Exposition of 2 Thessalonians, Exposition · Chapter 2 · Verse 3
VERS. 3. Let no man deceiue you by any meanes, for that day ſhall not come, except there come a falling away firſt, and that man of ſinne be reuealed, the ſonne of perdition.
THe iteration of the Caueat; where leaſt he had not ſpoken home enough, in the particulars mentioned, he enlargeth to all men, or meanes whatſoeuer tending to ſeducement.
The tearme expreſſing the euill cautioned againſt is changed; before let them not ſhake or wauer you, and ſo diſquiet you; heere, not deceiue or miſlead you from the tract of truth. There is a diuelliſh method, an ordinary progreſſe in miſleading Gods people; I am deceiued if Paul ment not here to expreſſe it. 1 The iudgement is vnſetled, and brought into wauering, by plauſible oppugning the truths receiued. 2 Then followes naturally anxietie, and reſtleſſe diſturbance of the Conſcience, through feares and doubtings: no maruell, when the minde affoords it no certainty, whereout to frame the diſcourſe for comfort. 3 In this caſe, worke the poore ſoule you may like waxe; fitted it is to faſten on any thing true or falſe, that may but ſeeme to promiſe comfort: Sirs, ſActs 16 30.what ſhall I doe to be ſaued? q d. preſcribe what you will I am ready to entertaine, to execute it, ſo be I may purchaſe tranquilitie of minde: happy is he, to whom, in that caſe, God ſends histIob 33.23. Interpreter, that one of a thouſand to declare his Righteouſneſſe. And a thouſand to one, but if he meet with an Heretique but palliating the cure, he lies downe in his graue with that Hereſie or ſuperſtition, which he then firſt dranke in.
The Children of this world are wiſer in their generation, Luc. 16 8.then the Children of light. Thoſe Locuſts of the bottomeleſſe pit, hauehave ad vnguem, this foreign. Entertaine their diſcourſe, the firſt bout is, about Religion in generall, whither theirs or ours be the true: next whither the Church muſt be iudged of by religion and doctrine, or not rather Faith and Religion by the Church: plauſibly they plead the Church muſt guide vsus to Faith: not Faith to the Church. That gained, as its eaſely from the vnlearned, into a wilde wilderenſſe they ſend you to ſeeke your Faith; which is the true Church? where was yours before Luther? and thunderclaps of ſwelling words: then follow their Vniuerſalitie, Antiquitie, Succeſſion, glory of Miracles, with the like, amazing the mindes of the heedeleſſe and ſimple. Thus hauing ſet them in a mammering, theſe Locuſts turne to Scorpions; vrging the neceſſitie of ioyning themſelues to the Church, wherein they may be informed of the true faith, and right manner of worſhip: ſhew miſerie of them that are out of the Church; their miſerie in ſo long withholding themſelues from Communion of the Romane Synagogue; till at laſt Conſcience apprehending the teriour, is filled with anxietie and anguiſh; knowing naturally the neceſſitie of Religion. In that caſe let ſuperſtition or hereſie preſcribe it pilgrimage, abdication of goods, forſaking Countrie, building of Monaſteries, &c any thing is entertained that may ſeeme ſatisfactorie for former aberrations. By this Act, hauehave they robbed Parents of Children, Husbands of Wiues; Cloyſtered Kings and Emperours; wrought wonders of the Almightie;u1 Sam. 28. cast contempt vponupon Princes, raiſed their Beggarſelues from the dunghill, till they now ſit with Princes, and inherit the throne of glorie.
I ſay as Paul, *Epheſ. 4.14, 15Be not henceforth Children toſſed to and fro, and carried about with eueryevery winde of doctrine, by the ſleight of men, and cunning craftineſſe, whereby they lye in waite to deceiue. But following the truth in louelove, let vsus grow vp into him in all things which is the head. As Peter, x2 Pet. 3.17, 18.Knowing theſe things aforehand, take heede we be not led away with the impoſtures of the wicked and fall from our owne ſtedfaſtneſſe; But grow in Grace, and while meanes continue, in the knowledge of our Lord and Sauiour Ieſus Chriſt. To him for our hither ſtabliſhment in the preſent truth, be glorie for euer. Amen.
Let no man deceiue you by any meanes.) Deceiue. 1. Seduce, or out you of the way of truth, or miſlead you to errour. Thinke it ſpoken to vsus; and a little more nearely concerning vsus inaſmuch as theſe are the laſt times; wherein the Seducer of the Brethren, and the falſe Prophet,yApoc. 12.12 knowing their time but ſhort, buſily beſtirre themſelues: that may bee one motiue. 1 Through remaines of ignorance and louelove of noueltie, we are inclinable to errour, more then to Truth. 2zPro. 23.23. Truth is precious, Errour dangerous. 3 And if we aHeb. 10.26, 27.ſinne willingly, after wee hauehave receiued the knowledge of the Truth, what remaineth but fearefull expectation of vengeance and violent fire to deuoure.
There is, 1 Temerarium. 2 There is Erroneum. 3 And there is Haereticum. There is a graduall order betweene them.
1 Temerarius they call opinions or auouchments, publiſhed without ſufficient euidence of Authorit…e or Reaſon to ſupport them; wherein, though perhaps there may be Truth, yet there is not euidence ſufficient to conuince, or to induce a wiſe man to beliefe or auouchment. Exemp. That there is an Hierarchie of Angels, ſo ordered as the Pſeud-Areopagite hath framed it, perhaps is true; yet of him that intrudes into what he hath not ſeene, nor God reuealed, may we not ſay as Paul, bCol. 2.18.he is raſhly puffed vp in his fooliſh minde. That to eueryevery man from his birth is aſſigned his Cuſtos Angelus, as Hierome and other learned opine, perhaps is true; yet he, ſhall be raſh, who ſo peremptorily aſſerts it: for where is the euidence?
2 Erroneous addes to Temerarious apparent falſitie of opinion; ſuch as ouerthrowes no foundation, razeth no Article. Exemp. that there are moe then two Sacraments of the New Teſtament, whether three, or fiue, or ſeuen, as opinions are varied, is not hereticall to auouch: yet aptly more then Temerarious; no leſſe then erroneous to thinke or affirme.
3 Hereticall, denotes notorious falſitie in matter of neceſſary faith; eſpecially when pertinacie appeares in the auouchment. Exemp. That Chriſt is a meere creature, as Arius; That there is no reſurrection, nor Angell, nor Spirit, as Sadduces auouched, is not a ſimple errour, but implies hereticall prauitie. Raſhneſſe inclines to Errour, Errour to Hereſie.
No man, by any meanes. Sometimes. 1 The man leads into errour. 2 Sometimes the meanes or manner of conueiance.
1 The man through realtie or opinion of learning, or ſanctitie, or both. Reuerence and authoritie of Peter was ſuch in the Church, that his fact ſeemed a Law: wherefore Paul chargeth him to hauehavecGal. 2.13.14. Exemplo non verbo Hier. conſtrained the Gentiles to be circumciſed; yea, Barnabas himſelfe is carried away with their diſſimulation: and with vsus how many Errours are borne and carried with the bare names of men; ſuch, as with whom their admirers will chooſe to erre, rather then with others to thinke Truth. Yet ſaid Paul, 1 the beſt know but d1 Cor. 13.9.in part. 2 are but in part ſanctified. 3 Suppoſe them to hold the foundation, yet may they build e1 Cor. 3.12.15hay or ſtubble, ſo that teacher and hearer may ſuffer detriment.
2 The meanes; three vſuall amongſt falſe Teachers Paul mentioned. 1 Reuelation. 2 Tradition. 3 Counterfeit Scriptures; yet knowing meanes might be multiplied, he enlargeth his Caution, that, nor theſe, nor any of any ſort ſhould be giuen way vntounto. Amongſt thoſe other ye may number, 1 Peruerting of Authentique Scriptures. 2 Miracles. 3 Apparition of the dead, with the like. The chiefe meanes now in vſe amongſt our Aduerſaries; whoſe Purgatorie, Prayer for dead, Inuocation of Saints departed, &c. hauehave no other ground then obſcure paſſages of Scripture depraued, or fained Miracles, or fond apparitions of the dead. Againſt theſe, and a thouſand the like, our Sauiour hath made vsus cautionate; limiting vsus tofLuke 16.29. Moſes and Prophets; aduiſing to examinegDeut. 13.2, 3. Miracles by Doctrine. hGal. 1.8.Anathematizing Angels introducing another Goſpell.
As meanes auaileable to preuent ſeducement, thinke of theſe. 1 Store you withknowledge of Scriptures;iColoſ. 3.16. let that word dwell plentifully in you: you know who ſaid, kMat. 22.29.yee erre not knowing the Scriptures.
2 Beware of wanton curioſitielDeut 29 29. in ſearching beyond Reuelations; mRom 12 3.be wiſe to ſobrietie.
3 Make not Reaſon a Miſtris to Faith; ſhee is a good handmaid while a handmaid: but Sarah made Hagar inſolent.
4 Let not knowledge n1 Cor. 8 1.puffe thee; foro1 Cor. 4 7. who diſcriminates thee? Thy Ignorance, if thou couldſt ſee it, is more then thy Knowledge.
5 Admit not leaſt declining from the Scripture; change not foreign into foreign, yet.
6 Adhere not to the letter againſt the true meaning of Scripture, that's not words, but meaning.
7 Flie errour in manners; they make way to errours in iudgement: yea p2 Theſ. 2.11, 12to strong deluſion.
8 Bee not raſh or headlong in reſoluing beyond euidence. Temerarious makes way to Erroneous.
9 In dubijs, reſolue not without your guides. There are at whoſe qMal. 2.7.mouthes you muſt ſeeke the Law. And of Pauls Caution hitherto: followes the Confutation.
