious positions. Note what is said of the Pope, and by the Pope. The Cardinal Sacr. Cerem. lib. 1. sect. 10. cap. 5. who is to invest any Bishop with the pall, useth this phrase, I deliver this to thee, for the honour of God Almighty, of the blessed Apostles Saint Peter, and Saint Paul, & Domini nostri Papae, and for the honour of our Lord the Pope. Again Sacr. Cerem. lib. 1. sect. 10. cap. 1. in his injunctions the Pope himself speaketh in this form: I commit unto thee the administration of such or such a thing, by the authority of God, and Saint Peter, and Paul, & nostra, and by mine own authority. Here were a compliment of coequal commanding power, betwixt Christ, and his Vicar: if the Pope would have used but one Rhetorical flower (one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which did once grow in his own Cardinal's Garden: and have said Ego & Deus meus, I and my God: as he once said Ego & Rex meus, I and my King. Howsoever, they going thus, hand in hand, and being apparelled in the same commanding power, we can hardly distinguish betwixt the Man and his Master: hardly discern, the Vicar of Christ, from the person of Christ, if we credit their own positions, we may conclude, that the Pope as Christ doth rule in the Church of Christ. Neither do they much descend from this transcendent power, in their ordinary positions. The Papists do ordinarily preach, that Mason de min. Angl. lib. 4. ca 3. the Church is like a City, wherein there is but one Fountain: that Fountain doth import to great rivers, the rivers to the lesser brooks, and the brooks to the channels, and conduit pipes, which disperse the water to the several families through the city: but still with an Item, that all the water runneth from that one Fountain. The Pope (say they) is the Fountain: the Patriarches, Metropolitans, and Archbishops those great Rivers: the Bishops the lesser brooks: and the little Channels and conduit pipes, are the Priests, Monks and other inferior Ministers: yet so, that (salva semper Ecclesiae catholicae authoritate) all Papists acknowledge, that all their power is derived unto them from the Pope, that singular Fountain: this also they explain by distinctions. Christ (say they) said unto Peter, Matth. 16. Mason de Min. Angl. lib. 4. ca 3. 19 To thee will I give the keys of Heaven: Mark (say they) Christ did not promise unto Saint Peter, clavem a key, but claves, two keys, scientiae & potestatis, one of knowledge, the other of power. By the key of knowledge, he doth open the door of the Scripture: absolving all mysteries, and resolving all controversies. By the other key of power, he doth open the door of the Church: either by ordination, admitting Pastors into it: or by jurisdiction, commanding, enjoining, or correcting the inferiors in it, or expelling the disobedient from it, having power over them all, in all cases both in foro externo, (in their Courts) by Excommunication, Absolution, Dispensation, and Injunction: as also in foro interno, (in their consciences) to remit or retain sins. Now what servant dare refuse to run on the errand of such a master? And surely so it is. The Pope himself sitteth at Rome: where at his feet are resident the Generals of all Orders through the world. The Generals under them have several Provincials in all Kingdoms. The Provincials under them several Priours in all Covents. And the Priours have every person in their several companies, at their becks and instant behests. Thus the Pope as the great wheel, doth infuse or enforce a speedy motion into every nimble instrument. Sic volo, sic jubeo, stat pro ratione voluntas. The Pope's Secretaries are called, and there is written according to all which the Pope doth command, unto the Lieutenants, and Governors, and Rulers, over every Province, of every people, in the name of the Pope is it written: and the Letters are sent by the Posts into all the Provinces: and so forth as followeth, Ester 3. 12, 13. If ever there was a Sic dicit Dominus, from God: if ever an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from man: this Papal injunction is the shadow of the one, and the substance of the other. No State in the world doth dispatch their Addresses through the world with like awful severity, and careful celerity. And this also doth show, that the Pope as Christ doth rule in the Church of Christ. In the phrase of my text; Antichrist as God, sitteth in the Temple of God. This is sat is pro imperio: The Pope doth command. But may he not go without? He doth give injunction; But doth he receive submission? Incomparably. The Obedience of the Roman Regulars was admirable: if it were warrantable and conscionable. Well may he be termed their Head: for never were members so pliable to the Head, as the Papists are to the Pope. I admire their obedience, as much as I do detest the drift thereof. The Pope may truly use so much of the Centurion's phrase, Luke 7. 8 I have men under me, and say to one go, and he doth go: to another come, and he doth come: and to my Servant do this, and he doth it. Take a taste of all their professors, from the profession of one learned Papist. They are the last words of Malvenda's long discourse concerning Malvenda lib. 11 cap. 9 Antichrist. Nos totos, ingenium, cogitationes, studia, lucubrationes, scriptionem hanc integram, & omnia nostra, ad sacrosancti Apostolici Principis, Christi Vicarij, Successoris Petri, Romani Pontisicis pedes sanctissimos submittimus, venerabundi procumbimus. My translation cannot express the emphasis of his devout submission. Yet thus I translate it: With all reverence I prostrate my learning and thoughts, my day studies, and night watchings, all my writings, all that I am, and all that I have, before the most holy feet of the thrice holy Pope, the Successor of Peter, the Vicar of Christ, and the Apostolical Prince. Neither doth their practice give the lie to his promise. If a precept come from the Pope, by the Provincials, to any particular person, they presently perform it. As Luther's phrase is; they are no Quaeristae, they do not examine, but execute the Pope's injunction. To delay, they esteem disobedience: to inquire, curiosity: to dispute, insolence: and to deny, rebellion: as the sin of witchcraft: Though it be to take a journey into China or Peru. Nay, a strange obedience! If the Pope command to excommunicate a Queen; he shall not want a Papist to publish it, though he be hanged for it. If the Pope command to murder a King, he shall have a jacobine to stab him, though he be tortured for it. And if the Pope doth breathe out threatenings against a Church; that he would blow up a Nation with a blast of Gunpowder: Instantly jesuits' will abet it, and jesuited will act it: though their quarters be poled up for a spectacle and perpetual monument of their graceless obedience, and matchless treachery. And thus also doth the Pope as Christ (yea more than Christ ever did) Rule in the Church of Christ. That is, Antichrist as God, sitteth in the Temple of God. But if these injunctions be not obeyed; but refused scrupulously, or rejected resolutely; what then? Then, such incurre correction insufferable, with an awful apprehension unutterable: as it were under the hand even of Christ himself. I take it to be a principle in Popery, to esteem it so. Hence, at the Council Trent Hist. lib. 8. of Trent, Laynez the jesuits' General delivered it for a general conclusion, that the Pope and Christ have the same Tribunal, and the same Authority: and the same assertion is avouched by Capistranus. The first degree of Capistran. so 124 correcting their disobedient, is by way of Excommunication. Concerning which, this is the opinion of Withrington, a moderate Papist, in Withring●. of the Oath of Allegiance, preface. his Admonition to the Reader, concerning the Oath of Allegtance. The Church (saith he) hath power to impose a Temporal punishment by way of command, if it be necessary for his soul's health, not by way of coercion. So that if he will not obey the command of the Church, imposing such a temporal punishment on him: she can only for our disobedience punish finally with spiritual punishments, as by inflicting censures: not by depriving our lands, or lives. This is the judgement of Withrington, our learned and (excepting his errors) our honest Adversary. He calleth himself a Romish Catholic: I am sure, his opinion in this point, is Catholic, but not Romish. And I am persuaded, if Rome did sway the Land where he doth live, he should feel the Romish fire for this Catholic opinion. Howsoever, the first punishment for disobedience is Excommunication. But we esteem this to be but brutum fulmen, the Protestants reject the Pope's Excommunications like Sampsons' cords, like a thread of tow which toucheth the fire. What do they to such? From such (if they be in their power) he taketh away their liberty: they cannot buy and sell in safety: as I fear some of our own Merchants have found it. Next, he raketh from them their lands, forcing them to fly their native country, as the poor French have felt in our days. Then, their lives: as our woeful English could witness, in Queen Mary's reign. And finally, he will take from them, (that which is dearer unto them than their lives) their Names. Thus did the Papists to Calvine, whom they published to have died desperate, when as many years he survived that presumptuous calumny. Yea he will saevire in cineres, punish their carkeises, and command their bones to be raked out of their graves, as he did to Paulus Fagius. Neither shall Kings disobey the Pope uncorrected. For he hath authority to take away their Sceptres, and lives also, saith Suarez in the sixth book of his Apology. But for that fatal Inquisition! It is a correction like the fourth Beast, in the seventh of Daniel, and the seventh verse: It is dreadful and terrible, devouring all, but it hath no Name. Although Gonsalvius hath, in some sort discovered it, yet I am persuaded that none living (but the tormentors and the tormented) can fully tell, what the intralls are of that Bull of Phalaris: it is the very emblem of Hell: none return from thence to tell the torments thereof. And certainly, whosoever is caught within the compass of that engine of cruelty, (if he be fortified with courage from Heaven, in a rare measure) he may alter the Prayers of the old liturgy: they prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Save us, by those unknown torments; these may pray, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Lord save us from those unknown torments. And thus doth this Tyrant both usurp & out strip the correcting power of a King. The Pope, as Christ, doth rule in the Church of Christ: in the phrase of my Text, Antichrist as God, sitteth in the Temple of God. I add briefly: Me thinks the Empire of Christ in his Church, is most briefly and emphatically expressed by Christ himself, john 14. 6. Ego sum Via, Veritas, & Vita: that is, (saith Calvine) I am the beginning, the means, and the end of saving knowledge. Or (as Saint Augustine) Christ is Via sine errore, the Way without error: Veritas sine falsitate, the Truth without falsehood: & Vita sine morte, the Life without death. Others interpret these words otherwise: that Christ showeth the means, descryeth the things, and giveth the end, concerning eternal felicity. All these doth the Pope usurp. First, that he is Via, the Way, that he cannot err, a property of Christ, never communicated but to some persons, and at some times only. Secondly, that he is Veritas, the Truth. His Council of Trent commanded all, credere, to believe that, and only that, to be Truth which he taught. And lastly, he arrogateth himself to be Vita, to be the Life. No salvation, except a man be a member of the Church, say Christians: not unless he be a member of the Pope, say the Papists. And therefore Bellarmine in his third Book de Ecclesia, and the second Chapter, maketh the Pope to be an essential part in the definition of the Church. So, No Pope, no Church: and no salvation but in the Church, and under the Pope. Hence some begin to think that the name of a Papist is more honourable than the name of a Catholic: because the last doth imply a communion but with the Body: but the first with the Head. And how fare this Tyranny hath prevailed on the consciences of the blinded Papists: you may perceive by this proverb, which they say is familiar in Italy: I believe God and the Pope. And thus doth he domineer in the highest nature. The Pope as Christ, doth rule in the Church of Christ: that is, Antichrist as God, sitteth in the Temple of God. Thus hath the Pope exalted himself. Give me leave to exalt him one step higher: and in the words of a Papist: Qui desiderat Primatum interris, inveniet confusionem in coelis: that is, He that will reign as Christ on earth, shall never reign with Christ in heaven. This is the period of the Pope's primacy: and this is the censure of Stella upon Luke 9 48. Can, notwithstanding all these premises, any protest with Cupers, that he is mancipium Romanae Ecclesiae? that he is a professed Slave of the Church of Rome? enthralling himself by a servile inflexible obedience, in any case, and against any person? where a spiritual Sovereignty, Tyranny, doth command man, and countermand God: imposing injunctions , exacting subjection unutterable, or inflicting correction unsufferable: ruling in the Church of Christ, as Christ: urging his own Laws with more severity than Christ's Laws? I hope: I know. No servant of Christ will be, can be, such a slave to Antichrist. This truth have I delivered plainly, painfully, impartially: even in the sight of a great God, and of an innocent conscience. I have done my duty: I have delivered it. For your duty: to believe it. I must leave that to him, who is the Author and finisher of your faith. Now the God of all truth, give you all his holy Spirit: that you may fulfil all his holy will. SERMON X. 2 THESS. 2. 3, & 4. Showing himself that he is God. Antichrist shall not call himself the true God. The Pope doth show himself to be God. The Pope doth show himself to be God plainly. THis fourth verse containeth three properties of Antichrist: First, He exalteth himself above all that is called God, or that is worshipped. Secondly, He as God sitteth in the Temple of God. Thirdly, He showeth himself that he is God. I may call them the three degrees of Antichrists' pride: amongst the which, this third is the superlative. By the first he doth tyrannize over the estates of men: by the second, over the consciences of men: and by the third, he doth usurp to be the God of men. Before, he ruled, and appeared as God, in one particular: here, he insinuateth himself to be God, in many particulars. Or to follow Bellarmine's phrase: Bell. de Pont. Rom. lib. 3. c. 14 There he took upon him authoritatem Dei; the authority of God: here, nomen Dei; the name of God. The Text saith, He showeth himself that he is God. In the matter (that Antichrist shall vaunt himself to be God) Papists and Protestants all consent▪ they descent in the manner. We say he shall attempt this secretly and cunningly, by his insolent Godlike actions. They say he shall do it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) plainly and openly: Professing himself to be the true and only God. Se jactabit Lessius de Antichristo daemon. 7. verum Deum: He shall vaunt himself to be the true God, saith Lessius. And Bellarmine as acutely, more falsely: Antichristus se, non solùm Deum Bell. de pont. Rom. lib 3. c. 14 sed etiam solum se Deum esse dicet: that is, He shall not only say, he is God: but moreover he shall say that he is the only God. Contrary to the properties, practice, and person of Antichr●st: and therein contradicting himself also. Bellarmine himself doth teach, that Antichrist shall pretend himself to be the Messiah: but there must be some difference betwixt the Messiah, that is, God which is sent; and God which doth send him. Therefore this may pass for one of their incredible fictions: That Antichrist shall call himself the true and only God. Moreover, it is contrary to the property of Antichrist, who is confessed by the Papists to be an Hypocrite: but to say plainly, that he is the only God, is not hypocrisy, but blasphemy. Secondly, his practice shall be to seduce: the jews, say they: the Christians, say we: indeed all, say all. But who would be seduced by such an open Atheist? And therefore Less●us our Lass. de Antich. part. 2. dem. 2. adversary acknowledgeth that Antichrist the Adversary, in fight against the Militant Church, shall use rationabili aliquo pretextu, & specie quadam rationis, ac pietatis, ut homines decipiat: that is, he shall use some pretext of piety, and show of reason to deceive. But to proclaim himself to be the only God, is both impious and unreasonable: and therefore his practice shall be to no purpose: None will be deceived by him. Finally for his person, Antichrist is a man. Now Nero and Nabuchadnezzar, though they would be adored as gods, yet did they not deny other gods. Nor can we imagine that a man shall depose the God of Heaven, although he would Exalt himself to be a God on earth. Thus they. But we say, or rather the Text saith so to us, and by us: that Antichrist shall not say, but show that he is God. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the arrogance of works, and not of words. And if any such blasphemous word shall fall from him, or from his flatterers: they will have a pretext for that blasphemy. Alexander justin. hist. lib. 11 would be called a God: but how? Not of himself; but under the pretence of being the Son of jupiter Ammon. So Antichrist if he shall call himself God, he will sweeten this blasphemy with some hypocrisy. As that he is not so simply: but as he is the Son of God, as Bell. Apolog. p. ●60. Lesle de Antich. part. 1. dem. 7. he is the Servant of God, as he is the Vicar of God, or as he is the Vicegerent of God, etc. In a word, in plain words, Antichrist will never say, that he is God. Thus I frame my argument: Whosoever doth show himself that he is God, hath this property of Antichrist: or rather is the very Antichrist. But the Pope doth show himself that he is God: Therefore, the Pope hath this property of Antichrist: or rather, is the very Antichrist. The Major is apparent from the opening of the phrase: indeed it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very syllables of my Text. The Minor I must make good by this ensuing Sermon. Which I will make to appear by four particulars. The Pope doth show himself that he is God: either hypocritically, by way of insinuation: or openly, by plain profession. He doth insinuate it by what he doth, or by what he doth permit: he doth profess it both by assuming the very name of God, and the very worship of God. Now, when I have made it plain, that the Pope doth show himself that he is God, both cunningly and plainly: both by his actions and permissions: both by arrogating the Name of God, and the worship due to God: I think this will be no injurious conclusion. Therefore, The Pope is the Antichrist. By that which he hath done, the Pope hath showed enough that he is god. I will borrow of Baronius my preface to this point. Baronius Baronius an. 364 to show the pride of Donatus, citeth this saying out of Optatus: Cum super Imperatorem non sit, nisi solus Deus, qui fecit Imperatorem: dum Donatus super Imperatorem se extollit, jam quasi hominum me●as excesserat, ut se ut Deum, non ut hominem aestimaret. Mutato nomine: changing the African name, into a Latin, thus I English it: Since none is above the Emperor, but God: because the Pope doth extol himself above the Emperor, (as I have plentifully proved Sermon 8. before) therefore, as if he had exceeded the bounds of man, he seemeth to esteem himself as God, not as man: To proceed: It was the suspicion of Frederick the second, that the Pope did affectare Aventin 7. Divinitatem, that the Pope did seek to be esteemed a god. That suspicion is now made evident by the Pope's own actions: things proper unto God. First, the Pope doth dispense against the Concil. Trid. Sess. 24. Ca●. 8. Scriptures: permitting and admitting Marriages pronounced by God's Law unlawful and incestuous, Levit. 18. But he who doth control the word of God, by that act, doth show that he is God. Again, he doth command Christians credere, to believe: but to command Faith, Con●. Trid. Sess. 3. sub jul. 3. Item prooemio ad Sess. ●. sub Pi● 4. is the work of God, not of Man. Thirdly, if Tertullians' judgement, and argument be good against the Senate of Rome, we may use it against the Pope of Rome: Qui facit Does, Divosque, Deo major est: that is, He that maketh gods or Saints, is greater than the gods, or the Saints. But the Pope doth make Saints, saith Bellarmine. Yea, the Pope hath such heavenly Bell. de Sanct. Beat. cap. 8. Troilus Malvitius de Sanct. Canoniz dub. 3. power (saith Malvitius) quem velit defunctum, canonizare possit: etiam invit is Episcopis, & Cardinalibus omnibus: that he can canonize whom he l●st, although all the Bishops and Cardinals through the world should withstand him. The Pope thus doth make Saints, Divos: therefore he is greater than divus, than a Saint: Deus, even God. He doth show that he is God, by that action. Fourthly, the Pope hath Ius creandi Apostolos, (as Baronius is quoted, and confuted by Casaubonus) the Pope hath power to create Casaub. Exerc. 14. Sect. 14. Apostles: which I conceive to be Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Saviour's sovereignty. And therefore whosoever doth usurp it, doth show himself to be more than a man by that action. Fiftly, the Pope doth term his Decrees his Oracles: but Oracula, according to Tully his derivation, are so termed, Quasi inest his Deorum oratio, because they are the Dictates of God. And thus again doth he show that he is God: for his speech doth bewray him. And finally, the Pope doth arrogate to himself that prerogative of not erring at all: whereby he doth advance M. Mountagues' Appeal part. 2. pag. 3. himself into his Maker's seat. Not altogether within the Sphere of humane activity. Non vox hominem sonat, O Dea certè: It is the voice of God, and not of man, Acts 12. 22. He showeth that he is God by this action also. But these are Papal actions, by way of proposition, what they can do: I will add others, by way of imposition, what they command, that others should do: viz. prostrations and adorations, which St. Peter would not permit, Acts 10. 25. nor the Angel, Revel. 9 10. Hetherefore who doth permit them, the world must conceive him, at least conceit him to be greater than Peter, greater than an Angel: and therefore by S. Paul's own argument, Heb. 1. 4, 5. God himself: a petty god, at the least. Now the Pope doth not only permit prostration, but doth enjoin that which is more & greater: that all, Princes, and people shall kiss his foot. In the year 828, Pope Valentine made Pless. Mist. Progress. 28. all the Senate of Rome come kiss his foot. He was the first who imposed that impious insolence, saith Honourable Plessie, the Honour of Learning. About the year 1227, Gregory 9 Pless. progress. 51. persecuted the Emperor Frederick with implacable hatred, because he did only kiss his knee, when he should have kissed his foot. And not long since there was a Pamphlet put in Whitaker in Bel. Contr. 4. quaest. 5. Aug. de Ancon. quaest. 9 art. 4. Antonin. part. 3. tit. 22. cap. 5. sect. 4. Bellarm. Apol. pag. 160. print by joseph Steven, De adoratione pedum Pontificis, concerning the adoration of the Pope's feet, dedicated to Pope Gregory 13. His personal adoration is acknowledged and avouched, though somewhat excused by Bellarmine. But let me put this Quaere into their ears, which our most learned Bishop hath put into my mouth. Eccuinam mortalium adhibetur jam Andrew's ad Apol. cap. 12. adorandi vox, praeterquam Pontifici soli? Is this word of adoration now applied to any mortal man, but to the Pope alone? Therefore this word alone, doth exalt him above all men. And thus from his own actions, do I conclude my first argument: The Pope doth show himself that he is God: therefore, The Pope is Antichrist. Yet for a man to vaunt his own greatness, this were great insolence, indeed impudence also. It seemeth therefore expedient that some Brokers should breach such a business. Alexander when he attempted to purchase Just hist. lib. 1●. and publish his Deity, he did not proclaim it himself, that he was a God; but suborned the Priests of Ammon to preach it to the world, that in sooth Alexander was the son of jupiter. Psapho was that witty fellow, who tamed his Malvenda lib. 7. cap. 11. Pies, and having taught them their lesson, he turned them abroad, and then in every corner they cried nothing but Psapho est Deus, that is, Psapho is a God. So the Pope doth suborn his Priests, and hath taught his Parasites to chatter this lesson through the world, Papa est Deus, that is, the Pope is a God, say they: or the Pope is Antichrist, say we. Marcellus Archbishop of Corcira in his book Sacrar. Cerem. lib. 2. Sect. 1. cap. 4. of holy Ceremonies, gave the Pope a substantial title, when he termed him Sanctissimus Dominus noster, Our most holy Lord: a Christian could not have given a much greater epithet to Christ himself. A Trent Bishop supposed Mol●●. Consil. de Trid. Concil. nu. 22. this to be somewhat superlative; and therefore he advised the Fathers of the Synod, because that in the Scripture God is called sanctus, holy, therefore it might suffice to call the Pope also, sanctus, holy, and not term him sanctissimus, most holy, lest they should invest him with an attribute beyond God himself. But this Bishop was summoned from Trent to Rome, where he was better informed what became him to talk concerning the Pope's Holiness. Others therefore, that they might not incur the like displeasure, would be sure to give him attributes enough. The Florentine Antonin. Hist. to. 3. Ambassadors told Pope Pius the second, that their City sanctitatem illius Hyperdulia adorat, did adore his Holiness with Hyperdulie, which is a kind of worship they ascribe only to the Virgin Mary. This is somewhat contiguous to a Deity. Proportionably therefore, his parasites preach, the Pope non esse purum hominem, Gloss in Prooem. Clem. in verbo Papa. Moscon. de Potest. Milit Ecclesiae lib. 1. part. 1. c. 4, not to be a mere man. In reverence whereof it is defined to be a profane sacrilege, if any should date to put on Papae indumenta, the Pope's Apparel. To ascend a little higher, let us hear a little touch of Scripture proper to our God, Christ: which they apply to their God, the Pope. The Sicilian Ambassadors, ask pardon of Pope Martin 4, delivered their Embassage, in no other terms, but three times saying that of Saint john 1, 29. Agnus Dei, qui tollis peccatum mundi miserere nobis: O thou Lamb of God, which takest away the sins of the world, have mercy upon us. It is a decree of a Council held at Rome under Gregory 7, Anno 1057. That there is but one name in the world, to wit, of the Pope, and that this name, ought only to be named in the Churches. Is not this to appropriate to him, our Saviour's Prerogative mentioned, Act. 4. 12. That of Saint john 3. 31. concerning Christ, Qui de coelo ve●it, super omnes Capistranus de Pa●ae E●●les●● archontate ●ol. 13O. Francis White pag. 126. est, He that cometh from above, is above all: may be understood of the Pope saith Capistranus. A Sicilian Bishop supplicated to Nicholas the third, in the words of Bartimaeus, Mark 10. 47. Miserere mei sili David, O son of David have mercy upon me. Paulus the fourth Paulus 4 Bulla ●d Du●em Florent. doth usurp that royal title of Christ in the Rev. 19 16. styling himself Regem Regum, the King of Kings. jansenius doth expound that jansen. Har●. cap. 66. Matth. 18. 16. Upon this rock will I build my Church, of the person of Peter, and of the Pope his successor. Augustine de Ancona attributeth Aug. de Anco. epist. Dedicat. ad john 22. that of Saint Paul to the Philippians 2. 10. To him shall bow the knees of every thing in heaven, and earth, and under the earth; unto Pope john 22. Bellarmine doth apply that Prophecy of Bell. de Pont. Rom▪ Praefat. Isaiah, 28. 16. I lay in Zion a stone for a foundation, to the Pope. And elsewhere he doth apply Bell. de Chr. lib. 1. cap. 4. the same words to Christ, proving thereby that Christ is true God. By the same argument therefore, doth he imply that his Pope, is his God. Of which blasphemy, he seemeth not to Bell. de Concil. Auth. li. 2. c. 17. be very nice, avouching That all the Names in the Scriptures, which are attributed unto Christ, may be ascribed to the Pope also. As also Sixtus Sixtus Senensis in praef. Biblioth. Sanctae. Senensis doth involve the application of many texts (peculiar unto Christ,) to the Pope, speaking to Pius the fift, as unto God, saith: That he hath adopted him for his son, and regenerated him by his spirit. But of all other that golden B●●●▪ tom. 11. anno 1073. num. 16. Legend of Baronius may not be passed by: that Pope Hildebrand being a Carpenter's son, and playing where his father wrought, did by chance frame letters which expressed the eight verse of the 72 Psalm, His dominion shall be from the one Sea, to the other. And to help Sacr●●●● l●b. 1. sect. 7. cap. 6. fol. 35. them out, the Pope himself Sixtus the fourth doth arrogate that of Christ, in Matth. 28. 18. Data est mihi omnis potestas in coelo, & in terrâ: all power is given to me in heaven, and in earth. Moreover, this Seraphical Divinity of the Papal Deity, is not consigned to the Latin only: but they have English Doctors who preach these Italian instructions. What good do we say, we receive from God principally, yea only? a threefold: The Church in which we live, the faith by which we live, and the Commandments according to which we live. All these we asscribe unto God: all these they ascribe unto the Pope. First the Church is the visible congregation George Dowly in his Instruction, cap. 3. of all true Christians and Catholics, which are scattered over the world, whose head next under God, is the Pope. Secondly, Faith is a gift of Greg. de Valent. in Thom. t. 3. p. 24. God in our souls, with the which, we do firmly and catholicly believe, all that God hath revealed unto us, according as it is taught us, by our holy Mother the Church. By the Church we understand, Suarez Apolog. lib. 4. cap. 6. whom they understand, è Cathedra: indeed the Pope. Thirdly, the work of a Christian, Trent. Hist. lib. 4. pag. 321. George Dow●ey his Instruct. cap. 12. is to know well the Commandments of God, and those of our mother the Church. Observe, the Commandments of God, and the commandments of the Church, that is, of the Pope, are members of the same division: therefore equally enjoined. To which purpose, as he hath made the whole seventh Chapter to teach the ten Commandments of God: so he spendeth the eight Chapter in teaching the five Commandments of the Church, to wit, to hear Mass on sundays and holidays, to confess once a year, to communicate at Easter, to Fast when the Church commandeth, and to pay Tithes. To which he addeth the sixth, not to celebrate marriages prohibited by the Church. So then: without the Pope, no Church, no Faith, and the Commandments of the Pope ranked with the Commandments of God. The Church, Faith, and Commandments, all these we ascribe unto our God; all these they ascribe unto their Pope. The Pope permitteth this doctrine: therefore from his own permission, I hope I may be permitted to pronounce my conclusion; The Pope doth show himself to be God. Therefore, The Pope is the Antichrist. Notwithstanding these plain evidences, Bell. de Pontif. Rom. lib. 3▪ c. 14. Lessi. de▪ ●nti●● Dem. 7. evictions: this truth is not acknowledged; because say they, Antichrist will say plainly, that he is God. This sense is not suitable to the text: which saith He shall show, not say that he is God. Howsoever, I will follow them into this (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) starting hole also, and beat them with their own weapons, I say therefore, The Pope doth plainly profess himself Dr Beard de Antichristo. to be god. Of late, Pope Paulus Quintus, and the Cardinal his cousin, caused every piece of their plate to be marked with this inscription Burghesianae eternitati dicatum, that is, this is consecrated to the Eternity of the Burghesian family. What more godlike Title could they engrave Thom. Stapleton in Prin●ip. Fid. praefat. on a Chalice? Our English Stapleton uttereth this blasphemy somewhat more plainly, styling Pope Gregory 13, Optimum, Maximum, & supremum Numen in terris, that is, their most great, most gracious, and most sovereign god on earth. Less●●s de Antichristo. Dem. 7. Lessius doth acknowledge that the Pope is called by the Papists Deus interris, Their god on earth: but, saith he, metaphorice, it is by a figure: poor fig-leaves, to cover their apparent blasphemies. Others are downright, and mince Gratian Dist. ●6 cap. 7. Satis Evidenter. not the matter. Pope Nicholas boasteth, Pontificem à Constantino Deum appellatum: that the Emperor did call the Pope a God: and from thence inferreth Deum non posse ab hominibus judicar:, that no men may judge the Pope, because he is a God. Whence also Augustine Aug. Steuchus de Donatione Constant. 〈◊〉 〈◊〉 1547. pag 141. Steuchus, doth tell us, praeclaro illo edicto eum adoravit ut Deum; that by that egregious edict, Constantine did adore the Pope as God: Et divinos honores ei, quoad ejus potuit, contulit▪ and that to utmost of his ability, he tendered to him divine honours. Again, one Pope in the Council▪ Later▪ s●ss. 4 s●b ●●●●▪ 2. Laterane Council, is saluted by the Name of God. In the year 1514, in the last Laterane Concil. Later. Sess. 9 Moulins Accom. pag 89. Council, one of the Pope's Secretaries called Leo 10, his divine Majesty. Upon the gates of Tolentum in Italy, is this inscription, To Paul the third, the most high and mighty God on earth. A book also was printed with this inscription; Tort. Torti pag. 361. PaV Lo V●● VICc Deo, that is, To Paul the fift, a Demi god: where I may not silence, the remarkable observation, of our most learned Bishop: that the letters in this title, do exactly even the Number of the name of Antichrist, recorded in the 13, of Revel. and the last verse, 666. Upon one of the gates of Rome was ●unius in R●v. 17. 13. written to Pope Sixtus Quartus, Et merito in terris, crederis esse Deus, that is, we do certainly believe, that Thou art our God, on earth. Bell. de Pontif. R●● lib. 2. c. 16. Decim. tertius. Yea Bellarmine himself, (who doth use to blanche the blasphemies, and broad assertions of the Romish synagogue) saith of the Pope, Thou art the great Priest— in power Peter, and in unction Christ. Here the very Name of Christ, is given by Bernard to Eugenius, accepted by the Pope, & allowed by Bellar. But the most gross Extrav joh 22. c. Cum int●r. blasphemy of all, is that popish gloss of their Canon Law, Credere Dominum Deum nostrum, Papam, conditorem hujus Decretalis, non potursse statuere, prout statuit, Haereticum censeatur: that is, it is heretical for a man to believe, that our Lord God the Pope, had not power to Eud●●: contra Abba●um lib. 1. sect. 9 decree, as he did decree. I know how johannes Eudaemon, doth endeavour to blur this evidence, saying that this word Deum God, was erratum Typographum, that it crept into the gloss, through the fault of the Printer, whereby he discovereth himself to be a true Cretian. For it is cleared (by the Coryphaeus of all combatants against Antichrist) by the Bishop of Dr. Downam de Antichristo lib. 4 cap. 10. sect 4. Derie, whose answer is this; Pope Gregory the thirteenth, employed & enjoined certain of the Cardinals to revise and correct the Gloss of the Canonists. When as, many editions thereof had this word Deum, God, and yet some had it not: they set forth a new Copy, and by the authority of Pope Gregory, they restored that word Deum, which before had been wanting in some few of their editions. Neither in the Censures of the Gloss, set out by the command of Pope Pius the fift: nor yet in the Index Expurgatorius, is the least mention made, of any mutation, or alteration of the word Deum, for which we challenge them. Let no Papist therefore be offended, if I conclude from the Approbation of so many Popes; The Pope doth show, nay say that he is God. I infer, therefore, The Pope is The Antichrist. Furthermore, I will finish this section, with other apt instances observed by my learned friend (Master Boswell Pastor of Saint Laurence London) while he resided in Spain. To which I will only premise one odd distich out of Zanchie concerning the Pope. Angelicum nomen solvit pius ipse Michael Nam tanquam Deus est, qui ante Michael erat. Let others riddle these Enigmatical Hyperbolical verses; that here they style him, Tanquam Deus, & Michael, is enough for my assertion, too much for his Holiness. That transcendent inscription on their triumphal Arch, when Pope Alexander the sixth entered Rome, is worth my friend's observation, and all men's admiration. Caesare magna fuit, nunc Roma est maxima; Sextus Bernardiro Corio Hist. de 〈◊〉 part. 3. pag. 452. Regnat Alexander, Ille vir, Iste Deus. Our Rome was great: Great Caesar made it such, By Alexander now, it's greater much: Why great by him? great reason give I can, The Pope was God: Th' Emperor but a Man. That day was borne a twin in prose to this meeter. This was another inscription to the same Pope, Alexandro invictissimo, Alexandro pientissimo, Alexandro magnificentissimo, Alexandro in omnibus maximo, Honour & gloria: that is, to Alexander the most invincible, to Alexander the most holy, to Alexander the most magnificent, to Alexander in all things the greatest of all, be Honour and Glory. What greater inscription could be consecrated to the greatest God? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: such singular inscriptions, they suffer not to be single: a third speaketh the same language. Viventibus aeternitatem laetam danti, aeternam gloriam. To him who giveth immortality, he given immortal glory. Again: Vide Sarium. Libertas pia, justitia, & Pax aurea, Opens quae Sunt tyb. Roma, novus fert Deus iste tibi. Thy Freedom, justice, Wealth & Peace, O Rome, From thy new God, the Pope alone they come. Finally, to this Pope, I will give a Vale, in that Salve, whereto the Papists were so solemnly invited. Accumulant fora, laetitiam testantia flammas, Scit venisse suum, Patria grata Deum. In every street, huge Bonfires great, The Pope approaching to them: For Rome knoweth well, this day to dwell Their God is come amongst them. A fourth: Prisca novis cedant, rerum nunc aureus ordo est, Invictoque jovi est, Gloria, primus Honor. The former times fall short of ours, In golden age we live: Unto our God, jehovah great We Praise and Honour give. And that this may not seem to be a personal, but a successive usurpation upon God, we shall see the same godlike attributes ascribed unto Pope Gregory the thirteenth. And first that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. both God and Man, and therefore The man of sin. This is the jesuites Elegy, indeed Elegy. Laurea Christiadum, qu●m totus praedicat orbis, Laetitia publica jesuitarum Matriti, Mart 1●. 1579. Demi Deumque virum, S●●●virumque Deum. Cum t●a●a, est▪ ●s, nullis 〈◊〉 or is Cumque regas terram, syd●r●umque Polum. O Crown of Christians, whom the world doth preach ●o be both God and Man: Pope-Christ; because Thy boundless power above the earth doth reach, For Heaven itself obeys thy Papal Laws. The like to the same. Sancte Pater, Cus●os Ovium, qui Tibridis arces Vnus, & imperijs fraenas calestibus orbem: Qui verbo obstructi port as recludis Olimpi, Et sontes damnas tenebris, & carcere caeco. Cum tua se extguo non claud●● fine potest●●s Proque Deo, sis pene Deus, pro Numine Numen, etc. Holy Father, great Shepherd of the sheep, Thou who alone, the Roman Lordly State And the whole world beside dost guide and keep, And with thy heavenly reines dost moderate: O thou who with thy word, Heaven gates dost open, And by thy word damned souls send'st down to hell, Since such thy power is: most blessed Pope Thou art almost a God, in thee doth dwell A Godlike De●●ie. To piece up that blasphemy, they put to this parcel of profaneness: Has tu divitias, Pater O mortalibus aegri● Cum lubet indulges, vitaeque piacula donans Communes esse tuis. These rich indulgences, O Father thou dost give For every grievous sin, wherein poor men do live. Which is conferred by him, whom they style Christiadum Princeps, fidei custodia nostrae, Cujus adimperium rerum se machina curvat, Et quo ver a fides veluti se cardine vertit. The Prince of Christian men, The prop of Christian Faith: Commander of our life And ground of true belief. And if we think, that the Pope doth not by all this arrogate to h●mselfe, and derogate from Christ sufficiently, even as sufficiently, as may become The Antichrist; Let Pannonius absolve Pannonius in Apocalyps. cap. 12. se●● 5. punet. 4. this conclu●ion, in his ●alse latin▪ Who avoucheth the Pope to be Sum●●us Princeps universae terrae, the supreme Prince of the whole world, qui potest & terrae Princip ●s sub●ugare, etiam Haereticos profligare, put down Kings, and root up Heretics, to which purpose he hath gladium mater●●le, habet sp●rituale, both the swords material and spiritual. And, All power both in heaven and earth, according to Matth. ult. Again, the Pope is Dei charismatum Dispensator, the dispenser of God's grace: the Pope Virgam directionis, Pannonius in Apocal. cap. 16. sect. 2. Punct. 1. the Sceptre of righteousness mentioned Psal. 45. ●. In a word, the Pope is Parens salutis, the Father of their salvation saith Pannonius, and therefore, The son of Perdition. Finally, as the Pope doth usurp the Name, so doth he also the worship which is peculiar unto God. First by their common gesture of kneeling to the Pope, they make the Pope a god, and their Idol: and their very kneeling is a token thereof. For (as profound Zanchy doth fully Zan b●in praec. ●. cap. 17. inform us) although we English did kneel to our Queen of ever blessed memory, and do and may kneel to our King her successor, without any superstition; because it is merely Political, and after the manner of our nation: Yet for the Papists to kneel to the Pope, who they believe cannot err; and in whom they are persuaded that there is a fullness of power to forgive sins, to give Heaven, and to doom to Hell, ascribing those properties of God to him, so fare they make him a God: and to such men even their kneeling is an Idolatrous Adoration. Again, the Pope doth too grossly show himself Moulins 〈◊〉. sect. 118. that he is God (especially to the ignorant) by those absurd images and pictures of the Trinity, frequent in the Romish Churches, and found printed in the Title pages of their Bibles, set forth by Sixtus Quintus, and Clemens 8 where they picture an old man, sitting in a Chair, apparelled like the Pope, with a tripled Crown, also with a Pigeon hanging at his beard and a Crucifix in his arms. Whereby it is not impossible, that the ignorant people should either embrace, or invert the error of the Anthropomorphites, supposing either God to be the Pope, or the Pope to be God. Since by the Pope's permission, they are both expressed by one Picture. Moreover, certainly it is more than a play Sacrar. Cerem. lib. 2. sect. 1. cap. 33. which they act in one of their Papal Pageants, in the Pope's own presence. In their solemn service upon Palme-sunday at Rome, three of the Queristers of the Pope's Chapel apparel themselves one in white, bearing the person of the Evangelist, the second in red representing a jew, and the third in black, being in show our blessed Saviour. Toward the end of the Antheame, he who acteth the part of the Evangelist, praecedit, sequitur judaeus, deinde Christus. They all in order, the Evangelist first, the jew next, and Christ last, go and kiss the Pope's soot. That Christ (though personated) should kiss the Pope's foot! Surely, if any indifferent person did see this show, he would think that the Pope did show himself that he was God. It will not be impertinent, if to this play Sacrar. Cerem. lib. 1. sect 12. cap. 5. Item lib. 2 sect. 1. cap. 35. of their men, I annex what their Children act also: when the Pope in his Pontificalibus doth enter into any city, they provide a multitude of Children (in imitation of Matth. 21.) and if they can, Hebrew Children, to meet his Holiness with their Acclamations, and Palms in their hands. If they would add what is also done in the text, and cry Hosanna, he would do more, than show himself that he is God. To show yet more plainly, that the Pope doth plainly show himself to be God▪ Suppose we our Bezain 2 Thes. 2. 4. selves to be present at the great solemnity of the popish jubilee, and that there we saw a Man, whom they themselves term (terrestrem Deum) an earthly god, hemmed in with a throng of his creatures; pompously carried with a triple Diadem, in a golden Throne, on Noble men's shoulders: Then (in their own phrase) breaking open the gates of Paradise, with a golden Hammer, and the Ambassadors of most mighty Princes and Potentates, yea the Kings themselves, and the Emperor if he be there, kneeling full low, and adoring him aloft, reapse alterum Deum, as if he were indeed another very God: And withal, the thronging multitude round about him, expecting and praying for remission of sins, and eternal life, as a largess from his blessed Holiness: What should we suppose ourselves to see, if we did see such a sight? Certainly an ordinary man, who yet never wore the spectacles of Pope-patronizing prejudice, would think that he saw an insolent Man, in an incomparably glorious pomp, showing himself that he is God. But that they themselves may seem to take all blanching qualifications, from those Protestants who will not have the Pope to be Antichrist, the Papists make good the very Letter of my text. After the Pope's election, they Sacr. Cer. lib. 1. fol. 17. cause him to sit upon the altar, to who all the Cardinals, with all reverence, in their order, exhibit their obeisance, kissing first his foot, next his hand, and then his Cheek. And a little after this, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) that which is well done, is twice done) he descendeth unto Saint Peter's Church, where again the Cardinal's seat him upon the Altar with his Mitre, and the chief Cardinal pronounceth on his knees, Te Deum, We praise thee O God, we acknowledge thee to be the Lord. Those supporters of that fiction, of the Triennial singular Antichrist: what can they feign that he shall do, more than this man hath done already? Thus gloriously, and grossly showing himself that he is God. This may suffice, but I will add a surplusage, that I may add a sufficient, yea a superfluous satisfaction, to any who will be satisfied, I say, this Prophecy, that Antichrist doth sit in the Temple of God, as God, showing himself that he is God, is literally fulfilled in the Pope. If the God of Heaven, should be on earth, visible and incarnated, in the shape of a man; what solemn worship should we imagine, to tender unto him? The Place! should it not be in a Church? The Church! should it not be the chief of the world? The Part! should it not be the highest and holiest part thereof? Our gesture: should it not be an humble kneeling before him? Our affection to him: could it be more, than humbly to desire to kiss the feet of that most Holy Body? Nay to content ourselves, as unworthy of that Honour? And our Speech! Can it be more, than to make an acclamation of praising and acknowledging God the Lord in his holy presence. All these are literally performed to the person of the Pope. (I deny not, but learning may give, and charity may receive some qualifications of those actions, otherwise it were the boldest blasphemy, & blasphemousest Idolatry, that ever man broached, or God spared from a thunder clap: yet all these are literally performed to the Pope) Sacrarium Ceremoniarum lib. 1. fol. 17. a book which no understanding papist, can, will, or dare deny. The Pope immediately after his Election, is carried into Saint Peter's Church (which I suppose, they esteem the Prime Church of the world) They set him (as before in his Chapel) upon the Altar. That ever a man should be set upon the Altar of God, it is incredible, did not they themselves relate it: There a solemn Adoration is performed, with bended knees, the Cardinals kiss his feet: the People being not admitted unto it. Finally, the chiefest Prelate upon his knees, saith that Psalm, Te Deum; We praise thee O God, we acknowledge thee to be the Lord. And thus hath the Pope shown himself to be God: and thus have I shown the Pope, to be the man of sin, The Antichrist. Thus have I delivered you Antichrists' description: Would God it were an inscription: would God I could inscribe it, writ it in all your hearts, as it were in Tables of Brass, with a Pen of Steel, that your memories might be handmaids to your judgements: that you might judiciously and continually examine the truth of these particulars. For my conscience telleth me, that I have taught these points without malice, I need not repent it: and without idle ignorance, I need not recant it. And before I ever retract any point, especially the whole parallel, I must first be convicted by better arguments than yet I could ever find in Bellarmine, Suarez, Lessius, Stevartius, Eudaemon, Malvenda, Sanders, Monarchomachia, or the whole College of Rheims. Although I think they have not many who can say more than these have done in this controversy: I have made it plain, and (with God's assistance in my succeeding Sermons) I will make it plain, yet more fully, that the Pope is the head, and the Papists the members of that wretched body, Antichrist. Concerning the Papists, I say of them, as S. Paul did of the jews: My desire is that all Israel may be saved, that all Christendom may be reform. Especially, for our own Countrymen, it is the prayer of my soul, that God would open their eyes, that they may see where they are, in Babylon●: and whom they serve, even the very Antichrist. But if they be blinded, by pleasure, by profit, by affected ignorance, or which is worst, by partial affection: we must leave them to God. Howbeit, if they will not turn to us, let us pray, that we may be preserved from them. Let us pray continually, That God will preserve from them, our persons, our children, our families, our friends, our Church, our Common wealth, our King, and all his Kingdoms. Now, from the Pope and Antichrist: and from all popish and antichristian invasions, rebellions, and persuasions: The Lord preserve us all: Even all the days of our lives. Amen, Amen. SERMON XI. 2 THESS. 2. 5, 6, 7, 8. Remember you not, that when I was yet with you I told you these things? What hindered the revelation of Antichrist. The Roman Empire not to be abolished. It is removed. Of Travellers, and travelling to Rome. THis point of Antichrist being delivered from the third verse, unto the thirteenth: therein I proposed five particulars to be passed through. Antichrist described, revealed, destroyed, confirmed, and received. The description I have dispatched, with the four branches thereof. I have showed his Time, Titles, Place, and Properties. I proceed to the Revelation of Antichrist, set down in these four following verses▪ Which administer two things considerable: a digression in the fift verse, and a progression in the remnant of this Text. The digression is a putting them in mind of so●e private doctrine, wherein he had secretly instructed them: Remember ye not, that when I was yet with you I told you these things. In the progression there are three points, How, When, and What. First, How Antichrists' revelation was hindered: And now you know what withholdeth, in the sixth verse; and he who letteth, in the seventh. Secondly, When Antichrist shall be revealed: He shall be revealed in his time, when that which withholdeth, and he who letteth, shall be taken out of the way, in the sixth and seventh verses. Thirdly, What is the thing which then hindered, after to be revealed? A strange work of Antichrist, called by as strange a name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The mystery of iniquity, in the seventh verse; and the name of the Worker is very suitable, in the eight verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ That wicked one. My discourse shall be answerable to this division: I will also deliver the same two points, a digression, and a progression. First, That the point of Antichrist is necessary to be known in our time. Next, How the person of Antichrist was hindered to be known in S. Paul's time. Having accomplished the half of this treatise: I seem to be like a Bark in the midst of our English sea, betwixt Dover and Calais: When I look backward, I see a large Sea which I have sailed through: and yet I see as much (which also must be cut through) lying before me. Now that God, who did guide his Israel through the red sea, notwithstanding the persecution and prosecution of the Egyptians: he bring my labour and your understanding to the end of this Prophecy, maugre the Chariots and Horsemen of those Babylonians, who pursue us with the spirit of contradiction. The first point is, that the Point of Antichrist is necessary to be known in our time. Herod juells Apolog. pag. 134. caused all the Records of the Genealogies to be burned; lest the Israelites should thereby know that he was an Edomite. So the Pope, and such as are popish in faction or affection, would inhibit the people such Scriptures as speak of Antichrist; fearing (the truth) that those Records would discover the Pope to be Antichrist, and the Papists Antichristian. But they must first sponge out this verse, before this inhibition will be esteemed justificable. Sermons are worth the hearing, which have a repetition; and Books the reading, which have a second edition. Concerning this point, in this verse, S. Paul doth more. First, he doth preach it in private: Secondly, he doth write it for the public: and thirdly, he doth urge the remembrance thereof. Ter si pultanti, he doth mention it three times, as a motive to make us Search into it at all times. Et aes illi triplex circapectus, his heart is girded with a threefold gable of untamed obstinateness, who will be negligent where S. Paul doth urge us to be diligent: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Remember ye not (saith my Text) that when I was yet with you, I told you these things? But to frame my conclusions from their own concessions. Sanders rendereth five causes Sanders de Antichrist●dem. 2. of Antichrist: the Efficient, a just God, that thereby he might ma●e known the malice of Satan, the power of Christ, and the patience of the Church. The next, or subordinate efficient, the subtle malicious devil, who maketh Antichrist his instrument to seduce miserable men. The Material is Antichrist himself, a mere man. The Form is the powerful working impiety of Satan. And the End of Antichrists' coming, is that they may be punished who will not receive the truth. All which causes are contained in this chapter. The Efficient in the eleventh verse, God shall send them strong delusion. The Subordinate in the ninth, He cometh after the working of Satan. The Matter in the third verse, he is termed The man of sin. The Form in the seventh, Antichr●stian●sme is called the Mystery of iniquity. And the End is set down in the end of the Prophecy, in the twelfth verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antichrist shall come, that they all might be damned, which believe not the truth. As therefore we love God, or hate the Devil: as we hope for salvation, or fear our damnation: so are we bound to search this necessary point, this point of Antichrist. Finally, let a Dutch Papist concur in this conclu●●on with this English Papist: Multa Lessius de Antich●isto praesat. apud Damelem, Paulum, & in Apocalypsi johannis de Antichristo habeantur, & valde sit necessaria, eorum notitia, Ecclesiae— ut sideles possint tempestive moneri, ne ab illo circumveniantur: That is, there are many things written by Daniel, Paul, and in the Revelation concerning Antichrist, the knowledge whereof is very necessary for the Church— whereby the faithful may in time be admonished, lest they should be entrapped by that son of perdition. We therefore are less beholden to that learned Protestant whosoever, which shall inhibit any faithful man, members of the Church, from labouring to know Antichrist, than we are to the popish jesuite Lessius, who acknowledgeth that knowledge to be very necessary for them. But it may be objected; This point is difficult; and therefore it may not be searched into. And it may be answered, This point is difficult; and therefore excellent: and therefore it must be searched into. Moreover, the Holy Ghost did deliver this excellent matter, in a difficult manner, for three reasons: for those who follow Christ; for those who follow Antichrist; and for those who follow neither, Christ nor Antichrist. First, for those who did follow neither: lest the Heathen and Romans should have been exasperated, if they had been informed that a Viper should have proceeded out of the Church, to devour the Dragon of their Empire. Occumenius in 2 Thess. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Occumenius. That is, S. Paul uttered this prophecy thus obscurely, that he might not provoke the Romans unto unnecessary enmity. And it is the opinion of many of the learned, that many of those heavy persecutions were commenced and continued by the Romans against the Christians, because from this prophecy they had apprehended an inkling that the Church of Rome should teem him, that should subvert the Empire of Rome. The same obscurity is used, because of those which follow or favour Antichrist, that (by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a just recompense of reward) God might harden them judicially, who had hardened themselves habitually. This mystery of Antichrist is spoken to them in Parables, that seeing they may see, and not perceive: and hearing they may hear and not understand, Mark 4. 11, 12. And finally, this prophecy is penned in these dark and difficult terms, for their sakes who do truly follow Christ: that true Christians might be hereby excited unto industry and invocation: to read constantly, that they may know; and to pray continually, that they may eschew that Man of sin, and Son of perdition. Let my heart therefore exhort you, in the words of our Saviour, john 5. 39 Search the Scriptures: for certainly these do testify of Christ; yea and of Antichrist also. Do that noble act of those noble Bereans, Acts 17. 11. Search the Scriptures daily, whether these things be so. I desire not to obtrude any thing upon facility, or credulity: but ponder every point. I distrust not my ability to satisfy the hearer, or to justify the speaker, in any reasonable manner, or measure. In the phrase of the Apostle, 1 Thess. 5. 21. I dare appeal to the judgement of any indifferent auditors: Prove all things: Hold fast that which is best. Hear me: Read others: Examine all. I say confidently, Prove all things: and God grant you may hold fast that which is best. The digression being dispatched in the first verse: I proceed to the progression in the next: to wit, How the person of Antichrist was hindered to be known in S. Paul's time. A point worthy to be commended to our consideration, for on this ground doth Bellarmine build his second Bell. de P. R. lib. 3. c. 3. Demonstration. The Pope (saith he) cannot be the Antichrist, Quia impedimendum nondum sublatum est; because that which hindered, is not yet removed out of the way. And withal, Bellarmine Stevartius in 2 Thess. 2. 5. following the Greek and Latin Fathers, saith, that the Apostle doth here speak De Romani imperij eversione, of the eversion of the Roman Empire. Whereof he made mention to the Thessalonians, plainly, when he was present with them: but being absent from them, he durst not write it, for fear that this prophecy might be published to the notice of the Romans, whose hatred he knew thereby he should incur. Moreover, those Fathers, and Bellarmine, conceived the sense of this sentence to be this, Ye know what withholdeth, that he might be revealed: that is, The flourishing estate of the Roman Empire did hinder the coming of Antichrist. Answerable to which exposition is the tradition of Tertullian, Optatus, and Lactantius; Pererius in Dan. li. 14. p. 677 that it was a prime prayer in the Primitive Church, Pro conservatione Romani Imperij, that God would preserve the Roman Empire: the Christians (saith Pererius) persuading themselves, That Antichrist could not come, so long as that did flourish. The probable cause whereof is assigned by Chrysostome, by way of precedents: that as the Babylonian Monarchy was subverted by the Persians, the Persian by the Macedonians, and the Macedonian by the Romans: so in the conclusion, the Romans themselves should have their Sceptre wrestled out of their Herculean fists, by the Herculean labour of Antichrist. And the event saith Amen, to all this. It seemeth that the Roman Empire, by their tyranny and persecution did hinder the rising of Antichrist. For so long as the Church was under persecution, the Man of sin could not rise to his greatness: which he did immediately upon the fall of the Roman Empire. And (as I touched before) it is thought that the very suspicion that the Christians should be the overthrow of the Roman Empire, was the cause of many bloody persecutions. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or reciprocal consent, is this: that the Roman Empire did hinder the coming of Antichrist, and that Antichrist would come immediately on the fall thereof. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but we descent concerning the manner thereof. To borrow Bellarmine's phrase, we say it is inclinatio, they desolatio: we say a diminution, they that an absolute dissolution of the Roman Empire shall be (as Cyprian spoke of Decius) Metator Cyprian. Epist. 22 Antichristi, the Harbinger of Antichrist. Before I proceed to this point, I will in two words propose four theses, and as many parentheses: the first be allowed by the Papists, and the last inferred thence by the Protestants. First, out of the sixth and seventh verses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What withholdeth, and who letteth: these articles imply rem, personam, both the Empire and the Emperor: yet no singular person, but a long succession of the one and the other. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Antichrist, and the Man of sin signify (in like manner) a succession, and not one singular person. Next, in the seventh verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who now letteth, that is, the Empire and Series or succession of those Emperors, which was in S. Paul's time. Therefore no Empire nor Emperor of our time is meant in this prophecy. Thirdly, out of the same verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who only letteth, as if he had said that the Empire was that only impediment, and so soon as it should be removed, Antichrist would instantly be revealed. The revelation therefore of the Popish Antichrist, and jewish Christ, will be both ad Graecas Calendas, in no time future: for their Revelation is long since passed already. And finally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de medio tolli, to be taken out of the way, doth not signify to be abolished out of the world, but to be removed out of the way. In this sense runneth this phrase in other places of the Scripture. Thus actively, Act. 17. 33. S. Paul departed, de medio illorum, the meaning is not that he departed out of the world, or died; but that he departed out of the way, or left their company. Again, passively, Matt. 13. 49. the Angel shall sever the wicked, de med●o justorum, we cannot imagine that the wicked shall be abolished▪ but only that they shall be separated. Therefore it is a paradox not to be named, to affirm that the very name of the Emperor must be extinguished, before Antichrist can be revealed. Therefore our position and exposition is warranted by the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) very letter of the Text: Imperium esse è medio tollendum, non prorsus delendum, as our worthy D. Whitaker doth Whitaker in ●ell. Contr. 4. qu. est. 5. deliver it: that is, the Roman Empire must be removed out of the way, not abolished out of the world, before the revealing of Antichrist. To add light to the Sun; we may annex two reasons. First, the Emperor, or he who letteth, must be removed no farther, than only that Antichrist may have room to seat his Throne in the City situated on seven hills, which S. john hath foretold to be the Metropolis of Antichrist, Revel. 17. 9 and is by Bellarmine acknowledged Bell. de Rom. P●nt. lib. 2. c. 2. to be meant of Rome. Now for this it is enough, that the Empire be removed into some further part; not utterly to be abolished, or cast out of the world. Which the Pope seemeth to M. Higg●nsin Apoc. 182. Ser. 2. pag. 40. approve by one of his own actions. Of late time (because he pretendeth some particular interest in that kingdom) he installeth the Kings of Naples, with this caution: That they shall never take the Empire upon them; Fearing the potency of so near a neighbour, to be a prejudice to his triple Crown. It is therefore the power and neighbourhood, not the name and title of the Empire which is the to Antichrist. Secondly, S. john saith in the third verse of Revelation the thirteenth, that one head of the Beast (which is interpreted to be the Roman Empire) was wounded to death: but so, that that deadly wound was healed. The Empire therefore is not to be abolished. Finally, that which did let was not inane nomen, the bare name, but the power of the Empire. Now when the power was abolished, that which letted (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) was removed. Therefore the Empire was not utterly to be extinguished. This experience itself doth abundantly testify: for the seat of the Roman Empire is removed from the City of Rome: and that Imperial imperious power is long since expelled out of Italy. All which I will shut up with one singular Syllogism, shaped out of their own assertions. The old Empire of Rome was to be divided into ten kingdoms or more: this is most certain, saith Suarez. But no Roman Catholic Suarez lib. 5. cap. 9 sect. 15. Christo●●ors●n part. 2 pag. 49. did ever dream that this present Roman Empire shall ever be divided into ten kingdoms: this is the assumption of Michael Christophorson. Therefore the Present, is not the old Roman Empire. That is abolished, though not utterly: yet so fare as it can let the kingdom of Antichrist. The name thereof and title is only surviving. Therefore (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that which letteth is taken out of the way. What hindrance then can be in the way of this conclusion? Antichrist is revealed: and sitteth in that City which once was the seat of the Roman Empire. Thus I conceive it to be manifest, that the Roman Empire was not to be extinguished, but only to be removed. Howbeit, I will follow them on their own grounds; and show them that there is a dissolution and desolation of that Roman Empire Saint Paul speaketh of in this place, the bare name only excepted. I begin with Bellarmine's words: Desecit imperium in Bell. de R. P lib 3 cap. 5. Occidente: Orientis autem imperium per Turcam destructum videtur: that is, The Roman Empire did fail in the West: and in the East we see it destroyed by the Turks. Indeed (as he saith) the western Empire was raised again by Charles the great: therefore that Empire was once removed: therefore at that time Antichrist was removed. Again, when the Empire was overthrown by the Goths, there was no Emperor in the west, for the space of 325 years: where was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that letted that long season? If we be not out of our wits, we must acknowledge that he was removed out of the way. Antichrist then had opportunity to come, there was none to let him. And finally this present Emperor is German Germanus, in truth the German Empire, not the Roman: whereof he is only the image: Having neither the seat, not the Tribute, nor the Territories, nor hardly one Town of the old Roman Empire: in derision Knowles Hist. of the Turks. whereof the Turk termeth this Emperor the King of Vienna. And I suppose that that title is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which did or could let and withhold the Man of sin to be revealed. Therefore the Roman Empire (quà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) so fare forth as it did, or ever could hinder the coming of Antichrist, is utterly abolished, and absolutely extinguished: and nothing now but the mere Name, and bare Title thereof remaining. To confirm our conclusion by a cloud of their own witnesses: with all reverence I acknowledge the author of this catalogue to be the same famous man from whom I have borrowed many of my materials for these Sermons, D. Downame of Dery. The falling Dounam. Episc. Derensis de Antichrist. part. 2. Dem. 8. Anselmus in 2 Thess. 2. Thomas in 2 Thess. 2. away of the Nations from the Roman Empire is already accomplished, saith Anselmus. Thomas secondeth him, jam diu●gentes à Romano Imperio recesserunt, that is, those nations have long since revolted from the Roman Empire. Imperium quod s●orebat tempore Pauli— caruit Imperatore plurimis Lyranus in 2 Thess. 2. annis, (saith Lyranus) The Empire in which S. Paul did live, and of which S. Paul did speak, did want an Emperor many years. Everhardus said, The majesty of the Roman Empire, Aventinus Annal. 7. by which the world was once governed, Sublata est è terris, is taken out of the earth. The present Emperor, vana appellat●o, is a vain name, & sola umbra, the only very shadow thereof. Stapulensis propoundeth it by way Stapulensis l. b 9 in 2 Thess. of interrogation, which is the strongest assertion: Vbi nunc quaeso Romana Monarchia? I Viegas in Apoc. Com. 2. sect. 17. nu. 2. pray you where is now the Roman Empire? Dominicus à Soto said, Temporale Romanae urbis imperium jam cessavit; that the Temporal Empire of the Roman City is gone long ago. justinianus, Vix tenuem quandam umbram Imperij retineat, Benedict. lust. in 2 Thess 2. This Empire is scarcely a poor shadow of that old Empire of Rome. Salmeron, Totidem syllabis, concludeth our cause in our very words: Imperium Romanum jam diu eversum est, The Roman Empire (saith he) is destroyed long since. All addition is superfluous to so plain an assertion. Though this be plain enough, yet peradventure some will require an Historical relation of the particulars of this point: and thus I render it. Concerning the removing of the Emperor, who letted the Papacy, the pair of Popes, who finished this feat, were Constantine and Gregory the second. It is the observation of that noble Knight (who is the Champion of our Calling, and thereby Sr H●n●y Spelman a● non temerandis Eccles●is page 83. the Honour of his own) that there were two special Persecutors of the Church, Dioclesian & julian: but the last was most pestilent: Dioclesian, occidebat Presbyteros, did kill the Ministers; but julian, occidebat Presbyterium, did kill the Ministry. For he spoiled their Revenues, whereby Ignorance issued, and Religion decreased. Semblably, the hinderer of Antichrist, had two notable Adversaries, Pope Constantine and Gregory the second: but the last was most notorious. Constantine occidebat Imperatorem, did kill the Emperor: but Gregory, occidebat Imperium, did (as it were kill) extinguish the Empire, that it never revived again in the West. So that removing both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, è medio, both the hinderer, and the thing hindering out of the way; Antichrist did march in the Pope's High way, to the Temple without any impeachment. About seven hundred years after Christ, Mornaeus Mist. Iniq. Progr. 27. Philippicus the Emperor, commanded all Images to be taken out of the Churches. On this pretence Pope Constantine, pronounced him an Heretic, and commanded, that neither his Picture should be placed in their Churches, nor his Name mentioned in their Prayers. Which administered Platin. in vit. Constant. occasion, and audaciousness, to one Arthemius to rebel. This rebel did beat his Master, také him, put out his eyes, and put him from the Empire. But though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Emperor was removed, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Empire remained: and so there remained one rub, that removed, the way were wholly cleared. Therefore about the year 717 the Emperor Leo 3, surnamed Mornae. Mist. Pro●●es. 27. ●● ar. 10. 3. 〈◊〉 ●3. 〈◊〉 pag. 373. Isauricus, publishing an Edict against Images, Pope Gregory 2, excited the Venetians, the people of Ravenna, and of Rome itself to Rebellion, arming those Rebels with an Absolution from the oath of Allegiance, and an inhibition, to pay any more Tribute to the Emperor. The Bridle being taken from their necks, these beasts fell with a brutish fury on their Emperor's Lieutenants. They invaded Paul Exarch of Ravenna, plucked out the eyes of Peter Duke of Rome, murdered Exhileratus the Duke of Campania, and filled all Italy with blood, and robberies. And to bolt the door, when they Ba●on. te. 9 Anno 726. Artic. 34. had shut their Master out: they took a solemn oath of Fealty to the Pope. And thus anno 729, by the Holy means, of the Pope's Holiness, was the Emperor taken è medio, wholly Removed from the Western Empire. The Hinderer, being thus removed out of the way: the prudent Popes, put this politic project in practice to keep him out. Lest the Emperor should return to renew the old, or to be a new hindrance in his way. To this purpose, about the year 750, Zachary, Steven, Mornae. Mist. Im●u. Progr. 27. and Gregory, strake in with Pipin, Charles, and Charlemagne: that (Mulus Mulum) the Pope should anoint him, and them Kings of France: and that he and they should gratify the Pope, with the Donatives of Rome and Ravenna. In pursuit of which purchase they prosecuted ●●stuphus, & Desiderius Kings of the Longobardi (then possessing those provinces of Italy) with 〈◊〉 hostility: But in the performance thereof, the Emperor of Constantinople interposed his entreaty by Ambassadors, that there might be Restitution made of those provinces, to him, the right Owner and Heir of them. To whom Ripin returned a ready, and resolute reply; That for his soul's sake, he had promised them as a Patrimony to Saint Peter: and for Saint Peter's sake, he must and would perform it: which he did indeed. And so, about 757, was the Emperor, and his Exarches, utterly excluded out of Italy. He who letteth being thus removed, what now letted, that That wicked one was not, even Then revealed. To sum up all these in a shorter Synopsis: we must consider the time of the Empire's removal, to be distributed into three degrees: the Inchoation, Augmentation, and Consummation thereof. The Inchoation, and beginning of the Emperor's removing out of the Pope's way, was anno 332, when Constantine, went from Rome to Constantinople, leaving that City empty, and so a fit seat for the Pope. Then that saying was verified, Hodie venenum effusum est in Ecclesiam, that is, That day poison was poured into the Church, because Antichrist had then opportunity to be admitted into Rome. And although afterward, after the death of Constantine, and of Constantine's son, the Empire was divided, into the Eastern and Western: yet the western Emperor did never after this reside at Rome, but at Milan, or Ravenna: a fair ground for the erecting of Antichrists' Metropolis: The Augmentation and increase whereof followed anno 475, the Western Empire being extirpated by the goths: the succession of those Emperors was in that year absolutely extinguished in Augustulus: Neither was there any other Emperor in the West, for 325 years after that calamity. Nevertheless Antichrist did not appear in his lively colours, because the Grecian Emperors, after they had wrested Rome, and Ravenna out of the hand of the goths, by the Arms of Narses, and Bellisarius, did exercise their authority (by the Exarches of Ravenna their Deputies) over the Popes themselves. But the Consummation, full and small removing of this Empire was accomplished about the 727 year of the Lord. When Leo Isaurus, (because of the contention concerning Images) was excommunicated by the two Gregory's, the second, and the third: those Emperors, lost all their interest in Italy, and were wholly expelled: Now, sublato impedimento emergit actio: therefore, the Empire is gone, and Antichrist is come sitting in the very seat of the Ancient Roman Emperors. Intus existens, prohibet alienum: If water, be in a vessel, Air can have no entrance, nor residence. Pour out the water, and the Air entereth immediately, and remaineth constantly: So was Rome to the Emperors and the Pope. That we may say Rome, the great City, was the seat of the great Emperor: but is the Throne of the great Antichrist. Here I cannot say, whether I should more dehort men from going to Rome, or rather bewail them who have traveled thither already, I may truly say of those Travellers what Lypsius doth of all Travellers: vagari & discurrere Lypsius ep. 22. Cent. 1. quivis potest: indagare, & disquirere pauci. Many purpose to travel, few travel to any purpose. If there be one of ten, who reapeth benefit by travelling to Rome, he is Decumanus Peregrinator, he shall be chronicled for the mirror of travellers. That Roman Hieroglyphic, S. P. Q. R. our Countryman Beda hath prophetically expounded of our Countrymen, travelling to Rome, S. Stulius, P. Populus. Q. Quaerit, R. Romam, that is, Foolish Gallants are fond to see Rome. For by going to Rome, do they bring back any glory to God, good to their Country, or grace to their persons? Yea I fear that some of them may say with Saint Augustine, Ibam & Perebam: Curiosity led them, and Christianity left them: that they have learned the Italian Tongue, but lost an English heart, that they change the Catholic for the Roman Religion. Miserable Travellers are they! and God grant we may no more have any such Travellers. I condemn not all, who have traveled to Rome. All such travellers are like Hierams Navy 2 Chro. 9 21. Some indeed bring home gold and silver, increase their knowledge, confirm their Religion, and enrich their Country with observations of both. But most bring home as it followeth in that text, Apes and Peacocks: nothing but apish mimical gestures, and Peacocke-like fantastical apparel. I may range our Travellers unto Rome into three ranks: some travel seriously, some simply, and some subtly. Some travel to Rome seriously, as joshua and Caleb did to Canaan, Num. 14. 9 to tell us of the weakness of our Enemies: and to show us, that their Practice in Italy is worse (if worse can be) than their Positions in Popery. But such travellers are like josua & Caleb, hardly two of twelve, yea scarcely too of a Tribe, of a whole Country. Others travel of simplicity, only because they may say, that they have been travellers: they spend their Father's means, and their own time, and there is an end of their travel. These travel, as Saul & his servant would have traveled to the Land of Zuph. 1 Sam. 9 5. They bring the Fathers asses ●ome to his house again, and there is the end of their journey. But some travel of subtlety to Rome: as Ishmael did to Ammon, jer. 40. 14. to return to murder their Countrymen. Papists under the pretence of travelling, go to the forge of Treason: and return armed to apprehend any opportunity, to ruin our Church and Commonwealth. I will say therefore of Rome, what God said of Sinai, Exod. 19 12. Take heed, go not up to that City, touch not the borders thereof. Forwhosoever doth touch that City, is in danger of Death! he may hazard either his body or his soul. I must add to my entreaty; Let me entreat you moreover, not only to beware that you do not go to Rome, but also beware that Rome do not come to you. Novimus longas Regibus esse manus, our proverb saith that Kings have long hands: the Pope therefore (who styleth himself Rex regum the greatest King) he must have the longest hands. And indeed, so he hath. The Pope hath two (too) long hands, which will reach men beyond the Walls of Rome, or bounds of Italy either. He hath one hand to reach you on one side, at the Spa, when ye go for Physic: and another hand to catch you on the other side, in Spain, when you go for Traffic. Yea the Pope is another Artaxerxes, Longimanus, he hath a mighty long hand, which can reach as fare as England: to catch you in your friends houses, by cunning disputations: or in your own houses, by a more private persuasion. Longimanus! yea Centimanus, the Pope hath an Hundred hands, to compass Sea and Land, to make one Proselyte, one child of the Devil. Neither are his hands wooden hands, dull and heavy, without joints, and sinews: but every Agent is an hand of flesh, yea of spirit, full of nimble activity; those Popish, to boast themselves, and slander others: to seduce you, traduce us, and belie all: to bring Pamphlets to you, or to bring you to the Mass. Wheresoever the Pope hath an hand, these actions are at his finger's end. But how may a man withstand these mighty, these many hands? To withstand all these hands: take but one thing: one Heart. Let every English man be like the men of Zebulun, 1 Chron. 12. 23. to have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double Heart, one heart for Rome, and another Heart for England: one heart for the Papists, another for the Protestants. But to have one true heart, in sound obedience to God, and in unfeigned innocence to Man. Such an heart is murus ahene us a coat of mail, against all the hands of Rome, yea and their tongues also. Now he that hath given us all our hearts, give such an heart, such a true heart to every one of us; Amen. Amen. SERMON XII. 2 THESS. 2. 5, 6, 7, 8. He shall be revealed. The Time of the Revelation of Antichrist. Where our Church was before Luther. Affected Ignorance of Antichrist. I Have discoursed on the Digression in the fift verse: and on the first point in the Progression, what hindered that the man of sin could not be revealed. I proceed unto the second point in the 8 verse, when he shall be revealed. The third, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mystery of iniquity, in the seventh, I must reserve to another exercise: it is a point of much moment, and more material, than any that hath yet, or shall be hereafter handled in this controversy. Nevertheless, this also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suarez Apolog. lib. 5. cap. 5. Bell. de P. Rom. 3. 3. He shall be revealed, is very necessary. Suarez maketh it an argument, Bellarmine a demonstration, and Lessius argueth in the same manner, Lessius de Antichr. Dem. 8. that The Pope is not Antichrist, because Antichrist is not yet revealed. Again, to know Antichrist, is the end of all Controversies! to know Antichrist revealed is the end of this controversy. Matth. 3. 10. Psal 90. 17. Here I lay the Axe to the root of the Tree. In the performance whereof, Prosper the works of our hands, O Lord prosper thou our handy work. In the eight verse we have it, He shall be revealed. That we do not shut our eyes, we may take notice, that the Ancients did always open their eyes to observe this thing, The Revelation of Antichrist. Even within 200 years after Christ, the Christians had even then an expectation of the revealing of Antichrist saith Nicephorus, in the time of All: Severus. About Nicephorus lib. 4. cap 39 Baron. 10. 2. pag. 533. 250, Gallus being Emperor, the same expectation was revived saith Baronius. After 300 sprang Arrius, by the common voice of the Christians in those days, called Christomachus, & Principium Antichristi, the Adversary of Christ, and of spring of Antichrist, this being as it were a watchword to expect the grand Antichrist. After three hundred & fifty years under Valens and Valentinianus, the militant Baronius tom. 4. 296. Church was roused by the same Alarm, as if Antichrist had been approaching. About 400 Hieron. epist. ad Geront. de Morogamia. Epist. Episc. Gall●● & Germ. ad Anast. 2. Saint Hierome did put it beyond peradventure, that Antichrist was at hand. About 500 divers French and German Bishops did imply unto Pope Anastasius the second, that Antichrists' throne was expected to be erected in Goldastum in Constitut. Imperialium Rationali part. 1. fol. 48. Greg. lib. 4. epist. 38. Hilar. adversus Arianos pag. 311 Baronius Anno 900 sect. 1, 2, 3. Italy. About 600 Gregory wrote Rex superbiae prope est, that Antichrist followed at his heels. And Hilary mentioned imminentis Antichristi praevios, the Harbingers of Antichrist, who come immediately before him. But in the year 900, even Baronius professeth visurum se abominationem desolationis in Templo, tum a Daniele tum a Domino ipso praedictum, that, in that age (of those wicked Popes) he saw the Abomination of Desolation in the Temple, mentioned by Daniel, and by Christ himself. After Epist. Episcopo. Germaniae & Belg. ad Nicholaum 2. apud Goldastum in Constitutionum Imperalium part. 1. fol. 50. Author vitae Henrici 4. Aventinus lib. 5. a thousand years after our Saviour, the Bishops of Germany wrote to Pope Nicholas the second, that Rome was Babylon, and the Romish Bishop, the person who made himself, as if he were God, subject to no error. Fifty years after this, Henry 4 Emperor complained of the tyranny of the Pope Gregory 7, calling him Antichrist. The same Henry 4, (according to some Henry 3,) published the same thing, to all the Princes of Christendom, concerning Pope Pascall the second, that he laboured to sit more Antichristi in templo Dei, as Antichrist in the Temple of God. Towards 1150, the Bishop Magdeburg. Cent. 12. cap. 9 of Florence did preach publicly, that Antichrist was come: against whom Pope Paschal 2, called the Council of Florence. Yea in that Bernard ●p. 125 Serm. 33. in Cant. Serm. 6, & 7. in Psalm. 91. Baronius Anno 1130. Artis. 6. age, no phrase was more familiar to Bernard, than Bestiam Apocalyp. 13, S ti Petri Cathedram occupare, that that Beast Revel. 13. did sit in the Chair of Peter. Where Baronius his answer is not , that Bernard spoke this against schismatical Antipopes, for hereby Bernard acknowledgeth, that Antichrist may sit at Rome, which is enough for this present: although Bernardus non vidit omnia. About 1200 years after our Saviour, Everard Archbishop of Saltzburgh made an oration in the presence of Otho Duke of Bavaria at the synod of Ratisbone, wherein he avouched Pope Gregory 9, to be Antichrist. In the same age, the Emperor Petr. de Vi●cis lib. 1. ●p. 31. Frederick 2, in an Epistle directed to all the Prelates of Christendom, called the same Pope, the Father of distord, the Dragon, the 2 Balaam, and Antichrist. So did their joachim Roger Hovend. Annal part. post. Bell. de P. R. lib. 3. cap. ●. Avent. lib. 6 of Calabria, saith our Hovenden. So did our Wickliff, saith their Bellarmine. Gerochus Bishop of Richemburg put forth a pamphlet to that purpose, and called it De Antichristo. Helen queen mother to Richard the second Petrus ●●es●●s. epist. 14●. of England, spared not Pope Celestine 3, but styled him, The son of Perdition, and his City Babylon. Anno 1300 arose Marsilius Patavinus, Franciscus Pless. mist Oppos. 53. Petrarcha, the Prophecies of Hildegarde, Petrus Cassiodorus, and principally johannes Bitterensis a Franciscane Friar, who composed postils on the Apocalypse, calling the Pope the mystical Antichrist: who being dead he was digged out of his Grave for his labour. Anno 1350 our William of Ockame accused Clemens 6, to be Antichrist: and Nicholas Orem said as much of, and to Pope Vrbane 5. Towards Avent. lib. 7. 1400, many Bulls were set forth by the Popes, and Antipopes, whereby each denounced other Biblia P●uperum, Anno 1363. Pless. Progr. 58. to be Antichrist. If it be an infallible truth which the Pope pronounceth è Cathedra: it may go for a probability, that an Antipope (at the least) may be the Antichrist; for so their own Bulls have defined it. Finally, in the 1500, arose Hieronimus Savanarola, Mantuanus, and many other, who spa●e more boldly and broadly, that the Pope was Antichrist: till Luther and the Lutherans did fully accomplish the revelation of the Church Antichristian, and happily begin the Relation of the Religion in the West. reformation of the Church Christian. Nay some say, that at this day, some of the Popish Church (vid. diverse in France) do hold The Pope to be Antichrist. Thus these Ancients had a glimmering twilight of Antichrist: the elder were before him, the later under him. To the first he was as an object too distant from the eye: to the other, as an object too near the eye. Therefore neither could see him clearly, as we may and do at this day. Of them, I may speak that sentence of our Saviour, Matth. 13. 17. Verily I say unto you, many Prophets, and righteous men have desired to see these things which you see, and have not seen them. But to show that he is, and how he is revealed in our time: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saint Paul saith, He shall then be revealed, to wit, when the Emperor is ruined, then shall Antichrist be revealed. This is Saint Hieromes prediction, Quitcnebat, Hieron. ●●ist. ad Geront de Monogami●. de medio sit, & non intelligimus Antichristum appropinquare? He who did withhold, is taken out of the way: and conceive we not that Antichris● is at hand? And this is Machiavells 〈◊〉. Hist. Flo. cat. l●●●. collection: The falling of the Emperor was the rising of the Pope. Moreover, betwixt the desolation of the Empire, and the revelation of Antichrist, Saint Paul ponit nullum medium, as Ni●●. Or●mus Biblia P●●, 〈◊〉. Orem well observeth, no distance of time. But the Emperor who heretofore had the power of Election, Investiture, Calling of Councils, and Le●e 27 ●e Episc. & ●●. ●. ●●. theodos. of imposing Laws on the Popes: hath now nothing left him, but nomen sinere, the bare Name of the Emperor. As the Emperor himself acknowledged, Frederick by name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Radevicus lib 2. cap. 31. it followeth then that Antichrist is come already. Now I must reveal to you, how God hath revealed him to us. Revelabitur, id est, regnabit saith Carthusian: Dimysius' 〈◊〉 in 2. ●hes 2. 〈◊〉 in B●ll 〈◊〉. 4. Quaest. 5. he shall be revealed to the Church, that is, he shall reign in the Church. Concerning which we must consider 3, points; Quando Antichristus erat Natu●, Revelatus, Adornatus: the Preparation, Revelation, & Exaltation of his kingdom. All Errors generally, Prepared the way and ●shered in Antichrist. In the 7 verse Saint Paul saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichristian mystery was even then a working. And Saint john, that there were many Antichrists in his time, 1 john 2. 18. who did prepare for the Coming of the main Antichrist, in our time. Yet principally, that error of ascribing so much, too much to St. Peter, confounding Petra & Petrus, expounding, Mat. 16. 18. of the person of Peter, which occasioned such arrogance to the pretended successors of Peter. And this point decantatur in versibus Ambrosijs, August. Retract. cap. 21. it was published in the Poems of S. Ambrose saith St. Augustine: but St. Augustine did retract it as Erroneous. At the least he preferreth our exposition as Bellarmine himself confesseth Bell. de Pont. Ro. lib. 1. cap. 10. ad August. etc. in that same place, where he laboureth to retract this retraction of Saint Augustine. Thus the Error of the Church of Christ, and the Pride of the Church of Rome were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the preparation to the birth of Antichrist, in the first four hundred years: yea immediately after the birth of Christ. The Elephant is said to go with young, ten entire years: but this Monster, was half ten centuries, 600. years, before she teemed: before Antichrist was borne into the world. His Revelation could not but succeed his Preparation. Et ecce duo gladij hic, Luc. 22. 