The Downfall of Antichrist, Title page – Dedication
THE DOWN-FALL OF ANTI-CHRIST: OR, THE POVVER OF PREACHJNG, to pull down POPERY.
In a briefe Treatiſe on 2. Theſſal. 2 8.
And then ſhall that wicked one be revealed, whom the Lord ſhall conſume with the Spirit of his Mouth, and ſhall deſtroy with the brightneſſe of his comming.
BY JOHN GEREE, Paſtour of Tewkeſbury, in GLOCESTER-Shire.
London, Printed for Thomas Vnderhill, 1641.
TO THE RIGHT WORSHIPFUL JOHN WHITE, Eſquire, and to the reſt of that Honourable Committee for RELIGION.
Moſt worthy Sir,
MAny yeares agoe, a Parliament ſitting, I began this Treatiſe, thereby to have added my coale from the Word, which is as fire to have kindled Zeale, where there was power for the promoting of Preaching, which Parliament miſcarrying, made this birth then abortive: But when the fame of this Honourable Committee in this happie Parliament came abroad, I was againe encouraged to conſummate that, which before was inchoate: and now moſt worthy Sir, to you I ſend it, if it may any whit encourage you to goe on with your glorious deſigne, who have encouraged me to go on with this meane piece; what greater encouragement to any worke, then evidence when it is finiſhed it will bee of worth to anſwer the labour? This Treatiſe will demonſtrate, that if you ſet up Preaching, you give Popery her moſt deadly and uncurable wound: and what can be a more glorious work? did you know with what joy, & prayers to God, the deſignment of your Committee for this purpoſe, did every where provoke, you would eaſily conjecture what exultation and Hallelujahs the effecting of it would produce, and that would be no ſmall ſpurre to you: as no Committee hath a more acceptable object, ſo I believe none hath more, or more powerfull Prayers, then this of yours, which I doubt not but will procure good ſuccesſe: this as it is the Confidence, ſo the daily Prayers of
Your Worſhips Servant in the Lord Ieſus Chriſt, JOHN GEREE.
THE DOWN-FALL OF ANTI-CHRIST.
2 THES 2.8.
And then ſhall that wicked one be revealed, whom the Lord ſhal conſume with the Spirit of his Mouth.
THis Propheſie is now fulfilled, and ſo cleared: Propheſies ceaſe to be Myſteries, when by accompliſhment they become Hiſtories.
While this wicked one was obſcured, ſo was this Text, but when his perſon was revealed, this Text was unvayled: hence the difference betweene Divines, ancient and mod…rne, about this wicked one; they could not ſee him becauſe he was hid, ſo ſome of them miſtooke the Cloath for the picture, the let for him that ſhould have beene revealed, ſuppoſing Nero to have beene that wicked one. Others of the Ancients, though in the Queſtions quid, and qualis ſit Anti-christus, what, and what-like Antichriſt ſhould bee, they ſpake appoſitely, yet in the queſtion quis ſit, who ſhould be this wicked on…, they having onelyonly myſticall Viſions, not performances, there they were miſled, and miſtooke.
But the later Divines look't on after the Let was removed, and this wicked one revealed, and ſo to them it was as eaſie to know him, as it was difficult to the other, as a riddle is eaſie after it is read, as a Mathematicall concluſion plaine, after it is demonſtrated.
And here by the way we ſee a ſound reaſon ſuggeſted, why though in other things we give a preheminence to antiquity; yet in this, touching the perſon of Anti-Chriſt, we attribute more to ages neare us. For the ancient Fathers looked on this wicked one, not onelyonly through a miſt, but at a great diſtance, both impediments to ſight: But our Divines ſaw him, both with clearer light, and nearer, they ſaw him coram, face to face as it were, not through a Myſtery, darkely, and therefore might give more ſure information; according to that of Austine, Propheſies are ſooner fulfilled then underſtood.
Iohn the Baptist was in many things equall to the greateſt, yet in one thing, the leaſt in the Kingdome of Heaven was greater then he, to wit, in unfolding the myſteries of the Meſſiah, becauſe they ſaw all things accompliſhed concerning him: So men, farre inferiour to the Fathers in Learning, and other indowments, may be greater than they in this point touching Anti-Chriſt, becauſe what the former ſtudied in the Revelation, theſe ſaw in the exhibition of this man of Sinne.
Now later Divines generally (ſave ſuch as have received the marke of the beaſt in their hands or fore-heads) as they underſtand by this man of ſin, the Antichriſt: ſo by the Anti-Chriſt, the ſucceſſion of the Popes of Rome, who once revealed, muſt not endure ever, that is the property and prerogative of Chriſts Kingdome, not of Antichriſtian Tyranny. But he ſhall be conſumed, of whom? the Lord: by what? The ſpirit of his mouth: and what is that in the judgement of the beſt interpretours, but the Preaching of the Goſpell?
Anti-Chriſts Revelation could not be hindred, becauſe God had decreed it nor ſhall his conſumption be prevented, becauſe God will worke it. God workes by meanes, happy is he whom God vouchſafes the honour to be an inſtrument of this deſired ruine.
Whoſoever loves holineſſe, muſt wiſh and endeavour the ruine of Ant Chriſts Kingdome, becauſe he is foreign; the lawleſſe. Whoſoever loves the Lord Chriſt (as all doe who are not accurſt) muſt oppoſe this man of ſinne, becauſe he is foreign the Antichriſt: but he that oppoſeth Antichriſt, muſt labour to uſe the right meanes, leſt he builds up while he intends to deſtroy. And what the right meanes is, this text diſcovers, holding forth to us this ſpirituall truth.
Obſerv. The ſpirit of Gods mouth, that is, the preaching of the Goſpel is the beſt means bring to Anti-chriſt and his Kingdome into ſuch a conſumption that will afterwards end in abolition.
Rev. 14, 6. No ſooner was one Angell ſeene in the midſt of heaven, having the everlaſting Goſpell to preach unto them that dwell on the earth: but preſently there followed another Angell ſaying. Babylon is fallen, is fallen, that great City &c. plainely ſhowing that the preaching of the Goſpell uſhers in the ruine of the Seat, and ſo of Anti-chriſt himſelfe. Many arguments may be gathered to confirme this ſpirituall truth: as,
Argum. 1 1. Gods meanes are alwayes beſt to effect his owne worke, and is not this of his preſcription? God is the wiſeſt worker, he knoweth the nature of every thing, and the power of every inſtrument, and therefore cannot erre in the deſignment of meanes, for the accompliſhment of any matter. Nay, as Gods word is operative, ſo is his deſignement. His word can give bei…g unto things, and his choice impreſſe vertue on the meanes to effect the end; and therefore when any meanes is deſigned of God, we cannot without detracting from God, deny it to be moſt fit to effect the end, for either he deſigned it becauſe it is fit: or it becomes fit, becauſe he hath deſigned it, Gods preſcription then doth certainly evince that there's no ſuch blaſt to make Anti-chriſt wither, as this ſpirit of Gods mouth, the preaching of the Goſpell.
