Chapter 2 of 3

2As though the day. The curiosity of man fed by Satan's deceits, hath sought to know, and to give out to the world, such things as God will not impart to him, nor be necessary or profitable for him to know: so far, that both in the Apostles' days and often afterward, some had feigned revelations, some falsely gathered out of the Scriptures, some presumed to calculate and conject by the stars, and given forth to the world a certain time of Christ's coming to judge. All which seducers be here noted in the person of some that were about to deceive the Thessalonians therein. And St. Augustine (in his 80th Epistle ad Hesychium) proveth that no man can be assured by the Scriptures of the day, year, or age, that the end of the world or the second Advent shall be.As though the day. The curiositie of man fed by Satans deceites, hath sought to knovv, and to giue out to the vvorld, such things as God vvil not impart to him, nor be necessarie or profitable for him to knovv: so farre, that both in the Apostles daies and often aftervvard, some had feined reuelations, some falsely gathered out of the Scriptures, some presumed to calculate and coniecte by the starres, and giuen furth to the vvorld a certaine time of Christes coming to iudge. Al vvhich seducers be here noted in the person of some that vvere about to deceiue the Thessalonians therein. And S. Augustine (in his 80 Epistle ad Hesychium) proueth that no man can be assured by the Scriptures of the day, yere, or age, that the end of the vvorld or the second Aduent shal be.

3Unless there come a revolt first. Though we cannot be assured of the moment, hour, or any certain time of our Lord's coming, yet he warranteth us that it will not be before certain things be fulfilled, which must come to pass by the course of God's providence and permission before, which are divers, whereof in other places of Scriptures we be forewarned. Here he warneth us of two especially, of a revolt, defection or an apostasy, and of the coming or revelation of Antichrist. Which two pertain in effect both to one, either depending of the other, and shall fall (as it may be thought) near together, and therefore St. Augustine maketh them but one thing. This apostasy or revolt, by the judgment in manner of all ancient writers, is the general forsaking and fall of the Roman empire. So Tertullian l. de resur. carnis. St. Jerome q. 11 ad Algasiam. St. Chrysostom ho. 4. and St. Ambrose upon this place. St. Augustine De Civ. Dei l. 20 c. 19. St. Jerome refuteth the same wicked Heresy in the Luciferians, proving against them, that they make God subject to the Devil, and a poor miserable Christ, that imagine the Church his body may either perish or be driven to any corner of the world. Both of them answer to the Heretics' arguments grounded on Scriptures falsely understood, which were too long here to rehearse. It is enough for the Christian reader to know, that it is an old deceit and excuse of all Heretics and Schismatics, for defence of their forsaking God's Church, that the Church is perished, or remaineth hidden, or in themselves only and in those places where they and their followers dwell: and that this is reproved by the holy Doctors of the primitive Church, and that it is against Christ's honour, power, providence, and promise. If the Adversaries had said that this revolt which the Apostle foretelleth shall come before the world's end, is meant of great numbers of Heretics and Apostates revolting from the Church, they had said truth of themselves and such others, whom St. John calleth Antichrists. And it is very like (be it spoken under the correction of God's Church and all learned Catholics) that this great defection or revolt shall not be only from the Roman empire, but specially from the Roman Church, and withal from most points of Christian religion: nor that the Catholic Christians, either in the time of Antichrist or before, shall refuse to obey the law, but for that there near to the time of Antichrist and the consummation of the world, there is like to be a great revolt of kingdoms, peoples, and Provinces from the open external obedience and communion thereof: which revolt having been begun and continued by Heretics of divers ages, resisting and hating the State of Peter (which they called cathedram pestilentiæ, the chair of pestilence, in St. Augustine's days) because it is Christ's fort erected against Hell gates and all Heretics, and being now wonderfully increased by these of our days the next precursors of Antichrist as it may seem, shall be fully achieved a little before the end of the world by Antichrist himself. Though even then also, when for the few days of Antichrist's reign the external state of the Roman Church and public intercourse of the faithful with the same may cease, yet the due honour and obedience of the Christians toward it, and communion in heart with it and profession thereof in secret, and open confessing thereof (if occasion require) shall not cease, no more than it doth now in the Christians of Cyprus and other places where open intercourse is forbidden. This is certain and wonderful in all wise men's eyes, and must needs be of God's providence, and a singular prerogative, that this Seat of Peter standeth, when all other Apostolic Sees be gone: … the son of perdition, the Adversary, described here and elsewhere, to oppose himself directly against God and our Lord JESUS CHRIST. The Heathen Emperors were many, Turks be many, Heretics have been and now are many, therefore they cannot be that one great Antichrist which here is spoken of, and which by the article always added in the Greek, is signified to be one special and singular man: as his peculiar and direct opposition to Christ's person in the 5th chapter of St. John's Gospel v. 43: the insinuation of the particular stock and tribe whereof he should be born, to wit, of the Jews (for of them he shall be received as their Messias John 5:43) and of the tribe of Dan Gen. 49, of Dan Iren. l. 5. Jerome com. in c. 11 Dan. Augustine q. in