Christian Religion, Catechism · Part 31
2. THES. 2. chap. 2. from the 3. to the 13.
3 Let no man deceiue you by any meanes, for that day ſhall not come, except there come a departing firſt, and that that man of ſin be diſcloſed, euen the ſonne of perdition.
WHat hauehave we to conſider in this iudgement?
Firſt, the tokens going before: ſecondlie, the iudgement it ſelfe.
What are the tokens going before it?
They are either further off, or neerer vntounto it.
What are the tokens further off?
A generall Apoſtaſie vnderunder the Antichriſt of Rome.1. Tim. 4.1.
What was the occaſion of this doctrine of the Apoſtle?
It may ſeeme ſome of the Theſſalonians miſconſtrued ye words in his former Epiſtle; That we which liue, and remaine at the Lords comming, ſhall not preuent them that are dead; as if the Theſſalonians, to whom Paul wrot, ſhould liue till then: which bred this errour among them, that the day of iudgement was at hand: and this in his ſecond Epiſtle he confuteth by the Apoſtaſie.
Was it not a tolerable error, whereby they might be ſtirred vp vntounto greater care and watchfulneſſe?
No: for God will hauehave iuſt things done iuſtly, and no truth can be well builded vponupon falſhood. Beſides this, a ſubtill practiſe of Satan appeareth in it: that when they had long looked for the day, and ſaw no alteration of things, nor other appearance of it, they might ful into a flat vnbeliefe, that no ſuch thing ſhould come to paſſe at all.
What gather you of this?
2. Cor. 8.1.2.3.That Satan laieth his ſnares according to mens inclinations: for ſuch as he cannot fetter with pleaſures (for theſe Theſſalonians were poore, and ſo remained farre from delights) hee ſnareth with auſteritie and apparance of godlineſſe,1. Cor. 5. as he did the Corinthians,2. Cor. 2. cauſing them to reiect the inceſtuous perſon being penitent, which was no leſſe euil, then when before repentance they kept company with him.
So much of the occaſion. What is the doctrine?
That there ſhall be a generall Apoſtaſie, or falling away from the truth of the Goſpell before the latter day.
Is it meant, that the whole Church ſhall fall from Chriſt?
No: it were impoſſible that a perfit head ſhould be without a body.
Why is it then called generall?
Becauſe the Goſpell hauing bin vniuerſallie preached throughout the world, from it both whole nations did fall, and the moſt part alſo euen of thoſe nations that kept the profeſſion of it; howbeit, ſtill there remained a Church, although there were no ſetled eſtate thereof.
Is it like that the Lord would bar ſo many nations, as liued vnderunder Poperie, and that ſo long, from the meanes of ſaluation?
Why not? and that moſt iuſtly: for if the whole body of the Gentiles were reiected, when the Church was onelyonly in Iury for ſome 14. hundred yeeres: and ſeeing euen of the Iewes, tenne tribes were reiected, and of the remainder, but a few were of the Church; with great reaſon hath the Lord reiected thoſe nations and people for ſo many ages, ſeeing they reiected Gods grace in falling away from the Goſpell, which the Lord moſt graciouſlie reuealed vntounto them, rather then vntounto their fathers before them.
Is this Apoſtaſie neceſſarilie laid vponupon the ſea of Rome?
Yes verily, as by the deſcription that followeth may euidently appeare.
What are the parts of this Apoſtaſie?
The head, and the body: for as Chriſt is the head of the Church, which is his bodie; ſo the Pope is the head of the Romiſh Church, and it is his body.
How is this Antichriſtian head deſcribed vntounto vsus?
Firſt, hee is deſcribed what he is towards others: and then, what he is in himſelfe.
What is he towards others?
That is declared by two ſpeciall titles, of the man of ſinne, and ſonne of perdition; declaring hereby, not ſo much his owne ſinne, and perdition, which is exceeding great; as of thoſe that receiue his marke, whom he cauſeth to ſinne, and conſequently, to fall into another perdition; as Ieroboam, who is often branded with the marke of cauſing Iſrael to ſin: and ſo much more deteſtable then he, as both his idolatrie is more execrable, and as he drew more kingdomes after him then Ieroboam did Tribes.
In what ſenſe is he called the man of ſinne?
