the Pope cannot dispence against but with the Apostles that is Apostolorum praecepta potest moderari ac mutare prout Ecclesiae expediret the Pope saith he may qualifie and change the precepts of the Apostles when it shall be expedient for the Church This is but a more courteous controlling and a more cunning countermanding To moderate and to alter the Apostles precepts is enough yet a Pope said more Data mihi est omnis Sacr. Cerem lib. 1. potestas Pope Sixtus Quartus said it in the very words of Christ Matth. 28. 18. that hee had the very Power of Christ But deeds are the best expositers of words A substantiall Sacra Cerem lib. 1. 6. 2. sect 1. fol. 4. example in which kind I may urge out of their booke of Ceremonies Christ sayd unto Peter Pasce oves feed my sheepe by vertue whereof S. Peter did nominate Clemens to bee his successour But the Senate of Rome consisting of foure and twenty Priests and Deacons who afterwards by Silverster 1 were intituled the Holy Cardinals of the Romane Church foreseeing that such a denomination of successours in succeeding ages would become very incommodious for the Church they rejected Clemens and elected Linus to succeed Peter and Cletus to succeed Linus And after Cletus then Clemens was admitted but not from his first institution Thus wee see that not onely the Pope but the Cardinalls haue countermanded not onely Christ but Saint Peter also In two words to annex two other examples Drinke yee all of this this is Christs command Matth. Concil Trid. Sess 21. cap. 1. 26. 27. For which wee have the Popes plaine countermand ye shall not drinke all of this not the Laity no nor some of the Cleargy neither the non Conficientes which is according to their phrase in the Glosse which is second Gloss in Dâ—st 4. cap. Statuim to none Statuimus id est Abrogamus Wee ordaine that is we abrogate many of the Popes Ordinances being Countermands plaine Abrogations of Christs Ordinances Againe Let every soule be subject to the higher power this is Christs plaine Command if Saint Paul saith true Rom. 13. 1. To which wee have as plaine a â—ountermand from the Pope if Bellarmine saith Bell de Exemp Cler. cap. 1. true not every soule not the soule of a Bishop not the soule of a Priest not the soule of any Clearke To proceed to more particulars I will propose precedents of the Papall countermanding power in instances from all the Commandements The first saith Thou shalt have but one God the Pope gaine-sayeth it Every City every Countrey almost every person hath a severall God Saints they call them but Gods they make them by praying to theÌ„ vowing to them making Pilgrimages to them consecrating Churches to them and in their distresse putting assiance in them things proper to God Thus have they many gods against the first Commandement The second commandeth Thou shalt not worship Images the Pope countermandeth Thou shalt worship Images and thence in their ordinary Catechismes they leave out the second Commandement lest every ordinary capacity should conceive this grosse contradiction The third commandeth Thou shalt not take the name of the Lord in vaine but dispensations with Oathes is the Popes familiar action Otherwise Bellarmine never had beene and no Iesuit ever shall bee Cardinall The fourth commandeth us to keepe holy the Relation of the Religion in the West sect 14. Sabbath but their greatest markets are on that great day The fift injoyneth Honour to thy Father to thy civill father thy King But the Pope doth exempt the Cleargy from performing this Honor yea saith Emanuel Sa Clerici rebellio Casaub ad Front Duc. pag. 54. in Regem non est crimen laesae Majestatis quia non est Principis subditus that is the rebellion of a Cleargy man against his King is no Treason because hee is no subject to his King The sixt is Thou shalt not kill yet doe the Papists teach that a Tyrant may be killed by a private person Suarez Apolog. lib. 6. ca. 4. nu 7. and this King-killing Craft is not onely authorized but also practized by the Pope as many even Princes feare and some feele also and such a murtherous fact was praised by the Pope by Sixtus Quintus concerning Henry the third The seventh saith Thou shalt not commit Adultery Besides their publike Toleration of publike Stewes the degrees of mariage forbidden by God Levit. 18. are dispenced withall by the Pope yea in their Taxa Cancellaria cap. of Pardons Moulins Accom pag. 108. pag. 36. Incest with ones Mother is fined at five groats In the eight Thou shalt not steale I make no question but their Canon Fides non est servanda cum Haereticis that faith ought not to be kept with Heretikes will stretch even to contracts also and the Pope would permit his Papists to robbâ—â—us Protestants as God did the Israelites to robbe the Egyptians Exod. 12. 36. In the ninth Thou shalt not beare false witnesse to beare false witnesse Popery hath made an Art To beare false witnesse before a Magistrate on an Oath and against their knowledge This is affirmed maintained and defended by that wretched Art of Popish wicked Equivocation And finally Non concupisces Thou shalt not covet saith the Lord in the last Comandement but the Pope and papists say concupiscentia non est peccatum Concupâ—scence say they is no sinne Here indeed is no dâ—spensation but a plaine abnegation of this precept I conclude with the judgement of that judicious Author of the Relation Relation of the Religion in the West sect 13. of the Religion in the West parts of the world whom I honor as the Phaenix of all our English Travellers There is almost no Law of God or Nature which one way or other they finde not meanes to dâ—spence with or at least wise permit the breach of it by connivence and without disturbance In this point principally peremptorily The Pope as Christ doth rule in the Church of Christ that is in the phrase of my text The Adversary as God sitteth in the Temple of God These are mighty matters howbeit in these the Pope doth direct onely by Theory or proposition Besides this the Papall tyranny doth proceed to commands of Practice and Imposition The Pope doth moreover direct by way of Injunction To which purpose they premise their imperious positions Note what is said of the Pope and by the Pope The Cardinall Sacr. Cerem lib. 1. sect 10. cap. 5. who is to invest any Bishop with the pall useth this phrase I deliver this to thee for the honour of God Almighty of the blessed Apostles Saint Peter and Saint Paul Domini nostri Papae and for the honour of our Lord the Pope Againe Sacr. Cerem lib. 1. sect 10. cap. 1. in his injunctions the Pope himselfe speaketh in this forme I commit unto thee the administration of such or
place they are Synonima's signes wonders as if he had said wonderfull miracles But Occumenius giveth the reason why they Occum in 2 Thess 2. 9. are surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying wonders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I may expound Occumenius in S. Augustines phrase Sunt aut figment a mendacium Aug. lib. contra Epist Petil. c. 16. hominum aut potentia fallaciuÌ„ spirituum that is they are either the tricks of iuggling men to deceive our eies or the workes of potent devills to deceive our hearts in both lying wonders Otherwise they may be lying wonders in regard of the foure causes First the efficient of those miracles is a lyer justly therfore are they stiled lying since the author of them the Devill is the father of lyes Ioh. 8. 44. Next they are not reall in regard of the matter many of theÌ„ being ficta not facta fictions to support their superstitious factions strong delusions to weak judgments Thirdly they are formally false those few that be being mira not miracula marvells not miracles because they doe not exceed the power of Nature Finally they are sitly termed lying because the end of those wonders is to establish countenance and confirme a lye Let us therefore take the former argument into our second considerations Antichrist doth come with miracles some forged some to deceive all lying But the Pope doth the same therefore this propertie will be a pretty probability that The Pope is Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signes and wonders I determine not to discourse of Miracles positively by way of common place But onely comparatively so farre onely as they have reference unto Antichrist and are ingredients into the Mystery of Iniquity Of miracles there was a most necessary use in the Primitive Church that the Infidels might bee converted to the Faith But the Church Faith and Conversion being accomplished at this time they are not necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—ysost in 2 Cor. 2. Hom. 6 in their dayes they were profitably established in our dayes they are profitably abolished In the beginning of the Christian Faith they flourished in the establishing thereof they were finished As Christianity increased Miracles decreased They seemed to be languishing in Saint Augustines time Caecum illuminatum ad corpora Martyrum noveram on Aug. Retract 1. cap. 13. his owne experience hee doth assure us That one blinde man had his sight restored him by touching Aug. devers Relig. cap. 25. the bodies of certain Martyrs But the same Father doth avouch moreover Cùm Catholica Ecclesia per totum Orbem diffusa sit since the Church was universally planted miracula in nostra tempora durare non permissa sunt God did not permit miracles to continue till his time Saint Chrysostome saith also they were ceased Chrys tom 5. pag. 605. in his time yet elsewhere he relateth some miracles done in his dayes The meaning of both was this Miracles were ceased in their times from the frequent and ordinary use Yea their Bellarmine doth pronounce our conclusion Bell. de ossicâ—o Principâ—â— lib. 3. in vita S. Henr. Imperat. Nunc tempora miraculorum non sunt signa enim debentur insidelibus non fidelibus These saith he are no times of miracles for miracles belong to unbeleevers not to beleevers Their vaunting therefore of miracles doth proclaim them to be both Antichristians and Insidells For none but these two generations have any interest in Signes and Wonders But concerning these Miracles this is the mystery that cleanly conveyance maketh them meanes to countenance Popery T is true in the primitive time some good men wrote some good bookes and wrought some good workes Since some Favourites of Rome have forged other Bookes and feigned other Miracles for their owne purpose and fathered them on those holy Ancients as if they had beene either the Authors or Writers of those Miracles This I take to bee no meane Mysterie Thus Cyprian who lived about the yeare Cyâ—rian toâ—â— pag. 590. ediâ— an 1593. 250 was an excellent man and Martyr but among his excellent writings is foisted in a treatise de revelatione capit is Iohannis Baptistae of the revelation of the head of Iohn Baptist the summe whereof is this The Head of Iohn Baptist being hid by Herodias it was revealed by an Angell to certaine Monkes by the Monks it was removed into France in France it was received by the French King Pipine with singular respect and reverence because in his presence twenty dead men were revived by the vertue thereof Now this is a grosse lying wonder to credit Monkes and to countenance Pilgrimages coined by some not very cunning Papist For Pipine lived five hundred yeares after Cyprian then it was another miracle that he should write of that miracle Indeed both lying wonders to spread the mystery of iniquity About foure hundred yeares after Christ lived Saint Martine a good man one who did God good service in converting the Gaules and certainly he did some miracles But Severus Sulpitius hath added many others both Popish and sottish miracles To instance in one After his death his Dog barked at one passing by the Passenger rebuked the Dog saying In the name of Martine I charge thee to be quiet A charme to chain up the tongue and teeth of any dog whatsoever Thus also about the yeare 600 flourished Gregory a good man I am sure the best of all his Successors He was the author of many good writings yet some agent for Antichrist hath inserted such a bundle of Miracles so Popish that even children may discover them to be childish The sourth of his Dialogues is nothing but Legends of Soules in Purgatory to establish that grosse paradox of Popery Guess at the truth of the rest by this one example Once on a time there was a brave Gentleman of Greg. dialog lib. 4. cap. 30. Constant inople called Steven it came to passe that this man dyed but the Iudge of the Ghosts would not admit him to come into their company for said he I did not send for this Steven the Gentleman but for another Steven his neighbour a Blacke-smith And so master Steven did live againe and goodman Steven dyed immediately See ye whether they doe not lye who make this Holy Man the Authour of such a lying wonder If any have superfluous time to impart on such superstitious tales I can give them an Index of such popish Legends and if any could make it Purgartorius he should not demerit Purgatory for his labour Classicke Catholike Authors in this kinde are the Conformitâ—es of S. Francis the Golden Legend of Iacobus de Voragine the Sermons of Dormi Secure the Historie of our Lady by Lipsius Baronius in his Annals and Bellarmine de offiicio Principis Dr. Featly Praeface pag. 6. lib. 3. and many of these ye shall find extracted and contracted by our worthy Champion in the preface to his conference to him and them