For that day ſhall not come except there bee a departure firſt, and that man of ſinne be reuealed, &c.
2. The Confutation of the errour from two neceſſary Antecedents of Chriſts comming. 1. Generall Apoſtaſie. 2. Reuelation of Antichriſt. Thus in forme. That day ſhall not come till after the great Apoſtaſie and diſcouery of Antichriſt. Neither of theſe yet are nor ſhall be within the time limited by falſe Teachers. Ergo the end not yet.
That day ſhall not come; A ſupplement to the Text, yet no condemned addition to the Word of God; ſith from ſcope and principall intention of the Apoſtle, fluently inferred; ſelfely forcing it ſelfe into the vnderſtanding of the Reader.De ciuit. dei lib. 20. c. 19. Except there be a departure: S. Auſtins rendring by Refuga as impertinent I pretermit: though the trope be vſuall to ſay ſcelus pro ſceleſto.
1. Apoſtaſie in general ſignifies any defect or reuolt from him to whom we owe or hauehave performed ſubiection.
2. Of what ſort, and from whom is this Apoſtaſie? Reſp. S. Hierome and other ancients many conceited it a ciuile defection from the Roman Empire. Niſi inquit, venerit diſceſſio primum, vt omnes Gentes quae Romano imperio ſubiacent, recedant ab eis. & mox: Niſi, inquit, Hieron. Epiſt. ad Algaſiam queſt 11.fuerit Romanum Imperium deſolatum, & Antichriſtus preceſſerit, non veniet Christus. The ſentence is true; but the expoſition impertinent. For 1 ſtands or fals the Church with the Empire? 2 Was this the ſinne which God ſhould puniſh by giuing the raines to Antichriſt? Defection from the Empire? 3 Or were Chriſtians to be Authors of ſuch ciuile defection? 4 The ſinne ſpecified as cauſe of Antichriſts raigne and curſed efficacie in deluſion, is notr2 Theſ 2.10. receiuing louelove of the truth, &c. 5 I am deceiued if Scripture any where vſe the tearme to ſignifie any other then a ſpirituall or Eccleſiaſticall defection from God, Heb. 3.12. Iſai 1.5. From Faith 1 Tim. 4.1. From Religion, Acts 21.21. We hauehave conſent of beſt expoſitors amongſt Romaniſts: of Saint Auſtin better aduiſed.Eſtius ad locum. de Ciuitate. dei. l…b. 20. cap. 19. — Refugam vtique a Domino Deo: The defection then is ſpirituall. Concerning it ſee theſe particulars. 1 What it is.
To Thomas it ſounds retroceſſionem a Deo: a going backe or departure from God, with whom we hauehave had ſome reall appearing, or graduall coniunction: to whom we hauehave performed or profeſſed ſubiection.
Three things eſpecially there are that knit vsus vntounto God, and whereby we teſtifie ſubiection vntounto him. 1 Faith. 2 Religion. 3 Obedience.1. Perſidia. 2. Ab ordine. 3 Inobedientiae. Accordingly they make three ſorts of Apoſtaſie: 1 From Faith. 2 From Religion. 3 From Obedience. The tearmes I keepe, willingly varying in explication.
1 From Faith: as when a man forſakes the true doctrine of Faith, whereof hee hath bin informed; and which he hath entertained into his iudgement and profeſſion, and fals to Paganiſme, Iudaiſme, Hereſie. See 1 Tim. 4.1.
2 From Religion: as when hee forſakes the worſhip of the true God, and fals to worſhip Idols; as Achaz: or from the true manner of worſhipping the true God; as the tenne Tribes vnderunder Ieroboam.
3 From Obedience: as when a man fals from morall practiſe to viciouſneſſe of life, whereof ſee Mat. 12.45. 2 Pet. 2.21. of whether, or whether of all, the Apoſtle muſt be vnderſtood, if any inquire, thus let him thinke, they vſually goe together; in what order, ſome other occaſion may fitlier manifeſt. Though commonly Interpreters limit to Apoſtaſie from Faith, and puritie of Religion.
3 Meanes the Apoſtle of ſome particular perſons, Churches, Prouinces? Reſp. Rather of an vniuerſall Apoſtaſie of the multitude, and maior part of the Chriſtian world: for otherwiſe reuolt of particular perſons, and Churches, was not ſtrange inſ1 Iohn 2 19. Apoſtles times: when that here ſpoken of is intended to bet1 Tim. 4.1. notorious: and ſomethingu2 Tim. 3.1, 2. remote from the notice and ſight of the generation then liuing: more nearly coaſting*Luc. 18.8. vponupon the time of Chriſts ſecond comming. And hitherto is Conſent.
4 But what's this Faith and Religion from which the reuolt ſhall be? Popiſh Expoſitors many interpret of the Romiſh Faith, and Religion: and of the Obedience ſuppoſed due to the Biſhop of that See, as to the Vicar of Chriſt, Saint Peters ſucceſſor. Worſhipt might he be.
Reſp. But ſhew vsus, I pray, what Scripture hath tyed vsus to the Faith and Religion of Rome, as it is Romana? Muſt we abſurdly thinke the Church in Scripture, to ſound nothing but the Church of Rome? Faith and Religion, denote the Faith and Religion of Rome? Apagite.
2 What, when the Romiſh Church proues Apoſtaticall? are we then tied to the Faith and Religion of Rome? will you ſay its impoſſible, for thexMat. 16.18. promiſe and y prayer of Chriſt? Reſp. The Church to which the promiſe is made, is the Church Catholique of the Elect: the Faith of Peter praied for, is not fides quae Creditur; but qua Creditur, the gift of Faith in Peter and all Gods Children.
And that the Romiſh Church may proue Apoſtaticall, doth not the Apoſtle more then intimate? Rom. 11.20. Be not high minded, but feare, was no empty ſcarcrow: an intimation rather of poſſibilitie and likelihood of their abiection:z Luc. 22.32. if Papiſts themſelues may be beleeued in the queſtion of perſeuerance. Such Caueats to other of Gods people, more then intimate their poſſible Apoſtaſie: at leaſt as they generally apprehend them.
3 What when the great Antichriſt hath erected his Epiſcopall See vponupon that foreign: and hath begun to the Kings of the earth in the cup of damnable errours, and doctrines of Diuels? Are we then bound to adhaere to the Faith and Religion of Rome? or ſhall it not be our wiſedome to come out of that Babylon? Apoc. 18.4.
4 Their Apoſtaſie de facto, I ſpare to inſiſt on. Be pleaſed to compare the Doctrine of the Tridentine Counſell touching faith and worſhip, with that extant in Pauls Epiſtle to the Romans; thou wilt be ready to ſweare, the Citie that once was faithfull, is now become an harlot: that Bethel is become Beth-Auen.
As to the teſtimonies of fathers, produced to euidence the prerogatiue of that Church: read what that thrice reuerend Doctor Whitaker of bleſſed memorie, hath fully anſwered: this onelyonly added: 1 ſet apart you muſt the teſtimonies which Popes giuegive of themſelues: for what Court alloweth a mans owne Teſtimonie in his owne Cauſe? 2 Beleeue not the Epiſtles Decretall to be theirs, on whom they are fathered: Biſhops of thoſe times were not ſo vnlettered, ſo vntutored, as in euerie page to doe Priſcian violence. Not ſo beſotted, as to ſend letters to the dead: nor, you muſt thinke, ſo Propheticall, as to alledge for teſtimonie the ſayings of men yet vnborne.
As to other Fathers of Greeke and Latine Church, they muſt be confeſſed to ſpeake many things encomiaſtically of the Roman Church in their times: cauſe they had then ſufficient, it being yet moſtly orthodoxe. Yet what ſeemes in their writings to ſound, as they would now hauehave the Bels to ring, thinke, and you ſhall not erre, they ſpake rather from voluntarie reuerence, then from opinion of neceſſary obligation.
Apoſtaſie, vnderſtand from the Faith Catholique taught in Scriptures; that is, verbum fidei.
Religion, what is in the written word preſcribed: All other thinke zMat 15.9.vaine, taught by the precepts of men. When Paul ſaid, they ſhould depart from the faith; ment he from the faith of Rome? or rather ment hee Rome, as other Churches, yea more then many, ſhould depart from faith Catholick See 1 Tim. 4.1.3. thou wilt think he pointed finger ſpecially to Rome, ſo ſutable are their doctrines to thoſe of Diuels there mentioned.Ly…onus in 2 Theſſ. 2. And thus doth Lyra expound this Text. Niſi venerit diſceſſio primum; Exponunt aliqui de diſceſſione a Romano Imperio: alij de diſceſſu a Romana Eccleſià, a quaiam diu eſt quòd receſſit Graecia: mihi videtur melius intelligendum, de receſſu a fide Catholicà.
5. Is it paſt? Reſp. Why doubt we? hauehave we read Scriptures? obſerued the doctrine of Faith there taught? the rule, Matter, Manner of worſhip there preſcribed? The whole world once groaned to ſee it ſelfe become Arian. It might much more, to hauehave ſeene it ſelf become wholly Antichriſtian.