In cauſing manie to ſinne; iuſtifying ſinne, not by ouerſight, but by lawes aduiſedly made; not onelyonly in a ſort commanding the ſinnes wee are by our corrupt nature prone vntounto, as fornication ſpirituall and bodily; but alſo permitting and teaching for lawfull, ſuch as euen our corrupt nature (not wholly ſubuerted through enormous cuſtome of ſinne) abhorreth, as inceſtuous mariages, and breaking of faith, and leagues; which prophane men (by the light of nature) deteſt, to the great prophanation of the holy name and profeſſion of Chriſt.
In what ſenſe is he called the child of perdition?
Luk. 15.Not as the vnthrift mentioned in the Goſpell; neither as Iudas, who is paſſiuely called the ſonne of perdition; but actiuely, as it is otherwhere expounded, where he is called the deſtroyer, becauſe he deſtroyed many: whereunto ſome of his owne ſecretaries doe agree; confeſſing that many well diſpoſed perſons, before their entrie into that ſee, became curſed and cruell beaſts in the ſame: as if there were ſome peſtilent poyſon in that place and ſeate.
What learne you of this?
That eueryevery office or calling which the Lord doth not bleſſe, or wherein none occupying, the place groweth in piety, is to bee eſteemed for an vnlawfull calling, wherein ſome at the leaſt in all ages are not found profitable to ye Church, or Common-wealth.
What is the vſe of all this doctrine?
That ſeeing whoſoeuer are partakers of the ſinnes of Rome, are alſo vnderunder the ſame curſe, thoſe of vsus which hauehave liued in Poperie, ſhould examine our ſelues if we hauehave truely repented vsus of it: firſt, by the change of our vnderſtanding; as if wee hauehave growne in the knowledge of the truth: And ſecondly, of our affections, if we hate Poperie, and louelove the truth vnfainedly. And ſo let eueryevery one iudge himſelfe, that wee bee not iudged, as wee muſt expect an harder iudgment, according to the long patience of God.
What further?
That there can bee no ſound agreement betwixt Poperie, and the profeſſion of the Goſpell; no more then betwixt light and darkenes, falſhood and truth, God and Belial: and therefore no reconciliation can be deuiſed betwixt them: for if the members of Antichriſt ſhall bee deſtroyed, wee cannot in any ſort communicate with their errors, vnles we beare them companie in their deſtruction.
Why? doth eueryevery errour deſtroy the ſoule?
No verily: for as eueryevery wound killeth not the man;2. Pet. 2. ſo eueryevery errour depriueth not a man of ſaluation: but as the vitall parts being wounded or infected bring death; ſo thoſe errours that deſtroy the fundamentall points and heads of the truth, bring euerlaſting deſtruction; in which kind is poperie, as that which ſundrilie ouerthroweth the principles and grounds of our holy faith; and therefore tearmed an apoſtaſie, or departure from the faith.
Heere then may be asked, whether the Pope may bee ſaued?
It is not impoſſible, his ſinne being not neceſſarily againſt the holy Ghoſt, to which onelyonly repentance is denied: for ſome no doubt hauehave entred into that ſee ignorantly; and therefore find place to repentance.
So much of the Antichrist, what he is towards others. What is he in himſelfe?
That is ſet downe by two effects: Firſt, that hee is vicegerent vntounto Chriſt; not by any right, but by vſurpation; and therefore alſo an aduerſarie, as alſo the word implieth both; ſo much more dangerous, as hee exerciſeth his enmitie vnderunder the colour and pretence of Chriſt.
Wherein is he aduerſarie vntounto Chriſt?
EueryEvery way; in life, and in office.
How in life?
In that Chriſt being moſt pure, holy, and holineſſe it ſelfe; the popes, although in truth moſt filthie, and abominable in blaſpheming, coniuring, murdering, whoring, and that inceſtuouſly, and Sodomitically, yet will they in titles bee called holy; yea as Chriſt, holines it ſelfe.
How in office?
Firſt, in his kingdome: Chriſts kingdome is without all outward ſhew or pompe; but the Popes kingdome conſiſteth wholly in pompe and ſhewes, as imitating his predeceſſors, the emperors of Rome, in his proud, ſtately, and lordly offices, Princelie traines, and outragious expences in eueryevery ſort.
How elſe in his office?
In raiſing vp another ſacrifice then Chriſt; another prieſthood then his, other mediators then him.
Is there any thing elſe wherein hee taketh vponupon him the office of Chriſt?
Yes: in that he teacheth cleane contrarie to him: Chriſt taught nothing but what hee receiued of his father: the Pope ſetteth out his owne canons and decrees of councels.
