thing Extra infinitum semper est aliquid There is alwaies something in the world without that which is infinite The moderne experience whereupon both Varro z A. Gellius lib. 3. Noct. Atticar cap. 10. in Gellius and a Plenius lib. 7. natu hâ—st cap. 16 Plinie doe gather a sensible corruption of the Inferiour world is the waxing old and continuall decreement of all things in this world which will at length come to nothing hereby since other things and men grow lesse and lesse because men aboue all other things grow worse and worse b Horat. lib. 3. Od. 6. Aetas parentum peior auis tulit Nos nequiores mox daturos Progeniem vitiosiorem That is Our Fathers age is worse then were our Gransiers dayes Who brought vs forth that others bring forth worse and worse alwayes I know The obiection of Atheists against the former truth that this seemeth to bee a very Paradoxe vnto all Atheists who except against vs First out of Scripture c Psal 93.1 that the World shall bee established that it cannot be moued and that Whatsoeuer d Eccles 3.14 God shall do shall be for euer Secondly from the long continuance of the World in the same estate still one from the beginning and therefore which cannot so quickly be changed as wee pretend Thirdly from the vncertaine manner of change which cannot but bee knowne Our Answere if euer it shall bee But in truth our answere is as easily made to euery one of these points by Reason and Grace as they seeme ready onely from the corruption of nature to vrge them For first the Scriptures are mainly wrested from their proper purpose since the Holy Ghost there speaketh of Gods Decree onely which in despight of man shall stand vnmoouable be it of whatsoeuer subiect it may be whether of the World or the things of the World according to that of the Lord by the Prophet e Esay 46.10 My counsell shall stand and I will doe whatsoeuer I will Secondly that long continuance of the World in the same estate is onely supposed not prooued but euidently disprooued by the Apostle Saint Peter pronouncing plainely against this obiection f 2. Pet. 3.6.7 that the World that then was perished ouer-flowed with water but the Heauens and the Earth which are now are kept by the same Word in store and are reserued vnto fire against the Day of Condemnation and of the destruction of vngodly men For Noahs Floud infringeth the opinion concerning the former continuance of this worldly Fabrique and the diuine supportation of the World by the Word sheweth the World to bee but a Nowne Adiectiue which cannot stand by it selfe but must needes haue the whole dependance thereof from God onely who as hee will doth change it seeing g Esay 40.22 that hee sitteth on the Circle of the Earth and the Inhabitants thereof are but as Grashoppers And therefore now to speake to the third concerning the manner how the World shall bee changed What need wee vse such curiositie They who are euill shall bee cast into a farre lower place For the h Psal 9.17 wicked shall bee throwne into Hell and all the people that forget God They that are good must ascend vp higher since euen now Christ Iesus is gone i Ioh. 14.3.4 to prepare a place for vs Whence hee will come againe and receiue vs to himselfe that where he is there may wee bee also as the Apostle also said k 1. Thes 4.17 that we must be caught vp into the Cloudes to meet the Lord in the Ayre and so to be euer with the Lord. And yet to giue them some further satisfaction vnto this demand I find amongst the learned Fathers of the Church two famous Opinions and both very probable concerning the manner of the Worlds change The former is expressed in these two conclusions the first that this change is not a meere corruption of substance into nothing but a renewing of qualities into a better estate as PHILO IVDAEVS said l Philo. lib. de incorruptibilitate mundi the corruption at the end is a change vnto a better estate and as m Euseb in Esaiam Eusebius calleth it only a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renewing both these well agreeing with the Apostles words n Rom. 8.21 The creature also shall bee deliuered from the bondage of corruption into the glorious libertie of the Sonnes of God the second that this purging renouation of this visible World shall bee made by fire For besides the Scriptures affirming that o Psal 50.3 a consuming fire shall goe before our God and that p 2. Pet. 3.10 the Heauens shall passe away with a noyse and the Elements shall melt with heat and the Earth with the workes that are therein shall be burnt vp it is the iudgement of many good Christian Fathers and Doctors as q Chrysost hom 14 in Epist ad Rom. Chrysostome r Ambros lib. 1. Hexam cap. 6. Ambrose Å¿ Aquia in lib. 4. Lomb. liâ— 48. Aquinas and t Durand in li. 4. dist â—7 9.3 Durandâ—s yea and of some Heathens as appeareth by these words of the Poet Lucan u Lucan lib. 3. Pharâ—al Communic mundo superest rogus ossibus astra Mixturus that is to say For World remaines a common pile The stars with mens bones to desile But now the latter opinion which is of our most iudicious latter Diuines x Dan. Tilenus p. 2. Syntagm loco 67. Thes 32. admitting the second conclusion of the former opinion to wit that the World shall bee changed by fire doth altogether denie the first whiles that it absolutely affirmeth that the Earth Water Ayre Fire and all the visible Fabrique of the running heauens shall so vtterly be consumed by fire into nothing that it shall not romaine in the World to come For so the Scripture seemeth to affirme where Iob saith y Iob. 14.12 that man sleepeth and riseth not neither shall wake againe nor bee raised from his sleepe till the Heauens bee no more and where z Esay 51.6 Isaiah saith that the Heauens shal vanish away like a smoke and the Earth shall wax old like a garment and they that dwell therein shall perish in like manner c. Yea and the proportion of faith seemeth plainely to demonstrate this vnto vs since first this visible World is onely appointed for a lodging vnto man quatenus est Vtator as hee now is trauailing towardes his Countrey and therefore what need shall hee haue of this World when after the Day of Iudgement hee dwelleth in his owne Land Secondly Natura non amat vacuum nec gratia superuicaneum Nature loues no emptinesse nor grace idlenesse a Mat. 22.13 Wicked men must bee cast into vtter darknesse b Mat. 25.41 With the Deuill and his Angels and cannot vse this World Godly men shall bee placed in Heauen like the c
before at large of Antichrist One succeeding another one by ordinary substitution succeeding another as the Papists i Bellar. lib. 4. de Eccles Militante cap. 8. themselues most gladly confesse when they vrge so often against vs the personall succession of their Popes in the same Chaire from Peter vnto this now liuing Paul the fifth And yet I cannot but by the way touch that which if I had leisure I could easily demonstrate as I haue done k In Clauigerâ— Ecclesiae §. 7. in another Worke first that their personall succession hath beene oftentimes interrupted either by an l Vid. Onuphrij Chroni ad finem Platinae interregnum and vacancie many moneths together or by their seuerall Schismes in their proud Antipopes secondly by that this personall succession if it could be prooued soundly yet is of no moment vnlesse they can shew succession in Doctrine as well as in person since by the plaine confession of their owne deare Doctor m Staplet lib. 4. demonst princip doctrinal cap. 20. Stapleton grounded vpon n Tom. 2. Concil aâ—ud mani pag. 149 â—n Epist Epist Aâ—gypti ad Anatolium intâ—â—pistolas illustrium virorlâ— very good Antiquities No Bishops name was set downe in their Dypticks that is as hee expoundeth it they were not mentioned in their Commemorations vntill they had receiued Synodycam the Epistle testimoniall of their Orthodoxe faith because he was not to bee accounted a Successour who held not the true faith of his Predecessor But yeeld wee vnto them this personall succession since it serueth well our purpose to prooue the Pope to bee that Antichrist if now to this materiall cause wee fit the forme of Antichrist before deliuered A Worke worâ—hy our labour and yet very easily to be accomplished § XXII For the qualities the seate and the time of the Papacie are the same with those of Antichrist In the formall cause by three 1. Qualities 2. Seate 3. Time His Qualities are two 1. Habites 2. Actes Habites are two 1. Heresie 2. Iniquitie The qualities be they either Habits or Acts. The Habits both of Heresie and of Iniquitie For the Pope is an Heretike seeing there is not one Article in the Creede which the Pope doth not denie not o Vid Canum lib. 6. lâ—cor commun cap. 8. Bellar. lib. 4. de Pontif. cap. 2. priuately as some priuate person but publikely in his Chaire as Bishop when either by his proper assertion or by his giuing priuiledge and approofe to the Blasphemies of his Minions and Disciples hee crosseth the truth in olden in these Articles as now to runne thorow them all in particular like as many other most Reuerend Diuines p Heming in Antichristimaâ— Beza cap. 7. Confess M. Perkins in his Aduertisement and M. D. Abbots now the Right Reuerend Bishop of Sarum in his third part against D. Bâ—shop of the Reformed Churches haue done before mee hee denieth this first Article I beleeue in God The first Article of the Creede infringed by the Pope the Father Almightie maker of Heauen and Earth by two speciall Doctrines the former impugning our beliefe in God only when hee gaue his allowance to that Decree q Concil Trid. sess 25. cap. 2. of the Councell of Trent wherein it is commanded that men should teach it to be good and profitable suppliantly to inuocate Saints For if wee call vpon them we must beleeue in them as the Apostle r Rom. 10.14 saith How shall they call on him in whom they haue not beleeued And if wee beleeue in them we make them as God seeing thereby as Å¿ Euseb Emissen homil 2. in orat dominicam Emissenus saith wee giue the honour of the Lord to the seruant both wickedly because hee t Esay 42.8 will not giue his glory to another and idlely in that the Saints departed haue not the knowledge of our wants in particular by the iudgement of Saint u August lib. de Cura pro mortuis cap. 15. Augustine alleaged in the x Gratian. caus 13. q. 2. can 29. Canon Law vnder these words Wee must needes confesse that the dead doe not know what is done here while it is in doing here And therefore we may say in y Psal 11.1.2 Dauids true Zeale against these wicked Teachers In the Lord put I my trust how say ye vnto my soule Flye as a Bird to the Mountaine answering our selues by a true faith as he did in another place saying z Psal 121.1.2 I lift mine eyes to the Hils from whence commeth my helpe My helpe commeth from the Lord which made Heauen and Earth Let not them presume then vpon the Mountaines saith a August in Psal 120. Saint AVGVSTINE because the Mountaines themselues doe not shine of themselues but from him of whom it is said b Iohn 1.9 This was the true Light that lighteneth euery man which commeth into the World The latter intending an impeachment of Gods Almightinesse in Creation whiles he maintaines his c Gab. Biel lect 4. in Canonâ—m Missae Fauourites plainly to auerre that the Priests doe make conficium â—he bodie of Christ A two-forked Blasphemy like the Serpents sting For first if they make Christs body Christs body was not before since to d Pererius in 1. c. Genes in verbo Creauit make a thing is to giue it a being which it had not before But Christs body was before euen e Aquia p. 3. q. 6. art 5. a perfit body in the very first instance of his Incarnation vnlesse they wil haue that body to bee a phantasticall body as said the f Vid Eâ—iâ—han August â—lastr de his haeresib Steph. Zeged tab De Chrâ—sti humanitate assertion Phantasmaticks Marcionites Cerdonians and Manichees Therefore the Priests cannot bee said to make Christs body For secondly then the Priest must haue a power infinite to giue a passage infinite vnto this his new creature seeing as the g Bonauent in 2. sent dist 1. Scotell â—n 2. sent distinct 1. q. 5. Schooles teach betweene non ens ens the space is infinite passible only to the Infinite God to whom the power and worke of Creation is so truely proper that as h Aquin. p. 1. q. 45. art 5. Aquinas out of the very depth of true Diuinitie said well it is impossible that to create can agree to any creature neither by it owne proper vertue nor by way of instrument or Ministerie as his Master i P Lombard l. 4. dist 5. § 3. Peter Lombard seemeth to affirme what he vpon better reason doth iustly deny The second Article is denied in respect The second Article and in Iesus Christ his onely Sonne our Lord is denied by the Pope two wayes first in respect of the person of Christ secondly 1. Of Christs Person 1. As Christ is God of his office of his person as hee is both God and Man For his God-head was
