Behould hee is in the Secrets.

Concerning this our secōd part; I obserue two points: the doctrine it selfe; hee is in Secrets, Christ is in Penetralls; The doctrine it selfe of these false prophets & their man­ner of teach­ing it. and the manner wherewith it is deliuered, with a Behold, behold hee is in the secrets, in the Penetralls. A word onely of the manner. This word behould, as it is euer demonstra­tiue, specializing some singular thing considerable, or worthy to bee beheld: so in this place, it doth specifie and specialize a singular pretended presence of Christ in secrets, in Penetralls, admirable, wonderfull, mysterious; such as requires faith and beleefe as of a prodigious per­sonall presence of Christ. And in this respect it is, that Christ giues his expresse Charge, against that verie thing with the false Prophets doe require; to wit, not to beleeue (beleeue it not) that which they with shewing of prodi­gies and wonders require to bee beleeued as a thing pro­digious and wonderfull. They say, behould hee is substan­tially and personally in the secrets; beleeue it. Christ re­chargeth, and saith beleeue it not; for hee is not in the secrets. They say; Quod non capis, quod non vides, animose fir­mat [Page 6] fides, &c. Christus totus sub vtra (que) specie. That which Sequent. in festo corp. Christ. missal. Roman. thou conceiuest not, that which thou seest not, A strong faith will confirme, and make sure to thee: whole Christ is and remay­neth vnder and in (the secrets of) both kinds: but Christ saith beleeue it not, beleeue it not; they professe that that is an admirable and a most wonderfull presence which they commend; but Christ on the contrarie rechargeth that it is vaine, pseudo-christian and phantasticall: If therefore; or thus, when therefore they shall say vnto you, Christ is in the secrets, beleeue it not, regard it not: not for that I de­nie that faith is required, that wee may beleeue that true reall and Sacramentall presence with Christ hath in the true Sacrament; but for that I constantly affirme, that Christ forbiddeth the beleefe of any such personall and carnall presence of himselfe in the Sacrament, such as The false pro­phets (behold) inuites to faith of a prodigious corporall pre­sence. these false Prophets were to teach. Thus haue I sufficiētly shewed (or rather I doe suppose) that the inuitation of the false prophets in the word behould, is an inuitation to faith and beleefe of some prodigious presence, behould he is in the Penetralls, and Secrets: that is, beleeue hee is in the Pene­tralls and Secrets. A mysticall hidden secret inuisible and mysterious presence of Christ in Secrets is then that, which these false Prophets were to teach, noted and ex­pressed in this word Behould. And so wee come to the fur­ther discussion of the false doctrine it selfe.

He is in Secrets.

And first; what wee are here to vnderstand, by these The false doc­trine it selfe. Secrets, wherein Christ is affirmed to bee; and Secondly that these false prophets were to teach the verie true Christ himselfe (not Antichrist nor any other pretended Christ) to bee in these Secrets.

The first as it is a poynt of high consequence; so it is of What is to be vnderstood by the word Se­crets. psalme 8 great difficulty. Hee, who was once pleased to open the tongues of babes and infants, and from their mouthes to perfect his owne praise, bee pleased so to preuent, assist and follow me with his grace, that I may speake truely & religiously, [Page 7] and you may hear accordingly. Though it may seem to some a nouelty, yet it is most agreeing to the analogie of faith, as I shall make it appear vnto you. It is not such a nouelty, but that Peter Martyr & Plessis Mornay (though Mart. loci class. 4. loc. 10. Plessis de Sacra. l. 4. c. 9 they haue but a few lines heerof) haue professedly thus declared this Text; yea, and some of the antient Fathers seem much inclining heerunto, as heerafter shall be shew­ed. Be therefore most attentiue, and ponder well the de­claration which by GOD's assistance I shall make: for, though (noua c [...]da) my interpretation may seem to some to be new, yet it is not vt noua, set vt vetustissima astruam, that I Irenae. l. 4. c. 32: Orig. hom. 15. in Mat. Aug. trac. 59. in Ioan. Eus. in vit. Const. l. 4. c. 45 endeauour thereby to bring-in any new point of faith, but to e­stablish that which is most venerable, antient, and truely Apostolicall.

And for my more vn-reproueable manner of procee­ding heerin, I lay for a foundation inuiolable this Prin­ciple or prime assured Rule, receiued by all Antiquity, not reiected by any iudicious either Pontifician or Pro­testant, and for truth as clear as the heauens: to wit, that the sacred Scriptures are euer literally, according to their An infallible rule for ortho­dox in [...]erpre­tation of scrip­ture. plain sense, to bee vnderstood and interpreted, idem vt sit sensus mentis, qui est sonus auris; that the sense of the minde be the same with the sound of the eare, when-as the literall and plaine sense of the same is neither against faith nor good manners, nor seemeth to affirm any absurdity or impossi­bility. Now, to interpret and expound these words (we haue in hand) according to their plaine and literall sense, maketh nothing against the truth of Christian faith; but openeth a point of Antichristian pseudo-christianisme, ai­med at heer by our Sauiour; neither maketh it against good manners, neither containeth it any impossibilitie: for, it declareth that which is in the daily vse and practice of the Antichristian Church; and which also they hould That Christ is in the Secrets, is the corner­stone of all po­pish worship. not onely to be possible, but further make it a secondary Corner-stone of all their irreligious religion. To this are directed, and for this are intended, the whole masse and [Page 8] troop of their superstitious ceremonies, and lesser orders; and vpon this, as vpon a God amongst men ( not sursum, but deorsum babentes corda, having their hearts not lift vp, but cast downe) they doo rest the very hope of their saluation. In this respect, happy, yea thrice happy, is that man, who can dy with this God in his mouth, with this Christ in or vpon his stomack; hauing such a viaticum within him­self. Most of the antient Interpreters of Saint Mathewes Gospell, such as liued in the purer times of the Church, whil'st this Prophecy of Christ was not fully compleated (for, before transubstantiation was fully decreed, this Con [...]. general. Lat. sub Innoc. 3 anno 1215 Pseudo-christianisme of Christs being in Secrets & Penetrals, to be beheld and adored, was not generally taught nor beleeued) most, I say, of the antient Interpreters vnder­stand this Text mystically of the priuate Conuenticles & Origen, austen, apud Aqum. in Cate. in Mat. 24 Assemblies of Hereticks and Schismaticks, challenging to themselues the spirituall presence of Christ. Which ex­position also ( propter conscientiam reatus, in regard of the guiltinesse of their consciences) is very pleasing to the Rhe­mists, Rhem. Test. an. [...]. in Mat. 24 and all our Romanists: but (with reuerence be it spo­ken) this exposition is a mistaking, and is conuinced to be such, by an instance or two, which (pretermitting all others) I will deliuer.

Instance First First, if our Sauiour had meant this his prediction a­gainst false Prophets, teaching a hidden presence of him h [...]er and there in Deserts, in Secrets, and in Closets (to vse the Rhemists word) to be onely vnderstood of the priuat Their Testa­mēt in Mat. 24 This doctrine of these false prophets is not to be vn­derstood of a pretended spi­ritual presence Conuenticles of Hereticks and Schismaticks, challenging his true Church and spirituall presence (by teaching of his truth) to bee onely with them, and amongst them; then should not our Sauiour haue specified and deliuered any proper condition, and certaine property of the vni­uersall Antichristian Synagogue, which was not to bee confined within any one Nation; but to bee spread ouer all Nations and Kingdomes where Christs Gospell had [...] Thes. 2 been taught. And yet that our Sauiour doth in this place [Page 9] specifie a speciall and proper note, a sure and certain mark of the said vniuersall Antichristian Synagogue, some of the antient Fathers haue expresly taught, and the Pontificians Chrys. in hom. Orig. Hier. Hill. most expresly in cate. apud A­quin. & can. 25. in Mat. themselues doo generally confesse; yea, and the circum­stances of the Text, in the verses precedent and subse­quent, do more than manifestly euince: which also shall heerafter be more clearly proued.

Instance 2 A second Instance I adioin. If Christs Prophecy were mystically to be interpreted of a spiritual presence of him, in regard of his truth taught in hidden places, in the de­sert, secrets, closets, chambers, and such like; then it would seem, in the greatest ruffe of the Heathnish Romane ten persecutions, to haue touched the Roman Church it self, An inuincible reason. when shee was pure and sound in faith, and whil'st shee made the Cripts and vaults within the City, the Mount S [...]ract without, the deserts and fields abroad, to bee the places of her residence, and her chiefest Sanctuaries and Asyles against the furies of those times. And, in good sooth, I demand of the Pontificians themselues, whether such an interpretation will not seem most to concern the Apocal. 12. 6. 14 Viega in apoca­lip. com. in c. 12 sect. 15. true Church of Christ, in the times of Antichrists Raign: which, as they themselues all teach, shall bee most glori­ous, publike and vniuersall; when-as the true Church of Christ then (designed by the woman fleeing into the de­sert) shall be distressed and obscure, despised, and dispersed heer and there vp and downe; preaching Christ heer and there, in Secrets and in Corners.

I said aboue, that most of the antient Interpreters seem Hill. 25. can. in Mat. to interpret this prophecy of Christ mystically: but so did not that Malleus Arrianorum, that hammer of the Ar­rians, S. Hillary, whose words I finde to bee these; Et ta­men, quia in magna vexatione positi erunt homines, pseudopro­phetae This prophe­cy of Christ being so ob­scure, and the popish pseudo-christianism so vnimagina­ble, it is not to be maruelled, if the Antients attained not the same fully. Chryso. hom. in Mat. 24. & in ca [...]n. Aquin. Hill. in Mat. can. 25 tanquam praesentem in Christo opem sint indicaturi, mul­tis in locis Christum esse at (que) haberi mentientur; vt in Anti­christi famulatum depressos vexatos (que) deducant: & ideo subdit, Surgēt enim pseudochristi & pseudoprophetae, &c. And yet not­withstanding, [Page 10] saith he, because men shall then be in great vexa­ation, the false Prophets shall make shew of a present hope to be had in Christ; and shall lie and say, Christ is to be had in many places; that so they may bring into the seruice of Antichrist those that are so afflicted and vexed: and therefore it is added, For, there shall arise false Christs and false Prophets, &c: thus he. Which pseudo-Christs, false Prophets and false Christs, Chrysostome cals ministros Antichristi, the seruants and mini­sters of Antichrist. Hillarie again addes: Nam pseudopro­phetae, de quibus supra dixerat, nunc in deserto Christum esse dicent, vt homines errore deprauent; nunc in penetralibus asse­rent eum esse, vt homines dominantis Antichristi potestate con­cludant: sed Dominus se nec loco occultandum, nec à singulis seorsim contuendum prositetur, sed vbi (que), & in conspectu omni­um praesentem se futurum esse denun [...]iat. Ʋndesequitur, Sicut enim fulgur, &c. For the false Prophets of whom hee had said before they shall say Christ to bee in the desert, that thereby they may depraue by errour; now they will say him to be in Se­crets and Penetrals, that they may bring men into the subiection of Antichrist, raigning and triumphing euerie where: but our Lord professeth, that he wil neither be to be hidden in anie place, nor to be seen a-part by anie; but he denounceth, that he will be euerie where, and in the sight of all. And therefore it followeth, Mat. 24. 27 For, as the lightning, &c. Thus Hillarie. I adde a saying of [...] Mat. 24. [...]. 6 Hierome: In quo ostendit, quòd secundus aduent us non in humi­litate vt primus, sed in gloria demonstrandus est: stultamest i­ta (que) eum in paruo loco quaerere, vel in abscondito, qui totius mundi lumen est. Wherein he sheweth, that his second comming shall not be in humilitie as the first, but in glorie (and doth not this make against his base being in Secrets, in boxes, in a rats belly, &c?) It is therfore a foolish thing to seek him either in a little place, or in the secret, who is the light of the world. Note these words in a lit­tle place. Chrys. hom. in 24. Mat. Eus. apud Aqum. Thus Hierome; in part attaining to the knowledge of the popish pseudo-christianisme heerin. So Hillarie likewise, and Saint Chrysostome aboue; and not vnlikely Eusebius cited by Aquinas, in his Catena vpon the 17. of S. Luke.