What is the ſecond effect?
That he is exceedingly lift vp againſt all that is called God; which alſo proueth the former expoſition: for Chriſt being very God, abaſeth himſelfe vntounto the nature of man: the Pope a vile man, aduanceth himſelfe to the throne of God. Chriſt being aboue ſecular power, paid tribute, and was taxed, euen in his mothers wombe; and ſuffered himſelfe to be crowned with a crowne of thornes, and bare his owne croſſe: But the Pope being vnderunder all ſecular power, exalteth himſelfe aboue all ſecular powers; exacteth tribute of Kings; ſetteth his foote on the necke of Emperours; carrieth a triple crowne of gold, and is borne vponupon mens ſholders.
Is not the Pope humble, when he calleth himſelfe the ſeruant of ſeruants?
No: for by his owne Canoniſts hee doth it, but diſſemblingly with hypocriſie, which is double iniquitie: for they ſay that hee doth in humility ſay ſo, not that he is ſo indeed.
What other anſwere doe they make to this obiection?
His ſeruice being limited and tied onelyonly to Peter and Paul, he needeth not to feare leſt by this humiliation he be put to much paines, ſeeing he hath wiſely made himſelfe ſeruant to thoſe that can aske him nothing, and to whom hee can performe nothing.
What are the effects of this his pride?
They are two: firſt, hee ſitteth in the Church as God, when as hee bindeth the conſciences of men by his decrees, which no Princes lawes, meerely ciuill, can do; for theſe, men are diſcharged of in the paiment of the penaltie preſcribed in them.
By this it ſeemeth that the Church of Rome is yet the Church of God, although corrupt, ſeeing it is ſaid that he ſitteth in the temple of God?
No verily: it beareth only the name of it; for the Scripture giueth the name to a thing according to that it hath beene: as when Chriſt ſaith the abomination ſhall ſtand in the holy place; he meaneth not that the temple was then holy, which at that time, being no figure nor ſhadow of Chriſt, and his Church, was prophaned, but that it had beene holy: ſo wee confeſſe there hath beene a true Church in Rome, which is now no Church of Chriſt, but the Synagogue of Satan.
Which is the other effect?
He boaſteth that he is God, as the Popes flatterers in the Canon law cal him, Our Lord God the Pope. Neither is this his church-pride only, in challenging the name of God, but alſo he challengeth to himſelfe things proper to God, as the title of holines: alſo to forgiue ſinnes, and to carrie infinit ſoules to hel, without check or controlement; and to make of nothing ſomthing, and the ſcripture to be no ſcripture, and no ſcripture to be ſcripture at his pleaſure; yea, to make of a creature the Creator.
It may ſeeme to bee an impoſsible thing, that men ſhould be carried away from the faith of the Goſpell, by one ſo monſtrous and directlie oppoſite to Christ.
If at once and at a ſudden, he had ſhewed himſelfe in ſuch ſort of foule colours, it might hauehave bin doubted; and therefore by certaine degrees of iniquitie, he in the end came to this height of wickedneſſe.
How is that?
The Apoſtle ſheweth of two courſes the diuell held to bring this to paſſe; one ſecret, and couert, before this man of ſinne was reuealed; the other, when he was reuealed, and ſet vp in his ſeate.
What were the waies of Antichrists comming before he was reuealed?
Thoſe ſeuerall errours which were ſpread partly in the Apoſtles time, and partly after their time, therby to make a way for his comming. And in this reſpect, this myſterie of iniquitie was begun to bee wrought, as it were, vnderunder the ground, and ſecretly in the Apoſtles time.
How was this mysterie of iniquitie wrought in the Apoſtles time?
By diuers errors ſowne by heretikes, as it were pettie Antichriſts; in that ſome were deſirous to bee Lords ouer the Church, ſome held iuſtification by works, ſome held the worſhipping of Angels, ſome put religion in meates, and ſome had a ſpeciall liking of virginitie, and miſliking of mariage: all which were beginnings and grounds of Poperie and Antichriſtianiſme.
What gather you of all theſe?
That thoſe whom God hath freed from the bondage of Poperie, ſhould ſtriue to free themſelues from all the remnants thereof; leſt if they cleaue ſtill to any one, God in iudgement bring the whole vponupon them againe.
How ſhall his kingdome be continued and aduanced after that he is reuealed?