last time Time here in the originall is called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Illyriâ— in voc Hoca an houre both for opportunitie since considering Å¿ Rom. 13.12 the season it is now time we should arise from sleepe For t 2 Cor. 6.2 behold now the accepted time behold now the day of saluation and for breuitie for which cause it is here called the last houre as by Saint Paul in another u 1. Cor. 10.11 Vid. Zaâ—ch Miscellan lib. 2. lect de fine saeculi place it is tearmed the end of the World in a double respect first of qualitie because all things necessarie for mans redemption are consummate in Christ fulfilling the Law and abolishing the ceremonies with the types and shadowes that at length he might bring in the truth of the Gospell as he said x Luk. 16.16 The Law and the Prophets endured vntill IOHN and since that time the kingdome of God is preached and euery man presseth vnto it Videntur enim minora compleri cum maiora succedant saith y Ambros lib. 8 Commen in Luc. Ambrose vpon that place lesser things seeme to be fulfilled when greater things succeede them secondly of quantitie because as saith Saint Peter z 1. Pet. 4.7 The end of all things is at hand and as Saint Paul said a Philip. 4.5 also the Lord is at hand first in his Godhead b Iere. 22.23.24 filling heauen and earth a God neere hand and a God farre off secondly in his Spirit which c 1. Ioh 3.18 he hath giuen vs that he might abide in vs and thirdly in his comming For behold saith he d Reue. 22.14 I come shortly Shortly to vs who are dayly to expect him since e Heb. 10. yet a little while and he that commeth will come and will not tarrie Shortly in himselfe who f Mat. 24.22 will hasten these euill dayes for his elects sake and shortly to the world it selfe which is now in the old age For as we may read this often in Saint Augustine g Vid. Praecipuâ— lib. 83. quaest cap. 50. the world is as a man whose ages are sixe Infancie Childhood Youth Strength Grauitie and Old age the first age of the world is from Adam to Noah the second which is Childhood from Noah to Abraham the third which is Youth from Abraham to Dauid the fourth is strength from Dauid vnto the Captiuitie of Babylon the fifth which is Grauitie from that Captiuitie to the comming of Christ the sixth from the first comming of Christ in the flesh vnto the end of the world is called Old age ob incertitudinem because of vncertaintie in the finall approach For as Olde age in a man beginning at his sixtieth yeere may be longer or shorter but alwaies vncertaine in the last period when it shall come So the last age of the world may bee either further protracted or presently contracted into fewer dayes according to the onely good pleasure of God but alwayes to vs both vnknowne and not found quibus generatiònibus computetur saith the same Father by how many generations it may be accounted So that here may be made a true reconciliation of some opposition in appearance onely betweene the two blessed Apostles Saint Paul and Saint Iohn For S. h 2. Thes 2.3 Paul denieth the day of the Lord to be at hand in his dayes i Bucanus Instit loc 38. quoad vltimum temporis according to the last instant of time before which approaching many things were to be done Whereas Saint Iohn saith here that the last time is come quoad vltimum tempus according to the last time so here said to bee last both in respect of Ages past and because there shall bee no time after this vnto which succeedeth that heauenly k Heb. 3.9 Sabaoth which remaineth for Gods children Wherefore since no time followeth after this time which Iohn calleth the last time hence ariseth a double doctrine and from them a double vse of good instruction The first doctrine is this The doctrine of the first part that there shall bee an end of time and of all things in time The latter this that this end is euen now very neere at hand Proofes of the former doctrine § V. Concerning the former it is an Assumpsit amongst all sorts of men both Christians and Heathens Christians who beleeue this both by Scripture and Fathers Scripture both of the old Testament prophecying that they that is the heauens and the earth l Psal 102.26 shall perish where God endureth for euer and of the New Testament preaching m 2. Cor. 4.17.18 that the things which are seene are temporall where the things which are not seene are eternall Fathers both Greekes as n Clem. lib. 5. Stromat Clemens Alexandrinus with o Euseb lib. 11. de â—rap Euang. cap 17. Eusebius Caesariensis and Latines as p Lactant. lib. 7 Iustit per totum Lactantius and Saint q August li. 20. de Ciuit. â— cap. 4 5. Augustine For all these together most certainely demonstrate that the world shall end not onely from Scripture to informe true Christians but also from Philosophers to reforme Heathens who are compelled to confesse the worlds end by a double strength of arguing first from Authoritie and secondly from Reason For the Authoritie which bindeth them is a double cord of true consent plainely to be found in their Poets Philosophers Their Poets such as their Sybille in r Lactant. lib 7. Institut cap. 23. Lactantius who reporteth this from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is There shall be a confusion of the earth and mortall men Their Philosophers as Pythagoras Stoickes Epicures Academickes yea and Peripatetickes if wee will beleeue the faithfull report either of the fore alleaged Fathers or of Plutarch himselfe who saith Å¿ Plutarch li. 2. de plac Phylosop cap. 4. that all Philosophers teach the end of the World yea and the Peripateticks confesse the end of the sublunary World that is of those bodyes that are vnder the Moone For reason euinceth it first from their owne grounds and secondly from experience Their own grounds who deny t Arist lib. 3. Physic cap. 5. Infinitum actu that is any thing to bee actually infinite and therefore must necessarily renounce that their u Arist lib. 1. de Caes cap. 9. opinion of the Eternitie of the world since if there bee giuen an eternall addition of yeeres to the infinite yeeres past then must x Valesius ca. 1. de sacr Philosq it needes follow both that there is Infinitum actu an infinite thing in act in respect of time past and that by continuall addition of yeeres there is something more then that which is infinite against their owne best y Arist lib. 3. Phys cap. 6. Beda in axiomat tit s axiomes and rules Infinito nihil est maius Nothing is more then an Infinite
6. Hilar. in Matt. can 33. their owne man auoucheth plainely since let h Bellar. lib. 3. de Eucharist cap. 3.4 5. c. them presume neuer so much vpon Gods omnipotencie heere working miraculously i Vid. Sadeelem tract de sacramentali manduâ— cap. 3. there was not neither could be penetratio dimensionuÌ„ a piercing of dimension if it was a true Body as our k Luke 24.39 Sauiour proued it by shewing his Flesh and Bone that arose againe because as l August Epist 57. ad Dardan S. Augustine saith Take away from bodies space of place and then they shall be no where and because they are no where they shall not be at all The sixth Article ouerthrowne So that for the sixth Article concerning Christ his Ascension into Heauen and his sitting at the right hand of God we cannot but find it ouerthrowne vtterly by that vbiquitie of the Manhood of Christ which most necessarily followeth vpon the Popish tenent of the bodily reall presence of Christ in the Eucharist For if his Flesh be here or there as it must be of necessity in many places at once when the Sacrament is in diuers places ministred at one and the selfe-same time then m Act. 3.21 how can hee be contained in the heauen till the restoring of all things as Peter said As he is God he is euery where but as he is man he is onely in heauen so n August Ep. 57. ad Dardan Gloss ordina in Math. 28. the Fathers distinguish and vpon it we argue as the Angell did o Marke 16.6 he is risen he is not here he is ascended therefore he is not heere vpon earth according to his Manhood as said p Fulgent lib. 2. ad Thrasymund FVLGENTIVS One and the selfe-same Christ according to his humane nature was absent from heauen when he was vpon the earth and leauing the earth The seuenth Article impeached when hee went vp into heauen Now for the seuenth concerning the Comming of CHRIST vnto Iudgement howsoeuer hee pretendeth a beliefe in the thing 1. By making Saints Iudges yet hee warranteth his Minions to set out many crosse points and close blowes against the true manner of the same As first that the r Rhemists in 1. Cor. 6.2 Saints shall iudge and giue sentence with God at the latter Day whereas the truth is that although the Saints shall iudge the World Å¿ Ambros Theodorit in 1. Cor. 6.2 by way of witnesse-bearing against the world as t Mat. 12.41 the Niniuites against the Iewes Yet the giuing of sentence u Mat. 25.34 noted by Christ himselfe belongeth x Iohn 5.22 1. By thinking the East to be the place of Iudgement to Christ onely as to the onely chiefe Iustice of this great Court of generall Assise since the Father hath committed all Iudgement to the Sonne Secondly that the place of this Iudgement is y Bellar. lib. 3. de Eccle. triump cap. 3. rat 4. the East part of the world whereas the Kingdome of God z Luk. 17.10.24 commeth not by obseruation of either place or time but as Christ shall come suddenly like Lightening shining from the East to the West or as a 1. Thes 5.2 a Thiefe in the night so shall hee come from Heauen to no certaine set place here vpon Earth because hee is God who must appeare euery-where as Iudge of the World in the sight and view of all men as witnesse besides these Scriptures both b Origen tract 35. in Mattâ— Origen and c August in Psal 74. 3. By a wrong signe of his comming Augustine thirdly that Christ shall come with d Bellar. lib. 2. de Eccles triumph cap. â—8 in quem Vid. Iunij Animaduers ibidem the signe of the Crosse carryed before him by Angels whereas neither Scripture at all nor Father before Constantines time did euer so interpret the signe e Mat. 24.30 of the Sonne of Man but onely tooke it by comparing Saint Matthew with the f Mark 13.26 Luke 21.27 other Euangelists for the most conspicuous g Origen tract 30 in Math. Autor oper imperfecti in Mat. hom 49. 4. By setting downe the time of his comming appearing of CHRIST made knowne to the World by many great signes there by our Sauiour himselfe related fourthly that the time of Christs Comming to Iudgement shall be but h Bellar. lib 3. de Pontis ca â—7 Henriq lib. 4. Moral theolog cap. 2◠§. 10. fortie fiue dayes after the death and destruction of Antichrist whereas wee haue sufficiently declared before that no man knoweth that time A Fable then it is which cannot bee grounded vpon Daniels numbers giuen of Antiochus only and no way proper to Antichrist whose Kingdome by i 2. Thes 2.7 Saint Pauls words must last till the very Comming of Christ as before we haue prooued And therefore I cannot but account these Papists no better then the wicked who k Amos 6.4 put off farre from them the euill day which shall yet come sooner then they imagine seeing Antichrist is reuealed and his Kingdome in part by the Word of God diminished yea and all the signes of Christs Comming almost so fully complete as that we haue all of vs more neede to dresse l Math. 25.5 our Lampes against his arriuall then any way imagine with the idle seruant m Math. 24.45 that our Master doth deferre his Comming Let vs haue our hearts prepared by holy liuing and wee shall not feare but loue that Day to come which increaseth paine on Infidels but endeth them vnto faithfull men saith the blessed Saint n August in 37. Psal Conc. 1. Augustine But let vs passe from the second vnto the third person in Trinitie The eight Article resisted of whom the eight Article of our Faith is deliuered I beleeue in the Holy Ghost albeit o Aquin. Opusc contra Error Graecorum cap. 32. Bellar. lib. 2. de Chron. cap. 20.21 c they will hold with vs against the Greekes the proceeding of the Holy Ghost from the Sonne as well as from the Father yet they lewdly resist the Holy Ghost in these two points as first in appropriating p Ruard Tapper tom 2. Or. theolog orat 3. him onely to the See of Rome when the q Iohn 3.8 wind bloweth where it listeth secondly in denying the assurance of the Spirit by r Staplet l. 9. de Iustific c. 1. Bell. l. 3. de Iust c. 4.5 c. Feuard l. 7. theomach Caluinistic c. 19. their doctrine of doubting and vncertainetie of perseuerance when the Witnesse Å¿ 1. Ioh. 5.6 of this Spirit is Truth bearing witnesse t Ro. 8.16.17 vnto our spirits that we are the Sonnes of God and the seale thereof most certaine u Ephes 1.13 vntill the Redemption of the purchased Possession It is a plaine token that they feele no comfort
