A Treatise of Christian Religion, Chapter 54
CHAP. 54.
Of the day of Iudgement in ſpeciall, and of Antichriſt.
Touching the day of Iudgement in ſpeciall, note the
Tokens of the ſame
Remote, that is, the Apoſtaſie vnderunder Antichriſt; where of the
Head.
Members.
Nearer.
Iudgement it ſelfe.
2. THES. chap. 2. verſ. 3. to the 13.
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,
4. Who oppoſeth and exalteth himſelfe aboue all that is called God, or that is worſhipped: ſo that he as God, ſitteth in the Temple of God, ſhewing himſelfe that he is God.
5. Remember ye not, that when I was yet with you, I told you theſe things?
6. And now ye know what withholdeth, that hee might bee reuealed in his time.
7. For the myſterie of iniquitie doth already worke: only he who now letteth, will let, vntill he be taken out of the way.
8. And then ſhall that wicked be reuealed, whom the Lord ſhall conſume with the ſpirit of his mouth, and ſhall deſtroy with the brightneſſe of his comming:
9. Euen him whoſe comming is after the working of Satan, with all power and ſignes, and lying wonders.
10. And with all deceiueableneſſe of vnrighteouſneſſe, in them that periſh: becauſe they receiued not the louelove of the truth, that they might be ſaued.
11. And for this cauſe God ſhall ſend them ſtrong deluſions, that they ſhould beleeue a lie:
12. That they all might bee damned who beleeued not the truth, but had pleaſure in vnrighteouſneſſe.
13. But we are bound to giuegive thankes alway to God for you, brethren, beloued in the Lord, becauſe God hath from the beginning choſen you to ſaluation, through ſanctification of the ſpirit, and beleefe of the truth,
Q. VVHat hauehave we to conſider in this Iudgement more ſpecially?
A. Firſt, the tokens going before: ſecondly, the Iudgement it ſelfe.
Q. What are the tokens going before it?
A. They are either further off, or nearer vntounto it.
Q. What are the tokens further off?
A. A generall Apoſtaſie vnderunder the Antichriſt of 1. Tim. 4. 1.Rome, as the Apoſtle teacheth, 2. Theſſal. 2. 3-13.
Q. VVhat was the occaſion of this doctrine of the Apoſtle?
A. It may ſeeme ſome of the Theſſalonians miſconſtrued theſe words in his former Epiſtle, viz. That we which liue, and remaine at the Lords comming, ſhall not preuent them that are dead; as if the Theſſalonians, to whom Paul wrote, ſhould liue till then: which bred this errour among them, that the day of Iudgement was at hand: and this in his ſecond Epiſtle hee confuteth, by putting them in mind, that firſt there muſt bee a generall Apoſtaſie, or falling away from the truth of the Goſpell.
Q. VVas it not a tolerable errour, conſidering that therby they might be ſtirred vp vntounto greater care and watchfulneſſe?
A. No: for God will hauehave iuſt things done iuſtly, and no truth can bee well builded vponupon falſhood. Beſides this, a ſubtill practice 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 fall into a flat vnbeleefe, that no ſuch thing ſhould come to paſſe at all.
Q. Is it meant, that the whole Church ſhall fall from Christ?
A. No: for it is impoſſible that a perfect head ſhould be without a body at any time.
Q. Why is it then called generall?
A. Becauſe the Goſpell hauing been vniuerſally preached throughout the world, both whole nations did fall from it, and the moſt part alſo euen of thoſe nations that kept the profeſſion of it; howbeit, ſtill there remained a Church, although the eſtate thereof was not publikely knowne to the world.
Q. VVhat are the parts of this Apoſtaſie?
A. The head and members; the head of this Apoſtaſie is Antichriſt; the members his ſubiects and vaſſals: for as Chriſt is the head of the true Church, which is his body; ſo is Antichriſt the head of thoſe which ſhall fall away, and they his body.
Q. Who is this Antichriſt and his body?
A. The Pope, and the Church of Rome vnderunder him, as by the Apoſtles deſcription following, doth euidently appeare.
Q. Then this Apoſtaſie is as large and generall as Poperie. But how is it likely, that the Lord ſhould ſuffer ſo many nations as liued vnderunder Poperie, and that ſo long, to fall away?