Jos. q. 22: the note of his proper name Apoc. 13: the time of his appearing so near the world's end: his short reign, his singular waste and destruction of God's honour and all religion, his feigned miracles, the figures of him in the Prophets and Scriptures of the new and old Testament: all these and many other arguments prove him to be but one special notorious Adversary in the highest degree, unto whom all other persecutors, Heretics, Atheists, and wicked enemies of Christ and his Church, are but members and servants. And this is the most common sentence also of all ancient fathers. Only Heretics make no doubt but Antichrist is a whole order or succession of men, which they hold against the former evident Scriptures and reasons, only to establish their foolish and wicked paradox, that Christ's chief Minister is Antichrist, yea the whole order. Wherein Beza specially pricketh so high, that he maketh Antichrist (even this great Antichrist) to have been in St. Paul's days, though he was not open to the world. Who it should be (except he mean St. Peter, because he was the first of the order of Popes) God knoweth. And sure it is, except he were Antichrist, neither the whole order, nor any of the order can be Antichrist, being all his lawful successors both in dignity and also in truth of Christ's religion. Neither can all the Heretics alive prove that they or any of them used any regiment or jurisdiction Ecclesiastical in the Church, or forced the people to any other faith or worship of God, than Peter himself did preach and plant. Therefore if the rest be Antichrist, let Beza boldly lay that St. Peter was so also, and that divers of the ancient Catholic fathers did (serve and work though unawares) towards the setting up of the great Antichrist, so doth that blasphemous pen boldly write in his Annotations upon this place:.Vnles there come a reuolt first. Though vve can not be assured of the moment, houre, or any certaine time of our Lordes cōming, yet he vvarranteth vs that it vvil not be before certaine things be fulfilled, vvhich must come to passe by the course of Gods prouidence and permission before, vvhich are diuers, vvhereof in other places of Scriptures vve be forevvarned. Here he vvarneth vs of tvvo specially, of a reuolt, defection or an apostasie, and of the comming or reuelation of Antichrist. Vvhich tvvo pertaine in effect both to one, either depending of the other, and shal fall (as it may be thought) neere together, and therefore S. Augustine maketh them but one thing. This apostasie or reuolt, by the iudgement in maner of al auncient vvriters, is the general forsaking & fall of the Romane empire. So Tertullian li. de resur. carnis. S. Hierom q. 11 ad Algasiam. S. Chrysostom ho. 4. and S. Ambrose vpon this place. S. Augustine De Ciuit. Dei li. 20. c. 19. S. Hierom refuteth the same vvicked Heresie in the Luciferians, prouing against them, that they make God subiect to the Diuel, and a poore miserable Christ, that imagine the Church his body may either perish or be driuen to any corner of the vvorld. Both of them answer to the Heretikes arguments grounded on Scriptures falsely vnderstood, vvhich vvere too long here to rehearse. It is ynough for the Christian reader to knovv, that it is an old deceite and excuse of al Heretikes and Schismatikes, for defence of their forsaking Gods Church, that the Church is perished, or remaineth hidden, or in them selues onely and in those places vvhere they and their folovvers dvvel: and that this is reproued by the holy Doctors of the primitiue Church, and that it is against Christes honour, povver, prouidence, and promis. If the Aduersaries had said that this reuolt vvhich the Apostle foretelleth shal come before the vvorldes end, is meant of great numbers of Heretikes & Apostataes reuolting from the Church, they had said truth of them selues and such others, vvhom S. Iohn calleth Antichristes. And it is very like (be it spoken vnder the correction of Gods Church and al learned Catholikes) that this great defection or reuolt shal not be onely from the Romane empire, but specially from the Romane Church, and vvithal from most points of Christian religion: nor that the Catholike Christians, either in the time of Antichrist or before, shal refuse to obey the lavve, but for that there neere to the time of Antichrist and the consummation of the vvorld, there is like to be a great reuolt of kingdoms, peoples, and Prouinces from the open external obedience and communion thereof: vvhich reuolt hauing been begunne and continued by Heretikes of diuers ages, resisting & hating the State of Peter (vvhich they called cathedram pestilentiæ, the chaire of pestilence, ★ in S. Augustines daies) because it is Christes fort erected against Hel gates and al Heretikes, and being novv vvonderfully increased by these of our daies the next precursors of Antichrist as it may seeme, shal be fully atchieued a litle before the end of the vvorld by Antichrist him self. Though euen then also, vvhen for the fevv daies of Antichrists reigne the external state of the Romane Church and publike entercourse of the faithful vvith the same may cease, yet the due honour and obedience of the Christians tovvard it, and communion in hart vvith it and profession thereof in secrete, and open confessing thereof (if occasion require) shal not cease, no more then it doth novv in the Christians of Cypres and other places vvhere open entercourse is forbidden. This is certaine and vvonderful in al vvise mens eies, and must needes be of Gods prouidence, & a singular prerogatiue, that this Seate of Peter standeth, vvhen al other Apostolike Sees be gone: the sonne of perdition, the Aduersarie, described here & els vvhere, to oppose him self directly against God & our Lord IESVS CHRIST. The Heathen Emperours vvere many, Turkes be many, Heretikes haue been and novv are many, therfore they can not be that one great Antichrist vvhich here is spoken of, and vvhich by the article alvvaies added in the Greeke, is signified to be one special and singular man: as his