Church of Rome Secondly the phrase of Time doth exactly fit our Time and free the old time from accomplishing this prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the later Times but the old Heretiques the Encratitae Tatiani and the Manichies were in the Former Times their feined Antichrist as they say must bee in the Latest Times onely the Papists are in the Latter Times Therefore onely the Papist have fulfilled this prophecy Thirdly the word of proprietie in the second verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall injoyne this inhibition in Hypocrisie seemeth to bee a badge of distinction to the Pope onely The old haeresie was that Rhemists in 1 Tim. 4. 1. Meates were vncleane and that the very Act of Marriage was of Satan say the Rhemists These spake not Lyes in Hypocrisie but in open blasphemy But under the pretence of Holinesse Religion Chastity and Purity to forbid Meates and Marriage these are they of whom the Spirit speaketh expresly that they teach the Doctrine of Devils And this is proper to the Papists onely Finally the word of Authoritie Verse 3. Prohibentes forbidding doth constitute the fourth difference unto the Doctors of Rome that They teach the Doctrine of Devils Zanch. de Spons cap. 1. For he doth not say simply Docentes those that Teach but Prohibentes they which forbid Meates and Marriage that is by way of Authority Saint Paul therefore doth not onely nor principally speake of the Old Heretikes who did condemne and preach against Meates and Marriage but they had no authoritie to forbid Never any but the Church of Rome made a Law never any made such a Law against Meate and Marriage Therefore never any but the Church of Rome hath accomplished this Prophecy On these plaine evidiences I will bee bold to speake plaine English a Spade is a Spade the Latine Church imposing a Law forbidding Meats and Marriage doth Teach the Doctrine of Devils And those Doctors who doe maintaine it doe it through the working of Sathan in all power of Deceiveablenesse of Vnrighteousnesse This objection is best Abbot de Ant. cap. 12. inforced against the Papists by our worthy Bishop of Sarisbury Wherein I desiring to give to the Papists what I desire to receive from the Papists to heare both sides before either bee censured I sought satisfaction from their learned writers but especially from Eudaemon who undertooke to confute our Bishop in three bookes In all which as I remember from my first reading or sinde by my second review of them hee wisely silenced this point and spake not one word thereof It may be he did presage that treatise ominous that his name should have beene translated from Eudaemon to Cacodemon if he had Defended this Doctrine of Divels Since therefore this argument was declined by this papist and satisfied by no papist it made mee confident to conclude that Many Heretiques have taught the doctrine of Devils but the Church of Rome surmounteth them all Thus I have delivered this History how this Doctrine of Devils is practised in the Church of Rome Now I must shew you the Mysterie how the two branches thereof forbidding Meates and Marriage are the Sinewes of Antichrist and the maine Engine of the Mysterie of Iniquitie Concerning which let us consider two things the meanes by which and the motive for which they so eagerly pursue this double inhibition here termed the Doctrine of Devils First for marrying the meanes to countenance the forbidding thereof is that which in my Text is tearmed the Deceiveablenesse of unrighteousnesse that is a wonderfull seeming godlinesse Thus Bellarmine Bellarm de Monarâ—h cap. 34. Mason de Minâ—stâ— 2. 8. Suarez Apolog 5. cap. 18. nu 22. doth so farre extoll Virginity that he stileth the Marraige of Clerkes Sacrâ—ledge whom our Champnie also followeth in the like phrase Sacrilegium Ministers Marriage is Sacrilegious saith he Suarez calleth Continentiam statum perfectiorem a more Perfect Estate of life than Marriage Hence in the time and by the doctrine of Hildebrand the Annals of Aventine witnesse that the people in some places trode under foot the Hosts which were consecrated by married Priests And they daily upbraid us with the Angelicall continence of their Clergy as if our Ministers were incontinent and Carnall because they marry I say Roma amor est Nolo dicere plura scio I say no more But this intrusion of forced Continence hath insinuated it selfe into the Church in as Mysticall a manner as any point of Popery that one of the Primacy onely excepted Our learned Bishop of Sarisbury relateth Abbot de Antich cap. 1. the Originall thereof In the very age of the Apostles a certaine Asian Minister set forth a booke the title hereof was Periodus Pauli Teclae The progresse of Saint Paul and Teclae In which hee saigned that a noble Gentlewomen called Tecla was so affected with a Sermon preached by Saint Paul at Iconium concerning Virginity that shee renounced Marriage being Contracted and Vowed to remaine a Virgine For which she was apprehended and condemned to Dye but neither had the Fyre power to burne her nor the wild beasts to teare her and thereupon she became Saint Pauls Companion in his Pilgrimage But the Authour being afterward convented before and conuicted by Saint Iohn confessed that he had forged this story out of his affection to Saint Paul For which he was turned out of the Ministery and his booke condemned Notwithstanding this Legend was afterward revived againe by some of the Ancient Fathers which opened a faire entrance to this soule Tyrannicall intrusion Notwithstanding this was yet but the Praising of Single Life after that it was Perswaded by Siricius Bishop of Rome about the yeare 300. after him about the yeare â—60 it was urged and the Marriage of Priests pronounced Mâ—â—â— Myst Oppâ—s 37. to be Heresie by Pope Iohn 13 who was so much swayed by that famous Strumpet Theodora But it was finally imposed by Hildebrand or Pope Gregory 7. anno 1074. Now this Gregory 7. was the worst of all the Popes and it may be this was the worst of all his actions although his actions in this nature were Morn Myst Oppos 39. innumerable and incomparable To instance in that superlative wretchednesse at the same time he exiled maried Ministers froÌ„ their Ministery admitted Fornicators Adulterous Incestuous Priests to serve at the Altar Single life I acknowledg it Excellent most excellent in the Clergy if they all had that Gift of Continence which God hath given to Some and but to Some Such I suppose might give more time to their Studies more reliefe to their poore Neighbours and more Devotion to their God Although God bee blessed our Married Clergy cannot bee much touched for their defect in any of these particulars But considering that Ministers are Men to inforce them by a Law unto Single life is little lesse then frensie in the Inferiors and Tyranny in the Superiours There is a Disease
popular favour did attempt to excommunicate the Emperours Now their Rebellion was growne to some head and maturity About eight hundred yeares after Christ Pope Leo the third did create Charles the most potent Prince of Europe Emperour of the West yet with this politike and profitable proviso That the whole Romane Territory should be rendred to the possession of the Romane Bishop Finally in the eleventh Century Hildebrand commonly called Gregory 7. annexed the Temporall unto the Popes Spirituall Monarchy We need not therefore be dainty to propose our conclusion in their owne words Pontifices deficisse ab Imperatoribus Bell. de Imag. lib. 2. cap. 15. It is notorious that the Romane Bishops have falne away from the Romane Emperours Thus have the Popes performed the first Apostasie The second their Ecclesiasticall falling away from the Faith is yet more plaine This disputation were ended if S. Paul himselfe might be permitted to be the Moderator Here St. Paul doth say there shall be a falling away it is demanded what manner of falling away St. Paul himselfe doth answer in the latter times Espens in 1 Tim. 4. 1. Anselm in 1 Tim 41. some shall fall from the faith 1 Tim. 4. 1. But from what points of faith is the second enquiry S. Paul himselfe againe doth name those very points 1 Tim. 4. 3. They shall forbid to marrie and command to abstaine from meats Their Perertus doth assent to one of these Antichristus Perer. in Dan. cap 14. c. ut sertur ut plurimos decipiat simulabit castitatâ—m it is the common opinion that Antichrist may deceive the common people he shall therefore pretend Chastity And our Ignatius applyeth both and driveth the naile Ignâ—t ad Philadelph home to the head He shall call mariage pollutions or meats abominable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an one is possessed by the Apostaticall Serpent Now for one Thiefe to appeach another it doth not cleare the Accuser to be guiltlesse The Papists cannot excuse themselves by accusing Marcion and Montanus guilty of the same Apostasie But it is as cleare as the Sunne The Pope doth forbid meats and mariage Therefore The Pope is falne from the faith The Pope is falne from the faith Therefore The falling away is in him The falling away is Therefore Antichrist is come Finally for the figurative falling away the Pope is ipse Apostata Refuga the Head and Author of this falling from faith I omit infinit particulars and insist in three onely Adoration of Images against the second Commandement Invocation in an unknowne tongue contrary to the fourteenth Chapter of the first Epistle of S. Paul to the Corinthians and Mediation through and Salvation by the Virgin Mary I wonder there can be men so blinde that doe not see or rather that will not see how grossely they have fallen from the Primitive faith But yet more grossely have they fallen away in one point by the conclusion of two of their Councils Licet Christus instituerit Concil Constant Sess 13. Concil Trident. Sess 21. c. 1. c. Although Christ did institute the Sacrament to be administred in both kindes yet it seemed good to their Church to injoyne the administration thereof in one kinde and to pronounce an Anathema against any Christian who shall affirme it necessary to be received in both kindes as Christ himselfe did institute Concil Trident. Sess 21. Can. 1. and administer it Now that Church that doth professe they have falne from Christ in one point and doth practise palpable Apostasie in many we may call that Church Apostata the Head of this falling away To close up this point with that Iewell on Iuel in 2 Thess 2. 13. this place Their Church is increased in outward glory decreased in the inward truth they have the Chest lost the Treasure They were Bethel the House of God they are Bethaven the house of vanity O Roma a Roma quantum mutata vetustaes Nunc caput es sceleris quae caput Orbis eras How much is Rome altered from it selfe It was the prime Church for verity it is the prime Church for heresie It is Apostata the very head of this falling away Now concerning the Time when this falling away was I will absolve that point when I come to speak of the second part Antichrist revealed Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will onely glaunce at that question About sixe hundred yeares after Christ it was performed by Mahomet openly and at the same time wrought by Rome cunningly and secretly It was begunne by all Heretickes preparatively from the very Apostles times The mystery of iniquity doth work already saith the Apostle verse 7. But it was brought to the height and perfection thereof about fifteene hundred yeares after Christ when the world was in quiet under Pope Leo the tenth Then onely a remnant of the Waldenses and Albingenses lived in the Alpes as also the Picards Hist Trent lib. 1. pag. 3. and followers of Iohn Hus called the Calistini or Subutraqui in Bohemia Being all but a few and ignorant simple men unfit for opposition To conclude Since first the Pope is falne from the Emperour politically possessing Rome the Metropolis of the Romane Empire Secondly since Popery is falne from the first Faith forbidding meats and mariage was S. Paul himselfe did foretell Thirdly since we see that the Papacy doth injoyne worship contrary to the Primitive Faith And that they themselves confesse That they have falne from Christs institution in one point I say therefore of this Apostasie as Gregory said of Iohn the Constantinopolitane Greg. lib. 4. Epist 38. Fidenter dico I am confident in this first conclusion Rex superbiae prope est Antichrist is come for the falling away hath been long since Hereunto will I annex the assoiling of one Quaere Whether this Apostasie hath beene totall and universall I answer No In S. Ambrose Ambr. Hexam lib. 4. c. 2. his phrase Ecclesia obuâ—â—brari potest offluere non potest Religion was Eclipsed not extinguished the Church was hidden not taken away Which truth will appeare from the consideration of the contents of the Scripture and froÌ„ the consideration of the Books of the Scripture First then how could the truth be conveied unto us without new Apostles Next how could the Scriptures be derived unto us since the Church is the Pillar of the Truth and the preserver of those Oracles And M. Cartwright Cartwright in 2 Thess 2. saith well on this place If we should say that the Church could full away or cease to bee one Isay 59. 21. word of the Prophet which calleth â—â— an everlasting people were enough to confute us Other arguments may be added From a Prophesie My words shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed for ever From a Precept Goe and teach even to the end of the world