Here by the waie, with your Christiā patience, I may not omit to obserue what Maldonat's (a most famous Iesuit or Ignatian) interpretation is on this place. His father-hood, who in other places is verie large, yet giueth this text a very short Cut, thus: Posuit duo, pro omnibus, loca contraria; Maldonat com­ment. in Math. 24. desertum & penetralia, id est conclaue, & intimam maxi­me (que) recōditā domus partē, vt significaret, quacun (que), ratione quo cū (que) habitu, alius Christus veniret, illi credēdū non esse: vltra de A feuer t [...]pi­dation of Mal­donat the Great Ignatiā commenting vpon this place. deserto, & penetralibus quaerere, sobry non ést Interpretis. Christ (saith hee) hath set downe two contrary places for all; to wit the desert and the penetrals; that is, the parlour and the inmost or most reserued place of the house; that hee might signifie, in what manner soeuer, in what habit soeuer, another Christ should come, that hee should not bee beleeued; further to seeke and enquire of the desert and penetrals, is not the part of a so­ber Interpreter. Thus he▪ the most of which his words, espe­cially those, in what manner soeuer, in what habit soeuer, and those another Christ, if they were narrowely sifted, they would make but little for the Popish Gospell, touching the corporall and substantiall presence of Christ in the habits of Bread & Wine; and the maner of his indiuisible, and diuisible presence: diuisible, in respect of Christ himselfe; because euery part of him is really diuided, and distingui­shed each from other; indiuisible in respect of the place, where the formes of Bread and wine are; for so Christ is indiuisibly totus in toto &c. whole Christ, in the whole forme of Bread and euerie part thereof. These I say, and such like, would make nothing for the Popish Gospel: but I passe by them, and the others; yet I cannot but note those words of his, where hee saith, that it is not the part of a sober Inter­preter, to enquire and examine further of the desert and pene­tralls, then what his male-donata interpretation, his ill­giuen interpretation, hath deuised. What is that in Mal­donat, but conscientia imbecillitatis, aut peruersitatis reatus; a verie conscience of weakenes, or a guilt of peruersitie? his per­uerse conscience well obseruing, that if these words, in [Page 12] the desert and the penetralls, were duely sifted and ortho­doxally expounded, that then their Popish desert-pilgri­mages, their boxe-Christ adorations, their Eucharist-arke­worships, would thereby bee called in question, bee con­uicted and condemned. But, not regarding this ill-giuen aduice of Mal-donat (by interpretation Ill-giuen) I will by Gods assistance, with modesty beseeming a Christian, examine these words, and their true meaning; and there­by euince that Christ by this his prophecie, did specially ayme against the Popish Idolatry of their teaching him­self to be in the desert & Penetrals of Bread & wine, and of worshipping of him in their mystical deserts, and penetralls: & so we come to declare, what is meant here by these two words, in Secrets; (or) in Penetrals.

In Penetralibus, in Penetralls, in the Secrets.

I obserue first that the word vsed by Hutter in his He­brew Math. is Hinneh Bahhadarim; Bahhadarim (of Cheder) [...]agninus in the sauro. the verie Secrets or most Secrets. For this purpose, if wee looke into Pagninus in his Treasurie, wee shall finde him affirming Cheder (whence Bahhadarim) to signifie aditum, locum prorsus penetralem; the most retired parte of anie place. He addes sunt qui putent &c. There are those, who thinke that the Greeke word [...] in Mathew 24. is expressed by this word Cheder: againe hee addes his reason why the South part of the world is called Cheder; to wit, because it is not knowen to vs. Further saith hee, Ben Ezra affirmeth that the Starre which is in the Region of the South, or the corner thereof is called Cheder; because those, who dwell in the North cannot, nor doe not, see the same. The said Pagninus al­so sheweth there largely, that the Hebrew word Cheder, The force of the Hebrew word, serueth for our pur­pose. is vsed in sacred Scriptures, to signifie the most Inmost, and mostretired part of anie place; so Iudges the 15. and 1. and 16. 9. and Canti. 3. 4. to signifie the inward part of the bed chamber, to signifie the inward places of the South, not to bee seene nor knowne by vs: so, Iob 9. 9. and 37. 9. yea more, to signifie the inmost of mans Soule, the secretest [Page 13] part of mans spirit: so Pro. 24. 4. to signifie the inmost secrets of the bellie: so Prouerbs, 18. 8. the inmost parts of death: so Pro. 7. 27. By which it is most manifest, that if the force and vigour of the Hebrew worde in this place bee followed, the false Prophets, which our Sauiour here ai­meth at, were to teach a presence of him, so secret, and in­uisible, not to be seene, that it was onely to be beleev'd and vnderstood; not sensible, but to be beleeu'd; not visible, but intelligible: and so doe the Papists. And if it be obiected, that our Sauiour vsed not the Hebrew word but spake in Syriack, by the Syriack word also our intent is most ma­nifest; for the Syriack word Batauana may signifie the se­cretest of the chamber or the verie Secret of the bosome; The popish priests carie Christ in the secrets of the bosome to hou sell ther sicke. a secret vsed by the Popish Priests in England and else where, carrying Christ in small pixes, in the verie Secret of their bosomes to housell their sick penitents withall. But ceasing to adde more, out of the Hebrew or Syriack wher­in I confess I haue no knowledge (for what I herin haue, I had onlie out of Pagninus by the direction of my Reue­rend Brethren, and learned Friends, Master Salkile some­times an Ignatian but now a Religious and learned Con­vert, in the Church of England, and also from Maister Walker, Parson of Saint Iohn Euangelist in London) I com, to examine, what is meant by the Greeke word vsed in this place.

Now the Greeke word vsed in this place, [...] as it makes more effectually & forcibly for our purpose; so the Greeke edition it selfe cannot bee reputed to bee o­ther, then most Autenticall and Canonicall by Protestant and Papist. Our Greeke word then here vsed, is [...]. Isocrat. Plu­tarch, others, vsually take [...] for secret cellars to put victualls in. Concerning the signification whereof, if we make in qui­rie into Greeke Authours, wee shall finde that the same word hath onely three most vsed significations; in all which, the same serueth singularly, for our intent and purpose. For first it may be taken for a secret chamber, or close and locked parlour; or secondly, for a verie Ambry, [Page 14] Buttery, Saue, or Cubbord to lay victualls in; or, thirdly, for a locked Chest, or Cubbord wherein treasurie vsually is reserued. The first of these the pontificians will not denie: for proofes and declarations of the two later, I will not trouble my selfe with alleaging of the testimonies of di­uers Authours. The authoritie of Stephanus, and Scaputa [...]; in [...]n verb [...] [...]: Scapula [...], L [...]icon Gr [...]o Latinum [...] verbo. after him, with the Lexicon Greco-Latinū set forth at Lions in the yeare 1602. shall suffice. Now Stephanus his words are these; [...] pro [...] passim obu [...]um, Tameion for tamicion is euerie where to bee found in the vse of Greeke Au­thours. Now, that the later is taken in the sense wee re­quire and affirme, none so ignorant in the Greeks as to denie. Againe he saith there, that [...] is taken pro cella panaria et promptuario, for a Saue, Cubbord or Hutch wherein esculenta et poculenta reconduntur, victualls for eating and drin­king are reserued: and here-hence it is, that in the vse of Greek Authours the mas [...]uline word [...], is taken for a man-butler; the feminine [...], for a woman buttler. And thus the sense intended is cleare in the v [...]e of Greeke writers; let vs adde a word or two of the latine word vsed in the vulgar edition. This word is penetralibus, Penetrals: The word pe­netra [...]ibus, vsed in the vul­gar edition sig­nifies that part which is most secret. the signification whereof euerie schoole-boie may be able to deliuer; to wit, that it signifies that place or part of place, which is most in wardlie in ward, most secretly se­cret; and, if I may so speake, the very penetration of Secre­cie it selfe; a most apt word to signifie the holes and Secrets wherein ' Popish Priests in our Kingdome hide themselues, with their supposed Christ, from the search of Messen­gers, commonly called Pursuiuants.

This word penetrale (saith Calepine) signifieth omnem partem interiorem domus, vel templi; euerie more inward part [...]. in dictio na [...]o. (not of chamber onelie) of the house or Temple: here hence it is, that the father of Eloquence calleth those Gods, diuos Ci [...]r. 2. de na­tura [...]eo [...]. Pen [...]trales, Gods Penetrall, which were worshipped in the Secrets of the Temples, and in lower vaults. Againe; hee [...]. cals the hidden and vnseene fires, focos Penetrales, Pene­trall [Page 15] secret fires, because most inwardly within, and se­cret. I shall not need to adde more in a point so cleare. By this which hath beene deliuered, most cleare it is, that our Sauiour intendeth this his prophecie, against some false-Christs and false-prophets, who should teach the most The presence of Christ, which these false prophets were to teach, was to be most secret. hidden presence of him vpon earth that might be imagi­ned; and consequently for this purpose, as it may be pro­bably affirmed, he directed the pen of the Hebrew, Greek Arabick and Siriack writers, yea and of the authour of the vulgar edition also, to vse those words, which do ex­presse and signifie, the most secret manner of presence and being that can or may bee thought vpon: such as cannot indeed be conceiued, but onely beleeued; beleue it not saith hee, beleeue it not. And were there euer anie, or can there bee anie, who haue preached, or maie teach, a more my­sticall presence, a more hidden, secret and obscure being The Authour submits his o­pinion and in­terpretation to the Church. vniuersall. of Christ, in pixes, boxes, chests, church-arks, and church sanes, then the Papists at this daie doe, and for along time haue done? let others thinke what they please: for my part (sub­mitting my iudgement to the censure of Christs vniuer­sall Church) I thinke, that our Sauiour in this his pro­phecie did specially aime at this point of Popish pseudo­christianisme. And to thinke so, I am induced by this one Christ in his prophecie ai­med at the Po­pish pseudo­christianisme. reason, if I had no other, to wit, that seeing the Great and vniuersall Antichristian Synagogue, was to teach and doth teach (to the perdition of innumerable Soules and high contempt of Christs Maiestie) a carnall, corporall, continued presence of Christ vpō earth [...], in lockt closets, in church-arkes, tabernacles, saues, cubbords, and coffers, there to bee beheld and adored, there to be carried and adorned, there to bee trulie praied vnto and in­uocated, De cons [...]rat: dis [...]. 2. cap. [...]go▪ Berengarius. there to bee eaten, yea sensibly eaten, as Berenga­rius his Recantation hath it; maie it bee thought, that Christ, so prouident, louing and al-wise a shepheard of his Church, would in no place haue so detestable and exe­crable a practice foreshewed, for the good instruction and [Page 16] safety of his people? Yes, doubtless. And where, or when may that more conueniently be done, than in this place, in which so many other properties, signes and badges, of the great Antichristian Synagogue are described?