6. When began it? Where was it? Who Authors of it? Reſp. 1. Fond men: muſt circumſtances needs bee punctually ſhowne, elſe is it not? Reade what to this point that learned Doctor Field hath noted. 2. The declinings from pure doctrine and Religion,Lib. 3. cap. 14. and how in eueryevery Age of the Church they were increaſed, ſee in the Centurie Writers. 3. Antichriſtianiſme, Paul ſtiles a myſtery of iniquity; ſecretly it inſinuates it ſelfe into the Church: theya1 Tim. 4.2. ſpeake lies in Hypocriſie. 4. Can any man tell me, when Iuſtification by workes, doctrine of merit, ſatisfaction, ſupererogation; free keeping the Law to iuſtification, free will, &c. were generally entertained in the Church. Can you tell me when worſhipping God in an Image, Adoration of the Euchariſt, veneration of Reliques, Prayer for the dead, inuocation of Saints, &c. or if there bee any other point of Faith or worſhip wherein we diſſent from the Tridentine Faith and Religion; can any tell me, when, or where theſe were generally entertained amongſt the teachers, & people of the chriſtian world? Then there was this apoſtaſie. When were theſe dogmatized & decretalls ſtabliſhed for catholique doctrine? Then was this apoſtaſie ſet in the vigour. No Papiſt but ſeemes learned in this Chronologie; had he will or wit to exact them according to the antient Faith taught by Prophets and Apoſtles; hee would ſee it more needfull to reforme his long errour, then curiouſly to enquire after impertinent circumſtances.
But that there is, or ſhall be ſuch an vniuerſall Apoſtaſie of the Chriſtian world from Chriſt to Antichriſt, Papiſts themſelues confeſſe. Of whom I would for my learning, how in that time, Ʋſe 1 vniuerſality ſhal be a note of the true Church? When all the world ſhall runne after Antichriſt; and the Nations bee made drunke with the wine of the Whoores Fornications; muſt I then ioyne to the more part, the preuailing ſide? If you will by notes guide vsus to the Church, let them yet be inſeparable; ſo is not vniuerſality, as your ſelues muſt confeſſe.
But, Lord, mee thinkes, meditating Gods Iudgment vponupon the world in permitting them to ſuch reuolt, what terrour ſhould it ſtrike into particular Churches: and teach them not bRom. 11.20.to bee high-minded but feare. How cautionate & humble ſhould it make vsus all, euenc1 Cor. 10.12. him that thinkes he ſtandeth firmeſt? Vaine Iewes in their profaneneſſe, ſecured themſelues by the dIer. 7.4, 9, 12.Temple; forgetting what the Lord had done to Shilo. And we, who iuſtifie Iewes in our profane vnthankfulneſſe and diſobedience, yet promiſe our ſelues continuance of his word; yet hauehave ſeene what is befalne the Churches of Aſia; what was the ſtate of the Chriſtian world, thoſe many Ages wherein Antichriſt ſtood in his ſtrength. I muſt needes ſay, I feare not greatly farther reuolt to Antichriſt; Now are the daies of his conſumption; he now lyeth in his bed of languiſhing: but take heede we fall not to Atheiſme or Paganiſme. Certainely thither bends the whole world; Euen they that profeſſe to know God, yet in their workes deny him; and where is the greateſt forme of Godlineſſe, yet may be obſerued denyall of the power thereof. What greater paſſage of Apoſtaſie, either to vnbeliefe, or misbeliefe?
If you obſerue, In departure from God the order ſeemes retrograde to that of comming to him. In comming to God we beginne at eHeb. 11.6.Faith; proceede tofAct. 9.11. Deuotion; are perfitted in obedience. In departure from God the beginnings are at diſobediences; proceedings, to indeuotion: end in vnbeliefe or misbeliefe. Hymenaeus and Alexander firſt put away good g1 Tim. 1.19.conſcience, then made ſhipwracke of Faith. Salomon firſthSee 1 Reg. 11. tot. luxurious; thereby ſlakes deuotion, tolerating the Idolatry of his ſtrange wiues; its not long, ere he ioynes in the worſhip of their Idols. The method of impoſtors is noted by Saint Peter; they promiſe i2 Pet. 2.18, 19.liberty, and through luſts and much wantonneſſe ſo they beguile the ſimple. I ſay as Paul, kHeb. 12.13.15.make ſtreight ſteps to your feete, leaſt that which is halting bee turned out of the way, leaſt your ſelues fall from the Grace of GOD. Reade 2 Peter 1.4 to 10.11.
Firſt, Intends the Apoſtle this firſtnes, or precedence of Apoſtaſie, to the day of Chriſt? Or not alſo to the Reuelation of Antichriſt? Reſp. That it ſhall foregoe the comming of Chriſt, and is ſo intended by the Apoſtle is euident; it being a partie Argument, proouing Chriſts comming not to be inſtant, becauſe this Apoſtaſie was not yet complete. In likely-hood alſo its meant an antecedent to Antichriſts diſcouery, and higheſt aduancement into his Throne, or chaire of Peſtilence; becauſe that looſing the raines to Antichriſt is to puniſh mens notl2 Theſ. 2.10. receiuing the louelove of the Truth; And the fault is preſuppoſed to puniſhment.
If any ſhall ſay, Antichriſt is the Author and procurer of this Apoſtaſie; therefore muſt needs precede, or bee coniunct with it. Reſp. Antichriſt veiled is worker of this Apoſtaſie; and ſo is in being with or before it: yet doth it precede Antichriſt reuealed: this Apoſtaſie is before the Reuelation of the man of ſin. Howbeit, confirmation and increaſe of apoſtaſie ſhal be wrought by him when he is aduanced into his Throne. Aduantaged hee ſhall then bee to procure it. 1. By errours already entertained, wherein preſcription ſhall ſteed him. 2. By authority ſuch as at which monarchies ſhall tremble.
And that man of ſinne bee reuealed. The ſecond neceſſarie antecedent to Chriſts comming is the reuealing, or diſcouery of that man of ſin; which not yet accompliſhed in Pauls time, prooued, there was then no ſuch instant nighneſſe of the day of the Lord.
As touching the man of ſin, Agreement is on all ſides, that he is intended by Paul, the great Antichriſt, various opinions touching him we reade in Fathers, ad Nauſeam vſq. 1. Papiſts thus propound him: a ſingular or indiuiduall perſon. 2. Profeſſed aduerſary to Chriſt. 3. By Nation a Iewe of the Tribe of Dan. 4. Erecting his Kingdome in Ieruſalem. 5. Seducer of Iewes, not Chriſtians; his riſing reigne and fall, they limit to three yeeres and halfe, immediatly connexed with the end of the world. Large confutation of theſe dreames, I purpoſe not; extant you hauehave it in the writings of many reuerend Diuines. Doctor Whitaker, Doctor Dounham, Maſter Brightman and others, to whom I referre you. OnelyOnly what this Scripture occaſions to be ſpoken for or againſt, expect from me according to my meaſure; of him fiue things yee may note from the Apoſtle. 1. His deſcription. 2. Reuelation. 3. Riſing to his raigne. 4. Conſumption. 5. Aboliſhment.
1. His deſcription by properties or adiuncts many, intended by the Apoſtle to this end; that, in whom we ſee concurrence of them all, in that height they are here propounded, we might not doubt to point the finger at him & ſay, Ecce Anti chriſtus ille. Wee follow the words: his firſt propriety or part of his ſtyle; foreign. Take the Article foreign, muſt it needs denote a ſingular indiuiduum? and why not a Kingdome, a kinde, a whole made vp of ſucceſſiue parts, as our opinion is? Forſooth, the Article forceth to a particular perſon; foreign. Its Epiphanius his rule. Articles contract the ſignification to one certaine thing; ſo that foreign ſignifies man at large; but foreign alwaies a ſingular or indiuiduum of man.
Reſp. Yet Procius thus: vbi Plato dicit foreign, ſcribit foreign. Examples are frequent. Chriſt committed not himſelfe vntounto them; for he knew them all; and needed not that any man ſhould teſtifie foreign: that is, I trow, not in this or that particular onelyonly; but in eueryevery man. Compare, Luke 4.4. Mar. 2.27. Apoc. 22.11. Rom. 1.17, &c. The Lyon, the Beare, &c. in Daniel, denote they particular Kings? Or not rather Kingdomes? Kings many lineally ſucceeding each other?
And that ſuch a line and ſucceſſion of men is intended by the Apoſtle appeares by theſe Reaſons. 1. Conceiued he was, and after a ſort animated in Apoſtles daies. The ſpirit of that Antichriſt of which you hauehave heard, that it is comming; and m1 Ioh 4.3.now is it in the world already. 2. But a part of his Reigne, is of a nApoc. 20.thouſand yeeres continuance. 3. The greatneſſe of things to be wrought by him, whither wee number them the ſame that Papiſts, or whither as Scripture, requires much more then the age of a man. Reade our diuines they giuegive you full ſatisfaction.
1. What is his Reuealing? 2. Is he yet diſcouered? 3. When reuealed? 4. Where may we finde him?
Reſp. To the firſt, Popiſh Interpreters conceiue a diſcouery of him ſo euident and cleere, as of Chriſt at his comming; as if eueryevery eye ſhould ſee him, and be able to diſcerne him as he is.
But ſay ſadly? Suppoſe you all ſhall be able to diſcerne him to be that Antichriſt? 1. How then are Kings and Nations made oApoc. 17.2. & 18.3.drunke with the wine of his fornications? 2. How then a myſtery of iniquity, which title the Whoore diſcoueredpApoc. 17.5. carries in her fore-head? 3. Thus conceiue; diſcouered, he meanes in ſuch ſort, that who hauehave eyes may ſee, and diſcerne him. The blinde ſee not the Sunne ſhining in his brightneſſe; not through defect of light, but for want of Eye-ſight.
2. Is hee yet Reuealed? Reſp. Nor borne, ſay Papiſts. Gods Spirit in Scripture hath giuen vsusqBellarmine de part. Rom. lib. 3. cap. 4. ſix certaine ſignes of Antichriſts comming, two preceding. 1. The Preaching of the Goſpell in all the world. 2. The deſolation of the Romane Empire: two concomitant. 1. The preaching of Enoch and Elias. 2. Perſecution by Antichriſt ſo great and notorious, that all publique ſeruice of God ſhall ceaſe. Two ſubſequent. 1. The deſtruction of Antichriſt after three yeeres and a halfe of his Reigne. 2. The end of the world: theſe none of them yet in being, proue pregnantly that Antichriſt yet vnborne.