peculiar & direct opposition to Christs person in the 5 chapter of S. Iohns Gospel v. 43: the insinuation of the particular stocke and tribe vvhereof he should be borne, to vvit, of the Ievves (for of them he shal be receiued as their Messias Io. 5. v. 43.) and of the tribe of Dan Gen. 49, of Dan Iren. li. 5. Hieron. com. in c. 11 Dan. August. q. in Ios. q. 22: the note of his proper name Apoc. 13: the time of his appearing so neere the vvorldes end: his short reigne, his singular vvast and destruction of Gods honour and al religion, his feined miracles, the figures of him in the Prophets and Scriptures of the nevv & old Testament: al these & many other arguments proue him to be but one special notorious Aduersarie in the highest degree, vnto vvhom al other persecutors, Heretikes, Atheistes, and vvicked enemies of Christ and his Church, are but members and seruants. And this is the most common sentence also of al auncient fathers. Onely Heretikes make no doubt but Antichrist is a vvhole order or succession of men, vvhich they hold against the former euident Scriptures and reasons, onely to establish their foolish and vvicked paradoxe, that Christes cheefe Minister is Antichrist, yea the vvhole order. Vvherein Beza specially pricketh so high, that he maketh Antichrist (euen this great Antichrist) to haue been in S. Paules daies, though he vvas not open to the vvorld. Vvho it should be (except he meane S. Peter, because he vvas the first of the order of Popes) God knovveth. And sure it is, except he vvere Antichrist, neither the vvhole order, nor any of the order can be Antichrist, being al his lavvful successors both in dignitie and also in truth of Christes religion. Neither can al the Heretikes aliue proue that they or any of them vsed any regiment or iurisdiction Ecclesiastical in the Church, or forced the people to any other faith or vvorship of God, then Peter him self did preach and plant. Therfore if the rest be Antichrist, let Beza boldly lay that S. Peter vvas so also, and that diuers of the auncient Catholike fathers did (serue and yvorke though vnyvares) tovvardes the setting vp of the great Antichrist, so doth that blasphemous penne boldly vvrite in his Annotations vpon this place: and an English[man]

4In the temple. Most ancient writers expound this of the Temple in Jerusalem, which Antichrist shall build up again, as being of the Jews' stock, and to be acknowledged of that obstinate people (according to our Saviour's prophecy John 5) for their expected and promised Messias. Iren. l. 5 in fine. Hyppolyt. de consum. mundi. Cyril. Hierosl. Catech. 15. Author op. imp. ho. 49. in Mat. See St. Jerome in 11 Dan. Grego. l. 31. Moral. c. 11. Not that he shall suffer them to worship God by their old manner of sacrifices, (all which he will either abolish, or convert to only adoration of himself: though at the first to apply himself to the Jews, he may perhaps circumcised and keep some part of the law) for it is here said that he shall sit in the Temple of God, that is, he shall be adored there by sacrifice and divine honour, the name and worship of true God wholly defaced. And this they think to be of the abomination of desolation foretold by Daniel, and mentioned by our Saviour, prefigured and resembled by Antiochus and others, that defaced worship of the true God by profanation of that Temple, specially by abrogating the daily sacrifice, which was a figure of the only sacrifice and continual oblation of Christ's holy body and blood in the Church, as the abolishing of that was a figure of the abolishing of this, which shall be done principally and most universally by Antichrist himself (as now in part by his forerunners) throughout all Nations and Churches of the world (though then also Mass may be had in secret, as it is now in nations where the secular force of some Princes prohibiteth it to be said openly.) For although he may have his principal seat and honour in the Temple and city of Jerusalem, yet he shall rule over the whole world, and specially prohibit that principal worship instituted by Christ in his Sacraments, as being the proper Adversary of Christ's person, name, law, and Church, the profanation and desolation of which Church by taking away the sacrifice of the altar, is the proper abomination of desolation, and the work of Antichrist only. St. Augustine therefore l. 20 de Civ. c. 19. and St. Jerome q. 11 ad Algasiam. do think, that this sitting of Antichrist in the temple, doth signify his sitting in the Church of Christ, rather than in Solomon's temple. Not as though he should be a chief member of the Church of Christ, or be a special part of his body mystical, and be Antichrist and yet withal continuing within the Church of Christ, as the Heretics feign, to make the Pope Antichrist (whereby they plainly confess and acknowledge that the Pope is a member of the Church, and in ipso sinu Ecclesiæ, and in the very bosom of the Church, say they:) for that is ridiculous, that all Heretics whom St. John calleth Antichrists as his precursors, should go out of the Church, and the great Antichrist himself should be of the Church, and in the Church, and continue in the same: and yet to them that make the whole [Church] revolt from God, this is no absurdity. But the truth is, that this Antichristian revolt here spoken of, is from the Catholic Church: and Antichrist, if he ever were of or in the Church, shall be an Apostate and a renegade out of the Church, and shall usurp upon it by tyranny, and by challenging worship, religion, and government thereof, so that himself shall be adored in all the Churches of the world which he list to leave standing for his honour. And this is to sit in the temple or against the Temple of God, as some interpret. If any Pope did ever this, or shall do, then let the Adversaries call him Antichrist. And let the good Reader observe, that there be two special causes why this great man of sin is called Antichrist. The one is, for impugning Christ's kingdom in earth, that is to say his spiritual regiment which he constituted