By the power of Satan, in lying miracles, and falſe wonders.
What difference is there betwixt Chriſts miracles and theirs?
Very great eueryevery way: for Chriſts miracles were true, whereas theſe are falſe and lying, as by legerdemaine. Chriſts miracles were from God; but theirs, where there is any thing ſtrange, and aboue the common reach of men, from the diuel. Chriſts miracles were for the moſt part profitable to the health of man, but theirs altogether vnprofitable, and for a vaine ſhew. Chriſts miracles were to confirme the truth, but theirs to confirme falſhood.
What gather you of this?
Firſt, that ſeeing the Popes Kingdome hangeth vponupon wonders, it is moſt like that he is Antichriſt. Secondly, ſeeing the falſe chriſts, and the falſe prophets ſhall do great wonders, to deceiue, if it were poſſible, the very elect, and that though ſome of the falſe prophets prophecies ſhal come to paſſe; wee ſhould not therefore beleeue the doctrine of Poperie, for their wonders ſakes, ſeeing the Lord thereby trieth our faith, who hath giuen to Satan great knowledge and power to work ſtrange things, to bring thoſe to damnation, who are appointed vntounto it. Whatſoeuer miracles are not profitable to ſome good, neither tend to confirme a truth, are falſe and lying; ſo that as the Lord left an euident difference betweene his miracles,Exod. 7. and the Inchantments of the Egyptians; ſo hath he left an euident difference betweene the miracles of Chriſt and his Apoſtles, and thoſe of the Romiſh Synagogue.
Are not miracles as neceſſarie now, as they were in the time of the Apoſtles?
No verily: for the doctrine of the Goſpell being then new vntounto the world, had need to hauehave beene confirmed with miracles from heauen; but it being once confirmed, there is no more need of miracles; and therfore we keeping the ſame doctrine of Chriſt and his Apoſtles, muſt content our ſelues with the confirmation which hath already beene giuen.
What ariſeth out of this?
That the doctrine of Poperie is a new doctrine, hauing need to be cōfirmed with new miracles; and ſo it is not the doctrine of Chriſt, neither is eſtabliſhed by his miracles.
What force ſhall the miracles of Antichrist hauehave?
Maruellous great, to bring many men to damnation; God in iuſt reuenge of the contempt of the truth, ſending a ſtrong deluſion.
Hitherto wee hauehave heard Antichriſt deſcribed by his effects and properties. Now tell mee where is the place where he ſhould hauehave his ſeate?
That is the Citie of Rome.
How doth that appeare?
Firſt, becauſe he that letted at the time when Paul wrote, was Emperour; who did then ſit there, and muſt be diſſeated ere the Pope could enter vponupon it. Secondly, Iohn calleth that Citie where hee muſt ſit, the Lady of the world; which only agreeth to Rome, being the mother Citie of the world. Thirdly, it was that Citie that was ſeated vponupon ſeuen hils; which by all ancient records belongeth properly and onelyonly to Rome. As for the occaſion of the Popes placing there, it came by the meanes of tranſlating of the ſeate of the Empire from Rome to Conſtantinople; from whence enſued alſo the parting of the Empire into two parts; by which diuiſion it being weakened, and after alſo ſundred in affection, as well as in place, was the eaſier to bee entred and inuaded by the Pope.
What do you further gather of that the Apoſtle ſaith, that he that letteth ſhall let?
That the Antichriſt is not one particular man, as the Papiſts doe phanſie: for then by the like phraſe he that letteth muſt be one particular man; where it cannot bee that one man ſhould liue ſo many hundred yeeres; as from Pauls time, to the time of the tranſlation of the Empire from Rome; much leſſe vntill within two yeeres and a halfe of the latter day, as they imagine the time of Antichriſt. And therefore as by him that letteth, is vnderſtood a ſucceſſion of Emperors, not one man alone; ſo by Antichriſt the man of ſin, is vnderſtood, a ſucceſſion of men, and not one onelyonly man. So in Daniel 7.3.17. the foure beaſts, and the foure Kings, doe not ſignifie foure particular men, but foure gouernments; in eueryevery one whereof there were ſundrie men that ruled. So that of the Papiſts, who vponupon the words, the man of ſinne, would proue, that the Antichriſt the Apoſtle ſpeaketh of, is one ſinguler man, is but vaine.
But how can Antichriſt bee already come, ſeeing the Empire yet ſtandeth?