Large anſwer to theſe trifles of Argument learned may better fetch from our diuines, then expect from me. In fauour of the people to whoſe vſe I intend theſe labours, this breniac I propound.
To the firſt, Mat. 24.15. Reſp. 1. The vniuerſal preaching of the Goſpel is nor there, nor any where elſe made a ſigne or antecedent of Antichriſt; foreign; then is the end, ſaith our Sauiour; therefore then Antichriſt? baſely they beg the queſtion, that make the end of the world contigious to antichriſts riſing or fall, 2. How full of homonimy is eueryevery peece of the argument. The end is there of the Temple and Citie, not of the world; if Chryſoſtome or Saint Luke may bee credited, Luke 21.20. Antichriſt belike was to be before the deſtruction of Ieruſalem: indeed ſo you might better hauehave coloured your conceits of his Nation, and Temple; and remoued him farther from your Rome. 3. But hath not the Goſpel bin preached vniuerſally in the ſenſe of our Sauiour? I doubt not, but while the Citie and Temple ſtood: from Ieruſalem to rRom. 15.19.Illyricum, one Paul had filled all with the Goſpel of Chriſt: ſuppoſe you the reſt of the Apoſtles idle? See Rom. 1.8. & 10.18. Col. 1.6.23. beſides what your owne Stapleton reports of Thomas from Sylueſter and Chryſologus: as if in preaching he had reached to the very Indians & the loweſt Antipodes. 4. But ſuppoſe you, our Sauiours preaching is meant in ſuch meaſure, as to bee preualent to found Churches in eueryevery Nation?ſRom 10.18. The ſound and Rumour of him went out into all Lands, ſufficiently to depriue them of excuſe. 5. Nor need wee wonder if in the lands by our men lately diſcouered, there be found no monuments of Chriſtian Faith and Religion; when in as few centuries of yeeres after the floud we finde, except in Abrahams family, extinct all the Religion taught by Noah to his poſterity.
To the ſecond, The deſolation of the Romane Empire, 2 Theſ. 2.6.7. Reſp. Full anſwer falls fitteſt in explicating the ſixt and ſeuenth verſe: where expect it.
To the third, The preaching of Henoch & Elias, who are ſuppoſed yet to liue vponupon the earth, and to liue for this, to oppoſe themſelues to Antichriſt, to preſerue the Elect from his ſeducement and to c…nuert the Iewes, Mal, 4.5, 6. Ecclus. 48. & 44. Mat. 17.11. Apoc. 11.3. Reſp. 1. In none of theſe Scriptures that are of vndoubted Authority is any mention of Enoch. 2. Nor at all of Antichriſt or their oppoſing him. 3. What Malachi ſpeake of Elias and his comming, our Sauiour interprets oftMat. 11.14. & 17.11, 12. Luke 1.17. Iohn Baptist, who came in the Spirit and power of Elias; And when the Cardiuall hath tired himſelfe in wreſting, yet muſt he be forced to yeeld, the Prophet ſpake of Elias myſticall or ſymbolicall, not proper or perſonall; except hee will mannerly as he doth, oppoſe to our Sauiours interpretation, and theuMat. 17.13. Apoſtles true apprehenſion: them if we follow, we ſhall finde Malachi to meane Elias *Compare Luke 1.17. & Mat. 11.14.myſticall, a Harbinger to Chriſts firſt comming in the fleſh, not perſonall, to attend or oppoſe Antichriſt at the end of the world. 4. Or ſuppoſe it meant of Chriſts ſecond comming, and the conuerſion of Iewes; yet. 1. Where is Henoch? And why not this Elias myſticall, as Iohn Baptist the foreunner of Chriſts comming in the fleſh? Deuoting thoſe Miniſters more or fewer, whom God ſhall raiſe vp his inſtruments for calling of Iewes? 5. But what is all this to Antichriſt? whoſe fall precedes the calling of Iewes, wherein the Elias mentioned hath his imployment. To that of the two witneſſes, Apoc. 11.3. What neceſſity to interpret of Henoch and Elias? Why not, asxHomil. in Apoc. 8…. Auguſtine, of the two Teſtaments? In this Reuelation, wherein there are verba tot ſacramenta, allegoricall expoſitions may not bee deemed ſtrange? 6. Or why not, of that ſmall, yet competent number of Miniſters, raiſed in all times to oppoſe vntounto Anti-Chriſt? There is left probability that its meant of Henoch, and Elias; whoſe priuiledge it was,yHeb. 11.5. not to ſee death; a goodly priuiledge to bee taken from the malice of their times, that they might bee reſerued for the more cruell Rage of Antichriſt: and was this ſo notable a crowne of Henochs Faith and Walking with God, Heb. 11.5.
To the fourth, Perſecution ſo violent & notorious that al publique Seruice of God ſhall ceaſe, Mat. 24.21. Apoc. 20.7 Dan, 12.11. Reſp. That peereleſſe perſecution mentioned by the Euangeliſt, is by Saint Lukes expoſition the neceſſity and tribulation Iewes were to endure at the ſiege and ſurpriſall of Ieruſalem by Titus and Veſpatian; See Luk. 21. and compare circumſtances in Matthew; together with what Ioſephus reports of the accompliſhment; thou wilt be forced to ſay, its meant of Iewes of thoſe times, not poſſibly intended to Iewes or Chriſtians from Antichriſt. 2. Yet none denies but perſecution by Antichriſt ſhould be, hath bin extreme: But 1. of ſoules rather then of bodies, when they are ſtarued for want of knowledge;zApoc. 9.5.6.10. Artic. 40. racked by tortures of Conſcience, tranſmitted by Cartloads to Hell, by him to whom no man ſaith, cur ita facis. 2. Of bodies of Saints alſo, if we will ponder cruelty, rather then number Martyrs: in vaine doth the Cardinall from Hierom and Euſebius cite the multitude of Saints Maſſacred by Domitian, &c. for how ſhould Antichriſt match them in multitude? When the names left are ſo few, and the whole world performes vaſſalage vntounto him? Yet vponupon the Saints falling vnderunder their tyranny, what Phalaris, hath exceeded his cruelty? Reade our Martyrologies.
As touching the iſſue or effect of his perſecution, Ceſſation of publique worſhip. Reſp. 1. If thereby hee meanes lawfull and preſcribed worſhip, I contradict not: Antichriſt brings it with him: for many yeeres together, what but bauling and meere Babliſme was heard in our Temples? What ſeene, but horrible ſuperſtition and Idolatrie, in worſhipping of Images, inuocation of Saints, adoration of Hoſtes, &c? Whereto if any ſhewed himſelfe oppoſite, or vnwilling, ſauadge cruelty was eſteemed lenitie in his torture. The place of Daniel at firſt view diſclaimeth their gloſſe.
To the fift & ſixt. The Reigne of Antichriſt to endure only for three yeeres and halfe at the ending of the world within ſome daies. Reſp. Except a few faces and names of men, what hath this dreame to ſupport it? I confeſſe I hauehave no heart to doe, what is done by others, ſuffer me therefore to referte you to diuines forecited. In my Conſcience I thinke, their learned thus ſpeaking, ſpeake againſt their owne conſcience: for, 1. Can they thinke a man ſo baſe in his birth as they ſuppoſe Antichriſt, ſhould in ſo few yeeres ſuppreſte the whole Church? Subdue Rome it ſelfe, erect his Temple in Ieruſalem, expell the Turke? What, All this in the ſpace of three yeeres and a halfe? of Alexanders exploits and victories great things are written; yet equall they not in ſpeed, the one halfe of what this Leopard muſt worke. 2. Why am I long? The praiſe and crowne of Saints is, that they had not worſhipped the beast, nor his Image, nor receiued his Character in forehead or hand, during the ſpace of the thouſand yeeres, Apoc. 20.4. whereof? But of his raigne; the miſery of the world, that they lay dead vnderunder him that whole time laſting, ver, 5. A dreame therefore, that his whole Age is but of three yeeres and halfe.
As to the immediate ſucceeding of the worlds end to the fall of Antichriſt, and that within 45 daies, quid attinet mulia? Reſp. 1. Its a little peece of my Faith, that after Antichriſts ruine, ſhall follow 1. The calling of Iewes. 2. The deſtruction of Gog and Magog. 3. The Raigne of the Church flouriſhing on earth for ſome hundreds of yeeres, howſoeuer we preſume the thouſand yeeres to denote an indeterminate ſpace of time. 2. But out vponupon impious curioſitie; when theaAct. 1.7. Father hath reſerued times & ſeaſons in his owne power; bMat. 24.36. Mar. 13.32.the Sonne profeſſeth hee knew neither day nor houre of his comming; ſhall man preſume to point out the day? 1. Suppoſe my skill ſo good, as to calculate the preciſe time of Antichriſt entring his raigne; day of his Ruine I hauehave learned from Rome; might I not alſo know the exact day of Chriſts ſecond comming? 2. There ſhall be that ſhall ſee Antichriſt in his Throue, Papiſts themſelues confeſſing; they then ſhall be more of Gods priuie Counſell, then the ſonne of his owne boſome; knowing the ſelfe day of Chriſts ſecond appearing: O yee heauens be aſtoniſhed at this. But ſuch muſt be the pride of Antichriſt. What hath bin ſaid in anſwer, ſufficeth to euidence that Antichriſt hath bin already reuealed.
