SERMON I.

WHen first I cast mine eye on this Chapter, it reflected my mind on the first Chapter of the first Epistle: and I undertooke that Epistle, because of this Chapter: that so I might discusse the Point of Antichrist, here so plentifully propo­sed. A point, none more difficult, none more [Page 2] necessary to be knowne. This also did call into my memory my Text at my first Sermon, entring upon that Epistle to the Thessalonians; which was the nineteenth and twentieth verses of the sixt Chapter to the Ephesians: That ye should pray for me, that vtterance might be giuen unto me, that I might open my mouth boldly, to make knowne this Mystery: that therein I might speak boldly, as I ought to speake.

I hope that your Christian prayers have beene like the Leviticall fire, that they have beene ever fervent in my behalfe. But now I beseech you to blow them up with an extraordinary affection, to beg an extraordinary blessing upon my poore La­bours. I expect Argus, and Midas, and Momus, and Magus, to be my Hearers. I looke that broad eyes, long eares, wide mouths, and false hearts, shall observe every syllable in these Sermons. I am re­solved to haue my reputation torne for my paines. But let Malice speake truth, and spare neither my life nor my learning.

For the End of my Labours, in this point: I know the Sunne cannot give light nor sight to the Blind or Blind-folded: I know Truth it selfe can­not satisfie Prejudice and Obstinacy. But to the seeker of the Truth, I promise thus much in the presence of God, before whom I stand, I will endeavour to discusse this point, with all Humi­lity, Industry, and Impartiality.

Which that I may doe, againe and againe I beseech you, for that for which S ^t. Paul besought Ephes. 6. 19, 20. the Ephesians, in those verses of that Chapter [Page 3] before cited: Brethren, I beseech you to pray for me, that utterance may be given unto me, that I may open my mouth holdly, to make knowne This Myste­rie, and that therein I may speake boldly, as I ought to speake. I beseech you to pray for me. For it, I will be your Debtor; and yet will I pay you in your owne Coine. Pray you for me, and I will pray for you: Pray you for me in Speaking, and I will pray for you in Hearing. Let us promise and performe this, as a Preface to this great worke. Let us heartily pray for one another: and thou Lord! let the words of our mouthes, and the prayers of our hearts be alwayes ac­ceptable in thy sight, both now and ever, O Lord our strength, and our Redeemer.

This second Epistle consisteth of three Chap­ters: wherein the argument of the first is gratu­latory, for what they had beene: of the second Expository, of what they must bee: and the con­tents of the third are Hortatorie, what they should bee. The Expository argument of this Chapter is twofold, [...] & [...]: Praedicit, & praedicat: Information of Antichrist is delivered to the thir­teenth verse: and Consolation against Antichrist, from thence to the end of the Chapter. The in­formation or first generall part of this Chapter doth branch it selfe into two particulars: concer­ning this Discourse, on this cause, consider the Occasion thereof related in the two first verses, and part of the third: and the question it selfe debated, from the third verse unto the thir­teenth.

The occasion why S ^t. Paul did dispute of Antichrist [Page 4] was an Errour among the Thessalonians concer­ning the Comming of Christ. This being premised in the three first verses: the Apostle sheweth them the thing by which he doth disswade them in the first: and the thing from which hee doth disswade them in the second and third. The de­bating of the question it selfe may be drawne into these five particulars. First, we have Antichrist described, in the third and fourth verses: second­ly, revealed in the fift, sixt, seventh, and part of the eighth verse: Thirdly, destroyed, in the remnant of the eight: Fourthly, confirmed in the ninth, and part of the tenth verse: and finally, we have Antichrist embraced in the tenth, eleventh and twelfth verses.

The summe of this Text is the thing by which S ^t. Paul did disswade the Thessalonians from their Errour; to wit, by the Advent of Christ, and also by the Event thereof. In the first words: Now we beseech you, Brethren, by the comming of our Lord Iesus Christ, here is the Advent; the Event whereof followeth in the last words; and by our gathering together unto him. In the first consider the matter of his disswasion, by the comming of our Lord Iesus Christ: and the manner thereof, We beseech you brethren. In the last point two o­ther particulars are considerable: the Thing, a Gathering together: and the persons, Our gathering unto him.

The Advent is the first generall point, where­of 1 the first particular is the matter of S ^t. Pauls dis­swasion, in these words, by the comming of our [Page 5] Lord Iesus Christ. The comming of our Lord Iesus Christ, is the maine point, so effectually disputed by the Apostle, in the two last Chapters of his first Epistle to the Thessalonians. From which Treatise in generall, as from that phrase in par­ticular, 1 Thess. 4. 17. [ Then wee which are alive, shall be caught up together with them in the clouds:] Satan raised this error, That Christ should come in that age, with a slye subtilty, thereby to avert, and evert the expectation of Christs comming: that after one age, secure people might pronounce that prophane phrase mentioned by S ^t. Peter, 2 Pet. 3. 4. Where is the promise of his comming? S ^t. Paul therefore (on Timothies information thereof) did disswade them from this errour, By the comming of our Lord Iesus Christ. Which adiuring phrase doth imply both the confidence and the reverence which Christians ought to have concerning the Comming of Christ. Adjura­tion is a prevailing argument, urged by the high Priest to unlock the silence of our Saviour him­selfe, I adjure thee by the living God, that thou tell us whether thou be the Christ, Matth. 26. 63. Con­ceive this to be the sense of this phrase. I have taught you the true doctrine of Christs comming: but I am informed that some erroneous Doctors doe teach you a new doctrine, that his comming shall be in this age. O but I adjure you, per adven­tum Domini, by the confidence you have of his comming, and by the reverence you will have at his comming, Even by the comming of our Lord Ie­sus Christ, I beseech you brethren revoke this wicked errour.

Let this adjuring of them advise and instruct Doctr. us Christians, that to be obstinate in an errour is dangerous for their salvation. Had these Thessalo­nians persisted in their opinion, this Text imply­eth that they would have lost the comfort of Christs comming. If any shall preach another Gospel, that is, publish his errour, hee is pronounced [...] a Cursed creature, by S ^t. Paul. And Christ Gal [...]. 8. himselfe confirmes it: If a man shall breake the Mat. 5. 19. least Commandement, and teach men so, he shall bee called least in the Kingdome of heaven. Errare pos­sim, haereticus esse nolo: I feare Nature may make me fall, but I hope Grace will teach mee to re­pent and recant when I understand my errour. Errare hominis, perseverare Daemonis: I am the Sonne of Adam, I may erre, but to persevere, to be obstinate, I trust God will blesse mee from the snare of the Devill. The uglinesse of the sinne of obstinatenesse appeareth unto mee from two rea­sons: from the Nature and Author of Error. The Devill is the Author thereof, Matth. 13. 25. there­fore Obstinatenesse therein can bee no lesse than Diabolicall. And obstinate errour doth naturally produce either Heresie, (and Heretickes are [...], condemned, if not damned of themselves) or it teemeth Schisme at the least: and Schismatickes are wished to be cut off, Gal. 5. [...]2. Haereticos sci­mus pejores esse quam Ethnicos: an obstinate Here­ticke is as bad as a Pagan infidell: this was the cen­sure Conc. Carth. Cypr. p. 447. of Vincentius à Thibari. Againe, Gravis cul­pa discordiae, nec passione purgatur: the grievous sinne of breaking the peace of the Church cannot be [Page 7] washed away, though afterwards thou wouldest Cypr. de uni­tate. poure out thy heart blood for that offence, saith S ^t. Cyprian. A mutinous souldier is trussed up by Martiall Law, when the open enemy hath faire Just. Hist. Lib. quarter. Alexander the Great exercised greater furie against the Thebans, his owne Countrimen, but Rebels, than hee did against the Persians, though barbarous people, and professed adversa­ries. Saul did rend Samuels garment, but it signi­fied, that God would rend his kingdome from him. So Schismaticks may make a rent in the Church; but I feare it doth forebode, that God will rend his kingdome from them. Certainly, to bee obsti­nate in our errors cannot but bee dangerous to our Salvation.

Apprehend here the danger of our times: Er­rors Vse. infinite and impudent. The Anabaptists en­crease: but Papists swarme. The peaceable Pro­testant is placed betwixt them both, like a Ship betwixt the Sand and Shore: touch upon either, and suffer shipwracke. Or like Susanna betwixt the two Elders: they both intice thee, and ei­ther will defile thee. The Papist will make thee to prophane one Sacrament, the Anabaptist will make thee to renounce the other. Both inveagle thee from the Church, thy Mother; where is then thy God, thy Father? Learne this one lesson, Luke 18. 18. Take heed how you heare. Looke to thy Eares, they are both Syrens, to inchant thee, to incant thee. But Per adventum Domini, by the com­ming of our Lord Iesus▪ Christ: I beseech you brethren, to beware of both of them.

Thus farre for the first point, the matter of S ^t. 2 Pauls dehortation: next follows the maner there­of, the second part, in the first words, Now wee beseech you, brethren. We beseech you, [...], from [...] signifying love. He addeth moreover, We be­seech you brethren. [...] a Brother, being deri­ved of [...], uterus, a wombe: brethren being pro­perly uterini, the fruit of one wombe. This phrase also implying his affection, that hee rendred the Thessalonians as he did his mothers wombe, or his owne bowels, even as Brethren. The sense is evident: We beseech you brethren: that is, even in all Bro­therly love, wee beseech you to beware of seducers.

Which may teach us Teachers an excellent les­son. Doctr. Ministers must endeavour to winne their people by lenity: They must preach as Brethren, to Bre­thren; in love, and from love, according to the phrase and example of the Preacher in my text. The Man of God must sometime play the Child, and pipe to his people, saith the great Preacher, Luke 7. 32. Therefore inferiour Ministers may not thinke it base to stoope so low, even as to beseech their hearers, by the meeknesse and gentle­nesse of Christ, 2 Cor. 10. 1. Thus S ^t. Augustine Aug. Epis [...]. [...] [...]7. perswaded Vitalis, Cupio, hortor, rogo; I desire thee, I exhort thee, I entreat thee. Thus he prevai­led Aug. Re­tract. lib. 2. pag. 59. with Vincentius, Invenem non-detestandum, sed docendum, quanta potui cum lenitate tractavi: I did not, saith he, reject him as a boy with sowre se­verity, but I did admit and instruct him as a Christian, with all courtesie and lenity. And accor­ding to his owne practise, hee proposed a Rule [Page 9] unto other Preachers, Quanto melior, tanto Aug. epist. 28. mitior: The more religious, the more courteous. Those Twinnes will alwayes goe together, and grow together. With this proviso: if the na­ture of the people will beare it. If they be not tractable, then indeed Christiana charitas & se­veritas must bee yoake-fellowes, saith the same S ^t. Augustine: then Lenity and Severity must Aug. epist. 19. be used interchangeably, as occasion shall be offered. For some Asses will not move with a spur, when a good metall will speed on with the least motion of the body. The Virgin Clau­dia Lactant. de Orig. [...]r lib. 2 sect. 7 (saith Lactantius) did lead on a laden Ship with her Girdle, which all the men in Rome could not hale on with Gables. Sometimes, I suppose, some Ministers may meet with both these natures: it behoveth them therefore to be armed with both these qualities, Severity and Lenity, that they may be able to cope with either disposition. But with the latter, Leni­ty especially. For God doth not alwaies ap­peare in the strong winde of rough reprehensions, 1 King. 19. 11. & 12. nor in the Earthquake of bitter invections, nor in the Fire of over-fervent declamations: but our great God may come in a still small voice. If the People be Thessalonians, the Preacher must be S ^t. Paul. Then must we beseech them as bre­thren, to beware of seducers, and all other Transgressions.

Miserable therefore are our times, and Vse. our sinnes more miserable; when braving he­resie beginneth to trample on Lenity, Severity [Page 10] and Authority also. The Ministers words, yea and the Magistrates swords also have lost their edge: they doe not touch the erroneous. The Owles dare looke on the Sunne: and those who were wont to creepe together by night, now flock together by noone day. That we must Non apud Aug. Epist. 109. vos verbis, sed apud Deum lachrymis agere: as S ^t. Augustine once complained, we must turne our preaching into prayers, and teares. But for you, let me use the phrase of my Text. Not­withstanding all our preaching, you shall have strong seducers. But Oramus vos fratres: We be­seech you brethren, by the comming of our Lord Iesus Christ, to beware of them.

I have dispatched the advent or comming of 3 Christ: now I proceed to the Event thereof; wherein we are to ponder the thing, and the persons. The first is termed in my Text, [...], a gathering together. The simple, [...], signifyeth the place or act of gathering together. [...], is when other persons are added to that place or action. [...], I may well trans­late a Congregation, and [...], an Aggrega­tion, that is, an addition to the Congregation. S ^t. Pauls meaning may then be thus expressed, As you know that Christ will come with a com­pany of Saints: and as you hope and desire that your selves shall be added to that company: Even so, We beseech you brethren, [...], by our gathering together, that you bee not moved from the truth by any seducers.

Which offereth this doctrine to our con­sideration, Doctr. [Page 11] All true Christians which dye, shall meet together in heaven. Now there is the con­gregation, the aggregation shall bee when our happy soules shall be ioyned to those blessed Saints already departed. The Angels shall ga­ther the Elect together from the foure windes, saith our Saviour, Matth. 24. 31. And loving Martha comforted her selfe concerning the death of her beloved brother, because shee knew that he should rise againe in the resurrection at the last day, Ioh. 11. 24. This truth we cannot but conceive, if we consider the end of the re­surrection, which is, that God may bee glorified in his Saints, 2 Thess. 1. 10. That our poore carkeises shall be raised out of the dust: how glorious will this be to our Raiser? who then can doubt of our gathering together, of our blessed Resurrection? The Husbandman deter­mining to fill his Granary, doth scatter the seed in divers furrowes and fields: the seed dyeth, but afterward returneth into one roome. So our bodies may be buried in divers Cities and countries, and scattered on the land, or in the bottome of the Sea: but heaven is the Grana­rie, there shall we at the last day have a bles­sed gathering together. Not unlike Iacob, Ioseph, and the Patriarches: as they by many unplea­sing meanes, yet met al together joyfully in one place. So we: Death, Diseases, and the Grave, are indeed distastfull to flesh and blood: yet are they Gods instruments, for this same [...], to gather us all together, at that blessed day [Page 12] of our ioyfull Resurrection.

A great comfort in a great affliction. Our Vse. friends dye: there is [...], a congregation; but we shall dye after them, and goe to them; here is [...] our aggregation. Indeed our sin­gular consolation. Praemittuntur, non amittun­tur, saith S ^t. Cyprian: our Friends by death goe before us, not from us. I shall goe to him, he shall not returne to me, said holy David of his childe, and it may be said by every Christian of his deare acquaintance. Xerxes viewing his numerous army, wept; because he concei­ved that all those were to die within a few yeares. So the tender Father, when his loving eyes are cast upon his bosome and his bowels, upon his beloved wife and children; Quis temperet à lachrymis? will it not wring teares from his eyes, if not sighes from his heart, to thinke that they, even they must dye. Indeed we may doe as much in humanity: but Divinity will tell us, that like Iob. 42. 12. & 14. The Lord will blesse our latter [...]d more than our beginning; that even death shall give back our children and friends, in greater affection, in greater perfection. And shall not we gather comfort from such a comfortable gathering together?

The last point containeth two persons con­curring 4 in this act of gathering together: Our gathering together unto him. Vnto him, this sheweth the action: Our, the affection, concer­ning this gathering together. The first, (the action of our gathering together) Christ our [Page 13] Head will performe it, when hee doth [...], Ephes. 1. 10. that is, [...], gather together all under one head. This he hath done already by his first comming, gathe­ring together both Iewes and Gentiles under one Head, and making them one Church militant. But this he will doe in a fuller manner, by his second comming, gathering together all, both li­ving and dead, under one Head, and making them one Church triumphant. That ( the gather­ing together of the Iewes and Gentiles into one Church militant) was [...], a Congregation. This ( the gathering together of the living and dead into one Church triumphant) is [...], an aggregation or a Congregation of Congregati­ons. The second ( the affection to this gathering together) in the word our, appeareth to bee an allusion in that Proverbe, Matt. 24. 28. Where­soever the carkeise is, there will the Eagles be ga­thered together. For Nature doth not make the Eagle so to sent out, and to hunt out the car­keise, as Grace doth make the Faithfull to hun­ger and thirst after that comming. The sense then thus I set down, in more, and more plain termes: As Christ will joine you to him effectu­ally, and as you long after that conjunction affectio­nately: even so, by the gathering together, [...]: by our gathering together unto him, wee beseech you brethren, not to bee moved from the truth by any false seducers.

From these premises let us conclude this Doctr. doctrine: Gods blessings doe binde Gods children [Page 14] to be constant in the truth. Thus wee see in this Text, that Christs comming is urged, as an ar­gument to confirm the Thessalonians in Christs doctrine. Rom. 9. 31. and 32. the grievous fault and punishment of Israel was this; God gave them righteousnesse by faith, but they fell to their workes; and therefore lost all. Luke 12. 32. God giveth his servants a kingdome; therefore they should not feare to serve him. And in­deed this is the maine end wherefore God gi­veth us his blessings, to incourage us in his truth. The man who hath his head held up by a skilfull swimmer, meriteth drowning, if in a fond feare he forsake him, to lay hold on some floating staffe. So, let him sinke in errour, that will bee affrighted even with an Ocean of temptations, if Gods blessings support him. Alexander the great, Iust. hist. l. 11. saith Iustine, made choice of the stipendiary, his Pensioners, for his prime souldiers, in his Persian expedition. So, such as are Gods Pensioners, that is, inriched with his continuall favours, ought to be his Triarij, that is, his most coura­geous souldiers, and most constant professors in the Church militant. And finally, as in 2 Sam. 12. 7, 8. Nathan said unto David, Thus saith the Lord God of Israel: I have anointed thee King over Israel, and I delivered thee out of the hand of Saul, and I gave thee thy masters house, and thy masters wives into thy bosome, and gave thee the house of Israel, and of Iudah: and if that had been too little, I would moreover have given unto thee such and such things. As, I say, David was here [Page 15] argued from Gods benefits, because he fell into carnall adultery: so shall wee bee condemned also from Gods benefits, if we fall into Spiritu­all adultery. We shall finde the Lord a jealous God, if his mercies move us not to keepe his Com­mandements.

Hence therefore it may appeare that the Vse. assurance of Gods blessings, that is, the certainty of salvation, is not the naturall mother of Pre­sumption. No, that Bastard is filius populi: pre­sumption proceedeth from mans corruption accidentally, and not necessarily from that sweet Consolation.

But if Blessings doe binde, then are we bound to God in infinite bonds. Remember that bles­sed uniting of the two Roses, the white and the red, Yorke and Lancaster. Remember the uni­ting of the two Lyons in gold and gules, England and Scotland. By the first dissention, the two Houses might have ruinated this Kingdome: by the second, the two Kingdomes might have rui­nated this Iland: had they not beene united. Yet can wee not bee haled to Vnion in the Church, but still we nourish a fatall dissention.

Remember moreover Gods blessings of protection! in 88 God delivered us from water: and in 1605 from fire. And yet some of us love that Religion which hatched those hatefull ma­chinations. Consider his present blessings: such a plenty for three yeares, and such a peace for three score yeares, as this Land enioyed not in three hundred before. And yet remaine we unmind­full, [Page 16] unthankfull. Now that we may be sensible of this sin, God withdraweth some of them. This City doth see, and the Country doth feele the abundance of unseasonable raine: so that some cannot end their harvest, and o­thers cannot beginne their seed-time. May not this be a prologue to a Famine? Againe, is it a small thing, that we are almost universally smitten with the small poxe? May not this be a Rabshekah? the Fore-runner of Senacherib? May not God tell vs by the small poxe that he hath a greater plague to smite us with? To what end is all this? Even to urge the same argument upon us, which S ^t. Paul here doth upon the Thessalonians? that we be constant in our Religion? Therefore by all those blessings ye have, or hope for; by those judgements yee doe deserve, and may stand in feare of; by the liberty of our Conscience, and plentifull prea­ching of the Gospell; by the famine of bread, and famine of the word: but above all, By the comming of our Lord Iesus Christ, I beseech you brethren: Brethren I beseech you bee constant in the Truth of God. And the God of truth make vs carefull, cheerfull, and joyfull to performe it.

SERMON II.

THis Text and the former verse containe the short preface premised to the great point of Antichrist. In that you heard by what S ^t. Paul did disswade the Thessalonians, by the comming of our Lord Iesus Christ. In this you shall heare from what he disswaded them, from an error [Page 18] concerning the comming of Christ. In the text there are two generalls: the Heresie, and the Fallacy. The heresie to which, and the fallacy through which they were in danger to be sedu­ced. In each generall there are two particulars. In the heresie, their errour, and their terrour. The errour in the last words of the first verse, as that the day of the Lord were at hand: and their terrour, in the first words of this verse, that yee be not soone shaken in minde or troubled. In the Fallacy observe it related in particular: in the remnant of the second verse, neither by spirit, nor by word, nor by Letter as from us: and finally observe the fallacy repeated in generall, in the third verse, Let no man deceive you by any meanes.

The first of the five particulars is their Er­rour, 1 They thought the day of Christ to be at hand. But say some; those erre who call this an er­rour. For S ^t. Iames saith, Iam. 5. 8. The day of the Lord draweth nigh [...]: and S ^t. Peter, 1 Pet. 4. 7. The end of all things is at hand. If therefore the Thessalonians did think that the day of the Lord was at hand: yet was this no errour. These pla­ces may bee reconciled two wayes. First, di­stinguish of the phrase: S ^t. Iames and S ^t. Peter say, [...], it is comming, like a cloud in the wost, before our eyes. But the phrase of S ^t. Paul is [...], it is comne, like a cloud in the Zenith, over our heads, imminent, at the point to drop downe. Againe, distinguish of the Time: according to S ^t. Peter, Christs comming was at [Page 19] hand, (as our late Divines terme it) quoad ul­timum Buchan. loc. 38. tempus, in regard of the last time of the world: according to S ^t. Paul, Christs comming was not at hand, Quoad ultimum temporis, in re­gard of the last age of the world. Finally, S ^t. Augustines phrase will also helpe to cleare this August. epist. 8 [...]. point. There are, saith he, dies novissimi, as al­so novissimorum novissimi, that is, the last daies, and the latest of those last daies. S ^t. Peter spea­keth according to the first phrase: and S ^t. Paul according to the last, That they were afraid that the comming of Christ would have beene in that very age wherein they lived. This was the error: from which S ^t. Paul in this text did disswade the Thessalonians.

From hence then it doth appeare to be un­lawfull Doctr. for men to define the time of Christs com­ming. S ^t. Paul doth here condemne it as an errour in the Thessalonians: an evident conclu­sion, that it is an errour in us also. It were su­perfluous to discourse of this point in this place, because it is so copiously disputed by S ^t. Paul himselfe, in the last Chapter of this first Epistle. Onely this one thing let me com­mend to your observation. This Errour, wee see, was hatched in S ^t. Pauls time, kild by S ^t. Pauls hand: yet afterwards it was revived a­gaine, and received by many rare men. Many rare godly men did attempt curiously to define the time of Christs comming. Est appropinquan­tis judicij terribilis expectatio, said Vincentius Vinc. Lyrin. pag. 15. Pr [...]f. Lyrinensis: that is, in his age they had a fearfull [Page 20] expectation of the apppoaching day of judgement. S ^t. Augustine avoucheth that he did live in sex­ta Aug. R [...]tr. lib. 1. cap. 26. aetate mundi, that is, in the last age which the world could endure. Sex millia annorum jam pene complentur, saith S ^t. Cyprian, that is, the Cypr. de Exb. Mart. sixt and last age of the world, was almost fini­shed in his age. The holy Scriptures of the old Testament containe in them the Histories of five thousand yeares, saith Iosephus. S. Ambrose Josephus lib. 1. cap. 1. was of the same opinion, saith our Doctor Whitakers. Lactantius is yet more perempto­ry, Lactantius lib. 7. cap. 25. Omnis expectatio non est amplius quam ducen­torum annorum; The world, saith he, cannot en­dure above two hundred yeares: and yet those two hundred, and a thousand yeares besides are passed, since hee passed that peremptory sen­tence. I conceive that S. Hierome also might be of the same opinion, because of his Surgite mortui, he thought that he alwayes heard the sound of the last Trump. A double mistaking misled all these Fathers into this one errour. First, they erred in Theology, because the world was created in sixe dayes, therefore they conclu­ded that the world should endure but six thou­sand yeares: having no other ground for their conclusion, but onely that phrase of S. Peter, One day is with the Lord as a thousand yeares. [...] Pet. 3. 8. Secondly, they erred in Chronology, following therein the errour of the Septuagints; who in the fifth and twelfth chapter of Genesis added an hundred yeares to the life of every Patriarch. For example: Gen. 5. 3. where the Originall [Page 21] readeth that Adam lived an hundred and thirty yeares, the Septuagints translate it, Adam lived two hundred and thirty yeares, and begate a sonne in his owne likenesse. These were the causes of their grosse errour, that Christ must come in their age.

Let us make a double Vse of this Doctrine: Vse. the one to benefit our learning, and the other to better our lives. First, learne that the ver­dict of the Fathers is [...], but not [...]: ve­ry venerable, but not absolutely infallible. I acknowledge, Scientia nullum habet inimicum praeter ignorantem: that none contemne the Fa­thers, but either the ignorant that cannot, or the idle that will not reade them. Howbeit, since even the Fathers were but men: I say their consent is an excellent confirmation, not an evident demonstration. This one example, that so many did concurre in this one errour, is too true an evidence for my assertion.

Secondly, in our lives let us quit our selve [...] 2 from this over-busie curiosity concerning times and seasons, and the comming of Christ. Let us be good servants▪ let us doe our service, and not pry into our Masters secrets. Let us bee Gods children: let us assure our selves that we shall have our inheritance; but let us leave the time unto our Fathers disposition. In a word, Let us not bee troubled nor moved concerning the comming of our Lord Iesus Christ.

Having considered their errour, that they thought the Day of the Lord to be at hand: this [Page 22] leadeth us unto the consideration of their terrour, that they were shaken in minde, and trou­bled. Which terrour is expressed by a double metaphor. First from a Sea-storme; for [...] signifieth both the Sea, and a Storme also. From whence is derived the word in my text [...], to be shaken, to wit, as a ship is shatte­red in a sea tempest. Another word is also added in the text, They were shaken in minde, yea from their minde, [...] so runneth the originall. Their minde or understanding seemed to bee torne from them, through the feare of the day of judgement: as a storme forceth a ship riding in the road, to slip or cut Gable. The second metaphor is taken from souldiers frighted by a sudden Alarme: for so that word in my Text [...] seemeth to signifie. The sense is cleare: Heretickes doe terrifie you with their false doc­trine, That Christ will come with flaming fire, even in your age. But they give you a false A­larme, to affright you from your anchor-hold, and settled Religion. Therefore we beseech you bre­thren, [...], that you would not be shaken in minde, nor troubled concerning this errour.

These phrases may teach us this doctrine. The errour of the understanding, is a great terrour Doctr. to the conscience. The text termeth it [...], and [...]: as a storme to a ship, and an Alarme to men asleepe: than which, nothing can bee more terrible. The like metaphor is urged by S. Paul, Gal. 4. 14. Be not children caried about [Page 23] with every winde of doctrine. Imagine how fear­full children would be in a Boat, hulling on the Sea, without Rudder or Anchor: and conceive the terrours of that soule, which floateth on groundlesse errours, to surpasse imagination. The Apostles phrase, Eph. 4. 16. importeth that the erroneous are like a bone out of joynt, it will cost many an hearty groane, before they be reduced to their right place. They will bee [...], Tit. 3. 11. their owne consciences will be both the accusers and the accused: and in conclusion they will become aliens from Gods Commonwealth, Eph. 2. 12. Now suppose a tra­veller in the night and out of the way; how will he be troubled? a Rebell out of the Kings favour; how perplexed? The Athenians muti­ned Iust. hist. for a time against Alexander; but they were glad (notwithstanding their brags) to be reconciled upon any condition. Alas, beloved, the Erroneous are those Travellers, so troubled: those Rebels so perplexed: and those mutinous Athenians, their feare must be great, till they be reconciled to their God upon any condition. 1 King. 2. 30. Ioab having run a wrong course of erroneous election, against his Lords liking: although he could pretend, that he did adhere to the right heire, was incouraged by the High Priest, and might bee excused by his other for­mer services, and was protected by the Altar: notwithstanding, because he erred against the Kings will, the terrours of death did compasse him on every side. So let the erroneous gild [Page 24] over their positions, with never so many glorious pretences: that they adhere to the right heire, to the old Religion: that they are incou­raged by the High Priest, by the Pope himselfe: that their life otherwise is very innocent, and that they have the Altar, the onely Catholike Church to protect them. Notwithstanding all this, if they wander without the warrant of the Lord; without the apparant Scriptures, the sword of Benaiah hangeth over their heads: The conscience of the erroneous cannot but suffer the terrours of the Lord with a troubled minde.

Loe here the lot of all those who are sedu­cers, Vse. or seduced. Feare and trembling are their companions. From the Papist to the Anabaptist, all seducers are like the Aspen, they cannot but quake continually: and like the old Romanes mentioned by S. Augustine: Deum colunt ti­morem Aug. epist. 44. Maximo. & horrorem: Terrour and horrour are housed in their consciences. As the text spea­keth, their consciences are shaken and troubled perpetually.

But say the Erroneous, the Papists especially: we have none of these terrours: we have resi­sted your Religion, [...]: we are care­lesse and fearlesse to shed your blood, or our owne blood, in the confidence of our Catholike cause. We are not shaken, nor troubled in conscience, for teaching our Doctrine.

I say (notwithstanding their bragges) some of them doe feare: though they will not shew where their shooe wringeth them: Some of [Page 25] them shall feare. Morte personam non ferent: Death shall unmaske them, and discover their consciences, pale and wan, with feare and trem­bling. If some of them live and dye confident in their errours, then I apply that other phrase of my text unto them, [...], they are besides their mindes: [...] is [...], saith Clemens, and Clem. Alex. Pro­trept. p. 2. Ign. ep. 5. [...], saith Ignatius, their blindnesse is mad­nesse, and franticknesse. Mad men will wound themselves, and feele not: and the franticke will run into the fire, and feare not. So, those men are [...], they ranne out of their wits, when they ran out of the Church: and this makes them like Bedlems, to be so couragious, indeed so outragious in their herefies.

But how may wee avoid these errours and terrours, and be setled in the Truth? I can teach men no better than Erasmus taught chil­dren: Quod lego Scripturis, & Symbolo, summa siducia credo: si quid receptum est ab usu Eccle­siae, quod non plane cum Scripturis pugnat, servo. That is, that man who doth constantly beleeve, whatsoever is taught him by the Scriptures; and conscionably obey whatsoever is commanded by the Church, provided the Church command nothing plainly contrary to the Scriptures: Such a man, I say, will bee setled in the Truth, and seldome or never shaken in minde, or troubled concerning any Errours.

Yea, but some speake of all the Scriptures what S. Peter spake of some of the Scripture, 2 Pet. 3. 16. they are [...], hard to bee understood. I an­swer, [Page 26] Vse these meanes faithfully, and thou shalt finde the necessary principles of the Scrip­ture to be a food for the Lamb to wade through, and to be food for very Babes to feed on. Eschew three things; and insue three things. Let these sixe points be the practise of thy piety, Eschew Pride, Prejudice, and Profit, in searching out the Truth. Mater omnium Haereticorum superbia: S ^t. Augustine saith, tis Pride which progues Aug. contra Manich. 2. 8. men to factions and partakings. Simon Magus would be [...], Acts 8. 9. a great man: this was the Magicke that bewitched him to his heresie and sorcerie. Prejudice is a second and maine prevention of knowing and imbracing the Truth. In hac side eram natus, in hac educatus, & in ea moriar, said an Eutichian; because hee was borne therein, therefore hee would live and dye in that opinion. There are many mad Ephesians, who will cry out against Paul, when they know not the cause wherefore they cry out against him, Acts 19. 32. And finally, profit and commodity is Truths common adversary: there are wretched men who subvert whole houses for silthy lucres sake, Tit. 1. 11. and their gaine teacheth them, to teach falshood [...], to please their Patrons, and maintaine errours, be­cause errours maintaine them. On the other side, insue three other things; Fidelity, Chari­ty, and Humility. Fidelity towards the Scrip­tures: Charity towards the Church: and Hu­mility towards thy selfe. Fasten thy Faith on the Scriptures; say with the Pythagorians, [...] [Page 27] [...], he hath said it, and therefore we will beleeve it. And say with S ^t. Paul, Though an Angell from heaven should preach another Gospell (and teach thee any thing contrary to the word of God) let him be an Anathema, accursed, by God and man, Gal. 1. 8. Next, to thy fidelity to thy Father, thy God speaking in his Scriptures, ex­ercise thy charity to thy Mother, to the Church speaking in her Institutions. Alexander (saith Iustine) did lament, that hee had wronged his Nurse in his drinke. The Church of England is our Nurse, and surely they are not sober who wrong it, and I hope that at length they will have grace to lament it. If any accuse our Church which hath nursed thee, let thy love teach thee to take heed of such accusers, and abstaine from the very appearance of evill, 1 Thess. 5. 22. Let both Fidelity to the Scriptures, and chari­ty to the Church, be a garland to thy Christian head; but let Humility be the Flower of that garland. O be not high-minded: Thinke not thy owne chickens the whitest; or thy owne opini­ons the truest. The right way to bee baptized, that is, to be washed from errour, is to imitate the humble Ethiopian, Act. 8. 31. to crave a guide to understand the Scriptures. Thus putting away pride, prejudice, and profit: if a man read the Scriptures carefully, heare the Church cha­ritably, and esteeme of himselfe modestly; I dare say it confidently, that such a man shall understand the truth sufficiently. And for a mo­tive to put these meanes in practise; let the [Page 28] phrase of my Text, [...], remember us, that to be in an errour, is to be out of our wits. Let us therefore labour to settle our mindes, and to be resolved in our Religion. Wee must not forget it: Such as are out of the truth, are out of their wits. The Lord therefore settle our mindes, and preserve us from all spirituall mad­nesse.