A reply with answer. If it be replied and said, that Christ doth indeed in this place foretell a pretended presence of Christ to bee taught by diuers false Prophets; but this pretended presence is not of Christ himselfe, but of the great Antichrist, who shall come in his owne name, and deny the true Christ: I answer; How mostidle and triuiall must this obiection needs be in the iudgement euen of the Pontificians them­selues? who all acknowledge, that Antichrists presence This prophe­cy is not to be vnderstood of any hidde pre­sence of the great Anti­christ himself. Ribera. viega, in apocal. Bell. l. 3 de Rom. pont. c. 6. 7. 8. Alij. shall be publike and glorious; yea, for three yeeres and a half (the whole time of his durance, as they imagine) most triumphant. And if he be to sit in the Temple of God, carrying himself as if he were a God, then most certainly his presence shall not be in Secrets and Penetrals, but euen in the very most eminent view of the whole world. Let it then rest proued, that this Prophecy of Christ is to be vnderstood of all such false prophets & false anointed ones of Antichrist, who, to vse Hillaries phrase, shall lyingly teach Christ to be in many places; thereby to draw the vexed and afflicted (hee Hill. can. 25. in Mat. apud A­quin. in cate. in 24. Mat. meaneth, persecuted Christians) into the seruice and subie­ction of Antichrist. And is not this that very thing which is in their daily practice; the very cuppe of abomination, wherewith they inchant and [...]ull a-sleep the Princes and Nations of the earth? And, to conclude this point, is not this their pseudo-christianisme, of teaching true Christ to be in their [...], in their Tabernacles, Cup-boords, and Arks, the chiefest bait wherewith they negotiate the soules of the deceiued; the cheefest scar-crowe, whereby they endeauour to affright theirs from coming to vs? for, say they, Behould, we haue Christ truely and in personall presence with vs, vpon our altars, and in our arks: but they (meaning all reformed Churches) haue nought else but a peece of bare leauened bread vpon their profane [Page 17] communion-tables. Wherein they bely vs: for, the re­formed Churches generally do acknowledge a true, reall, sacramentall presence of Christ, effectually & really wor­king Christ really present by real operation, tho­rough faith in him. by faith in the worthy receiuers. Angels are sayd truely and really to be, not onely where they definituely are, but also where they effectually work: so Christs bo­dy is really, not onely in the heauens where it is locally present, but also in the sacred mysteries, by the which it worketh effectually and really in the worthy receiuers. And so I come to the ful declaration of our second point; to weet, that these false Prophets, pointed at by our Saui­our, were not to teach the presence of the great Antichrist, nor of any other challenging himselfe to bee Christ, and denying the true Christ our Lord and Sauior Iesus Christ; but of such who were indeed to teach a secret presence and coming of the true Christ himself vpon earth, with a Behould, beleeue it; behould, he is in the Secrets.

He is in the Penetrals: he is, that is, Christ is.

reason. First My first reason I frame out of a double reason and ar­gument vsed by our Sauiour, to perswade and confirme his faithfull against the beleeuing of these false Prophets, and the receiuing of their doctrine. Our Sauiours first argument is this: If they shall say vnto you (or thus) When Mat. 24. v. 27 they shall say vnto you; Behould, Christ is in the penetrals or Secrets, beleeue it not. For, as the lightning commeth from the East, and shineth vnto the West: so shall the coming of the Son of man be. Now, as clear as the heauens it is, that this ar­gument A reason that these false tea­chers were to teach the true Christ himself to be in the se­crets. of Christ is to bee vnderstood of a true and cor­porall presence of himself coming in person: which sup­posed, then our infinitely-wise Sauiour (who without blasphemy cannot be impeacht of impertinent discourse) must needs be thought to oppose this his publike perso­nall presence and comming, against all other pretended presence & comings of him before the same; and against some hidden and secret presence or coming of himselfe, pretended by these false Prophets: for, if thus hee should [Page 18] haue spoken only against such Hereticks who would pre­tend to haue alone his spiritual presence (by the teaching of his truth) in their Conuenticles; then Christ must bee thought thus to haue argued against them: If anie false Prophets shall challenge my truth to bee onely taught by them, and so my spirituall presence to be only with them, beleeue it not. For, as the lightning cometh out of the East, and shineth vnto the West: so shall the coming of the Son of man bee publike and apparant. And were not such a manner of arguing most vnbefitting the wisdome of Christ? But if wee vnderstand the false doctrine of the false Prophets, accordingly as wee haue done of their teaching of Christ himself coming vpon the earth, and to bee truely and re­ally [...], in the Secrets and penetrals of Church­arks, chests, or cup-boards, then our Sauiours reason is most agreeing and consequent, thus: When they shall say vn­to you, that I am comne, and that I am in such Secrets & Christ oppo­seth his pub­like personall coming, a­gainst a secret personall pre­tended pre­sence and co­ming▪ penetrals, beleeue it not, beleeue no such coming of mee. For, as the lightning cometh out of the East, and shineth vnto the West: so shall the coming of the Son of man be publike, glo­rious, manifest; not secret, obscure or hidden: and vntil I come in such a sort, look not for me in any other corpo­porall presence whatsoeuer, And, to meditate a little more on Christs similitude, me thinks it is most opposite to what is professed in the popish Synagogue. Christ will not come till he come as the lightning appearing from the East to the West. The lightning coms sodenly: but Christ in the popish Secrets and Penetrals comes expected and looked for at a set Instant, after the doing of many foolish ceremonies. The lightning, as it comes suddenly, so it suddenly dis▪ appears: but Christ, in the popish Secrets, continues and abides so long as the formes of the conse­crated bread and wine remain; which may be for many years; So in their miraculous Penetrals at Bruxells and Mechline. The lightning is clearly seen and obserued for such: but Christ, in the Antichristian Secrets, is seen no [Page 19] other than crustulum panis, a wafer or round cake of bread, So called fre­quently in Rome. or a cup of wine. The lightning, as it is one, so in the ve­rie same Instant it is not seen in diuers places: but Christ, in the popish Penetrals, is (to vse Hillaries phrase) taught Hill. in Mat. can. 25 to be in many pla [...]es; yea (for, Hillary foresaw not, nor pre­sented not, nor presaged not all) Christ is in one and the same Church in diuers places, in many Penetrals at once, at one and the same very moment.

An objection. But, for further clearing of this matter, it is objected thus: This reason of our Sauiour in the 27. verse, is pur­posely brought by him against all such false Prophets who should teach a secret and hidden comming of him to iudgement; which, the Papists doo not: for, they on­ly De consecr. dist. 2. c. Ego Ber [...]ng. Bell. l. de mist. 1. c. 12 teach a hidden personall presence of him in the Sacra­ment; not sitting there as a Iudge, but being set there vi­sibly, as in a dish of the accidents, and species, or formes, of bread and wine; there to be truely, sensibly, eaten and drunk, seen and handled. Answer. I answer, that the words of the false Prophets (mentioned by our Sauiour) whereby they enforce their false doctrine, doo neither proue nor [...]ince any such thing: nay rather, their teaching of him to be heer and there, vp and downe in the desert (that is, as I bouldly interpret forlorn places) in the Secrets and Pene­trals, in closets (as the Rhemists reade it) doth euince, that they meant nothing lesse; except they may be thought to haue affirmed (and did euer any so?) or heerafter to af­firm (and is it likely that any euer will doo so?) that like Bishops in their visitations, or Iudges in their circuits, Christ ( [...]emoouing vp and downe) should play the Iudgein secret chambers, closets, &c. O the vanitie of all vanities! once but to dream, that the pseudo-christianism of these false Prophets were so to be interpreted.

A Reply. If they reply, that this reason of our Sauiour against these false Prophets, being grounded vpon a publike co­ming of his into the world, must be applied against such false Prophets who were to teach at least some publique [Page 20] coming of him vpon earth before his coming to judge­ment; which the Papists, in the respect of this their do­ctrine of transubstantiatiation, doo not: for, they teach not Christ to come into the Sacrament, but to bee there, vi conversionis, by the force of conuersion and transubstantiation; D [...] euch. l. 3. c. 18 created (as som say) produced (as others; so my Maister in Rome) adduced or brought (as Bellarmine) so that hee is there indeed, though not by coming thither. O the pro­digious vanity of this reply! To what shifting holes are these foxes driuen!

Answer 1 I answer. Of all the words of these false Prophets heer mentioned by our Sauiour, there is not one tittle, or jot of word, or circumstance of Text (so wary is Christ, that he mentioneth no word, nor circumstance of time, place or action, that may seem to be of himself appearing like himself, or in the form of men) I say, that there is not a­ny one word, jot, or tittle of word, which argues expres­ly either coming, standing, lying, sitting or walking; but onely that Christ is heer, that Christ is there, that Christ is in the desert (that is, in forlorne places) that Christ is in the Penetrals, Secrets, Closets, &c. The which, as it is most true in the popish profession; so it is most certain in their doctrine, that it may bee done without the proper and personall coming of Christ: for, they teach, that Christ is in the Sacrament by the force of conuersion and transub­st [...]ntiation. Answer 2 But I answer, secondly, that if Christ were not formerly existent and being in heauen before and when the popish Priests doo consecrate; then they might seem to say (and their saying might happely be conceiued and vnderstood, though most false) and shew how Christ should bee there without a proper coming; to weet, by a making or creation, as that blasphemous Saying hath it, Discip. de temp. [...]e. 111. [...], l [...]c. 4. in can. [...]. See the com­munion of Saints, page 7. The Priest is the creator or maker of his Creater; or by pro­duction, as the like impious (if properly and literally ta­ken) Saying hath it, that The Priest with his mouth con­ficit corpus Domini, maketh the body of the Lord, produceth [Page 21] the body of the Lord. But, supposing that Christ is (as the Papists themselues doo confesse) in being, and existent in heauen before and when the [...]assing Priests doo conse­crate; it is most vnimaginable, vnintelligible and incredi­ble, how hee should bee a-new in the Sactament vpon earth, without a coming or bringing thereto. The which was so well vnderstood by Bellarmine, that (by force of Bel. l. 3. de [...]uch. c. 18 reason and truth, vrged thereunto) hee acknowledgeth, that the conuersion wherewith Christs body is made pre­sent in the Sacrament, is to be called conuersio adductiua, a conuersion adductiue, a conuersion that bringeth Christs body, and consequently, Christ himselfe, into the Sacrament. Now, if there be a bringing of Christ, then there is also a coming of Christ: except it be said, that Christ is brought against his will; or that it is one Christ which is in the heauens, and another Christ which is in the Sacrament: neither of which, I trowe, the Papists will dare to affirm. Christ then is there in the Secrets of bread and wine, and also is there by coming: and so this reason of our Sauior hath his force against the same.

Answer 3 Lastly, I answer, that it beeing receiued as a knowne Acts 3 Aug. ep. 57. ad Dardan. & in Ioan. tract. 31 Orig. hom. 33 in Mat. truth amongst Christians, professed by euident conse­quence in the Creed, taught by Antients, that Christ af­ter his ascension was to make no other personall and bo­dily coming nor appearance vpon earth, till his coming to iudgement; It is most clear, that this reason of our Sa­uiours is of force against al maner of false Prophets what­soeuer, who should teach any true corporall presence of him vpon earth, in what habite, site, form, or manner so­euer: for, his proof stands in this, that hee will neuer ap­pear corporally and presentially vpon earth, vntil he com suddenly, publikely and visibly, like the lightning which shineth from the East, and appeareth vnto the West. And doth not this make most euidently against any manner and sort of Christs corporall and personall presence vpon earth, pre­tended by any false Prophets whatsoeuer; whether it bee [Page 22] by comming, or by any other meanes whatsoeuer? But grant, that this first reason, deliuered in the 27. verse, bee not sufficient (if taken alone) yet if wee adioine it to that which follows in the 28. verse, Wheresoeuer the body is, there will the Eagles be gathered together, it will make it most ma­nifest, that our Sauiour, after his glorious ascension, ne­uer intended that his body should be corporally and pre­sentially in any place, otherwise then should be fitting & agreeing to the visible glory and perspicuous majesty of the same. But, to conclude, howsoeuer this reason of our Sauiour may bee taken by some, yet it proueth most eui­dently and certainly, that the false doctrine and pseudo-christianisme of these false Prophets, of teaching Christ to be heer and there, to bee in Secrets and Penetrals, is not to bee vnderstood onely of their challenging of his spiritual presence alone to be with them, and with none but them; but further, of their teaching of some corporall manner of Christs presence vpon earth: the which is that verie thing for which I specially doo her enforce the same.