Idolatry bee as f Aquin. 2.2 q. 94. art 1. Tolet lib. 4. Instit. cap. 14. themselues define it the giuing of diuine worship to a false god then the Pope committeth a double Idolatry by authorising g Concil Trident sess 25. cap. â— Images to bee set vp in Churches and to bee worshipped seeing either they are Images of things which are not nor euer were as h Vide D. Rainold lib. 1. de Rom. Eccles Idololatr cap. 5. §. 25.26 c. of Christopher Katherine George and other fayned Saints and so by their owne generall confession the worshipping of these is palpable Idolatry or else they are Images and resemblances of the true God so not the true God for nulâ—um simile est idem and so indeed a false god for inter verum falsum noÌ„ est medium and thereby according to their owne definition they commit grosse Idolatry by giuing the worship of the true God to that which indeede is no god but a meere creature as i Tertullian de Idololatr cap. 4. Tertullian defineth that the consecration of an Image is Idolatry And Augustine k August lib. 5. locution ss in Deuter. from the nature of the word doth shew that since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note the seruice due to God Idolatry is the giuing of that seruice to an Idoll which is not God Yet this is not all their wickednesse against this Law 2. By superstition which they wilfully transgresse by vile superstitions in burdening the Church with an infinite number of idle Ceremonies false Reliques idolatrous Temples polluted Altars garish Vestures sâ—range Gestures idle Pilgrimages May-game-like Processions subtill Suffrages deuillish Dirges and an huge masse of such like beggerly and impotent Rudiments of the World mentioned in their l Ex correctione Pij Quinti Missall Breuiarie and m Editum sub Leone 10. Romish Ceremoniall but maintained by n Bellar. lib. 2. 3. de Eccles triumph Bellarmine o Suarez tom 1 de Relig. lib. 3. c. Suarez p Vasquez li. 4. de Adorat Vasques q Feuard lib. 6 thâ—omach Cal. Feuardentius and the r Tomi tres Antiquit Liturgi· carum editi in 8 Duaci 1605. Dowists Marchants made Å¿ Reuel 18.3 rich by the filthynesse of the Whore that if t August Epist 118. ad Ianuar. Augustine in his time had cause to complaine against the abundance of Ceremonies crept into the Church to the hinderance of more necessary exercises of true Religion such as are the hearing of Gods Word truely preached and the duely and daily receiuing of the blessed Sacraments rightly administred we haue now faire more iust occasion to cry out with the good olde Father Hierome against this trifling in the vse of Religion that u Hieronym in Math. 23. contrary to Gods Commandement we deuoure and neglect matters of great moment and shew our opinion of Religion and diligence in small things that bring gaine yea and to wish with the Cardinall of Cameracum that x Petrus de Alliaco lib. de Reformat Eccles cap. de ref Praelatorum in Gods seruice not so much burdensome prolixitie as deuout and sound breuitie might be obserued Well yet the y Iere. 13.23 Against the third Commandement Black-a-Moore cannot change his skinne nor the Leopard his spots This Triple-mitered Cerberus will not bee reformed but as Antichrist against the third Commandement was found to bee full of blasphemies so to our great astonishment hath the Christian World heard the Pope of Rome open his mouth against God by tattling titling by tattling in Table-talke things horrible and hideous as did z Balaeus Valera in Iul. 3. Iulius the third that greasie gowtie and porke-noddle Pope who louing Porke exceedingly although his Physician forbad it vnto him because of his disease when one day hee missed it from his Table and vpon his demand thereof his faithfull Seruants told him the Physicians minde in a great rage said I will haue my Porke in despite of God Yea another time the same Monster being in a fury for a cold Peacocke not serued vp when a Cardinall desired his Holinesse not to bee angry for so small a matter sayd If God for an Apple cast our first Parents out of Paradise why should not I his Vicar be angry for my Peacocke a thing of farre more worth then an Apple By titling first in his Lawes when hee taketh himselfe as did a Act. 12.20 Herod Antipas the name of God as wee read in their Canon law b Gratian. 96. dist can 7. that the Pope can neyther bee bound nor loosed by the secular power seeing that he was called God by the godly Prince CONSTANTINE it is manifest that God cannot be iudged of by men Secondly in his Libels as in these Verses set out in a Pageant of Triumph for Iulius tertius c In monumento quodam â—ononiae Oraclo vocis mundi moderaris habenas Et meriâ—ò in terris crederis esse Deus Thirdly in his Glosses d Gloss in can 2. q. 6. causae 15. vpon the Canon Law where the Pope is said to haue power of Dispensation contra ius naturale contra Apostolum against the Law of Nature and against the Apostle Fourthly in the vse of his owne proper person as e Innocent 3. lib. 1. de mysterijs Missae cap. 5. where the Cardinall Deacons are said to carrie the Pope on their shoulders as the Leuits vsed to carrie in the Wildernesse the Arke of the Couenant and f Lib. 1. Ceremoniar Rom. Eccles sect 7. cap. De Ense dando in Vigil Natiui where the Pope in blessing the Sword vpon Christmasse Eue doth shew that the Sword doth signifie the chiefest Temporall Authoritie to be giuen by Christ to the Pope his Vicar on Earth according to that g Mat. 28.18 All power is giuen to mee in Heauen and in Earth and in another place h Psal 72.8 he shall rule from Sea to Sea and from the Floud vnto the Worlds end How this abuse of Scripture can bee excused I craue to know of their curious Casuists especially of Molanus i Ioh. Molanus tr 2. theolog practicae cap. 5. conclus 3. the Popes maine Friend thus determining of Sacriledge dishonour is offâ—red vnto God whensoeuer an holy thing is handled vnâ—euerenâ—ly as for Example when holy Scripture is abused to Iests and of old Azorius k Azor. tom 1. Instit Moral lib. 9. cap. 28. q. 3. Against the fourth Commandement 1. By doctrine who defineth this to be one kind of Blasphemie when in speaking thou giuest to a thing created what is proper to God For I cannot see how they can shift off the Pope from being a sacrilegious person and a Blasphemer in the foresaid bad practices accustomably vsed Yet hee proceedeth further in the breach of dutie towards God by prophaning the holy Sabbath the Day
Gowlart in Catal. test veritatis others yet shall yee not find the purest Age of the Church free from some one Heresie or other either going before that Great Antichrist according to that Catalogue made of them with a sound Confutation by f Iâ—en aduers haer lib. 5. Irenie g Tertull. in praescrip aduers haer cap. 46. Tertullian h Epiphan in Panâ—rio Anacephalaeos 1. Epiphanius i August lib. de haer ad Quod vult Deum to 6. Augustine k Philastr lib. 1. Philastrius l Theodorit lib. 4. haeret fabular Theodorite m Isidor lib. 8. Etym. cap. 5. Isidore n Nicetas lib 5. thesaur Orth. sid Nicetas o Harmenopul lib. 9. tom primi Iuris Graeâ—o Râ—mani Harmenopulus and p Danaeus in August Zegedâ—n in tabul c. other such or following after as his dregs or relikes retained in the Church of Christ by some Reformers of Idolatrous abuses too much deuoted to pretended Antiquities through the subtiltie of Satan who will haue the Prouerbe verified Vbi vber ibi tuber Fatnesse breedeth filthinesse as Tertullian r Tertull. lib. 4. contr Marcion cap. 5. The vse of this doctrine Reproofe of Brownists well obserued Faciunt fauos vespae faciunt Ecclesias Marcionitae Waspes make Hony-combes and Marcionites make Assemblies For as we say in England Where God hath his Church the Deuill will haue his Chappell § XXXI Wherefore in mine opinion our Schismaticall Brownists ground their stiffe Apostasie from our Church of England vpon a very shaken and weake foundation when Å¿ Barrow and Greenewood in their Examinations and Fran. Iohnson in his Answere to H. J. and T. C. they pretend Hereticall corruption growing in the Church although it bee not of the substance of the Church q Apulâ—ius lib. 4. Florid. to bee the onely cause of their departure from vs as if that a particular visible Militant Church could bee free from all corruption For first why is it said to bee Militant but onely because wee in it and it by vs t Ephes 6 1â— Wrestle not against flesh and bloud but against principalities against powers against the rulers of the darknesse of this World against spirituall wickednesse in high places Secondly where shall this spirituall Combat be fought wherein u Galat. 5.17 The flesh rebelleth against the spirit and the spirit against the flesh so that wee cannot doe the things that wee would Out of the Church it is not where all is flesh neither yet in Heauen where all is Spirit It must bee therefore in the Church as yet Militant here vpon earth wherein the x Prou. 24.16 iust man falleth into smart because of sinne for so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadu doth note a relapse into a double mischiefe y Vid. Merâ—er Remum Wilcocks in locum first of sinne because of infirmitie and then of punishment inflicted by GODS iudgement for their recouerie seuen times a dâ—y and riseth againe For as a Garment newly washed will gather by vsing more filth againe which must bee wrung out by washing continually till the Garment be worne so iust men fully purged by the bloud z Heb. 12.21 of sprinkling that speaketh better things then that of ABEL euen a 1. Iohn 1.7 clensing vs from all sinne while they liue in this World by the weaknesse of the flesh are spotted with sin against which the bloud of Christ is alwayes effectuall and of comfortable force whiles they daily and duely dippe and bathe themselues soule and bodie therein by their liuely faith and vnfained Repentance as Hierome b Hieroâ—ym Epist c 6. ad Rusticum expounding the fore-alleaged words of Salomon saith Si cadat quomodo iustus si iustus quomodo cadit Sed iusti vocabulum non amittit qui per poenitentiam semper resurgit If he fall how is he iust If he be iust how doth hee fall But hee loseth not the name of a iust man who alwayes riseth againe by Repentance I know that as the Apostle c Ephes 5.25 27. saith Christ loueth his Church Ob. and gaue himselfe for it that hee might present it a glorious Church not hauing spot or wrinkle or any such thing but that it should bee holy and without blemish Sol. But this is spoken not of a particular visible Congregation set to warrefare hero on earth but of the vniuersall Church of Christ whose glory in this world is inward and inuisible as the o Psal 45.13 King is glorious within For if it bee outward and shining in the true perfection thereof then it cannot appeare in this scandalizing world wherein the p Reuel â—0 8 Deuill rageth by the raigning of Antichrist but in the world to come in which the Saints now militant shall rest from their q Esay 40.2 warfare then accomplished r Rom. 8.23 they enioying the glorious liberty of the sonnes of God being Å¿ 1. Iohn 3.2 then made like vnto him and seeing him as he is I cannot but grant Ob. that it is our dayly dutie t 1. Cor. 5.6.7 to purge out the old leauen that we may be made a new lumpe as we are vnleauened But are wee now therefore without any leauen Sol. Why must wee then purge it out Surely wee are said to be vnleauened two wayes first by the free imputation of Christs righteousnes vnto vs through faith as therefore it is said u Rom. 8.35 Who shall lay any thing to the charge of Gods Chosen It is God that iustifieth Secondly by the true working of the holy Ghost in vs according to the seuerall measures and degrees of our sanctification by which Gods Image is dayly renued in vs more and more till wee obtaine our measure in glorification as the Apostle x 2. Cor. 3.18 expresseth it most plainely in these words We all with open face beholding as in a Glasse the glory of the Lord are changed into the same Image from glory to glory euen as by the Spirit of the Lord from the glory of Creation to the glory of Iustification and by this from the glorie of Faith to the glory of sight and in this from the glory of Grace by which wee are the sonnes of God to the glory of Glory by which we shall bee like him Thus Anselmus y Anselm in 2. Cor. 3.18 glosseth this place intimating what some z Aquin. 2. â— q. 184. art 20. Schoolemen and other a Danaeus p 5. Isagog lib. 2. c. 45 Steph. Zâ—gâ—dâ—n tab de Perfectione Vrsin Catechism part 3. q 114. good Diuines of late well note vnto vs that since there is a double perfection the one inchoatiua begun in this life called perfectio viae the other consummata finished in heauen partly after our naturall death in the soule alone but fully in the whole man at the