and appointed in his Church, and the form of government ordained therein, applying all to himself by singular tyranny and usurpation, in which kind St. Athanasius (ep. ad Solit. vit. degentes.) is bold to call the Emperor Constantius being an Arian Heretic, Antichrist, for making himself Principem Episcoporum, Prince over the Bishops and President of Ecclesiastical judgments &c. The other cause is, for impugning Christ's Priesthood, which is only or most properly exercised in earth by the sacrifice of the holy Mass, instituted for the commemoration of his death, and for the external exhibition of godly honour to the B. Trinity, which kind of external worship by sacrifice no lawful people of God ever lacked. And by these two things you may easily perceive, that the Heretics of these days do more properly and nearly prepare the way to Antichrist and to extreme desolation, than ever any before, their special heresy being against the spiritual Primacy of Popes and Bishops, and against the sacrifice of the altar, in which two the sovereignty of Christ in earth consisteth.in the temple. Most auncient vvriters expound this of the Temple in Hierusalem, vvhich Antichrist shal build vp againe, as being of the Ievves stocke, and to be acknovvledged of that obstinate people (according to our Sauiours prophecie Io. 5.) for their expected and promised Messias. Iren. li. 5 in fine. Hyppolyt. de consum. mundi. Cyril. Hierosl. Catech. 15. Author op. imp. ho. 49. in Mat. See S. Hierom in 11 Dan. Grego. li. 31. Moral. c. 11. Not that he shal suffer them to vvorship God by their old maner of sacrifices, (al vvhich he vvil either abolish, or conuert to onely adoration of him self: though at the first to apply him self to the Ievves, he may perhaps circumcised and keepe some part of the lavv) for it is here said that he shal sitte in the Temple of God, that is, he shal be adored there by sacrifice and diuine honour, the name and vvorship of true God vvholy defaced. And this they thinke to be of the abomination of desolation foretold by Daniel, and mentioned by our Sauiour, prefigured and resembled by Antiochus and others, that defaced vvorship of the true God by prophanation of that Temple, specially by abrogating the daily sacrifice, vvhich vvas a figure of the only sacrifice and continual oblation of Christes holy body and bloud in the Church, as the abolishing of that vvas a figure of the abolishing of this, vvhich shal be done principally & most vniuersally by Antichrist him self (as novv in part by his forerunners) through out al Nations and Churches of the vvorld (though then also Masse may be had in secret, as it is novv in nations vvhere the secular force of some Princes prohibiteth it to be said openly.) For although he may haue his principal seate and honour in the Temple and citie of Hierusalem, yet he shal rule ouer the vvhole vvorld, and specially prohibite that principal vvorship instituted by Christ in his Sacraments, as being the proper Aduersarie of Christes person, name, lavv, and Church, the prophanation and desolation of vvhich Church by taking avvay the sacrifice of the altar, is the proper abomination of desolation, and the vvorke of Antichrist onely. S. Augustine therfore li. 20 de ciuit. c. 19. and S. Hierom q. 11 ad Algasiam. do thinke, that this sitting of Antichrist in the temple, doth signifie his sitting in the Church of Christ, rather then in Salomons temple. Not as though he should be a cheefe member of the Church of Christ, or be a special part of his body mystical, and be Antichrist and yet vvithal continuing vvithin the Church of Christ, as the Heretikes feine, to make the Pope Antichrist (vvhereby they plainely confesse and agnise that the Pope is a member of the Church, & in ipso sinu Ecclesiæ, and in the very bosome of the Church, say they:) for that is ridiculous, that al Heretikes vvhom S. Iohn calleth Antichristes as his precursors, should go out of the Church, and the great Antichrist him self should be of the Church, & in the Church, & continevv in the same: and yet to them that make the vvhole [Church] reuolt from God, this is no absurditie. But the truth is, that this Antichristian reuolt here spoken of, is from the Catholike Church: and Antichrist, if he euer vvere of or in the Church, shal be an Apostata and a renegate out of the Church, and shal vsurpe vpon it by tyrannie, and by chalenging vvorship, religion, & gouernement thereof, so that him self shal be adored in al the Churches of the vvorld vvhich he list to leaue standing for his honour. And this is to sitte in the temple or ★ against the Temple of God, as some interprete. If any Pope did euer this, or shal do, then let the Aduersaries call him Antichrist. And let the good Reader obserue, that there be tvvo special causes vvhy this great man of sinne is called Antichrist. The one is, for impugning Christes kingdom in earth, that is to say his spiritual regiment vvhich he constituted and appointed in his Church, and the forme of gouernement ordained therein, applying al to him self by singular tyrannie and vsurpation, in vvhich kinde S. Athanasius (ep. ad Solit. vit. degentes.) is bold to call the Emperour Constantius being an Arian Heretike, Antichrist, for making him self Principem Episcoporum, Prince ouer the Bishops and President of Ecclesiastical iudgements &c. The other cause is, for impugning Christes Priesthood, vvhich is only or most properly exercised in earth by the sacrifice of the holy Masse, instituted for the commemoration of his death, & for the external exhibition of godly honour to the B. Trinitie, vvhich kinde of external vvorship by sacrifice no lavvful people of God euer lacked. And by these tvvo things you may easily perceiue, that the Heretikes of these daies do more properly and neerely prepare the vvay to Antichrist and to extreme desolation, then euer any before, their special heresie being against the spiritual Primacie of Popes and Bishops, and against the sacrifice of the altar, in vvhich tvvo the soueraintie of Christ in earth consisteth.