Argum. 2 2. That which is fitteſt to build up the Kingdome of Chriſt, is fitteſt to deſtroy Anti-chriſts throne, for theſe are Contraries, & contrariorum contraria ſunt praedicata. Now what is the eſſentiall pillar of Chriſts Kingdome? what begins it, upholds it, encreaſeth it, but the preaching of the Goſpell? By this the Apoſtl…s planted Churches, and ſucceeding Paſtours water'd and cheriſht them. When David, and the houſe of Saul had both Thrones in one Kingdome, what ſtrengthned the one, eadem operâ, weakned the other: So it is betweene the Kingdome of Chriſt and Anti-chriſt, Generatio unius est corruptio alterius: The ones raiſing, is the others ruine.
Argum. 3 3. What is moſt contrary to the efficient or producing cauſe of any thing, muſt needs be moſt deſtructive of that thing. For as contraries have contrary praedicates: ſo have they contrary effects alſo, one contrary deſtroying what another brings forth. Now what begat or brought Popery to its height, but ignorance and ſuppreſſing of the word of God? this ſuperſtition raigning and domineering then moſt, when preaching of the word was leaſt? Therefore what ignorance of the word begat viz. this monſter ſo ſin, the light and plaine ſetting up of the word, muſt needs be fitteſt to conſume.
Argum. 4 4. Every thing hath its ſpheare in working, and things worke beſt on things of the ſame nature. Corpus non agit in animam niſi indirecte, Antichriſtianiſme is a ſpirituall evill, and ſo ſpirituall meanes ſhould be moſt operative againſt it: Now this ſpirit of Gods mouth, is not a carnall, but a ſpirituall weapon. 2. Cor. 10.4.5. and mighty through God to throw downe ſtrong holds, even the ſpirituall holds of Anti-chriſts, and the Divells Kingdome.
Argum. 5 5. That which is the beſt meanes to deſtroy ſin, muſt needs be moſt operative in the deſtruction of the man of ſin, for eſſe dat nomen, his name is from his nature, ſin gives him being, as well as denomination, but by the word ſin is deſtroyed. By the Law comes the knowledge of ſin, and knowledge of ſin is a good degree to the cure. For penitus ſeiſſe eſt penitus odiſſe, and odium is affectus averſationis, one cannot rightly know it, but will truly hate it, and one cannot practiſe what they hate. Ioh. 17.17. Sanctifie them by thy truth, thy word is truth. To ſanctifie is nothing, but to cleanſe from ſinne.
Argum 6 6. And what elſe can be the reaſon, why the Pope and Papiſts are ſuch enemies to the word of God, both read and preached? Is it not becauſe they perceive its an enemy to them? doe they not confeſſe the reaſon why they ſuppreſſe it to be, becauſe it makes Heretickes, as they terme them? that indeed, makes them leave the Ly of Popery, which is diſcovered by that, and embrace thoſe truths, which are more conſonant to that bleſſed rule. And if the word read be ſo terrible to, for powerfull againſt Anti-chriſt, what is the word preach't, but much more effectuall? For tho the word as it is read, be of more authority, yet as it preached, ſo being expounded and applied, becomes of more power and efficacy.
Argum. 7 7. And doth not experience confirme this? what did? what doth give the greateſt blow to Popery? was not the divulging of the Goſpel of Chriſt by Wickliffe, Hus, Hierome of Prague, and Martin Luther, that, which firſt wounded the Kingdome of Anti-chriſt? and in this Kingdome hath not Anti-chriſt moſt footing, where preaching hath leaſt? Papiſts ſwarming moſt in thoſe Shires, and parts of them, where dumbe and Idoll Miniſters are moſt rife. But where the Goſpell hath beene for any long time preach't, there like Owles with the morning light, Papiſts vaniſh, being either cnoverted to the truth, or averted to other places, where they may be quiet. D…es of darkneſſe need little other confutation but light, a candle will doe more to them than a ſtaffe, and the Goſpell is ſpirituall light, diſcountenancing Popery while it diſcovers it. This is the power, this is the excellency of the ſpirit of Gods mouth!
But here it is to be obſerved,A good Note. that it is the Spirit of Gods, not of mans mouth, which conſumes this man of ſin. Human preaching, though it have never ſo much of mans wit, wiſedome and eloquence, is too weake for this worke, its that plaine preaching which is in the demonſtration of Gods ſpirit and power, that muſt blaſt this enemy of God and goodneſſe.
Gods owne ordinance muſt accompliſh his owne worke, Ioſh. 6.4.5. If the Iſraelites bad blowne with brazen, yea with golden trumpets, when God preſcribed Ramſhornes the walls of Iericho would never have beene overthrowne.
Object. If Papiſts would heare all the Sermons which are preach't, this might be likely, but they will not come within the verge of this heavenly call, what force can it then have againſt them?
Anſw. Tho Papiſts heare not, others will, who by this meanes will have an antidote to prevent infection, and hereby ordinary men will be inabled ſo to diſcover their ſleights, and lay open the filth of their ſuperſtition, that they will grow aſhamed.