38. The Revelation of Antichrist hath two degrees or Times, in regard of the twofold Monarchy he aspired unto: Spiritual, and Temporal. In regard of his spiritual Monarchy, the Pope was revealed to be Antichrist, about 606 years after Gregor. lib. 4. epist. 38. Christ. Gregory a Pope, called john of Constantinople, the Forerunner of Antichrist, only because he did claim the Title of Universal Bishop. Fidenter dico (said he in the fourth book of his Epistles) I conclude confidently and definitively: the desinitive sentence of a Pope could not be erroncous. Erroncous therefore it cannot be if we say, that he who achieved that Title of universal Bishop, was more than a Forerunner, even Antichrist himself. And I may annex the words of the same Pope, in the same place, Sacerdotum exercitus ei praeparatur, an Army of Priests serve Antichrist as their General. Hereupon sidenter di●o, I peremptorily pronounce it, that Antichrist began to be revealed, about the year 606, when Phocas conferred upon Pope Boniface 3, the title of Universal Bishop, that thereby he might regain the love of the people, which he had lost by the murdering of his Master Mauritius, (so that Policy, not Piety or Equity gave it him.) But the Pope pretended this, a certain Constitution of the Emperor justmian, wherein he commanded that the Bishop of Rome should have the Precedence, and Prime Place in their Clergy-Convocations; Which Pre-eminence of the Pope, was afterwards ratifyed by the Pope in a solemn Synod celebrated at Rome, under the said Boniface 3, in the year 607. After that also, about 646, the Pope was saluted with as illustrious a title, from a Council out of Africa: Rolloch. in 2 Thes. 2. Domino Apostolico, culmini sublimato, Sancto Patrum Patri, ●heodoro Papae summo omnium Praesulum Principi: That is, To the Apostolical Lord, the ●●● best top and tip of the Church, the holy Father of the Fathers, the Prince of all Prelates, Theodore the Pope. Add to this that observation of the religious and reverend Bishop Dounam. E●i●c. Derensis de Antichrist. l●●. 2. cap. 8. sect. 5. of Dery. The name Pope (which before was communicated to all Bishops) at this time began to be appropriated to the Bishop of Rome. I may conclude: in this time was the beginning of the Papacy. In this time Antichrist began to be revealed. In regard of his temporal Monarchy, there are 2 famous numbers in the Revelation of S. john: and both in the Revelation of the Pope to be Antichrist. The first is in the last verse of Rev. 13. where the number of the Beast is said to be 666. And the second is in the second verse of Rev. 20. The Devil is bound a thousand years. For the first, whether it be the number of a name, or of a time, or of both, I dispute not: but it is admirable, when in all senses it shall concur in one man. I say therefore, the Pope was revealed to usurp an Antichristian temporal Monarchy about the 666, when under Constantine the third, Pope Vitaliane (who in former times had been Ambassador for the Emperor) shaking off the yoke of a superior authority, usurped the government of Rome. Then also began the Mass to be celebrated Rolloch. in. 2 Th●ss. 2. 8. in the Latin tongue. The second time is the very time wherein Antichrist was let lose: this time was the second birth of Antichrist. Wonder not that I name two births of one Antichrist: for every Monster hath something extraordinary. Antichrist therefore being such a Monster as never was, he may have something which the world never had: two births. The first anno 666, and the second in the thousandth year, the Epocha, perfect birth, or complete revelation of Antichrist. Or like Zarah, Gen. 38. 28. He made a show to be borne, but drew himself back again for a season. Some say, a Snake will teem her young, and being affrighted, will take them into her body again, till they be strong to shift for themselves. So Satan having teemed Antichrist about the year 666, finding some opposition, the Dragon might recall him into his womb again, till he was strong enough for his invasion and usurpation. From the sixth century, unto the eleventh, Antichrist was come to the birth, but the Papacy wanted strength to bring him forth: the Temporal Monarchy was long in hatching. Certainly, the Woman, Revel. 18. 4. was with child, and did long for something: when Pope Constantine about seven hundred years after Christ, durst Platina in Constantino. Onuph. apud Plat. in Const. Sacrar. Cerem. lib. 1. sect. 5. cap. 7. pronounce the Emperor Philippicus an Heretic, and disgrace his pictures. And something was toward coming into the world, when towards eight hundred years after Christ, Charles the great was the first who received the Imperial Diadem from the hands of the Pope: the Pope taking upon him to translate the Empire from the Greeks' to the Latins. Gregory the sift did well, (if he did what Platina Platina in Greg. 5. Bar. an. 996. Artic. 71. and Baronius relate of him) when anno 996 he consigned the Imperial dignity only to the election of the German Nation. And after a thousand years; Inno Lucina far opem obsecro; the Lady of Babel was like a woman with child, Isay 26. 17. that draweth near to the time of her delivery: when Silvester the 3 did make a Law, That no Prince Glabro. lib. 1. in fine. should presume to seek the Sceptre of the Empire, nor take upon him the title of the Emperor: but only he whom the Pope should elect, and to whom he should bequeath the Imperial Cognisance: which was a golden Apple, enclosed in a square, beset with curious jewels, and a golden Cross on the top thereof. Accordingly, in the vacancy of the Empire, by the death of Conrade, he presented it unto Peter King of Hungary, with a Crown, and this inscription: Petra dedit Romam Petro, tibi Papa Coronam. That is, Christ gave Rome to S. Peter, and the Pope giveth the Empire to King Peter. But in the thousandth year, according to Revel. 20. 2. Peperit, peperit; Babel brought forth her first begotten. Hildebrand was the first that did actually depose any Emperor, as it is avouched by Otho Frisingensis: and Otho avouched Otho Frising. lib 9 cap. 25. Epis●. R●ffensis de Potest. Papae, cap. 100L. by the laborious Treatise of our most learned Bishop. I say about the year 1090, which was a thousand years after S. john wrote the Revelation, the Pope was fully revealed to be Antichrist. About that thousandth year, the Devil was unloosed, and Antichrist unmasked. Then did Hell bring forth her first begotten, and bestbeloved Hildebrand, indeed Hell-brand, called Gregory the seventh. This Pope did tyrannize over the Emperor Henry the fourth, yea and did transfer the Empire unto Ralph the Duke of Su●v●a: Petra dedit Petro, Petrus diadema Rodulpho. That is, Christ d●d give the Empire to Peter, and Peter doth give it to Ralph. And although the Empire proved to the Duke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heaviest gift that ever unhappy Prince entertained: yet this Pope (as is acknowledged by Sigonius, Aventine, Machiavil, and Guicciardine, Italian Historians:) did so fortify his predecessors intrusions, that from thenceforth the Emperor lost all his Sovereignty in Italy. And from thence the Popes have usurped that transcendent authority, tyranny, to depose the Emperor, and dispose of the Empire. Therefore fidenter dico, I confidently conclude, about the year 1090, some thousand after Saint john, and some five hundred years before us, The Pope was plainly revealed to be Antichrist. Concerning the exaltation of Antichrists' Kingdom, this was performed by the several actions of several Popes: for the enlarging, or rather the executing of their Papal authority and Antichristian tyranny. To tell all the particulars were tedious: I will propound a few instances. The Papacy did not meanly advance itself Otho frisingen's. lib. 7. cap. 10. anno 1123, when the Emperor Henry the fift resigned all his right of investiture unto Calixtus the second. About 1132 Innocentius the second, did bravely second his assay, when he Kranzius in metro l●b. ● c. 35 commanded the Emperor Lotharius to be painted at his fee●, as it were praying the Pope to endow him with the Empire. But Pictures are but shadows: Our Adrian the fourth came substantially to cope with the Emperor, when about 1153 he suffered Frederick to hold his Bless Mist. Progress 45. stirrup: and constrained William King of Sicily, on his knees to crave his pardon, and confess that he was his Vassal. Alexander the third (as another Alexander the great) greatly promoted the Papal Monarchy, when he set his foot on P●trus justiu. lib. 2. Rerum Venetarum. Matth. Paris. in Henr● 2. the neck of the Emperor Frederick, 1177. Which may extenuate the insolence offered by the same Pope to our King Henry the second: although I conceive him to be the first which was, and the last King that ever shall be whipped by the command of a Priest. It was a pretty Baron. anno 1191. sect. 1. 10. Emblem of some incomparable Sovereignty, which the Pope affected, or achieved over the Emperor, anno 1191, when as Celestine the third, unto Henry the sister, did put on his crown, and instantly kick it off with his foot. It is Innocentius 3. Serm. 3. de Consecrat. Ponti●. somewhat incredible which Pope Innocent the third relateth of himself, that he called himself Sponsum Ecclesiae, the Spouse of the Church, about 1210. But it is intolerable, that Gregory C●●bi pericul. de electione & electi potestate, in Sixto. the tenth durst put it into a Decretal, 1272, that the Pope is Sponsus Ecclesiae, the Spouse of the Church, blaspheming in Print against our Saviour's prerogative. Outstripped notwithstanding C. Fundamenta de electione & electi potestate. is this blasphemy by that of Pope Nicholaus the 3, 1280: who hath registered also in a Decretal, that God did assume Peter, In consortium individuae unitatis, I dare but relate, not translate such blasphemy. Anno 1300, Boniface the ninth was no Kranzius in Saxonia lib. 8. cap. 36. idlesby in promoting the Papacy, when he laid claim to the double power, both Ecclesiastical and Temporal. In insinuation whereof, at his solemn jubilee, one day he appeared unto the people in his Pontisicalibus, or Popelike apparel: but the next attired like the Emperor. And finally, more solemnly and arrogantly, Extra. Tit de majoritate & minor. & obedientia. C. unam Sanct. Ecclesiast. subesse Romano Pontifici, omni humanae creaturae declaramus, dicimus, desinimus, & pronunciamus omnino esse de necessitate salutis: he pronounceth it, as his definitive sentence, that No creature can be saved, who is not subject to the Clementin▪ unica de jurament. Pope. Anno 1325, john 22 or 23, did not desire that the light which he added to the Popish blasphemous usurpations should be put under a bushel, when he made his additions to the decretals, and in his Extravagants or Constitutions, wherein he claimeth authority superior to the Emperor, and little inferior unto God. All these particular Popes have proclaimed themselves to be Antichrist, and all the Papists in their general popish Council of Constance cry Concil. Const. Sess. 13. Amen: Etiamsi Christus instituerit, & administraverit sub utraque specie Sacramentum: Although Christ did institute and administer the supper of the Lord in Bread and Wine: Nonobstante: Notwithstanding:— Pro lege habenda sit: The Church of Rome doth command it as a Law, that no Lay man shall receive it, but in one kind only. Thus about the fourteen hundredth year of the Lord, did the Man of sin, who sat in the Temple, exalt himself to the top of the Temple. Afterwards Pius the second, and other active Popes, did add (as it were) certain scaffolds to raise their Monarchy a little higher. Especially that Pius plotted how to Epist. Pij 2. ad Princ. Turcarum anno 1532. bring the Turks also under the Pope's authority. To which purpose he presented their Emperor Mahomet with a large laboured learned letter: but the barbarous Prince was not capable of such a transcendent mystery of Christianity. His predecessor Eugenius the fourth attempted a little less, and achieved a little more, when anno 1438 at the Florentine Pless. Mist. progress. 62. Concil. Florent. Sess. ult. Synod, he enforced joseph Patriarch of Constantinople to kiss his feet: and enticed Palaeolagus the Emperor, with some few Greek Bishops, to acknowledge the Pope to be the Head of the universal Church. The denial whereof Pope Pius made the main cause of the irreconciliable Epist. Pij 2. ad Princ. Turcar. Hist. Papatus cap. 7. schism between the Grecian and the Roman Churches. The memorial whereof I conjecture to be the cause of that triumphant posture▪ which the Popes to this day usurp in their Chapel; setting their feet on the brass picture of the Constantinopolitan Patriarch. But in the 1500 year, and time of Leo the tenth, the Papacy was mounted up to the pinnacle of the Temple. Then was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the uttermost of their growth, and highest pitch of all the Papal exaltation: as may appear by these particulars. Then it was disputed in his Schools, An Papa possit abrogare quod scriptis Apostolicis traditum Erasmus in 1 Tim. 1. sit: Whether the Pope could abrogate what was decreed by the Apostles. An posset statuere quod pugnet cum doctrina Evangelica? Whether the Pope can command what is contrary to the Gospel: An possit novum articulum sidei condere? Whether he can make a new article of faith: whether he had equal power with, or a greater than Peter: Whether he can command the Angels to dissolve Purgatory: and whether he were a pure man, or participated of two Natures like Christ. Then was it preached before him, Psal. 72. 11. Concil. Lateran. Sess 9 Omnes Reges terrae adorabunt cum, & inservient ei: all Kings shall fall down before him, all Nations shall do him service. And that he was Leo detribu judae: the Lion of the tribe of juda. Concil. ●ater. Sess. ●. Saciar Cer. lib. 1 sect. 1. c. ●. Lib. 1 sect. 1. c. 4 Lib. 1 sect. 2. c. 3. Lib. 1. sect. 3. c. 3. Lib. 1. sect 5 c. 1. ● Lib 1. sect. 6. c. 3. Lib. 1. sect. 7. c. 6 Then was that Synopsis of Blasphemies dedicated to him, the Book of Ceremonies: wherein he is termed, the Prince of all Christians; the governor Vrbis & Orbis, of the whole world; that de facto the Emperor must hold his stirrup, and Kings carry him on their shoulders: that Emperors and Kings must wait at his Table: that the Emperor must swear fealty unto him: that Emperors and Kings must kiss his feet: that he can give a full indulgence for all men's sins: that Dominabitur à mari usque ad mare, & à slumine usque ad terminos orbis; that is, His dominion shall be from one sea to another, and from the flood unto the world's end: which was spoken of Christ Psal. 72. 8. and that Omnis potestas mihi data est, All power is given to me on earth, and in heaven: which was spoken by Christ, Mat. 28. 18. and so it proceedeth in like senseless endless Blasphemies. Then was it concluded for him, by a Council, that of Lateran, Papam esse Ecclesia, Whitaker contr. Bell. Contr. 4. Quaest. 5. & generali Concilio majorem, That the Pope is greater than a General Council, or than the whole Church. And that we may collect out of the abundance of what hearts these mouths did speak: Then it was said of him, that it should Pless. Mist. Progress. 65. Pless. Mist. Opposite. 68 be said by him, that the Gospel of Christ was a Fable: & nullum esse Deum secredidisse: and that he did believe that there was no God. Let now any incredulous English Protestant, who doth deride it as an incredible paradox to affirm that the Pope is Antichrist: let any such imagine how their imaginary Antichrist can say, and do, more Antichristianly, than this man. And then will I revoke this assertion, which I yet apprehend to be an incontroulable truth. The Pope is Antichrist: but personally, Leo decimus was Decumanus Antichristus. In the year 1500 he attained to the pitch of Antichristianity above all other. Since that time, the Papacy hath been somewhat eclipsed in the lustre thereof: yet so as Antichrist appeareth through his actions to this day as the Sun doth through a thin Trent Hist. lib. 2. pag. 260. cloud at noon day. An hundred years since the prerogative of Antichrist was nobly established, when their last and great Council of Trent was transacted with these two cautions: Proponentibus Legatis, & salva semper authoritate Ecclesiae Apostolicae, that nothing might be propounded but by the Pope's Legates, and nothing concluded against the Pope's authority: Whereby that great Council was made but an engine to fortify their Papal greatness. Much about that time, the Pope (imitating the magnificence of his Father, who would have given the whole world, Matth. 4. 9) the Pope, I say, did give one quarter of the world, and divided the two India's betwixt the two Kings of Spain and Portugal. Yet half an hundred years since, more peremptorily, Pope Pius the fifth, è Cathedra, pronounced his power: in a solemn Bull, that he was Princeps super omnes gentes, & super omnia regna: Prince over all Nations, Cambd. Annal. Anno 70. and over all Kingdoms: that he had Plenitudinem potestatis, fullness of power; evellat, destruat, dissipet, & disperdat: To pluck up, and jer. 1. 10. to root up, to destroy, and cast down: Which he then endeavoured to have exercised upon the person of an (indeed) a Woman, but such a Queen, as did blow in pieces that swelling bubble. And his Bulla did break like a squib, without frighting so much as children. Since him, and before him, since Leo the tenth, the Papacy hath Paulus Quintus hi● Quarrels with Venice pag. 1. & 3. been in a reciprocal increasing and waning: One Pope impairing, another Pope repairing the magnificence thereof: as the judicious Italians themselves have observed it, in the persons of Clemens the eight, and Paul the fifth. Thus may we see the two horns of him, that is like the Lamb: and the two swords of him that speaketh like the Dragon: the two Monarchies of the Man of sin. And surely such want their two eyes, who do not see the Sun at Noon: who do not see Antichrist to be fully revealed: and that The Pope is that Antichrist. Thus have I discovered the time of Antichrists' discovery. If you desire moreover testimonies of his Revelation: some particulars I have premised in this Sermon. But a Catalogue, a Cloud of Witnesses, almost an hundred Dr. Featlies' Appendix to the Conference 1624. names are registered by our ingenious and ingenuous Champion. Yet for the full declaration of this point: know that the Pope hath been revealed to be the great Antichrist, according to the public testimony of four great Nations. The French, English, Bohemians, and the Germans, have long since revealed to the world, what the word revealed unto them the revelation of Antichrist. That Rome is the place, and the Pope the person. The French claim the precedence. Their Pless. Myster. Opposite. 46. Kings are called Christian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they first received the plantation of Christianity. We add, because they first received the reformation of Christianity. Anno 1126, (some 500 years before Luther) Peter Bruis Priest began: and anno 1147, his Scholar Henry a Monk seconded him: and both of them were succeeded by the Waldenses and Albingenses, anno 1164. And their doctrine was spread throughout the Dioceses of Orleans, imbrum, and Gap: through the whole Provinces of Languedoc, Anvergne, and Guienne, the professors whereof were called Tolosant: condemning Transubstantiation, the Mass, Praying to, or for the Dead, worshipping of Saints, or Images, Inhibition of Marriage, etc. styling Popish Prelates the Princes of Sodom, and Rome Pless. mist. Oppos. 46. Babel, the Mother of fornication. These Lights that prudent Church have politicly endeavoured to put under a bushel, extinguishing their writings. So that we have nothing but what is collected out of their adversaries books who confuted them: who testify what we do, that the French so long ago did renounce the Pope, and Popery. To the French, our English are next in situation, Matth. Paris. Compend. hist. Angl. an. 1250. and in reformation also. Anno 1250, our learned Bishop of Lincoln assayed first to light this Candle, by inveighing against the Pope and Popish usurpations, for which invections he was excommunicated, and died under that excommunication. Under half a hundred years after him, some sparks fell from the hand of Paess. Mist. Opposite. 57 our William Ockam, by the coll●sion betwixt Pope john the 22, and the Emperor Lewis the 4, of whom he was so undaunted an assistant, that he durst call Clemens the sixth Antichrist. The tinder almost took fire, when our King Edward the third inhibited our English Pel. Virgil. l. 19 Bishops from running to Rome for their Creation. But 1360, the fire was kindled, and the Tho. Waldensis Ep. ad Mart. 5. Tho Walsingham in Rich. 2. Candle put in a Candlestick, when john Wickliff of Oxenford maintained that the Pope was an Archhereticke, and Antichrist, and he was maintained by the Vicechancellor and Proctors of that University; by the Mayor and chief Citizens of our chief City of London: by some of our Prelates and prime Clergy: and by the Duke of Lancaster, and some of the principal Courtiers and Peers of the Realm. Although Pless. Mist. Opposite. 59 being dead, he was by the command of Pope Martin the fift digged out of his grave at Lutterworth in Leicester-shire, 1428. Yet could not the Pope, nor any popish power put out this Candle. The Candlestick indeed was removed, his person was exiled, and so his doctrine translated into Bohemiah; where it gave increase to the profession of the Waldenses, and a beginning to the Hussites. From these two, the French Waldenses, and our English Wickliffists, sprang the third, the Hussites of Bohemia. Whose praecursor I conceive to have been Militz, a Preacher of Pless. Mist. Opposite. 59 Prague, about 1350, who professed that he was constrained by the Spirit to go to Rome, there publicly to preach in the presence of the very Inquisitours, that The Pope was the very Antichrist. But after 1400, john and Hierome, Husse, Aeneas Silvius Hist. Bohem. and the Hussites, did more openly and undoubtedly profess the Pope to be Antichrist. Such a number of opposers, and in such a nature of opposition as the Pope never felt before, till the Sword in the hand of Zisca, and the word in the mouth of john Husse, and Hierome of Prague, durst tell the Pope to his face, that he was the Antichrist. To extinguish which stain, the Council of Constance was called: where they sawed the log, but could not cut the Sunbeams: they killed the Preachers, but their Preaching still survived. The Faggots (with which they did cruelly and perfidiously overwhelm Poggius in Epist. ad 〈◊〉 〈◊〉 Aretinum. john and Hierome) did indeed damp, but not put out the fire of the Gospel. For out of the ashes of the Goose (so some say signifieth hus in the Bohemian language) arose a Swan, (such is the signification of Luther in the German) or a Phoenix rather, who gave a compliment to the reformation of Religion, and to the Revelation of Antichrist. The Papists then may reserve their Cram or their own Tooth. Ordinary judgements cannot digest their ordinary Quaere: Where was the Reformed Religion before Luther? These premises may tell them, that there was a Visible Reformation and separation from the Romish Church, full four hundred years before Luther was borne. The Hussites being an hundred years before him: our Wicklissists half an hundred years before them: the Waldenses more than an hundred years before them: and the Tholosani almost an hundred years before the Waldenses. Thus Lumen de lumine, the light of reformation was derived (by Centuries) from the Tholosani to the Waldenses, from the Waldenses to the Wickliffists, from the Wickliffists to the Hussites, and from the Hussites to the Lutherans. Then Luther did set it up as a Beacon on the top of an Hill, to give an Alarm to all the Militant Church, that the Adversary was discovered, and Antichrist now plainly revealed. To these four famous Nations I may add a fift: the Italians are not blind, though they wink at the Pope. That the popish projects have no other end, but to acquire unto the Pope the Spiritual and Temporal Monarchy of the whole world, is the judgement of that prudent Venetian Polity: what policy soever Paulus Quintus his Quarrels lib. 1. pag. 1. doth interrupt them from a plain embracing of the Protestants Reformation, and acknowledging the Pope's revelation. But whereof, they have a confused, we have a clear knowledge: we clearly know that Antichrist is revealed. You know, saith Saint Paul (1 Thess. 2. 11.) how we exhorted, and comforted, and charged every one of you, as a Father doth his children. A father doth hearty exhort his sons against drunkenness, his daughters against unchasteness, and all his children against all kind of wickedness. And yet his tender heart would tremble to imagine that there should be but one drunkard amongst his sons; one strumpet amongst his daughters; or but one reprobate amongst all his children. Such a Father am I: and give me leave to call you, and to esteem you such children. Hearty have I exhorted you against Antichrist: and surely my heart would tremble if I should think that there were but one Antichristian Sectary in this whole Congregation. Howbeit, although I would not wish one of you a Papist; yet I would that all the Papists heard me, what I have, do, and shall deliver concerning this point of Antichrist. And if there be any of the Romish Religion here present, let me entreat them to hear me in love and patientness, even as I will speak to them in truth and soberness. If there be any such in this place, I direct my speech in two words unto two sorts of them. There are two sorts of Papists, the Ignorant, and the Learned: the first cannot, the second will not understand this controversy: both adhere to the Pope, and spit at the name of Antichrist, if applied to his Holiness. The first are like Navigius, whom when Aug. de vita Beat. cap. 16. Saint Augustine came to instruct concerning the saving of his Soul, he could not be persuaded that there was such a thing as a soul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Body: So the ignorant Papists, instruct them concerning the shunning of Antichrist, and they will not be persuaded that there is such a thing as Antichrist in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the whole World, much less in Christendom, in Italy, in the very Chair of Saint Peter. The second sort are like the Donatists, that August. epist. 48. Vincentio. when as S. August▪ preached of them, wrote to them, & disputed with them: yet saith he, noluerunt veritati consentire, vel victi, that is, though they were convicted by the truth, yet would they not consent unto the truth. So (am I persuaded that) many a learned Papist, though they are staggered to see so many points of this Prophecy, fall so naturally to the person of the Pope: yet they will hold the Conclusion, and hisse at him, who shall call him Antichrist. But thus much I will be bold to say of both of them: If the ignorant go on obstinate in his blindness: and that at that great day, he be found a member of Antichrist: if then he shall plead, my learned Priest did teach me thus: such a plea shall prevail as much for him, as the like did for Adam, Gen. 3. 12. the woman gave me, and I did eat. Notwithstanding he shall be cursed, because he was seduced. And the learned, if they go on in their wilfulness, if they shall then pretend, that the Honour which they bore to the Church, made them to hoodwink their followers, from searching into such an hateful question; God will speak to them (I doubt not) according to that phrase of Saint Matth. 10. 37. He that loveth the Church more than me is not worthy of me. This I must add moreover: the ignorant, who do not know Antichrist, shall (like the servant, Luke 12. 48.) have stripes notwithstanding. But the learned Papist that will not know this point, shall be like Lamech, Gen. 4. 24. If the ignorant be scourged seven fold, the learned shall be scourged seventy times seven fold. Indeed of either of them, their Conclusion will be their Confusion, if God be not infinitely merciful unto them. Therefore I beseech them, be not blinded. If God hath revealed Antichrist, let no man shut your eyes against Gods own Revelation. Search, fift the question, impartially, laboriously, in which search, I do not entreat you to believe me, but to examine me; Upon your examination, believe not me, but the truth. If the truth tell you, that these parallels, are proper to the Pope, without any forced application; know that Antichrist hath been revealed long since: and suspect, nay be assured, that your Pope may be the Antichrist. One word for ourselves. Antichrist is revealed, and therefore should be shunned, forsaken, and abhorred. The snare is discovered, be not entangled: the Pit is laid open, plunge not yourselves into voluntary perdition. I will use that phrase to you, which Saint Paul did to the Athenians, Act. 17. 30. Your times of Ignorance God winked at: but now he commandeth you to beware. The blinded Papists which did live in the Times of Ignorance some 300, or 400 years since, or do live in the Places of Ignorance, Spain, Italy, etc. Their invincible ignorance may give us some hope, that there is an extenuation of their fault, and may be a mitigation of their punishment: But for men in our age or nation! for the Papists, who may: for you, who do see so many books, and hear so many sermons, which are so many Proclamations, that Antichrist is revealed. Now, for Papists to cleave to him, or Protestants to fall to him: our fault is unexcusable, our punishment will be unsufferable, and our estate is, and will be most miserable. An honest man may dwell in a sty of Strumpets, not knowing it, to be so: and a civil man amongst the seditious. But so soon as the brothel is notorious, and the rebels proclaimed: none can reside with them without uncleanness, and apparent rebellion. So for us: (what excuse soever may be pretended to blanche ignorance) Now, to go out of the way, when the Lantern is before us: to serve Antichirst, or to favour Antichrist, after he is revealed: to be Papists, or to turn Papists Now— I do not, I dare not judge another man. But for mine own self, if it were mine own Apostasy, this must be mine own judgement; It were better that a millstone were tied about my neck, and that I were cast into the bottom of the sea, Luk. 17. 2. But beloved I hope better things of you. Even such as accompany sanctification, and forego, yea foretell salvation. Thus as God hath showed me, have I shown you, that Antichrist is revealed. Concerning which point, concerning all points: God himself reveal the truth unto you all, by the illumination of his holy spirit. It is time to End: here is the End of this point: here is the End of this Sermon: here is the End of this Term: and here may be the End of our Lives. We are mortal, and we are not sure to return to another Sermon. Howsoever, I End this Sermon, as if it were the End of my Life. I will speak a few words, plainly and hearty. Some labour ye see I have bestowed on a great question: wherein the event, hath answered my expectation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am thought to have erred in both the Extremes. Some say, my sermons have been excessive, that they have been too hot: some say they have been deficient, too cold against the Papists. That they say I am in both extremes: me thinketh they conclude, that I am in neither, but that I am in the midst, without Partiality. To answer them, and to satisfy you. I say to the one, my Sermons have not been Extreme: for I do not hate the Papists. I say to the other, they have not been deficient: for I do not love the Papists. I do no● hate the Papists, because I know they are Men. I do not love the Papists, because I know they are Erroneous. And indeed, I desire to separate the men from their Error: not by a mathematical abstraction, in my discourse only: but I would make such a Real separation, that (if it lay in my power) I would bring their Persons to Heaven, but send their Errors to the Pit of Hell: to the Devil who hatched them. I say to both: Again I renew my old protestation. I do so speak to you: as I mean to speak to God: as I must account my Sermons at that dreadful day of judgement. And in truth, that I should be partial any way, I can imagine no motive to lead me thereunto. Surely it can be neither ambition, nor covetousness: no covetousness, to discharge such a labour: no ambition, to follow such a labourer. And if I understand mine own Heart: surely by these labours, I am covetous of nothing, but to enrich you with knowledge: and ambitious of nothing, but to promote you to be the heirs of the kingdom of Heaven. Now I hope you will pardon such a Covetousness, I hope you will not be angry with such an Ambition. To purchase both which, for your behoof, you see my labour: the Talon which God hath given to me, I employ for you. Part of this Talon, you have had already: the remnant, I will now carry home with me. There I will not bury it, nor hide it in a Napkin: but I will endeavour to increase it: that I may return it with abundance, for your future benefit. In the mean time, we are to departed, all of us, for many days, some of us for many Miles also. One thing therefore (at parting) I will leave you, till it please God we meet again: either in this place, or in a better. I will bequeath that to you, at the End of my Exercise, which Saint Paul did bequeath to these Thessalonians, at the End of this Epistle; The Grace of our Lord jesus Christ, be with you all, Amen. SERMON XIII. 2 THESS. 2. 7. The Mystery of Iniquity, doth already work. The Mystery of Iniquity. Popish Mysteries to advance the Papacy. Popish mysteries to advance Popery. Baits, to catch Papists. Hooks, to hold Papists. THat I might breathe a little, before I entered this great point, I craved leave, and have taken it. But thereby inopem me copia fecit. Fluent matter furnished my meditations, in such abundant manner, that I feared this Exercise would resemble your Cisterns, run at waist. One hour cannot suffice for so many particulars. But I remember a story in Tacitus Atcius Capito, fearing the overflowing of Tiber, diverting the stream into other branches, prevented the Inundation of the main River. So here the mysteries of Antichrist being so many: I will reserve some of these points unto the 11 verse, where Antichrists' working, is called, efficacia deceptionis, strong delusion: to the 10, where it is termed seductio iniquitatis, deceivableness of unrighteousness: to the 9, where his coming is said to be potentia, & prodigijs, in all power, and signs, and lying wonders: and unto the 8 verse where Antichrist is styled iniquus, that is, the Fountain of iniquity. All these do contain Mysteries: but now I will deliver and discover mysteria iniquitatis, Only such things, as are plainly and primely mystical above all other. A Mystery! Weak blows are mortal, fastened on a feeble adversary. And in a plain case, to speak but superficially, is to disclose it sufficiently. Here it may stagger even a sound Papist, to see how sitly, the Pope may be invested with this word mystery. He is apparelled with it: whatsoever he weareth is Povel de Antichristo lib. 1. cap. 25. sect. 7. mystical; His white linen (Surplice, Rochet or) Vestiment, they say, is to signify the whiteness of the Pope's Innocence and Chastity: there is one mystery. His twohorned M●ter signifieth his knowledge in the two Testaments: there is another mystery. In his triple Crown is involved a triple mystery: First it signifieth the three Graces: Faith, Hope, and Charity. Secondly, his Three Kingdoms, of Heaven, Earth, and Hell. Thirdly, yet more mystically, more majestically, it shadoweth the mystery of the Trinity. Baculus his Crosier importeth the rod of Moses and Aaron, with which he doth correct the Erring people, another mystery. Annulus, his ring, is pignus desponsationis cum Ecclesia, a pledge of his contract with the Church: a strange mystery. Chirothecae, his Gloves are signs that his hands are clear from corruption and bribery: would this were true and no mystery. Yea the very name of the mystery, the brand of Antichrist, which is written in the forehead Danaus' de Antichristo C. 11 Dounamus de Antichristo lib. 1 cap. 7, Sect. 10. of the whore of Babylon, Rev. 17. 5. hath been written above the forehead of the Pope in his Mitre. And the mystery of the Name, Rev. 17. 4. Poculum aureum, plenum abominationum: that is, a Golden cup full of abominations: implying how the mystery of iniquity shall intoxicate miserable seduced people. The mystery of this Name is involved in the Pope's Name, Papa: P Poculum, a Cup, A Aureum, of gold P Plenum, full A Abominationum, of Abominations. So that both according to the Letter, and sense also, that word falleth to the Pope, as an individual property. But I desist from these Velitations, & come to grapple with the cause, and to settle myself to more , and serious observations. And first by way of Explication for the phrase: then, by way of Application to the Person. I must pause a little: a little interruption doth enjoin it. Some of our adversaries speak of this phrase, in that phrase which Christ spoke to the man, Matth. 22. 12. Friend how camest thou hither, this clause (the mystery of iniquity) they say, it concerneth not the cause, and it is no appurtenance unto Antichrist. This text is to be understood of Heretics, and cannot be understood of Antichrist himself, saith one, who goeth under the name Christophorson. in Down. part. 1. cap. 14. Rhemists in 2 Thess. 2. sect. 14. Stuartius in 2 Thess. 2. 7. of Christophorson. I answer in the words of as learned Papists, this mystery of iniquity, is referred to Heretics (but to such Heretics as) which work to the same Antichrist. Antichrist even in Saint Paul's time did work by this mystery: non quidem in persona sua, not in his own person, but in suis Pseudoprophetis, but in his Heretics, who laboured his projects, saith the Vicechancellor of Ingolstade. That this mystery of iniquity is the Covert working of Heretics, towards the manifestation of Antichrist, we agree with them: and if it were no more, this were not impertinent to our purpose. But I will proceed farther, and will prove that this mystery of iniquity is the work of the very Person of Antichrist, by these five arguments. 1 The scope of this Prophecy is to dispute of Antichrist: concerning whom, that Saint Paul might premise some speech of his Precursors in the first verses, and preface to this Chapter, it may seem somewhat probable. But in corpore, in the serious part of the discourse, that he should insert such a Circumstance, itseemes somewhat is improbable. 2 Compare the equipolent phrases: the strong delusion in the 11 verse, the deceivableness of unrighteousness in the 10, and the lies and wonders in the 9, were the personal works of Antichrist, after he was revealed. What hindereth then, that this mystery of iniquity, may not also be his personal work, before he was revealed. 3 One word in this text, a mystery, is opposed to that in the eight verse, he shall be revealed. Now the same thing which was to be revealed, was in a mystery in Saint Paul's time: but it was the person, not the precursors of Antichrist which was to be revealed: therefore it was the person, and not the precursors of Antichrist (or Heretics) which was in this mystery in Saint Paul's time. 4 A second word in this text, doth offer a fourth argument to this assertion, the mystery (saith Saint Paul) doth work already, which implieth that it would proceed to work afterwards: but that which should work afterwards is not to be understood only of the Heretics, but of Antichrist himself: therefore this mystery is not to be understood only of the Heretics, but of Antichrist himself. 5 A fift term in this text, is the adjunct to this mystery, Iniquity: it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mystery of iniquity. There is near affinity betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the eight verse, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this: But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that wicked one is Antichrist: therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this wickedness (or mystery) is the work of Antichrist. Accordingly the Syriak translation doth read it plainly, mysterium iniqui illius, that is, the mystery of that wicked one, or of Antichrist himself. Having untied the knot of this rush, and removed this straw, out of the way. I proceed as I purposed to take this phrase literally, that the Mystery of iniquity did, (and doth) work: and how that personally it is, and was the work of Antichrist. Only covered in Saint Paul's time; but discovered in our time; in both a mystery. A Mystery is by use, both a Latin, and an Casaubonus in annal ●aror. Exercit 16. Sect. 43. English word: but derived from a Greek or Hebrew root, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sotar is occultare, to hide: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mistar is res occulta, a secret or hidden Mystery. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is arcanam doctrinam tradere, to teach some secret doctrine: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doctrina illa imbui, to be taught that secret doctrine. Whence cometh our word in the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called, some say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from shutting up the mouth, because it may not be disclosed: or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from shutting up the senses, as it is in the great greek Etymologist, stopping both the mouth and the ear: that they themselves might not speak of it, nor strangers seek after it. Thus concerning the mysteries of Ceres, Hercules might not be permitted to know them: and Alcibiades was convented because he did show them. This word (though abused by the Pagans, in their idolatrous ceremonies of Ceres, Isis, Anubis, Lupercalia, and their Bacchanalia, yet it) is used in the Scriptures: as Luk. 8. 10. the Christian Religion, is termed a mystery, quam Deus ab aeterno absconditam apud se habuisset, cum postea suo tempore, came mortalibus patefecit: because God had it from all eternity concealed with himself, which afterwards in fullness of time, he revealed to mankind. The mystery of iniquity: that is, a secret sin, Josephus lib. 1. in a high degree: and therefore matchless Antipater was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unknown villain: so here the mystery of iniquity is a sacred, secret, unknown, unseen impiety under the cloak of Religion. It is iniquitas, sed mystica, id est, pietatis nomine palliata (so the ordinary Gloss expoundeth this place) an iniquity indeed, but mystical, that is, cloaked with the name of Piety. Let a learned French man, express the phrase: Mysterium iniquitatis, id Casaubonus ad annal Baron. Exercit. 16. sect. 49. est, occulta quaedam iniquitas, alta, profunda, & omnibus numeris absoluta: the mystery of iniquity, that is, (saith Casaubone) a secret iniquity, Bradshaw in 2 Thess. 2. 7. deep, profound, and absolute; Or yet more exactly by our own Countryman: a mystery of iniquity, that is, an Art of sinning, by secret and cunning conveyances. The demand then of Lessius de Antichristo Dem. 4. Lessius in his fourth Demonstration, is not unanswerable, Quando facta sit haec horrenda mutatio? When was this fearful change, that the Church of Rome became the seat of Antichrist? I answer, the change was made in a mystery, or in the dark, when none could discern it. It doth already work: that is, Satan doth even Moulins in 2 Thess. 2. 7. now draw out the threads, and spin the beginning of Antichrists' doctrine, which shall be woven together, by abominable art, and full of wicked craft: saith another learned French man. Or otherwise, he meaneth that the foundations of Antichristian Religion, were even then secretly laying, Bradshaw in 2 Thess. 2. 7. saith the same English Author, on the same place: as an House is long a squaring, and preparing in private, but at length it is joined, and reared in public. The sense of the text (the mystery of iniquity doth already work) is this: There is a Diabolical stratagem, under the show of Religion, secretly and cunningly to undermine, and overthrow Christ's true Religion, which hath been working even from the Apostles time, to our time. That Popery is this mystery: this is the point (which by God's assistance) I undertake to make plain at this season. That your understandings, and memories, may follow my discourse the more easily, I will chalk out the way, by which I mean to lead your attention. First I will show you their quaerere, and then how they did parta tueri: the means of their gaining, and of their retaining the Papal greatness. Which two stratagems, are two great mysteries. In their retaining it, (which for our time involveth the enlarging of the Papacy also) they use one mystery to inveigle men, and another to entangle men: they have their baits to catch them, and their hooks to hold them. Both which, they practise by a secret undermining, and by a subtle countermining of their opposites. Each of those exploits, is like the woman, Revel. 17. 5. the word Mystery is written in the very forehead thereof. For the first: how Saint Peter, poor Peter: rich indeed in spirituals, but poor in temporals; so poor, that he was imprisoned by a Roman Magistrate, Act. 12. 3. Crucified by a Roman Emperor: and certainly the basest Roman subject would have spit in his face, and trod on his neck, if he should have dared to have lift up his finger against the Roman Empire. Eusebius lib. ●● 25. Moreover, that the Bishops of Rome his successors did succeed and exceed him in poverty: (they had more ordinary frailties, but fare fewer extraordinary abilities than Peter) the whole succession was so poor, that they were persecuted, above 300 years: and so persecuted above 200 years, that they met in cryptis, in caves, corners, & conventicles: and had not so much as one Church for their religion. Calixtus about the year 222. did build the first Church, Platina in Calixto. Discourse des temps depuis les Apotres, anno 222. for public Christianity. Now (according to the parable propounded to the triumphant Tyrant) how the Nail which was in the bottom of the Wheel, should sensim, & sine sensu, by a motion insensible and incomprehensible, climb to the top, and bring the lofty Nail to the Counterpoint: How the Roman Church, which was under foot, should rise up, and bring down, the lofty, Lordly, Lording, Roman Empire: to be her underling, and the whole Church of Christ together with it. This is a wonder: and this is the secret, and the Mystery, which Saint Paul saith did work, even in his time. For the framing of this plot, which they have so admirably effected at this day, it is generally said, that the Heresies which were sown in the Apostles times were the seed thereof. And indeed so they are in general: but I suppose that the more particular prosecuting of their plot, was by the publishing of those two doctrines of Devils (mentioned, Read the 19 Sermon. 1 Tim. 4. 3.) forbidding of meats, and marriage, which we see at this day to be the two pillars of Popery: in truth the jachin and Boaz, the very strength and establishing of the Roman Monarchy. 1 Reg. 7. 21. Notwithstanding I conceive the main engine for this stratagem to be another point, the point of the Primacy, which was an hammering in the Apostles times. Not only that of Diotrephes, who loved pre-eminence in the Church, as Saint john taxeth him, in his third Epistle; Nor that of the Corinthians, 1 Cor. 1. 12. where some were for Paul, and some for Peter, there called Cephas. But principally the Primacy attempted by the Church of Rome Rom. 11. 10. Be not high minded, and in the 22 verse, otherwise thou shalt be cut off. For this instruction against Pride, though it be general to the Gentiles, yet is it more special to the Romans. And Saint Paul in the same place seemeth to me, to Prophecy in two fashions: first by way of instruction, telling what they should then eschew: secondly, by way of prediction, foretelling what afterwards would be their ruin. Now let us briefly ponder, how this project of Primacy hath been prosecuted to this present age. We see that the seeds of ambition were sown in S. Paul's time. But the power and persecution of the Roman Empire cut down the blades thereof, that their aspiring was fruitless, for many centuries. But at length the harvest of their pride became ripe; and they have reaped their Primacy, or rather supremacy, by these degrees and devices. The first which I find to appear in promoting Hist. Popatus cap. 4. Euseb. lib. 5. cap. 22, 23, 24. the Roman Primacy, was Victor Bishop of Rome, about the year 194: who ordained that Easter should be celebrated by all on the Lords day: but therein he was instantly opposed by Polycrates Bishop of Ephesus, and by Narcissus' Bishop of Jerusalem, and others. Victor notwithstanding confirmed his decree by a Council held at Rome, anno 196: yet so, Bardus & Pavin. in Chronico anno 196. Histor. Papatus cap. 4. as that it was received only within the Roman Diocese. About 240 years after Christ, Fabius Bishop of Rome called a Council at Rome, and condemned Novatianes: herein he did somewhat go beyond the bounds of his Bishopric (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 4. 15.) Novatus, and Novatiane, being both Africans: but the piety of the Bishops, and the persecution of the Emperors of that age, cut off all jealousy, suspicion, or scruple, that any Primacy was affected. And the godly Christians were glad that Schism might be composed by any men or means. Two hundred and fifty years after Christ Steven Bishop of Rome, encroached a little more, Pless. Myster. progress. 2. and more plainly upon Spain, where Basilides Bishop of Asturia, and Martial of Melida, being deposed, because they had sacrificed to Idols for fear of persecution: Steven writ to the Churches of Spain peremptorily for their restitution. Three hundred and fourteen years after our Saviour, Silvester obtained from the Emperor Constantine, to build Churches, and many other privileges. Whence his Successors plead also the donation of Constantine, that he gave unto the Pope, Rome, and a great part of Italy, under the name of S. Peter's patrimony: Although johannes Diaconus in the Charter of D. Collins in Eudam part. 3. cap. 46. Otho the third, is discovered to have been the father of that memorable fiction. Anno 336, Athanasius being condemned by a Baronius anno 34●. sect. 5, 6. Council of the Arrians at Antiochia, sought for succour from julius, than Bishop of Rome, who entertaining a good cause (under the pretence to advance the authority of the Church of Rome above the Eastern Churches) commended the same to the patronage of the Emperor Constance. But the Eastern Bishops wrote unto julius not to support Athanasius. julius replied that all might have recourse to Rome for succour, as to the Superior. This they utterly disclaimed, by diverse Epistles to that purpose. Notwithstanding, Gratiane the Monk out of those selfsame Epistles, composed those Hist. Papatus cap. 4. Canons, whereby he laboureth to prove the Pope's Superiority. Four hundred years after Christ, godly men, to prevent tedious Lawsuits, chose Bishops their Arbitrators, to compose such Controversies as arose amongst them. Which arbitrary courses, the Emperors, Arcadius and Hist. Papatus cap. 4. Honorius did not only approve: but moreover they authorised the arbitraments of those Bishops, definitively to conclude all controversies: first in causes of Religion, afterwards in Civil Causes also, ex consensu, with the consent of both parties. Hist. Papatus cap. 4. In process of time justinian assigned the Bishops to judge causes, as Commissioners to the Emperor. So long did the Emperors give leave, till the Bishops did take leave to judge: and by those privileges to wrest the authority of jurisdiction from the prerogative of the Imperial Majesty. Anno 413, Apiarius a disordered Priest of D. Sharp Dogmaticus Antich. pag. 273. Africa, being deprived by Vrbane his Bishop, appealed unto Sozimus Bishop of Rome: who sent three Legates to require the right of appellation from those African Bishops, that he might decide the controversy. To which purpose his Legates alleged a Canon of Nice: which those Bishops avouched to be forged, because they had a Copy of that Council. For a full satisfaction, they sent to Cyrill Bishop of Alexandria, and to Atticús' Bishop of Constantinople, to confer with their copies of that Council, but (it was only a copy of the Romish Bishops countenance) such a Canon could not be found extant in neither. Whereupon the Council of Carthage consisting of 207 Bishops, and S. Augustine one of them, did condemn Apiarius, and rejected the authority of the Bishop of Rome. Nevertheless Romish parasites have coined a strange fiction, that certain Canons of that Nicene Council were burned by the Arrians. Anno 450, Leo did persist in the promoting Leo ●. in Anni ver. die Assamp●. Serm. 2. of that Primacy: to which purpose he did strongly insist on that, Tu es Petrus, Thou art Peter, Matth. 16. 18. Petrus (saith he) Petra dicitur dum fundamentum pronunciatur, Peter is called the Rock, to show that he is the foundation. Whence he frameth a conclusion for his own purpose, and person, styling himself Papam Ecclesiae Catholicae, The Bishop of the Leo epist. 12. ad Theodos. whole Church; & omnium Episcoporum Primatem; the chief of all the Bishops. Anno 533, the Emperor honoured john Baronius. the second with a solemn Embassage, and by it with an obsequious protestation, that he traveled, Omnes Sacerdotes universi Orientis tractus, & subjicere, & unire Sanctitati vestrae: To cause the union, and compass the submission of all the Clergy, of the whole Eastern Country, to the Bishop of Rome's Holiness. But about 606, Pope Boniface the third, Dounam. Derens. de Antichristo lib. 2. c. 8 sect. 5. (so now I must style the Bishops of Rome by that name: for this Boniface the third was the first to whom the name Pope was appropriated) I say this Boniface, in that year, upon the murder of Mauritius, apprehended an occasion to insinuate Pless. Mist. Progress. 21. Aimoinus lib. 4. cap. 61. himself in the favour of bloody Phocas, who gratified him with the title of Universal Bishop. About 740, Pope Zacharies' judgement being demanded, whether best deserved the kingdom of France, either he who had the Name only, or he who day and night spent himself in the service of the Commonwealth; the Pope's definitive sentence being pronounced for the latter, as the better worthy of the Sceptre: Hence did France take occasion to depose their King, translating the Crown from Chilpericus unto Pipine. And hence Rome did take occasion to claim power to dispose of that kingdom: as this very example is alleged to that purpose by Suarez. Apol. lib. 3. cap. 23. nu. 15. Suarez, in his Apology. Towards the eight hundreth year, Steven the third, and Adrian the first, joined with Carolus magnus, to expel the Grecian Emperor out of his Latin Dominions: which being Bless Mist. Progress. 27. effected, (and so one good turn requiring another,) Charles being made Emperor of the West by the Pope; the Pope received from Charles the Confirmation, if not the donation of the City and Seignory of Rome. Thus far these Popes proceeded, & to some purpose: Notwithstanding, still the Pope was Histor. Papatus cap. 4. subject to the Emperor, till he began to encroach, by a mere accident. Anno 817, Paschal being constrained by the people to be Pope, sent Legates to the Emperor to excuse that election. The Emperor Ludovicus Pius, being according to his name, a sweet natured courteous Gentleman; did easily admit of satisfaction: yet with a check to the Clergy, and to the people for their audacious act: adding a caveat, that they should no more dare to encroach upon his Royalty. Howbeit, the clawback Library-keeper inserted this clause, Ludovicus Pius did remit the power of electing the Pope, unto Paschal the first. Since which time, the Popes have proceeded by more general juggle. As namely, by proposing preferments, promotions, and brave encouragements, attractive Lodestones, to invite the prime learned of the whole world unto Rome. Keeping public Registers of all the Benefactors unto Peter's Patrimony, praying for the souls of such charitable persons being deceased. One while trumpetting out the charity of the Popes: another time sowing discord betwixt Princes, that they might fish in troubled waters. These made some pretty additions to their greatness: till about 1080, Gregory the seventh so advanced himself against the Emperor, that his successors have advanced themselves above the Emperor. The Emperors at this day acknowledging themselves confirmed by the Pope, and tendering a kind of fealty to the Pope: as the Sacrar. Cerem. l. b. 1. sect. 5. c. 7. form of their Oath is authentically extant, written by Marcellus Archbishop of Corcira, to Leo the tenth. And thus Giges-like, hath the Pope invisibly advanced himself into the Throne of his Master. Having heard the History, or Matter, That the Church of Rome is made a Monarchy: hear we next the Mystery, Manner, or the Means whereby this miracle was effected. Which was so politicly prosecuted by such secret plots, and super-subtle projects, that their cunning carriage and cleanly conveyance of their purpose, doth merit the title of my Text, to be termed the Mystery of Iniquity. The means which these politicians used, as they were invisible, so were they innumerable also. I will reduce them to eight heads only. It is a memorable fact, mentioned by our Fox Mart. t●m 1 1505. pag. 860. Martyrologist, concerning Pope julius the Marshal, who cast the Keys into Tiber, and laid his hand on the Sword. The succession of Popes for many years have made use of both to erect their Monarchy. The Keys 3 ways they have made their Pickelockes to enter at the Postern of the Church: and as many ways they have used the Sword, to cut down all opposition, which shall interrupt 〈◊〉 Entrance, and usurpation. To which I will add two more, and then their projects are eight in number. Excommunication, Indulgence, or dissimulation, and Appellation, are the acts of the keys: in regard of all which, it seemeth Saint Peter's keys have hanged at the Pope's girdle. The Sword also they have permitted: establishing and raising the Papacy by wars, into which they suffered Christendom to fall. Sometimes the Sword they submitted: and secretly sowed discord in Christendom, out of which they have sucked no small advantage. And many times the Sword they have immitted, and sheathed in the sides of their Sovereigns, and other Princes, whom they assaulted by the hand of Treason, and open Rebellion. To which add, their corrupting of Books, and abusing of Favours received from Princes and Prelates, as precedents of their right: and we have the entire number of all the old Popish Mysteries, I mean to instance in at this season. First, Excommunications of Princes especially, have been very advantageous for the advancing of the Papacy. The first that I find who made use of it in this kind, was Pope Platina & Onuph●ius in vita Constantini. Constantine, who did excommunicate the Greek Emperor Philippicus, under the pretence of the heresy they termed Iconomachy (or opposing Image worship:) which produced so fatal an effect, that Arthemius encouraged thereby, rebelled: and deposed the Emperor, anno 716. And then this audacity became afterwards hereditary: many Pope's excommunicating many Emperors, and many other Princes. Sigonius lib. 3. de Reg. Ital. By this means Gregory the second raised Ravenna and Venice in rebellion against Leo, and expelled the Greek Emperor out of the Italian territories. By this, Gregory the seventh caused those tragical commotions against that noble German Emperor, Henry the third: Bar t. 9 an. 726. Artic. 34. Pless. Myster. Opposite. 40. which ended not, but with his life. I need not travel fare for examples: our own Princes (john, Henry, etc.) are the woeful patterns of this wicked subtlety. Nor was the fear of those Princes in those days causeless, for probably the Pope's excommunications caused three notable consequents. First, the Clergy would either withdraw themselves out of the Country, or withhold the execution of their Calling. Hence the people, yea and Peers also, would murmur, yea and mutiny also; that they were deprived of the exercise of their Devotions. And finally, their neighbouring Princes, from this pretence, had a fair cloak for their ambition, and colour for their invasion. Prince's therefore in those days were compelled to keep correspondence with the Popes, for dread of their excommunications. Secondly, the hiding away of the keys, did sometime help them to keep the stolen goods of the Primacy. Thus Phocas having murdered Pless. Mist. Progress. 22. his Master Mauritius, being disallowed (and deserving to be excommunicated) by Cyriacus Patriarch of Constantinople: the holy connivance of honest Boniface the third salved all: and well was he rewarded for it. For it, he achieved his glorious title of Universal Bishop. Bastlius also having murdered Michael his Master, who had assumed him into the society of the Empire, Photius the Patriarch of Constantinople rejected the traitorous parricide from the Lords Table: but he was instantly Anastasius in Adriano 2. Baronius anno 869. Articulo 81, & 82. countenanced by Pope Adriane the second. And verily he also had his reward: for his sake Basilius called the eighth Universal Council, into which every man was inhibited entrance by his Imperial authority, unless he did first subscribe to the point of the Pope's Primacy. 3. The third is near of kin to this second particular: Vice, or the vicious discord of the Clergy, hath been the cause of Appellation, a prerogative so highly esteemed by them. So the improbity of Apiarius, and the Heresy of Caelestius, a condemned Pelagian, disordered Antony Bishop of Fussala, who was deprived by his comprovincialls in Africa, and damned Eutiches himself: all these ran to the Church of Rome for refuge, and found it a Sanctuary. Zozimus, Boniface, Celestine, Dr. Sharp Papae speculum pag. 273. Bless Mist. Oppos. 10. & 11. and Leo, did not reject them: but (the last only excepted) they did accept, encourage, and defend those Appellants. These are three ways therefore, the Pope hath used the Keys, whereby he hath entered into the Temple of God: and there now He sitteth as God, showing himself that he is God. 4. Tam Marte, quam Mercurio: the Popes have not been so cunning with the Keys, but they have been as courageous with the Sword. Full politicly did this prudent generation permit Princes to bleed under the Sword of their over-potent Adversaries, that so they might be constrained to cast themselves into the arms of the Bishop of Rome for succour. The Greek Emperors were in a manner confined to the East, either by the invasion of the Saracens, or by domestical insurrections: which did cause them not only to use connivance to, but to seek and sue for correspondence with the Popes in the West. Hence justinian the first did profess such Novel. lib. 8. cap. de Sum. Trinitate. Baron. tom. 7. Anno 533. Artic. 31. etc. Pless. Myster. Progress. 26. Pless. Myster. Progress. 27. solemn honour to the See Apostolic, and to the holiness of Pope john the second. And justinian the second, communicated his own majestical honour to the entertainment of Pope Constantine, that by his assistance and countenance he might recover his Throne, and revenge himself on his Rebels. In the West, he permitted Aistulphus King of Lombary to expel the Greek Emperor out of Italy: and afterwards excited Pipine to drive AISTULPHUS out of Lombardy, not omitting his own commodity, that part of his conquest should be rendered to Saint Peter for his Patrimony. Sigonius de regno Ital. lib. 5. Platina in Sergio. Pipine thus gratifying the Pope Steven 2, was rewarded in his offspring by Pope Sergius the second: who nourished the Papacy, by nourishing discord betwixt Charles, Lewis, and Lotharius, brethren: till that the French were expelled out of Italy, and the Empire translated to the Germans. And how the German Emperors have been wearied with wars in the Holy Land, and worried with wars in Christendom, it is superfluous to relate. The effect is this: by them they are reduced to the mere shadow, and bare name of the Roman Empire: but the Roman Pope thereby hath substantially advanced his Primacy. 5. If they cannot prevail permittendo, by permitting the sword to devour such as (being in peace) might oppose them: then submittendo, did their subtlety assay secretly to send a sword among such Princes: their agents blowing up the coals of contention, which at length might flame out into an open combustion. A cloud of witnesses might dissolve itself into a testimony of this truth: but (I have an instar omnium) at the mouth of only one witness, it shall uncontrollably be established. These are the very words of a great Pope, to the great Turk: of Pius the second to Mahomet. As our Predecessors, STEVEN, ADRIAN, Epist. Pij 2 ad Princip. Turc. pag. 9 and LEO, did call in PIPIN and CHARLES to their aid against the King of the Longobards, HAISTULPHUS, and DESIDERIUS: and being delivered from their tyranny, they transferred the Empire from the Grecians, unto these their Champions. So may we in the necessity of the Church, make use of your assistance: & vicem reddere, and return a retribution. Even the translation of the Christian Empire to the Turk: if his Turkish sword would make good the Popish quarrels. An excellent motive to make the Turk turn Christian: but more excellent to make Christians take heed of the Pope's subtlety. 6. Rather than their sword shall fail them Pless. Mist. Opposite. 28. Pless. Mist. Opposite. 40. they will sharpen it at the shop of Rebellion. Gregory the fourth conspired with the Sons against the Father, the Emperor Lewis. Gregory the seventh instigated the Germans to an insurrection against Henry the third, the Emperor, and invested Ralph the Duke of Burgundy, with the interest to his Empire. Paschal the second Pless. Mist. progress. 42. Pless. mist. progress. 51. excited Henry the son, to rebel against Henry the Father. Gregory the ninth did infuse the same poison into the heart of Prince Henry, that he unnaturally rebelled against his noble Father, Frederick the second. All which wolvish attempts had this one Foxlike scope, that the Italian Cities by these means becoming free States, and obtaining a new form of government, (divide & imperia) would be less able to oppose the Popish affected Monarchy, than if they had remained under the Emperor entire, in an united subjection. Seventhly, to make these mysteries yet more mystical, they have (Sepia-like) overspred these acts with an inky darkness, forging and purging the ancient Authors, that they make those old Writers to speak those things now they are dead, which they abhorred when they were alive. Their additions to Cyprian, and Augustine, Goulartius, and Erasmus, have declared: their subtractions from other old authors, their own Indices expurgatorij have sufficiently acknowledged. And how they have extinguished all the writings of the Waldenses, is more than notorious. But their Triarij, their principal corrupters, are three learned men, famous in their generations, in three sorts of learning. Gratiane who compiled all the old Canons in one body of the Decrees. Peter Lombard his brother (indeed brethren in the Mystery of Iniquity) who brought the Father's sayings into his four books of Sentences. And Baronius, who spent thirty year's Casaub. Epist. Dedic. Exercit. ad Baron. employment to comprise all the Ancient Historians in his Tomes. All their endeavours meeting in this Centre, to advance the Papacy. Gratiane making the Law, Lombard Divinity, and Baronius History to speak what was sit for the corruption of that doctrine, and ambition of those Doctors. But what is the effect? Notwithstanding their cunning conveyance, the careful eye of an impartial Reader may discern the footsteps of Antichrist, and Antichristian errors: even in their writings. And their labour preventeth mine: it proveth my conclusion: The mystery of iniquity is a working, even in their writings. 8. Finally, the favours of Princes and Prelates, hath the Pope framed to be a rare furtherance for his Prelacy and Principality: registering their voluntary actions of love and courtesy, as precedents of their necessary observance and duty. Thus Honoratus Bishop of Marseille, and Possessor a Bishop of Africa, sent Gennad. de Script. Eccles. cap. 100 their Books (peradventure to entreat their judgements) to the Bishop of Rome, the one to Gelasius, and the other to Hormisda: Hence Baron. 1. 6. 490. Artic. 43, 45, 46 Bar. ●. 7. an. 520. Artic. 12, 13, 14. Duorenus de Benefic. lib. 1. c. 2. Bell. de Imag. lib. 2 c. 13. init. Suarez Apol. li. 4. c. 31. nu. 13 ●ess. de Antichr. part. 2 pag. 267. Bellarm. de P. R. lib. 1. cap. 8. L. Volumus C. de Epist. & Cler. Hist. Papatus cap. 4. P●ess. Myster. progress. 64. ● Baronius constraineth a conclusion: therefore the approbation or suppressing of Books belong to the Pope. The Ancients held the judgement of the Church of Rome in high esteem: and to it even their Councils had recourse, as to the most advisers, concerning their Canons and Constitutions. But the Pope hath forced this their arbitrary reverence into a rule of necessary obedience: that now there is no Council above the Pope, and can be no Council without the Pope. Charles the great granted that the Clergy should be judged by their Bishops in all causes: on which pretence the Pope hath arrogated power to determine all causes, concerning all persons, even against the Emperors themselves, who gave them these privileges at the first. To give you a taste of many, in this one example: The King of France Charles the 8, having forcibly entered Rome, yet coming into the Vatican, on his knees he kissed the foot of Pope Alexander the sixth: and on another day, he held the Basin and Ewer whilst his Holiness did wash. All which that humble Pope caused to be painted in a Gallery of S. Angelo, as a pattern of Prince's duty, which this heroic Conqueror did out of his redundant courtesy. And thus have I discovered their Quaerere, the History, and the Mystery of their attaining their Papal greatness. Thus much concerning their Mystical Art in attaining: now they are no less artificial in retaining their greatness: and in enlarging it in our times. For which purpose they use both baits and hooks: and both by way of undermining and countermining the poor Protestants. First, they undermine us. Machiavil saith, Mach. Hist. Florent. lib. 2. the old Florentines had a Bell, called Martinella, which was rung continually for a whole month together, before their Army took the field, that the Enemy might prepare for defence. We must dream of no such fair war from our Adversaries: the Papists will follow Machiavils policy, not his History. Therefore like the Beleaguerers of strong Forts, they use secret Engines to blow up, when suspect nothing, but are secure as upon sound ground. They undermine us admirably: they have Engines and baits answerable to every Sex and Condition. Women, especially devout women, they work wonderfully on, and by, for the spreading of Popery. They do not only creep into houses, and captive silly Women, as Saint Paul foresaw and foretold long ago, 2 Tim. 3. 6. But moreover, they stir up honourable women to persecute professors, and to expel them out of their coast, as the jews did at Antioch, Acts 15. 50. Nay they surpass the jews, in their Antichristian Mystery: They say there is now, not only a female sex, but a female sect also amongst the Papists, Women Apostles, Frieresses, jesuitesses, called by some spectatrices, by Withrington Ambulatoriae Moniales, employed to reconcile people to the Church of Rome. Surely they want but the Chair and the Pulpit: and then these Shee-praedicants would do Pope joan singular service. In the mean time, I wish our women, to take heed of these women. They do undermine them, and are engines of this mystery of iniquity. If this seem incredible, or extraordinary, they have more ordinary employments for female pioneers. The women entice their servants, instruct their Children, yea and attempt their husbands also. I have heard a Fowler discourse, that he doth first catch one Bird, and then he maketh that a Brace-bird: which he setting by his net, hideth himself. This bird draweth others, that they may fall into the net also. The subtle jesuite, is the Fowler: he hideth himself (and will not deal openly with an understanding man) but enticeth him by his Brace-bird: the Philistine doth blow with his own Heifer: and the jesuite doth employ a man's own wife to ensnare him unto Popery. Now therefore I warn Women and men too, to take heed of those women: for in their service there is a secret of Rome, a mystery of Iniquity. Concerning the conditions of men, they have cunning to Vndermine all sorts. The Common people are caught by common Baits, brags and braveries. If therefore they be in popish Kingdoms, they will present to their eyes the pompous ornaments of their glorious Churches: Marbles worn with kissing them, and Pavements made hollow, with the knees of devout Beadsmen. Virtus laudetur in host: I honour even the Papists, for their outward devotion, and from my soul I abhor the profaneness of too many Protestants, who have no knees to bow in the congregation. But if the common people be in the Reformed Countries, than they protest to their ears the strange Proselytes, which crouch to the Pope for Reconciliation. Thus Eugenius 4, published that the Grecians sued to be reconciled. Paulus 3, that the Armenians did the like. julius' 3, did receive with Hist. Trent. lib. 5. public solemnity one Simon Sultakam, elect Patriarch of India, as sent from those Churches, to be confirmed by the Successor of Saint Peter, and Vicar of Christ. And Pius 4, caused Hist. Trent. lib. 6. it to be published in the Council of Trent, that Abdisu Patriarch of Muzzah in Assyria, was come to Rome, to render obedience to the Pope: which shameless lie, was then contradicted by the Ambassadors of Portugal, who protested that there was no such Patriarch in that Country. In Italy more lately it was reported, that the Patriarch of Alexandria, with Malvenda de Antich. lib. 3. cap. 8. Eudaemon. in Abbot. lib. 3. sect. 6. the great Church of Africa, had by their Ambassadors, submitted themselves to the Pope. Eudaemon the Cretian doth protest on his faith that the Patriarch of Egypt, and the people of Aethiopia did submit themselves to Clemens 8, and that their submission was seconded by the Russians: and that the Maronitae Inhabitants of the mountain Lybanus kept communion with the Church of Rome to this day. The next are Scholars, and they have their baits for them also: goodly Colleges and rare Privileges. No man, Magistrate, nor Monarch to control them: but by a transcendent prerogative to be exempted from all secular authority. They promise (and sometime perform it) Preferments, answerable to their endowments. If they be covetous, they angle for them with hopes of Abbeys, Priories, Bishoprics, & Archbishoprics, the rents of some of them equaling the revenues of some Kingdoms. If they be vainglorious, they hit that vein also. Then their baits are glorious Titles: Fathers, Benedicti, Angeli, Archangeli, Cherubini, Seraphini, & jesuites. That very name of all awful honour, to whom all knees should bow, is communicated unto them. These are the baits for Scholars, but I hope our (great Rabbi our) Master jesus Christ, will give Scholar's grace and eyes to discern them. Merchant's also, must not think to be free from his begins, who maketh merchandise of men's souls. I doubt not but they have freer Traffic into Countries which are Popish, if they seem so. But in the Popedom, and in Rome itself, there are small impositions, and seldom inquisitions, to touch their States or fear their minds: two notable Baits for worldly men, whose scope is worldly gain. And in truth, the Pope himself doth imply this mystery: for one of the late Popes forbade Relation of the Religion in the West. sect. 36. all Merchants, under the pain of Excommunication, to trade in any Heretical Country. The Fishes of jordan are said to sport themselves swimming in the sweet streams thereof, the stream carrying them on, till that suddenly they fall in mare mortuum, and are there choked with Sulphur: So Merchants being carried with the pleasant current of their profit, and evident commodity, may fall suddenly, and before they be ware swallowed up by Popery. But verbum sapienti: I hope they will learn to love God, better than Mammon. For Gentlemen, they have gentle allurements; If they be young and strong, O let them travel: France is full of Activity, Spain of Gallantry, Italy of Novelty: all of Popery. If they be weak and sick, let them travel too: the Spa is a sovereign medicine: but metuendum magis à medico, quam à morbo: it is a dreadful Disease which maketh a man travel so fare for a jesuit to be his Physician. This is a mystery, but so plain, that he deserveth to be deceived, who cannot or will not discern it. Moreover for Noblemen, they have Noble Attractives, worth the biting at: they can prefer them, even to the highest pitch of earthly pomp, that is, to be Cardinals. In place equal to Kings, yea they have the Precedence of kings. Sacrar. Cerem. lib. 1. sect. 5. ca 3. For that the greatest Cardinal must take place before the greatest King it is a ruled case amongst them: And by this policy, the Pope hath glued to his faction, the greatest families in Christendom, as in France alone, the houses of Lorraine, Guise; yea and of Bourbon also: a pretty mystery. Finally, the pretended successors of the true Fisherman spread out their nets for the greatest: the Popes have their Baits, even for Princes also. But! ne Suitor ultra crepidam, those great Persons are in my Prayers, no subjects for my Sermons. From my soul will I pray for them perpetually, for all Kings (for our kings especially) that God may perpetually preserve the mystery of their estates, from the Popish plots of the mystery of iniquity. To conclude: it is a tradition of the jews, Aug. Retr. 2, 20. concerning Manna: unicuique secundum propriam voluntatem in ore sapiebat, the savour thereof answered the appetite of every several palate: So the main mystery in Popery, is that they frame the points of their Religion, to ravish all men's affections, and to fit every humour. As if Epicurus had been the pretended successor of Saint Peter, or Saint Peter's pretended successor had been Epicurus: aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the practice of Epicurus: Lactantius lib. 3. cap. 17. adse multitudinem contrahat, oppositis singulis quibusque moribus loquitur. Desidiosum vel at literas discere, avarum populari largitione liberat— qui claritati studet, huic praecipi●ur reges colere: fugienti turbam, solitudo laudatur: qui nimium parcus est, discit aqua & polenta vitam posse tolerare: qui uxoremodit, huic enumerantur bona Caelibatus, etc. Translate it into English, and an ordinary English person would take it to be the Pope's ordinary practice: That he may draw the multitude unto him, he hath positions for every humour, of every person. If he be a Dullard, he giveth him an Indulgence for ignorance, as the mother of devotion. If Covetous, he exempts him from popular taxations: the exemption of the Clergy. If he hunt after preferment, King's Courts shall employ him: if he cannot endure the troubles of the world, a solitary life (of the Hermit's) is extolled: if he be frugal, fasting (and such austerity) is assigned him: and if he dislike his wife, the singular benefits of a single life are preached unto him, and a Monastery prepared for him. To honour my conclusion, I will conclude with the words of him, who Relation of the Religion in the West. sect. 13. is the Honour of Travellers. Whatsoever either wealth can sway with the Lovers, or voluntary poverty with the despisers of the world: what Honour with the ambitious, or obedience with the humble: what great employments, with the stirring spirits, or perpetual quiet with the restive bodies: what content pleasant natures can take in pastimes and jollities, what contrariwise the austere minds in discipline and rigour: what love either chastity can raise in the pure, or voluptuousness in the dissolute: what allurements are in knowledge, to draw the Contemplative, or in action of State, to possess the practice disposition, etc. In a word, whatsoever any humour can fancy, they have some object to feed it. And this I call the main engine to undermine Christian Religion: it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Mystery of Iniquity. This is their Mystery in undermining: their pojects are no less in Counterming. Five things I observe whereby the protestāns have prevailed against the Papists. Preaching to men, schooling of children, catechising the ignorant, writing of Martyrs, and calling for Councils. In all which they do now proprijs pennis percellere, as julian spoke: they would beat us at our own weapons: if plain Truth did not shield us. 1 In our primitive Reformation, the industry of our Preachers, and dexterity of our preaching, did ravish the multitude, who had been so long buried in Egyptian darkness. The politic Papists perceiving the effect, used the same means: and now have provided plenty of excellent Preachers, which they send forth especially on solemn times, & to public places. In Lent, and in Cities, their pulpits be furnished with men, using such diligence in their labours, eloquence in their speech, making such show of Reverence towards God, of zeal towards their Hearers, and of love to the Truth: that they seem to want nothing, but a good cause. But that such brave abilities, should patronise such gross idolatry, Popery! this is the secret which in my text is termed, The mystery of iniquity. In the mean time, let our Coat contend with their cunning in countermining us. Let us Preachers strive to equal their labours, in our painful and laborious preaching. A second point whereby the Protestants prevailed, was their schooling of Children: especially in the principles of religion; whereby they did sow the seed betime. Bent those twigs whiles they were young, and (quo semel imbuta recens servabit odorem, testa diu) season them with that love of the truth in their youth, which old age could never extinguish. The Papists have undertaken us in this also: especially the jesuites. Wheresoever they come, instantly they open free Schools, which they discharge so industriously, that presently they procure a confluence of all children. Whom under the pretence of teaching the Arts, they artificially instruct them in the principles of Popery: infusing withal such a prejudice against our part, as maketh them incapable of converting by Protestants, and implacable of conversing with Protestants: Yea it is said that some Protestants have sent their children to the jesuites Schools, because of their dexterity in teaching. Where it is to be feared, that they will train them up like janissaries, to return to the confusion of their own Parents and Country. This is a Masterpiece in their popish policy: a great Mystery. Here would I exhort our Schoolmasters (like our English with the French in the reign of Henry 5,) to meet their Counterminers and combat with them in the Mine: and to contend with them in the instructing of their Scholars, in knowledge both humane and divine: whereby they may abate, if not defeat this jesuitical mystery of iniquity: to rob us of our Children, and God of his servants. A third instrument to enlarge the reformed Religion hath been catechising: whereby the ignorant hath taken heart and ability to defend their own, and to oppose the Popish Religion. Herein also, the jesuits are said to equal, and outstrip the Protestants: having solemn Catechising in their Churches on Sundays and Holidays. To which purpose their Trent Catechism is published by Pope Pius 5, yet we must take notice, that this serious and catechising, they exercise principally, if not solely, where they dwell among, or confine upon the Protestants. In places and ages distant from them, their Catechising is a mystery muffling the miserable ignorant people in another man. About Granata, and other Gonsalvius de Inquis. praefat. Provinces of Spain, where the Spanish Inquisition reigned, they taught the simple people their Ave Maria, Pater Noster, their Credo, with salve Regina in Latin. But the five Commandments of the Church, which they say are necessary to salvation: i. the hearing of Mass on Sundays and Holidays, the going to shrift and Confession, the receiving of the Holy Bread, the due observing of Fasts, and the true paying of Tithes, are accurately taught them in the Mother tongue. Here again my tongue speaketh what my heart thinketh: for us Ministers, I wish that either our Consciences would incite us, or authority enjoin us, to be more careful and painful in Catechising: the only means to throw down their Mine on our Counterminers Heads, and to make the meanest capacity able to discern their Popish Sophistry. A fourth means to propagate the Protestants cause, at least to procure compassion, was composing of Martyrologies, the stories of poor persecuted people, put to death for the Reformed Religion. Whereby they published unto the world, the innocence and patience of Protestants fired and faggotted by the Papists, with more than Pagan cruelty and inhumanity. Hereupon the Papists, not to be behind Tortura Torti pag. 152. hand with them, have printed and painted Legends and Legions of their Martyrs. To wit, that even here in England, their men have been sown in Bear skins, and baited by Bandogs: that their women have been bared in their breasts, for starven Mice to eat into their entralls. And that the Romish Catholics of both sexes; have been haltered to eat hay with horses. These are Lies to us who know them: but they make our Persons, our Religion, our Country, a loathing, and a detestation to those who know us not. This then is a mischievous point in their mystery of iniquity. The last Countermining craft, of our undermining Adversaries, I mean to instance in, is the Council. A Council because it was so confidently called for by the Reformed Churches in Germany, that gave great credit and countenance to their Cause. It persuaded the people, that certainly the Protestants were the Honest men, that called for judgement: and the Papists the Malefactors who trembled at the trial. There by also the Duke of Saxony, and the Lantsgrave of Hassia were confirmed: the King of Bohemia, and the Duke of Bavaria were staggered: and the heat of Charles the Emperor much abated, in persecuting the Protestants. Yea, the Popes themselves, eight in number, for 40 years together, were as hardly haled to call and continue a Council at Trent, as ever old bitten Bear was dragged to a stake. But when necessity compelled them to appear, they so contrived the carriage of that Council, that whereas the world expected, that by it, the Pope would have been Reform, if not ruined: it was inverted to the Confirmation, and Exaltation of the Papacy. For now, the Pope (who before dreaded a Council, as much as ever thief did a candle,) knowing by experience, that he can coin Decades of Italian Bishops, and Centuries of Titular Bishops, to extort the suffrages from all Christendom. Now he calleth for a Council, as for his Servant and Handmaid. The wresting of this weapon out of our hand, or rather the turning of it into our Bosom, I esteem the prime policy, they ever put in practice, to support the Papacy. And thus have I discovered our Enemies, in their Trenches: how by undermining and Countermining, they would ruin our Religion, by their politic popish Mystery of Iniquity. Ye see the bait, by which they attain: now will I show you the Hook by which they retain the Papal magnificence. I must obey the time: and omit many particulars. Concerning their undermining cunning to keep their Greatness, that is an Hook o'er trisulco, with three teeth: three ways they hold it. The Priests hold the people, the Pope holdeth the Priests, the politic Cardinals hold the Pope 〈◊〉 and all of them hold together, to hold up the Papacy. Like the hook, with the three teeth, 1 Sam. 2. 13. to be sure to hold whatsoever they touch for the High Priests. 1. First the Priests hold the People: by Auricular Confession. I say not that Confession is the mint of Treason: their Absolution enjoining a Resolution to undertake any thing, against any man, who is an Enemy to the Catholics. Nor do I tell you it is a Discloser of State-secrets: by it the Pope sitting at Rome, as Elisha did at Dotham, 2 Reg. 6. 12. he is informed of the very words which the King speaketh in his Bedchamber. But by this the persons, which confess their secret sins, are made Slaves to their Confessors. For whatsoever they talk of that secret sacred Sacrament: I doubt not, but they will print that Sigillum Confessionis in the forehead of the Penitent, and have tricks, at least threats, to publish his crime and shame if he dare to fall from them. This is an hook to hold thousands of their Proselytes: this is no small mystery of their popish Iniquity. 2. And the Priests do not hold the people so fast by auricular Confession: but the Pope doth hold the Priests as fast, by inhibiting to marry. For the full streams of the Church Treasure, would feel a shrewd Ebb, if they should run out into those little branches, Wives, and Children. And which is of more moment, the disinheriting of the Children, is a disheartening of the Parents to prove Traitors. But where there are and can be no such Pledges of loyalty to the Country: the Church of Rome may (possibly) command some good Catholic, to stake his life, for to stab his King. Thus single life doth hold in the Priests unto the Pope, against their Prince, against their lives, yea against their souls. This is another Hook: another rare mystery, in their popish Iniquity. 3. Yet this is most memorable: that the Hook is put into the nostrils of the Fisherman himself: for the Pope is held by the Cardinal, to hold up his Greatness. I cannot imagine but some Popes have had some motions to regulate some heteroclite abuses in the Papacy. But the politic Cardinals (whose pomp dependeth on his papal magnisicence) to prevent any reformation, forestall all information: as the third Chapter of our New book, called the New man, maketh it plain that Cardinal Burghesius, opened and concealed all the letters from Pope Paul 5, which should have informed him of any abuse in the Roman Church. And thus abyssus abyssum invocat, one instance doth occasion another, to discover this mystery of popish Iniquity. To conclude, with their mysteries in Countermining us. In this also, there are 8 things (multa paucis) which our Church doth approve and use. These the Papists do pervert to the ruin of our Church, if Christ did not mightily and mercifully support it. 1. Obedience: Is it not the persuasion of our lips, the meditation of our hearts, and the Theme of our Sermons? Cry we not out against refractory faction, as against the Viper, which will eat out the bowels of our Church? Yet, the strange practice of this, in the Church of Rome, they make their Engine to subvert the Church reform. The jesuites leave the vows of Poverty and Chastity unto other orders, and bind themselves chief to the Vow of Obedience: whereby they swear to obey the Pope, in omnibus, & per omnia, caecâ obedientiâ, that is, to Moulins Accompl. pag. 145. execute the command of their superior, without, ask why. This obedience prostrateth them to practise, any thing, against any person. Is not this a Mystery? a dreadful damned mystery of Iniquity? 