where he would conclude a certaine number of yeeres from those one thousand two hundred and ninetie in d Dan. 12.11 Daniel and from some other numbers in the Reuelation I answere first with the most learned both e August Ep. 78 ad Hesych Fathers and f Rolloc Iunius in Daniel new Writers that Daniels Prophesie reacheth onely to Christs time before which the Law ruled and secondly as our most Gracious Soueraigne g In Meditat. super 20. cap. Apocalyp King Iames could tell him that in the Reuelation of Saint IOHN a certaine number most commonly is put downe for an vncertaine number So that rather then wee should runne into so hard Imputations as such men deserue for so many monstrous falsities and lyes I thinke it were farre better for vs to follow the good counsaile of that most holy Father Saint h August vbi supra Augustine who thus concludeth for sobriety of iudgement concerning the last Iudgement First concerning the comming of our Sauiour who is expected in the end I dare not reckon or count the times neither doe I thinke that any of the Prophets haue certainely defined the number of yeeres concerning this matter but that this should rather preuaile with vs which the Lord himselfe i Act. 1.7 said It is not for you to know the times and seasons which the Lord hath kept in his owne power Secondly k August in Psal 6. and therefore let vs be willingly ignorant of that which God would not haue vs know § VIII Now for sobriety in life The latter part of the former vse for sobrietie in life which is to be practized of vs all because of the neerenesse of our end it consisteth in these two duties especially first in the sober getting secondly in the sober spending of goods so gotten For in getting goods wee are sober men while wee neither make too much haste to bee rich neither trust too much in goods gotten hastily For concerning hastie wealth howsoeuer it bee gotten Salomons sentence is most sure first of the sinne that l Prou. 28.20 he that maketh haste to be rich shall not be innocent and concerning the punishment m Prou. 20.21 that an inheritance may bee gotten hastily at the beginning but the end thereof shall not be blessed For n 1. Tim. 6.9 they that will bee rich fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the o Apud Stobaeum Serm. 10. Poet MENANDER no man hasteneth to be rich in the way of Iustice. For p Iuue. Sat. 14. quae reuerentia legum Quis metus aut pudor est nimium properantis auari a couetous Wretch careth neither for Law nor feare nor shame so hee may bee enriched by any meanes Riches saith q Bernâ—ser 3. in Psal Qâ— habitat BERNARD are the Deuils snares from which sew men are free and with which many doe very much lament that they are not intangled But if they well marked first the great things they lose for r Mat. 19.22 rich men hardly enter into the Kingdome of God Secondly the small gaines they get for f Luke 12.15 a mans life consisteth not in the abundance of things which hee possesseth Thirdly into what certaine danger they thrust themselues by hastening to this store whiles that they drudge to get dread to keepe and droope to lose for t Eccles 5.9 he that loueth Siluer shall not be satisfied with Siluer nor he that loueth abundance with increase this is also vanitie as it is plainly prooued by the Rich man in the u Luke 12.20 Gospell whose soule was taken from him in the night of his bragge if I say they would well weigh in all their accounts how they purchase in the seeking for wealth onely labour for their trauaile surely surely they would rather with x Diog. Laâ—rt lib. 6. Crates the Theban resolue to cast their wealth and pelfe into the Sea saying Ego mergam te priusquà m to perdas me I will drowne thee before thou shalt destroy mee or follow the counsell of Salomon thus aduising him y Pro. 23.4 5. Labour not to be rich cease from thine owne wisedome For first wilt thou set thine eye vpon that which is not Secondly riches certainely make themselues wings they flye away as an Eagle towards Heauen The best wealth in the iudgement of CLEMENT z Clemens Alex. l. 2. Paedagog c. 3. ALEXANDRINVS is the pouertie of desires and the true magnificence is not to grow proud vpon growing wealthy but rather to despise wealth For now to take downe their trust in goods thus lewdly gotten what if they be rich in wealth or land Are they therefore the better men Or shall they liue the longer They are not the better because of riches because that riches are not bona simpliciter simply good things For a Chrysost hom 17. in 1. Tim. what wee account to bee very precious things as Gold Siluer Spices and Iewels are basely esteemed of amongst the barbarous Indians and Saluages amongst whom yet vertue is of greatest price A Iade will be a lade for all his stately trappings wealth of it selfe will rather hinder then helpe goodnesse since it is a sworne slaue vnto wantonnesse and riot as we see in b Luk. 16.19 the rich man who was clothed in purple and fine linnen and fared well and delicately euery day Whereupon one c Stelâ—h in Luc. 8. said very well that as the Moone the fuller she is the further shee standeth remooued from the Sunne and neerer to bee eclipsed in the darke shaddow of the earth so oftentimes it happeneth for I cannot make it generall since we know that many good men as Abraham Iob Dauid Salomon c haue beene very rich that the richer men are the further from God they liue in this world and neerer to bee entrapped in the snares of the Diuell who d Luk. 4.6 challengeth wealth vnto himselfe as his owne true peculiar to bestow where he will our Sauiour threatning e Luk. 6.24 a woe vnto such because heere they haue receiued their consolation But shall they therefore for their wealth liue the longer Certainely no. Neither they themselues nor theirs Not they themselues For then as the Diuell f Iob. 2.4 sayd Skin for skin yea all that a man hath will he giue for his life But g Horat. lib. 5. od 4. Pallida mors aequo pulsat pede Regum turres pauperumque tabernas Death knocketh as well at the Kings Palace as at the poore mans Cottage For we h Psal 49.10 11 12. see that wise men dye likewise the foole and the brutish person perish and leaue their wealth to others Their inward thought is that their houses shall continue for euer and their dwelling places to all generations they call their lands after their
as the Prouerbe was amongst the Romanes o Liui. lib. 8. res ad triarios redit all is by GODS prouidence brought now vnto the last push since first the War is desperate to be taken in hand not with p Cic. li. 1. Offic. Carthaginians but Cimbrians not whether should rule Honourably but whether should liue safely so deadly an enemie is the Deuill vnto vs and secondly the Gouernment is growne wholly Anarchicall through the inward Garboyles betweene the Flesh and the Spirit worse then any Ciuill Warres raised eyther by Grecian by Romane or by any other disorderly State because as the Poet q Lucan lib. 1. Pharsal said In se mignaruunt Great men gall one another great things grow all to ruine by their mutuall violence that we may now well r Lamen 2.19 cry out in the night and in the beginning of the watches powre out hearts like water before the face of the Lord. For what may we expect but a sudden surprizing if our eyes preuent not the night watches as ſ Psal 119.148 Dauids did Nay let our enemies bee as sluggish as wee are yet shall wee not bee free from the punishment of flothfulnesse since the Saints who are our fellow-souldiers cannot but complaine against vs for our carelesnesse and by Gods appointment driue vs out of the Campe of the Militant Church visible wherein wee liue by the heauy Clubs and hard stones of censures Ecclesiasticall and Excommunications For Yee Brethren saith the t 2. Thes 3.13.14 Apostle bee not weary in well-doing and if any obey not our word by this Epistle note that man and haue no company with him that he may be ashamed Spiritali gladio superbi contumaces necantur dum de Ecclesiâ eijciuntur saith u Cypr. Ep. 62. CYPRIAN the proud and stubborne are slaine by the spirituall Sword when they are cast out of the Church All Christians then in these perillous times euen for feare either of Forraine destruction or Domesticke displeasure are diligently to watch in the Warre as Souldiers x 2. Tim. 4.7 fighting the good fight in the Gouernment as Captaines going in and out faithfully before GODS people as Salomon y 2. Cor. 1.10 desired We my Brethren who are inferiours must euery one watch as a Souldier ouer his owne soule z Ephes 6.11 Putting on the whole armour of God that we may be able to stand against the wiles of the Deuill And you most Honourable Captaines of Israel are to watch ouer vs like a Cornel. Nepos in Jphicrate Iphicrates the Athenian ouer his sleeping Souldiers like Castriote b Rich. Knols in his Turk Histor called Scanderbeg who himselfe kept the Centinell nay like the Keeper of Israel who c Psal 121.4 neither slumbreth nor sleepeth For d Homer Illiad lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It becommeth not a man of counsell to sleepe all the night time Est honos onus it is your Honour to bee Gouernours but your burden to gouerne in these dangerous times and amongst so many enemies The time may make you carefull The enemies stirre vp valour and both of them cause a watchfulnesse lest we your poore and silly sheepe be suddenly surprized by these most subtill Serpents of which now after this first aduertizement of the perillous times we are to speake in the second danger expressed in these words And as yee haue heard that Antichrist shall come euen now are there many Antichrists whereby wee know that it is the last time The second part of the Great Antichrist The two most dangerous parties liuing in these last times Antichrist and Heretikes TImes are full of dangers because of dangerous men liuing in these times as they are most liuely described here vnto vs first by the greatnesse of their Head secondly by the multitude of the members The Exposition of the Text concerning Antichrist § X. Their great Head is that Antichrist of whom as Saint Iohn saith the faithfull had oftentimes heard by the plainest meanes of notification in type and truth In type as some e Hieronym Perer. in 7. Dan. omnes quos adhuc vidi Pont. thinke of Antiochus Epiphanes deliuered by Daniel in sundry f Dan. 7.24.25 Dan. 11.36.37 places In truth of the Gospell vnder which are diuers Prophecies of Antichrist published first by our blessed g Mat. 24.24 Sauiour vnto his Disciples secondly by Saint Paul both h 1. Tim. 4.1.2 2. tim 3.1.2.3 vnder termes generall and most particularly in that famous place the i a ver 3 ad 11 second Chapter of the second Epistle written to the Thessalonians thirdly by Saint Iohn in his Booke of the Reuelation k Vid. Praes Saereniss Reg. Iacob pag. 90. Apol. Bellar. Respo Reuerend Patris Lancel Eliensis Episcop cap. 12. vnder foure seuerall figures shaddowing out one and the selfe-same MAN in foure seueral Visions tending to one and the selfe-same end the first of which is in the sixth Chapter at the eight Ver. where Antichrist is figured by the pale Horse at the opening of the fourth Seale the second is in the ninth Chapter at the first Verse where Antichrist is noted by the Starre falling from Heauen at the sounding of the fifth Trumpet the third is in the thirteenth Chapter at the eleuenth Verse where Antichrist is expressed by the second Beast ascending out of the earth the fourth and the last and indeed the plainest is contained in the 17.18.19 and 20. Chapters where Antichrist and his Kingdome is most liuely set forth both by the Great Whore of Babylon sitting vpon the scarlet coloured Beast and by the false prophet that ruleth in the Whore For God would haue these Prophesies of Antichrist to bee deliuered in the time of his Gospell first to shew that such an one must come before that Christ himselfe shall come vnto Iudgement secondly to reproue and conuince the Reprobates of manifest Apostasie by which this MAN of sinne must come and thirdly to fore warne the faithfull Flocke of Christ against whom he was to come For Praemonitio praemunitio Forewarning is twice arming as our Sauiour said therefore vpon his Prophesie to make all his Apostles and Disciples to take heed l Mat. 24.25 Behold I haue told you before Wherefore I hope that no man can iustly blame me for taking vpon mee so weightie and so difficult a businesse which yet by Gods grace preuenting and assisting me I shall easily performe both to manifest to our Papists their miserable captiuity wherevnder they poore soules so long time haue layne and to establish the weake and male-contented Protestants in the true vse of that libertie for which with Zacharie we may ioyfully sing m Luke 1.68 Blessed be the Lord God of Israel for hee hath visited and redeemed his people For although many of the Worthies of Israel whose Armes as a Page if I were able yet am I