Having dispatched the Heresie; it follow­eth 3 that I discourse of the Fallacy. Which in the first place we finde here related to be three­fold: by spirit, by word, and by letter. The first fallacy or tricke whereby seducers did deceiv [...] the Thessalonians was, [...], the spirit, that is the pretence of some Vision, Revelation, Inspiration, or Spirituall information. Thus 1 Iohn 4. 1. Beleeve not every spirit, that is, yeeld no [...] credence to every Doctor, who doth gild ove [...] his doctrine with the pretence of the spirit, o [...] spirituall infusions. So the Scholia interpr [...] this phrase, [...]: false prophets (say they) use to plead for their false doctrine: This say they is the dictate of the Spirit, an extraordinary gift we are indued with. The second meanes to deceiv [...] these Thessalonians, was [...], by word: whether spoken or written: S. Paul calleth it, [...], inticing words, Coloss. 2. 4. and [...], the shew of wisedome, Coloss. 2. 23. so speake the Scholia also, [...] Certaine persons, say they, by their eloquenc [...] and inticing words perswaded the poore Thes­salonians, [Page 29] That the day of the Lord would come in their age. And finally, the last fallacy is set downe in the next words, nor by Letter as from us. Two wayes did the seducers endeavour to deceive the Thessalonians in this kinde, by quo­tation and falsification. Some did quote that place of S ^t. Paul, in the 17. verse of the fourth chapter of the former Epistle, Then we which are alive shall be caught up: this they alledged that the Thessalonians in their owne persons should see the comming of Christ in that age. Others, [...]; others forged Epistles and spred them abroad, under the name of S. Paul, say the same Scholia.

Here then we discover three fountaines of errours, and false doctrine: Inspiration, Dispu­tation, and Quotation. By Inspiration, and the Spirit, they deceive the Ignorant: By Dispu­tation and Word they deceive the Learned: By Quotation, or Letter, or mis-alledging the Scriptures, they deceive both the Learned and the Ignorant: S. Paul doth arme them against all these, with this Caveat: Bee not shaken in minde, nor troubled, neither by spirit, nor by word, nor by Letter as from us.

The first sort support their errours by In­spirations. These are the Enthusiasts, both old, and new. In old time Montanus and the Montanists, in our time Monetarius and the A­nabaptists seduce ignorant people by preten­ded Inspirations. This foule errour doth evi­dently appeare from the act and effect thereof. [Page 30] First, God doth governe naturall things, ac­cording to the nature of them: therefore hee doth usually and ordinarily instruct men (since they have bodies) by corporall meanes, and not by immediate spirituall infusions. Againe, these visions may be suggested by the Evill spirit: Let them therefore confirme them by Mi­racles, and then peradventure we may beleeve them: or rather by the Scripture, and then we must beleeve them without peradventure. Next, they nickname the [...], the holy Pen­men of the holy Scriptures. Impure Quintinus, Bell. de verbo Deilib. 1. c. 1. with a prophane tongue doth call S. Paul, vas fractum; S. Peter, abnegatorem; S. Matthew, foeneratorem; and S. Iohn, juvenem stolidulum. Bullinger saith, that Thomas Schykerus killed his brother kneeling at his prayers, a pretended effect of his godly Inspiration. And Sleidan hath historied it, that 1525. the Anabaptists did murder 50000. Germanes in one day, gui­ded also by Inspiratiō. One place may satisfie al men, concerning this fantasticall frensie. Luk. 16. 31. If they heare not Moses and the Prophets, neither will they bee perswaded, though one rose from the dead: it is the Scripture, not Inspira­tion, on which our Faith must rely. So S. Cy­prian although he had a vision, yet hee proved the point he perswaded, out of the sacred Scrip­tures, Ne videretur verbum Dei adulterare, lest he should seeme to derogate from the Scrip­tures, whilest he did arrogate to Inspirations. But I will pursue this monster no further: For [Page 31] I assure my selfe, if this Viper did but creepe upon the body of our Church, the hand of Au­thority would shake it into the fire. Our Land would bee impatient of such an impious assertion.

A second sort deceive the simple by their discourses and disputations: by uttering [...] as S ^t. Peter speaketh: they make 2 Pet. 2. 18. their swelling words to be the windy bladders on which children swimme in a streame of errours, as if they were the most current assertions of Orthodoxall Divinity. And indeed Eloquence is very potent for either party. Tertullus was no meane opponent of S. Paul himselfe. And Faustus the Monke was surnamed Laqueus Dia­boli, Aug. confess. lib. 5. cap. 3. saith S. Augustine, the ginne of the Devill, Quo multi implicabantur per illecebram suavilo­quentiae, because hee insnared many ignorant persons by his eloquent discourses. On the like ground Alexander did exile all the Oratours out of Athens, causas insurrectionis, as the on­ly Trumpets of Rebellion. Yet must we consider what we ought to think and to doe concerning Eloquence: discreetly distinguishing betwixt the use and the abuse thereof. We cannot but know that Eloquence is an excellent instrument and assistant to the Truth also. Eloquent Apol­los was as effectuall a propugner of the Gospell as ever Eloquent Tertullus was an oppugner of the same. And the eloquent tongue of S. Am­brose through the Eare did touch the heart of Aug. Consess. 5. 14. Augustine, with the knowledge and love of the [Page 32] Truth: Veniebant in animum cum verbis quae diligebam, etiam res quas negligebam, saith that holy Father in his heavenly Confessions. Who Aug. de Magi­sho cap. 3. also doth instruct us in our duty, in that point: Acute falleris, sed autem ut falli desinas, acutius attendas: If they take such great paines to se­duce us by their Rhetoricke and Logicke, let us take as great paines to des [...]ry their seductions, though proposed unto us in the probable and plausible arguments of Logicke and Rhetorick.

The third and last instrument of Impostors, is false quotations, urged by false teachers. Thus among the Latines, Manichaei legunt Scripturas Apochryphas, nescio à quibus su [...]oribus fabula­rum, sub nomine Apostolorum scriptas: The Ma­nichees, said S. Augustine, frame writings of their owne composing, which they urged as Scriptures penned by the holy Apostles. And the Grecians also had their [...], saith Igna­tius, the patchers of Pamphlets, which they put out as Authenticall. But above all, the Papists are most expert in this Art of Iuggling, quoting [...], Apochryphall Legends, as if they were the writings of the very Apostles: to wit, the Gospell of S. Thomas, the Lyturgy of S. Iames, and the Constitutions of the Apostles. For the Fathers, they urge some false ones, such as are Abdias, Ephrem, Martial, Idiota, Turpinus, &c. other falsly, as the story of the translation of the head of Iohn Baptist, in Cyprian: some Ser­mons de tempore, in S. Augustine: and other Bookes, Filios populi, spurious, very Bastards, [Page 33] yet doe they lay them at the doores of the most holy Fathers. Nay, if their owne Authors doe speake against their owne cause, they have authorized a Iudex, an Index, to purge them from such aberrations: Ferus, Stella, &c. can witnesse this policie. Iustine reporteth that at Iust. hist. lib. 12. the returne of Alexander from his Persian ex­pedition, Magnificentiora castra fieri jussit, hee commanded his Souldiers to erect more mag­nificent Tents than ever they were owners of, ut hostis terreretur, to astonish the enemies. So, to astonish the poore Protestants, the politicke Pa­pists tel us of strange treatises, under the titles of the Fathers, which indeed were Tents of their owne building. Finally, Robert le Bruce ad­mitted of Women and Boyes, to supply the roome of trained Souldiers: though they ther­by got the day, yet I hope that we who fight the battels of the Lord of Hosts, shall never be defeated by such a subtile policy: Though they stuffe their Controversies with forged Au­thors, in stead of authenticall and orthodoxall Fathers. Ye see the threefold Cord of deceivers; Inspiration, Disputation, and Quotation. Take onely one Scripture, Gladium ancipitem, onely one two-edged sword, to cut all these pretences in pieces. Search the Scriptures, there shall you finde life, and know Christ: saith Christ himselfe, Iohn 5. 39.

These are the Fallacies related in particular: there remaineth the Fallacy repeated in gene­rall, in the last words of my Text, being the [Page 34] first words of the third verse, Let no man de­ceive you by any meanes. Suppose that S. Paul spake in this manner: I have told you of three wayes by which you may be seduced: But there are infinite seductions besides. Therefore Take heed: Let no man deceive you, [...], By any meanes.

Ye desire to heare some of them by name: Indeed they are infinite. Howsoever, Faci­lius est seductores definire, quam finire, to make Aug contra A­c [...]micos lib. 1. cap. 4. use of S. Augustines phrase. Would God the common-wealth could tame them, as easily as I can name them. I will tell you their tricks in old time, doe you apply them to our time. I will declare onely a Decade of their devices: your meditations may subdivide them into many Centuries of like subtleties.

Heretickes have deceived ten wayes.

By publike disputation, and by private dissi­mulation: By imploying their Learned men, to deale with our Noble men, and by procuring their Noble men to deale with our learned men: By imploying men to seduce women, and women to seduce men: By complaining that they are persecuted, and by threatning persecution: By slandring the learning, and by slandring the lives of the Orthodoxall.

1 Publike Disputation is a publike engine deceive. Saepe ad me venisti, magis studio contra­dicendi, Cypr. ad Demetr quam voto discendi, said S. Cyprian of Demetrianus. To challenge a publike disputa­tion with a private determination to hold the con­clusion, [Page 35] notwithstanding any arguments to the contrary, is no meane disadvantage.

2 Private dissimulation is no lesse advantage to their publike cause. It was an ill deed of a good man; Consentius inter Priscillianistas, oblo­quebatur Aug. contra men­dacium lib 2. Catholicis, & se simulavit Priscillianistā ut eos è latebris erueret: Consentius feigned him­selfe to be a Priscillianist, that he might dive into the mystery of their Religion. A Prote­stant in fiction, but a Papist in faction: no petty pillar of Popery.

3 In old time cunning Seducers would so contrive their proiects, that their learned men might insinuate themselves into the acquain­tance of Noblemen. Constantia commended a Pappus hist. pag. 283. learned Arian Priest to the service of her bro­ther Constantine; who instilled into that good Emperour affection to, if not infection of that wicked Errour.

4 They inverted their policy, causing their Theodoret. lib. 4. c. 19. Noble men to assay the learned. Modestus Gene­rall for Valens, iournied to Caesarea; his er­rand thither was onely to deale with S. Basil, Vt tenui ex disquisitione dogmatis, nollet Impera­toris amicitiam perdere: that he should not lose the favour of that great Emperour, for the small trifles of disputable Controversies.

5 The imploying of men to seduce women, is an old tricke as ancient as the Heretickes of S. Pauls age: to creepe into houses, and to lead captive silly women laden with sinne, 2 Tim. 3. 6. propagated by them to the Arians also: whose [Page 36] plot it was, whereby Iustina was so wrought Aug. Confess. lib. 9. cap. 7. by them, that for them she became a persecu­tor of S. Ambrose.

6 Others on the contrary, imployed Wo­men for the seducing of men: Priscilla & Ma­ximilla, auro & spiritus mendacio, Montani dog­matibus Coster. in Vine. Lyrin. pag 114. plurimos corruperint: what with their lying and their buying they purchased many to partake with wretched Montanus.

7 By complaining that they were persecuted, they attract many to pitie their persons, and some to favour their opinions. Such was the complaint of the Donatists in Saint Augustines Aug. Bonif [...]io epist. 50 time.

8 Yet those very same men, as it is avou­ched by the same Father, could make use of that they complained of; menacing persecution Aug. Bonifa [...]io Epist. 50. when they met with men of a timorous dispo­sition. A quaint device: to sayle with two contrary windes to the same point.

9 Slander is a great helpe to the seducer: first of the learning of the Orthodoxall. Thus S. Paul himselfe shall bee pronounced [...], but a Babler, by the Philosophers, Act. 17. 18. and S. Cyprianus Coprianus, hissed out Lactantius lib. 5 cap. 1. as a dunghill-declaimer, by the Rhetoricians.

10 And finally, to slander the lives of their Adversaries, was common, and commodi­ous. The Heretickes hate both thee and mee, (said Saint Hierome to Saint Augustine) Vt Hier. apud Aug. Ep. 25. quos gladijs nequeunt, votis interficiant: That since they cannot take away our naturall lives [Page 37] with their swords, yet that they may take away our civill lives with their words.

Thus the Roring Lyon sendeth out an Herd of his Whelpes, seeking whom he may devoure. Thus thousands of Pharisees compasse Sea and Land to make one Prosylite. S. Pauls Text is too true in our times; There are many men who would seduce us many wayes. But the God of Heaven preserve all of us from all of them.

The Application I omit: it is easie, you can­not but apprehend it.

SERMON III.

OF Antichrist. This is the que­stion propounded by S ^t. Paul, and (with Gods gracious assistance) to be expounded by my labours. I have heard some such history of that Vision. A studious Father meditating on the mystery of the Trinity, there appeared unto him a Child with a shell, lading the Sea into a little hole: he demanding what the Child did: I intend, said the Child, to empty this Ocean into this pit. It is impossible, said the Father: As possible, said the Child, as for thee to comprehend this profound mystery in thy shallow capacity. De me narratur fabula: it is mine owne case. Many in our age of our lear­ned [Page 39] Fathers have passed by this question, as fa­domlesse: why then should I (will some say, ( a child in knowledge) prepare my shell to emp­tie this Ocean? and lose my labour in deciding this controversie? I answer: when you are to returne home in the darke, I thinke you had as leefe have a little child to guide you with a Candle, as a man to go before you with a Torch unlighted. And this I know, that out of the mouthes of babes and sucklings God hath Matt. 21. 16. perfected praise. I adde moreover: I have not done this worke of the Lord negligently. I have perused, if not read, most of the Authors of either side: but I have furnished my discourse principally from the labours of foure of our owne learned Bishops. This also I adde, first Iewel of Sa [...]i [...] ­bury, Andrewes of Elie, Abbot of Sa [...]isbury, Dow­nam [...] of Derie. for the honour of our Nation: this little land surpassing all the Christian world besides, for incomparable learning in that calling: se­condly, for some scrupulous persons satisfac­tion. I wonder how any can call this Calling, Antichristian: since foure Bishops have written against Antichrist: none more sufficiently, none so sufficiently.

Notwithstanding there are many and lear­ned men, who would have this point of Anti­christ left undecided, undisputed, yea untou­ched also. Some few ingenuous and truly learned men, I onely except. From whom I beg their charity towards mee, as I desire to exercise mine towards them: that they would not censure me to be too censorious; because I [Page 40] impute to them onely, and in this point onely, ignorantiam purae negationis, not pravae disposi­tionis. But the partiall, though learned, are led thereunto by three motives: by Policy, Idle­nesse, and Prejudice. First, the Politicke Papists Rhemists in Act. 1. 7. inhibite this Question to bee inquired after. Those Politicians know full well, that such dis­putants doe lay hold on the very Pillars of Ba­bel: Iudg. 16. 26. and therefore the Philistims would glad­ly thrust out the eyes of any that should but looke after such a question: and (as the wife of Anthony did to Tully after his death) stab through the tongue of him, that should dare to talke of Antichrist. Next some idlesbies and slow Tit. 1. 12. bellies, who never made any painfull assay on this point, cry out, that there is a Lyon in the Prov. 22. 13. way, that this is a dangerous question, extra­ordinarily perillous for the ordinary people to dive into. This is the true ignavia fallax: they cover their owne negligence, by dispara­ging and discouraging the diligence of other men: by crying out of difficulties, which they themselves never attempted. Who is more blinde than he who will not see? A third sort, and those learned, have read this question, but with an evill eye, and partiall heart, following the affection, yea the faction they are resol­ved to adhere unto. Like the false Spyes: be­cause of the children of Anak, because of some Num. 13. 26. difficulties, they bring an evill report upon the whole controversie. But for those learned persons, who in other points are ours, let me [Page 41] crave leave to give them this Item: Hereby they are become the Popes Triarij, and doe the Papists speciall service. For they thinke that they cry downe our cause more by their bare names, than by all the arguments of the best Authors of their owne side. For the peo­ple, on our part: without peradventure there are Papists who would entertaine these our learned men, as Timotheus the Musitian was wont to bee entertained, they would give them double hire for unteaching our Protestants what they have beene taught concerning An­tichrist. And for other people, on their part: these our learned men infuse into them the Honey of Rododendron [...]: they make them Plin. lib. 21. c. 83 more furious Papists than ever they were be­fore: because, say they, Our owne great men doe reject us in this great cause, with a scornfull con­tradiction.

To arme our selves against this combina­tion of our Foes, and of our Friends also: let me intreat every impartiall person to take these five things into their indifferent consi­deration. It may concerne us to set a strong hand to this cause, because hereby the Axe is Matt. 3. 10. laid to the root of the tree, the rooting up of Po­pery. To use the words of that worthy Di­vine, D ^r, Beard of Antichrist Ep. Ded. one of the same Colledge whereof my selfe was once an unworthy member. In all other controversies, the contention betwixt us is, as that was betwixt the Romanes and Pyrrhus, Vter imperaret: but in this, as be­twixt [Page 42] them and the Carthaginians, Vter esset? for if this foundation be razed, the whole Building of Popery must fall to the ground. But if it stand firme, we fall from a maine ar­gument, to avouch our Separation. Againe, if S. Iohn doth proclaime, that all Gods children should come out of Babel, shall it be thought inconvenient for the same persons, to inquire whether they be in Babel or no? And if S. Paul be so earnest to imploy halfe this Chapter in this point, can wee censure the inquirie into this point, an unnecessary imployment? Nay our adversaries themselves: learned Bellar­mine Bell. de Pont. Rom. Praf. calleth the Point of the Pope, whereof this is a branch, Summam rei Christianae, a matter of extraordinary moment. And laborious Malvenda professeth that hee did spend his Ma [...]. de Ant. calce. whole studies for twelve whole yeares, in this point onely. Where the enemy doth fortifie, he doth suspect his weaknesse. Therefore a just suspition may warrant us to search into this controversie. In a word: the knowledge of this point of Antichrist, in some men, in some sort, is necessary to salvation. For those who adhere to Antichrist revealed, are in the estate of damnation, out of the Booke of life. Rev. 17. 8. in the way of death. 2 Thess. 2. 10. [...] Antichrist doth prevaile in those that perish, saith S. Chrysostome. And S. Ierome saith Chrysost. in 2 Thess. 2. Hieron ad Al [...]as. qu. 11. the same: In iis qui ad perditionem sunt praepa­rati, that Antichrist doth deceive those who are ordained to destruction. As therefore wee [Page 43] tender our soules and salvation, even so let us, with all humble diligence, attend to this dif­ficult, but profitable question. In the handling and hearing whereof, God, even our owne God grant us a blessing.

Antichrist! This word, of all the Scripture is found onely in the Epistles of S. Iohn, and there principally in the 18. vers. of the second Chapter of his first Epistle: where hee doth distinguish betwixt [...], and [...], be­twixt the meane Antichrist, and the maine An­tichrist. Every enemy of Christ is an Antichrist: but that Antichrist is the grand Enemy, at the end of the world. [...]. Damasc. lib. 4. cap. 28. Antichrist properly so called, is that Arch-adversary, who shall come at the end of the world, saith Damascene.

Antichrist is a Greek word: whereof there are three derivations. The first of which is manifestly false, the second manifestly true, and the third probable. Some say it is pronoun­ced Magdeburg. Cent. 1. cap. 4. pag. 416. Antichristus, as it were Antechristus, that is, before Christ: because Antichrist should come immediately before the second comming of Christ. A manifest error: to derive a Greek word from a Latine root, is more then chil­dishly ridiculous. Others say, Antichristum, Hilar. de Synodis adversus Aria­nos p. 311. as it were Contra Christum: Nominis Antichri­sti proprietas est Christo contrarium esse, saith Hi­larie, the propriety of the name of Antichrist doth imply a contrariety to the person of Christ. Hence Danaeus doth suppose that S. [Page 44] Paul in his word [...], the Adversary, doth allude to this terme of S. Iohn, [...] the Antichrist: and here there is an abso­lute agreement betwixt the Protestants and the Papists. Others in the third place say pro­bably, that Antichristus doth signifie Aemu­lum Christi: Antichrist, a Counterchrist: one who under the shew of Christ doth oppose Christ. Thus in apposition [...] signifieth in stead, as Matt. 2. 22. Archelaus did reigne, [...], in the roome of Herod: and in composition, [...], one case for another. So we may say more than probably: Antichrist is an Adversary, pre­tending to be in the stead of Christ, but indeed figh­ting against Christ, [...], hee shall Damascen. 2. 28 faigne himselfe religious, saith Damascene: and Bernard, Tentabit & supplantabit sub specie boni, that he should insinuate himselfe under the shew of Religion. Thus I say wee may say probably, and more than probably: and this pro­bability will plainly point at the Pope. But I rather follow the second, because I would close with the consent of the Papists. They, we, all, consent in this: Antichrist doth signifie one that is contrary to Christ, even the greatest ad­versary that ever was, is, or shall bee, to Christ, and Christianity. Now who is that great Adver­sary, that great Antichrist: this is our great que­stion which now we have in hand to bee de­cided.

In the first place, let mee lay this ground Aug. de Civit. 20. 19. on the words of S. Augustine, Nullum dubium [Page 45] est, eum de Antichristo ista dixisse: S. Paul doth speake of that Antichrist, in this Chapter, yea and plainly too: Iohannes scripsit Antichristi Sharpus Specul [...] Papae cap. 1. mysterium, Paulus commentarium, saith our a­cute Doctor: S. Iohn in his Revelation doth write of Antichrist obscurely, as it were in a mystery: but S. Paul in this Epistle speaketh of him plainly, as it were by way of a commenta­rie. To which I annex the caveat of that ac­complished Divine, in his Accomplishment of Moulin Ac­compl of Pro­phes pag. 77. Prophecies. Though a man may move some dif­ficulties here and there; yet it is enough to stagger the most opinionative, when he shall see all the peeces of this so long a Prophesie to concurre upon one onely man.

This point of Antichrist is delivered from the third verse, to the thirteenth of this chap­ter. Wherein I will passe through these five particulars: Antichrist described, in the third and fourth verses: Revealed, in the fifth, sixth, seventh, and part of the eighth: Destroyed, in the remnant of the eighth verse: Confirmed, in the ninth, and part of the tenth: and received in the tenth, eleventh, and twelfth verses.

In the Text, wee have the first point of these five, Antichrist described: wherein wee are to consider foure parts of his description: his Time, Titles, Place, and Properties. First, the Time of Antichrist, his comming is either after, or with an Apostasie; for that day shall not come, except there come a falling away first. Se­condly, his Titles are three; Antichrist is ter­med [Page 46] the Man of Sinne, the Sonne of Perdition, and the Adversary, or he who opposeth himselfe. Thirdly, his place is the Temple of God. Fourth­ly, his properties are three, each exceeding one another, and all exceeding all other: He doth exalt himselfe above all that is called God, or that is worshipped: He doth sit in the Temple of God, as God: and he doth shew himselfe that he is God.

I must premise one thing more: All reve­rence premised to the judgement of the Fa­thers: The judgement of the Fathers must not de­termine this controversie. Prophetiae non intelli­guntur, Rex Iacobus prae [...] pag. 84. donec compleantur, said that Patron of Learning: those cannot understand the Pro­phesies, who doe not live to the end of the Prophesies: this prophesie of Antichrist was not fulfilled, therefore it was not expounded in the time of the Fathers. To those old Fathers, these prophesies were aenigmata, meer Riddles, said that old Father Irenaeus. And Daniel in Irenaeus lib 4. cap. 43. his Prophesie doth desine the obscurity of all Prophesies: Such words are closed up, and sealed, Dan. 12. 9. till the time of the end. Ego, quid dixit, fateor me Aug. de Civil. lib. 20. cap. 19. ignorare: S ^t. Augustine concerning this very Chapter, doth confesse that hee could not conceive the contents thereof: and he calleth the opinions of his times, suspiciones, but con­jectures.

As before the comming of Christ, the Fa­thers of Israel did but guesse at those things which the Church did afterward see so plainly. So concerning Antichrist, the Church may see [Page 47] those things now plainly, whereat the holy Fa­thers did but guesse in the Primitive time. Bel­larmine also did reject twelve of the Fathers in this very point of Antichrist, De Rom. Pont. lib. 3. cap. 12. Therefore without any wrong (to be imputed to us by our adversaries) to those reverend Fathers, we may refuse them in this cause: we have the Fathers, the Scrip­tures, and Bellarmine himselfe to avouch it.

The Time is the first point: and [...] is metator Antichristi, (as Lucianus termed Deci­us) that is, the falling away, is the forerunner of Antichrist. When a Fort doth see some Troupes sit downe before their walls, they conclude that the Generall of their enemies is at hand to besiege them. So S. Paul giveth the Church this signe; When the falling away is come, Then, that man of sinne is at the doores.

[...], an Apostasie, is the falling of a man from his Lord, to whom he oweth his fealty. A Renegado: or to turne Turke. It is taken three wayes by the Expositors. First, Politically, to fall from the Romane Empire by Rebellion. Se­condly, Ecclesiastically, to fall from the Church in Religion. And thirdly, Figuratively, the subject for the adjunct, the Apostate for the A­postasie: By the falling away, understanding the head, instrument, or person causing that fal­ling away.

The second signification of these three, is most sutable to the Text; because it is used in the Scriptures: as Luke 8. 13. [...], they [Page 48] fall from the word. 1 Tim. 4. x. [...] ▪ some shall fall away, or depart from the faith: and Luke 18. 8. [...], when the Sonne of man commeth, shall he finde faith on the earth? mea­ning that all will fall from faith at that season. Next, the Fathers use it in the same significa­tion. This Apostasie, saith S. Cyril, it shall bee [...], from the orthodoxall Faith. And S. Augustine calleth the Aposlate, Refugam à Do­mino, Aug. de Civ. 2 [...]. 19. a runnagate frō the Lord. And that many of the Fathers did take this word in this sense in this place, Bellarmine himselfe confesseth, [...]ll. de Rom. [...]o [...]i [...] ▪ 3. 2. that S. Augustine doth witnesse it. Again, Apo­stasie in the Scriptures, and in the Ecclesiasti­call Writers, is never used politically, for the falling away from a temporall Prince. More­over, Discedit imperium, non disceditur ab im­perio, Ap [...]l [...]g [...] ▪ in Bell. cap. 9. said our English Gamaliel: there must be a nullity of the Empire, not an apostasie from the Empire, to make way for Antichrist. [...] in the sixt verse, and [...] in the seventh both the thing and the person which letteth, both the Empire and the Emperour must be ab­solutely removed. And finally, Antichrist is termed [...] Rev. 16. 13. a False prophet. which must imply an Ecclesiasticall apostasie, or falling away in Religion.

Neither can the third sense conveniently be applyed to the Text, to take the word A­postafie siguratively, for the Apostate himselfe. This misprision arose from a false transla­tion, Refuga being read for Apostasia, Aug. de [Page 49] Civitate Dei 20. 19. which is acknowledged also by Suarez, who also saith, Graeca vox A­postasia Suarez Apolog. lib. [...]. c. 10. Sect. 5. significat discessionem à side in suâ syncer â proprietate: that is, Apostasie doth properly signifie a falling away from the Church in Religion.

Thus properly S. Paul doth speake of the E [...]clesiasticall falling away. Yet I will follow all three: both because the other two are true also, though not proper. For the first: the Ro­mane Empire it selfe must fall, which must im­ply a falling from it by rebellion, before Anti­christ doth come. And for the third: if the great falling from the faith shall be absolutely before the comming of Antichrist; then Anti­christ when he commeth (as Bellarmine spea­keth Bell. Apolog. cap. 9. well) Non inveniret quos seduceret, shall have few or none to seduce by his strong delu­sions. Therefore it is true also, Antichrist shall be the maine causer of this falling from the faith. Againe, I retaine all the members of this di­stribution, because, as neare as I can, I will tread in the very footsteps of the Papists themselves, and inferre my conclusions from their premises. It is their distinction: The Rhe­mists Rhemists [...] 2 Thess. 2. sect. 5. & 6. on this Text acknowledge the two first branches: though in the fift Section they de­ny that there can bee any revolt from the Church: yet in the sixt Section they seeme to revolt from that resolution: saying, It is very likely that this great revolt shall be, not onely from the Romane Empire, but also from the Romane [Page 50] Church, and withall from most points of the Chri­stian faith. Suarez also doth acknowledge spi­ritualem Suarez Apolog. lib. 5. c. 10 nu 18 stragem, a spirituall defection and de­struction. D ^r. Steuartius professor of Ingolstade, Steuartius in 2 Thess. 2. on this place, doth thus describe this falling away. Insignis defectio à Romano Imperio, & me­morabilis Apostasia à side Christianâ: Vnde non immerito Patres vocaverunt Antichristum, ipsam Apostasiam, quod multis author sit, ut à Deo disce­dant. That is, There shall bee such an admi­rable falling away both from the Romane Empire and from the Christian Faith, that thence the Fathers have justly called Antichrist the Apo­stasie it selfe.

Finally, this intire distinction is borrowed from Bellarmine himselfe. Suarez also hath the Bell. de Rom. Pontif. 3. 12. Suarez lib. 5. cap. 10. [...]u. 13, 14, & 16. very same in his Apology. I take it therefore for granted, that the word in my text is taken three wayes, Politically, Ecclesiastically, and Figuratively. And I will make it appeare that every way it doth most properly occurre with the Church of Rome.

For the first. The Church of Rome from the Empire of Rome hath falne away, and so falne a­way, as no part of the Empire beside. It is true: The Romane Empire lost Asia, and other pla­ces: but this was by the open invasion of the Turke, and of other forraine Princes. But that he should be thrust out of Rome, his Imperiall seat, whence his Empire is named Romane, by the rebellion of his Subjects; I suppose there never was falling from the Empire like this: [Page 51] and this was atchieved by the Pope. Some­what after six hundred yeares of our Saviors Incarnation, Bonifacius the third, obtained of Phocas the title of Vniversall Bishop: here that Pope was hatching his Apostasie, this was but the infancy of his Insurrection. After that, the Longobards invaded and conquered part of Italy: yet so, that the remnant thereof re­mained intire under the Emperours Dominion. But the Emperour himselfe residing wholly in the East; Italy (as it is in most Kingdomes, go­verned by Viceroyes) was oppressed by his Exarchs. Thereupon the Italians became wonderfully averse from the Emperours, in­clinable to the Bishops of Rome. And the Bi­shops of Rome incouraged by this popular fa­vour, did attempt to excommunicate the Em­perours. Now their Rebellion was growne to some head and maturity. About eight hun­dred yeares after Christ, Pope Leo the third did create Charles, the most potent Prince of Europe, Emperour of the West: yet with this politike and profitable proviso, That the whole Romane Territory should be rendred to the possession of the Romane Bishop. Finally, in the eleventh Century, Hildebrand, common­ly called Gregory 7. annexed the Temporall un­to the Popes Spirituall Monarchy. We need not therefore be dainty to propose our conclusion, in their owne words, Pontifices deficisse ab Impe­ratoribus. Bell. de Imag. lib. 2. cap. 15. It is notorious that the Romane Bi­shops have falne away from the Romane Empe­rours. [Page 52] Thus have the Popes performed the first Apostasie.