A. Why not? and that moſt iuſtly: for if the whole body of the Gentiles were reiected, when the Church was onelyonly in Iurie for ſome fourteene hundred yeers: and ſeeing euen of the Iewes, ten 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 graciouſly reuealed vntounto them, paſſing by their fathers that were before them.
Q. How is this Antichriſtian head deſcribed vntounto vsus?
A. Firſt, he is deſcribed what he is towards others: and then what he is in himſelfe.
Q. What is he towards others?
A. 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 perdition; as Ieroboam, who is often branded with the marke of cauſing Iſrael to ſinne: and hee is ſo much more deteſtable then he, by how much both his Idolatry is more execrable, and hath drawne more Kingdomes after him, then Ieroboam did Tribes.
Q. In what reſpect is hee called the man of ſinne?
A. In that he cauſeth many to ſinne: and this the Pope doth in a high degree; iuſtifying ſinne, not by ouerſight, but by lawes aduiſedly made; not only commanding ſome ſins, which wee are by our corrupt nature prone vntounto, as ſpirituall fornication; but alſo (to the great prophanation of the holy name and profeſſion of Chriſt) permitting and teaching for lawful, ſuch as euen our corrupt nature (not wholly ſubuerted through enormeous cuſtome of ſin) abhorreth, as inceſtuous marriages, and breaking of faith, and leagues, equiuocating, and the like, which prophane men (by the very light of nature) doe deteſt.
Q. In what ſenſe is he called the child of perdition?
A. Not as the vnthrift mentioned in the Goſpell; Luk. 15. 32. John 17. 12.neither as Iudas, who is paſſiuely called the ſonne of perdition; but actiuely, as it is otherwhere expounded, where hee is called the deſtroyer, becauſe he deſtroyed Reuel. 9. 11.many: and that the Pope is ſuch a one, ſome of his owne ſecretaries make it good; confeſſing that many that were well diſpoſed perſons, before their entrie into that See, became curſed and cruell beaſts, when once they were ſetled in the ſame: as if there were ſome peſtilent poyſon in that ſeat, infecting thoſe who ſit therein.
Q. VVhat learne you of this?
A. That the calling of the Pope is vnlawfull: for eueryevery office or calling which the Lord doth not bleſſe, or wherein none occupying the place, groweth in piety, is to be eſteemed for an vnlawful calling; for in a lawfull calling, ſome (at the leaſt) in all ages are found profitable to the Church, or Common-wealth.
Q. What is the vſe of all this doctrine?
A. That whoſoeuer are partakers of the ſinnes of Rome, are alſo vnderunder the ſame curſe; and therefore ſuch of vsus as hauehave liued in Poperie, ſhould examine our ſelues if wee hauehave truly repented vsus of it: firſt, by the change of our vnderſtanding; as whether wee hauehave growne in the knowledge of the truth: and ſecondly, by the change alſo of our affections; as whether wee hate Poperie, and louelove the truth vnfainedly. And ſo let eueryevery one iudge himſelfe, that hee bee not iudged, and that with harder iudgement, according as Rom. 2. 4.God hath been the longer patient towards vsus.
Q. VVhat further?
A. That there can be no ſound agreement betwixt Poperie, and the profeſſion of the Goſpell; no more then betwixt light and darkneſſe, falſhood and truth, God and Belial: and therefore no reconciliation can be deuiſed betwixt them: for if the members of Antichriſt ſhall be deſtroyed, wee cannot in any ſort communicate with them in their errours, vnleſſe wee will beare them companie in their deſtruction alſo.
Q. Why? doth eueryevery errour deſtroy the ſoule?
A. No verily: for as eueryevery wound killeth not a 2. Pet. 2.man; 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 & heads of faith, bring euerlaſting deſtruction: in which kinde is Poperie, which ſundry waies ouerthroweth the principles and grounds of our holy faith; and therefore is tearmed an Apoſtaſie, or departure from the faith.
Q. Is it not then impoſsible for a Pope to be ſaued?
A. No, it is not impoſſible, his ſinne being not neceſſarily againſt the holy Ghoſt, to which only repentance is denied: for ſome (in likelihood) hauehave entred into, and continued in that See ignorantly; and therefore may poſſibly find place to repentance. But if any be ſaued, it is a ſecret hidden with God: for concerning any thing that appeares by the end of any one Pope, ſince hee was lift vp into the Emperours chaire, and diſcouered to be the man of ſin, there is no grounded hope giuen to perſwade, that any one of them is ſaued.