27. Angel Canin in Orthog apud Clenard exedit Schot pag. 103. new haue taught without controlment then doth it most fitly expresse the number of sixe hundred sixtie and sixe or if it be the name of a man proper or common it maketh no matter whether since as it is proper to the whole body so is it common to euery one supplying the head of that bodie then it fitly noteth the time wherein from the Natiuitie of Christ after all other Heretikes in the Primitiue Church Antichrist should come euen that then from the yeere sixe hundred sixtie and sixe of our Lord and so alwaies afterward till the second comming of Christ the same Antichrist should raigne in the Latine Church as some very good approued i Balaeus in Vital lo. Fox in 13. Apoc. D. Whitak in Sander demonst 39. D. Willet in Synops pag. 197. Authors doe deliuer it from other words intimating the same number both by Hebrew and Greeke letters By the Hebrew in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Rome and by the Greeke in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth out plainely the Church of Italie So that now from these two names litterall and mysticall wee may define Antichrist to be an enemy and contrary to Christ who yet so dissemblingly behaueth himselfe that he would be taken for the Vicar of Christ ruling and raigning in the Latine and Italian Church at Rome with all worldly pompe and raging crueltie against Gods Saints from the yeere of our Lord sixe hundred sixtie and sixe till the comming of Christ Iesus to iudge the world § XIII The causes of Antichrist whence wee shall gather a full definition and first But what is this Monster Antichrist really The reall definition is to be gathered from his Nature which wee shall easily finde by the true and due consideration of these foure causes First the efficient Secondly the materiall Thirdly the formall And fourthly the finall cause of this great Antichrist The efficient cause is two-fold The cause efficient the first is principall and this is Sathan k 2. Thes 2.9 after whose effectuall working the comming of Antichrist is in the world The second is lesse principall and this is eyther occasioning or inducing Occasioning this mischiefe two manner of wayes first by the raigne of the Romane Emperours which l 2. Thes 2.7 was to let or stop the comming of this Beast for a time till at length he should bee taken out of the way And secondly by the liberalities and donations of mighty Princes who committed m Reue. 18.9 fornications and liued deliciously with the Whore But inducing and drawing on this mysterie to a ripenesse by those many worldly pleasures wherein this great n Reuel 18.7 Esay 47.8 Harlot glorified her selfe and liued deliciously saying in her heart I sit a Queene and am no Widdow and shall see no sorrow 2. The materiall cause § XIIII Now the matter or subiect of Antichrist is a Man not a Deuill although the o Occumen in 2. Tress 2. The state of the Question in the Materiall cause The first opinion of Papists Deuill must be Antichrists Doctor Onely heere is the question betweene vs and our Aduersaries the Papists Whether this great Antichrist shall be one onely man in person or many men succeeding one after another in a Kingdome apostaticall from the true Church of Christ They all so p Saund. den 2 8. Bellar. lib. 3. cap. 2 ac 12. Henriq vbi sup Blasius Viegas qu. de Antich 2. 3. â—udaem lib. 2. in Rob. Abbat c. The latter opinion of Protestants being the truth many as I haue read of them hold the former affirming that this great Antichrist being but one man in person shall be a Iew by Nation borne of the Tribe of DAN But we maintaine the latter denying the former while q Vid. D. Whit. contra 4. q. 5. cap. 1.2 D. Abbat de Antich cap. ◠§. 6. M. Lauren. Deios in his first Serm. D. Willet D. Down Gabr. Powel D. Sharp in speculo Papae cap. 1. c. we plainly and truly auouch thus much against them That Antichrist at one time is but one person but in continuance of time he is many men succeeding one after another in a gouernment gotten by meere vsurpation as in a well setled Monarchie there raigneth onely but one King at once although in succession of time there may bee many one after another according vnto our owne English Prouerbe The King neuer dyeth Our prooâ—eâ— For this we shall make good by many strong reasons from the Scriptures from the proportion of faith and from the plaine testimonies of Orthodox Fathers From Scriptures out of these plaine words first of Paul First from Scriptures and secondly of Iohn Of Paul two wayes first when he saith r 2. Thes 2.7 that the mysterie of iniquitie doth alreadie worke For this is not spoken onely in respect of the fore-runners of Antichrist who were open Heretikes as our Å¿ Bellar. cap. 2. resp 1. Aduersaries interpret it but also in regard of that secret transfusion of inuenoming poison from one Heretike to another through the close conueiance of deuillish delusions vnto the great Antichrist who being the common corps of all their corruption t Theod. in 2. Thes 2. shall after that he is reuealed openly and plainely preach what he alwaies had priuately confirmed as therefore before he was openly made knowne it is said of his working in the time of the Apostles Many u Ioh. 2. Ep. v. 7 deceiuers are entred into the world who confesse not that Iesus Christ is come in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that deceiuer and that Antichrist then working in a mysterie euen at Rome by Simon Magus and other Heretikes whose poyson is now deriued tanquam per traducem into Peters Chayre For vpon the Whores fore-head x Reue. 17.5 was a name written Mysterie Babylon The great the Mother of Harlots and abominations of the earth Secondly this appeareth from the same Apostle calling Antichrist y 2. The. 2.3.11 an Apostasie and shewing that it must continue till the end of the world when the Lord shall consume him with the Spirit of his mouth and shall destroy him with the brightnesse of his comming For this Apostasie which is not as z Ambros in 2. Thess 2. some thinke a reuolting in obedience from the Romane Empire but as Cyril a Cyril Hierosol Catech. 11. saith and to him our Aduersaries conuicted in conscience do assent a defection from the right faith cannot be complete in the number of few yeeres nor yet haue full residence in one only man since it must endure from the first full disclosing thereof which fell out in the yeere of our Lord sixe hundred sixty and sixe vntill the end of the world as we shal haue occasion God
the most before the time of Augustus yea and that in the time of the Persian and Graecian Monarchie of which Iohn should haue had as great a regard as of this poore place then when those Empires were in their prosperitie inhabited by poore Shepheards For this seuenth then shall bee of longer continuance then all the rest seeing they ended in Christs time and the sixth was to cease about the time of Boniface the third This is the summe so well and shortly as I could take it of all that his most impertinent Discourse made for an answere vnto our aboue said Argument which yet standeth firme against all this babbling both in the Antecedent and in the Consequent In the Antecedent because first there were fiue seuerall kinds of Gouernment in Rome before Christs time since Kings and Emperours though like in the solenesse or alonelinesse yet differed much both in the name and the nature of their Gouernment the x Liuius lib. 2. name of King being wholly reiected in token of their libertie vnder the Gouernment of Consuls when the y Dio lib. 43. name of Emperour was giuen most gladly vnto Iulius Caesar and to his Posteritie after him as a signe of greatest Soueraignetie the nature of the Office of the King being in their z Cic. pro C. Rabirio perduello reo opinion wholly opposite to their libertie where their a Sueton. in Augusto Emperour was accounted the maintainer thereof all the Offices as Dictator Pontifex Maximus Censor Tribuni Plebis being conferd vpon him for terme of his own life to his Successours for euer after him since also their Dictator and Consul which this ouer-worne Greeke Antiquarie would haue confounded were as farre different in the Romane Common-wealths as the Generall and Prouinciall are now amongst their King-killing Iebusites the b Polyb. lib. 6. Consuls hauing in obedience and subiection all the Offices of the Common-wealth saue the Tribuni Plebis where c Dionys Halycarness lib. 5. the Dictator had authoritie aboue the Consuls the Tribunes and all Secondly although the Dictators were set vpon the most weightie extraordinary occasions yet they may well bee said to retaine this succession since when one was to giue it ouer ordinarily at the halfe yeeres end they either made choice of another or d Liu. lib. 5. Plutarch in Camillo of the same man a new as occasion serued Thirdly the interruption of the Consular Gouernment by Dictators and Tribuni militum did not hinder the succession of Consuls when they were no more then a vacancie for a Moneth or two nay a Yeere and more sometimes taketh away the personall successions of Popes since still some were in place of Gouernment amongst them to exercise due authoritie till another succeeded as the Festi Romanorum set out by many e Sigonius Onuphri Chronologi Funccius Bunting Chytiaeus c. learned men doe plainely declare 2 Our argument is sound now in the antecedent and shall it not stand then I pray you in the consequent Yes surely notwithstanding these friuolous exceptions violently thrust out of a self-condemning conscience by this coozening-hungry Greeke 1 For first what if the Decemuiri raigned but two yeeres and the Tribuni militum but fifteene and all the fiue till Augustus but seuen hundred yeeres They yet had a succession like vnto this of Antichrists although not so long for the fluxe of succession is as true in minutes as it is in yeeres although not so great 2 Secondly what if the Persians and Graecians then flourished most when these fiue first offices were of principall vse in Rome This hindered not their succession in Rome which as the Prouerbe is was not built in one day but by little and little was to grow vnto that prodigious greatnesse which afterward weighed downe it selfe into the dust For the Persians and Graecians were to grow vp in their order and the Romanes to follow after them as f Dan. 2. 7. 8. cap. Daniel hath deliuered in sundry of his visions And therefore Iohn was not to speake any thing of Persians or Graecians since they were all before Christ Daniel being the Prophet appointed for those affaires and since Iohn was onely to speake of things to fall out either for or against the Church from Christs ascension till his second comming and therefore he being to set forth the seate and kingdome of Antichrist meddled only with that kingdom which Antichrist himselfe was to surprize describing it by such tokens of things already past as by which wee may now easily define of things present and plainely coniecture of things to come 3 Thirdly therefore we graunt that Rome heathenish was first but small and weake but it was to grow vnto her ripenesse vnder these seuen heads one after another vnder the last of all which if it stand in most continuance there followeth no absurdity since the old age in a strong man is commonly the longest lasting period of life but it rather sheweth the point we proue that Antichrist is not one man only but many succeeding one after another in a kingdome continuing from the yeere of Christ sixe hundred sixtie and sixth vntill his last comming Secondly from the proportion of Faith For so reason wil enforce vs to thinke from the proportion of faith in that as God worketh good in his children through his most rich grace by certaine degrees according to the g Marke 4.26 parable of corne comming vp out of the earth first the blade then the eares after full corne in the eares so heresie will aske some time for hatching because it must be wrought into mens consciences not by force and rigour but by plausible perswasions and colourable conceits since it is hard to remoue a settled opinion in any thing be it true or false For h Luke 5.39 no man hauing drunke olde wine straight-way desireth new for he saith The old is better And therefore since Antichrist must deale by delusions and like a crafty and subtill harlot i Reuel 17.2 vse blandiments and allurements by which he may seduce and draw from the true Church the greatest men on earth it is needfull to haue more time then one mans age though he should liue an hundred yeeres and more wherein these his poysoned potions may work throughout the world For although men by nature will be quickly wonne to wickednesse yet the world is very wide and full of many sorts of men to whom Antichrists doctrine cannot come in so short time as our Aduersaries imagine yea and Antichrists doctrine is not so compendious being burdened with so many thousands of subtill sophistications and obseruations of beggerly rudiments as to be learned in three or foure yeeres at the most the time allotted vnto him by them as we shall see hereafter nay Antichrist himselfe let the Deuill doe to him what he can to make him mighty in word and deede yet is but