The second, their Ecclesiasticall falling away from the Faith, is yet more plaine. This dis­putation were ended, if S. Paul himselfe might be permitted to be the Moderator. Here, S ^t. Paul doth say, there shall be a falling away: it is demanded, what manner of falling away? S ^t. Paul himselfe doth answer, in the latter times Espens. in 1 Tim. 4. 1. Anselm. in 1 Tim 41. some shall fall from the faith, 1 Tim. 4. 1. But from what points of faith? is the second en­quiry. S. Paul himselfe againe doth name those very points, 1 Tim. 4. 3. They shall forbid to marrie, and command to abstaine from meats. Their Perertus doth assent to one of these; An­tichristus, Perer. in Dan. cap 14. &c. ut sertur, ut plurimos decipiat, simula­bit castitat [...]m: it is the common opinion, that Antichrist may deceive the common people, he shall therefore pretend Chastity. And our Ignatius applyeth both, and driveth the naile Ign [...]t. ad Philadelph. home to the head: He shall call mariage pollu­tions, or meats abominable: [...] such an one is possessed by the Apostaticall Serpent. Now for one Thiefe to appeach another, it doth not cleare the Ac­cuser to be guiltlesse: The Papists cannot ex­cuse themselves, by accusing Marcion and Montanus, guilty of the same Apostasie. But it is as cleare as the Sunne; The Pope doth forbid meats and mariage: Therefore, The Pope is falne from the faith. The Pope is falne from the faith: Therefore, The falling away is in him. The fal­ling [Page 53] away is: Therefore, Antichrist is come.

Finally, for the figurative falling away: the Pope is ipse Apostata, & Refuga: the Head and Author of this falling from faith. I omit infinit particulars, and insist in three onely. Adora­tion of Images, against the second Comman­dement: Invocation in an unknowne tongue, con­trary to the fourteenth Chapter of the first Epistle of S. Paul to the Corinthians: and Me­diation through, and Salvation by the Virgin Mary. I wonder there can be men so blinde, that doe not see, or rather that will not see, how grossely they have fallen from the Primi­tive faith. But yet more grossely have they fallen away in one point, by the conclusion of two of their Councils. Licet Christus insti­tuerit, Concil. Constant. Sess. 13. Concil. Trident. Sess. 21. c. 1. &c. Although Christ did institute the Sa­crament to be administred in both kindes: yet it seemed good to their Church, to injoyne the administration thereof in one kinde; and to pronounce an Anathema against any Christi­an, who shall affirme it necessary to be recei­ved in both kindes; as Christ himselfe did in­stitute, Concil. Trident. Sess. 21. Can. 1. and administer it. Now that Church that doth professe they have falne from Christ in one point, and doth practise palpable Apo­stasie in many, we may call that Church Apo­stata, the Head of this falling away.

To close up this point with that Iewell on Iuel. in 2 Thess 2. 13. this place: Their Church is increased in out­ward glory; decreased in the inward truth: they have the Chest, lost the Treasure: They [Page 54] were Bethel, the House of God; they are Beth­aven, the house of vanity.

How much is Rome altered from it selfe? It was the prime Church for verity; it is the prime Church for heresie. It is Apostata, the very head of this falling away.

Now concerning the Time, when this fal­ling away was, I will absolve that point, when I come to speak of the second part, Antichrist revealed. Here [...]: I will onely glaunce at that question. About sixe hundred yeares after Christ, it was performed by Mahomet, openly: and at the same time wrought by Rome cun­ningly, and secretly. It was begunne by all Here­tickes, preparatively, from the very Apostles times, The mystery of iniquity doth work already, saith the Apostle, verse 7. But it was brought to the height and perfection thereof, about fif­teene hundred yeares after Christ, when the world was in quiet, under Pope Leo the tenth. Then, onely a remnant of the Waldenses and Albingenses, lived in the Alpes: as also the Pi­cards, Hist. Trent. lib. 1. pag. 3. and followers of Iohn Hus, called the Calistini, or Subutraqui in Bohemia. Being all, but a few, and ignorant, simple men, unfit for opposition.

To conclude. Since first, the Pope is falne from the Emperour, politically; possessing Rome the Metropolis of the Romane Empire. Second­ly, [Page 55] since Popery is falne from the first Faith, forbidding meats and mariage was S. Paul him­selfe did foretell. Thirdly, since we see that the Papacy doth injoyne worship, contrary to the Primitive Faith. And that they themselves confesse, That they have falne from Christs in­stitution in one point. I say therefore of this A­postasie, as Gregory said of Iohn the Constantino­politane; Greg. lib. 4. Epist. 38. Fidenter dico: I am confident in this first conclusion. Rex superbiae prope est: Antichrist is come: for, the falling away hath been long since.

Hereunto will I annex the assoiling of one Quaere: Whether this Apostasie hath beene totall and universall? I answer, No▪ In S. Am­brose Ambr. Hexam. lib. 4. c. 2. his phrase, Ecclesia obu [...]brari potest, of­fluere non potest: Religion was Eclipsed, not ex­tinguished: the Church was hidden, not taken away. Which truth will appeare from the con­sideration of the contents of the Scripture, and frō the consideration of the Books of the Scrip­ture. First then, how could the truth be convei­ed unto us without new Apostles? Next, how could the Scriptures be derived unto us, since the Church is the Pillar of the Truth, and the preserver of those Oracles? And M. Cartwright Cartwright in 2 Thess. 2. saith well on this place: If we should say that the Church could full away, or cease to bee, one Isay 59. 21. word of the Prophet, which calleth [...] an ever­lasting people, were enough to confute us. O­ther arguments may be added: From a Pro­phesie: My words shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of [Page 56] the mouth of thy seeds seed for ever. From a Pre­cept: Goe and teach, even to the end of the world. Matth. 28 20. From a Promise: The Gates of Hell shall never Matth. 16. 18. prevaile against the Church. And from an in­stance in Particulars: The Administration of the Sacrament, which must be done, to shew the 1 Cor. 11. 26. Lords death, till he come. And the worke of the Ministery, which must be continued, Till we all Ephes. 4. 12, 13. come in the unity of the Faith. Finally, Homo sum, & humani à me nil alienum puto: Humane Testimony is prest to doe service to this Di­vine Verity. That the Truth hath at all times in some place and in some sort subsisted, it is the Record and Concord of all H [...]story. If any desire a more full satisfaction in this cause, I referre him to the solid Treatise of our learned Bishop of Coventry and Lichfield. Wherefore seeing The Grand im­posture, cap. 5. we are compassed about with such a cloud of witnesses; we say, the Visible Church made a revolt, but the Church of the Elect God miracu­lously preserved, even under the cruell perse­cution of Antichrist.

Here then wee cleare our Church from Bell. de notis Eccl cap. 9. Suarez Apol. lib. 5. c. 10. nu. 17 Rich. Smith Pro­testan [...]ia Eccl. c. 4. nu. 13. Aug. in Psal. 101. Conc. 2. that popish calumny, who charge us to a­vouch an Vniversall Apostasie of the whole Church, from all the Christian faith.

Here also we condemne the pride of the Do­natists: who held that the Church was extin­guished throughout the whole world, that Angle of Africa, wherein they lived, onely excepted. Yet farre more insolent is the assertion of our owne English Anabaptists, who hold that The [Page 57] Church hath beene utterly extinguished out of the Helwis Myst. of Juiq. p. 7. whole world. This is the doctrine of their A­postle Helwis, in his Treatise termed the Myste­ry of Iniquity. But condemning both, those old Anabaptists, and these new Donatists.

Hence I say, to the moderate Papists, ye see the fearfull falling away of all Africa and Asia. To the indifferent Protestants, ye see the fall of the famous Church of Rome. I say to us all: we see that this very Church of the noble Thessalo­nians is falne and gone. Therefore the Apo­stasie is past. Open then your eyes to behold An­tichrist, who cannot be farre off. And who it is, with Gods assistance I shall shew you in my succeeding Sermons.

In the meane time, I suppose, it will be no great transgression, if I make one small digres­sion; and sweepe downe one Copweb, on which the Church of Rome doth rest her hand with strong confidence. If our Church (say they) be Less. de Ant. Dem. 4 p. 16. thus fallen, shew the time of this falling away, what Popes reigning, and what Divines oppo­sing, this miraculous Apostasie was performed. This brave weapon is brandished by eloquent Campian, their elegant Champion: but this sword Campian. Rot. 7. shineth better than it cutteth. Quando igitur hanc sidem tantopere celebratam Roma perdidit? Quando esse desi [...]t, quod ante fuit? Quo tempore? Quo Pontifice? Qua viâ? Qua vi? Quibus in­crementis urbem & orbem religio pervasit aliena. If we be Apostates, shew then (saith he) When did the famous Church of Rome fall from that [Page 58] Religion, for which they were so famous? In what time? Vnder what Pope? By what men? By what meanes? By what Decrees or Degrees did this Apostasie surprise their Region, and Reli­gion? I answer: The present Italian tongue is the old Latine tongue corrupted. Because none can shew, what Emperour reigning, and what Grammarians opposing, this corruption was in­duced: will any inferre hereupon, Therefore the Italian is not corrupted? Concerning the Italian Tongue, and the Italian Church, any in­different, ingenuous, and impartiall person will frame the same illation. Yet to proceed▪ I say this very Quaere is a politike point of the Popish Mystery, of their Antichristian Iniquity. As Herod the Edomite first burned all the Regi­sters of the Israelitish Genealogies, and then de­manded who could shew any Record, whereby it might appeare that he was not an Israelite. So the Romanists require of us Chronologicall testimonies of the Time of their Apostasie, when as they themselves have suppressed those Chronicles, and conceale those Antiquities. A­gaine, wee answer in the words of Christ, Matth. 13. 25. Vnde Zizania? Whence are the Tares? The enemy sowed them, when the men were asleepe: In the words of S. Paul, 1 Tim. 4. 2. They speake these lyes in Hypocrisie: and in the words of S. Peter, 2 Pet. 2. 1. They brought in these damnable heresies privily: as Tertullian Tertul. adv. Valent cap. 1. speaketh, Nil magis curant, quam u [...] occultent quod praedicant: their maine care was, to con­ceale [Page 59] their errors, when they did preach them and broach them. And as Lyrinensis speaketh, Vinc. Lyrin. cap. 15. Latenter superinducunt errores, they infused their errours secretly. Yea to shape them an an­swer in the language of their owne Authors: Saepissime constat de re, & non constat de modo, Bell. de P. R. lib. 2. c. 5. saith Bellarmine, The Matter may be apparent, when the manner may be questionable. Of one point Minime constat, saith Gregorius de Valen­tia, Gr. Val de legit. usu Euch. c. 10. we cannot tell the originall thereof. Of ano­ther pedetentim, it entred by Little and little, Ross. Assert Lu­theran. Confut. said Bishop Fisher. And of a third, their mag­nificent and so much magnified Councill of Concil. Trid. Sess. 22. ca. 9 Trent, concludeth with our very phrase, which we use concerning all their errours: Multa irrepsisse videantur, many things seeme to have crept into the Church without observation or opposition. Since therefore the Romane er­rours did enter into the Church of Rome se­cretly, and unseene, it is an unequall demand, to require us to name the very time of their entrance.

Notwithstanding, if any desire more fully to be satisfied, even in the Historicall part of those points of Apostasie they stand charged with: I referre them to the lustre of Ireland, The Archbishop of Armach. in his answer to the Irish Champian. From whom, in the most controversies of maine consequence, they may receive most full sa­tisfaction.

Six particulars I will insist in, which I sup­pose to be the sinewes of their Apostasie, and [Page 60] the supporters of Antichristianisme. The first concerning the Communion: the Communion was instituted of Christ in both kindes, Matth. 26. 27. It was administred by the Apostles in both kindes, 1 Cor. 11. 28. It was received in the Primitive Church in both kindes: as it is Concil. Const. S [...]ss. 12. Concil. Trid, Sess. 21. c. 1. confessed by their owne Councill of Constance, and that of Trent also. The with-holding of the wine from the Laity, became a custome in the Latine Church not long before the Councill of Constance, their Gregory of Valence is our wit­nesse. Greg. de Val. de legitimo usu Eucharist. c. 10. Trent Hist. lib. 1 pag. 3. And it was imposed as a Law, by the said Councill, under Pope Eugenius, and the Empe­rour Sigismund, anno 1484. Against which the opposition was so famous, that the opposers were called the Subutraque. Thus have they falne from the first institution of this holy Sacrament. And this is the first point of their Apostasie. That the Pope is Vniversall Bishop, the univer­sall Scripture doth afford not one tittle, to avouch this title. Nay 600 yeares after Christ this great attribute was condemned by a great Pope, to be Nomen Antichristianum; an Attri­bute Greg lib. 4. Epist. 31. & 39. of Antichrist: and those who consent to that title doe Fidem perdere, Fall from the faith, said the same Gregory. Yet instantly af­ter him did Pope Cyriacus assay it: and anno 606 did Pope Bonifacius atchieve it. Wee therefore can assigne the Time and Persons, when the Pope, even in the judgement of the Pope, did fall into this second point of Antichri­stian Apostasie.

Against adoration of Images, wee produce Preesius de Trad part. 3. de Imag. C [...]ss [...]nd. consult. tit [...]le Imag. two, and those domesticall witnesses. These are the words of Peresius, and Cassander confesseth the very same: Neque Scripturam, neque Tra­ditionem Ecclesiae, neque Communem Sensum San­ctorum, neque Concilij Generalis determinationem aliquam, neque Rationem, qua efficaciter hoc sua­deri potest, adducunt: That is, No man (say these men, our adversaries) can produce ei­ther Scripture, or Tradition, or consent of Fa­thers, or definition of any generall Councill, or any found Reason, whereby they can plainly prove the lawfulnesse of the worshipping of Ima­ges. Greg. lib 9. ep. 9. A Pope also doth condemne this Popish errour more than six hundred yeares after Christ: Imagines Sanctorum, in Ecclesias non ad adorandum, sed ad instituendum collocantur, saith Gregory: he permitted them for instruction, but their adoration hee utterly condemned. Yet was Image-adoration established anno 789 by the second Councill of Nice, under Eirene the Emperesse, by the assistance of Adrian the Pope: But with the heaviest opposition that ever the earth saw, or the heavens permitted. Besides the gainsaying of those great Bishops, Serenus of Marcellis, Claudius of Turin, Hinci­narus of Rhemes, and Agobardus of Lions: Be­sides those Libri Carolini, and the two Coun­cills, the Constantian in the East, and that of Frankford in the West: Besides those infinite injuries and insolencies which were offered, and suffered under the reignes of Leo Isa [...]rus, [Page 62] Constantinus Copronymus, Leo Armenius, Michael Bardus, and Yheophilus, whom Bellarmine cal­leth Bell de Imag. lib 2. [...]. 6. Homil of I [...]el. part. 2. pag. 36. Iconomachi, the enemies of Images: The Sunne was darkned seventeene dayes, and the Emperour murthered, when the Images were established by Eirene. Therefore here also have we the Time when, and the Person by whom was performed the thirdpoint of their Popish Idolatrous Apostasie.

That all men in generall (and therefore the Pope in particular) should be subject unto Prin­ces, it was the doctrine of S. Peter, 1 Pet. 2. 13. and of S. Paul, Acts 25. 10. the doctrine of their Master, Matth. 22. 21. and it was the doctrine of their Disciples, Reges esse à Deose­cundos, That Princes were under no man, but God alone, this was an ordinary Aphorisme of Tertullian, Chrysostome, Augustine, Gregory, and of all the old Fathers. But in the yeare 1076 Pope Gregory the seventh, surnamed Hilde­brand, Baron. an. 1076. nu. 26. de facto did depose Henry the Emperour, and that it might seeme afterwards to bee done de jure too, he confirmed the same by a Councill held at Rome in the same yeare 1076. Bin tom. 3. [...]o [...]. pag. 1 [...]8 [...]. Thus we insist in the Time and Name, in the punctuall particulars of this fourth falling from the faith, of this Arrogant Antichristian Apostasie.

It was the common Catholike conclusion of all Christians, for full fourteene hundred yeares, that the Pope was not the supreme Iudge of the earth, but that he was subject to a Coun­cill. [Page 63] Their owne Councill of Constance doth Concil. Const. Sess. 4. Concil. Basil. Sess. 2. & 33. conclude it: and their other Councill of Basil doth call it, Fidei Catholica veritas: a point of Faith. But in the yeare 1516 Pope Leo the tenth did reverse that Decree: and did decree in his Laterane Synode, that the Pope was su­preme Concil Lateran. Sess. 11. Bell. lib. 2. de Concil cap. 17. Sect. De [...]que. Iudge, and superiour to a Councill. This is the grand Apostasie: whereby the Pope did declare himselfe to be the Grand Antichrist.

The sixt point of the Popish Apostasie is the first part of that falling from the Faith, fore­told by S. Paul, 1 Tim. 4. 1, 3. and branded for the Doctrine of Devils, is the forbidding of ma­riage. A motion of forbidding Priests to marry, was in the Councill of Nice, anno 325, but stay­ed Socrates lib. 1. cap. 8. by the perswasion of Paphnutius. Siricius did set it on foot againe, and restrained some Priests from marying, in the yeare 380: in the yeare 1076, Gregory the seventh (no singular chaste Pope) inforced single life, by Canons and persecutions. And anno 1119 Calixtus 2, did Matthew of Westminster. Trent. hist. lib. 7. p. [...]80. prosecute it as a Decree: but Pope Pius 4, an. 1563, would not permit it so much as to bee propounded by way of Disputation. To these six I will adde a seventh, prayers in a knowne language, that all the people may say Amen: was at the first practised by the Primitive Cranmer in a Pamphlet to Q. Mary, prin­ted 1556 pag. 13. & 1 [...]. Church, and preached by S. Paul 1 Cor. 14. So is S. Paul understood in the Civill Law, more than a thousand yeares past: where Iu­stinian in a Synode writeth, Iubemus clarâ vo­ce,—ut à fideli populo exaadiantur—celebrent, [Page 64] &c. hee commandeth that publike prayers should be celebrated, that the people might un­derstand them. It a enim & divus Paulus docet in Ep [...]st: ad Corinthios. This, saith he, is the doc­trine of S. Paul, 1 Cor. 14. and thus was S ^t. Paul understood of all Interpreters, Greeke and Latine, old and New, Schoole Authors and others, till thirty yeares before Queene Maries reigne: at which time one Eckius did devise a new exposition, understanding S. Paul of preaching onely. But when a good number of the best learned on both sides were gathered together at Windsor, for the reformation of the Church Service: It was agreed by both, without controversie (not one saying the contrary) That the Service of the Church ought to be in the mother tongue: and that S. Paul in the 1 Cor. 14. was so to be understood. This memorable discourse was written by the Martyr Cranmer, from a prison in Oxenford, to Queene Mary in a Pamphlet printed 1556. Here then again the Romish Church hath falne from the prim [...]tive Church: and this is the se­venth point of the Popish Apostasie.

This is plaine enough of their falling from faith: whereby I have shewed the Times and Names producing most palpable apostasie. These seven particulars are sufficient to shew that point they so impetuously presse us to, in what time, and under whose reigne this Apostasie was acted. Although I suppose that I may unde­niably conclude, That an old man hath an hoary [Page 65] head, when I see it gray: although I be not able to shew the very day when every haire did turne colour.

One word for our practice, and so I end. To fall from the truth, the text tells us, it is the time of Antichrist, the signe of Antichrist, and the worke of Antichrist: indeed, the very Es­sence and Quintessence of Antichrist. Apostasie hath beene a thing ever and most abhorred in the Church of God. Peter did fall from Christ, but Christ knoweth it cost him deare; He wept Cypria. epist. 52. for it bitterly, Matth. 26. 75. Trophimus a Mini­ster, fell from the truth, afterwards he repen­ted and returned, and was received into the Church: but Cyprian would never suffer him to execute the function of the Ministry any more. Fortunatianus a Bishop, fell from the Cyprian epist. 64, 68. Church, but Cyprian and Cornelius, and many others denyed him his Bishopricke; although he repented and recanted his wicked Apostasie. Marcellinus, a Bishop of Rome, for feare of the Pappus pag. 108. tyrant Maximian, revolted: but he returned with remorse, sought out the persecuted Christians in a Crypta, a Conventicle at Suessa, in Campania, and did voluntary penance, in sack­cloth and in ashes, and in abundant teares, in the open Congregation. Our noble Archbishop Fox Acts and Monuments Anno 1556. pag. 2067. Cranmer, thrust that hand first into the fire, which had subscribed unto Popery. And the most disgracefull name that ever was fastned on a gracelesse wretch, was the sirname of Iu­lian, Iulian the Apostate, or Revolter from the [Page 66] Christian Religion. Nay the very Apostates themselves cannot indure Apostasie: but if the tortures of the Inquisition doe extort re­cantation from any fraile consessour, some­times they dyed notwithstanding: most times bore Tapers in their hands, and wore Halters on their neckes, and Sambenitos (that is, coats painted with Devils) on their backes: and all times suffered shame, for such a crime, and so shamefull a transgression.

For our selves: know we that Antichrist hath his instruments of Apostasie at this day amongst us also. Laborious Papists, who will Math. 23. 13. compasse sea and land to make one Prosylite. Sub­tile Iesuites, who creepe into houses, and lead cap­tive silly women. And many an Elimas, many an audacious Seducer that will pervert Pau­lus Sergius, and seeke to turne away (even Noblemen) from the truth. But know, Facilis est descensus averm: It is easie to fall from the truth: but (Hic labor, hoc op [...]s) infinite labour and dolour to returne to the truth. A garden is most weedy if once undigged: and a Christi­an most savage, if once revolted. Remember Luke 9. 26. Whosoever denyeth Christ on earth before men, Christ will d [...]ny him before God and his holy Angels in heaven. Remember Hebr. 10. 25, 26, 27. If we forsake the assemblies, and sinne wilfully after wee have received the know­ledge of the truth, there remaineth no more sa­crifice for sinne, but a certaine fearfull looking for of judgement, and fiery indignation which shall [Page 67] devoure the Adversary. Remember that A­postasie and revolting from Religion is the pledge of Hell, and Badge of Antichrist. Christ there­fore confirme us, and make us constant in his Truth, without Hypocrisie, Apostasie, or Back­sliding.

SERMON IV.

ANd tha [...] [...] of sinne bee revealed. I have [...] the first of these five points, which I propounded in the description of Antichrist. I have shewed you the Antichri­stian Apostasie. The second succeedeth: His Titles: which are three: The first of them followeth in these words of my Text, And Suarez Apolo [...]. lib. 5. c. 17. [...]. 1. that Man of sinne be revealed. Suarez in the fift booke of his Apology, and seventeenth Chap­ter, in the beginning thereof; disliketh our Kings discourse, because hee omitted this clause. Therefore to satisfie those that fol­low Suarez, I will discusse this point largely. And indeed there is ample matter in this [Page 69] short sentence. In it I commend foure points to your consideration: the Subject, Article, Adjunct, and Accident. First, Antichrist is here termed a man; secondly, the man; thirdly, the man of sinne; and finally, the man of sinne to be revealed.

First, Antichrist is here called a man, (as I conjecture) to imply the manner of his inva­ding the Church, which is by subtlety and Po­licy. That whereas other persecutors have bin compared to Beasts, because they assaulted the Church with a brutish violence: Antichrist is termed a man, to shew that hee fighteth not onely with the horne of a Beast, Hostility: but also with the tongue of a Man, Subtlety. Both Os gladij, and gladius or is: both the sword, and the word also, shall be his instruments to cut downe true Professors.

Howsoever, this quencheth that errour which was a little kindled by Hyppolitus, that Hyppolitus [...]e Consum. mundi [...] Antichrist should be Daemon in corpore phanta­stico, a Devill in a phantasticall body. This opi­nion is a phantasticall assertion: for Antichrist shall be [...], a man, saith S. Paul in my text: Oecumen, in [...] Thess. 2. [...], an absolute man, saith Oecumeni­us on my text.

The second point: [...], ille homo, The man of sinne. This article of the word, the Pa­pists urge as an Article of their faith: that the Pope cannot be Antichrist. Hence is Suarez his Suarez Apol. lib. 5. c. 2. nu. 3. admiration, and Lessius his demonstration. The former doth wonder (Quis sedem Regni, homi­nem [Page 70] peccati appellare solet?) that any should call a Kingdome by the name of a man. And the latter deriveth his third demonstration, ab uni­tate Less. de Ant. Dem. 3. Antichristi, Antichrist is one man, therefore the Pope is not Antichr [...]st. Our Rhemists say this Rhemist [...] in 2 Thess. 2. Bell. de P. R. lib. 3. c. 2. article; or the, signifieth one singular man. Et. sane mirum est, (saith Bellarmine) nullum adver­sariorum, qu [...]tamen jactant linguarum peritiam, hoc non ammadvertisse: I wonder, saith hee, that none of the Protestants, who professe themselves great Linguists, could observe this property of the Greeke language, where this article [...] or the, doth signifie one singular per­son. Surely the Rhemists might be right Eng­lish, and Bellarmine a true Italian, but neither of them good Graecians: their argument I may shape into this Syllogisme.

The answer is easie. First, I aske any Di­vine, wherefore may not [...] the Man, in this place signifie a multitude, the Church malignant: as well as [...] the woman, in ano­ther, Rev. 12. 6. doth signifie a multitude, the Church militant? Next, every Schoole-boy can tell that the article▪ doth not alwayes sig­nifie one particular person. Againe, it seemeth [Page 71] there is no such signification thereof in this place: for the old translation (so authenticall with them) absolutely omitteth it. And in Scripture the article [...] is used foure wayes, [...], and [...]; by way of Elegance, Demonstration, Difference, and Emi­nence. First, [...], by way of Elegance, as Luke 4. 4. [...], Man shall not live by bread alone. Matt. 4. 4. the same sentence is rendred without the article, [...]. Secondly, [...], by way of Demonstration, pointing at some par­ticular person, as Iohn 1. 29. [...], &c. Be­hold the Lambe of God. Thirdly, [...], by way of Difference, to distinguish the whole kinde, as Marke 2. 27. The Sabbath was made, [...], for man. Fourthly, it is used [...], by way of Eminence and emphasie, to signifie a thing that is noble and notable in that kind, as 2 Tim. 3. 17. [...], The man of God, meaning not any man but the Minister: yet, not one particular person, but the whole cal­ling. So here, [...], signifieth, not all impious men, but emphatically, the Prin­cipall, Antichrist: yet Him, not one particular person, but a whole vocation.

Notwithstanding, yeeld them this conclu­sion: neverthelesse, from hence they can con­clude nothing against ours, or for their owne cause: Though Antichrist be one man, yet may the Pope be Antichrist. For supposing a personall, yea a Trienniall Antichrist; and the persecutors [Page 72] and Heretikes to have beene Harbingers to pre­pare his way. Notwithstanding the See of Rome may be the Seat of Antichrist: and the succes­sion of Popes may be the Series of those persons, out of whom one Monster may arise, who shal succeed and exceed all his predecessours, in breathing out threatnings, and slaughter against the Disciples of the Lord, in making havocke of the Church, and in being drunke with the blood of the Saints, and with the blood of the Mar­tyrs of Iesus. This seemeth to be the conjec­ture of learned Zanchius: and to the same Zan [...]h. misc [...]l. lib. 3. p. 25 de fine sac. 85. di­scept. cum Mar­bachio 474. M ^r. Mounta­gues Appeale, part 2 cap. 5. pag. [...]19. conjecture, seemeth our no lesse learned Countriman to incline, in these words: It may bee probable—that one, notorious, singu­lar, mischievous Antichrist may arise, towards the finall consummation of the world: who in fraudu­lent colluding, malicious craftinesse, in impious, execrable, and transcendent wickednesse, through hereticall impostures, and lying miracles shall goe beyond all other, that ever lived in the world—Surely if the Generall of the Iesuites, should once come to be Pope, I would vehemently suspect him to bee the party designed. For out of what nest, that accursed bird should rather come abroad, than out of that Seraphicall Society, I cannot guesse.

But indeed, that Antichrist should be one par­ticular person, it is improbable, and plainly im­possible, which I will make appeare by six ar­guments. In the sixt & seventh verses, [...], and [...], that which with-holdeth, & he which letteth, that is, the Empire, and the Emperor (by [Page 73] their owne doctrine) doth signifie not one man, but a successiō, if the article doth not restraine [...], the person hindering, no more can it restraine [...], the person hindered, vnto the singular number. In this verse, [...], Antichrist is termed, a man to bee Reuealed: but in the seuenth [...] he was working, euen then, though in a Mysterie: and the same man is said to be destroyed, at the comming of Christ, in the eight verse. Antichrist there­fore was in Saint Pauls time, to be revealed in the after times, and to be destroyed in the last times. All which cannot concurre in one par­ticular man. This also may be confirmed from the drift of the Apostles discourse in this place. Which was to foretell, the most nota­ble Apostasie, and most importing the waste of the Church: which could not bee in the age onely, of one man. Farre fitter therefore it had been, to haue foretold the Heresie of Arius, which indured many yeares, and extended to many places: Miratur orbis se factum Arianum, Hieron: Dial. ad Lucif. Saint Hierom saith the whole world was infected with Arianisme. To this Sunne-shine of Saint Paul, St. Iohn may adde one Candle, Reu. 18. 7. Sedeo Regina, 1 sit a Queene, and shall see no sor­row: which are the words of one, not newly sprung up, by an usurped authority, but of one established in a long, and rooted tyrannie. But to lay the axe to the root of the tree: Matth. 16. 18. wee read [...] that Christ will build his Church upon a rocke. Now according [Page 74] to their Popish exposition, if the Papists must expound the article to signisie the singular number, and by [...] The rocke, to vnder­stand Peter alone, and not the whole succession of Popes: then sarewell to the Romish Supre­macy, and infallibilitie. And I thinke the Ro­manists had as liefe yeeld the Pope to bee Anti­christ: as not to be the supreme head of the Church, and not to be the infallible iudge of Controuersies. Finally, Bellarmine himselfe delivereth these Bell. de P. R. lib. 3 c. 1 [...] five things: Antichrist must 1 vsurpe the kingdome of the Iewes: 2 vanquish Egypt, Libia, and Ethiopia: 3 conquer seuen other king­domes: 4 subdue the whole world: & 5 raise an universall persecution. Now how Antichrist shall ever be able to poste over, these expedi­tions on the wings of a whirle-wind, in the reigne of one man, especially in the space of three yeares, and a halse, as the Papists fancie, I appeale to the conscience of any indifferent person, Protestant, or Papist: and they will conclude with me, Antichrist cannot be one sin­gular man.

Neither can any justly oppose, that ar­gument from the opposition: Christ is one man, therefore Antichrist shall be one man. For Christ, the Head of the Church, liveth for ever himselfe: and therefore is one person. But Antichrist, the Head of Babel, is mortall and (continuing to the end of the world) must therfore be perpetuated by successiō: we haue instances in this kind. The High Priest, was [Page 75] the Type of Christ. The High Priest, that Type of Christ, was not one Person, but the succession. The Pope is (called) the Vicar of Christ, not one Person, but the succession. Quoad officium Pa­patus, omnes Papae, qui fuerunt, aut erunt, non sunt nisi Vnus Papa: All the Popes, which over were or shall be, in regard of the Function of the Papacy, are but one Pope, saith that Papist Au­gustine de Ancona. Even so, Antichrist is the Adversary of Christ: not one Person, but the succession. And all those Adversaries, that ever were, are, or shall bee, quoad officium, in re­gard of their function (to oppose Christ) they are all, but one Antichrist. Examine now the ar­gument by these parallels. Christ is one person: therefore his Vicar, the Pope is one person. Christ is one person, therefore his Adversary, Anti­christ is one person. Yee easily discerne the Fallacie.

Howbeit, wee say, that Antichrist may bee called one man, for two causes. First from the phrase, it being propheticall: and in Prophecies, by one beast, a whole Kingdome is designed, Dan. 7. 23. Secondly, from the properties of the persons composing that Antichrist: they may be all called, in the singular number, unus homo, one man: quia Omnes habent unum reg­num, unum propositum, & unum spiritum, saith Rollocke on this place. They all haue one King­dome, Rollock. in 2 Thess. 2. in the same forme of gouernment: one pur­pose in persecuting the faithfull, and one spirit, they being all [...] as Oecu­menius [Page 76] speaketh: all madded, by the same Devill, to underproppe Antichrist. Thus Anti­christ may be called, one man: but indeed hee M [...]gd [...]burge Cent. 1. lib. 1. cap. 4. is, many: a maine succession. I conclude; Anti­christ us est regnum falsorum doctorum, Christi doctrinam obscurantium, & mundanum regnum arripientium: Antichrist is a State, fighting a­gainst the Church in a long succession. Now who they are, which plead most for succession: I leave this to your conjecture, as a preface to plainer demonstrations.