Q. So much of the Antichriſt, what he is towards others. What is he in himſelfe?
A. That is ſet downe in two points: firſt, in that (contrary to right, and by meere vſurpation) hee ſeateth himſelfe in the Temple of God, as if hee were Chriſts vicar, being indeed his enemie; both which the word Antichriſt noteth. Secondly, in that he is here expreſſely named an Aduerſarie, and one that is contrary to Chriſt.
Q. Wherein is the Pope aduerſarie vntounto Chriſt?
A. EueryEvery way; in life, and in office.
Q. How in life?
A. In that Chriſt being moſt pure and holy, yea holineſſe it ſelfe; the Popes, many of them, are, and hauehave been moſt filthie and abominable, in blaſpheming, coniuring, murthering, couetouſneſſe, whoring, and that inceſtuouſly, and Sodomitically, and yet will they in their ordinarie titles be called holy; yea holineſſe it ſelfe, which is proper onelyonly to Chriſt.
Q. How in office?
A. 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, Princely traines, and outragious expences in eueryevery ſort.
Secondly, in his Prieſthood, in raiſing vp another ſacrifice then Chriſts, another prieſthood then his, other mediators then him.
Thirdly, in his Propheticall office, in that he teacheth cleane contrary to him: Chriſt taught nothing but what he receiued of his Father: the Pope ſetteth out his owne canons and decrees of Councels: and in them hee teacheth ſuch doctrine, as ouerthroweth the maine foundation of that which Chriſt taught.
Q. What is the ſecond effect?
A. That he is exceedingly lift vp againſt all that is called God.
Q. How doth this agree to the Pope?
A. More fitly then to any other perſon: for Chriſt being very God, abaſeth himſelfe vntounto the aſſuming of 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, and ſuffered himſelfe to bee 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 foot on the necke of Emperours; carrieth a triple crowne of gold, and is borne vponupon mens ſhoulders.
Q. But he calleth himſelfe the ſeruant of ſeruants.
A. Though hee doe, yet by the confeſſion of his owne Canoniſts (he doth it) but diſſemblingly, and in hypocriſie, which is double iniquitie: for they ſay, that he doth in humility onelyonly ſay ſo, not that hee is indeed, ſo as he ſaith.
Q. What are the effects of this his pride?
A. They are two: firſt, he ſitteth in the Church as God; for he bindeth the conſciences of men by his decrees, which no Princes lawes can doe: for though men obſerue not ſuch lawes, yet if they breake them not of contempt, they are diſcharged, if they beare the penaltie preſcribed in them.
Q. By this it ſeemeth, that the Church of Rome is yet the Church of God, although corrupt, ſeeing it is ſaid, that hee ſitteth in the temple of God?
A. No verily: but it is ſo ſaid, firſt, becauſe it beareth the name of the Church; for the Scripture giueth the name to a thing according to that it hath been: as when Chriſt ſaith, the abomination of deſolation ſhal 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 been holy: ſo wee confeſſe there hath been a true Church in Rome, which is now no Church of Chriſt, but the Synagogue of Satan. Secondly, he is ſaid to ſit in the Temple of God, becauſe hee exerciſeth his tyrannicall rule in the Chriſtian world, and is moſt buſie in thoſe places where Chriſt hath his Church, and the Goſpell is profeſſed, labouring in all places, either by himſelfe or his wicked Inſtruments, to ouerthrow or corrupt, poyſon or hinder the free courſe of the Goſpell: ſo that in this regard he may bee ſaid to ſit in the Temple of God, that is, to raigne and tyrannize in the Church of God; and yet the city (where hee is) bee Sodome, and the Church, wherof he is head, the ſynagogue of Satan.
Q. What is the other effect of his pride?
A. He boaſteth that he is God, as the Popes flatterers in the Canon law call him, Our Lord God the Pope. Neither doth his pride ſtay there, but alſo hee challengeth to himſelfe things proper to God; as the title of holineſſe; alſo power to forgiue ſinnes, and to carrie infinite ſoules to hell, without checke or controlement; and to make of nothing, ſomthing; yea, to make the Scripture to bee no Scripture, and no Scripture to be Scripture at his pleaſure; yea, to make of a creature the Creator.
Q. It may ſeeme to be an impoſsible thing, that men ſhould be carried away from the faith of the Goſpell, by one ſo monſtrous and directly oppoſite to Chriſt.