Vſe 1 This is then a ſound truth, and very uſefull to direct all thoſe that deſire and indeavour this happy conſumption of this man of ſin. Popery is full of Idolatry by Image-altar, ſaint and bread-worſhip, and ſo pernicious to the Churches and States where it is ſuffered; there cannot then be a better object for a good Chriſtian or States-man, than to indeavour the ſupplanting of Popery, and to thoſe that are ſo well minded here's the way, the ſpirit of Gods mouth conſumes the man of ſin; then ſet up preaching, and you pull downe maſſing, and expell it. Penalties againſt Papiſts are good and neceſſary; but preaching is better and more uſefull. If penalties be executed againſt Popery, it may be kept from audacious appearing; but by the ſetting up of preaching, it would looſe its being. Penalties may reſtraine it, preaching would conſume it. If Jeſuites be baniſh't, that may hinder the perverting of others, if preachers be ſet up, that will further the converſion of thoſe which they have already perverted. Penalties may hinder Popery from being the ſin of the Land, becauſe being puniſhed, it ſhould not be imputed. But preaching would hinder it from being a fin in the Land, becauſe it would make it vaniſhas a miſt before the Sun. Both together are now neceſſary and uſefull, but I am perſwaded, if every congregation in England, had a learned and godly Paſtour, that did preach the Goſpell to them conſtantly, in the demonſtration of the ſpirit and power, in a ſmall time Jeſuites would need no Proclamations to baniſh them, nor Papiſts any Law to puniſh them, there would be no Papiſt in our Iſrael. But while the ignorance and negligence of Miniſters ſuffer them to be ſeduced, and their lewd converſation harden them in errour, Lawes and penalties will be of little availe againſt them. Which was long ſince obſerved by that learned and renowned light of our Church, Whitaker in his Epiſtle Dedicatory of his anſwer to Duraus, to William Cecill, Lord Burleigh, Lord Treaſurer of England, where he concludes thus: Contra Pontificios parum aut legibus aut libris profici, quo uſ que firmum at que id meum miniſterium in eccleſiis conſtitutum fuerit. We ſhall prevaile little by lawes or bookes againſt Papiſts, unleſſe in all Churches a fit and firme Miniſtry be appointed.
Here's then the good old way to deſtroy Popery, to ſet up powerfull preaching and godly preachers, who may adorne that Doctrine by their holy lives, which they deliver in the word of truth? Let them then, that are willing to pull downe Popery, by this word be made wiſe, walke and warre againſt Popery in this way, and find ſucceſſe.
It's not the leaſt ſin of the State, that this worke hath beene ſo much neglected, and the preaching of the Goſpell ſo little furthered, that ſcarce one pariſh of ſix is provided of a Miniſter, that is not either ignorant and not able to preach, or idle, and not carefull to preach, or ſcandalous and diſgraceth, and makes powerleſſe his preaching of the Goſpell, and this after ſo many yeares of peace and plenty, wherein Churches ſhould moſt of all be edified, after ſo many gracious deliverances from Papiſts, which were ſo many ingagements to plucke down Popery, after ſo many Parliaments, which have ſhowed the height of wiſedome and induſtry, in providing redreſſe for the grieveances of the Common-wealth. So that we have not wanted opportunity, but hearts to this worke; that this worke of Chriſt ſhould be neglected ſo long, and with ſuch circumſtances is ſure an omiſſion of no ſmall guilt.
How can Chriſt but be moved with indignation againſt us, that he is ſo little preach't among us, who are ſo much ingaged to him! This is then a ſin that cryes for redreſſe, not onelyonly for it ſelfe; but for the conſequences of it, leaſt God deale with us, as with the Jewes in Haggaies time, for ſo long deferring the building of the Temple, even blaſt and curſe all our undertakings. But, God be thanked, this is a ſeaſon wherein direction is called for, how defect of preachers may be ſupplied, and therefore excitations may be the better ſpared or contracted.
The beſt direction I can give, is by diſcovering the lets which muſt be removed, before the want of preaching-Miniſters can be ſupplyed, and which being removed, a ſupply cannot but follow.
Now they will appeare to be many, and they ſuch as no remedie ſeemes poſsible, or at leaſt probable to be had for them, but by a Parliament! As,
Let. 1 Firſt the want of maintainance in many places, which is ſo great, and ſo cauſed, that it cannot but hinder Gods worke, and provoke the eyes of his glory. It is not unknowne how in many places Tithes are impropriate, and baſe wages allotted for the Incumbent, & is not this a let to learning, and ſo to preaching? Honores alunt artes, and men are induced in their choiſe of callings, by hope of benefit, to be injoyed in them. Even in rectified elections, tho profit may not be the chiefe; yet may it be a ſecondary incouragement, for every man is to provide for his owne comfortable ſubſiſtance. Hence then it is, that many of parts decline the calling of the Miniſtery, becauſe Church-livings being rare, are by that meanes alſo hard to be obtained, whereas a man of any other calling may lightly ſet up any where.
And whence is it, that ſo many of the baſeſt of the people are Conſecrated to be Prieſts (as they call them) but becauſe in many places the ſtipend is ſo baſe, non that is ingenuouſly bred, Illam Eccleſiasticorum bonorum diſſipationem cum deteſtando Sacrilegin conjunciā te cum & cum bonis omnibus deploramus, ſcelu… univerſo terrum orbe commune. Beza in responſ: ad S…av…. de grad: Miniſt…or. pag. ult.or is ſenſi…le of any gifts in himſelfe, will un…ervalue himſelfe ſo much, as to accept ſo meane a place, ſo that in ſuch places there muſt be no Miniſters, or no better. And this is as frequent in places of note, as in inferiour villages. And how comes this wa… of meanes? ſurely, as I conceive, by Sacriledg. I have not yet learned to give it any other name, for Tithes are paid, which at firſt its moſt likely, were appointed for the maintenance of Paſtors to feed their ſoules who fed them: but now they are alienated, and muſt not this needs alſo firſt be Sacriledge?
For that being granted, that Tithes are not due Iure divino; yet were they holy, becauſe men had conſecrated them to maintaine Gods ordinance, tho not becauſe God had ſet them apart by any Law, and is it not a ſnare to devoure holy things?
To withdraw a thing which a man himſelfe hath given to God, ſtands not with that fidelity, or devotion we owe to God, but to take to our owne uſe what others have given to God, is a caſe in the apprehenſion of grace, or ingenuity ſome degrees worſe than that; which Nathan put to David. If we had changed with God, it had beene tolerable, eſpecially if we had obſerved the Law of redemption, adding a fifth part to the value which we had taken away: but to take away ſo much, and leave ſo little, its hard to ſay, whether in the firſt Actors this Sacriledge, or the neglect of Gods ſervice, the naturall effect of it, be more diſhonourable unto God, or more accurſt, but both together cannot, but move God to jealouſie againſt us.
This Sacriledge, at leaſt in the greateſt part of it (if I miſtake not) had its riſe from Rome. The taking Anti-chriſt upon him this, as one part of his anti-chriſtian dominion, to impropriate Tithes for the maintenance of Abbies, thereby providing that the people ſhould have ignorant Paſtours, that the blind might lead the blind, and the better keep them in ſlavery to him: and the Abbies hereby more inrich'd, he might have creatures of power every where to uphold his Kingdome.