Thirdly, the Adjunct is, [...], These are the two former points: concerning the two remaining: Men, Fathers and Brethren, heare my Apologie, which I make unto you. Of those two points, I shall speake Nil, & Nimi­um: of the one, I shall seeme to speake too much, and of the other too little. The last shall I now passe, I reserve Antichrist revealed to his proper place. The first will enforce me, to spinne out the thread of my Sermon somewhat too long. But of the first, with what breuity I may. The Adjunct is, The man of Sinne, the ve­ry word will cause some to expect invections, bitternesse, clamours, and evill speakings: but let me prevent them, by my protestation. I protest therefore in the presence of God before whom I stand, I will speake nothing falsly, nothing partially, but onely what this Text putteth into my mouth, and their owne writings into my eyes. And in them also will I silence infinite personall instances.

Againe, I protest by the same blessed Ma­jesty, that my hearts desire is, to confirme the Protestant, to reforme the Papist: but to exaspe­rate neither. Therefore my tongue shall not be a vultures beake, to prey upon the putride parts of the Papacy, and to rip up their personall vices. But it shall discusse the Reall parts of Popery: their positions published in print. If there­fore those, which themselves avouch as the sound parts of their religion, if they shall appeare to be rotten and putrifide. Then I hope the sheepe of Christ, will not (like Wolves) swallow downe whole, whatsoever is put into their mouths, by such Carvers. But to keepe my discourse within the compasse of truth: I remember that saying of Christ, Math. 12. 36. Every idle word, that men shall speake, they shall giue an account thereof at the day of judge­ment. I remember also, what a Father said, of that saying: Si pro omni verbo otioso, quanto magis pro omni verbo injurioso, & malitioso: if I must give an account unto God, for eve­ry idle word, what must I doe for every lying word? If I must give an account for every lye in my house, what an account must I make for every lye in my Pulpit? Here then are two reines, for that one member. Yet I must insert one Proviso: Our Adversaries also are abun­dant in their accusations. Wee say that the Pope is The man of sinne: And they say we are The men of sinne. They have their Babels, and their Libels, infinite popish pamphlets, which [Page 78] publish us to be the sinke of sinne, the shame of Christendome, and the scumme of the whole world. But those imputations, they put upon us falsly, and impertinently. Falsly, St. Hierome taxed Sabinian for destouring a Nunne, Sabinian retorted vpon St Hierome, the like suspition of lewdnesse. Herein they differed: Hierom did accuse Sabinian per veram convictionem, and Sabinian Hierom, per falsam confictionem: This is our case: wee charge the Papists that they defile the Church, by foule sinnes: they charge us with the same. Herein wee differ: our ac­cusation is per veram convictionem, by true con­viction, and just relation: theirs is per falsam confictionem, by false consiction and forged ca­lumniation. Againe, as these calumnies are false, so are they impertinent also: for they ac­cuse us of personall sinnes, which alwayes have, are, and ever will be, in the purest Churches, upon the face of the earth. But we charge thē with doctrinall, and dogmaticall crimes: with crying sinnes supported by the Doctors, and doctrine of their church. Having premised these items, I will speake to you, as St▪ Paul spake to Timothy, 2 Tim. 2. 7. I will speake the words of truth, and sobernesse: Consider what I say, and the Lord give you understanding in all things.

[...], The man of sinne. Geni­tivi S [...]ar▪ Apol. lib. 5. cap. 17. nu. 2. pro adjectivis, in scriptura positi, exaggeratio­nem significant saith Suarez, Genitives put for Adjectives doe augment, and increase the sig­nificatiō: as here, The man of sin, that is, a most sinfull man.

Now Antichrist is termed, a most sinfull man, two wayes, both affectivè and effectivè: [...] and [...] of all men, hee prin­cipally, is both the Practiser, and the Causer of Sinne. Magd [...]burgens. C [...]nt. 6 cap. 4.

He is the Prime practiser of sinne, and here­hence, Antichrist was called by the ancients, Secundus Adolescens, the Adventurous youth, quia iuvenili temeritate fervidus est in malo: because with a youthfull frensie hee doth plunge himselfe into all madde courses. Againe, he is the grand cause of sinne: there­fore Aquin. Sum▪ 3. quaest. 8. Art. 8. Greg. Moral. lib. 24. c. 3. is Antichrist called caput impiorum, the Head of wicked men: & every wicked man, mem­brum Antichristi, the member of Antichrist: as if all wicked men, and wickednesse, receiued their beginning and continuance from that fountaine. Both these are included in one sentence by Oecumenius on this place, [...], Oecumen. in 2 Thess. 2. that is, Antichrist is called, The man of sinne, because he doth sinne incom­parably himselfe: and because hee doth con­straine others also to commit iniquity. By the first he is like Ahab, who sold himselfe to worke wickednesse in the sight of the Lord. By the se­cond, he is like I [...]roboā, who made Israel to sin. By both, hee fulfilleth that in the first to the Romans, and the last: He doth not onely do things worthy of Death, but hath pleasure in them, which doe them.

But who is this Man? this Paterne and Pa­tron [Page 80] of all impiety? the Rhemists call it Blaspe­my: we verity. We say, The Pope is The Man of Sinne: both by Acting it in Himselfe, and by effecting it in others. Anno 1562. the Archbi­shop Trent. Hist. lib▪ 7. pag. 588. of Granada, and all the Spanish Bishops de­sired reformation, in the Trent Councill: say­ing that the Fountaine of all abuses, was the Court of Rome, which is not onely corrupt it selfe, but the cause of Deformation in all the Churches. This truth is also confirmed by that false proselyte, Radix omnium malorum, Spal [...]s de Rep. lib. 4 c. 11. nu. 11. est Romana Curia: the Court of Rome is the cause of all evill.

For the first: the personall sinnes of the Popes, I passe that. Onely because Suarez saith Suarez. Apol. lib 5▪ cap. 17. nu. 5. Christoph de Antichristo a­gainst Doctor Dounam. Tris [...]gion lib. 3. cap. 39. that there were aliqui improbi, not many: and Christopherson in his catalogue doth not men­tion any evill persons, amongst all the Popes. I must therefore give a tast of other mens ob­servations. The learned author of the Tris­agion, saith that there sate in the See of Rome, fourteene Popes which were Adulterous; nine Simoniaks; twelve Tyrants; three and twenty Sorcerers, and ten Traitors. To which I must To [...]. Tor [...]i. pag▪ 219. adde, what our Bishop hath delivered out of their Platina: Monstra, Portenta: more then twenty Monsters of Mankind, which sate: and more than thirty Schismes, were hatched in the Chaire of Rome. And for the space of one hundred & fourescore yeeres, & for the suc­cession of Fifty Popes, hee could reckon Vix unum, Pontificis nomine dignum, hardly one [Page 81] worthy to be called a Pope; and that you may not H [...]m. 2. lib. Whits. 2. part. sol. 219, &c. judge this to be a private judgmēt, or mine to be a rash judgement, reade the judgement of the Church of England, fully to this point, in the Homily for Whitsontide. But I will remove my finger frō this sore: which I had not touch­ed, had not their bragging Tongue, cōstrained my Hand, a little to discouer it. Next to come to the life of the cause: That the Pope is the cause of sinne, it will be confessed, if we consider, onely this one thing. There is a booke, called Taxa Cancellariae Apostolicae, where in print, the Absolutions, from sinne, and dispensations for sinne, are set at a certaine Rate. Can any imagine a fitter introduction? and a more imboldning incouragement, for any sinfull man to commit any sinfull action? This is much which I say: but much more is said, by one of their owne, and best authors, Claudius Espencaeus. Liber palam, ac publicè, hic Cl. Esp [...]. in Tit. cap. 1. Digres. 1. impressus hodie ut olim venalis, Taxa Camerae, seu Cancellariae Apostolicae inscriptus, in quo plus scelerum discas licet, quam in omnibus omnium vitiorum summistis, ac summarijs: et plurimis quidem licentia, omnibus autem Absolutio emp­turientibus proposita. That is, There is a booke publikely to be sold, the Taxa Camerae, where­by a man may learne more wickednesse, than ever was comprised in all the summists and summaries of Vices, which ever were set forth; and wherein some may buy leave, and all par­don for any sinne. The same author proceedeth [Page 82] in the same place and point, that that booke doth dispence with Adulterers, Murtherers, and Sorcerers. Adulteros, In cantatrices, & Ho­micides: yea they absolve Parricidas, Incestos, & contra naturam cum Brutis, those that kill their Fathers, defile their Mothers, or that are so farre past grace, that they commit, that foule crime against nature. By name: for Per­jurie, Cap. 4. a villaine which hath falsly and willing­ly forsworne himselfe, shall be absolved: and the price of his Absolution is printed sixe gros­ses, Cap. 3. or nine shillings; and the same price is pitched, for that child of the devill, who out of a diabolicall lust, shall defile a woman, in the holy house of God, in the very Church it selfe. Thus also under Alexander the sixt, the Cardi­nall Waldenses lib. 2. cap. 3. pag. 48. of St. Xist: sent into Dauphine, two bulls, one by which he gave absolution for Simonie, Theft, Murther, Vsury, Adultery, Detension of Benefices, Destruction of goods Ecclesiasticall, Perjurie, yea Apostasie and Heresie.

All which may bee established, by the Bella [...]. de Pont. Rom. lib. 4 ca. 5. sect. Quod. judgement of learned Bellarmine, for saith he: Si Papa praecipiat vitia, & prohiberet virtutes, tenetur Ecclesia credere, vitia esse bona, & virtu­tes malas, nisi velit contra conscientiam peccare. That is, If the Pope should command vices, and interdict vertues, every person who would not offend against his conscience, must beleeue, that the vices are good, and the vertues are bad. And that none may surmise me to wrong Bel­larmine, or to wring his words beyond his [Page 83] meaning: behold a like egge of the same bird. Bellar. de Pont. Rom. lib. 4. ca. 2. sect. Dein de. Catholici omnes convenient, pontificem—aliquid—statuentem, sive errare possit, sive non, esse ab omnibus fidelibus obedienter audiendum: that is, all Catholikes doe accord in this, that the Pope, whether he may erre or no, is yet to be heard with all obedience. And Bellarmine doth but Blanch Bell. Recogn. de Sum. Pontif. pag. 507. the Aethiop, when as he would seeme to retract this paradoxe: saying that hee did speake de dubijs actibus: and in the last citation, he hath in re dubia. For the Powder Traitors, propoun­ding Abbati Antilog. cap. 9. it, as rem dubiam, to murther a King, and ruine a Kingdome, at one blow; from these principles, if the Pope had returned the affir­mative, they must have obeyed him: yea have beleeved, that that vicious act, had beene a ver­tue: Tolet. Instr. lib. 4 cap. 3. sect. 7. nay (as another Cardinall speaketh in a­nother case) they might have thought that bloody barbarous villany meritorious.

Let any patron of the Pope, under heaven, name any man, or succession of men, on the earth, who have given the like incitements, incouragements, and commandements unto sinne. And I will recant, and confesse, that I have done his Holinesse, and the holy series of his predecessours much wrong, saying, that The pope, is the man of sinne.

But principally, the Pope is the cause of three sinnes, hee is the cause of Ignorance, of Whoredome, and Treason. Now if I can prove that the Pope is the cause of these 3 sins, I have cause enough, to conclude: The pope is the man of sinne.

For the first: If the Councill of Tolet, hath de­fined Concil. Tol. 4. cap. 24. right, that Ignorantia est mater omnium errorum, Ignorance is the mother of all Errours. It will exercise the wit, and learning of his best friends, to quite him from being the cause of much sinne, who is the cause of that which is the cause of all errour. That the pope is the cause of Ignorance it is plaine, because he com­mandeth his to heare in Latine, and to pray in Latine, plebis est admira [...] divina secreta▪ non Bonaventura in Luc. 1. 21. pers [...]rutar [...]; the common people must admire not inquire after divine secrets saith Bonaven­ture. Math. Peresius speaketh farre more Matth Peres. de Trad. pag. 44. boldly and broadly: his doome is, that it was the Devills invention, to permit the Lay peo­ple to read the Bible. But acute Richard of Ments, hooketh all in handsomely, by a pretty Trent. Hist lib. 2. pag. 158. distinction: that the doctrines of faith, were now so cleered, that wee ought no more to learne them out of the Scripture: and therefore the scripture was read heretofore in the Church for the instruction of the people, whereas now it is read in the Church, onely to pray, and ought to serve every one, to that end onely, and not to studie.

Finally, hee doth forbid the Lay people to read the scriptures, unlesse they obtaine speci­all License from the Bishop or Inquisitor to do it, as appeareth by the fourth rule of Prohibi­ted bookes, which is at the end of the Tridentine Councill. And the granting of those Licenses is now againe taken away by Clement the 8. as [Page 85] may be seene by his Index of prohibited bookes, printed at Paris, by Laurentius Sonius. And Decretal. de Hae­riticis ca. Quin­cunq. in 6. for a lay Papist to dispute of the scripture, is to incurre Excommunication.

The Popes injunction, to pray in Latine hath made many of the lay people, such ignorant people, that they become like Melitides, the naturall foole, who could not define, whether his Father or Mother did bring him forth! So they cannot tel, whether God their Lord, or the Virgin their Lady, should be the object of their Prayers. Yea a great Divine in the Vniversity Rex Iacobus med. in Orat. Dom. pag. 132. of Saint Andrewes in Scotland, taught it pub­likely, that the Lords Prayer might be said to the V. Mary, which monster could never have beene teemed into this world, if the Latine language had not beene the Midwife. A tricke of an Apostate: the Pope wanteth no precedent, Iulian interdicted the meanes of knowledge to the poore Christians. I involve therefore two conclusions, in one short sentence. The Pope is an Apostate, and The man of sinne.

The second point is Whoredome. I say, The man of sinne, is the cause of that sinne: and the Pope is the maintainer of Fornication, and main­tained by Fornication. Cornelius Agrippa shall Corn. Agripp. de vanitate cap. 64. be one witnesse, that the Whores of Rome eve­ry weeke payd a Iulius, that is, sixe pence each, to the Pope; who shal be seconded by one of our owne Countrymen: The stewes are in Wats: Quodlib. 2. Artic. 4. Rome, cum approbatione, as lawfully, as any Citi­zen of Rome, saith Watson. But indeed I have [Page 86] a cloud of witnesses, for this truth. To keepe a Concubine is permitted [...]g [...]b [...]s, by the lawes Duarenus de Beneficijs lib. 8. cap. 6. Lopez de ratione reg. lib. 2. p [...]. 58 of Rome, [...]aith Duarenus that learned Lawyer. Stewes are to be tolerated, saith Lopez, ad deti­nendum libidinis ardorem, to limit the fury of lust. Strump [...]ts inhabit Rome, sci [...] & pati­ente Nav [...] ▪ manua­li cap. 17. Papa, the Pope knowing, and suffering such inhabitants. Meretri [...]s non sunt dignae la [...]ueis le­gum, Whores are not worth, to be corrected by the Lawes, said [...]valdus. Iacobus de Graffijs pro­poundeth the question; Quare Ecclesia per­mittit Lupanaria, why doth the Church permit stewes? and assoileth it: tolerat minus malum praesens, ut evitet majus futurum, that is, their Church doth permit the lesse evill to avert a greater. Nay the same author goeth yet far­ther, beyond our credence, if a papist did not report it. Lex cogit, the Law doth compell, pub­licas meretric [...]s ad fornicandum, cum quocunque, juxta tamen mercedem. If he bring mony, the law doth compell their Whores, to commit Whore­dome, with any man.

Finally it is the report of a learned Convert Sheldens Mot. Law. 3. pa. 151. that there are Permissive and Tolerative lawes, for these stewes, and strumpets in some papisti­call Countreys: in the City of Rome, there is publike toleration, and Papall permission, and pro­tection of Queanes. The Pope hath Toll from them, the Cardinalls and Courtiers cannot bee without them. Pius the 5. once banished them, but hee drave away so many Citizens and Courtiers with them, that hee was conten­ted [Page 87] to permit their returne. Very consonant to the name Courtizane, (the fairest title of a Whore) which arose from the Court of Rome, because such were entertained day and night. These women sufficiently prove, that the Pope is the Man of sinne.

But to furnish this point, with proofes to the full: I adde, the Church of Rome, hath made a Law to constraine some to uncleannesse. And therfore it may meritoriously be termed [...], the cause of sinne. If a Prince command, that a whole City, must wade through a deepe foord, though some be of suffi­cient stature to wade through, if the rest pe­rish, shall wee not impute it to the Prince his command, that they bee drowned? If a state in­act a statute, that all in a Countie shall beare two hundred weight, 20. miles, in one day. Althogh a few strong men discharge it, if many women and children sinke and dye under the burden; may we not conclude, that that Law did kill them? Even so; censure a Decree of the Church of Rome, That all the Clergy must vow a single life: Though some may have that Blessed gift of Continence: yet many, too many cannot but be uncleane, unchast, at least inconti­nent. I inferre then: Their law doth constraine them. All have not that gift, Math. 19. 11. Ma­riage is the remedy to them that have it not, 1 Cor. 7. 2. Therefore, those that have neither the gift, nor the remedie, must fall into that foule sinne of uncleannesse: and their Law doth [Page 88] constraine them. This law of such a sinfull shame­full consequence, Siricius attempted about the yeare 380: but it was effected by Grego­r [...]e 7. 1074. which is now so strongly sup­ported, Trent. Hist. lib. 6 pag. 527. that though Augustine Pavugarner, petitioning to the Councill of Trent, did a­vouch the Clergie of Bavaria infamous for lust, few of them not being Concubinaries: yet could he not beg permission for them to mar­rie, indeed to be honest. A strange inversion: It is better to marry, then to burne, saith St. Paul, 1 Cor. 7. 9. it is better to burne then to marrie, saith the Coster. Enchir. cap 17. prop. 9. T [...]stat in 1 Sam. 17. qu [...]st. 45. Thom. 2. 2 aequ. 88. Art. 11. Popes holinesse. But it is a stranger position: Tostatus and Thomas put the Quaere, if the Queene of the Sarazens, with her whole king­dome would be baptized, and become Christi­ans: conditionally that some Monke may bee given her for an Husband. What should bee done in this case? They answer negatively: That a Monke might not marry, no not such a Queene, licet multae animae sunt manifestò peri­turae although many soules, should undoubted­ly perish, by that refusall. Now, what may we conceive to bee the cause of this so severe an inhibition? I conjecture it to be twofold: the commodity, and the glory of the Church of Rome. Nondum erat ecclesia dotata, saith Gerson, the Treasurie of their Church would bee at a low ebbe, if this channell were diverted. Hist. Trent. lib. 7. pag. 680. And Pius 4. anno 1563 blamed the legates, for permitting the question to be disputed, be­cause the affections of maried priests would [Page 89] fall from the Church, to their Country. I re­member a fearfull saying of Arnobius: Fre­quentius Arnob. lib. 8. pag. 771. in Aedituorum (sacerdotum, aut Mona­chorum) cellulis, quam in ipsis Lupanaribus, fla­grans libido defungitur? I will not translate his sentence, nor relate my owne sentence: but I will conclude, The Pope is homo peccati, the man of sinne: for he hath law to command it.

To close up all with one or two memo­rable additions: Gravius peccat, si uxorem du­cit, quam si domi Concubinam [...]v [...]at. Costerus Coster. Ench. cap. 15. Prop. 9 saith, it is a more grievous crime for a Priest to marry, than for him to keepe an Whore in his house. And it is a ruled case of conscience Tolet: Instit. sa­cerd. lib. 4. c. 21. amongst those Catholikes: That a woman though she hath oftentimes lyen with other men, yet she may say and sweare to her husband, that she is no adulteresse: with this reservation, I never did commit adultery, Tibi ut revelem, with an intent to tell him. But to put all whores and Taxa Camera cap. 13. whoremongers out of all feare, they have pit­ched a publike price upon this Sinne. Their Taxa telleth us, that a Priest might keepe a Concubine paying ten shillings and six pence: and a Lay man may doe the same, at the same rate. If a man defloure a virgin, it shall cost him Cap. 14. Cap. 15. nine shillings: and seven shillings six pence must be payed by him, that defileth his kinswoman. Sarishariensis in Ep [...]st. ad Coloss. 4. 5. pag. 356. Caus. z. Quest. 7. in Gloss. I will shut up all with that quotation of our learned Bishop, out of their Canonists: Pro sim­plici fornicatione, hodie nemo deponitur: Now none is deposed for simple fornication. Now [Page 90] would I see him who will not see the Sunne: can any deny this conclusion? The Pope is the cause of whoredome. The consequence where­of will hardly be waved.

The third and last sin, wherewith I charge the Church of Rome, that it is the cause thereof: is Treason▪ Treason! Did ever Englishman think that any impudent hād shold throw back this durt into our owne faces? yet is there a popish pamphlet to prove the popish Church to be Hierusalem, or the mother of peace: and our Church to bee Babel, or the Teacher and practiser of sedition. Iust like Athalia, who was the Arch-traitresse her selfe, 2 King. 11. 1. yet shee was the first and fiercest to cry treason, treason, against others, 2 King. 11. 14. But whether it be our Church, or the Church of Rome which is the shop where all treason is ham­mered: let this discourse testifie.

The whole Series of the Popes, for many centuries might well be called by the sirname of Vrbanus the third, Turbani: that is, the troublers of all Christendome. But I will not in­large my discourse too farre: pondere, non nu­mero: I will produce a few testimonies, but to the purpose: and I wil end only with one autho­rity, and with one example: which shall satis­fie [Page 91] any indifferent person, who doth impar­tially desire satisfaction.

Aquine is an old Artist in this, and goeth Aqum. 2. [...] q [...]st. 12. Art▪ 2. plainly to worke, Principe propter Apostasiam excommunicato, ipso facto subditi ejus solvuntur à juramento fidelitatis: that is, if any Prince be excommunicated for Apostasie, or falling from Religion, ipso facto, by that very act, his sub­jects are absolved from their oath of allegeance. Bellarmine driveth the same naile a little fur­ther: Bellār. de Pont. R. lib. 5. cap. 7. sect. E [...]go [...]ia. Si Princeps aliquis ex ove, aut ariete fit lupus, id est, ex Christiano haereticus, potest Pastor Ecclesiae cum arcere per excommunicationem, & simul jubere populo, ne eum sequatur, ac proinde privare eum dominio in subditos. That is, If any Prince of a Sheepe shall become a Wolfe, that is, of a Christian, an Hereticke, the Pastor of the Church (the Pope) may expell him by excom­munication, and withall he may command the people to follow their Prince no more, and fi­nallie he may deprive him from ruling over his Bellar. de Pont. Rom lib. 5. ca. 7. sect. Quod si subjects. And hee addeth a reason, why this hath not beene frequently done, Quia deerant vires, the Pope wanted power to put it in exe­cution. And this certainly was the cause of composing that laborious, but lying libell Monarchomachia, whereby the wilie author would perswade credulous persons: Hieru­salem, Hierusalem: that the Papists are the most peaceable people in our whole land: but desunt vires, they want power. There is the cause of their quietnesse: and for ever may it continue unto them.

Thus have I the most, and most learned of the Church of Rome avouching my accusation: For Thomas is the leader to all the Thomists: and few of the Iesuits will sticke to follow their Cardinall Bellarmine. Nay not onely the Thomists, and Iesuits, but if they will subscribe to the Pope, all the Papists must grant the cause, though the title peradventure ( Treason) is declined by them.

About the yeare 1253, Pope Innocent the Math. Paris. pag. 844. fourth, said of King Henry the third: Nonne est Rex Angliae noster vasallus? is not the King of England our subject? & ut plus dicam manci­pium? nay more, is he not our slave? Pope Monarchomach. part. 2. tit. 3. pag. 372. Pius 5. indeavoured the deed, (but God be blessed deerant vires (and ever may they) ar­med our Northerne Papists to Rebellion against our famous Queene Elizabeth, as it is confessed by impudence it selfe, the Babylonish author Apologia Regis Iacobi pag. 77. of their Babel. Pope Sixtus the 5. uttered in the Conclave a panegyricall Oration, in the praise of that traiterous Monke, who murthered Henry 3. King of France. And finally Pope Vrbane 8. Maij 30. 1626. dated a Bull to Bulla Vrban. 8. 1626. England, to exhort all English Romish Catho­likes to refuse the oath of Allegiance; that is, in effect to bee Traitors. Wherefore then should we be dainty, to give the title which is so meritoriously atchieved? Homo peccati, The Pope is the man of sinne.

But all these instances fall short of that in­star omnium, of that one authority, with which [Page 93] I promised to conclude, and have reserved it to bee the complement of the whole cause. Suarez, ex cujus ore locutos, omnes conspirasse af­firmare audeam, all the hearts, of all the Papists, speake out of his mouth, saith Alphonsus a Ca­stello Branco in his censure of his Apologie. Now let us heare his and their united lan­guage. Suarez Apolog. lib. 6. cap 4. First therefore in his 6 booke, and 4. chapter of his Apology, he proveth this propo­sition, Papa potest Reges deponere, ac occidere: that is, The Pope hath power to depose, and to kill Kings. But with five cautions; 1. Se inconsul­to, Suarez Apolog. lib 6. cap. 4. num. 17. nemo contra regem suum insurgat. None may dare to rebell against his King, Se incōsul­to, unlesse the Pope be acquainted with it. 2. Ab Suarez Apolog. lib. 6. cap. 4. num. 18. illis tantum potuit expelli, & interfici, quibus ipse id commiserit. None may expell, nor kill their King, but onely those, to whom the Pope him­selfe, doth commit this designe. 3. What p [...]r­ticular Suarez Ibib. person may principally performe this feat? Successor: his next Heire to the Crowne, si sit Catholicus, if he be of the Romish Religion, 4. Illo negligenti [...], what if the successour, doth Suarez Apolog. Ibid. make some scruple to executo the Popes pious injunction, and to touch the Lords anointed? Then, communitas regni, all the Commons may take up [...]rmes: Dummodo sit Catholica, pro­vided Suarez Apolog. lib. 6. cap. 4. num. 19. they be Papists. Finally, if all [...]aile, Al­ter Rex, a Forraigne Prince may invade his kingdome: alwayes provided, si Pontifex po­testatem ei tribua [...] invadendi [...]eg [...]m▪ that the Pope permitteth [...]is [...]sio [...] ▪ So [...] there [Page 94] must be no deposing, nor killing of Kings, but with the knowledge, approbation, instruction, of the Pope himselfe. Therefore the Pope himselfe is the root of all Treason. And in this point al­so, he is Ille homopeccati, The man of sinne.

Disciples have not beene wanting to this Doctrine. Even tlle author of the Monarcho­machia himselfe, I doubt not, but is an excel­lent proficient in this Schoole, though hee pre­tendeth that he never learned this lesson. In his Monarch. part. 1. tit. 6, pag. 272. first part and sixt title, these words fall from him, Who in his Realme is to judge him? who in his Realme? Indeed the Pope is not in the Kings Realme. If he would speake out, in plain English, wee should find, that hee that hath Hierusalem, Hierusalem so much in his mouth: that he hath Babel Babel as much in his heart: and that with Suarez hee holdeth the Pope to bee Iudge unto the King. But to winde up all in one example, never to bee pa­ralleld, the Powder Treason, occasioned by the Tort. Torti pag. 86. popish Religion: Attempted by popish Catholikes: incouraged by popish Doctors, as Faux himselfe freely confessed. Nay to speake in the phrase of Suarez: They did not, they durst not attempt it, se inconsulto, without the knowledge of the Pope: nisi catholici, unlesse they had beene Ro­mish Catholikes: et quibus ipse commiserit, they had never undertaken it, ha [...] not the Pope him­selfe given them commission: [...], The Pope is, The man of sinne.

But let us heare Babel, plead for Rome. [Page 95] Monarchomachia maketh this excuse. That Monarch [...]m. part. 1. tit. 1. pag. 14. Horrible project of the Gunpowder Treason was attempted by a few private Hot-spurres which in justice, is rather to bee buried with the of­fendors, then to be objected, and imputed to innocent men, who generally with great sorrow, abhorre the Memory thereof. I will answer in Monarchom [...]. part. 1. tit. 1. pag. 52. his owne words: touching that objection, that the papists (and this Author himselfe) doe; they doe say, that the Gunpowder Treason was an horrible project: and they doe say, that they abhorre the memory thereof with great sorrow: and this man doth preach obedience, and hath printed a pamphlet, which he termeth Hieru­salem, to that purpose. But this is onely a fal­lacy to avoid the scandall: for now they see that those Traitors did not stand, nor maintaine their quarrell, now they leave them in the Bry­ars, & cry out against their project, & pretend that they abhorre, that very Memorie of them. Nay would God they did so much in truth. For this and all their cunning pamphlets can­not coape the lips of all their Catholikes, but some of them, at some time, will shew their teeth. As M. More censured in the Starre-Chamber anno 1623. Article 15. said, That it was pitty that he who undertooke the blowing up of the Parliament, that he was not hanged present­ly: not because he did attempt it: but because hee did not effect it.

Now that our King and Kingdome, our Peeres and People, our Church and Common­wealth, [Page 96] that our Nation and very Name of Eng­land should have beene buried in one graue: torne in peeces with one blast of Gunpowder. And yet by no meanes, se inconsulto, without the approbation of the Pope. This may iustly cause us to say, Ecce homo peccati, The Pope is the man of sinne.

In the year 1554 Queen Mary ordained that Trent. Hist. lib. 5. 385. that prayer instituted by King Henry the eight, To deliver the kingdome, from the Sedition, Con­spiracy and Tyranny of the Pope, should bee ra­zed out of the Communion Booke. I thinke we may take up some such forme of prayer again, and pray: From Ignorance, Whoredome, and Treason, From the killing of our King, and confusion of our Common-wealth, From the Man of sinne, and that Pope of Rome, Good Lord deliuer us.

SERMON V.

I Have discussed the first point in this Description: the time, a fal­ling away. Which being taken three wayes, every way it is punctally fitted to the Pope: ei­ther politically, for a falling from the Empire, by rebellion: or Ecclesiastically, for a falling from the Church, in Religion: or Figurative­ly, the falling away being put for the faller a­way, the cause thereof: all which are proper to the Popish Apostasie. I am entred into the second point, the three titles of Antichrist. In the first I have observed foure particulars: the Subject, Antichrist is termed a man, to shew that hee prevaileth in the Church by humane [Page 98] meanes, Perswasion: not improper to the Pope. Secondly, the Article, [...] The Man: not one man, but many, a succession: pe­culiar to them which lay such claime to suc­cession, the Popedome. Thirdly, the Adjunct, the man of sinne, that is, a most sinfull wretch; both by affection and infection: the patterne and patron of sinne: so is the Papacy. The Court of Rome is both corrupt it selfe, and the cause of corruption in all Churches, so complained Granada. The personall sinnes of the Popes I in­sisted but little on: but I shewed how these three crying sinnes, Ignorance, Whoredome and Treason, were caused and commanded by the Romane Lawes.

I am to proceed to the fourth particular, the Accident: that man of sinne which must bee revealed. But this point I must reserve to the eighth verse. Here wee have [...] there [...] there it shall be finished. Onely this I will premise: the Holy Ghost here telleth us twice, that he shall be revealed. As it is in Genesis 41. 32. the phrase is doubled unto us twice, because the thing is established by God, and God will shortly bring it to passe. Since there­fore God doth tell the Church twice, that the Man of sinne shall be revealed: let not us shut our eyes against this Revelation. Let not us, like the Sepia, cast out an inkie obscurity on that which God hath made evident unto us. Ieremy 40. 14. Iohanan said to Gedaliah, Doest thou not certainly know, that Ishmael will s [...]ay [Page 99] thee? but Gedaliah beleeved not: and therefore he was slaine indeed. So here, S. Paul telleth us, that certainly Antichrist shall be revealed. If we will not beleeve it, nor search into it, it is Gods just judgement to deliver us up into the hands of the Man of sinne, and that Anti­christ should mightily deceive us. Goe we on therefore in all humble diligence, and dili­gent attention, to looke on him whom God hath made known to us. If any stumble against the old stone, and still distrust my ability to discharge this difficult duty; Let them but impartially consider, how aptly, even I, shall invest the Papacy, with all the properties of An­tichrist: and then let them impartially con­ceive, how that Man of sinne, would have been displayed, if a profound Divine had undertaken this exposition, to paint him out in hi [...] right co­lours. Howsoever, according to that porti­on of faith, which God hath vouchsafed unto us, let us proceed in the speaking and hearing of this great point. In the speaking and hea­ring whereof, God, even our owne God grant us a blessing.