the body or to Heresies in the Church Antichrists beginning since both of them grow from senselesse beginnings to very fearefull issues So that if wee search the first instant of his beginning wee shall hardly find it seeing in the Å¿ 2. Thes 2.7 Apostles time it begun to worke vnder a mysterie but if we craue the time when he should be reuealed wee find it in Scripture to be at the ruine of the Romane Empire which being the onely obstacle to Antichrist The three sure meanes of Antichrists rising was first of all to be taken out of the way that Antichrist might afterwards be displayed in his colours by these three degrees First of a voluntary succession and remoouall of the Imperiall Throne from that very place where Antichrist should place his Chaire The second of a violent oppression of Christendome by a forraine people which Antichrist by glosing and flatterie must winne by little and little vnto the imbracing of his abominations for the more speedie and surer planting of his tenne seuerall Hornes The third of a fraudulent vsurpation of a double Sword the one Spirituall in the Church the other Temporall in the Common Weale by Antichrist himselfe then peeping abroad For the first was to fall out at or about the three hundreth yeere after Christ the second about the foure hundreth the third about the time of his mysticall name as may appeare plainly by these seuerall points of Prophesie in the New Testament The first whereof is that generall intimation that t 2. Thes 2 7. hee which letted in the Apostles time was to bee taken out of the way first by voluntary changing of his seat deuiding his Empire as Chrysostome u Chrysost hom 4. in 2 Thes 2. expoundeth it then by an vâ—ter euersion and rooting of the same out of the World as all x Ambr. Sedul Primas â—heod Theophylact. Oecumen â—yrâ— cum gâ—ssis 〈◊〉 cert Ordinar Aquin. c. other Fathers take it the second that particular denunciation of the third y Reu. 8.12.13 part of the Sunne and the third part of the Moâ—ne and the third part of the Sâ—arres to be smitten and darkened that the dâ—y shâ—ne not for a third part of it nor likewise the night For z Hayn o Marlaora Brightman in loc the smiting of the Sun Moone and Stars in the third part signifieth Gods iudgment inflicted vpon a great part of Christendome by the bloudy hands of Heathen people whose fury should so stop the course of Christian Doctrine that their day and their night seeme shortned in the third part And yet Antichrist in all this Garboyle is not troubled but a Psal 10.10 croucheth in his Denne till he may rauish the poore fawning on and flattering these rude Mates and Tyrants till out of their Off-spring such Kingdomes may bee settled as by which they b Reuel 17.2 now poysoned through his venomous Potions he may daily be more strengthened and hoysed vp to that huge height of vniust vsurpation which he openly should beginne to manifest in the World about that yeere after CHRIST which c Reue. 13.18 the number of his name doth intimate vnto vs. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasin in Chiliad sub tit Auaritie Rapaâ—itatis A Serpent vnlesse he eate another Serpent cannot become a Dragon say the Greekes in their Prouerbe which wee may very fitly apply to our purpose since Antichrist could neuer haue attained to such a fulnesse of filthinesse and an abundance of abominations vnlesse hee had swallowed vp all the former plagues of God cast out vpon the Church before by Heathenish Tyrants and home-bred Heretikes to spue them out againe in a greater measure by crueltie and subtiltie amongst Gods Chosen as the e Reuel 8.13 Angell flying in the middest of Heauen did import by crying out of woe woe woe before the sounding of the fift Trumpet when there should fall f Reuel 9.1.2 a Starre from Heauen to Earth euen Antichrist himselfe to whom was giuen the Key of the bottomlesse pit which he should open to let out smoke signifying darke ignorance and send out such Locusts as were to sting men to death like Scorpions Vnto such an vgly shape doth this Serpent or this Beare grow by his degrees so small was his beginning and so dreadfull is his full growth that hee is fitly resembled by a g B. Iewel in 2. Thes 2. pag. 115. fol. blessed Bishop vnto an Earthquake which caused by a little wind for a time hidden in the hollowes of the earth h Stobaeus lib. 1 Eglo 9. cap. 32. at last breaketh out to the shaking of the Mountaines the cleauing of the Rockes the throwing downe of houses and the killing of men The Thorne i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras Chil. sub tit Initij laudati when it is little seemeth good Antichrist in his Infancie gaue great hope of integritie but the elder hee grew the worse hee prooued k Homer apud Strabonem lib. 3. à Tartesso ad Tartarum falling as wee say from the deepe Sea to the Deuill Now knowing his beginning if you aske me how long he shall continue I may answere well that I know not His continuing ending For his end is not yet come and l Aristot de Interpretat ca. 11. De futuris contingentibus nulla est scientia there is no certaine knowledge to be had of things future Yet surely as m Certius est quà m mors quà m mors inceâ—tius est nil Marcell Palingenius in Scorpio nothing is more certaine then death although then the houre of death nothing more vncertaine so nothing is more certaine then the ruine of Antichrist although the instant of his ruine be not yet knowne because his vtter abolishing must bee n 2. Thes 2.11 at Christs comming the time of which is knowne to God onely Ob. And therefore where our o Sanders dem 40. Bella. li. 3. de Pontif. cap. 8. Papists will haue Antichrist to continue but onely three yeeres and an halfe partly by these words of p Dan. 7.25 Daniel they that is the Saints shall bee giuen into his hands vntill a time and times anâ— the â—ding of time and partly by these of q Reue. 12.14 Iohn concerning the woman Where that is in her place in the Wildernesse shee is nourished for a time and times and halfe a time from the face of the Serpent Loe a double either sottishnesse Solution 1 or knauerie First in putting places together of contrary importment seeing in the former the Saints are said to bee subiect vnder persecution for a time times and halfe a time but in the latter rescued from Solution 2 trouble into a place of safe retyring for a time times and halfe a time the second in mis-applying both these places as sitting vnto the Great Antichrist in their opinion when the former doth properly belong
by the Spirit when they fight so much against the true working thereof by denying those Truthes which the Spirit doth testifie in the Word and deluding those Workes which the Holy Ghost effecteth in the conscience for comfort by strengthening the assurance of life eternall But why doe I vrge Grace to those who either refuse it or receiue it in vaine their hearts and consciences being hardened and feared They doe not onely grieue the Spirit The ninth Article infringed 1. By false members of the Church but abuse the Bride that is the holy Catholike Church and the Communion of Saints the subiect of the ninth Article first by accounting both x Bell. lib. 3. de Eccles Militante cap. 4. Heretikes and Reprobates to bee members thereof when my Text saith plainely y 1. Iohn 2.19 They were not of vs and our Sauiour himselfe saith z Iohn 15.6 If a man abide not in me he is cast forth as a branch and withered and men gather them and cast them into the fire and they are burned For as Saints are the members of Christ so are the wicked the members of the Deuill saith a Am. in Psal 37 Ambrose secondly 2. By holding the Church to bee onely visible by b Bell. lib. 3. de Eccle. Milit. c. 11 making the Catholike Church to bee visible onely when Dauid saith that c Psal 45.16 the Kings Daughter is all glorious within and our * Luke 17.24 Sauiour that the Kingdome of God is within you For because one part of this Catholike Congregation is Triumphant now in the Heauen of the Blessed secluded from our eyes and the other part scattered into a warfare here vpon Earth some secretly amongst Iewes Turkes and Heathen others openly in a visible particular Church wherein yet the best part are the fewest and knowne to God onely therefore the good men d Interrelig Caesariana c. 9. apud L. Osiand in Epitome hist Eccles Centur. 16. tom 1. lib. 2. cap. 68. of that Deuillishly-deuised Interim or hotch-potch religion penned and published by the sole Commandement of Charles the fifth ingeniously confesse that the Church as it consisteth of those members which liue according to Charitie is onely belonging vnto the Saints 3. In affirming that the Church cannot erre and in that respect spirituall and inuisible thirdly in holding that a particular visible Church such as e Bell. vbi supra they call the Church of Rome can neither erre in faith nor faile in state when yet experience sheweth what the Prophet f Esay 1.20.21 said of Ierusalem and the Church of the Iewes the holy Citie is become an Harlot it was full of iudgement righteousnesse lodged in it but now Murtherers thy siluer is become drosse thy wine mixt with water to bee fulfilled not onely in most of the Greeke Churches g Vid. Brierw Enquiries and Knollâ— his Turkish Historie both corrupted with the Heresies of Nestorius and Eutyches and now subuerted vtterly almost by the furie of the Turkes but also in the Church of Rome it selfe by the iudgement h Apud Gowlaâ—tium in Catalog tâ—st Veritat of Petrarch who alluding to the Prouerbe in Samnio nihil Samnij said Et Româ Romae nil reperi mediâ I found nothing of Rome in Rome For the i Mat. 13.38 Deuill is alwaies ready to sow his Tares of Heresie and Iniquitie and the Church through the allurements of the flesh and the World very apt to retaine them whereupon GOD in iudgement many times remooues the k Reuel 2 4. Candlesticke out of his place that as the Moone which receiueth her Light from the Sunne sometimes shineth cleerely when the Sunne-beames are not hindred and sometimes is eclipsed and darkened in the shadow of the Earth interposed betweene the two bright bodies of the Sunne and Moone it is a similitude vsed by good l Sadeel lib. de legitima Ministorum vocatione D. Whitaker de Eccles q 3. cap. 3. arg vltimo learned men borrowing it of m Ambros lib. 4 Hexan cap. 7. August Ep. 80. ad Hesych some Ancient Fathers so the Church which receiueth all her light of Truth from the Sunne of Righteousnesse Iesus Christ sometimes flourisheth in the bright Profession of the Truth not hindered or crossed by the Cloudes of Errour and sometimes lyeth desolate vnder the darke shaddow of Hereticall Opinions interposed by the Deuill betweene Christ and his Chosen Congregation visible which when it once came vnto Christian Princes became greater in Power and Riches saith n Hieronym in vita Malchi 4. By wrong marking the Church with vnproper Notes Hierome but lesse in Vertue fourthly by assigning such notes and markes to the Church as marre her but marke her not some being false markes as the o Bellar. lib. 4. de Eccles mil. cap. 14. power of Miracles for p Tharasius in Concil Nic. 2. Actione 4. ex 1. Cor. 14.22 Signes are done for Vnbeleeuers q Math. 7.21 Autor oper Impers hom 19. many times by such some true but not fitly agreeing to the particular but to the generall onely as Antiquitie and Vniuersalitie for this is the right Catholicisme r Ex regula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Aristot lib. 1. Poster cap. 4. of the whole Church from the beginning of the World lastly others being both true and fit to a particular visible Congregation but not well vnderstood as Succession which Å¿ Bellar. lib. 4. de Eccles mil. cap. 8. they take to bee personall whereas it is the succession of Doctrine that t Tertullian lib. de praescript aduers haer cap. 21. prooueth a Church to be Apostolicall But what need I so strictly examine their markes They u Vid. D. Whitaker q 5. de Eccles cap. 1. B. Keck rm system theolog lib. 3. cap. 6. make indeed so many that a reasonable man may well thinke that they haue not one true marke amongst them some reckoning foure as Costerus some sixe as Sanders some twelue as Cunerus some fifteene as Bellarmine and some full twentie as Socolouius whereas if this bee a true rule which all the x Hieronym in Psa 133. August lib. 11. de Ciuit. Dei cap. 1. Albert. Magnus Comment in Luc. 13. best Diuines allow for a maxime in Theologie that nothing marketh out a Church but that which maketh vp a Church the Church shall haue but one onely proper and essentiall marke to wit the Word of God effectually preached vnto which if we adde the true administration of the two Sacraments Baptisme and the Eucharist as Seales to an Indenture we haue the full marke of a particular visible Congregation of Christ if besides diuers Ancients wee stand to the iudgement of y Apud T.M. celeber Doctor p 1. Apolâ—g lib. 2. cap. 28.39 c. learned Papists who conuicted in conscience subscribe to this truth deliuered in the z Interrelig Caesarian