2. The Scriptures: Doth not every Christian Church, yea every Christian man, trumpet out that command of Christ, john 5. 39 Scrutamini Scripturas, Search the Scriptures: yet is not the very reading of them, contrived to be a Lime-twig of Popery? They may read them, but they must swear unto the second article, of their second Creed, composed by the Council of Trent, commanded by Pope Pius 4, 1564. Sacras Scripturas, secundum sensum, quem Ecclesia tenet, recip●o, that is, I Receive the scriptures according to the sense which the Church giveth them. They must take the Letter from God, but the sense from the Pope: though that sense be contrary to the Letter, yea to God too. Is not this a slavery? is not this a Mystery of Iniquity? 3. An Oath: Do not all Christians, all men embrace it, as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the umpire of Controversies? and the unsoluble Gordian knot of Contracts, and Covenants? yet we see it is a popish trap, to ensnare poor Relation of the Religion in the West. sect. 16. Protestants. Whence all Protestants fear justly, that the Pope will play fast and lose betwixt us, and the Papists Romish Catholics, as father Parsons did with his own punies; Pretending to make peace betwixt the English Scholars, and the jesuites at Rome. First he swore the Scholars, than he left the jesuites unsworne. Is it not a miserable advantage that in all Contracts, the Protestants are fettered by an oath, and that the Papists can be assoiled ad placitum? That we dare trust a Turk, rather than a Christian, if he swear to us? Is not this treachery, perjury, a deep point in the mystery of Iniquity? 4 Interdicting of heretical books, at least the Consigning of them to the learned languages: we approve, and would God we did practise it also. On this ground have they built the main mystery of Popery. In the Popish Dominions, in Italy especially, all Protestant Authors are interdicted: yea Bellarmine, Gregory de Valentia, and their own Authors are not permitted. Nay in their ordinary Sermons, not so much as a Text is read in their native language. The very sound Relation of the Religion in the West. sect. 35. of the truth is kept from those miserable people: whose poor souls are like to perish through this politic working of this mystery of Popish Iniquity. 5. But the nemo s●it of all mysteries, I conceive to be that engine of inhumanity, and shame of Christianity: that Pejerarium, a secret Cyprian epist. 22 Lactant. 5. 1. cruelty, indeed the secret of cruelty: surpassing the invention of Domitius, and the execution of Domitian: the Romish Inquisition. The Institution thereof was commodious, commendable, conscionable to discover (not to Torture) it may be to expel, (not to kill) the Maurani, and the Mahometans, which swarmed in the south part of Christendom. But now the edge of that implement of destruction, is turned upon the poor Protestants: and there is not only a cruelty, but also a Mystery in the execution thereof. I believe there shall be few fires to burn the Protestants, any more Publicly: but the Inquisition shall catch them, and examine them, and affright them, and torture them, and kill them, in secret, where no eye, (but the eye of God) can see them. This is a secret, and a mystery of their cruel iniquity. 6. There are other projects, less mischievous, but as mystical, namely, to disclaim those unchristian, and unnatural assertions, of Aequivocation Sharp. Epist. Dedic. and lying to men, of Excommunication and killing of Kings: we approve it, exhort it, and commend it. Yet it is the suspicion of some men of judgement, that some of those Papists, whom we term moderate secular Priests, do declaim against the jesuits, for these opinions, that thereby they may insinuate themselves, with more freedom, and less suspicion, into acquaintance, and so work men unto the Romish Religion. This is a mystery worthy of our observation, and of our caution too. 7. Another thing, we all approve: that children of Papists should be brought up by Protestants. This I also wish: though I dare not avouch the taking of them without the consent of their Parents. But it is reported that some subtle Papists, for some secret drift, do voluntarily, put their children unto Protestant Tutors. Here is a depth, which my dulness cannot dive into. I wonder at this mystery: yet I wish that it were an History. That if our necessity, and necessary labours would give us leave, that they would put their Children even to my self, and to such as I am. And then let them prove, what their mystical projects could produce, when their children are under our Education. 8. It is our common call and cry: that the Papists should come to Church: some of them do it. But so: as that they have occasioned a proverb; The Church Papists, the worst Papists. The more heavy Papist, (who goeth to Church, as he sendeth his daughter, to a Nunnery, to save charges,) in the fullness of his devotion, he falleth fast a sleep, and dreameth not of one point in the whole sermon. But the active spirit, the learned Lay man, it may be a Priest, or a jesuit; He intertaineth his neighbour with talking to divert his own Pew, to disturb the next pew, and industriously to discontent the whole congregation. Otherwise if the Preacher be but of slender gifts, he will hear him, to deride him, if he be learned, to entrap him. And it is thought, yea said, that there are some of those Assyrians daily, at these our Lectures: as they did to the King of Israel, 1 Reg. 20. 33. so these Papists, Politicians, Priests, or jesuites, or all: they observe diligently, whether any thing do fall from us, and they catch at it. But let them come: and then Catch in God's name. While they come to Catch us by their Policy, we may catch them, by our Verity. This indeed were a Great mystery. Thus (according to the shortness of my time, and smallness of my ability) omitting many, abreviating all, I have shown you some mysteries of the politic Popish Religion. You have heard the Papacy hath been Hammering from Saint Paul's time, to our time, 1600 years. The shop of those Politicians hath been at Rome: from that forge, the sparks of their mystical policies, have flown throughout the world. They have cunningly apprentised our own Countrymen, our kinsmen, yea our Wives and yoke-fellowes to work in their mint, and to spread the projects which they have coined. They tyrannize on the bodies of their foes, by the Inquisition: and they tyrannize on the souls of their friends, of their own children by Auricular Confession. Their insinuating mystical Agents, creep into our houses to inveigle our people: into our Churches to entangle our Preachers. What now? Can we say less than my Text, a mystery, yea more! Legion. There are a thousand thousand sly subtleties, and secret cruelties. Now the mystery of the blessed Trinity, Bless us all from the mystery of their cursed iniquity. SERMON XIV. 2 THESS. 2. 7. That wicked one. The Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Lawless Person: in regard of the Scriptures, Creed, Oaths, Laws humane, Nationall. children's Obedience. Marriages. And in regard of his own Constitutions. Exemption of the Clergy. IN the two verses before my Text, we have heard Antichrist described: here we have heard him discovered. Wherein I have unfolded three particulars: How he was hindered, when revealed, and what the thing was, which was hindered in Saint Paul's time, and to be Revealed in our time: a strange work of Antichrist, called by a strange name, the mystery of Iniquity. All these I have absolved. Now your attention will anticipate my Sermon: and expect that having passed this point, all the points proposed in this text, that I should proceed to another. In the ninth of Matthew, and the twentieth verse, there is mention made of a woman diseased twelve years who touched but the hem of Christ's garment, and she was healed. I have indeed perfected the body (if you please) the Garment of my discourse on this Text. But the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exlex, that wicked one, or Outlaw, remaineth as it were the Hem of this Garment. I will but totch it, and it may heal some who are diseased, even twelve years, who have been brought up in Popery. I proceed therefore to open this point also, in the fear of God, and love to our seduced brethren, to heal such as are infected with Popery. But if they be either absent that they cannot be healed, or obstinate that they will not be healed; Yet I proceed notwithstanding: that if they be incurable, and will not be healed by us, yet that we may be careful not to be infected by them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That wicked one. This last word of my text, must be my text at this time: indeed containing a point as material as any I have yet spoken of: if I had time to study it. But I depend on a great God, to enable my little strength in a little time, to unfold his truth. This word is the tertium, where both sides meet, both Papists and Protestants join issue in this point. I suppose there is no Papist, but will grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Outlaw, is The Antichrist. And for mine own part, I do profess, the Pope not to be Antichrist, if I do not prove him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Outlaw in the highest degree that ever man was, since the Creation. First to preface an answer to an ordinary objection. The Papists ordinarily do urge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That wicked one, this article of this word, as if it were, an article of their Creed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That wicked one, is, (say they) the singular Number, therefore Antichrist is a singular person. This cause, (indeed this causeless cavil) I have already disputed, and confuted. Now I only entreat you to look back, into the last verse, where the same article is used in the same sense. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He who letteth, themselves expound the Emperor: not one person, but the whole succession. By the same Grammatical law, it is lawful for us, to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That wicked one, of the Pope, yet not one person, but the whole succession. And why is Antichrist here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That wicked one, as if he were but one? The reason is rightly rendered by Aretius●: because his government Aretius' in 2 Thes. 2. 8. is Monarchical: because in one place, to one purpose, and by o●e State, in a long succession, their plots and projects have been prosecuted, and perfected, to the rearing and supporting of their Antichristian Monarchy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as it were one man and one mind, This is a singular reason, for which the holy Ghost, doth here term Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That wicked one, in the singular number. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Lex a Law; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exlex, a lawless person: a man consigned within the compass of no Law: such a one was the Type, Antiochus, Dan. 11. 36. He shall do according to his will. But the Antitype, Antichrist the Pope is such a one in the superlative degree. The Pope's lawless actions (compared to those of Antiochus) are like the Sun's reflections, they double the precedent. But I must not relate them out of the popish writers of Controversies (though even they also shall be produced for witnesses) who use to set a fair gloss on those soul extravagancies. But I must allege the Canonists as our principal authors in this cause. For these tell us plainly, Who the Pope is, and what he doth: but the other cunningly dispute, What manner of man the Pope should be, and what manner of things he ought to do. Yet Vis unita sortior, I will unite both their testimonies, that their evidence may be the plainer. Thus they testify: Papa Ber●ach in repert. part 4 in Dict Papa. H●sti ●s Casu● Pa●ales 9 q. ●. Cunc●a Aug de An●ona quaest. 5 Artic. 3. Distinct. 96. c. 7. satis T●u●enter. Bertachin. in repe●t. part. 4. in Dict. Papa Tiber. Dec●an. vol. 1. Resp. 20. nu. 1. est solutus legibus saith Bertachine, that is, The Pope is lose from all Laws. Solutus est omni lege humana, the Pope is lose from all humane Law, saith Hostiensis. Nec ullo jure ligari potest, he cannot be bound by any Law, saith Aug. de Ancona. He is so exempted from the Laws, that non potest judicari, their popish Laws say the Pope can be judged by no Law. Nay Cum sit solutus legibus, non potest accusari, he is so far from the limits of the Law, that none may accuse him, saith the said Bertachine: yea, but to dispute of the power or actions of the Pope, est instar sacrilegij, yea sacrilegium, it is near sacrilege, nay Barow. in L. Sacrile●ijs, de crim. Sa●ri●. Hostiensis casus Papalis. Iso●o. Moscon. de Majest milit. Eccles▪ part. 1. lib. 1. Capistranus f●l. 130. Extrav. joh. 22. cap. Apollol●tus de Concil. Praebend. mere sacrilege, if we condescend to those Canonists, Legi non subjacet ulli, He is subject to no Law, the common axiom of the Canonists, which they prove from this Title, he is called Summus, that is, the Highest, because (saith Mosconius) He is, supra jus, contra jus, & extra jus: above Law, against Law, and without Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my text. Capistranus concurreth with a little addition of some spice of blasphemy: Apud Deum, & Papam sufficit pro ratione voluntas: God and the Pope have their will for a Law. And the Pope himself doth testify of himself, none can say to him, Domine cur ita facis? Sir why do you this? Which is seconded by another Pope, Sixtus is said to have answered his accusers, in this phrase, in meo arbitrio est, judicer, an non judicer: It is in my choice, whether I will be judged or not. And Bellarmine Bell. de P. Rom. lib. 2. cap. 26. proposeth this as his problem, to be maintained, Pontifex à nemine judicatur, in his 26. chapter of the second book of the Pope of Rome, that the Pope of Rome can be judged of none. And stating the question, he saith that a King hath no Superior in temporals: but the Pope in regard of temporals and spirituals, can be judged by none in the world, no nor by the world in a Council: whereby he professeth, that none in the world is absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without Law, but the Pope. Finally, what the Canonists speak for slattery, and the Writers of Controversies out of their judgement, Gunther and Tiethgaudi, Archbishops of Cullen and Morn. Mist. Iniqu. Oppos. 31. Trevers spoke out of experience of, and to Pope Nicholaus the first, Quod tibi libet, licet, that is, thou hast no law, but thy lust. All which doth but amplify this title in my text, that the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lawless, like the judge, Luk. 18. 2. that he feareth neither God, nor man. Though these be plain, yet the plainest proof of any men's positions, is their own practice, let their tongues and pens preach and publish what they will, or can, to the contrary. To this purpose I say, laws are of two sorts, divine and humane. The first are given by God, the second by Man. The Law given by God is either a Law of constraint, Primarie, imposed, the Scripture: or a Law of Consent, secondary, collected, the Creed. Again, the Humane Laws also are twofold, Ecumenical, and Economical. Those are Public, for all Nations; these private for all Families. Now if I do not make it appear, that the Practice of the Pope, is lawless in all these particulars: I will confess that I do him apparent wrong, to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Outlaw, and The Antichrist. The great law is the law of God: & that great law of God, is that of constraint, the Scriptures, which should constrain every conscience to awful obedience. But the Pope hath practised the contrary to that authority; was it ever credible, that that law, given with such consternation (w th' thunders, and lightnings, and a thick cloud, and the voice of a trumpet, so that all the people trembled,) Exodus 19 16. confirmed with such a protestation (that Heaven and earth should pass, before one jot or one ●ittle should pass from the Law,) Matth. 5. 18. and sealed with such a Commination (I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any shall take away from the words of the book of this Prophecy, God shall take away his part out of the book of life) Revel. 22, 18. & 19 So precious to the jews, that they thought it their prerogative to keep it, Rom 3. 2. So highly esteemed by the Christians, that they poured out their blood to profess it, Heb. 11. Was it I say ever credible that this Sic dicit Dominus, Thus saith the Lord, should be changed into a Sic jubet servus servorum, so commandeth the servant of servants? That this Law of God, should ever be vilified, and nullified by a wretched man? This is the Pope's practice, Is not the breach of God's Law, avouched by his dispensations and indulgences? are not the books thereof checked by inhibitions, and public interdictions. The Scripture indeed, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. God's straight rule, to our crooked affections: but the Pope doth bent it to his own liking. As their own gross phrase is, he maketh it Lesbian Regula, and Nasus Cereus, a Leaden H●●●us & Pig●ius. Rule, and Nose of wax, which they may wrest and wring any wrong way, according to their own will and pleasure. Or as Bellarmine Bellarm de P. Ro. lib. 3. c. 14. speaketh in a better phrase, but to the same purpose, the Pope doth Apostolorum praecepta positiva moderari, ac mutare prout ecclesiae expedierit: the Pope (saith he) doth moderate and change the positive precepts of the Apostles, as he shall think it convenient for the commodity of the Church. But since that, Bellarmine's plain mind Hist. of Paul 5, and the Venetians lib. 4. pag. 198. is discovered, by some of found judgement. For anno 1606, he composed a little book against the Treatises of Gerson, wherein he aimed to exalt the authority of the Pope, so fare as to make it equal to that of God. That Law doth not constrain, neither him, nor his, to keep their bounds: but he will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lawless. They make the Scripture (in their own base phrase) mutum magistrum, a dumb Teacher, to say nothing: as their Trent phrase speaketh more mannerly, secundum sensum quem ecclesia tenet, to say nothing, but according as the Church will understand it, that is, what the Pope prompteth. In old time Demosthenes said, that the Oracles of Apollo did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that they were taught to speak nothing, but what pleased Philip's Greatness. We may say in our time (but God be blessed not in our Country, not in our Church at the least) that the Oracles of the Scriptures do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they are taught to speak what doth please the Pope's Holiness. To shut up this point with the wicked words of Hosius, and with the witty words of Durandus: ipsas scripturas facessere jewel: Apolog. pag. ●31. jubebimus, we will bid the Scriptures to be packing, said that blasphemous Papist. But the Other speaketh in another vein: male cum rebus humanis actum est, ex quo Decretis alae accesserun●, idest, ex quo Decretales in ecclesia, volare ausae sunt supra scripturas, said that popish Canonists: that is, Christendom came into thraldom, ever since the Law of the Lord, hath been trodden down by the Law of the Pope. The last words of which sentence, are too true: if that Decree of Pope Steven 6, recorded by Gratian be canonical, and categorical, Gratianus D 19 C Enjoyers. Quicquid Romana ecclesia statuit, quicquid ordinat, perpetno quidem, & irrefragabiliter observandum est: Whatsoever the Church of Rome doth appoint, whatsoever it doth ordains, it must be observed perpetually, and without gainsaying. Is not the Pope then, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that lawless man, that man of sin, indeed that very Antichrist? Next to this great Law, the Law of Constraint, the scriptures: is the Law of Consent, a great law too, the Creed, which being collected out of the Scriptures, the whole Christian world hath submitted itself to the authority thereof, as to the touchstone of their assertions. Now, the Pope doth not only oppose the old, but saith that he can also compose a new Creed. In the old Creed he directly thwartheth three Articles, that of Christ's remaining in Heaven till the judgement, bringing him down daily to the Earth, by that monstrous miracle of Transubstantiation. That of the forgiveness of sins, by his presumptuous doctrine of merits. And finally, the third Article of the Catholic Church, by inserting the word Roman, which overthroweth the sense of the Article, and is contradictio in adjecto, an absurd contradiction: as if we should term Lewis the Parisian French King: or Charles our Kentish English Innocentius 3, Extra. de Excessu Pr●lat. Sovereign. Nay it is the saying of the Pope, Articulos solvit, Synodumque facit generalem: thatis, the Pope hath power to call a general Council, and to disannul every particular Article. Thus fare he fareth, for the opposing of the old Creed: then for the composing of a new. Though some affrighted with the absurd audacity of this assertion, do seem to mince it: yet the whole Church of Rome concur in the conclusion. The Pope hath power Edendi novum Aquin. 22 ●. ●, artic. 10. Symbolum, saith Aquine, to publish a new Creed: Condendi, to compose a Creed, writeth Vig●erius: Ordinandi novum Symbolum, to ordain or authorize a new Creed, quoth Gabriel Biel. Finally, what these and other Papists have avouched in words, Pope Pius the fourth maketh good (de facto) in deed, by whose authority the Trent Creed is published with Pij 4. Bulla ann● 1564. twelve articles also as a parallel to the Apostles Creed, and urged with as authentical injunction. First to believe the doctrine of traditions. 2 The authority of the Church (of Rome) to expound the Scriptures. 3, that there are seven Sacraments, 4 all the points concerning original sin, and justification as they are defined by the Council of Trent. 5 The Mass, and that it is offered a propitiatory sacrifice for the living, and the dead. 6 Transubstantiation, and that the Lords Supper, is to be received but in one kind. 7 Purgatory and prayer for the dead. 8, Invocation or praying to the dead, as also worshipping of Saints, and their Relics. 9, The adoration of Images, 10 Indulgences. 11 The Pope's Supremacy, namely that the Roman is the mother & mistress (matter & magistra) of all Churches: and that the Pope is Peter's successor, and Christ's Vicar: and finally, to believe all the definitions of all Ecumenical Councils, but especially of their last, of that of Trent. And that these are the Catholic faith, extra quam nemo salvus esse potest, which except a man do believe he cannot be saved. The subscription running as peremptorily, as if they were the very Dictates of the Apostles, or of Christ himself. Profi●●or, spondeo, voveo, juro: that is, I profess, I do believe, promise, vow and swear, that I will obey all these Articles of the Catholic faith. This man therefore who contradicteth old Laws, maketh new Laws, and breaketh all law: I think I may lawfully call him lawless, and conclude him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The very Antichrist. Thus these laws of God, (both of constraint and consent) both Scripture, and the Creed are infringed, by this man of sin, without impediment, with like facility, doth this hornet break through (those cobwebs) humane laws, be they ecumenical for all nations, or economical for all families. Those laws of nations are of two sorts when faith is either contracted betwixt equals by an oath, or exacted from inferiors by Allegiance. Each way is no way to bind the Pope, who is every way boundless and lawless. The law of oaths, is so general amongst nations, as that all nations observe them, as most sacred and inviolable: in so much that Pagans would not infringe them. Regulus would be rather tortured than perjured, though he could have escaped by breach of oath. It was Aristotle's saying, that he who did double in his oath (for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to swear with a mental addition) Arist. Rhetor. 18. ad Alex. hath neither fear of God's vengeance, nor shame of man's reproof; and Dionysius in Plutarch was condemned by all, whose saying was, that children were to be mocked with toys, and men with oaths. Surely it shall be easier for those Pagans at that day, then for some Christians. Some Christians (said Matchiavell) make oaths Matchiav. Hist. Flor. lib. 3. obligations, not equal to profit: & they use oaths not to observe them, but rather to deceive those that put their trust in them. And I take it, that no one thing hath done such harm, and brought such shame to Chri●●●●dome, as this particular. Simancha teacheth very solemnly, Simancha In●●it. Cath. cap 4. art. 14. edit. Hiss. Fides data haereticis non est servanda, nec a privato nec a magistratibus: quod exemplo Concilij Constantiensis probatur. Nam johannes Huss & Hieromus legitima slamma concremati sunt, quamvis permissa illis securitas est: Promises (quoth he) are not to be kept with Heretics, neither by private men, nor yet by public Magistrates: He proveth it, by a precedent from the Council of Constance: by whom john hus, and Jerome of prague, were legally burned, although from them they had received a safe conduct. Tr●nt. Hist. lib. 1. And the same had been practised on Luther also, at the Diet of Worms in the year 1521 had not the noble disposition of Charles 5, the Emperor, and the plain opposition of Lewis the noble Elector Palatine preserved him. Finally, Becanus doth avouch Perjury by a maxim: juramentum non est vinculum iniquitatis, that is, an oath is no obligation of iniquity: iniquity he esteemeth it for a Papist to perform his promise to an Heretic (or a Protestant) although he sealed it, by swearing an oath, which all sober men suppose to be the surest, and most solemn obligation of all others: yet of all others, the Popes themselves, are the most remarkeble patterns and patrons of perjury. About the year 1080 Rodolphus duke of Saxony instigated by Pope Hildebrand or Gregory 7, to rebel against Henry 3, the Emperor, joined battle with him, wherein having his sold●●●s cut in pieces, and his hand Pless. myster. Opposite. 40. cut off; Lo (said he to his friends and followers) with this hand I plighted my troth to my Liege Lord Henry, but the Pope's authority & importunity urged me to the breach of that oath: and now in the same hand I have received my death's wound, and so be died. On the two and twentieth of May 1526, Trent. Hist. lib. 1. there was a confederacy betwixt Pope Clemens 7, Francis 1 of France, and the Princes of Relation of the Religion in the West. Sect. 15. Italy, against Charles 5, the Emperor, under the name of the most Holy League, wherein the King was absolved from his Oath taken in Trent. Hist. lib. 5. Spain. And some think the Pope had promised the King to dispense with that Oath, before he made it: upon the hope whereof he also took it. Anno 1556 Paulus 4, by Cardinal Caraffa persuaded Henry 2 of France, to break his league, and oath made with Spain (though the Princes of the Blood, and the Grandees of that Kingdom, abhorred the infamy of oath-breaking yet) he received absolution from the Pope, and such an overthrow from the Spaniard at Saint Quintin, that it made his whole Kingdom to tremble and totter. Instances are infinite, I will add only two, one most remarkable, & the other most miserable. The first, If the Pope sweareth to his servants, Friends, yea Cardinals, yet they cannot depend on that Oath. They have a custom in the Vacancy, to compose capitulations, and all the Cardinals to swear to the performance of them, whosoever shall be assumed to be Pope: but so soon as he is elected he denyeth it, and saith he is at liberty by gaining the Papacy: a pattern whereof is proposed in that Trent. Hist. lib. 5. pamphlet, termed The new man. And it was likewise practised by Pope Paul 5, anno 1550, who complained of those that said he could make but four Cardinals, because he had so sworn in the conclave: saying that this was to bind the Pope's authority, which is absolute: that it is an Article of faith, that the Pope cannot be bound (●cce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) much less can he bind himself. And to say otherwise is a manifest Heresy. And if any should hereafter say, the like, he would take order that the Inquisition Hist. Turk Knowles 297. should proceed. The other, anno 1445. Vladislaus King of Hungary, having sworn a Peace with Amurah the Turk, he was persuaded and assoiled by julian, Legate for the Pope. Upon this breach was the great battle of Varna, where the Turks being at the point to lose the Day: Amurah dismayed with the slaughter of his soldiers, plucked the Articles of the League out of his Bosom, and said thus: Behold thou Christ, this is the league, which thy Christians have made with me and violated. Now if thou be a God, show thy power on thy perjured people, who deny thee to be God, by their Deeds. Instantly, the Christians were routed, and so that unhappy King, by the breaking of his Oath, at one time lost his faith, his life, a noble Army, and the Honour of the Christian Religion. The Pope therefore, the Author of this, and the practiser● of like Oath-breaking. I think I may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lawless, faithless body. To add one example more, will be Avent. lib. 6. neither impertinent, nor superfluous. In anno 1111, an accord was made betwixt Paschall the second, and Henry the second, for the irrevocable confirmation whereof, they received the Sacramenu. The Pope (saith Aventine) administered it to the Emperor in these words: Sir, This is our Lord God, borne of the Virgin Mary, and crucified for us.—— Take this pledge of my true love, and of our unfeigned reconciliation. Sigonius saith he said more, breaking the Host Sigonius lib. 10. he said, as this part is divided from that lifegiving body: so let him be divided from the Kingdom of Christ our Lord, qui pactum hoc violare. tent averit, which of us soever shall go about to break this Covenant. Which was most holily retracted by his Holiness himself. The very next year (the Emperor returning into Germany in confidence of this reconciliation) anno 1112, he called a Council at the Laterane, to revoke this solemn, sacred, sacramental obliligation, and devoted the Emperor to his former excommunications. Neither do the Pope's only do the same, but they have pleasure in them that do them: yea and profit too, to the great advancement & establishment of their temporal greatness: they make men to swear to the Pope, though thereby they forswear themselves to others. These are the Sacrar. Cerem. lib 1. Sect. 7. cap. 2. formal words of that solemn oath, which every Captain doth make to the Pope, and before the Pope at the Mass, meekly kneeling on his knees. I. N. By divine promission, elected Captain, do hearty promise (promitto, spondeo, polliceor, ac juro) protest and swear, that from henceforth I will be reverend and obedient to the holy Apostolic Church, and to you my Lord the Pope, etiamsi alias obligatus sum: although I be otherwise obliged, which must be understood of obligations of this nature, of oaths: which must be broken to others, that this may be kept with the Pope. And thus I break off this point of the Pope's oath-breaking perfidy & perjury. The next Nationall Law, is that of subjection which in every nation, the King doth expect and exact from his subjects, and all men acknowledge, and discharge it. Only the Pope doth plead an exception from this rule, and exemption from this Law. First for his person, Papa est ab omni iurisdictione exemptus, saith Suarez. Suarez Apol. lib 4. ca 4. This were enough, if enough could satisfy pride and ambition. This the Pope will have and more also, it is their own Decree, That although the Pope draw millions of men to Hell, Catervatim, Distinct. 4. Can. 9 qu. 3. by heaps, yet is he to be judged by no man: Nay so fare is he from obeying Nationall laws, that national laws are reversed by him. In this kind, the Laws of three Nations were assayed, and two were retracted by the Pope, in one year, 1605. The Republic of Luca published an Edict, that none of their subjects, The quarrels of Paul 5, with Venice, lib. 1. should have any commerce with any of the Reformed Religion, because divers of their Citizens had lately turned Protestants. This Edict although it was for the service of the Pope, and Popish Church, yet was it revoked by Paul 5. only because it was published without his Pontifical authority. The Republic of Genoa, by public authority, published certain Edicts to prohibit certain private Conventicles, which they sound to tend to the ruin of their The quarrels of Pope Paul 5, with Venice, ● lib. 1. Common wealth. The foresaid Pope Paul 5, instantly, expressly enjoined them to revoke those Edicts, otherwise he threatened them with Censures. Finally, the State of Venice imprisoned and intended to proceed further against a Venetian Abbot of Nervose, who had poisoned many men, of whom, one was his own Father, desiled many women, of whom, one was his own sister: exercised a most unjust and cruel Tyranny on his neighbours, and practised in sorcery, and other magical operations. This Paul the Pope sent out a Prohibition, & although the Venetian Ambassadors, made remonstrance unto him, that the just title and possession which the State had to judge Ecclesiastical persons, in causes criminal: were founded on the natural power of a sovereign Prince, and on Custom never interrupted by the space of a Thousand years, and approved by the Breves of the Popes themselves: Yet the Pope commanded the deliverance of that person, and the abolishing of that Law. But here his Holiness did command, and go without. That stout State would not Porrigere pulvinar Diabolo, but made the Pope sit beside the Cushion in that contestation: although he assayed them by arms, both spiritual and temporal: both by Excommunication, and invasion. Notwithstanding the popish Doctors did write, that that Republic did rebel against the Pope's right: The quarrels of Paul ●, with Venice, lib. 4. who might give Laws to all Princes, and annul those which were made by them. Surely heat of contention caused them to forget that there was such a word in Saint Paul, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lawless person, which here they ascribe to Pope Paul, by their open confession, and profession: which practice of the Pope, and position of The quarrels of Paul 5, with Venice, lib. 2. those popish writers, was justly censured by Sir Henry Wotton, than Ambassador for his Majesty at Venice, who said for those pretensions of the Pope, that he could not understand this Roman Theology, which is contrary to all justice and honesty. Next the Pope proceedeth to his Bishops, Suarez Apol. lib. 4. cap. 10. num. 6. that they are exempted also, Quia Episcopi sunt Patres Principum, & simpliciter ijs superiores, ideo indignum est, & indecens ut ab ijs judicentur saith Suarez; Bishops (saith he) are the Fathers of Princes, and plainly their superiors, therefore it is incongruity and indignity that they should be judged by them. Moreover the popish Priests too, must enjoy the same Privilege; because Constantine said to such (saith Gratian) Vos à Grat▪ cap. 12. quaest. 1. nemine iudicari potestis, Ye may be judged by no man. Fourthly, their servants, si tonsuram deferant, si incedant habitu Clerecali, si ecclesiae alicui Suarez Apol. lib 4 cap. 28. inserviunt: if their Crowns be shaved, their apparel of the Clergy fashion, and their service Trent. Hist. lib. 1. belong to any Church, they are exempted from all secular authority. Nay their Doctors have affirmed, that the very Concubines of Priests, were of Ecclesiastical judisdiction. All which particular sentences I may sum up in that one saying of Antoninus in his Sums, The Antonin. Sum. part. 3. tit. 22. Pope may make new Religions, change the ordinances of Councils, and dispense with all Laws, a very paraphrase of the word in my text, the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawless person. Observe withal, that these Law-transcendent hyperboles, are not pinned on the Pope's sleeves, without their own approbation. Platina. Leone 3 Here the Popes speak in their own phrase, and in their own likeness. Pope Leo the third being accused to the Emperor, Charles the Great, for certain offences, the Emperor intending to examine the matter, he received a flat answer, Sedem Apostolicam omnium ecclesiarum caput à nemine, Laico praesertim, iudicari debere, that the Apostolic See, being the Head of all Churches ought to be judged of no man, of no Lay man especially: and about the year 1132 Lotharius the Emperor demanded Pless. Myster. Progres. 46. of Innocent the second, whether he would observe the Imperial laws: that Pope returned a round and ready answer, Mantum Pontificiale se potius abd caturum, & pedibus conculcaturum, that he would rather resign his Pontificial apparel, and trample his triple Diadem under his feet: So that the Pope and the Imperial laws are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagon and the Ark, one must down. And so it becometh him who is surnamed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The lawless person. The effect of which lawless usurpation must be to wrong the King and the Laws and justice of the Kingdom. The King must suffer in his power and jurisdiction, which is much impaired thereby: to instance in France. In France (saith Duarenus) Duarenus de Benesicijs Praef. the whole people are divided into three degrees, the Clergy, Nobility and Commonalty, of which the first is the most: whereby the King is stripped of one third part of his subjects, by this Papal Exemption. Next, it doth blunt the edge, or rather break the sword of the Law: that Exemption being a Buckler to all the Clergy, what malefactors, or how obnoxious soever. Whence sprang that proverb (mentioned by Duarenus de Bene. 1. 17. the forementioned author) Detonsum caput impunitatis symbolum, that is, a shaved Crown is the sign of a person who may not be punished. From whence will issue 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, necessary consequents. 1 that a Priest or jesuit cannot be a Rebel, or a Traitor, although he do the actions of Treason or Rebellion. Clerici Rebellio non est crimen laesae majestatis, quia non est principi subditus, Emanuel Sa. saith Sa: that is, The rebellion of a Popish Clergyman is no Treason, because he is no subject to that Prince: which is confirmed (and almost translated) by the current of the Controversy-writers in the contentions betwixt Paulus 5, and the State of Venice, who all consented The quarrels of Paul 5, with Venice, lib. 4. upon this, that the Clergy are not subjects to the Prince, even in the case of Treason. The second paradox, issuing from the same Fountain is, that it is not lawful for the Popish Clergy without the Pope's leave, to pay tribute, or give any subsidies to their Princes, although they themselves be willing to those payments. This Duarenus Duarenus de Benef. 7, 8. complaineth to have been the Constitution of Pope Boniface 8. The last lawless absurd paradox, is proposed by way of Quaere. They put the question, whether an Heathen Prince, denying the Exemption of the Clergy, may be admitted unto Baptism (sub conditione) on this condition, that he may not be deprived of that jurisdiction. Suarez shapeth an answer suitable to the Suarez Apolog. lib. 4. cap. 11. num. 18. Pope's lawless supremacy: that it is so injust a condition, ut sub tali pacto, neque Baptismus alicui Principi sit concedendus, that on these terms, a Prince may not be admitted by Baptism. In plain terms, a King, and his whole Kingdom must be permitted to be damned, rather than the Pope's Prerogative over national laws, must be prejudiced. Thus the Ecumenical laws are broken by the Ecumenical Bishop. And if there be, or ever hath been such a one as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (a lawless person) in the world, the Pope is Herald For all the laws in the world cannot consine him. The last, indeed the least Law, is the Law Economical, in private Families: which needeth least to be stood upon. If the old Babylon carried captive the people of Israel, and the Tribe of judah: think we that the family of David, or House of jechonias could be freed? So, since the new Babylon hath enthralled, the Prime Law of the Scriptures, and the public law of Nations: it were impossible to imagine, that the private law of every poor family, and every personal interest should not submit their necks to his usurping tyranny. For Families! the great tie therein, is twofold: either of superiority betwixt children and Parents: or of equality betwixt husband and wife. Now how both of these are torn in pieces, by popish intrusion: it may be this point wanteth plaints, rather than proofs. For children, how sons are wrought into popish orders, without, and against their Parent's consent; and daughters, that they are kept in Popish Nunneries, against their Parents, nay their own consents; I would this were only suspicious, and not notorious. Yea the Pope hath haled children, to the height of disobedience, rebellion, and to the height of rebellion: perjury, Morn. Mist. Progres. 41. perfidy, and parricide. Mathilda was instrument to Pope Vrbane 2, whereby Conradus was incited to an insurrection against the Emperor Henry 3, anno 1091. And about Morn. Mist. Progres. 42. 1100, the same Henry 3, had another son (afterward Henry 4,) instigated by Pope Pascal 2, who surprised him at a treaty, permitted his Father to beg a Clerkesh●p in Saint Mary's Church at Spire, whereof himself had been the Founder, of the Bishop of Spire, to whom he had been Patron: by whom he was most churlishly rejected. Through the grief whereof, and of other occurrences, the noble Emperor died. And his son Henry 4, Paulus Deacon. ●ib. 4. cap. 38. though he killed him, yet could not bury him, but he lay without a grave for many years together; for so the Pope did enjoin it. Concerning Marriage: from marrying they are inhibited, if married, divorced: such as are under the Pope's jurisdiction. I will give one instance, to affirm each, and a third to avouch both. Gregory 7, was infinitely incensed, Sigonius lib. 9 de Reg. Italiae. that Mathilda was wedded to Atestanus the marquis of Azan; and the next year divorced her, under pretence of nearness of kindred: whereas nothing was more common with him, than to dispense with degrees of nearer affinity. Innocent 3, divorced Ralph Earl of Vermandois, from his first wife, that he might assume a second, Petronilla the sister unto the Queen of France. Of which lawless act, Saint Bernard did complain. God (saith he) did Bernard Epist. 216. ad Innocent. join Ralph, and his wife, by the Ministry of the Church. Quo modo quos Ecclesia conjunxit, Cumera disjunxit? How could the Pope's Chamber put a sunder, those whom God's Church hath joined together? Bernard might have satisfied his demand out of Saint Paul in this Text. The Pope did do it: because he was, and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lawless, and therefore not tied to give an account of his actions. Finally, four hundred years after that, anno 1556, Pope Paul 4, sent a monitory, to Dame joan of Arragon wife of Ascanius Columna, that she should Trent Hist. lib. 8. not marry any of her daughters, without his leave: or if she did, the matrimony though consummated, should be made void. Some peradventure will here interpose a diminution, that though the Pope be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet is he (withal) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though he outleapeth the Laws of God, and man, yet he will consine himself to his own Constitutions; to those conclusions, which himself hath established, either privately in his Conclave, or publicly in the Councils. Be it so, this is no hedge to his lawless out-leapes, for in b●th these, he will leave a gap, for his free egress. The Councils are proponent ibus Legatis, & salva semper authoritate sedis Apostolicae, with caution not to touch the hem of his Primacy. And for the Conclave, it is a Quarrels of Paul ●, with Veni●e. lib. 1. thing without doubt (quoth that judicious Author of that Venetian story) in the Court of Rome, that the Cardinal's voices are taken in Consistory, only in appearance, and by way of ceremony, in as much as they are never informed of the affairs whereof they are to treat;— so that the Popes go with assurance to propound in Consistory, whatsoever is to their humour: grounded upon the custom, which is amongst the Cardinals, to consent to all that is proposed; which is openly derided in the Court of Rome, changing the latin word (by the figure of agnomination, assentiri, into assentari. Howsoever, were the Pope's Conclave, and Council-conclusions fair, and fare from fraud, when they are constituted, yet are they but twine-threeds to their Prerogative, they cannot bind it. In that contention 1605, betwixt the Pope and Venice: The Venetians The quarrels of Paul 5, with the Venetians. pleaded for their action, the Law of Nature, Possession for a 1000 years, and the Pope's approbation, by his own Breves, extant in their public Archives. This threefold cord was easily broken: and Paul the fift, commanded the revoking of that Venetian Law, although the Popes own Breves did establish them. Neither are their Councils any thing stronger, Sigonius do Reg. lib. 6. Baron. An. 897. Artic. 2. Pope Formosus, was by Pope Steven in a Council digged out of his grave, condemned, and censured about 900. After whom Pope john 10, in another Council at Ravenna, did abrogate that act of his predecessor, and that Council which concurred in the countenancing, and commanding that action. Finally, the Pope himself Paschal the second; shall determine this question, who said (if Aventine Avent. lib. 6. say true) debere homines pro legibus habere, quae dicat: that men ought to esteem The Pope's words, to be their Laws. As much is here said by the Pope, as I can say of the Pope: although I give him that name which Saint Paul giveth to Antichrist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lawless person. From hence, let understanding men conceive what manner of arguments, the Papists can use to persuade them to their parties. Do they dispute from the Scriptures? Alas the Pope doth dispense with the Scripture, and make his Decrees equal to the Scriptures? Do they plead an Article of Faith? The Pope doth contradict the old Creed, and hath made a new Creed. May persons prevail with thee? their reverend and learned Priests? the best of them (if an absolute Papist) is but the Pope's creature, and like Balaam, Num. 22. 38. He hath power to speak nothing, but what his God (the Pope) doth put in his mouth. Doth thy child entreat thee. or thy wife entice thee? The Pope can cancel the bonds of Nature, and of wedlock: His agents can make thy wise undutiful, and thy child unnatural. Or do (those awful motives to an honest heart) oaths move? Alas, alas, if thou couldst see all the blood which the Pope hath caused to be shed, by breaking of oaths, the Thames would seem to be but a Channel, compared to that Ocean. In a word, when thou canst trust a man, who neither obeyeth the scripture, nor keepeth an oath: then believe the Pope, and Popish. ● ill than my Tongue shall tell you, what my heart doth pray for you. The Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one, who breaketh all Laws: Humane and Divine. Therefore; From that lawless, awelesse, faithless, graceless Man of Sin, Good Lord deliver us. SERMON XV. 2 THESS. 2. 8. Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. The Destruction of Antichrist. The beginning of Reformation. Popery may return into England. Popery may not be put down by force of Arms. The final destruction of the Pope uncertain. Popery shall not be extinguished till the last day. The destruction of Rome. THis part of this verse containeth the third part of this Discourse, Antichrist destroyed. Where we have his double destruction, or rather two degrees of destroying him. First, the diminishing of Antichristianisme, in the first words, whom the Lord shall consume with the spirit of his mouth: and secondly, the finishing thereof, in the remnant of my text, and shall destroy with the brightness of his coming. In each observe the Instrument, and the Agent: the instrument of the first, is the spirit of his mouth: the instrument of the last, is the brightness of his coming: and the Agent in both, is, the Lord: whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming. The first degree of the destruction of Antichrist, is his diminishing in the first words, whom the Lord shall consume, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This one word, hath two significations, and answerably it occasioneth two translations: it signifieth both consumere & consicere, both to consume, and to kill. The latin popish translation, hath the latter: but Beza hath the former. In English the Rhemists read, the Lord shall kill that wicked one by the spirit of his mouth: our translation hath it, the Lord shall consume him with the spirit of his mouth. I follow our new translation, as the most true translation, for sour causes. First the kill of Antichrist is in the next part of this same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and shall destroy, and so sudden a tautology cannot be very convenient, nor probable. Secondly, the manner of Antichrists' rising, it was not simul & semel, on the sudden, but sensim & sine sensu, by little and little, so his fall must be by little and little, indeed a very Consumption. Thirdly, the hinderer of Antichrist, the Emperor did not fall at once, but by little and little, in the tract of many years, yea Ages: so also shall Antichrist consume away. Finally, the nature of the word and use thereof is more proper to his signification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to consume away ones estate, not to play it away at one game: so also is time said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whither beauty, and that is Chrysosto●●●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. withered in time, not in a moment: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the simile is Saint Chrysostom's. As fire being fare off, doth cause slies to be benumbed, and to waste away before it doth burn them, with the flame thereof. So doth CHRIST consume Antichrist, and cause him to waste away, before he absolutely destroy him with the brightness of his coming. We may not think, that Christ hath smit, or will smite Antichrist, as Gedeon did Zeba and Zalmunna, judg. 8. 21. to kill him at one blow: but as in likelihood ●ether would have smote them, to have given them many small wounds, before he cut them down. That phrase in the Psalm 58. 7. fitteth this action, Antichrist is consumed like a snail, and wasted away like the untimely fruit of a woman. The sense then, of this first phrase is clear: Antichrist being at the height of Earthly Pomp, and perverting the people, he shall be destroyed and consumed, by little and little, in a long time. This is the first kind, or degree of his destruction. Experience applieth this, to the Papacy: the Trent Hist. lib. 1. pag. 3. pomp and pitch whereof, was about 1500 years after Christ. When there were in all Christendom, only some remainder of the Albigenses about the Alps: and some relics of the Hussites, and Calistini in Bohemia. So few and so ignorant poor people, that they had neither learning nor ability to oppose the Potent Tyranny of the Antichristian Papacy. Concerning the fall whereof, there have Pless. Myster. Progres. 65. been observed many prodigious precursers. Instantly before that time a Thunderbolt beat down, the Angel on the top of the Tower of Saint Angelo: this was in the time of Alexander 6. But anno 1517, on the very day, and in that very Church, when pope Leo 10 at Rome, did create one and thirty Cardinals, a sudden tempest dashed the keys out of the hands of the Image of Saint Peter. About which time, the necessity of the Papacy, forced the Pope, to permit the house of Austria, to grow a little too great, to the lessening of his Antichristian authority. But in the self same year, 1517, it Trent Hist. lib. 1. pag. 4. pleased God to smite the greatness thereof, by a poor instrument▪ Leo giving the Indulgences of Saxony, and that side of Germany, unto his sister Magdalene, wife to Francischetto Cibo, the bastard son of Pope Innocent 8. This money being exacted by Arembaldus, than a Bishop, before a Merchant of Genoa. This opened the eyes and mouth of Martin Luther, to descry and discover the Antichristian Church of Rome, which brought such a Consumption thereof, that Saxony fell from Rome, Hassia followed Saxony, the Palatinate Hassia, and Helvetia the Palatinate in a few years. How since, their greatness hath decreased, their Consumption increased: I call to witness Bellarm▪ de P. R. 3, 21. one of their own authors, an uncontrollable testimony. Thus Bellarmine relateth it: The Lutheran Heresy possesseth (saith he) almost all Germany, Denmark, Norway, Suevia, Gotthia, Hungaria, Pannonia, France, England, Scotland, Polonia, Bohemia and Helvetia: yea (saith he) it is climbed over the Alps also, and entered in Italy also. Omitting their fabulous Indian Conversions, true Perversions, and subversions. I think Rome hath received a blow, and Lessius de Antichristo Demonst. 16. doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is fallen into a deep Consumption. This point may we use to expel security. though Antichrist be consumed, yet is not he yet dead. And as persons sick of a Consumption, a little before they die, recover fresh colour and new spirits: So for Antichrist, although his death cannot be fare off, because we suppose the day of the Lord to be nigh: yet what strength he may recover, in any particular Country, before that day, God knoweth. Woeful experience doth teach us, that Popery hath reentered Bohemia, and the Palatinate. And what return it may make into Holland & France, I believe the stoutest heart, doth now rather rely on the mercy of God, than on any power of Man to prevent: Yea even in England, there are those that hope, that their Consumption is not desperate: but that Popery may have recovery, even amongst us also. But I trust their Hope is groundless, and shall be fruitless. Blessed be God, we have such a King: we may dormire in utramque aurem, we may rest secure under the shadow of his wings. He doth not only profess the truth, but know the truth. The uncomparable son of an unmatchable Father. The Father: Never did Prince suffer more, never did Prince write so much, for the Reformed Religion: And the Son, he hath the same affection to it, though (God be blessed) not the like affliction for it. He hath the same heart, though not the same pen. We had a james, we have a Charles, This is, he was, here is the Anchor of our hope, against all Antichristian attempts. Notwithstanding let us shake off security. Let us watch and pray, lest we enter into that fearful temptation. Let us lift up our hands and our hearts unto God; that amongst us Antichrist may consume, till the Consummatum est. That Popery may consume, and waste away in our Land, if it be his blessed will, even till the second coming of our blessed Saviour Christ. The instrument diminishing Antichrists' tyranny is the spirit of the Lords mouth. The interpretation whereof is fair without forcing: delivered by Damascene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Damascenus 4, 27. that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: by the spirit of his mouth, that is, by the word of his mouth, saith Damascene. The like phrase we read in Isaiah, 11. 4. He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. The same phrase, in the 4, of the Hebrews, and the 12. The word of the Lord is sharper than any twoedged sword. And a twoedged sword, to come out of his mouth, is the description of Christ, given by Christ, Rev. 1. 16. Such a simile also do Interpreters raise from Revel. 6. 2. He who sitteth on the white horse, is expounded to be the Ministers, who are said to have a Crown, the emblem of Victory, and a Bow, signifying the easiness of his Victory: the Lord will overcome his enemies a fare off, and strike them by his Word (as it were with a Bow) without any labour. Three reasons make good this exposition. First Antichrist did attain his Dominion, by false expounding of the word: therefore the true expounding of the word shall lessen and diminish the same. Next, he doth maintain his tyranny by the ignorance of the word: therefore the knowledge of the word, shall diminish and discover the same. And finally, God doth use his own mouth, and not the hand of man, his word, and not the sword of Princes, to consume the Adversary; that the honour of that Conquest may be wholly and solely ascribed unto him. Not unto us, not unto us O Lord, but unto thy Name do we yield the glory. The son of David cometh against this Goliath, not with a sword, and spear, and shield, but in the name of the Lord of Hosts, the God of the Armies of Israel, whom this man of sin hath defied. I will seal up the exposition of these words, with the saying of our late learned Sovereign: Praemonition pag. 54. The word of God, and the preaching thereof is meant by the spirit of the Lords mouth, which shall piece by piece consume and diminish the power of that man of sin, till the brightness of the Lords second coming shall utterly abolish him. Here must I speak a little of that great question, whether it be lawful for Protestants to put down Popery by force of Arms. I profess myself to be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both a Peacekeeper, and a Peacemaker: to be bound both to persuade, and to practise Peace, by a double bond: as I am a Christian, and as I am a Preacher. I say therefore to take the proposition plainly; It is unlawful for Protestants, to put down Popery by force of Arms. These are the arguments which persuade me; 1, the phrase of my text doth teach us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, words, not swords, must be the instruments to consume Antichrist. 2, The same lesson have our forefathers learned in the school of Experience; their testimony tells us of Henry's and frederic, of many famous German Emperors, who have contended to break the yoke of Papal Tyranny from their necks by their Arms: but they have gotten nothing (unless it were the changing of a wooden yoke, into one of Iron) by their warlike contention. 3, I prove it à Pari: We ought not to make War upon the Turk, only for Religion: therefore, neither against the Pope. I conceive it unlawful for any Christian Prince to invade the Turk, upon the pure, and sole title of Religion, who hath interest in those territories, jure belli, by Conquest, by the people's submission, and by a long possession. Because the matter of faith and Religion, neither giveth to any Prince, nor taketh from any, the propriety of his temporal estate. Barbarous Mahomet Ep. Morbisani ad Pium 20 had art enough to urge this argument against Pope Pius the second: that he erred in exciting Cruciadoes to invade Turkey, for (said he) ex lege ipsius Christi, non potestis aliquem, ad credulitatem compellere: that is, by the Law of Christ, it is not lawful for Christians, to compel any to Christianity. 4, Ab exemplo, we have no such precept of Christ, or pattern of the primitive Christians, to propagate the Gospel by war: gladio or is, not o'er gladij: ever they did it by the word, never by the sword. 5, Ad hominem, we ourselves condemn their Cruciadoes and Renegadoes: the Pope's enticing of Princes to public invasion, or of subjects to domestical insurrection. 6, Conversion by compulsion, is not of Christian lenity: Christ himself comparing it to the piping of children. 7, All this I confirm with the sentence of our earthly King james, on Rev. 20. Quaerunt impij & persequntur fideles: Fideles inquisitionem, & persecutionem patiuntur: that is, the ungodly do inquire for and persecute the faithful: but it is the property of the faithful to suffer their Inquisition and Persecution: and 8, with the saying of the King of Heaven, Impij obsident, fideles obsidentur: the wicked are the Besiegers, and the faithful the besieged, Rev. 20. 9 For never did the Lamb hunt the wolf, nor the Dove pursue the Hawk: but the contrary is continual. Therefore simply it is unlawful, for Protestants to put down Popery by force of Arms. It remaineth then, that we distinguish of the Persons moving the war, and of the reasons moving the persons. The Person moving this war must be Summus Magistratus, a Sovereign: No subjects may take up Arms for propagating their Religion. This indeed is objected, by the Papists, unto Monarcho●ach. ●art. 1. tit. 6. Fra●in. oratione habita Lovanij anno 1565. Melancton lib. Consil. Evang. part. 1. p. 314. ●ilson. the French, Dutch, Germans, and Suevians, and indeed to all the Reformed: that they reform Religion by Rebellion. Some answer, they did take up arms, only se defendendo, to save their lives from implacable violence. Some, that they took up arms against their fellow subjects, who abused the authority and minority of their Kings. Some, that their sovereign was not an absolute Prince, but only ex Abbot de Antic. cap. 7. sect. 6. conditione. Some, that those wars were managed jure suo, non aliquo ecclesiae privilegio, for the infringing of the fundamental Laws of those Lands, not for any reasons of Religion. Others, render other reasons. For myself: I say, I know not the Laws of those republics, nor the circumstances of those wars. I will therefore speak judicio contemplativo, not practico, Sayrus Clavis Regia lib. 12. cap. 3. num. 26. proceed to the Position, and pass by the objections against the Persons. It is I say absolutely unlawful for subjects in the cause of Religion, to take up arms against their Prince, nay without their Prince: be the War offensive, yea but defensive. Suscipiendi belli authoritas penes Principem, saith Saint Augustine: August. contra Faust. lib. 22. cap. 75. it is the Prerogative of Princes, to move War: no subjects may usurp upon it. Nay though the persons be Religious, and the cause Religion: yet is it Rebellion or Treason, to take up Arms against, or without the Prince. Damhouderius in prax. Crimin. cap. 82. Four things, say the Lawyers are required to make a war just, and warrantable, justa causa, recta intentio, personarum idonietas, & authoritas Principum, sine qua est laesa majestas, there must (say they) concur, a just cause, a right intention, fit persons, and the Prince's authority, without which the war is high Treason. War made by a subject is unjust though the cause be just: for the justness of the cause, cannot give lawful power. A just cause, good intention, power, and jurisdiction must concur to make such public actions warrantable. War (we see) without the Prince is unlawful, though for Religion: but against the Prince, though for Religion, it is fare more unlawful. Take Saint Augustine's judgement for the ancient Christians: ye see, said he, to Marcellinus, the Powers of this world August. Epist. 5. ad Marcel. which once did persecute Christians in behalf of their Images, they are now conquered, non a Repugnantibus, sed à morientibus Christianis, not by the Wars, but by the (patience and) deaths of Christians. Take Master Bezaes' judgement Bezalibro Confess. sidei cap. 5. sect. 45. for the later Christians: Quod autem ad Privatos Homines attinet, concerning Subjects, saith he, ●●juriam pati nostrum est, it is their duty to suffer, neque ullum aliud remedium proponitur privatis hominibus tyranno subiectis, praeter vitae emendationem, preces, & la●rimas: and though they be subjects to a Tyrant, they have no other remedy, but amending their lives, and commending their cause to God. And the judgement of all Christians is recorded, in that primitive perpetuated proverb, Arma Christianorum, sunt preces & lachry●●e: Prayers and tears are the only weapons of Christians. Their practice also, hath made good their proverb. Valentius decreed to banish Eusebius from Samosata: Theodoret. lib. 4. cap. 14. the people took up Arms: Eusebius appeased the people, opposed not the Prince, but submitted himself to banishment. Valentiniane sent Calligonus his Chamberlain, to terrify Saint Ambrose from his opinions, by menacies of death and torments. That holy man returned no resistance, but this reply; Deus permittat tibi, ut impleas quod minaris. Indeed saith he, God may please to permit you, to put in execution, what you threaten. Ego patiar quod est Episcopi: tu sacies, quod Spadonis. I will discharge the duty of a Bishop, do you the Office of an Eunuch. It was the famous onset which the armed Christians gave to their Emperor, though a Pagan: Caesar oramus, non pugnamus: Sir our tongues beseech thee, our hands, shall not touch thee. In general: From the passion Hist. Papatus cap. 9 of Christ, to the persecution of Dioclesian the poor Christians were savagely persecuted, with intolerable, innumerable▪ incredible tortures, 20000 put to death at once, and whole nations extirpated, yet it was never known that (though they were of equal number and force) ever they armed themselves against the Emperor any otherwise, than with Patience. To shut up all in the example of him who should be all in all: Christ himself commanded Peter to put up his sword▪ it is no proper weapon to defend his quarrel. And in truth, those that maintain Wars warrantable, in such cases of Religion, they pluck the flower from the Garland, or rather the Garland from the Head of the Church. There will be no Martyrdom, if private men may make resistance against persecutors. The occasions of war, are either Proper or Accidental: the proper occasion is that which maketh men take up arms of itself, without any other reason adjoined: the accidental, is the occasion which concurreth, but not of necessity. Thus it is not lawful for one Prince which is a Protestant, to invade another who is a Papist, as he dissereth in Religion: but as he is a Truce-breaker, Incroacher, or a Disturber of the Public Peace, etc. Thus Constantine warred against Lucinius Dan●us de Antichrist c. 29. his Colleague, not because he was an Infidel, but because he persecuted the Christians, contrary to their capitulations, one Article of their league betwixt them, being this, to permit the Christians to live in Peace. I say therefore: I do not approve the shedding of Christian blood, in the cause of Religion. But this I add: if the Pope shall proceed to maintain them, who maintain these Traitorous positions, (such as Bellarmine, Baronius, Becanus, Suarez, etc.) That the Pope hath power either directly or indirectly, to take away the subjects, Crowns, or Lives of any Princes; I say, than these Princes may justly take arms to defend themselves, and to invade their adversaries. Yea more: as Hannibal invaded Rome, but the Romans setched him home, by assaulting his Charthage: So when it is apparent, that Rome sendeth forth advice, and agents to raise Rebellions, or Invasions against Protestant Princes: then may Protestant Princes justly raise forces to raze that City, which is the shop of Treason, and to ruin Rome itself. This we may conjecture to be the foretelling of that prophecy of Grosthead: Matth. Paris. in Henr. 3. nec liberabitur Ecclesia ab Aegyptica servitute nisi in ore gladij cruentandi, the Church (said that Bishop of Lincoln) shall not be free from that Egyptian slavery, but by effusion of blood. And this we may conceive to be the fulfilling of Saint john's prophecy, Revel. 18. 6, 8. Rome shall be burned, even by those Princes in whose territories, the Pope hath kindled many combustions. Morn●us mist. Progres. 65. Hence Lewis the twelfth King of France, caused to be disputed in a Synod at Tours, Num liceret Papae, absque causa, Principi bellum infer? whether it were lawful for the Pope, on no cause to make war on any Prince? and when it was answered negatively, that it was not lawful; He propounded a second question. Num non tali Principi, pro sua desensione, fas sit eum invadere? whether it were not lawful for such a Prince, thereupon to invade the Pope? their suffrages did return the conclusion, That it was lawful. Hence also the same King commanded these words, to be stamped on his coin, Perdan Babylonem, I will destroy Babylon. Without these limitations: the Sword which we must use against the Papists, is Ephes. 6. 17. the sword of the spirit, the word of God, preaching; yea, ecce duo gladij hic, Luk. 22. 38. we may unsheathe two swords against them, our public preaching, and your own private Catechising. Would you more weapons? I shown you some before, Christianorum arma, sunt preces & lachrymae: Prayers, and Tears are our weapons. Yea yet more, Ephes. 6. 14. we must arm ourselves with the Breastplate of righteousness that is, with Innocence. Here is the Magazine of Protestants. Do we desire the confusion of Antichrist? Do we desire (I know we do desire it) do we indeed desire that Popery may be expelled on't of our Country? then must we sight against it, by our Preaching and Praying: Prayers and Tears, Penitence and Innocence, are all our weapons. Therefore the God of Hosts grant, that all of us may use all of them. The third point, but the second part, or degree in the destruction of Antichrist, is the finishing of his Tyranny in the word following, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will destroy him. I need not labour in the interpretation of this point: for we have a concurring consent without contradiction: all confess that Antichristianisme shall be finished, and that Antichrist shall be absolutely destroyed. Thus they quote, Dan. 7. 11. I beheld till the beast was slain, and his body destroyed, and given to the burning flame. Thus they and we cite, Revel. 18. 21. A mighty Angel took up a stone like a great millstone, and cast it into the Sea, saying, Thus with violence shall that great City Babylon be thrown down, and shall be found no more at all. As also Revel. 20. 10. The Devil, the Beast, and the False Prophet, shallbe cast into the lake of fire and brimstone. Only the word is emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, The mystery of iniquity, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cunning work: but Christ shall make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, ineffectual, and utterly defeat it. Though the Antichristian attempts against the Church be tempestuous: yet shall Christ say to the See of Rome, as he did to the Sea of Galilee, Marc. 4. 39 Obmutesce, be still: & came reddet placidam magis, quam est mare, c●m Alcedo pullos edit suos, as Plautus his phrase is, he will becalm all his tempestuous projects. And Antichrist shall inherit his father's fortunes. Diabolus Dei servis Ambros●in Ephes 6. tempestatem commovet, sed ipse nanfragium facit: Antichrist shall raise storms and tempests, but he himself shall suffer shipwreck: for the Church is built upon a Rock. Or if their supper subtle devises do undermine the Gospel, Christ will make good his own phrase, Cant. 2. 15. Prehendam vulpes, vincam corrumpentes: I will destroy the Foxes, who would destroy my poor Church. And indeed if it were not for this expectation, we Protestants might take up that saying of S. Paul, 1 Cor. 15. 19 We were of all men the most miserable. For considering their Number, and Learning, and Plots, and policy, and power, and implacable hatred, how can we ever hope to escape destruction? But that Christ is here said to destroy the destroyer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will give a period to all their projects. Again, I think the Israelites did never groan more under the yoke of Pharaoh, than the Protestants do under the tyranny of Antichrist. Some by passion, some by compassion, and some by propassion. The torments of some in the Inquisition, may have surpassing sense, for they are surpassing understanding. That Po●●rarium: Cyprian. epist. 22 on the R●cke torments draw confession from 〈◊〉 in the Inquisition (if there be not a miraculous patiened) tortures draw men from confession; Hic pressura, ut illic usura: their hellish torments are there, like our heavenly joys hereafter: eye hath not seen, nor care heard, neither have entered into the hart of man, the things which those devils have prepared for them, which love God. 1 Cor. ●. 9 Further more, their passion doth produce our compassion. Alij ferendo patiuntur, alij cognoscendo compatiuntur: Saint Augustine telleth Italica Aug. ●pi●●▪ ●●● Italica. that some Christians did seel afflictions, and had a Passion, others did know the afflictions they felt, and had a compassion: communis tamen sit afflictio, and so were both Afflicted. In prostrate is fratribus, & me prostravit affectus, said Saint Cyprian, and all the Saints say so with Cyprianus de Lipsis. him: to think of their torments is a torment to all truc Christians. We cannot but have fellow feeling of their miseries. Finally, for ourselves by propassion: Hod●e mihi, cras tibi. To think, that we also may fall into the hands of the same Tormentors. I think it will make a stony heart to tremble. But Saint Paul doth here add comfort, and courage unto us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord will destroy him. And Cypriam doth second St. Cyprian epist. ●●. num. 6. Paul, venit Antichristus: super venit Christus: Antichrist doth come upon us, and Christ doth come upon him, the Lord will destroy the destroyer: there shall be an end of all their Antichristian Policies, and cruelties. Me thinketh the potent Papists speak to the poor Protestants, in the dialect of Rabshekah 2 Reg. 18. 22. 25. & 27. You say unto us, ye tr●rc▪ in the Lord your God, is not that he whose high places, and whose altars Hezekiah hath taken away, and hath said to judah and jerusalem, you shall worship before this Altar in jerusalem? Am I now come without the Lord, against this land, to destroy it? the Lord said unto me, Go up against this land, and destroy it. And hath our Master sent us to your Master, and to you, to speak these words? Hath he not sent me to the men, which sit on the walls, that they may eat their own dung, and drink their own piss with you? And me thinketh I hear the Protestants answering in the phrase of Solomon, Eccles. 11. 9 Rejoice O strong man in thy strength, and let thy heart cheer thee in the days of thy strength, and walk in the ways of thy heart, and in the sight of thine eyes: but know that for all these things, GOD will bring thee to judgement. Again the distressed oppressed Protestants, seem to cry to God, in the voice of those Martyrs, Revel. 6. 10. How long Lord, dost thou not judge and revenge our blood? and GOD to reply in the words of the Psalm 27. O tarry thou the Lords leisure: and he will give thee thy hearts desire. What can our hearts desire more than this? an end of all Antichristian mischievous bloody projects, an end of our brethren's torments, and an end of our own fears? The text implieth as much: if we will tarry the Lords leisure, we shall have our hearts desire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord will consume, and destroy Antichrist with all his Adherents. The instrument of destroying Antichrist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the coming of the Lord: which interpreters take for the last coming of Christ to judge the quick and the dead, mentioned in the Creed. In this sense is this phrase used, 1 Thess. 2. 19 and 1 Thess. 3. 13. the same signification is established from the epithet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the brightness of his coming. Which Saint Paul to Titus 2. 13. doth term the glorious appearance of the great God. So also is it expounded by Saint Augustine De Civitate Dei, lib. 18. c. 4. The meaning than is, Antichrist shall be destroyed utterly at the coming of Christ unto judgement. Concerning this great question, the finishing and final destruction of Antichrist: I must speak both briefly and very cautelously. For this point is future. And prophetare non praesumimus, nec de futuris contingentibus scientiam Dounam Derensis de Antichr. part. 2. Dem. 16. Sect. 1. assumimus: we neither assume to foresee, nor presume to foretell things future, contingent, to come: saith our judicious Bishop. The destruction therefore of Antichrist being to come I cannot dispute nor define particulars thereof. I disclaim all curiosities in this discourse. I dare not wade so fare, as some Papists, who describe the very circumstances thereof. For the Place: Occidetur in Oliveto; he shall be slain in Mount Olivet, saith Hoveden. The person slaying him, Occidetur ab Archangel Raphaelc, the Archangel Raphael shall be the Matth. Westm, aetat. 4 c. 16. Executioner, saith their Sibyl, in our Matthew of Westminster. The manner: Ascendente Antichristo Stevartius in 2 Thess 2. 8. per aera, audietur vox Christi, coelo missi, morere, & confestim fulmine percussus, interibit: saith the vicechancellor of Ingolstade. When Antichrist (saith he) shall sly in the air, there shall this voice be heard from heaven, Morere, Die wretch: in which moment he shall be shattered in pieces with a thunderbolt. But these are groundless predictions, and gross contradictions to the truth: therefore only to name these fictions is enough, if not too much. Neither dare I follow some Protestants: who are too confident in defining of Antichrists' fall, and final overthrow. johannes Aventrotus assigneth johan. Aventrot. ad Regem Hisp. pag 43. the Pope's universal overthrow, unto the very year 1621.: experience hath confuted his over-confident conclusion. Napeir doth precisely determine, the utter destruction Napeir in Apoc. cap. 14. of Rome to fall out anno 1639. The Pamphlet set out under the title of T. L. is T. L. dedicated to Q. Elizabeth pag. 108. peremptory, that the period of Antichrists' reign shall pitch upon the year of our Lord 1666, unto which he maketh that number 666, Revel. 13. to accord. Learned Moulin is as punctual, The persecution under the Pope, Peter Moulin Accomplishment pag. 412. & 250. shall have an end in the year 1689. And the Epocha, and full point of his hierarchical Empire must be in the year of our Lord 2005. I dare not subscribe to any of these: no, nor to those who dare desine any time: saying, that Rome, the Pope, or Antichrist, must be destroyed within such a compass. Prophetiae non intelligantur, donec compleantur. Time is the only interpreter of Prophecies. We therefore who are before them, cannot declare them. In two words, take notice of two things: there is Romana sedes, and Romana sides: that is, there is the Seat or possession of Antichrist, and the Service or profession of Antichrist. The last doubtless shall continue to the last day. Papistry shall not utterly be extinguished: but as the Text speaketh, by the brightness of Christ's coming. But for the seat of Antichrist, for Rome itself, it may be said boldly, that that City shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an utter subversion before that day. Revel. 18. 19 and 21. it is said there shall be a cry, that in one hour she is made desolate. And an Angel cast a great Millstone into the Sea, saying; that with violence the great City Babylon shall be thrown down, and shall be found no more. Which Babylon if it be a particular City, Suarez doth acknowledge, Suarez Apol. lib. 5. cap. 7. Malvenda de Antich. lib. 4. cap. 4. that it can be no other than Rome. And Malvenda more positively and peremptorily: Non potuit manifestius Romanam urbem, veluti digito demonstrari: he saith, that Saint john doth as it were point at Rome with his finger. Both concurring that there shall be a fearful subversion, and final eversion thereof. So that the prophecy of Valerius Probus may be verified, R R R and F F F, that is, Regnum Romae Ruet, the Republic of Rome shall be Ruined, Ferro, Flamma, & Fame, with Famine, Fire, and sword. And Suarez seems to anticipate some Suarez A●olog. lib 1 cap. 5. num. 5. such event, by a supposition he maketh: although he muffleth it up in a piè credendum, that it shall never be so: posset particularis Ecclesia Romana deficere, & Episcopum suum abijcere: that is, the Pope of Rome may be forced out of the City of Rome. It may be that old jesuite did dream of some new Prophecy answerable to our old Proverb: Avignon was, Rome is, and Toledo shall be. The Sum is this: The Papacy may be ruinated, but Popery retained: the pomp may be diminished, extinguished, but the profession of the Church of Rome shall remain so long on earth, as the Sun doth in heaven. The Text saith, the man of sin shall not be utterly destroyed, but by the brightness of Christ's coming. The Agent which doth use his Spirit to diminish, and will use his brightness to finish the force and fury of Antichrist, is the Lord. The Lord is the ordinary epithet of jesus: implying that that Lord is now our extraordinary Saviour. He did save us from our sins, Matth. 1. 21. he doth save us from our enemies also, from our grand enemy, Antichrist. The Lord doth consume, and will destroy that wicked one, saith my Text. At this time the Church christan may truly be termed the Church militant. And we may suppose us all as it were encamped in the valley of 1 Sam. 17. 2. Elah. The Papists having pitched on the one side like the Philistines, and the Protestants on the other, like the Israelites. They approach us, in the guise of Goliath, with Swords, and Verse 44, 45. Spears, and shields, to give our flesh to the fowls of the air, and beasts of the field. And we encourage ourselves in that phrase of David: The Lord saveth not by sword nor spear, that all the earth may know, that there is a God in Israel. All our comfort and courage against Antichrist is in our Captain: The Lord will consume him. Alexander was so great a Captain, that justine justin. hist. l 12. reporteth three rare things of him. First, Cum nullo hostium unquam congressus est, quem non vicerit: He never sought battle but he won the field. Secondly, Nullam urbem obsedit, quam non expugnaverit: He never did besiege City but he carried it. Thirdly, Nullam Gentem adijt, quam non calcaverit: he never invaded Country but he conquered it. So great a Captain was Alexa●●er the great: but behold a greater than that great Alexander is here. No power, place, nor people, can protect Antichrist against Christ: but the Lord hath discovered his heresy, and in the fullness of time will root out the very memory of Antichrist. And for his Throne also: jericho did fall, Babylon is fall'n, and Rome may fall. For the Lord will consume the Man of sin, even before his coming. To acknowledge mine own frailties. When lately my meditations looked upon the Pope, (as men use to look) according to the outward appearance: I confess his greatness did astonish me. When I considered his own Temporal Dominions, that obeyed him, power no way contemptible: his Creatures that depend on him, people indeed innumerable: Princes that support him, Potentates invincible: his riches and revenues, a mass of money incomparable: and his private friends in every public wealth, who walk like Gyges, unsuspected and invisible: and how all these are knit together with rare magnanimity and unanimity, to prosecute their purposes. On the other side, when I considered the declining Church of our dismal times: the loss of ●ohemia, and of the Palatinate: the despair of Hungary, distress of Denmark, and danger of all Germany: the poverty of France, and jeopardy of the Netherlands: the unsoundness of some Calvinists, and unkindness of many Lutherans: and which concerneth us nearer; the divisions and subdivisions in our own country: such factions and fractions: so many disloyal Papists, so many discontented Professors: and so few— so very few true Protestants, who truly love both verity and unity: who impartially love both the Common wealth, and the Church of England. This meditation made me almost to cry out with Elishahs servant: Alas what shall we 2 King. 6. 15. do? behold an host compasseth our Church, both horses and chariots. And it brought me almost to the same point with the man of Benjamin, 1 Sam. 4. 12. & 15. To run with earth on my head, to rend my garments, and report, The Israelites will sly before the Philistines, there will be a great slaughter of the people. And certainly the Ark of the Lord will be taken. But my spirits were recalled, by remembering who was our Captain, even Christ, even the Lord: the Lord of Hosts: and therefore a great Captain. It is reported of Alexander the great, that Iust. hist. l. 12. great Captain: that he infused such courage into his Soldiers, ut illo praesente nullius hostium arma, vel incrmes timuerint: that in his presence they would decline no armed enemy, although they themselves had been unarmed. So Christ (let the comparison be made with all reverence) his presence will encourage every child to become a man, every man a soldier, and every soldier a champion: a Worthy, like Eleazar the son of Dodo, to fight God's battles, 2 Sam. 23. 10. as he did David's battles, till our hand cleave to the sword. Or like those other Worthies, Vers. 16. in the same Chapter, to break through the host of the Philistines, in God's cause, though we dye for it. The whole difference is this: They come against us with Fire, and Sword, and Power, and Potentates, and Powder, and Poison, and Invasion, and Arms: But we to withstand Antichrist, and all his Armies, we have nothing— we have nothing— but only— the Lord. Oh! exurgat Deus, & dissipentur inimici: Let the Lord arise, and his enemies be confounded. Let the Lord fight for us, and the Agents of Antichrist be converted. But if they will not, let the brightness of the Lord consume them: even like the dust before the wind●, the Angel of the Lord scattering them. In a word, The Lord is on our side: Therefore the Lord give us courage, that we do not fear, what Antichrist can do unto us. SERMON XVI. 2 THESS. 2. 9, 10. With signs and lying wonders. Of lying Miracles. Of Popish Miracles: to prove Pilgrimages: Prayers for the Dead: Purgatory: Invocation of Saints: Adoration of Images: Adoration of the Host: the Primacy. The miracle, Revel. 13. 13. explained. Whether Papists do any Miracles. Whether Miracles should persuade unto Popery. OF the five points, which at the first I purposed and proposed to be handled, concerning Antichrist: having accomplished three, I address my discourse to the fourth. How Antichrist is described, revealed, and to be destroyed, you have heard: Hear now how he is confirmed. Confirmed he hath been, is, and shall be, by two means: the Principal and Instrumental. In the means principal, ponder we two points, the person, Satan: and his potency, with all power. The means instrumental is also twosold, Miracles, his coming shall be with signs and lying wonders: and Oracles, with all deceivableness of unrighteousness. I foretold you in the seventh verse, discoursing of that Mystery of iniquity, that my meditations did flow in such abundance, that I was constrained to divide that great stream into lesser channels. Part therefore of that plentiful theme I reserved unto this verse: yea unto one part of this verse: nay unto one branch of that part: the Miracles contain a great mystery of Popery, that it is supported and propagated by Miracles, by signs and lying wonders. The first instrument I must speak of at this time: of which the Apostle doth speak in these words, and with signs and lying wonders. This is a grant and ground of the Papists themselves, in this point of Antichrist, that he shall be confirmed by miracles. This is Suarez Suarez Apolog. lib. 5. cap. 17. nu. 12. Bell. de P. Rom. lib 3. c. 15. Lesle de Antich. dem. 19 Sanders de Antich. dem. 19, 20, 21, 23. his argument: this also is Bellarmine his argument: apodictical Lessius maketh this a demonstration: yea Sanders draweth four Demonstrations from this property. I will propose with the consent of the Papists, To come with signs and lying wonders is the property of Antichrist. I assume, and will make it good. But the Pope doth come with signs & lying wonders Therefore the Pope hath one property of Antichrist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose coming shall be with signs, and lying wonders. Whose coming, that is, after he is revealed. As it is in the 7 verse, When the hinderer is taken out of the way, Then (as it followeth verse 8.) shall that wicked one be revealed: and then (saith my text) shall his coming be confirmed with signs and lying wonders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign, doth properly signify a thing which is done praeter communem consuetudinem, contrary to the common use, and manner of actions. It is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it happeneth praeter naturam, contrary to the course of Nature: but usually they signify the same thing, according to the observation of Hervetus. Gratian. Herv. in ●l●m. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this place they are Synonima's: signs & wonders, as if he had said, wonderful miracles. But Occumenius giveth the reason why they Occum. in 2 Thess. 2. 9 are surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lying wonders: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I may expound Occumenius in S. Augustine's phrase: Sunt aut figment a mendacium Aug. lib. contra Epist. Petil. c. 16. hominum, aut potentia fallacium spirituum: that is, they are either the tricks of juggling men, to deceive our eyes, or the works of potent devils to deceive our hearts: in both, lying wonders. Otherwise they may be lying wonders, in regard of the four causes. First, the efficient of those miracles is a liar: justly therefore are they styled lying, since the author of them, the Devil, is the father of lies, joh. 8. 44. Next, they are not real in regard of the matter: many of them being ficta not facta, fictions to support their superstitious factions, strong delusions to weak judgements. Thirdly, they are formally false: those few that be, being mira, not miracula: marvels, not miracles, because they do not exceed the power of Nature. Finally, they are sitly termed lying, because the end of those wonders is to establish, countenance, and confirm a lie. Let us therefore take the former argument into our second considerations. Antichrist doth come with miracles, some forged, some to deceive, all lying. But the Pope doth the same: therefore this property will be a pretty probability, that The Pope is Antichrist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signs and wonders. I determine not to discourse of Miracles positively, by way of common place. But only comparatively, so fare only as they have reference unto Antichrist, and are ingredients into the Mystery of Iniquity. Of miracles there was a most necessary use in the Primitive Church, that the Infidels might be converted to the Faith. But the Church, Faith, and Conversion, being accomplished, at this time they are not necessary. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ch●ysost. in 2 Cor. 2. Hom. 6 in their days they were profitably established, in our days they are profitably abolished. In the beginning of the Christian Faith, they flourished: in the establishing thereof, they were finished. As Christianity increased, Miracles decreased. They seemed to be languishing in Saint Augustine's time: Caecum illuminatum ad corpora Martyrum noveram, on Aug. Retract. 