And so I come to the confirmation of our reason, by our Sauiours second argument, thus; If therefore they shall say unto you, When therfore they shal say vnto you, Behold he is (Christ is) in the penetrals, beleeue it not: for, wheresoe­uer verse 28. the dead body is, thither will the Eagles bee gathered toge­ther. Touching which argument of our Sauiour, all in­terpretations being seriously waigh'd; that of Chrysostom, Chryso. in Mat. 24. with other of the antient and moderne Writers, will bee found more agreeing to truth; to wit, that like as the dead body or carcase being opēly exposed in the field, the eagles do gather themselues by a naturall instinct & sent, to feed thereon: so likewise, where hee himself should for anie time after his glorious ascension be, he would be in a glo­rious and conspicuous sort and presence, in that there should not be wanting multitudes of Angels assisting and ministring vnto him. And so agreeingly to this sense, our Sauiour instructeth his faithful, thus: When the false pro­phets [Page 23] shall saie vnto you that I am in a hidden and ob­scure manner in their secrets, and penetrals, as a compani­on of Rats and mice, beleeue it not: for my comming and presence vpon earth, after my glorious ascension, shall neuer be but conspicuous & glorious, neuer without the assisting ministerie of glorious Angells. And this indeed is shewed to be so, by such apparitions as are recorded of Acts 7. 9. him in the Scriptures. Stephen sawe him, but it was ( the Heauens being opened) in the glorie of his father: Saul sawe him, yet it was in the splendour of his glorie, in arcanis Acts 9. and 2 Cor. 1 [...]. coelorum, in the palace of Heauen; where he sawe such things, which were not to bee vttered. Though the beloued dis­ciple sawe him; yet it was vpon his throne, in the middest of Angells and Saints adoring, and worshipping him: so is Christ alwaies attended on, and ministred vnto, by the Glorious Eagles. And therefore it is most impious, pseudo christianisme, to place him there, or lyingly to teach him to bee there, in such secrets and Penetrals, where hee shall not only bee socius murium et soricum; the compa­nion of Rats and Mice, but also bee their food, for them to feede thereon. And so I adioyne my second reason for this our principall poynt, in hand.

reason Second Our Sauiour in this place, for the fore-instruction of his faithful, giueth vnto them certeine cleare and euident signes, both of things, practices, and doctrines, which Math. 24. 34. which were to happen and to bee in vse (for the durance of his church) in the antichristian Synagogue, before his comming to iudgement, and the consummation of the world: But signes, that they may be profitably significant, must bee facill and easie to bee vnderstood. Now if all o­ther signes in this Chapter, concerning the Antichristian Synagogue (their working of miracles, their seducing manie, The popish practice according to the verie literall sense. their persecuting, &c.) bee literally to bee vnderstood; why then shall not this their pseudo-christianisme of teaching Christ to be in secrets and Penetralls, agreeingly to the plaine literall sense of the words, bee taken and in­terpreted?

seeing it is a point of such moment concerning the perdition and saluation of many Soules. And to adde a confirmation to this reason; If these words of Christ were to bee vnderstood mystically against the priuate con­uenticles of hereticks chalenging a spirituall presence of him, by reason of their teaching of his truth to bee onely with them & among them (which I haue more clearely disproued aboue) I cannot for my part see, what certain­tie, for the faithfull's instruction, may bee gathered out of the same; which yet is the importantest, amongst all the rest. For as it is most euident, by a neuer intermitted ex­perience since Christs time, that euery congregation of All heretickes arrogate Christs spiri­tuall presence. See August. Epis. 80. ad He­ [...]. Greg. Moral. 19. cap. 29. The purest Churches in time of perse­cution teach Christs spirituall presence in Secrets. The Rhemis [...]s erroneous po­sition, to their owne consu­sion. Heretickes and Schismatickes, as it challengeth to it selfe the power and spirituall presence of Christ, so it obiecteth to all other, the lacke of the same; yea and the most Or­thodox Churches of Christ himself, haue their ebbes and flowes, and then haue beene purest when in cripts, de­serts, and woods they haue made their assemblies; there­fore to preach Christ in this sense to bee in secrets, cannot bee a note or propertie of the Antichristian Synagogue, either in the fourth or anie other degree of propertie. The Rhemists are most eager to interpret this false prea­ching of Christs presence here and there in Secrets, and in Penetralls, or in closets (to vse their owne phrase) of such Heretikes, as should pretend to tie the Catholicke Church to some one place or kingdome: and for this purpose they make vpon the 24. of Saint Mathewes Gos­pell this marginall note out of Austine (a razour where­with to cut their own throates) Whosoeuer (saith Austin) draweth Christ or his Church from the communion and fellow­ship August. de vnit. Eccles. cap. 3. of all nations christened, to one corner, towne, or Countrie, beleeue him not: thus Austine most trulie, although not fullie (with due respect be it spoken) attaining the sense of this place. With what reason then are our Pontificians to bee beleeued, who drawe Christ, and the Catholicke Church, to one Citie; to one Mother Cittie (to vse Parsons [Page 25] wise phrase) yea to one man, the Pope; whome they make in power, and Authoritie, to be a vice-Christ or an Anti-Christ, and vertually to be, and in efficacie to bee the whole Catholike Church. Nos per ecclesiam intelligimus Gre [...]ser. de­fenco Bellar Tom. 1. pag. 1450. Pontificem Romanum. Wee, by the Church, vnderstandthe the Pope of Rome, saith Gretser. Which Tyrannicall supremacie, and ambitious vniuersality, or Catholicisme of his, because the Persian Christened Churches doe reiect; the Aethiopian detest; the Grecian abhorre; the Egyptian loath; the Mus­couian execrate, euen as the diuell himselfe; the Arabian scorne; the Armenian condeme; all reformed Churches hate & accurse; for this cause they are, by the holie father and his, reputed for Heretickes, and Reprobate Schisma­ticks; by him whose hands Esau-like are against all, as the hands of all ought to be against him: and so, in true Christian wisedome, and policie are, except where hipo­crisie ouer-aboundes; or else, where God, for some other The yoke of Poperie. greeuous sinnes, may intend to bring in iugum exactoris, the yoke of the Exactour & Oppressour vpon a stiffenec­ked people, or generation: and so I adde my third princi­pall reason.

My third reason I deduce, out of the Energie and pro­pertie of certaine other words, here vsed by our Sauiour. I obserue the Aduerb Behould, twice repeated: which, as it is an Aduerb of admiration; so it is alwaies demonstra­tiue, and specializing of some singular matter, requiring regard and consideration. Iohn Baptist, in those words Iohn 1. 36. of his, Behould the lambe of God, did demonstrate Christ, to his disciples, to bee admired and followed: so these An argument from the ener­gie of certaine words. false prophetts, by their behold hee is in the Penetrals, doe inuite the faithfull to behould and beleeue on Christ, be­ing in a hidden & obscure manner in such penetrals: and doe not the Papists so? I also weigh, the Aduerbs here and there; which euer doe designe, some speciall circumstan­ces of place; as thoroughoutthe Scriptures is manifest. And if to them wee adioine the specialties of the places [Page 26] (the desert, and the penetrals) with the Pronowne (hee) in the third person, demonstrating a singular person, whereof speech was made, or intended immediately be­fore; and withall adde the Verb Substantiue (is) affir­ming; together with the Inteiection (in) designing; he is in the Penetrals) my intent will more manifestly appear, that these false prophets were to teach, the true Christ himselfe to bee in such penetrals of boxes, cubbords, arkes, ta­bernacles, Saues, Promptuaries, and such like.

Againe: I obserue; hee is not, Christ is not, taught by these false prophets to bee in anie one onely single place or secret alone; but ioyntly, and at the same time, hee is taught to bee here and there; in the deserts, in the Secrets. They say not, in the Singular number, in penetrali, [...], in some one secret, one penetral; but, in the secrets, in closets: yea, all readings and Translations (the Hebrew, Siriack, Arabick, Greek, Latine, English, French Dutch, &c.) haue the word in the Plurall number; all of them there­by demonstrating, that these false-prophets were to teach Christ to be at once and at one & the same time in diuers Secrets, Penetrals, Closets, Arkes, Cubbords. Yea, the A­rabick word signifieth fallacious and deceptious places, in the Plurall number. All which is done with such an infi­nite confusion in the Popish Churches, that we may con­stantly inueigh against them, that not onely according to the number of their temples, and altars, they haue mul­tiplied the the Presences of Christ; but also, that for euery person, and professing member of their Church, they haue once (or more often) in the yere, Christ corporally, personally, and substantially present in some secret or se­crets of Arks, Altars, Tabernacles, Cubbords, Closets &c. to bee beheld ( behould hee is heer, behould hee is in this se­cret, behould hee is in that secret) to bee beheld I say, seene and adored. And this is done so punctually by them, that as the like was neuer done by anie other since Christ his time; so neither is it imaginable or conceiueable, how [Page 27] anie false-prophets for anie time to come shall, may, or can more punctually, fully and compleately, act and per­forme the same.

Againe: I note and obserue that our Sauiour tear­meth these false-prophets (who were to teach such a my­sterious and prodigious presence of him in Secrets) to be pseudo-Christs, false-Christs, false-anointed ones: false­anointed ones, I say. And doth not Christ, in this his tear­ming and appellation of them, designe to vs the verie Popish massing priests? who (and onely who) for their powerfull consecrating and making of him to bee so pre­sent in Secrets, are supersticiously anointed in their hands and fingers all ouer: yea their altar-stones whereon, their Chalices wherein, their Patins wherevpon, Christ is to be consecrated, and made to bee in such secrets, are not to bee reputed fit and apt for the same purpose, except they be first anointed: and, being anointed, they are so sacred, that the vnanointed hands of the Laick may not touch them, without great offense. Neither can it bee replied and said, that these false-anointed-ones (mentioned by our Sauiour in the 24. verse) are those verie Christs, which shall bee pretended to bee in Secrets. For it is most euident by the Text, and Saint Hillaries interpretation, with The­philact and others, that these false Christs are to bee the verie same with the false proprets who were to bee pub­like, and in publike to preach a secret presence of the true Christ; yea, and for confirmation of the same, were to doe such miracles, that if it were possible the verie elect should bee in danger to bee seduced, and drawne into errour. Thus we obserue how all circumstances, and the energie of all the words concur to our purpose against this point of Popish pseudo-Christianisme. And so ceasing to adde more in this place (wherof more anone) I com to annect my fourth reason; which is thus.

reason Fourth These false Prophets were to teach a secret presence of some one called Christ. Now this must needes bee either [Page 28] Antichrist, the Great one himself; or else some other petty false Christs, challenging themselues to be the true Christ; such, as Theudas and Iudas of Galilie were of ould in Iew­rie; and such as George Dauid was of late in Germanie, and Hacket in England; else they must bee such, as will falsely teach of the true Christ himselfe, that hee is in such Se­crets and Penetrals. The first cannot stand. For, the Great This presence cannot be vn­derstood of a­nie petty Anti-Christs. Antichrists presence or rather reigne and kingdome shall bee most publike, visible, and glorious. Neither can the second consist. For, in what daunger of perdition can the Elect bee by the preaching of such pettie, and most im­pious Christlings; such, as George Dauid, and Hacket were? neither did these euer anie wonders. The prophecie then, must of necessitie bee vnderstood of some false pro­phets, who were to teach a secret presence of the true Christ in the Great Anti-christian Synagogue, as I haue pro­ued aboue. And this is also cleared, by that of our Saui­our in Saint Luke 17. 22. 23. 24. where hee sheweth, that these false-prophets would pretend to shewe the sonne of man himselfe.