cap. 11 Interim that the signes of a true Church are sound doctrine and the right vse of the Sacraments I am weary of wading thorow these puddles of pollution wherewith Pope and Papists doe pester the Church of Christ The tenth Article denied and therefore I will not speake of their denying the absolute and free remission of sinnes mentioned in the tenth article by their a Bellar. lib. 1. de Amiss grat lib. Arbitr cap. 1. 2. distinction of sinne into veniall and mortall and their tenent grounded thereupon b Idem lib. 1. de Purgator cap. 11. rat 2. that the punishment eternall of both is fully remitted in Christ but the temporall punishment for the veniall sinne is to be satisfied for by our selues either here or in Purgatorie whereas Scripture telleth vs that c Rom. 6.23 the wages of sinne is death and d Ephes 1.7 Hebr. 9.22 1. Iohn 1.7 that there is no remission of sinne but by Christ in his blood and that e Psal 49.7 Ephes â— 8 no man of vs can redeeme his owne soule and that f Eccles 9.4 Reuel 14 13. after this life there is no place either for repentance or remission and that g Luke 17.10 The eleuenth Article denied when we haue done all that we can doe we are but vnprofitable seruants neither will I trouble you with recounting the Atheisme of Iohn the 23. condemned and deposed by the Councell of Constance h Concil Constant sess 11. art penultimo sess 12. tom 3. Concil apud Binnium for denying the immortalitie of the soule and the resurrection of the dead specified in the eleuenth article because peraduenture i Canus lib. 6. loc Comm. cap. 8. ad 11. arg they will say that it was not è cathedra although k Bellar. lib. 4. de Pontifice Rom. cap. 5. he then was Pope certaine not vncertaine for else he needed not to haue been so solemnely depriued and another ordayned to be his true successor Lastly The twelfth Article misunderstood I wil not now touch at large that most presumptuous and sawcie doctrine deliuered in their l Aquinat appendix q. 96. art 1. 4. Schooles without all text of Scripture or witnesse of ancient Fathers de aureolis that is of a further crowne and reward then perfect and essentiall happinesse such as they assigne to Virgins Martyrs and the more learned For although m Danaeus Isagog Christ p. 4. lib. 6. cap. 8. Bucanus loc 36. quaest 14. we deny not the degrees of glory there proportioned by God according to the seuerall measures of grace as n Gregor in Psal 7 poenitent ss 142. Gregory well obserued God to giue rewards in heauen not per but secundum according to our workes done here vpon earth Yet can not we here know eyther to whom in particular the greatest degree of glory shall be giuen there or whether this litle crowne which they will haue to be added to the great one differ from essentiall happinesse since o 1. Cor. 2.9 eye hath not seene nor eare heard neither haue entred into the heart of man the things which God hath prepared for them that loue him Where p 2. Cor. 12.3 S. Paul professeth ignorance I will not search to know since secrets q Deut. 29.29 are Gods who concealeth the measure of future glory to further our endeuours vnto the highest degree thereof by faith hope and loue Many are their errors and mightie their bad opinions conceiued against the right vnderstanding of the Sacraments and the Lords Prayer all the grounds of the Catechisme which because other r Fr. Gomarus inresp ad F. Coster p. 1 M. Perkins Aduertisement M. D. Abbots in Bishop G. Powel godly and learned men haue fully discouered I will not relate hauing I hope layd open so plainely to the view of the world the Popes deniall of the Christian faith that no man can otherwise iudge of him then of an Å¿ Tit. 3.10 Heretike iustly to be cast off after so many admonitions seeing that as the t Grat. caus 24 q. 3. can 28. Canon law out of S. u August lib. de vti iâ—ate credendi cap. 1. Augustine defineth an Heretike so the Pope and Papists haue proued themselues to be An Heretique is he who for temporall profit and especially for glory and principalitie either forgeth first or followeth after false and new opinions and he who beleeueth such men is a man illuded by a certaine imagination of truth and godlinesse Yet is he not so hereticall Of the Popes Iniquitie against the ten Commandements as most villanously wicked and wickedly repugnant to all Gods Commaundements deliuered in the Decalogue as shall be demonstrated by many notorious and crying sinnes of seuerall Popes whereof some one way and some another way haue to make vp the monstrous body of sinfull Antichrist broken Gods Commaundements in word or in deede by doctrine or by life For now to make instance in euery particular against the first Commaundement Against the first Commandement as Antichrist was an Atheist and a coniurer so finde we in good histories that such were diuers Popes Atheists as he euen x Stella Balaeus Valera in vita Leonis 10. Leo decimus who said to Cardinall Petrus Bembus the great Scholler of his time citing a place out of the Gospell What profit this fable of Christ hath brought to vs and our company all the world knoweth Coniurers as y Benno Cardinalis de vit gestis Hildebran apud Gâ—wâ—art in Catalâ—go test Veritat tom â— lib. 13. pag. 383. Gregory the seuenth commonly called Hildebrand following the steps of eighteene together of his sweete predecessors euen to Syluester the second who z Platina in Syluestro z. gaue himselfe to the Deuill that hee might attaine to the greatest honours like as a Hieronym Marius in Eusebio C. Valera in Alexand. 6. Alexander the sixth did that hee might bee Pope I maruaile how these Beasts ouer whom the b Mat. 16.18 gates of Hell haue so farre preuailed could be Peters successours eyther in person or in doctrine since not onely Gods c Deut. 18.12 Law casteth out such hel-hounds from amongst Gods people but also their owne corrupted d Gratian. c. 26 q. 5. ca. 11.12.13 Canon law together with the rascall rabble of all their e Nauarrus Enchir. cap. 11. num 28. Tolet. lib. 4. Instruct cap. 14. Iacob à Graphijs p. 1. lib. 2 cap. 6. Azor tom 1. lib. 9. Instit cap. 13.14 c. Against the second Commandement 1. By Idolatry coozening Casuists denounce against such Monsters of the true blacke gard the great Excommunication as a sure seale of the second death reserued for such vile Non-repentants But see how he sinneth against the second Commandement by Idolatry and Superstition to shew himselfe truely Antichrist For if
by which he cleanely scoured the deepest bottome of the greatest bagge that any euer of h Zach. 11.17 his Idoll and idle Shepheards could fill by the i Ezech. 34 10 fleecing and flaying of the Flocke of Christ For by the happy restraint and absolute k Vid. Rastal sub tit Rom. prohibiting of seeking the Pall crauing Inuestiture making of Appeales to the Court at Rome and of such other like Popish vsurpations we the people of Great Brittaine now serue God onely and truely obey our Naturall Liege Lord and Soueraigne King as most loyall Subiects now Gods great Name be praysed therefore free wholly from a Triple feare The first of Forraine inuasion which l Wat. Quodlibet q 8. art 6. incensed by Iesuiticall Renegadoes and attempted by the doting deluded Spaniards hath by Gods onely helpe beene happily preuented to the wonder of the world they all in the meane time perishing m Psal 83.10 at Endor and becomming like the dung of the earth The second of Domesticke Rebellions whose Authours and Abettors are quickly espied by the watchfull eye of the most wise and religious Counsellors of Estate and seasonably caught by the faithfull and strong hand of Gods Great Captaines sighting n 2. Sa. 22.8 c for Israel against these Philistims the sonnes of HAREPHAH who digging o Pro. 26.27 a pit fall into it themselues and rowling a stone finde it returned vpon them only because in Gods iust iudgement for the safetie of his Seruants p Pro. 5.21 his owne iniquities shall take the wicked himselfe and hee shall bee holden with the cords of his sinnes The third of those great and common calamities which amongst the q Leuit. 26.1 Esay 9.12 Ezech. 5.17 Amos 5.1 2. c Prophets are threatned as true consequences and rewards of Idolatrie as Desolation Famine sudden Earthquakes and vniuersall Plagues which iustly before-times befell vnto the Idolaters within this Iland both Heathenish and Popish but since the Reformation neuer came either altogether or vpon the whole Land at once God in his mercie proportioning them seuerally vnto our abilitie that we may beare them now one then another as a light scourge for a time to our true amendment So that where our r Bell. lib. 4. de Eccles Milit. ca. 18. Anglo-Papistae ferè omnes Aduersaries haue it oftentimes in their mouthes Ob. that since they left off the vse of the Romish Religion which is meerly Superstition within this Kingdome all things haue growne dearer things are not so plentiful and the Land is much disquieted with the Garboyles of Warre I cannot but condemne their carnall conceit Sol. in this their madde measuring of the Heauen by the Earth of the Spirit by the flesh of Religion by prosperitie iust like ſ Ier. 44.7 those Idolaters who complained that since they left off to offer burnt incense vnto the Queene of Heauen and to powre out drinke-offerings vnto her they haue wanted all things and haue beene consumed by the Sword and by the Famine For albeit this libertie of the Gospell which wee now doe enioy doth counteruaile all these earthly good things in the true estimation of the Saints of God who should with Saint PAVL t Phil. 3.8 account all things of worth but losse and dung for the excellent knowledge sake of CHRIST because life eternall as our u Iohn 17.3 Sauiour saith is to know thee that is the Father to bee the very God and him whom thou hast sent Iesus Christ yet x 1. Tim. 6.6 godlinesse is great gaine if a man be content with that which he hath since y 1. Tim. 4.8 godlinesse is profitable vnto all things hauing promise of the life that now is and of that which is to come For z Mat. 6.33 seeke ye first the Kingdome of God and the righteousnesse thereof and all these things shall bee added vnto you added saith Saint a Apud Aquinatem in Catenâ super Eumgelia in locum AVGVSTINE conueniently without your hinderance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for possession and for vse for possession for England neuer had more wealth in the ruffle of Poperie then it hath now possessed since the Reformation of Religion amongst vs for the space of these last three and fiftie yeeres wherein all manner of Commodities haue more abounded then euer before partly through the b Vid M. Rich. Hackluits Discoueries great vse of Nauigation into all other parts of the World abroad and partly by the exercise of Husbandry at home according to the nature of euery soyle no place now left vnmanured at all but imployed to his proper and greatest profit for Cattell or Corne that euen now the most desolate Regions of this Iland in times past lying waste in the Northerne parts or in the Marches of Wales may verifie what Dauid spake of Gods mercie c Psal 107.35.36 who turneth the Wildernesse into standing water and dry ground into water springs and there maketh the hungry to dwell that they may prepare a Citie for habitation and sow the fields and plant Vineyards which may yeeld fruits of increase for vse For these Kingdomes neuer had more people in them since their first habitation then now in these last fiftie yeeres when Cities are like Bee-hiues sending swarmes of men abroad into Suburbs inlarged or into the Country now so full of Townes Corporate and scattered Villages that Englands Common-wealth may well take vp the words of the Church in the Prophet d Esay 49.20 The place is too straite for me giue place to me that I may dwell and yet they are not any way pestred with throng since Peace hath brought Plentie both to the comfort of the people whose wants are supplyed by store of Coyne more currant now then euer before and to the honour of the Prince who may ioy in such an abundance of people as faithfully now serue him in euery place since as Salomon e Prou. 11.28 saith In the multitude of the people is the Kings honour but in the want of people is the destruction of the Prince Surely as it happened to the good Kings of Iudah Dauid Salomon Asa Iehoshaphat Vzziah Iothan Hezekiah and the godly Iosiah that the more zeale they had for the purging of Religion from Heathenish Idolatry the better they prospered in outward things according as f Iere. 22.6 Ieremie said to the Sonne of IOSIAH Did not thy Father eate and drinke and doe iudgement and iustice and then it was well with him So we may plainely behold and demonstrate the manifold blessings of God vpon g K. Henry 8. K. Edward the 6. and blessed Q. Elizabeth those Princes who reformed Religion within these Kingdomes whereas h Q. Marie shee who looked backe to Sodome againe re-enslauing her selfe and her Kingdome to the Pope liued alwayes in troubles abroad like ISMAEL i