3 When? is the next queſtion.Bellar. de pont. Rom. lib. 3. cap. Reſp. pretie play the Cardinall makes with the varietie of opinions touching his time amongſt our Diuines. Thus yee may reconcile all: ſome ſpeake of his Conception; ſome of his ſharpe throes in the wombe of his Romiſh mother; ſome of his birth; ſome of his aſcending the throne: ſome of his higher aduancement; and there are that denote with the finger his very foreign, the top and vigor of his pride.
1c2. Theſ. 2.7. Conceiued in the Apoſtles time, yea then animated.d1 Iohn 4.3. The ſpirit of that Antichriſt was then in the world. 2. Striuing to ſee light (abortiue would he had bin;) within a few Centuries after the Apoſtles; what time ambition of ſuperioritie, no leſſe then Papacie, ſhewed it ſelfe in ſome Saint Biſhops of that See. 3 Borne vnderunder Conſtantine, what time the voice was heard from heauen;ePlatina in vitâ Sylueſt. Seminatum eſt venenum in Eccleſiâ. 4 Set in his throne, and reuealed, if Gregorie may be iudge, what time Phocas that parricide, granted to Boniface the third,Platina. Sigebert. Ivo. Blonetas. ſtile of Biſhop Oecumenicall; to the Romiſh Church, handſhip ouer all other Churches. 5 Yet higher aduanced, when encreaſed with temporall dominion, and fully poſſeſſed of both ſwords. 6 At his top, and neare his firſt fall, what time by the counſell of Lateran hee is decreed ſuperiour to generall Councels, Anno 1516.
5 Where may we finde him? Reſp. Where the Carrion is, thither will the Vultures be g…thered together. Where? but in that,
Sedes ſumma Petri quae paſtoralis…on…ris
Facta Caput mundi, quicquid non poſſidet armis,
Relligione tenet.
Let this be our Rule; where we finde concurren…e of all theſe properties mentioned by the Apoſtle, there is that Antichrist. And if they all ſuite not to the Papacie, as a coat cut out for that bodie, freely I confeſſe my ſelfe ſtifly erroneous in that little piece of my Faith. View them in their order.
1 That man of ſinne. Alluſion perhaps is to that ſo frequent in Old Teſtament, Aſher Belial. 1 Sam. 2.12. 1 Reg. 21.10. and rendring of it. Saue that the Article taken foreign, points him out, the firſt born amongſt the ſonnes of Belial; a primate no leſſe then ſuperlatiue, amongſt them; which perhaps gaue occaſion to ſome Ancients, to deeme him the great Diuell himſelfe, or a Diuell Incarnate. Saint Hierome thus explicates, Homo in quo fons omnium poccatorum est. Hieron. Epiſt. ad Algatiam.Aquinas, omnium Hominum peſſimus, vt Chriſtus omnium optimus. Ours thus, a man whoſe very compoſition is of ſinfulneſſe: notoriouſly, peereleſly vicious not onelyonly in his owne perſon, but as another Ieroboam, making Iſrael to ſinne.
Sancte, Sancte, Sancte, May wee finde ſuch a miſcreant amongſt our holy Fathers at Rome; whoſe ſtile is, as inſcription on the high Prieſts forehead, Holineſſe. Its pittie to wrong ſanctitie.
A man ſo peereleſly vicious; me ſeemes muſt be as Paul deſcribes, Gentiles, fRom. 1.29.full of ali vnrighteouſneſſe. 2 Scrupling no ſinne, nor degree of ſinne. 3 Clamantia peccata muſt be to him leuiora delicta. 4 Intended to the higheſt pitch, that kinde, degree, or circumſtance may bend them vntounto. Saint Paul is too nice, and profeſſeth puritane, when he reckonsg1 Cor. 16.9, 10 fornicators, adulterers, effeminate, couetous, extortioners, among the damned crue: propitius ſit Papae Deus, if in theſe onelyonly he be tainted. Let not the Lawes Curſe touch him, except he be foundh1 Tim. 1.9, 10. vnholy, prophane, murtherous, parricide, Sodomite, periured. Nor he reputed the man of ſinne, except he be found amongſt Biſhops Chriſtian, as Ahab amongſt Kings of Iſrael, ai1 Reg. 21.25. none-ſuch, that hath ſold himſelfe to worke wickedneſſe in the ſight of the Lord.
1 Lye their owne Chroniclers, or were their Popes many ſuch? 1 Necromancers, in expreſſe league with the Diuell; purpoſely ſacrificing vntounto him. 2 Maſters of that helliſh Art to others; Siluester the ſecond, Gregorie the ſeuenth. 3 Poyſoners, and otherwiſe murtherous, of all that ſtood in their way to the Popedome; one Hildebrand in thirteene yeares thus cruelly made away Clement the ſecond, Damaſus the ſecond, Leo the ninth, Benedict the tenth, Nicolas the ſecond, Alexander the ſecond. 4 Prophane euen to horror.kBenn… Vſpregenſis. Matth. Pariſtenſis. Hildebrand is angry at his breaden. God, for that he anſwers not how the good Emperour Henry the fourth might be deſtroyed, throwes him into the fire. 5 Luxurious, to Inceſt, Sodomie, beſtalitie, Iohn the twelfth: but why rake I in this dunghill? when Bellarmine confeſſeth theſe and many others amongſt Popes to hauehave bin ſo tainted as Stories deſcribe them.
That now me thinkes, if a man might be ſo bold with him as Iohn Baptiſt with our Sauiour, to aske,lMat. 1….3. Art thou he that ſhould come, or doe we looke for another? like anſwer ſhould be returned, Goe and tell what you hauehave heard and ſeene; Diuels worſhipped, God contemned, Religion prophaned, Superſtition hallowed, beaſtiall luſt practiſed, Marriage ſcoffed at as vnholy, Treaſon, Rebellion, bloudſhed, crueltie, parricide not committed onelyonly, but defended meritorious; parum probi Homines, ſaith the Cardinall theſe were; beaſt he ſo mincing their horrid helliſhneſſe; yet welfare Platina that cals them monſtra and portanta Hominum. Worthieſt of all Chriſtians that euer I read of to be ſtiled Antichriſt; ſith ſo without peere a man of ſinne.
Vſe Muſt we for all this, thinke hee cannot erre in faith? needs vnderunder paine of damnation commit our ſelues to him as to the chiefe Shepheard, Biſhop of our ſoules? It was wont to be ſaid, Gods ſpirit dwels not in the ſoule that is ſubiect to ſinne. Gentiles for leſſe ſinnes weremRom. 1.28. giuen vp to a reprobate minde: deluſionn2 Theſ. 2.11. ſtrong deluſion ſent as puniſhment on all them that had pleaſure in vnrighteouſneſſe, the priuiledge of this monſter is in depth of vaſſalage vnderunder Sathan to be infallibly guided by Gods Spirit. I ſay as Paul; If any will yet be ſo ignorant, o1 Cor. 14.38.let him be ignorant: for my part, I reſolue, as Iacob; into their ſecret pGen. 49 6.let not my ſoule come; my glory be thou not ioyned with their aſſembly.
2 His ſecond propertie, a ſonne of perdition: or if they will, that ſonne of perdition. 1 Actiuely ſome take it, and thus explicate the Hebraiſme, a deſtroying ſon; one that as a wilde Boare makes hauocke of the Lords Vineyard; ſpoyle of the Church of God: ſo, crueltie is his enſigne. Saint Iohn indeed ſtiles himqApoc. 9.11. foreign; and ſomewhere cals the falſe Prophet, the beaſt; I am ſure hath clad that whore of Babilon rApoc 17.4. Ver. 6.in Scarlet, to denote her bloudy ſins: her drunkenneſſe, Canniball like, with the bloud of Saints.
Will this Scarlet ſuit the whore, or the beaſt of Rome ſhe rides? witneſſe be all Hiſtorie: What bloudy warre hath bin in Chriſtendome ſince that whore beſtrod the Beaſt, whereto ſhe was not the ſonne of Bichri: if ſtories ſhould hold their peace, the ſtones of Paris, and our Gunpowder treaſon would ſpeake: I ſay nothing of bloud of ſoules, which yet crieth lowder then the bloud of Abel.
Thus I hauehave learnd, the wiſedome that is from aboue is firſt pure, then peaceable, ſIac. 3.17.Gentle, eaſie to be intreated, full of merciemercy and good fruits; here is a Religion, whoſe foundation is like that of new built tIoſh. 6.16.Ieri…h…, laid in bloud; continued, enlarged by bloud; nor pure, nor peaceable; ſhall I thinke it to proceed from that God of pure eyes, the father of mercies, and God of all conſolation? and paſſiuely I rather take it: the alluſion is, to what our Sauiour ſpake ofuIoh. 17.12. Iudas, whoſe ſucceſſour he ſe…m…s, who is here deſcribed vntounto vsus: and ſo the ſpeech ſounds a man deuoted, deſtinied to deſtruction: 1 of body, Apoc. 18.2. 2 of ſoule, Apoc. 19.20 Me…teſt he …hould, whoſe*Apoc 9 11. originall is from the bottomeleſſe pit, his proper element.
Once diſputing the queſtion whither the Pope were Antichriſt, I was thus preſſed: then, 1 eueryevery Pope damned: 2 then poſſible for vsus to ſay of ſome man liuing, he is a reprobate, the childe of hell. Reſp. Thus was the anſwer: 1 Non ſequitur, for why not God reſcue out of the mouth of the Beare, as the ſhepheard, a piece of a legge, or an eare? Papacie is a l…rge body: there may ſit in that See, ſome bewailing and deſiring to reforme iniquities of it, as Caelestine. 2 And why not know, when the knower of ſecrets reueales, that ſome particulars are reprobates. 1 Knew not Diſciples ſo much of Iudas? 2 the Church Primitiue of Iulian? 3 We of all knownex1 Iohn 5.16. Apoſtataes? 3 Nor yet of this or that particular, may we ſo conclude; ſith who knowes whether God may grant Regreſſum in viam? 4 But take him a man perſonally with theſe properties endowed, what lets to ſay, that yApoc. 19.20.beaſt and falſe Prophet ſhall be caſt into hell.