Now at the diſſolution of the Abbies (an action to be feared not ſo upright in the circumſtances, as juſt for the ſubſtance of it) not onelyonly the temporalities, ſuperſtitiouſly bequeathed to the hurt of the Land; but the Tithes given formerly juſtly and piouſly, for to maintaine an holy ordinance of God, a parochian Paſtour, were all taken away, the evill and danger of that action being then not ſo eaſily eſpied, by reaſon of corrupt affection, and obſcurity of thoſe times. And this was confirmed by Act of Parliament, which inferreth a neceſſity of reformation from thence, for that is the higheſt Court in this Land, from which no appeale, and therefore no redreſſe of this errour, but by Parliament, ſave what is voluntary.
Impropriations are now mens legall inheritances, and to ſome their greateſt, to others their onelyonly lively-hood; therefore it cannot be deſired, that they ſhould be reſtored without ſome ſatisfaction to the proprietary, which onelyonly a Parliament can provide for.
And me thinks there is a neceſſity that the ſame hand ſhould heale, which hath beene made acceſſary to the wound, leaſt this ſin…ly, tho not on the particular members, yet on the houſe of Parliament, and hinder Gods bleſſing from it. This then requires conſideration, and in ſome part redreſſe, leſt this Sacriledge by hindering preaching, foſter Popery that begat it, till they together conſume the Land that harbours them.
Nehemiah any be in this a worthy Precedent, who finding the effect of want of maintenance, neglect of the worke of the Lord, Nehemi. 13.10. He did not onelyonly gather the Levites together for the worke, but contended with the Nobles, and made the Tithes be brought for incouragement.
And Hezekiah tooke the ſame courſe before him. 2. Chro. 31.4. He commanded the people that dwelt in Jeruſalem, to give the portion of the Priests and the Levites, that they might be incouraged in the Law of the Lord.
Secondly neere of kin to the former (which I therefore ranck next) is the diſſolving of that good worke of buying in Impropriations, by certaine Feoffes in London, for the ſervice of Chriſt.
By the care paines and fidelity, of which Feoffes, many Churches were endowed with maintenance, and furniſhed with godly, faithfull, able, and laborious Paſtours, to the converſion and conſolation of many Chriſtian Soules. But now thoſe Feoffes, being diſabled, well-affected people are utterly diſcouraged, from imploying their liberality that way. But if by Parliament thoſe Feoffes were reſtored to their former power and right, and if there were in every County Feoſees, enabled to receive the pious charity of well-diſpoſed people, for that purpoſe it would, no doubt, much encourage and advance the devotion of godly men and women that way; and in time draw in the greateſt part of impropriations in this Land, and very much encreaſe the number of faithfull Preachers.
Let. 3: Thirdly Symoniacall contracts for the obtaining of livings, and cure of ſoules, this is done either by money, or reſervation of Tithes, or otherwayes: and this as it is a thing baſe and finfull in it ſelfe, ſo is it a great let to the preaching of the Goſpell. For hereby good men are diſcouraged from inclining to that calling, or being in it are kept out of imployment: for as preferment was ſhowed before to be rare; ſo by this it appeares it can hardly be attained without corruption, and upon hard termes. So thoſe that are poore being not able, and thoſe that are conſcientious being not willing to buy, tho never ſo able, are permitted to ſtand idle, becauſe they cannot, or will not buy a place to worke in.
This alſo is a let to learning and induſtry, becauſe learning or dexterity in preaching, conduceth little to helpe a man in obtaining a cure: mony muſt do the matter, ſo that is ſought after, learning ſlighted, Lawes are already ſtrict againſt this corruption; yea ſo ſtrict, that one would thinke ſtricter ſuperfluous, yet either vox populifallax, or few enter into Church-livings gratis.
Tis reported the Parliament was once about ſtricter Lawes againſt this corruption, which motion deſerves applauſe and renewing. For if our Saviour Chriſt whipt out buyers and ſellers in the Temple; much more ſhould Chriſtians indued with power make ſharpeſt ſcourges for buyers and ſellers of the Temple, elſe I ſhall never ſay of them, That the zeale of Gods bouſe hath eaten them up.
If then Patrons ſhould abjure the taking as well as Incumbents, the giving of money for any preſentation, or ſome other ſuch like courſe, which the wiſdome of Parliament may invent to cure this corruption, it might be a great helpe to exclude immeritors, and further the well deſerving.
But yet all the care that may be, cannot effect in this a perfect cure, for if Lawes be ſo ſtrait and wiſely framed, that wit cannot elude them, an evill conſcience will ſwallow Camels, and fruſtrate them, while elections are leſt wholly in the power of one, therefore that as the nurſe of Symony, and other diſorders muſt be confeſt to bee the next let of good Preachers in many places.
Fourthly corruption in the election of Miniſters to beſet over congregations, power being left commonly to one man, and that none of the congregation many times, and many times no friend, but an enemy to holy preaching, or a Gallio that cares for none of theſe things, yea many times this power reſides in Papiſts themſelves, till they be convicted, which (of late) in great ones is very rare. Now this as it is the maine occaſion of Symony, a bargaine being eaſily made with one, which with many were more difficult, if not impoſſible; So alſo when one is to preſent, and that to a place where he himſelfe ſhall neither have benefit nor inconvenience by the abilities or defects of the Miniſter preſented, here is a more eaſie way to be drawne aſide by friends, or other by reſpects, lightly to regard the good of the place by providing an able preacher: Nay many times it falling out; that that one party is either an enemy to preaching or godlineſſe: it cannot be expected that ſuch an one ſhould provide a preacher, or at leaſt not a godly preacher, and as good never a whit, as never the better.
An excellent furtherance therefore it were like to be of ſupply of good preachers to places vacant, if the people were reſtored to that intereſt in elections, which primitively they poſſeſſed; and ſtill ſeeme to have right to. Or if this ſeeme in our Law an intrenching on ſome mens rights, and inheritance, yet might the people have granted them an approving or negative voice. The Patron propoſing diverſe that the people may chuſe whom they beſt approve, and reject whom they diſlike, yea all if they have juſt exceptions, againſt their life or gifts, till a man be propoſed unto them ſo neere Saint Pauls deſcription, that they may ſee God hath fitted him to be a Miniſter ſomewhere, and they may with good conſcience chuſe him to be theirs. And this (me thinkes) no godly or ingenuous Patron ſhould reſiſt.
