Christian religion: substantially, methodicalli[e,] [pla]inlie, and profitablie treatised

2. THES. 2. chap. 2. from the 3. to the 13.

3 Let no man deceiue you by any meanes, for that day shall not come, except there come a departing first, and that that man of sin be disclosed, euen the sonne of perdition.

WHat haue we to consider in this iudgement?

First, the tokens going before: secondlie, the iudgement it selfe.

What are the tokens going before it?

They are either further off, or neerer vnto it.

What are the tokens further off?

A generall Apostasie vnder the Antichrist of Rome.* 1.1

What was the occasion of this doctrine of the A∣postle?

It may seeme some of the Thessalonians miscon∣strued y^e words in his former Epistle; That we which liue, and remaine at the Lords comming, shall not preuent them that are dead; as if the Thessalonians, to whom Paul wrot, should liue till then: which bred this errour among them, that the day of iudgement was at hand: and this in his second Epistle he confu∣teth by the Apostasie.

Was it not a tolerable error, whereby they might be stirred vp vnto greater care and watchfulnesse?

No: for God will haue iust things done iustly, and no truth can be well builded vpon falshood. Be∣sides

this, a subtill practise of Satan appeareth in it: that when they had long looked for the day, and saw no alteration of things, nor other appearance of it, they might ful into a flat vnbeliefe, that no such thing should come to passe at all.

What gather you of this?

* 1.2That Satan laieth his snares according to mens in∣clinations: for such as he cannot fetter with pleasures (for these Thessalonians were poore, and so remai∣ned farre from delights) hee snareth with austeritie and apparance of godlinesse,* 1.3 as he did the Corinthi∣ans,* 1.4 causing them to reiect the incestuous person be∣ing penitent, which was no lesse euil, then when be∣fore repentance they kept company with him.

So much of the occasion. What is the doctrine?

That there shall be a generall Apostasie, or falling away from the truth of the Gospell before the latter day.

Is it meant, that the whole Church shall fall from Christ?

No: it were impossible that a perfit head should be without a body.

Why is it then called generall?

Because the Gospell hauing bin vniuersallie prea∣ched throughout the world, from it both whole na∣tions did fall, and the most part also euen of those nations that kept the profession of it; howbeit, still there remained a Church, although there were no setled estate thereof.

Is it like that the Lord would bar so many nations, as liued vnder Poperie, and that so long, from the meanes of saluation?

Why not? and that most iustly: for if the whole

body of the Gentiles were reiected, when the Church was onely in Iury for some 14. hundred yeeres: and seeing euen of the Iewes, tenne tribes were reiected, and of the remainder, but a few were of the Church; with great reason hath the Lord re∣iected those nations and people for so many ages, seeing they reiected Gods grace in falling away from the Gospell, which the Lord most graciouslie reuealed vnto them, rather then vnto their fathers before them.

Is this Apostasie necessarilie laid vpon the sea of Rome?

Yes verily, as by the description that followeth may euidently appeare.

What are the parts of this Apostasie?

The head, and the body: for as Christ is the head of the Church, which is his bodie; so the Pope is the head of the Romish Church, and it is his body.

How is this Antichristian head described vnto vs?

First, hee is described what he is towards others: and then, what he is in himselfe.

What is he towards others?

That is declared by two speciall titles, of the man of sinne, and sonne of perdition; declaring hereby, not so much his owne sinne, and perdition, which is ex∣ceeding great; as of those that receiue his marke, whom he causeth to sinne, and consequently, to fall into another perdition; as Ieroboam, who is often branded with the marke of causing Israel to sin: and so much more detestable then he, as both his idola∣trie is more execrable, and as he drew more king∣domes after him then Ieroboam did Tribes.

In what sense is he called the man of sinne?