1. cap. 13. his own experience he doth assure us, That one blind man had his sight restored him, by touching Aug. devers Relig. cap. 25. the bodies of certain Martyrs. But the same Father doth avouch moreover, Cùm Catholica Ecclesia per totum Orbem diffusa sit, since the Church was universally planted, miracula in nostra tempora durare non permissa sunt, God did not permit miracles to continue till his time. Saint Chrysostome saith also, they were ceased Chrys. tom. 5. pag. 605. in his time: yet elsewhere he relateth some miracles done in his days. The meaning of both was this, Miracles were ceased in their times from the frequent and ordinary use. Yea, their Bellarmine doth pronounce our conclusion: Bell. de ossic●o Princip●● lib. 3. in vita S. Henr. Imperat. Nunc tempora miraculorum non sunt: signa enim debentur insidelibus, non fidelibus. These (saith he) are no times of miracles: for miracles belong to unbelievers, not to believers. Their vaunting therefore of miracles, doth proclaim them to be both Antichristians, and infidels. For none but these two generations have any interest in Signs and Wonders. But concerning these Miracles, this is the mystery: that cleanly conveyance maketh them means to countenance Popery. 'tis true, in the primitive time, some good men wrote some good books, and wrought some good works: Since, some Favourites of Rome, have forged other Books, and feigned other Miracles for their own purpose, and fathered them on those holy Ancients: as if they had been either the Authors or Writers of those Miracles. This I take to be no mean Mystery. Thus Cyprian who lived about the year Cyprian. to●●. pag. 590. edi●. an. 1593. 250, was an excellent man, and Martyr: but among his excellent writings is foisted in a treatise de revelatione capit is johannis Baptistae, of the revelation of the head of john Baptist: the sum whereof is this: The Head of john Baptist being hid by Herodias, it was revealed by an Angel to certain Monks: by the Monks it was removed into France: in France it was received by the French King Pipine, with singular respect and reverence, because in his presence twenty dead men were revived by the virtue thereof. Now this is a gross lying wonder (to credit Monks, and to countenance Pilgrimages) coined by some not very cunning Papist. For Pipine lived five hundred years after Cyprian: than it was another miracle that he should write of that miracle. Indeed both lying wonders to spread the mystery of iniquity. About four hundred years after Christ lived Saint Martin, a good man, one who did God good service in converting the Gauls, and certainly he did some miracles. But Severus Sulpitius hath added many others, both Popish and sottish miracles. To instance in one: After his death, his Dog barked at one passing by, the Passenger rebuked the Dog, saying, In the name of Martin, I charge thee to be quiet. A charm to chain up the tongue and teeth of any dog whatsoever. Thus also, about the year 600 flourished Gregory, a good man, I am sure the best of all his Successors: He was the author of many good writings: yet some agent for Antichrist hath inserted such a bundle of Miracles, so Popish, that even children may discover them to be childish. The sourth of his Dialogues is nothing but Legends of Souls in Purgatory to establish that gross paradox of Popery. Guess at the truth of the rest by this one example. Once on a time there was a brave Gentleman of Greg. dialog lib. 4. cap. 30. Constant inople called Steven: it came to pass that this man died: but the judge of the Ghosts would not admit him to come into their company: for (said he) I did not send for this Steven the Gentleman, but for another Steven, his neighbour, a Blacke-smith. And so master Steven did live again, and goodman Steven died immediately. See ye, whether they do not lie, who make this Holy Man the Author of such a lying wonder. If any have superfluous time to impart on such superstitious tales, I can give them an Index of such popish Legends: and if any could make it Purgartorius, he should not demerit Purgatory for his labour. Classicke Catholic Authors in this kind, are the Conformities of S. Francis, the Golden Legend of jacobus de Voragine, the Sermons of Dormi Secure, the History of our Lady by Lipsius, Baronius in his Annals, and Bellarmine de offiicio Principis, Dr. Featly preface pag. 6. lib. 3. and many of these ye shall find extracted and contracted by our worthy Champion, in the preface to his conference: to him and them I refer you. Only for honour to the Author, I will relate one miraculous legend out of Bellarmine. Saint Lewis King of France, Bellar. de officio Princip. in vita ●● Ludovici. like jeremy in his prayers and pious exercises, thirsting for a fountain of tears, in a familiar conference with his Confessor, he did acknowledge unto him, that sometimes as he was praying such a heavenly dew of tears was miracuously poured down upon him: that his tears would trickle down his cheeks, and so run into his mouth, wherewith the sweetest taste which can be imagined, did affect his heart, yea and delight his mouth also. I believe Bellarmine's mouth did run over, when he did chronicle this royal wonder. Moreover, to show that these men are wise in their generation, they do not only pretend old Miracles, but they produce new miracles to persuade their Popery. There are six points in Popery, which I suppose do most support the Papists, and most scandal the Protestants, and are most senseless in themselves. Pilgrimages, Prayers for the dead, Purgatory, Invocation of Saint, Adoration of Images, and Transubstantiation: I add a seventh, the Primacy. Now for these, Flectere cum nequeunt superos Acharonta movebunt: because they cannot prove them by the Oracles of God, they will prove them by the miracles of the Devil. They urge many wonders, lying wonders to avouch them. First for Pilgrimages: Not long since, at Sheldon Motive 5. pag. 78. Saint Omers, in the jesuites Church, there was an Image much frequented: in a poor Church in the same City, was the Picture of the Virgin Mary, which having stood a long time in an obscure place, suddenly it was bruited that That Image had removed itself into another place, the principal of the Church, and fit for Adoration. Presently was the picture frequented by some superstitious people, and the Miracle defended by some jesuites: but the forgery was discovered by the Magistrates, and the Clerk of the Church punished for his knavery. The Papists fable also, that Saint Mary of Loretto (so called from the Hill Loretto) Rollech in 2 Thess. 2. 9 was transported by Angels out of Galilee into Italy. Out of which they sucked no small advantage, Italy thereby becoming the centre, to which the motion of infinite Pilgrims Bell. de officio Principis lib. 3. vita S. Stephan. do tend. Bellarmine it seemeth would have the Pilgrims to travel into Bohemia too, to which purpose he telleth, that the whole body of their Bohemian Saint Steven is mouldered in dust: only his right hand, skin, flesh, nerves, Bellar. de cultu Sanct. lib. 3. c. 8. etc. is there fresh and fair without any corruption, or alteration. And the same Author in another book, tells us another story to the same purpose out of Sulpitius. That at Jerusalem, in the place whence Christ ascended into heaven, the Print of his feet, are to be seen at this day: and although every one of those infinite Pilgrims, who address their confluence thither, transport with them some part of that dust, yet there appeareth no diminution of the sand. But to save them some labour Dr. Featly Confer▪ Preface. in so long a voyage, our English are invited into France, by a strange miracle: that Saint Denis carried his head, in his hand, three miles, and rested at each of the posts that are between Paris and Saint Denis. This is a taste of their miraculous arguments, and allurements unto Pilgrimages. To persuade the living to pray for the dead: Bellar. de Ponti. Rom. lib. 3 c. 15. Greg. dialog. lib. 4. cap. 40. Bellarmine to this purpose, doth allege (out of the same famous Legend, fathered upon the same Gregory) the miraculous apparition of Paschasius his Ghost, beseeching Saint Germanus to pray for him. Augustine the monk did a feat, as merry as miraculous, in saying of one Mass, he raised two ghosts out of their graves: one of a layman, who died excommunicated, for not paying his tithes an hundred and fifty years before: and another of the Priest who had excommunicated him, who at the honest monks ●●lation of the Religion in the West. sect. 38. holy request absolved the poor ghost, and so both returned in peace unto their Grave; within our age at Luca, a wealthy Citizen dying, and (according to his will) being buried in the night, without their ringing, tapering, censing, etc. he had a rumour presently spread on him by the Friars, that he was haunted by Rats on his death bed. Finally, Costerus doth urge it Coster. ●nchirid. cap. 16. d● Purg. Gregory Dialog. lib. 4. Beda Hist. lib. 4. & 5. as a main argument for the benefit accrueing to the dead, by the prayers of the living, from the manifold miracles, related by Gregory in his Dialogues, and Beda in his Histories. Yet it seemeth this argument is not catholically convincing, if that story be an history which is mentioned by my reverend friend and Collegiate Dr. Beard: For when a certain peasant Dr. Beard de Antichr. part. 3. cap. 1. of Burgund●e, near unto a town called Chascule, was praying unto a Crucifix, for the soul of one newly deceased, and for whom the bells rang, the Crucifix instead of making unto him a sign by nodding his head, by the weight of him that was behind it, fell down right upon him, and so crushing the poor man, that the ringers were fain to leave the bells, and carry him, to his house half dead: where he lay sick a long time. After which sickness returning to the Church, and seeing a fair young Crucifix, with a smiling countenance in place of the old, which had broken his neck in the fall, he could not forbear, but say thus unto it: What good countenance soever thou dost cast upon me, yet I will never trust thee, for if thou live to be an old man, thou wilt be as wicked as thy father, who thought to kill me. Notwithstanding these arguments appear to be unreasonable, and ridiculous to men of reason: yet are the same urged again by Bellarmine Bell. de Pontif. Rom. lib. 3. c. 13. seriously for Purgatory also. And indeed all their miraculous apparitions, are framed especially for the establishing of this point▪ Damascene in his discourse de defunctis, declareth devoutly that a dead man's skull spoke to Damast. cone. de Defunctis. Marcarius saying, when thou dost offer Prayers for the dead: then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. then do we feel some little consolation. But certainly Damascene was a little deceived, when he said those souls in Purgatory, did receive but a little consolation. For it is said to have been the common allegation of many Popish preachers, to confirm their Croysadoes, Dr. Beard de Antich. part. ●. cap. 2. sect. 3. that when the living gave money to the Priests for the dead, the souls which were in Purgatory, hearing the sound of the money ting in the Basin, fell a laughing for joy of their deliverance. Moreover, it seemeth that the Pope Dr. Beard de Antich. part. 3. cap. 2. sect. 3. and Popish Church hath been sometimes somewhat defective in miracles to establish their Purgatory. For Pope Clemens being besieged in the Castle of Saint Angelo, a Gentleman of Rome was bold to say thus; Hitherto have I believed that the Pope could deliver souls out of Purgatory: but now since he cannot free himself out of prison, I am constrained to think, that much less he can deliver souls out of that place. Here certainly the Prince of Purgatory was something wanting in his miracles. But the Papists supply the want of that time, with the instance of his unlimited power at another time; The miracle of Immas. Simpsons' Hist. part. ●. Ce●t. 7. Immas a prisoner and Captain of England, no bands could bind, because his brother being a Priest, and supposing Immas had been slain in the battle, and that his soul had been in Purgatory: he made Prayers unto God, & said Mass oftentime, for the relief of his brother's soul, the benefit whereof, as Beda supposeth, redounded to the weal of Immas soul and Bellar. de Pont. Rom. lib. 3. c. 5. Suarez in 3. part. Thom. ●o●. 4▪ disp. 45. sec●. 1. Coste●. Enchirid. de Purg. cap. 16. body. These all seem wonders to the Papists: but it seemeth more wonderful to the Protestants, that the learned of the popish side, shall not be ashamed to support their religion by arguments drawn from such idle dreams, devised in times of darkness, to delude the world withal. Fourthly, they follow the same course, for the confirmation of the Invocation of Saints. The Consistory of Cardinals, being set against watson's Quoth▪ lib▪ lib 8. Art. 7. Saint Thomas of Canterbury (saith a Papist) finding him a dinner on Saint Marks day with a Capon, they would have delivered him up for a Lollard: but that God bewrayed their malice, by converting the Capon into a carp. And many have been observed to recover their health, by being covered with a Cowl of a Eras●. Colliqu. pag. 11. Franciscan or Dominican Friar. Proper fables to prove, at least to procure that Saint Thomas, Saint Francis, and Saint Dominicke may be prayed unto. And it is to be hoped that some such Invocation may be purchased to St. Garnet also: especially if Eudaemon can Euda● advers. Abbot. lib. 3. f. 4. Ushers Answ. Ar●i●. 9 persuade credit to his straw sign, and lying wonder. One singular precedent to this purpose, is produced by that singular, and rare Bas●l Sele●e. de mirac. San▪ Thecla lib. 2. cap. 10. Primate. Alipius a Grammarian, unto whom being forsaken of the Physicians, Saint Thecla did appear by night, and demanded of him what he ailed, and what he would. He to show his art, and to win the virgins favour, with the apnes of the verse: returneth for an answer unto her that verse, wherewith Homer maketh Achilles to answer his mother Thetis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Homer▪ Ili●d 1. Thou knowest: why should I tell thee that knowest all? Whereat the Martyr smiled, and being delighted partly with the man, and partly with the verse, and wondering that he had answered so aptly: conveyed a certain round stone unto him, with the touch whereof, he was presently set on foot, from his long and perilous sickness: we need not travel so fare for Miracles in this cause, our English Legends, will commend their popish Saints to our invocation. The Barber of King Edmund being Matth. Paris. in He●r. 3. informed by the spirit, that God had admitted him into the College of his Saints, reserved the hairs which he did shave from his Beard, hoping they might become medicinal: which when the Bishop of Durham understood, being at the point of death, he commanded those Ha●res to be given him to drink in Holywater, which gave him a gentle vomit, and a speedy perfect recovery. This for our Saint Edmund. Bellarmine telleth us the like of St. Bellar. de offici● Princip. lib. 3. vita S. 〈◊〉 Edward; That good English King (saith he) did cure a Irish Cripple, by carrying him on his back, ut spiritualis fortis Asinus, like a lusty spiritual Ass. Bellarmine in the same book Bellar●●. Ibid. addeth a second, which in truth is second to no wonder. The Cathedral Church of Westminster was built by Sebert, repaired by Saint Edward, but consecrated by Saint Peter in his own person, who descended from heaven to do that chare only. If any English Zealot should Bell▪ de office Princ. lib. 3. vita Sancti Wenceslai. follow Bellarmine in these legends, certainly it would wonderfully warm his devotion, even as Podivinus did heat his feet in a deep Snow, only by treading , in the very footsteps of Saint Wenceslaus of Bohemia. But the Franciscans, with yet more affection endear Lib. Conform. St. Francisci. their found Friar Francis, to a Catholic devotion. His wonders are many, and he cannot but give wonderful help to them, who call upon him, because he did help himself so wonderfully. This their holy Saint being pursued by the Devil, fled to a Rock where finding not place to hide himself in, he thrust his face close to the Rock, which softening like wax, received impression, and hide him a long time from the Devil. This is a new trick to escape the devil by swiftness of foot, and by the softening of a Rock: and surely they have sto●e hearts, who do not believe it. And that the Papists should not dole out their devotion over partially to St. Francis, the Dominicans devoutly tell the world of as many great wonders wrought by S. Dominicke their Patron, and they have an Archbishop for his Chronicler. Antoninus Antonin. part. ●. Tit. 2●▪ cap. ● sect. 8. saith, at Venice, before Dominicke was borne into the world, there were in St. Marks Church two Images to be seen of all, whereof one was in a very religious habit, of the order of the Preachers, with a Lily in his hand the other had the similitude of St. Paul as they use to paint him, over whom was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulus, St. Paul, but under the feet of the image was written, Per istum itur ad Christum, by this man we come to Christ. Above the other was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominicus, S. Dominicke, but under him facilius itur per istum, the way is easier by Antonin. Hist. part. 3. tit. 23. cap. 3. this man. Yea, ecce nobile par fratrum, those precius pair of Friars, were made yoke-fellowes by a miracle: as it is in the vision of S. Dominicke whereof holy Antinine is the Historian. One night at Rome, St. Dominicke in his devotions, saw the Son of God, stand at the right hand of the Father, in his fury, with a full intent to kill all sinners, and to destroy all the workers of wickedness in the world: To which purpose he stood in the sky with a terrible countenance, and shaked three spears against the world: with the first he intended to wound the haughty neck of the proud: with the second, to let out the hungry guts of the covetous: and with the third, to thrust through the bodies of Fornicators, and Adulterers. Whose ire, when none durst oppose, his merciful mother Mary undertaketh to appease: & falling at his feet, she besought him to spare those whom he had redeemed, & to mingle mercy with justice; To whom her Son replied, see you not (saith he) how infinite iniquity is multiplied against me? and my justice cannot suffer impiety unpunished. Then (quoth his mother) thou who knowest all things, dost know this also, that this must be the way to recall them to thy service. I have a faithful servant, him shalt thou send into the world, & by him shall the world be converted unto thee their Saviour; also I have another servanr whom I will assign to be his helper. Her son then said, I am appeased and do accept thy entreaty: but show me the person whom thou hast destinated to this great work: Then our Lady brought S. Dominick to jesus Christ, & our Lord said unto his mother, this man indeed will faithfully and effectually perform all that thou hast promised. The Lady likewise shown him S. Francis, whom the Lord likewise lauded: therefore S. Dominicke in his dream taking good notice of S. Francis, whom he had not known before; Next day seeing him at church, he remembered him, and hugging him with many holy kisses, he said to him, thou art my Companion, thou must travel with me, let us stand to it, and no adversary shall be able to oppose us. And relating unto him his Revelation, from thenceforth they became one heart and one soul in the Lord, saith Antonine the Italian, & credat judaeus Apellat: every good Catholic hath good cause to believe it. Fiftly, they establish by miracles, the adoration of Images in general, but of the Cross, Crucisix, and Image of Christ in especial: Bellarmine aboundeth with arguments of this Bellar. de R. P. lib. 3. cap. 15. Euseb. lib. 7. cap. 14. nature. Eusebius saith (saith he) that a golden statue of our Saviour was erected to our Saviour, by that woman whom our Saviour did cure of her bloody issue: and that a certain herb did usually grow under it, which when it sprang so high as to the hem of the garment of that Image, it cured all diseases whatsoever. The same Author doth allege Bell. de Sanctor. Imag. lib. 2. c. 12 another example, to the same purpose, that the jews having stabbed an Image of Christ, that Image did issue out much blood, which cured many sick people. Baronius backeth Bellarmine with a brave Baronius anno 975. num. 12. English story: There was a Synod at Wilton to condemn the marriage of the Clergy, where the crucifix cried out, non fiet, non fiet, ye shall not yield, ye shall not yield, to grant that Ministers should marry. Costerus commendeth the Cross, from the Coster. Enchir. cap. 13. like comment, in the year 590, the Turks being ready to starve, a Christian taught them to make but the sign of the Cross, and so not one perished by that famine. All which serious Malvenda doth shut up with this Malvenda de Antich. lib▪ 3. cap. 12. solemn History, Anno 1546, at Meliapore in India, the portugals erecting a Chapel on an hill in the suburbs, where Saint Thomas was killed by those barbarous people: digging to lay the foundation, there they found a square stone, in it a bloody Cross, and an inscription recording that in that place, that Saint was slain, in the very act of kissing and adoring the Cross. Hence did they finish the Chapel with more ardent devotion: and the Chapel being finished at the very beginning of the Gospel, in the sight of the whole multitude, the Cross did sweat abundantly: the sweat being wiped off, drops of blood appeared in the Linen, with which they did wipe it. The Cross itself in the mean time changed colour, from white to pale, from pale to black●, till in conclusion, it came again to the lustre of his own native colour. And ever since, every year, in the same place, and on the same day, there is the same miracle: the intermission whereof they apprehend as a presage of some fearful disaster, which that year will fall upon them. Thus much for the Cross and Images of Christ: next follow the Miracles of the Images of our Lady: For as their devotion uttereth more Ave Maries, than Pater nosters: so they allege more mircacles wrought by the Images of the Virgin, then by the Images of Christ. The Image of Saint Mary of Cracovia, walking on the water, from the Sermon on the second Command. Baron. 728. num. 5, 6, 7. fury of the Soldiers, etc. I have elsewhere mentioned. Baronius telleth us when Damascene (a stout champion for Images) had his hand chopped off at the command of the Emperor, and hanged up in the market, he praying before the Image of the Virgin for his hand, had it restored entire unto him, at the conclusion of his devotions. Bellarmine annexed Bell. de Sanctor. Imag. lib. 2. c. 12 another. A foolish fellow, (Iconomachus) an Image-hating Heretic, threw stones at the Statue of the blessed Virgin, and thereby broke the head thereof. At night the Virgin in a vision, did rattle him sound, saying, in caput tuum hoc fecisti, Sirrah your Pate shall pay for this; and accordingly within a few days after, the fellows own head was broken with a huge stone in the same manner as he hath cracked the crown of her Image. I must not balk Bartholmaeus Hisp. Convers. pag. 19 de Bellaro of Valence in Spain, who testified before a public Notary, that one night he saw an Image environed with a world of Tapers, walking through the Air, directly towards the Altar of Saint Mary del Pueg, which he credibly did believe to be her Image, which returned from v●siting some sick person, who called to her for secure. To these strange wonders, I will add one yet more wonderful. A certain Gentleman called Theophilus, being Promp, Discip. de mirac. B. Mari● exemp. 42. fallen into great poverty, and thereby brought into despair, gave himself unto the Devil, with abjuration of his Baptism, of God, and of the Virgin Mary: which abjuration he wrote with his own blood, & it was sealed with the devil's signet. But a while after this poor Theophilus repenting himself of that he had done, prostrated himself most devoutly before the Image of the V Mary, imploring her help with tears, who, as always merciful and gracious, took pity on him and pardoned him. But the Image of Christ, which was in the arms of the Virgin, as being offended, would not hear, but turned his face backward. Which the Image of the blessed Virgin perceiving, laid the Image of her Son upon the altar, and went to find out the Devil with Theophilus, whom she restored to the favour of God again: & commanded the Devil to render up again, the writing of his abjuration. That mentioned by Platina is not so Platina in vita S●rg●● 3. eminent as these, yet not impertinent. When the body of Pope Formosus was carried into St. Peter's Church, all the Images which stood there, did him reverence. All these premised, have been Images by way of proposition and confirmation: I conclude with one, by way of exposition, and explanation. Let this be the interpreter Dr. Dounam of Antichrist, lib. 1. cap. 7. sect. 6. of all the rest; I saw once (saith our judicious Bishop) an Image of S. Nicholas burned in the market place of Chester, which was made with such a device, that some standing behind did pull a string, which was in the back thereof, whereby it would move the hand, as if it did bless the people, verbum satis: the meaning of their Image miracles is not fadomelesse. Sixtly, the Adoration of the Host, is made good by an Host of miracles: I produce the Antesignani, some of the worthies of those wonders. An Angel shown unto Plegilus a priest, Christ Guili●●n. Malm. de jests Reg. Angl. lib. 3. in the form of a child upon the Altar, whom first he took in his arms, & kissed, but eat him up afterwards, when he was returned to his former shape again. And Simeon Metaphrastes Sim. Metaphr. vita Arsenij. reporteth that a little Child was seen upon the Altar, and an Angel cutting him into small pieces with a knife, and receiving his blood into a Chalice, as long as the Priest was breaking the bread into little parts. Again, Sir Ambright Earl of Venice, Legend. in die Corporis Christi. because he could not receive the Sacrament of the Altar, at his mouth for casting, having done all his worship unto it, laid it next his heart: and therewith in the sight of all the people, his Side opened, and the Host went in, his Side closed again, and so he died. Saint Francis finding at Mass, a Spider in Liber Conformitatum. the Chalice, he would not put it out for shedding some drops of blood, but drank it: immediately his thigh itching, the Spider issued whole thereout. Bellarmine telleth us of a hungry Mare kept Bellar. de Euch. lib. 3. cap 8. three days without meat, yet when provender was poured unto her in the presence of the Host, she forgetting her meat, with bowed head, and bended knees adored the Sacrament: Lessius de Antichrists Dem. 10 Bell. Explicat. Doctr. Christ. pag. 175. which is avouched also by Lessius. In like manner, Bellarmine in his Catechism, undertaketh to prove the presence of Christ's body in the Sacrament, to be at one time in many places: because S. Anthony of Milan, was once preaching in Italy, and at the very same time in Portugal executing some other good office. Here we might smile at the ridiculous acclamation Surius tom. 5. de prob. sanct. cap. 8. and exclamation of Surius concerning this point: upon the exhortation of Friar Francis, a Ca●e Lamb did kneel before the altar and adored at the Elevation of the Host; O discant Haeretici vel à pecude adorare Eucharistiam. O saith he, that this very beast could instruct Heretics Bellar. de Euch. lib. 3. cap. 8. to adore the Sacrament. But Bellarmine commandeth a serious conclusion, by a sad wonder, which betided a Tailor, here in London. That Heretic being convented before the Archbishop in Paul's, having said that a Spider was more worthy to be worshipped than the Host. Instantly a horrible spider, ran down by a thread from the roof of the Church, directly to his mouth, & was hardly hindered by the multitude present from entering. Risum teneatis amici? Bellarmine doth relate these miracles in good sadness: and shall we be so ridiculous as not to believe them? Finally the Pope himself, and the promoting Pless. mist. Opposite. 16. of his Primacy, hath been the beginning, and is the end of Popish Legends. The first appearance of these fictions was about the year, 524. King Theodoricus sent john the first Bishop of Rome, his Ambassador to justine the Emperor, to treat for the Churches which he had taken from the Arians: Upon the miscarriage of this Embassage, and for accepting the boundless honour which justine tendered Theodoricus (though an Arian, yet otherwise esteemed a just man) put john into prison, where he continued unto his dying day. Being dead, a rumour was spread amongst the common people, That a certain good man Paul. Diacon. lib. ●5. saw the Soul of Throdoricus carried betwixt this john, and Symacus (a Senator whose head he had taken off) into the I'll of Liparaby Sicily, there to be cast headlong into Vulcan's boiling lead. About 796 the Nobility of Rome grown Pless. mist. iniq. 27. weary of the Pope's yoke, set upon Leo the 3, as he went in solemn procession, threw him from his horse, and left him there half dead: his followers took him up, and carried him into the Vatican: It is reported that they plucked out his eyes, but that God by miracle put them in again. They report moreover, that a certain Bishop Aventin. lib. 5. being excommunicated by Pope Hildebrand (that grand projectour for, and promoter of the Pope's primacy) bitterly inveighing against him, was smote with a thunderclap, for his labour. Baronius (that Miracle-monger) is not behind Baron, an▪ 1145. num. 14. in relating miracles to this purpose. As (saith he) Pope Eugenius the third, did celebrate the Mass, a Beam of the Sun did shine upon his Head, with a wonderful lustre: in which were seen two Doves ascending and descending: which an Eastern Legate did behold, and instantly he submitted to the Sea of Rome in all obedience. But the most memorable miracle concerning Relat. of the Relig. in the West. sect. 44. our Nation, and Religion, was the Nun of Portugal, anno 1588., who had five wounds bleeding on her, and the image of the Crucisixe on her breast: to whom their Armado went for a benediction, before they set forward. She was afterward discovered to be an impostor: the wounds were a forced rawness of the flesh caused by the continual binding of a Crucisixe to the part so printed. And those who hunger after miracles, if they repair to the Romish religion, they shall be glutted with signs and lying wonders in abundance. I cannot conceive that these sictions can carry credit with many understanding Papists: much less that they should command credence with any Protestants. Howbeit, if they would enforce belief to such incredible stories; we can pay them in their own coin. A Cardinal relateth this Miracle: Pope Benedict Petrus' Damian. in libr. qui inscribitur gratissimus. the ninth, after his death appeared to a certain Hermit, near to a mill, in a most horrible shape, being in body, head, and tail, like an Ass: and being asked why he so appeared, he answered, Because I lived in the Popedom like a Beast, without Reason, without Law, and without God. At 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not cast such dirt in their faces: although I may rake much with much Mele●. Canus lib. 11. cap. 6. facility, from their own Dunghills. We produce their own miracles, against their own persons, and their own propositions. There remaineth one main miracle, a main argument: wherein some Papists do triumph, and whereat some Protestants do stumble: From Revelation 13. 13. thus they dispute. Antichrist doth cause fire to come from Heaven: The Pope doth not cause fire to come from Heaven: Therefore, the Pope is not Antichrist. I answer, this cannot be taken literally: because the whole Chapter is mystical. None can be so gross, as to think that a Beast indeed, shall rise out of the very Sea, having seven heads, and ten horns, as it is in the first: nor that the people shall worship a very Dragon, as it is in the fourth: nor that there shall be another beast like a Lamb, and a Dragon, as in the twe●th: neither shall it be a very sire, as it followeth in this thirteenth. I say therefore is an Allusion unto 1 King. 18. 24. This exposition, though it be singular good, yet is it not singular: besides our own learned Expositors, it is so expounded also by Paulus Bernriedensis, Paul. Bernried. in vita Greg. 7. who mentioning diverse wonders of fire wrought by Pope Gregory the seventh, doth sundry times resemble him to Elias. According to that resemblance, and not literally, I say, Antichrist shall cause sire to come from heaven. In 1 King. 18. 24. there being a difference in Israel, betwixt Baal's Priests and the Prophet, which was the true Religion; Elias testisieth his to be the truth, by causing sire to come from heaven. So here: there being a difference in the Church, whether the Religion of Christ, or of Antichrist was the truth: the text saith, Antichrist shall cause sire to come from heaven, in conspectu hominum: that is, he shall make his Religion to appear to men to be the truth, as effectually, as if (like Elias) he should cause sire to come from heaven, for a confirmation of his doctrine. Which is most agreeable to the Pope. The caeca obedientia (blind obedience) of the Clergy, and the implicit saith of the Laity: the one believing whatsoever the Pope teacheth, and the other obeying whatsoever the Pope commandeth, without examination, or disputation: and both as confident in what the Pope teacheth, as if they saw sire come from heaven, to confirm his doctrine. Here I profess, that argument which once did most stagger me, doth now most strengthen me in this point. I take this to be an insoluble syllogism: Whosoever maketh his followers as confident in their errors, as if they saw fire come from heaven to confirm them; is That Antichrist: But the Pope maketh his followers as confident in their errors, as if they saw fire come from heaven to confirm them: Therefore, the Pope is that Antichrist. I desire that every honest and understanding Papist may take this argument into their conscionable and serious consideration. I will but touch upon two points, and so conclude. First, Whether the Papists do work any miracles? Secondly, If they do: Whether those miracles should persuade us to be of their Religion? a Proposition, and a Supposition. To the first, the phrase of Arnobius will Arnob. adve●s. Gentes lib. 1. frame a fit resolution, by a most apt application: Saepe sciamus, & scierimus: Full often have we known, and as often shall we know (say the Papists) many cured by miracles. Inquiro, Quis? Quo loco? Cui auxiliatus fuerit? By what person? In what place? and of what disease, have those miraculous cures healed them? Again, An sine ullius adjunctione materiae? have they been healed without application? If any thing hath been applied to those Creples, Clinikes, etc. benesicia ista rerum, non sunt curantium potestates, they were then healed by the secret virtue of the things, not by the miraculous manifest power of the Agents. Finally, Quod millia debillium, how many millions of miserable creatures can we show you? who Cum per omnia supplices irent Templa, after they have gone Pilgrims to all the Saints & Shrines in Christendom: Cum deorum ante or a prostrati, after they have prostrated themselves before all the holy Images: Cum limina ipsa convererent osculis: after they have swept the very pavement of their Churches with their lips: Nullam omnino ret●lisse medicinam, and yet to have received no Benefit to their diseased carkeises. These are the words of Arnobius: but mine own interrogations. I request any sober papist, to render a solid resolution. Some join issue, and say that at this day they can instance in Miracles wrought beyond the Seas, and in England also. Beyond the Sea, and beyond our Belief also, Lipsius his chronicles are Lipsius' de Virg. Hallens. cap. 12. Acosta de salut. Indorum lib. 6. cap. 4. 12. & 17. Melchior Canus lib. 11. cap. 6. fraught with miracles, of the Lady of Halls, as giving sight to the blind, etc. We answer: For such miracles in general, Acosta who hath traveled as fare, and Melchior Canus, who read as much as did Lipsius, dare not venture their credit in countenancing those Popish miracles. And for the Popish restoring of the blind in particular: a French impostor was discovered at our Ladies of Renand in Paris, ●●●. S●●v. Apology. Fox Monum. to. 1. vita Henr. 6. and an English counterfeit at S. Albon in Hartfordshire; both, by the self same impudent ignorance, and ignorant impudence (a brace of borne-blinde Bayards) would take upon them, at the first moment of their miraculous sight to judge of colours. Also here at home Eudaemon cryeth us down, with an instar Eudamon advers. Abbot. lib. 3. sect. 4. omnium, with one amazing miracle: Quantum vobis? Quantum vestris Magistratibus? Quantum Regio Consilio admirationis attulit? Quantum terroris incussit? Garnetiana illa palea? Oh (quoth he) what wonderment and astonishment overwhelmed you, your Magistrates, yea and your Kings privy Counsel, because of Garnets' straw? We answer: we value it, as it was: it was a miracle of straw. Our boys deride it, because none of our men believe it. As one speaketh, it was done artificio, by Art: and by no wonderful Art neither. If any lust to spend Abbott Antilog. cap. 14. time to know toys, reverend Abbot's Antilogy, to Eudaemon his ridiculous Apology, will give him a superabundant information. To untie the first knot: we say, The Papists do no miracles, here especially. This I make good, on two grounds. First, consider what God will do: not confirm an error by his suffrage. Which he should do, if an error were countenanced by a true miracle. Secondly, what the devil can do: no true miracle. Therefore his assistance availeth not. Therefore, neither digitus Dei, nor digitus Diaboli: neither can the devil, nor will God enable the Papists to work true miracles. I will go no further for the proof of this Bell▪ de P. Rom. 3. 15. latter point, than to Bellarmine himself: Vera miracula dicuntur, illa sola, quae à solo Deo fieri possunt: Those are true miracles only, which can be wrought by God only: that is, such works, as have no natural causes, neither known, nor unknown. And therefore they are wonderful, not only in conspectu hominum, but Daemonum & Angelorum: not only in the sight of Men, but of Devils and Angels also. But the miracles of Antichrist have natural causes, but occultas, although they be unknown to us. I instance: Ab Exorcistis, rarò videmus ut exigatur spiritus: It is a rare thing to see the Devil dispossessed, as Erasmus observed long since, Nihilominus adhibent Erasmus in ●●●. 4. 75. ceremonias Magicis non dissimiles: although those Popish Exorcists conjure them, almost after the manner of Magicians; We may conceive, that either they cast out none, or by compact (cum Daemone, aut Daemoniacis) either with the Devil possessing, or with the person pretending to be possessed. I say, the Papists do mira, not miracula: some wonders, no true wonders; many many lying wonders. But admit the Proposition, and assume the Supposition. Suppose the Papists could do (what they pretend) miracles: yet ought not those to be sufficient arguments to draw us unto Popery. If our eyes could see Bellarmine's Mare, or S. Francis his Sheep kneeling before the Host: or (according to that childish fiction) a little Child in the hands of the Priest, after the words of consecration. Yet all this should not make us believe Transubstantiation. For consider the end of those wonders, and Gods command in the Scripture. The end of miracles, which shall be performed or vaunted in the end of the world, S. Paul doth here foretell, shall be to deceive men. Christ doth say the same, Matth. 24. 24. and Saint john, Revel. 13. 13. saith, those miracles shall be wrought, in conspectu hominum, as it were casting a mist before men's eyes. They are 〈◊〉 mere ●ugglers, doing their fears mirabiliter quidem, sed mendaciter, as S. Augustine speaketh, indeed wonderful-ly, but a Aug. de civ. lib. 10▪ cap. 19 lie is the end of those wonders. Such an one was Marcus, mentioned by Irenaeus: that Archhereticke, by his Irenaeus lib. 1. cap. 9 prayers caused the Wine in the Chalice to seem converted into blood. Eusebius the So●rat. lib. 1. cap. 9 Arian, under the reign of Constantius, had the gift of working miracles, saith Socrates. Platina maketh mention of miracles wrought Platina in vita joh. 4. at the Sepulchre of Rhotaris, King of Lombardie, an Arian Prince. Finally, Simon Magus (saith Baronius) Baronius an. 68 sect. 22. made Images to walk, rolling himself in fire, flew in the air, turned stones into bread, caused shadows to walk before him, which he said were the souls of men: and if any durst term him an Impostor, he either smote them with diseases, or tormented them with spirits. Nay, all the Miracles which the Papists say they have wrought, are no more than what the Pagan Idolaters have done before: as our accurate Doctor hath proved by a punctual parallel: Crokenth●rp in Spal. cap. 66. and therefore they are no sound arguments. Moreover, such a phrase hath fallen from Corn. Agrippa de Vanit, Scient. cap. 97. the Papists themselves, as this: Piae frauds, that is, godly deceits: a caveat sufficient to the godly, that they be not deceived by them. Next, consider what God doth command in this case, affirmatively, negatively, exclusively. Affirmatively, Search the Scriptures, for in them ye think to have eternal life: and they are they which testify of me, joh. 5. 39 The Scriptures make a man wise to salvation: and are profitable for doctrine, for reproof, for correction, for instruction: that the man of God may be perfect, 2 Tim. 3, 15, 16, 17. What is there concerning our soul, which cometh not within the compass of this distribution? Doctrine, Reproof, Correction, Instruction, Perfection, Wisdom, our salvation, our Saviour: all are taught us by the Scriptures. Therefore demonstrations by Miracles are superfluous. Consider again what God doth command in this case, negatively: Deut. 13. 1, 2, & 3. If there arise amongst you a Prophet, or dreamer of dreams, and giveth thee a sign or wonder: and the sign● wonder come to pass whereof he spoke unto thee saying, let us go after other Gods: thou shalt not hearken unto the words of that Prophet, for the Lord God proveth thee. And exclusivelie, Christ saith plainly, those who will not hear Moses, and the Prophets, neither will be persuaded, though one rise from the dead, Luke 16. 31. If a Papist can convince us by Scripture, God forbidden, but that we should yield unto them. But if our conscience and understanding do tell us, that the plain Scriptures are plainly on our side; Then, though a Papist could move mountains, we will say He is nothing. Though he could call down Fire from Heaven: yea though he could command an Angel to come down from Heaven to persuade us to Popery: we should answer in the words of Saint Paul, Gal. 1. 8, & 9 let him be accursed. Let them that love the truth, have a care they be not seduced from the truth, by no Miracles, by no Signs nor lying wonders. I have dispatched this discourse of Lying wonders, in the words of truth and soberness. Whereby we may see the Papists entangled in their own nets. It is their own grant: Antichrist shall come with many Miracles. They themselves assume also, in the phrase of Eudaemon, Eudaemon in Abbot lib. 3. apud nos unos miracula siunt, that none in the world work Miracles but they. We may therefore Conclude out of their own mouths: None in the world can have Antichrist but they. And I think they cannot greatly brag of this Conclusion. But if they should deny the Assumption; as indeed Sanders seemeth Sanders de Antich. Dem. 24. to do, we appeal to their Practice, a perpetual boasting of Miracles, & can evict them by an Induction. There are but three great Religions in the world, the jewish, Turkish, and Christian. The jews and Turks utterly disclaim Miracles, as do also the Reformed Christians. Only the Papists lay claim to them, branding their Church with this mark of Antichrist. Hence also ye may conceive, if ye have any proneness, either to adhere to the false religion, or to apostate from the true. Hence I say, you may conceive what means they will use to draw you to Popery. Even signs and wonders: but lying wonders. All acted and enabled by the power of the Devil. But the God of truth bless us all from the Devil, and from all his devilish lying wonders. SERMON XVII. 2 THESS. 2. 9, 10. And with all deceivableness of unrighteousness. Of the Antiquity, Universality, Unity, and Infallibility of the Church of Rome. Of disputations with Papists. The care of the Popish Church, for Controversy writers. Of Popish Persuasions: Devotions: Prayers: and Discipline. IN these two verses, Antichrist is confirmed, by two means: by the means principal, and instrumental. In the means principal I have observed two things: his person, and his potency. The means instrumental is twofold, miracles, and oracles. For the Kingdom of Antichrist being both the corruption and the imitation of the Kingdom of Christ: as therefore, Christ did send forth his Apostles to publish the truth, enabled two ways, both to do miracles, and to speak Oracles, Lu. 9 1, & 2. so Antichrist doth send forth his Apostles, to propagate error, both by Miracles and Oracles. Of the miracles ye have heard the last day, that Antichrist shall confirm his false doctrine by miracles, by signs and lying wonders. Now I proceed to the next, his Oracles, that he shall persuade with men, and prevail on men, with all deceivableness of unrighteousness. And with all deceivableness of unrighteousness. ● Consider briefly four words in this short sentence. First, the connective particle And: the sense runneth thus: Antichrist shall persuade both by affecting the eye of the body, with miracles: also by infecting the eye of the soul, the understanding, with strong persuasions, even as the Oracles of God, 2 Sam. 16. 23. His coming shall be (saith Paul) with signs and lying wonders, And with all deceivableness of unrighteousness. Secondly, with deceivableness, Eudaemo● in Abbot lib. 2. sect. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (according to their own Etymologists) that is, the Way: because, Qui seducit, à via deducit: the deceiver doth draw the deceived out of the way: that is, Antichrist shall employ many ringleaders, wrongleaders, who shall deceive, and draw many out of the way of truth. For the third word, unrighteousness: we have opposed to another word, v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth and unrighteousness. Unrighteousness is therefore here taken for untruth or falsehood, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceivableness, for the strong, strange, and cunning persuasion of that untruth to be the very truth. Fourthly, because a particular enumeration of every several fraud and fallacy, would be tedious: Saint Paul doth close up all with this term of Universality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Omni deceptione iniquitatis: his coming shall be with all deceivableness of unrighteousness. As in Logic, we have the Topickes, and Elenches, the first containing arguments drawn from right heads to confirm the truth: the last fallacies, to make falsehood have the appearance of truth. So in Theologicke, in Divinity, we have our fair arguments drawn from the evidence of plain Scripture, to convince and content the conscience of all, learned and illiterate. But the erroneous have fallacies, and sophistry, to make their error probable, yea to appear to be the very truth. Of this, this text doth speak, that Antichrist doth prefer his Mystery of Iniquity, with all deceivableness of unrighteousness. Of this I must speak, that the Pope doth confirm his Errors, with strong arguments, but potent sophistry. A strong argument, that Popery is the Mystery of Iniquity. I must begin this Sermon, as I did end the last. In the Revel. 13. 13. Antichrist shall cause fire to come from heaven, in the sight of men, that is, he shall confirm men in his errors as effectually as if (like Elias) he could cause fire to come down from heaven, for the confirmation 1 Kings 18, 38. thereof. This powerful persuasion is here termed the deceivableness of unrighteousness, whereby men are so deceived by Sophistry, that they embrace unrighteousness and untruth, as confidently, as if it were truth itself. Now that the Pope doth this, I make this appear four ways. Four ways doth Popery spread itself, by persuasion, and by practice. They persuade both publicly and privately. Their practice is the pretence either of Devotion, or of Discipline, which is a main help, if not a part thereof. By these (to use the words of Augus●od nensis) tantis viribus laborant, ne soli Dialog. Honorij Augus●odi●ensis ad c●l●em 2, To●● Biblioth Patrum. ad Tartara ven●ant, their Learned labour not to go alone to the Devil▪ studying to accomplish that Prophecy of Saint Paul, 2 Tim. 3. 13. there shall be deceivers, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugglers, Impostors, Enchanters) who shall wax worse and worse, deceiving and being deceived. These are four mighty motives to the ignorant, unstable, and unregenerate especially, to draw them to Popery, and to cement them to the deceivableness of unrighteousness. Concerning the Papists power in persuading publicly, we must consider three things: the matter, the manner, and the men concurring in that point of persuasion. The matter of their persuasion, indeed the very materials of their Babel, consisteth in these four particulars, which are the corner foundations of Popery. They plead the Antiquity, Universality, Unity, and Infallibility of their Roman Religion. They pretend that it is from the beginning, through the world, and without either division, or error. No mean motives to allure Proselytes. First our Religion, say our adversaries, is perpetuated by an undivided line of a long succession: Even from Peter the first, unto Paul the last, for many scores of Bishops, and hundreds of years. Where as yours, (say the Papists unto us) is but an hundred ye●res old. Luther was the Father of Reformers: and therefore the Reformed must be a new upstart, bastard Religion. They say secondly, our Religion is universal and Ecumenical. Beside Italy and whole Spain, besides France, Germany, England, Polonia, Bohemia, Hungary, Graecia, Syria, Aethiopia, and Egypt, in all which many Catholics do abound. Besides all these, in the new world, there are a world of Papists: Eastward in India, Westward in America, Northward in japan, and Southward in Brasil: sine intermis●ione Haereticorum, entire Papists, not one Protestant. Miratur orbis se factum Arianum: the whole world is now under the Roman Bishop, as in times past it was under the Roman Emperor. The Roman Religion is spread through the world: the Reformed Religion, is couped up in a Corner, only in England, and those Lands: in some few Cantons, as it were Cantles of Christendom: in Geneva, and some part of Germany. Hence they urge, Are these Millions of Christians Heretical, and only those few Heretics Orthodoxal, and of the true Religion? Thirdly, Omnes Catholici idem sentiunt, nec Bellar. de Notis Ecclesiae, lib. 4. cap. 10. aliter sentire possum, (saith Bellarmine) cum omnes submittunt sensum suum, sensui Vnius: Summi Pontisicis: that is, All the Papists are of one opinion, neither can they be of diverse opinions, because they submit all their opinions unto one man his opinion: unto the Pope. But (saith he) Bellarm Ibid. the Lutherans are divided, and subdivided, into infinite factions, & fractions. Now (say they) let the world judge whether Unity be not the sister of Verity: And therefore the Romish Religion, must be the only, and the true Religion. Finally, Ecclesia non errat, The Church cannot err: this is the Principle of Popery. And they build this position, on that promise of Christ, Matth. 16. 18. Upon this rock will I build my Church, and the gates of hell shall not prevail against it. Hereon triumphing Suarez doth insult, in Romana Petra fundatos, frigida Suarez Apolog. p●aes. Aquilonis procella dimovere non potest, the cold northern blast cannot move, nor remove such as are built upon that Roman Rock. Upon that Roman Rock! prove that, and we submit to the Roman Religion. He doth prove it Suarez Apolog. lib. 6. ca 5. nu. 2. from an axiom amongst Expositors. Consuetudo est optima interpres, Custom is the best Interpreter. But the Church hath perpetually interpreted this of Peter, and therefore of Rome; Therefore Rome must be the Rock of our faith; and the Romish Religion, the only true Religion. On these premises, thus they conclude; Our Religion is the old, Yours the new Religion: Ours little less then Ecumenical: Yours little more than Provincial. Ours united under one head: Yours divided into many schismatical members: Ours the Rock of Truth: Yours therefore which is fallen from us, must be Erroneous, Schismatical, Heretical and Diabolical. These are the seeming arguments to persuade unto Popery: in the phrase of my text, the deceivableness of unrighteousness. This is the History of justine, the Historian. justin. lib. 24. Strangers arriving at Delphi, as they spoke amongst themselves, by them was heard Sonus multiplex, ampliorque more & louder speeches, than they uttered: At this they stood amazed; till intelligence and experience taught them, that this sound did proceed personantibus & resonantibus inter se rup●bus, from Empty caves, which did not return their real voices, but imperfect and inarticulate resemblances. So, when our own speeches, acknowledge the worth of those worthy graces, Antiquity, Universality, Unity and Infallibility: the Papists redoubling these words, as if they were their own, may make us amazed at the first: but intelligence and experience will assure us, that these are the reports only of empty mouths: and that they speak no true realities, but very Echoes, only the inarticulate & imperfect resemblances of those excellent words, Antiquity, Universality, Unity and Infallibility. Let us therefore unmask these reasons, and look upon the face of these Fallacies. First, they argue, their religion was the first: and therefore it is the best. They plead Antiquity; We join issue with them: Antiquity is the badge of verity. Herein, even Apollo spoke Oracles, who being demanded of the Athenians, which Religion was the best? answered the Ancientest: the demand being seconded, which was the Ancientest? he answered the second time, that which was the best. To 〈◊〉 Logic phrase, we acknowledge that the true Religion, and the old Religion are convertible terms. Id verum est quod antiquum est, Tertull. Concil. Nicen. saith a Latin Father: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the consent and conclusion of that Greek Council, that is, the old Religion, is the true religion. But we add of the Papists, they pretend, but they have not antiquity, for their Religion. justly therefore may their Vainglory ebb, from those swelling words of vanity, the Romish Religion, that Ancient Romish Religion! whereby they presume, that they must sweep all away before them, as did Kishon, that Ancient river Kishon, judg. 5. 21. If pretence of antiquity might prevail, those very Magicians would persuade us, that their Treatises have been made by, and received from, Athanasius, Cyprian, Moses, Adam, yea even from Raphael jewel. Apolog. pag. 141. the Archangel! and the Devil himself can plead Age, an Old Serpent, and a Liar from the beginning. To come to the point: if the Popish be truly the old Religion, we will confess it, and embrace it, as the true religion. But what is old? Quod ab Apostolis, that which hath been taught by the Apostles, saith Tertullian. Tertul. And Saint Augustine giveth the right rule to Vincentius, Audi, dicit Dominus, non dicit Donatus August. ●p. 48. aut Rogat us. We may English it to our purpose: we must say that Religion is old, not that which Rome calleth old, nor that which England calleth old, but what the Scripture showeth to be so. Now for the Scriptures: we call to the People to read them, they command the people not to read them. Whether we or they are afraid to try the Antiquity of our Religion by the Scripture, the only true trial, of true Antiquity: Let any impartial man, give the Verdict. 2 Universality; We say it is no note of the true Church: and yet we say the Papists have it not. Arianisme was, and Mahometisme is more universal than Popery is at this day. The Mahometans do as fare exceed the Papists in multitude, as the Papists do the Reformed. Nay to speak properly, there are full as many of the reformed, as are of the Romish Religion. Let us estimate either Church by the number of Professors, and not of Persons, and this will appear to be no paradox. Professors are such as do believe what they Profess explicitly, and can render a reason of their Profession: herein our number, is no way inferior unto others. We say therefore for Universality, We equal them, and the Turks go fare before them. And howsoever, that doth Bellarmine and Bell. de notis Eccle. lib. 4. ca 7. Suarez Apolog. lib. 1. cap. 15. num. 6. Suarez do acknowledge that Universality, properly taken, is not the proper note of the Church. Unity I confess the want of it, the blemish of the Reformed Church: and bewail the want thereof in our own English Church; yet I add, False Churches have had it: and the Romish Church hath not it. The Turks are termed Islami, that is, men of one mind: they are Pius 2 Epist. ad Mo●hisanum pag. 68 so fare from differing, that they do not so much as dispute of any points in their profession. I hope the Papists will not conclude, therefore, the Turkish is the true Religion. And for the Papists, they have been at as good unity amongst themselves, as the Midianites were, judg. 7. 22. When the sword of every man was against his fellow. I will not rehearse the discords, Vsserius de Christ Eccles. Success. cap. 9 betwixt the Thomists, the Franciscans, and the Dominicans, the Sorbonists, and the Mendicans, or the Priests and jesuites. I will instance in their dissensions of an higher nature. There have been three Popes at one time, one in France, another in Spain, and a Wats. Quodl. 7. Artic. 9 pag. 200. third in Italy. Two Antipopes, Vrban the sixth, and Clement in France, had many battles, and many were slain, even thousands. There have been 23 Schisms in the very seat of Rome: sometimes 2, and sometimes 3 Popes at once: and so continuing in schism, sometimes 3, 7, 20, 30, 40, and 50 years together. This is no Protestants imputation, it is a Papist who relateth willet's Synops. Contr. 2. qu. 3. it. Amongst their undoubted Popes: About the year 900, Pope Steven 6, abrogated all the Decres of Pope Formosus his Predecessor, and took up his body, cut off two of his fingers, commanding his body to be buried again. But his successors, Romanus, Theodorus 2, and john 10 ratified all the doings of the said Formosus, but Sergius who succeeded them, excceded the other in over barbarous cruelty. He again disannulled all the acts of Formosus, cut off his head, and cast him into Tiber. Let them therefore first excuse their own, before they upbraid us, with our dissensions. Here let me tell our brethren who are divided from us, either in place or affection: They cry out against us, for having the Ceremonies of Antichrist: when we may more justly cry out against them for being the Soldiers of Antichrist. They put the weapon into the hand of Antichrist. Their division uniteth the Papists to reproach our reformed Religion. The Lord lay not that sin to their charge. Finally, for their Infallibility: the Popes themselves have trenched into this papal prerogative. You have heard that the Popes own Decrees have been reversed, and reestablished by the Pope's own successors. And for Suarez his urging of the customary and usual interpretation of Math. 16, 18. to be concerning Saint Peter, and therefore the same infallibility to be Hereditary, to the Popes, his successors. Besides that, both the antecedent and consequent are false: Let his own fellow answer him: Consuetudo est optima interpres Legis: modo nulli crant contradicentes Legi. Custom (saith Withrington) is the best interpreter of the Law, provided there were none who contradicted that Law, and that custom. But his pretended Infallibility of the Pope, hath been opposed by a perpetual contradiction, as honourable and honoured Mornie hath made it good, instancing Philip Mo●ni● Mist. Iniquit. in more than half an hundred oppositions. Yea let his own mouth answer him, Ecclesia Romana particularis possit dificere: that Suarez Apolog. lib 1. cap. 5. sect 5. is, the particular Roman Church may fall away: we say defecit it hath fallen away. Both concur, that the City and Diocese of Rome may fall. Therefore they cannot brag of their Infallibility. Now ponder these persuasions to Popery. They plead Antiquity: we have proved it to be but pretended antiquity. Universality, but a forged universality. Unity, but a feigned unity. and Infallibility, but it is an infallibility usurped by them, never granted to them. Yet with these glorious titles, Antiquity, Universality, Unity, and Infallibility, do they tenebras inducere terris, blind a world of poor people. This is one part of that Mystery of iniquity, that deceivableness of unrighteousness. These are the strong persuasions unto Popery. Strong indeed, but only unto them who are weak in religion, and weak in understanding. This is the matter: the manner of their deceiving followeth: Disputation: a course which they have long since much declined, lately much required. Campion was their Champion, in this kind. Now to beard out the Protestants, with a brazen brow; this bold trick, is an old trick. Venire studio contradicendi, magic quam voto discendi: Demetrianus came to confer with Cyprian, but resolved (notwithstanding Cyprian. ad Demetrian. the conference) still to hold the conclusion. Cum superatos sentiant, mentium tamen venenum non amittere: Saint Jerome experienced Hieron. Epist. 24. some that were determined to proceed in their erroneous hearts, though their tongues were brought to a Non plus. Quid promovebis Tertul. de prescript. cap. 17. disputator, etc. said Tertullian, what wilt thou gain by confronting these men? they will not yield, though they be never so plainly confuted. Nay consciscere sibi mortem ne in Ecclesiam August. epist. 48. Vincent. intrent: to go to Tyburn, rather than to Church; this was the wont obstinateness of the old Donatists, Pelagians, Heretics, and Pagans. The Papists refine such grossness, and they add thereunto, brave learning to support, and boasting lying to report their disputations for their party. In the discharge of them, they will use such subtle distinctions, such nimble evasions, such acute interpretations, and acete (sharp) irritations: that they will confirm the partial Henrer, and sometime confound a sufficient disputant, as (some say) it befell Beza in the Colloq●●e Trent. Hist. lib. 5. of Poisi, Anno 1561: yea they will spin into small threads, with subtle distinctions, many times, the plainness and sincerity of the very Scripture itself: their wits being like that strong water which eateth through and dissolveth the parest gold. But if they proceed not that way, yet they will triumph both before, and without the Victory. Bristol is bold in this behoof: There are Brist. Qu●●st. 41. Motive 31. few Students (saith he) in either University, who dare dispute with any ordinary Papist: And if perchance they be constrained to conference, every Common Catholic can answer our best arguments: nay they can speak better for our part then the prime of our own Professors. After disputations; they will report themselves conquerors, although they be conquered. Lutherus vester scent ens se victum ab Ech●o, dixit: haec res nec propter Deum coepta est, ●ec propter Deum finietur. When their Eckius had foiled our Luther: Luther (saith Duraeus lib. 1. sect. 2. Whitakerus in Duraeum lib 1. sect. 2. Duraeus) broke out into this exclamation! This disputation was never begun in God, nor ever will it end in God. Mischievously misalleaging that as spoken by Luther of himself which he uttered concerning the impudence of his Adversaries. This Catholic Custom may not be destitute of Precedents in this kind. In this very time, have they put the same trick on the matchless discharger of this exercise, the worthy Dr. Featlies' Relation of the Conference. 1624. Lecturer before me, and on his learned assistant. But (I doubt not) it shall shortly appear that that Sepia hath spit out his inky imputations on these men's worth, with this effect: that his own causeless insolence may appear the more manifest and remarkable. On these Mysteries they are so frequent to dare us to disputation: which if they ever shall obtain, they shall also find those, who dare resist them to the face, and before the eyes of indifferent judges, to lay open their subtle sophistry, and all their deceiveableness of unrighteousness. Next, the men, the instruments of this deceivableness follow to be considered. Non è quovis ligno sit Mercurius: they choose, and use extraordinary persons, for this extraordinary purpose. In old time it was said, the Church had excellent treasure in earthen vessels. We may invert it concerning the Church of Rome; their doctrine is earthen treasure, in excellent 2 Cor. 4. 7. vessels. With us indeed he that will may set pen to paper, and sometimes Controversies are written by Ministers surcharged with their own Pastoral charge, yea sometimes forced to take some other charge, or calling for their own necessary maintenance: unless like Daniel, they can feed themselves with Pulse and Dan. 1. 12. Math. 3. 4. Water: or with john Baptist, unless they could themselves with Leather and Haircloth: and these men undertaking the common cause (as a learned man hath already observed) they discharge it accordingly. But with them, I will speak of the Pope, Pius 2, ad Morbisanum. the same words which were spoken by the Pope, but to the Turk and of Mahomet. Vtinan tam bonus suisset tuus legifer, quam callidus, tam virax quam versutus, tota artificiosa, & fraudulenta lex ejus. Nam qui divinum sibi abesse auxilium non ignorabat, ad humanas confugit astutias. Would God the Pope were as pious, as prudent, as conscionable as he is cunning, he is composed of artificial deceivableness: for he knowing himself destitute of divine verity, must furnish himself with humane subtlety and fallacy. With them therefore the choicest of their youth, are trained up to be jesuits: the choicest of their jesuits to be Professors: and the choicest of their Professors, to be Writers. And these Writers are supplied with all manner of Necessaries: countenance, maintenance, books, leisure, yea Scholars to read to them, and to be employed by them. As it was apparent in Bellarmine and Baronius: the last of Casaub. Exerc. epist. Dedicat. whom was thirty years in shaping his Annals, before he did show them to the public view of the world. And Malvenda in this very Malvenda calce post indicem. cause composed a treatise concerning Antichrist, which cost him twelve years continual labour day and night without any other employment or interruption. So that whatsoever either inward faculties, or outward abilities can produce, we may expect so much to be performed by the Papists. Betwixt them and us, there is only this difference. They have all the helps in the world: only— they want a good cause. We have a good cause: only— we want all the helps in the world. So diligent are their inferiors, so provident are their superiors, to propagate their party, by strange persuasions, which is here called, a seeming truth: and the deceivableness of unrighteousness. With such industry, they provide for their public persuasion: but their private endeavour is no less persuasive & industrious. We have public leave, and command to preach publicly, (the Lord be blessed and long continue it) I say we have leave and command to preach publicly. But it is the nature of men, to neglect public instruction, and not to reap that personal profit, which our hearts desire, and (it may be) our labours deserve. Now the Papists being deprived of liberty to preach publicly: they undertake a course more profitable. They insinuate themselves into private acquaintance, and persuade with people privately. When I consider the devoutness of women, the credulousness of Children, the ignorance of servants, and the unstableness of some men also: I cannot but imagine that subtle Papists, do wonderfully prevail upon us, by this private Persuasion. An hypocritical engine, long ago exercised and discovered. In Saint Paul's time they did creep into houses, and led captive silly women, laden with sin, led away with diverse lusts, 2 Tim. 3. 6. And St. Cyprian saith, that in his age, oppidatim & ostiatim, that Heretics did skulk up and down from town to town, and from house to house to pervert the people. Arrius being contemned by the Council of Pap. Hist. pag. 283. Nice, his condemnation was confirmed by Constantine the Emperor. Against this public opposition, they employed private persuasion. Constantia and Eusebius, both Arrians, commended a learned Arrian Minister, to the Emperor's service, who prevailed by private persuasion, against the public decree, that Arrius his sentence was revoked, & his person restored: so powerful are those private persuasions. Take two other stories, in two words, Dominike the popish Saint, and Arch-Inquisitour, being entertained by a noble man of Provence, Nicol. Bertranduta in gestis Tholosanorum, ●ol. 30. did so effectually deal with him in private, that he both turned him from the Waldenses, and wrought him to give his person to be a Proselyte to Dominike; & his house, to be an Inheritance to the Dominicans. There are Dominicans surviving, or rather jesuits' surpassing the Dominicans. And the public want of coin in England, may proceed from the private persuasion of jesuites in England. In Milan, there was one Cola, a schoolmaster; Matchiavel. Hist. Florent. lib. 7. learned and ambitious; he taught the chief children of the City, three of whom, Giovandrea Lampugnano, Carolo Visconti, and Girolano Olgeato by private conference he dealt with: concerning the Duke Galiazzo. First he informed them of his disposition, next he infused into them an hatred of his person, and finally he bond them by oath, when they were men grown, to free the City from his tyranny. Accordingly they murdered the Duke, and they themselves were executed for that murder. Now what he persuaded in private for treachery, others may persuade as much for Popery. But Lord bless our English Gentry from such Schoolmasters: Yet still you see the prevailing power of private persuasion. I say therefore with Bernard, agnoscite dilectissimi, Bernard Serm. 1. de Convers. Pauli. & expavescite consortia eorum, qui salutem impediunt animarum; know beloved, and fear them which ye entertain into your private families; for they may deceive your children, & destroy your Religion: or, according to S. Peter's phrase, do ye so sufficiently instruct your families, that the meanest there, may be able to render a reason of their religion, to descry popish sophistry, and to discover their deceivableness of unrighteousness. Thus do they persuade to Popery, both publicly & privately: which they promote moreover by their Practice, a silent kind of persuasion. And practice persuadeth many: for men do know the tree by his fruit, Luc. 6. 44. And in charity we are to conceive that devotion and discipline cannot be the fruit of a false Religion: nor profaneness and liberty the fruit of a true. But the horrible. Hypocrisy of the Papists, and shameful neglect of the Protestants have verified both those effects, in both our religions. The Papists make a show of Devotion, their bait to allure our simple devout people. To insist in Prayer: for the place, they have their Churches gloriously adorned, whereas ours (especially in the Country) lie slovingly neglected. For the Gesture, they pray with their bare knees, on the bare pavement, whereas we will not vouchsafe to kneel, though a Cushion case us: For the Time: their Canonical hours, are seven times every Day, whereas we cannot draw our people to two hours in one day, once the whole week only to our public prayers. This understanding men do perceive to be indeed but the show of devotion: yet this very show is sufficient to allure them, whose understanding can pierce no farther than appearance. I add, that in Germany the Carthusian Monks at Machline spend seven hours every day in solemn prayers. And in Italy, at the sound of a Bell, at one instant, three times a day, (sun setting, sun rising, and at noon) Relation of the Religion in the West. sect. 4. all people, in every place, street, market, house, fields, etc. kneel down, and send up their united prayers unto heaven. Admirable devotion: if it were as it seemeth. I argue but four small frailties in the performance thereof: nothing but Ignorance, Superstition, Pride, and Hypocrisy. They pray in Latin: whereby he that occupyeth the room of the unlearned cannot say Amen: a custom condemned long since by S. Paul in the Corinthians, and yet some 1 Cor. 14 16. will have him at this day to approve it in the Romans. Next, they employ their devotion in Ave Maries, to the blessed Virgin: and prayers to a creature cannot be cleared from sacrilegious superstition. Thirdly, the Devotion of those Hypocrites is as the house of the Spider, they place affiance in their Orisons, and depend upon their prayers as meritorious. Finally, they draw near to God with their mouth, and with their lips they honour him, but they have removed their hearts fare from him, Isay 29. 13. Qui caret devotione non peccat, He that hath no devotion in his prayers, sinneth not, saith a learned Papist. This doubling in their devotion, jacob. de Gra. D●cis. A●r. part. 1. lib. 2. cap. 53. nu. 16. doth double our detestation of their dissembling Religion. Nevertheless, to the simple, and the credulous, it is persuasive, attractive, indeed the deceivableness of unrighteousness. The last device which they practise, to draw men to Popery, and to confirm men in Popery, is a show of Discipline. Discipline indeed discharged, is indeed necessary. As necessary to a man, as it is to an Army. It is to the body of the one, as it is to the Soldiers of the other, it keepeth it from rebellion. Of Discipline the Papists vaunt much, to the humble, simple, and sorrowful sinner. They tell them of their penance and poverty, of their sackcloth and ashes, and of their Lent and fasting. And that in our Religion there is nothing but looseness and liberty. I answer: for us, the defect of discipline is the fault of our persons, not of our Church. What person may not give as much to the poor, and take as much from his delights, as his conscience shall persuade him? Nay more: we know our Church doth enjoin, Fasting, Lent, Penance, and other points of Discipline. For them: I say, it is better not to use Discipline absolutely, which we do not: than to abuse it superstitiously, which they do. And again: there is no greater liberty in any Religion under heaven, than in the Romish. I appeal to their magnificent indulgences, and indulgent penances. But by this you may conceive what arguments and instruments they use to confirm and enlarge the Dominions of Antichrist. They will persuade you publicly, by their writings, and privately in your houses. They will blind you with the pretence of sincere devotion, and austere discipline. The Agents which use these, are infinite, industrious, and learned men: but such as the text speaketh of, who are set on work by Satan, to draw men to a false Religion. But the God of heaven make us all constant and conscionable in the practice and profession of the true Religion. SERMON XVIII. 2 THE●S. 2. 9, 10. After the working of Satan, in all power. Of Satan. Papists refuse all communion with Protestants. Why so many learned turn Papists. No reconciliation with Rome. I Have showed you the means instrumental, whereby the coming of Antichrist is confirmed: Miracles and Oracles. I proceed to the principal means: his person. Satan of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adversarius qui obsistit, an enemy who doth resist, saith Erasmus. Or Satanas, quasi Satanachas, that is, a Serpent, or an Impostor, as Aretius delivereth it out of justine Martyr: so both force and fraud shall concur in the confirming of Antichrist. As Christ doth work mightily in his Ministers, Coloss. 1. 29. so doth the Devil work mightily in his ministers: both in eyes, & per eos: in them, and by them: making them both to teach and believe his devilish errors. As 1 King. 22. 22. the Devil was a lying spirit in the mouth of Ahabs' Prophets, and the text saith, they did persuade and prevail. So, according to this text, the Devil shall stir up, and enable learned men, to confirm the coming of Antichrist: and they shall persuade and prevail. And that in an admirable manner, as it followeth in the next point: his potency. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in power: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all power: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when we cannot express the power of an Agent, we term it in Latin energeticum, and energetical in English; here translated the working of Satan. The meaning is, The Devil shall enable men to spread and persuade the doctrine of Antichrist in a mighty powerful manner, beyond admiration. To proceed: this mighty power we may perceive exercised on, and by the Papists, to support Antichrist. I insist in one instance. The Powerful agents of Antichrist have so powerfully prevailed with inferior Papists; that they refuse all community, with all Protestants, in all the exercises of Religion. Concerning Religion in general, and Prayer in particular: these aught to be the rules of true Christians. First, to separate in the exercises of the contrary Religion, only in those things wherein they descent. Secondly, to refuse to pray with the contrary, only if there be scandal. Thus may they refuse to communicate with us, and we with them, because of Transubstantiation, a point of difference and scandal to either part. But when there is no difference, nor scandal, there should be no refusal of communion. With the Papists it is fare otherwise: they with us abhor all community. They reject our Books before they read them: our Sermons before they hear them: our persons before they see them: and our positions before they know them. They will not do us that Christian right, which the Bereans did Saint Paul, Act. 17. 11. to examine our doctrine by the Scriptures: but they wrong us, as Demetrius did him, Act. 13. 32. making the multitude to cry out against us, and yet the most of them know no cause for it. For Prayers: Our Church's they enter not, though our Leiturgy hath nothing offensive to them. If by chance they hap into an house where the household settle to pray, out ruuneth the Romist from a Protestant, as Saint john did from Cerynthus: as Iren lib. 3. cap. 3. if our very prayers were abominable enough to make the house fall on them, or sink with them. At our meals, if we thank God, a Papist must not say Amen. At their own meals, they will rather eat their meat without God's blessing, than ask it in the presence of a Protestant: though for this later, some few in England have lately a little refined this fancy. I would demand but this: if an Arrian should say the Lords Prayer, would they refuse to say Amen? If they should eat with a multitude of Turks, and that they should thank the Creator for feeding them with his good creatures; would a good Christian refuse to join with them? If they were with Pagans in a ship (like jonah in the ship of Tarshish) would they not pray with them, to be delivered from the shipwreck? Nay, according to their own Legends of Bellarmine, Surius, and Francis, if horses, sheep, and oxen should worship God, would they not do what they exhort us to do, to adore God, even for the company of those bruit creatures? Yet either so miserable are we, or so uncharitable are they, that they will not vouchsafe that to us, which they deny not to Arrians, Turks, Pagans, and the beasts themselves. They will not join with us in the worship of our common God. The effect whereof is admirable for the strengthening of Popery two ways. First, they can never be informed by us: Secondly, they will ever be inflamed against us. By the first they remain in ignorance of our positions, and believe (as their Teachers slander us) that our Preachers are Cobblers, Tailors, Tradesmen, Stella in Luc. 9 16. Stella in Luc. 3. 11. Artisans and that our Preaching is magnifying Faith only, and then that men may live as they list. By the second they are made to hate us worse than the Turks: whereupon their Crusadoes are published as well against the Protestants, as against the Saracens. Now that ever Religion should ever work such an hatred in men, towards their Countrymen, Kinsmen, yea Friends and Parents, that they will not join with them in any thing concerning God's worship: though never so fare from offence or scandal: I take this to be a strange mystery of iniquity, persuaded in all power after the working of Satan. A feat, not of man, but of the Devil himself. Here I take just occasion to satisfy one scruple, which is perpetually objected. If the Pope be that grand Antichrist, and Popery so grossly erroneous: how then are so many learned men of the Romish Religion? the very phrase of my text is answer sufficient: The coming of Antichrist is after the working of Satan in all power: and therefore learned men may be entangled. Again, Matth. 24. 24. If it were possible, the very Elect should be deceived: therefore for the learned to be deceived, is no impossibility. Again, Rev. 17. ●, 2. Antichrist is termed a Whore which maketh men drunk. Now a graceless youngster, who is corporally enticed by uncleanness, and entangled by drunkenness, how will he defend himself, and despise the plain advice of his understanding friends, to enjoy his bewitching beauty. And hath not spiritual drunkenness and uncleanness equal power to beat down all persuasions? Samson, though he had many gainsaying struggle, yet could he not deny his Dalilah: So am I persuaded, that great learned men of the Romish Religion, have many checks of conscience, but the magnificence of that Synagogue doth extinguish them. I will enforce and enlarge this answer, in the words of Pope Pius the second, with a very little alteration: Sciunt Christiani, etc. The Protestants do know that Pius 2. Epist. ad Morbisan. their Religion is sincere, holy, and saving: nor can they be removed from it: quamvis aliqui, aut libidine ducti, aut avaritia tracti, aut voluptate illecti, aut metu mortis attoniti, aut cruciatu superati: although some, either alured by licentiousness, or entangled by covetousness, or astonished by the fear of death, or vanquished by tortures, are shaved, do abjure, and turn Papists: Quorum corda si possis inspicere: but if you could search the hearts of those Apostates, you should see that there is not one of them who doth forsake the Gospel upon advised motives, and serious deliberation. In a word, this may suffice: Antichrist is come after the working of Satan, in all power. And therefore many learned are of the Romish Religion. For suller satisfaction. Four causes I conceive, wherefore so many learned are of the Antichristian Roman Religion: their Study, Prejudice, Pride, and Gods just judgement to blind them. First, they study the Scriptures in general, & this prophecy in particular, depending upon their wit, learning, languages, and reading of the Fathers. These means external I acknowledge to be excellent, and pray that all our side may excel in them. But these, without the means internal, Humility and Invocation, are like the stasse of Elishah, without the presence of Elishah, they will give no true life to the understanding, for it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent, 1 Cor. 1. 19 And the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can they know them, because they are spiritually discerned, 1 Cor. 2. 14. A presuming upon their own learning, I conceive to be the first cause, that so many learned are ignorant in this point of Antichrist. Secondly, at the coming of Christ, who did, or could speak more of his coming than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Scribes and Pharises, the Learned? and yet who farther from the apprehension of the evident arguments of his coming, than those Lawyers, than those learned men? The reason! Prejudice. They had beforehand persuaded their expectation to attend a temporal Messiah, that when Christ came, the spiritual Messiah, all plain signs, which were apparent to Children, were riddles to those Rabbis. For prejudice had possessed them with a contrary expectation. So concerning the coming of Antichrist, the Rabbis of Rome, their learned men, prescribing to their expectation: that Antichrist must be a jew, an open Tyrant against the Church, and to tyrannize three years only. If you now tell them that Antichrist is a Christian, a famous Bishop in the Church, and that he hath tyrannised therein many hundreds of years; If now an Angel from heaven, should say, Oh come out of Babylon! yet would he seem, to their learned, as Lot did to his Sons in Law, Gen. 19 14. He would seem as one that mocketh. They mock at all arguments, proving the Pope to be Antichrist. So potent is prejudice to keep even learned men in ignorance. But herein I could wish that all Papists, and some Protestants also, would practise the advice of a Pope, Pius the second, Noli falsum dicere, nisi Pius 2. Epist. ad Mo●bisan. cognoveris esse: do not say that our reasons are false, before you know them to be so. Deride not our objections, before you can clear them by plain solutions. Thirdly, in the jewish Church there were many who did believe on Christ, john 12. 42, 43. but they did none confess him, lest they should be put out of the Synagogue, and they loved the praise of men more than the praise of God. They would not confess the truth which they did believe, their pride did withhold them. So in the Church of Rome, doubtless there are many who sear the Pope to be Antichrist, and know themselves to be erroneous: but the pride of themselves, and praise of others, withhold them to confess it. As S. john speaketh, 5. 44. They receive honour of one another, and therefore they receive not the truth, and reform not their error. In Italy; their Cardinals, Churchmen equal to Princes, they could not subsist, if the Pope or his pomp should fall: and therefore they must uphold him. In France; if the Clergy should turn, they should turn admirable immunities and dignities to undoubted poverty, peradventure necessity: and therefore they will never reform, but nourish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, implacable hatred against the Protestants. Some, even Protestants can tell, how an argument will sway with men, which is drawn ab utili, from praise, profit, and promotion. And therefore it is no paradox to conclude: Many learned Papists are obstinate in their errors. for pride doth detain them. Fourthly, the judgement of God is the cause that so many learned men are so ignorant, that they do not, or will not know Antichrist, though plainly discovered to the whole world. Thus Deut. 29. 4. the Israelites fell from God, though miracles were ever before their eyes: the reason is there rendered, The Lord gave them not eyes to see, nor an heart to conceive. Again, as it is in Isa. 44. 16, 17. that Idolaters should be so grossly graceless, as to take a block, to burn one piece and to adore another, is it not a wonder? but that we are there told by God himself, that God himself did shut their eyes, that they could not see, and their hearts that they could not understand. At the coming of Christ, his own City jerusalem did reject their Messiah, they bragged of. Doth not Christ give the cause? it was hid from their eyes, Luk. 19 42: In like manner, at the coming of Antichrist, the most glorious part of the Church of Christ doth serve the enemy of Christ: the reason whereof is evident out of the verse following this Text: God doth send them strong delusions. Thus their Study, Pride, Prejudice, and the just judgement of God, I conceive to be the sour great causes that so many great learned men are the slaves of that great Antichrist: These are the means that according to the working of Satan in all power, he so admirably prevaileth upon them. But that he may never in like manner prevail upon any of us; the Lord of heaven prevent, for jesus Christ his sake. There remaineth the principal: the person supporting Antichrist. The mystery of Iniquity is upheld by the working of Satan. 1 Tim. 4. 1. the working of Satan is called the doctrine of devils: and that doctrine of Devils is there named vers. 5. to be forbidding of meats and marriage. But the Church of Rome doth forbid meats and marriage: Therefore the Church of Rome doth teach the doctrine of devils: Therefore the Church of Rome is supported by the working of Satan: Therefore the Church of Rome is the Church of Antichrist. I will exercise them a little to untwine these plain connexion's. Here appeareth the errors, to say no more of our Reconcilers: of those who undertake to reconcile the Protestants to the Papists. That work is a Chimaera in their intention, and will be abortive in the execution. When there can be no atonement betwixt God and Satan: Christ and Belial: the Christians and Antichristians. In a word, when truth may be reconciled unto falsehood, which is supported by all power, after the working of Satan: then will I imagine that there may be achieved a reconciliation betwixt the Church of Rome, and the Church Reform. Till then, I must suspect all pretence of reconciliation, to be an error in them, if not a trap for us. Psal. 120. 6. The best that I ever heard, or read any speaking Relat. of the Religion in the West. sect. 48. to this point, is that learned Gentleman, who proposeth his project of Union, by the distribution of Unity: Whether poor Christendom may hope for Unity of Verity, or Unity of Charity, or Unity of Persuasion, or Unity of Authority, or Unity of Necessity. Yet nunquam magis dubit at am de finibus, quàm quum legebam Ciceronem de sinibus: his discourse hath confirmed me more, that Reconciliation is impossible. For he himself confesseth, that it is a thing to be wished, not to be effected. To which I add that sentence of our divine Seneca: Sooner may God create a new Rome, than reform Dr. Hall: No Peace with Rome. sect. 22. the old. Grant that, which all the world is never able to prove: Suppose the Pope be not Antichrist: Notwithstanding, we must suppose reconciliation unto Popery to be impossible. First, these Reconcilers have been always fruitless in their endeavours, and sometime fatal unto Christendom. As the learned insist in the Trent. Hist. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Zeno, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Heraclius, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Constance, and the Interim of Charles the fift: all which did not reunite, but rend the division wider. And what effect produced the laborious treatise of that learned Papist, set on work by two several Emperors, Ferdinand, and Maximilian, to compose the Quarrels of the Church? Only of Cassander, he became Cassandra: although he spoke as a Prophet, yet no body would believe him. Hereupon politic Pope Paul the third did laugh at Charles the fift, who attempted a reconciliation betwixt the Papists and the Protestants, anno 1548. and it standeth with great reason. For the most cautelous phrases of the most c●ri● us Reconcilers, when they come to the scanning, will be ambiguous. Superficially considered, they may receive good sense: but seriously sifted, they contain the old errors. And the effect was, as the Pope presaged: the Emperor indevoring to reconcile two contrary opinions, he made them both agree to impugn his: and each more obstinately to defend his own. Then consider the parties: and Reconciliation will appear on our side to be improbable: on their side impossible. God knoweth, some of our side are intractable and obstinate enough. For mine own part: I profess, I love peace, next to truth: and for the enjoying thereof, I would submit myself to any thing that doth not evidently infringe a good conscience. I could be contented: First, that the Pope should enjoy those Temporal dominions which the skill of his Ancestors hath left unto him. Secondly, (with our King, with God) I would be content to acknowledge him, the Patriarch, of the West, and Prime Bishop of the World: so that he keep him within the compass of his own Diocese. Thirdly, that in deep disputes, of Election, Freewill, Real (not Carnal) Presence, and such like: Vnusquisquis abundet sensu suo, that every man might enjoy, the freedom of his own judgement, without any bitter invections, or uncharitable censuring. Fourthly, I could permit them, their Discipline, even Penance and Confession, provided that they impose it not upon others. Finally, I could yield (for Peace) to any thing which can admit any Conscionable or Charitable interpretation. For (I thank God) I have learned to hate Opinions, not because they are Popish, but because they are Erroneous. This profess I for myself: I dare not promise so much for all. We know there are some, who only for the Cap, & the Knee: though we come with the Cap, & with the Knee: yet will they never be entreated to be Reconciled to●●●s. What hope then can there be, to draw them to a Reconciliation in those great points, which indeed are a great deal more difficult. Thus Reconciliation on our side is improbable: but on their side, plainly impossible. The most moderate, learned, and most sanctified of the Protestants, speak and seek to the Papists, in the words of St. Paul: If it be possible we will have Peace, Rom. 12. 18. But long and lamentable experience returneth the attaining of such Peace to be impossible in the phrase of Zacharie 7. 1, and 12. They refused to hearken, and pulled away the shoulder, and stopped their ears: yea they have made their hearts as hard as an Adamant. Which impossibility of Peace, or of any Peaceable Reconciliation, we may conceive, it we consider their Positions, Dispositions, and the Composition, or the very Being of the Papacy. Their Positions, or Paradoxes are intolerable: and such as contradict, if not Ruin the Foundations of Christianity. The Lord's Prayer, is as good as, annihilated to the Common People, because (praying in Latin) they cannot say Amen, to that they understand not. In the Creed, the tenth Article is plainly gainsaid, by that arrogant opinion of merits. In the Decalogue, the second Commandment is grossly transgressed by the worshipping of Images. And in the Sacrament, the Adoring the Bread, and the withholding of the Cup: the one against the apparent Truth, and the other against the Confessed institution of Christ. In all these there can be no amity with Rome, without enmity with God. Though Israel play the Harlot, yet let not judah offend, Hosea 4. 15. Add to this the interdiction of the Scripture, against the express precept of Christ, john 5. 39 and the Pope's Power to Depose Hook●r in Hab. 14. Sect. 27. Princes (accounting himself, Lord Paramont over Kings, and Kings his Servant's Paravaile) the very Character of Antichrist, 2 Thes. 2. 4. As also his Divorces in marriages, and Dispensations in Oaths. Moreover, all their errors are imposed as Crakenth. De▪ ●●●s Eccles Aug. cap. 83. matters of faith: and no faith is to be kept with Heretics, this is a decree of Pope Vrbanus the sixth, which you may read in Dr. Crakenthorp against Spalleto. For us, to yield to these is no less than the loss of our (life peradventure) salvation. For them to reform, it is no more than to persuade the Pope to yield up his keys and Crown: which I think those Reconcilers have no great hope to perform. Howsoever, we may say in the words and judgement of judicious Hooker, Let them hate Hooker in Hab. 1. 4. sect. 27. and forsake all their Idolatry, and abjure all their errors and heresies, and we will meet them Tolet. In●●r. lib 1. cap. 9 with Olive branches: But if they will not: we have the warrant of their own Cardinal, and Casuists, to avoid Heretics and Heresy. And we are confident for ourselves, that we may shape the same answer to these reconcilers, which jehu did to joram, 2 Kings 9 22. What Peace so long as the whoredoms of your mother jezabel are so many? Next, if their positions might be reconciled, yet their dispositions are irreconciliable. For in Relation of the Religion in the West 48. all their Conferences, ere they have departed they have plainly discovered, that they came not with any such intent, as to yield any thing for Peace, much less for Truth's sake: but only to assay, either by manifold persuasions to entreat or reduce, or otherwise to entrap or disgrace the Adversaries. Moreover, the Popes themselves are Patrons and patterns of this inflexible Whit●ker in Bell ●ont. 4. Q●●st. 5. perverseness. Hereupon when as Pope Adrian at the Norimberg Diet, promised a Reformation, but Pedetentim, deliberately, foot by foot. Luther did interpret that Pedetentim, that the Pope meant to have in●er pedes singulos, centum annos, that is, an hundred years betwixt every foot, before he would set hand to Reformation. And the same Luther had the like jest against Paul the third, that his summoning of the Trent Council, was much like unto them Dr. Hall, No Peace with Rome, sect. 22. that mock an hungry dog with a crust, and a knife; who in stead of giving him the bread, let him feel the haft. But that was no jest which was related by Hugh the Cardinal to the Citizens Matth. Paris. in Henr. 3. of Lions, in the name of his Lord the Pope, taking leave of them, 1250; Since our coming to your City, we have done you one benefit: when we came first, we found here three or four stews: but going away we leave but one, and that reacheth from the Eastern to the Western gate thereof. And the only piece of ground which all those Popes sought and fought to make good against the forces of Christendom at Trent, was that that Council should not touch upon the point of Reformation, the elder sister to Reconciliation. And this their unreasonable obstinateness standeth with some reason: for Reconciliation presupposeth some errors on either side, which must be reform, and some extremities which must be remitted. But they will acknowledge none. Ecclesia non potest errare: that the Roman Church hath no Error: this is the Basis of the Romish Religion: if they will say, that the Pope notwithstanding will grant to us a connivance, that we may practise our Religion, without hindrance; this were permission, indulgence, and no reconciliation. And I think the Protestants will hardly admit of a dispensation, in stead of a Reconciliation. Neither are the Popes and Papists overfree even in this. For at the Council of Trent, the King of Bohemia, the Dukes of Saxony, and Bavaria, the Landgrave of Hassia, and divers of their own learned Bishops, could not entreat a permission, but in two points, Marriage to the Clergy, and the Cup to the Laity. Therefore their resolute disposition is a gulf betwixt them and us: No hope of Reconciliation. That you may not suspect me to misreport their resolution, hear the Papists speak in their own language. Non de uno, aut altero Bell. Epist. Dedi●at. capite, Bellarmine saith, we contend not about one or two points, sed de tota propemodum religionis Bell. de R. Pont. Praefat. summa dimicavi: but our contention is concerning almost the whole Sum of Religion. The same Author in his Preface to his Treatise of the Pope, propoundeth a question, De quare agitur? Whereof are we now to dispute? de summa Rei Christianae, of whole Christianity. Dut. C●nsid. Consid. 1. cap. 1. There can be no union made, no Communion had: no Peace to be offered nor treated of. For they are no brethren and can be no brethren? Quid vobis paci, 2 King. 9 18. This was peremptorily uttered to King james, by the Pen of a Papist. Nay George Dowly is yet more peremptory: G. Dowly Jnstr. cap. 3. although the Pope would, yet can he not dispense in this point. Finally, Father Parsons closeth up all with a Parson's ●f Mitigation cap. 2. nu. 5. Monarchom. part. 2. tit. 3. clear conclusion, for both parties: we agree with the Protestants in this, that there can be no agreement betwixt us and them in Religion. Where was then the honesty of that Papist, who penning the Monarchomachia, hath published to the world, that it is a surmise raised by Boutefeus to nourish division: that the Catholics are unsociable, or hold the Protestants as Heretics and Excommunicate. The premises may return this shameful imputation, that the Antipathy is theirs: and that Bellarmine, Parsons, Dowley, and the rest of the Romish Rabble, are those Boutefeus, and nourishers of Division. 1. Bou●her in Approbat. calce libri. Nay his own friend, in his own book, doth tell him in Latin, that he doth grossly lie in English. I do, saith he, approve this book because it doth discover, quam perniciosa fuerit Anglicana professio Haeresis, that is, how pernicious an Heresy is the English Religion. By these, even by this assertion, ye see how the Romists are resolved for Reconciliation. Lastly, the Composition, Being and Entity of the Popedom, is their unlawful gain. The rents of their Church have four fountains. One is temporal, the revenue of the Ecclesiastical estate. The other spiritual, Indulgences, Dispensations, and Collations of Benefices. Now a true Reconciliation doth imply a reformation of two, if not of three of these: that is, a nullity of the Papacy. For without these Elements of the Papal dignity, such a thing as a Pope, or a Cardinal cannot subsist in rerum natura. Sensible of this truth, ● as Pope Adrian 6, when he complained Trent. Hist. lib. 1. to his familiar friends, that he himself desired, and endeavoured a reformation in the Court of Rome, but he himself was not able to perform it. Whence that word also Morn. Mist. Progres. 62. galled the Fathers of the Council of Constance, which escaped from Sigismond the Emperor: who, to some that said Reformation should be begun à minoritis, with (the Friars) the meaner sort, answered, yea rather à majoritis with the greatest, meaning the Pope and Cardinals; which Reformation, moderate Cassander modestly imploring, was coursed for his labour, by a laborious treatise composed by joh. a Lovanio, who is also seconded by Bellarmine in his book de Laicis, cap. 19 Like the shadow in the Dial of Ahaz, it will be a miracle, if the Pope and Papists, ever go back from any of their profitable and pompous corruptions. Consider we then, the grossness of their Errors, the obstinateness of their resolutions, and the nearness of their usurped gain: and we cannot but conclude, that if these Reconcilers were the wisest under heaven, although they should live to the world's end, yet would they be brought to their wit's end, before they could come to their works end, to compass a Reconciliation, betwixt the Church of Rome, and the Church Reform. I will seal up all with the judgement of The form of Prayer at the Fast, 1628. our Church of England. The Church of Rome are Idolworshippers, vilifiers of Gods sacred Oracles, Innovators and forgers of new Faiths, Corrupters of God's sacraments, Polluters of his holy worship, abandoners of the Catholic Church, and Antichristian Tyrant's! perfebrim. who can dream of a Reconciliation? We see then, this pretended Reconciliation, is a mere notion of the Brain, the achieving whereof is impossible. What is now our duty? 1, we must preach painfully and conscionably, that the breath of the Lords mouth may by little and little consume the man of sin: that some Papists may be reconciled, though the Reconciliation of Popery be plainly impossible. 2, We and ye also, must pray to God, for all Christians: but especially for our gracious King, that he may persevere in that Hereditary resolution of his religious Father, who in his answer to the petition of the Parliament touching Recusants, April 23. 1624., professed his Bishop of Meth to a lesuite Epist. Dedic. most sincere integrity in these words; My Lords, if I knew any way better way than other to hinder the growth of Popery, I would take it: and he cannot be an honest man, who knowing as I do, and being persuaded as I am, would do otherwise. Next we must pray for our seduced Countrymen, that it may please God, to open their eyes, that at length they may see the strange Tyranny, which as yet they feel not. 3, We must all add our Piety, that we do not contradict the Papists of perverseness, because Papistical, but because Heretical. And withal 4, we must embrace a Christian prudence and policy: to descry and decline one strange engine, to move the Mystery of iniquity: which is pretended Reconciliation. Vlphila a Theodoret. 4, 37. Bishop of the Goths, did sometime ensnare the credulous and ignorant people: assuring them, that the differences betwixt the Catholics, and the Arrians did consist rather in the form of words, than in the substance of matter. I doubt not but we have English jesuites, who can equal that Gothian Bishop, in blanching Papism, as he did Arianisme, and to ensnare credulous ignorants, with a pretended Reconciliation. Understanding professors I fearenot: if these Reconcilers come to them, as the Adversaries of judah, and Benjamin came to Zerubbabel Ezra 4. 2. saying, Let us build with you, for we seek your God as ye do: They will answer them, as Zerubbabel did those adversaries, Ezra 4. 3. You have nothing to do with us, to build an house unto our God, but we ourselves together will build unto our God of Israel. And we may justly suspect these Reconcilers, to be the Agents of Antichrist. They would reconcile publicly, as their phrase is, that their Priests reconcile privately: that is, they would draw men to be Papists, not the Papists too Reform any point of their errors. I fear they would reconcile us and the Papists, as Parsons did reconcile the English Scholars and the jesuits at Rome: under the pretence of Reconciliation to tie us, and to leave them at liberty. And as the Popes own phrase is, that these Reconciliatory Doctrines Paul 3▪ Trent. Hist. lib. 3. are not to unite both parties, but to curb the Protestants. This is a potent subtlety, after the working of Satan, and it concerneth us to consider it. To conclude, since Reconciliation is impossible: and we can have in hope no Peace from Rome. Since we cannot have That peace, let us seek another peace. Let us labour to have peace with our God, to have peace with our Church, to have peace with our neighbours, and to have peace with our selves in our own souls and Consciences. This were a blessed Reconciliation. Blessed are such Peacemakers. Now the God of Peace grant, that this blessed Peace may dwell in all this Kingdom, in all this City, in all this Congregation; Even in all our Houses, Souls, and Friends: From this time forth, for Evermore, Amen. I will make the End of the ninth Chapter of Matthew, to be the End of this Sermon, and the end of this Term: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We Ministers are Labourers, Harvest-men, Husbandmen. I remember once when I stood hearing where you do: the learned Lecturer, who stood speaking where I do: used this comparison. That like the poor Country Husbandman, now he had sown his Corn, he must home, and labour for more. I hope I may use the samephrase, for I am sure I have the same cause, and more also. We are both Husbandmen: but in a different degree. He was a Seedsman: and I a Thrasher. The Seedsman when by filling the furrows, he hath emptied his seed-code: instantly he goeth to the Tilths end, and finds whole sacks of cleansed Corn, which he had prepared beforehand to furnish his Task. But the Thrasher must back to his Barn, and with many a tugging stroke, labour out a supply to his want. He was that Seedsman, God be blessed, he had brave store, prepared before hand. But I am that Thrasher as the Kentish phrase is, a Tasker. I must to my Task, to my Faile, and take some pains for my seedcorne. But if his humble ability will stoop so low, as to take up that lowly comparison, and call himself a Thrasher: then are we both Thrashers also, but still in a different degree. I have heard that in Africa, they thrash with great facility, beating out their Corn, only with the tread of a foot. But we know that in England (the Husk being more tough) they force it out with the Flail, and with great pain and violence. He was that African Thrasher, he laboured for his corn, but with admirable facility. But I am an English man, and must thrash it out, with sweat and pains, and notable difficulty. I being then a Labourer, like an Husbandman, like a Thrasher, as—— more than he was: I will be bold to speak as he did. Now I have spent my store, I am going to labour to provide more seed, to shed into the fallow grounds of your hearts. Now he that ministereth seed to the Sour: both minister bread, for your food: and multiply your seed sown: and increase the fruits of your righteousness, Amen. SERMON XIX. 2 THESS. 2. 9, 10. The Doctrine of Devils. The Doctrine of Devils. The Church of Rome teacheth the Doctrine of Devils. Popish forbidding Marriage. Popish forbidding meats. IN judges 14. 8. we read, Samson going from his father's house, he slew a Lyon. But, post aliquot dies, the text saith, that after a few days, he returning and turning aside, to take a second view of his work, he found favum mellis, some honey in the carcase of the Lyon. Whereof he took and said himself, his Father, and his Family. So, when I last left this place, ye thought, and indeed I thought that I had absolved this Text, having spoken something of all the parts thereof. But being to return (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I have taken a second serious review thereof, and therein have I sound favum mellis, some honey, some farther observations not altogether distasteful to an in different attention. Of this I have taken to feed myself, and you my Fathers and Brethren, and the family of the saithful, even this whole congregation. And I pray, and hope this Sermon to be not only like Sampsons' Honey, found at a second review: but moreover like jonathans' Honey, 1 Sam. 14. 29. Your eyes may be inlight ened, if you will taste but a little of this Honey. Now, to quick on your attention, I have but one motive. I shall set before your eyes the truth of the Lord! Lord open all our eyes, to see this truth for evermore. Ye remember the Sum of this Text: It is the fourth of the five points concerning Antichrist: Antichrist confirmed. Confirmed by two means: the means Principal, whose coming is after the working of Satan: The means Instrumental, with all power and signs and lying wonders, and with all deceivableness of unrighteousness. The instrumental means are of two sorts, Miracles, signs and lying wonders: and Oracles, in all power— and deceivableness of unrighteousness. The principal means containeth two things, his Person, Satan: and his Potency, after the working of Satan, in all power. The Principal means, is the point on which I have fastened my Principal Review: from whence I have framed this Syllogism. Those who teach the Doctrine of Devils, mentioned, 1 Tim. 4. 1. it is probable that they confirm Antichrist, after the powerful working of Satan, as it is in this 2 Thes. 2. 9 But the Church of Rome doth teach the doctrine of Devils mentioned, 1 Tim. 4. 1. Therefore, it is probable that the Church of Rome doth confirm Antichrist, after the powerful working of Satan, as it is in this, 2 Thes. 2. 9 The Major or first proposition is avouched by the exact harmony betwixt the phrases in these two Scriptures, here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the working of Satan: there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Doctrine of Devils. Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. strong delusion: there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seducing or deluding spirits, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voces convertibiles, phrases of the same signification, concurring prophecy in this sense, That Satan, and his spirits shall set men on work, powerfully to persuade Antichristian errors, here called the deceit of Satan, or the doctrine of Devils. But that the Church of Rome doth so, this is the Minor, which I must make good by my Sermon, and discourse following; Thus I discourse: Those who forbidden meats and marriage, do teach the doctrine of devils: this is the Apostles Proposition, 1 Tim. 4. 1, 2. But the Church of Rome doth forbid meats and marriage: this is the Protestants Assumption. Ergo, (I would wish the Papists to deny the Conclusion) Therefore the Church of Rome doth teach the doctrine of Devils. Before I proceed I must clear the way of two rubs. One whereof is cast in by the hand of Curiosity, and Popery doth oppose the other impediment. Those cavil against the Proposition, these at the Exposition: the one except against our Preachers, the other against our Apostle, both against God. But with God's grace, I will vindicate both the truth, and our selves against both of them. Forbidding Meats, and marriage.] The quirks of some curious brains, quarrel at this Severity. Are these slight inhibitions (say they) so heinous crimes, as to merit such a doom: that the Doctrine should be damned for Diabolical and Antichristian? and the Doctors for Hypocrites, Apostates, and seared Consciences, set on work, by the powerful working of Satan? Only for forbidding meats and Marriage. I answer, this is a sin unchristian and Antichristian, in an high nature: being indeed a threefold Luciferian usurpation: both upon the Creator, and also upon the Creature, 2 ways: upon the Creatures used, & the Creatures using. 1, All Creatures are pronounced Good, from the Creation of God, 1 Tim. 4. 4. and the work of Marriage good, from the Institution of God, Heb. 13. 4. Therefore to restrain, what God doth permit, is from Satan, the doctrine of Devils. Next, the Creatures using meat and marriage, are men: on whom, these usurp, interdicting them by a Law, from things that are lawful. So, dominiering over their Consciences, according to one exposition, and a true exposition: this is to sit in the Temple of God, as God; the pitch of the pride of Antichrist. Thirdly, they urge this as the worship of God, an audacious intrusion upon God himself, who abominateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all willworship and inventions of men, Colos. 2. 13. And these are causes sufficient to give a name answerable to the crime: that these impious inhibitions are doctrina Daemoniorum, the doctrine of Devils, and the very badge of Antichrist. The Papists do approve the position, that to forbid meats and marriage is the doctrine of Devils: but they decline the accusing of themselves, by the appeaching of others. This prophecy say they, was of old time accomplished in the old heretics, in the Encratitae, Tatiani, Manichies, and others of like sort. Therefore the Church of Rome is guiltless of this imputation. I answer to these also. josephus josephus' lib. 2. cap. 3. reporteth that certain Ruffians, who had committed a murder: but in show they seemed the most diligent to search out the murderers that thereby they themselves might escape unsuspected. So the Romanists have raised a Cry against the Encratitae, Tatiani, Manichies, and other old heretics, for teaching the doctrine of Devils: that they themselves might go unsuspected of that Doctrine. But the truth is, they fall under the same accusation. I entreat therefore any understanding Papist to look both forward and backward: and so shall they easily see the unsoundness of their answer. First, for the Heretics which have been before them; they may use the same answer: If the Papists may say, the Prophecy of the doctrine of Devils is accomplished, in the manichees: and therefore Saint Paul doth not prophecy of them. The manichees may likewise say, this Prophecy is accomplished in the Tatiani, and therefore Saint Paul doth not prophecy of them: and the Tatiani may also say, it was accomplished in the Encratitae, and therefore Saint Paul doth not speak of them. The same answer which is proposed for the Papists, doth justify the manichees and the Tatiani. And therefore it is probable, that it is a just answer, for neither of them. Again, for their own pretended Antichrist, which they themselves feign, shall come in the Evening of the world, and muffled with the veil of Chastity. Simulavit se non esse in concupiscent ijs foeminarum, he shall feign that he doth not regard the desire of women, saith Sanders. Sanderus De mon. 10. Simulabit castitatem, he shall saigne chastity, saith Pererius: and they quote for the Pererius in Dan. lib. 14. confirmation thereof, Dan. 11. 37. and Saint Jerome on Dan. 11. 37. Now, their own answer putteth an un-answerable argument into his mouth. If they shall say, that they do fear him to be Antichrist, because of this one note amongst many: Simulabit se non esse n concupiscent ijs foeminarum, because he doth feign himself to have no regard of women, as Daniel did foretell: or quia docet doctrinam Daemoniorum, because he shall teach the Doctrine of Devils, forbidding Meats, and Marriage, according to the prophecy of Saint Paul. May he not cry out, that they do him notable injury, to Brand him with the Doctrine of Devils, (although he do forbid Meats and Marriage) because the prophecy is already fulfilled, in the Encratitae, Tatiam, and the manichees? To this we may add: the manichees did impose this double Abstinence, both from Meats and Marriage, in the same manner, that the Papists do at this day. Augustine maketh August. de Morib. Manich l b. 2 c. 14. mention of the Fast of the manichees in his second book which he composed concerning the manners of the manichees. A Manichie saith he) Nil gustans Carnium, nil Vini, will touch no Flesh, and taste no Wine (wherein the Papist fall short of their Fast) exquisitas, & peregrinas fruges, multis firculis variatas, & largo pepere aspersas, l. benter assumit: but he will have Variety of Dainty Dishes spiced, and of the farthest fetched finest fruit: Bibit aut mulsum, aut Caraenum passum, & nonnullorum pomorum expressos succos; Vini specie satis imitantes, & sua vitate vincentes: & bibit, non quantum sitit, sed quantum libet: and they drink their skins full, of (a kind of) Cider, Peary, and Methegline, no way inferior to Wine. For the second sort of Abstinence: the same Author saith, in the same book, Hic non dubito vos esse clamaturos Aug. de Morib. Manic. l. ●. c. 18. inudiamque facturos: here I make no question saith he, but you will exclaim; Castitatem perfectam vos vehementer commendare, non tamen nuptias prohibere: that you do indeed extraordinarily commend Chastity, but that notwithstanding you do not forbid Marriage, because your professors, of whom there are two sorts (not unlike the Eccleisastics, and Seculars) ducere ac nubere uxores non prohibentur: their common professors (whom they call Auditors) are permitted to marry. If we knew not the Title of this Treatise, we should take this to be the Apology of the Papists, and not of the manichees. Tam bene conveniunt: the same hand must clear the Leopard, which doth blanche the Aethiopian. And the same pen must plead for the manichees, which doth persuade that the Papists do not teach Doctrinam Daemoniorum, the Doctrine of Devils. The truth is absolutely declared by Calvine on this place. Paulus non de Persona hic agit, de Re-ipsà: that is, this prophecy of Saint Paul, doth not speak of the Person, but of the Action. So, that if there were an hundred several Sects, yet they all concur in this one Point, to Teach the Doctrine of Devils: if they all forbidden Meats, and Marriage. I say, he doth prophecy of all such generally: but of the Papists principally. And this appeareth unto me from these four reasons. First from the adversative particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now the Spirit speaketh, etc. alluding to the precedent chapter, 1 Tim. 3. 2 & 12. Bishops and Deacons have Wives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 4. 1 & 2. But there will come those who shall forbid Bishops and Deacons, yea all the Clergy to marry. Me thinks he doth as it were point at the Church of Rome. Secondly, the phrase of Time doth exactly fit our Time, and free the old time, from accomplishing this prophecy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the later Times: but the old Heretics, the Encratitae, Tatiani, and the manichees were, in the Former Times: their feigned Antichrist (as they say) must be in the Latest Times: only the Papists are in the Latter Times. Therefore only the Papist have fulfilled this prophecy. Thirdly, the word of propriety in the second verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall enjoin this inhibition in Hypocrisy, seemeth to be a badge of distinction to the Pope only. The old heresy was, that Rhemists in 1 Tim. 4. 1. Meats were unclean, and that the very Act of Marriage was of Satan, say the Rhemists. These spoke not Lies in Hypocrisy, but in open blasphemy. But under the pretence of Holiness, Religion, Chastity, and Purity, to forbid Meats, and Marriage: these are they of whom the Spirit speaketh expressly, that they teach the Doctrine of Devils. And this is proper to the Papists only. Finally, the word of Authority Verse 3. Prohibentes, forbidding, doth constitute the fourth difference, unto the Doctors of Rome, that They teach the Doctrine of Devils. Zanch. de Spons. cap. 1. For he doth not say simply Docentes, those that Teach, but Prohibentes, they which forbidden Meats and Marriage, that is, by way of Authority. Saint Paul therefore, doth not only, nor principally speak of the Old Heretics, who did condemn and preach against Meats and Marriage, but they had no authority to forbid. Never any but the Church of Rome, made a Law, never any made such a Law, against Meat and Marriage. Therefore, never any but the Church of Rome, hath accomplished this Prophecy. On these plain evidiences, I will be bold to speak plain English: a Spade, is a Spade: & the Latin Church imposing a Law forbidding Meats and Marriage, doth Teach the Doctrine of Devils. And those Doctors who do maintain it, do it through the working of Satan, in all power of deceivableness of Unrighteousness. This objection is best Abbot. de Ant. cap. 12. enforced against the Papists by our worthy Bishop of Sarisbury. Wherein I desiring to give to the Papists, what I desire to receive from the Papists, to hear both sides, before either be censured, I sought satisfaction from their learned writers, but especially from Eudaemon, who undertook to confute our Bishop in three books. In all which (as I remember from my first reading, or finde by my second review of them,) he wisely silenced this point, and spoke not one word thereof. It may be, he did presage that treatise ominous, that his name should have been translated from Eudaemon to Cacodaemon, if he had Defended this Doctrine of Devils. Since therefore this argument was declined by this papist, and satisfied by no papist: it made me confident to conclude, that Many Heretics have taught the doctrine of Devils, but the Church of Rome surmounteth them all. Thus I have delivered this History, how this Doctrine of Devils is practised in the Church of Rome. Now I must show you the Mystery, how the two branches thereof, forbidding Meats and Marriage, are the Sinews of Antichrist, and the main Engine of the Mystery of Iniquity. Concerning which let us consider two things: the means by which, and the motive for which, they so eagerly pursue this double inhibition, here termed the Doctrine of Devils. First for marrying: the means to countenance the forbidding thereof, is that which in my Text is termed the deceivableness of unrighteousness, that is, a wonderful seeming godliness. Thus Bellarmine Bellarm de Monarch▪ cap. 34. Mason. de Min●st●. 2. 8. Suarez Apolog 5. cap. 18. nu. 22. doth so fare extol Virginity, that he styleth the Marraige of Clerks, Sacrilege: whom our Champnie also followeth in the like phrase, Sacrilegium, Minister's Marriage is Sacrilegious saith he, & Suarez calleth Continentiam statum perfectiorem, a more Perfect Estate of life than Marriage. Hence in the time, and by the doctrine of Hildebrand, the Annals of Aventine witness, that the people in some places trod under foot the Hosts, which were consecrated by married Priests. And they daily upbraid us with the Angelical continence of their Clergy, as if our Ministers were incontinent, and Carnal, because they marry, I say, Roma amor est— Nolo dicere plura, scio: I say no more. But this intrusion of forced Continence, hath insinuated itself into the Church, in as Mystical a manner, as any point of Popery, that one of the Primacy only excepted. Our learned Bishop of Sarisbury, relateth Abbot. de Antich. cap. 1. the Original thereof. In the very age of the Apostles, a certain Asian Minister, set forth a book, the title hereof was, Periodus Pauli & Teclae, The progress of Saint Paul and Teclae: In which he saigned, that a noble Gentlewomen called Tecla, was so affected with a Sermon, preached by Saint Paul at Iconium, concerning Virginity: that she renounced Marriage, being Contracted, and Vowed to remain a Virgin. For which she was apprehended, and condemned to Die: but neither had the Fire power to burn her, nor the wild beasts to tear her: and thereupon she became Saint Paul's Companion in his Pilgrimage. But the Author being afterward convented before, and convicted by Saint john, confessed that he had forged this story, out of his affection to Saint Paul: For which he was turned out of the Ministry, and his book condemned. Notwithstanding, this Legend was afterward revived again, by some of the Ancient Fathers: which opened a fair entrance, to this soul Tyrannical intrusion. Notwithstanding, this was yet but the Praising of Single Life: after that it was Persuaded, by Siricius Bishop of Rome, about the year 300. after him about the year ●60. it was urged (and the Marriage of Priests pronounced M●●●. Mist. Opp●s. 37. to be Heresy) by Pope john 13, who was so much swayed by that famous Strumpet Theodora. But it was finally imposed by Hildebrand, or Pope Gregory 7. anno 1074. Now this Gregory 7. was the worst of all the Popes: and it may be this was the worst of all his actions: although his actions in this nature, were Morn Mist. Oppos. 39 innumerable, and incomparable. To instance in that superlative wretchedness: at the same time he exiled married Ministers from their Ministry, & admitted Fornicators, Adulterous, & Incestuous Priests to serve at the Altar. Single life, I acknowledge it Excellent: most excellent in the Clergy, if they all had that Gift of Continence, which God hath given to Some, and but to Some. Such I suppose might give more time to their Studies, more relief to their poor▪ Neighbours, and more Devotion to their God. Although (God be blessed) our Married Clergy, cannot be much touched, for their defect in any of these particulars. But considering that Ministers are Men: to enforce them by a Law unto Single life: is little less than frenzy in the Inferiors, and Tyranny in the Superiors. There is a Disease justin. Hist. l. 36. (which Galene never dreamt of) mentioned by Saint Paul 1 Corinth. 7, 9, and experienced by Saint Hierome in his Epistle to Eustochium, It is better to marry, then to burn, said Saint Paul: and Saint Hierome saith, that he knew some, who could not drive out the Devil by Hieron. ad Eust. fasting and prayer: Pallebant ora jejuniis, & mens desiderijs aestuabant in frigido corpore: Their countenances were won with Fasting, and yet their thoughts burn through Concupiscence in a cold body. The Disease than is Burning, and the medicine marrying. Now for one infected with that Disease, to vow not to marry, is as if a sick man should swear to take no Physic, which it may be in some would be censured for Phrenensie, at the least for folly. Next, the Lording Superiors, who shall enforce this restraint by Law: do put a sunder those whom God hath joined together, Matth. 19 6. which is the act of Antichrist, through the working of Satan, here called Doctrina Daemoniorum, the doctrine of the Devils. The means are thus Mystical, the motives no less marvellous: powerfully persuasive unto single life. There are two Pillars of the Papasie, both built on this one ground: the greatness and richness thereof, are the issue of this inhibition, of their Clergy to marry. It was Timon's apophthegm: duo esse malorum elementa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the concupiscence of Greatness, and Richness, were the two Elements, causes, or principles of wickedness. I am sure that Forbidding of Priest's marriage is the element and aliment of these: and these of the Papacy. 1. Hundreds and thousands: yea hundred thousands of people throughout Christendom, are incorporated into the Pope, their Father, because the Pope forbiddeth them to have Wives and Children. Children are Pignora, Pledges: both Domestical, of love, betwixt the Husband and the Wife: and also Political of Loyalty from the Subject, to their Sovereign. This bond, inhibition of marriage hath Canceled. And therefore so many, so many thousands, in every Kingdom, acknowledge themselves obliged to none, but to the Pope. And which is yet more marvellous, miraculous: whereas, all other Parents multiply by marriage: their Art (as it were in despite of Nature) hath begotten many Children, to the Father of Rome, by inhibition of marriage. And the Effect thereof: want of Legitimate Children, maketh them the more firm to the Pope, and the more fierce against his enemies. As Hellanicus attempted that famous conspiracy, against Aristotimus, justin. hist. l. 26. Prince of Epyrus, Quia Senex & liberis orbus: ut qui nec aetatis, nec pignor is respectu timeret. Because he was old, and had no Children, so that neither respect of his Life, nor of the pledges of his posterity could daunt him. Thus inhibiting of Marriage engendereth a multitude of Subjects, and Servants to the Pope. This is his Greatness, one P●ller of the Papacy. 2. Their Riches also are increased, (as in all Mysteries) by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inversion of ordinary actions. Ordinarily the Parents, are made Tenants for life, that the Children may be assured of their Inheritance. Here by an extraordinary skill, the Children are made Tenants for Life, that the Father may be assured of the Inheritance. That the Riches of Rome may not be alienated, the Romish Clergy are forbidden Marriage: which may be a Cause thereof. They know by experience, that every Nephew to the Pope, and other some such Anomalons, and Anonimals, have gleaned something from the See of Rome. Therefore the Natural Children, of so many Popish Churchmen, would carry away Sheaves from that Church: which now is like the rich man's Barn, Luke 12. 18. It is not great enough to receive their goods. But this they have prudently prevented, by their Prohibition of Priest's Marriage. Some other petty pretty quillets accrue to the Papacy, by their Papal nuptial Inhibitions, even to the Laity, also. Concerning them therefore, there are invented, and pretended infinite obstacles: of affinity and consanguinity, of kindred Legal and Spiritual, of times and seasons, Lent and Ember, etc. All which rubs must be removed out of the way, by the hand of the Pope's Indulgence: out of which their Indulgent Father, sucketh no small advantage. Thus the Forbidding of marriage, is set on work by Mammon and Belial: for their Riches and Greatness. Great cause therefore have I to call it Operatio Satanae, & Doctrina Daemoniorum, The working of Satan, and the Doctrine of Devils. Concerning their Fasting, they have the same Means, and Motives for that also. For Fasting (say they) we have Moses, Elias, john, and jesus himself, our Captains: and so long as we are Militant, all Christians must fight under their Banner, trained up in the School of that Discipline. It is true: the Practice of Fasting, we acknowledge from these precedents: but the enforcing thereof, came not from their examples. Saint Paul after them, Rom. 13. 4. saith: Let not him that eateth, despise him that eateth not: and let not him that eateth not, judge him that eateth. And Saint Aug. Ep. 86. Casulano. Augustine after him, doth urge and allege (the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christian mutual moderation) the same sentence in the same words, though in another language, Qui manducat, non manducantem non spernet: & qui non manducat, manducantem ne judicet. That impious imperious interdiction, came not from our Captain: but from our Adversary. It is Doctrina Daemoniorum, the Doctrine of Devils. Moved to this notwithstanding is the Church of Rome, both by their gain and Glory. All Flesh and such like being inhibited: some people will prevaricate; either of infirmity or curiosity: then Confession or Absolution must succeed. Whereby I conceive their Church-Coffers will not be much the emptier. But their Glory is much enlarged by this pretence of Fasting. jejuniorum sudoribus laus importuna ungit, Cyp. de Christi jejunio. pungit, said Saint Cyprian: in a sense suitable to this phrase, that Papists vaunt their Fasting, as a grace to them, and disgrace to the Protestants, Vrbicus Ventricolas tanquam magnus jejunator Aug. Epist. 86. C●sula●o. accusat. Thus Saint Augustine spoke of him, and we of them: their empty stomaches preach us to be Belly-Gods. And they make it a Royard Po●●il. in dic 〈◊〉. threefold branch of their mortification: Quod peccamus in Deum, per Orationem: quod in Proximum, per Eleemosynam: & quoth in Nos ipsos per jejunium emendetur. That is, what offence we commit against God, we must correct by Prayer: if we wrong Man, we must revoke it by Alms: and if we stray from our own temperance, or Innocence, we must recall our souls by fasting: Let them practise, persuade, and preach such a fasting: & we will commend it and them also. But their Supposition, and Imposition, that they suppose this fasting as meritorious, in the sight of God: and impose it as necessary on the Conscience of man, by a Law, and by a Law Occumenicall. This is the Tyranny of him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lawless. It is the Act of the Man of Sin, through the working of Satan: to spread abroad Doctrinam Daemoniorom, the doctrine of Devils. Furthermore that this mystery, may appear yet more mystical: they know that some tender feet, would kick against these pricks, that wise religion hath therefore transubstantiated, these thorns, into Roses. To such as are altogether not so austere, they frame their fasting to be like jacobs' hands, Gen. 27. 22. rough indeed in the outside and appearance: but smooth enough, when you come to touch them in the inside, by experience. Great, and rich persons, who are dainty, and have plenty: to them though they forbidden esum carnium, & cibi cujuslibet qui carne Royard. Po●●il. in die Ciner. Aug. de Mor. Man. c. 14. originem sementinam trahit, (though they forbidden them flesh, and white-meats) yet they provide for them, fruges varietas, (as Saint Augustine saith the manichees did) Variety of fruit. And more than the manichees did: not only mulsum, a kind of Bastard Wine, made of Honey: but merum ipsum, the purest Wine, and quintessence of the Grapes; yea, after the manner of the Montanists, they allow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and more also, dried Suckets, Candied Conserves, Preserves, and sundry such like curiosities: yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they give them leave to feed on the exquisitest fish, fish being the exquisitest of all food: food being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the daintiness thereof: and Apicius, the grand Glutton, was called Opsophagus, the Fish-eater. I conceive therefore, that those which have liberty to satiate themselves with the daintiest drink, and delicatest diet, that their appetite can long after; Though they be inhibited from flesh, for a season; yet is there no fear they will fall into David's consumption, Psalm 109. 24. that their Knees should wax weak with fasting, or their flesh be dried up for want of fatness. But that any politic religion should sit their most austere fasting, to the most dainty disposition, and yet cry down their Adversaries, with the show of discipline and devotion! I take this to be a mystery: the deceivableness of unrighteousness: and indeed doc●rinam Daemoniorum, the cunning doctrine of devils. To conclude: conclude not notwithstanding, that my discourse doth patronise Liberty and licentiousness: or that I plead against Fashing and Chastity. Of fasting, I use that phrase of Danaeus: Danaeus in 1 Tim. 4. Eorum usus frequens fuit in Ecclesia, atque utinam inter nos esset frequentior. Fasting, hath been always used in the Church of Christ: and would Christ it were more usual in the Church of England. Concerning Chastity, it cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, orno, to adorn: I confess it to be an Ornament to all: Excellent to the married, superexcellent to the Single. Withal I wish that their Clergy were adorned with it, as truly in Virginity, as our Clergy is in Matrimony. But this I must pronounce with Ignatius. Whosoever doth call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignatius epist. 6. ad Philadelph. that is, marriage impure, or meats impious; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: such an one is wrought by the Devil, to fall from the faith. Or yet more plainly with Saint Paul: Whosoever doth prohibere, forbidden (that is, by a Law restrain) meats, and marriage, such do teach the doctrine of Devils. Now how I should free these Doctrines, Devils, Satan, and Apostafie from the Church of Rome; This is that, which surpasseth my understanding. Howbeit there are those that will plead for Baal. Yea Legion: even many will defend this doctrine of Devils. And so eagerly: that if God should expostulate with them from Heaven, Do you well to defend this Doctrine? I fear that phrase should be returned of jonah 4. 9 We do well to defend it even to the death. But I must oppose them, as Abijah did jehoram, 2 Chron. 13. 11. We keep the charge of the Lord our God, but ye have forsaken him. And behold God himself is with us, for our Captains, and his Priests with sounding Trumpets cry Alarm against you. O Children of Israel, fight not against the Lord God of your fathers, for you shall not prosper. I hope I may end with this indifferent Invocation: One side must Err. Therefore the Lord of truth preserve the Church of England from the Doctrine of Devils. SERMON XX. 2 THESS. 2. 10, 11, 12. In them that perish. All who are deceived by Antichrist are damned. Whether all Papists be damned. Of Apostates to Popery. THus fare hath the grace of our GOD, furnished my feeble meditations, whereby I have finished four of the five parts proposed to be handled in this point of Antichrist. Ye have heard him described in the 3, and 4 verses: Revealed in the 5, 6, 7. Destroyed in the 8. Confirmed in the 9 & part of the 10. The remnant is how, and by whom he is received: by a rout of Reprobates here displayed in my Text. Concerning whom we are to consider their Persons, Them that perish, in the tenth verse, and their Properties, which are twofold, Active, and Passive. Their Active properties were either negative in the 10 verse, They received not the love of the truth, that they might be saved: or affirmative in the 12, They had pleasure in unrighteousness. Their Passive properties, are their Punishments, to wit, internal in the eleventh verse, Strong delusions to believe a lie: and Eternal in the last verse, which they shall suffer at the last day, that they might be damned. I see land, but I must wade yet more, before I can arrive to a full conclusion. The Persons are here said to be, Them that perish: where Saint Paul giveth consolation, by way of anticipation. Fearful Christians might indeed say, Shall there be indeed such a damning, and damned Caitive? A man exalting himself above God? A man of sin, who shall infect others? a son of Perdition, who shall destroy others? and draw them to the Devil, by the Devil, by Mysteries, Miracles, Oracles, and all deceivableness through the working of Satan? Alas, alas, whither shall we fly from Antichrist? and the Devil? from these dreadful and powerful adversaries? Comfort yourselves (saith our Apostle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Antichrist shall prevail, but it is In them that Perish. Those that are deceived by Antichrist shall be damned. Saint john speaketh plentifully, and Saint Paul plainly to this purpose. Take two testimonies from each: Those who wonder at the Beast, are men whose names are not written in the Book of life, Revel. 17. 8. Hence is that heavenly proclamation: Come out of her my people that ye receive not of her plagues. Here it is said, Antichrist shall prevail in them that perish, that they might be damned, as it followeth in the twelfth verse. Proofs are superfluous in this point, both parts concurring in this proposition: They that are deceived by Antichrist, shall be damned. From hence may be propounded a double demand by way of inversion. 1. Whether none be deceived by Antichrist, but such as perish? 2. Whether all such do perish who are deceived by Antichrist? I answer to the first: even God's Children are deceived by Antichrist. For Revel. 18. 4. their command to come out of Babylon, doth imply that they were once in Babylon, that is, deceived by Antichrist: yet not according to the two dreadful degrees thereof, mentioned in my text, They received not the love of the truth, inferring an obstinateness in their error: and took pleasure in unrighteousness, implying a persisting in that obstinateness. The Elect are not so deceived by Antichrist, that they adhere to Antichristian errors, with a final obstinateness. To the second I say: All who are deceived by Antichrist, according to the two premised properties, do perish: to wit, if they proceed in their Antichristian errors obstinately, and finally. I will answer both, in one proposition. The very limbs of Antichrist, are a damned crew of desperate Reprobates. Who (as Saint john saith) are not written in the book of life: as Saint jude saith, who are ordained to condemnation: and as Saint Paul saith, Who do perish, and shall be damned, because they take pleasure in unrighteousness. Here I must undertake an unpleasing task: unpleasing to the Papists, unpleasing to some Protestants, and unpleasing to my self also. The Papists I know will entertain this discourse, as the jews did Saint Stevens rough Sermon Act. 7. 54. it cutteth their hearts, & maketh them to gnash their teeth: it may be if their Hands were not tied, they would hale me out of the City, and stone me for my labour. Some Protestants also will be somewhat disaffected to this discourse: for— Veritas odium parit, right Protestants have many crooked adversaries. Finally, for my self: Brethren, my hearts desire, and prayer for England is, that they may be saved. And I had rather a thousandfold preach God's mercies, than his judgements: and man's salvation, than his damnation. But be it never so displeasing, to never so many, and never so much: unto them, and unto my self: howsoever, as Ezekiel speaketh, Ezek. 31. 17. Since God hath made me a watchman, the word I hear from his mouth I must give them warning of: I must say to the wicked, Thou shalt surely dye. Hereby liberabo animam meam, I shall deliver mine own soul: and would it might please the Lord of heaven, that I might do the like for them also. Whether all Papists be damned? I remember Hooker in Hab. 1. 4. Sect. 37. a Christian Rule of charitable Hooker: it is a great deal meeter for us, to have regard of our own estates, than curiously to sift out what is become of other men. We may both blush at the check given to the curious, john 21. 22. What is that to thee? and fear the censure on the censorious, Matth. 7. 1. judge not, that you be not judged. And in my private judgement, I have always held, that curiousness and rashness of judging others, have been things lest befitting, and most endangering Christians. Yet in a public and Charitable discourse, an evident Text, may cause even such a Theme to be discussed. And in these dangerous times it is yet more expedient. If the Pit be open I must show it to you, lest I be guilty of your downfall. And I would be very sorry at the day of judgement, to hear that phrase of Saint Cyprian, heu Parentem sensimus parricidam, our Preacher betrayed us into the hands of Antichrist, by his silence. If through my Silence, any of you should embrace, or retain any damnable Errors: thereby I shall be culpable of your damnation. Therefore in the fear of God, and love of man, I proceed to determine this question, Whether all Papists be damned. That all Papists be damned: some define it generally, and peremptorily. All the souls which Helwis Mist. of ●●●●. pag 12. submit themselves to Antichrist, and so die, they perish to everlasting destruction: though they do it ignorantly. These are the words of Helwis, the Apostle of the Anabaptists. But this is the anabaptistical charity: they are as charitable to us also. They say not only that all Papists, but that all Christians are damned, except themselves. These know not what spirit they Luke 9 55. are of. We say, That we acknowledge that an honest ignorant Papists may be saved, All Papists Answer to Fisher's 3. Relation pag ●8. Usher de st●●n E●●●●●●histiano. ●um c. 6. sect. 8. Down. in Lesle. part. 2. Dem. 2. Sect. 5. Hooker in Hab. sect 12. Povell. l. 1. ●. 34. are damned some say: but we say in the phrase of Saint jude, Have compassion of some, and make a difference. We may observe a threefold difference amongst Papists: we may distinguish them, in regard of the Time when they lived, in regard of the Place whero they lived, and in regard of the Errors wherein they lived. First for the Time. What became of our Forefathers, dying before the Reformation? This is a common head from whence they setch their Rhetorical flourishes. Ergo perierunt Lessius de Ant. Demonstr. 2. jesuite in the Path. way, sect. 61. omnes majores nostri, perierunt tot. animae Deo addict●ssimae, sapientiâ, sanctitate vitae, & miraculorum gloria celeberrimae? So many millions? so many of them being innocent, and virtuous: some that shed their blood for Christ's sake: were they all hated of God? all damned? Oh impious, cruel, & incredible assertion! Thus doth an English jesuite, almost translate the Latin of their Lessius. I answer in the words of two of the fathers. Saint Cyrian saith thus: Si quis de antecessoribus nostris, vel ignoranter, vel simpliciter, non observavit, Cypr. Epist. 63. Sect. 13. & tenuit, quod nos Dominus facere docuit: potest simplicitati ejus, de indulgentia Domini venia concedi. Nobis autem ignosci non poterit, qui nunc a Domino instructi, & admoniti sumus. That is, If any of our Forefathers, either out of ignorance or Simplicity, hath not observed or practised, what the Lord commanded us to perform: the indulgence of God's pardon may be vouchsafed to their simplicity; but pardoned we cannot be, who are now taught & instructed by the Lord. This spoke that Martyr, concerning but the alteration of one of the elements in the Lord's Supper: conceive how he would have coursed such, if any in his days durst have taken away an element from the same Sacrament. He who had Rodds for the Aquarians, would have found Scorpions for the Papists. Next, what Saint Augustine spoke of the Aug. de vera Relig. cap. 4. Platonikes, we may speak of our Ancestors, who lived in the former time of Popish purblind superstition. Illi si reviviscerent quorum nominibus gloriantur, & invenirent Ecclesias refertas, templaque deserta,— dicerent fortasse (si tales essent, quales fuisse memorantur) haec sunt quae nos populis persuadere non ausi sumus, & eorum potius consuetudini cessimus, quam illos in fidem nostram voluntatemque traduximus. If those men could return from the dead, of whom the Papists do so much brag: when they should see our Churches full, and theirs empty: peradventure those very men would say (if they were such, as they are recorded to be) these are the things which we never durst preach unto the people: but we did rather yield connivance to their profession, then labour to convert them to our superstition. Thus certainly would some of our Forefathers say if they were alive. They would not condemn us, who are alive: We will not condemn them who are dead. We doubt not but God was merciful Ho●ker in Hab. Sect. 9 to save thousands of our forefathers, who lived in popish superstition: in as much, as they sinned ignorantly. For a more full satisfaction: our forefathers, who lived in the time of Popery, before the Reformation; they lived indeed in a time of blindness, when the blind did lead the blind: and it is to be feared that many fell into the Ditch. But withal it may be hoped, that many also escaped, and were saved. I ground this charitable and comfortable conclusion, on these three probable premises. Many of our forefathers although they lived under the Pope; yet were they not Popish, fundamentally, obstinately, nor finally. 1. Many were partakers of the error, who were not of the heresy of the Church of Rome. Many did not hold those opinions, which either directly, or indirectly, overthrew the foundation of Christian Religion. I instance in one: that ingens hiatus, Luke 16. 26. that great gulf betwixt the Papists and Protestants. Acts 4. 12. Salvation is by no other: I say we hope, that there were many who did not ascribe any part of their salvation to themselves, or to any other Creature, but to Christ alone. As Waldensis is said to observe, that the point of merits was not known in England in the time of Henry the fift: and such we hope, in such a time, might find Mercy with our Saviour, and be saved. 2. Many also practised Popery, but they were so far from obstinate rejecting of the truth; that we may believe they would have received the truth, if it had been offered unto them, and if they had not been hindered by invincible ignorance. Yea, we may conceive that some of them did groan under the gossenesse of Popery. According to that which is said to be the common saying of Dominicus Chalderine concerning the Mass; Let us Quarrels of Paulus 5. Epist. De●ic. (quoth he) go to our common Error. And even in our age, the learned Author of that excellent History of Trent, generously vindicated the illustrious Venetians, from the Empire of the perpetual Dictator of Rome. These certainly, and many besides these did groan under the Yoke of Antichrist: Although God's wisdom did permit none in our father's age, to take it from their Necks: yet may we comfort ourselves in that comfortable saying 2 Cor. 8. 12. If there be a willing mind, it is accepted according to that a man hath, and not according to that he hath not. I say, and hope therefore, that many of our Forefathers were saved. To conclude this point in the words of Hooker in Hab. pag. 28. profound acute Hooker. From the man that laboureth at the plough, to him that sitteth in the Vatican: to all the Partakers of Babylon: to our Fathers, though they did but erroneously practise that which the guides did teach heretically: to all without exception, plagues are due. The Pit is ordinarily the end, as well of the guide, as of the guided in blindness. Again, those who knowing heresy to be heresy, do notwithstanding in worldly respects, make semblance of allowing that, which in heart and judgement they condemn: as also they who maintain heresy heretically: obstinately holding it after wholesome admonition; I make no doubt but that their condemnation without actual repentance is inevitable. Yet what hindereth, but that I may say, The ignorance of many others, doth make me hope, they did find mercy and were saved? What hindereth salvation but sin? Sins are not equal: and ignorance though it doth not make to be no sin; yet seeing it did make their sin to be less, why should it not make our hope concerning their life to be greater? Great hope therefore I have, that many of our Fathers were saved. 3. Many of them did not proceed in those points, & Popish errors finally. As Pighius himself, is reported at his death to have disclaimed that damnable opinion of justification by works. Nay, we exclude no Papist, no not a Pope from the possibility of salvation: if Antichrist himself should prostrate himself, at the Feet of Christ, Christ would not spurn at him. The whole succession of Persian Princes, Daniel resembleth to a Bear, 7. 5. because of their successive cruelty towards God's people: But Cyrus, Darius, Artaxerxes, and other particular persons, were not guilty of that general cruelty, but favourers of the Church of God. So we say, that the whole succession of Popes, for these thousand years, have been Antichristian persecutors of the Church: yet amongst them there may be a Marcellus, Celestine, and Adriane, who might repent themselves, though not reclaim others, for Opposing Christ. Of whom, that Celestine did resign Platina in Caelest. 5. & Bon. 8. the Papacy to save his soul. I affirm that in ipso vitae articulo, at what time soever, GOD might call them out of Babylon, at the last hour. And we hope that even than he gave our Fathers either indulgence for their errors, or penitence of their errors: that even then, they might repent, and be saved. There are many Scriptures to confirm us in this comfortable conclusion: Luke 12. 48. That servant which knoweth not his Lords will, shall be beaten with few stripes, Act. 17. 30. The time of ignorance God winked at. jam. 4. 17. To him that knoweth to do good, and doth it not, to him it is a sin: and 1 Tim. 1. 13. Saint Paul confesseth of himself, who was a blasphemer, and a Persecutor: But I obtained mercy, because I did it ignorantly in unbelief. I conclude therefore: many of our Fathers were the Children of Abraham, and had they seen Popery, and Antichrist in their time, as we see them discovered and displayed in our time, they would have detested the Tridentine and jesuitical assertions as much as we do. Whereupon I dare pronounce them, in all Christian probability to be saved: through the abundant mercies of our indulgent Saviour. Concerning the place, I may frame the same conclusions upon the same grounds: but in a less measure. I may conclude, that at this day there may be some appertaining to the Bosom of Abraham, who now live in the very bosom of Antichrist: in Spain, Italy, in Civil and in Rome itself. For invincible ignorance, may be an argument of invincible mercy: And where Antichrist is most malicious, we may hope that Christ is most gracious. Possible it is that salvation may break through the Inquisition itself. I have read of many Protestants even in Civil. And I have heard a Romish Convert confess, that his Conversion was wrought in Rome itself. So fare will I be from condemning all that live under the Authority of Rome; that I will rather hope, that that may be true of the Romans, which Saint Paul wrote to the Romans 11. 4. That God hath reserved to himself many thousands, who did never bow their knees to Baal. Though the main Bulk be Chaff, yet who dare take Petilians part, to be Ventilabrum ar●ae Dominicae, and say there is no Wheat amongst it? As some Philosophers say of the extracting of Gold, out of other me●●●s▪ Difficultas non insert impossibilitatem: so say I in this cause, though it be difficult, yet is it no● impossible, that Christ should have some servants under Antichrist: and that some Papists may be saved; even at this day, in Spain, and Italy. Concerning Popish errors, we must consider their kinds, and degrees. The kinds of them are of two sorts: some are Capital, such as contradict the Articles, or hinder the means of Faith: as Adoration of Images, Invocation of Saints, justification by works, inhibition of the Scriptures, etc. Other Popish errors are less principal, which of their own nature do not destroy any Article of faith, nor absolutely hinder our salvation, as Pilgrimages, Penance, Vows, etc. Next, the degrees of them are threefold: some do command those Popish errors, as the Pope and popish Councils: some do teach them, as the Friars and jesuites: others do only follow and believe them. Answerable to which is that distinction of St. Aug. Haeretici & credentes haereticis, there are erroneous Au●. de utilitate credendi cap. 1. seducers, and erroneous seduced. Now if my charity could frame a mathematical abstraction: that there were a credulous Romish Catholic, led with the name of Catholic, and with the show of Antiquity, who with an innocent though ignorant devotion should follow the Pope, as those two hundred did Absalon, 2 Sam. 15. 11. in their simplicity: I should not despair of their salvation. But to speak of Papists, as I fear most Papists are at this time, and in this land. A Trent-Iesuited Papist, a complete Papist, refusing, hating, & persecuting the truth offered; Such are certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that perish. I know not how to excuse them, and the Scripture showeth no means how to save them. Now followeth the durus sermo: I come to that unpleasing conclusion: concerning the salvation our English Papists. For the time, I have showed, that of the old Papists we have great hope, that a great number were saved. For the place I have showed also, that we have some small hope, that some small number may be saved, even in Spain and Italy. But for our time, and our place, we have hardly any hope, that hardly any English Papish can be saved. My reasons are two, drawn from the two former heads, from the time when, and the place where they live. 1. In old time, though the Papists held horrible errors, yet they professed them at large, without any precise, particular, and personal submission, and subscription. But now by the Counsel of Trent, they are imposed as Articles of faith: and they subscribe that they believe them, and swear that they will maintain them. This I take it, is the mark of Antichrist. And I fear all English Papists, are such Papists. 2. In the next place, consider the Place. Here they live, where the truth is taught: and not by Authority as in Italy, but by their own voluntary refusal, they are debarred from the sound thereof. All Papists are Antichristian. This is too much: and yet (it may be) not enough to pronounce them damned. But our English Papists are Antichristian, according to the two Characters of Damnation in my Text. First, as it is in the 10 verse, they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they do not receive the truth offered unto them: they reject all instruction, both public by preaching, and private by persuasion. Secondly, as it followeth in the twelfth verse, they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take delight to remain in their ignorance and errors. That I may conclude in the words of a Papist: Haereticorum Ste●art. in 2▪ Thes. 2. 10. qui obstinate nolunt veritatem inquirere, ignoratio sit culpab●lis, & damnationi obnoxia: quia sic affecta est, ut si scire vel●●●, possent debentque. that is, the ignorance of Heretics, who do obstinately refuse to seek the truth, is culpable, and damnable: because it is of such a nature, that if they would, they might, and aught to know the truth. This is the best that I can say or hope, of the best of our English Papists: but of the most and worst, I must say their estate is far worse, and of them my conclusion must be more peremptory. Our English jesuited Papisis, (who are indeed almost all our English Papists) these are the limbs of Antichrist in an high nature. These hold the same heresies with the former, but fare more arrogantly, and obstinately. To use the words of one of their own jesuites: jungantur in unum, dies cum nocte, tenebrae Apologista c▪ 3. pag. 119. C●sa●b. ad Front Duc▪ pag 52. cum luce, calidum cum frigido, sanitas cum morbo, vita cum morte: & erit tum spes aliqua, posse in caput Iesuitae haeresin cad●re. That is, when it is possible, for day and night, light and darkness,, cold and heat, health and sickness, life and death to be united: then will there be some hope, that a jesuite, may be capable of heresy. Can a greater unerring prerogative be assumed by an Apostle? by an Angel? yea by the truth itself, by Christ jesus himself? so arrogant and obstinate are the jesuites in their heretical assertions. But here is not all: to these damnable presumptuous Heresies, they add as damned desperate positions of Morality. As their breaking of faith with Haeretikes, denying to swear allegiance to their King, avouching the Pope's power to depose him, absolving of Oaths, and that devilish trick of Equivocation: paradoxes rasing the foundations, and principles of Morality, Christianity, and Humanity. And with these poisonous doctrines they infect their followers, in all power, through the working of sathan. Watson. Quod. 1. Art. 7. To use the words of a Papist: Some Romanists, (either of gross ignorance, or wilful blinded affection) have said no less in effect, then that though they knew they should be damned for it, yet would they for obedience sake, do whatsoever the jesuites should command them. This is limen inserni: Their estate is damnable, Hooker in Hab. pag. ●6. when (as profound Hooker speaketh) heresy is thus heretically maintained, by men obstinately holding it against wholesome instruction. Thus the truth doth extort from me this peremptory conclusion. I fear the estate of all English Papists: But for a jesuited English Papist (●or all that I can conceive) it is impossible to be saved. From hence you may take a view of that inheritance, which those purchase unto themselves, who in these days of English Protestants, turn to be English Papists. Nothing but this. Thereby they become the Limbs of Antichrist: Children to him who is the Son of Perdition: servants to him who is servus servorum, the slave of the Devil: the Devils Proselytes, men sure to perish, and of undoubted damnation. But beloved I hope God hath provided better things for you. If therefore you be inveagled: as Demosthenes said, when he was enticed to Lais, that beautiful but common Strumpet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will not buy repentance at too dear a rate. So, if the Whore of Babylon, doth reach forth her Cup of Poison unto you, whether she pretend Commodity, Affinity, Preferment, or promotion, fear, favour, or vainglory. Let none of these glorious, but vain pretences prevail with you. Say you will not gain the world, to lose our souls. Yet these dangerous times are full of Satan's snares. But from heresy and Popery, and from the Power of Satan, and seducing jesuites, good Lord deliver us. SERMON XXI. 2 THESS. 2. 10. Because they received not the love of the truth, that they might be saved. Antichrist not a jew. The Church of Rome doth use the Scriptures for their own turn. The Ambition of the Church of Rome. Consolation against Antichrist. Five notes of such as love truth. HEre we may have the remembrance of the Psalmists saying, Psal. 101. 1. I will sing of judgement and mercy. And here we have the resemblance of Sampsons' Riddle, judges 14. 14. Out of the Eater cometh meat. Devouring judgement is contained in the Body of this discourse: and nourishing Mercy in this ●ext, the Part thereof. For what judgment ●ore terrible, can we conceive than this? To consider either in general, that Antichrist doth so devilishly deceive millions of such as are men, & seem Christians: or in particular, that even true Christians shall be so far deluded, by the deceivableness of unrighteousness, that they shall not know him, though indeed they do not serve him. The first is notorious in the Catholic Apostasy of the Roman Church: and the second is too manifest, in too many of the Reformed, who will neither teach nor believe, that Rome can be Babylon: But by distinguishing betwixt an Antichrist, and the Antichrist, they infer their position, that the Pope is no Antichrist. But then, what mercy is more comfortable than this? that any Christian, if a true Christian, may conclude; Though I am not able to dive into this deep disputation, pro & con, of Antichrist: yet can I infallibly collect, that (whosoever Antichrist shall be, whensoever Antichrist shall come, and whatsoever Antichrist shall do) I shall not serve him. For, Antichrist shall deceive finally, only those who do not receive the love of the truth; But my soul telleth me, I do receive the love of the truth. Ergo, My soul is assured that Antichrist shall not deceive me finally. This clause containeth the cause, that so many are captives unto Antichrist: because they received not the love of the truth, that they might be saved. A double cause being a double error. The error of their mind, and the error of their end. The first, because they received not the love of the truth: the last because they did not receive it to the right end, that they might be saved. And therefore they are deceived by him, who cometh in all power, and deceivableness of unrighteousness. The first cause of so many Christians captivity Less●●s de Antic Dem▪ 6. Bell. de P●n●●●● Rom. lib. 3. c. 12. unto Antichrist, is, Because they received not the love of the truth. Lessius following Bellarmine, and Bellarmine some of the Fathers, doth expound this of the jews; that the jews did refuse Christ: therefore the jews shall receive Antichrist. And to put a show of probability on this real impossibility, Bellarmine disputeth from the Tense, receperunt: Saint Paul saith (saith he) those shall receive Antichrist, who have not received the truth: that is, Christ: and these were the jews. I borrow my answer, from our good Bishop: Donnam de Antich. part. 2. ad Dem. 6. the best that ever put pen to paper in this point. For his Argument; he erreth in the Tense, Saint Paul doth use the Aorist, not the Preterperfect Tense. The sense whereof is not non receperunt, they that did not receive, but non receperint, they that shall not receive the love of the truth. For such is the signification of the Aorist▪ Marc. 16, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Qui credidit & baptizatus est, hoc est, qui crediderit, & baptizatus erit: not he that did believe, & was baptised: but he that shall believe, & shall be baptised, shall be saved. So joh. 5. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, procedent (according to the vulgar translation) in resurrectionem, qui bona fecerunt, hoc est, qui fecerint, Christ saith there, those who shall do good works, shall enter into the Resurrection of life. So here, in the same Tense, and sense also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that shall not receive the love of the truth, shall be deceived by the deceivableness of unrighteousness. Saint Paul's words in this place being to be referred, not to the time of the Epistle he wrote in, but to the time of the Punishment he wrote of. But for the thing itself, that Saint Paul here speaketh only of the jews: this conceit, hath no colour of probability: as it will appear if we consider these four particulars. The Phrase, the Persons, the Punishment, and the purpose of Saint Paul in publishing of this prophecy. 1. Take the word truth, for the word Christ, (which is not the true sense thereof in this place) and yet Saint Paul doth not say that those shall be deceived by Antichrist, who do not receive veritatem, Christ, as the jews did: but who do not receive Amorem veritatis, the love of Christ, which is not proper to the jews, but to the false Christians. 2. The jews refused to receive Christ, 1600 years since, It must follow therefore, that the jews received Antichrist so long also. For the prophecy is of the same persons: those who do not receive the love of the truth, those very men are delivered into the power of Satan. 3. The punishment of Antichristians, is damnation: but Antichrist shall be the accidental cause of Salvation to the jews, which shall come with Enoch, and Elias to convert the Bell. de Pont. Rom. lib. 3. cap. 6. jews, say the Papists. The jews therefore are not those who are spoken of in the Text. 4. The purpose and main drift of this prophecy, is to proclaim to the world, the Catholic cause of being captives unto Antichrist, to be this: Because men do not receive the love of the truth. Whosoever doth not receive it, shall be deceived and damned. And therefore I conceive neither reason, nor authority, why any man should make a particular of that, which Saint Paul doth propose as a general. The conclusion therefore is plain, and true. The Apostle doth here describe the adherents of Antichrist, non a natione, sed conditione ipsorum: Down. part. 2. Dem. 6. not from their Region, but from their Religion. Antichrist shall prevail on such as receive not the love of the truth. Now whether these men be jews or Christians, it skilleth not. Having cut off this cavil, I come to the natural exposition. The Object of Antichrists' prevailing power, is here foretold to be men, who will not receive the love of the truth. Of the Truth I may distinguish, as the Greeks' do of the Word: there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Veritas Christi, & Veritas Christus: the truth written, and the Truth begotten: the first Matth. 22. 16. thou teachest the way of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth: the second john 14. 16. I am, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Truth▪ Christ did the former Doctrinally, and he was the latter Essentially. The Text speaketh of both, but of the first properly, and primarily: it being most convenient thereunto. For the fallacy is a deceivableness of unrighteousness, that is, false doctrine. Therefore the Apostasy is from the true Doctrine, or the truth taught us in the Gospel. By the truth then, here we are to understand the Gospel. The Gospel is termed the truth for three causes: from the infallibility, use, and efficacy thereof. First, each syllable is true, and shall come to pass Math. 5. 18. Secondly, it maketh a man true, and absolute in the knowledge and practice of Holiness, 2 Tim. 3. 16. Thirdly, the Gospel is veritas magna, & praevalebit: the Gospel is that truth which above all things beareth away the victory. The Gospel is a true sword, to cut down all error, and transgression, Heb. 4. 12. Mark moreover (it is the observation of our blessed Bishop jewel) mark, he doth not say, Because they receive not the truth, but because they receive not the Love of the truth: therefore God sendeth them strong delusions. Of which sin, and punishment, we have an example, (and withal a wonderful resemblance of the Roman Church) in the persons of Hophnie and Phineas, 1 Sam. 2. It is said in the twelfth verse, They knew not the Lord. Now that they did know the Lord, and his Will, it is evident: first from their Vocation in the thirteenth verse, they were Priests, and therefore their Lips did preserve knowledge. Secondly, from their Information; both by the people in the sixteenth verse: and also by their Father, who verse 24: said, Nay my sons: for this is no good report that I hear. The meaning than is, they did not love the Lord, which is all one, as if they had not known him. Add to these, three other remarkable observations: First, their Sin, Whoredom, verse 22. Secondly, the cause of their continuing therein, they made themselves fat with the offerings of the people, verse 24. And the punishment, which was twofold, They would not hearken, because the Lord would slay them, in the same verse. The parallel whereof we may perceive in the Papacy, punctually in all particulars. The Church of Rome cannot be said not to know God, it appeareth from their Vocation, they have a Priesthood, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Word Rom. 3. of God, and learning, labour, and languages to peruse them. We cannot say therefore, They do not know God; but alas, (which is far worse) They do not love God. To know him, they have information sufficient: from the Fathers, most of their opinions have little, some of their opinions having no mention made of them, in those ancient Writers: from their own fathers, diverse of the Bishops of Trent relenting, but the Pope did control them. Finally, they have had information from our Father: I doubt not but God doth check the consciences of many of their learned, that they see the truth, but do not receive the love thereof. Their sin also, is whoredom, spiritual whoredom: their See, Babylon, spiritual Babylon: and the Mother of Fornication. Their cause of continuing therein, They make themselves fat with the offerings of the people, they swim in worldly wealth and honour. The same Punishment they may fear, & shall feel. Hophni & Phineas did not hearken, because the Lord would slay them. And my Text telleth us, that those who receive not the love of the truth, God will send them strong delusion, that they may be damned. Now that the Church of Rome, doth not receive the love of the Gospel, (though they have the Gospel) I thus demonstrate it. Because they use the Gospel, either only, or principally, for their own turns: They have God's Covenant in their mouths, but hate to be reform. Quia superbi Ps. 30. 16. & 17. sunt, nec noverunt Moysis sententiam, sed amant suam: non quia vera est, sed quia sua est, saith Saint Augustine. They are surly, and self-conceited, and receive not the judgement of the Gospel, but the judgement of the Church of Rome: & they love the Romish opinion, not because it is the true opinion, but because it is the Romish opinion. Those words of the men in Matth. 26. 73. St. Matth. to St. Peter, may be aptly applied to this purpose; Certainly thou art one of them, for thy speech bewrayeth thee: Herein the Bishop of Rome is Saint Pet●rs Successor. Certainly they are those who use the Gospel to their own turns, for their speech doth bewray them: although they swear and curse that they do it not. Thus they speak; Docet spiritus sanctus omnes, modo ordinato, Suarez. Apol. lib. 1. cap. 11. num. 8. communem scilicet plebem, per Doctores: ipsos autem Doctores, per Concilia, & maxim per Vicarium Christi: The Holy Ghost (saith Suarez) doth teach all, but in an ordinary manner, to wit, the common people, by the Doctors: and the Doctors themselves he doth teach by Councils, but principally by the Vicar of Christ. Pontifex potest Bell. de Pont. Rom. lib. 3. c. 14 moderari praecepta Apostolorum prout Ecclesiae expedicrit. Bellarmine saith, the Pope can moderate the Precepts of the Apostles, as shall seem expedient for the Church. Scripturas recipio, secundum sensum Ecclesiae: it is the second Article of their second Creed, established by their Council of Trent, that they receive the Scriptures indeed, but as the Church shall expound them. Their words are plain enough, containing a plain injury against man, and as plain an indignity against God. First, they and we contend Who hath the truth. The judge? We call for the Scriptures, peradventure they will permit them. But with this proviso: Prout Ecclesiae expedierit, & prout Ecclesia exposuerit. The Scripture shall be judge betwixt the Reformed, and the Church of Rome. But— As the Church of Rome shall be pleased to expound it. Let any impartial man judge, whether this be not a most partial judgement. Secondly, we all concur, that the sense of the Scriptures, is more than the letter of the Scripture: but the Pope giveth the sense thereof, and God only the letter. Concerning the Scriptures therefore the Papists ascribe more to the Pope, than they do to GOD himself. Which was wisely concluded, at the conclusion of the Council of Trent, by Hugo Bishop Trent. Hist lib. 8. Bestice, that no law doth consist in the terms, but in the meaning: not in that which the Vulgar, or Grammarians give it, but in that which Use, & Authority do confirm: that Laws have no power, but that which is given them, by him who governeth, and hath the care to execute them: that he by his exposition, may give them a more ample, or a more straight sense, yea a contrary, unto that which the words import. This certainly cannot be to love the Gospel, but to use the Gospel to serve their own turns. I retort their own words, on their own Dutif. Consid. 3. cap. 2. persons. It cometh to pass, that that Word, which was given as a Pillar of fire, to direct & lighten them in all Verity, is turned into a Pillar of Smoke, so darkening, and infatuating their Understanding, that they rush headlong, into all kind of Heresy. As Areas, the Spartan General, by the smoke of Houses, which Iust. Hist. lib. 24. Sect. 1. himself had fired, blinded himself, and his own Soldiers. Conspectum sibi suisque abstulit, saith justin in that History. Even so: the Church of Rome, rejecting the love of the Gospel, being blinded with the love of their own errors, have cast themselves into the arms of Antichrist, and are inextricably enthralled, by the deceivableness of unrighteousness. I have discovered the mind of those that embrace Antichrist: they have the Gospel, but they have no mind to it, they do not love the Gospel. Next, followeth the end, why they love Antichrist, but not the Gospel. Negatively, Ne salvi fierent, the neglect of their salvation. Their salvation, do they neglect, not absolutely: but comparatively. As before, they did not absolutely reject the Gospel, but the love of the Gospel: that is, they did love some earthly commodity, better than this heavenly treasure. So here; they do not grossly reject their salvation; but there is some Person, Profit, Pomp, Pleasure, or Preferment; There is something which they prefer before it, or the means thereof. They receive not the love of the truth, that they might be saved. To propose an authentical exposition. I will take the sense as it is expounded, by a learned Papist, Dr. Stevard on this place. Saint Paul (saith he) doth speak of such men, Stevartius in 2 Thes. 2. at are mentioned by our Saviour, john 5. 44. How can ye believe, which receive honour of one another, & seek not the honour which comes of God only? Quasi diceret Dominus, perditionis multorum causam esse Ambitionem, ne Christo credentes, ad veritat is lumen pervenient. That is, Ambition is the cause, that many receive not the Truth, that they might be saved. Which he confirmeth out of Hilary: Immoderati animi affectus, saepe mentem de suo statu deijciunt, ne veritatem agnoscant, neque cognitam sequantur. That is, the immoderate affections (such as Ambition) do put the mind out of frame, that it cannot know the truth, nor follow it being known. To which we may add woeful examples. Pappus de Haeresibus pag. 194. etc. Thebutes refused the love of the truth, and did spread his Errors in jury, Valentinus in Egypt, Novatus in Africa, Aetius in Antiochia, Donatus in Numidia, and Arius throughout the World. All forgetting, Damnosum lucrum Erasmus in Luk. 4. est, quod pietatis jactura emitur: What advantage will it be for a man to gain the whole world, and to lose his own soul? Mat. 16. 26. Yet to them was Honour, what the Sparrows dung was to old Tobit 2. 10. It put out their eyes, whereby they could not see, or would not see the Truth, at least, the love of the Truth, that they might be saved. Such, and so Ambitious is the See of Rome, as any, that ever the Sun shown on. To make this plain, ponder what the Pope was, and what he is. The Pope of Rome was a Bishop at first; over many Ministers, in one City. next a Metropolitan over many Bishops, in one Province: after that, a Patriarch over many metropolitans, in one Diocese (for the Romans had seven Provinces in one Diocese.) Finally, he attained to be Occumenicall Patriarch of the whole world. But now he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, climbed higher than the top of the Ladder: Ecce duo gladij hic: he doth usurp a double Supremacy, both Ecclesiastical, and Temporal. He will be Lord Paramount, in all Causes, and over all Persons under the cope of heaven. Now! when our English took Saint Domingo, Cambden anno 1583. in India; amongst many memorable things, they sound in the Town-house, the Arms of the King of Spain, under them was painted an Orb, or Picture of the World, with a prancing Horse, spreading his fore-feets, over the Verges thereof, with this Motto, Non sufficit Orbis, that is, the World is too little for me. A Posy passing fit for the Pope: Non sufficit Orbis, the World cannot suffice his Ambition. Nay, the Latin appetite, doth equal that Chrysin 1 Thes. 1. 8. Gracian Dropsy, even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a world of worlds, cannot content him. So that we may speak of the Pope, what a Pope once spoke of his Cardinals. Benedict the 12. being on a time moved to create more Cardinals, answered, that he was pressed to perform their petition: provided, Si modo novum mundum creare posset, provided that it were in his power also, to create a new world; for the world which now was, would hardly suffice those Cardinals, who were now. In a word, the world will not suffice the Pope's Ambition. This therefore I suppose sufficient, to show that the Pope is Ambitious. To add plenty of proofs, to the plainness thereof. I suppress the gross sayings of his Clawback's, and Canonists. I will quote only the Controversy-writers, who we know, can, and do blanche the most notorious absurdities of the Papacy. Thus they speak: Primatus Pontificis est Bell. de Rom. Pont. Praef. summa totius rei Christianae; Bellarmine placeth the sum of our Christian Religion, in the Superiority of the Pope. Suarez doth profess Suarez Apol. Prooem. as much in his Preface to his Apology: On the Pope's dignity, doth depend Salus Ecclesiae, the safety of the Church. Martinus Alphonsus M. Alphons. Praef. Apol. Suaris. a melo raiseth this one note higher; Sumi Pontificis est potestas supranaturalis; it is (saith he) a Supernatural power which we must acknowledge to be in the Pope. Yea (saith Lessius) it Lessius de Ant. Dem. 14. is granted by the Princes themselves, that the Pope is their lawful head, in things Spiritual, and indirectly in things Temporal: Nempe quatenus id ad gubernationem spiritualem est necessarium: Eudaemon de Ant. l. 2. Sect. 14 so fare forth, as shall be necessary for the spiritual government. It is the judgement of all Papists, according to Eudaemon, Authoritatiuè, unum esse Pontificem, qui cum omnes judicet, ipse a nemine judicetur: that is, they hold that the Pope alone is he, who alone hath authority to judge all men, and no man hath authority to judge him. Finally, Malvenda concludeth, Malvenda de Ant. l. 1. cap. 2. and compriseth all, in a more short and plain sentence, Pontifex Romanus est Ecclesiae Dei Monarcha, the Pope is the Monarch of the Church of God: I wonder what more could be said of GOD himself? I conceive therefore no blasphemy, in that speech, for which Bellarmine doth so blame Beringarius, Bell de Rom. Pont. Praef. calling him Pompificem, instead of Pontificem: that the Pomp of Rome, is the Pope of Rome, for that indeed is the Essence of their Religion. I will end this point, as I began this point: with the words of Dr. Stevard, Ambitto est Stevartius in 2 Thes. 2. multorum perditio, the Ambition of the Church hath been the perdition of the Church. By it is Rome become the Seat: the Romanists the servants; and the Roman Pope, the Person of him, who is here termed Filius Perditionis, the Son of Pedition. Thus by way of contestation, for them: that the Papists have not received the love of the truth, that they might be saved. And therefore they have received Antichrist, that they may be— I will not add the Sequel: that they may be damned! no! God avert that, and convert them, if it be his blessed Will. Briefly, by way of Consolation for ourselves: That we have received the love of the truth, that we may be saved. And therefore we shall not receive Antichrist, nor be damned. Lutherans they call us: we may take up the Trent. Hist. l. 1. phrase, and courage of Luther. Luther said, that he would to Worms, without fear: although there had been as many Devils in that Town, as there were Tiles on the houses. So, (if we indeed love the Truth) we may say, We will not fear, though there were as many Antichrists on the earth, as there are Tiles on the Houses thoughout the World. For, if we do receive the love of the truth, then shall we be saved; both from Antichrist the Son of Perdition, and from Satan his destroying Father. But I fear I may use that phrase of this jam. 2. 