For Patronage is matter of truſt, which is to be anſwerd with care of the Church, without regard of ſelfe-profit, pleaſuring friends, or any ſuch meane reſpect.
He that intends thus to anſwer a truſt, need not, nor will not think much to have an helpe to prevent temptations to betray it, by gifts, ſolicitation of friends or ſuch like avocations. If the people had a power negative, on juſt reaſon alledged, this were a ſufficient anſwer to all promotors of immerito's, and yet no great inconvenience to the Patron, for if he would commend one worthy, no people would be ſo ungratefull, but would let the Patrons deſire be over-weight to one worthy againſt all others whatſoever. And if any have ſo little grace, or ingenuity, that they would reteine their abſolute power to have better opprotunity to make their markets, tho they have leſſe will, they have more need of this reſtraint, and their corrupt deſire ſhould not be the death of this motion, but the birth of a good Law to cure them, for it is an old and golden Axiome, ex malis moribus ortae ſunt bonae leges.
This intereſt in the choice of their Miniſters, the French-Churches injoy, none being obtruded on any congregation, before tryall of his gifts in the co…gregation, and unleſſe he be without juſt exceptions: yea ſo tender are they in this point, that if a congregation be unwilling to receive a Paſtour propoſed, tho on grounds not ſo weighty; yet they will rather reſerve that Paſtour wronged for another Church, than impoſe him on people againſt conſent. And good reaſon. For what love can be expected to be betweene that Paſtour and his people, that comes in by conſtraint? and if there be not love, can there be that good done or received, or that reciprocation of duty as ought to be? If there be not as it were a Marriage between a Paſtour and his people? and then is not conſent requiſite? can leſſe be left to the people than was granted to Rebeckah? Gen. 24, 27. We will call the Damoſell, and aske at her mouth. They would not conclude without her conſent.
Are not people commanded to heare the true Paſtours, avoid the falſe? and ſhould not they then have power to refuſe a falſe-one? If an Arminian Prelate, or Patron may obtrude an Arminian Wolfe upon a people, muſt they not be caſt upon a ſtrait, whether to breake Chriſts command of not hearing a ſtranger, or order in not hearing him that is his Parochiall Paſtour, and ſo be ſubject to cenſure and trouble, unleſſe they may have power at firſt to reject him.
Fiftly the Conſecration of ſuch, or admiſſion of them into the Miniſtry, who are either ſcandalous in their lives, or ignorant and unlearned, a common fault and very great, which became ſin to the houſe of Ieroboam, to cut it off, and deſtroy it. 1 King. 13.33.34. In moſt Cathedralls tradeſ-men are made Singing-men, and thence ſtep into the Miniſtery, and many others are put in the office of Prophets, who never ſaluted the Schooles of the Prophets, and others, tho better learned, yet that make conſcience of little or no vileneſſe or ſin, even notorious for leudneſſe ſtep in, and keepe in.
This craves redreſſe, a law neceſſary to backe Saint Pauls Canons, for qualification of ſuch as are to be admitted into that ſacred and waighty function, that henceforth under the ſeverall cenſures none be conſecrated to that office, but ſuch as are for their judgements Orthodoxe, for their gifts, apt to teach, for their converſations unblameable.
Magiſtrates are not indeed to make Miniſters; but they are to puniſh, and prevent errours of others in that waighty worke, elſe as they ſin greatly that admit the unworthy: ſo they that permit unworthy admiſſion, if they have power to prevent it, have fellowſhip in that ſin. It may be ſome would bend the brows at ſuch a law, but tis better men diſdaine than God be angry. If reformation ſhould never be attempted till offenders were willing, the Church and Common-wealth ſhould remaine deformed, and (me thinkes) no man ſhould be much againſt a Law, that meanes to keepe it, and he that thinkes much to be tyed to St. Pauls directions, its pitty his counſell ſhould be harkened unto, or his anger regarded. Wiſe Law-makers looke not what others may doe, or ſhould doe, or pretend to doe; but what indeed is done, and if it be out of order, provide a remedy, that they, that of themſelves will not, may be bound to that which is good.
When theſe unworthy Miniſters are made, by one meanes or other they poſſeſſe themſelves of charges, and as in the ſenſes, intus existens prohibet alienum, ſo theſe once in, keepe out others, to the great hinderance of the preaching of the Goſpell.
Let 6 Sixtly Pluralityes & non-reſidencie, hinder the preaching of the Goſpell, for unleſſe he that hath two Benefices had two Perſons, or he that lives from his charge were an Ʋbiquitary, they cannot preach to their flockes in ſeaſon and out of ſeaſon, nor ſo watch over them, but the envious man may come and ſow tares. Prieſts and Jeſuits may creepe into houſes and lead captive ſilly women. This calls for redreſſe. To make a Law that ſuch, where they reſide not, ſhould allow competent meanes, and the people have power to chuſe their Preachers, might doe well, for the ſafegard of the peoples ſoule…. But to make a Law to diſable all from keeping a Benefice, at which they did not uſually reſide, might alſo provide for the ſafety of the ſoules of thoſe careleſſe Sheepheards, who are ſo dazled by Covetouſneſſe, or ambition, that they cannot ſee the things which concerne their owne everlaſting peace, tho by office they be Seers.
They are in Scripture termed Watch-men, Sheepheards, Biſhops, or Over-ſeers, and doe not all theſe import a neceſſity of reſidence? or elſe they will neglect their duty, betray their people, and ſo they become guilty of notable theft and blood. If a nurſe ſhould be well paid for the nurſing of a child, and yet give it no meat, and it conſume and dye, is not here both theft and murder, to be puniſht by the Judge? And if civill theft and blood of the body ſuffered, cry againſt a Land, will not the blood of ſoules, and ſpirituall Theft cry much more? This therefore needes redreſſe to prevent Gods juſt indignation, for ſuffering ſo great a ſinne.
The Trent-fathers, though ſo dimme-ſighted that they could not ſee Motes to reform them; yet though Non-reſidency in Eccleſiaſticall Perſons a fault unſufferable, and therefore it ſeemes its a beame, not a moate. And if thoſe children of the Church malignant went ſo farre, how ſhall a true Chriſtian Aſſembly, met together to reforme abuſes and redreſſe grievances, looke Chriſt in the face, and not attempt the redreſſe of ſuch enormity? Tho the Law hath already layd a tye on ſome, yet others are hardened by it. For the Law is a Patronage to thoſe, whom it tolerates therefore, ſtricter tyes are needfull.