Ʋſe But are not they in good caſe, who at aduenture, follow the droue and driuer in praecipitia? who venture body and ſoule to the iſſue of this ſonne of perdition? men are ventrous of ſoules more then of any thing; yet vnderunder the Sun is not a Pearle ſo precious.zBernard. lib. meditat. O Anima inſignita Dei imagine, docorata ſimilitudine, redempta Chriſti ſanguine, deſpenſata ſide, dotata ſpiritu, deputata cum Angelis, Capax beatitudinis, Haeres bonitatis, particeps Rationis; quid tibi cum Carne, ſaith Saint Bernard: quid tibi cum Diabolo? with this ſonne of perdition? Can he not ſaue his owne ſoule from the hand of hell, yet hopeſt thou, following him in faith, and worſhip to compaſſe heauen? hauehave we not heard our Sauiour? ifaMat. 15.14. blinde follow blinde, both fall into the pit. Miſerere animae tuae bonum faciens. And thinke the Lord mercifull in moniſhing thee of his iſſue: he ſpeakes in effect as Peter, bAct. 2.40.Saue thy ſelfe from this vntoward, this damned generation.
3 Third propertie: foreign, &c. who oppoſeth, or is an aduerſarie, or oppoſite? To whom? Reſp. Our Engliſh laſt and beſt Tranſlation, ſeemes to couple it with foreign: his oppoſition and exaltation reſpects all that is called God. That's true, how euer we interpret, whither true God, or Idoles, or Magiſtrates. But why not apart conſidered, as Ancients conceiued?
An oppoſite or aduerſary, another Satan. To whom? Reſ. I doubt not but to Chriſt: conceiue it a nominal definition of Antichriſt, expreſſing his nature: an oppoſite to Christ. Hence is the obſeruation not acute onelyonly, but ſolid: Non foreign, Hilar.non foreign, but foreign: as if his oppoſing ſhould be not ſo much to his nature, or perſon, as to his vnction and function.
2 But apert thinke we, and ex profeſſo? Reſp. So conceiue Papiſts, not without ſuffrage of ſome Ancients. But when we finde him 1 to hauehave thecApoc. 13.11. hornes of the Lambe. 2 To ſpeake lies in d1 Tim. 4.2.hypocriſie. 3e2 Pet. 2.1. Priuily to bring in damnable hereſies. 4 The whole world of earthly Chriſtians not following onelyonly, or reuerencing, or honouring, or adoring, but admiring after him, can wee ſuppoſe him a profeſſed aduerſarie? 5 When Paul tels vsus, its a myſterie of iniquitie, wherein he workes. 6 Saint Iohn deſcribes him afApoc. 16.13. falſe Prophet, whoſe habit isgMat 7.14. Greg. in Iob. l. 12. cap. 20. Hilar. contr. Aurentium. ſheepes cloathing: Saint Gregorie, that he ſhall ſaine pietie to draw to iniquitie. Saint Hilarie, that vnderunder the cloake of the Goſpell he ſhall be contrary to Chriſt, yet ſhall we thinke him a profeſſed aduerſary? Its wiſedom, the iApoc. 13.18.wiſedome peculiar to Saints to diſcerne him; therefore no open enemie: yet an Aduerſary; and by Dauids rule, ſo much the more dangerous, by how much the more ſecret, and pretending friendſhip.
3 Wherein ſtands this oppoſition? How ſhewes hee enmity to Chriſt? Reſp. They are frigid, who limit to his life, and morall behauiour in his conuerſation vponupon earth: Remember his name; he is Antichriſtus, oppoſite to Chriſt, as Chriſt; that is, as the anoin…ed Prieſt, Prophet, king of the Church: who ſo in theſe things i… found his eminent, emulous, or oppoſite, let him be deemed that Antichriſt; what euer ſhewes of amitie he pretends to that perſon whom we call Chriſt.
4 May ſuch one bee found in Rome? Reſp. Elſe no where in the world, taking in the Mod…s of his oppoſition, which is, though hoſtlie, yet vnderunder colour of louelove. Conceiue him oppoſite to Chriſts, 1. Sufficiency. 2. Propriety. 3. Efficacie in his offices. 1. Sufficiency in all they thus oppoſe. 1. Of Priest-hood, when they t…ach hiskHeb. 10.14. owne once offering of himſelfe not to perfect them that are ſanctified. We, by our owne voluntary actions or ſufferings, muſt expect venial ſins; procure releaſe of paines temporarie. 2. Of Kingdome; while neither Lawes of ſpirituall Regiment are found complete, or competent in his Authentiques: Except continuall ſupplement bee made of lawes directing and binding Conſcience, by his ſuppoſed Vicar vponupon Earth: Nor protection ſufficient from ghoſtly Aduerſaries in all the complete Armour by Chriſt preſcribed, nor aſſiſtance of ſpirit promiſed: except helpe be had from croſſings, bleſſings, holy water and ſuch like ſelfe deuiſed playgames for the de…ell. 3. Of Prophecy, when word written is taught to be imperfect; orders of Miniſtery by him left incompetent, &c.
2. Propriety; for Rome affoords vsus a new High-Prieſt of the New Teſtament; Mediators of interceſſion ſo innumerable as Angels and Spirits of men made perfect in heauen. Sacrificers of the body of Chriſt to propitiate for quicke and dead, as many as Locusts were ſeene aſſending out of the bottomeleſſe pit; and the reſt that concernes his Prieſt-hood proſecute in your Meditation.
2. In his Kingdome: for in Rome we hauehave the vniuerſall Monarch of the Church; to whom is giuen all power in heauen and earth; that hath plenitude of power, to kill and ſaue aliue; to ſend ſoules by Cartloades to hell, and no man may ſay to him, why doſt thou ſo? &c.
3. In his Propheſie: for the Pope Authentiques Scriptures at his pleaſure; makes Canonicall, what he pleaſeth; Cancels at pleaſure; interprets by a ſpirit infallible and vnerring, ſo that his ſenſe of Scripture muſt without examination, be admitted, &c.
All this, if you will beleeue him, by Authoritie delegate from Chriſt, and in ordine ad Deum; with reference to God; that ſo ſtill the iniquitie of Papacy may worke in a myſterie.
3. Efficacie. When Scriptures, wherein lawes of this King, doctrines of this Prophet, merits of this Prieſt are recorded, are kept from notice of the people: chiefely when they are taught tolActs 4.12. ſeeke ſaluation, at leaſt in part, in another name; and tomIer. 17.5. make fleſh their Arme, to which God hath denounced a curſe; that ſo far as this Epithere may leade vsus to know Antichriſt, we diſcerne him in Rome.
Ʋſe Can wee forget the Apoſtle? nCor. 6.14▪What fellowſhip hath Chriſt with Beliall? Chriſtians vvith Antichriſtians? Is not the yoke vnequall? May Policie warrant vsus leagues of amitie with Antichriſt? The Lord to Iehoſaphat: wouldeſt thou louelove them that hate mee? If any hatred of men bee oPſal. 139.22.perfect, as DAVID intimateth: If any enmitie to anie enemies of our God warrantable, moſt this; wherein wee are carried towards this oppoſite of our CHRIST: this Satan, Aduerſarie to God and all goodneſſe. Of this zeale and fire of holy Iealouſie, I pray: O Lord increaſe it in vsus.
4. Fourth property denoting his pride no leſſe then Luciferian. Exalteth himſelfe aboue all that is called God, or that is worſhipped.
That little variety of reading found in the originall, foreign, or foreign; let no man ſtumble at: whither we reade eueryevery one or eueryevery thing that is called God, the ſenſe is the ſame; and the pride noted, all as intollerable: diuerſity of expoſitions ariſeth from the homonymie, vnderunder this name God, come 1.p1. Theſ. 1.9. The liuing and true God, Father, Sonne, and Holy Ghoſt. 2. Idols, which braynſicke ſuperſtition of man hath aduanced into Gods ſeate; when they are q1. Cor. 8, 4. & Gal. 4.8.nothing in the world, nor hauehave ought of that diuinity, which mans madneſſe hath deified th…m with all. 3. There are foreign, many that areſ1. Cor. 8.5. called Gods, astPſal. 82.6. Magiſtrates▪ whom that one True God hath graced with his owne Name, to winne the more reuerence to that Authority, which as his Viceroyes on earth they exerciſe: of whither would the Apoſtle be vnderſtood? The Cardinall and his Sectaries, interpret of the true God, and Idols. uDe Pontiſ. Ro. lib. 3. cap. 14.…e nonſolum Deum, ſed etiam ſolum ſe Deum eſſe dicit; & oppugnabit omnes alios Deos, id eſt, tam Deum verum, quam etiam Deos falſos, & omnia Idola. So is their gloſſe. But ore thinke they and profeſſione tenus, or opere onelyonly? 1. The Whore, his Paramour, is made*Apoc. 17.5. mother of all ſpirituall fornication. 2. Himſelfe ſits in Templo Dei▪ non ſuo. 3. Is and profeſſeth Prophet; queſtionleſſe of ſome God, not his owne. 4. Shall Chriſtians, or euen Iewes, ſo in multitudesxApoc 13.3. admire after a profeſſed Atheiſt. or Antichriſt? when Domitian grew to the arrogancie, of being ſaluted God,Sueton in Domitiano. how did Heatheniſme it ſelfe ſcoffe and diſdaine him? yet read what ſtile he hath from his flatterrers?aExtrauagant. de maieſt. & obedient…â. King of Kings and Lord of Lords. Elſe where,bClement in proem. in Gloſſ. Dominus Deus noſter Papa. Againe, TocExtrauagant in Ioan. 22. cap. Cum inter in Gloſſa. belieue that our Lord God the Pope could not determine as he hath determined, ſhould be deemed hereticall: O mouthes of blaſphemie!