The name of the Empire onelyonly remaineth, the thing is gone: for hee hath neither the chiefe Citie, nor the tribute, nor the commandement of the people; and therefore he can be no let to the Antichriſts comming, eſpecially the Pope hauing gotten ſuch an vpper hand vponupon him, as to cauſe him to waite at his gate barefoot, and to hold his ſtirrop.
What ſhall be the end of this Antichriſt?
God ſhall confound him with the breath of his mouth; that is, with the preaching of the word; which proueth the Pope to be Antichriſt: for whereas he had ſubdued Kingdomes and Empires vnderunder his feet, hee hath beene mightily ſuppreſſed by the word preached, and not by outward force, as other potentates are.
What learne you of this?
The maruellous power of Gods word to ſuppreſſe whatſoeuer riſeth againſt it: for if the mightieſt cannot ſtand before it, much leſſe the ſmalleſt: and therefore it is expreſſed by a mighty wind, which carieth all before it; and by fire, which conſumeth all, and pierceth all. And it declareth a maruellous eaſie victorie againſt the enemies, when it is ſaid, that with the breath of his mouth hee ſhall conſume his enemies.
VVhat elſe ſhall be the ouerthrow of Antichrist?
The glorious appearance of the ſon of God in the latter day.
VVhat gather you of this?
That before the laſt day hee ſhall not bee vtterly conſumed; whereof notwithſtanding it followeth not that the head ſhall remaine till then: but rather that ſome ſhall hauehave a liking of him, euen till the laſt day: for the Beaſt, and the falſe Prophet ſhall bee taken, and caſt into the fire before the latter day.
Hitherto of the head of this generall apostaſie. VVhat are the members of it?
They are firſt deſcribed by their end, euen a number of periſhing people; which accordeth to that property of the head, the destroyer, or ſonne of perdition, being truely effected in them deſtroyed.
What is the vſe of this?
That as no poyſon can take away the life of an elect: ſo, ſmall occaſions carie away ſuch as are appointed to deſtruction.
Is it a proofe of reprobation to bee caried away with an errour?
It is no certaine proofe, but a ſigne, eſpecially if the meanes of tranſporting be weake and ſmall.
How otherwiſe are theſe rotten members of Antichrist deſcribed?
By that they neuer loued the truth, although they vnderſtood it, and profeſſed it.
How ſhould a man louelove the truth?
For the truthes ſake; not for vaine glory, fleſhly delight or commoditie.
How appeareth it that men louelove the word of God?
When they walke accordingly, and keepe faith in a good conſcience; which ſome loſing by their wicked life, loſt alſo their faith; that is, their religion.
How is it to be vnderſtood, that God giueth men vp to ſtrong deluſions?
Becauſe God is a iuſt Iudge, which by them either puniſheth or correcteth former ſinnes, and eſpecially the contempt of the Goſpell; in which regard, euen amongſt vsus now, ſome are caſt into the ſincke of Poperie; ſome into the familie of louelove; ſome become Arians; ſome Anabaptiſts: all which are as it were diuers gaoles and dungeons: wherinto he throweth thoſe that are cold and careleſſe profeſſors of the Goſpell.
What learne you by this?
That they which imagine God fauourable vntounto them notwithſtanding their ſinnes, becauſe their life, or goods, or honours are ſpared, are foulely deceiued: rather, when the Lord ceaſeth to reproue any, or to ſtriue with them; then doth hee giuegive them vp into vanitie of their owne minds, to doe their owne wicked wils.
What is our duetie in ſuch caſes?
To pray vntounto the Lord: to keepe vsus from all errour: but if for our triall, or further hardening of others, it pleaſe him to ſend errours amongſt vsus, that it would pleaſe him to preſerue vsus in that danger, that we taſte not of that baite, whereby Satan ſeeketh to angle vsus.
What other cauſe is there of ſending theſe errours?
That thoſe may bee damned, which beleeue not the truth: for as God hath appointed them to damnation; ſo betwixt his counſell in reiecting them, and the finall effect of it, there muſt bee ſin to bring that effect iuſtly vponupon them.
VVhat reaſon is annexed of their iuſt damnation?
Becauſe they reſt in vnrighteouſnes, hauing their eares itching for errour, which they drinke in, as the earth drinketh vp raine, or the fiſhes water. So that albeit they bee powerfully ſent of God in his iuſt iudgement, yet are they alſo greedily deſired and affected of them.