In causing manie to sinne; iustifying sinne, not by ouersight, but by lawes aduisedly made; not onely in a sort commanding the sinnes wee are by our cor∣rupt nature prone vnto, as fornication spirituall and bodily; but also permitting and teaching for lawfull, such as euen our corrupt nature (not wholly sub∣uerted through enormous custome of sinne) abhor∣reth, as incestuous mariages, and breaking of faith, and leagues; which prophane men (by the light of nature) detest, to the great prophanation of the ho∣ly name and profession of Christ.

In what sense is he called the child of perdition?

* 1.5Not as the vnthrift mentioned in the Gospell; nei∣ther as Iudas, who is passiuely called the sonne of per∣dition; but actiuely, as it is otherwhere expounded, where he is called the destroyer, because he destroy∣ed many: whereunto some of his owne secretaries doe agree; confessing that many well disposed per∣sons, before their entrie into that see, became cursed and cruell beasts in the same: as if there were some pestilent poyson in that place and seate.

What learne you of this?

That euery office or calling which the Lord doth not blesse, or wherein none occupying, the place groweth in piety, is to bee esteemed for an vnlawfull calling, wherein some at the least in all ages are not found profitable to y^e Church, or Common-wealth.

What is the vse of all this doctrine?

That seeing whosoeuer are partakers of the sinnes of Rome, are also vnder the same curse, those of vs which haue liued in Poperie, should examine our selues if we haue truely repented vs of it: first, by the change of our vnderstanding; as if wee haue growne

in the knowledge of the truth: And secondly, of our affections, if we hate Poperie, and loue the truth vn∣fainedly. And so let euery one iudge himselfe, that wee bee not iudged, as wee must expect an harder iudgment, according to the long patience of God.

What further?

That there can bee no sound agreement betwixt Poperie, and the profession of the Gospell; no more then betwixt light and darkenes, falshood and truth, God and Belial: and therefore no reconciliation can be deuised betwixt them: for if the members of An∣tichrist shall bee destroyed, wee cannot in any sort communicate with their errors, vnles we beare them companie in their destruction.

Why? doth euery errour destroy the soule?

No verily: for as euery wound killeth not the man;* 1.6 so euery errour depriueth not a man of saluation: but as the vitall parts being wounded or infected bring death; so those errours that destroy the funda∣mentall points and heads of the truth, bring euerla∣sting destruction; in which kind is poperie, as that which sundrilie ouerthroweth the principles and grounds of our holy faith; and therefore tearmed an apostasie, or departure from the faith.

Heere then may be asked, whether the Pope may bee saued?

It is not impossible, his sinne being not necessarily against the holy Ghost, to which onely repentance is denied: for some no doubt haue entred into that see ignorantly; and therefore find place to repen∣tance.

So much of the Antichrist, what he is towards others. What is he in himselfe?

That is set downe by two effects: First, that hee is vicegerent vnto Christ; not by any right, but by vsurpation; and therefore also an aduersarie, as also the word implieth both; so much more dangerous, as hee exerciseth his enmitie vnder the colour and pretence of Christ.

Wherein is he aduersarie vnto Christ?

Euery way; in life, and in office.

How in life?

In that Christ being most pure, holy, and holinesse it selfe; the popes, although in truth most filthie, and abominable in blaspheming, coniuring, murdering, whoring, and that incestuously, and Sodomitically, yet will they in titles bee called holy; yea as Christ, holines it selfe.

How in office?

First, in his kingdome: Christs kingdome is with∣out all outward shew or pompe; but the Popes king∣dome consisteth wholly in pompe and shewes, as imitating his predecessors, the emperors of Rome, in his proud, stately, and lordly offices, Princelie traines, and outragious expences in euery sort.

How else in his office?

In raising vp another sacrifice then Christ; ano∣ther priesthood then his, other mediators then him.

Is there any thing else wherein hee taketh vpon him the office of Christ?

Yes: in that he teacheth cleane contrarie to him: Christ taught nothing but what hee receiued of his father: the Pope setteth out his owne canons and decrees of councels.

What is the second effect?