The second Title of Antichrist, is that he is here termed, [...] the sonne of perdi­tion. A title wherewith Christ had long agoe invested Iudas, Iohn 17. 12. And well might these twaine be adorned with one title: No­bile par: a paire of rare creatures. And the pa­rallel betwixt Iudas and Antichrist doth hold in six particulars: In regard of their Vocation, [Page 100] Dissimulation, Covetousnesse, Bloodinesse, Obsti­nate minde, and wretched end. First, Iudas was an Apostle, Luke 6. 16. Secondly, Iudas be­trayed Christ, when he did seeme to honour Christ: Iudas, betrayest thou the Sonne of man with a kisse? Luke 22. 48. Thirdly, Iudas did beare the bag, Iohn 12. 6. Fourthly, Iudas did sell and shed innocent blood, Matth. 27. 4. Fis [...] ­ly, Iudas did persist in his wickednesse, though Christ did threaten enough to have terrified any wretch, Woe be to that man by whom the son of man shall be betrayed, it had beene good for that man that he had never beene borne: thus solemn­ly did Christ curse him to his very face, Matth. 26. 24. Notwithstanding this cursed caitife did not relent, but obstinately proceeded in his cursed resolution. And sinally, the end of Iudas was shamefull and fearfull: he was han­ged, and his owne hangman. Matth. 27. 5.

So Antichrist: First, he is an Apostle, at the least. For, Sedet in Templo Dei, He doth sit (.i. rule) in the Church of God, as if he were the Son of God, as it shall be fully unfolded, when I come to open the first point in the fourth verse. Secondly, his profession is holy and Apo­stolicall, he hath cornua Agni, the hornes of the Lambe: but his projects and practice is Diabo­licall, Vocem Draconis, he hath the voice of the Dragon, saith S. Iohn, Revel. 13. 11. Thirdly, His soule doth lust after gold and silver, &c. Rev. 18. 12. & 14. Fourthly, Antichrist is drunke with the blood of the Saints, and with the blood of [Page 101] the Martyrs of Iesus, Rev. 17. 6. Fiftly, the two witnesses shall prophesie against Antichrist: but Antichrist shall persist even unto death: the Beast shall kill them, Rev. 11. 3. & 7. Final­ly, Antichrist shall be cast into the sea, Revel. 18. 21. into Hell, Revel. 20. 10. Hee shall be de­stroyed, saith our Apostle, vers. 8. Thus punctu­ally doe Iudas and Antichrist agree in all the six particulars, without forged or forced Ap­plication. One Name is the knot where the pro­perties of both these wicked wretches doe meet. Either is meritoriously named, [...] the son of perdition.

Neither are these properties altogether im­proper to the Popedome also. First, the Pope is an Apostle also, S. Peters Successor. His See, Po­wer, Benediction, &c. are all termed Apostoli­call. Secondly, hee calleth himselfe Servum Servorum, but maketh himselfe Dominum Do­minantium: he pretendeth an heavenly humi­lity, but intendeth an Earthly Monarchy. Thirdly, Avarice is the very pillar of the Papa­cie: for anno 1522 honest Adrian 6, having resolved to reforme his Court, found that cove­tous Trent. hist. lib. 1. pag. 22. corruptions, as Indulgences, Dispensations, and collations of Benefices, were the revenues and sinewes of the Pontisicality. And there­fore he bemoaned his misery to William En­court, & Theodoricus Hezius, his trusty friends, that reformation was impossible. Fourthly, for their blood-seeking, and blood-shedding, we need no other instance, than the Inquisition, a la­mentable [Page 102] testimony of their incomparable cru­elty. Fiftly, I dare say that the Pope and the Cardinalls doe Volentes, videntes (que), [...], that they doe know that they have usurped up­on Christianity: and that they are farre from Christs and Christian humility. Finally, it is reported of Innocent the 4. that at his death, Pless. myst. Iniq. Oppos. 52. Vox audita est, Veni miser ad judicium; Wretch come to judgement. The end of one Pope, may be the Embleme of many. At nolo ominari: I de­sire not the destruction of the Destroyer: but rather wish that the Pope himselfe may re­pent and be saved. Onely this I must say, Iudas and Antichrist, are Nobile par fratrum, two brethren of wonderfull likenesse: and the Pope is alter idem, as deare and neare a friend unto them, as the Devill can wish, or Manimagine. They are All, Filij perditionis, the sonnes of perdition.

Filius perditionis, the sonne of perdition: a childes name doth import a childes part: and the name of a sonne, an inheritance. Antichrist therefore is Filius perditionis, the Heire of Hell: primogenitus Diaboli, the Devills darling, of inevitable destruction. As therefore I pro­nounce Antichrist to be haeredem, the heire of Hell: so do I inferre such as adhere unto him, to bee cohaeredes, partners in the same inheri­tance. He is sponsus Babylonis, the Bridegroome to Babel: they are amici sponsi, speciall friends to them both. Those therefore who do taxe me of temerity, because I doe seeke to know [Page 103] this Antichrist: I may justly suspect them of supine security, because they will not seeke to know him, the knowledge of whom concerneth them so nearly. But since our Father doth reveale him, every childe of salvation may safe­ly desire to know the sonne of perdition.

Filius perditionis, The sonne of perdition: it is an Hebraisme, as much as perditissimus, that is, one prepared to destruction: Both passively and actively: hence hee is called [...], Revel that is, both destroyed and destroying, as Danae­us Danaeus de An­tich. c. 8. observeth: which observation we have be­fore him in Occumenius, [...]: because hee destroyeth many o­thers, and at length he himselfe shall bee de­stroyed. First passively, Filius perditionis, signi­fieth one destinated to destruction: as Mat. 23. 15 Filius Gehennae, is one who shall have his por­tion in Hell-fire. Next, Filius perditionis, used actively, doth signifie one ordained to be a De­stroyer of others: as Matth. 11. 19. Filius sapi­entiae, the child of wisedome, doth signifie one who communicateth wisedome unto others.

Both these wayes Antichrist is a Destroyer, both spiritually and corporally. Spiritually, An­tichrist doth destroy the Kings and people on the earth, and thence they are said to bee in­ebriati vino, Revel. 17. 2. that is, drunke with the wine of the fornication of the Whore of Ba­bylon. Corporally also, Antichrist will destroy mankind: and therefore Revel. 17. 6. the whore of Babylon is said to be ebria sanguine, drunke [Page 104] with the blood of the Saints. In like manner he shall be destroyed himselfe: first, spiritually: As in this Chapter, vers. 8. S. Paul saith, The Lord shall consume that wicked one with the spirit of his mouth. Corporally also he shall be destroyed, as S. Iohn doth testifie, Revel. 18. 8. Thus shall Antichrist be a Destroyer, actively: killing the bodies of Gods servants, and the soules of his owne. And he shall be destroyed, passively: him­selfe and his seruants; with fire on earth, and fire in hell. And in this regard, Antichrist is called, Filius perditionis, the sonne of perdition.

But, Quis est ille filius perditionis? Is this childe yet borne? All the parcells of this Ap­plication must move to their proper center. I say the Father of Rome is the Sonne of perditi­on. Passively, it is conjectured that the Pope and Papacie shall be destroyed. But actively it is knowne that he is a destroyer, both spiritu­ally and corporally: both to the soules and bo­dies of miserable seduced men. The Crocodile attempting a Traveller two wayes, doth ruine him both wayes. If the poore man doe fol­low him, he leadeth him into Nilus: if hee flyeth, he devoureth him. So Popish Agents, if they prevaile, they drowne their Prosylites in Heresie: if they be opposed, they devoure them by their Tyranny. Hercules his picture had a string in his tongue, and a club in his hand, either to draw, or to smite the multitude. So the Pope hath tongues for our soules, clubs for our bodies, destruction for both. Aut inficiet, [Page 105] aut interficiet: infection to those that yeeld, and interfection to those that resist. Meritori­ously therefore, may the Father of Merits bee termed, the sonne of perdition.

That the Pope is a spirituall destroyer of the soules of men, it thus appeareth. They will grant the Antecedent, Math. 23. 15. That their Seminaries compasse Sea, and Land to make one Prosylite. But suppose they poison their Pro­sylites with Errour, doe they not then destroy their soules, and make them the children of the Devill? This they say is [...] an impossible supposition: for the Pope cannot Erre, nor papists spread Errours: Si desint bona Hildebrand ep. ad epis. Herm. acquisita, sufficiant, quae a loci praedecessore prae­stantur: if they have no good thing in them­selves, yet their Predecessours Vertue is suffici­ent for them. And yet their Antipopes, and contrary actions & assertions of the Popes them­selves, may cause a suspicion, that the Pope may erre, in the very Chaire.

But let us suppose it! Suppose the Pope should carry ten thousand soules to hell: yet none may be so sawcy as to say, Domine cur ita facis? Sir why doe you so? saith that malleus Antichristi. D ^r. Downam B. of Dery li. 1. ca. 4 sect. 8 è Glossa iuris Canonici.

Those who are his owne, either by Education, or Conversion, for the most part pereunt, they are lost, in an irrecoverable obstinacy. Like a Bird in a Snare, they cannot: like a bird de­lighting in a Cage, they will not flye away. But they sing in their Prison, and rejoyce in their Captivity. Take the profession of one: Cupers [Page 106] calleth himselfe Mancipium Ecclesiae Romanae. I have heard of Filius ecclesiae, the sonne of the Church: but mancipium, slavery is the badge of Popery.

Adde the practise of a Societie: Caeca obe­dientia Lessius de Anti [...]. D [...]m. 9. Iesuitarum, the blind obedience of the Iesuits, whereby they binde themselves to Doe, whatsoever they shall be commanded by popish authoritie: not baulking Lying, Swearing and Forswearing, as is apparent by that jug­gling, and damnable art of Equivocation. And to make all fast, they knit themselves, by the Tr [...]dentine oath, to adhere immoveably [...]o the Roman papacy. Since therefore the soules of the papists are so knit, glued, and incorporated to the Papacy, I thinke I may safely say, The Pope hath destroyed them spiritually. Therefore is the Pope, Filius perditionis, the sonne of Perdition.

Moreover, Corporally also, the Pope is a De­stroyer: Ire [...]us lib. 5. c. 25. he destroyeth the bodies of his opposites. What Irenaeus spake of Antichrist of old time, wee may avouch to be true of the Pope in our time. It is his true title: Abominatio de­solationis, the Abomination of desolation: Abo­minatio quia est homo summè abominabilis: he is termed Abomination, because he is a person of abominable enormities: & cognominatur deso­lationis, he is surnamed Desolation, quia Sanctis & Christianis incredibilem desolationem efficiet, because his persecution shall bring an incredi­ble desolation on the Church of Christ. This I [Page 107] say I will make good concerning the Pope. Consider what he would doe, Pius 5. cogitabat Elizabetham è medio tollere, the Pope Pius did Tortura To [...]i pag. 100. consult, how hee might contrive the death of the Queene of England, saith our Bishop, out of their Gabutius. Consider what hee did doe, Sixtus Quintus, commended the Monke who Apolog. Reg. Ia­cobi pag 77. Coll [...]n [...] in Eu­daem. part 3. pag. 216. murthered King Henry the third. Adde that Augustine the Monke (not Augustine the Saint) did slay twelve hundred holy Monkes of Bangor, onely because they had not the Crosse, Litanie, &c. and did dissent from him about Ceremo­nies of Easter, Baptisme, and such like.

But Bellarmine blotteth out all these, by Bell. de P. Rom. 3, 7. one pregnant objection. Pro uno Heraetico, that the Primitive persecutors, did kill a thou­sand Christians where the Pope doth put to death one Lutheran. Bellarmine proveth his proposition by an instance: that seventeene thousand were martyred, in one moneth, under the Emperour Dioclesian: and Lessius doth Bell de Pont. Rom. 3, 7. Less. de Antich. Demonst 9. Down. de An­tich. lib. 6. cap. 5. conclude: therefore the Pope cannot bee Anti­christ. Wee answer Bellarmine, that under Charles 9. more than thirty thousand poore Protestants in lesse then a moneth, were mur­thered in the massacre of Paris 1572, surpas­sing all pagan barbarousnesse, and punicke persidi­ousnesse: or rather let Bellarmine answer him­selfe: Bell. de not is Eccl. cap. vlt. that an Hundred thousand of the Albin­genses were slaine in one day, under Pope Inno­cent the third.

Here I gave a period to this point. But [Page 108] because I behold Lessius, and indeed all the Lessius part 1. Demonst. 9. papists to urge this as a Demonstration: That the Pope is not the Antichrist, because he is not The Persecutor, I will wade a little farther in­to this controversie. Thus they argue,

I answer to the point: that the greatest per­secution is under Antichrist: but the greatest tribulation was under Vespasian Luke 21. the first concerneth our Religion towards our God: the last was because of their Rebellion a­gainst their King. I answer also, to the person: that Lessius doth plead properly for his Pa­tron Lessius de An­tich. Dem. 9. the Pope, that hee is no persecutor, when almost in the same page he doth professe, that the papists doe put the protestants to death, like so many theeves and Traitors. I thinke the Hea­then did no more against the Christians, in the ten persecutions of the Primitive Church.

That popish persecutions have equalled, and surpassed those of the Pagan Emperours, in the primitive time, or any persecutours that the world ever knew besides: I will make it plaine, in these three particulars. In regard of the Time, Number, and Manner of them, the popish persecutions have beene incomparable.

First for the time, it was an heavy time, and a long with the Christians, when they groaned under the persecuting Emperours, three hundred yeares together, yet in that time, they had ma­ny lucida intervalla, many breathing spaces, un­der Princes not altogether so bloody. But the Popes have persecuted the protestants for eight hundred yeares together, 400 by the Inquisition, and that without any intermission, but that in some part of the world, or other, they have made havocke of some part of the Church or other. Eight hundred yeeres! a long time of per­secution, and I thinke not to be paralleled.

The number is infinite: not to mention Hist. Albing. lib. 1. c. 5. Merindoll, and Cabriers ruinated: nor Beziers, Dela Var, Carcasonne, and Tholouse: against whom the Pope sent no fewer than three hun­dred Croisados (as they were wont to goe a­gainst the Sarasins) who put all the Albingen­ses inhabiting those wofull Cities to the sword. Neither to speake of Calabria, out of which the Waldenses were utterly extirpated by the popish persecution. Besides all these, I shall number so many martyred and murthered by the persecuting Popes: that it will exercise the paines of any papist to equall them, and the heart of any protestant to read them.

Pope Martine 5, sent Cardinall Iulian with Aenea [...] Silvius Hist. [...]o [...]m. cap. 48. an army of 80000 to extirpate all the Hussites (or protestants) in Bohemia, where they burned many villages. At the same time his assistant Alb [...]r [...]us; did burne above five hundred villages [Page 110] in Moravia, putting the inhabitants to the sword. Here must be a nemoscit, none can tell how many were murthered in this expedi­tion: but a number did die, that is out of controversie.

The Duke D'Alva did professe publikely, Cr [...]ke [...]thorpe in Spalatens. ca. 32 that he killed by torment eighteene thousand of the Reformed, in six yeeres space, for the very cause of Religion. And yet religious Vargas complained of him, Nimia misericordia Belgos deter [...]ores sieri▪ that hee had made the Nether­lands worse, by shewing them too much mercy. Certainly the mercies of the wicked are cruell: And the Lord blesse England from such out­landish mercies. An hundred thousand of the Bellarm. de [...]otis ecclesiae c [...]p. vlt. Albingenses perished at the word, and by the sword of Pope Innocent 3. Vergerius confessed, in the space of thirty yeeres above an hundred and fifty thousand perished by infinite tortures under the hands of the holy Inquisition. And Ba [...]dwin. de Antich. ca. 6. from the beginning of the Iesuits to 1580. (being the space of 30 yeares) almost nine hundred thousand protestants were put to death in France, England, Spaine, Italy, Germany, and Downam de Antich. part 1. cap. 5. [...]. 5. other parts of Christendome Nay in France alone, an hundred thousand of the protestants were shamefully murthered in a short season. Sorry I am, for Christendomes sake, that truth it selfe doth extort from me this shame­full confession. The Christians have beene more barbarous persecutors of the Pagans: than ever the pagans were of the Christians, and under the pretext of Religion.

Consider this wofull precedent, the inde­lible blot of Christianity. Schioppius sayth Schioppius Ec­clesiast. ca. 38. thus: Christus Ecclesiae suae manu, that is, Christ by the hand of the Church, Indianos & Ameri­canos Gladio & virga ferrea pavit: a strange phrase, that the Church of Christ (which to thē must be only the Roman Church) did feed the In­dians with the sword: and how did the Church of Rome feed the Indians with the sword? Bar­tholmew Barth. decas. de Ind Occid prope initium. de Casa doth witnesse it with his tongue, who saw it with his eye. Within the space (saith he) of forty yeeres they killed fifteene millions of those poore Indians. The Pope an excellent Pastor: and the sword, an excellent pasture.

Wee guesse at the nature of the beast, by these particulars. What appetite they have towards our Reformed Christendome. If his teeth could fasten on it (on all the Flocke of Christ) that Wolfe would swallow it whole. As Caligula being offended at the Romans, wished them all to have but one necke; that at one blow he might dispatch them all. So Pope Martin 2, being angry with the Germanes, wished that all Germany had beene but one poole, that they all might have beene drowned at once, I may therefore pronounce this credible Hyperboly: It is probable, that the popes have caused the death of more protestants within these 800 yeares, than there are now at this day alive members of the Church of Rome upon the face of the earth, I conclude then. The Pope is the [Page 112] persecutour: and the sonne of perdition.

The number of Martyrs argue the popes to be cruell persecutors. But the consideration of the manner of their martyrdome, will adde an [...] or augmentation to their crueltie, and persecution. What Suarez speaketh of An­tichrist, Suarez Apol. lib. 5, c. 5. nu. 5. I will considently avouch of the pope. Tribulatio ista maximè consist [...]t, in coactione per tormenta, in inductione per promissiones tempora­les, & in seductione per portenta, & falsa prodigia: that is, Antichrist (or the Pope) will mightily fight against the Church by coaction and tor­menting professors, by induction or faire pro­mises, or by seduction and amazing them with false miracles. The pope I make no question, shall prevaile on Christendome, by these three projects, but principally by the first, In­ductions and Seductions: promises and miracles 1 Sam. are like Saul, they slay their thousand; but co­action and torture like David hath killed his ten thousand. If Draco doe write his lawes in blood, the weaker people cannot but obey him. By the two last, the pope hath gained some few pa­pists in England and Germanie: by the first he hath gleaned up all the protestants, in Spaine and Italy, to their utter extirpation.

The author of the Monarchomachia, although Monarchomach. part. 2. tit. 3. pag. 385. he doth mince the enormities of the Romish Church, more than any: yet hee cannot but discover how the papists stand affected to­wards the protestants, if they ever come within the compasse of their power. His words are [Page 113] these; Charles 5. at Wormes anno 1521, and at Ma [...]hling 1526, set downe this penalty against Heretikes: of those that disputed of Controver­sies of Religion, or that kept bookes prohibited: For the first offence forty shillings: for the second, foure pounds: and for the third, eight pounds, and perpetuall banishment. And in the yeare 1529, if at a time limited, they did not repent their errours, nor disclaime them, hee adjudged Viris ignem, & mulieribus fossam, that the men should bee burned, and the women drowned. If this very Statute by a retaliation, were executed by the Protestants in England against the Papists, I doubt not but the Pa­pists would clamour against our English perse­cution. Yet you must know, that this authour spake out of Hierusalem; all of Peace. Then was there a mariage on foot, which filled the tongues of our English-Romish-Catholikes, that they wooed us with their smoothest coun­tenance. But let Babel speake: forraigne or former Papists, who have no interest in those domesticall and moderne benefits, and you shall heare what out of the abundance of the heart the mouth speaketh.

The Waldenses (or Protestants) in France, be­cause Hist. Wald. lib. 1. cap. 3. they were alwaies exposed to sufferings, therefore from the Latine word pati, which signifieth to suffer, they were called Paturines, or Paterenians. And in Flanders, they were called Turlupins, that is, dwellers with Wolves, because by reason of their persecutions, they [Page 114] were oftentimes constrained to dwell in woods and deserts.

In the yeare 1228 under Innocent 3, Domi­nique, Histor. Waldens. lib. 2. cap. 2. and the other domineering monkes of the Inquisition, made such havocke of the Church, that even the popish Bishops them­selves (to wit the Bishops of Aix, Arles, and Narbonne) out of humane compassion, were constrained to write to the Inquisitours, that the apprehended Waldenses were of so great a number, that it was not onely, not possible to defray the charge of their nourishment, but to provide lime, and stone to build prisons for them. Whereby the way, you may take notice of the latter part of Bellarmines objection: that Bell. de P. R. lib. 3 cap 7. Hist. Wald. lib 2. cap. 3. all the prisons were filled with the persecuted Christians under Dioclesian. Forced by these fearefull persecutions, the poore Waldenses (or Protestants) fled into Dauphiné, neere the Mountaines and Woods, and in them Caves, whi­ther they retired themselves from the furie of the persecution: as if Saint Paul had writ, not onely an History of his times, but a Prophe­cie of their times, that the afflicted faithfull should wander up and downe in wildernesses, moun­taines, dens and caves of the earth, Heb. 11. 38. But to shew that these persecutions under Anti­christ doe outstrip those under the Pagan Princes and Heathen Emperours, they envied them even this felicity. Anno 1400 in the val­ley of Pragela, on Christmasse day (a time they thought those mountaines unaccessable) they [Page 115] in their mountaine called Albergam, that is, a place of retraite, and in their Caves, were sur­prised by the enemie. The Waldenses, with their wives, and their children in their hands, and infants in their cradles, were most over­taken and slayne: the rest so benummed with cold, that 80 of the poore babes were found dead in their Cradles.

Anno 1484 Albert the Archdeacon of Cremona Hist. Wald. lib. 2. cap. 8. persecuting the foresaid Waldenses: Smoakes were made at the mouthes of their Caves, whereby three thousand were smothered and foure hundred small infants were found either strangled in their cradles, or dead in the armes of their dead mothers, and those poore Chri­stians wholly extirpated out of that part of Dauphiné. And that they might teare them Hist. Wald. lib. 2. cap. 3. up by the rootes, if any did mediate for them (were it the father for the child, or the childe for the father) they were instantly imprisoned and indited for Heretickes. These are woefull Lessius de An­tich. Dem. 9. pag. 46. examples of wretched persecutors: yet say the papists, the Pope did never make open persecuti­on against the protestants: and therefore by no meanes may wee terme him the sonne of perdition.

It would be too tedious to adde those in­finite Hist. Albing. lib. 1. cap. 7. examples of the Albingenses (other protestants) in Provence. I will give you onely a tast of them by two instances, which like Iobs servants, may tell you what is become of their fellowes. Simon Earle of Momsord taking [Page 116] the Castle of Beron, caused the eyes of an hun­dred Albingenses to be pulled out, and cut off their noses, leaving onely one, with one eye, to be a guide to the rest, and to conduct them to Cabaret. Men [...]rbe another Castle being yeel­ded Hist. Albing. lib. 1. cap. 7. on composition, yet the Popes Legate cau­sed 140 persons to be cast into one huge fire. These are but a few clusters of Eshcol, these sto­ries are full of such fruit. Consider withall that to accompli [...]h their bloody projects, a­gainst the Waldenses, Albingenses, and all prote­stants, they have used all lying, perjury, breach of [...]essius part 1. Dem. 9. promises, and oathes also, which the Turkes and Heathen would be ashamed of: yet their peo­ple practise it, and their popish Divines dare avouch it.

As the Duke of Alva, having the Fuick, a sconce by Harlem, yeelded by composition, to save their lives: yet hee kept them in the Fort till they famished, saying, that he promi­sed them their lives, but not to give them meat. Our poore forefathers might well be weary of suffering these barbarous persecutions: for I am almost weary of relating them. Yet the hand of truth will lead me a little farther in the red sea in this bloody relation. And the first is to Dow de Antich. part. 1. lib. 6. cap. 5. nu. 5. Crakenth. in Spalat. ca 2. nu. 5. the ankles of blood: for at the massacre of Paris, it is recorded that the streets did flow with blood of the credulous Hugo [...]ites or ( pro­testants) who were inticed thither by the pro­mises (if not by the oath) of a great King. Not­withstanding all which, they were shamfully [Page 117] murthered. O Christe stupio patientiam tuam! O Christ, that Christians should bee perfidious! When we durst trust the very Turks on such conditions. The Duke D'Alva caused women Met. Hist. Be'g. lib 3. with child to have their bellies rip'd open, their infants to be slayne, their men to be flead, and their skins to head their drummes, some to be burned with gentle fire which did hardly burne, and others to bee torne in peeces with glowing tonges, and the very Carkasses of dead protestants to be digged up againe, and hanged Ioac. Vrsin. in. pt. de Inquisi­tione. upon Gallowses. And in Westphalia the infants were torne out from great bellyed women, cut in peeces, and so bound to the mouthes of their mothers. The men were forced by famine to feed on the flesh of their owne children. Infants of two yeares (twice more barbarous then bloody Herod) were closed in their mothers bodyes, and so strangled in their mothers blood. And the men (which is as shamelesse as barba­rous) were hanged by their priuy members. Now considering these cruelties against the protestants, and that in the meane time, the Iewes, Turkes and Infidels are permitted to live in Rome it selfe. Wee must conclude that the Romanists exceed those very Iewes, Turkes and Infidells, in persecuting poore Christians. They have felt that the Pope is corporally a de­stroyer, and therefore the sonne of perdition.

From these personall instances, I will pro­ceed Hist. Wald. lib. 2. cap. 7. to publike examples, and I will shut up this point with the universall fate of two fa­mous [Page 118] Provinces. The Waldenses (or protestants) of Calabria, planted themselves there 1370, Anno 1560 Pope Pius 4 sent Cardinall Alexan­drine, with some Monkes, Inquisitors, who cau­sed the inhabitants of Saint Xest to fly to the woods: and sending souldiers after them, the most of them were slaine, and the remnant fa­mished. The inhabitants of La Garde cited by proclamation, appeared (being overcome by their faire promises) before the Inquisitors at Folcade, where 70 of them were put to the racke: amongst whom Stephen Charlne was so tortured, that his bowells fell out, to extort from him this calumnious Confession, that their people assembled by night to commit whoredome, when the candles were put out. Marcon was strip­ped naked, beaten with iron rods, drag'd through the streets and burned with firebrands. One of his sonnes was killed with knives: and another was cast from a Towre, because he would not kisse a Crucifix. Bernard Conti was covered with pitch, and so burned. Foure of the principall were strangled: fourescore had their throats cut (as if the Psalmist had prophecyed of them) like calves. And their quarters were gibbeted up, in the high way, for the space of 30 miles together. One Sampson was hurl'd from a Towre: the next day the Viceroy comming to the foot of the towre, found the poore wretch halfe dead, and praying to God: to whom hee gave a kicke on the head, saying, Is this dogge yet alive? cast him to the Hogges.

At Saint Xist, 60 women were so racked, Hist. Wald. lib. 2. cap. 7. that wormes ingendred in their wounds, which fed upon them being alive, and if any did in­tercede for any, hee was also put to the Racke by the Inquisitours. The Inquisitours sent their men to the Gallies, their fugitives they cōdem­ned to perpetuall banishment, and sold and kil'd woman and child. Steven Negrine one of their Ministers was starved in prison at Cossence. The other, Lewis Paschal was burned in Rome in the presence of Pope Pius 4 himselfe, and his Cardi­nals. And thus were the Waldenses wholly extir­pated out of Calabria: and yet the Pope never persecuted the Protestants.

To give a second example, which is second Hist. Wald. lib. 2. cap. 9. to none. The Waldenses in Provence, were plan­ted there about 1228. the records of whose persecutiōs are lost. Lewis 12 King of France be­ing mis-informed that they committed all manner of Wickednesse and villanies, sent out commission against them: but being better informed of their Innocence, that persecution was prevented.

Francis the first renewed it: which was principally executed upon two of their prin­cipall Townes, Merindoll and Cabreers. Vntill the yeare 1540, whomsoever they did appre­hend, they did either burne or gibbet, or dis­missed them with markes in their foreheads. But about this time, there passed such a sen­tence against Merindoll, as never Parliament did parallel (like that of Assuerus, Esther 3. 13) [Page 120] by which their men and women were condem­ned to the fire, their Children outlawed, the Towne it selfe to be demolished, the wood within 200 foot round to be cut downe, and the place to be made utterly unhabitable. This barba­rous sentence was passed, against these Inno­cents without the hearing of any of them who were condemned.

At Cabri [...]rs: in the Countrey round about, Hist. Wald lib. 2. cap. 8. the men were slaine, the women ravished, the breasts of the mothers cut off, and the infants famished: and a proclamation published, that none should relieve them. The towne it selfe was yeelded by composition, that the inhabitants might goe to Geneva. But being entred, O pede commanded, the men to be brought into the field, and his souldiers to try which of them were strongest to cut off Heads, Armes and legs. The women hee shut up in a barne with straw and burned them: and those women and ch [...]ldrē which were found in the Church, hee gave to the bawdes of Avignon. Well then may the poore protestants take up a complaint against the persecuting papists in the phrase of the Psal­mist, Psal. 83. 3, & 4. They have taken crafty counsell against thy people, and have consulted a­gainst thy secret ones. They have sayd Come, and let us cut them off from being a nation: and let the name of Israel bee no more in remembrance. Aptly may I here remember that Epigram, made on one of the Popes, Lucius 3. 1184, fit­ting the whole popedome, registred by that no­ble, [Page 121] and nobly learned Plessey.

I may conclude in prose, The Pope is Filius perditionis, The sonne of perdition.

According to the Vision of holy Daniel, cap. 7. I may call these premised cruelties: one a Lyon, another a Beare, and a third a Leopard: but there is yet one kinde of Popish persecuti­on remaining, which I may compare to the fourth Beast in that vision, vers. 7. It is fearfull and terrible, and very strong: and it hath great iron teeth: and it devoureth, and breaketh in pie­ces, and stampeth all under his feet: and is unlike all that were before. This Monster, is that mon­strous cruelty of the Inquisition: which indeed is an uncomparable, unsufferable, and an unutte­rable persecution.

The Inquisitours and supporters whereof, to the utmost of the power and policy of man, have endeavored to make it sacrum Eleusinum, a secret mystery, that none might know it. For their tortures are executed in a vault, which men may discover, when they have the Eyes of Lynceus, to looke through stone walls: And [Page 122] those perplexed prisoners may pray to Christ, in that primitive phrase, [...], By thy unknowne torments, deliver us from our unknowne torments. Moreover, if they be re­leased, they binde them with an oath, not to re­veale any one point, how the Inquisition did proceed against them: to which they annex menaces: and they inhibit them from writing any letters: interdicting them also from con­versing or conferring with such or such, to whom they may be suspected that they will reveale any thing. But if ever they be found to discover any thing, they are condemned as relapsed, and they dye without redemption. Notwithstanding this cunning cariage, and contriving of their concealed cruelties: yet he that maketh inquisition for blood, hath given the world light of their bloody inquisition. A taste whereof I will tender unto you, as I have contracted and abstracted it out of Gonsalvius.

I will tell you out of him, with my best brevity, sixe particulars, concerning these miserable protestants, which come within the compasse of their Holy House. First, How they catch them: secondly, Where they keepe them: thirdly, How they use them: fourthly, their Examination: fiftly, their Torture: and sixtly their Execution.

Three incomparable instruments do they [...] use to catch and keepe any person whom they [...]onsalvius de Inquisition. c. 1. suspect to favour the Protestants: their Fami­liar, Fly, and Priest. To some sometimes they [Page 123] will give leave to play on the line, that they may strike them the more surely. They will winke at a suspected Lutheran for divers mo­neths, and yeares also. But in that time they will imploy one of those Familiars or promo­ters to insinuate himselfe into this suspected and suspectlesse persons acquaintance, who shall every day visit him, observing to what house and company hee doth resort: till hee doth discover and disclose him: and so the poore man is betrayed to the Inquisitours. Though he be thus caught, yet peradventure G [...]sal▪ de Inqu. cap▪ 9. hee will confesse but a little: and therefore a new engine must be imployed. To him, and to his fellow prisoners they send a Fly: a vil­laine that for money indureth that prison▪ fet­ters, chaines, filth, and stench, for many months, faining himselfe to bee imprisoned also for Religion: and at their conferences▪ (which the politike Inquisitours then onely permit unto them) He is the forwardest to instruct, or to be instructed in the reformed religion. And when this sonne of Sathan hath sufficiently sifted these innocents, he rendreth them to the Inquisitours, as fewell for their fire. If mira­culously Cap. 9. any doe escape these Flyes, the third is set on worke. They are called or comman­ded to confession: the Priest heareth them that day; but breaketh off abruptly, willing the prisoner to repaire to him the next day: when he would satisfie him more fully, with this mischievous intent, to informe the Inquisitors [Page 124] of all that he shall confesse, pretending that it is ( not sub sigillo) out of the time of shrift: And thus are these sheepe prepared for the slaughter.