14. 18. love, which Saint james doth of faith. If a man saith he, hath love, will such a love save him? will it save him from Antichrist? Now show thy love by thy deeds. Let thy deeds show it, that thou dost indeed love the Gospel. Solvitur in cinerem fit vana favillaque Pomum. Saint Cyprian in his Sodoma, saith, The Apples of Sodom seem delicate to the eye, but indice tactu, but so soon as they were touched, they turned into dust, and vanished. I fear the fruit of our love to the Gospel, to be of that nature: Heavenly to the eye, and to the ear too; but touch them, & they turn to dust, indeed nothing but Earthly affections. Let us touch our love to the Truth, by this fivefold Trial. If we love the Truth, then have we an Ardent desire of it, then will we seek to know it, use the means to obtain it, bestow cost on it, and rejoice in it. 1. If we have love to the Truth, we would long after it, as Ahab did after his Neighbour's Vineyard, 1 Reg. 24. 4● and be sick for the want of it: nay, as Rachel did for Children, we would cry give me the Gen. 30, 1. truth, or I die. 2. If we did love the truth like the Aethiopian Eunuch, we will plod on Act. 8. 30. the Scriptures, although they appear not at the first, altogether so plain, and perspicuous. 3. If we love the truth, we will frequent Heb. 10. 25. the Assemblies, & be constant hearers, of public exercises, on public days, of Sabbath sermons. 4. If we did love the Gospel, our affections would be like Fire, which both is light, active to ascend: and hath Heat to consume all Obstacles. Such men would like Hezechias, Give the portion of the Priests, that they might be encouraged 2 Chron. 31. 4. in the Law of the Lord. And 5. they would speak that phrase of David, with the heart of David; We love thy Commandments above Psal. 119. 127. Gold, yea above fine God. But come to the trial, and experience will tell us, that England is like Zebulun, 2 Chro. 30. 10, 11. the most laugh at the love of the truth: Only some (God be blessed) humble themselves, and go to embrace it. If Bishop jewel jewelin 2 The. 2 complained of his time, that they had much Preaching, and little practising: I suspect we may increase that complaint of our time, and say, we have more preaching, and less practising. We have many who receive the truth; but few, very few, who receive the love thereof. 1 Do men desire the truth? Yes, as Agrippa Act. 26. 28. did peradventure; as almost persuaded to desire it. They are not ardent, but ardelios, in a short pang of zeal, they will breathe out that transitory ejaculation, Lord evermore john 6. 34. give us of that bread. But as Christ there told those, they will not take pains for it. As some for the Corporeal, so these for the Spiritual, they will not get their bread in the sweat of their brows. 2. Do men seek to know it, and read it? I believe from the Idiot at his Ballad, to the Statesman at his History: most men are more conversant in the writings of men, then in the Scriptures of God. 3. For the Sunday-Assemblies, we see some in the Streets, hear others in the fields, and know of a third sort in their Houses, when the Church is not full, or not so full, as it should be, if they did indeed love the truth. 4. Do men in our age bestow cost on the Word? Some few I must exempt from this general rule, of this general misrule. For the most; Hezechias is transformed into Ananias; Men will rather withdraw, or Act. 5. withhold that which is Consecrated, then Consecrate any thing to the Priest's Portion, to encourage them in the Law of the Lord. 5. Finally; Ha! Did men love the Truth, as they do gold: then were our Church walled with Brass. Antichrist would find it impregnable, and impossible to be entered. It is reported of the Indians at Brasil; that Dr. Beard of Antichrist part. 1 they have a Tradition, of one, long since, who came and preached the Gospel unto them; But when those Barbarians would not believe him, another came after him, who gave them a sword; and ever since there hath been nothing but wars amongst them. We live in a time of Wars, and rumours of Wars. In England, the contempt of the Word is gone before! God grant the sword do not follow after it. We fear our Antichristian Enemies, because of their learning, number, industry, policy, power, and malice. Alas, alas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Perdit to tua ex te o Israel. It is our contempt of the Word, that betrays, and delivers us into the Hands and Bands of Antichrist. I will therefore pray for you; yea pray unto you, in the words of our Common Prayer; From all Sedition, and privy Conspiracy; from all false doctrine & heresy. But— From hardness of heart, and contempt of thy Word, and Commandments. Good Lord deliver us. SERMON XXII. 2 THESS. 2. 12. But had pleasure in unrighteousness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Papists surpass the Pagans in Idolatry. Angels: Saints: Marie: Images: the Cross: the Sacrament: Every Creature made an Idol. IN my last Sermon, I have declared the first property of those men, by whom Antichrist shall be embraced: in this, I will unfold the second property. That was Negative; the servants of the man of sin, Do not receive the love of the truth. This is Affirmative: but they take pleasure in unrighteousness. That we may consider this property the more seriously, let us take two points into our consideration: the Action, and the Affection of Antichristians. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unrighteousness, the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pleasure therein. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Injustitia, unrighteousness, is suum cuique non reddere, Not to tender every person his due. Which must be twofold, answerable to the twofold object thereof. There is a Moral unrighteousness, when we do not man his right, as Luke 16. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●nrighteous Mammon: when men cousin men by their covetousness and unrighteousness. Moreover there is a Spiritual unrighteousness; when we do not God his right: as Rom. 1. 18. the Philosophers did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep down the truth of God in obstinateness and unrighteousness: Expressed in the 25. verse of the same Chapter; They changed the truth of God into a lie. They loved their own errors, more than they did the true knowledge of God. This was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Spiritual unrighteousness. My text may speak of both, but principally of the principal, the last; the Spiritual unrighteousness: As appeareth both from the drift of Saint Paul in his Doctrine, and from the drift of Antichrist in his doctrine. First, Saint Paul doth describe those that embrace Antichrist, by not receiving the truth, verse 10. this therefore is an unrighteousness against the Truth of God, and not against the Estate of man, a spiritual unrighteousness. Secondly, the drift of Antichrist, is the deceivableness of unrighteousness, verse 10. false Doctrine, a denying of God his due, his Truth, by a▪ spiritual unrighteousness. I conclude: this Unrighteousness, is false Doctrine in general; but in especial, the grand false doctrine of all other, Idolatry. For St. Paul himself doth lead us to this exposition, Rom. 1. 18. he telleth us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unrighteousness against the Truth. That also he telleth us what it is verse 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To serve the Creature, more than the Creator; that is, Idolatry. Idolatry therefore is the unrighteousness in my text: which is the property of those that embrace Antichrist. To make the Property full and absolute, the Apostle addeth the Affection to the Action: it is not a light slight practice or propensity; not only a natural inclination, or a seduced aberration: but they are affected to it, and infected with it, in high measure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they take pleasure in unrighteousness, and delight in Idolatry. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophilacts interpreter renders Dr. Sclater in 2 Thes 2. 12. it, Qui oblectati sunt in injustitia. The word signifieth a willing, pleasing, selfe-propension: not without much contentment, saith the Reverend Author of those religious Sermons upon these Epistles. If I add a Candle to his Torch, the light will not be supersluous, but the point more clear. I therefore say moreover; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is an emphatical word, implying an infinite affection to any thing men delight in. The most precious thing, which Saint Paul did ever desire to receive, he expresseth by this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Corinth. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are willing to be present with the Lord. And the most precious thing, which Saint Paul did ever desire to give, he expresseth by the same word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Thes. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are willing to impart unto you, both the Gospel, andour own souls. And when he would extol to the heavens, that heavenly affection of the Macedonians to relieve the poor, he doubled this word, Rom. 15. 26. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleased them, it pleased them, that is, they delighted in Charity. Finally, when God himself would express his un-expressible affection to his Son, and in his Son to man; he maketh this word his Finger, to point at the back parts of his incomparable, and incomprehensible delight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whom I am well pleased, Matth. 3. 17. By this we may conceive the absolute reciprocal property, quarto modo, of those that be Antichristians: To wit, They are Idolaters, and delight in Idolatry, in the highest nature, and measure of any. If the Papists can wipe away this imputation. I will recant, and subscribe that the Pope is not Antichrist. But if I shall make it as clear as the Sun, I hope none will shut their eyes against the truth; but acknowledge that the Church of Rome doth embrace Antichrist. For they delight in unrighteousness. and take pleasure in Idolatry. Triplex Nodus, triplici cuneo: a threefold Cord is not easily broken. I object the manner, matter, and measure of their Idolatry: in all which, the Papists surpass all the world. So that I may speak of the Romans concerning idolatry, what St Paul spoke of the Corinthians concerning 1 Cor. 5. 1. Fornication: It is reported commonly, that there is Idolatry amongst them, and such Idolatry as is not named amongst the Gentiles. For the better knowledge of Idolaters, who they are: let us know Idolatry, what it is. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Paul. Servire creaturae, Rom. 1. 25. Aug. de mor. Manich. 1. 30. Aqu. 22. 94. 3. saith Saint Augustine. Honorem divinum impendere Creaturae, according to Thomas. To whom assent other Papists; that it is Idolatry to worship a Creature. The Papists I say surpass the Pagan Idolaters. Spal. Concil. Red. pag. 35. First, the Pagans exercised their Idolatry, with an open show of impiety: but the Papists acting the mystery of iniquity, cover their wickedness with the Veil of Piety. As wicked Ahab was made the more wicked, by marrying jezabel: So the popish Idolatry, is made fare more execrable, because of the Yoke fellow thereof, Hypocrisy; Because it is persuaded as a point of Christianity. Again, the Pagan Idolaters did err not knowing the Scriptures, Matth. 22. 29. But the Papists know the Scriptures, and (as they say) they only know the Scriptures. Now to profess, that they abhor Idols; and ●e● to preach and practise Idolatry: To be confident that they are Guides to the blind; and yet to blind their followers, with the grossest part of impiety, Idolatry. I may pronounce them in the phrase of Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to be excused from Rom. 2. 1. the excess of Idolatry. That they receive not the love of the truth, but take pleasure in unrighteousness. The next is the matter of their Idolatry, wherein we may avouch it, that the Popish Church, hath more variety of Objects, than any one Nation or Congregation of heathen Idolaters. Seven sorts of Idols (including innumerable subdivisions) may seem sufficient. And of such Idols we may pronounce that sentence of Solomon, Pro. 6. 16. These six things doth the Lord hate, yea seven are an abomination unto him. The Angels are the first. Angels are Creatures all confess; that they worship Angels, themselves confess: and therefore we must confess, that they make them Idols. It is Athanasius his Argument, and cited by a Papist, Malvenda: Making Christ a Mere Creature, and yet Adoring him, Cur seize non annumerent Malvenda de Antich. 1. 22. Baron. tom. 1. an. 60. sect 20. Dutis. Consid. Co sid. 3. cap. 5. Bell. de Sanctor. Beat. l. 1. c. 14. gentibus? to worship any Creature (though an Angel) is gross heathenish Idolatry. Such Idolaters are the Papists. They consecrate Churches unto them, they offer solemn prayers unto them, in the public Church. Yea Angeli Adorandi, The Adoration of Angels is absolutely avouched by their Doctors; though an Angel inhibiteth this Adoration of Angels, Revel. 19 10. And Saint Paul pronounceth it impious: viz. That the worshippers of Angels do not hold the Head, Colos. 2. 18, and 19 Moreover, those that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pray to Angels, as Theodoret expoundeth it. And we have the Theodor. in 2 Colos. Iust. Hist. l. 24. like Latin phrase in justine; Alexandri, Philippique nomina, velut numina, in auxilium vocabant, they called upon the Names of Alexander, and Philip as if they had be●ne gods. Now those that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or nominare Angelos, that is, Pray to Angels, the Council of Laodicea pronounceth an Anathema against them, and condemneth them for accursed Idolaters. I will sentence the Papists in the very words of that Council, Canon 35. The Papists by Concil. Laodic. Can. 35. worshipping of Angels do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostate from the Church: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Renounce Christ: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, become Absolute Idolaters. The second Creature worshipped, and the second Bell. de. B●at. Sanct. l. 1. c. 13. Idolatry committed, is the Adoration of Saints, amply affirmed by Bellarmine, de Beatitudine Sanctorum. But Suarez spinneth this Suarez Apol. l. 2 c. 8. nu. 4. 5. thread so fine, that he must have good eyes, who can discern his words, not to acknowledge palpable Idolatry. Catholica Ecclesia non Civilem tantum, sed Sacrum & Religiosum cultum, Sanctis tribuendum esse censet; he affirmeth that the Church of Rome doth ascribe unto Saints, not only civil, but also Holy and Religious worship: & hic cultus est Divino conjunctissimus, he saith that this worship is very like Divine Worship. Ideoque consuevit Ecclesia eisdem fere rebus, quibus Deum colit, Sanctos honorare, and therefore (saith he) it is the custom of the Church to Honour the Saints, almost with the som● things wherewith they worship God: and he doth in●●●nce in Fast, Watch, Prayers, etc. yet ●od the Father saith, Call upon me, Psalm. 50. 15. and God the Son saith, Come to me, Matth. 11. 28. And I suppose the whole Trinity saith, My Glory I will not give to another, Isay. 42. 8. To give therefore the glory of Invocation, Adoration, etc. to any Creature, yea to the very Saints, is fare from True Religion; if we may believe Saint Augustine of True Religion: Aug. de vera. Relig. cap. 55. Hear his plain profession; Non sit nobis religionis cultus mortuorum hominum, We must not worship men who are dead. Which he fortifieth by a reason, tales non quaerant honores, for they cannot expect such honour. And he maketh all yet more apparent by a distinction, Honorandi ergo sunt propter imitationem, non adorandi propter religionem: Our imitation of Saints (saith he) is commendable, but our Adoration of them is detestable. I may conclude of the Papists, as Clemens doth of the Pagans, Adoring Clem. Alex. Protrept. the dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! Miserable men, to be so senseless of such apparent Idolatry! and take such pleasure in unrighteousness. Thus they confess that they adore the Saints, with almost the same worship, they do God himself. I will show in the next place, that they adore a Saint, with more worship, than they do God. This third Object of their cursed idolatry, is the blessed Virgin Mary; That in the Hand of the Antarades S. Peter erected Malvenda de Antich. l. 3. c. 3. a Chapel unto her, where he himself did celebrate the first Mass. To pray seven George Dow!. instruction c. 9 times as much to Mary, as to God, may seem sufficient; yet ten times as much is practised and professed in their Rosary. Beata Maria, Jewel Defence. pag. 362. salva omnes qui te glorificant; Blessed Mary, save all those that glorify thee. Et monstra te esse Matrem, Show thyself to be a Mother: are familiar phrases in their solemn invocations. Moreover, her Adoration is climbed aloft, in Bonaventures high style, and transmutation of the Psalms, from Dominus to Domina. As Psalm. 110. 1. Dixit Dominus ad Dominam meam, sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum: that is, The Lord said unto my Lady, sit thou at my right hand, till I make thy enemies thy footstool. And it is avouched by Lessius. No way inferior Lesle. de Antich. part. 1. Dem. 15. unto this, is that Stately Litany, pronounced to Saint Mary, surnamed Del Pueg, anno 1588. at Valence, which they performed for a prosperous voyage, unto their Spanish armada, bound for the invasion of England. Peccatores te rogamus andi nos; that is, We beseech thee to hear us good Lady. But that Gods own Prayer, the Pater Noster, should be uttered to a jacobi Regis Med. in Orat. Domin. calce. Woman, to the Virgin Mary, this may seem more then absurdly, even profanely ridiculous: yet this is avouched both by our English, and Scottish (therein both Sottish) Papists. To George Dewly's Instruct c. 6. Hisp. Conversus pag. 10. come to comparisons (this must be odious) paralleling Vbera, and Vulnera, they make the milk of Mary, to be as precious as the Blood of Christ: so much is related by a Spaniard in Lewis Owen of Eugl. Seminarie. England. And it is not much less which is reported of the English in Spain. I saw (saith a traveller) in the English College at Valladolid, a Picture of the blessed Virgin Mary, spreading out her Mantle with both her hands, over many jesuites that kneeled unto her, with this superscription over her head, Anglia dos Mariae, England is the dowry of the Virgin Mary: and the jesuites presenting a Paper in her hands, wherein was written, Sub umbra alarum tuarum man●bimus; donec transeat iniquitas: that is, Under the shadow of thy wings, we will remain, till this Tyranny be overpassed. Notwithstanding, all these are surpassed by the superlative blaspheming Idolatry, broached by Bernardine de Busto. There was (saith he) a Vision Bern. de Busto Marial. part. 9 Serm. 2. ●ssi●. ●. shown to Saint Francis, wherein he saw two Ladders, that reached from earth to heaven, the one Red, on which Christ leaned: from whence many fell back ward and could not ascend. The other White; upon which the Holy Virgin leaned: the help whereof such as used, were received with a cheerful countenance, and so with facility entered into heaven. Lud●lph. de Vi●a Christi part. 2 cap. ●6. Their positions are of the same stamp: Velocior est non●unquam salus memorato nomine Mariae, quam invocato nomine Domini jesu Vnici filij sui: that is, A more present relief is sometimes found, by commemorating the name of Mary, Machiavelli. hist. Flor. lib. 7. then by calling on the name of the Lord jesus, her only son; which they have so graffed in the Ears if the Popish people while they l●ve, that it is rooted in their Hearts, even when they die also. Thus Galeazzo the unfortunate Duke of Milan, when he was stabbed in the Church, closed up his life, with this cry only, O Lady help me. This is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: such an Adoration to a woman, as never could be imagined by a man; till that Man of sin had intoxicated the men of the world, and made them impudent in idolatry, and to take pleasure in unrighteousness. Concerning the fourth instance of intolerable idolatry, Adoration of images: I will spare some labour in this point, because I have spent so much therein already, in my Treatise on the second Commandment, which I composed for that purpose. And if any Papist can render a sufficient answer to the arguments therein composed, I will recant: and confess that the Pope is not Antichrist, nor the Popish Religion Antichristian, idolatrous, heretical, or any way Erroneous. Briefly, I say, that this fourth kind of idolatry, is more soul than all the former; because directed unto a more gross Object, Images. I may exclaim against this Heathenish idolatry, Clem. Alex. Pr●trept. as Clemens Alexandrinus did against the heathen for the very same thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to adore a Block, is it not a blockish Idolatry? There is a double cause of Idolatry, saith Aquine; una ex parte▪ ho●inu●, altera Aquin 2 ●. qu●st. 94. 4. ex parte daemonum: Men and Devils concur in the generation of this Viper. In the phrase of my Text, the working of Satan deceiveth men that perish: plainly prophesied by S. john Rev. 9 20. that Antichristians should worship idols of gold, and silver, and of brass, and stone, & wood. Things most palpably, and literally, performed in the Papacy. Where it is worth our observation: that the Papists plead for their Idols in the same terms, wherein the Pagans did. Tell a papist what a gross absurdity they act, who adore an image. Oh say they, mistake us not, it is repraesentatiuè, not determinatiuè: we do not worship the Image, but the Saint in the Image. julians' own distinction: Non Lapidem, sed jovem Zanch. Tom. 4. cap. 15 thes. 3. in lapide, that he did not worship the Statue, but jupiter in the Statue. If we object Quae amentia est, aut ea fingere quae timeant, aut ea timere quae sinx●rint? What a frenzy is it, either to make those things which they worship, or to worship those things which they have made? They reply in the Pagans owne-phrase recorded by Lactantius, Non ipsa timemus, sed Lactant. Just. lib. 2. cap. 2. Eos, quorum nominibus sunt consecrata: We do not (said the Pagans) worship the Images, but the Persons, to whom those Images are consecrated. Object again, even our eyes can censure those Images to be senseless, and therefore they are senseless who adore them. The old Pagans Arnobius lib. 6. will put an answer into the mouths of our modern Papists, Deos per simulacra veneramur, we adore the saints by those Images. Nay more: if we should oppose them with the same instances that the Ancients objected against the Heathens, I believe it would exercise their Logic to acquit them. Quid si coli se nesciunt? (said the christians in Arnobius) what if the saints Arnobius l. 6. do not see this worship, which the papists perform to their Images? Is not then that image-worship blind idolatry? Cur invocat is deorum nominibus, oculos in coelum non tollitis? sed lapides, et ligna spectatis? Lactant. l. 2. c. 2. If you worship not the images on the wall, but the saints in heaven, why do ye not lift up your eyes to heaven? but fasten them on the picture before you? These were objected by the fathers to the heathen, concerning their idols: and I believe our idolaters cannot easily and ingenuously assoil them. But to put all out of doubt. What is an heathenish idol? Shall Gods own description stand for authentical? Then, The images of the heathen are silver & gold, the works of men's hands, which have mouths & speak not, eyes and see not, & ears and hear not. Ps. 135. 15, 16, 17. What branch of this description concurreth not with their popish images? And if the Italian men in their Carnival should deal with the Lady of Loretto, as the Arcadian boys did with Diana in Clem. Alex. Protrept. their pastimes, put an Halter about the neck of the Image, might they not cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that that Picture had not power enough to put the Rope from her throat, as those Boys did? and be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Haltred Goddess? Finally, to prove this Popish Image-Adoration, to be more Paganish, then that of the Pagan's themselves, I add; the Pagans were never interdicted, from such a kind of worship, by their gods. But our God hath expressly inhibited it unto Christians, Deut. 4. The Observation is proposed in the 12. verse, You saw no similitude: The Illation annexed in the 15. Take heed therefore that you make not any Image: And the Commination threatened in the 24. The Lord is a consuming fire: as if Hell fire were the reward of image-worshippers. Again, in the second Commandment very bowing to an image is forbidden. Whereupon the Church of Rome fearing that by the light of this evident inhibition, their Mystery of iniquity should be discovered, they leave this Commandment out of their books, and Catechisms, which come to the hands of the Common people. And Vasques to show his love to the truth, goeth yet Vasq. de Ador. l. 2. disp. 4. c. 4. farther, and affirmeth, that the second Commandment is Ceremonial, and aught to be abolished. Lactantius his words shall be my conclusion for this point: Non est dubium quin religio nulla est, ubicunque simulacrum est. According to whom thus I conclude; Without peradventure they have no religion, who worship images: But the Church of Rome doth worship Images: Therefore, without peradventure, the Church of Rome hath No Religion: But are the Apostates; Who do not receive the love of the Truth, but take pleasure in unrighteousness. The fift is the worshipping of the Cross; a worship altogether unknown to the Heathen: and therein therefore more than Heathenish. Cruces etiam nec colimus, nec optamus: vos plane Arnobius lib. 8. qui Ligneos Deos consecratis, Cruces ligneas forsitan adoratis, ut deorum vestrorum parts, saith Minutius: that is, We neither wish, nor worship Crosses: but you who do plainly hollow wooden gods, peradventure you adore wooden Crosses, as parts of your gods. The Christians apology is absolute, that they did not worship wooden Crosses: their recrimination to the Heathens, that they did worship Crosses, is qualified with a peradventure. It is therefore without peradventure, that the worshipping of a wooden Cross, was abhorred as abominable, both by the Christians and Heathens. Indeed, some heretical Christians have Pappus Hist. pag. 345. been known and taxed for that Idolatry: The Armenij thence were termed Charinzarij, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the worshippers of the Cross: And since, in the dotage of the Church, and nonage of Antichrist, that Idolatry hath crept in amongst Christians. Aquine undertook a Aquin. 3. 25. 4. solemn disputation of the worship of the Cross. And Cornelius Mussus is transported with the Corn. Mussus to. 1. 662. adoration, admiration of that wooden Idolatry. O Crux admiranda— O Salus, Vita, Resurrectio: Salus animarum, Vita coporis, & Resurrectio animae, simul & corporis: that is, O admirable Cross— O Health, Life, and Resurrection: Health of the soul, Life of the body, and Resurrection of both soul and body. And that these may not be put off as private opinions, of some particular persons; hear the universal practice of their whole Church; O Crux ave, All Hail O Cross. Spes unica, Our only Hope. Hoc Passionis tempore, This time of the passion. Auge pijs justitiam, Augment the godlies devotion. Reisque dona veniam, And forgive the ungodlies transgression. Never could I conceive, the just cause of such senseless idolatry, till my text suggested it: They have not the love of the truth; but take pleasure in unrighteousness. The sixth is the Sacrament. Be that blessed Bread, as Sacred, as the most sanctified heart can conceive; yet it is but Bread notwithstanding. Howbeit, the Papists give unto it cultum latriae, that worship which is due to God. Dominun Deum tuum Concil. Trident. Sess. 13. Can. 5. Costerus Enchir. cap. 7. adorabis, Thou shalt worship the Lord thy God, saith Costerus, speaking of the Sacrament. The whole Church doth cry to it, Agnus Dei qui tollis peccatamundi, O thou Lamb of God which takest away the sins of the world. According to which is that stupendious superscription of our to his Treatise, on the Lord's Supper: To the Body and blood of our Saviour jesus Christ, under the form of Bread and Wine, all Honour, Praise, and thankes be given for ever and ever. Now we knowing that the Carnal presence is but a carnal conceit; and that the trick of Transubstantiation is as true, as any of Ovid's Metamorphoses; We cannot but pronounce the words of Costerus, (which he delivereth by way of supposition) Colere frustum panis pro Deo, to worship a piece of bread, is worse than to worship viva animalia, the brute Beasts, as the Egyptians did: or Imagines, images, as the Heathen did: or to worship rubrum Stannum inhas●am elevatum, a red Clout, clapped on a Pole, as the Lappians do. Nay, it is (saith he) such a gross idolatry, qualis in Orb terrarum non fuit, as the like whereof was never in the world, never seen among all the Heathens. Those stupid Idolaters, did absurdly-execrably. The first did make their god, & furthermore they did worship it. But these (to show that they are superlative) go a degree farther. 1. They make their god. 2. They worship it. 3. They eat it. Now that men should make their god, and eat their god, none can believe, it, but those that do not receive the love of the Truth; but have pleasure in unrighteousness. Thus the Papists do make this Holy Sacrament, a profane Idol, to our positions: and they may make it so also, according to their own opinions: It is their opinion, yea a ruled case confirmed by a Canon of the Council of Florence, That three things are required Conc. Flor. in Dec. Euchar. sect. Quinto. to the perfect celebrating of the Sacrament; Materia, Forma, & Persona. 1. That there be a right matter. 2. A right Form, that they use the words belonging thereunto. 3. That the Minister do celebrate that Sacrament, cum intentione faciendi quod facit Ecclesia, with an intention to do what the Church doth: quarum si aliquid desit, non perficitur Sacramentum: if any of those three be wanting, it is no Sacrament. I assume: but it is possible that the Priest may forget to have the same intention with the Church: possible therefore it is, that the Sacrament which he administereth, may be no Sacrament: And therefore it is possible that the Papists may worship a mere piece of Bread, which (in the judgement of their own Dr Costerus) is the most absurd and abominable Cost. Enchir. c. 7. idolatry, that ever was in the world. They will therefore be constrained unto Gersons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to adore the Host with this Caution: Scilicet, si recte consecrat a sit, that is, I adore thee O Host (must the Papists say) if thou be'st consecrated aright. Otherwise they cannot escape that concession, and confession, which our Doctor Featly extorted from their Dr Featly's Cons. with Mr Musket, touching transub. die. 1. Mr. Musket: That the Popish Communicant may sometime commit Idolatry, materially. Salva res est erubescit. Finally, the World is their Pantheon, and according to some Papists, every Creature therein is an Object of their religious adoration. The opinion is but of one private man, but the Church maketh it General, by their public approbation. For I suppose they print nothing, but permissu Superiorum, by the allowance of Authority. It is the assertion of Vasquez, in his treatise Vasq. de ad●r. l. 2. Disp. 1. c. 2. se●t. 5, 8, & 10. of Adoration: That any thing (in the nature of the thing, and if the matter be discreetly handled) may be adored with God. His instances are odious. God (saith he) may be worshipped, even in a Wisp of straw. Yea God (saith he) may be Tortura Torti. pag. 312. Dr. Coll. contra Eud●m. part. 3. cap. 93. lawfully adored, in the apparition of the Devil, as it is avouched by our learned Bishop, and confirmed by his Avoucher. Nay if the World be barren of Creatures, they will feign phant asies of their own Heads. Saint George, and Saint Christopher, were Allegories, not Histories. Their own Authors dare not venture their Credits, that there were ever such men. Is it not monstrous then, that they should be Saints? How often have our old deluded Forefathers of England cried God, and Saint George at the onset of their Battles? And how many have called on Saint Christopher in the peril of Shipwreck? and yet these potent Saints, were according to Saints Paul's phrase, 1 Cor. 8. (idolum nihil est in mnndo) plain Idols: there were never any such creatures in the world. Thus mightily are they misled by the working of Satan: not to receive the love of the Truth, but to take pleasure in unrighteousness. At length, to wade out of this Ocean of idolatry; concerning the measure whereof, I confess Popery to be fadomelesse; and compared even to Paganism, it is like the Sea, resembled to a little River. The ignorant Pagans, did adore Images, as gods; peradventure, and some of them: But that ever their learned Doctors did teach, that an Image made with hands, was to be adored in the same kind, and height of worship, with that God, whom they professed to be the Maker of heaven and earth; Herein are they outstripped by the Papists, in an incomparable exorbitance. An Image is to be worshipped with the same worship, wherewith God himself is to be worshipped: this is the Catholic Doctrine of the Roman Church. Imagini Christi, Latria debetur; Aquine saith, Aqu. 2 2. qu. 94. Art. 2. ad Arg. 1. that to the image of Christ, is due Latria, or the proper worship of God. And although Aquine was a private Doctor, yet can they not infer this to be a private Doctrine; because he is Pater Doctorn, the father of their Doctors, saith Malvenda. And I suppose the Thomists will not easily gainsay, or unsay what Thomas hath affirmed. Hear the natural Doctrine of this Popish Father: Cruci exhibemus Latriae cultum; quia in Cruse Christi, ponimus spem salutis; that is, We exhibit Latria, or Divine worship unto the Cross, because in the Cross of Christ we place the hope of our salvation: And he confirmeth this from the consent of the Church, sic cantat Ecclesia. And that he may insanire cumratione, he rendereth two reasons, for this affertion; Crux Christi, tum propter representationem, tum propter membrorum contactum, est adoranda, Latria: the Cross of Christ is to be adored with Divine worship, both because it doth represent, and because it did touch the members of Christ. And Pares cum paribus, like will to like, to couple blasphemy with idolatry, he addeth: Crux Aquin. 3. quaest. 25. Arti●. 4. Christi fuit unita verbo aliquo modo; that is, the Cross was in some sort united to the Word. All this we may read in Aquine. To exclude all evasions: Constans est Theologorum Azor. Inst. mor. part. 1. lib. 9 c. 6. sententia imaginem eodem cultu, & honore, coli & honorari, quo id colitur, cujus est imago: Azorius affirmeth it to be the constant opinion of all Popish Divines, that an image is to be worshipped with the same worship, wherewith the thing whereof it is the Image, is worshipped. Pontificale Romanum. And this determination of this question, must be infallible unto them, because a Pope hath defined it. Crux legati erit a dextris, quia debetur ei Latria; that is, The Cross of the Legate must be placed on the right hand, because Latria, or Divine worship is due to it. These are the words of the Roman Pontifical, published by the Authority of Pope Clement 8. Now whether they be not idolaters, who communicate that worship to an Image, which they themselves acknowledge to be due to God alone: let themselves give sentence. Hereupon, as some have called Rome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Abstract of the World: so may we term it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Compendium of Idolatry. Pardon my peremptory conclusion: Revel: 22. 11. He that is filthy, let him be filthy still: and he who is a Papist, let him be a Papist still. But let him know, that he is poisoned with the most filthy Idolatry, that was ever supported on the face of the earth. Woeful is their estate, who receive not the love of the Truth: But have such pleasure in unrighteousness. SERMON XXIII. 2 THESS. 2. 11. God shall send them strong delusion. Precedents of obstinateness. The Papists obstinate, and deluded. No reconciliation with Rome. The Papists are deluders. Want of provision for Converts an hindrance to reformation. Proneness of People to be deluded by Popery. GOD doth send delusion. A caveat to the Church of England, against obstinateness. IN this verse followeth one of the Passive properties; the punishment internal of those that embrace Antichrist. A strange blindness, videlicet, that God shall send men such strong delusions, that they should believe a lie: Whose blindness our Apostle doth declare, by two degrees thereof. First, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of admiration, in the first words, God shall send them strong delusion. Secondly, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of amplification, in the last: That they shall believe a lie. Blinded in both. The first clause is my Text for this time: God shall send them strong delusion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Theodoret; With what sin men are affected, by that sin men are afflicted. In this cause, and clause: never did the impression of Wax render the image of any Seal, more exactly, then here the punishment of God, doth the offence of Man. In general, culpa & poena, the sin committed, and shame admitted, are both one, Ignorance. In particular, first they scorned the Truth, and are scourged with a delusion. Next, They received not the love of the Truth, that is, they heard it not effectually; therefore they are deluded effectually, even with strong delusions. Thirdly, these Swine trampled on Pearl, and they contemned the very Word of God: God therefore doth revenge his own Cause: For this cause (saith my Text) God shall send them strong delusion. To support your memory, and mine own, I propose this method. Observe here two things, two works: the first of the Creator, obduration: God shall send them. The second of the Creature, obsirmation: strong delusion. In the last I will show two points; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 1. That men are deluded. 2. By what men are deluded. The latter of these must involve the co-operation of the Agents, and of the Patients: the Activity of the Deluders, and the Passibility, Capacity, or rather receptivitie, and proclivity of the deluded. Of these ordine retrogrado: of the last, first. To which I will preface Precedents, of some who have been deluded in the same nature, though not in the same Measure. And as a Preface to that Preface, I will premise the signification of the phrase, what is meant by these words, a strong delusion. Strong delusion, in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The phrase is like itself, very energetical. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Deceit, or Cozenage: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one who doth profess an Art of cozening men, etiam spectantibus, although they look on them, saith Eustathius upon Homer. Let then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pass for a juggler, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for juggling. But Antichristianisme is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sleight light Legerdemain: it is moreover, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an actual, and effectual imposture. Again, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Genetive used in stead of the Adjective, is very significative: as Vir dolorum, a man of grief, that is, a most grieved man. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the strength of delusion; that is, a most strong delusion. Yea it addeth to the strength of delusion, that the word strength is reiterated: in the ninth verse is mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the strength of Satan: in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the strength of delusion. So that what strength of delusion can be either hatched by Satan, or acted by man, this shall be all employed, to plead for Antichrist. Excellently expressed by Occumenius, on this text: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oecumen. in 2 ●h●s. 2. 11. that is, Saint Paul doth call Antichristianisme, the strength of delusion, that is, a strong delusion, and potent to deceive. A delusion to make men desperately obstinate: according to the Greek proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, You shall not persuade them, although you do persuade them. And according to job 21. 14. Recede a nobis: viam scientiarum tuarum nolumus: Depart from us for we will not the knowledge of thy ways. In a word: men shall be so persuaded by Antichrist, that all the world shall never persuade them from Antichrist: that they will remain confident, Obstinate, and in their errors. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their strong delusion. These are strong delusions of Antichristians: that they may not seem strange delusions to Christians, impossible, incredible: I might allege many precedents to avouch them. Take a taste of a few only. Amongst the Hebrews in the old testament, 2 Chron. 30. 5. a Decree was made, and proclaimed, from Dan to Bersheba, that the people of Israel should repair to the Passeover. Here was the command of their King, that they should do what they themselves knew to be the Commandment of their God. And although they professed themselves to be the Church of God, yet being become Obstinate, neither their King, nor their God could persuade them, Verse 10. As the Posts passed through Ephraim, Manasses, & Zebulun, the people laughed them to scorn, and mocked them. In the new Testament, all the Oracles and Miracles, which Christ spoke and did, could not persuade the jews, to receive their own Messiah, whom they looked for, Matth. 27. 42. they said, Let him come down from the Cross, and we will believe him: but their hearts knew that their tongues even then lied. For Matth. 28. 15. they themselves knew, that he did more than come down from the Cross, He came up from the Grave; and yet they lay buried in their obstinateness, and gave money to disgrace him, and to damn themselves. This I think was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I take it, a strong delusion. Amongst the Grecians: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Ignatius ep. 5. that is, They are possessed with ignorance, because of their affected madness, saith Ignatius. And Clemens complaineth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clem Alex. Protrept. that ignorance, and obstinateness had transformed some into stones: so hard were they against the impression of the Truth. Amongst the Latins, Saint Ambrose accuseth some perverse Ambr. in 4. ad Ephes. people, who were wont, Mala quae noverint defendere, ne viderentur cedere, to defend points which they knew to be false, lest they should appear to be put to the worst. Cyprian telleth Cypr. ad Demet. Sect. 1. damned Demetrianus to his teeth, Facilius est turbidi maris, concitos fluctus clamoribus retundere, quam tuam rabiem tractatibus coercere: that it was easier to hollow to the tempestuous Sea, than to appease his fierceness with writing books. Lactantius hath the like. Si quidem in manibus gestemus, sidem non commodabunt Lactant. lib. 7. cap. 1. ei doctrinae: in we could carry the Sun in our hands, yet would they not vouchsase credence, to the apparent Truth. To proceed further, amongst the Africans; Saint Augustine administereth a pregnant example. Aug. ep. 162. The Donatists did accuse Caecilianus unto the Emperor Constantine: The Emperor assigned Meltiades Bishop of Rome, and some other Bishops, to the disquisition of that cause: by whom Caecilianus was acquitted. The Donatists appealed again from them to the Emperor; & were again condemned at Orleans, by a Commission appointed by the Emperor. Notwithstanding they appealed to the Emperor the third time, who hearing their cause in his own person, and with singular diligence; concluded Caecilianus to be most innocent, & condemned his adversaries for most perverse people. For all this the Donatists persisted in their Schism. Nay he relateth yet a stranger obstinateness, Aug. Epist. 50. Bonif. than this: Divers of the Donatists, were so strongly deluded, that they did kill themselves, because they would not be constrained to go to Church. Among the jews: in the reign of Theodosius Pappus Hist. pag. 58. the Emperor, there was an Imposter in Crete, who persuaded them that he was Moses; sent thither to lead them into their Country, through the Sea. Whereupon he brought the multitude unto a Rock, commanding them, to cast themselves into the Sea, with a general warrantise, against all danger and drowning. Leap some did, and drowned they were: only the Mariners, then there-by, repressed the madness of the main multitude. But the Imposter conveyed himself out of the company. And finally, for the Mahometans at this day: they term themselves Ishlami, that is, men of one Mind: Living in their Idolatry, as the Disciples did in the place of Prayer Act 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all in one mind: impossible to be reclaimed. All these make good this phrase of my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were besotted with a strong delusion I have already inverted my Method, I must moreover alter it again, that I may proceed in order, as the points offer themselves naturally to be considered. The next point is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ That the Papists are the Deluded: which indeed is a probable conjecture, if not a plain Demonstration, that they are the limbs of Antichrist. Bestiae character intelligi potest, obstinata malitia: Aquine saith, that by the mark of the Beast, we may understand Obstinate malice. Aquin. Su. 3. qu. 63. Art 3 ad 3. But none under heaven are more Obstinate for their side, nor more malicious against their gainsayers that the Papists. And Aquine saith, this is the mark of the Beast: let the Papists mark this. This also doth S. Paul prophecy of the Papists, in the 8 verse. Mark (saith our blessed Bishop jewel, mark: S. Paul, saith Antichrist jewel in 2 Thes. 2. 12. shall be Consumed, not Converted. From whence we may conceive what hope there is of Reconciliation and Reformation from Rome; which is the censure, not of that Bishop alone, but of all the Church of England. The error of Popery, Homily of good works, part 1 was so spread abroad, that not only the unlearned people: but also the Priests and teachers, partly by glory and Covetousness, were corrupted; and partly by Blindness, deceived with the same abominations: that as Ahab having but one Elias, but one Teacher to persuade him to the Truth of God, but 450. false prophets, to persuade him unto Baal: So of the Papists, both Priest and people are strongly deluded with Idolatry. This is the judgement of Our Church, concerning their Church. We may say of all Papists, of our English Papists especially, in them is fulfilled that fearful prophecy Reuel. 17. 6. They are made Drunk with the Golden cup of the whore of Babylon. Idolatry is spiritual whoredom. And it is a Catholic grant, that Rome is the Head of Image Adoration, Concedimus Catholicae Suarez Apolog lib. 5. cap 18 num. 20. doctrinae, de Cultu & Adoratione Imaginum Ecclesiam Romanam caput esse, saith Suarez. Whence we infer, Therefore it is the Fountain of Spiritual whoredom. Again, the Pope doth not Sext. Decret. lib 3. tit. 23. de Jmmunitate Ecclesiae. only term himself the Head, Caput, but sponsum ecclesiae, the Husband of the Church. Which thing alone, is a sufficient cause to call Rome meretricem Babylonicam, the whore of Babylon: because the Romanists do teach that there is another Husband of their Church besides Christ: the Pope. By which enchanting Circe, the ordinary Papists are so bewitched, that they take themselves, to be the Best of men, the only Catholics: when as indeed they are very Homer. Odies. lib. 10. Beasts (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) made Drunk with palpable Idolatry. But so drunk, and so strongly deluded, that we may ignatius Epist. 5 speak to the Romist, that phrase of the greek father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lactantius may Lactantius lib. 7. cap 1. translate that of Ignatius into Latin, ij sunt homines qui contra veritatem clausis oculis quoquo modo latrant, these are the men who shut their eyes, and then open their mouths, in any manner to bark against the Truth. Should we in the yearning bleeding bowels of Christian compassion, by Sermons, Books, or Arguments, endeavour to draw them from Idolatry: We know our entertainment. 2 Chron. 30. 10. They will laugh us to scorn, mock the messengers of God, and despise his words, and misuse his Prophets. Now this, as I take it, I may term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strong delusion. But that you may not suspect that I delude you, by feigning this Popish delusion: when as they have no such stupid obstinateness: I will both refer the reader to the large and laboured treatise of Dr. Beard, on this point; And also render him present satisfaction, by a present brief catalogue of their own Confessions. Dr Beard of Antichrist part 3. Lessius de Antich part 1. Dem. 11. From Boniface, to Vitaliane: for the space of three score years, the Church of Rome was woefully perplexed, with a perpetuated misery: by Plagues, Famines, Inundations, Earthquakes, and the Invasion of the Persians (wherein fourscore and ten thousand Christians were slain at one time) by Seditions in the East, the Heresy of the Monothelites, and the Captivity and banishment of St. Martin, the sacrilegious robbing of the Church Treasury, which had been many years a gathering. Finally, in the time of Vitaliane, Rome itself was Ransacked, and the greek Emperor took away all the Ornaments thereof. Where note, that the Beginning of the misery of the Church of Rome, was about the beginning of that arrogant usurpation, of that title of Ecumenical Bishop. Well, how was that Boniface moved with this Bonerges? This Thundering Preaching by those Destroying miseries, which smote them, as thick and swift as Lightning, prevailed not with the Pope, to lay aside the pontifical title of Universal Bishop. But to show of whom St. john did prophesy Rev. 9 20. The Pope by these plagues repent not yet: But from Pride, they proceeded to superstition. Boniface began with the Universal title, and Vitaliane added unto it, the Universal Latin Service. And all these Plagues (which went between for 60 years) of Fire, Famine, Blood etc. could preach, neither Penitence for the first: nor Prevention for the later. But still they persisted in their pride, and superstition. This I suppose, is somewhat semblable to the phrase in my text: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Strong Delusion. The particular profession, of particular Philip. Nicolaus de Antich c. 15. papists, is yet more pregnant: thus writeth Luther of his Popish Devotion, before he was Converted. The Authority of the Pope (said he) was so potent with me, that I thought it a crime demeriting Damnation, vel in minimo dissentire ab illo, to differ from him, even in the least thing. And that conceit carried me so fare, that I esteemed john hus, to be so cursed an Heretic, ut vel de eo cogitare, sceleratum ducerem: that I held it to be a sin, but to think of him. And in defence of the Pope's authority, I myself, would have carried fire and faggots to have burned that heretic, and therein I did persuade myself, me summum praestare obsequium Deo, that I should have done God singular service. His passion might be built on that Catholic position, Nullus homo potest se asserere in veritate christianum, aut esse Turrecre. lib. 3. c. 30. in statu salutis, qui subesse renuit Romano Pontifici: that is, no man can affirm that he is a true christian, or that he is in the state of salvation, if he refuse to be subject to the Pope of Rome. Neither is this the singular querk of any one particular papist, but the solemn definitive sentence of the Pope himself: Romano Pontifici, Onuphri●● in Vita Pij. beati Petri Apostolorum principis successori, ac jesu Christi vicario veram obedientiam spondeo ac iuro. Obedience to the Pope of Rome, the Pope of Rome Pius 4. did exact it from the Clergy Papists by oath: and did impose it on all papists, as an article of their faith, extra quam nemo salvus esse potest, without which there can be no salvation. The fruit whereof at this day is this. Quarrels of Paul 5. lib. 4. In Italy, it is an universal approved axiom: that the Pope cannot err or fail, because he hath the assistance of the Holy spirit, and therefore it is necessary to obey his commandments: whether they be just, or injust. That to him appertaineth the clearing of all difficulties: So that, it is not lawful to departed from his Resolution: nor to make reply, though his resolution be unjust. That though all the world differ in opinion from the Pope, yet it is meet nevertheless, to yield to him. And he is not excused from sin, who follows not his advice, though all the world judge it to be false. Thus fare the learned Author, which is the very application of my text: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the papists are under a strong delusion. That of Cupers, I have already quoted: Mancipium Romana Ecclesiae, he calleth himself the slave of the church of Rome. A slave is servile enough to any profession. Malvenda notwithstanding Malvenda de Antichristo lib. 4. cap 5. doth protest himself yet more Slavish: Moderetur— Sacer ipse Romanus dictator, cujus pedibus caput submittimus: we (saith he) do lay our head under the feet of that Dictator of Rome. Our own countrymen, Lewis Owen of the English Colleges. 16. err not from the same mark. The English students at Rome, did once profess, that they were ready to suffer martyrdom for the Pope's sake: that thereby his authority might be enlarged, his power increased, and his kingdom enriched. We are yours (said they) both Bodies and Souls: by our lives to do you obedient service, and by our deaths to do your Holiness honour. By name english Throckmorton, Dr Prideaux Conc. in. 1 Sam. 14. 26. is a miraculous instance, of the monstrous delusions, in these bewitched Popelings; who is reported at his last gasp, to have refused the giving up the ghost, until he had entreated leave of his superior. And indeed for all our Trent. Hist. lib. 5 English Papists, me thinketh I hear our seduced countrymen of the laity to speak out of the mouth of the French nobleman. This is the story recorded by the author of the Trent history. Francis of Guise, concerning the point of Religion said, he referred himself to the judgement of the learned; But protested that no council should have so great authority with him, as to make him decline one jote from the old belief. And that the forenamed English monkish delusion, may not be monastical, and walk alone, I present you with a pair of Italian instances, out of Bellarmine, who per saxa, perignes, Bell. de Mon. lib. 2. cap. 21. waded through Fire and Water, to be pliable to their Imperious deluders. One at the Lordly command of a Lord abbot, did thrust himself into a burning Oven: and the other upon the like injunction, three years together, day and night, fetched water two long miles, to water a dry stick, that it might grow: only because his superior did command it. I would that from these particulars, I could not frame a general conclusion. Malvenda mentioneth two hundred thousands of the followers Malvenda lib. 1. cap. 8. of an impostor called Barchosba, who had every man abscissum digitum, a stubbe-finger. Because at their admission, by way of probation every of them did cut off a finger, to tender an infallible testimony, how resolute, they were to do him any service. I fear the Pope hath the same number of the same nature, 200000, even an army, who will cut off their hands, yea and pluck out their eyes too, and grave in their hearts, what was the poesy of Erasmus his King, nulli cedo: an obstinate Papist will yield to no man. They fail not to practise that precept Abbot in ●●uda● c. 6. of a Pope, (Pius 5 as I take it) who sent his Agnus Dei▪ s into England, unto our English Papists, with this inscription: Fili, da mihi cortuum, & sufficit. O my son give me thy heart, and it is sufficient. To give man, God's portion, Proverbs 23. 26. as I conceive it, is a potent delusion. Which is a sufficient warrant unto me, to retort their own words, upon their own deluded obfirmation. Infoeli● hominum etc. a Eudemon in Abbot. epist. miserable generation of men are they, in whom error hath taken so deep root, that their minds being blinded with the hatred of the truth: they do not only not acknowledge those things which they themselves do read, writ, and preach; But which is fare more miserable, de suâ sibi miseriâ blandiantur, they flatter themselves in their own misery. Thus go they on, deceiving, and being deceived. Behold the plain accomplishment of this prophecy in my text: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strong delusion. When our eyes look on a curious web: our ears cannot but listen after the Artists, who have woven it together so cunningly. Here, Popery is the one: and the Pope the Other. The Pope hath drawn, and doth detain the Popish, in this foresaid strange obstinateness. Whom may we suppose to lock up men's hearts in obstinateness, rather than him, who hath the keys for his emblem? And whom may we suspect to enclose a world of obstinate people entangled in errors, rather than him, who hath the net for his cognizance? In which errors, and delusions, the Pope doth ensnare his people and proselytes, both by the ostentation of miracles, & by the subtlety of sophistical doctrine. First, by miracles: for it is said, there shall arise false Christ's, and false prophets, and shall show great signs and wonders, so that they shall deceive, if it were possible the very Eleci, Matth. 24. 24. And experience hath long since taught us, how pliable the minds of people are, to be transported with miracles. The old Gentiles were confident, Herod. in Thaleia that there was a d●vine power in jupiter, because the Lord permitted the Devil, to raise a mighty slorme of wind, to overblow and overthrow with sand the army of Cambyses, which went to Pentapolis on purpose to spoil the Temple of jupiter. Of these delusions, for the promoting of popery, I have discoursed already. I proceed to the second. The Popish obstinateness I may describe, in the very description, which the Papists themselves have given of the obstinateness of other men. Malvenda thus putteth the case: The cause (saith he) of the obstinateness of the Chinese, that it is impossible to convert them, Malvenda de Antich. l. 3. c. 10. consisteth in three things: In the men the Seducers, in the Motive to the seducing, and in the men seduced. The first cause that China's conversion is impossible, is, (saith he) Conspiratio Antistitum, the cunning of the learned to keep out all foreign instruction. The second, Ne nefarij quaeslus extorquentur, & mendacia coarguerentur: their gain and glory do move them thereunto. And thirdly, the people are made pliable to be hoodwinked, Superbiâ, suarum rerum infinito amore, & pueruli educatione: by the pride of themselves, and prejudice of others, which they have sucked in from their Cradleinfancy. In Popery also: since we see such a sympathy, betwixt the seducers, and the seduced; that the Priests hands are not so cunning to temper the bait, as the people's mouths are open to swallow it; We may infer this Prophecy is in them accomplished: The Papists, both Priests & people, God hath sent them strong delusion. The Papists do, as they speak: the cause that their conversion is impossible is this: Conspiratio antistitum, ne peregrina in eas terras inferantur sacra: their Prelates and Priests concur, and conspire, to cut off the sound of all foreign religion, that may occasion any reformation. The case is plain and notorious. By their inhibition of Books, confession for their souls, and inquisition for their bodies, by their prayers in a strange tongue, and the Scriptures indeed in no tongue. The world knoweth they have so immured in their adherents, that it is as easy for a Christian to enter into China, as for Christianity to enter Rome, or reformation the breast of a Romist. By the policy of their prelacy, they have made the way to reform Rome, as narrow as the eye of a Needle. If God please not to alter, the very nature of the Creature, there is no hope to effect it. Spurred on are they to this desperate delusion, by a double instigation, as it followeth in Malvenda's phrase, Extorquere nefarios quaestus, & coargui mendacia non patientur: to confess their errors, and to forsake their Pomp, flesh and blood cannot endure it, they will never perform it. Their gain alone, is a sufficient obstacle to make them Obstinate. Preach reformation unto the Papists, and according to that, Acts 16. 19, 20, & 21. The Masters when they see that the hope of their gain will be gone, they will exclaim against Paul and Silas, saying; These men do exceedingly trouble the City, and teach customs, which are not lawful for us to receive, being Romans. To descend from the dignity of an Archbishop to be a Dean, we see it is enough to apostate the unstable: and hath been an occasion, that our modern Ecebolius did return to his vomit. Therefore when the Conversion of their religion, shall be the subversion of their Estates: when learned men, (both Priests and Monks) by leaving their Church, in our Church must of force become, aut medici aut mendici, either to dig or to beg; either to exercise some other calling, or endure poverty, if not extremity; Now to go from plenty to penury, is a wide step, and few will venture it. I do deplore, that our Proselytes are so poorly provided for, and do conceive the expectation of Poverty, to be a Remora to reformation. Flesh and blood will rather be obstinate in a false Religion, then beg in the true. Next, it concerneth their Credit, to support their delusion. That men learned and great, should acknowledge such gross absurdities; as the adoration of Images, the exalting of a Bishop above Kings, equal to Christ, and (in truth) to make the whole Church, the slave of one man, it is incredible: and therefore they must exercise strong delusion to veil it. The Panther is said to hide his head, when he Pliny l 8. c. 17. draweth the poor Beasts to destruction. Even so, the Papists will hide those horrible Heads of their religion, for fear the ugliness thereof should affright away men, even of an indifferent understanding or conscience. And therefore Beza said well, that Ignatius was the Angel, Revel. 10. 1. Clothed with a Cloud: by Mystery of jesuites, pag. 51. which is meant, that he (and they) cover their enterprises, and hide the mystery of their religion. So that for many of their learned, I may speak of them, as Lactantius doth of the old Lactant. l. 3. c. 24 Malvenda lib. 3. cap. 14. Heathen: I know not what to say of these men, qui cùm semel aberraverint, constanter in stultitiâ perseverant, who when they have once erred, will constantly proceed in their folly, & vana vanis defendunt, and defend one falsehood with another. Unless I may suspect them, aut joci causa philosophari, aut prudentes, & scios mendacia defendenda suscipere, that either they dispute in jest, or willingly and wittingly take upon them to defend those things, which they know to be false: quasi ut ingenia sua in malis rebus, aut exerceant, aut ostentent, as if their study was, either to exercise, or to show their wits in the Patronising of Paradoxes. Or I may speak to them as Augustine Aug. de Mor. Cath. Eccles. lib. 1. cap. 31. did to the manichees: Non dicam quae vos ignoratis, sed quae vos occultatis. Many of the Papists, I cannot persuade myself, that they do not know their errors; but they will not show their errors: and to this purpose they use learning to avouch them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clement of Alexandria, Clem Alex. Protrept. concerning the Idolaters of Grecia. We may say the same of the Latin, in English: the Papists in our time have more learning, and cunning, than they had in old time. Now, when the height of error, and the height of learning, are wedded together; may we suspect, expect, that the Monster of my Text, may be engendered betwixt them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strong delusion. Hurl a Bowl down a steep Hill, and it will run passing swiftly: the cause of which swiftness is principally, the outward violence of the hand, and concurrence of the Hill. But withal, it proceedeth from an inward propensity, which that body hath to move downward. So in Popery: Facilis est descensus Averni. The Learning and Policy of the prime men in that religion, is admirably potent to persuade, delude, and to deceive if it were possible, even the very Elect. Yet, besides that, there is an inward propensity, which doth forward people unto Popery. It is their nature, altera natura, August. epist. 167 Festo. custom and prescription, which maketh men so obstinate in the Romish Religion. Cùm tam perspicua Verit as, aures ac corda hominum feriat, tantae quosdam malae consuetudinis vorago submersit, ut omnibus authoritatibus, rationibusque resistere, quam consentire mallent. When as so clear a Truth (saith Saint Augustine) doth smite men's Ears, and Hearts also, yet so vast a whirlpool, of an evil custom, doth so swallow some, that they will rather gainsay all arguments, and authorities, than yield. Their Fathers were Papists, therefore the Children will be Papists: This is the Grand child's argument even to the third and fourth generation. In Saint Paul's phrase to the Ephes. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filij contumaciae, they are the children of obstinateness. Popery therefore they will profess, as their inheritance. This maketh every ignorant Papist, like the Accipencer, to swim against the stream of all arguments; And as it is the nature of the carp, when the Fisherman doth spread his Net, to thrust his head into the Mud, and so he cannot be caught: semblably, when the Fishers of men, Preachers, would persuade a Papist, he doth thrust his head into the mud of superstition, the example of his Ancestors, saying as the jews did in jeremy 44. 16. As for the word which thou hast spoken unto us, in the Name of the Lord, we will not hearken unto it. And thereby the Preachers, become like Peter, Luke 5. 5. They fish a long time, but catch nothing. Thus are they under the pretence of custom, transported with a strong delusion. Here in two words, let us learn two lessons; one of imitation, another of commiseration. First, I will speak of the Papists, what Saint Aug. ep. 167. Fest. Augustine spoke of the Donatists: Si pertinacia insuperabiles vires, habere conatur: Quant as habere debet constantia? If the Papists be obstinate, shall not Protestants be constant? If they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall not we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? If nature teach them to be perverse in the Romish religion; because they think it old: shall not grace make us resolved in the reformed religion; because we know it true? God forbidden! Secondly, that we supplicate to our God, for our seduced countrymen, in the phrase of Saint Augustine,: Nile prote nobis aliud quam Aug. contr. Academic. l. 1. c. 1. vota restant: quibus ab illo, cui haec sunt curae, Deo, si possimus impetremus, ut te tibi reddat, ita enim facile te reddet, & nobis. We must pray, that God would break the snare, that those seduced souls may escape like a Bird out of the hand of the Fowler. Magna est veritas, praevaleat. Pray we that God would restore them, to themselves: and then they will be restored to us. Pray we that God may be pleased to give them his strong truth, which may open their eyes, to see this strong delusion. I have ended the first part, and now draw toward the end of the whole discourse. The first point was the obsirmation, how men are made obstinate by men, by two means, both by the outward policy of others, and by the inward proclivity of themselves. The second is obduration, when men are made obdurate by God; as in this, Deus mittet, God will send them strong delusion. Hence our Divines distinguish obduration Zanch. in Ephes. 4. 16. into three parts: Natural, habitual, and judicial. Natural is that hardness of heart, which proceedeth from Nature: this was in the Disciples, whereby they could not discern Christ's power, although they saw his miracles, Mark 6. 52. Habitual, is when the habit, or Custom of sinning bringeth a calum (or thick Skin) over the Conscience of a sinner, whereby he becometh insensible of sin: as unapt to do good, having been accustomed to do evil, as the Aethiopian is to change his skin, or the Leopard to change his spots, jerem. 13. 23. The judicial obduration: when out of God's judgement our hearts are hardened! Peccatum being poena peccantis, one sin being the punishment of another: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a recompense of their error, Rom. 1. 27. All these are included in this Text. First, men have a proneness to Antichristian superstition, that is Natural. Secondly, they delude themselves, by prescription, and plead custom of their Idolatry: that is habitual. Thirdly, God smiteth them in their error, with their error, for their error: this is a just judicial obduration, or hardening of men hearts. The text telleth us, for this cause, God shall send them strong delusion. Now how GOD doth send delusion, and how fare God may be said to make men obstinate: I dispute not. It is enough, if I say only with the Greek Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Oecumen. in in 2 Thes. 2. 11. That is, we must not read the phrase, God shall send, literally: as if God did simply send delusions, but by it we must understand, God's permission. Or with the Latin Father; Non obdurate Deus▪ Aug. ep. 105. Sixto. impertiendo malitiam, sed non impertiendo gratiam: that is, God doth not harden men, by giving them malice, but by not giving them grace. And a third Father giveth a reason Fulgentius. for both those former: God is not Author of that, whereof he is Vltor. As water, though the Sun doth not exercise on it any actual hardening power: yet the very absence of it, is cause sufficient, that it shall frieze to the hardness of a stone. Nay some take Crystal to be Ice, in an high degree; and that only the perpetual absence of the Sun, doth transform it into a Rock, and maketh it malleable. So sinful man, if God shall remove from him the beams of his Grace, yea but for a time, he will freeze in the dregs of his sin, and be hardened by the custom of impiety. But if God shall please perpetually to absent the Sun of his softening grace: such a man will become a Rock malleable; and sooner shall any person make an impression on a Smith's Anvil, with his finger, than in the heart of such a one with his tongue. This I say is enough, but we may say more: That this strong delusion, doth proceed from God, not only by permission, but by immission also. His just judgement doth not only suffer, but strengthen the instruments of strong delusion: who whip those that have pleasure in untruth, with their own Rod, a scourge of Scorpions: to make them obstinate and obdurate in their errors. For this delusion is a punishment, every punishment is an action, every action an ens; and every ens hath God for the efficient cause thereof. And thus it runneth plainly in my Text. Obstinate men would not receive the love of the Truth, but had pleasure in unrighteousness: and for this cause, GOD doth send them strong delusion. Which fearful plague we may see fearfully poured out upon the Romish Church, upon the Romish Nation especially. I will retort the Lesle. de Antich. part. 2. Dem. 2. Comp. 9 saying of Lessius: Philosophi quia juxta veritatem cognitam non vixerunt, merito in reprobum sensum sunt traditi, Rom. 1. quanto justius id accidit nostris haeresiarchiss: that is, it was just with God, to deliver up into a reprobate sense, the heathen Romans, for covering the light of Nature: How much more justly doth he send strong delusion on the Christian Romans, who extinguish the light of grace? Such as go out of the way, with the candle in their hand, demerit to have the Candle put out, and themselves to wander in unextricable darkness. Since the Romans Malvenda de Antich. lib. 4. c. 4. do brag of themselves, that Rome is the Ark to preserve God's Oracles; that in Rome the Gospel of Christ, hath been sealed with the blood of two Apostles, seven and twenty Bishops, and of three hundred thousand holy Martyrs; Now that these Children of such fathers, shall so degenerate; and these Successors of such Predecessors shall so apostate; that they transgress the Commandments of God, to observe the traditions of men, that they advance the honour of their Church, above their love to the Truth; Is it not now God's just judgement, to cast them into the Arms of Antichrist; and for this cause to send them strong delusion? In a word, you have the absolute accomplishment of this Prophecy. Consider what the Church of Rome hath been, what it is, and what Rom. 11. 33. it shall be. O altitudo! Lord how unsearchable are thy judgements, & thy ways past finding out? To end, but I must not end thus: These judgements on them, are for another end; to cause God's mercies unto us. These things happened 1 Cor. 10. 11. to them for ensamples, to admonish us, upon whom the ends of world are come. Wherefore, Let our Church which standeth, take heed that it do not fall. If the glorious Church of Rome did fall, what may be the fate of the Church of England, which in old time was but an obscure part of that Body, whereof the Roman Church was the most illustrious member. Let us therefore consider, and decline the cause of their obstinate Apostasy. They did not love the Truth. I would I could wipe away this blot from the face of our English people. I fear I may pronounce that saying of Saint Augustine Aug. ep. 121. concerning Africa, Tanquam servus sciens voluntatem Domini sui, & non faciens, multis vapulet: The Church of England know their Master's Will, but do it not; And therefore we deserve to be beaten with many stripes, and the Pope to gather the Rod. God may justly send on us strong delusion. To which I may add, what Saint Augustine addeth in the same Epistle, Attendunt quanta celeritate Evangelium praedicatur, sed non attendunt quantá perversitate contemnitur: that is, we rejoice because there is such plentiful preaching of the Word; but we do not lament, to behold the common contempt of the Word. Require you an instance? I neither flatter nor slander. Clero Anglicano, etc. it is Campians scornful exprobration: The people of England (saith he) love preaching, but not their Preachers. Gladly would I apprehend an Apology; but the Truth must be confessed. In England we have many Colossians, the Word doth dwell plenteously amongst them, Colos. 3. 16. But very few Galatians, who will give their eyes for their Pastors, or that which they may spare somewhat better than their eyes. And the ground of our reformed unkindness, is the selfsame of the Romish blindness, custom. Let not your Charity be offended at my Verity. I suppose there be few Parishes through England, but the Preacher, (if he be their Pastor, and comformable, then) though his pains be never so great, and his gains never so small; yet they think the phrase of Laban Genes. 29. 26. will justify their actions, and Conscience in the sight of God, and man: Non est nostro loco consuetudinis, it is our custom, and it may not be broken. Yet pass not your censure, as if I did winch, because I am galled; as if a personal dislike, did put me into this passionate declamation: No, (I thank my God, and my Parish too) my Parish doth give me supplies for my labour, in a poor Vicarage. But beloved this ought not to be done in Israel. If men do love the Treasure, they cannot despise the Vessel, although it be earthen; though their Pastors have their Personal infirmities. And certainly, this judgement of men, shall not escape the judgements of GOD, though they have custom to plead for them. I will not say with Saint Augustine, Dabis impio Militi, quod non dabis Sacerdoti, that you take from your Preachers, to treasure for soldiers. I say not so: the Body of Christendom hath bled enough already! The Lord prevent future effusion for JESUS CHRIST his sake. But I may tell you out of my Text: Ideo— mittet Deus operationem erroris: for this cause— God may send you strong delusion. Those that will not be persuaded by their English Preachers, they may be perverted by Popish Priests, by strong delusions; because indeed, they do not love the Truth. It is the end of the Term; and may be the end and Term of our lives. If I were like old Isaac Genes. 27. 28. at my last end, and to make my last Will, and had but one Blessing to bequeath you my Beloved, it should be this blessing; a blessed reciprocal affection, betwixt the Pastors, and people. My heart could spend her last spirits, in such a persuasion, to leave this legacy of Love. And blessed were I, if I should so dye in the Lord: For I should rest from my labour, and that work would follow me. If it be possible, let the people, and Pastors be like jonathan and David; let them love one another as their own souls. If not so, yet let them be like Abraham and Lot, Let no strife be amongst them, for the Canaanites are in the Land: the Papists will rejoice, and increase by our unkindness. To stop their mouths, and to save our own souls: Let the Preachers feed the souls of the people, and let the people feed the bodies of their Preachers: both cheerfully, without grudging. But I am a man, not God; I can speak to the ear, not incline the heart; that, I must leave to the Lord. Only, the Lord preserve us from a wicked custom, and from all strong delusions. SERMON XXIIII. 2 THESS. 2. 11. That they should believe a lie. Popery supported by lies. The Primacy: the Cross. ●opish lies against the persons of Protestants. Against Calvin: Beza: Luther: B. King: Q. Elizabeth. Popish lies against the profess on of Protestants. Concerning the Sacraments: our Government: Preachers: the Scriptures: our Obedience; to our King: to our God. Popish lies concerning their Persecutions: in England. No Papist put to death for his Religion. English Laws against Papists. THe verse containeth the passive property, or the punishment internal, of those that embrace Antichrist. Wherein I have absolved two things. I have showed you an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: one thing notable, that they should be seduced by strong delusion: another admirable, that they should be so deluded, as to believe a lie. The admirable delusion is the subject of this Sermon. Wherein two other things offer themselves to our admiration: a double admirable delusion: the first in regard of the deluders, the second in regard of the deluded: that the one should be so wicked as to preach a lie, and the other so besotted as to believe a lie; If we can admire any thing, we shall apprehend both these to be most admirable. Both which are admirably evident in the Church of Rome. In the former clause, as the Dipsades or jansen. in Evang cap. 83. Vipers involve themselves in the eggs of Ostriches, so, by the appearance of food, to draw on the hungry creatures to their Destruction: So the Romanists seduce the superstitious with the probability of truth, a strong delusion, a cunning lie, if you will, as it were by Equivocation. But in my text, like Frogs (as they are aptly resembled Revel. 16. 13.) animal impudens, obstreperum, loquax, coaratione & garrulitate intolerabile, like the unappeasable croaking of Frogs. Blaterones' ministri Antichristi (to Malvend lib. 5. c. 18. borrow Malvenda's own words to invest his own friends withal) the clamorous agents of Antichrist, with open mouth will publish gross untruths, as it were by protestation. In plain English, they persuade the plain people to and by a plain lie. And which is most admirable, in truth lamentable, the plain people do believe them. This also I make evident in the Church of Rome. But I must be cautelous on prosecuting this point. I am advised by a friend to take heed of two things: of my quotations and imputations wherewith I charge the Papists. I do thank him and will obey him. His counsel is good: yet I had a better counsellor before, mine own conscience. I thank God my conscience doth teach me to shun that sin in my self, which I reprove in others. My Conscience doth prompt me to speak in truth, when I speak of lying. And my conscience telleth me, and you also: Catholicus sum, et non August epist. 48. Vixcentio. audeo mentiri. Precipitated lies, I decline: premeditated lies, I detest, but Pulpit lies, let God and man abhor me, if I do not abhor them. To assure you of my truth, concerning their lies: I have wrote nothing in this book, but what hath fallen from their pens. I will speak nothing with this tongue, but what hath been spoken by their own mouths. Their own mouths, and pens shall testify against them. That as Caligula, who had a frowning face by nature, yet did he compose his countenance by a glass, that it might appear yet more grim, and terrible: So though their nature, be prone enough to that faculty, yet they add art to their audacious lies. And as it were set their faces by a glass, that they may be able to utter such vast lies. Such lies that we can hardly imagine it to be true, that any of them should speak such lies: but that any should Believe such lies! This surpasseth imagination. They believe lies. Since the Devil is called the father of lies joh. 8. 44. devilish doctrine is called the doctrine of lies, 1 Tim. 4. 2. devilish power, is termed lying wonders in this chapter: devilish teachers the teachers of lies in this text: and Christ himself, is called the truth itself john 14. 16. That Church therefore which we shall see supported by lying: we may suspect it, if not detect it to be no true Church of Christ, but rather the Synagogue of Satan, and indeed the very seat of Antichrist. Suchis the Church of Rome. Some sprinkling of this aspersion, I may cast on the Church of Rome: And I suppose, it will exercise the best of that infallible Sea, to wash away the suspicion of a lying religion. Their lying doctrine (as all Divines do all doctrine) the papists establish two ways: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, astruendo and destruendo: first by way of confirmation, and finally by way of confutation. The groundwork of their Religion, is lying: and the grandworkers in their Religion, are liars. All Popery is Sopistrie: and so is all heresy. All Popish controversies contradicting the Protestants, and contrary to the truth are false: that is, lies, although supported by sufficient learning. But for plain palpable lies, let the Popish legends triumph in the whetstone. To an abridgement of which voluminious lies I refer you, in the treatise of our learned Dr. Featly in Fisher pap. 370. Pius 2 epist. ad Morbisan. Doctor. For the authors of lies, I will oppose their Italian St. Francis, and their Spanish St. Dominicke, to equal and exceed in more, and more foolish and blasphemous fables, even Arathes and Marathes, those sottish Mahometan fables mentioned so scornesully by Pope Pius 2. But that ever even B Aronius, and BELlarmine, should be Architects to build up Babel, with such untempered mortar: I thought it uncredible to be true: till I did transcribe abundance of apparent, and transparent lies, out of theirs, into this treatise. Neither do our Dr. Featly preface to the Conference. English Popish Doctors blush to father such Bastards. Within one week after that conference, the Earl of Warwick at St. Omers, was assured by father Weston, that in the disputation betwixt Father Fisher and Father Sweet, and two Ministers in London, the jesuites quited themselves too well. That they conquered the disputants, and converted two Earls, and an hundred of the auditory. Which number popish reports did afterwards augment unto four hundred. The pity was, the good old man was foiled in two mistakes. That worthy Earl, was one of those two, & still is, a constant member & lover, of the Church of England. Again, at the conference there were not fully one hundred present, of whom almost twenty were professed Papists. How out of these: two Earls, and an hundred other could be converted to Rome, it must be a cunning lying Romist, who can persuade it. Yet such tricks as Geo: Black. de Aequivoc. pag. 96 these pass for Piae frauds, devout deceits. Profitable for procuring popish Proselytes. The phrase is owned by Blackwell: and he might have remembered the practice of a Pope, to have been the pattern thereof. It is the Bless. mist. Jniq. Oppos. 41. record of Aventine, that when Pope Vrban 2. for the advantage, and advancement of the Papacy, purposed to send the Emperor Henry 3, of his errand into Palestine: there was raised a rumour, that a voice from Heaven was heard, Deus vult, God will have it so: whereupon a thrave of people, of all sorts, thrust themselves into that expedition. Concerning August. Soliloq. lib. 2. cap. 9 which I will give you St. Augustine's item: Acute quidem falleris, sed ut falli desinas, acutius attend: They take great pains, to teach you lies: take you the like pains to examine their teaching, and you shall descry their lies. Careful industry, will undoubtedly discover their Sophistry. To give you a taste thereof: take you a little notice, of that main matter we contend about: the primacy. Incredible lies, are the Malvenda lib. 1 cap. 8. sinews of that assertion. The grand pseudochrist amongst the jews, called himself Barchochab, that is, Filius Stellae, or the Son of a Star: when as his right name was Barchozeba, that is, Filius mendacij, or the Son of a lie. So, the grand Antichrist among the Christians, calleth himself Stella, a Star, which giveth Light to the whole World: but in sooth he is Filius mendacij, it is a lie: and they have a strong delusion, who do believe it. Thus they say the Church of Muscovia, hath Malvenda lib. 5. cap. 16. renounced the Greek Church: and the Greek Church, hath renounced itself: and both submitted themselves to the Pope, as the Ecumenical Patriarch: in the year 1595 was the first surrender made to Pope Clement 8. Eudam. de Antichristo lib. 3 Yea the mighty Church of Aethiopia, was reconciled to the same Pope, on the same condition, saith Eudaemon another popish Tell-troath, because a Cretian. Nay their Dominicans, Franciscans, and jesuites, have reduced infinite Malvenda de Anti●hristo lib. 3 cap 26. people, and provinces to the Romish Religion, in both the East and West Indies, saith Malvenda. For the Greek and Moscow Church: we have both Grecians, and Muscovites which frequent our land, and such a famous submission, would not be untold by them, could not be unknown to us. Indeed Aethiopia and the India's, Africa, Asia, and America, are somewhat fare off: and it is fare more ease, for men to believe it, than go try it. Howbeit we have English Navigatours, who are no novices, in the new world also. And this new christendom, could not be concealed from them, if these conversions, and Submissions, were as true, as famous. But I doubt, that the stoutest favourer, and favourite of the Roman Primacy, will but speak that phrase of St Paul 1 Cor. 11. 23. Quod accepi a Domino, tradidi vobis, they teach that to the Papists which they have heard, from their Lord the Pope. But none dare say with that other Apostle, 1 john 1. 1. Quod oculis nostris vidimus & spectavimus, that they themselves with their own eyes have seen those converted countries. In truth they are mendacia decipientium, & Insipientium: they are foolish lies, and those are not very wise who believe them. These lying reporters, have been the true supporters of the Pope's primacy; but his shop of false forged lying writers, have shaped out most classical, and authentical instruments to that purpose, both in spirituals and temporals. I will grace this proof, with the testimony of the glory of Ireland. The Donative Vsserius de Ecclesiar. Successione cap. 2. sect. 29. (saith he) of Constantine, was forged, by john surnamed Digitorum: whereby the Pope would persuade the world, that that Emperor had bequeathed unto his predecessor Silvester not only the City of Rome, but also all the cities and provinces of Italy, and of the West. This is the first lie, the great lie: the second is like unto this, to confirm the Pope's power spiritual, as that former did his temporal. Out of the same forge, proceeded the fiction of the Decretal Epistles, which they pretend to have been indicted by the Primative Roman Bishops, of the purer ages: but first urged as authentical in France, by Riculsus Archbishop of Menz in the reign of Charles the great. Thus were these two great Popish points, (the Temporal and Spiritual Primacy) established by two great lies. Both which (the Donative of Constantine, & the Decretals of the Pope) were compiled into one volume, by that notorious liar, who s●rowdeth his shameless Leasings under the name of Isodore; yet out of him the Popes have sucked no small advantage, for the supporting of his Primacy. One Whelp out of which Kennel, we have experienced here in England. When the Chamber Bless. Mist. è Matth. Par. in Henr. 3. of Pope Innocent 4. at Lions, was by chance set on fire, then was burned the same Charter, whereby King john had made England Tributary to the Pope; whereupon the Pope sent secret Messengers into England, who made every Bishop to subscribe to that lamentable Charter of that King john▪ namely, (as it is likely) to supply the want of the Original, with a Copy thus made authentical. Such confidence do they place in their practising the phrase of this prophecy, if they can make the world believe a lie. They have another petty point of Popery, which followeth this Pillar of the Papacy, as a little Pinnace doth the Admiral of the Fleet. And both are borne on with the same Jail, a brave-winde of wonderful lies. This is the sign of the Cross: a profitable servant for the Church of Rome, and therefore they must lie for their advantage. At Meliapor, men, Gables and Elephants did Malven. l. 3. c. 7. tug at a huge Tree, to no purpose, all were not able to stir it: But Saint Thomas twining his Girdle only to a twig thereof, drew it twelve furlongs: Signo tantum Crucis Malv 5. 