But here I might rather be panegyricall than paraeneticall, to praiſe for care taken, rather than excite to take care in this particular, the Zeale of the Parliament having in this, out-run the publiſhing; though not the contriving of this ſmall treatiſe; but in exhorting, I commend. For, that of the Poet, is well knowne. Quimonet ut facias &c.
Seaventhly the Canonicall ſubſcription, unneceſſary Ceremonies ſtood for, and preſt with that earneſtneſſe, and violence, as tho the very ſinewes and marrow of religion conſiſted in them, though in word they be confeſt indifferent. Theſe, whatſoever their riſe and amye be, yet in the effect of them, they much hinder the preaching of the word, for this is one of thoſe many things, which divert the ſtudies of many to other imployments, which if they were not by theſe diſcouraged, were like to doe worthily in the Church: and by this, many, otherwiſe qualified without exception, have beene either kept out of charges, or caſt out, being deprived, and put, not onelyonly from the worke of Chriſt, but from their owne maintenance.
And if thoſe, that doe refuſe conformity to theſe, out of meere conſcience, injoy liberty to preach, yet are they by reaſon of them obnoxious, to the taunts and malice of every lewd drunkard, or popiſh Atheiſt, who hence take occaſion of unjuſt, and unholy revenge, when their conſciences are touched with the ſearching power of Gods word. Therefore let theſe Ceremonies be what they will in their originall, in the event they prove Anti-chriſtian, helping to keepe up Popery by hindring preaching and Preachers.
Beſides, the penalties, that are inflicted upon the refuſers of ſubſcription, are without order of Law, and ſo againſt Law, for there is no ſtatute, but Canon onelyonly, to ground ſuch proceeding upon, and if it have beene counted an intolerable grievance, that by commiſſions a man ſhould have part of his goods demanded or taken away without Law, can it but appeare moſt hainous, that a Miniſter for not ſubſcribing, to what by Law he is not bound, or not doing that for which the Law hath appoynted no penalty, ſhould not onelyonly have part, but all his revenue taken away, and expoſed to the mercy of this unmercifull world? This in meaſure muſt needs exceed the former unleſſe Miniſters alone ſhall be counted unworthy the priviledge of ſubjects, and be left in the condition of ſlaves which how God would take we may judge by that ſaying of Chriſt. He that deſpiſeth you deſpiſeth me. Papiſts ſhall riſe up in judgement againſt us, who indowe their Clergie with extraordinary immunities, whileſt ours injoy not the ordinary protection of Lawes.
Suppoſe Non-conformity to certaine be an offence, yet doe the penalties far exceed the quality of it, he is to pay but 12. d. that prophanely in oathes takes Gods name in vaine, or abſents himſelfe from Church on the Sabbath day, and doth it deſerve a greater penalty if a man refuſe a Surplice, which God hath not commanded? yet if ſuch a penalty had been appointed, it would have beene borne with patience, and tho it would have puniſhed Preachers, yet would it not have hindred preaching. Many if they could have had free liberty of the miniſtery without checke or feare, would have beene contented in reſpect of outward things, to have lived below their breedings and callings. Oh then theſe things cal for redreſſe, that the bond for ſubſcription may be cancelled, & that thoſe ceremonies, that the beſt maintainers of them can onelyonly affirme innocent, not profitable, and all good Chriſtians ſee and feele in their fruits to be noxious, may be caſhiered, they may be loſt without danger; not ſo kept, or if they be not abſolutely taken away, yet let each injoy liberty.
If ſodaine alterations be pretended to be inconvenient, let them be, as the Jewiſh Ceremonies for a time were, Mortuae, ſo free to be left off to be uſed. Nor will this be any prejudice to the government of the Church, who knowes not that unity is better than uniformity? Nay difformity is no deformity.
One man comes to Church with a gowne, another with a cloake, another with a coate, who complaines of any deformity? If variety in the ſame congregation of the habits of the members of it be no deformity, why ſhould variety in habit of Miniſters in divers congregations ſeeme ſo ſtrange, deformed, and undecent?
The Apoſtle ſpeaking of the habits of men and women in praying and propheſying, makes no diſtinction of members or Miniſters; but gives one rule for all. 1. Cor. 11. Nor would variety be properly faction, or ſchiſme in the Church. For ſchiſme we know is not in opinion; but affection, not when men differ in judgement, or practiſe about Circumſtantiall things; but when they are divided in affection, for this difference in judgement or practiſe.
Let 8 Eightly the corruptions in the Univerſities, as bowing before the Altar, tho many times there be Images over it, exaction of bowing alſo at the name of Jeſus, the great growth and ſway of Arminianiſme, favouring and ſavouring of Popery, canonicall ſubſcription urged upon all graduates in the Univerſity, before they have time or care to ſtudy the moderne controverſies, or ability to judge of them, and ſuch like, whereby many godly parents are diſcouraged from ſending their children thither to be trained up, for the worke of the Miniſtery, and godly Scholers are diſcouraged and hindred, from proceeding in learning, becauſe they can neither have their degrees without corruption, nor continue with any conveniency in the Univerſity long, without taking their degrees, and ſo by theſe diſcouragements the Church is prevented of many uſefull, and preaching of the Goſpell is not a little hindred. This then calls for redreſſe, care in purging the Fonntaines is moſt neceſſary, moſt uſefull, the good or evill of that diffuſeth it ſelfe over the Nation.
That bath made the adverſary ſo carefull to ſow tares, there our Saviour ſent the children of light once, to learne wiſedome of the children of this world; ſo may we now indeavour to promote the Goſpell, by purging the Fountaines, as they by corrupting them, thought to ſtifle it.
Let 9 Ninthly, the audaciouſneſſe of ſome that preach againſt preaching,Of Preaching. or the frequency of it, yea and with Licence print Sermons againſt Sermons, as if the frequency of preaching in our times were ſuperfluous, yea dangerous. This prophane petulancy againſt the Lawes of God and our Church, if it were ſeverely puniſhed, the honour of this Ordinance would be vindicated, and this ill wind would be reſtrained, that blaſts good deſires and forwardneſſe of many, and no doubt, ſeverity here would be acceptable to Chriſt; being indeed a revenging of his quarrells.