A. It might ſeeme ſo indeed, if at once and at a ſudden, hee had ſhewed himſelfe in ſuch foule colours; and therefore by certaine degrees of iniquitie, hee raiſed himſelfe to this height of wickedneſſe, and did not at the firſt ſhew himſelf in ſuch a monſtrous ſhape and likeneſſe.
Q. How doth that appeare?
A. By the Apoſtle, who in this place 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.
Q. What were the waies of Antichriſts comming before he was reuealed?
A. Thoſe ſeuerall errours which were ſpread, partly in the Apoſtles time, and partly after their time, thereby to make a way for his comming. And in this reſpect, this myſtery of iniquitie was begun to bee wrought (as it were) vnderunder the ground, and ſecretly in the Apoſtles time.
Q. How was this myſterie of iniquitie wrought in the Apoſtles time?
A. By many ambitious ſpirits (as it were) pettie 3. Ioh. 1. 9. Act. 5. 1. Gal. 1. 6. 7. & 2. 16. Col. 2. 18. 21. 1. Tim. 4. 3.Antichriſts, which were deſirous to bee lords ouer the Church; and wicked hereticks, which then ſowed many errors and hereſies, as Iuſtification by workes, worſhipping of Angels, and which put religion in meates, and condemned marriage, &c. which were beginnings and grounds of Poperie and Antichriſtianiſme.
Q. What gather you of this?
A. That thoſe, whom God hath freed from the bondage of Popery, ſhould ſtriue to free thēſelues frō all the remnants therof; leſt if they cleaue ſtill to any of thē, God in iudgment bring the whole vpō thē againe.
Q. How ſhall Antichriſts kingdome bee continued and aduanced after that he is reuealed?
A. By the power of Satan, in lying miracles, and falſe wonders.
Q. What difference is there betwixt Chriſts miracles, and theirs?
A. Very great eueryevery way: for Chriſts miracles were true, whereas theſe are falſe and lying, and by legerdemaine. Chriſts miracles were from God; but theirs, where there is any thing ſtrange, and aboue the common reach of men, from the diuell. Chriſts miracles were for the moſt part profitable to the health of man, but theirs altogether vnprofitable, and for a vain ſhew. Chriſts miracles were to confirme the truth, but theirs to confirme falſhood.
Q. What gather you of this?
That ſeeing the Popes Kingdom glorieth ſo much in wonders, it is moſt like that he is Antichriſt; ſeeing Mat. 24. 24. Deut. 13. 12.the falſe chriſts, and the falſe Prophets ſhall doe great wonders, to deceiue (if it were poſſible) the very elect, and that ſome of the falſe prophets propheſies ſhall come to paſſe; wee ſhould not therefore beleeue the Deut. 13. 3.doctrine of Poperie, for their wonders ſakes, ſeeing the Lord thereby trieth our faith, who hath giuen to Satan great knowledge and power to worke ſtrange things, to bring thoſe to damnation, who are appointed vntounto it. Moreouer, 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, and the inchantments Exod. 7. 12.of the Egyptians; ſo hath hee left an euident difference betweene the miracles of Chriſt and his Apoſtles, and thoſe of the Romiſh Synagogue.
Q. Are not miracles as neceſſarie now, as they were in the time of the Apostles?
A. No verily: for the doctrine of the Goſpell being then new vntounto the world, had need to hauehave been confirmed with miracles from heauen; but it being once confirmed, there is no more need of miracles; and therefore we keeping the ſame doctrine of Chriſt and his Apoſtles, muſt content our ſelues with the confirmation which hath already been giuen.
Q. What ariſeth out of this?
A. That the doctrine of Poperie is a new doctrine, hauing need to be confirmed with new miracles; and ſo it is not the doctrine of Chriſt, neither is eſtabliſhed by his miracles.
Q. What force ſhall the miracles of Antichrist hauehave?
A. Maruellous great, to bring many men to damnation; God in iuſt reuenge of the contempt of the truth, ſending a ſtrong deluſion vponupon them.
Q. Hitherto we hauehave heard Antichriſt deſcribed by his effects and properties. Now tell me where is the place, where he ſhall hauehave his ſeat of ſpeciall reſidence?