2. Its maruell if in their owne foreheads may not be found written Names of like Blaſphemy. Innocent the Third, may ſeeme modeſt in impietie.dInnocent 3. Ser. 2. de Conſecrat. Pont. Now then yee ſee, who is this ſeruant whom the Lord hath ſet ouer his houſhold; ſurely, the Vicar of Ieſus Chriſt, the Succeſſor of Peter, the Chriſt of the Lord, the God of Pharao. Inter Deum & hominem medius conſtitutes, …itra Deum, ſed vltra homines: minor Deo, ſed maior homine: qui de omnibus iudicat & à nemine iudicatur. Pope Nicholas prouing the Pope exempt from all ſecular power: thus Reaſons. God cannot be iudged of men.eDiſtinct. 96. cap. Satis Michaeli. The Pope is God by teſtimony of Conſtantine. Ergo. Pope Sixtus, fConcil. tom. 1. in purgal. Syrdi.Quicunque accuſat papam nunquam ci remittetur, quia qui peccat in Spiritum Sanctum, non remittetur ei nec in hac vitâ nec in futurâ. I maruell at Gods mercy if euer that Blaſphemy were forgiuen him.
3. In facts Authority no leſſe then diuine, more then diuine aſſigned, arrogated, exerciſed: depoſing Kings, diſpoſing Kingdomes, ſometimes with that in Salomon arrogantly vttered, per me Reges Regnant; binding where God looſeth; Looſing where he bindes; diſpenſing with lawes of God; poſitiue ſaith Bellarmine; yea naturall; as examples hauehave bin frequent. God himſelfe ſay Schoolemen, diſpenceth not with morall precepts. The Pope doth de facto; may doe de Iure; gCauſ. 15. q. 6. c. Authoritat…m in Gloſſam.his Canoniſts ſo aduiſe him: elſe how ſhould he aduice himſelfe, or bee aduanced aboue the true God. Siat ergo Antichriſtus.
Let vsus examine the ſecond Branch for Idols, and his aduancement aboue them; if firſt we minde you of Bellarmines Sylogiſme.
Thus it muſt be for this member of doctrine. Antichriſt ſhall oppugne both the true God and dols. The Pope oppoſeth neither true God nor Idols. Is that the Minor? Or, the true God not Idols. Credo. How much better had the Argument proceeded, if thus; Idols, but not the true God. But then how ſhould Antichriſt be ſuch an Antithcos, as the Maior ſhapes him?
But in ſober ſadnes tell, how muſt the Minor bee vnderſtood? Doth he oppoſe neither true God nor Idols? Belike he is an Iſraelite after the rate of them in Elias time,h1 Reg 18.21. halting twixt two opinions; not reſolued whither IEHOVAH or Baal be God: or as the Samaritan colonies, willing to keepe fauour with both; heei2 Reg. 17.33. feares the Lord and ſerues Idols alſo; vtrumuis.
Elſe how? Doth he oppoſe the true God, not Idols? The more impious wretch, the veryer Antichriſt, and Antitheiſt hee. Idols, and not the true God? So hauehave you the the ſumme; its a note of Antichriſt to oppugne Idoles.
Thus frame the Argument you acquit the Pope of Antichriſtianiſme. Antichriſt oppugneth Idols, See Apoc. 13.14.18. &c.
The Pope doth not oppugne Idols. Hoc credo. Ergo,
The Pope is not Antichriſt. Thus Bellarmine.
Yet now I minde it, there is a remarkable Story of Boniface the Fourth, next ſucceſſor of him to whom Phocas granted the ſtyle of Oecumenicall Biſhop. Thus its extant in Sigibert, Bed. hiſt. Angl. lib. 2…. regino. l. 4.Bede, Regino and others, about the yeere of Chriſt 609. Did this Boniface by ſuite obtaine of Phocas Parricide of Mauricius, the gift of the great Pantheon, the Temple of all Gentiliſh Idols, demoliſhed them all from the great high thundring Iupiter, to the pettieſt of the gods, minorum Gentium: heere, by Bellarmines Argument, he playd the ſtarke Antichriſt; at one blow demoliſhing all Gentiliſh Idols in their great Pantheon.
Preſently he conſecrates and turnes it the Temple of Saint Mary and all Martyrs; wherein they all with their Images were full deuoutly adored. In this fact hee is quit of Antichriſtianiſme; for now as zealouſly as euer did Iew or Pagan, he worſhips Idols, and cauſeth the Nations to adore them. Pater omnium fornicationum & abominationum Terrae. Therefore hee is no Antichriſt to ſpeake of.
But viewing the Text, mee thinks nor true God, nor Idols are heere intended; but terrestres dij, rather Magiſtrates, whither inferiour, or imperiall; aboue all which Antichriſt muſt aduance himſelfe: and as I apprehend, the Apoſtle points vsus to two degrees of his pride and vſurpation: The firſt, Reſpecting Men, in this Branch: Secondly, God, in what followeth: Ouer them hee inſults, on them tramples; him he imitates, and emulates onelyonly. Beſides that difference of demeanour which the Text more then intimates, Theſe Reaſons induce to that interpretation. 1. foreign ſeemes a ſtyle to diminuent, for Paul to expreſſe the true God by: which yet ſuites well to Magiſtrates as the very phraſe is applyed, 1 Cor. 8.1. 2. Beſides foreign had more fully expreſſed the intention, had it binne of the true God. 3. And why foreign or foreign? Though there be many that are called Gods, yet to vsus there is but one God, 1 Cor. 8.5. That the ſenſe may be this. In his pride ſo arrogant and intollerably ambitious, that hee ſhall aduance himſelfe, aboue all Magiſtrates, and their Authority on earth; Not that onelyonly, that is inferiour, but that alſo which is Auguſtus like, vniuerſally monarchical, no leſſe then Imperiall.
Did euer Popiſh pride aſpire to ſuch height? That Seruus ſeruorum Dei, brookes he the ſtyle of Rex Regum and Dominus Dominantium? Reſp. 1. His facts full of Luciferian ambition, knowne ſtories will fill you withall. To ſpeake of Kings of Italie, France, England, and tranſlating their Kingdomes, oft attempted, ſometimes executed, were to make his pride ſeeme ouermoderate; theſe were but Dij minorum gentium.
What ſay you when Emperours muſt waite at his Ga…e, and pray and pay too to bee admitted to his preſence? When they muſt thinke it their grace to hold his ſtirrop; and beare the checke for ill hoſtlerſhip in miſtaking the right? When their fauour is counted high, to kiſſe his feet; and wrath of that holineſſe is implacable, for that he heares not the ſweet Buſſe cry ſmacke? Vah Lucifer. That one demeanour of his towards Frederick Barbaroſſa, proclaimes him, in pride, The great diuell Incarnate.
Creeping comes the Emperour to that beaſt Alexander the Third,naucler. gene. al. 40. Chronicon colonic…ſe. Sabellicus. and kiſſeth his feete to obtaine abſolution from a ſentence of excommunication: would you thinke it? He ſets his foot on the necke of the Emperour now proſtrate before him; and, as well became the Vicar of Hell, applies to himſelfe in that fact, Thou ſhalt walke vponupon the Aſpe and Baſiliske, the Lyon and Dragon ſhalt thou tread vnderunder thy feet. How doth naturall affection curbe Heroicall ſpirits? How did papall pride, in this Monſter, exceed it ſelfe? But theſe may ſeeme inſolencies perſonall, and but in ceremonie of deportment. What ſay you to depoſing of Kings, of Emperors, or if any thing may be in Magiſtracy a tranſcendent to them? Facts read frequent in the Cardinall, not related onelyonly, but iuſtified as done de Iure and pleaded as euidences to prooue,Bellar. de Rom. Pont. lib. 5. cap. 8 that the Pope hath ſupreame power temporall on earth, though not directly, yet in ordine ad Deum and all ſpiritualia. So far then as this property may aduance the Pope, hee hath beſt right of all miſcreants, to be that Antichriſt.
Vſe How long, Lord, holy and iuſt, doeſt thou not auenge the bloud of thy ſeruants, the abaſures of thy Lieftenants, vponupon that falſe Prophet, and the Beaſt? Stirre vp O Lord the Spirit of Princes, that once the lofty lookes of the proud may be brought low.
Who is there amongſt the Lords anointed ones, whoſe heart the Lord hath inclined to be inſtrument of his vengeance vponupon the Whore? His God be with him. And if hereto the offering of the people be not willing, vnworthy they to ſee the peace of the Church.
But, trow you, ſhee hopes or meditates, anew to procure England to carry the Saddle? Oh papae Aſina; ſhall it euer be againe the ſtyle of England? If ſo, Ile ſay, the diuell rides vsus.
So that he as God ſitteth in the Temple of God, ſhewing himſelfe that he is God.
2. The ſecond degree of his pride, reſpecting God: in two Branches; 1. Imitation, or as you may conceiue it, pretenſed repreſentation of God. 2. Aemulation, for he beares himſelfe as God, emulating his actions and authority: or if you will you may thus particularize there is noted. 1. R…gimen. 2. Locus Regiminis. 3. Authoritas. 4. Modus regendi.
1. Sitteth; ſedere, for Cathedratica poteſtate praeſidere as the vſe of the word is frequent in Greeke and Latine Authors; and Scripture is not abhorrent,Eſtius ad locum. See Acts 18.11. Mat. 22.1. As if th'Apoſtle meant withall to point vsus to his profeſſion and quality of life, a Biſhop or profeſſed Teacher and Gouernour of the Church he ſhould be; to which accords, that in Saint Iohn, his ſtile is, Starre and falſe Prophet.