6What letteth. St. Augustine (l. 20 c. 19 de Civ. Dei.) professeth plainly that he understandeth not these words, nor that that followeth of the mystery of iniquity, and least of all that which the Apostle addeth, Only that he which holdeth now, do hold &c. Which may humble and stay the confident rashness of this time, namely of Heretics, that boldly feign hereof whatsoever is agreeable to their heresy and phantasy. The Apostle had told the Thessalonians by word of mouth a secret point which he would not utter in writing, and therefore referreth them to his former talk. The mystery of iniquity is commonly referred to Heretics, who work to the same, and do that that Antichrist shall do, but yet not openly, but in covert and under cloke of Christ's name, the Scriptures, the word of the Lord, shew of holiness, &c. Whereas Antichrist himself shall openly attempt and achieve the foresaid desolation, and Satan now using his turn by Heretics underhand, shall toward the last end utter, reveal, and bring him openly. and that is here, to be revealed, that is, to appear in his own person. These other words, Only that he which now holdeth, hold: Some expound of the Emperor, during whose continuance in his state, God shall not permit Antichrist to come, meaning that the very Empire shall be wholly desolate, destroyed, and taken away before or by his coming: which is more than a defection from the same, whereof was spoken before: for that shall be a revolt from the Church also, but it shall not be utterly destroyed. Others say, that it is an admonition to all faithful, to hold fast their faith and not to be beguiled by such as under the cloke of Christ or Scriptures seek to deceive them, till they that now pretend religion and the Gospel end in a plain breach, revolt, and open apostasy by the appearance of Antichrist, whom all Heretics serve in mystery, that is, covertly and in the Devil's meaning, though the world seeth nor themselves at the beginning thought it, as now every day more and more all men perceive they tend to plain Atheism and Antichristianism.Vvhat letteth. S. Augustine (li. 20 c. 19 de ciuit. dei.) professeth plainely that he vnderstandeth not these vvordes, nor that that folovveth of the mysterie of iniquitie, and least of al that vvhich the Apostle addeth, Only that he vvhich holdeth novv, do hold &c. Vvhich may humble and stay the confident rashnes of this time, namely of Heretikes, that boldly feine hereof vvhat soeuer is agreable to their heresie and phantasie. The Apostle had told the Thessalonians by vvord of mouth a secret point vvhich he vvould not vtter in vvritting, and therfore referreth them to his former talke. The mysterie of iniquitie is cōmōnly referred to Heretikes, vvho vvorke to the same, and do that that Antichrist shal do, but yet not openly, but in couert and vnder cloke of Christes name, the Scriptures, the vvord of the Lord, shevv of holines, &c. Vvhereas Antichrist him self shal openly attempt and atchieue the foresaid desolation, and Satan novv vsing his turne by Heretikes vnderhand, shal tovvard the last end vtter, reueale, & bring him openly. and that is here, to be reuealed, that is, to appeare in his ovvne person. These other vvordes, Only that he vvhich novv holdeth, hold: Some expound of the Emperour, during vvhose continuance in his state, God shal not permit Antichrist to come, meaning that the very Empire shal be vvholy desolate, destroied, and taken avvay before or by his cōming: vvhich is more then a defectiō from the same, vvhereof vvas spoken before: for that shal be a reuolt from the Church also, but it shal not be vtterly destroied. Others say, that it is an admonition to al faithful, to hold fast their faith and not to be beguiled by such as vnder the cloke of Christ or Scriptures seeke to deceiue them, til they that novv pretend religion and the Gospel end in a plaine breach, reuolt, and open apostasie by the appearance of Antichrist, vvhom al Heretikes serue in mysterie, that is, couertly and in the Diuels meaning, though the vvorld seeth nor them selues at the beginning thought it, as novv euery day more & more al men perceiue they tend to plaine Atheisme and Antichristianisme.