That he is exceedingly lift vp against all that is cal∣led God; which also proueth the former exposition: for Christ being very God, abaseth himselfe vnto the nature of man: the Pope a vile man, aduanceth him∣selfe to the throne of God. Christ being aboue se∣cular power, paid tribute, and was taxed, euen in his mothers wombe; and suffered himselfe to be crow∣ned with a crowne of thornes, and bare his owne crosse: But the Pope being vnder all secular power, exalteth himselfe aboue all secular powers; exacteth tribute of Kings; setteth his foote on the necke of Emperours; carrieth a triple crowne of gold, and is borne vpon mens sholders.

Is not the Pope humble, when he calleth himselfe the seruant of seruants?

No: for by his owne Canonists hee doth it, but dissemblingly with hypocrisie, which is double ini∣quitie: for they say that hee doth in humility say so, not that he is so indeed.

What other answere doe they make to this ob∣iection?

His seruice being limited and tied onely to Peter and Paul, he needeth not to feare lest by this humili∣ation he be put to much paines, seeing he hath wisely made himselfe seruant to those that can aske him nothing, and to whom hee can performe nothing.

What are the effects of this his pride?

They are two: first, hee sitteth in the Church as God, when as hee bindeth the consciences of men by his decrees, which no Princes lawes, meerely ciuill, can do; for these, men are discharged of in the paiment of the penaltie prescribed in them.

By this it seemeth that the Church of Rome is yet the Church of God, although corrupt, seeing it is said that he sitteth in the temple of God?

No verily: it beareth only the name of it; for the Scripture giueth the name to a thing according to that it hath beene: as when Christ saith the abomi∣nation shall stand in the holy place; he meaneth not that the temple was then holy, which at that time, being no figure nor shadow of Christ, and his Church, was prophaned, but that it had beene holy: so wee confesse there hath beene a true Church in Rome, which is now no Church of Christ, but the Synagogue of Satan.

Which is the other effect?

He boasteth that he is God, as the Popes flatterers in the Canon law cal him, Our Lord God the Pope. Neither is this his church-pride only, in challenging the name of God, but also he challengeth to him∣selfe things proper to God, as the title of holines: al∣so to forgiue sinnes, and to carrie infinit soules to hel, without check or controlement; and to make of no∣thing somthing, and the scripture to be no scripture, and no scripture to be scripture at his pleasure; yea, to make of a creature the Creator.

It may seeme to bee an impossible thing, that men should be carried away from the faith of the Gos∣pell, by one so monstrous and directlie opposite to Christ.

If at once and at a sudden, he had shewed himselfe in such sort of foule colours, it might haue bin doub∣ted; and therefore by certaine degrees of iniquitie, he in the end came to this height of wickednesse.

How is that?

The Apostle sheweth of two courses the diuell held to bring this to passe; one secret, and couert, be∣fore this man of sinne was reuealed; the other, when he was reuealed, and set vp in his seate.

What were the waies of Antichrists comming before he was reuealed?

Those seuerall errours which were spread partly in the Apostles time, and partly after their time, ther∣by to make a way for his comming. And in this re∣spect, this mysterie of iniquitie was begun to bee wrought, as it were, vnder the ground, and secretly in the Apostles time.

How was this mysterie of iniquitie wrought in the Apostles time?

By diuers errors sowne by heretikes, as it were pet∣tie Antichrists; in that some were desirous to bee Lords ouer the Church, some held iustification by works, some held the worshipping of Angels, some put religion in meates, and some had a speciall liking of virginitie, and misliking of mariage: all which were beginnings and grounds of Poperie and Anti∣christianisme.

What gather you of all these?

That those whom God hath freed from the bon∣dage of Poperie, should striue to free themselues from all the remnants thereof; lest if they cleaue still to any one, God in iudgement bring the whole vp∣on them againe.

How shall his kingdome be continued and aduanced after that he is reuealed?

By the power of Satan, in lying miracles, and false wonders.

What difference is there betwixt Christs miracles and theirs?