2. His Cathedra, ſedes Epiſcopalis, his See is noted, the Temple of God: foreign; in Templum; ſo is, th'originall: which hath giuen occaſion of diuerſe Rendrings and expoſitions. Saint Auguſtine; In Templum, De Ciuit. dei lib. 20. cap. 19.quaſi ipſe ſit Templum Dei, quod est Eccleſia, as if hee were the Church. Seipſum Eccleſiam vendicabit, & vicem Eccleſiae geret: which, if it were the Senſe, would lead vsus by the hand to dubbe the Pope Antichriſt. For, Truth is, howſoeuer the Name of the Church be oft pretended, as the ſole infallible Interpreter of Scripture, Iudge of Controuerſies, &c. Yet in th'vpſhot, all is reſolued ad Papam; nor people, nor Paſtors, nor Fathers, nor Councels, are that Church, except they hauehave the ſuffrage of the Pope: wherefore euen to Authoritie of Councels, the anſwere muſt be reſted in: They wanted Popes Authoritie, firſt to congregate them: ſecondly, to guide them by preſence of himſelfe or Legates: thirdly, to approue them by his ſuffrage.
But thus rather conceiue th'Apoſtle, willing to denote the place of his Regiment; the Enallage of the prepoſition foreign for foreign is not infrequent in Scripture, Mat. 2.23. foreign, 1. in the Citie Nazareth. Mar. 1.9. foreign. &. Cap. 2.1. foreign: ſo that the ſenſe is apert this; in the Temple of God.
What that is, is the doubt: ſaith the Cardinall, the Temple at Hieruſalem: and before, the Temple of Salomon. Contra, what, 1 that of old built by Salomon, repaired by Ezra and Nehemiah: beautified by Herod? Its ruined, not a ſtone left vponupon a ſtone, nor is hope of reedifying, Mat. 23.38. 2 ſome other to be reared out of the ruines thereof by Antichriſt? But would the Apoſtle call that, the Temple of God? the diuell he would. Its Auguſtines Argument againſt that opinion.Aug. quá ſupra.
Thus rather,Hieron. ad Algaſiam. q. 11. in the Temple of God; that is, in the Church of God: ſo Augustine, Hierome, Hilarie, Chryſostome, and the Cardinall wilfully forgat himſelfe when he ſaid, that in the Scripture of the new Teſtament, by the Temple of God is neuer ment the Church of Chriſtians, but perpetually the Temple at Hieruſalem. What ſay we to theſe Scriptures? 1 Cor. 3.16, 17. Know yee not that yee are the Temple of God: & mox, The Temple of God is holy, which yee are: See alſo 2 Cor. 6.16. Apoc. 3.22. the reſult of ſenſe is this: hee ſits in the Church of God, as in his Epiſcopall See.
The Cardinals Inference from that Gloſſe is perillous. Therefore 1 vponupon our ſuppoſing the Pope to be that Antichriſt, the Roman is the true Church, ſith his See is in the Church. 2 And by conſequent all aliens from that Church are out of the true Church.
Thus if you will. The See of Antichriſt is by Paul called the Church of God.
The Popes See, to wit, the Romiſh Church is the See of Antichriſt, as we ſay. Ergo, the Popes See is called the Church of God.
Reſp. Concedo omnia; or ſhall your Concluſion be? Is the Church of God: Apertly then are foure tearmes: but ad Rem. 1 hauehave you not need of ſome, that had the aApoc. 3.1.name to liue, who yet were dead? of ſome, who called themſelues Iewes, and bApoc. 2.9.were not ſo, but the Synagogue of Satan.
Ob. 1 Yea, but after our gloſſe, Paul cals his See the Church of God. Sol. 1 May wee not conceiue him to ſpeake of it, as it was in his Time? WhencRom. 1.8. the faith of Rome was publiſhed with praiſe in the whole world: diſtingue Tempora, the thendIſai 1.21. faithfull Citie, may now be a harlot; mother, as ſhe is, of all fornications: that quondam Bethel, may now be eHoſ. 4.15.Bethauen. 2 or what if the denomination be a potiori parte; for the Sanctae Reliquiae ſake, that ſhould be preſerued in the time and place of Antichriſts kingdome. As vnderunder Iezabel, were in Iſrael fRom. 11.4.reſerued thouſands that bowed not the knee to Baal: ſo vnderunder Antichriſt, where and while he raignes, there is a Remnant according to the election of Grace. 3 Or what if ſo ſtiled Contradiſtinctè ad Ethnicos? in reſpect of thoſe few rudera Eccleſiae, that are yet to be ſeene amongſt them.
Neither yet will it follow, if that Church be brought ad rudera, then the whole Church is ruined; for may notgApoc. 3.11. another take their Crowne? hauehave ye not read of letting out thehIſai 5. vineyard to other iMat. 21.41.husbandmen? of Gods kingdome tranſlated to another people? of which other Church if wee be members, are wee not members of that one Church wherein we may expect ſaluation? What if Rome were become heapes, an habitation of all vncleane birds? What if no one Romiſh Catholique left on earth, Ergo the Church ruined? Pſal. 2. Dabo tibi Gentes, &c.k1 Tim. 3.15.
But what ſay you to theſe Arguments. The Church is the pillar and ground of Truth: 1 Supporter and publiſher of all Truths neceſſary. The Church of Rome is not ſo, ſith it beleeues and teacheth lies, 2 Theſ. 2. Ergo, is not the true Church. 2 The true Church keepes coniugall chaſtitie to Chriſt; is not Idolatrous. Church of Rome keepes not coniugall chaſtitie to Chriſt, but is Idolatrous: Ergo, is not the true Church of Chriſt: haec obiter; we proceed in expoſition.
3 As God: vſurping and pretending Authoritie no leſſe then diuine: a tanquam of God, whoſe great Vicegerent and Vicar Generall on earth hee pretends himſelfe.
Suits this to the Papacie? heare their owne Aduocates, Idem est dominium Dei & Papae: Auguſt… Ambonitaxus q. 45. & 35.Gods dominion and the Popes is all one: as the Iuriſdiction of the delegant and delegate is one, eſpecially where the delegation is plenary, totall, without any reſeruation made: as that wretch preſumes it in the Pope: anſwerable are all his deportments, as we hauehave ſeene before, and ſhall particularize in the next clauſe.
We hauehave then thus farre traced Antichriſt by Pauls direction: that at length we finde him, a Biſhop Cathedrated in the Church, with vniuerſalitie of power and Iuriſdiction.
Ʋſe Why I wonder, ſeeke wee Antichriſt in Turkie? ſits that Dragon in the Church, as Biſhop? is his Iniquitie carried in a myſterie? beares hee himſelfe a tanquam of God, in ſuch couerture of carriage, as is here intended of Antichriſt? quid multa? Compare with Pauls deſcription, Saint Iohns delineating him in his Reuelation, you will finde it true: there is no greater identitie betwixt Homo and Animal rationale, then betwixt Rome and that Babylon, betwixt the Pope and that Antichriſt. Except in ſo many termes Gods Spirit ſhould hauehave ſaid the Biſhop of Rome is that Antichriſt, which had bin croſſing to the intended ſtrong deluſion, more punctually he could not hauehave ſpoken. Wherefore my counſaile is; wrong not the holy Father, giuegive the Diuell his due. Let the Pope be that Antichriſt: he will be, ſpight of the Diuell and the Dragon: Maugre the Turke and his Moamed.
Shewing himſelfe that he is God: the ſecond degree of his pride reſpecting God; proud emulation of God, tending to win him opinion of power no leſſe then diuine: or, if you will, his carriage of himſelfe in his chaire of peſtilence.
The Cardinall and others would hauehave it, vaunting, profeſſing, proclaiming himſelfe God, yea the onelyonly God. What? and yet ſhall the world admire after him? ſee ſupra. And me thinkes the ſpeech runnes too coolely, to endure the gloſſe; ſhowing himſelfe that he is God, q.d. vnum e multis, rather then the onelyonly God: for here, I am ſure, we lacke the Emphaticall Article.
Oecumenius well. Non ait dicens, ſed ostendens; hoc eſt, operibus, ſignis ac miraculis nitens oſtendere quòd ſit Deus: his Intruſions on Gods prerogatiues royall is rather in facts, then words profeſſion. Num ſic Papa? Reſp. What ſay you 1 to his forcing lawes vponupon the Conſcience, Gods peculiar conſiſtorie? the very ſtile of Ius Eccleſiaſticum is with their Canoniſts, ius diuinum: this is little. 2 Diſpenſing with lawes Morall and Naturall, which is more, if Thomas may be beleeued, then God himſelfe doth or may doe. 3 Indulgence to ſinne in time to come, as leaſes for yeares, granted. 4 Deliuering ſoules from hell after death. 5 Sainting at pleaſure, and tranſmitting into heauen in ſuch multitudes, as its to be doubted, amongſt the many manſions, there is no roome left for the Canonizer. Certainly, could he iuſtifie ſuch power to be in him, I would ſay, he had proued foreign, that he is God.
One thing I am ſure of, the concurrence of all theſe Antichriſtian properties in the Pope, hauehave bred in me Scientialem Aſſenſum, that he is that Antichriſt. I ſay not as he, Tamſcio Papam eſſe Antichriſtum illum, quam Ieſum eſſe Chriſtum illum: for this by Gods merciemercy, I know not onelyonly by faith, but by experience in my ſoule; yet thus ſtrong is my euidence, that if an Angell from heauen ſhould teach me otherwiſe, I would not beleeue him.