mother of all Errours It will exercise the wit and learning of his best friends to quite him from being the cause of much sinne who is the cause of that which is the cause of all errour That the pope is the cause of Ignorance it is plaine because he commandeth his to heare in Latine and to pray in Latine plebis est admiraâ—â— divina secreta non Bonaventura in Luc. 1. 21. persâ—rutarâ— the common people must admire not inquire after divine secrets saith Bonaventure Math. Peresius speaketh farre more Matth Peres de Trad. pag. 44. boldly and broadly his doome is that it was the Devills invention to permit the Lay people to read the Bible But acute Richard of Ments hooketh all in handsomely by a pretty Trent Hist lib. 2. pag. 158. distinction that the doctrines of faith were now so cleered that wee ought no more to learne them out of the Scripture and therefore the scripture was read heretofore in the Church for the instruction of the people whereas now it is read in the Church onely to pray and ought to serve every one to that end onely and not to studie Finally hee doth forbid the Lay people to read the scriptures unlesse they obtaine speciall License from the Bishop or Inquisitor to do it as appeareth by the fourth rule of Prohibited bookes which is at the end of the Tridentine Councill And the granting of those Licenses is now againe taken away by Clement the 8. as may be seene by his Index of prohibited bookes printed at Paris by Laurentius Sonius And Decretal de Haeriticis ca. Quincunq in 6. for a lay Papist to dispute of the scripture is to incurre Excommunication The Popes injunction to pray in Latine hath made many of the lay people such ignorant people that they become like Melitides the naturall foole who could not define whether his Father or Mother did bring him forth So they cannot tel whether God their Lord or the Virgin their Lady should be the object of their Prayers Yea a great Divine in the Vniversity Rex Iacobus med in Orat. Dom. pag. 132. of Saint Andrewes in Scotland taught it publikely that the Lords Prayer might be said to the V. Mary which monster could never have beene teemed into this world if the Latine language had not beene the Midwife A tricke of an Apostate the Pope wanteth no precedent Iulian interdicted the meanes of knowledge to the poore Christians I involve therefore two conclusions in one short sentence The Pope is an Apostate and The man of sinne The second point is Whoredome I say The man of sinne is the cause of that sinne and the Pope is the maintainer of Fornication and maintained by Fornication Cornelius Agrippa shall Corn. Agripp de vanitate cap. 64. be one witnesse that the Whores of Rome every weeke payd a Iulius that is sixe pence each to the Pope who shal be seconded by one of our owne Countrymen The stewes are in Wats Quodlib 2. Artic. 4. Rome cum approbatione as lawfully as any Citizen of Rome saith Watson But indeed I have a cloud of witnesses for this truth To keepe a Concubine is permitted â—â—gâ—bâ—s by the lawes Duarenus de Beneficijs lib. 8. cap. 6. Lopez de ratione reg lib. 2. pâ— 58 of Rome â—aith Duarenus that learned Lawyer Stewes are to be tolerated saith Lopez ad detinendum libidinis ardorem to limit the fury of lust Strumpâ—ts inhabit Rome sciâ—â—â—â— patiente Navâ—â— manuali cap. 17. Papa the Pope knowing and suffering such inhabitants Meretriâ—â—s non sunt dignae laâ—ueis legum Whores are not worth to be corrected by the Lawes said â—â—valdus Iacobus de Graffijs propoundeth the question Quare Ecclesia permittit Lupanaria why doth the Church permit stewes and assoileth it tolerat minus malum praesens ut evitet majus futurum that is their Church doth permit the lesse evill to avert a greater Nay the same author goeth yet farther beyond our credence if a papist did not report it Lex cogit the Law doth compell publicas meretricâ—s ad fornicandum cum quocunque juxta tamen mercedem If he bring mony the law doth compell their Whores to commit Whoredome with any man Finally it is the report of a learned Convert Sheldens Mot. Law 3. pa. 151. that there are Permissive and Tolerative lawes for these stewes and strumpets in some papisticall Countreys in the City of Rome there is publike toleration and Papall permission and protection of Queanes The Pope hath Toll from them the Cardinalls and Courtiers cannot bee without them Pius the 5. once banished them but hee drave away so many Citizens and Courtiers with them that hee was contented to permit their returne Very consonant to the name Courtizane the fairest title of a Whore which arose from the Court of Rome because such were entertained day and night These women sufficiently prove that the Pope is the Man of sinne But to furnish this point with proofes to the full I adde the Church of Rome hath made a Law to constraine some to uncleannesse And therfore it may meritoriously be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause of sinne If a Prince command that a whole City must wade through a deepe foord though some be of sufficient stature to wade through if the rest perish shall wee not impute it to the Prince his command that they bee drowned If a state inact a statute that all in a Countie shall beare two hundred weight 20. miles in one day Althogh a few strong men discharge it if many women and children sinke and dye under the burden may we not conclude that that Law did kill them Even so censure a Decree of the Church of Rome That all the Clergy must vow a single life Though some may have that Blessed gift of Continence yet many too many cannot but be uncleane unchast at least incontinent I inferre then Their law doth constraine them All have not that gift Math. 19. 11. Mariage is the remedy to them that have it not 1 Cor. 7. 2. Therefore those that have neither the gift nor the remedie must fall into that foule sinne of uncleannesse and their Law doth constraine them This law of such a sinfull shamefull consequence Siricius attempted about the yeare 380 but it was effected by Gregorâ—e 7. 1074. which is now so strongly supported Trent Hist lib. 6 pag. 527. that though Augustine Pavugarner petitioning to the Councill of Trent did avouch the Clergie of Bavaria infamous for lust few of them not being Concubinaries yet could he not beg permission for them to marrie indeed to be honest A strange inversion It is better to marry then to burne saith St. Paul 1 Cor. 7. 9. it is better to burne then to marrie saith the Coster Enchir. cap 17. prop. 9. Tâ—stat in 1 Sam. 17. quâ—st 45. Thom. 2. 2 aequ 88. Art 11. Popes holinesse But it is a stranger position
is in effect to bee Traitors Wherefore then should we be dainty to give the title which is so meritoriously atchieved Homo peccati The Pope is the man of sinne But all these instances fall short of that instar omnium of that one authority with which I promised to conclude and have reserved it to bee the complement of the whole cause Suarez ex cujus ore locutos omnes conspirasse affirmare audeam all the hearts of all the Papists speake out of his mouth saith Alphonsus a Castello Branco in his censure of his Apologie Now let us heare his and their united language Suarez Apolog. lib. 6. cap 4. First therefore in his 6 booke and 4. chapter of his Apology he proveth this proposition Papa potest Reges deponere ac occidere that is The Pope hath power to depose and to kill Kings But with five cautions 1. Se inconsulto Suarez Apolog. lib 6. cap. 4. num 17. nemo contra regem suum insurgat None may dare to rebell against his King Se incoÌ„sulto unlesse the Pope be acquainted with it 2. Ab Suarez Apolog. lib. 6. cap. 4. num 18. illis tantum potuit expelli interfici quibus ipse id commiserit None may expell nor kill their King but onely those to whom the Pope himselfe doth commit this designe 3. What pâ—rticular Suarez Ibib. person may principally performe this feat Successor his next Heire to the Crowne si sit Catholicus if he be of the Romish Religion 4. Illo negligentiâ— what if the successour doth Suarez Apolog. Ibid. make some scruple to executo the Popes pious injunction and to touch the Lords anointed Then communitas regni all the Commons may take up â—rmes Dummodo sit Catholica provided Suarez Apolog. lib. 6. cap. 4. num 19. they be Papists Finally if all â—aile Alter Rex a Forraigne Prince may invade his kingdome alwayes provided si Pontifex potestatem ei tribuaâ— invadendi â—egâ—â—m that the Pope permitteth â—â—is â—â—â—â—sioâ— So 〈◊〉 there must be no deposing nor killing of Kings but with the knowledge approbation instruction of the Pope himselfe Therefore the Pope himselfe is the root of all Treason And in this point also he is Ille homopeccati The man of sinne Disciples have not beene wanting to this Doctrine Even tlle author of the Monarchomachia himselfe I doubt not but is an excellent proficient in this Schoole though hee pretendeth that he never learned this lesson In his Monarch part 1. tit 6 pag. 272. first part and sixt title these words fall from him Who in his Realme is to judge him who in his Realme Indeed the Pope is not in the Kings Realme If he would speake out in plain English wee should find that hee that hath Hierusalem Hierusalem so much in his mouth that he hath Babel Babel as much in his heart and that with Suarez hee holdeth the Pope to bee Iudge unto the King But to winde up all in one example never to bee paralleld the Powder Treason occasioned by the Tort. Torti pag. 86. popish Religion Attempted by popish Catholikes incouraged by popish Doctors as Faux himselfe freely confessed Nay to speake in the phrase of Suarez They did not they durst not attempt it se inconsulto without the knowledge of the Pope nisi catholici unlesse they had beene Romish Catholikes et quibus ipse commiserit they had never undertaken it haâ— not the Pope himselfe given them commission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pope is The man of sinne But let us heare Babel plead for Rome Monarchomachia maketh this excuse That Monarchâ—m part 1. tit 1. pag. 14. Horrible project of the Gunpowder Treason was attempted by a few private Hot-spurres which in justice is rather to bee buried with the offendors then to be objected and imputed to innocent men who generally with great sorrow abhorre the Memory thereof I will answer in Monarchomâ—â— part 1. tit 1. pag. 52. his owne words touching that objection that the papists and this Author himselfe doe they doe say that the Gunpowder Treason was an horrible project and they doe say that they abhorre the memory thereof with great sorrow and this man doth preach obedience and hath printed a pamphlet which he termeth Hierusalem to that purpose But this is onely a fallacy to avoid the scandall for now they see that those Traitors did not stand nor maintaine their quarrell now they leave them in the Bryars cry out against their project pretend that they abhorre that very Memorie of them Nay would God they did so much in truth For this and all their cunning pamphlets cannot coape the lips of all their Catholikes but some of them at some time will shew their teeth As M. More censured in the Starre-Chamber anno 1623. Article 15. said That it was pitty that he who undertooke the blowing up of the Parliament that he was not hanged presently not because he did attempt it but because hee did not effect it Now that our King and Kingdome our Peeres and People our Church and Common-wealth that our Nation and very Name of England should have beene buried in one graue torne in peeces with one blast of Gunpowder And yet by no meanes se inconsulto without the approbation of the Pope This may iustly cause us to say Ecce homo peccati The Pope is the man of sinne In the year 1554 Queen Mary ordained that Trent Hist lib. 5. 385. that prayer instituted by King Henry the eight To deliver the kingdome from the Sedition Conspiracy and Tyranny of the Pope should bee razed out of the Communion Booke I thinke we may take up some such forme of prayer again and pray From Ignorance Whoredome and Treason From the killing of our King and confusion of our Common-wealth From the Man of sinne and that Pope of Rome Good Lord deliuer us SERMON V. 2 THESS 2. 3 4. The Sonne of perdition Antichrist the sonne of perdition Antichrist Iudas and the Pope paralleld Popish persecutions surpasse those of the Emperours Of the Inquisition I Have discussed the first point in this Description the time a falling away Which being taken three wayes every way it is punctally fitted to the Pope either politically for a falling from the Empire by rebellion or Ecclesiastically for a falling from the Church in Religion or Figuratively the falling away being put for the faller away the cause thereof all which are proper to the Popish Apostasie I am entred into the second point the three titles of Antichrist In the first I have observed foure particulars the Subject Antichrist is termed a man to shew that hee prevaileth in the Church by humane meanes Perswasion not improper to the Pope Secondly the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Man not one man but many a succession peculiar to them which lay such claime to succession the Popedome Thirdly the Adjunct the man of sinne that is a most sinfull wretch