9In all power. Satan whose power to hurt is abridged by Christ, shall then be let loose, and shall assist Antichrist in all manner of signs, wonders, and false miracles, whereby many shall be seduced, not only Jews: But all such as be deceived and carried away by vulgar speech only, of Heretics that can work no miracles, much more shall follow this man of sin doing so great wonders. And such both now do follow Heretics, and then shall receive Antichrist, that deserve so to be forsaken of God, by their forsaking of the unity and happy fellowship of Saints in the Catholic Church, where only is the Charity of truth, as the Apostle here speaketh.In al povver. Satan vvhose povver to hurt is abridged by Christ, shal then be let loose, and shal assist Antichrist in al maner of signes, vvonders, and false miracles, vvhereby many shal be seduced, not only Ievves: But al such as be deceiued and caried avvay by vulgar speache only, of Heretikes that can vvorke no miracles, much more shal folovv this man of sinne doing so great vvonders. And such both novv do folovv Heretikes, and then shal receiue Antichrist, that deserue so to be forsaken of God, by their forsaking of the vnitie and happie fellovvship of Sainctes in the Catholike Church, vvhere onely is the Charitie of truth, as the Apostle here speaketh.

15Traditions. Not only the things written and set down in the holy Scriptures, but all other truths and points of religion uttered by word of mouth and delivered or given by the Apostles to their scholars by tradition, be so here approved and elsewhere in the Scripture itself, that the Heretics purposely, guilefully, and of ill conscience (that belike reprehendeth them) refrain in their translations, from the Ecclesiastical and most usual word, Tradition, evermore when it is taken in good part, though it express most exactly the signification of the Greek word: but when it soundeth in their fond phantasy against the traditions of the Church (as indeed in true sense it never doth) there they use it most gladly. Here therefore and in the like places, that the reader might not so easily like of Traditions unwritten here commended by the Apostle, they translate it, Instructions, Constitutions, Ordinances, and what they can invent else, to hide the truth from the simple or unwary Reader, whose translations have no other end but to beguile such by art and conveyance. But St. Chrysostom (ho. 4 in 2 Thes. 2.) and the other Greek scholia or commentaries say hereupon, both written and unwritten precepts the Apostles gave by tradition, and both be worthy of observation. St. Basil (De Sp. Sancto c. 29 in principio.) thus, I account it Apostolic to continue firmly even in unwritten traditions. and to prove this, he alleageth this place of St. Paul. In the same book c. 17 he saith, If we once go about to reject unwritten customs as things of no importance, we shall, ere we be aware, do damage to the principal parts of the faith, and bring the preaching of the Gospel to a naked name. And for example of these necessary traditions, he nameth the sign of the Cross, praying towards the east, the words spoken at the elevation or shewing of the holy Eucharist, with divers ceremonies used before and after the consecration, the hallowing of the font, the blessing of the oil, the anointing of the baptized with the same, the three immersions into the font, the words of abrenunciation and exorcisms of the party that is to be baptized &c. What scripture (saith he) taught these and such like? none truly, all coming of secret and silent tradition, wherewith our fathers thought it meet to cover such mysteries. St. Jerome (Dialog. cont. Lucif. c. 4. et ep. 28 ad Licinium.) reckeneth up divers the like traditions, willing men to attribute to the Apostles such customs as the Church hath received in divers Christian countries. St. Augustine esteemeth the Apostolic traditions so much, that he plainly affirmeth in sundry places, not only the observation of certain festivities, fasts, ceremonies, and whatsoever other solemnities used in the Catholic Church, to be holy, profitable, and Apostolic, though they be not written at all in the scriptures: but he often also writeth, that many of the articles of our religion and points of highest importance, are not so much to be proved by scriptures, as by tradition. namely avouching that in no wise we could believe that children in their infancy should be baptized, if it were not an Apostolical tradition. De Gen. ad lit: l. 10 c. 23. Tradition caused him to believe that the baptized of heretics should not be rebaptized, notwithstanding St. Cyprian's authority and the manifold scriptures alleged by him, though they seemed never so pregnant. De bap. l. 2. c. 7. By tradition only, he and others condemned Helvidius the heretic for denying the perpetual virginity of our Lady. And without this, be the Scriptures never so plain, no Arian, no Macedonian, no Eutychian, no Pelagian, no Zwinglian will yield. We must use tradition, (saith St. Epiphanius hær. 61 Apostolicorum.) For the Scripture hath not all things: and therefore the Apostles delivered certain things in writing, certain by tradition. and for that he alleageth this place also of St. Paul. And again hær. 55. Melchisedec. There be bounds set down for the foundation and building up of our faith, the tradition of the Apostles, and holy Scriptures, and succession of doctrine, so that truth is every way