The poore Birds being caught, these Fow­lers, 2 as they had Ginnes, so now they have Gonsalvius de Inquisit. cap. 2. & 10. Cages for them. They are put into Prison, each severall person into a severall place: which is so bigge that they may lye downe, and a foot be­sides, where their stoole of easement standeth. If it be below, it may be resembled to a grave: if aloft, to a furnace: where they have no more light than commeth out of a little long rift, no bigger than a mans finger. There are they kept alone, eight, or fifteene dayes, or whole moneths, or yeares, as it pleaseth the Lords Inquisitours. Yet so, that if any bee brought in, he seldome commeth out againe, till he bee halfe rotten, till hee have the foule disease, or fall franticke, or be in a consumption.

Being imprisoned, the Inquisitours use to 3 visit them: and in faire fatherly termes, De­mand Gonsalvius de Inquisit. cap. 9. what they want? what language the Kee­per doth give them? and how hee doth use them, concerning their Diet and Apparell? If any complaine, though they see them halfe naked, and halfe starven, yet the mercifull Fa­thers answer them in milde termes: Well, say they, the weather is warme, and you may full well lye without a couch, or cloathes. And for Winter: Tis true indeed (say they) there hath beene lately a sharpe frost, but it begin­neth to thaw. Howsoever, take care (say they) [Page 125] for the Garments of your Soule, to confesse the truth we question you for. As for apparell, it mattereth not.

Their Diet (the Officers fees deducted) is Go [...]sal [...]ius de Jnquisit. cap. 10. like their lodging, very lamentable. And if any charitable person shall send the smallest almes to those poore prisoners: if ever it be knowne, v [...]rily he shall have a reward; but it shall bee in the Holy House. Moreover, they are loc­ked up in their little lodgings, so that the Fa­ther and the Sonne may be many yeares in the same Prison, and yet the one shall not know of the others imprisonment. Hence Petro à Herrera, keeper of the Inquision prison, in the Castle of Triara, at Sivil, because he did per­mit the mother and her two daughters to meet but for one quarter of an houre: hee himselfe was put in prison, till the prison put him out of his wits, and that he fell starke mad; because of the usage of the Inquisition. Nay, this Holy House denyeth that unto Christians, what the very Pagan prison permitted to their prisoners, Act. 16. 25. they interdict them from singing Psalmes. Which they put in practice for ma­ny politike ends: three wee may conjecture at. First, because they will bereave these mi­serable soules of all solace for themselves. Se­condly, because their cheerfulnesse shall not incourage other weake prisoners. Thirdly, lest by their voice, the friend or father might know his sonne or acquaintance to bee in prison, which they labour utterly▪ [...]o conceale.

The day before the Execution, they are Cap. 12. all severally examined, with threatnings and menaces, concerning their lands and goods, that they conceale not one jote. And if any doe escape death, yet carry they the Inquisi­tours Cap. 4. markes unto the grave, which usually are four: confiscation of their goods, long imprison­ment, the wearing of the Sambenit, or Devills coat, and a perpetuall ignominy to their whole kindred.

But before their fearfull execution, they 4▪ are assayed by frequent examination. First, they reade unto them a long inditement, char­ging them with infinite crimes, which they never did nor thought; which putteth the pri­soner into such a maze, that he knoweth not what to answer. Next, they take his confes­sion by mouth, and suddenly they command him to give another in writing, without deli­beration: to the end they may intrap him with some contradiction in two confessions. If hee confesseth any thing that is hereticall, from thence they draw other consequences, & charge him with them: although the person himselfe did never speake them, will never grant them, nay doth not greatly understand them. And finally, if they confesse any point of the Pro­testants profession, which they call heresie, they [...]f [...] them then: where they read it, of whom they heard it, who were their instructers, and whom they instructed: and whether they did speake of those things in any mans house, and [Page 127] who stood by when they talked: Bee it friend, or father, or childe, or servant, they are sure to smart for it, because they did not informe the Inquisitors thereof immediately. After a long and loathsome imprisonment, when they suppose that those poore soules are brought so low, that they will confesse all, and more also, though it cost them their lives: then are they brought to a more solemne exa­mination, where they name to the party two or three of their most famous men towards the Law: and wish the prisoner to chuse any of them to be his Advocate; and yet this learned Lawyer notwithstanding shall not dare to in­forme this perplexed Client, in any one point of the Law, for feare of displeasing the Lords Inquisitours.

Nay the Inquisitours themselves take order Gonsalvius de Inquisit. cap. 3. for that, that the Advocate and his Client may never speak one word together without wit­nesse. And when they come to the confutation Cap. 5. of their witnesses, he may neither conferre with his Client, nor draw his answer, nor informe him concerning the depositions: but the mise­rable man is left to himselfe, and none to help him but God onely. At the publication of the Cap. 4. witnesses, the names of the witnesses are sup­pressed: both because the prisoners labouring to finde out all, may give occasion to the In­quisitors to call others into question. As also because the prisoners enemies, Lyars, Drun­kards, and Villaines, might passe for witnesses [Page 128] to destroy this innocent Christian. Nay the very Alcayde or Keeper of the prison, shall goe current for two witnesses, whensoever he please to accuse any prisoner. And when the Depo­sitions are read, all those things which make for the poore prisoner, are rejected as [...], things supersluous: but if any tittle doe make against him, that is sure to bee observed, and to be insisted upon. And this is the Holy exa­mination of the holy Inquisition.

The next point (the Torture) followeth fit­ly: 5 for their examination is a torture, and their Cap. 7. torture is an examination. When the Inquisitors intend to extort a full and further confession by torments, the prisoner is brought into audi­ence on the suddaine, where all, or the most of the Inquisitors, sit in their majesty. Who tell him, that they have deeply considered his case, and they finde that he hath not made a full confession: and therefore they have resol­ved that he must to the Racke, advising him to confesse before he come to the torture: But confesse, or confesse not, he must to the Racke: Gonsalvius de Inquisit. cap. 7. which is in a deepe darke dungeon, with ma­ny a doore, to keepe their shrickes from hearing. The Tormentor is clad from top to toe in black like a stage devill. The Inquisitors being moun­ted on their scaffold, and the prisoner stript, the token is given to the Tormentor, and then beginnes the businesse. Sometime with a pully, and great weight of iron, hanged at the heeles of the party to bee tormented, which [Page 129] rendeth every joynt of his body one from ano­ther. Sometime with the Burri or Aselli: which is an hollow trough, with a crosse barre, that his backe may not touch the bottome: his heeles being placed higher than his head, into his legs, thighes, and armes, they twist little cords, with great truncheons, till they cut to the bone, & be cleane out of sight. Some­times they lay a piece of Lawnd upon the par­ties mouth and nostrills also: whereby they stop his breath. Then they poure downe water: so that both their Nose and Mouth being stop­ped at once, the tortured wretch lyeth like a dying man struggling for breath. Or at other times, they place a panne of hot coales at the soles of his feet, and that the fire may have the more force, they baste them with Larde and Ba­con. In these tortures (which indeed are [...], intolerable) if any desire to be let down from the pully, with promise to confesse in­stantly; after his confession, they hoyse him up againe, and treble his tortures, to extort more than all, from this more than miserable man. And if in any of those agonies, pangs enforce the tortured to call to Christ for patience and assistance, they fall to mocke him, saying, Ie­su Chr [...]st, Iesu Christ! what adoe is here with Iesu Christ? Confesse the truth, and let Iesus Christ alone.

At length these sorrowfull creatures come 6 to the joyfull end of their wof [...]ll tragedy: and Gonsalvius cap. 12. [...] 13. the condemned prisoners are brought in great [Page 130] solemnity, on the Inquisitors solemne festi­vall. Then are they led forth, being clad in Sambenites (a linnen garment all painted with Devills) and a long hat like a turret, where is pictured a Man burning in fire, and many De­vills plying him with saggots. On their tongues they fasten a cleft piece of wood, which they call Mordazo, that they may not speake to the people. When their sentences are pronoun­ced, they charge them with a world of silthy, shamefull, abominable, and blasphemous crimes and opinions, never confessed nor acted by those innocents: but to advance the Iustice of the Inquisitors, and to make those standred Mar­tyrs, to stinke in the nostrills of the people, by their forged calumniation. Afterwards they are led to the fire, and burned. Onely some of them which continue constant in their confession to the end, they breake their neckes with a trice: and then they tell the people, that such did repentantly recant their heresies, at the very last houre, and were reconciled to the Church of Rome. And therefore the mercy of the Lords Inquisitours would not let them feele the force of the fire. Oh more than Tur­kish cruelty, to kill both the body and the name, at one time!

Thus have I plucked off the hood of holinesse from the face of the Holy House. And thus much concerning the Inquisition. Onely I will conclude with the words of the Psalmist: The Ps. 79. 3, 10, 12. blood of the Saints have they shed like water on [Page 131] every side. Wherefore doe they say, Where is now their God? O let the sorrowfull sighing of the pri­soners come before thee: according to the greatness of thy power, preserve thou them that are appoin­ted to dye.

That we may know this monster of mankind, this [...], Caniball, and Man-eater: let us briefly review him once againe. The Papists have murthered the Protestants thirty thousand in a month▪ yea, an hundred thousand in a day. Eight hundred yeares long killing infinite milli­ons. Burning hundreds of villages, and putting all to the sword. They have forced our Fore­fathers to live in Caves, Woods, and Desarts: smothering the sucklings even in those poore ha­bitations: and imprisoned so many, that they had not bread to feed them, nor Lime to build prisons to hold them. They put out the eyes of an hundred, leaving onely one with one eye to guide them: and cast an hundred and forty into one fire. They ript up the bellies of women, and made Drummes of the skinnes of men. They tore the living in pieces with burning pincers, and digged up, and hanged up the carkeises of them that were dead and buried. They bound the Infants to the mouths of the mothers, and sowed sucklings into their mo­thers bellies: and hanged the men by their privi­ties. They tortured them, till their bowells fell out, to force them falsly to accuse themselves, for adul­teries, &c. at their meetings. They cut their throats like calves, and hanged up their quarters for thirty miles together. Men, women, and [Page 132] children, they banished, sold, killed, burned, han­ged, starved, marked in the forehead, sent them to the Gallies, and gave them to Bawdes: and so racked the women, that wormes ingendred in their wounds, feeding on them yet alive. They razed and made unhabitable whole Townes; as Tholouse, Cabriers, &c. and extirpated populous Countr [...]es, as Calabria, and Dauphié. All these cruelties were committed contrary to their com­positions, promises, proclamations, oathes, and E­dicts. And the racke or death was his reward, who did but intercede for these tortured In­nocents.

But this surpasseth all: that they have a licensed shambles out of Lent, the Inquisition, without intermission, for the space of foure Anno 1206. Hist. Wa [...]d. lib. 2. cap. 2. hundred yeares and more, where the poore Protestants have beene led like sheepe unto the slaughter. None can tell who, or how, nor how many be the torments, and the tormented.

That they proceed not in open Iustice, as a­gainst obstinate Heretikes, but imploy under­hand their Promoters, Summoners, and Infor­mers: their Familiars, Flyes, and Priests, under the pretence of Friendship, Afflictions, and Holinesse, to insnare the weake, the ignorant, nay the guiltlesse, who are not so much as inclined to the Reformed Religion. And yet be they in­nocent, or let them repent; they cannot returne without confiscation of goods, imprisonment, shame, and insamie.

That they imprison them, in dungeons like [Page 133] graves: where through the filth thereof, they cons [...]me, rot, runne mad, or contract the foule d [...]sease. That they let them lye alone, halfe naked, and halfe starven, and will not give them leave to sing a Psalme, in this infinite solitary misery. That in their private exami­nation they indite them of things they know to be false: and to wrest their confessions against their meanings, and insnare their Parents, Chil­dren, Servants, Friends, &c. and that in their publike examinations, they put their prisoners to make choice of a Lawyer, to be their Advocate: and yet that Advocate shall not dare to speake one word for them, to them, with them. That the witnesses are unknowne to them, knowne to the world to be Villaines, and Knights of the Post: and that their Depositions being read, shall be omitted, where they make for, and de­bated where they make against the poore prisoner.

That though they do confesse, yet to extort confession beyond the truth, they torture them. The Lords Inquisitors themselves beholding the naked creatures, gibbited on a Pully, till all their joynts be torne asunder: or put in the Burri, till the tormentors with truncheons, have wrestred small cords to the verie bones: or rost with fire, or baste them with Lard and Ba­con: or with water poured through Law [...]d, to make them, healthfull men, to feele the very agonies of Death, struggling for breath. If the torments be remitted, whilest the tortured doe [Page 134] confesse, they torment them againe and more: instantly after their confession. And if in these extremities, these miserable men call on Iesus Christ, they mocke and deride them for their Invocation.

That finally, they lead out these poore creatures in triumph, having them clad like de­vils, in the pronouncing of their sentences slandred with devillish lyes, their tongues stock'd, their bod [...]es burned, and the most constant of those Martyrs to have their neckes suddenly broken, and the people immediately to be as­sured, that they recanted, and died in the Ro­man Religion, which they feared more than the tortures of Hell, or than the eldest daughter thereof, the torments of the Inquisition.

That these things are thus caried, we may challenge the East and West, the former and latter ages to equall them. Wee cannot call them Heathen, Pagan, Turkish, Iewish, or Bar­barous; but onely Popish cruelties. The Inqui­sition in particular, and all other persecutions in generall, subsist by his Authority.

The Pope is the nethermost milstone, to grinde Gods Saints to powder: although his Agents be the visible instruments thereof. The Pope hath desined the death of the Protestants: thus [...]rban: Non arb [...]tramur eos homicidas, quos Caus. [...]3. qu. 5. Cap. Excommu­nicatorum. zelo Catholicae matris ecclesiae ardentes, excommu­nicatorum aliquos trucidasse contigerit: that is, in sooth, and plaine English, It is lawfull for any Papist to kill any Protestant, and yet he is no [Page 135] murtherer. They have a warrant for it, è Ca­thedra. O then, good Christian: Wilt thou Ps. 94. 19, 20, & 21. have any thing to do with that stoole of wickedness, which imagineth mischiefe as a Law? They ga­ther them together against the soule of the righte­ous: and condemne the innocent blood. But the Lord is our refuge: and our God is the strength of our confidence.

Thus have I fully and plainly made it to appeare, that the Pope is the Destroyer, active­ly: and passively he shall be destroyed, without all peradventure. For the corporall destruction of Babylon; that is to come, I have not the spi­rit of prophesie. Therefore I doe not, I dare not define any thing thereof in particular. Neither the manner, R R R F F F: i. Regnum Romae Ruet: Ferro, Fame, & Flamma: that is, Rome shall be destroyed by Fire, Famine, and the Sword: according to that old prediction out of Valerius Probus. Nor the time, with Na­peire, who doth precisely determine the utter Napeire in Re­vel. 14. destruction of Rome to fall out, anno 1639. Lea­ving the circumstance to God: the substance is most true: Babylon shall be ruinated: and Rome shall be corporally destroyed.

Finally, the Pope shall be destroyed spiritu­ally also. Consider the connexion of the phra­ses in my Text: The Man of sinne, and sonne of perd [...]tion. Never did Chime follow the stroke of a Clocke so certainly, nor suddenly, as perdi­tion [...]oth sinne: He who is the Man of sinne, shall be the sonne of perdition. Those that doe [Page 136] destroy the soules of other men, shall undoub­tedly be rewarded with their owne Soules de­struction.

But they inferre, that I inferre, that the Pope and all grand Papists are perditi, are despe­rat [...]ly in the state of damnation. I answer with Saint Paul, Rom. 9. 18. Deus [...]s [...]r [...]tur, cujus vult misereri: God hath m [...]rcy on whom he will have mercy. With Cyprian: Eodem temporis Cyprian. de C [...]a Domini. articulo: God can infuse repentance, and give grace, at the very last gaspe. With Moulins, It Moulins Acc [...]. of P [...]o [...]h pag. 82. is not our parts to give judgement upon any bo­die, nor positively to define What men are dam­ned: but we pray to God to shew mercy, to those Popes and Papists, who doe breathe out their threatnings against us, and would bathe their hands in our blood. And we say with Whi­tak [...]rs, Ex quo Papismus caepit esse Antichristia­nismus, Whitaker in Sand [...]r. p 74 [...]. ne Papas quidem universos damnatos esse dixer [...]m, nec Papam hunc, si ad sanam mentem r [...]di [...]rit, excluser [...]m: Wee are so farre from saying that all Popes are damned, that we will nor exclude even this Pope [...]rom his salvation: if he repent and revoke his wicked errour. I do not subscribe to the sentence of Pope Sergius Oecum▪ lib. 1. part. 2. cap. 25. the fourth, as to an infallible truth: Papam non posse dam [...]ari: sed quod quicquid sa [...]r [...]t salva­r [...]tur: that is, Howsoever he l [...]v [...]. yet it is im­possible for the Pope to [...]ee [...]. Rather I in­cline to the opinion of another Pope. It was O [...]phri [...] in Marcello 2. the say [...]g of Pope Marcell [...]s the [...]econd, Non vid [...]o q [...]modo qu [...] [...] I con­ceive [Page 137] not (said hee) how that men which attaine the high Majestie of the Papacy, can ever be saved. And this I say, setting Gods secret Determination apart: The Pope, and Papacy, and popish agents and instruments, if they proceed in these Heresies, Cruelties, Treacheries and Ty­rannies, which they now professe and practise, d [...]spereunt, bis pereunt: they fall under a double destruction, of body and of soule: They are this Filius Perditionis: They will be damned.

Some Papists will thinke it strange, that I terme the Pope, the sonne of perdition. And I thinke it more strange, that the Pope and pa­pists use this very property of Antichrist, Per­dition, as a meanes to propagate their Religi­on. Antichr [...]st is here called a destroyer, and they urge destruction as an argument to draw fearefull people to Popery. Doth not Bellar­mine and others preach peremptorily that the Pope can depose Kings, and d [...]spose of King­domes? what is this, but to terr [...]fie pop [...]sh Prin­ces, from forsaking Popery, for feare of d [...]stroying their Inheritance? Doth not Suarez and others conclude wretchedly, that the Pope may au­thorize a forraine Prince to invade his neighbor, or the subjects to kill their Soveraigne? what is this, but to terrifie the reformed Princes from opposing Popery, for feare of murther, and de­stroying their persons? Did not our Powder plot­ters confesse that they intend [...]d to make our Parliament House, their slaughter hous [...], because said they, there the Lawes were inacted against [Page 138] them? What is this? but to terrisie this State, other States, and all States, from making Sta­tutes against the Romish Religion: for feare of being destroyed, by some such suddaine sulphu­rious Popish Romish villanie. Know wee not their common threatnings, what they whis­per amongst the common people, What they will doe when their day doth come? (but Christ grant that their day may never come.) When their day shall come, doe they not whisper a­mongst the common people, that they will no more hew downe the branches, but teare up the very rootes of Reformation, rooting out every professour thereof. What is this? but to ter­rifie us from preaching, and you from hearing for feare of destroying our poore persons, and innocent children? Is not then destroying the Pillar of poperie? Are not papists destroyers? May not therefore their father be called [...]ilius perditionis, the sonne of perdition?

To answer their argument: Doe they feare you, that you may savour them? Doe they tell you of death and destruction? tell them that Antichrist is a destroyer, and that cruelty was ne­ver the Character of Christianity. Doe wee thinke they will doe what they threaten, and destroy us, if wee come into their power? Oh let us not feare them, that may destroy the bo­dy, but cannot hurt the soule: rather let us feare him, who can destroy both body and soule in Hell, Matth. 10. 28. A thousand times better is it for us, to be like Saint Steven, to pray for them▪ [Page 139] that kill us, than for them to be like the Iewes, to vow to kill us, who pray for them: and doe them no Hurt, but onely hinder their Errours, and indeavour their salvation.

Well then, let them goe on! the man of sin will bee the sonne of perdition: and those who are sworne servants to Rome, may sweare our im­prisonment, our exile, our tortures, our death, our destruction. But the Lord destroy, the de­stroyer! and grant that popery, may never get the dominion over us, Amen. Amen.

SERMON VI.

THe Adversary! This is the third Title of Antichrist: Some call it his Propertie; both properly enough: for the Title, doth imply the propertie. Yet more properly it may be termed his title, because it doth al­lude to his proper Name. The Adversary with St. Paul, and Antichrist with St. Iohn are syno­nima's, of the same signification. To consider this title, is a matter of some consequence: for Sanders, Bellarmine, and all the papists, urge this as an insoluble Demonstration. The Pope is Vicarius Christi, not Adversarius Christo: The Pope is the Vicar, not the Adversary of Christ. Therefore, The Pope i [...] not Antichrist. Let us [Page 141] examine this point and judge the truth, accor­ding to the plainnesse of the Evidence.

The Adversarie: [...] This Title Beza in 2 Thes. 2. of Antichrist, doth allude to that name of the Devill, Satan: that the Sonne may resemble his Father, and to shew that Antichrist will be a devillish Adversary. Now an Adversary is so, two wayes: either openly or secretly. As Porus Iust. Hist. lib. 12. a [...]ailed Alexander with his sword: but Anti­pater his servant, yea as some suspect his wife did slay him with poison. Possible therefore it is, for the servant of Christ (yea servus ser­vorum, for him that pretendeth himselfe to be Christs principall servant) to be a traitour: and for them who have the name of the spouse, to be the Adversary of Christ. Againe, Herod sought Christ with the sword, but Iudas did be­tray him with a kisse: the title therefore of an Apostle, cannot wave the terme of Adversarie: of a secret adversary. And indeed he is an adver­sary who doth oppose, in what manner soever he doth manage his opposition. For to be a secret or an open enemy, is not of the Essence of Enmitie. Yea sub amici fallere nomen, tut a frequensque via est. Some who pretend most friendship, intend most mischiefe. Such an one is Antichrist: a secret mischievous Adversary.

Concerning this point, I propose these three particulars. I will shew you the man­ner, measure, and the man opposing Christ. First that Antichrist shall not oppose Christ, [...] Openly: but that hee shall bee a secret [Page 142] Adversary unto Christ, it appeareth foure wayes. From this Chapter, from the Scrip­ture, from the scope of his actions; and finally, from the confession of their owne Writers.

From this Chapter also, it is evident that Antichrist is a secret adversary, foure wayes. First from the last verse, Antichrist is termed the Apostasie or the Apostate. Now Apostates are Heretikes, and Heretikes pretend open obser­vance, and obedience unto Christ: Howsoever by their doctrine they oppose him secretly. Ther­fore since Antichrist is an Apostate, and an He­retike, hee is a secret adversary. Secondly, in this fourth verse (which I will avouch in my next Sermon) Antichrist shall sit in the Temple, that is, hee shall place his Throne in the Church. Antichrist therefore shall be a secret adversary in the Church: not an open adversary of the Church. Thirdly, in the 7 verse, the feates of Antichrist are termed [...], sleights which doe [...], sayth the Etymologists, blinde the Eyes, that they can­not see, and stop the mouth that they dare not say any thing concerning those secret mysteries. Now a Mystery doth import a Secresie. As it is in the sacrum Eleusinum, and the Orgi [...]. Al­cibiades Iust. Hist. lib. 5. was convented, quia Mysterium Cereris enuntiasset, because he had revealed the secret Ceremony, of Ceres. Therefore Antichrist is a mysticall, a secret adversary. Finally in the 8 verse, Antichrist is sayd to be revealed. It is ridiculous to bring a Torch to behold him who [Page 143] doth shew himselfe in the streets, and in the sun­shine. And as ridiculous it is to imagine a re­velation of a manifest, professed and open adver­sary. But Antichrist must be revealed: therfore Antichrist can be no open, but a secret adversary.

Secondly, I will second the former series of arguments, with sixe others drawne from the Scriptures. First in the second Epistle of Saint Iohn verse 7, the Heretikes are termed [...], Deceivers. Whence I inferre: such as were the Forerunners, such is the Grand M ^r: but the Heretikes, and Forerunners of Antichrist, were [...], no open adversartes: Therefore Anti­christ himselfe, is [...], no open adversary. A­gaine, Rev. 13. 11. Antichrist is said to have two hornes like the lambe: that is he shall have the outward appearance of the servant of Christ: hee cannot then bee an open adversary against Christ: Againe, Antichrist doth conquer the world poculo aureo, with a golden cup, Rev. 17. 4. Ioh. Aventrot. epi. ad [...]g. Hist. Principibus imperat poculo, non Sceptro saith A­ventrotus to the King of Spaine: It is his Cup and cunning perswasions, and not his sword, and open-Invasions, which inableth him to usurpe upon Princes. Therefore he can be no open adversary. Finally, Antichrist is called Pseudopropheta a false prophet, Rev. 16. 13. and the Antichristian persons, composing that man of sinne, are called [...], by Saint Peter, that is, false teachers, 2 Pet. 2. 1. Saint Paul also calleth the same [...], 1 Tim. 4. 2. false speakers, or such as speake lyes in Hypocrisie. [Page 144] From all these I must inferre my former con­clusion. Therefore Antichrist is a secret lying Hypocrite: not an open professed opposite.

Thirdly, the maine scope of Antichrist is to seduce, and that by [...] strong delu­sion: as Saint Paul here speaketh in the 11. verse. Now that project cannot be perfor­med, by a plaine profession of enmity: against Christ. No deceivers, deluders, nor seducers, will professe themselves to be so; for then all Chri­stians would fly from them. Therefore that great deceiver, the great Antichrist, is a secret Adversary.

Finally, many of the most learned papists doe acknowledge that Antichrist shall be a fa­mous Hypocrite. Hence Sanders, out of Ephrem Sanders de An­tichristo de­monst. 10. the Syrian, sayth: Erit falsus, & falsiloquus: Antichrist, shall bee a false-tongued, and a false-hearted seducer. Se praebens studiosum, & speciosum, making a goodly shew of all godly Acost [...] de temp. Novis. l. 2. c. 20. piety and sanctity. Acosta also saith, erit vel pri­mus corum, qui in hypocrisi loquuntur mendac [...], habentes speciem quandam pietatis: that is, Anti­christ shall pretend piety and be the principall of all Hypocrites. I conclude then, an Arch-Rebell doth proclaime the Name of his King, the better to draw followers to oppose the King. So Antichrist shall call himselfe a Chri­stian, with the better shew, to oppose Christ and Christianity. Therefore he is no open adversa­rie. To make the conclusion yet more plaine, thus I reason. Antichrist is an adversary unto [Page 145] Christ, Praecipuo modo, after the principall man­ner: Lessius de An­tich. Dem. 5. But to be an open adversary, is not to bee an aduersary after the principall manner (for the insinuating, lying, deceiving, unsuspected enemy, is most perilous, and pernicious, as Iu­das was to Christ, and Ioab to Amasa.) There­fore Antichrist is no open adversary.

The opposition of Antichrist, against Christ 2 shall bee universall, and fundamentall. First [...], the adversary, expresseth a greater contrariety, than if hee had called him, onely [...] which signifieth an Adversary also. For the first signifieth a thwart adversary, and opposite unto Christ [...], simply, and in every respect, and not [...], in some one point, or other onely. All Heretickes (especially such as deny the person or offices of Christ) are called Antichr [...]sts, 1 Ioh 2. 18. But this adversary hath fra [...]ed a [...] ▪ hath gathered together, the rags and dregs of all Heresies. Secondly, the word [...], or an Adversary doth signifie one, who doth oppose the very foundation of the Gospell. Those therefore, which doe shut the doore, against the grace offered in the Gospell, are called [...] ▪ the adversaries, 1 Cor. 16. 9. That Antichrist shall oppose Christ univer­sally, and fundamentally, this is the measure: that he shall worke it secretly, this is the man­ner of his Opposition. And thus Antichrist is termed the adversary, or opposer of Christ.

Many could wish, that this adversary were 3 like the Beast Dan. 7. 7. without a Name. Or [Page 146] that his Name should bee like that writing, Dan. 5. 8. that none could read it. But Oedipo non opus est, wee need no Daniel to expound it, every childe can spell it. It is plaine. The Pope is the adversary.

But the Papists say, we doe him open wrong, because he is no open adversary, but a professed servant of Christ. I answer, even Mahomet, doth speake excellently of Christ; not onely as [...]nicer, To [...] ▪ 1. of a Prophet, but also as of the Saviour of his people. The Devill also professed Christ to bee the Sonne of God, Mark 1. 24. Therefore a pro­fessour may be a secret, though no professed ad­versary unto Christ. We may say of the Pope, what Mountague said of one Pope, Boniface 8, he can cary himselfe both like a Foxe, and like a Lyon; a Foxe, by publike sophistry; and a Lion, by private Tyranny. I say the man of Rome, is that woman of Babylon, which maketh the world d [...]m [...]e, with a world of impiety, Rev. 17. 4. as one acutely descanteth on his name Papa.

That is, The Pope doth poyson all Prin­ces, with abominable Heresies.

• P Poculum
• A Aureum
• P Plenum
• A Abominationum

Or to confirme the Pope, according to his E­lection, Sacr [...]. Caerem. lib. 1. sect. 1. by his owne Cardinalls. Electus indu [...] ­tur Papali habitu, toga scilicet lanca, albi coloris, caligis rube [...]s, sandalijs rubeis, cingulo rubeo, bir­reto [Page 147] etiam rubeo: that is, when the Pope is elected hee is arrayed in his Papall apparell: to wit, a White Gowne, but red shooes, red stockins, &c. emblematically: notwithstanding their white outside, they have a red bloody inside. And their openprofession, is no argument, but that the Pope may be a secret adversary.

To say this, and shew it too. First the Pope doth oppose Christ, fundamentally: hee is an ad­versary, to the foundation of Chr [...]stianity, and very groundworke of the Gospel, which is this: [...]: Eternall life is the gift of God through Christ, Rom. 6. 23. But the Pope saith, Good workes can be no other, than the valew, desert, price, worth and merit of Hea­ven. Rhemists in 1 Cor. 3. 8. Good workes are meritorious, and the very cause of salvation: so farre forth, that God should be injust, if he did not render heaven for the same, say the same Rhemists. Bellarmine Rhemists in Heb. 6. 10. doth amplifie all the particulars, paraphrasing on the 2 Tim. 4. 8. namely that the papists Bell. de justif. lib. 5. cap. 16. expect Coronam justitiae, a Crowne of Iustice: meritis operum, for the merits of their workes: pro qualitate, ac disquisitione factorum, according Bellarm. Apolog. pag 163. to the exact quality of their actions: à judice justo, non à patre misericorde, from a just judge, Concil. Trident. sub Paulo 3. Sess. [...]. cap. 24. not from a mercifull Father. And if any shall say that opera, are onely signa & fructus, and not causa justificationis, anathema sit: the coun­cill of Trent damneth that man to Hell, who shall say good workes are not the cause of justi­fication. But whilest the thundereth out against [Page 148] us that Anathema injuriously: he magnifying merits incurreth the Anathema of Saint Paul, Gal. 1. 8. meritoriously. Whosoever doth op­pose the workes of Man, unto the grace of God, No [...] sit Anathema, sed est Anathema. He is that cursed adversary, which doth raze the very [...]oundat [...]on of the blessed Gospell, which is not my particular opinion onely, but the judge­ment of the Church of England. These are the Hom. Par. 1 [...]e Sermon of sal­vation. words thereof: Wholly to ascribe our justification, unto Chr [...]st onely: this is the rocke and foundation of Christian Religion. This whosoever denyeth, is not to be accepted for a Christ [...]an man. It is the greatest presumption, and arrogance, which Anti­christ can set [...]p against God, to affirme that a man might by his owne workes, take away and purge his owne sinne, and so [...]ustifie himselfe.

Thus doth the Pope oppos [...] Chr [...]st fundamen­tally: that he doth also oppose him universally, Dounam De­re [...]. part. 1. lib. 3 cap. 6. it is made manifest, by that excellently lear­ned, & religious Bishop of D [...]ry, from whom I professe that I draw the most part of this ex­cellent Antiparallell; the Catholike opposition, which that Rom [...]sh Catholike maketh unto Christ, may be reduced unto three particulars. It is quoad mores, officia, & beneficia, in regard of his conversation, offices and benefits.