in the principall part of the Temple of God as Adrian did once erect his statue in the Sanctum Sanctorum in the most holy place of the holy Temple of Hâ—erusalem He shall sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Temple of God saith my Text. Antichrist shall sit in the Temple of God Concerning the seat of Antichrâ—st I will propose two points to be handled the Explication and the Application thereof First I will declare what and secondly where this Temple is The Temple is taken three wayes Materially Suarez Apolog. lib. 5 cap 15. num 6. 7. Metaphorically and Formally Materially it is taken for the place for the Temple of the Iewes Metaphorically for the persons or congregation of Antichristians and Formally for the persons or congregation of true Christians The first to take the Temple materially in my text is the setting of the Romish Mint on worke to coine a new fiction like the old fable of the Earthly Paradise both in Eutopia neither extant in rerum natura Such is the assertion of those who say the Temple of the Iewes is the seat of Antichrist The second is the opinion of S. Augustine who held that Antichrist Aug. de Civit. Dei and the Antichristians should sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in but for and instead of the Temple of God Now who they be which of all the world doe most cry Templum Domini the Temple of the Lord the Temple of the Bell. de Pont. Rom. lib. 3. c. 13. Suarez Apolog. lib. 3. ca. 16. Malvenda de Antich lib. 7. c. 7 Lessius de Antichristo part 1. Dem. 12. Monarchomach his Touchstone Christo hoâ—soâ— in Down lib. 1. Spalatensis Concil Red. pag. â— 9. Lord would have none to be true Catholike Christians but onely the Romish Christians I leave this to the conjecture of any ordinary capacity In the third place the Temple is taken formally for the Church of Christ and upon this doe I insist But the maine difference consisteth in this distinction whether by this Temple of God we are here to understand the Temple of the Iewes or the Church of the Christians We affirme the latter and prove it three wayes First from the Text secondly from the Scripture and thirdly from their confession First the phrases of my Text doe not sit this interpretation by the Temple of God to understand the materiall Temple of the Iewes The first phrase sedere to sit is not here taken materially for the gesture of the body Hilarius doth expresse it well Antichrist shall sit in the Temple Potestate regiminis by his power and governing not actu praesentiae corporalis not by the actuall presence of his body And mee thinketh our adversaries should not boggle at their owne phrase They themselves know that for the Pope to sit and the King to reigne are both synonima's both signifie to rule and governe Againe that other phrase tanquam Deus as it were God cannot be expounded materially because God is immateriall and incorporeall and it is the errour of the Anthropomorphites to ascribe a bodily position unto God God cannot be said to sit materially nor any creature neither if he doth sit tanquam Deus as it were God Let therefore the phrases proceed in a just proportion and wee conclude the temple is not here to be taken materially for the temple of the Iewes but formally for the church for the coÌ„pany congregation of christians The Church of Christ shall be the seat of Antichrist Secondly the current of the Scripture phrase runneth strongly for this interpretation that the temple of God doth now signifie the Church of Christ not the Temple of the Iewes Know ye not that ye are the temple of God 1 Cor. 3. 16. what agreement is there betwixt the temple of God 2 Cor. 6. 16. In whom all the building being sitly framed together groweth unto an holy temple in the Lord. Eph. 2. 21. And finally 1 Tim. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House of God which is a synonima unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple of God is there termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of God and no where the Temple of the Iewes I meane after the razing of the Iewish temple For it is the B. Andrewes Apol. in Bell. c 9. observation of the learned that after the temple of Salomon was ruinated the Holie Ghost in the Scripture did never ascribethe title of the temple of God to any thing but to the church only Yet the best is the last interpretation from their owne confession Indeed Bellarmine de R. Pontif. 3. 13. Christophorsonne his Succenturiatus lib. 1. Lessius Demonst 12. and divers others dispute it eagerly that Antichrists seat shall be in the Temple of the Iewes and not in the Church of Christ But as many and as good Schollers yea more and better of their side are of our side in this point that the Seat of Antichrist shall be in the Church of God and not in the Temple of Hierusalem The Rhemists on this verse are irresolute Rhemists in 2 Thess 2. 4. In the eleventh verse they would gladly maintaine that the Seat of Antichrist shall be at Hierusalem But in the twelfth verse they dare not deny but that hee shall rather sit in our Christian Church than in their Iewish Temple-Suarez also is no more resolute in the fist Suarez Apol. lib. 5 cap. 16. booke and sixteenth chapter of his Apology In the first number he would decline this point of the place of Antichrist Facilius quid non sit quam quid sit cognoscitur it is no easie matter to demonstrate that the seat of Antichrist shall be at Hierusalem But in the third number hee doth define it yet so coldly as if his conscience had checkt him for a voluntary gainsaying of the manifest truth Verisimilius est it is most probable that S. Paul meaneth the Temple of the Iewes A probability no demonstration where is Lessius then with his 12 demonstratioÌ„ But Sanders plainly Verius arbitratur qui dicit Sander de Antich Dem. 18 Templum Dei apud Paulum non de Templo Hierosolymitano sed potius de Ecclesia accipiendum esse that his opinion is the truer who doth thinke that the Temple of God in this place doth not signifie the Temple of Hierusalem but rather the Church And as Sanders doth approve this of S. Ierome by his citation so doth Germanus Hervetus the like of S. Chrysostome Chrysost in 2 Thess 2. by his translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedebit Germani Herveti versio Suarez Apolog. lib. 5. cap. 15. num 5. Peâ—er in Dan. lib. 14. in Templo Dei non quod Hierosolymis Antichrist shall sit in the Temple of God not at Hierusalem so Hervetus Pererius as plainly Sedebit in Templo Dei id est in Templis Christianorum haec enim sola vere dici possunt
not be so vncharitable We say of those and this that the very Church of Rome is a true Church Which will appeare onely from the definition of the Church If I should proceed no farther The Church is a company which professe Christ and are baptized This is the definition of the Hooker Politie lib. 3. num 1. Bish Abbot de Ant. cap. 3. nu 4. Deane Whites reply to Fisher pag. 49. Dr. Beard de Antich cap. 4. num 6. Dr Crakenthorp in Spal c. 16. 21. Answer to Fishers relat of the 3. cons Church according to the common current consent of our most and most learned Divines So the essentiall difference of the Church of Christ from all other companies congregations or societies consisteth in these two points Profession and Baptisme For the first Revel 2. 13. the spirit testified that the congregation of Pergamus was not fallen from being a Christian Church because thou keepest my Name Therefore keeping or professing the Name of Christ is one essentiall part of a Christian Church Next upon the acknowledging of the name of Christ the Eunuch was baptised by Philip Act. 8. 38. Therefore Baptisme is another and profession with baptisme are the two things which absolutely constitute a Church Consider moreover 2 Tim. 2. 20. and Math. 13. 47. To amplifie and honour this point with Hookers Politic lib 3. sect â— the very words of that incomparable learned man in that unanswerable learned booke For want of this profession and baptisme it is that Iewes Infidels and pagans are excluded out of the bounds of the Church Others we may not deny to be of the visible Church so long as these things be not wanting to them For apparent it is that all men of necessity must either be Christians or no Christians If by externall profession they be Christians then are they of the visible Church of Christ And Christians by externall profession they are all whose marke of recognisance hath in it these things which wee have mentioned Yea although they be impious Idolaters wicked Heretikes persons excommunicable yea cast out for notorious improbitie Such withall we deny not to be theimpes and limmes of Satan even as long as they continue such From these premises I frame these arguments the first from the definition of the Church A Company which professe Christ and are baptised are a Church But the Romanes are a Company which professe Christ and are baptised Therefore The Romanes are a Church Adde also out of the amplification Although the papists be impious Idolaters wicked Heretikes or excommunicable persons Although for their persons they be the limmes of Satan their profession bee the deceiveablenesse of Satan their City bee the Throne of Satan and their Head bee the sonne of Satan yet whilest they professe Christ and imbrace the Christian Baptisme they are notwithstanding the Church of Christ But if any interpose that Rome indeed is a Church but not a true Church such must know that Ens verum Beeing and true are convertible So if they grant the Romane to be a church they must confesse withall that it is a true Church Videlicet in regard of the Essence not of the goodnesse thereof And a thiefe is a true man in regard of the truth of his Essence as he is a creature indued with Reason yet is he not a true man in regard of the truth of his goodnesse his equity and honesty So the popish Church is a true Church in regard of the truth of the Essence of a Church as a Church is a company which professe Christ and are baptised yet is it not a true Church in respect of the truth of the goodnesse of a Church That is it is not a true holy Church neither in doctrine nor in manners In a word the Church of Rome is a true Church in respect of the Essence but a false Church in respect of the doctrine thereof To prove that the Church of Rome is a true Church in our sense and its Essence I will make it good by two sorts of arguments Artificiall and inartificiall But these inartificiall arguments shall be interlaced with many artificiall ones also The Testimonies are lined with their severall Reasons Reverend Calvin Hoc rationibus satis validis Calvin Epist 104. me probasse puto Ecclesiam licet semiruptam imo si libet diruptam ac deformem aliquam tamen manere in Papatu I suppose saith hee that in the Papacy some Church remaineth a Church crazed or if you will broken quite in pieces forelorne mishapen yet some Church And his Reason is my Text because Antichrist must sit in the Temple of God Learned Zanchie I Zanchius praesat de natura Dei acknowledge the Church of Rome Nec potuit Satan c. Maugre the Devills malice for a true Church of Christ His reason because the Church of Rome holdeth the doctrine of truth concerning Christ that he is the Redeemer and shall be the Iudge of the world baptizing in the Name of the Father of the Sonne and of the holy Buchanus loc 44. quaest 5. Ghost Buchane Caetus Pontificiorum sunt Ecclesiae sicut homo lepra corrupt us mente captus non desinit esse homo The Frenzie maketh not a man cease to be a man no more doth Heresie make Rome to cease to be a Church Moreover Hooker in Abâ—k 2. 4. 〈◊〉 27. as the Frenzie though it selfe take away the use of Reason it doth notwithstanding prove them reasonable creatures which have it because none can be frantike but men So Antichristianitie being the bane and plaine overthrow of Christianity may neverthelesse argue the Church wherein Antichrist doth sit to be Christian That Rex Iacobus oratione ad ordines Nou. 9. 1605. patterne and Patron of learning King Iames confesseth Rome to bee a Church and concludeth from hence because some in Rome may be saved Charitable Hooker although saith Hooker in Hab. 1. â— nu 16 17 25. he the Church of Rome hath played the Harlot worse than ever did Israel yet are they not as now the Synagogue of the Iewes which plainly deny Christ Iesus quite and cleane excluded out of the Covenant But as Samaria compared with Hierusalem is termed Aholah a Church or Tabernacle of her owne contrariwise HierusaleÌ„ Aholâ—bah the resting place of the Lord. So whatsoever we terme the Church of Rome when we compare her with reformed Churches still wee put a difference as then betweene Babylon and Samaria so now betweene Rome and Heathenish assemblies He doth render his Reason also Bishop Andrewes Tort. prope sinem B. Morton Apol. lib 4. ca. 2. sect 5 B. Abbot de Antiâ—b lib. 3 nu 4. Deane Whites Reply pag. 49 Dr. Whites Defence cap. 37. Dr. Whitak Contr. 4. quaest 5. cap. 3. Dr. Sharpe spâ—culo c. 5. Dr Beard cap. 4. num 6. Answer to Fishers Relation of the 3. conser because Rome doth overthrow the foundation of Christianity