Very great euery way: for Christs miracles were true, whereas these are false and lying, as by legerde∣maine. Christs miracles were from God; but theirs, where there is any thing strange, and aboue the com∣mon reach of men, from the diuel. Christs miracles were for the most part profitable to the health of man, but theirs altogether vnprofitable, and for a vaine shew. Christs miracles were to confirme the truth, but theirs to confirme falshood.

What gather you of this?

First, that seeing the Popes Kingdome hangeth vpon wonders, it is most like that he is Antichrist. Se∣condly, seeing the false christs, and the false prophets shall do great wonders, to deceiue, if it were possible, the very elect, and that though some of the false pro∣phets prophecies shal come to passe; wee should not therefore beleeue the doctrine of Poperie, for their wonders sakes, seeing the Lord thereby trieth our faith, who hath giuen to Satan great knowledge and power to work strange things, to bring those to dam∣nation, who are appointed vnto it. Whatsoeuer mi∣racles are not profitable to some good, neither tend to confirme a truth, are false and lying; so that as the Lord left an euident difference betweene his mira∣cles,* 1.7 and the Inchantments of the Egyptians; so hath he left an euident difference betweene the miracles of Christ and his Apostles, and those of the Romish Synagogue.

Are not miracles as necessarie now, as they were in the time of the Apostles?

No verily: for the doctrine of the Gospell being then new vnto the world, had need to haue beene confirmed with miracles from heauen; but it being once confirmed, there is no more need of miracles; and therfore we keeping the same doctrine of Christ and his Apostles, must content our selues with the confirmation which hath already beene giuen.

What ariseth out of this?

That the doctrine of Poperie is a new doctrine, hauing need to be cōfirmed with new miracles; and so it is not the doctrine of Christ, neither is establi∣shed by his miracles.

What force shall the miracles of Antichrist haue?

Maruellous great, to bring many men to damna∣tion; God in iust reuenge of the contempt of the truth, sending a strong delusion.

Hitherto wee haue heard Antichrist described by his effects and properties. Now tell mee where is the place where he should haue his seate?

That is the Citie of Rome.

How doth that appeare?

First, because he that letted at the time when Paul wrote, was Emperour; who did then sit there, and must be disseated ere the Pope could enter vpon it. Secondly, Iohn calleth that Citie where hee must sit, the Lady of the world; which only agreeth to Rome, being the mother Citie of the world. Thirdly, it was that Citie that was seated vpon seuen hils; which by all ancient records belongeth properly and onely to Rome. As for the occasion of the Popes placing there, it came by the meanes of translating of the seate of the Empire from Rome to Constantinople; from whence ensued also the parting of the Empire

into two parts; by which diuision it being weakened, and after also sundred in affection, as well as in place, was the easier to bee entred and inuaded by the Pope.

What do you further gather of that the Apostle saith, that he that letteth shall let?

That the Antichrist is not one particular man, as the Papists doe phansie: for then by the like phrase he that letteth must be one particular man; where it cannot bee that one man should liue so many hun∣dred yeeres; as from Pauls time, to the time of the translation of the Empire from Rome; much lesse vntill within two yeeres and a halfe of the latter day, as they imagine the time of Antichrist. And therefore as by him that letteth, is vnderstood a succession of Emperors, not one man alone; so by Antichrist the man of sin, is vnderstood, a suc∣cession of men, and not one onely man. So in Da∣niel 7.3.17. the foure beasts, and the foure Kings, doe not signifie foure particular men, but foure go∣uernments; in euery one whereof there were sun∣drie men that ruled. So that of the Papists, who vp∣on the words, the man of sinne, would proue, that the Antichrist the Apostle speaketh of, is one singuler man, is but vaine.

But how can Antichrist bee already come, seeing the Empire yet standeth?

The name of the Empire onely remaineth, the thing is gone: for hee hath neither the chiefe Citie, nor the tribute, nor the commandement of the peo∣ple; and therefore he can be no let to the Antichrists comming, especially the Pope hauing gotten such an vpper hand vpon him, as to cause him to waite

at his gate barefoot, and to hold his stirrop.