A. That is the City of Rome.
Q. How doth that appeare?
A. Firſt, becauſe hee that letted at the time when Paul wrote, was the Emperour of Rome, who did then ſit there, and muſt bee diſſeated (as the learnedeſt Papiſts themſelues grant) ere the Pope could enter vponupon it. Secondly, Iohn calleth that City where he muſt ſit, Reuel. 17. 18.the Ladie of the world; which at that time agreed only to Rome, being the mother Citie of the World. Thirdly, it was that City that was ſeated vponupon ſeuen hilles; which by all ancient records belongeth properly Reuel. 17 9.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 vponupon, and obtained by the Pope.
Q. What doe you further gather of that the Apoſtle ſaith, that he that letteth ſhall let?
A. That the Antichriſt is not one particular man, as the Papiſts doe phanſie: for then by the like phraſe he that letteth muſt bee one particular man; where it cannot be 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 Emperours, not one man alone; ſo by Antichriſt the man of ſinne 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 ſundry men that ruled. So that the argument of the Papiſts, who vponupon the words the man of ſinne, would proue, that the Antichriſt the Apoſtle ſpeaketh of, is one ſingular man, is but vaine, and hath no conſequence in it.
Q. But how can Antichriſt bee already come, ſeeing the Empire yet ſtandeth?
A. 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 bee 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.
Q. What ſhall be the end of this Antichriſt?
A. God ſhall confound him with the breath of his mouth; that is, with the preaching of the word: which ſerueth for an other argument to proue the Pope to be Antichriſt: for wheras he had ſubdued Kingdoms and Empires vnderunder his feet, he hath been of late mightily ſuppreſſed by the word preached, and not by outward force, as other potentates vſe to be.
Q. What learne you of this?
A. The maruellous power of Gods word to ſuppreſſe 2. Cor. 10. 4. 5.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 carrieth all before it; and by fire, which conſumeth all, Act. 2. 2. 3.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.
Q. What elſe ſhall be the ouerthrow of Antichriſt?
A. The glorious appearance of the Sonne of God in the latter day.
Q. What gather you of this?
A. That before the laſt day he ſhall not bee vtterly conſumed; whereof notwithſtanding it followeth not that the head ſhall remaine till then: for the Beaſt, and the falſe Prophet ſhall bee taken, and caſt into the fire before the latter day: but ſome ſhall retaine a liking of him, and his errours and ſuperſtitions, euen till the laſt day.
Q. Hitherto of the head of this generall apoſtaſie. What are the members of it?
A. They are firſt deſcribed by their end, euen a number of people that ſhall periſh; which accordeth with that name and property of the head, the deſtroyer, or ſonne of perdition, being truly verified in them, in regard of the fearfull end he ſhall bring them to.
Q. What is the vſe of this?
A. That as no poyſon can take away the life of an elect: ſo, ſmall occaſions carrie away ſuch as are appointed to deſtruction.
Q. How otherwiſe are theſe members of Antichriſt deſcribed?
A. By this, that they neuer loued the truth, although they vnderſtood it, and profeſſed it.
Q. How ſhould a man louelove the truth?
A. For the truths ſake; not for vaine glory, fleſhly delight or commodity.
Q. How appeareth it, that men louelove the word of God?
A. 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.1. Tim. 1. 19.
Q. How is it to be vnderſtood, that God giueth men vp to ſtrong deluſions?
A. 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 ſinke of Poperie; ſome into the family of louelove; ſome become Arians; ſome Anabaptiſts: all which are (as it were) diuers goales and dungeons: whereinto hee throweth thoſe that are cold and careleſſe profeſſors of the Goſpell.
Q. What learne you by this?
A. That they which imagine God fauourable vntounto them notwithſtanding their ſinnes, becauſe their life, or goods, or honours are ſpared, are foulely deceiued: for when the Lord ceaſeth to reproue any, or to Rom. 1. 24. 26.ſtriue with them; then doth hee giuegive them vp into vanitie of their owne minds, to doe their owne wicked willes, which is the greater iudgement, and very vſuall with God to doe.
Q. What is our dutie in ſuch caſes?
A. 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 wee taſte not of that baite, whereby Satan ſeeketh to catch vsus.
Q. What other cauſe is there of ſending theſe errours?
A. That thoſe may be damned, which beleeue not the truth: for as God hath appointed them to damnation; ſo betwixt his counſell in reiecting them, and the final effect of it, there muſt be ſinne to bring that effect iuſtly vponupon them.
Q. What reaſon is annexed of their iuſt damnation?
A. Becauſe they reſt in vnrighteouſneſſe, hauing their eares itching after 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.