humilitatem he is called the Servant of Servants in regard of his meeknesse Finally their owne Archbishop of Granada assistant in the Synode of Trent did Trent Hist lib. 6. confesse that it was an absolute Dominion to make use of the quality of a servant and of a Lord also To conclude others mince the matter by Suarez Apol. lib. 5. c. 17. nu 12 termes of Qualification Est â—us suum à Deo da tum propter bonum Ecclesiae saith Suarez this superiority and authority is in the Pope for the advancement of the Church Bellarmine Bell. Apolog. cap. 9. saith Quà Vicarius Dei that the Pope requireth no such honour for himselfe but onely as he is the Vicar of Christ Wee cannot but remember the case of Fredericke Barbarossa when his necke was under the foot of Pope Alexander the third the Emperour said to him Non tibi sed Petro that is I doe this submission not to thee but to Peter But the Pope answered the Emperour Et mihi Petro that is Now thou shalt be subject to Peter and to me also So will the Pope say to any Prince when he hath got his necke under his foot yea but his head under his girdle Et propter bonum Ecclesiae propter honorem Pontificis that is he shall be a Vassall not onely to the Vicar of Christ which is the Pope of Rome but also to the Pope of Rome though he were No Vicar of Christ But to make all manifest in their holy book Sacrar Cerem lib. 1. sect 1. of Ceremonies dedicated by a Romish Archbishop to a Pope of Rome to Leo the tenth The phrase of the Cardinalls Election runneth thus Ego investio te Papatu ut praesis Vrbi Orbi that is I chuse thee to be Pope who must governe this City and the whole World And that wee should not suppose this superiority to be claimed Sacrar Cer. lib. 1. sect 2. in things Ecclesiasticall onely it followeth in the foresaid booke that when the Pope doth mount his horse the Emperor must hold his stirrup and a King his bridle And if any should except that this is but a Sacrar Cerem lib. 1. sect 7. c. 6. ceremony and therefore no substantial argument I instance againe Pope Sixtus Quartus did solemnly pronounce this sentence of absolute and successive soveraignty Figurat hic Gladius Pontificialis potestatem summam Temporalem à Christo Pontifici collatam juxta Psalmum 72. 8. Dominabitur à Mari c. that is This Pontificall Sword doth signifie the supreme Temporall power which Christ hath conferred on the Pope according to that saying Psalm 72. 8. His Dominion shall be from one sea to the other and from the flood unto the worlds end What tongue can so exalt it selfe against the Truth as to say The Pope doth not exalt himselfe above Kings and Emperours that is Above all that is called God or that is worshipped It is a popiâ—h brag that they have made many Proselytes and that many more Protestants are wavering Would God these few words might touch the eares and hearts of every honest Papist This is plaine The Pope doth exalt himselfe above all Kings and Emperours Now it is avouched by a learned Convert Dr Sheldon Motive 4. who doth know them better by their living than wee can by their writings that some Papists make it an article of their Faith that the Pope hath power to depose Kings I may adde the most Papists for I am sure this is the drift of Bellarmine Suarez and of the most and most learned of their Writers On this ground I build this Dilemma which no evasion I thinke can escape Therefore Every Papist is either an Hereticke or a Traitour If he beleeve that the Pope hath power to depose Princes then is he a true Papist but a Traitour to his King If he beleeve it not then is hee a true Subject but an Hereticke to his Church Now what a wretched Religion is this which doth so inthrall a poore soule that either thy Church shall hate thee as an Hereticke or thy King feare thee as a Traitour And canst thou yet follow nay favour that profession whose very Religion is Rebellion Now whatsoever thou art I intirely beseech thee by thy obedience to thy King by thy honour to thy God and by thy compassion on thine owne soule consider those things which I object seriously and impartially Conclude as God shall encline thee Bee it so as they boast that wee are weake and they wise yet there is a God in heaven who can make his power strong in our weaknesse 2 Cor 12. 9. 1 Cor. 1. 19. There is a God in heaven who can confound the wisedome of the wise Now That God even that God exalt his Truth above that adversarie who doth exalt himselfe above all that is called God or that is worshipped SERMON IX 2 THESS 2. 3 4. So that he as God sitteth in the Temple of God Antichrist shall not sit corporally in the Temple The Pope usurpeth the same power with Christ The same titles That hee is above Councills Can make a Creed The Pope is not the King is Head of the Church The Pope countermands all the Commandements IN this fourth verse Antichrist is expressed by three properties First that He exalteth himselfe above all that is called God or that is worshipped Secondly So that he as God sitteth in the Temple of God This second doth succeed and exceed the former There Antichrist did exalt himselfe above Kings and Emperours here above all Christians There over the Common wealth here over the Church There in things Temporall here in things Spirituall There he doth usurp upon the Estates and persons of Kings and Princes here he doth dominiere over the Consciences of Princes and Subjects of Lay and Clergy of Rich and Poore of All. The Text doth say He doth sit as God in the Temple of God The Papists expound this sentence in this manner He as God sitteth in the Temple of God that is Antichrist in an horrible insolence shall sit in the Temple and command the same adoration to be given to himselfe which is given to God To take it literally is to erre grossely and wittingly every word doth gainsay it First in the Temple Baronius and the best of the Romists avouch that the Temple cannot possibly be built againe Antichrist therefore cannot possibly sit in the Temple Secondly he shall sit the Papists understand this phrase as if a Protestant should demand how long hath Gregory the fifteenth sate in the Church of Rome If he should meane a locall sitting in a materiall Church they would hisse at such an absurd question The sitting then of Antichrist in their own formall phrase cannot be locall or corporall Thirdly He sitteth as God now God hath no bodily position unlesse their pennes shall second their pictures and incline to the Anthropomorphites God hath no body therefore
Trent Laynez the Iesuites Generall delivered it for a generall conclusion that the Pope and Christ have the same Tribunall and the same Authority and the same assertion is avouched by Capistranus The first degree of Capistran so 124 correcting their disobedient is by way of Excommunication Concerning which this is the opinion of Withrington a moderate Papist in Withring◠of the Oath of Allegiance preface his Admonition to the Reader concerning the Oath of Allegtance The Church saith he hath power to impose a Temporall punishment by way of command if it bee necessary for his soules health not by way of coertion So that if hee will not obey the command of the Church imposing such a temporall punishment on him she can onely for our disobedience punish finally with spirituall punishments as by inflicting censures not by depriving our lands or lives This is the judgement of Withrington our learned and excepting his errours our honest Adversary He calleth himselfe a Romish Catholike I am sure his opinion in this point is Catholike but not Romish And I am perswaded if Rome did sway the Land where hee doth live he should feele the Romish fire for this Catholike opinion Howsoever the first punishment for disobedience is Excommunication But we esteeme this to be but brutum fulmen the Protestants reject the Popes Excommunications like Sampsons cords like a threed of tow which toucheth the fire What do they to such From such if they be in their power he taketh away their liberty they cannot buy and sell in safety as I feare some of our owne Merchants have found it Next hee raketh from them their lands forcing them to flie their native country as the poore French have felt in our dayes Then their lives as our wofull English could witnesse in Queene Maries reigne And finally he will take from them that which is dearer unto them then their lives their Names Thus did the Papists to Calvine whom they published to have died desperate when as many years he survived that presumptious calumny Yea hee will saevire in cineres punish their carkeises and command their bones to be raked out of their graves as he did to Paulus Fagius Neither shall Kings disobey the Pope uncorrected For he hath authoritie to take away their Scepters and lives also sayth Suarez in the sixt booke of his Apology But for that fatall Inquisition It is a correction like the fourth Beast in the seventh of Daniel and the seventh verse It is dreadfull and terrible devouring all but it hath no Name Although Gonsalvius hath in some sort discovered it yet I am perswaded that none living but the tormentours and the tormented can fully tell what the intralls are of that Bull of Phalaris it is the very embleme of Hell none returne from thence to tell the torments thereof And certainly whosoever is caught within the compasse of that engine of cruelty if he bee fortified with courage from Heaven in a rare measure hee may alter the Prayers of the old Leturgie they prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Save us by those unknowne torments these may pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Lord save us from those unknowne torments And thus doth this Tyrant both usurpe out strip the correcting power of a King The Pope as Christ doth rule in the Church of Christ in the phrase of my Text Antichrist as God sitteth in the Temple of God I adde briefly Me thinkes the Empire of Christ in his Church is most briefly and emphatically expressed by Christ himselfe Iohn 14. 6. Ego sum Via Veritas Vita that is saith Calvine I am the beginning the meanes and the end of saving knowledge Or as Saint Augustine Christ is Via sine errore the Way without errour Veritas sine falsitate the Truth without falshood Vita sine morte the Life without death Others interpret these words otherwise that Christ sheweth the meanes descryeth the things and giveth the end concerning eternall felicity All these doth the Pope usurp First that he is Via the Way that hee cannot erre a property of Christ never communicated but to some persons and at some times onely Secondly that he is Veritas the Truth His Councill of Trent commanded all credere to beleeve that and only that to be Truth which he taught And lastly he arrogateth himselfe to bee Vita to be the Life No salvation except a man bee a member of the Church say Christians not unlesse he be a member of the Pope say the Papists And therefore Bellarmine in his third Booke de Ecclesia and the second Chapter maketh the Pope to be an essentiall part in the definition of the Church So No Pope no Church and no salvation but in the Church and under the Pope Hence some beginne to thinke that the name of a Papist is more honourable than the name of a Catholike because the last doth imply a communion but with the Body but the first with the Head And how farre this Tyranny hath prevailed on the consciences of the blinded Papists you may perceive by this proverbe which they say is familiar in Italy I beleeve God and the Pope And thus doth hee dominiere in the highest nature The Pope as Christ doth rule in the Church of Christ that is Antichrist as God sitteth in the Temple of God Thus hath the Pope exalted himselfe Give me leave to exalt him one step higher and in the words of a Papist Qui desiderat Primatum interris inveniet confusionem in coelis that is He that will reigne as Christ on earth shall never reigne with Christ in heaven This is the period of the Popes primacy and this is the censure of Stella upon Luke 9. 48. Can notwithstanding all these premises any protest with Cupers that he is mancipium Romanae Ecclesiae that he is a professed Slave of the Church of Rome inthralling himselfe by a servile inflexible obedience in any case and against any person where a spirituall Soveraignty Tyranny doth command man and countermand God imposing injunctions uncontroulable exacting subjection unutterable or inflicting correction unsufferable ruling in the Church of Christ as Christ urging his owne Lawes with more severity than Christs Lawes I hope I know No servant of Christ will bee can be such a slave to Antichrist This truth have I delivered plainly painfully impartially even in the sight of a great God and of an innocent conscience I have done my duty I have delivered it For your duty to beleeve it I must leave that to him who is the Author and finisher of your faith Now the God of all truth give you all his holy Spirit that you may fulfill all his holy will SERMON X. 2 THESS 2. 3 4. Shewing himselfe that he is God Antichrist shall not call himselfe the true God The Pope doth shew himselfe to be God The Pope doth shew himselfe to be God plainly THis fourth verse containeth three properties of Antichrist