To this we may adde the diſgrace that is caſt upon Preachers & preaching. If any Preach conſtantly twice a Sabbath, this is enough to make him accounted a Puritan, to expoſe him to the envie of the Prelates, and then ordinarily there's lying in waite for him, and if there be any advantage to be taken, in truth, or ſhow, then he is convented, browbeaten, it may be chidden, reviled and uſed with all diſreſpects, what ever his worth or parts be, to the great diſcouraging of many, and taking off thoſe, whoſe affection is not the ſtronger, to the honour of Chriſt, and the diſcharge of his function.
Let. 10: Tenthly, diſcouragements put upon Lecturers, by whoſe labours the defect of drones would have beene in many places well ſupplyed. The Incumbent, tho he cannot or will not preach himſelfe; yet aſſumes a power to prohibit a Lecturer to ſupply his defect, unleſſe he will comply to his humour, tho the people would be at charge to maintaine him. There's a Canon that every Lecturer muſt read Prayer, and adminiſter the Sacraments twice a yeere, with full conformity, whereas before, though a mans judgement had beene againſt Ceremonies, yet he might have beene a Lecturer, having no occaſion to diſcover inconformity: yea there were inſtructions procured, that the Lecturer before he preached, ſhould read Prayers in his Surplice, tho there were an incumbent there, that many times could doe nothing elſe, and all to ſtop Lecturers, what ever need there hath beene of them. Yea the name of a Lecturer with many is Nomen inviſum, an hatefull or ſcornefull name, ſo many places have beene left to the ſole care of unfaithfull and unable Miniſters by theſe meanes. Here then is need of redreſſe. An Act to make it lawfull for the people to procure any orthodoxe, peaceable Preacher, to ſupply the defect of their dumbe Miniſters, whether he would conſent or no, and to caſhiere all illegall impoſitions put upon Lecturers, would remove this Let, and be an excellent and needfull helpe to this Nation, till by Gods providence it be unburdened of all unable, and unfaithfull Miniſters,
Let 11 Eleventhly, the tenderneſſe, and reſpect that is had of idle and unfaithfull Miniſters. They muſt not be called dumbe dogs as they deſerve, and the Scriptures intitle them, though they preach not, yet the people moſt not goe to heare in other pariſhes, if they doe they are preſented, and cenſured, and the Idoll-miniſter countenanced, and commended for his conformity. The lawfullnes of their Miniſtry muſt not be queſtioned, but its accounted a cryme, and hereby they are foſtered and hardened in their ignorance, and unfaithfullneſſe, and never think of renouncing that calling they have no fitneſſe for, or ſtirring up thoſe gifts, wherby they might be profitable. If therefore a Law were made, that till every place were furniſhed with godly, and painfull teachers, it might be lawfull for people, that had none or corrupt preaching, to goe where their ſoules might find better repaſt, this no doubt would make ſome weary of, and others more laborious in their callings, and be no ſmall furtherance by the preaching of the Goſpell.
The laſt, but not the leaſt Let of Preaching, is the exceſſive and lawleſſe power, that Archbiſhops, Biſhops, &c. exerciſe over the Preachers of the Goſpell, whereby they ſometimes prevent them, ſometimes limit them, ſometimes ſuſpend them from the preaching of the Goſpell: and that ſometimes for their meere pleaſure, ſometimes by vertue of Canons of their owne making, ſometimes for not obſerving ſome extraordinary injunctions of their owne procuring, by all which they not onelyonly impiouſly, but unjuſtly hinder the preaching of the Goſpell.
Firſt, tho a man be made Miniſter by themſelves, and then injoyned to preach, tho he be inducted into a living, and ſo his duty to his flocke doth inforce diligence in preaching, yet he muſt not preach (forſooth) after all this without a licence from them, and that many times they will not grant, eſpecially to Lecturers; but upon their own termes. Secondly, when they are licenced, yet they take upon them to limit them, that they preach onelyonly in the fore-noone, and forbid them ſometimes to Catechiſe too, in any profitable way. And if any in conſcience of their duty, will preach or ſo Catechiſe, as may be as profitable to the people as a Sermon, they often threaten, ſometimes ſuſpend them. Thirdly, tho they be licenſed, and by vertue of that preach on the Lords Day, and holy-dayes, yet if a man will preach weekely in his owne pariſh, which is commonly called a Lecture, that they will not ſuffer without a ſpeciall Licence, at leaſt in word, yea when they have licenced Lectures, or at leaſt their Predeceſſours, they take upon them to impoſe burthens on the Lecturers, to diſhearten them, or elſe downe-rightly, pro imperio, prohibit them, and put them downe, as ſome have done throughout their Dioceſſes. Fourthly, many times out of meere power they ſuſpend Miniſters, that are Paſtours of congregations, for not obſerving their orders, tho injoyned by no order of Law, or oppoſing their practiſes, tho againſt Law, or preaching Truths, conſonant to Gods word, and our Churches Doctrine, becauſe contrary to their errours and humours.
Our Lawes confirme the morality of the Sabbath, condemne paſtimes upon it, yet many for not reading a Booke that counts the ſtrict obſervation of the Lords Day Jewiſh, and licenceth, and incourageth to dancing, and other light recreations, have beene ſuſpended, their charges left deſtitute, ſome excommunicated, and the benefit of appealing, One becauſe hee will not read a civill Proclamation, another becauſe hee will not read an illegall prayer, another becauſe hee will not givemony when they required tho illeg…lly.denyed them.
Our Lawes forbid the bringing in of any new Ceremonies, other than by Law are eſtabliſhed: yet ſome for preaching againſt the bringing in of Altars, and bowing to them, ſome for oppoſing, or preaching againſt Jeſus-worſhip, have beene ſuſpended or inhibited, from the worke of the Miniſtry.
Some have beene ſuſpended likewiſe, for not Catechiſing out of the Common-prayer Booke, tho their charges have beene in great Townes, that have exceeded the ordinary pitch of hearers.
Some for preaching againſt Arminianiſme, ſome for preaching againſt Images, ſome for preaching againſt dauncing, ſome for preaching at the buriall of a child, dying before Baptiſme, and many other things when the humours of Prelates are croſt.