To this purpose, Theophilact writeth thus; Si venerint in­quit Theophil. in 24. Math. Impostores &c. Christ saith, If Impostors shall come, say­ing Christ is com, but is in the desert, or is hid in some house, or in the promptuarie and cellar of the same; or in the more inward Note these words of The­ophilact, more in ward parts; then, promp­tuary or cellar. Theophilact fore sawe part of this point of popish pseudo-Christianisme. places of it; bee not deceiued; for the comming of Christ shall not need any one to shewe the same; for it shall bee manifest, vn­to all; euen as the lightning is: thus hee. Which his words I bring not to proue fully my intent (for Theophilact li­uing before transubstantiation was decreed, and before Christs such secret presence in penetrals, was generally taught; no maruell that hee did not fully attaine the sense of the prophecie) but, I produce his saying, for this pur­pose onely, to proue that the false-prophets doctrine is to be vnderstood of a secret presence of the true Christ him­selfe in secrets, and in the desert. And so wee proceed to our fift reason: which is the cleere fulfilling of the pro­phecie, [Page 29] according as we vnderstand it.

Reason 5 A Prophecy, vntill it be fulfilled (as Irenaeus excellent­ly) 5. Iren. l. 4. cōntra haeres [...]: 43 is as a riddle, or a book sealed: but, beeing once ac­complished, it is no longer a hidden, but a manifest truth, an open reuelation. Now, it is as cleare as the heauens, that this Prophecy of Christ, beeing vnderstood accor­ding to the plain sense of the words, and accordingly as I haue taken the same, is fully and most clearly accom­plished in the Roman Synagogue: of whose religion it is a prime mystery, To teach Christ to be heer and there in the Christ himself personally taught to be heer in the se­crets of popish churches, hou­ses, closets, &c. Secrets and Penetrals of their Churches, Chappels and Ora­tories, and to particularize in some. For this cause they cry out, Behould, he is daily [...], in the cubbords, arks and tabernacles, of our Churches: Behould, he is, on e­uery Good-friday and Mandie-thursday, in the Secrets & Pe­netrals of our sepulchres: Behould, he is frequently in the Secrets of the bosomes of our Priests, and of the pixes; yea, and of the pockets also sometimes of our Priests: Behould, he is day by day in the Secrets of bread & wine, vpon our Altars; and this with such a confusion, that the blinde Suppliant, finding himself in some one Church Christ eleua­ted in diuers places in one church, at one and the same moment. where at one and the same time diuers Masses are said, and consequently Christ in diuers places made and ele­uated, he cannot well tell to which Altar he should turn himself: for, if his face bee humbly bowed to him vpon one altar; his back, &c. must needs bee irreuerently tur­ned towards him vpon another altar; Christ is so vp and downe, heer and there, vpon their diuerse altars. I will not say, O sanctas Gentes! O holy Nations! but I bouldly inueigh, O stultas Gentes! quibus talia nascuntur ab altari­bus numina: O most foolish peoples, who haue store of gods so growing and multiplying vpon their altars!

Heer I cannot omit (it is so agreeing to our purpose) to speak of their miraculous & prodigious Hosts at Brux­els, See Iac. Suar. his Thes. qua­drag. ser. 42. in fer. 2. do. pal. The papists miraculous hostes (where­in Christ is ad­ored) at Brux­els, Mechlin, &c. Naples, Mechlines, and elsewhere. How euident is it, that this Antichristian note, Behould, hee is (Christ is) in [Page 30] penetrals, is fulfild in them; when-as they pretend to keep Christ in such miraculous Hostes, fast lockt vp at these places? where they also doo often, with a Behold hee is heer, Behold, hee is in the Penetrals, inuite their blinde and superstitious people to behould and worship him: at which fond and idolatrous superstition, I my self haue been somtimes a superstitious Suppliant. But, it is a won­der to obserue with what acclamations the ignorant sort, crying misericordia, misericordia, mercy, mercy, mercy, doo The phrenzie of popish Ido­latry. there and then adore and inuocate this their Christ. Hee is there then with them in Penetrals, beheld, beleeued, a­dored and inuocated: and what more can the false Pro­phets say or doo, then that which these false Prophets do require?

Neither can it ought auail these false Prophets for their teaching of Christ his corporall presence in such places, that (as they say) vpon these their miraculous Hostes, drops of blood doo appear. For, if it be so (which I my A difficulty concerning the pretended drops of blood in their miraculous hostes at Brux­els, &c. selfe could neuer perfectly discern) then I demand of the learnedest Ignatian and Pontifician, whether those dry drops of blood, appearing in those miraculous Hostes, be true drops of Christs naturall blood, or not. If so (as many of them say, and also say that euery drop of Christs blood was hypostatically vnited to the deity) what then will they say to that true principle of Diuinity, venerable for antiquity, receiued also by themselues, that Quod Aqum. 3. q. 5. 2 & 6 a [...]t. 5 Christus semel assumpsit nunquam dimisit, What Christ once assumpted to himself (by hypostaticall vnion) hee neuer left the same. What? will they say that the same vnion is dissolued? or will they say, that by the meanes of the ac­cidents of bread and wine, they are still vnited to the di­ninity? That were a dream. Or will they say, that like as Christ, because he was ouer-amorous of Catharine of Si­ennas Catherine of Sienna her life. heart (as it is described in her life) did change his owne heart with hers, and for hers; and for that purpose did make and vnmake hypostatical vnions and assumpti­ons? [Page 31] so likewise, to satisfie their superstitious humours, is content to part with some drops of his owne pretious blood, and to let them hang in the air for their worships­fancies to behould, adore and admire? Or will they say, that these drops were neuer by hypostaticall vnion vni­ted to the deity? Whatsoeuer they say, they are taken in their folly, or put to deny that which otherwise they ge­nerally teach, that Christs blood, and euery drop thereof, was hypostatically vnited to the diuinity. If they say that these seeming drops of blood are not true blood indeed; then let them withall admit, that such mendacious signes are no other than lying wonders of false Prophets: and why then doo they admit their people to adore, worship and inuocate, Christin the same?

Againe; to note another of their penetrals, in which they say, Behould, Christ is. So Luciferian-like and dete­stable hath the pride of some of their holy Fathers beene, that, when they haue remooued from one place to ano­ther, they command a consecrated Hoste, that is, true Christ (in their faith) to be put into a tabernacle or a little arke, made for the purpose; and the same to be set vpon a horse or mules back; and so, like a Iohn praecursor, or a fore­running Apparitor, to be sent away, and to precede before their sanctities. O Idolatrie of Idelatries! O contempt of Christin the highest degree! An Idolatry, worse than that of the Mexicans, adoring in a Round of Processions the flesh and bones of their god Vitzill-puitzil, made to them Boterus his v­niuersall rela­tions. part. 4. l. 1. [...]. of dough, and consecrated with popish-like charmes O the impious scorn of Christs Majesty! Christ, shut vp in a penetrall, is carried before as a vicar of his owne vicar: but his Holinesse is publikely mounted, to be adored by all passers by. Christ is carried before, attended on by the meaner train: but his Holinesse comes after, attended on by Prelates and Nobles. Christ is set on a mules or horses back: but his Holinesse is sometimes mounted on mens shoulders. Christ is in penetrals, and so called vpon by [Page 32] those who may hear and regard the sound of the little bell crying and sounding out, Behould, he is heer: his Ho­linesse is called vpon by all; and, out of the treasurie of Christs merits (carried in the box) he bestowes a blessing of an Indulgence and pardon vpon all. Loe then, how Christ is heer in a Penetral; and Antichrist also is heer, but not in a penetrall, but sitting in the Temple, or against the Temple, carrying himself as if he were a God; yea more, ho­noured 2 Thess. 2 aboue God, if Christ, whom they pretend to car­ry in a Penetrall, bee their God: for, most manifest it is, that Christ in such perambulations is lesse respected than Christ lesse re­spected than the pope. the Pope.

Further (which passeth all admiration) they are not a­shamed to teach, that he is (Christ is) in the penetrall of a dung-hill, if a consecrated Hoste chance (as it hath been Spec. mag. exem. done) to be cast therein; yea, to be in the Secret or Closet; yea (more) to bee in the very hands of the Coniurer, and Benno card. in vita Greg. 7 by him to be so presented as a sweet-smelling sacrifice to Beel-zebub: which that it hath been done, or may be don, their Learned will not deny; and that it was done by Pope Gregory the seauenth, Benno the Cardinall constant­ly affirmeth in his life. Again: he is or may be in the Pe­netrals of a Flie, if she (as it hath been done) sip of a con­secrated chalice. He is in the Penetrall of a mouse or rat, if they eat of a consecrated Hoste, which often (and who knowes how often?) hath been done. I might bee infi­nite. And are not these idolatrous fopperies, well-besee­ming and worthy of the Antichristian Synagogue? O ye heauens, bee ye desolated; and the gates thereof, bee ye astonished. Was there euer such a transubstantiating of bread and wine into Christ, before The Man of sinne drea­med thereof; and thereby set vp his god Maozim to be worshipped in turrets? and yet they are not asham'd ther­of, and yet they are not confounded nor confused for the same.

Venerable Antiquity, because shee knew that the Sa­crament [Page 33] of our Lords Supper was a Sacrament onely whil'st in vse, and then most honourable, religious and venerable; did for this cause either burn, or cause young children to consume and eat vp, such relickes of the con­secrated bread and wine which were left after the Com­munion: the later is witnessed by Euagrius; for the for­mer, Euagr. l. 4. lust. c. 35 I [...]ch. com. in Leuit. [...] or Origen is witnes vpon Leuiticus. But these Christ-m [...]kers doe reserue him in Penetrals & Chests, [...]; and cry out, saying, Behould, hee is heer, come and see: Beheld, he is there, go and worship: Come, let vs fall downe and kneel before the Lord our Maker. And is not this Idolatry in the highest degree?

Our most drad Soueraign, in that most learn'd Pre [...]oni­tion Reg. praemonit. p 48. 49 of his, hath in abomination the intolerable adorati­on of Images vsed in popish Churches, though the same The papists flat Idolatry. adoration be pretended by them to be giuen to the Ima­ges for the Prototyp [...]ns sake, that is, for respect to God or to the Saints, whose Images they are. And there hee also most learnedly proues, their same adoration of images & reliques to be impious and idolatrous. But loe heer a high­er point of Idolatrie: the very adoration of Christ due to him in person, is giuen to Christ vpon an imagined and mendacious pretended presence of him in the Penetrals of bread and wine. Lo, he is in the Penetrals, say the false Prophets: but Christ saith, Beleeue it not. And if they ad­ore, commit they not in so dooing Idolatrie in the highest degree? Is not he an Idolater who worshippeth God in a pebble stone, or in a statue of stone; though God, by the immensity of his all-presence bee in the said statue? Shall not hee then bee an Idolater, who shall vpon a pretended false presence worship Christ in the formes of bread and wine, in the Penetrals of a Church-ark or Tabernacle, where he indeed is not? What is Idolatrie, if this be not, To wor­ship and to adore a nothing of Christ for Christ; to ad­ore bread and wine in stead of Christ?

The Israelites were impious Idolaters, though they [Page 32] [...] [Page 33] [...] [Page 32] [...] [Page 33] [...] [Page 34] worshipped the God of Israel in the golden Calf, and yet Exodus 32 God by his immensity was in the golden Calf: Idolatrous likewise are these men, who pretend to adore Christ in penetrals, where he is not; and where he would not bee reputed to be: Beleeue it not.