fenced. St. Irenæus (l. 3 c. 4.) hath one notable chapter, that in all questions we must have recourse to the traditions of the Apostles: teaching us withal, that the way to try an Apostolical tradition and to bring it to the fountain, is by the Apostolic succession of Bishops, but specially of the Apostolic See of Rome: declaring in the same place that there be many barbarous people, simple for learning, but for constancy in their faith most wise, which never had Scriptures, but learned only by tradition. Tertullian (l. de corona militis. nu. 3.) reckeneth up a great number of Christian observations or customs (as St. Cyprian in many places doth in manner the same) whereof in fine he concludeth, Of such and such if thou require the rule of Scriptures, thou shalt find none. Tradition shall be alleged the author, custom the confirmer, and faith the observer. Origen also of this matter writeth in plain terms, that there be many things done in the Church (which he there nameth) whereof there is no easier reason to be given than tradition from Christ and the Apostles. ho. 5 in Numer. St. Dionysius Areopagita referreth the praying and oblation for the dead in the Liturgy or Mass, to an Apostolical tradition. in fine Ec. Hierarch. c. 7. parte 3. So doth Tertullian De coron. militis. St. Augustine De cura pro mortuis c. 1. St. Chrysostom ho. 3. in ep. ad Philip. in Moral. St. Damascene Ser. de defunctis in initio. We might add to all this, that the Scriptures themselves, even all the books and parts of the holy Bible, be given us by tradition: else we should not nor could not take them (as they be indeed) for the infallible word of God, no more than the work[s] of St. Ignatius, St. Clement, St. Denys, and the like. The true sense also of the Scripture (which Catholics have and heretics have not) remaineth still in the Church by tradition. The Creed is an Apostolic tradition. Ruffin. in expo. Symb. in principio. Jerome ep. 61. Ambros. Ser. 38. Aug. de Symb. ad Catechum. l. 3. c. 1. And what Scriptures have they to prove that we must accept nothing not expressly written in Scriptures? We have to the contrary, plain Scriptures, all the fathers, most evident reasons, that we must either believe traditions, or nothing at all. And they must be asked whether, if they were assured such and such things (which be not expressed in Scriptures) were taught and delivered by word of mouth from the Apostles, they would believe them or no? If they say no, then they be impious that will not trust the Apostles' preaching: if they say they would, if they were assured that the Apostles taught it: then to prove unto them this point, bring them such as lived in the Apostles' days, and the testimonies of so many fathers fore-named near to those days, and the whole Churches' practice and asseveration descending down from man to man to our time. which is a sufficient proof (at least in matter of fact) in all reasonable men's judgment. specially when it is known that Ignatius the Apostles' equal in time, wrote a book of the Apostles' traditions, as Eusebius witnesseth l. 3 Ec. hist. c. 30. And Tertullian's book of prescription against Heretics, is to no other effect but to prove that the Church hath this vantage above Heretics, she can prove her truth by plain Apostolic tradition, as none of them can ever do.Traditions. Not onely the things vvritten and set dovvne in the holy Scriptures, but al other truthes and pointes of religion vttered by vvord of mouth and deliuered or giuen by the Apostles to their scholers by tradition, be so here approued and els vvhere in the Scripture it self, that the Heretikes purposely, guilfully, and of il cōscience (that belike reprehendeth them) refraine in their translations, from the Ecclesiastical and most vsual vvord, Tradition, euer-more vvhen it is taken in good part, though it expresse most exactly the signification of the Greeke vvord: but vvhen it soundeth in their fond phantasie against the traditions of the Church (as in deede in true sense it neuer doth) there they vse it most gladly. Here therfore and in the like places, that the reader might not so easily like of Traditions vnvvritten here commended by the Apostle, they translate it, Instructions, Constitutions, Ordinances, and vvhat they can inuent els, to hide the truth from the simple or vnvvarie Reader, vvhose translations haue no other end but to beguile such by art and conueiance. But S. Chrysostom (ho. 4 in 2 Thes. 2.) and the other greeke scholies or commentaries say hereuopon, both vvritten and vnvvritten precepts the Apostles gaue by tradition, and both be vvorthy of obseruation. S. Basil (De Sp. Sancto c. 29 in principio.) thus, I account it Apostolike to continevv firmely euen in vnvvritten traditions. and to proue this, he alleageth this place of S. Paul. In the same booke c. 17 he saieth, If vve once go about to reiect vnvvritten customes as things of no importance, vve shal, ere vve be avvare, doe damage to the principal partes of the faith, and bring the preaching of the Gospel to a naked name. And for example of these necessarie traditions, he nameth the signe of the Crosse, praying tovvards the east, the vvords spoken at the eleuatiō or shevving of the holy Eucharist, vvith diuerse cerimōnies vsed before & after the consecration, the halovving of the font, the blessing of the oile, the anointing of the baptized vvith the same, the three immersions into the font, the vvordes of