First, for his conversat [...]on: three things were eminent in the manners of Christ: Innocence, Humilitie and Charitie. And the Pope doth practise the direct contrary. Christ was inno­cent as a Lambe: behold the Lambe of God saith [Page 149] Saint Iohn, Ioh. 1. 39. and againe, Ioh. 8. 46. which of you convinceth me of sinne? the Popes personall infirmities, yea enormities I passe by, onely I will use the phrase of the fellow in Carion: if you aske of mee the lives of the Carion Chron. lib. 3. Popes, I say since Gregory the first, there have beene so many vertuous Popes, that all their images may be graven in one Ring.

Humility (a vertue second to none) was the second vertue in our Sauiour. Christ came riding on an Asse, Ioh. 12. 15. the Pope is caried on the shoulders of Noblemen. Christ did wash his Disci­ples feet, Ioh. 13. 14. but even Princes kisse the feet of the Popes Holinesse. Christ would not ar­rogate Bulla Alex. 6. so farre to himselfe, as to divide a small Inheritance, betwixt two brethren, Luke 12. 14. But the Pope is so arrogant that hee hath taken upon him to divide the new world be­twixt two great Kings. Finally, Christ is Cha­rity it selfe, and sharply rebuked his disciples for desiring fire from heaven to avenge them on the inhospitable Samaritans, Luke 9. 56. But the Pope like the sonne of Hecuba, is a Fire­brand, setting all Christendome in a combustion. And thus farre for the first opposition.

Secondly, the offices of Christ are three: Propheticall, whereby hee doth instruct his Church: Sacerdotall, whereby he doth sacrifice for his Church: and regall, whereby hee doth Rule the Church. Now the Pope by fortifying his usurped primacy, doth trench upon all these prerogatives.

First, Christ doth, as he is a Prophet, instruct his Church by his holy Word: and his holinesse doth oppose his owne word, and maketh it Equall to Christs word. To omit those monstrous sayings of Eckius, Hosius, &c. who nickname Lessius de An­tich. part. 1. Dem. 15. the Scripture to be a Leaden Rule, a nose of waxe, of no better authority, (if not authorised by the Church of Rome) than Esops Fables. To omit also the like phrase of Costerus, Vagina quae Coster. En [...]h. cap. 1. qu [...]mlibet gladium admittit, a scabbard fit for e­very sword. Omitting these scurrilous similies, or rather plaine blaspemies. In sober sadnesse, these are their solemne conclusions. Verba pon­tificis Suarez. Apol. lib. 7. c. 22. nu. 8. è Cathedrae, in veritatis certitudine, aequalia sunt Scriptura: that is, the words of the Pope pronounced out of his Chaire, are equally true, with the word of God, written in the Scripture: so saith Suarez. And it is the Catholike con­clusion of their Oecumenicall Councell of Trent, Concil. Trid. sub Paul [...] 3. Sess 4. Traditiones pari pietatis affectu veneramur? that they receive the traditions of the Church with equall reverence, and religious affection, as they doe the Scripture of God. Now for a Man, to equall his word, with Christs word; This is no meane opposition to Christ, but a maine deroga­tion to his propheticall office. The prime excel­lency whereof, consisteth in the incomparable infallibility of his Word or instruction.

Againe according as he was a Priest, Christ did offer himselfe once for all, Heb. 7. 27. but the Pope doth oppose this, and impose his Masse, as a Propitiatory and dayly sacrifice. Neither is it a light matter, that Christ in all the Scripture is [Page 151] termed onely Pontifex, that is, the High-Priest. But the Pope will bee called summus Pontifex, the highest priest: as if the Lord of Babylon indea­voured to build up his supremacy, like the Tower of Babel unto the very Heavens, that there hee might [...], oppose even Christ himselfe, con­cerning his Royall Priesthood.

Next, the Regall office of Christ, the Pope doth oppose, or rather wholly take away. He doth make him, Regem sine villa, a meere titular King, over his Church. Pope Innocent 3. in his Pl [...]ss. [...]yst. Iniq. Progres. 50. second sermon on the feast of Saint Peter, vouchsafeth to call the Church sponsam suam, his spouse. And some of our owne Countrey­men, are not unexpert, in translating the popes language. Thus writeth George Dowly in his George Dow­ly catech. cap. 3. English Catechisme: hereby wee may see how justly wee call the Church our Mother, and the Pope our Father. The Pope our Father! Indeed Cyprian de vni­tate Ecclesiae sect. 5. I have heard, habere non potest Deum patrem, qui non habet Ecclesiam matrem: the Church our mother, and God our Father, I easily beleeve it: but the Church our mother, and the Pope our Father! I thinke this will never come Bellarm. de Pon. Rom. lib. 1. cap. 9, & 10. into my Creed: no not though Trens it selfe should injoyne it. Moreover, nothing is more familiar amongst the Papists, than to crack of the Monarchy of the Church. But we know that every Monarch, aut praeponitur, aut opponitur, eve­ry Monarch is either preposed and set before: or opposed & set against all other Governors what­soever. So must the Pope be to Christ: since he is [Page 152] a Monarch; neither can they blāch this oppositiō, or Rebellion rather, with that threed-bare limi­tation, Quà Vicarius Christi, that is, the Pope is Monarch of the Church, but onely as he is sur­rogate unto Christ. For here is contradictio in adjecto, [...], the termes▪ supplant one ano­ther, in the same proposition. As if we should say, such a man is King of Ireland, but Quà prae­fectus, onely as he is Lord Deputy for our King Charles; Or that such a servant is Master of the family, but onely Quà [...], as hee is ste­ward under his master. As these are without sense in policie, so that is without reason in piety. The Pope doth either oppose himselfe in words, or our Saviour in deeds: each way he is the oppo­ser. To conclude, the Popes word is equall to Christs word: the Popes title, is superior to Christs title: and the Popes Government (a Monarchy) no way inferiour to the Empire of Christ. Ther­fore in regard of his three offices, a Prophet, Priest, and a King, the Pope is exactly opposed unto Christ, [...]: there is the adversary.

The mame worke of Christ, quà Iesus, as he is our Sauiour, supplying us with all blessings, is that he doth take away our sins, Matth. 1. 21. part of which power, the Pope and papists doe ascribe unto Saints, to the Virgin Mary, and to themselves. Nay the Pope doth shoulder for that whole power, and doth usurpe as much to himselfe, as Christ can doe, in that kinde. Conce­dons [...]il. Pauli 5. 1620. & [...]largissons, trés pleine remission, & indul­gence de tous leur pechez, giving them full for­givenesse [Page 153] of all their sinnes. This is all Christ can doe: yet Pope Paul the fift did say that hee would doe as much. Nay the Pope hath done more than ever Christ did. Gregory by his prayer Revel. Brigittae lib. 4 cap. 13. did recall a soule (the Emperour Trajane) from Hell. Christ never did the like. And anno 1592 Pope Clement 8, gave indulgentiam plenariam, & remissionem omnium peccatorum, tam culpae, quam paenae: A full forgivenesse of All their sinnes, both in regard of the guilt, and of the punishment thereof. The last whereof they deny that Christ hath done, in the doctrine of satisfaction. Therefore in regard of this prin­cipall blessing (the forgivenesse of sinnes) which we receive from Christ, Christ is opposed by the Pope: and the Pope is [...], the Ad­versary.

Moreover, I will avouch this opposition, to the meanest capacity, in sixe plaine parti­culars.

1. Christ saith, Scrutemini, Search the Scrip­tures, Iohn 5. 39.

The Pope saith, Ne scrutmini, Search not the Scriptures.

2. Christ saith, Pray in a tongue you under­stand, 1 Cor. 14.

The Pope saith, Pray in the Latine tongue.

3. Christ saith, Pray unto God alone, Psalm. 50. 15.

The Pope saith, Saints also must be prayed unto.

4. Christ saith, Thou shalt not make to thy selfe any graven image, &c. Exod. 20.

The Pope saith, Thou shalt make to thy selfe graven images, &c.

5. Christ saith, Let every soule be subject to the higher power, Rom. 13. 1.

The Pope saith, The Clergy must be exempted, and the Subjects may be absolved.

6. Christ saith, Drinke ye all of this, Mat. 26. 27.

But the Pope saith, Onely the Clergie, and that by two Councils of Constance and Trent.

To take all in one Apophthegme, Romano Pontifici tenemur obedire, non secus ac Chr [...]sto, Bozius de Iure di [...]. saith Bozius: we are obliged to obey the Pope even as Christ: a pretty superlative compari­son. Yet is there another sentence, one de­gree beyond this. The Pope permitteth one Canon hac Rat. Causa 31. qu. 1. Canon to be in his Decretalls, which saith that Saint Paul did speake against all truth and reason. Never did, never durst any oppose Christ so directly, so audaciously. I may therefore de­termine it boldly, the Pope is [...], the Adversary.

But all this is broken against one stone, they say, the Pope cannot be [...], the adversa­rie: because hee is not the worst Adversary, which ever the Church had. I answer: The Pope is the worst Adversary, and worse than either Arius, or the Turke, or all the Heathen persecutors. Review my last Sermon, and I shall not seeme to speake partially. To that long discourse I will adde these sixe briefe considerations.

First, take notice of the number of his he­resies. Derensis de An­tichr. part. 2. c. 6. Arius and other Hereticks had some few (though) grosse errours. But in Popery we have a catalogue of sixe hundred, by the Bishop of Dery: as his word is [...] a Vale where all the land floods meet, to make as it were one in­undation of Errors. Secondly, consider the time of their tyrannies. The Heathen Tyrants ra­ged from the time of S. Iohns receiving the Revelation (about 96, to 311, when Constan­tine beganne his reigne) but a small time, com­paratively, about two hundred and fifteene yeares. But the Pope, or Antichrist (according to the judgement of our English Bernard, and Bern. in Apoc. pag 1 [...]0. other English and outlandish Divines) shall reigne two hundred and fifteene moneths of years, being prophetically expressed by dayes, every day being put for a yeare, is a thousand, two hun­dred, and threescore yeares. Howsoever, the Popes persecuting power hath prevailed these eight hundred yeares past: a long time of Perse­cution. To this let us joine the blood shed by the Popes voluntarily, in France, Germanie, Spaine, Italy, and the Inquisition. Peradventure (as I have made it good in my last Sermon) it will appeare not to be much inferiour to the ef­fusion in the ten persecutions. And for one par­ticular cruelty, we have the testimony of a Pa­pist, B. Mortons Grand [...]post. cap. 15. sect. 24. Thes. 2. Natalis Comes by name: Nullum simile sae­vitiae exemplum, in tota antiquitate reperiri: that all the old Histories are not able to give one example like the barbarous Massacre of Paris.

Neither may we omit the blood which the Popes shed occasionally. His Apostasie and strange opposing of Christian Princes, opened that gappe, whereby the Turke entred into Chri­stendome.

And all these Cruelties are mingled with many and strange subleties, which did bewitch their credulity, as if they had beene confir­med by miracles from heaven, Revel. 13. 13.

Finally, their cruelty it selfe is incompa­rable: so that it is more tolerable for a Protestant to live under a Turkish, than under, I will not say, a Popish, but I doe say, a Iesuited Popish go­vernment. Let the witnesse of a Pope war­rant this verdict. Pope Innocent the third sent an army of Croisado's against the Protestants of Hist. Albing. lib. 1. cap. [...]. Tholouse, commanding the Commanders there­of to study to abolish the hereticall pravity, and these sectaries, and that more severely than the Sarasins, impugning them with a strong hand, and stretched out arme, as being worse than they. I con­clude for the Popedome: Their errours are so innumerable, their tyrannies so unsupportable: their cruelties so long, and their delusions so strong: that the like never concurred in any one Estate. I say therefore of this State: Papa est ille Adversarius: The Pope is a secret, but the greatest enemy of Iesus Christ.

1 Reg. 18. 21. If Baal be God, follow him: if the Lord be God, follow him. If there bee any Papist, or popish in this assembly, I beseech you in the bowels of Iesus Christ, to ponder these [Page 157] particulars, advisedly, and impartially. If I have shewed plainly, truly, and sufficiently, That the Pope is the Adversary of Christ: then as you are Chr [...]stians, halt not betwixt two opinions. Be enemy to him, or them, that is an enemy to thy Iesus: and yet no mortall enemy: we must not hate them, as they hate us, unto death. Wee desire not their blood, nor their lives: No: if they will be worthy men (loyall Subjects) wee desire not, that an haire should fall from them to 1 King. 1. [...]2. the earth. But if Rome hath insected them with Antichristian enmity, then may wee law­fully desire that their hands may bee hindred from throwing firebrands in our houses: and their tongues bridled from casting poison into our understand [...]ngs. To that end let us pray, that God would yet more illuminate our reli­gious Soveraigne, Never to be a friend to him, who is an Adversary to his Saviour. Let us pray for the Parl [...]ament, that they may not trample on the remembrance of that, which is under their feet, the Powder plot: and that they may make Lawes for such an Ofspring, not Draco's lawes, in blood: nor yet S [...]yth an lawes, Copwebs for every insolent Recusant to breake through. But right Engl [...]sh Lawes (Recti praeceptio, & pravi depuls [...]o: the commanding of that which is good, and the represing of that which is bad,) to win their love, or to prevent their hate and hurt. Let us pray for our seduced Countrimen, that they may come out of Babylon, l [...]st they perish with them. And let us pray for our selves, that [Page 158] for no company, commodity, affinitie, or con­sanguinity, we should be seduced by them. In a word: there are many Protestants, and (too) many Papists in these Rea [...]mes; The Lord open their eyes, that they may turne to us: the Lord open our eyes and hearts also, that we may never turne to them: lest we perish under that sonne of perdition, and great enemy of Christ, Christen­dome, and Christianity; the Pope; ille Adver­sarius, the Adversary.

SERMON VII.

THe third part in the Description of Antichrist, is the description of his Place: he shall sit in the temple of God, saith my Text. Although to have his seat in the same citie, be no suffici­ent argument to conclude, Therefore it is the same person: Yet the very place is conditio ne­cessaria, Suarez Apolog. lib. 5. c. 15. nu. 3. it is a condition worthy to be taken into our consideration, saith Suarez. In the Text he is said to have his seat, [...], in the Temple: from which wee distinguish [...] (which signifieth also the Temple) by this property. [...] a Temple, is derived of [...] in­habito, because God doth as it were make his [Page 160] Residence there: and [...] sacrum, Holy, is ano­ther Z [...]ch. in 4. P [...]aec [...]pt. name of the Temple, because sacra, the holy rites of Gods worship were there perfor­med. The first name is in regard of the per­son worshipped, God: and the second in regard of the persons worshipping, Gods servants. The meaning is, Antichrist will usurpe the Temple in the hig [...]est respect. Againe, [...] is not the [...]niu [...] Paral. 3. whole building and fabricke of the Temple, but the principall part thereof, whereto the peo­ple doe principally resort to discharge their devotion. As the Iewes had the Sanctum, and the Sanctum Sanctorum in their Temple: and in every Church amongst us also, there is the body, and chancell thereof, a common distincti­on. This is the second way wee distinguish [...], from [...]. The sense is evident: Anti­christ Suarez Apolog. lib. 5. ca. 16. nu 4 will place his throne in the principall part of the Temple of God: as Adrian did once erect his statue in the Sanctum Sanctorum, in the most holy place of the holy Temple of H [...]erusalem. He shall sit [...], in the Temple of God, saith my Text.

Antichrist shall sit in the Temple of God. Concerning the seat of Antichr [...]st, I will pro­pose two points to be handled, the Explica­tion, and the Application thereof. First I will declare what, and secondly where this Tem­ple is.

The Temple is taken three wayes: Materi­ally, Suarez Apolog. lib. 5 cap 15. num. 6. & 7. Metaphorically, and Formally. Materi­ally, it is taken for the place, for the Temple [Page 161] of the Iewes: Metaphorically, for the persons, or congregation of Antichristians: and Formally, for the persons or congregation of true Christi­ans. The first, to take the Temple materially in my text, is the setting of the Romish Mint on worke, to coine a new fiction, like the old fable of the Earthly Paradise: both in Eutopia, neither extant in rerum natura. Such is the assertion of those who say the Temple of the Iewes is the seat of Antichrist. The second is the opinion of S. Augustine, who held that An­tichrist Aug. de Civit. Dei. and the Antichristians should sit [...] not [...], not in, but for, and instead of the Temple of God. Now who they be, which of all the world doe most cry Templum Do­mini, the Temple of the Lord, the Temple of the Bell. de Pont. Rom. lib. 3. c. 13. Suarez Apolog. lib. 3. ca. 16. Malvenda de Antich. lib. 7. c. 7 Lessius de An­tichristo part. 1. Dem. 12. Monarchomach. his Touchstone. Christo▪ ho [...]so [...] in Down lib. 1. Spalatensis Con­cil. Red. pag. [...]. 9. Lord: & would have none to be true Catholike Christians, but onely the Romish Christians, I leave this to the conjecture of any ordinary capacity. In the third place, the Temple is ta­ken formally, for the Church of Christ: and up­on this doe I insist.

But the maine difference consisteth in this distinction: whether by this Temple of God, we are here to understand the Temple of the Iewes, or the Church of the Christians. We affirme the latter, and prove it three wayes. First from the Text▪ secondly from the Scrip­ture, and thirdly from their confession.

First, the phrases of my Text doe not sit this interpretation: by the Temple of God to understand the materiall Temple of the Iewes. [Page 162] The first phrase, sedere to sit, is not here taken materially, for the gesture of the body. Hilarius doth expresse it well: Antichrist shall sit in the Temple, Potestate regiminis, by his power and governing; not actu praesentiae corporalis, not by the actuall presence of his body. And mee thinketh our adversaries should not boggle at their owne phrase. They themselves know that for the Pope to sit, and the King to reigne, are both synonima's: both signifie to rule, and governe. Againe, that other phrase, tan­quam Deus, as it were God, cannot be expoun­ded materially: because God is immateriall, and incorporeall: and it is the errour of the An­thropomorphites to ascribe a bodily position unto God. God cannot be said to sit materially: nor any creature neither, if he doth sit tanquam De­us, as it were God. Let therefore the phrases proceed in a just proportion, and wee con­clude: the temple is not here to be taken mate­rially for the temple of the Iewes: but formally for the church; for the cōpany & congregation of chri­stians. The Church of Christ shall be the seat of Antichrist. Secondly, the current of the Scrip­ture phrase runneth strongly for this interpre­tation: that the temple of God doth (now) signi­fie the Church of Christ, & not the Temple of the Iewes. Know ye not that ye are the temple of God? 1 Cor. 3. 16. what agreement is there betwixt the temple of God? 2 Cor. 6. 16. In whom all the buil­ding being sitly framed together, groweth unto an holy temple in the Lord. Eph. 2. 21. And finally, [Page 163] 1 Tim. 3. 15. [...], the House of God; which is a synonima unto [...], the Temple of God, is there termed [...], the Church of God, and no where the Temple of the Iewes: I meane after the razing of the Iewish temple. For it is the B. Andrewes Apol. in Bell. c 9. observation of the learned, that after the tem­ple of Salomon was ruinated, the Holie Ghost in the Scripture did never ascribethe title of the temple of God to any thing, but to the church on­ly. Yet the best is the last interpretation from their owne confession. Indeed Bellarmine de R. Pontif. 3. 13. Christophorsonne his Succenturia­tus lib. 1. Lessius Demonst. 12. and divers o­thers, dispute it eagerly, that Antichrists seat shall be in the Temple of the Iewes, and not in the Church of Christ. But as many, and as good Schollers: yea more, and better of their side, are of our side, in this point: that the Seat of Antichrist shall be in the Church of God, and not in the Temple of Hierusalem.

The Rhemists on this verse are irresolute. Rhemists in 2 Thess. 2. 4. In the eleventh verse they would gladly maintaine that the Seat of Antichrist shall be at Hierusalem. But in the twelfth verse, they dare not deny, but that hee shall rather sit in our Christian Church, than in their Iewish Temple-Suarez also is no more resolute, in the fist Suarez Apol. lib. 5 cap. 16. booke and sixteenth chapter of his Apology. In the first number, he would decline this point of the place of Antichrist: Facilius quid non sit, quam quid sit, cognoscitur: it is no easie matter to demonstrate, that the seat of Antichrist shall be [Page 164] at Hierusalem. But in the third number, hee doth define it: yet so coldly, as if his consci­ence had checkt him for a voluntary gainsay­ing of the manifest truth: Verisimilius est, it is most probable, that S. Paul meaneth the Temple of the Iewes. A probability, no demonstration. where is Lessius then with his 12 demonstratiō? But Sanders plainly: Verius arbitratur, qui di­cit, Sander. de Antich. Dem. 18 Templum Dei apud Paulum, non de Templo Hierosolymitano, sed potius de Ecclesia accipien­dum esse: that his opinion is the truer, who doth thinke, that the Temple of God in this place doth not signifie the Temple of Hierusa­lem, but rather the Church. And as Sanders doth approve this of S. Ierome by his citation: so doth Germanus Hervetus, the like of S. Chryso­stome, Chrysost. in 2 Thess. 2. by his translation, [...]: Sedebit Germani Herve­ti versio. Suarez Apolog. lib. 5. cap. 15. num. 5. Pe [...]er. in Dan. lib. 14. in Templo Dei, non quod Hierosolymis: Anti­christ shall sit in the Temple of God, not at Hieru­salem: so Hervetus. Pererius as plainly: Sede­bit in Templo Dei, id est, in Templis Christiano­rum, haec enim sola vere dici possunt Templa Dei: Antichrist, saith he, shall sit in the Temple of God, that is, in the Temples (or Churches) of Christi­ans: for these alone may truly be termed the Temples of God. Baronius more plainly: yea Baron anno 72. sect. 28. as peremptorily as any Protestant that ever set pen to paper in this point. This yeare, saith he, the Iewes were subdued to the Romanes: Nunquam posthaec servire desierunt, aut desinent, usque ad sinem mundi: after which they shall live in perpetuall servitude, even to the end [Page 165] of the world. Neque spes est aliqua, restituendae iterum Hierosolymae, vel Templi denuo excitandi: Neither is there any hope that that City shall be ever restored, or that Temple ever built againe: According (quoth he) to that Pro­phesie of Daniel 9. 27. He shall make it desolate, even unto the consummation. Also hee confir­meth it by a second argument drawne from Experience: When as (saith he) the Apostate in hatred of the Christians (and the Iewes in contempt of Christ, hoping [...], S [...]z [...]menus lib. 5 cap. ult. to make Christ a lyar, and a false Prophet) indeavored to re-edifie the Temple, the workmen were terrisied with hideous apparitions, and dreadfull fires, issuing out of the earth, which forced them to desist from that building. To his judgement may be ad­ded this reason: the Temple was a type of the Dounam de Ant. part. 1. lib. 1 cap. 2 sect. 1. Church of Christ, and therefore when the Church of Christ was once planted, (like other Types and Figures) the Temple of the Iewes was utterly to be abolished. And this seemed to be no singular opinion of any private person, but the universall Tenent of the most, and best Divines of that age. Hence S. Chrysostome composed an Oration ( [...]) Chrysost. Orat. 2. contra Iudaeos, tom. 6. onely to prove this point, That the Temple of the Iewes should never be repaired. Yea Suarez himselfe more plentifully; and as substanti­ally: Suarez Apolog. lib. 5. cap. 5. nu. 5. as if Truth did extort confession from the mouth of that Adversary who doth labour to contradict it, and suppresse it. He speaketh [Page 166] so to the purpose, that I now purpose to shut up my interpretation of this place, only in his owne words: Quod Paulus, per Templum Dei, Ecclesiam intellexerit, probabile est: sic interpre­tatur Hieronimus, Hugo, Chrysostomus, Occume­nius, Theophylactus: & Theodoreti verba haec sum: Templum Dei appellavit Ecclesias, in qui­bus Antichristus primam sedem arripiet. I will English it: for no Englishman can speake more plainly to our conclusion. That S. Paul (saith Suarez) by the Temple of God doth mean the Church, it is probable: for this is the ex­position of Hierome, Hugo, Chrysostome, Occu­menius, Theophylact: and Theodoret hath these words: Saint Paul doth call the Temple the Church, in which Antichrist will usurpe the chiefe See.

I conclude: from the Phrases of my Text, from the Testimonies of the Scripture, and from their owne Confession: The Papists themselves alledging the authority of the most and best of the Fathers, and establish­ing this assertion with reason: That the Temple shall not be built againe. Therefore, The Man of sinne shall sit in the temple of God: and the ve­rie Church of Christ, shall be the seat and place of Antichrist.

Thus have ye the Explication, What this Temple is: I proceed to the Application, Where it is.

The last sentence I quoted, I will make my first entrance into the second point. This is [Page 167] the saying of Theodoret (cited by Suarez) tem­plum Dei, appellat Ecclesias, in quibus Antichri­stus arripiet primam sedem: that is, Paul doth call the temple of God, the Church, in which Antichrist shall usurpe the prime See. Hence I argue,

Therefore the Pope (the other properties of this Text and Chapter being his by a just ap­plication) is Antichrist sitting in Rome, the principall Church of Christ.

But here the Papists oppose a plausible ob­jection: Bell. de Pont. Rom. lib. 3. ca. 13 that by this we confesse the Church of Rome to be the Church of Christ. I answer, we doe so: with these limitations:

First, the Church of Rome may be termed Vhitak. Contr. 4. Quaest. 5. the Church of Christ, because heretofore it hath beene a true Church. As they themselves call the Host Bread, because it was bread before the consecration. And Isay 1. 21. wicked Hie­rusalem is called the faithfull City, because it had beene so.

Secondly, the Church of Rome doth usurp the name of the Church of Christ.

Thirdly, it is the Church of Christ, in the opinion of the Papists.

And finally, it doth still retaine the relicks of the Church, in that respect therefore wee may call it the Church of Christ.

Or to answer in the very words of Suarez himselfe: Congregatio in quae Antichristus ado­rabitur, Suarez. Apol. lib. 5. cap. 15. nu. 8. vocabitur Ecclesia & templum: quia an­tequam perverteretur, erat ecclesia & templi [...] Dei: That is, the Congregation of Antichrist is called the Church and Temple of God, be­cause it was the Church and Temple of God before their Apostasie.

Or yet more acurately, with acute Tile­nus: Tilen. syntag. part. 2. disp. 36. thes. 25. &c. We say that the Church of Christ may be considered two wayes, Vel ratione externae [...], vel internae [...]: that is, in regard of the outward profession of the truth, or of the inward possession of the truth. The Pope, or Antichrist, may sit in the Church of Christ, in the first sense: but according to the second, only the servant of Christ can sit in the Church of Christ.

I will divert a little, to discusse one great point: Whether the Romane Church be a true Church. In which discourse I will insist on these foure particulars.

First, I will declare What the Church is.

Secondly, the reasons to affirme the pro­position.

Thirdly, the restrictions & limitatiōs therof.

And finally, I will remove away some stones whereat the Protestants do stumble, and pluck away some plumes wherewith the Papists doe magnifie themselves: Both from this one ground; because wee yeeld them to be Tem­plum Dei, a true Christian Church.

Such indeede, is the charity of the Popish Spalatens. Cons. Red. pag. 12. Bell. de Notis Eccl. lib. 4. ca. 8. Dico secundo. Church, that they peremptorily pronounce ( Ecclesias Haereticas, ne Ecclesias quidem omni­no esse) all hereticall Churches to bee indeed no Churches: yea precisely to name the very par­ticular. As namely, that the great Church of the Graecians, is also no Church. Whereby they also define all those infinite soules, to bee also damned. For extra Ecclesiam nulla est salus: There is no saluation out of the Church. But no­bisnon licet esse tam impios, we dare not be so vn­charitable. We say of those and this, that the very Church of Rome is a true Church; Which will appeare onely from the definition of the Church, If I should proceed no farther.

The Church is a company, which professe Christ, and are baptized. This is the definition of the Hooker Politie lib. 3. num. 1. Bish. Abbot de Ant. cap. 3. nu. 4. Deane Whites reply to Fisher, pag. 49. D ^r. Beard de Antich. cap. 4. num. 6. D ^r Craken­thorp in Spal. c. 16. & 21. Answer to Fi­shers relat. of the 3. cons. Church, according to the common current consent, of our most, and most learned Di­vines. So, the essentiall difference of the Church of Christ from all other companies, congregations, or societies consisteth in these two points, Profession and Baptisme.

For the first: Revel. 2. 13. the spirit testi­fied, that the congregation of Pergamus, was not fallen from being a Christian Church: be­cause thou keepest my Name. Therefore keeping or professing the Name of Christ, is one essenti­all part of a Christian Church. Next, upon the acknowledging of the name of Christ, the Eu­nuch was baptised by Philip, Act. 8. 38. There­fore Baptisme is another: and profession with [Page 170] baptisme, are the two things which absolutely constitute a Church. Consider moreover 2 Tim. 2. 20. and Math. 13. 47.

To amplifie and honour this point, with Hookers Politic lib 3. sect. [...]. the very words of that incomparable learned man, in that unanswerable learned booke. For want of this (profession and baptisme) it is, that Iewes, Infidels, and pagans, are excluded out of the bounds of the Church. Others we may not deny to be of the visible Church, so long as these things, be not wanting to them. For apparent it is, that all men of necessity, must either be Christians, or no Christians. If by externall profession they be Chri­stians, then are they of the visible Church of Christ. And Christians by externall profession they are all, whose marke of recognisance hath in it these things which wee have mentioned. Yea although they be impious Idolaters, wicked Heretikes, persons excommunicable, yea cast out for notorious impro­bitie. Such withall we deny not, to be theimpes and limmes of Satan, even as long as they continue such. From these premises, I frame these ar­guments: the first from the definition of the Church.

Adde also, out of the amplification: Al­though the papists be impious Idolaters, wicked Heretikes, or excommunicable persons. Al­though [Page 171] for their persons, they be the limmes of Satan, their profession bee the deceiveablenesse of Satan, their City bee the Throne of Satan, and their Head bee the sonne of Satan; yet whilest they professe Christ, and imbrace the Christian Baptisme: they are notwithstanding the Church of Christ.

But if any interpose, that Rome indeed is a Church, but not a true Church: such must know that Ens & verum, Beeing and true, are conver­tible. So if they grant the Romane to be a church, they must confesse withall, that it is a true Church. Videlicet, in regard of the Essence, not of the goodnesse thereof. And a thiefe, is a true man, in regard of the truth of his Essence, as he is a creature indued with Reason: yet is he not a true man, in regard of the truth of his goodnesse, his equity and honesty. So the popish Church, is a true Church, in regard of the truth of the Es­sence of a Church, (as a Church is a company which professe Christ, and are baptised) yet is it not a true Church, in respect of the truth of the goodnesse of a Church. That is, it is not a true holy Church, neither in doctrine, nor in manners.

In a word, the Church of Rome, is a true Church, in respect of the Essence: but a false Church, in respect of the doctrine thereof.

To prove that the Church of Rome, is a true Church, in our sense, and its Essence, I will make it good by two sorts of arguments: Artificiall and inartificiall. But these inartificiall argu­ments shall be interlaced with many artificiall [Page 172] ones also. The Testimonies are lined with their severall Reasons.