Heer in this place I cannot pretermit to declare, how aptly this word penetals (hee is in the penetrals) is vsed for the popish maner of teaching Christs beeing vnder the Secrets of bread and wine. The popish priests are not so powerfull for the making of their Christ present in the Secrets of bread and wine, as the popish Diuines are wit­ty How Christ is diuisibly and indiuisibly present in the popish Secrets. for the opening and declaring of the manner how hee is there, to weet, by a kinde of penetration: Totus in toto, & totus in qualibet parte; whole Christ in the Secret of the whole Hoste, and whole Christ in the Secret of euery the least particle of the Hoste. But let vs consider a-little, how they explicate this and endeauour to auoid that penetration (of Christ in himselfe) which I object vnto and against them.

Diuerse of the antienter school-sophisters haue dared to See Holcot, in 4. q. 3. Biel in 4 dist. 1. q. 1. not. 3. & lec. in can. 37 teach; that, if Masse had been celebrated in diuerse places at that very time when Christ suffred, he should haue bin crucified in so many places: but this position little plea­seth the So my master Vasqu. in Rome. transubstantiating Theologues of these times, who teach the clean contrary. Because, say they, though Christ bee in the Sacrament most really, truely and per­sonally, and hath his dimensions of quantity, and pro­portion of parts (to wit, an arm of such a length, a hand of such a breadth, &c.) in ordine ad se, in respect of himself or to himself; so that where his head is, there his foot is not, and so of the rest: yet in respect of the place in which hee is, and in regard of the accidents of bread and wine vn­der which he is, hee hath no parts nor dimensions, one without other; but is like the soule of man indiuisibly totus in toto, & totus in qualibet parte, whole Christ indiuisibly in the Secret of the whole Hoste, and whole Christ in the secret [Page 35] of euery least particle of the Hoste: and consequently, Christ being th [...]re indiuisibly, is also there impassibly, not subject to any hurt or corruption: the which how can it bee i­magined to be, without true penetration of Christs parts and members one within another? O most horrible con­fusion, and fearfull commixtion of Christ! And this is confirmed by that which they secretly teach, yea, which they publikely read in their Schools (for, so did my Ma­ster Gabriel Ʋasques, in Rome) to weet, that by reason of Gabriel Vasqu. his paradox touching Christs maner of presence. this indiuisible presence of Christ in the Hoste, when any of their Deuouts doo behould a consecrated Hoste, they may (as it shall best fit their deuotion) imagine and con­ceiue Christ to be there in what fashion they shall please; either as a perfect (yea, bloody) man as hee was hanging vpon the Crosse, or as a young pretty babe as hee was in his mothers arms; and this, in what site and disposition of body as they shall list, either sitting, standing or lying, with eies open or shut, with hands closed or open; and so in infinitum, as there may be different manners and fa­shions of still and silent gestures in man.

This is their most prodigious position: which is so flat A prodigious position of po­pish Theologues against all truth of Diuinity, and light of Philosophy, as it euidently followes out of that main and vain doctrine of theirs, that Christ is wholly and truely, after the manner of Bell. de Sacram. euch. l. 4. c. 21. & 22. & l. 3. c. 4. 5 a spirituall substance, indiuisibly in the whole imagined space and place of the consecrated Hoste, and euery part or least parcel of the same: so it also most euidently shewes, that Ch [...]ists body doth not onely, by the true dimension of the thick­nes Iac. Suar. in his thes. quadra. in ser. 42. in [...]er. 3. do. pal. hath a comparison of an egge readie for the hatch of a chicken, where nothing is to be seen but whitenes, &c of Christ in the host. Read this his Sunilitude; which he cal­leth a fit one. thereof, penetrate the quantity of the bread & wine (which in their doctrine remains after consecration) but further also it clearly [...]uinceth all the parts and members of Christs body to penetrate and cōfusedly to pearce in­to each other. And what a phantasticall and paradoxicall body haue we heer? hauing in it self, and in respect of it self, all proportions and dimensions of bodily parts, with their due longitude, latitude and thicknes; but, in respect of [Page 36] the imagined place, of bread and wine, without all these; and yet withall, in respect of the said place and imagined space, the de [...]out meditator may take Christs bodie to bee truly in such forme and fashion, either as of a perfect man, or as of a little Child, as shall most agree with his fancie. O Egregions and Acute Rabbies. These, and of this class, bee the worthies, which some vnstable ministers for want of better stuffe, vse to cite in their Sermons. And is not this Penetrall (penetrall by penetration) wherein Christ is taught personally to bee and reside, that which our Sauiour here hath in such detestation; Beleeue it not? Let others thinke what they please: I cannot other­wise resolue, but that it is the verie same which he here fore-telles and condemnes, If therefore they shall say vnto you behould hee is in the Secrets beleeue it not.

Against what hath beene proued, it is thus obiected: A difficult ob­iection as it may seeme; yet easilie an­swered. first, Christ foretelleth of some Pseudo-Christs and false­prophets, who should teach him to bee present amongst men, & conuersant with them, in humane shape, though in secret clos [...]ts, or in the desert: but so doe not the Papists. For, they onely teach Christ to bee (though personally, yet) not in humane shape, but sacramentally, inuisibly, and indiuisibly, vnder the formes, and in the secrets, and penetrals or entrailes (if I may so speak) of the bread and wine.

To this Obiection I answer diuerse waies; and each of A cleare three fould answer. them sufficient. First, our Sauiour (if wee insist vpon his expresse words, and take them literally, as the Papists doe those words, this is my bodie) speaketh nothing at all touching his pretended conuersation in humane shape amongst men: neither doth hee vtter anie word, by which the same may bee gathered, but rather, the cleane con­trarie; vsing the words, penetrals, desert &c. neuer so much as mentioning anie town, citie, or special Kingdome, where­in they shall pretend Christ to bee; nor glancing in anie tearms or words at anie kinde of humane actions (of [Page 37] speech, sight, visible, apparent &c.) which these false pro­phets will pretend: but hee onlie foretelleth his faithfull, that they should bee inuited to see him in the penetrals; and this not in anie humaneshape, but in some such ad­mirable These false prophets were not to shew Christ in any humane shape. sort, as would require faith for the perfecting of the said sight of him. And in this respect it is, that Christ saith beleeue it not: hee doth not say beleeue him not; be­leeue not him; but beleeue it not; or beleeue not it: It. So that, it is a it, a mysticall and mysterious it and manner of Christs being sacramentally & personally, in such Secrets and penetrals, but not a hee, or a him, of Christs being there in humane shape. Which being so, that these false­prophets, were to inuite the faithfull, beleeuingly with faith to behould Christ to bee personally in such Secrets; I hope the Papists will not denie but the same is punctually acted in their Christ, in their Secrets, Closets, Church-arks, Church-cupbords, tabernacles, &c. Parsons was so well per­swaded Parsons a­gainst Reports cap. 10. pag. 236. of the truth of this, that Christ is to bee beheld, and seene in the Secrets of Bread and Wine, that with great ioie and confidence, hee relateth out of Walsingham the answere of King Henrie the 3. of England, made to King Lewis of France, called the Saint: For, whereas King Lewis said, that hee had rather heare manie Sermons then many masses; King Henrie replied, and said; that, for his part, he had rather heare many masses then manie A conference betwixt King Henrie the 3. of England & King Lewis called the Saint. Sermons, and withall yeeldeth this reason for the same; that hee had rather see his friend then heare anye man, though neuer so eloquently discoursing of him. Christ then is to bee seene in popish penetrals, with a Behould, re­quiring faith and admiration.

If they should say and reply that they see him not pro­perly, that cannot bee: for, standing within their owne Christ in the popish Secrets v [...] conuersions by the force and Energie of conuersion. principles, that Christ is there vi conuersionis by the vertue of conuersion (as my master Vasques taught in Rome) I dare vndertake to shewe, that in regard of the dependencie & sustentation which the accidents of bread haue from the [Page 38] bodie of Christ, & whereby the substance of bread ceases to be, and is turned into the bodie of Christ, there is as in­time So my Mai­ster Vasquez his dictates, which I haue with mee. an vnion betwixt the accidents of bread and wine and Christs body, as there is betwixt mans Soule, and the qualities substantiall of the bodie; yea in a degree (though of farre inferiour excellencie) of like kinde, the accidents of bread and wine are sustained or sustentated (if I may so speake) by the bodie of Christ, as the Humanitie The bodie of Christ sus­tames the Ac­cidents of bread & wine. of Christ is sustained & subsisteth by the diuine subsistence: the difference onelie is; one is more excellent then the o­ther. Againe: in the one, is supplied a naturall subsistence; in the other, a naturall inexistence or inherencie: Now then; as man in regard of outward qualities may be said to bee seen, or the sonne of God may be said to be seen, although Bellarmine af­firmes that by consecration Christs bodie is made true­lie and visibly present. Bellar. lib. 1. de Miss. cap. 12. ¶. Restat. Salmero. in vita. Bellar. lib. 2. de Euchar. cap. 24. August. lib. 3. de Trinit. cap. 10. See Bell. lib. 1. De missa. cap. 12 the Godhead, the Soule or humane nature of man bee not seene as they are in themselues: so likewise Christ in their doctrine may bee truly saide to bee seene, in the formes of bread and wine.

And is it not a frequent saying with them, when Christ is caried in their Processions, Spectate, Deus venit; Behould, God comes? And was it not a saying of ould, that they would aske of their Children, whether they had (respecting the eleuated Host at Masse) seen God almigh tie vpon such or such a daie? And doth not Bellarmine seeme to confesse, that Christ may as trulie be said to bee seene in the formes of bread and wine, as the Angells are seen in such formes and shapes as they take? yea hee brin­geth Saint Austines authoritie for the same, that young Infants, if they were not otherwise instructed (in respect of that which is tould them, concerning the diuine my­steries) would thinke that Christ did (when he was con­uersant vpon earth) appeare in the formes of bread and wine.

Answer. 2 Secondly I answer, touching Conuersation; that the Pontificians cannot denie, but that for their parts there is a conuersation betwixt themselues and their Christ: for [Page 39] they are presentially with him, they see him, they handle him, they speak to him, they adore him, they adorne A kind of true conuersatiō be twixt the Pa­pists, and their Christ. him, they lo [...]k him vp, they carrie him about, they walk to him and with him, they watch with him and for him, they cloath him, and doe all seruices to him as to a Christ present, both knowing, seeing, and vnderstanding well what they doe to him.

And further, for their Christs part there present in A maine rea­son pretended for such cor­poral presence is, that the po­pish faithfull may haue comfort thereby which cannot bee without some manner of conuersati­on. See Iacob. Suarez, The­sauro qua­drages. ser. 42. in fer. 3. do. pal. person, I hope they will not deny, but that hee knoweth himselfe to be with them, and in what manner hee is with them; so that he heareth their prayers, seeth their gestures, weareth their ornaments, worketh by his graces in their Soules, and doth oftentimes many miraculous and pro­digious effects and Cures amongst them. And, is not this a true manner of conuersation of such a Christ, with such his Christians? What is Conuersation, but mutuall en­tercourse of Intelligent and vnderstanding Persons, in actions done with knowledge and vnderstanding? They vnderst and, what they doe to this their Christ: and I hope this their Christ knowes, heares and sees, what is so done by them to him; and what answerably hee doeth to them. When I was in Rome, and pronounced an Oration, in the Roman English Church, vpon the burning and torturing of Maister Walter Marsh, that worthie Martyr; Amongst other points, I remember one notable passage: to wit, That Christ beeing carried in a Pixe in that Procession (where Master Marsh strook it downe) by the handes of a Bishop; their Oration taught mee thus to [...]ay thereof See my Mo­tues in the pre­face. Christ con­uerseth and vi­siteth in their processions. in effect; to wit, that when Christ did visit his faithfull, and make progresse amongst them, then the impious and sacrilegious hands of that wicked man did violently beate and cast him downe. Lo then, here is a point of sin­gular conuersation; to wit, visitation, and progresse, accknowledged in their Christ, when hee is carried about in their Processions.