given the whole world Matth. 4. 9. the Pope I say did give one quarter of the world and divided the two Indias betwixt the two Kings of Spain and Portugal Yet halfe an hundred yeares since more peremptorily Pope Pius the fifth è Cathedra pronounced his power in a solemne Bull that he was Princeps super omnes gentes super omnia regna Prince over all Nations Cambd. Annal. Anno 70. and over all Kingdomes that he had Plenitudinem potestatis fulnesse of power Vt evellat destruat dissipet disperdat To plucke up and Ier. 1. 10. to root up to destroy and cast downe Which he theÌ„ indevored to have exercised upoÌ„ the person of an indeed a Woman but such a Queen as did blow in pieces that swelling bubble And his Bulla did breake like a squib without frighting so much as children Since him and before him since Leo the tenth the Papacy hath Paulus Quintus hiâ— Quarrells with Venice pag. 1. 3. beene in a reciprocall increasing and waining One Pope impairing another Pope repairing the magnificence thereof as the judicious Italians themselves have observed it in the persons of Clemens the eight and Paul the fifth Thus may we see the two hornes of him that is like the Lambe and the two swords of him that speaketh like the Dragon the two Monarchies of the Man of sinne And surely such want their two eyes who doe not see the Sunne at Noone who doe not see Antichrist to be fully revealed and that The Pope is that Antichrist Thus have I discovered the time of Antichrists discovery If you desire moreover testimonies of his Revelation some particulars I have premised in this Sermon But a Catalogue a Cloud of Witnesses almost an hundred Dr. Featlies Appendix to the Conference 1624 names are registred by our ingenious and ingenuous Champion Yet for the full declaration of this point know that the Pope hath beene revealed to be the great Antichrist according to the publike testimony of foure great Nations The French English Bohemians and the Germanes have long since revealed to the world what the word revealed unto them the revelation of Antichrist That Rome is the place and the Pope the person The French claime the precedence Their Pless Myster Opposit 46. Kings are called Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they first received the plantation of Christianity Wee adde because they first received the reformation of Christianity Anno 1126 some 500 yeares before Luther Peter Bruis Priest beganne and anno 1147 his Scholler Henry a Monke seconded him and both of them were succeeded by the Waldenses and Albingenses anno 1164. And their doctrine was spred throughout the Diocesses of Orleance imbrum and Gap through the whole Provinces of Languedoc Anvergne and Guienne the professours whereof were called Tolosant condemning Transubstantiation the Masse Praying to or for the Dead worshipping of Saints or Images Inhibition of Mariage c. stiling Popish Prelates the Princes of Sodome and Rome Pless myst Oppos 46. Babell the Mother of fornication These Lights that prudent Church have politikely endeavoured to put under a bushell extinguishing their writings So that we have nothing but what is collected out of their adversaries books who confuted them who testifie what we do that the French so long agoe did renounce the Pope and Popery To the French our English are next in situation Matth. Paris Compend hist Angl. an 1250. and in reformation also Anno 1250 our learned Bishop of Lincolne assayed first to light this Candle by inveighing against the Pope and Popish usurpations for which invections he was excommunicated and dyed under that excommunication Vnder halfe a hundred years after him some sparkes fell from the hand of Paess Myst Opposit 57. our William Ockam by the collâ—sion betwixt Pope Iohn the 22 and the Emperour Lewis the 4 of whom hee was so undaunted an assistant that he durst call Clemens the sixt Antichrist The tinder almost tooke fire when our King Edward the third inhibited our English Pel. Virgil. l. 19. Bishops from running to Rome for their Creation But 1360 the fire was kindled and the Tho. Waldensis Ep. ad Mart. 5. Tho Walsingham in Rich. 2. Candle put in a Candlestick when Iohn Wickliffe of Oxenford maintained that the Pope was an Arch-hereticke and Antichrist and he was maintained by the Vice-chancellor and Proctors of that Vniversity by the Maior and chiefe Citizens of our chiefe City of London by some of our Prelates and prime Clergy and by the Duke of Lancaster and some of the principall Courtiers and Peeres of the Realme Although Pless Myst Opposit 59. being dead he was by the command of Pope Martin the fift digged out of his grave at Lutterworth in Leicester-shire 1428. Yet could not the Pope nor any popish power put out this Candle The Candlesticke indeed was removed his person was exiled and so his doctrine translated into Bohemiah where it gave increase to the profession of the Waldenses and a beginning to the Hussites From these two the French Waldenses and our English Wickliffists sprang the third the Hussites of Bohemia Whose praecursor I conceive to have beene Militz a Preacher of Pless Myst Opposit 59. Prague about 1350 who professed that hee was constrained by the Spirit to goe to Rome there publikely to preach in the presence of the very Inquisitours that The Pope was the verie Antichrist But after 1400 Iohn and Hierome Husse Aeneas Silvius Hist Bohem. and the Hussites did more openly and undoubtedly professe the Pope to be Antichrist Such a number of opposers and in such a nature of opposition as the Pope never felt before till the Sword in the hand of Zisca and the word in the mouth of Iohn Husse and Hierome of Prague durst tell the Pope to his face that he was the Antichrist To extinguish which staine the Councill of Constance was called where they sawed the log but could not cut the Sun-beames they killed the Preachers but their Preaching still survived The Faggots with which they did cruelly and perfidiously overwhelme Poggius in Epist ad 〈◊〉 〈◊〉 Aretinum Iohn and Hierome did indeed dampe but not put out the fire of the Gospell For out of the ashes of the Goose so some say signifieth Husse in the Bohemian language arose a Swan such is the signification of Luther in the Germane or a Phoenix rather who gave a complement to the reformation of Religion and to the Revelation of Antichrist The Papists then may reserve their Crambe or their owne Tooth Ordinary judgements â—annot digest their ordinary Quaere Where was the Reformed Religion before Luther These premises may tell them that there was a Visible Reformation and separation from the Romish Church full foure hundred yeares before Luther was borne The Hussites being an hundred years before him our Wicklissists halfe an hundred yeares before them the Waldenses more than an hundred yeares before them
among such Princes their agents blowing up the coales of contention which at length might flame out into an open combustion A cloud of witnesses might dissolve it selfe into a testimony of this truth but I have an instar omnium at the mouth of onely one witness it shall uncontroulably be established These are the very words of a great Pope to the great Turke of Pius the second to Mahomet As our Predecessours STEVEN ADRIAN Epist Pij 2 ad Princip Turc pag. 9. and LEO did call in PIPIN and CHARLES to their ayde against the King of the Longobards HAISTVLPHVS and DESIDERIVS and being delivered from their tyrannie they transferred the Empire from the Grecians unto these their Champions So may we in the necessity of the Church make use of your assistance vicem reddere and returne a retribution Even the translation of the Christian Empire to the Turke if his Turkish sword would make good the Popish quarrells An excellent motive to make the Turke turne Christian but more excellent to make Christians take heed of the Popes subtletie 6. Rather than their sword shall faile them Pless Myst Opposit 28. Pless Myst Opposit 40. they will sharpen it at the shop of Rebellion Gregory the fourth conspired with the Sons against the Father the Emperour Lewis Gregory the seventh instigated the Germanes to an insurrection against Henry the third the Emperour and invested Ralph the Duke of Burgundy with the interest to his Empire Paschal the second Pless Myst progress 42. Pless myst progress 51. excited Henry the sonne to rebell against Henrie the Father Gregory the ninth did infuse the same poison into the heart of Prince Henrie that hee unnaturally rebelled against his noble Father Fredericke the second All which wolvish attempts had this one Foxe-like scope that the Italian Cities by these meanes becomming free States and obtaining a new forme of government divide imperia would be lesse able to oppose the Popish affected Monarchy than if they had remained under the Emperour intire in an united subjection Seventhly to make these mysteries yet more mysticall they have Sepia-like overspred these acts with an inky darknesse forging and purging the ancient Authors that they make those old Writers to speake those things now they are dead which they abhorred when they were alive Their additions to Cyprian and Augustine Goulartius and Erasmus have declared their subtractions from other old authors their own Indices expurgatorij have sufficiently acknowledged And how they have extinguished all the writings of the Waldenses is more than notorious But their Triarij their principall corrupters are three learned men famous in their generations in three sorts of learning Gratiane who compiled all the old Canons in one body of the Decrees Peter Lumbard his brother indeed brethren in the Mystery of Iniquity who brought the Fathers sayings into his foure bookes of Sentences And Baronius who spent thirty yeares Casaub Epist Dedic Exercit. ad Baron imployment to comprise all the Ancient Historians in his Tomes All their indeavours meeting in this Center to advance the Papacy Gratiane making the Law Lumbard Divinity and Baronius History to speake what was sit for the corruption of that doctrine and ambition of those Doctors But what is the effect Notwithstanding their cunning conveyance the carefull eye of an impartiall Reader may discerne the foot-steps of Antichrist and Antichristian errours even in their writings And their labour preventeth mine it proveth my conclusion The mystery of iniquity is a working even in their writings 8. Finally the favours of Princes and Prelates hath the Pope framed to bee a rare furtherance for his Prelacy and Principality registring their voluntary actions of love and courtesie as precedents of their necessary observance and duty Thus Honoratus Bishop of Marseille and Possessor a Bishop of Africa sent Gennad de Script Eccles cap. 100. their Bookes peradventure to intreat their judgements to the Bishop of Rome the one to Gelasius and the other to Hormisda Hence Baron 1. 6. 490. Artic. 43 45 46 Bar. â— 7. an 520. Artic. 12 13 14. Duorenus de Benefic lib. 1. c. 2. Bell. de Imag. lib. 2 c. 13. init Suarez Apol. li. 4. c. 31. nu 13 â—ess de Antichr part 2 pag. 267. Bellarm. de P. R. lib. 1. cap. 8. L. Volumus C. de Epist Cler. Hist Papatus cap. 4. Pâ—ess Myster progress 64. â— Baronius constraineth a conclusion therefore the approbation or suppressing of Bookes belong to the Pope The Ancients held the judgment of the Church of Rome in high esteeme and to it even their Councills had recourse as to the most solide advisers concerning their Canons and Constitutions But the Pope hath forced this their arbitrary reverence into a rule of necessary obedience that now there is no Councill above the Pope and can bee no Councill without the Pope Charles the great granted that the Clergie should be judged by their Bishops in all causes on which pretence the Pope hath arrogated power to determine all causes concerning all persons even against the Emperours themselves who gave them these priviledges at the first To give you a taste of many in this one example The King of France Charles the 8 having forcibly entred Rome yet comming into the Vaticane on his knees he kissed the foot of Pope Alexander the sixt and on another day he held the Bason and Ewre whilest his Holinesse did wash All which that humble Pope caused to be painted in a Gallery of S. Angelo as a pattern of Princes dutie which this heroick Conquerour did out of his redundant courtesie And thus have I discovered their Quaerere the History and the Mystery of their attaining their Papall greatnesse Thus much concerning their Mysticall Art in attaining now they are no lesse artificiall in retaining their greatnesse and in inlarging it in our times For which purpose they use both baits and hookes and both by way of undermining and countermining the poore Protestants First they undermine us Machiavil saith Mach. Hist Florent lib. 2. the old Florentines had a Bell called Martinella which was rung continually for a whole month together before their Army took the field that the Enemy might prepare for defence We must dreame of no such faire warre from our Adversaries the Papists will follow Machiavils policie not his History Therefore like the Beleaguerers of strong Forts they use secret Engines to blow up when suspect nothing but are secure as upon sound ground They undermine us admirably they have Engines and baits answerable to every Sexe and Condition Women especially devout women they worke wonderfully on and by for the spreading of Poperie They doe not onely creepe into houses and captive sillie Women as Saint Paul foresaw and foretold long agoe 2 Tim. 3. 6. But moreover they stirre up honourable women to persecute professours and to expell them out of their coast as the Iewes did at Antioch Acts 15. 50. Nay they surpasse