Reverend Calvin: Hoc rationibus satis vali­dis Calvin. Epist. 104. me probasse puto: Ecclesiam licet semiruptam, imo si libet diruptam ac deformem, aliquam tamen manere in Papatu. I suppose (saith hee) that in the Papacy, some Church remaineth: a Church crazed, or if you will broken quite in pieces, fore­lorne, mishapen, yet some Church. And his Reason, is my Text: because, Antichrist must sit in the Temple of God. Learned Zanchie: I Zanchius praesat. de natura Dei. acknowledge the Church of Rome (Nec potuit Satan, &c. Maugre the Devills malice) for a true Church of Christ. His reason: because the Church of Rome holdeth the doctrine of truth concerning Christ, that he is the Redeemer, and shall be the Iudge of the world, baptizing in the Name of the Father, of the Sonne, and of the holy Buchanus loc. 44. quaest. 5. Ghost. Buchane: Caetus Pontificiorum sunt Ec­clesiae, sicut homo lepra, corrupt us, & mente captus, non desinit esse homo. The Frenzie maketh not a man cease to be a man: no more doth Heresie make Rome to cease to be a Church. Moreover, Hooker in Ab [...]k. 2. 4. [...]. 27. as the Frenzie, though it selfe take away the use of Reason, it doth notwithstanding prove them reasonable creatures which have it, because none can be frantike but men. So Antichristiani­tie being the bane and plaine overthrow of Christianity, may neverthelesse argue the Church wherein Antichrist doth sit, to be Christian. That Rex Iacobus oratione ad or­dines Nou. 9. 1605. patterne and Patron of learning, King Iames, confesseth Rome to bee a Church, and conclu­deth [Page 173] from hence: because some in Rome may be saved. Charitable Hooker: although (saith Hooker in Hab. 1. [...]. nu. 16, 17, & 25. he) the Church of Rome hath played the Harlot worse than ever did Israel: yet are they not, as now the Synagogue of the Iewes, which plainly deny Christ Iesus, quite and cleane excluded out of the Covenant. But as Samaria compared with Hierusalem, is termed Aholah, a Church or Ta­bernacle of her owne: contrariwise, Hierusalē Ahol [...]bah, the resting place of the Lord. So what­soever we terme the Church of Rome, when we compare her with reformed Churches: still wee put a difference, as then betweene Babylon and Samaria: so now betweene Rome and Heathe­nish assemblies. He doth render his Reason al­so: Bishop An­drewes Tort. prope sinem. B. Morton Apol. lib 4. ca. 2. sect. 5 B. Abbot de An­ti [...]b. lib. 3 nu. 4. Deane Whites Reply, pag. 49 D ^r. Whites Defence, cap. 37. D ^r. Whitak: Contr. 4. quaest. 5. cap. 3. D ^r. Sharpe, sp [...]culo, c. 5. D ^r Beard. cap. 4. num. 6. Answer to Fi­shers Relation of the 3. conser. because Rome doth overthrow the founda­tion of Christianity, not directly, but by conse­quent onely. In respect whereof we condemne it as Erroneous: although for holding the foun­dation, we doe, and must hold them Christians.

To the judgement of these sound Divines, subscribe many other, at this day famous in our generation? And I find this their opinion opposed by very few Reverend Authors: and for preserving of their reverence, I will sup­presse their Names, proceeding to the rem­nant of my arguments.

The first, and foundation of all my argu­ments, is the argument drawne from the foun­dation. The Church of Rome doth hold the true foundation of Christianity: it is therefore a true Christian Church. As a man, is in the shippe al­though [Page 174] tempests have torne away the Tack­lings, Pyrats have shot the maine Mast over­boord, and they themselves have blowne up the Decke: and nothing be remaining, but the Carine, the bulke, and very Carkasse of the ship: and that also upon the point of sinking. Now the foundation of Christianity is twofold: fun­damentum quo, & fundamentum quod, the foun­dation whereby a Christian doth know his sal­vation, and the foundation whereby hee doth obtaine it. Fundamentum quo, the fundamentall Writings, which doe declare the salvation of of Christians, are the Scriptures: in them wee have eternall life, and they testifie of Christ, Ioh. 5. 39. Fundamentum quod, the fundamentall meanes, and cause, which hath purchased, and doth give it, is Christ. Christ is the Saviour of the world, Ioh. 4. 42. and other foundation can no man lay, 1 Cor. 3. 11. Both which foundati­ons are held by the Church of Rome. The holy Scriptures they have, and acknowledge yea even in the Originall. And Christ they confesse to be the onely Saviour of the world: ioyning nothing with Christ in the worke of Redemption, but onely in the Application thereof. Which although it be too much, yet it is not enough, to raze the Foundation. Till then, that the Pa­pists doe reject the Scriptures: or rather till they reject Christ: wee must not exclude them from the Christian Church, because they yet do hold the Foundation of Christianity.

I will recompence the length of this first [Page 175] argument, with the brevity of foure follow­ing. Foure wayes in two words, will I plainly prove that The Church of Rome is a true Church. From the Professors, Pastors, Patterne and Proper­tie of a true Church.

Their children wee doe baptise: and their men baptised, wee doe not rebaptise. I suppose we should make a question of the one, and no question of the other, if they were absolutely out of the Church. Let the Protestants grant that the Papists have true baptisme: and the Papists will ea [...]ily and truly inferre, that then They are a true Church.

The Papists have True Pastours. This is ac­knowledged Whitak. Contr. 4. qu▪ 5. c. 3. Mason de Or­din. minist. ca. 12 by our Doctors, approved by our Practise, wee doe admit Proselyte Priests, and did (in the beginning of Queene Elizabeths reigne) desire Consecration of our Bishops, from theirs: and Luther himselfe was a Popish Priest. All these remaine so without Iteration. But there are no true Pastours out of the true Church. Therefore, we granting them the one: we must yeeld them also the other.

Suppose thirdly, that a Pagan should pur­sue a Papist unto death, eo nomine, only because he is a Christian. Can wee deny such a man the glory of Martyrdome? yet this honour to be a Martyr, wee all know to bee proper to the Church. If therefore the Papists have true Mar­tyrs, they are also a true Church.

And for Examples, wee may be sufficiently furnished out of the Scriptures. Israel, when [Page 176] the people did worship the calfe, Exod. 32. 1. when they did burne incense to the brazen ser­pent, 2 King. 18. 4. when they bowed to Baal, 1 King. 19. 18. when they burned incense to other Gods, 2 Kings 22. 17. yea when the Prophets did condemne them as the seed of a whore, Esa. 57. 3. as wicked wretched miscreants, who had forsaken God, Ier. 13, 11. and were of him forsaken, Isaiah 60. 15. Even then retaining the Law of God, and the holy seale of his covenant, they continued to be his visible Church. As Hookers Politic, lib. 3. sect. 1. profound Hooker speaketh acutely, God had his Church amongst them, not onely because he had there thousands which did never bow their knees to Baal: but whose knees were bowed to Baal, even they also were the visible Church of God, 1 King. 18. 21. The Corinthians denyed the Resurrection, 1 Cor. 15. 19. The Galathians admitted Circumcision, Gal. 5. 2. Thyatira suf­fered Iezabel, Rev. 2. 20. Laodicea was luke­warme, Rev. 3. 16. Philadelphia had but a little strength, Rev. 3. 8. and Sardi was quite dead, Rev. 3. 1. yet were all these Churches. Nay it is the Temple of God, though the Throne of An­tichrist be pearched therein, 2 Thes. 2. 4. Wee cannot say more of Rome, than what is here said of these: that it is an Adulterous, Idolatrous fe [...]ble, Lukewarme, dead, generation of tempori­zing Antichristian miscreants. Nor can we say lesse of Rome, than the holy Scripture doth here speake of these. Notwithstanding all this, because they retaine the Law of God, and the [Page 177] seale of the covenant: because they retaine the Scripture, and the Sacraments. Therefore

The Church of Rome is a true Church of God.

The Restrictions and Objections are of neere affinity: unà ergo fidelià, I will handle them joyntly. But [...], this assertion doth place mee as a souldier be­twixt two armies ready to give the onset. Our friends force me out of their ranks, fearing me to be a Neuter, or rather a favourer of the E­nemie. The Enemie advanceth himselfe to turne my weapons, upon our side. Some Pro­testants say I yeeld the enemy too much, and that which is too false also. Is it possible say they, that the selfe same man, should belong both to the Synagogue of Satan, and to the Church of Iesus Christ? That Rome should bee both Babel, and the church? Sub Ajacis clypeo: I will sheild Hooker Polit. lib. 3. sect. 1. my selfe under the arme of that old souldier of Iesus Christ, (who like an old souldier, was ne­ver sufficiently rewarded for his service to our true English, and truely Militant Church.) It is not possible that they should belong unto that church, which is the mysticall body of Christ: be­cause that body consisteth of none but true Israelits, true sonnes of Abraham, true Saints and servants of God. Howbeit, of the visible body, and Church of Iesus Christ, these may be, and oftentimes are, in regard of the maine parts of their outward Profes­sion, who in regard of their inward disposition of mind, yea of externall conversation, yea of some parts of their very profession, are most worthily [Page 178] hatefull in the sight of God himselfe, and in the eyes of the sounder part of the visible Church most execrable. To his words let mee adde one. They thinke that my assertion doth put wea­pons into the hands of our Adversaries: but I know that their contradiction doth plucke the strongest weapon out of the hands of our owne side. For it must follow inevitably: If Rome be no church, then is the Pope no Antichrist. Because the text doth teach us, that Anti­christ must sit in the Temple of God.

The Papists advance on the other side, as if they apprehended some great advantage by this assertion, as if by yeelding them to be a true Church, we must submit our selves to bee schismatickes. Bellarmine speaketh plainly, if Bell. de Po [...]. Rom. lib. 3. ca. 13. the Protestants cōfesse that our church is a true church, then must they yeeld their church to be schismaticall: because they have separated from us. But I). Smith more rhetorically: At Rich. Smit [...]us de autho [...]e Pro­testantic [...] Reli­gionis lib. 1. cap. 2. sect. 8. [...] incredibile [...] hominum impietatem: ut qui se Christianos profitentur, audeant repudiare eam ecclesiam, quam fatentur esse adhuc in soedere Dei. And againe, Atque [...] prodigiosam caecitatē! ut non videant, quod dum fatentur Romanam Ec­clesiam, esse ecclesiam Dei, & sponsam Christi, fa­tentur suam esse synagogam Antichristi, & scortū satanae. That is, O incredible wickednesse, that those who professe themselves to bee Christi­ans, will forsake them whom they confesse to bee the Church of Christ! O incomparable blindnesse, that they see not, that by granting [Page 179] the Roman church to be the church of God, and the spouse of Christ, they yeeld themselves, the reformed church, to be the synagogue of Anti­christ, and strumpet of satan.

And the whole Army of the Papists swarme after their Leaders in this pursuite, presuming that we must either fly or yeeld, if we give them this ground: that the church of Rome is a true Church: and thence are they ready to cry Victoria.

At ne sit Encomium ante victoriam: let not Bell. de d [...] Ec­cles. milit. cap. 4. sect. Resp. vari [...]. him boast who putteth on his armour, as hee may who doth put it off. To Bellarmine, I shape an answer in his owne syllables: wee affirme the Romane to be a true church, not simpliciter, but secundum quid: not absolutely, but in some respect: in which respect, wee doe separate from it, and not simply. Simple therefore is their reason, thence to inferre: therefore, our separation is schismaticall. To D. Smith, and all the rest, we say, we doe grant them, all those glorious titles: but as so many testimonies, to witnesse their gracelesse wickednesse so to abuse them. We grant the Romane to be a true Church, to be the Church of Christ, to be the spouse of Christ, and to be of the body of Christ. We grant it to hold the foundation of faith, and to have the scrip­tures, sacraments, &c. And what of all this? Reatus impij, est nomen pium, saith one out of Salvianus: godly Names doe not justifie god­lesse Hooker in Hab. 1. 4. nu. 7. men. We are but upbraided when we are honoured with names and Titles, when our [Page 180] lives and manners are not sutable. Iudas was an Apostle, and a Traitour too: but the more wretched Traitour, because an Apostle. And so the Pope is (saith he) The Vicar of Christ, and an Enemie: but the more dangerous and devillish Enemie, because the Vicar of Christ.

In particular: Wee grant, that Rome is a true Church, but in regard of the verity of the Essence, not of the Doctrine thereof: this is corrupt and full of pollutions. Wee grant it to be the Church of God: so much also, wee grant to the Iacobites, Muscovites, Arians, and Nestorians. Yet I suppose that none dare hazard themselves to live in these congrega­tions, who have any care of their safety, soules health, or eternall salvation. We grant Rome to be the spouse of Christ: but quoad ex­ternam Professionem, not quoad internam fidem: in respect of their outward profession, not of their inward affections, no nor of their actions nei­ther. We grant that they are of the Body of Christ: his body visible, no [...] mysticall. And so may a Legion of Devils also incarnated bee, if they will professe the name of Christ, and be admitted by the baptisme of Christ. We grant they hold the Foundation, but is there nothing dangerous, nor damnable, but onely to over­throw the Foundation of Christianity? Have they no [...] besides, dangerous and damnable Er­rours, Heresies, and Idolatries? Moreover they Answer to Fi­she [...] Relation of t [...] 3. [...]. [...]8. have Errours, which doe weaken the Founda­tion, saith the learned Author of that labou­red [Page 181] appendix. They have Errours fundamen­tall, reductivè, by a reducement: if they which imbrace them, doe pertinaciously adhere un­to them, and have sufficient meanes to be bet­ter Deane White Ibid. pag. 71. informed. Saith the Champion of our Church.

And sinally, their errors (as that of Iusti­fication) Hooker in Hab. 1. 4. doe overthrow the very foundation, by consequent, saith impartiall Hooker. Lastly, they have the Scriptures, and Sacraments, law­full Ministers, and a lawfull Ministry, &c. ac­tually in themselves, and effectually unto o­thers: but not so to themselves. Notum est Cives malae civitatis, administrare quosdam actus bonae civitatis: it is manifest that the Burgers of Babylon, doe administer some functions of Hierusalem: and with effect too. They can hew out an Arke for others, though themselves be drowned in the Deluge.

And for all this, is it not lawfull to separate from Rome? Wee accompted our common Citizens frantick, because they reviled, and railed at such as fled from the infection. Cer­tainly the Papists are possessed with a more spirituall phrensie and infection.

At [...] incredibilem impietatem! Atque ô prodi­giosum caecitatem! O incredible wickednesse and incomparable blindnesse, that those who see the Scriptures, should be so seduced by strong delu­sion to beleeve a Lye! That those who say they are the Church of God, and spouse of Christ, should be indeed the Synagogue of Antichrist, [Page 182] and the strumpet of Satan.

I conclude, and let any Papist brag, or any others upbraid, what they can collect out of this conclusion, The Church of Rome is a true Church. And the Pope of Rome is that false An­tichrist, who doth erect his seat therein: by most foule usurpation. He shall sit in the Temple, saith my Text.

I have done this Digression, this [...] which it may bee some will condemne, as [...] as an overlong, and imperti­nent Parenthesis. But I conceive it very need­full, if it were onely for this: to imply an Item to our owne Zelotes, that (transported with a strong affection, and weake judge­ment) they doe not thrust the Papists further from Christ: when as ( Christ knoweth) they are too farre off, from him already.

I returne to the remnant of my Text; yee have heard the explication, what this Temple is, even the very Church of Christ. Now shall yee heare the Application: Where this Temple is; We use plaine words, in a plaine cause: the Church of Rome is the seat of Antichrist. Now the Church of Rome hath two parts: commonly called Curia Romana, & Ecclesia Romana, the part ruled, and the part ruling. The part ruled, are those particular Churches which professe the Romish Rel [...]gion, as Spaine, France, Polon [...], &c. The part ruling, is the City, or Court of Rome. I say therefore that Antichrist doth sit in all the Romish Church: [Page 183] but (to speake in the phrase of Suarez) collo­cavit Thronum suum, & regalem Curiam im­perij Suarez Apolog. lib. 5. cap. 15. nu. 1. & 2. sui in urbe, he hath seated his Throne, and setled his royall Court in that City.

This will I prove by three arguments, drawne from the scituation, and domination of Rome: and thirdly from the Assimulation, be­twixt Rome and Babylon. The Velites shall give the onset: I will propound their owne argu­ment, as a preamble to our (more solide) proofes, Dan. 11. 45. He shall plant the Taber­nacle of his royall Palace betweene the Seas. Now although we know that this Prophecie speak­eth literally of Antiochus, and of Antichrist onely Anagogically, of whom Antiochus was a Type: Yet because the Papists doe expound it literally of Antichrist, against them wee re­tort it, as a true propertie, and strong pro­bability, that Rome is the seate of Antichrist, because it is seated betweene two seas, the Tyr­rhene, and the Adriatike, according to this Prophecy of Dan. 11. 45.

I proceed to our owne proofes. First from the situation, Babylon is seated on seven hills, Rev. 17. 9. and so is Rome situated also, no City under the cope, to be compared to it in that kinde. So is it termed by Tertullian, and Tertul. Apol. cap. 35. Dionys. Halicar. lib. 4. Plin. lib. 3. ca. 5. Sibylla lib. 2. so was it founded by Servius Tullius, the last King of the Romanes. Hence also the Latines gave it the sirname of Septicollis, that is, the seven hilled City: and the Graecians called it in the same signification, [...] The com­mon [Page 184] epithite of the Poets, and almost the burden of their Poems.

Varro mentioneth a Feast, called septimon­tium, Varro de Ling. Latin. lib. 5. as it were, dedicated, to celebrate a City seated on seven hills, and their Names are famously knowne throughout the world, Calius, Exquilinus, Palatinus, Viminalis, Quirinalis, Aventinus, Capitolinus. All Dounam: Der. Epis. de Antich. part 1. lib. 1. c. 2. these at this day, are within the Walles of the City, though decayed in the number of hou­ses, yet still beautified with many Churches, Monasteries, and other goodly buildings. Moreover on the first, the hill Coelius, at this day standeth the Laterane Palace and Church. Which divers Popes have consumed to be Constitut. Rom. Pont. pag. 11. 454. 618. the Head church of all the churches in the world: as Gregory 11. Pius 4. and Pius 5. If any ex­cept that these Hills are to bee taken metapho­rically; I answer, here can be no metaphor: be­cause it is an interpretation of an Angell, ex­poūding the seven heads to signifie seven moun­taines. Now interpretat [...]s must be plaine, not metaphoricall. Plaine therefore it is, that Rome is seated on seven hills: the very situation of the very seat of Antichrist.

Secondly, that City, which in S. Iohns time did reigne over the kingdomes of the earth, is Ba­bylon, the seat of Antichrist, Revel. 17. 18. But Rome is that City which in S. Iohns time did reigne over the Kingdomes of the earth: Toti quae praesidet orbi: Therefore Rome is Babylon, the seat of Antichrist. And aptly may it be termed Babylon; because it is the manner of King­domes to title themselves from the first no­table persons which did erect their State: as the Romane Emperours were called Caesars, from the first, Iulius Caesar. And Rome was so named from Romulus. So let the Romanes re­flect a little further backward: because they have atchieved the Babylonian Monarchy: from the first, this last Monarch, Rome, may bee ter­med Babylon.

Lastly, Rome and Babylon concurre in many resemblances, without any constrained com­parison. Babylon in the Scriptures is taken 3 wayes. First Literally, for Babylon in Chaldea, the Metropolis of the Assyrian Empire, 2 Reg. 24. 10. Secondly Literally, for Babylon in Ae­gypt, since called Babylis, or Caire: of which some understand 1 Pet. 5. 13. Thirdly Mysti­cally, for the City of Antichrist, Revel. 17. 5. of which the first was a type: and this is our as­sertion: that Rome is mysticall Babylon.

Rome resembleth the old Babylon in foure particulars.

First, the old Babylon was a worke begunne by seventy Families, which schismed from [Page 186] Shem: but God was in Shems Tents. So, Baby­lon mysticall, the Romane Church, hath made a schisme from the pure Church of the primitive times. And we hope that God doth dwell in our Tents, who retaine the Apostolicall truth.

Secondly, Nimrod (by interpretation an Apostate, or a Rebell) was the Head of old Baby­lon: so, the Pope, the Apostate, it the Head of Rome.

Thirdly, as Rome was given by the Empe­rours Otho Frigensis Chro. 7. 3. P [...]kins Probl. pag. 581. of Christendome to the Pope, our chiefe Christian Bishop: so the Persian Kings granted Babylon unto their High Priest. And the Per­sian translating the seat of his Kingdome from Babylon to Ecbatan, held nothing at Babylon, but the bare name of an Empire: So our Em­perour removing from Rome to Aquisgrave, hath nothing remaining but the title, onely that he is called the Romane Emperour.

Fourthly, Babylon was a City where the Church of the Iewes were captive. And a great part of the Christian Church is, and a grea­ter was captive in Rome also. To these foure I may adde a fift parallell out of Bellarmine. One thousand, one hundred, threescore, and foure Bell. de Pont. Rom. lib. 3. c. 5. yeares, after the building of Babylon it was sac­ked: so in the same number, 1164 yeares af­ter the building thereof, was Rome taken by the Gothes.

This Parallell, like Pharaohs dreame (to shew the certainty thereof) shall be doubled. To those five, I will adde five other, issuing out [Page 187] of the bowels of my text: Which will accord Rome & Babylon in an evident & naturall con­gruity. Arrogance, Violence, Improbity, Idolatry, Hi [...]gons. Myst. Bebyl Serm. 1. Inquis. 2. & Cruelty: non ovum ovo similius: are so sutable to both Rome and Babylon, that they seeme to be a brace of Menechmies. It must be a sharp eye which can be able to distinguish them.

First, in this verse, Antichrist is termed [...], hee that doth exalt himselfe, be­hold his pride and arrogance.

Secondly, the object is named [...], above all that is called God, or worshipped: that is, Kings or Emperours: a vio­lent intrusion upon Authority and Majesty.

Thirdly, for his Improbity, and wicked con­ditions: he is called the Man of sinne.

Fourthly, [...], the deceiveable­nesse of unrighteousnesse, in the 10 verse, is ex­pounded to be Idolatry.

Fiftly, to signifie his destroying Cruelty, the Lord of Rome is termed [...], the son of perdition. And so doth Saint Paul imply the intire parallel betwixt Rome and Babylon.

1. Babylon indeed was proud: but Rome hath imitated their pride, and farre exceeded their copie. Is not this great Babell, which I have built for the house of my Kingdome, by the might of my power, and for the honour of my Majesty? Dan. 4. 30. This was the arrogant ostentation of Nebuchad [...]ezzar. But can all the Babylonish Chronicles yeeld precedents for our Romish in­solencies? King Henry 2 of England, did kisse the [Page 188] knee of the Popes Legate. King Charles 8 of France did kisse the feet of the Pope. Henry 6 the Emperour did suffer his Diadem to bee put on by the feet of the Pope. Henry 4 Emperor, did wait bare-footed, in winter, at the gates of the Pope. And Fredericke Barbarossa, that brave Emperour, had his noble necke trampled on by the proud foot of an insulting Pope. Wee may give the Pope the title of Tarquin, Superbus: or call him Lucifer rather. None but Hell can match Rome for pride. Proud Babell must yeeld the precedence to her younger sister.

2. Violence, or an unjust intrusion upon o­ther Princes dominions, is the second part of the parallell. Babylon indeed was an intollera­ble intruder upon Tirus, Ez. 29. 18. upon Is­rael, Ier. 25. 9. and finally upon the Vniverse, till hee became Monarch of the Vniversall World. The Oecumenicall Bishop hath beene no dullard to practise the like violent usurpations. A [...]or. Ius [...]it. Moral. [...]art. 2. lib. 4. cap. 20. Rome did Gregory 2 wrest from the Emperor Leo, wherof he was a subject, by excommunica­ting his Soveraigne, and assoiling the subjects, he became the Soveraigne. Acquainted with intrusion, hee exercised extrusion also. The Pope exposed Naples to the Duke of Anjou, and Navarre to the King of Spaine. Boniface 8 gave France from Philip the Faire, to Albertus king of the Romanes. And Gregory 7 beat Henry 4 out of the Empire, by the hands of Henry 5, his owne sonne. Yea Christendome is too nar­row a Nest for this towring Bird of prey: Ame­rica [Page 189] also must be usurped, and violently de­tained Francis Lopez Hist. Ind. c. 19 from his donation. But I need not tra­vell so farre: we have domesticall witnesses enow. Besides his pretences to Scotland and Ireland; from King Iohn he detained the Crown of England in the hands of his Legate five dayes. Henry 3 thence hee termed his Vassall. Henry 8, by a Papall processe from Paris was Matth. Paris. pag 844. deprived of his Kingdome. And because one attempt against the Father succeeded not: he twice deposed his Daughter. First Pius 5, an­no Regni 13. next Sixtus 5, somewhat before 1588: but God be blessed, both wanted their successe against our blessed Queene Elizabeth of immortall memory. Yet the effect of those violent assayes have made our Westerne Princes so miserable, that they must either weare the yoake of Rome to their dishonour, or cast it off to their danger.

3. For Improbity of life, or leud corrupti­ons of their conversations. The old Babyloni­ans were like the old covetous persons mentio­ned by Aristotle, [...], she would not bee cured, Ier. 51. 9. Yet hath Rome justified Babylon (as Hierusalem did Samaria, Ezech. 16.) in all her abominations. The abominable lives of Popes I passe, (although I know the Church of Rome may make use of that phrase of the Childe, 2 King. 4. 19. My head, my head) only I would perswade impartiall persons to peruse Platina and other popish Authors, concerning those very Popes, whom Bellarmine himselfe doth [Page 190] name as parum probi, but somewhat faulty: to Bell. Praes. de Sum. Pontif. wit, Stephanus 6, Leo 5, Christophorus 1, Iohan­nes 12, and Alexander 6. But for the whole body of their Church [...]nd City, it is wholly pollu­ted: that it meriteth the name, not of Babylon onely, but of Aegypt, and Sodome also, Revel. 11. 8. Let their owne Writers testifie this truth. In Rome (saith Espencaeus) there is such Espenc. in Titum cap. 1. licence for sinning, and such impudence in sin­ning: Talis, & tanta, ut nemo credat, nisi qui vi­derit, neget nemo, nisi qui non viderit: None would beleeve it, but such as have seene it, none deny it, but such as have not seene it. Platina doth second him: There is (saith he) such co­vetousnesse, lust, ambition, pride, ignorance, hypo­crisie, and universall corruption of manners, in both the Laity and Clergy: Vt vix apud Deum locum misericordiae nobis reliquerunt: that wee can hardly hope for any mercy from the hands of the Almighty. And to shew that there is such a thing in the world as may be called the Whore of Babylon, at one time in Rome there Stauislaus de lege Coel. b. were five and forty thousand strumpets, which did pay tribute to his Holinesse. Yea, they de­clare their sinne as Sodome did, they hide it not. Isay 3. 9. Bellarmine doth avouch it, that the Magistrate doth not offend, Si meritricibus certum locum urbis incolendum attribuit: if he give leave to whores to dwell in the City: quamvis certò sciat eo loco eas non bene usuras: although hee know they will abuse those dwellings. He may per­mit (saith he) minus malum, ut majora impedi­antur: [Page 191] a small evill, that a greater may be pre­vented. A practice and patronage besitting the majesty of great Babell.

4. Wee can, and doe challenge Rome to imitate and equall Babylon in manifold Idola­try. For the worshipping of pure, yea im­pure creatures: both true Saints, and other sinfull persons, farre from sanctification: for the worshipping of Images: for worshipping of a piece of wood, the Crosse: for the wor­shipping of a piece of bread, the Host: yea, for worshipping of Non ens, fabulous fictions, which were never extant since the Creation. But I will onely instance in a precedent of most grosse Idolatry, which the Ignorant may discerne, and most learned be never able (with­out Sophistry) to desend.

5. Incomparable cruelty is the fist part of this comparison. Of literall Babylon, History doth tell us that it was most cruell: and of my­sticall Babylon, Prophesie doth tell us, that it was, is, and ever shall be, as cruell: What a bloody race there was of Babylonish Princes, that [Page 192] of Thomyris will teach us concerning one of them: when she had duck'd the head of Cyrus Iust. Hist. lib. 2. in a vessell of mans blood, Satia, inquit, te san­guine quem sitisti, cujusque semper insatiabilis fu [...]st [...]: Cyrus was insatiable in his appetite to blood. Wee may suppose the same of that whole bloody generation of the old Babylon. Neither is the New Babylon free from that dropsie: She is drunke with the blood of Saints: Revel. 17. 6. and if we looke on Calabria, Lan­guedoc, Provence, Bohemia, Hungary, and Spaine; where the Protestants have beene persecuted, and whence they have beene extirpated, our eyes (without the interposition of any Red Glasse, or other artificiall medium) would ap­prehend those Countries to bee (like the Ae­gyptian Rivers, Exod. 7. 21.) all blood. If we re­view the Resolutions of the Spanish and English, and the Executions of the French: the Arma­da, Powder plot, and miserable Massacres. But of all, if the Inquisition (which is now like the sonne of Croesus, tongue-tyed,) would utter, A [...] G [...]llius lib. 5. cap 9. how many Lambes have had their throats cut in that secret shambles: We should see so much, that it would compell us to speake as much to Rome, as Zipporah did to Moses, Exod. 4. 25. Surely a bloody citie art thou unto us: and therein also like old Babylon.

But what need we contend for arguments, when our adversaries grant the conclusion. That Rome is Babylon, and so consequently the seat of Antichrist; it is plainly confessed by [Page 193] many of the most learned Papists. This is the Suarez Apol. lib. 5. 6. 7. nu. 8. assertion of Victorinus, Andreas, Ribera, Vie­gas, also Bellarmine de Sum. Pontif. lib. 3. ca. 13. Sanders de Vis. Monarchia lib. 8. cap. 8. and ma­ny others. Roma à Iohanne saepius v [...]catur Ba­bylon, saith Lessius. Si aeutem (saith Suarez) If Lessius de Ant-Dem. 12. Suarez Apol. lib. 5. c. 7. nu. 8. Malvenda de Antich. lib. 4. c. 4 by Babylon we understand any particular Ci­tie, it can be no other than Rome. Nay, saith Malvenda, since S. Iohn Revel. 17. 18. doth call Babylon the Great Citie which reigneth over the Kings of the earth: this (saith he) is as plaine as if one should veluti digit [...] Romanam Vrbem demonstrare, with his very finger point at the citie of Rome. Thus farre then we concurre: that Rome in the Revelation is meant by Babylon: and that Rome or Babylon is the seat of An­tichrist.

But they qualifie this grant with a distinc­tion. Suarez Apolog. lib. 5. 6. 7. nu. 8. It may be (say they) Rome is Babylon, and shall be the seat of Antichrist: but this must be understood de Roma ethnica, non religiosa: of Rome under the Pagans, and not of Rome under the Pope. A childish evasion, not wor­thie a consutation. It must bee Rome Chri­stian, as it appeareth from a double departure. The first of Babylon from the Church, Revel. 17. 1. Babylon is called an Whore, which doth presuppose Apostasie: and an Apostasie is pe­culiar unto Christians, no way pertaining unto Pagans. The second departure, is of the Church from Babylon: Rev. 18. 4. Exite, Come out of her my people. Now wee know that many of [Page 194] Gods people did remaine in old Rome, who would have made some scruple to reside in Babylon. Againe, S. Paul saith, that the Tem­ple of God is the seat of Antichrist: But Rome Heathen is not the Temple of God: Therefore, Rome Heathen is not (Babylon or) the seat of An­tichrist.

Let us try this distinction a little further: and we shall discover it to be meere drosse. Thus we object: Rome is Babylon, or the seat of Antichrist. They grant it: but distinguish betwixt Rome Heathen, and Christian. As if they should say, Indeed Rome is the seat of An­tichrist: but Rome, as it was, or shall be under the Pagans, and not as it is under the Pope. So we dispute of the Place, and they distinguish of the Time: whereby they yeeld the Cause, that in regard of the Place Rome is the Seat of Antichrist. But for the Time: that is another property, which I will handle in another place. For this, it is sufficient that Rome is the place of Antichrist.

Since therefore Rome doth stand on seven hills: since it did reigne over the Kings of the earth: since it is aptly resembled to old Baby­lon: and since it doth usurpe the Temple of God, claiming it selfe to be the Principall, yea the whole Church of Christ▪ I conclude, Rome is Babylon, the City, the Court, and Seat of An­tichrist.

And is Rome Babylon? Now me thinkes I heare that voice from heaven, Revel. [...]8. 4. Come [Page 195] out of her my people, that yee be not partakers of her sinnes, and that ye receive not of her plagues. Babylon will bring sinne to your soules, plagues to your bodies, perdition unto both. Let us therefore come out of Babylon: let us therefore ke [...]pe out of Babylon. Saint Iohn did runne out of the bath from Cerynthus, for feare hee should have beene buried in it. And Lot was haled out of Sodome, for feare he should have beene bur­ned with it. But Babel is worse than Cerynthus his bath, worse than Sodome: we shall be bur­ned, we shall be buried in destruction, if once we be bewitched with that Babylonish sorcery, Popery. Yea the seat of Babell, is like the Fur­nace of Babell, it will destroy those who come but neare it. And Popery is like a Whirle-poole, it will swallow those who come but within the brinke thereof.

Let us therefore Come out of Babylon, and keepe us farre from the deceits of Poperie. I say not, Trade not with them, Eate not with them, Companie not with them: I say not this; yet Modicum non nocet: Si non su­matur. A little Acquaintance with Popish People will doe little harme: if wee entertaine no acquaintance with any Papists at all. This I say, Beware of Babylon, and her papisti­call instruments. Keepe your Children from them, keepe your Servants from them, keepe your Persons from them: But a­bove all, keepe your Hearts and Affections from them.

Now the God of Hierusalem keepe you from the Man of Babylon [...] that he may never prevaile upon your Persons, upon your Friends, upon your Children, upon your Servants, nor upon a­ny thing which ap­pertaineth un­to you.

Amen.