If it be here obiected, that their Christ doth not speake [Page 40] vnto them with vocall words, or sound of mouth; I an­swer, That is but one point of conuersation; and the same may bee supplied by signes, and some motions or gestures, which the Priests make vpon him, and about him: aswell as a certain Gentlewoman at Chichester, some Mistris Brown, wife of master Iohn Brown, vncle to the now Lord Mountague. Master Manger the priest. twelue years agoe, was wonted by signes to vnderstand what sins a dumb boy of hers had done; and so to make for him a confession vnto the Priest, who vsually gaue thereupon absolution to the boy. Howsoeuer it bee, if there want no other maner of conuersation than speech, it can onely be said, that the conuersation is lame and de­fectiue, and not that there is no conuersation at all. And so I adjoin a third answer.

Answer 3 Thirdly, I answer, that although some Readings haue, that these false Prophets teach Christ to be in penetralibus, in the penetrals, as the Vulgar; in Secrets, as others; in clo­sets, as the Rhemists (in all which manner of places and secrets, the Papists doo teach Christ to bee) notwithstan­ding, the Hebrew word vsed by Hutter in his Hebrew Testament, and the Syriack vsed by our Sauiour (as it may bee probably thought) and the Greek word, may pro­perly signifie a more secret place than closet or parlour; the very secret of the bosome; the Secret of a hutch, cup­board, ambry, arke, tabernacle, chest, or any such like wher­in victuals are put, and wherein treasury is laid vp: into all which manners of Secrets and Penetrals (yea, into poc­kets somtimes) the Papists do put and place their Christ; saying, Behould, he is there, behould, he is heer; beleeue it, though it may seem to be neuer so admirable, and neuer so incredible. And suppose it be onely to be vnderstood of closets (a word vsed by the Rhemists) I maruell what maner of conuersation popish Dames will acknowledge may bee betwixt man and man in their closets. Surely, Christ may there be reputed to bee locked vp onely like a poenas, house God-ling, or like some delicious pot of Con­serues or Preserues. And so I cease to adde any more, for [Page 41] the remouing of this first Obiection.

Ob∣iection. Second A second Obiection is made thus; that our Sauiour, in this prophecy, doth foretell of some false-prophets who should denie him to be the true Messias, and should teach another Christ, against him.

Answer. This obiection falleth easily, by all which I haue shewed and proued aboue, in my former reasons; and is Page 10. & 11 also refuted, by the ioynt consent of all those who doe apply this prophecy to all Schismatikes and Heretikes: all who, as they doe acknowledge Christ to bee the true Messias; so they pretend Christs spirituall presence to bee specially with them, and denie the same to all others. And surely, if these false-prophets and Pseudo-Christs were to denie the Lord, and Giuer of life, Iesus, I cannot see in what Math. 24. 24. Not another Christ, but th [...] true Christ, pretended to bee in Secrets. danger the elect should bee, to bee seduced. For, if the com­mon Christian will haue in hate and abomination, them who should teach another Christ; surely in a far more high degree the elect cannot but execrate the same. No, no: this pseudo-christanisme is a mysterie of iniquitie. Christ him­selfe must bee taught to be in Penetrals, that thereby the elect (if it were possible) might bee drawen, insteed of the true Christ sitting in the glory of his father, to worship a false Christ a vanity, a dreame, and a fancy, in the Secrets and Penetrals of bread, and wine: and so I adde a third Obiection, thus;

Obiection. 3 Christ, in his prophecy, foretelleth of some Pseudo-Christs and false-prophets, which were to come immediatly before his coming to Iudgement, and the consummation of the world, & to preach a presence of Christ then & at that time onely. Hee aymeth not therefore, in this place at the popish teaching of Christs beeing [...] in the secrets of their Church-Arks, Cupbords, tabernacles, Pixes &c. for, this doctrine of theirs, hath beene a long time verie publike, at least, since the Generall councell of Con. Latera. cap. Firmiter. Laterane vnder Innocent the 3: for, then the doctrine of Transubstantiation was first decreed, as an article of the Ro­mish [Page 40] [...] [Page 41] [...] [Page 42] Catholicke faith. I answer; It being most certaine that this is a mysterie of Antichrist, it is also as certaine that the same was to endure for the whole time of his raigne. Now then it is most manifest, that the time of Antichrists Flourish and ruffe, was to begin at that time when the diuell was to bee let loose: which letting loose, must needes bee vpon the verie point, or about the ac­complishing of the thousand yeares, for which the diuell was Apoca. 20. to bee bound. Which thousand yeres of the diuells binding (whether beginning at the time of Christs birth, or at the time of his passion, or for some time after when the Gospel was more generally preached) most cleare it is, that at the period of the same 1000. yeares the Antichristian my­stery Platina, in vita Syluest. 2. Benno card. in vit. Hildebr [...]di. did most powerfully worke in the daies (or therea­bouts) of Syluester the 2. a most notorious Antichrist, a man of Sinne, and Son of perdition, if euer anie. And then also, and about that time, the mysterie of transubstantiation, and consequently of Christ beeing in hidden Secrets and Penetrals there to-bee seene, adored and worshipped, did begin more generally to bee spred abroad, by false-Christs Conc. [...]om. sub Nicol. 2. et sub Greg. 7. Lant­frank, lb. de cor por. dom. and false-prophets, to the seducing and peruerting of the greatest part of the Church: and then were the Elect in greatest danger to bee peruerted, when the whole Church (welnie) in the daies of the Lateran Councell did fall into this apostasie and defection. Which being so, wee may not Conc. Lateran. cap. 1. marueile, that this pseudo-Christanisme doth continue, for the whole tunc and time of Antichrists reigne, and the Antichristian empire.

And although Christ seeme to some, to speake of this This false tea­ching of christ [...] secrets was to bee for long time in the world. Amanif [...]st proofe. Mat. 24. 34. Pseudo-Christianisme, as though it were to happen immedi­atelie before his cōming to iudgement; yet most certaine it is, that this and most of those things, which our Sa­uiour foretells in that chapter, are so implicately & inter­mixtly deliuered, that the distinct and certaine times of diuers of them can hardly bee distinguished. Onely this is most certaine, that (to vse Christs phrase) this Genera­tion [Page 43] (to weet, the state of the Church from his first till his second coming) should not passe away vntill all things (there by him spoken) should be fulfilled and accomplished: but for the certain seasons when they were to bee accomplished, it is not there expressed. Again I answer, that all those Rhemists on this place, Maldon. Ianson, almost all. (as many Pontificians doo) who apply this Prophecie to the priuate Conuenticles of Hereticks in any time or age of the Church, to the Donatists, Arrians, Pelagians, &c. cannot restraine the same to the times that immediately precede the second coming of Christ, and the consumma­tion of the world. And so I come to adjoine some cer­tain obseruations, most clearly confirming this Prophe­cy to bee fulfilled in the popish pseudo-christianism.

First obserue, that these false prophets were to doo manie First obserua­tion. signes and wonders for the confirmation of this their false doctrine, Loe hee is in the penetrals. Dabunt signa magna, &c. They shall giue great signes and wonders (saith Christ) Verse [...]4 that, if it were possible, the very Elect should be deceiued. And the Apostle pronounceth, that the coming of Antichrist 2 Thess. 2. 8 should be by the operation of Satan, in all power of signes and ly­ing prodigies, and in all manner of wicked seducement of those who perish. All which how egregiously it is compleated in the Roman Antichristian Synagogue, Anthonie de Pa­dua S. Ant. in sum. hist. p. 3. tit. 24 c. 3. ¶. 2. Bell. lib. 3. de euch. cap. 8. Liber conform. Spec. mag. exem See Down. de Antichristo. Pas [...]h. l. de corp. d [...]m. c. 14. Bre­denbac. l. 7. s [...]c. collat. [...]. 60. spec exem. verbo eu­charis [...]i. his hungry Asse leauing hay to goe worship Christ in the Secrets; the Assisian Francis his Cade-Lamb adoring day by day the eleuated Hoste at Masse; the kneeling of a black horse with one knee onely before an Hoste which was lost (of one knee onely, because the diuell was in the said black horse) Paschasius the Priest his seeing vpon the altar Christ in the form of a little childe, with many such like prodigious vanities related by popish Authours, doo most manifestly euince. The Papists glory, that they haue miracles and signes for the confirmation of this their pseudo-christianisme; but this glory is their confusion; for, if they had not miracles and prodigies for confirmation of the same, they should not be those false Prophets whō [Page 44] our Sauiour heer fore-speaketh of, that they should do great signes and wonders, euen to the seducing of the Elect if it were possible. The signes of them therefore were to bee great, powerfull, many: we deny them not, nor them the glory therof.

Obseruation 2 Secondly I obserue, that these false Prophets were, by the meanes of this their false doctrine, to seduce many. Se­ducent multos, saith Christ, They shall seduce many. Which Mat. 24. 11 wee see so fully accomplished in the Roman Synagogue, that the very Elect are in great danger and hazard to bee led If all be to bee seduced but the Elect (of which there is but a small nū ­ber) what mar­uell that there is such a generall Apostasie. away by their so powerfull perswasions.

There is no one point which doth more strongly hold and tie the disciples of the Pope to him and his errours, than this mysterie, Behould, he is in the penetrals; Behold, we haue Christ personally and substantially in the Secrets of our Sacrament. For this cause, if we seek to draw a­ny one of them from that popish confusion of errours, and Chaos of superstitions wherein they sleep, what doo they most commonly alleage for their not-yeelding? Mary, this: You, you (say they) the Protestants, haue ta­ken from vs the true and corporall presence of Christ in the Sacrament, and would feed vs with tropes, signes and figures onely: how then can or shall wee forsake true Christ, and come to feed on your husks of bread & wine, which you onely haue? Wherein they doo egregiously calumniate vs: for, concerning rem sacramenti, the thing of the Sacrament, and the vertue thereof, and the real con­junction by grace and faith to Christ, wee teach it most constantly, and teach also a reall presence of Christs bo­dy (like that of Angels, which are in place by operation) Calu. in c. 26 Mat. B. Bilson, part. 4. p. 728 729 by the means of the reall operation, and effectuall effica­cy of grace by the same, working by faith and loue in the hearts of the faithfull receiuers.

Obseruatiō 3 I obserue thirdly, that these false Prophets were not onely to seduce by sweet perswasions, signes, wonders; but that also they were to adde great afflictions and tribu­lations, [Page 45] to enforce the same: for, so much importeth the Saying of our Sauiour; who, presently after his Charge, Go not ou [...], beleeue it not, mentioneth tribulation, saying; After the tribulation of those daies. Whereby he instructeth his Faithfull, that the Elect, who would not be drawn to worship their pretended Christ in secrets, closets, Church­arks, cup-boards, tabernacles, &c. should for the same su­stain great tribulations. The which how egregiously it hath been compleated by the Romanists, their persecuti­ons of all times and ages, since their generall Councell of Con. Lat. c. 3 Lateran, where the same false doctrine was vniuersally decreed with an Anatheme & curse against all that should deny the same, doth more than manifestly euince.

Obseruation 4 In the fourth place I obserue, out of the manner of our Sauiours Prophecy, that these false Prophets were at one and the same time to teach him to bee in sundry Secrets: the which as it was neuer done by any other; so it is most punctually actuated by them; who at the selfe same mo­ment doo proclaim and teach, Lo, he is heer at Bruxels, he If this prophe­cy bee not ful­fild in the po­pish church, let it be shewed where or in what time it hath been or may be more likely fulfilled. is there at Mechlines, he is there at Rome, he is heer at Bur­gos, he is heer at Naples, he is there vpon a horse-back, he is heer in a lockt closet, hee is heer vpon this altar, hee is yonder vpon another altar, and where not? Which my obseruation is more confirmed, if it bee considered with­all, that our Sauiour speaking of the Secrets, vseth the plu­rall number, [...], in the Secrets, in the Penetrals. Speciallizing and nominating also these secret places wherein these false Prophets should teach him to be, hee neuer nameth city, town or countrey, or any place fit for conuersation; but only Secrets, Penetrals, that is (as I haue proued) boxes, cup-boards, arks, tabernacles, chests, closets, and such like.