At admittance, they enter them with an Oath of Canonicall obedience, and upon that think their word ſhall be a Law, and if not, ſuſpend them for neglect of Canonicall obedience, and what ever the cauſe is, when they have paſt the cenſure, its in vaine for a poore Miniſter to ſtruggle. If he would appeale, they have provided a Canon, unleſſe he ſubſcribe, his appeale ſhall not be admitted, nor then neither many times. But if it be, what hope of redreſſe? when they from whom he appeales, or their fellowes muſt be his Judges, who count it a pernicious example, that a Prelate ſhould be thought to erre in any of his cenſures, or be put to the worſe by an unruly Miniſter, (as all muſt be thought who ſubmit not to them) This is it that hath made ſo many precious able Miniſters leave our Church, to our great wound and diſgrace, to goe into other Countries, preferring the meaneſt condition with freedome from this yoake, above the ſweeteſt under this grievous bondage.
Unleſſe therfore care be taken, to curbe this exorbitant power, in vain will all care be for providing good Miniſters; for the Prelates, if they daunce not after their Pipe, after the impreſſion of a Parliament is a little over, will quickely caſt them out at pleaſure, not will any other care to reſtraine this pernicious power be a ſufficient cure, but onelyonly abolition of it. If it be never ſo neere cropt, yet the influence of ſome ſuperiour orbe will make it ſprout, and ill weeds grow apace.
Experience it ſelfe may teach, how weake a ſecurity from the evill of this power, the reſtraining of it is, if it have any root left. In our neere Siſter Church of Scotland, when Biſhops had ſcarce any thing, but a meere name at firſt, were meere titular, could doe nothing without the Presbyteries, and not onelyonly their power, but perſons were under them, yet in time by little and little they grew to that height as not onelyonly to over-top the Presbyteries, but to degrade them as it were, and make them as cyphers, and having gotten this power, they did as buſily imploy it in ſtopping the mouthes of the faithfull Miniſters. As Prelates went up, preaching went downe, and they never left aſpiring till not onelyonly they did with Rome, Magnitudine laborare, but like force without counſell, Mole rue…e ſuâ.
And in our owne experience, we ſee them ſtill aſpiring, and inhauncing their power. Heretofore they were content to confeſſe kindes of government arbitrary, and ſo to hold their office from the King, who might appoint that, or any other government, but of late they aſſume to be Iure divino. Heretofore they were glad of the protection of laws, but of late they have be…ne bold to trample on them, diſdaining, and not enduring prohibitions, bringing in new Ceremonies and Canons at pleaſure. If therefore they ſhould now be taken downe, and cropt onelyonly; but have a root or being left, they would in time find meanes to renew their ſtrength, and this affront would increaſe their ſtomack, and it is to be feared their attempts againſt the preaching of the Goſpell would be (tho the more ſubtill) yet never the leſſe earneſt, and much more malicious.
Neither can it be expected to be otherwayes, for when any thing exceeds the bounds which God hath ſet, how ſhould they know any other limits? now God ſure hath never advanced any Miniſters to that power over their brethren, to ſilence and cenſure, at pleaſure. Chriſt cenſured affectation of ſuperiority in his Apoſtles, not ordained it, he forbade Monarchical power amongſt them as unſuitable to their function, in this to be unlike the civill powers that were among the Gentiles, & therefore in exerciſing this ſole power of excommunicating and depriving, they keepe not the limits he hath appointed: and in his ſteps tread his Apoſtles, Saint Peter forbids Lordlineſſe in Elders. Saint Iohn noteth Diotrephes for loving preheminence, and excommunicating thoſe that croſt his humour, to obey the Apoſtles.
The Church of Chriſt is not to be without Governours, and government, but if we ſearch the Scriptures we ſhall find that governing is not the chiefeſt operation in the Church, nor are Governours the higheſt officers. Rom. 12.6.7.8. The holy Ghoſt ſetteth Paſtours and teachers above rulers. So likewiſe 1. Cor. 12.28. Governments be in an inferiour place, and where governing is conjoyned with Preaching, preaching is eſteemed the more honourable worke …. Tim. 5.17. and 1. Cor. 1.16. Preaching is ſo advanced by the Apoſtles, as tho other ministeriall acts were nothing, in compariſon, for Chriſt ſent me not to Baptize, but to Preach. Such Prelates then as being advanc't to governing, neglect preaching, or becauſe they are admitted to government, exalt themſelves over the Paſtors and Teachers in the Church, to ſuſpend or inlarge at pleaſure, undoubtedly tranſgreſſe the rules and orders in the word, and then no other limits can confine them, if there be power to tranſgreſſe. This therefore ſhowes how unſafe it is by humane lawes to thinke, to confine that power, which hath tranſgreſt divine without abolition, and on the contrary how ſafe the abolition of it is, for being it is not of God, but againſt him rather, abolition cannot diſpleaſe God, nor be inconvenient; but moſt ſafe and acceptable. Yet had there never beene any experience of this alteration in Church government, or had the experience of it beene unproſperous, there might be far greater ſcruple in attempti…g it, but when we ſee not onelyonly an other government in all other reformed Churches; but alſo the ſucceſſe of that government to be much more uſefull, to the advancement of the Goſpell and Kingdome of Chriſt, there may be much more confidence in removing this laſt and greateſt Let of preaching the Goſpell.
Thus have I endeavoured to lay open the moſt ſoveraigne preſervative againſt, and moſt forcible deſtructive of Popery, Preaching; and therein I am ſure I have not erred, becauſe the Spirit of Truth is my guide. I have indeavoured alſo to diſcover the Lets of preaching, and and to ſuggeſt ſome wayes of redreſſe, wherein I ſtand in more need of candour, for I may erre and need pardon, I am ſhort and need ſupply, but if by theſe or other meanes, preaching be advanc't, I doubt not but Popery will be ſubdued daily, and if Proteſtancy prevaile againſt Popery, Proteſtants will undoubtedly prevaile againſt Papiſts, when the ſpirituall holds of Anti-chriſt are throwne downe by the word, the Temporall power of Anti-chriſtians ſhall not prevaile againſt us, God will turne his hand against our enemies. But if we ſuffer preaching to goe downe, and Popery to prevaile, how juſt will it be with God, to ſell us into the hand of Papiſts, which he in his mercy and goodnes ever avert. To whom be glory for ever and ever. AMEN.
As Chriſt ſaved the world by writing and t…aching of foure Evangeliſts; ſo the Fiend caſteth to damne the world and Priests; f… let…ing to preach the Goſpell by theſe foure. By fained contemplations, by Songs, by Salisbury uſe, and by worldly buſineſse of Prieſts. Wickliffe in the Concluſion of his complaint, to the King and Parliament.
FINIS.
End of the text · John Geree, The Downfall of Antichrist (1641)