last Resurrection termed perfectio vitae that being as Naturalistâ— b Aristot lib. 3. Physic cap. 6. speake Actus in potentiâ A perfection in motion to a further degree this Actus in actu or actus purus A perfection absolute wherein the motion endeth by attayning to it proper forme and settled rest we who are Christians militant heere on earth against the Flesh the World and the Deuill are onely perfect inchoatiuè as men beginning to goe in the way like c Gene. 17.1 Abraham commanded to walke before God and bee perfect that d Math. 5.48 we may be perfect as our Father which is in heauen is perfect vntill our perfection of life bee consummate in blessednesse eternall For as e August hom 34. ex 50. hoâ—â—l Augustine saith well Omnes imperfecti sumus ibi perficiemur vbi persecta sunt omnia Wee are all here vnperfect there shall we be perfected where all things are perfect because when f 1. Cor. 13.8 that which is perfect is come then that which is in part shall be done away Wherefore by this their proud assertion what else doe these phantasticall Brownists declare themselues to be but the viperous brood of the ancient Perfectists such as were the g Epiphan haer 52. Adamians h August contr Calestrum Caelestians i Cyprian Ep. 52 Nouatians and other k Hilar. in Epist ad August Catharits against whom the Orthodox Fathers of the Church assembled by the Imperiall authoritie in the Councell at Mileuis l Concil Mileâ—itan can â— pronounced the Anathema a deadly curse because by this their opinion of perfection absolute they plainely contradict and oppose themselues to the Apostle Saint Iohn auouching that m 1. Iohn 1.8 if we say we haue no sinne we deceiue our selues and there is no truth in vs. For marke they well and be they ashamed to heare what Great Constantine replied to Acesius a Nouatian Bishop much glorying in his owne personall together with his fellow-Schismatikes perfection Erige tibi scalam solus in coelum ascende Reare vp a Ladder for thy selfe and climbe vp into heauen alone for thereby heed did not commend him saith n Sozomen lib. 4. cap. 21. Sozomene but notifie to all men that they while they liue in this transitorie world should not imagine themselues to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 void of all sinne But as Salomon o Prou. 30.13 hath obserued the miserie of all times There is a Generation that are pure in their owne eyes and yet it is not washed from their filthinesse These idle heads cry out against our Church Corruptions Corruptions and yet they themselues p Psal 50.16 still hate to be reformed hauing a q 2. Tim. 3.5 shew of godlinesse but yet denying the power thereof as may appeare first by their blasphemous * Tho. White his discouerie of Brownists corruption tenent concerning the goodnesse of God and other attributes which they doe not hold to bee the same with the Nature of God quite against r Damascen lib. 1. Orthod fidei cap. 5. Aquin. part 1. summae q. 3. art 3. that axiome touching Gods Simplicitie Quicquid est in Deo Deus est Whatsoeuer is in God is God and secondly by their vilely confused anarchie wherein they liue euery man as a King in his owne conceit superciliously iudging other men in those things wherein themselues most offend as in Malice Pride Adulteries and Incests besides many petty Crimes winked at by their seuere Catonian Master Pastor and his Mechanicke Elders if we may beleeue the constant reports of their Å¿ George Iohnson and others returned from them owne Sectaries detecting both their weaknesse of iudgement and wickednesse of life to their owne true shame but to our good instruction who there-hence may perceiue that all is not gold which glistereth Amsterdam is not heauen and their sanctified Parlour no such sacred Cell as Brownists pretend being no better then t Math. 23.27 whited tombes and painted sepulchers faire without but within very filthy And therefore vpon the due and true consideration of all these mischiefes it much concerneth vs all to follow the aduice of the Preacher saying u Eccles 7.16 Be not righteous ouer-much neither make thy selfe â—uer-wise why shouldest thou destroy thy selfe It is good saith x Apud Lauateran locum PLINIE to till the ground well but to bestow vpon it more cost then needs may prooue great losse Extremities are dangerous y Ouid. 2. Met. Medio tutissimus ibis The meane is the safest for therfore in the Law of God are we so oftentimes forbidden z Deut. 5.32 to turne eyther to the right hand or to the left because the Deuill closely layeth for vs his net vpon both sides at the right hand lyeth Heresie at the left hand Iniquitie to entangle vs if wee wander at any times from faith or righteousnesse But a Prou. 15.25 the way of Life is aboue to the wise that hee may depart from hell beneath b Prosper Epigram 17. Hos inter laqueos currentem ad gaudia vitae Non capiet mundus cui via Christus erit That is The world shall not catch that man Who runnes amongst these wicked ginnes To ioyes of life if that his way In Christ his life he well beginnes § XXXII The latter doctrine proued Now concerning the latter probleme of Heresie that all these heresies whatsoeuer they be shall alwayes haue necessarie dependance vpon the Great Antichrist it is most certaine since first the entrance of Antichrist into the Church is by a mysterie of iniquitie which as the c 2. Thes 2.7 Apostle saith began then to worke euen then in his time by tyrants and seducers saith d Aquinas lect 2. in 2. Thes 2. THOMAS AQVINAS these by false doctrine making an highway thereunto in the iudgement of e Sedul Hibernicus in 2. Thes 2. Sedulius as those by outward persecutions shew themselues to be the types and figures of Antichrist Secondly the efficacie of the Great Antichrist is onely in heresie which Antichrist sucketh from the poysoning Dugges of whoorish Impostures as the f Diogen apud Erasm in Chiliad pag. 165. Aspis is said to draw * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applicat Tertullian lib. 3. in Marcionem cap. 8. poyson from the Viper that in him may be fulfilled what was g Ezech. 16.15 said of Hierusalem Thou diddest trust in thine owne beautie and playedst the harlot because of thy renowne and powredst out thy fornications on euery one that passed by his it was Thirdly the first abolishing of Antichrist howsoeuer it be begun h 2. Thes 2.8 by the Spirit of Gods mouth through the Preaching of Gods word yet shall not bee fully and wholly perfected till Christ come to Iudgement and therefore as by the obseruation of their i Thyraeus cap. 52. de demoniacis Exorcists
the last place Euery one that is perfect shall be as his Master The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth Part. which i Theophylact. in 6. Luc. Theophylact and Erasmus k Erasm in Annotat in 6. Luc. seeme to vnderstand as spoken Imperatiuely Let euery one bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect as his Master in truth all to one and the selfe-same sense that others as the l Vid. Bezam in Annotat maioribus in 6. Luc. Syriack and the Vulgar doth reade viz. that the Disciple must conforme himselfe to be like his Master howsoeuer hee swarued farre from him before For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth him who is restored to the place whence hee was before as it were disioynted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being borrowed from Chirurgians who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put broken members into their owne places saith m Apud Henr. Stephan in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegineta as n Eph. 4 11.12 12. Vbi vid. Zanchium in Eph. he gaue some Apostles and some Prophets and some Euangelists and some Pastors and Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the repayring and perfecting of the Saints who before by nature were out of the place of happinesse but by the Word of Grace are restored and made perfect For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth first to restore and set things falne into their proper place againe as where the Apostle saith o Gal. 6.1 If a man be ouertaken in a fault ye which are Spirituall restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one with the Spirit of Meekenesse Secondly to be more and more perfected and established in the same estate vnto which they were restored as the same Apostle beseecheth the Corinthians p 1. Cor. 1. â—0 that there be no diuision amongst them but that they may be perfectly ioyned together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same minde and in the same iudgement The point then of Doctrine The Doctrine which hence wee learne is this that if we be the true Disciples of Christ we must alwayes goe forward towards that full perfection which is in Christ Iesus 1. Regula For so it is commanded not only to q Gene. 17.1 ABRAHAM I am the Almightie God walke before mee and bee thou perfect but also to all faithfull Professors both by our Sauiour r Matth. 5.48 Be ye therefore perfect as your Father which is in Heauen is perfect 2. Regula and by Saint PAVL Be Å¿ 2. Cor. 13.11 perfect as IOB was a t Iob. 1.1 man perfect and vpright as u 1. Sam. 13.4 DAVID was a man after GODS owne heart as x Matth. 1.19 IOSEPH was a iust man and ZACHARIE y Luke 1.6 and ELIZABETH were both righteous before God walking in all the Commandements and Ordinances of the Lord blamelesse For if they will haue Heauen they must doe thus 3. Regula since z 1. Cor. 15.50 flesh and bloud cannot enter into the Kingdome of God neither corruption inherit incorruption And therefore let vs goe a Heb. 13.13 to him without the Campe hearing his reproch that is as Primasius b Primas Commentar in 13. Hebr. hath fully expounded Because he hath suffered without the Campe that he might sanctifie vs let vs go forth vnto him too without the conuersation of carnall men mortifying our members together with our sinnes and concupiscences let vs also imitate his Passion by enduring Martyrdome for his sake For this is to beare his reproch to suffer the same things which hee sustained For his Crosse seemeth vnto the Pagans to bee his shame but vnto vs it is Sanctification and Redemption therefore let vs goe forth to him out of the Tents despising things present louing things to come contemning things visible desiring to follow things eternall Ob. But it may be some will say that no man liuing in this World can bee perfect since in c Iames 3.2 many things we sinne all and if we say d 1. Iohn 1.8 we haue no sinne wee deceiue our selues and there is no truth in vs and we e 1. Cor. 13.9 know but in part and prophecie but in part why then doth Christ command vs to be perfect f In Sext. lib. 5. tit de Reg. iuris 6 Nemo tenetur ad impossibile No man is bound vnto what is impossible for him to doe Sol. Indeede men say so but g Psal 51.6 God who requireth truth in the inward parts commanded the obseruation of the Morall Law to all men vnder paine of the eternall h Deut. 27.26 Curse and yet it is not possible for i Rom. 3.19 20 any man liuing to keepe the Law being so subiect to all imperfections that the whole k Esay 1.6.7 head is sicke and the whole heart faint from the sole of the foote euen vnto the head there is no soundnesse in it but wounds and bruises and putrifying sores And therefore to know what perfection Christ here speaketh of 2. Two Questions of Perfection let vs make search into two points First What is the perfection here required Secondly How farre can any man here liuing proceede therein To find out the former 1. What it is know we that this perfection is the perfection of Christ as Christ is our Teacher or Master For as the Master by teaching laboureth to bring his Schollers to that perfection which he himselfe hath in any knowledge so Christ our Master teacheth vs daily to bring vs to as much perfection of knowledge and Grace as wee can receiue being in truth not capeable of any more then it is his pleasure we shall receiue l Phil. 2.13 he working in vs the will and the deed of his owne good pleasure So that this perfection of our Master Christ Iesus is to be distinguished into formall and effectiue or into inherent and communicated perfection Formall or Inherent perfection is the perfection of the person of Christ as hee is both perfect God and perfect Man and perfect both God and man For first wee finde him perfect God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an all-sufficiencie m Rom. 11.35 of whom and through whom and to whom are all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a sole-sufficiency since though n 1. Cor. 8.6 there bee that are called Gods whether in Heauen or in Earth as there be gods manie and lords many yet to vs there is but one God the Father of whom are all things and wee in him and one Lord Iesus Christ by whom are all things and we by him Secondly perfect man of a reasonable soule and humane flesh subsisting in both being euery way like vnto vs o Heb. 4.15 sinne only excepted Thirdly perfect both God and Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Godhead and Manhood being p Vid. Symbol Concil Chaâ—cedonensis Damascen lib. 3. cap. 3.