Again: all the shewing of this pretended Christ that is done, was to be accomplished and performed, by the false Prophets and false Priests themselues: and euen so it is acted in the Roman Church. Further: these were to se­duce [Page 46] the knowne, publike, visible Church, all but the E­lect: wherein the Romanists doo most reioicingly & tri­umphingly build and rest themselues, to the high con­tempt of all others.

Obseruation Last Lastly, to cōfirm this my interpretation of these words, I adde thus out of the Prophet Daniel: Dan. 11. 38 39 There wee may reade, that Antichrist should for sake the God of his Fathers, and with gold and siluer should worship the god Maozim. Now Maozim, according to the interpretation of the Lear­nedest, hath a double signification in it; to weet, Summi roboris, & inhabitatio tabernaculi; Of greatest strength, and the inhabitation or in-dwelling in a tabernacle. Which doth so liuely point vnto vs the pseudo-Christ of the Papists, whom they pretend to be Christ himself ( God indeed of greatest strength, and the power of his Father) and whom also they professe to dwell in their Church-tabernacles, that nothing can bee brought clearer against them, nor no­thing with better purpose to confirm the interpretation of this our Text which we haue in hand.

Bellarmine, who laboureth stoutly to free his holy Fa­ther Bellar. lib. 3. de rom. [...]ont. c. 14 from worshipping the god Maozim, in his best an­swer thinketh (citing Lyra's authority for the same) that Maozim signifieth fortitude, or of greatest strength, and a tower withall; so that the god Maozim is in his interpreta­tion, The God of greatest fortitude in a towre: And if Bellar­mine, in stead of the word towre, had vsed the word turret, then he had hit the mark, and mentioned those very tur­rets which the Papists vse to bear their god Maozim in, vp An Hoste pa­red with scis­sers, being too great for the turret wherein it was to be ca­ried in proces­sion. Doc. Cyp. tratta [...]o de la missa. page 428 and down in their Processions. Such a manner of turret was that which was vsed at Barcelone in Spain, when the Inquisitor Molon was enforced to round and lessen (with a pair of scissers) a consecrated Hoste which was to bee put into the same pixe or turret: but, it beeing too great for the turret, till the Hoste was lessened, the Procession was staid, and could not proceed. Some such like thing hapned at Rome in my time in the English Church, when [Page 47] the Procession was staid, and could not goe forth at the time appointed, because he who sang the high Masse (as A second mass said to prouide an Host fit for the pix or tur­ret, at the En­glish colledge at Rome. they call it) that day, had forgotten to make a consecrated Hoste fit for the pix and turret wherein it was to be carri­ed vp and down in Procession. And so I end this point; inferring out of all that which hath been prooued, that the false Prophets, pseudo-Christs, and false Anointed-ones, of the popish Church do directly and punctually teach and preach Christ to bee vp and down, heer and there in the Secrets and Penetrals of their Church-arks and taber­nacles; the [...], the very Secrets at which our Sa­uiour heer aimeth, and giueth his most strict charge a­gainst the same, Beleeue it not, beleeue it not. Which charge of Christ is our third part: and now in a few words we come to declare the same.

Beleeue it not.

part The third Admirable is the goodnes of Christ, to fore-warn his Elect of dangers which they are to auoid. Hee it is who worketh in His, all in all, to begin and perfect, to desire and perform, to purpose and to doo: yet he doth it not in vs without vs, who notwithstanding can do nothing with­out him. For this respect hee saith, Beleeue it not, Goe not out, Beleeue it not. But, whil'st our Sauiour in this place doth fore-charge his Faithfull, that they beleeue it not, we must not so interpret the same, as though with the su­pernaturall act or habit of faith the same may bee belee­ued; no, no: errour, and so pernicious an errour as this is, may not be the object of faith. Whereas therefore he chargeth, Beleeue it not, we are thus to take the same; that by no means wee be perswaded of the truth of it, but that wee take it (as it is) for a most pernicious and damnable errour, and a highest point of impiety. Beleeue it not.

The false Prophets say, Behould this admirable myste­ry, and beleeue it; Beleeue that Christ is personally totus Miss. rom s [...]que. Breu. rom. in [...]e. corp. christ [...]ym. [...]ub vtra (que) specie, wholly vnder the Secrets of both forms: but, Christ saith, Beleeue it not. They say, Praestet fides supple­mentum [Page 48] sensuum defectui: let faith supply the defect of the senses; beleeue it: Christ saith, These false Prophets and pseudo-Christs shall indeed so say, but Beleeue it not. O how presumptuous is that man who will beleeue anie thing of Christ which he hath not commanded or com­mended to be beleeued of him! but more then desperate­ly presumptuous then is he who (to vse Saint Austines Aug. de vnit. eccl [...]s. c. 10 words in like case) will beleeue ought contra vocem pastoris tam apertam, tam claram &c. against the voice of the sheep­heard so clear, so manifest: the which, no man is so dull that he can iustly say, he hath not vnderstood it; yea, and this a­gainst the shep-herds voice condemning a point of high­est errour, so prodigious and so paradoxicall, that few of the professers of Popery it self doo constantly beleeue the same.

And so heer, vpon this occasion, I cannot omit to de­clare Three sorts of [...]opish profes­sers. vnto you what I haue by most certain experience (concerning this point) obserued amongst them. I di­stinguish all the professers of Popery into three degrees: First, Atheists or semi-Atheists; secondly, zelantes, sed pra­uae vitae, zealous papists, but of wicked liues; thirdly, zelan­tes, sed simplicis vitae, zealous papists, but of more honest conuer­sations and liues. The first (whereof Italie and France is very full) by their irreligious carriage at their Masses, tal­king with and courting of dames then and there, their adoring of the eleuated Hoste but with one knee, or with the sparing and short congie of their bodies, or with a few short knocks vpon their breasts, doe euince, that they do not beleeue Christ to bee there personally, eleua­ted vp in the hands of the Priest.

The second sort, zealous but of wicked liues, do seem most constantly to be perswaded of the same, and are in­deed euer with great violence carried and bent against all such who beleeue it not. I could be particular.

The third sort, the more discreet Papist, doth indeed Popish profes­sers of more honest & bet­ter conuersati­on cannot at­taine to a sted­fast faith of Christ in their masse or boxes endeauour to beleeue it, and is much perplexed that hee [Page 49] or shee can not constantly beleeue it: but fewe or none there are of this kinde, who are not daie by daie molested with thoughts (of misbeleefe or vnbeleefe, as they call it) that Christ is not truely and personally in the Secrets and Penetrals of bread and wine; wherefore they pray & they crie daie & night, Lord helpe our beleefe. So they serue a God, on whom constantly they cannot beleeue, & who giueth them no rest, neither by date, nor by night. How true this is I Ie rem. 16. 13. will not endeuour to confirme by particulars; it is a se­cret of the Mysterie of iniq [...]itie: but, that this is most true, I referre me to the consciences of the best and most Reli­gious Priests and Pap [...]sts themselues; and to those who hearing and taking the Confessions of their flocke, doe wel vnderstand with what daily and inces [...]ant doubts, feares, The papists most immane; burning others for denying that▪ which the most zea­lous amongst them doe not constantly be­leeue. scrupulosities, they are miserably vexed, afflicted, and tor­mented So is then the case; the verie best of the Popish Church are not constantly perswaded of the truth of that, for the not beleeuing of which, they haue most in humanely (in their fierie trialls) taken away and con­sumed to ashes the best of our churches, the Saints and seruants of God, who haue offered themselues to their furies for the testimonie of Iesus; Beleeue it not.

Beleeue it not.

Most Religious Audience, if my voice were a shrill trumpet, sufficient to sounde in the eares of all within this Brittish Monarchie, I should say vnto them, warranted thereunto by Christs charge, beleeue it not though an Angell from heauen, though al the P [...]ntifician false-prophets cry out, loe he is here in the Closet of this Lady (as the vse is) loe he is there (in the cellar of that Marchant (as the manner is) loe hee is yonder in the treasurie boxes of that Grandy (as the custome hath beene and may bee) beleeue it not, be­leeue it not. It is the Lords charge, worthy of all receiuing: it is the Lords charge necessarily to bee receiued, vnlesse wee will be seduced and drawen away, to the eternall per­dition of our Soules. Beleeue it not saith Christ, Beleeue [Page 50] it not. And doth hee not in this charge seeme thus to ex­hort and charge his Faithfull? My first and Prime com­mandement Exod. 20. is, Thou shalt haue no other Gods but me: but if you beleeue these false-prophets, then shall you worship another God for mee; howsoeuer they falsely pretend that they haue mee, and no other substantially and perso­nally in their Secrets there to be worshipped and adored, but mee; but beleeue it not. I say, another God for mee; bread and wine for mee; according to those blasphemous ould verses, sometimes frequent in the Antichristian Synagogue; H [...]lcot. in 4. q. 3.

You professe in your Creed, that I am ascended vp into Act. 3. August. Tract. 50. in Ioan. et epist ad Dardanum. heauen, & sit there at the right hand of my Father in his Glorie; wherein the heauens shall recceiue mee vntill my comming: but, if you beleeue these false-prophets, you will also be­leeue mee to bee in the secrets of Arks, Pixes, and Taber­nacles; Christs vnion with his faith­full most ef­fectual, though Spirituall. where neither I shall nor will be. For, Cui bono? to what end? whereas the summe of that communion and coniunction, which is betwixt mee and mine, is Spiri­tuall in the Soule & Spirit; for the effecting wherof what neede a corporall and carnall presence? Therefore beleeue it not. Againe: this Sacrament is a sacred, significant and working signe: it is a remembrance & a cōmemoratiō of me: How then I in it, personally? Beleeue it not. It is indeede a 1 Cor. 10. 16. communication of my bodie; but, in eating of sanctified bread. It is a participation of my blood; but, in drinking of the hal­lowed God-christ made present in the Secrets by these false prophets. Bellar. lib. 3. de Eucharist. cap. 18. and blessed wine. But, these false prophets teach a transubstantiating of bread into mee, of wine into me. Yea, they dare thus blaspheme, that Creatura est factor creatoris sui, the Creature is the maker of his Creatour. So then God must bee behoulding to man, for his making (so som call it) for his creating (so others) for his production [Page 51] (so some) for his adduction and bringing: so with Bel­larmien others tearme it; but beleeue them not; beleeue it not.

Lastly: if you beleeue it, then you put your trust in it, and on it, you long after it, and adhaere to it: then not sursum, but deorsum corda, quaquaversum corda; then will not your hearts be lift vpward, but cast downe, or dispersed vp & downe, here, and there, euerie-where, where they pretend me to bee; whereas venerable Antiquitie cryed out in the very sacredst of these mysteries, Sursum corda, sursum corda, let vs lift vp, let vs lift vp our hearts; and the People of God euer answered, Habemus ad dominum, wee haue them, wee lift them vp vnto the Lord, wee are not humbly nor meanly intentiue to that which is set vpon the table; but wee lift vp our hearts vnto the Lord who sitteth aboue in the Heauens, donec finiantur secula, vntill the consummation of all generations and ages. I conclude and summe vp all in this short prayer; Dear Sauiour, as thou hast ben graciously pleased to fore­warne vs that we beleeue it not: so bee thou as graciously pleased to strengthen and confirme vs that wee beleeue it not. Blessing, Clarity, Wisedome, Thankesgiuing, Honour, Vertue, and Power to our God, together with the Lambe (that lurketh not in popish secrets, but sitteth on the Throne) and to the euer-blessed Spirit, bee rendered by vs, and all creature [...], from hence-forth and for euer, Amen.