abrenuntiatiō and exorcismes of the partie that is to be baptised &c. Vvhat scripture (saith he) taught these and such like? none truly, al comming of secret and silent tradition, vvhervvith our fathers thought it meete to couer such mysteries. S. Hierom (Dialog. cont. Lucif. c. 4. et ep. 28 ad Liciniū.) reckeneth vp diuers the like traditiōs, vvilling men to attribute to the Apostles such customs as the Church hath receiued in diuers christian countries. S. Augustine esteemeth the Apostolike traditions so much, that he plainely affirmeth in sundrie places, not onely the obseruation of certaine festiuities, fastes, ceremonies, & vvhatsoeuer other solemnities vsed in the Catholike Church, to be holy, profitable, and Apostolike, though they be not vvritten at al in the scriptures: but he often also vvriteth, that many of the articles of our religion and pointes of highest importance, are not so much to be proued by scriptures, as by tradition. namely auouching that in no vvise vve could beleeue that children in their infancie should be baptized, if it vvere not an Apostolical tradition. De Gen. ad lit: li. 10 c. 23. Tradition caused him to beleeue that the baptized of heretikes should not be rebaptized, notvvithstanding S. Cyprians authoritie and the manifold scriptures alleaged by him, though they seemed neuer so pregnant. De bap. li. 2. c. 7. By tradition onely, he and others condemned Heluidius the heretike for denying the perpetual virginitie of our Lady. And vvithout this, be the Scriptures neuer so plaine, no Arian, no Macedonian, no Eutychian, no Pelagian, no Zuinglian vvil yeld. Vve must vse tradition, (saith S. Epiphanius hær. 61 Apostolicorum.) For the Scripture hath not al things: and therfore the Apostles deliuered certaine things in vvriting, certaine by tradition. and for that he alleageth this place also of S. Paul. And againe hær. 55. Melchisedec. There be boundes set dovvne for the foundation and building vp of our faith, the tradition of the Apostles, and holy Scriptures, and succession of doctrine, so that truth is euery vvay fensed. S. Irenæus (li. 3 c. 4.) hath one notable chapter, that in al questions vve must haue recourse to the traditions of the Apostles: teaching vs vvithal, that the vvay to trie an Apostolical tradition and to bring it to the fountaine, is by the Apostolike succession of Bishops, but specially of the Apostolike See of Rome: declaring in the same place that there be many barbarous people, simple for learning, but for constancie in their faith most vvise, vvhich neuer had Scriptures, but learned onely by tradition. Tertullian (li. de corona militis. nu. 3.) reckeneth vp a great number of Christian obseruations or customs (as S. Cyprian in many places doth in maner the same) vvherof in fine he concludeth, Of such and such if thou require the rule of Scriptures, thou shalt finde none. Tradition shal be alleaged the author, custom the confirmer, and faith the obseruer. Origen also of this matter vvriteth in plaine termes, that there be many thinges done in the Church (vvhich he there nameth) vvherof there is no easier reason to be giuen then tradition from Christ and the Apostles. ho. 5 in Numer. S. Dionysius Areopagita referreth the praying and oblation for the dead in the Liturgie or Masse, to an Apostolical tradition. in fine Ec. Hierarch. c. 7. parte 3. So doth Tertullian De coron. militis. S. Augustine De cura pro mortuis c. 1. S. Chrysostom ho. 3. in ep. ad Philip. in Moral. S. Damascene Ser. de defunctis in initio. Vve might adde to al this, that the Scriptures them selues, euen al the bookes and partes of the holy Bible, be giuen vs by tradition: els vve should not nor could not take them (as they be in deede) for the infallible vvord of God, no more then the vvorke[s] of S. Ignatius, S. Clement, S. Denys, and the like. The true sense also of the Scripture (vvhich Catholikes haue & heretikes haue not) remaineth stil in the Church by tradition. The Crede is an Apostolike traditiō. Ruffin. in expo. Symb. in principio. Hiero. ep. 61. Ambros. Ser. 38. Aug. de Symb. ad Catechum. li. 3. c. 1. And vvhat Scriptures haue they to proue that vve must accept nothing not expresly vvritten in Scriptures? Vve haue to the contrarie, plaine Scriptures, al the fathers, most euident reasons, that vve must either beleeue traditions, or nothing at al. And they must be asked vvhether, if they vvere assured such and such things (vvhich be not expressed in Scriptures) vvere taught and deliuered by vvord of mouth from the Apostles, they vvould beleeue them or no? If they say no, then they be impious that vvil not trust the Apostles preaching: if they say they vvould, if they vvere assured that the Apostles taught it: then to proue vnto them this point, bring them such as liued in the Apostles daies, and the testimonies of so many fathers fore named neere to those daies, and the vvhole Churches practise and asseueratiō descending dovvne from man to man to our time. vvhich is a sufficient proofe (at least in matter of fact) in al reasonable mens iudgement. specially vvhen it is knovven that Ignatius the Apostles equal in time, vvrote a booke of the Apostles traditions, as Eusebius vvritnesseth li. 3 Ec. hist. c. 30. And Tertullians booke of prescriptió against Heretikes, is to no other effect but to proue that the Church hath this vantage aboue Heretikes, she can proue her truth by plaine Apostolike tradition, as none of them can euer do.