What shall be the end of this Antichrist?

God shall confound him with the breath of his mouth; that is, with the preaching of the word; which proueth the Pope to be Antichrist: for where∣as he had subdued Kingdomes and Empires vnder his feet, hee hath beene mightily suppressed by the word preached, and not by outward force, as other potentates are.

What learne you of this?

The maruellous power of Gods word to suppresse whatsoeuer riseth against it: for if the mightiest can∣not stand before it, much lesse the smallest: and therefore it is expressed by a mighty wind, which ca∣rieth all before it; and by fire, which consumeth all, and pierceth all. And it declareth a maruellous easie victorie against the enemies, when it is said, that with the breath of his mouth hee shall consume his enemies.

VVhat else shall be the ouerthrow of Antichrist?

The glorious appearance of the son of God in the latter day.

VVhat gather you of this?

That before the last day hee shall not bee vtterly consumed; whereof notwithstanding it followeth not that the head shall remaine till then: but ra∣ther that some shall haue a liking of him, euen till the last day: for the Beast, and the false Prophet shall bee taken, and cast into the fire before the latter day.

Hitherto of the head of this generall apostasie. VVhat are the members of it?

They are first described by their end, euen a num∣ber of perishing people; which accordeth to that pro∣perty

of the head, the destroyer, or sonne of perdition, be∣ing truely effected in them destroyed.

What is the vse of this?

That as no poyson can take away the life of an e∣lect: so, small occasions carie away such as are ap∣pointed to destruction.

Is it a proofe of reprobation to bee caried away with an errour?

It is no certaine proofe, but a signe, especially if the meanes of transporting be weake and small.

How otherwise are these rotten members of Anti∣christ described?

By that they neuer loued the truth, although they vnderstood it, and professed it.

How should a man loue the truth?

For the truthes sake; not for vaine glory, fleshly delight or commoditie.

How appeareth it that men loue the word of God?

When they walke accordingly, and keepe faith in a good conscience; which some losing by their wicked life, lost also their faith; that is, their reli∣gion.

How is it to be vnderstood, that God giueth men vp to strong delusions?

Because God is a iust Iudge, which by them either punisheth or correcteth former sinnes, and especially the contempt of the Gospell; in which regard, euen amongst vs now, some are cast into the sincke of Poperie; some into the familie of loue; some become Arians; some Anabaptists: all which are as it were diuers gaoles and dungeons: wherinto he throweth those that are cold and carelesse professors of the Gospell.

What learne you by this?

That they which imagine God fauourable vnto them notwithstanding their sinnes, because their life, or goods, or honours are spared, are foulely de∣ceiued: rather, when the Lord ceaseth to reproue a∣ny, or to striue with them; then doth hee giue them vp into vanitie of their owne minds, to doe their owne wicked wils.

What is our duetie in such cases?

To pray vnto the Lord: to keepe vs from all er∣rour: but if for our triall, or further hardening of o∣thers, it please him to send errours amongst vs, that it would please him to preserue vs in that danger, that we taste not of that baite, whereby Satan seeketh to angle vs.

What other cause is there of sending these errours?

That those may bee damned, which beleeue not the truth: for as God hath appointed them to dam∣nation; so betwixt his counsell in reiecting them, and the finall effect of it, there must bee sin to bring that effect iustly vpon them.

VVhat reason is annexed of their iust damnation?

Because they rest in vnrighteousnes, hauing their eares itching for errour, which they drinke in, as the earth drinketh vp raine, or the fishes water. So that albeit they bee powerfully sent of God in his iust iudgement, yet are they also greedily desired and affected of them.

Notes

• * 1.1

  1. Tim. 4.1.
• * 1.2

  2. Cor. 8.1.2.3.
• * 1.3

  1. Cor. 5.
• * 1.4

  2. Cor. 2.
• * 1.5

  Luk. 15.
• * 1.6

  2. Pet. 2.
• * 1.7

  Exod. 7.