in Saint Pauls time and to be Revealed in our time a strange worke of Antichrist called by a strange name the mystery of Iniquity All these I have absolved Now your attention will anticipate my Sermon and expect that having passed this point all the points proposed in this text that I should proceed to another In the ninth of Matthew and the twentieth verse there is mention made of a woman diseased twelve yeres who touched but the hemme of Christs garment and she was healed I have indeed perfected the body if you please the Garment of my discourse on this Text. But the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exlex that wicked one or Out-Law remaineth as it were the Hemme of this Garment I will but totch it and it may heale some who are diseased even twelve yeeres who have beene brought up in Popery I proceed therefore to open this point also in the feare of God and love to our seduced brethren to heale such as are infected with Popery But if they be either absent that they cannot be healed or obstinate that they will not be healed Yet I proceed notwithstanding that if they be incurable and will not be healed by us yet that we may be carefull not to be infected by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That wicked one This last word of my text must be my text at this time indeed containing a point as materiall as any I have yet spoken of if I had time to studie it But I depend on a great God to inable my little strength in a little time to unfold his truth This word is the tertium where both sides meet both Papists and Protestants joyne issue in this point I suppose there is no Papist but will grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Out-Law is The Antichrist And for mine owne part I doe professe the Pope not to bee Antichrist if I doe not prove him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Out-Law in the highest degree that ever man was since the Creation First to preface an answer to an ordinarie objection The Papists ordinarily doe urge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That wicked one this article of this word as if it were an article of their Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That wicked one is say they the singular Number therefore Antichrist is a singular person This cause indeed this causlesse cavill I have already disputed and consuted Now I onely intreat you to looke back into the last verse where the same article is used in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who letteth themselves expound the Emperour not one person but the whole succession By the same Grammaticall law it is lawfull for us to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That wicked one of the Pope yet not one person but the whole succession And why is Antichrist here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That wicked one as if he were but one The reason is rightly rendered by Aretiusâ— because his governement Aretius in 2 Thes 2. 8. is Monarchicall because in one place to one purpose and by oâ—e State in a long succession their plots and projects have beene prosecuted and perfected to the rearing and supporting of their Antichristian Monarchy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were one man and one mind This is a singular reason for which the holy Ghost doth here terme Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That wicked one in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Lex a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exlex a lawlesse person a man consined within the compasse of no Law such a one was the Type Antiochus Dan. 11. 36. He shall doe according to his will But the Antitype Antichrist the Pope is such a one in the superlative degree The Popes lawlesse actions compared to those of Antiochus are like the Sunnes reflections they double the precedent But I must not relate them out of the popish writers of Controversies though even they also shall bee produced for witnesses who use to set a faire glosse on those soule extravagancies But I must alleadge the Canonists as our principall authors in this cause For these tell us plainly Who the Pope is and what he doth but the other cunningly dispute What manner of man the Pope should be and what manner of things hee ought to doe Yet Vis unita sortior I will unite both their testimonies that their evidence may be the plainer Thus they testifie Papa Berâ—ach in repert part 4 in Dict Papa Hâ—sti â—s Casuâ— Paâ—ales 9. q. â— Cuncâ—a Aug de Anâ—ona quaest 5 Artic. 3. Distinct 96. c. 7. satis Tâ—uâ—enter Bertachin in repeâ—t part 4. in Dict. Papa Tiber. Decâ—an vol. 1. Resp 20. nu 1. est solutus legibus saith Bertachine that is The Pope is loose from all Lawes Solutus est omni lege humana the Pope is loose from all humane Law saith Hostiensis Nec ullo jure ligari potest he cannot be bound by any Law saith Aug. de Ancona He is so exempted from the Lawes that non potest judicari their popish Lawes say the Pope can be judged by no Law Nay Cum sit solutus legibus non potest accusari he is so far from the limits of the Law that none may accuse him saith the said Bertachine yea but to dispute of the power or actions of the Pope est instar sacrilegij yea sacrilegium it is neere sacriledge nay Barow in L. Sacrileâ—ijs de crim Saâ—riâ— Hostiensis casus Papalis Isoâ—o Moscon de Majest milit Eccles part 1. lib. 1. Capistranus fâ—l 130. Extrav Ioh. 22. cap. Apollolâ—tus de Concil Praebend meere sacriledge if wee condescend to those Canonists Legi non subjacet ulli Hee is subject to no Law the common axiome of the Canonists which they prove from this Title hee is called Summus that is the Highest because saith Mosconius He is supra jus contra jus extra jus above Law against Law and without Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my text Capistranus concurreth with a little addition of some spice of blasphemy Apud Deum Papam sufficit pro ratione voluntas God and the Pope have their will for a Law And the Pope himselfe doth testifie of himselfe none can say to him Domine cur ita facis Sir why doe you this Which is seconded by another Pope Sixtus is said to have answered his accusers in this phrase in meo arbitrio est judicer an non judicer It is in my choice whether I will be judged or not And Bellarmine Bell. de P. Rom. lib. 2. cap. 26. proposeth this as his probleme to bee maintained Pontifex à nemine judicatur in his 26. chapter of the second booke of the Pope of Rome that the Pope of Rome can be judged of none And stating the question he saith that a King hath no Superiour in Temporalls but the Pope in regard of Temporalls and
Spiritualls can bee judged by none in the world no nor by the world in a Councill whereby hee professeth that none in the world is absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without Law but the Pope Finally what the Canonâ—sts speake for slattery and the Writers of Controversies out of their judgement Gunther and Tiethgaudi Archbishops of Cullen and Morn Myst Iniqu Oppos 31. Trevers spake out of experience of and to Pope Nicholaus the first Quod tibi libet licet that is thou hast no law but thy lust All which doth but amplifie this title in my text that the Pope is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesse like the Iudge Luk. 18. 2. that he feareth neither God nor man Though these bee plaine yet the plainest proofe of any mens positions is their owne practice let their tongues and pennes preach and publish what they will or can to the contrary To this purpose I say lawes are of two sorts divine and humane The first are given by God the second by Man The Law given by God is either a Law of constraint Primarie imposed the Scripture or a Law of Consent secondarie collected the Creed Againe the Humane Lawes also are twofold Oecumenicall and Oeconomicall Those are Publike for all Nations these private for all Families Now if I doe not make it appeare that the Practice of the Pope is lawlesse in all these particulars I will confesse that I doe him apparent wrong to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Out-law and The Antichrist The great law is the law of God that great law of God is that of coÌ„straint the Scriptures which shold constraine every coÌ„science to awfull obedience But the Pope hath practised the contrary to that authority was it ever credible that that law giveÌ„ w th such consternation w th thunders and lightnings and a thicke cloud and the voice of a trumpet so that all the people trembled Exodus 19. 16. confirmed with such a protestation that Heaven and earth should passe before one jot or one â—ittle should passe from the Law Matth. 5. 18. and sealed with such a Commination I testifie vnto every man that heareth the words of the prophecy of this booke if any man shall adde unto these things God shall adde unto him the plagues that are written in this booke And if any shall take away from the words of the booke of this Prophecy God shall take away his part out of the booke of life Revel 22 18. 19. So precious to the Iewes that they thought it their prerogative to keepe it Rom 3. 2. So highly esteemed by the Christians that they poured out their blood to professe it Heb. 11. Was it I say ever credible that this Sic dicit Dominus Thus saith the Lord should be changed into a Sic jubet servus servorum so commandeth the servant of servants That this Law of God should ever be vilâ—fied and nullified by a wretched man This is the Popes practice Is not the breach of Gods Law avouched by his dispensations and indulgences are not the bookes thereof checked by inhibitions and publike interdictions The Scripture indeed is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. Gods streight rule to our crooked affections but the Pope doth bend it to his owne liking As their owne grosse phrase is he maketh it Lesbia Regula and Nasus Cereus a Leaden Hâ—â—â—us Pigâ—ius Rule and Nose of waxe which they may wrest and wring any wrong way according to their owne will and pleasure Or as Bellarmine Bellarm de P. Ro. lib. 3. c. 14. speaketh in a better phrase but to the same purpose the Pope doth Apostolorum praecepta positiva moderari ac mutare prout ecclesiae expedierit the Pope saith he doth moderate and change the positive praecepts of the Apostles as hee shall thinke it convenient for the commoditie of the Church But since that Bellarmines plaine mind Hist of Paul 5 and the Venetians lib. 4. pag. 198. is discovered by some of found judgement For anno 1606 he composed a little booke against the Treatises of Gerson wherein he aymed to exalt the authority of the Pope so farre as to make it equall to that of God That Law doth not constreine neither him nor his to keepe their bounds but he will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawlesse They make the Scripture in their owne base phrase mutum magistrum a dumbe Teacher to say nothing as their Trent phrase speaketh more mannerly secundum sensum quem ecclesia tenet to say nothing but according as the Church will understand it that is what the Pope prompteth In old time Demosthenes said that the Oracles of Apollo did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were taught to speake nothing but what pleased Philips Greatnes We may say in our time but God be blessed not in our Countrey not in our Church at the least that the Oracles of the Scriptures doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are taught to speake what doth please the Popes Holinesse To shut up this point with the wicked words of Hosius and with the witty words of Durandus ipsas scripturas facessere Iuell Apolog. pag. â—31 jubebimus wee will bid the Scriptures to bee packing said that blasphemous Papist But the Other speaketh in another veine male cum rebus humanis actum est ex quo Decretis alae accesserunâ— idest ex quo Decretales in ecclesia volare ausae sunt supra scripturas said that popish Canonists that is Christendome came into thraldome ever since the Law of the Lord hath beene troden downe by the Law of the Pope The last words of which sentence are too true if that Decree of Pope Steven 6 recorded by Gratian bee canonicall and categoricall Gratianus D 19 C Eniâ—â—â—râ— Quicquid Romana ecclesia statuit quicquid ordinat perpetno quidem irrefragabiliter observandum est Whatsoever the Church of Rome doth appoint whatsoever it doth ordainâ— it must be observed perpetually and without gainsaying Is not the Pope then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawlesse man that man of sinne indeed that very Antichrist Next to this great Law the Law of Constraint the scriptures is the Law of Consent a great law too the Creed which being collected out of the Scriptures the whole Christian world hath submitted it self to the authority therof as to the touchstone of their assertioÌ„s Now the Pope doth not onely oppose the old but saith that he can also compose a new Creed In the old Creed hee directly thwartheth three Articles that of Christs remaining in Heaven till the judgment bringing him down daily to the Earth by that monstrous miracle of Transubstantiation That of the forgiuenesse of sinnes by his presumptuous doctrine of merits And finally the third Article of the Catholike Church by inserting the word Romane which overthroweth the sense of the Article and is contradictio in adjecto an absurd contradiction as if we should terme Lewis