8. facto, only by making the sign of the Cross. Anno 1520. a Portugal ship in an Indian voyage, in the night, running mainly before the wind, suddenly it stood still: The amazed Mariners, searching the cause with Candles, they beheld an hideous Fish glued to the ship, her body spread the length of the Keel, or bottom of the ship: the tail being wrapped about the Rudder; and over the Deck she put up her head, as big as a Barrel. When the Sailors thought, that a Fiend of Hell had been come to swallow them, out steppeth an heavenly Priest, Et signo Crucis delinita est Bellua, that Monster was made tame, only with the sign of the Cross. And so the men sailed merrily to the place they were bound for. More! It is their doctrine, that the sign Malven. l. 6. c 8. of the Cross, is an Antidote against all Devils; as Malvenda doth dispute at large: and his conclusion is, when Antichrist shall come, Quo fugiendum est? Christian's must fly to the sign of the Cross, as to their only City of refuge, against all his sorceries. These are Stories, indeed mere stories; Falsa, sicta, fucata omnia; fictions to bolster up their factions. A true testimony, that God hath sent on that Church strong delusions, that they believe such lies. Yea, the Papists are so exquisite in that Art, that whilst their religion is supported by lies, they would persuade the world, that the Protestants are the notorious liars: and they had done it, if only one popish project had proceeded without discovery; their Index expurgatorius. For when we allege Romish Authors, against their Romish errors; in time to come, no such places being extant in their new editions of their Books, which we had quoted, and they razed; they would have clamoured crimen falsi, that we had belied them by false quotations, when they have prevented us by their lying false Inquisition. Thus they build up their Babel, with boasting, and bold untruths: But Falsehood advanceth itself highest, when it taketh her rise on the Neck of Truth, and trampleth down the reputation of the Professors of the Gospel. Heretics make themselves glorious, by making the names of the Orthodoxal odious. Thus like the Amphisbaena, the Romish thrust out their Tongues, against the reformed, ore trisulco, and sting us with their slanders, three ways. By palpable lies they disgrace our Persons, Profession, and Practice. And which is most miserable, some of them do believe these forged Calumnies: so fearfully hath God sent them a strong delusion, to believe a lie. Concerning Calvin, if any can read brazen Lessiu● de Ant. Append. p. 277. imputations without blushing, let him look on Lessius, in his Appendix to his Demonstrations de Antichristo: as also on the nameless Author of the Monarchomachia, both overflowing Monarch. part. 1 tit. 2. with shameless aspersions. That the cry may be made full, let your observation add to these, Frarinus, Campian, Duraeus, and a world Petri Frarini Orat. Lovanij anno 1565. Camp Rat. 3. Duraeus in Rat. 3 of that sort; but principally Bolsecus, their Homer, the Vomit of whose foul mouth, all the rest have licked up, to make up the materials for their fictions. To all which I propose but one Antidote: Let impartial men read only the life of Calvin, penned by Beza, and Bols. de vita Calvin. Beza de vita Calvin. Calv. Inst ep. Lect. by him prefixed to the Epistles of Calvin; Or a more brief satisfaction they may conceive from Calvins' own words, in his Epistle to the Reader of his Institutions, 1568. that the Papists had raised a rumour in Ausburge, and in the Courts of diverse Princes in Germany, of his revolt unto Popery: when as at the same time, he was printing his institutions, in a second edition. Calvin did Beza succeed, in his charge, and defamations also. Beza did underhand murder the Duke of Guise, saith that Libel called Monarchomachia. Publicly his custom was to go into the Pulpit at Orleans, Monarch. part. 1 tit. 2. Frar. Oratione Lovanij 1565. Frar. ib. with a sword and a Pistol, instigating the people, to fall upon the Papists, saith Frarinus. The same Beza, saith the same Frarinus, as he was Preaching, caused certain Popish Priests to be killed before him, that their blood, and Brains, sprinkled into his very face, in his Sermon. Luther as he was before them both in reformation: so they vouchsafe him the precedence in defamation. To omit their frantic Libels. Mavenda, who seemeth to be more Malvenda ●e Antich. l. 2. c. 6. sober than their ordinary Pamphleteers (and indeed a learned man of great reading) yet this man chronicleth it, as a probability: that Luther ex Incubo Diabolo genitus, that he was an incarnate Devil, begotten by an Incubus. and in the same place, the same Author doth publish it to the world as an undeniable truth, that in the year 1518. at the diet of Ausburg, in the presence of Maximilian the Emperor, Luther came into the assembly having Daemonem tetr●, & horribili specie humeris insidemen, an ugly Monarch in Appendi. c. Devil sitting upon his shoulders. Our nameless countryman indeavoureth to draw him a little nearer unto Hell, & affirmeth that Luther had his Vocation from the Devil. Frarinus Frar. Orat. Lovanij 1565. farceth in this frantic fiction, that Luther held a solemn consultation, to banish, and abolish those two learned languages, the Greek and Latin. But the notablest applause Loniceri Theat. pag. 246. the Father of lies, and all his Children must give to the Theatre of Lonicer, who published in print the soul death of Martin Luther, damned in body and soul. viz. as he lay dying, he desired that his body might be laid on the Altar, and worshipped. Being dead and buried, a tumult arose, as if the earth had been moved, whereupon they opening his grave, they sound neither Body, nor bones, nor ; but a stink of brimstone, which had almost killed the standers by. And to make all this appear to be true, all this while Luther was alive; and lived after that time to publish a pamphet in print, with this title, Contra Papatum a diabolo institutum, against the Papacy founded by the Devil. This might have shut the mouth of that forenamed Monarch p. 521. unnamed Author, that he should not have shown his Teeth against Luther, forging a treatise to traduce him, which he termed a Touchstone, wherein he deserveth the Whetstone, and discovereth his Cognisance, that he serveth him, who (by God's judgement) maketh men to believe a lie. Eudaemon cometh a little nearer us, and Eud. de An●. ●. 3 3 smiteth the deceased late learned Bishop of Sarisbury, with such a impudent imputation, that hundreds of that University and City, are yet alive to give him the phrase of my Text, a lie, and strong delusion. For our late learned, religious, zealous Diocesane, when they could not defame him alive, they would damn him being dead, and have published him to turn Papist on his death bed. But their malice (like that Soldier to jason) hath given life to his honour, which they stabbed at. Their lie occasioned Mr Archdeacon King's Sermon at the Cross. his natural Issue, to make a gracious Apology, which satified the world, concerning the Truth of his innocence: And if any Cobweb hath scaped his hand; if any scruple yet remained in the breast of the suspicious, they are swept down, by the labour of that Prelates Mr Mason of Equivo●. learned Chaplain, discovering principally how that lying Impostor, in his Libel, called the Bishop of London's Legacy, did give himself the lie, by a double Edition thereof. For in the year 1622 in his first Edition, he maketh the Bishop to speak those motives: but in the year following, 1623. and in the Edition following, in the preface, the Author is contented to own his own Brat, which in his former he had without shame fathered upon that worthy Bishop, and wisheth that himself may be taken to have written those motives, as a precedent, or a pattern warranting any Protestant in the change of his religion, though by a Poetical freedom, peculiarly applied to the Bishop. Finally, in the year 1621. the Papists published a pamphlet, entitled The Protestants, Plea and Petition for the Priests and Papists. Wherein most of our learned Prelates, and sage Peers, are smitten all, by some slander by name. Yea that Egyptian frog entered the Prince's Chamber also, and croaked dishonouble defamations against our dead blessed Queen, our Elizabeth of everblessed, & everliving memory. Nor is he alone, or the first. Besides him, Eudaemon saith it as a solemn Eudaem. Ap. pro Garnetto c. 8. sooth, the Queen employed a serious inquiry, Whether any of Machiavels' offspring survived; that such an Italian should be of special entertainment for her service. Before him, Bellarmine Bell. de Notis Eccles l. 4. c. 9 blushed not to affirm, Mulierem in Anglia extitisse Pontificem, that in England a Woman (Queen Elizabeth) was Pope. And Sanders saith, that in England Elizabeth did exercise the function of Priest, in Preaching and teaching. Master Sanders was Mr Slanders, and Sand. de Visib. Mon l 6 c. 4. Bellarmine a jesuite, to outface us with such a Brazen Brow, and shining lie. A fairer probability of which foul imputation, we can fasten on the Church of Rome. A lay Prince at Sacra. Cere. l. 2: Sect. 1. c. 7, & 8. a public Mass doth exercise the proper function of a Priest: and hath the precept and presence of the Pope to warrant him. The Emperor Frederick 3. before Paul 2. 1468. at Rome, in a Surplice, Hood (Pluviali) and habit of a Bishop did read the Lesson, and a Sermon (Homiliam:) Show the shadow of such a Clerkly action, in our Queen, or King either. Now you must know, that we can throw the same Dirt in the faces of our Adversaries, not (as they have done to us) by the hands of Bolsecus, Coclaeus, Sanders, and Campian, notorious Apostates and Traitors: But by the hands of Petrarke, Platina, Bellarmine, and Baronius, their own and approved Authors. Nevertheless I refrain from this retribution. My God, and my King command me not to return evil for evil. and to suffer, not to offer Personal reproaches. And indeed the Truth of our cause, will be little the Whiter, by unmasking the Aethiopian countenance of their black conversation. I therefore pass the slanderers, only concerning the slandered: concerning them all, concerning her especially, I must conclude, in the phrase of the Angel to the Devil, jud. 9 Increpet te Dominus, these are hellish lies, and the Lord of Heaven rebuke them. These slanders are uncharitable, but yet they seem somewhat tolerable; because they take not all excuse from us. Nowithstandtng, these premises, impartial people might extenuate our guilt, and say; Gens mala, religio bona: though our Persons be bad, yet our Profession is good. But this have their Pamphlets painted out in such colours, that (if they said true) we had no colour, but to confess our Church, the most execrable that ever professed CHRIST, or ever profaned Christianity by their profession. What can be said of those, who have neither Sacrament, nor Government; neither Preachers nor Scriptures; neither obedience to man, nor obedience to God? What can be said of such, but that they be Rebels, Atheists, and Pagans, the shame and scum of Christendom? And such the Papists trumpet us Protestants to be. Their books are fraught with these forged Calumnies. 1. As a Preface to these, Malvenda proclaimeth Malv. l. 2. c. 6. it, that Multitudes of us turn to be Turks every day. Would God we had no more turned Papists, than turn Turks; and then let them lie on to their satiety! But for our Sacraments! Nullum, nullum, non duo, non unum Christe Sancte: O Christ, the Protestants Camp. Rat. 8. have no Sacraments; not two, not one, not one Sacrament have they, cryeth, clamoureth Campian. Furthermore, their impudent imputations force faith on the prejudicated, and credulous; that we do not only Heathenishly, and profanely reject the Sacraments in our own Church; but that we damnably and diabolically profane them in their Church, where by force of Arms we can make any intrusion. The reformed in France (say the Romish in Flanders) in a furious impiety, trampled Frar. p. 56. the most holy body of Christ under their feet, threw it into the water, cast it into the fire, and slabbed it with their weapons. The Protestants in other Frar. p. 58. places (say other Papists) like Hellish Harpies, did disburden their filthy paunches, into the water consecrated for the holy Sacrament of Baptism; & turned the sacred Fonts into nasty Closestools. Pius 2. ep. Morbisano. I will answer these Papists in the phrase wherein a Pope did answer the Turk: Corruptionem imprimis sacrarum literarum obijcitis; hoc ei probandum fuerat qui sactum asserit, nobis satis erit negare factum. That is, You deeply declaim against our impioas rejection, barbarous profanation, and beastly pollution of the blessed Sacraments. The Papists who report it, should prove it: it is enough for the Protestants to deny it, and to detest such desperate calumnies. 2. Secondly, because they are like the Todestoole, all head; therefore they would persuade the world, that we are like the Acephali no head, an absolute Anarchy without any government. That the Church of England, is like the Commonwealth of Israel, judges the last, that there is no King amongst us, but every man doth that which seemeth right in his own eyes. Amongst the Protestants, every private person is guided by his private spirit: thus are we Lesle. de Antich. part. 2. De●●. ●. charged by the jesuite Lessius. Conciliorum quidem authoritatem non admittitis; and for the Councils, ye admit not of their authority, saith Eudaemon. They presume that they are Eud. de Antony's l. 1. sect. 10. taught without the Ministry of the Church: that dutiful considerate subject, durst tell his Dut. Consid. Cons. 3. c. 1. Sovereign so much in his dutiful considerations. Lately, one with a Gag, cryeth out with Gag of the Gospel, preface. open mouth, that we prefer the private interpretation of a Cobbler, before Saint Chrysostome, of a Baker before Saint Basil, and of a Tinker before Tertullian. Nay they charge us so to detest the Government of the Church, that in detestation thereof we hate the Governors of it, both alive and dead. Hence (say they) ●rar. ●r. Levan. 1565. did the French Protestants at Lions, rake open the graves of those Saints and holy Bishops, Irenaeus, Pictavius, and Hilary, and after a scornful abuse, they burned their bodies to ashes. 3. Our Preachers (say they) ordinarily, are Eud. d● Antich. l. 3. Stel. in Luk. c. 9 ordinary Cerdones, and Sartores, Tradesmen, Handecrafts-men, Cobblers, Tailors etc. which they seem to translate out of Harding, Your Ministers Hard. ●ons. Ap. 2●9. be Tinkers, and ●apsters, Fiddlers, and Pipers. And another of our own Countrymen, Dut. Consid. Cons. 2●1. doth imply that we have no, at least use no Preachers. He is so inspired that (if you believe him) he needeth no direction, no further instruction. Finally, that they may raze the very foundation of our Church, (down with it, down with it, even to the ground) with virulent lying tongues, they have set their violent hands to the Pillars thereof; reporting it for Champ. in Praef. Dis●ns. Sacrobos●. de Invest. Eccl. Christi c. 4. a Catholic certainty of our Primitive reformed Bishops, that jewel, Sands, Scory, Horn, Grindall, etc. were made Bishops, or Consecrated in a Tavern; by name at the sign of the Nag's Head in Cheapside. Where is the crediblenesse Kellison Repl. to Dr Sutcliff. p. 31. of the cause, or credit of the Authors? Can malice imagine them so foolish, to be Consecrated in private, when by public allowance they had an Archbishop, Parker of Canterbury of 25. ●●. 8. c. 20. their own religion? or so mad as to incur a Praemunire for such a Consecration? and the truth is, they were all Consecrated by the Archbishop of Canterbury at his Palace at Lambeth, Mr Nowell, and Mr Pearson preaching at their several consecrations. But I will not add a Candle to the Sun. This foul lie, is unmasked to the full, by the Pattern of Ministers, and Patron of our Ministry, Master Mason, Mason. de Min. Angl. l. 3. c. 8. & in Append. Bell. de. Amiss. Grat. l. 3. c. 8. in his most learned Treatise on that theme. Only I will add out of him. Bellarmine might well maintain officious lies, to be but venial sins; otherwise I cannot see, how any can spy out, not so much as a shadow, no not of a Stasse of Reed to support their officious, yea pernicious Calumnies. In all which, against whom do you sport yourselves? against Jsay. 57 4. whom make you a wide mouth? and draw out your tongue? are ye not the Children of transgression, a seed of falsehood? and at length they shall know lying lips are an abomination to the Prov. 12. 22. Lord. Concerning the holy Scriptures; they would bear the world in hand, that we so trample Eud. de Ant. l. 3. them under our feet, as that we stick not to prefer Luther before all the Apostles, Saint Paul only accepted. And our conscionable countryman shameth not to avouch it to our Dut Consid. Consid. 2. c. 1. Sect. 28. Frar. Or. Lov. 1565. King, that the Protestants use the Scriptures as a Wizard. Both being as probable as that prodigious calumny fastened by the Papists on the Protestants in France; that they poisoned all the wells about Lions, to bring innumerable innocents to an inevitable destruction. 5. In regard of our obedience to our King, their lies would make us seem to be (what truth hath shown them to be) very Rebels. The Protestants teach, saith Campian, Christiani liberi Camp. Rat. 8. a statut is hominum, that Christians are, free from the laws of men. And it is the drift of the Calvinist Ministers, by their books Lesle. de Ant. ep. Dedic. Fr●r. Or. L●v. 1565. de Antichristo, to cause war, and kindle rebellion, saith Lessius. And Frarinus fathers it upon the French Protestants, that they poisoned King Frances 2. and digging up his heart, which was buried in the Church of Saint Cross at Orleans, that they put it on a Gridiron, and broiled it to ashes. A Popish pamphlet printed at Turnay, Monarch part. 2 Tit. 3. 1623. termeth our English Ministers Bouteseus, (that is, sowers of sedition) because they they say that the Romish Catholics hold Pag. 410. Protestants as heretics, and Excommunicated. But he is told of this loud lie, by Doctor Boucher, Approbatio calce libe●●i. Chancellor of Turnay, who licenced this Libel, for this cause, because he did herein dexterously discover, quam perniciosa fuerit Angliae professio Haeresis; what a pernicious Heresy was professed in England. Accordingly that Author frameth a double Title to that Book, terming the first part Babel, or Monarchomachia, meaning the Protestants; and the other Jerusalem, order or obedience, to wit, the Romish Religion. Blood and Murder! fare be it from our thoughts, Happy were we, if it were so fare from theirs also. 6. Lastly, for our obedience to God; they report us mere Libertines, and Epicures. Nil nisi fidem requirunt, Lessius saith, that the Protestants Lesle. de Ant. part 2. Comp. 10. Suar. Ap. ●. 10. require nothing but faith. Suarez more fully and foully too: Quocunque modo vivant, per solam fidem, gloriam sibi promittunt: & neque mandatorum observationem neque panitentiam esse necessariam praedicant: the Protestants preach (saith the jesuite) that it is no matter how men live, promising glory by faith alone: accounting both the keeping of the Commandments, and repentance, to be unncessary. Legem ad salutem nequaquam esse necessariam, impiè dicere non veriti sunt: their Trent Cat. Trid. de Decalog. Catechism saith, that we are not afraid to say impiously, that the law of God is not necssary to salvation. Our own Countrymen are as confident in this shameless calumny, Decalogus nil ad Christianos': Campian doth charge Camp. Rat. 8. us with this profane paradox, who may aptly be translated by George Dowly; They Dowlie cap. 8. have (saith he) no other scope of their whole life and religion, but mere liberty and sensuality. Against which loud, lewd lie, we appeal to our GOD, to our Conscience, to our Books, to our Sermons, to our Hearers, to our very Children in their Catechisms, who never were taught one syllable of such damnable Doctrine. Lord let their lying lips be put to silence, which cruelly, disdainfully, & dispightfully speak against Psal. 31. 20. the righteous. Hear all these slanders falling in one breath, from the mouth of Malvenda: Omnes Malv. l. 2. c. 6. fidei articulos, omnia capita Christianae religionis, sacramenta, omnem ordinem, usum, ac sensum communem ecclesiae, loco movit, concussit, miscuit, convuls●●t, evertit, destruit. Nil denique est in republica Christiana, seu sacrum, seu politicum, quod Lutherus per se, aut per suas proles, non distorserit, corruperit, ac depravaverit; that is, All the Articles of the saith, all the grounds of Christian Religion, the Sacraments, all order, custom, and common sense of the Church, is removed, shaken, confounded, plucked down, plucked up, plucked in pieces, and destroyed. In a word, there is nothing in the Christian commonwealth, neither Ecclesiastical, nor Political, which Luther hath not, either by himself, or his followers, wronged, corrupted, or depraved. I say therefore. The Papists like Pliny's Camels Plin. 8. 18. (which troubled the water with their feet, that they might not see their own ugly shape) so they raise mud by slandering our religion, lest in our integrity they should behold their own deformed impiety, and Apostasy. But I Nehem. 6. 8. will answer our Adversaries, as Nehemiah did Sanballat; There are no such things done as thou sayest, but thou fainest them of thine own heart. If their foul tongues have thus forced our reputation; publishing unto the world, that both our persons in particular, and our profession in general are thus impious: Defamed England may take up the complaint of defiled 2 Sam. 13. 13. Thamar: and I whether shall I cause my shame to go? Nevertheless, they desist not here. In regard of our Persons, and profession, their tongues have wipped us with scourges, but with Scorpions in regard of our practice. The practice of the Church of England, they proclaim Gen. 34. 25. to be like Simeon, and Levi, that the instruments of cruelty are in our habitation; that we have murdered the Papists, as they did the Shechemites, even under the pretence of religion. And they do this, to make England like Israel, to make our land stink among the Canaanites. For (if the phrase of my Text, were not true, that Antichristians shall lie) if they wronged us not by their reports, than were the reformed Church, but our English Church, in a superlative degree, not only like their Romish Pope Alexander 6. Spongia sanguinis, a Sponge of blood: But like the Roman Emperor Nero, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Day (not mingled but) macerated with blood. Yea Cosroes, Totilas, and Domitian, were but Grasshoppers, compared to us Anakins and Giants in Cruelty; If their writings were not incredible Liars, concerning their incredible Martyrs here in England. I mean to insist especially, in the infinite impudent aspersions, wherewith they charge our Church of England. Only, I will give you a Frar. Or. habita Lovanij 1565. taste out of one Author only, Frarinus, of their usage of their beyond▪ sea Protestants; whom I could wish to have been tied to his own conditions, he relateth this history: Amongst the Locrenses there was this statute: if any should attempt to bring in any innovation, he should motion it to the people, out of a high Room, ea lege ac conditione, that he did speak unto them with a Rope about his neck; so that if his advice did appear to be profitable to the Commonwealth, he was to be dismissed with Honour: but if it were a vain fancy of his own brain, for his own ends, the Rope should be the reward of his rashness. So for himself! if his accusations be true, let him ride on with honour: and let the Honour of the Protestants be buried in perpetual ignominy, and everlasting shame. But if this indictment be false, and forged, as full of malice, as empty of truth; His own Rope had been a condign reward, for so false a witness. These are his Articles: That the French Protestants in Paris, ran up and down the streets thereof, with drawn swords, crying Frar. Or. Lov. 1565. Evangelium, Evangelium, the Gospel, the Gospel. Answerably, saith he, they proceeded Pag. 12. unto execution: A Priest stealing away in the Frar. p. 46. Habit of a Beggar, they examining and discovering him, led him back bound into the town, where they set him to sale for money; but the Inhabitants abhorring such Merchandise, they took the Priest, beat him with Cudgels, Plucked out his eyes, cut off his two forefingers, flayed away his skin of his shaved crown, and so led him through the town to be laughed at by the protestants. And when they had glutted themselves with scorning him, they bond him to a tree, and shot him to death with Harquubuses. At Paris a Protestant being hanged for such bloody villainies, on the Gallows, told it with great delight, that he had made him a Chain, which he wore about his neck, ex Auriculis Sacerdotum, of the Ears of Priests; exhorting all his Brethren of the religion, therein to follow his religious example. Which it seemeth by him they did, for they (said he) Fra●. p● 50. pag. 49. did hang two innocent Priests, one on the right, another on the left side of the Cross of Christ, in contempt thereof. A holy Priest passing betwixt Paris and Orleans, the Hugonots dragged him into their Inn, where they shamefully cut off his Privities, plucked out his Guts (whilst he was yet alive) and slung them about the house: And (saith he) that ye should not suspect me to feign this barbarous cruelty, I was told it by an honest Canon of Saint Crosses in Orleans, (quem honoris causa nominarem, si nomen occurrerit, and I would name the reverend Clerk, but indeed I have forgot it) who good man, all this while, lay himself in a chest, through a cranny whereof, he was an eye witness of this woeful action. They familiarly did bury the Papists when they were alive, and did dig them up again, when they were dead and buried. Nay (quoth he) like the Anthropophagis, the Protestants did usually eat the Papists. Pretty bold assertions; but that which beareth away the Bell, he thus relateth: Certain Frar. ●. 50. & Roman, Veronensijs l. 2. p. 70. Protestants caught a poor Papist, him they compelled to cut off his own privities and to eat them broiled on a Gridiron, and then ripped up his belly, to see whether his stomach had put over that sweet Morsel, with a fair concoction. We may conclude with a compendium of all his Calumnies, and our cruelties from his Preface. In our age (saith he) those Sectaries have ravished Vigines, cut children Frar. ep. Dedic. p. 7. in sunder with their swords, tried their strength by hewing the bodies of men, cleaved the heads of Priests in pieces, flayed off the skins, and worn the ears of Priests for bracelets. Thus frantikly fare the French Protestants, if there be any faith in Frarinus that flemish Papist. But why boastest thou? thy tongue imagineth mischief, Ps. 52. and with lies thou cuttest like a sharp Razor. Thou lovest unrighteousness more than goodness; and to talk of lies more than righteousness. Thou hast loved to speak all words that may do hurt: O thou false tongue. Therefore God shall pluck thee up, and root thee out, and destroy thee for ever. But as for these slandered innocents, They shall be like a green Olive tree in the house of God. Their trust shall be in the tender mercy of God for ever, and ever. All the intolerable infamies against the French, are very tolerable, compared to the Cruelties, wherewith they charge the Church of England. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Alex. Protr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To make the Church a Stage, and Religion a feigned Tragedy; sure this cannot be commendable, let it be acted never so handsomely. Attend to Baronius, pronouncing the Prologue out of the mouth of Suarez, Macte animo, macte virtute, Anglicanorum Suar. Apol. l. 6. c. 11. nu. 5. nobilissime, ac gloriosissime caetus, qui tam illustri malitiae (I acknowledge this is misprinted, but the Printer hath not wronged them so much, as they have done us by the misprinted acclamation) qui tum illustri malitiae nomen dedisti, ac sacramento sanguinem spospondisti. Nobilissime caetus? a noble army of English Martyrs. What English man ever saw those English Martyrs? I would not willingly that we should answer them as they answer us: Persecutio Les de Ant. part. 2. Deut. 9 in haereticos, n●● turbat pacem mundi, sed tollit faces seditionum, & tranquilitatem mundi conservat: unde nemo sentit persecutionem illud esse, nisi eo modo quo punitio Furum, Latronum, Proditorum, ac Seditiosorum. It is no more persecution to kill a Protestant, than to hang a Thief, or a murderer, saith that charitable jesuite Lessius. I will not retort that phrase; no, Let their Church have the honour of cruelty. But this I say, where is that Army of English Martyrs? Indeed I have heard of Story, Sherwine, Campian, Watson, Garnet, Vaux, & Catesby; the cause of their ignominious death, is known to have been their ignominious actions, Treason. But that ever any one Professor of the Romish Religion, was put to death, for hearing their Mass, or refusing our Church, etc. Mine ears and eyes have impartially inquired after these men: but Gyges is revived, this glorious Army of Romish Martyrs doth march invisibly: not one precedent can be produced. That parallel of Popish and Protestant Persecutions, Ab. in Eud. c. 6. proposed by the Lord Coke, is plain, and to the purpose. In the five years of Queen Mary's reign, three hundred Protestants, were put to death only for religion. But under Queen Elizabeth (and she reigned forty and four years) not fully thirty were put to death, and some five who concealed them, and all for Treason, not one only for religion. Where we distinguish of the Popish religion. The plain Popish religion, which consisteth in those cases controverted, betwixt the Romish and Reformed Churches: as concerning Purgatory, Pilgrimages, Prayer for, or to the dead, etc. beside, there is a Gregorian Popery, or the Papacy rather, brought in by Hildebrand, and borne up by the jesuites, concerning the Pope's power over Princes. Never did any die for the former. For the latter, these thirty did dye, and meritoriously, being therein ipso facto, notorious Traitors. And whereas Eudaemon maketh the objection in his Apology, that we make their mere points of Religion, to be Treason; as to be made a Roman Priest, to reconcile, or to be reconciled to the Romish Church, to bring into our land Agnus Dei's, Holy Beads, etc. The learned Bishop of Sarisbury, doth Abb. in Eud. c. 6. render a full satisfaction in his Apology; who answereth, that these also call not their lives into question, dummodo per se sunt, if they go no further. But when under the pretence of them, the people were incited to rebellion, the Crown, and Kingdoms hazarded; then such persons were arrested, and Suffered for Treason. Which is most apparent, both because many of Queen Mary's Priests lived without any danger of death under Queen Elizabeth: & also because Hart, Bosgrave, Horton, and Rishton, learned, and through Papists, enjoyed their lives, in as much as they meddled not with those public affairs. But the others who preached that the Pope had authority above the Queen in her own Dominions; that the Pope had Authority to depose her; that the Pope could give authority to her Subjects to take up Arms against her: that those Priests did persuade the Papists, not to take the Oath of the allegiance, herein they became actual Traitors, and were put to death for palpable treason. But for mere religion, and plain popery, never did any one papist die, in all the reign of Queen Elizabeth, no nor of King james, nor of King Charles neither. Where then is extant that glorious army of Popish English Martyrs? Think not now, that these are single reports, and that Baronius and Suarez are singular, in charging our Church with persecutions. You shall find an Army of Writers, who chronicle this Army of Martyrs. The foresaid Suarez hath a large disputation in two Chapters: An vexatio, quam in Anglia patiuntur Catholici, sit Suar. Apol. l. 6. c. 10, & 11. vera Christianae religionis persecutio? that is, Whether the vexation which the Catholics do suffer in England, be a true persecution of Christian Religion? Malvenda saying, that the persecutions Malv. de Ant. l. 8. c. 1. which the Papists do sustain under the Protestants, but under the English especially, exceed all that ever Christians did suffer in the world before, breaks out: O Christ, stupeo patientiam tuam; O Christ, I am amazed at thy patience. Baronius in his Martyrology, hath this Prosopopoeia, Baron. Mart. 29. Dec. Festo sancti Thomae Cantuariensis. to Papists in England, persecuted, and martyred amongst us, O moriatur anima meamorte justorum, & siant novissima mea horum similia: O let my soul dye the death of the righteous, and let my end be like to theirs. Hath not all Europe talked of our English persecutions, quoth Watson? In the year 1621. The Papists put up a Petition to the Parl. 1621. Petition unto the Parliament, pleading against their persecution: But above all, their Prophetical Psalmist, who surely lived about the Gunpowder Treason. In the first Psalm of the seven sparks of the soul, thus devoutly do they pray to God; and slander man. Persecution followeth us like thundering & lightning, The seven Sparks of the soul p. 16. Fire, Hail, and Brimstone. More cruel are our foes than Unicorns; More outrageous than swift Tigers. As David sought to death by Saul; as the Israelites in the bondage of Egypt; As innocent Susanna in the hands of her Accusers; As Daniel in the Lion's Den; Such is our case O Lord. Can any English man, understand this English Psalm? when did England seize on the Papists like Tigers and Unicorns? What this obscure Psalmist speaketh to our God, Christopherson Christ. in Down. ep. Dedic. speaketh somewhat more plainly to our King, in his treatise against Dr Dounam: What insolences and vexations are they constrained to endure? And to omit the generality, and severity of this persecution; from which neither frailty of Sex, nor Laws of Matrimony, nor Nobility of birth can exempt any; How many things lie hid, and unkowne, which would astonish and amaze the world if they were open to the view thereof? Again, in the page following; How many have been beaten and tormented even to death, in private houses, without public trial? some Prentices in London can give good testimonies thereof. And in the Treatise itself he shameth not Christopheron part. 1. c. 7. The Picture of which is in Oxens. Library. to avouch that shameful shameless lie, That some Catholics have been baited by Dogs, in Bear's skins. That we may therefore hear them utter their persecutions in plain English, let us pass from these general accusations, to their particular instances. Hear their complaint in two languages, from two Authors: (these two alone do I quote in this cause, and Sermon, which are not their own: yet their witness will be sufficient, the one being the most learned King, and the other the most learned Bishop of the world) thus writeth that Bishop. In Tortura Torti p. 152. Oxens. Library. Legenda illa, etc. In your Legend of our English persecution, which is so frequent among you; you may read and see the Pictures of English Papists, some in the skins of beasts, and torn in pieces by Bandogs: others having Basins closed to their Breasts, within which are mice, enforced to eat into their intrals: and others tied to Mangers, to eat hay, or to starve. The King hath the like in his conclusion to Christian Kings. The Walls (saith he) of their Monasteries, and Iesu●te Colleges are filled, and their books farced with the painted lying histories of the innumerable torments, which their Martyrs are put to in England, viz. some torn with four horses, some swoon in Bears skins, and then killed with Dogs, nay women have not been spared. Surely the Charity of our Father the King, and of our Mother the Kingdom, is very admirable, if these intolerable defamations, extort not from them, that imprecation against these their degenerate Children, Prov. 30. 17. The eye which thus mocketh his Father, and despiseth (yea belly) his Mother, the Ravens of the Valley shall pick it out, and the young Eagles eat it. But the malicious effect hath not wholly erred from the villainous scope they aimed at. These English liars caused Spanish Malvenda Malv. l. 8 c. 10. Niceph. l. 14. c. 19 to be so confident, in his senseless Blasphemy. Cutis detractio apud Nicephorum: Nicephorus (saith he) mentioneth the flaying of Christians. Saevius multo erat, but a more excessive cruelty, hath been exercised in England in the reign of Elizabeth: Where the Martyrs are bound hand and foot, laid on their backs, Basins fastened to their bellies, in which enclosed Mice, madded with fire, applied to the Basins, are forced to eat into their bodies, and to hide themselves in their Bowels. Pass we over to our Outlandish liars, & those even of their principal Authors. Suarez chargeth Suar. Ap. l. 6. c. 10. num. 11. us and our King deeply enough, saying, Hoc colore, that his Majesty's Pursuivants steal away the Plate of Gentlemen, and the Apparel of Gentlewomen, pretending that the Plate is for the service of the Altar, and the Apparel the Suar. Apol. l. 1. c. ●. num. 9 Onaments of their Relics. Nay, his tongue shameth not to tell the King to his face, that English Papists, licet essent moribus, & innocentia vitae praeclari, although they have been never so innocent, and endued with never so rare virtues; una confessio Romanae fidei, yet only because they were of the Romish religion, asperius eos quam sceleratissimos punirent, they were punished more severely, than the most wicked Malefactors. Certainly this learned man would Pulions' Abstract an. 1577. Under the Head Rome. never have printed, nor believed this gross lie, if he had been truly informed of our Statutes against the Papists, even they having put a distinction betwixt them and other Malefactors by this Proviso; that the Papists in the highest nature, who did maintain, and set forth, the usurped authority, and jurisdiction of the Pope: although the Statutes condemn them as guilty of Treason; yet they provide that there shall be no Attainder of blood, no disinheriting of any heir, no forfeiture of any Dower, no prejudice to any person besides the offender, nor no hindrance of any charitable giving of reasonable Alms to the offenders. These are the laws for Papists in England: would God they had the like laws for Protestanes in Italy, and in Spain too; And would God Suarez had been able to say as much concerning the Inquisition, and his holy House by Lisbon in Portugal. Finally, it is well known, how seldom and sparingly these are put in execution. Those therefore deserve to be put in execution, who misinform strangers, & dishonour our Land with such a lie, That we use the most innocent Papists, as we do the wicked Malefactors. These general Calumnies against our laws, Lessius laboureth to make good, by particular Lesle. de Antich. part. 2. Dem. 2. Comp. 9 Instances. 1. That by the Laws of England, it is Treason for a man to be made a Popish Priest. 2. That it is Treason to persuade any to the Romish Religion. 3. Conceditur impunitas, that there is no law against, nor punishment for Anabaptists, Familists, Libertines, and Atheists: omnes tuto degant, & see propagant, all these may live safely, and propagate their professions publicly: only the Papists are persecuted as Traitors. 4. To entrap the Papists, judicial Acts, and principal Edicts are forged, and so published. 5. False witnesses are suborned against them. 6. And finally, the Papists are compelled to put their Children to be brought up by Protestants. Recitasse, est refutasse; to recite them, is enough to confute them, they are such apparent Antichristian shining lies. The English people are strangers to the knowledge of such cruel, injust bloody, barbarous laws; and therefore it surpasseth our admiration, how strangers can believe them▪ much more how they can be so confident to avouch them. The two first only, having only some show of truth, but miserably misinterpreted: the four following horrible accusations, not so much as a show of truth or probability, but are most notorious untruths, and most audacious Calumnies. Concerning the two first, to be made a 25. Esiz. 1. Priest, or to persuade to Popery, is Treason, and most justly; If most impudent liars did not 3. jacob. 4. most maliciously misinterpret those Statutes. Observe three things which qualify the Watson. Quods. 9 art 4. Quodl 8. Art. 8. & 9 seeming severity of those Statutes. 1. The State had never made these statutes of treason, but that they were constrained thereunto for the prevention of Popish Treasons: this is the confession of Watson a Popish Priest. 2. Those Priests 25. Eliz. 2. and jesuites against whom these Statutes were enacted, had leave to departed the land, and so to save their lives; a favour which few Protestants found from the Papists under Queen Mary. And 3. though the Letter be against all, yet the scope of those statutes of Treason, aimeth only against such as have made themselves 5. ●liz. 1. actual Traitors. As the Statutes interpret themselves, they mean such as maintain 23. Eliz. 1. the Pope's usurped authority; such as withdraw the subjects from obedience; and such as reconcile 3. jacob. 4. them from the natural obedience to his Majesty: plain points of palpable Treason, practice also (no bad expositor of the laws) doth expound it so: which hath turned the edge of those Statutes of Treason, only upon Traitorous Priests, not touching the Innocent in that, though popish Priests: As Hart, and others in the Queen's reign, and Preston, and others in the King's reign, do undeniably testify. Who did, and do live, without any danger of their lives: because the State suspected no danger of Treason, from their plots or persons. But the execution of these Laws hath been upon such as Story was, whose pious counsel concerning our Queen Elizabeth Abb●ti Antilog. c. 6. was, That the Papists should not cut down the boughs, but pluck up the roots of our Religion. And against such as brought into England from Rome, Agnus Dei's with this inscription, Mi sili da mihi cortuum, & sufficit, that is, My son give me thy heart, and it is enough. Such Subjects as shall give their heart from their King, if their King give an halter for their Heads, it is no injustice. And finally, those Statutes lay hold on such papists, Lay or Clergy, ●p. Card. de Como ap. Abbot. p. 94. Reconcilers or Reconciled, who were like Parry, who was a Traitor, and encouraged in his Treason, by a Cardinal from the Pope, as the Letter yet extant doth witness, bearing date Roma jan. 30. 1584. But that ever by those Statutes any papist or Priest lost his life, merely for being a papist, or a Priest, this is a popish lie, surnamed Antichristian. The next is notorious, to those who are not notably self-willed, and selfe-blind. That there is impunitas, no punishment nor penal laws for Anabaptists, Familists, Libertines, and Atheists: I may fear them to be Atheists, who dare to presumptuously lie, in the sight of God and man. The penalty for every Recusant is 12 pence a Sunday, 20 pounds a month, 2●. Eliz. 1. 3●. ●l●z. 1. and to be bound to behaviour: The persuaders of others to be Recusants, are to be punished with imprisonment: The obstinate are forced to abjure the Land, if they refuse to abjure, after abjuration go not out, or return again into the land, are made guilty of felony, though (I think) never any of them were executed as felons therefore. The punishment of them by their Purse, and of their persons by imprisonment, Protestants esteem satis. To proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto blood, we leave that as a Popish superque. These are the penalties of all recusants, 35. Eliz. 1. only from some of them, some Popish Recusants are exempted. Lessius therefore did more than my Text speaketh of; He did both Believe, and write a lie, when he printed his impunitas, that Anabaptists, Familists, Libertines, & Atheists, have no punishment in England. Those three last, That judicial Acts are forged, and witnesses suborned against the Papists; and that their Children are taken by force from Papists; I dare say there are a thousand Papists in England, would be ashamed of this lie; and their very Children will never believe that such lies were ever uttered, much less printed, by the Fathers, the jesuites; and yet Lessius was one of them, and did all those. That the world may see our severity against the Papists, I will here show a synopsis of those statutes, not willingly omitting any material branch of them. According to the general Statute for all recusants, the Papists who refuse to 23. Eliz. 1. come to Church, their penalty is 20. l. a month. The obstinate, of Means, are consigned to their 35. Eliz. ●. houses, and the compass of 5. miles; and the obstinate of small ability to abjure the land; convicted Papists forfeit their Copyholds. For not paying their 20. l. a month, they forfeit two thirds of their lands to the King; since two thirds of 1. jacob. 4. the Lands of convicted Papists, are absolutely to 3 Jacob. 4. the King. Refusing of the Oath of Allegiance, they incur imprisonment, and a praemunire, 7. jacob. 6. and are excluded from exercising any Office of judicature, and from the practice of the Law, Physic, Surgery, and such like. To maintain the Pope's Authority above the King, is Treason. Priests and jesuits, to come into the land, 5. Eliz. 1. 27. Eliz. 1. Treason. To reconcile to the Pope, from obedience to the King, Treason. To bring Crosses, Agnus 3. jacob 4. 13. Eliz. 2. 27. Eliz 2. De▪ s, etc. into the land, Treason. To harbour jesuites, and Priests, is felony. To send relief to Priests and jesuites in Seminaries beyond Seas, a praemunire. To conceal jesuites or 3. jacob. 4. 3. jacob. 4. Priests, imprisonment. To keep a Recusant in his house, ten pounds a month. No Popish recusant to come to the Court: none to remain in London: no Popish man to be a guardian, nor woman to be an executrix: No Papist may send their Child beyond seas, nor present a Benefice: Finally, All Papists must be disarmed. If these Laws should seem to the pitiful or partial to be too sharp; Such must know, 1. This sword is not always drawn: I fear our Land concerning Papists penalties, to be more defective in their executions, than they are excessive in their constitutions. 2. I can use the phrase of Lessius more truly of the Papists, ●●●●. D●m. 2. C●mp. 9 than he doth of Anabaptists and Atheists: Omnes tuto degunt, & see propagant, vel legum promissu, vel Magistratuum conniventiâ: for many years, most of the Papists have practised their religion privately, and professed it publicly, either by the permission of the laws, or by connivance of the Magistrates, securely. 3. This severity, we will esteem great lenity, if in Spain, or in the Spanish Dominions, the Papists will do no more to the Protestants. 4. Howsoever, we see these clamours of Lessius, to be groundless Calumnies, the fruit of a Heart deluded, that it doth believe a lie. Though these be lies enough, yet there remaineth mandra mendaciorum; I must produce Cypr. de Al●at. another Popish Author laden with lies: Eudaemon writeth thus; Quod Synagogas vestras Eud. de Ant. l. 3. c. 4. adire, etc. Because the Roman Catholics will not come to your Churches, nor hear your sermons, nor receive your Communions, therefore you vex them with most bitter proscriptions, and intolerable penalties, till they be beggared in their estates, or rot in prison, or condemned for treason, without any lawful trial. The same Author, in the same Treatise proceedeth in the same lying, but with a more stretched out mouth, and a tongue set on the Tainters for that purpose, Membra Christi exilijs, etc. The members of Christ you destroy by banishments, imprisonments, Bonds, and confiscation of their goods: you batter them with whip, tear them in pieces with rackings, and torment them with new kinds of Tortures, which through hatred of Religion, and love to do hurt, cruelty doth every day invent for you, and prompt to you. Finally, for his sake do you slay the holy Martyrs all the day long, and you account them sicut Oves occisionis, as sheep led to the slaughter. Quae urbs, quod oppidum, qui vicus, quis pagus in Anglia, nostro Catholicorum sanguine non redundat? What City, what Town, what Parish, or Village through England, doth not slow with the blood of us Catholics? I cannot but plead with this man, if I now hold job. 13. 19 my tongue, I shall give up the ghost. What City what Town, what Parish, what Village through England is there, wherein the blood of Papists have not been shed in abundance? Whether is this man's challenge more audacious, or his lie impudent? Surely this Eudaemon was Endim●on, he was a sleep when he wrote these Butcheries in Germany, which we did not so much as dream on in England. Or rather johannes Cretensis, is in truth a Cretian, Tit. 1. 12. Semper mendaces, an incomparable liar. I suppose in this congregation, some have seen the City, and some the Country, and some both; and is there not one in this whole congregation, that can gainsay this imputation? But from Dan to Bersheba, from London to Barwick, from Saint michael's to Dover; throughout England! Not one City, Town, Parish, or Village, which hath not shed some blood, and in abundance, of the persecuted, martyred Roman Catholics? Dic aliquem, dic Quitiliane colorem. You are all forgers of lies; but of all! Eudaemon, Edaemon! his job 13 4. tongue, like Tarquin's Razor, will cut a Whet stone Val. Max. l. 1. c. 4 in pieces: such a strong delusion is sent on that man, to believe a lie. To conclude: Some, it may be, will extenuate their crime, & term these Pias frauds, popish policies, to terrify the papists from turning protestants; and though they urge them, yet do they not believe these imputations; And therefore we cannot conclude them to be Antichristians; because the members of that Monster, go one degree further, They believe lies. I say; these impudent slanderers, go on deceiving, and being deceived. So long have their learned Priests taught the ignorant people, these horrible lies, that they believe them themselves also. To show this to be true, let their own protestations testify it, if lying be not to them become natural▪ and that these also be false and untrue: that they have them printed in their books, this is some probability, that they are printed in their hearts, that they do in good earnest believe them. I will produce Malvenda, our first witness: Haec nos omnia Malv. 2. 6. quia vera narramus, etc. All these things because we know them to be true, we do not whisper them in dark and obscure corners, but publicly, and in the midst of the world; and if we were able, we would proclaim them with Trumpets, and Stentorean voices, to the teeth of the Lutherans & Calvinists: with a wonderful constancy do we object them, parati pro veritate, millies mortem oppetere, being prepared to dye a thousand deaths, in testimony of the truth. And what is the cause wherein the good Friar is so confident and courageous, that he will live & dye in it? Nothing but this: That we have annihilated omnes Articulos fidei, & omnia capita Christianae religionis; & quicquid sacrum est, aut politicum: That we have disturbed all things Ecclesiastical, or Civil in the Commonwealth; and destroyed all the Articles of the Creed, and all the grounds of Christian Religion. In witness whereof, he doth set to his hand, and will seal it with his blood. To testify this he protesteth that he will dye a thousand deaths. As sure as death he doth believe them. Lest that a Friar should be more fervent than a jesuite, let Lessius speak his saith. Thus Lesle. de Ant. part. 2. he beginneth the last part of his Treatise; Let none suspect me, that I writ these things covitiandi causa, to disgrace the Protestants: Deum testor, qui me judicaturus est, I call God to record, who must judge me. And thus he endeth: Fare be it Lesle. ib. pag. 278. from me, that I should falsty charge any man, etiam Haeretico, although he were a Heretic, either concerning their lives or Doctrine, ita mihi Christus sit propitius, so Christ help me, who doth know my thoughts, and shall judge my actions, and I know that the mouth which belly, slayeth the soul, Wisd. 1. 11. Well! what hath he inserted, betwixt these fearful protestations, attestations, imprecations? beside a Catalogue of calumnies in general, nothing but the premised persecutions of England in particular; To wit, that all Anabaptists, Libertines, Familists, and Atheists live amongst us, with leave, and liberty: Only all Papists die for their Religion, that judgements are forged, false proclamations publshed, false witnesses suborned to take away their lives; and before they die, their Children are violently taken away from their parents. All these he avoucheth by the judgements of God, and mercies of Christ. Verily we may believe, that he doth believe these lies, and persecutions. Right sorry should I be, if our English should lag in this race of confidence. Dare any tell God what he believeth not? Remember then the forecited Psalmist: they deplore their persecutions in the presence of God. And what is their complaint? A toy, a credible trifle, that we persecute them like Tigers, and Unicorns; like saul's and Lions; and that like jews, Egyptians, and Pagans, our persecutions fall on them as thunder, Lightning; Notwithstanding we may believe, that they believe all this, unless their new Art of Equivocation, have a trick, that they can equivocate even with God himself. Notwithstanding all this, there is one behind, who goeth before all these, in a confident dreadful imprecation. It is the Author of the dutiful considerations, dedicated to his Majesty. If that man be either here, or alive; if he either hear this sermon, or hear of this sermon; let him take it into his second Considerations, what he hath delivered in his second Considerations, His syllables are these; If this be not so in their own conscience, let me never see the face of God. And what is the cause, that this man also is so resolute to renounce God, if he lie? Alas, I can hardly believe mine eyes, that any heart dare pen such desperate depositions, and selfe-damning execrations. I will not tie him to the Concometants of his protestation; that we are willingly guilty, that our whole religion, is nothing but absolute heresies, blasphemies, looseness, liberty; rejecting the Fathers, Councils, and the Church: But I will urge him with the same words, in the same lines; thus execrably he protesteth; The Protestants use the Scripture for a Wizard, if this be not so in their own Consciences, let me never see the face of God. I think there is no moderate Papist, so uncharitable, to suppose that we do it; and I know there is no true Protestant so damnable as to do it, to make the Scripture a Wizard, and to fight against a known truth. Where then is the face of that man, who doth renounce the face of God? and our own Consciences must be the judges, that we know ourselves to abuse the Scripture, and live in heresy. I want words to express my wonderment. Lo thus shall it be to the man, whom▪ Antichrist hath seduced, and God delivered into strong delusion, to believe a lie. Of him, and them, and all these shameless liars, I will conclude with Luther's words, concerning that Popish Pamphlet which published him to be dead, and carried away by the Devil, when he lived to subscribe to it. I cannot but laugh at the Devil's malice, wherewith he, and his (lying) rout pursue us; and God convert them from this devilish malice, and lying. But if this my prayer be for the sin unto death, that it cannot be heard, than God grant, they may fill up the measure of their sin; and with such lying Libels, let them delight themselves, one with another to the full. For us, since lies are the Badge of Antichrist; the Lord preserve our souls from that lying Religion. SERMON XXV. 2 THESS. 2. 11. That they should believe a lie. The Pope may err. Hath erred, In his Translations: Canon Laws. Papa credens, & docens: that distinction examined. Of implicit faith. YOu have already heard it enforced to the full, how the Romanists do believe a lie. It may be, this may be yet extenuated, that such protestations were unadvised, proceeding from an heated exasperation. I insist, certainly their belief of lies is settled, after solemn deliberation: It is Dogmatic, not Personal; the belief of lies, is the very rock of the Roman religion. And observe, the Text speaketh in the singular number, a singular argument, that their belief in a lie, is the Cornerstone of the Roman Religion. To declare this, let Saint Paul define the property of a man, Rom. 3. 4. Omnis homo mendax, every man is a liar. Some men indeed, at some time have been enabled, to utter the infallible truth, as the Prophets, and the Apostles, but none at all times è Cathedra, when they listed to define any thing. What was once said by Nathan (although a Prophet) was afterward 2 Sam. 7. 3, & 5. gainsaid by God, and unsaid by himself. Those therefore who shall believe all the definitions of any mortal man, do depend on a liar, and as the Text speaketh, they do believe a lie. Which is performed and acknowledged by the Church of Rome. Omnes submittunt sensum suum, sensui unius, Bellarmine saith, All of the Bell. de N●t. Eccles●▪ 4. c. 10. Roman religion submit their judgement to the judgement of one man. And this they do by a double belief, Explicite, and Implicit. First, the Priests do it learnedly, and maintain it by arguments, than the people do it obstinately, and adhere to the Pope, as to their Oracle, by an implicit faith. Now that both Priest and people should make a man, a god, and fasten their faith on the Pope, that his words (like God's Word) cannot err. Here is the complete accomplishment of this Prophecy, God shall send them strong delusion, that they should believe a lie. So deluded are their priests, professing that the Pope cannot err: whereby they equal him unto God. To use the phrase of our learned Countryman, to give him that prerogative Mr Montague Appeal● part 2. c. 3. of not erring at all, is to advance him into his maker's sea●e. It belongeth not to these ancients, but to the ancient of days, not to err. Nay the Popes themselves, shame not to assume, claim, and publish this Divine prerogative: forgetting their sedes stercoraria their close-stool, which Platina witnesseth is an item Platina in vit. joh. 8. to them, that though they be set in a high place, yet they are men not God, subject to humane frailties, whereof I conceive erring to be one. Although I think, they may as easily restrain themselves from disburdening of nature in this chair, as from erring in that chair, yet do the Pope's challenge that unerring ability: three of them especially. The first emblematically, the second dogmatically, and the third passionately. First, Anno 1099 Pope Paschal 2. was Platina in Pasch. 2. girt with a girdle, on which there hung seven keys, and seven seals, to give all men to understand, that he according to the sevenfold grace of the spirit of God, had power in all churches over which he bore rule, to open and shut, to seal and unseal. Secondly, Ecclesia Romana, nunquam errasse inventa est, neque errabit in aeternum: the Pope definitively did deliver it, to the Turk (et credat judaeus) that the Pij 2. Epist. ad Princip. Turcar. Church of Rome never did nor ever shall err. Thirdly, when as a Friar Minorite had proved, Zinch. Miscel de Eccles. that the Pope might err, and might be corrected for his error, by this argument: The Pope is either a brother or not: if he be a brother, he may err, and may be corrected, for Christ saith, Matt. 18. 15. If thy brother trespass against thee, tell him his fault. If the Pope be no brother, why doth he then pray, Our Father which art in Heaven. This Pope Paul 3. being wroth with the Friar, even to excommunication: an acute Courtier, taught him to answer this argument: Ne dicat Sanctitas tua, Pater noster, amplius: let not your Holiness ever say again, Our Father which art in Heaven, and he shall never be able to prove you a brother: and so his argument is easily answered. Their Priests, I say, themselves, and the High Priest himself are the patrons of believing a lie: because they found their Faith on a man, who is (as every man) a liar. It is probable, that the Pope may err: and infallible that the Pope did err. But to avouch an error, or erring man to be the pillar of their Faith: this (I take it) is a strong delusion, and such do believe a lie. Concerning the probability, that the Pope may err: I will snew it both by Reason, and by their own confessions. But first let their own Suarez state the question. We must distinguish betwixt Pontifex credens, & docens: Suarez Apol. l. 1. cap. 6. nu. 15 betwixt the Pope as he is a private person, & the Pope as he is Pope. To the Pope, as he is Pope, belongeth those promises of Christ: for so he is Petra, the Rock, on whose firmness, the firmness of the Church doth depend in his kind. And in this sense the protestants can show nullum vestigium haeresis, not any one jot of error. But considering the Pope, in the first sense, as a private person and believer, adhuc sub judice lis est, it is yet an undecided controversy among the (Romish) Catholics, whether any Pope, hath been an Heretic indeed, or only supposed to be so. In reason: examine this, and we shall find that one leg, doth here trip up another, and therefore the distribution, cannot go current. If the Pope may err, qua credens, as he is a believer: it is probable that he may err, quà doc●ns, as he is a teacher. For I cannot imagine how a man should define, that which he doth not believe nor understand; & surely the Rule which is crooked itself, cannot straighten other things. Neither is it likely, that God would commit the faith of the Church unto him, who is not able to direct himself. Thus have I thrown down this halting distinction: that we may keep it down, from rising to wrestle with the truth, I will use the hand Dr. Beard of Antichrist, part 2. cap. 9 sect. 4. and help of our learned Collegiate. The Pope may err as a particular person, and Doctor, but not as Pope. Who seethe not the absurdity and condition of this distinction? For the Pope is always a public person, and Doctor of the Church, and not a particular. So that these are contradictory propositions, to be Pope and yet to be a private person. And therefore if Catharinus had reason to mock at Caietane: who writing of Herod's sadness, for the demand of john Baptists Head, distinguishing betwixt the King and Herod: as if it were the King that was sad and not Herod. For saith Catharine, if the King was sad, and Herod was King: then by my Logic I must conclude that Herod was sad. And if Herod would slay john, than the King would slay him: and if the King seemed unwilling to have it done, Herod did the like. And have not we like reason, to reduce to the same rules of Logic, those that say, that Clement may err, as Clement, that is, as a private man, but not as Pope, that is, as a public person. For as Herod is King, so is Clement Pope. This is as if a man should say that Aristotle was ignorant as a man, but wise as a Philosopher: and so should be called a wise Philosopher, and an ignorant man. Not unlike the distinction of Pope john 22, who could not excuse the Error of Extravag. john 22. cap. Quia quorund. de verb. Signific. his predecessor Celestine, but by this device: Dicimus, hoc dixit, non ut Papa, sed ut frater Petrus de Tarantasia, that is, he did speak this not as Pope, but as Friar Peter of Tarantasia. To proceed a little further: in reason. Suppose the Pope to be learned, whence cometh his infallible conclusions? are they inspired? or acquired? doth he attain them, by using the ordinary means of prayer, tongues, commentaries, and such like? then every ordinary Bishop may do the like, and produce infallible conclusions, by applying the ordinary means. Then also the Pope may err in the application of those ordinary means, and then his conclusions may be erroneous. But if they be Inspired, why then doth the Pope condemn the Enthysiasts, who conclude all from Insp●rations? Again, Remember some Popes have been ignorant, or at the most but Canonists. Whence come their Unerring conclusions in divinity? By information? or revelation? If they be informed in this truth, by conference with, or by the studies of learned men: then are they to be termed theirs, rather than his determinations. If they receive this by a present Bellar. de Verbo Dei lib. 4. cap. 9 ability revealed: then is their Church governed by Revelation: contrary to their own doctrine. Moreover, if reasonable men, look upon Bell de P. Rom. praefat. their persons: Nos agnoscimus & fetemur, vitia fuisse non pauca in pontificibus. Bellarmine in the behalf of all the Papists, doth acknowledge, and confess that there hath been many vices in the Popes: and he instanceth in Leo 5. Christopher 1. john 12. Alijquc non pauci, and some few such which for brevity and modesty, he thought good to omit. Baronius also Baro. t. 10. An. 912. Artic. 5. secondeth Bellarmine, in the same acknowledgement and confession, that for the whole tenth age or century, impudent unclean strumpets, bare rule in the Roman Church, who thrust (Amasios) thei● Paramours, into the seat of Peter. I say therefore, reasonable men will suppose, that the error of the Intelectualls, may accompany the errors of the Morals. And it is not impossible, nor improbable, that vicious Popes may miss of their infallible determinations. Suppose Sacr. Cere. Sect 2. Cap. 2. Glabur. Rodu●●. Apol. Thes. nu. ●6. again, that a mere Lay man hath been Pope: nay a Child, as Benedict 9 is reported to have been but ten years old when he was chosen Pope. Octavian or Pope john 23, was yet younger, Pless. mist. Prog. 37. Baron. t. 10. an. 955. Art. 2, 3, 4. of whom Baronius recordeth, that he did govern the spiritual regiment of all the Christian world, when for his years he might not have been made a Deacon; but ostensus sit tanquam mimus in scenâ Pontificem agens, he seemed to be as a Player, acting the part of a Pope upon a Stage. Now to say that such ignorant, and impious Popes, like Balaams' Ass, or Caiphas the High Priest, did speak or prophesy what they themselves understood not: there is no reason to induce any reasonable man to believe such unreasonable absurdities; like that absurd graceless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gratiane, that Saint Peter transmitted, perennem meritorum Dotem & Haereditatem, a perpetual hereditary gift unto his Successors, & locus claros aut eright, aut qui eriguntur illustrat; that the very place doth either find, or make them worthy persons. Finally, Eras●us his reason appeareth unanswerable: Eras. Annot. 1 Cor. 7. If that were true (saith he) which some affirm, Romanum Pontificem, errore judiciali, errare non ●osse, that the Pope cannot err by any error of judgement: to what end are the general Councils, & to what purpose are Lawyers and Divines called unto Councils, if pronuncians labi non potest, if he who pronounceth the sentence cannot err? I say therefore that the Lychnos, Asbestos mentioned by Saint Augustine Aug de Civit. 21 cap. 6. to have been in the Temple of Venus, Lucerna quam nulla tempestas, nullus imber ext●ngueret, a Candle which no wind nor rain could put out. Truth I say is not that Candle, impossible to be extinguished; not in the LATERANE Church, nor in the Conclave, much less in the breast of one man. Those therefore that pin their faith upon any man's sleeve, have a strong delusion, and must believe a lie. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm this conclusion Gerson. part. 1. de Examine Doct. apud Goulartium in Cyp. ep. 31. from their own confession: that quotation out of Gerson is common, Constat plus esse credendum Evangelio quàm Papae; it is plain, that men ought to yield more credence to the Gospel than to the Pope. Therefore if any learned man shall teach any truth, to be contained in the Gospel, ubi aut nesciret, aut ultro ignoraret, which the Pope either doth not know, or will not know: patet cujus praeferendum judicium, it is plain, to whose judgement we must yield credence. Mark judicium, the Pope may declare his judgement concerning a case, in which he may be ignorant, or against which he may be Obstinate, aut nesciret, aut ignoraret. Surely this Papist thought it probable, that the Pope might err. I charge Bellarmive with the same truth; Bell. de P. Ro. l 2. c. 29 ad Arg. that you may see that even he doth not much recoil from this Assertion. Itaque sicut licet resistere Pontifici, etc. as it is lawful for a man to resist the Pope, offering violence to his body; so is it lawful for a man to resist the Pope, offering violence to his soul: But much more may men resist the Pope, if he trouble the Commonwealth, or endeavour to destroy the Church: It is lawful I say to resist the Pope, non faciendo quod ●ubet, & imp▪ diendo ne exequat●r volunt atem suam; that is, by not do●ng what he commandeth, or by hindering his will from being done. Non tamenlicet eum judicare, punire, vel deponere; notwithstanding, it is not lawful to judge punish, or depose him. His conclusion is evident, A man may at sometimes disobey the Pope: Because, saith he, the Pope may usurp a man's estate, the Pope may hurt a man's soul, the Pope may disturb the Common wealth; yea the Pope may endeavour to destroy the Church. I go not then so fare as Bellarmine, if I conclude, It is probable that the Pope may err. Our Countryman Sanders cometh yet Sand. de Antich. Demonstr. 15. closer to the point: It is (saith he) so fare from being lawful for the Pope, to change the lawful degrees of his predecessors, in expounding the Articles of faith, and principles of nature, that if any Pope shall attempt to do it publicly, and to that purpose shall interpose the authority of the Apostolical Sec: for that very attempt he is to be censured, to have fallen from his Apostolical power, tanquam deficiens a fide, as a man who hath fallen from the faith, and thereby become an Infidel, cu● pertinaciter in errore suo, and if he shall obstinately persist in his error, he must be deposed from being Pope. This man putteth it as a probable and poss●ble case, that the Pope may oppose the decrees of his predecessors, interpose his Apostolical power to confirm what is false, fall from the faith, become an Infidel, persist in an error; yea, and be deposed from his papacy. This I hope will warrant my conclusion as probable, that the Pope may err. Still there remaineth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one undeniable testimony. In their sacred treatise of their sacred Ceremonies, it is solemnly pronounced, Sacr. Cerem. l. 1. Sect. 1. c. 4. that Romanus Pontifex canonice institutus, fiat haereticus; that is, an absolute Pope, may turn an absolute heretic; and if the Pope may be an Heretic, his Conclusion may be heretical. Doubtless then, verity is not in the Church of Rome, as they brag victory was in the Empire of Rome: They have not so clipped the jewel. Ap. pa. 163 wings thereof, but that they still fear, that truth may fly from them. Now, to build their faith an a man, whom they themselves confess may err: This appeareth to me a strong delusion, and that these men do believe a lie. To dispute ex ore, from our adversaries confession, is a strong argument; but the argument which is drawn a facto, from their action is yet stronger. Therefore to strengthen this assertion, I will propose infallible instances, that the Popes have fallen actually from their infallibility. Their Translations of the Scriptures, are testimonies that the Pope hath erred. S●xtus 5. set out one, and Clemens 8. revised it, and set it out again. It must follow, that the Edition of the second is superfluous, or rather the Edition of the former Pope was erroneous. Ex ungue Leonem; take a taste of such errors. Genesis 3. 15. Ipsapro ipse, She shall ●iblia sa●ra Sixti 5. Pontif. Maximi. bruise the Serpent's Head, for He shall bruise the Serpent's head. I think it is so translated by one Pope, I am sure it is defended by many papists. Malv. de Ant. l. 8. c. 11. john 21. 22. Sic volo eum manner donec venero, So will I have him remain till I come, for If I will have him remain till I come. This is the translation warranted by those two Popes, Sixtus 5. and Clemens 8. May not I say that they lie, who give the lie to our Saviour, who saith plainly in the next verse, That he said not, that john should tarry till he come? Next, I have law for what I say. The Canonists Duar. de Benificijs praef. say, Totum jus Canonicum his voluminibus continetur; All the Canon Law is comprised in these three volumes: The first whereof was composed by Gratiane 400 years ago, which consisteth of Canons, and Sentences collected out of the Fathers, and is called the Decrees, which is indeed a very profitable Treatise, in eo tamen desiderent eruditi: yet the learned complain of some wants in it. The second is set out by Pope Gregory 9 containing diverse Epistles of several Popes, & are called the Decretals; in which there are many things much degenerating a prisca illa disciplina, from the primitive integrity. The third is the Constitutions of Pope Boniface 8. which are reported to have been rejected in France, because they were enacted in hatred of Philip King of France, and invented for the commodity of the Church of Rome. Collect, there being but three Volumes of the Canonical constitutions; and the first, the Decrees are defective; the second, the Decretals, degenerated from the Decrees; and the third, the Constitutions of Boniface 8. were passionate against the King of France, and partial for the Court of Rome. This instance justifieth my inference; The Pope hath erred de facto, and therefore is not infallible. Again, the solemn Decrees of the Popes Eras. in 1 Cor. 7. pronounced judicialiter, definitively, have been directly contradictory; as it is instanced in those of john 22. & of Nicholas; of Innocent 3. & Celestine; & of Pelagius & Gregory. That learned Lord du Plessis, recordeth another famous example; Pless. Mist. Progr. 36. 897. john the tenth solemnly, in a synod at Ravenna of seventy four Bishops, demanding every man's opinion severally, published his definitive sentence, in these words: The Synod celebrated by our predecessor Steven 6. in which the carkeise of Formosus the Pope, is drawn out of the Sepulchre, we utterly abrogate. Here we have a Synod, and an Antisynode; the Decrce of one Pope, abrogated by another, Pope, and decree also. The illation is evident. A second Pless. My. Pr. 55 famous example, I will transcribe out of the same famous Author. About the year 1300. Peter Moron, an Hermit, being chosen Pope, and called Clemens 5. was thus abused by Benedict that cunning Cardinal of Cajeta; he suborned diverse, who by a trunk privily conveyed it into his ear by night, as if it had been a warning from heaven: Celestine, Celestine, demitte papatum, si vis salvus sieri, negotium est supra vires; that is, Celestine, Celestine, give over the papacy, if thou meanest to be saved, it is a burden beyond thy strength. The simple man thus deluded, intended nothing but to resign the papacy, if this scruple could be removed, that he might do it with a good Conscience: wherein Benedict gave him easy satisfaction, and caused a Decretal to be passed, That the Pope might lawfully give over his charge. And not long after this, (when himself had achieved the papacy, and was styled Boniface 8.) he digested another like decretal, which we find in Sexto, Quod Papa papatui libere renunciare potest, that the Pope might freely resign the papacy; although when Celestine was dead, he passed another, that it was Scelus imexpiabile, an unpardonable crime, for the Pope to resign the papacy. Before, we had Decree against Decree, here Decretal against Decretal: There a Pope abrogating the definitive sentence of another Pope, here the same Pope abrogating his own. Both concurring in one conclusion, these contradictions cannot issue from one, and the same unerring infallibility. Another instance is added, by that solidly Dr Crakenth. in Spalat. c. 72. acute Doctor, now with God. The Council of Florence under Pope Eugenius, Decreed that the Host was consecrated, cum Christus benedixit, when Christ did bless it. But the council of Trent under Pope Pius 4. defineth that the host is consecrated, in the pronouncing of those words, Hoc est corpus meum, which is after the benediction. Here therefore two Popes, and two decrees, defining two things contrary to one another. There one Pope, and one decree must be erroneous in his definitive sentence. Neither Mason de Ministerio lib. 2. c. 9 are our English affairs, unacquainted with these Italian contradictions. Pope Clemens 7. did not only condemn the dispensation of Pope julius, concerning the marriage of King Henry, with Queen Katherine: but in the same case, published a definitive sentence in the year 1532. contrary to his own, which he had formerly given anno 1528. To ordinary men, here must appear some extraordinary error. I will shut up all these, with an history Bell. de. Pont. Rom. lib 4. cap. 14. out of Bellarmine. Haec enim est historia etc. Formosus Cardinal and Bishop of Porta was deposed, and degraded by Pope john 8. and being made a mere Laike, at his departure out of the city, he took anoath that he would never return to the city, or to his Bishopric. Pope john dying, a little after that, his successor Martin 2. absolved Formosus from his rash oath and restored him to his former dignity. And not long after, Formosus was created Pope, lived five years and died. Him succeeded Steven 6. who being enraged through hatred against Formosus, did not know, or did not believe, that Formosus was absolved by Pope Martin, and did publicly decree in a council of Bishops: that Formosus was never lawful Pope, and therefore that all his acts should be of none effect, and compelled those who had received holy orders of him, to receive orders the second time. This deed displeased all: and therefore his three next successors Romanus 1. Theodorus 2. but principally john the 9 calling a council of Bishops, defined Formosus to been a lawful Pope. And decreed the decree of Steven (against him) to be void. After these succeeded Sergius, who in all things imitated Steven 6. These are Bellarmine's own words truly translated. I desire the fairest interpreter of Bellarmine, to find a fair answer to Bellarmine's instances: why we may not conclude from his pen, that many foul errors, have fallen from the Pope pronouncing even definitive sentences. To add more particular instances, and to instance in the names of other particular Popes, who have erred. They report that Duarenus de B●neficijs praefat. Council Trideat. Sess. 24. Can. 3. julius 3. was once in the mind to have amended the Canons. Pius 4. in the council of Trent did decree that it might be lawful for him to allow those degrees in matrimony, which GOD himself disalloweth Levit 18. Marcellinus fell to Idolatry: as it is confessed by Baronius to be B●ron. tom. 2. An. 302 nu 112 a common consent, confirmed, by all the books of martyrs, and by the Roman breviary. Liberius did turn Arriane, and subscribed to the Bin. Notis in Concil. Sirin. Epistola 7. Liberij impious Arriane creed: and afterward published a dogmatic Epistle, in defence of that damned, and damnable heresy. There is extant Baron. anno 553 num. 50. ad 2●0 Concil. Gen. 6. Act. 13. a●d 14. an apostolical decree, pro tribus capitulis wherein the Nestorian heresy is dogmatically, and definitively determined and defended by Pope Vigilius è Cathedra, but was happily contradicted by that holy Emperor justinian. Honorius dogmatically did defend the error of the Monothelites. Alphonsus pronounceth our Alphons●a Castro de Hae●is lib. 1. c 4. Ca●. quanto de Divortijs lib. 4. Decret. tit. 19 conclusion, etiam papa in side errare potest, that the Pope may err: and proveth it in the person of Pope Celestine, concerning marriage, that if one of the married couple should become an Heretic, their matrimony might be dissolved: which cannot (saith he) be excused, as if he had erred (velut privata persona, & non ut papa) as a private person, and not as a Pope: quoniam Caelestini definitio habebatur in antiquis Decretalibus quam ego ipse vidi, & legi▪ because, faith he, I myself have read the definitive sentence of Celestine in the ancient decretals. Pope john Bless. mist. Progres. 57 Concil. Const. Sess. 11. and 12. the 22. publicly preached at Avignion, that the Souls, yea of the most faithful, did not behold the face of God, before the last day of judgement: which he pretended to understand from the vision of one Tundal an Irishman; for which heresy he was deposed by the Council of Constance. In the year 1408. Two Popes, Gregory Theod. Niemens. ac ●●●nsm. lib. 3. cap. 44. the twelfth, and Benedict the thirteenth, were deprived by the Council of Pisa, terming them Heretics▪ departed from the faith. Finally, Pope Eugenius died deposed by the Council of Basil, a Schismatic, and Heretic, his acts revoked, disannulled, and made void, and never was Anton. Hist. part. 3. tit ●2. cap. 5. sect. 3. Bless Mist. Progres. 62. A●nae. Silu. Gest. Concil. Basil. lib. 2. Theod a Niem. lib. 2. cap. 32. thence forth authorised. I cannot conceive how they can coin any colourable evasion from these evident instances. I expect a downright assertion of the conclusion: that as Theodorike a Niem saith, because Simony was so common in the Church of Rome under Pope Boniface 9 therefore the Lawyers did dispute, that the Pope could not commit Simony, although he did sell benefices. So for these supporters of the Pope's unerring prerogative, it were the fairest course for them, fairly to conclude: the Pope cannot err, although he defend heresies. Notwithstanding these instances, and evidences: I will not conclude in the Sanders Dem. 15. phrase of Sanders, Papa sidem majorum suorum non amplectitur, ideo definet esse papa, that is, the Pope doth not retain the saith of his predecessors, therefore he is no Pope. I will not say so much: nor can I say less than my conclusion; The Pope is not infallible, but hath erred. Finally, ad hominem: If the Pope è Cathedra, should be pleased to decide the case concerning sin in the blessed Virgin: betwixt the Dominicans, and the Franciscans: or of the oath of allegiance, betwixt our priests, and jesuites: I make no question, whether the side sentenced, would accord that the Pope did not err in condemning them. Yea for the Pope himself. When as Alexander Qu. Curtius lib. 8. the great, was wounded in the thigh with an arrow, and the wound becoming stark with congealed blood, and so, full of pain: he is reported to have said. Se quidem jovis filium dici sed corporis aegri vitia sentire: that is, men say, I am the son of a God, but I am sure, I have sense of a wounded body. So, if the Pope would be pleased to peruse his own acts: I doubt not but he would say that his servants made him a God, that he cannot err: but he findeth himself a man: and subject unto error. But that which is more admirable, or rather more lamentable, though they confess the premises, yet they hold the conclusion. Though they say the Pope may err, and (cannot but) know, that the Pope did err: yet they preach it, as a principle in their faith, that the Pope cannot err. I err not surely, if I say this is a strong delusion, that they thus believe a lie. The Chinese have a proverb that they have Malvenda lib. 3. cap. 10. two eyes, the inhabitants of Europe on eye, and all the world beside never an eye. The papists are more arrogant: they vaunt themselves to have both eyes, and all the world beside to have no eye. Yea they make their Church to be totum caput, all head, the Pope: and that head, to be totus oculus, all eye: to see all things. And all the world cannot see one mote in that eye: Papa non potest errare, the Pope cannot err. After the expulsion of the jesuites, out of Quarrels of Pope Paul 5. lib. 2. ● Milan, were found many copies of a certain writing, containing 18 rules, under this title: Regulae aliquot servandae ut cum orthodoxà Ecclesia verè sentiamus. In the third whereof it Quarrels of Pope Paul 5. lib. 2. is ordained, that men must believe the hierarchical Church, although it telleth us, that that is black, which our eye judgeth to be white. To which blasphemous purpose the Rhemists Rhemists in 1 Tim. 3. 15. would wrest that harsh Greek phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, plainly implying, that they would have all to believe in the Roman Church. Gregory de Valentia driveth the Nailea little further; Greg. Valen●in in Thom. tom. 3. Disp. 1. quaest. 2. punct. 5. if you (sinde (saith he) but an Episcopal synod, only affirming such a Doctrine to be the sentence of the Church, you are bound to believe it, though it be a lie. Vnuses controversiarum Index; Bellarmine telleth the Pope, that he is the Bell ep. Ded●c. Sixt. 5. sole judge of all controversies; to whose definitive sentence, in all matters, they wholly submit themselves, saith our English jesuite: Nay, Jesuit ●p. Pathway sect. 36. (which might make their hearts tremble to speak it, and our cares to hear it) they constantly teach, that the Pope is every jote insallible, Suar Ap. l. 1▪ ●. 22. nu. 8. as the holy Scriptures themselves. Answerable to which is the parenthesis of popish Authors, avouching their books Orthodoxal, unless his Holiness desi●e otherwise: As also that Popish distinction; the Church say they, is taken three ways, Essentialiter, essentially, for all believers; Representatiuè, representatively, for a general Council; and virtualiter, virtually, for the Pope. So, to affirm that the Church cannot err, or that a general Council cannot err, and that the Pope cannot err, are axiomatical, and identical propositions with most Papists. Yea, many Papists say more, that a general Council may err without the Pope; but Bell. de P●ont. Rom. l. 4. c. 4. the Pope cannot err although he be without a general Council. The jews have a tradition, that God gave this grace and privilege unto Elias, that Malvenda 9 2. there should be no Circumcision, whereat he should not be present, either visibly, or invisibly. Whereupon, at every Circumcision they use to place two Seats, one for him to sit in, who held the Ch●ld, the other empty, wherein they suppose that Elias doth sit invisibly. So the Papists think that God hath given that grace unto the Pope; that no Truth can be defined, at the definition whereof, the Pope is not present, either visibly, or invisibly. And at the composition of every book, two Cathedrae (two Chairs) must be prepared: one for the Author to give his judgement, but the other to be left empty for the Pope, who either visibly, or invisibly; either explicitly, or implicitly must say Amen, to every assertion. Which is amply acknowleged by Malvenda, at the end of his eleven books, and twelve year's labours. Hence they term this Papal prerogative, Papae Apostolatus, the Pope's Apostleship. To Bell. ep. Dedic. Sixt. 5. which we return a reply, in the words of the Revelation 2. 2. We have tried them which say they are Apostles, but are not; and we have found them liars. In the phrase of my Text, strongly deluded, that they believe a lie. Hence also they teach that his desinition, is petra in quam portae, etc. the Rock, against Bell. Praf. de P●nt. R●. Suar. Apol. lib. 1 cap. 6. nu▪ 25. which the gates of Hell shall never be able to prevail: & petra a cujus firmitate pendet in suo genere sirmitas Ecclesiae, the Rock on whose stableness in its kind, dependeth the firmness of the Church. They repeat it again, and again, that the Pope is a Rock. Indeed he is a Rock! the Pope indeed is a Rock; but the Lord preserve us from that Rock, lest we make shipwreck of faith, and a good Conscience. He is a Rock! Dum genus Ae●ea, Capitoli immobile Saxum Accol●t, Imperiumque Pater Romanus habebit. The old Romans said that their Empire was built upon an Rock; but it is perished. The new Romans, say that their Church is built upon an Rock, but (I doubt not) it shall perish; and the world shall see their strong delusion, that they do believe a lie. Finally, sicut populos, sic sacerdos, both Priests▪ and people also have this strong delusion to believe a lie: they call it Fides implicita, my text may translate it Faith in a lie. Implicita Fides jac. de Graf. Decis. lib. 2. c. 8. nu. 16. est credere, secundum qu●d Ecclesia credit; Implicita faith is to believe as the Church doth believe. If the Church do teach that which is false, then do, the people believe even a lie. This faith doth consist in Assens●, not in notitia saith Bellarmine, in their Assent, not in their knowledge. so for aught they know, they may, and do believe a lie, if it pleaseth their Church to put any such thing upon their credulity. They themselves instance, in that famous Collier, chronicled by Staphilus, that the Devil tempted him, concerning his Faith; How he did believe? who answered that he did believe, even as the Church did believe: the Devil demanding how the Church did believe? the devout Collier answered (rotundo ore) very readily, That the Church did believe even as he did believe. And so having conjured the Devil with this orbicular answer, the Fiend could not enter his circle, nor come within the compass of his Catholic confession. I should offer them more indignity then wrong, if I should apply the phrase of their Peter Lombard unto them; Peter Lumb. lib. 3. dist. 25. Simplices sunt Asinae in mysterio cre●●ntes, quae majores docent; Those that shall bear any burden their guides shall please to lay upon them, such Creatures, I think, are called Asses. But not to exasperate them with so gross, though their own title. Like sheep, they feed only in such pastures, as their Pastors will put them into: nay, they taste no Fodder, but only such as the Hand of their Shepherd puts into their mouth; being therein inferior to the very sheep, and other unreasonable Creatures. For such a Papist, his implicit faith being defined, will prove no better than a Creature that believeth he knoweth not what, and crediteth it, he knoweth not why: resembling the patiented, which received this pracipe from his physician; Si vis sa●ari, de morbo nescio quali, Acc●p●as Herbam, qualem sed n●scio, vel quam, Pon●s, nescio ubt, sanabere nesc●o quando. If to be cured your worship please, Of, (I know not what's) your d●sease; Be sure you take to heal the same, The herb—— I have forgot the name; Tyeed to your body, fasten it there, But for the place, I know not where: Do all this, I assure you then You shall be well; I know not when. Here is ill rhythm, say you, but worse reason say I; that reasonable men should be selfeblinded, with an implicit faith▪ whereby, according to St Paul's prediction, concerning the servants and slaves of Antichrist, for aught they know, or can say to the contrary, They believe a lie. Now, Men, Fathers and Brethren, hear our defence, which I make unto you. Our Adversaries, and we accord that the Scriptures are the Word of God, and that that Word doth teach us our salvation; and that the Church doth expound the Scriptures, and direct us to our salvation. Here is the disserence; We bid the people believe the Church, but with the Scriptures; they command them to believe the Church, but without the Scriptures, yea against the Scriptures to believe it, and not to read them; or if they do read them, and by reading them their Consciences do gainsay their Popish Doctrine, yet must they believe the Catholic Roman Church, notwithstanding. Quid miserius est misero, non miserante seipsum? August. But alas, who can be more deaf than those that will not hear? who can be more blind, than those that will not see? and who can be more deluded, than those that will believe a man, and will not see that God himself gainsayeth him in the Scriptures? These are the people Isay. 5. 13. who are gone into Captivity, because they have no knowledge. These miserable, miserable Captives are our own Countrymen, enthralled in a strong Delusion, that they believe a lie. The Lord deliver them, and in his blessed time, show his Truth and mercy unto them. Amen, Amen. SERMON XXVI. 2 THESS. 2. 