Take heed therefore that you make not any Image And the Commination threatned in the 24. The Lord is a consuming fire as if Hell fire were the reward of image-worshippers Againe in the second Commandement very bowing to an image is forbidden Whereupon the Church of Rome fearing that by the light of this evident inhibition their Mystery of iniquity should be discovered they leave this Commandement out of their bookes and Catechismes which come to the hands of the Common people And Vasques to shew his love to the truth goeth yet Vasq de Ador. l. 2. disp 4. c. 4. farther and affirmeth that the second Commandement is Ceremoniall and ought to be abolished Lactantius his words shall bee my conclusion for this point Non est dubium quin religio nulla est ubicunque simulacrum est According to whom thus I conclude Without peradventure they have no religion who worship images But the Church of Rome doth worship Images Therefore without peradventure the Church of Rome hath No Religion But are the Apostates Who do not receive the love of the Truth but take pleasure in unrighteousnesse The fift is the worshipping of the Crosse a worship altogether unknowne to the Heathen and therein therefore more then Heathenish Cruces etiam nec colimus nec optamus vos plane Arnobius lib. 8. qui Ligneos Deos consecratis Cruces ligneas forsitan adoratis ut deorum vestrorum partes saith Minutius that is Wee neyther wish nor worship Crosses but you who doe plainly hallow wooden gods peradventure you adore wooden Crosses as parts of your gods The Christians apologie is absolute that they did not worship wooden Crosses their recrimination to the Heathens that they did worship Crosses is qualified with a peradventure It is therefore without peradventure that the worshipping of a wooden Crosse was abhorred as abominable both by the Christians and Heathens Indeede some hereticall Christians have Pappus Hist pag. 345. beene knowne and taxed for that Idolatrie The Armenij thence were termed Charinzarij that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worshippers of the Crosse And since in the dotage of the Church and nonage of Antichrist that Idolatry hath crept in amongst Christians Aquine undertooke a Aquin. 3. 25. 4. solemne disputation of the worship of the Cross And Cornelius Mussus is transported with the Corn. Mussus to 1. 662. adoration admiration of that wooden Idolatry O Crux admiranda O Salus Vita Resurrectio Salus animarum Vita coporis Resurrectio animae simul corporis that is O admirable Crosse O Health Life and Resurrection Health of the soule Life of the body and Resurection of both soule and body And that these may not be put off as private opinions of some particular persons heare the universall practice of their whole Church O Crux ave All Haile O Crosse Spes vnica Our onely Hope Hoc Passionis tempore This time of the passion Auge pijs justitiam Augment the godlies devotioÌ„ Reisque dona veniam And forgive the ungodlies transgression Never could I conceive the just cause of such senselesse idolatry till my text suggested it They have not the love of the truth but take pleasure in unrighteousnesse The sixt is the Sacrament Bee that blessed Bread as Sacred as the most sanctified heart can conceive yet it is but Bread notwithstanding Howbeit the Papists give unto it cultuÌ„ latriae that worship which is due to God DominuÌ„ DeuÌ„ tuuÌ„ Concil Trident. Sess 13. Can. 5. Costerus Enchir. cap. 7. adorabis Thou shalt worship the Lord thy God saith Costerus speaking of the Sacrament The whole Church doth cry to it Agnus Dei qui tollis peccatamundi O thou Lambe of God which takest away the sins of the world According to which is that stupendious superscription of our Sanders to his Treatise on the Lords Supper To the Body and blood of our Saviour Iesus Christ under the forme of Bread and Wine all Honour Praise and thankes be given for ever and ever Now wee knowing that the Carnall presence is but a carnall conceit and that the tricke of Transubstantiation is as true as any of Ovids Metamorphoses Wee cannot but pronounce the words of Costerus which he delivereth by way of supposition Colere frustum panis pro Deo to worship a peece of bread is worse then to worship viva animalia the brute Beasts as the Egyptians did or Imagines images as the Heathen did or to worship rubrum Stannum inhasâ—am elevatum a red Clout clapped on a Pole as the Lappians doe Nay it is saith hee such a grosse idolatry qualis in Orbe terrarum non fuit as the like whereof was never in the world never seene among all the Heathens Those stupid Idolaters did absurdly-execrably The first did make their god furthermore they did worship it But these to shew that they are superlative goe a degree farther 1. They make their god 2. They worship it 3. They eate it Now that men should make their god and eate their god none can beleeve it but those that doe not receive the love of the Truth but have pleasure in unrighteousnesse Thus the Papists doe make this Holy Sacrament a prophane Idol acording to our positions and they may make it so also according to their owne opinions It is their opinion yea a ruled case confirmed by a Canon of the Councill of Florence That three things are required Conc. Flor. in Dec. Euchar. sect Quinto to the perfect celebrating of the Sacrament Materia Forma Persona 1. That there bee a right matter 2. A right Forme that they use the words belonging therunto 3. That the Minister doe celebrate that Sacrament cum intentione faciendi quod facit Ecclesia with an intention to doe what the Church doth quarum si aliquid desit non perficitur Sacramentum if any of those three be wanting it is no Sacrament I assume but it is possible that the Priest may forget to have the same intention with the Church possible therefore it is that the Sacrament which hee administreth may be no Sacrament And therefore it is possible that the Papists may worship a meere peece of Bread which in the judgement of their owne Dr Costerus is the most absurd and abominable Cost Enchir. c. 7. idolatry that ever was in the world They will therefore be constrained unto Gersons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to adore the Host with this Caution Scilicet si recte consecrat a sit that is I adore thee O Host must the Papists say if thou beest consecrated aright Otherwise they cannot escape that concession and confession which our Doctor Featly extorted from their Dr Featly's Cons with Mr Musket touching transub die 1. Mr. Musket That the Popish Communicant may sometime commit Idolatry materially Salva res est erubescit Finally the World is their Pantheon and according to some Papists every Creature therin is an Object of their religious adoration The opinion
it is impossible to convert them Malvenda de Antich l. 3. c. 10. consisteth in three things In the men the Seducers in the Motive to the seducing and in the men seduced The first cause that China's conversion is impossible is saith he Cōspiratio Antistitum the cunning of the learned to keepe out all forraigne instruction The second Ne nefarij quaeslus extorquentur mendacia coarguerentur their gaine and glory do move them thereunto And thirdly the people are made pliable to be hoodwink't Superbiâ suarum rerum infinito amore pueruli educatione by the pride of themselves and prejudice of others which they have sucked in from their Cradleinfancy In Popery also since wee see such a sympathy betwixt the seducers and the seduced that the Priests hands are not so cunning to temper the baite as the peoples mouthes are open to swallow it Wee may inferre this Prophecy is in them accomplished The Papists both Priests people God hath sent thē strong delusion The Papists doe as they speake the cause that their conversion is impossible is this Conspiratio antistitum ne peregrina in eas terras inferantur sacra their Prelates and Priests concur and conspire to cut off the sound of al forraine religion that may occasion any reformation The case is plaine and notorious By their inhibition of Bookes confession for their soules and inquisition for their bodies by their prayers in a strange tongue and the Scriptures indeed in no tōgue The world knoweth they have so immured in their adherents that it is as easie for a Christian to enter into China as for Christianity to enter Rome or reformation the breast of a Romist By the policy of their prelacy they have made the way to reforme Rome as narrow as the eye of a Needle If God please not to alter the very nature of the Creature there is no hope to effect it Spurr'd on are they to this desperate delusion by a double instigation as it followeth in Malvenda's phrase Extorquere nefarios quaestus coargui mendacia non patientur to confesse their errours and to forsake their Pompe flesh and blood cannot endure it they will never performe it Their gaine alone is a sufficient obstacle to make them Obstinate Preach reformation unto the Papists and according to that Acts 16. 19 20 21. The Masters when they see that the hope of their gaine will be gone they will exclaime against Paul and Silas saying These men do exceedingly trouble the City and teach customes which are not lawfull for us to receive being Romanes To descend from the dignity of an Archbishop to be a Dean we see it is enough to apostate the unstable and hath beene an occasion that our moderne Ecebolius did returne to his vomit Therefore when the Conversion of their religion shall bee the subversion of their Estates when learned men both Priests and Monkes by leaving their Church in our Church must of force become aut medici aut mendici either to digge or to beg either to exercise some other calling or endure poverty if not extremity Now to goe from plenty to penury is a wide step and few will venture it I doe deplore that our Proselytes are so poorely provided for and doe conceive the expectation of Poverty to bee a Remora to reformation Flesh and blood will rather be obstinate in a false Religion then beg in the true Next it concerneth their Credit to support their delusion That men learned and great should acknowledge such grosse absurdities as the adoration of Images the exalting of a Bishop above Kings equall to Christ and in truth to make the whole Church the slave of one man it is incredible and therefore they must exercise strong delusion to veile it The Panther is said to hide his head when he Plinie l 8. c. 17. draweth the poore Beasts to destruction Euen so the Papists will hide those horrible Heads of their religion for feare the uglinesse thereof should affright away men even of an indifferent understanding or conscience And therfore Beza said well that Ignatius was the Angel Revel 10. 1. Cloathed with a Cloud by Mystery of Iesuites pag. 51. which is meant that he and they cover their enterprises and hide the mystery of their religion So that for many of their learned I may speake of them as Lactantius doth of the old Lactant. l. 3. c. 24 Malvenda lib. 3. cap. 14. Heathen I know not what to say of these men qui cùm semel aberraverint constanter in stultitiâ perseverant who when they have once erred will constantly proceed in their folly vana vanis defendunt and defend one falshood with another Vnlesse I may suspect them aut joci causa philosophari aut prudentes scios mendacia defendenda suscipere that either they dispute in jeast or willingly and wittingly take upon them to defend those things which they know to bee false quasi ut ingenia sua in malis rebus aut exerceant aut ostentent as if their study was either to exercise or to shew their wits in the Patronizing of Paradoxes Or I may speake to them as Augustine Aug. de Mor. Cath. Eccles lib. 1. cap. 31. did to the Manichies Non dicam quae vos ignoratis sed quae vos occultatis Many of the Papists I cannot perswade my selfe that they doe not know their errours but they will not shew their errours and to this purpose they use learning to avouch them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clement of Alexandria Clem Alex. Protrept concerning the Idolaters of Grecia We may say the same of the Latine in English the Papists in our time have more learning and cunning than they had in old time Now when the height of errour and the height of learning are wedded together may we suspect expect that the Monster of my Text may bee ingendred betwixt them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong delusion Hurle a Boule downe a steepe Hill and it will runne passing swiftly the cause of which swiftnesse is principally the outward violence of the hand and concurrence of the Hill But withall it proceedeth from an inward propensitie which that body hath to move downward So in Popery Facilis est descensus Averni The Learning and Policie of the prime men in that religion is admirably potent to perswade delude and to deceive if it were possible even the very Elect. Yet besides that there is an inward propensity which doth forward people unto Popery It is their nature altera natura August epist 167 Festo custome and prescription which maketh men so obstinate in the Romish Religion Cùm tam perspicua Verit as aures ac corda hominum feriat tantae quosdam malae consuetudinis vorago submersit ut omnibus authoritatibus rationibusque resistere quam consentire mallent When as so cleere a Truth saith Saint Augustine doth smite mens Eares and Hearts also yet so vast a whirlepoole