12. That they might all be damned. Popish points that are damnable. Latin prayers: Inhibition of the Scriptures: Merits: The Communion in one kind: Worshipping of Images. THE first part of this Verse, containeth the last part of this Discourse, that the Antichristians shall be damned. This is the point remaining, indeed the great point, concerning the great Antichrist. But I have lossened this great point by anticipation: I have, already declared this their Eternal passive property, that they shall all be damned, when I described their persons out of the 10. verse, Antichrist shall deceive them that perish; whereof I am resolved to return no repetition: I am neither curious to enter into the mysteries of the Creator, nor desirous to inquire after the miseries of the Creature. It is no delightful disputation to the good, to discourse of the damnation, no not of the bad. I leave them therefore to the Will of God, which will be done on them, if it be not done by them: only, the Text saith, Those that adhere to Antichrist, shall be damned. I can say no more, I am sorry (if Gods will were otherwise) that I can say so much, out of a bleeding unfeigned compassion towards our blinded and seduced Countrymen. Therefore passing this cause, I proceed to two consequents, both being of great consequence: first for the point, secondly for the profession: Once more I undertake to make it evident, that this point of Antichrist is necessary to be known, by every Christian: and for the Profession of Popery, I will propose what positions it principally containeth, directly Damnable, and Antichristian. For the first, I must say it again, and again, that the knowledge of the point of Antichrist is necessary, very necessary. Let my tongue teach you this truth out of the mouths of our adversaries, from the persuasion of one, and from the precedent of another. Lessius persuadeth us, that there are many Lesle. ad Lectorem de Antich. things in Daniel, Paul, & the Revelation, & valde est Ecclesiae eorum notitia necessaria, and the knowledge of them is very necessary for the Church: To wit, at what time Antichrist is to come, what actions he will perform, by what marks he may be known, fideles possint tempestive moneri, ne ab illo circumveniantur, that the faithful may be admonished in time, lest they be deceived by him. The practice of Malvenda, is worthy of our imitation, Malvenda cal●e. and admiration; he concludeth his books with this protestation. This work (saith he) concerning Antichrist, cost me twelve year's labour, in which I day and night, sermè continuo labore assedimus; I employed my whole study without almost any interruption. Though I cannot persuade you, yet believe themselves, that the knowledge of this point of Antichrist, is worth your labour, and worthy of indefatigable disquisition. Moreover, revise the doom of my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall be damned, who follow Antichrist. Dangerous, if not desperate, is the forlorn estate of those frantic persons, who will Hoodwink themselves, being to pass over a Bottomless Gulf, when they have nothing but a plank to transport them. The pit, the bottomless pit, the bottomless pit of Hell, is under the path of Antichrist, and we have nothing but the knowledge of him to support us; Whither therefore do they travel, who neglect and contemn direction in so perilous a●ourney. I will shut up my sentence, with the saying Cyrillus Cateches● pag. 15. of Saint Cyrill of Jerusalem, altering only some syllables therein. Cave itaque tibi O Homo, etc. Therefore have a care to thyself O man, and strengthen thy soul. The Church doth witness to thee, in the sight of our living God; praedicat tibi de Antichristo, the Church doth preach unto thee concerning Antichrist; concerning whom it is good that we should admonish you beforehand: therefore O man, strengthen thyself. The days of Antichrist are declared unto you, therefore it is your duty, not only to remember them yourselves, but (absque invidiâ omnibus trade) to teach them to all without envy. Si silium habes, if thou hast a son, according to the flesh, inst●ll this knowledge into him; quod si quem per Catechesin genuisli, if thou hast a Child spiritual, whom thou hast begotten by the word, Catechise him also in the knowledge of this point. And my absolute Apology, shall be that phrase of Ezekiel 3. 21. I have given you warning, Liber avi animam meam, I have discharged my soul, by showing you this knowledge. Now the Lord himself show your souls that knowledge, which may lead all your souls to eternal salvation. Thus much briefly for the Point; the profession it is, on which my discourse must enlarge itself: For if our knowledge do not conclude, that the Papists do profess certain damnable opinions: then cannot our conscience collect that Popery is Antichristian; whose badge is here, that it is branded with damnation. I must therefore show positions in Popery, which (like the sword in the last Verse of the third of Genesis) do keep men from entering into Paradise: positions not only untrue and dangerous, but also damnable to the professors of them. First I instance in their Latin Scripture a damned, and a damning inhibition: A Tyranny, both actively and passively damnable, both to the persuaders, and the persuaded. The Scriptures are our Pilots unto Heaven. Of them I speak what S. Paul spoke of the Sa●lers Acts 27. 31. Except these abide ye cannot be saved. Ponder but two plain portions of the Testament, joh. 5. 39 In them ye think to have eternal life: Again, the Scriptures make men wise to salvation, 2 Tim. 3. 15. Cannot any ordinary capacity collect the contradictory conclusions? Therefore without the Scriptures, ye may fear eternal death: and therefore the want of the Scriptures, make men fools, to their Damnation. Surely these inhibitours (I had almost said inquisitours) are Caligula's, who lock up the Barns for Bread; they are Holophernesses, who stop up the fountains of water, jud. 7. 7. Their locking up of the word in the Latin language, is the taking away the Bread of life, and water of life from the Lords people, a detestable, and a Damnable cruelty. That I may lead your attention, a little further, take notice. The forbidding of the Scriptures, is not only absolutely damnable, but also relatively damnable: that is, a damnable antichristian policy. What is the seat of Antichrist? All concur: Babel. What was the most famous distinctive note of Babel? None disagree, an unknown language. Descry we not then, the colours of Babel hanging over the walls of Rome? This unknown language amongst them, may put us in mind of Gods known language against them, Gen 11. 7. Confundamus, yea confundemus, nay confundimus: God will, nay God doth confound them, who do confound his language. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confusion and damnation, must be the lamentable effect, of the damnable forbidding of the holy scriptures. My second instance, is their latin prayers: a second damnable practice. Whosoever calleth o● the Lord shall be saved, saith St. Paul, Rom 10. 13. I think I may invert it: whosoever calleth not on the Lord shall not be saved. Therefore the Inhibition of Invocation, is the high way to damnation. But say they, we do pray though we pray in latin. Such orators, who pray in latin, which they understand not, the best they can say of their prayers, is the phrase of jacob concerning Luz, Gen 28. 16. Surely the Lord is here but I know it not. But we may say, their prayers are like the jews religion Rom 10. 2. They have a zeal unto God, but not according unto knowledge. Now whether such prayers will save them, that is the question. To omit their possibilities: that a damned dissembling Mahometan, in the show of a Mass-priest, should curse Christ, and the Christian religion, in Latin: and that the ignorant people should cry Amen. To omit their absurdities: that the people give up their latin prayers, by tale, (as a Servant doth his master's Bags) ignorant of what they contain, and knowing nothing but the number of them. Yea omitting their Blasphemies: saying Pater Dunamus de Antichristo lib. 1 cap. 4. sect. 9 Breviar. Rom. pag 304. noster to a creature: and hic nos salvet a peccatis, that a man should save them, which is their prayer of Gregory: and O Crux ave, spes unica, calling to a piece of wood as to their only hope. Omitting all these: This only I urge: for an English, Italian, or for any ignorant man, to pray in Latin! First, they understand it not 1 Cor. 14. 15. secondly, they are not edified 1 Cor. 14. 17. and finally, they cannot so much, as say Amen 1 Cor 14. 16. I think if St. Paul himself were alive, he would apply his own phrase in my text, to the ignorant Papists: they pray in Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a damnable delusion, if the Lord reclaim them not. To refer you to the Relative, in this point also: Latin prayers are not only a damnable, but withal an Antichristian abomination. That Number of the Beast 666, Revel. 13. 18. is a famous mystery concerning Antichrist. Which some conceive to be the number of a man, and others the number of a time: that either the letters of some name, or the year of the Lord should answer this number. Where I apprehend it not unworthy of our observation, that the Latin service, is the knot where both those interpretations meet, in a probable accomplishment. Lateinus is the old prophecy, of old Irenaeus, that it might be the name of Antichrist, as it doth contain the number of Antichrist. And in 666 Rolloc. in 2 Thes. 2. Vitaliane the Pope first enjoined the Latin service. We may say therefore, that at that time, and since that time, the Latin Bishop, imposing the Latin Liturgy, thereby declared himself to be that Antichrist, the great adversary, who captivated God's people according to jer 5. 15. by a language which they knew not: and through God's just judgement mentioned by Isaiah 28. 13. that they might fall backward, and be broken, and be snared and taken: or as my text speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they might be damned, by this strong delusion. A third instance, and in the phrase of my text a third damnable point, is that popish opinion of merits. For a man to say, that he shallbe saved by his works: is an evident sign that he shallbe damned for his works. Woe be that man, who shall approach God's justice, in confidence of his own works, how good soever. To profess this point of popery plainly; To say either with our english Rhemists, that Rhemists in 1 Cor. 38 good works are the value, price, or worth of heaven, or with Bellarmine, that God will give Coronam justitiae, pro qualitate factorum, & disquisitione Bellarmine. apol. cap. 7. factorum, that is, a Crown of justice, according to the quality of his works, and with with a disquisition of his Deeds. Expectamus justum judicem, & non misericordem Patrem, and that a man must expect a just judge, not a merciful Father. I say, to a through Papist, this opinion of merits is like the pale Horse, Rev. 6. 8. Death sits on it, and Hell followeth with it. It is a damnable assertion, without peradventure. Cardinal Bellarmine was once a Ringleader in this path, for a long time, and a tedious labour, throughout his large Treatise of justification: Bell. de justific. l. 5. c. 7. But at the end of his journey, he espied Tutissimun, a safer way, to tread in the very footsteps of poor Protestants, reponere totam fiduciam, in sola misericordia Dei: that is, to repose his whole trust in the only mercy of God. Now no opera, as before, no nor operatincta, (according to that trick of Campian; for justifying faith, betwixt mercy, and merits, is like the Infant between the two mothers, 1 Reg. 3. if divided, it must be destroyed) Now I say, even with Belarmine himself upon a more advised revising of this damned opinion, no more opera, nor tincta opera, that is no works, neither by amplification, nor yet by extenuation, but to place our whole confidence in the sole mercy of God. For indeed, to hold salvation by works in thesi, by way of disputation, that some men may be so saved: I suppose that this may be done, and the defendants not damned. But in hypothesi, by way of application, for a man to hold of himself, that he hath, doth, or will merit his salvation. This I dare define to be a damnable assertion. The conclusion therefore must be; All Papists must either end their lives, as Bellarmine did his books of justification, renouncing this point of Popery, Merits; or else they shall meritoriously purchase this phrase of my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They will be damned for such an arrogant assertion. Moreover, this third point is second to none in furthering the building of Babel. Good works have been a good Net, which have drawn many good quillets to the Court of Rome. That donation called from Constantine the great, but indeed given by Charles the great; I suppose merits was the motive to that magnificent action. Many a sick body for his soul's health, took from his Child's Portion, to add to Peter's Patrimony. From the Pharises Talon, to the Widow's mite: all Oblations make the Centre of their motion, to be the Church, because the Church doth teach them to be meritorious, and that they may purchase heaven with gold and Silver. A very Character of Antichrist. The Antichristian Babylonians, Revel. 18. 13. are said to make merchandise of the souls of men: And surely the souls of seduced men, are bought and sold in the Church of Rome; by this advantageous Doctrine; but it will bring bitterness in the end: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a profitable, but a damnable delusion. A fourth instance, is their miserable, and damnable mangling of the Sacram nt, compelling the people to Communicate by the Halfe. That I may not seem to spy a Mote in the Eye of the Head of the Church, I will discover this to be a Beam, by a threefold consideration; Consider the institution, injunction, and emphatical imposition, of the blessed Sacrament, all the works of our blessed Saviour. First, this Sacrament was instituted to be received in both kinds; Christ took bread, and gave it, and he took the Cup, and gave it to his Disciples, Matth. 26. 26, and 27. Secondly, the Church was enjoined to receive it in both kinds; Let a man examine himself, and so let him eat of that bread, and drink of that Cup, 1 Cor. 11. 28. And thirdly, Christ did single out the Cup, as it were with a Prophetical Cave, drink ye all of this, Matth. 26. 27. For the sirst, although the Church hath great authority to alter the manner, and Circumstances of God's worship; yet we cannot but acknowledge, that it is the best way to walk (if it be possible) in the very footsteps of the first institution. And all alteration must be on good grounds, and for good causes. For the second, if the circumstances of time and gesture were enjoined. If Christ had ever said, eat this sitting, and in the evening, then could we not but yield to the Reformers, that our kneeling, and to the Anabaptists, that our morning Communions were unlawful and damnable. But thirdly, where God himself doth as it were point with his singer, we are bound especially direct our eye to that Object, as here Drink ye all. Me thinketh this Emphasis maketh this sign like the forbidden fruit, Genesis 3. 3. Moriendo, morieris, it is death to touch it, and none dare lay hands on it, but by the Serpent's instigation. Howbeit, notwithstanding this institution, Concil. Const. Sess. 13. injunction, and Emphatical imposition, the Church of Rome doth institute, enjoin, and impose by two solemn decrees of two Universal councils, the direct contrary. Drink ye all of this Concil. Trident. Sess. 21. cap 1. saith Christ; drink ye none of this, saith the Pope: This is a Superlative prerogative of man, to oppose a non obstante to the Statute of GOD. Though God saith, Drink ye all of this; yet Concil. Trid. sub. Pio. 4. Proam. ad. 5. Sess. the Pope commandeth all his Church, that they shall not believe (credere) that they may Drink. Surely this is slavery, in the inferiors: tyranny in the superiors: damnable in both. But in diverse degrees. The People's damnation is like cain's phrase, Gen. 4. 15. sevenfold, but the Prelate's damnation is like Lamechs' phrase, Gen. 4. 24. it shall be seventy and seven fold; but in both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a damnable practice. Neither is this only an unchristian, but also an Antichristian error; out of it Babel sucketh no small advantage. How advanceth it the power of the Pope, when we oppose obsignatis Tabulis, and they answer obsignat is Tabulis: We allege Gods Commands, that we may have the Cup, and they allege the Church's command, that they may not have Cup in the Sacrament: The people must think that this is a wonderful Authority, which can so trench into God's injunction. Again, that the Priests only, Concil. Trid. Can. 2. Sess. 5. those Priests who are Consicients, as they call them, must drink of the blessed blood, of our blessed Saviour: Is not this a rare Honour, and Prerogative to that Calling? Finally, there is a mystery in this iniquity. The Church of Rome (to make up their full number against the day of Accounts) acteth the skilful Arithmetician; As by substraction they take from the Decalogue, leaving out the words of the second Commandment, lest the plain people should perceive their plain Idolatry: so by addition they supply to the Sacrament, and give the people Wine, but (there is the mystery) unconsecrated Wine in the Communion, for fear that even sense, should inform the people (if they be not even senseless) that the Pope doth rob them of their father's portion, the cup in the Sacrament. Now to put a dead child into the bosom of the poor mother, in stead of a living Infant, this was but a trick of an Harlot, 1 Rog. 3. And to give unconsecrated Wine, according to their phrase, dead Wine, in stead of the living blood of Christ, unto the people; whether this be a chaste act of that Woman of Babel; I leave this conclusion to their own consideration. A fift instance is inferior to none of the 4 former, but is damnable beyond comparison, and short of excuse; this is Idolatry, or Image-worship. Consider how cautelous God is to prevent it, how copious to reprove it, how he doth comparatively condemn it, and plainly damn it. Abundans causa, God aboundeth in admirable caveats, concerning the worshipping of Images in the fourth chapter of Deuteronomy. 1. He doth propound the duty or inhibition in an exact enumeration, in the sixteenth, seventeenth, eighteenth, & nineteenth verses, Make you no graven Image, nor similitude of any figure, nor likeness of male nor female: not the likeness of any beast, that is in earth, nor of any winged foul that flieth in the air: nor the likeness of any thing that creepeth on the ground, nor the likeness of any Fish that is in the waters beneath the earth: nor shalt thou worship the Sun, or the Moon, or the Stars, or all the host of heaven. 2. God doth confirm this interdiction of Idolatry by five strong arguments: First, in the fifteenth verse, from reason, for ye saw no manner of similitude, on the day the Lord spoke to you in Horeb, out of the midst of the fire. Secondly, from an unreasonable absurdity in the nineteenth, that thereby they worship or serve those Creatures, which God had divided, or made servants to the world. Thirdly, a beneficio, in the twentith verse, Because the Lord had brought them out of Egypt, from the iron furnace, to be unto him a people of Inheritance. Fourthly, a servitio, because God had declared unto them his Covenant, which he commanded them to perform, verse 13. And finally in the 12, 15, 23, and 24 verses, à supplicio, Take heed, animabus vestris, (as Master Calvin translateth it) to your souls, for God spoke unto you out of the Fire, and God is a Fire. Praedictum cave, how cautelous was God to prevent Idolatry? Next, he interdicteth the same in the second Commandment, which is as large as eight of the other put together, so copious is GOD to reprove it. Thirdly, when Samuel would brand that impudent iniquity, which causeth that double rejection, both Active and Passive, which causeth men to reject the Lord, and the Lord to reject men, he calleth it Idolatry, 1 Sam. 15. 23. Idolatry therefore maketh men reprobates, and causeth their damnation. And when Saint Paul would aggravate that sin, which maketh the way to heaven, as narrow as the eye of a Needle, he calleth Covetousness simulacrorum servitus Idolatry. Idolatry therefore doth wholly dam up the way to heaven: indeed, a damned sin. Finally, David denounceth their doom Psalm 97. 7. Confounded be all those that worship carved Images. Where I conceive the curse of God, and confusion, to be little less than Damnation: A damnable offence is Idolatry. And this spiritual Adultery, is like David's corporal Adultery 2 Sam. 12. 4. It giveth occasion to the enemy of the Lord to blaspheme. Both Turks and jews justly reproach our Christian Religion, for the Religious Adoration of Images. Since therefore it excludeth others from Heaven, and casteth the Authors into Hell: I may call idolatry a damnable error. They wave this imputation of idolatry, by Costerus Euch●r. distinguishing of idolum, and imago, an idol, and an image, and in the image, materiale & formale, the matter and form thereof. And again, that none in eâ honorem sigunt, sed per eam transferunt in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, They do not worship the image representing, but the Saint represented. I say, their sophistical heads may be cast into hell, with those subtle distinctions in their mouths without a drop of water to cool that tongue, which shall fry in Tophet, for blaspheming, by blanching such idolatry. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall be damned; let them elude that also by a distinction. Advantageous is this also to the Popish Church. Idolatry is the Nabuchadnezzar of Rome, and it may speak his phrase Dan. 4. 30. Is not this great Babel which I have built by the might of my power? Philo judaeus relateth, in the Temple of Jerusalem to have been, Trabem ex auro solido, a Beam of massy Gold; Image-adoration is such a Beam, a golden Principal in the Church of Rome; Shake it, and the whole building will totter. The Lady of Loretto bringeth much Tribute to the Lord of Rome: and infinite other images (by reason of their Ornaments, Oblations, Processions, etc.) are Tagis, are infinite golden Rivers, issuing out flowing full springtides of Treasures to the Sea of Rome. But it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, St james his Fountain, 3. 11. Sending forth at the same fountain, both sweet and bitter water. Idolatry and Image-worship, is a profitable; but a damnable assertion. I will lead you no further forward in these instances, but entreat you to reflect your eye backward, and compendiously to consider the premises. If a man may be sure that he may go to heaven, without the Scriptures, without prayers, with half CHRIST'S Sacrament, with a piece of Christ's merits, and plain idolatry; Then let him repair to Rome, the Roman Church will direct him. But if an understanding man may suspect, that the inhibition of the Scriptures, the obscuring of Prayers, the mingling of man's merits, the mangling of Christ's Sacrament, and the very image-adoration forbidden in the second Commandment; If an understanding man, may suspect, that these things may be dangerous to damnation: then let me advise you, not to take your faith on trust, but to examine the Roman Religion. Know moreover, that this fearful term of damnation, we mutually lay, at one another's doors: but with this difference. The Papists charge us with damnation, principally, because we have forsaken their Church: Non Trident. Catech. in Artic. 9 enim ut quisquis primum in fide peccarit, Haereticus dicendus est, sed qui Ecclesiae authoritate neglectâ impias opiniones pertinaci animo tuetur; that is, Every person is not presently to be termed an Heretic, so soon as he shall err in faith, but he that shall obstinately maintain his wicked errors, neglecting the Authority of the Church. Or else they charge us with damnation consequently, because they say we err in one Article of faith. On no such partiality or Niceity do we pronounce damnation against them: Not because they are against our Church, but because they are against the Scriptures; because their positions have formal contradictory syllables to the Scriptures, and their practice, the realty of abominable Idolatry. And herein I submit myself to the severe law of Severus: Si aliquis Duaraenus de Decimis l 4 c. 1. quis praepositum accusaret, manifestis rebus probaret, aut capitis poenam subiret: that is, if any accuse a Prelate, he must either avouch his accusation by manifest evidence, or dye for it: So I; if in these points I accuse the Bishop Rome wrongfully, I will subire poenam, suffer shame; if maliciously, poenam capitis, let me dye for it: But if I do manifestis rebus probare, but if I charge them with a plane truth in these particulars, than I hope I may without offence entreat my hearers to take notice and heed of such damnable errors. Observe this notwithstanding, that even these paradoxes may be blanched, by an understanding subtle head, and by an insinuating supple tongue, that an indifferent, much more an ignorant, but most of all a partial Hearer may be blinded, and persuaded: But whether to preach directly contrary to the letter of the Gospel, and to practise that which is literally in hibited in the law; whether distinctions will salve that sin, and save that soul, at the day of judgement! It may be this will stagger a peremptory Papist too affirm it. Therefore again, and again I beseech you to examine the Romish Religion; I beseech you examine it, even as you value your salvation; and our blessed jesus save us from all damnable opinions. SERMON XXVII. 2 THESS. 2. 3, ad 13. Six opinions of Antichrist. The Devil shall be Antichrist. Nero. The Turk. The Turk and Pope. That the Pope is Antichrist, is the opinion of the Church of England. Antichrist shall be a jew. The Papists Triennial Antichrist. AT length (by God's blessing, and blessed assistance) I have finished my task. For the full and final compliment thereof, I will add thereto, two points moreover: on the Negative I will build my Affirmative. I will show you all the chief opinions concerning Antichrist, which come within the compass of my small reading; all which being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, directly dissonant to this description, of Saint Paul: the Affirmative consequent will follow naturally, and necessarily. Ergo, The Pope is the Antichrist. This conclusion I will also confirm, by a compedious consideration, and application of all the particulars, and properties of this prophecy; that they punctually pitch upon the papal seat and succession. The principal opinions of Antichrist are six; 1. That Antichrist shall be a Devil. 2. That he shall be a man, but a man that is dead. 3. That he shall be a jew. 4. That he is the Turk. 5. That he is the Pope. And 6. That both the Turk and the Pope are the Antichrist. The first opinion, is only the true opinion; the other sive, being grossly false, as shall plainly appear from the gross absurdities, incongruities, and impossibilities of those assertions. And if all the parcels of this whole prophecy, may be probably, and most of them undeniably applied to the Pope; I suppose then that this affirmation will be neither erroneous, nor Injurious, The great Bishop, is the great Antichrist. The first opinion is, that Antichrist shall be a Devil, which some of the Ancients have taught two ways, but both ways erroneously. Some say that Antichrist shall be ipse Diabolus, in formâ humanâ, at non verâ, verum phantastica, that Antichrist should be the Devil in the shape of a man, not in a true, but in a fantastical shape, in show only. This Fiction was framed in the forge of two forged Fathers, Hippolytus de consummatione Mundi, and Ephrem in his Sermon of Antichrist. But this conceit, that Antichrist shall be the Devil in a fantastical shape, is exploded as a fantastical conceit. The second, is second to none, in absurd falsehood. Others say that Antichrist shall be verus homo, a true man, but withal verus diabolus, a true Devil, Diabolus incarnatus, a Devil in the nature of a man. The ground of which error, is an imagined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betwixt Christ, & Antichrist, that as Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one person, God & Man, borne of a Virgin without man; so Antichrist shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one person, Devil, and man, borne of a Virgin also. This is conceived to be the Comment of the Author of that Commentary, which goeth under the name of Saint Ambrose, 2 Thess. 2. And S. Jerome also upon the seventh of Daniel, hath let fall a phrase to countenance this conceit, Antichristus erit unus de hominibus, in quo totus Satanas habitaturus est corporaliter; that is, Antichrist shall be a man, in whom whole Antitichrist shall dwell corporally. una fidelia, one argument, will smite through the Loins of both these paradoxes. First, in the third verse, Saint Paul saith, Antichrist shall be homo peccati, a man, and therefore no devil; Real, not fantastical. Reason also argueth this fiction to be unreasonable. For howsoever devils can produce admirable effects, interventu naturalium causarum, & applicando activa passivis, by employing natural instruments, and applying natural Agents, unto natural Patients. Yet is it fare above the sphere of the activity of any spirit, bad or good, either generally supplere vices naturalium agentium, to supply and perform the works of natural agents; or particularly organizare corpus humanum, sine semine humano, to inform the body of a man, without the seed of a man. And to fly to God's Omnipotence, to say that he will impart such a miraculous power of uniting hypostatically two natures (that peculiar work in the Incarnation of Christ) unto the Devil, destinated for his dishonour, and man's Damnation; I cannot apprehend this to be less than blasphemy. Add that of Saint Augustine Aug. epist. 3. unto Volusiane, to be borne of a Virgin, is such a miracle, that majus a Deo expectari non potest, we cannot expect a greater from God. But this gross error will fall with the weight of its own absurdity; I will follow it no farther. The second sentence is, that Antichrist shall be a man, but a man known to be dead, although by some supposed to be alive, or that he shall be raised again to act this Tragedy, at the end of the world, this is Nero. Sueton. in Ner. cap. 57 Baron. an. 70. Severus lib. 2. Some say that Nero is yet alive (saith Baronius out of Sueton & Severus) although he did thrust himself through with a sword, yet some think that his wound was healed, and that he survived, according to that in the Revelation 13. 3. He was wounded unto death, but his deadly wound was healed. Whereupon a certain slave feigned himself to be Nero, whereby he raised an insurrection: This is oppugued almost by every verse in this Prophecy of Saint Paul. In the third, what jote concerneth Apostasy from Religion, Nero a Pagan, who never knew what belonged to Religion? In the fourth verse, Antichrist is said to sit in the Temple of God; but Nero was an open utter enemy to God, and to his Temple: therefore Nero to sit in the Temple, this must be a met amorphosis beyond imagination. In the fift, sixth, and seventh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Empire, & the Emperor did hinder Antichrist; but how could they hinder Nero, who was the one, and had the other? In the eight, the prophecy is, that Antichrist shall be destroyed by the breath of the Lords mouth; that is, by the Word and Scriptures. But his Instruction was not from the mouth of the Lord, neither shall his destruction be from the mouth of the Lord. Therefore, The mouth of the Lord saith, Nero cannot be the Antichrist, because he hath no Communion with the Holy Scriptures. Finally, in the ninth, tenth, eleventh, and twelfth verses, Antichrist is foretold to be a wonderful seducer, from the truth of God. But what man can dream this ever to have been fulfilled in Nero, an alien from the Truth? Neither is it less ridiculous which others affirm, that he shall in the end of the world be raised from the dead: for this must be wrought, either by himself, or by God: Not by himself, resurrection being a work beyond the ability of any Creature: Nor yet by God, as it is well concluded by Suarez, for Suar. Ap. l. 5. c. 10. nu. 4. (saith he) Resurrection being the proper work of God, non siet propter iniquitatem operandum, it cannot be performed for the producing of any impiety, but propter altiores, & honestiores fines, etc. but for more holy, and honest purposes, becoming God, and beseeming his heavenly Wisdom and Providence. I conclude therefore with Bellarmine's phrase, which he Bell. de Pont. Rom. l. 3. cap. 12. borroweth out of Augustine, Hanc scientiam esse meram praesumptionem: to say that Nero shall be revived and received as Antichrist, it is a presumptuos folly. Or with Suarez, Anilem esse Suar. Ap. l. 5. c. 10. nu. 4. fabulam, that it is a foolish fable, a very Legend de futuro. And so I bury this assertion of Nero with Nero, let such a fancy have no second Resurrection. The third point proposed in the third place, is Antichrist shall be a jew, I will alter my order a little, and refer it to the sift place, which shall be the last point in this Sermon. The fourth assertion than followeth, The Turk is Antichrist. This is said to be the opinion of Annius, Clictovaeus, Fevardentius, and some others of Papists, and Protestants. Bellarmine and the best learned of the Papists wonder, and are sorry that any of their; and my wonder and sorrow is no less, that any of our side, should be of such a groundless opinion. A very Bog, they have no foundation for it. They pretend some of the properties of Antichrist, which they apply to the Turk; namely, these three, his Time, Name, and Seat. Mahomet the Arch-Turke (say they) arose about the year 666. and him they therefore conjecture to be the Antichrist. His name, (say they) Mahomates, doth contain the number of the Beast, Revel. 13. 18. 666. and his Seat is Constantinople, a City situated on seven hills, Revelation 17. 9 To the first, let Bellarmine answer; 666 is Bell. de P. R. lib. 3. 3. the Number, not of the Time, but of the Name of Antichrist. But suppose that his time were anno 666. yet Mahomet's birth was abortive, before that time; For he was borne in the year 597. he began to term himself a Prophet 623. and finally, he died 637. All chronicles concurring that he did not live to that time, 666. and our usual saying is, that the year 606 (60 years short of 666) teemed tria teterrima Malv. de Ant. l. 2. c. 5. Monstra; Mahomet, who did invade the Church with his Sword; Boniface, who did usurp the Church by his Pride; and Carolus Martellus, who did rob the Church by his Impropriations. Secondly, the name of Mahomet, doth indeed contain the number of the name; and so do other names also; especially that Prophetical name Lateinus, so long ago foretold by Irenaeus. But if from the name of Mahomet, they will conclude Mahomet to be Antichrist, the conclusion will hold upon the person of Mahomet only: But that the very man Mahomet, was the very Antichrist! I suppose no man will avouch it, experience having taught the contrary. Thirdly, Constantino●le it may be is seated on seven hills, but not on seven hills, which are the seventh part so famous, as the seven Hills of Rome, Aventinus, Palatinus, etc. notorious by their names, celebrated by their Poets, chronicled by their Historians, and attributed as the renowned title (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unto the city of Suar. apol l. 5. c. 10. nu. 8. Rome. But the words of Suarez give a full answer. Licet unum, aut alterum signum Antichristi, in Mahomete reperire valeant, etc. that is, Although men may be able to find one or two of the properties of Antichrist in Mahomet, it is no wonder; because there is no Adversary of Christ, who doth not participate of some of the properties of Antichrist; and therefore all are called by the general name of Antichrists. But it is necessary to show, Omnium signorum collectionem, the concurrence of all the properties of Antichrist, in that one person, whom we conclude to be proprium Antichristum, that very Antichrist. Finally, this Prophecy is the plainest consuter of this error, that the Turk cannot be Antichrist; it appeareth first from the third verse, Venit Apostasia, the great Antichrist, saith S. Paul, shall be a great Apostate. Now Mahomet was a mongrel in religion; by birth an Arabian,, and some say by education a Manichie, and a jew: He was no true Christian, and therefore no true Apostate. Secondly, from the fourth verse, sedebit in Templo Dei, Antichrist shall sit in the Temple of God. Take the phrase, either materially for the Temple of the jews, that was ruinated before his time; or metaphorically for the Churches of Christians, thus Constantinople is a Temple, but Rome the Temple, the Metropolis of Christendom; or formally for the persons professing Christ, and Mahomet doth not sit in the Temple of God, that is, he doth not rule over the Consciences of Christians, and therefore he is not the Antichrist. Thirdly, in the seventh verse Antichristianisme is called a mystery, and Antichrist is a mystical, that is, a secret adversary unto Christ: but the Turk professeth himself to be a professed Enemy unto Christ, & Christianity, and therefore he cannot be the Antichrist. Fourthly, in the eighth verse, Antichrist is foretold to be consumed, Spiritu oris Domini, that is, by the preaching of the Gospel. The preaching of the Gospel hath converted some persons and Provinces among the Indians, say the Papists; and some persons & Provinces among the Papists, know the Protestants. But amongst the Turks, few persons, no Provinces have been converted by the Preaching of the Gospel; & therefore, this property also sutethnot with the Turk. Fiftly, in the ninth verse, a main sign of Antichrist is this; that he shall come with signs and lying wonders. But apud nos solos fiunt miracula, saith Eudaemon. The Pope will not permit this prerogative unto the Turk, The Turk therefore is not the Antichrist. Sixtly, the tenth verse telleth us, Antichrist shall come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in omni seductione, he shall be an admirable seducer. I demand, did any ever hear a subtle disputation, or see any Pius 2. ●pist. ad Morbisan. learned Book, that the Turks have made to maintain and propagate their religion, by fine force of argument, or insinuating alluring persuasions? No Seducer, No Antichrist. Compendiously: hence I will draw six demonstrations, that The Turk cannot be the Antichrist. 1. Antichrist is an apostate, and the Head of apostasy: The Turk is no apostate, nor the Head of apostasy. 2. Antichrist doth sit in the Temple, and Rule the Church: The Turk doth not sit in the Temple and Rule the Church. 3. Antichrist is a mystical and secret adversary. The Turk is not a mystical and secret adversary. 4. Antichrist is consumed by preaching of the Gospel: The Turk is not consumed by preaching of the Gospel. 5. Antichrist shall pretend Miracles: The Turk shall pretend no Miracles. 6. Antichrist is a Seducer: The Turk is no Seducer. From all these Six Syllogisms, I will frame only this one Conclusion; Therefore; The Turk is not the Antichrist. Let me add one word to our Protestants, who pretend that the Turk is the Antichrist, as it betideth Neuters: they have thankes on neither side. We cannot greatly praise them, that divert our people from looking or listening after the true Antichrist: by telling them, it may be the Turk is Antichrist. And the Papists con them no thankes for the service which they (indeed) do to the Pope. But they disclaim their opinion, as most senseless and erroneous: By name, Bellarmine, Suarez, and Bell. de Pont. Rom. l. 3. c. 3. Suar. Ap. l. 5. c. 10. Malvenda li. 2. cap. 5. Malvenda: And indeed almost all the Popish Writers on this point. Whence I conceive, it would be no disparagement, either to the learning or judgeof any Protestant; if he would be pleased to tread in the footsteps of Clictovaeus, who when Clictovaeus in Damasc. lib. 4. 26. he had eagerly disputed this cause, yet he concludeth with this confession; Many things are written by S. Paul to the Thessalonians, 2 Epist. 2. which cannot easily be applied to the Turk, and which appear not yet fulfilled, and never to be fulfilled in him. The Staff is plucked away: the next point must fall, which indeed doth lean on this. Some say, that both the Turk and Pope concur in opposing Christ: and that both the Turk and Pope are Antichrist. This is said to be the judgement of Melancton, and johannes Draconitus on Daniel. And this was propounded by a learned English Bishop, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a probable position, for his Commencement disputation: All reverence reserved to these learned authors, I am yet to learn the likelihood of this assertion. They say, the Turkish State and Papacy, both combine in one confederacy and combination, that both these, though opposite ad invicem, in temporalibus, may and do make one conjoined opposition unto jesus Christ, and his truth, inspiritualibus. And although that externally and in regard of civil Policy, they differ, and do deadly hate each other, and mainly oppose one against the other: yet nihil impedit, but they may conspire in opposing Christ, his Gospel, and his Kingdom differently: Thus they say, and I say, on the same grounds, we may add the jews, to this Antichristian combination: and so Antichrist shall be, not only a Cecrops, but a Geryon, but a Cerberus. They say moreover, that these two, respectu finis may be accounted one in opposition, against God and Christ: though the means of effecting it, be many, different, and divers: Turcisin●, may one way oppose Christ, vi aperta, by fiery force: and Popery be ad oppositum another way, fraud & insidijs. I say, Those which have a Combination, have a Consent: The Turk and Pope have no Consent: Therefore, No Combination. They have no consent, Ratione medij: because the Turk doth oppose Christ, vi aperta, and the Pope fraud & insidijs. Nor Ratione finis, because the scope of the Turk is a Temporal: of the Pope is an Ecclesiastical Monarchy. The Pope opposeth Kings, that he may be an Ecumenical Bishop: the Turk opposeth Bishops (all Christians) that he may be an Ecumenical King. Finally the Turk doth oppose Christians, not quà Christians, but as they are Adversaries to the Turkish Empire. But the Pope doth oppose Christians, qu● Christians, only because they deny him to be the Head of the universal Church, which we maintain to be Christ's royal Prerogative. Finally, so (say they) Saint john remembreth a Beast with two Horns: Mahomet in the East, and the Pope in the West: both Horns fiercely pushing against the Saints. I answer: that one beast, should assault any thing with two Horns, is no wonder: but that those Two Horns, in one Beast should assault one another, is most wonderful. No less admirable is it, that the Turk and Pope which perpetually fight betwixt themselves, should be said notwithstanding to compose one beast, and make up one body of Antichrist. And if I should suppose that the Turk and Pope may concur to oppose Christ, as Herod and Pilate did heretofore. I must suppose withal, that (as Herod and Pilate was) the Turk and the Pope are friends: otherwise they cannot concur to compose one Antichrist. And if it be true, which Christ doth teach, Luke 11. 18. then if these two Horns compose one Kingdom of Antichrist: though Antichrist do come in all power of Satan: though he be established by Belzebub the Prince of the Devils: yet, if this Kingdom be divided it cannot stand. In two words, to add only three properties out of this text. If the Turk and the Pope make one Antichrist; Then (as it is in the third verse) they must have One Heart of Apostasy: to fall from the Church. Then (as it is in the 4,) they must have one Head of Supremacy: to be Rulers of the Church: And then (as it is in the tenth verse) they must have one Tongue of fallacy, to be the Seducers of the Church. But that ever Turcise, and Papisme should be so incorporated into Antichristianisme! I think few can believe it: and fewer persuade it. I rather conclude, that those Two States, are like the two Legs of Iron, and Clay, Dan. 4. 43. though they should be mingled with the seed of men, and by the wit of man, yet shall they not cleave to one another. It is impossible that those twain should make one Antichrist. Yea, the difference among Divines, who the man of sin should be, may be a sufficient motive to me to persevere in my opinion: and for any learned Protestant to retract this; if he hold that both the Turk and Pope, or that the Turk alone be Antichrist. If either of us, have learned either of those Rules: either that of Saint Ambrose, ad quamcumque Ecclesiam veneritis, ejus morem servate, si pati scandalum non vultis aut August. epist. 86. Casulano. facere: if we will neither give nor take scandal, we must submit to the judgement of that Church wherein we live: or that of Saint Paul, Ephes. 4. 3. to keep the unity of the Spirit in the bond of Peace. The premises to my conclusion Dr. Whites Orthod. part. 2. Untruth 6. is the judgement of that judicious Divine: the now Bishop of Norwich. These are his words: The most received opinion, of all Protestants, is, that the Pope began to be Antichrist, when by the Donation of the parricide Phocas, he took unto him the title of Universal Bishop, but became a perfect. Antichrist under Gregory 7, Paschal 2, Adrian 4, Alexander 3, and Boniface 8, by these four actions▪ 1, exalting himself as a King and Monarch over the house of God; 2, making his own word, and definitions of equal authority with the holy Scriptures: 3, Usurping temporal jurisdiction over Kings, and civil States: 4, cruelly murdering the servants of Christ, which denied obedience to his traditions and tyranny. Now, via trita being via tuta; I will rather follow the most of the Protestants in the King's Highway, than a few in a Pathway: and they departing from one another, into many Byways. For mine own part, if I should descent from the most received opinion of all the Protestants; If it were not for damnable errors, and with unanswerable arguments: I should censure myself, no friend to the Protestants, and unworthy of the name of a Protestant. But john 21. 21, & 22. The fift opinion is that Antichrist is a jew: which being a branch thereof, I will therefore relate the whole Popish opinion. And than the Popish opinion of Antichrist, never any thing was more grossly absurd and ridiculous, among the Fictions of the Poets, the Fables of the jews, the dreams of the Turks, no nor among their own Legends. The points in their opinion being so improbable, impossible, incredible, and incompatible: that recitasse est refutasse, that the plain reciting is a plain refuting of this paradox, and exorbitant assertion. Nineteen branches there are thereof; 1. Their Antichrist shall be one man; 2, a jew; 3, of the Tribe of Dan; 4, begotten by an Incubus devil; 5, Borne at Babylon in Assyria. 6, Brought up at Chorazin and Beihsaida, 7, Tutored by a Familiar; 8, of the admirablest body, accutest wit, and accuratest learning, that man was of since the creation: 9, he shall collect the jews; 10, Conquer the Pagans; 11, cruelly persecute the Christians; 12, kill Enoch and Elias; 13, become the Monarch of the whole world; 14, He shall have more riches, power, and wives, than any man that ever lived; 15, He must reign but three years; 16, He must build the Temple: 17, In it he shall be actually adored; 18, He shall have Devils in the shape of Angels, visibly administering unto him: 19, He shall ascend mount. Olivet, and from thence with a troop of Devils, in the shape of glorious angels, he shall fly in the air, as if he were visibly to ascend into heaven. But then shall a voice from heaven be heard, morere: at which moment he shall be smote through with a Thunder bolt, and so tumbled headlong into hell. Spectatum admist, risum teneatis? apretie Fiction! But that it exceedeth the laws of a Comedy; there are too many impossibilities, in the Fable. 1. That Antichrist is but one person, this is the opinion, of every one of the Papists. Take one, for all: Suarez disputeth it, in three whole Suarez Apolog. lib. 6. Chapters. A thing somewhat improbable: that both in Daniel and the Revelation, a Beast should never signify one particular man, but only in this particular: And it is something impossible, for Antichrist was a working in Saint Paul's time, verse 7. I conclude therefore: how one man should live, from Saint Paul's age, to the end of the world: I conceive this to be impossible. 2. That he shall be a jew, all the Papists agree in this also. Let Bellarmine speak for all Bellar. de Pont. Rom. 3, 12. in this also: So he disputeth a generatione Antichristi: no probable opinion: For the same Papists, and the same Bellarmine affirm that Antichrist shall affirm Se solum esse Deum: which cannot be done by the jews Messiah: for Deus missus, & mittens have some difference. Moreover, Antichrist shall be an Apostate, vers. 3. But one borne, and brought up a jew, cannot Apostate from the Christian Religion. 3. Of the Tribe of Dan. That he should be Sanders de Antichristo Demonstr. 7. that Countryman, this is the opinion, of , our Countryman. But it is not very probable: for the jews expect their Messiah, out of the Tribe of judah, hardly therefore will they accept him out of the Tribe of Dan. Nay, ex nihilo, nihil sit, there is no such Tribe as Dan in the world. Bellarmine espied this impossibility, Bellar. de Pont. Rom. 3. 12. and therefore he durst not defend their Danish Antichrist. 4. That he should be begotten by a Devil, Malvenda de Antichristo lib. 2 cap. 8. this opinion is the child of Malvendaes' brain: but it is filius populi, a bastard Paradox, few will Father it. Besides, in the third verse, Antichrist is termed Homo peccati, a perfect man. And yet the Devil to be his Father: these phrases have no full congruity. 5. Antichrist shall be borne in Babylon; This Malvenda 2, 16. is a paradox, not to be borne withal: being both impious and impossible. For Babylon in Assyria, was utterly extirpated by the Medes and Persians; Neither shall it ever be re-edified: as God himself doth teach us, Isa. 13. 19 jer. 50. 3. 39 40. 6. Brought up must he be in Chorazin & Bethsaida: Rog. Hoven. Richard. 1. this was the common conceit of the old Christians, as it is chronicled by our Hovenden. But Chorazin and Bethsaida now, are either but villages, or not villages; Which can give no probability for this fiction; that they shall be the famous Nurseries of the most famous Potentate, even of Antichrist, who shall contend with God himself, (say the Papists) for Supremacy. 7, Antichrist shall have Daemonen Paredrum, a Malvenda 2, 22. Devil to be his Pedant. This also may pass for another improbable fiction. Indeed that Antichrist shall come with the power of Satan, I have read vers. 9 But that he shall be acquainted with the Person of Satan! This surely seemeth to have been added to the Scriptare, and to the Truth also. 8. Audience Cratyppum, idque Athenis: having Malvenda 2, 22. such a Tutor, and such a Place: the Devil and Bethsaida; Young Antichrist must prove a Rare Scholar. Erit ingenio capacissimo, formâ pulcherrimâ, saith Malvenda; a most beautiful youth, beautified with infinite learning. An Anti-Xenophon! he described the best of all Kings, and this man the worst of all Kings; but both by way of fiction and imagination. 9 Antichrist shall collect the jews; 10, Conquer the Heathen; 11, cruelly persecute the Christians; 12, Kill Enoch and Elias; 13, become Monarch of the whole world; 14, and have more power, and riches, and wives, than any Monarch from the Creation: as famous achievements, as any can wish or imagine. From whence Bellarmine and Lessius draw many a delicate Demonstration. 15. But the worst is, they put a long sword into a short scabbard. They will have all those Conversions, Persecutions, Conquests, Marriages, and incomparable, innumerable actions to be done in the compass of three years & an half. Eudaemon taketh great pains to fit them: but Eudaemon. in Ab●at. 1. sect. 5. he cometh a little too short, for all his good reckoning. 16. The Temple of Jerusalem must be his Throne; 17, therein actually to be adored. Forty and six years was the Temple heretofore a building: and will Antichrist rear it in less than six and forty months? O admirable expedition! More; Baronius saith, and proveth that it shall never be reared again. That Antichrist therefore, shall be adored in the material Temple, this is an impossible assertion. 18, and 19 Antichrist shall take his Rise, from Mount Olivet, and with his army of Devils transformed into Angels, he shall soar in the air, till that voice from heaven be heard, morere: Et confestim fulmine percussus interibit: he shall be smote through with a Thunderbolt, in the midst of his glorious flight, saith Stevartius. But perchance what pleased Steua●tius i● 2 Thes. ●. Malvenda lib. 10. cap. 15. him at Ingolstade, did not relish Malvenda in Italy. For he saith, that Christ shall come down from heaven, & simplici verbo (by word of mouth) shall command Michael the Tutelar Angel to the Christians to destroy Antichrist. Then, that Michael with lightning, shall burn down the Tent of Antichrist into ashes: and so Antichrist, and his Achates, shall be swallowed quick into the Earth. Peracta est Fabula: Plaudite. That Antichrist shall be consumed by the breath of Christ's mouth, and destroyed by the brightness of his coming: I have heard verse 8. But of flying in the air, crying from Heaven, burning of Tents, opening of the earth, thunder & lightnings; These are tragical inventions, without any truth to support them. To make good my promise: to make it appear, that the popish opinion concerning Antichrist implieth, yea involveth many improbable, impossible, incredible, and incompatible assertions; I will present unto your attention only six points, which I have observed out of Malvenda, who hath bestowed most labour in this cause of any man, that ever set pen to paper. Consider the Buildings, Marrying, and Persecutions of Antichrist: his Countrymen, Confederates, and Kingdoms. 1. In his 1●. book, and 6. cap. Antichrist shall Malvenda de Antichristo lib. 11. cap. 6. build the Temple of Jerusalem, more sumptuous than the former: besides many other goodly and glorious Palaces. 2. Antichrist shall have fare more wives than Malvenda 6, 22. ever Solomon had: although Solomon had a competent number, a thousand, 1 Reg. 11. 9 3. All the ten persecutions, under the Heathen Malvenda 8, 11. Emperors: all the persecutions under the Persians, Arrians, Goths, and Vandals: Parvae velitationes sunt, are but light skirmishes compared to the bloody war, which the Militant Christians must sustain under Antichrist. Moreover, He shall rob, spoil and pluck down all the Churches in the world: converting them into Alehouses and Stables. 4. An infinite Rabble of the jews from all the Malvenda 5, 17. Corners of the earth, shall swarm to Antichrist. 5. Gog, and with him the Scythians, Tartarians, Malvenda 5, 17. Cappadocians, the inhabitants of Pontus, and of the East Countries, of the Euxine sea, and Matis, the Iberians, Albanians, Circassians, Persians, Lybians, Aethiopians, Galatians, Phrygians, Turks, Sarmatians, Arabians of Arabia foelix, Dedaneans of Arabia the desert, Cilicians, and the Inhabitants of Asia the Less, shall all have a confluence unto Antichrist. 6. The whole world, which hath been discovered Malvenda 5, 17. in the East, unto the outmost Chinese, and Tartarians; in the North, to the inmost Muscovites and Gronelanders: in the South, to the farthest Cafrians, Zanzibarians, and the Inhabitants of the Cape Bonae Spei: and in the West, to the farthest parts of Spain. Cuncta dextrâ lauâque Antichristi portentosa Monarchia complectetur. Whatsoever is within the compass of the old world, shall be comprised within the territories of Antichrists' prodigious Monarchy. Yea & America also, and all those infinite Lands; And we think that Antichrist shall be Totius orbis Monarcha, the Emperor of the whole world. Collect, and conclude; to build a more glorious Temple, than that which was 46. years a building, and infinite other buildings in 3 years. To marry a thousand wives and more in three years. To martyr all the Christians, and to profane all their Christian Churches in three years. To gather together all the jews scattered through the whole world in three years. To strike a league with G●g, the Scythians, Tartarians, etc. in three years. To subject from Spain to India, and from Muscovie to America in 3. years. To conclude, when as (I think) no Popish person, dare undertake to go through the world in three years: yet that the Popish Antichrist shall glean up all the Riches, Conquer all men, Defile (almost) all women, and possess all Lands, both Lands and Continent: in all the world, and all this only in three years. If these appear not monstrous improbable, impossible, incredible, & incompatible paradoxes; Then must I confess, that nothing is false, and that the Roman is no Antichristian, but a true Religion. But such as have either Eyes in their Heads, or hearts in their Bodies: such as are either reasonable men, or religious Christians; Such as are endued either with the Wisdom of the Spirit, or but with the Spirit of Wisdom, cannot but see this Palpable Delusion. There is a remarkable discourse in an Epistle The French Anthour translated by Dr. Beard. of Pope Leo 9, to Michael Bishop of Constantinople: that the report was, that those of Constantinople, being accustomed to behold Eunuches sitting in the patriarchal seat; at the last they advance thereunto a Woman. A fine invention, to make the memory of Pope joan to vanish, by diverting this infamy upon Constantinople, where all know never any such thing came to pass. The like do they in this subject: for to the end, that the true Antichrist may not be known, they cast out a report that he shall be a jew, etc. that men in this vain expectation may sleep under his Tyranny. Or as Michal, 1 Sam. 14. 13. did put an Image into the bed, with a Pillow of Goates-haire, etc. that David might escape: So the Church of Rome doth dress out to our view an Imaginary Triennial Antichrist: that so the Pope, the true Antichrist may escape our observation. Again and again therefore, I beseech you open your eyes, and behold if in the many particulars of this plentiful prophecy; there be any one point, which can be applied to the Triennial Antichrist, which the Pope teacheth, or any part which may not be applied to the Pope, the true Antichrist. Resolve this Chapter, and see if all the parts thereof, be not like the parts of the Earth lifted from the Globe. See if they return not to the Pope and Papacy, as to their proper Centre, naturally, and without any forced application. I say therefore I beseech you open your eyes: and as you know you shall be saved by your own Faith: and as you believe that you shall answer for your own knowledge; so I beseech you fasten your eyes on this Prophecy. In the expounding whereof, my Conscience telleth me, my God telleth me, and the plain sense of this plain Prophecy, doth tell me, that in some measure, I have discovered the Very Truth unto you. Now the Lord of Truth open your eyes to see it: and open your Hearts to embrace it. SERMON XXVIII. 2 THESS. 2. 3, ad 13. The sum of the whole Treatise. The Paraphrase of the whole Text. The Parallel to the Pope. The conclusion. Dehortation from Popery. Six opinions I proposed last day concerning Antichrist; Five whereof I have related, and resuted: The fift now remaineth to be confirmed, and then the whole cause is concluded; wherein I will pass through these three particulars, the Points, Paraphrase, and Parallel of the Person to the Prophecy; whereby, I hope, I shall satisfy the indifferent, and (it may be) stumble the Opinionative, That the Pope is the Antichrist. In this Prophecy concerning Antichrist, from the third to the thirteenth verse, I have set out five points, Antichrist described in vers. 3, & 4. revealed 5, 6, 7, & in part of the 8. destroyed in the 8. confirmed in the 9 & part of the 10. and received in the remnant of the 10. and in the 11, and 12 verses. Antichrist is described in the third and fourth, four ways, by his Time, Titles, Place, and Properties. His Time is an Apostasy, which is threesold, Ecclesiastical, from the Church in Religion; Political, from the Empire by rebellion; and figurative, the Apostate for the Apostasy. His Titles are 3. The man of sin, here the Genitive for the Adjective is very significative, A man of sin, that is, a most sinful man: and so both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both a practiser, and a causer of sin: The son of perdition, filius perditionis, by an Hebraisme, as much as perditissimus, that is, one prepared to destruction, both Actively, & Passively, whence he is termed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, destroying, and destroyed: And he is termed an adversary, which is the Title of the Devil; implying that Antichrist is a devilish adversary; but per amici fallere nomen, a secret adversary, and so an adversary both fundamentally, and universally. His place, the Temple, taken two ways, either materially, for the Temple of the jews, or formally for the Churches of the Christians. The Text cannot be understood of the first, because the material Temple of Jerusalem, is ruinated, never to be re-edified, as it is confessed by Baronius, and the best learned on both sides. Therefore the place of Antichrist is the prime Church of Christendom. His properties are three; First, Antichrist exalteth himself above all that is called God, or that is worshipped; which is expounded either essentially, or metaphorically. Essentially the name of GOD cannot be here used; for if Antichrist should so proclaim himself, who would be deceived? Therefore the name of GOD must be here understood metaphorically. Metaphorical gods are mentioned Psalm 82. 6. to wit, Magistrates, and Kings. And that which is worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath affinitive with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Emperor, Acts 25. 21. The meaning then of the phrase is this: Antichrist shall advance himself above all Kings and Emperors. Secondly, Antichrist shall so advance himself, that he as god, shall sit in the Temple of God. Consider here three phrases; in the Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saint Paul (saith Occumenius) doth not mean the Temple of Jerusalem, but the Churches of God. He shall sit, that is, He shall reign, so is sedebit used for reget, Psalm 9 4. and showing himself that he is God, tanquam Deus, Christus Incarnatus, God Man, Christ jesus: for that adversary is called Antichristus, an enemy to CHRIST, not Antitheus, an enemy to GOD. The sense is this, Antichrist shall rule the Church of Christ, usurping the very power of Christ. And finally, Antichrist shall sit in the Temple of God, showing himself that he is god, that is, secretly, not openly. For the Text saith not, that Antichrist shall say, but show that he is god; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying, rather the arrogance of works, than of words: implying, that Antichrist shall show himself to be God, cunningly, by insolent, Godlike action. Antichrist revealed, is the next point, in the fift, sixth, and seventh verses, and in part of the eighth; out of which, three things have been handled, how, when, and what? 1. How Antichrists' revelation was hindered 2. When Antichrist was to be revealed. 3. What was the thing then hindered, afterwards to be revealed. 1. How Antichrist was hindered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all concur, it was the Empire, and the Emperor, called: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the fourth and sixth verses, who was to be taken è medio, to be removed, so is the phrase used Acts 17. 33. and Matth. 13. 49. the meaning is, The Emperor hindered Antichrist to be revealed. 2. When was Antichrist to be revealed? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only, as if he said, This was the only impediment: or that when the Emperor is removed, Antichrist shall immediately be revealed. 3. What was then to be revealed? the Apostle termeth it a mystery of iniquity; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a secret, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a secret sin; which is now a working, even in Saint Paul's age. The sense being, That the beginnings of Antichrists' Doctrine were secretly undermining the Church of Christ, even in the Apostles time. Here I declared another Title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exlex, that is, a lawless person. Like the Type Antiochus, Dan. 11. 36. He shall do according to his will. The sense is, Antichrist shall be confined by no law, he shall be altogether lawless. We are taught in part of the 8 verse, how Antichrist shall be destroyed, of whom he foretelleth a double destruction, the diminishing, and the finishing of Antichristianisme. In each we are to observe two things, the agent and the instrument destroying him. The instrument is first, the breath of his mouth, and finally, the brightness of his coming. The agent in both is one, the Lord▪ Whom the Lord shall consume, etc. The meaning is this, The Doctrine of Antichrist shall be confuted by the Preaching of the Word, and the person of Antichrist shall be confounded by the presence of Christ. In the ninth, and tenth verses he prophesieth, how the coming of Antichrist shall be confirmed, videlicet, by the means principal and instrumental. In Him, Saint Paul foreshoweth his person, Satan; and his power, the working of Satan. In it, miracles, signs, and lying wonders. And Oracles, all deceivableness of unrighteousness. From the instrument, the meaning is evident, that Antichrist shall be confirmed by miracles: To which shall be added Oracles, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unrighteousness in this verse, is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Truth in the twelfth; so unrighteousness is here taken for untruth or falsehood; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the deceivableness of a strong cunning persuasion. The sense; Antichrist shall confirm his false doctrine by sophistry, & admirable fallacies, to make his errors probable; yea, appear to be truth. The person and agent being Satan, it is evidently inferred, that the Antichristians shall be stirred up by the Devil, to teach the Doctrine of Devils. And the power of the agent it expressed by three terms; the work of Antichrist shall be wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in power; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all power; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Energetically, and effectually: All concurring in this manifest construction▪ The Devil shall enable men, to spread, & persuade the Doctrine of Antichrist beyond admiration. Finally, the fift part followeth in the tenth, eleventh, and twelfth verses, by whom Antichrist should be embraced, concerning whom we are to consider their persons, and properties. Their properties being Active and Passive, each of them are twofold; 1. Negative, They received not the love of the truth; and affirmative, They had pleasure in unrighteousness. Their passive properties, passions, and punishments, are either internal, ●od shall send them strong delusions; or eternal, That they might be damned. Persons on whom Antichrist shall prevail, are here said to be those that perish, whom Saint Paul proposeth by way of anticipation; And shall Antichrist, and Antichr●stians be so powerful to deceive? Alas, how shall we be able to withstand him? saith the fearful Christian. Fear not (saith my text) Antichrist shall indeed prevail, but it is only in them that perish; so the sense is, Those that are deceived by Antichrist, shall be damned. The first active property is negative; They did not receive the love of the Truth, that they might be saved. Here is the cause that so many are deceived by Antichrist, a double error; the former of the mind, They do not receive the love of the Truth, or of the Gospel: the other of their end, They receive the Gospel, for some pomp, profit, or personal respects, not for the right end, for the love of the Gospel. The second active property is affirmative, They took pleasure in unrighteousness: Where we are to take notice of the action, and affection of Antichristians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unrighteousness and pleasure. Unrighteousness is twofold, moral, false-dealing, Luke 16. 9 the Mammon of unrighteousness, that is, covetousness: and spiritual unrighteousness, false-doctrine, Rom. 1. 18. The Philosophers did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Keep down the Truth of God in unrighteousness, that is, in their own errors and false doctrine. In the same place Saint Paul telleth us what that false-doctrine was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idolatry. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall take pleasure, is very emphatical, implying the infinite affection which any bear to the thing they delight in: so is the word used by man, 2 Cor. 5. 8. and so is it used by GOD, Matth. 3. 17. The sense. The servants of Antichrist shall be Idolaters, and delight in Idolatry in an high nature. In the first passive property, internal, we observe the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strong delusion; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to believe a lie. In the first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is strong, or energetical; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a juggler▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strong juggling, saith Oecumenius; expressing thus much, Such as embrace Antichrist shall have a strong strange delusion, which shall make them desperately obstinate, affronting religion in the phrase of job 21. 14. Nolumus scientiam viarum tuarum. The meaning of the next phrase is manifest, That they shall believe a lie; that is, Antichrist shall make, and believe the strangest lies of all other. The last passive property is eternal, and it is as plain, as fearful, all Antichristians shall be damned. Some are not satisfied with this interpretation, and would have those condemned, who say that the eternal property passive of the Antichristians is, that they shall be damned. Let such please to take four things into their consideration. 1. If they be of the English Church, this is the English Translation, which I prefer before all humane writings, next to the Original itself. 2. If they be of the Romish Church, this is their exposition also, judicandi voce, condemnationis poenam intellige, saith Stevartius. 3. If they be Grecians they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is common, even in the Greek Testament. 4. It is the drift of the discourse, if they please to peruse it. And for mine own part, I will not nodum in scirp●, make a question where there is a consent on all sides. Out of these plentiful points, I will contract, extract a compendious Paraphrase. 1. Antichrist will come on a time, when there shall be an incomparable falling away, from Rome by Rebellion, and from Christ in Religion. And Antichrist himself shall be the Apostate and Author of them both. This Apostate shall be a man of sin, the pattern and Patron of impiety; and the son of perdition, destroyed himself, and destroying his adherents. He shall be an adversary unto Christ, both fundamentally in the main point, & universally in many points of Christian Religion; but so cunningly, that he shall place his Throne in the Temple, even in the Prime Church professing Christianity; Which he shall so rule (over-topping Kings and Emperors, with command equal unto Christ) that he shall behave himself, as if he were God incarnate: even Christ jesus, the very Son of God. 2. His Plots, are secrets and Mysteries, undermining the truth in Saint Paul's time▪ but Hindered by the Emperor; who was no sooner removed, but this Antichrist was immediately revealed: And then he domineered with all lawless actions. 3. His Tyranny hath been discovered and diminished by the preaching of Christ: though his Kingdom is not wholly to be finished, but by the presence of Christ. 4. Being discovered by preaching, Antichrist opposeth such Preachers, by Miracles, and lying wonders: and by Oracles, and strong arguments. As probable, as Satan can infuse into man, to support the Doctrine of Devils. 5. By which they shall seduce many wretched Proselytes, but to their fatal perdition. Because they receive not the love of the truth, that they might be saved: but for some Pomp and corporal respects, delight in false doctrine, and in Idolatry above measure. Therefore, God's just judgement giveth them over to strong delusion, that they become obstinate, to believe, what they defend, untruth. And to make and believe unmatchable Lies. The End of all, is Punishment without end: that they be damned. This is the Description of Antichrist: would God it were the Inscription of Antichrist. Would God it were Inscribed, written, in all your hearts, as it were in a Table of Brass, with a Pen of Steel. Having passed through the points and the Paraphrase: I now proceed to the parallel. Concerning which, let me once more premise unto you; although all these points seem not punctually to parallel each particular: but that some of you may apprehend that I err in the explication or application of some of them: Yet that so many pieces, in so large a Prophecy, shall pitch (at least probably) upon one person: the like application, on my life no man living can frame to any other. This (it may be) will stagger, both the partial Papist, and some praejudicating Protestants: who push at this position, as a very paradox, that, The Pope is the Antichrist. But excepting partiality and praejudice: I suppose that indifferent men, will conceive the Great Bishop to be described in the description of the Great Antichrist. For the time; take it politically, for a falling from the Empire, and the Pope fulfilleth it. Indeed Asia fell from him to the Turks, Europe to the Huns, & Africa to the Maurani: but this was by Invasion: But that the Emperor should be thrust out of Rome, his Imperial Seat, from whence his Empire was styled Roman, by a subject! This was the main falling away; and the Pope did perform it. About the year of our Lord 606, Boniface the 3, obtained of Phocas the title of Universal Bishop. About 800, Leo 3, conspired with Charles the Great; the conditions; That the one should strip the Emperor of the West▪ and the other become Lord of Rome. About 1070, Gregory the 7, added to the spiritual Monarchy, the Temporal. And at this day the Emperor taketh a kind of oath of Fealty to the Pope. The Pope therefore hath fallen from the Emperor by Rebellion. Take the time Ecclesiastically, and it will appear yet more plainly, if Saint Paul may define it. What is the time? a falling away, saith Saint Paul in my Text. What manner of falling away? It is a falling from faith, saith the same St. Paul, 1 Tim. 4. 1. Wherein shall be that falling from faith? In forbidding meats and marriage, saith the same Apostle in the same place. Therefore, The Pope hath acted this falling away from Religion. Take the time figuratively, and the Pope is Apostata, & Refuga, the Head and Author of this Apostasy. My Instances are but two. In the old Testament: he is the Head of falling away from God's injunction, in the second Commandment: The Pope is Caput adorationis Imaginun saith Suarez, the Head of Image-adoration. And in the new; he commandeth a falling away, Concil. Trid. Sess. 21. C. 1. from Christ's own institution of the Sacrament: Licet Christus instituerit, although Christ did institute the Supper to be received in both kinds: yet the Pope doth command all Christians, non credere, not to believe that they may receive it so. Thus the falling away, falleth directly on the Pope. Next, the Titles of Antichrist fit the Pope, as well as the Time doth. He is The man of sin: both a Practiser, and a causer thereof. Concerning their Practice, they know nothing who know not enough. I will not rake open that Dunghill. That the Pope is the Cause of Sin; I oppose these three special instances; 1, He is the cause of Ignorance, by enjoining the Scriptures and prayers in the Latin Tongue. 2, Of Whoredom, by being the maintainer of it, and maintained Cornel. Agrip. cap. 64. by it: the Pope hath a Pension for permitting Stews. 3, Of Treason, usurping Power to depose and kill Kings, as it is at large disputed by Suarez. justly therefore is the Pope termed Suarez Apolog. lib. 6. cap. 4. The man of Sinne. Their Holy Father, is also the Son of perdition: destroying others, to be destroyed himself. Destroying others, spiritually; by his agents, compassing Sea and Land, to make one proselyte: and when he is so made, they make him the child of the Devil twofold more than he was before, Math. 23. 15. And that he destroyeth men corporally; I need inquire no further than the Inquisition: a woeful testimony. Finally, that in a righteous recompense of reward, He and His shall be destroyed, spiritually: we suspect it, Ezech. 3. 10. the blood of the seduced will God require at their hands. And corporally, we expect it, from Revel. 18. 2. Babylon is fallen, it is fallen, saith the Oracle of God. Moreover, the Vicar of Christ, is an adversary of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: opposing Christ both fundamentally and universally. The very foundation of Christian Religion is this: Eternal life is the gift of God, Rom. 6. 23. opposed by the Pope, who maketh Good works meritorious, and the cause of Salvation. universally, Six hundred Popish errors are avouched by the Bishop of Derie. I instance only in six which directly oppose Christ. 1. Christ saith, Search the Scriptures, joh. 5. 39 The Pope saith, Search not the Scriptures. 2. Christ saith, Pray in a known Tongue, 1 Cor. 14. The Pope saith, Pray in Latin, in a language you know not. 3. Christ saith, Call upon God only. The Pope saith, Pray to the Saints. 4. Christ saith, Make no Image, and bow not to it. The Pope saith, Make an Image, and bow to it. 5. Christ saith, Let every soul be subject to the Powers, Rom. 13. 1. The Pope saith, Let the Clergy be exempted. 6. Christ saith, Drink ye all of this, Math. 26. 27. The Pope saith, Drink ye none of this. For the place, that the Pope's Seat is the prime See of Christendom. They themselves take it for confessed, that Rome is the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and we know it to be expressed to be Babel itself, even the City situated on the seven hills, said an Angel from heaven, Revel. 17. 9 The properties also, are proper to the Pope. First he doth exalt himself above all that is called God, or that is worshipped, that is, above Kings and Emperors. For the Pope is superior unto all Princes, directly and in temporals, say some Papists: but indirectly, and in spirituals say all Papists. And that suffrage of the Electours Cerem. lib. 1. sect. 1. runneth in this phrase, Ego investio te ut praesis urbi & orbi: I elect thee to be Prince of this City, and of the whole world. 2. The Pope doth rule the Church of Christ even as Christ. Christ doth rule the Church, as the head doth the body, Ephe. 5. 23. The Pope doth as much; he is, Caput Ecclesiae, the Head of the Church say all the Papists. Christ in regard of his infallible ruling the Church, is a Rock, Matth. Suarez. Apolog. lib. 1. cap. 6. sect. 15. 16. 18. Pontifex docens est Petra, the Pope is the same: Teaching the Church he is the very rock thereof, saith Suarez. All power that Christ can have is, power over all things in heaven & earth, Math. 28. 18. The Pope doth equal himself Sacrar. Cer. lib. 1. Concil. Trid. Sess. 24. Can. 3. in that also; He claimeth Christ's own power, in Christ's own words; Data mihi est omnis potestas, in coelis & in terris, said Sixtus Quintus. Finally, he showeth himself to be God also: 1, Canningly by his Godlike actions; to wit, by dispensing against the Scriptures, by commanding Concil. Trid. Sess. 3. sub. Jul. 3. Christians credere, to believe, by making Saints, by arrogating jus creandi Apostolos, Power to make Apostles, as Baronius is quoted and confuted Casaubon Exerc. 14. Sect. 14. by Casaubone; and finally, by calling his Decrees, Oracles, that is, the very word of God: all which are Godlike actions, peculiar to God alone. 2, Literally at the jubilee he is borne in a golden Throne, wearing a Golden Crown, and with a Golden Hammer, he breaketh open the Gates of Paradise, forgiving sins to all the people, the people adoring him, and craving eternal life from him. And at his Election, they place his Throne on the Altar, in the chief Church, kissing his feet, and bending their knees, they sing before him, Te Deum laudamus, We praise thee O God. What more can we imagine, or he desire, if he were Deus in templo: Christ himself incarnated, in the shape of man? To proceed; As the Pope is described in the Description of Antichrist: so is he revealed in the Revelation of Antichrist. The Papacy and Primacy was, and is a Mystery. Secretly a working, even in the Apostles time. Even than were the Romans high minded, Rom. 12. 20. Although their high minds were overtopped by one Higher than they, by the Emperor, as it is in the 6. verse: but so soon as the Emperor of Rome was removed: instantly was the Pope of Rome revealed, that he advanced himself: but still in a Mystery, Desiring to be called servus servorum, the servant of servants; but to be Dominus dominantium, the Lord of Lords. And now, since this Revelation, he is discovered to be: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lawless person. According to his Canonists, Legi non subjacet ulli, he is under no Law. And according to his Controversy-writers, he can moderari & mutare praecepta Apostolorum, prout Ecclesiae expedierit: qualify and alter the precepts of the Apostles, as shall seem expedient for the Church. In a word: whatsoever his words are, by his deeds he is revealed, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man of groundless, and boundless ambition. After the Pope was revealed to be Antichrist, through God's permission he did proceed to an high pitch of Antichristian Pride. And being at the height, it pleased God to destroy him, and his pride in some part. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Antichristian Greatness, and growth, was about 1500 under Pope Leo the tenth. Then he domineered without control, there being none but a few impotent, and illiterate Hussites in Bohemia, and such like to oppose him. Then the Western Church was like a great Barn, having all the Corn thrashed out. Little grain, some light corn, but infinite chaff, and straw being in the Floor of the Lord: yet than it pleased the Lord to consume Popery by preaching, and by the breath of his mouth to shake German like an aspen. Then Luther caused Saxony, the Palatinate, Hassia, and Helvetia to fall from Rome. And since, his Successors Bellar. de R. P. 3. 21. (as Bellarmine confesseth) have snaken, (if not exiled) Popery in almost all Germany, Denmark, Norway, Suevia, Gothland, Hungaria, Pannonia, France, England, Scotland, Bohemia, H●lvetia, yea and in part of Italy itself. Thus hath the Preaching of the word consumed Antichrist and Popery already in part! The Lord consume it every day, more and more; by Christ's mouth, and for Christ's sake if it be his blessed will. Now that Popery is a consuming, the Pope doth employ his instruments, to prolong, though not to cure that consumption. Instruments, I say are employed to support Popery: enabled by miracles, none in these days but Antichrist, and the Papists laying claim to that faculty, and furnished with the bravest learning, that ever gave life to falsehood, or probability to the deceivableness of unrighteousness. And that you may know, that these Teachers are set on work by Satan; The Papists are the men, who of all men, do teach the doctrine of devils, and most impiously forbid meats, and marriage, as Saint Paul prophesied long ago, 1 Tim. 4. 1. But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: these Engines of Popery, shall not fight for falsehood against the truth unpunished; because (though they have the Letter of the truth yet) they have not the love of the truth: but (for the pomp of their Church) take pleasure in unrighteousness, and delight in gross idolatry: in Images which are exploded by the Protestans, Turks, and jews, and all the world beside, Rome only excepted. For this cause hath God sent them strong delusion, that the Papists, our English Papists especially, are obstinate in their Errors, that nolumus scientiam, they will take an oath, and take the Sacrament, that they will not be converted, though they be confuted: that they believe a lie: that a man cannot err, a monstrous monstrous lie, and palpable impossibility: and that in morality, they will relate and believe such lies, that modest men cannot repeat them without the blushing of their brows, nor Christians without the bleeding of their bowels. Labour improbus improborum: They take great pains. And verily they shall have their reward. The conclusion of my text, implieth the Confusion of obstinate Papists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may be damned. The Popish inhibition of Scriptures, obscuring of prayers, mingling of Christ merits, mangling of his Sacrament, and open Idolatry, can be no other, then damnable assertions. Their practices! descensus averni, the downfall of Hell. But the Lord of Heaven reduce our seduced Countrymen if it be his blessed will, from these damnable errors. And now through the goodness of my great God, I am come to the end of my great question: Concerning which employment I render hearty thankes to this Auditory, to the worthy Deane and Prebendaries, and to my Reverend, and Reverenced Predecessor; To you for hearing me, to them for accepting me, and to Him for encouraging me in the discharging of these exercises. One favour I must further entreat you and them to vouchsafe me: Do not suspect that I am puffed with my employment, in this so eminent a place. And to clear all suspicion, that I neither undertook, nor discharged this Lecture, for any profit or ambition! I here resign this Lecture, to whomsoever shall please to succeed me. I resign it freely, and I give him my prayers into the bargain. Never did slow-tongued Valerius yield up his Preaching place at Hyppo, to Eloquent Augustine, Possidon. vità Aug. c. 5. & 8. with such willingness as I do this: And as he did, I shall rejoice if I may survive and see my Successor to supply my defects of Art, Nature, and Learning. But for mine own discharge thereof, Men, Fathers, and Brethren, hear my Apology, which I make unto you once more. Once more I protest unto you before God, and man: I protest in the sight of my soul, and your souls, (which must all meet at the great day) that I have delivered this discouse of Antichrist laboriously, and ingenuously, withoutany personal or partial dislike. I protest moreover, that no man loveth the peace of the Church, more than I do; that few love the old Roman Church more than I do: & that not many love even the outward glory of the Church more than I do; but all these with Basils' proviso to the Courtier, Pappus de Pers. pag. 149. sent from Valens the Emperor, Omnia hac me magni pendere, cum pietate, qua remotâ, eadem perniciosa esse judico. The Peace, Honour, and Pomp of the Church I love, and would promote, provided they offend not a good Conscience: But that these, and other things are unconscionably supported in and by the Church of Rome; I take it, I have made that evident, by sound, and uncontrollable arguments. Nevertheless, if any of deeper judgement, or graver moderation shall censure, either the matter of my discourse for error, or the manner of my discourse for indiscretion; I hearty beseech GOD, that my Successor (whosoever he shall be) may make amends for my wants; & yet that He may not want one thing, which (I thank GOD) I had in some measure, an heart to deliver God's Truth plainly, without either fear, or flattery. Here I say, I end my Lecture: At the end of their Lectures, Lecturers are wont to beg, some for themselves, but many for the poor: to show that I am an absolute Beggar, I must do both, I must beg both for my self, and the poor also. There is a story of a certain woman, who on a time did present herself unto Alexander the Great, and she had inveagled him to dote on her by her rare beauty, but that Aristotle his Tutor prevented it: For when Aristotle had observed her micantibus oculis, & pellucida fancy, to have sparkling eyes, and a shining countenance, he cried out, Cave tibi Alexander ab illâ venenatâ muliere; beware (quoth he) of that poisonous woman; and afterwards it was known, that she indeed did daily trim herself with diverse things of poisonous, and infectious operation. This is the thing which I would beg for my self, and for the poor, even for my poor labours sake, and for your poor soul's sake. I know you shall find, that the woman of Babel, Popery, shall be presented unto you, as brave as the Sun, and as beautiful as the Moon in the full lustre thereof, with a Crown on her head, purple on her back, and with Gold in her hand, as it was long ago foretold by Saint john in his Revelation 13. 4. Popery I say shall be addressed unto you, dressed up to some in pleasure and promotion, to some in commodity and affinity, to some in ease and favour, to some in countenance and maintenance, to all in these glorious garments of unity, universality, antiquity, and infallibility. But! Cavete a venenatâ muliere; I am your Aristotle, your Preacher, and must cry to you, to Take heed of that poisonous, and poisoning woman, Revel. 17. 4. I must tell you, that notwithstanding the beautiful face thereof, yet Poperies eyes are sparkling Basilisks, her breath the steam of Adders, and her voice the tone of the Hyena, and the tune of the Crocodile to deceive you, to destroy you. I must tell you, the glorious Church of Rome doth teach many Antichristian, detestable, damnable errors. Whereto that you may be praemoniti, & praem●niti, forearmed, & forewarned: I beseech you to remember the particulars of this prophecy which I have expounded unto you by this whole years labour. If this be too heavy a burden for your remembrance, then take up only the words of these verses, into your frequent meditation, and consideration; Meditate and consider then whether the deepest reach can apply these points to any person, but the Pope; and whether the shallowest capacity may not apply them easily, and directly to the Pope. Which that ye may perform, I perform a double labour in your behalf, Preaching and praying. My Preaching to you doth end now; my praying for you shall end when my life doth end. And this is my prayer; The God of Truth, who gave his Truth written, to be taught to us, and his truth begotten to be crucified for us: That GOD of Truth, lead you into all truth, and preserve you from all errors: That God (I say) protect you, your friends and your. families, this congregation, this City, and this whole Land, from all heresy in general, and from popery in particular; and that for his Christ's, and for our jesus his sake. To whom with the Father, and the Holy Ghost, for these our meetings, and all his other blessings, be rendered all praise, and power; all honour and hearty thanksgiving, the rest of this day, the rest of our lives, from this timeforth, and for evermore. Amen, Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. FINIS.