ANTICHRIST the Pope of ROME, OR The Romane Antichrist.
The First Treatise. The definition of Antichrist by the holy Scriptures.
THE name Antichrist is not extant in the whole Scripture, saue in the Epistles of S. Iohn, and it is taken in two senses. For either it signifieth in generall all those that in any sort calling themselues followers of the doctrine of Christ, doe contradict the same, and vnder the name of Christ, oppose themselues against him, and destroy his Doctrine, whether it be wholly, or in part. Thus it is taken in the second Chapter of the first [Page 2] Epistle of S. Iohn, when hee sayeth, that there were alreadie many Antichrists; and that he is Antichrist that denieth the Father and the Son. And in his second Epistle, Many Seducers (saith hee) are entred into the world, which confesse not that Iesus Christ is come in the flesh; such an one is a seducer, and an Antichrist. And such are those, which either heeretofore, or at this day haue erred either touching the Person, or touching the Office of our Lord Iesus Christ. But in particular, it is taken for that grand and famous aduersarie of Christ, who by a speciall prerogatiue is called the Antichrist, and to whom all the other former Antichrists serued as fore-runners to make way for him, and open him a passage into the Church, by that change and alteration which they haue already brought to true Religion by their errors.
2 Thes. 2, 3.4 Apoc. 11, 7. & 13, 1. & 17, 5. & 19.20.It is of this Antichrist properly so called, that Saint Iohn speaketh in his first Epistle, 4. chap. 3. verse. To whom are giuen diuerse other Titles in the holy Scripture, as the Son of Perdition, the Man of sinne, the second Beast, the Whore, the Mother of Fornications, and such like: and concerning whom we are at this day in debate with the Factors of the Church of Rome.
Now marke that which the Scripture reports in few words concerning him, which I will explaine and proue in euerie part afterwards: to wit, that Antichrist shall bee a certaine man stirred vp by the efficacie of Sathan; one in number at one time, but yet varying by succession and subrogation: who shall make profession of the name of Christ, though in effect he wholly opposeth himselfe to his Doctrine, shall haue his kingdome in the great Citie which reigneth ouer the Kings of the earth: shall exercise a double power, one spirituall, another temporall: shall carry himselfe in the Church of God, as if he were God: working signes and miracles, but false and lying: shall be an Idolater, Ambitious, cruell, full of all filthinesse, reuealed in the last times, and finally shall be fully destroyed by the glorious comming of our Lord Iesus Christ.
The person.1. We say, that Antichrist is a Man: conformable to [Page 3] that of the Apostle, who calleth him a Man, 2. Thess. 2.3. We adde, that this Man is one in number, at one time, but varying by succession; because the Scripture attributeth vnto him, things which cannot agree to one onely man. For the Apostle telleth vs,2 Thess. 2, 7. that this Mystery of iniquitie was in working in his time:1 Iohn 4, 3. to whom accordeth Saint Iohn when he saith, that he was euen then in the world. And yet the same Apostle sheweth, that he shall continue to the end of the world, and shall bee abolished by the presence of Christ; both which cannot be truly spoken of any one man. Whereunto we may adioyne this, that that reuolt whereof the Apostle speaketh, and of which Antichrist shall bee the head, is not a worke of one or few yeares. Therefore we conclude, that this Antichrist shall indeede be alwayes one onely person in number, reigning ordinarily: but that this person shall be changed from time to time for the continuation of the order. Euen as in a Monarchy, one onely at one time hath the dominion, who comming to faile, death seizeth the liuing (as the ordinary phrase speakes) and the next heyre taketh his place in the kingdome: or at least, another is surrogated into the deads roome by a new Election, as in the Empire. But the Apostle speaketh of Antichrist, as of one sole person, and not as of many, because all these Seducers shall haue but one end and ayme, to wit, to reigne at their pleasure in the Church: so they shall maintaine their tyranny by one meanes, to wit, by false doctrines, and by false myracles.
2. The Author and Architect of Antichrists kingdome,The Author. is Sathan. For the Apostle saith, that his comming shall bee by the efficacie of Sathan: and in another place,2 Thess. 2, 9. 1 Tim. 4, 1. Apoc. 13, 4. Apoc. 18, 2. hee calleth the doctrine of Antichrist, the doctrine of diuels. In the Apocalipse it is said, that the Dragon shall giue his power to the Beast. And that the great Babylon is the habitation of Diuels, and the resort of euery vncleane spirit. The which God will suffer in his iust iudgement, to the end, that al those may perish, which receiued not the loue of the truth, 2 Thes. 2, 11, 12. that they might be saued; and that they might be damned which beleeued not [Page 2] [...] [Page 3] [...] [Page 4] the truth, but tooke pleasure in iniquitie.
The Religion.3. That he shall be a Christian in name, but indeed shall oppose himselfe to the doctrine of Christ, appeareth by that which the Apostle sayth,2 Thess 2, 8 That hee shall sit in the Temple of God. Apoc. 13, 11. And Saint Iohn, that the second Beast, that is to say, Antichrist, hath two hornes like those of the Lambe, but speaketh as the Dragon. Whereunto may be referred that exclamation of S. Chrysostome: Chrysost. h [...]m. 4 [...]. in ma [...]t. What is it that Antichrist shall not attempt, doing the works of Christ, and performing the offices of Christians before Christians? [...]o signifie, that Antichrist shall serue himselfe of the name of Christ, to fight against Christ, and vnder that faire pretext, introduce his owne pernicious Traditions amongst Christians.
The habitatiō. Apoc. 17.9.4. It cannot be denied, that Rome is pointed out to bee the place of [...]ntichrists habitation, seeing S. Iohn telleth vs, that the whore is seated vpon seuen hils, which hath expresse relation vnto Rome, called by the Ancients [...], septicollis, a City situate vpon seuen hils. Witnesse this Verse amongst infinite others: ‘Propert. Septem vrbs altu iugis, toti quae praesidet orbi.’ The high City on seuen hils, reigning ouer the whole world.
Which also is called Babylon, as succeeding to the ancient Babylon in idolatry, pride, couetousnesse, and extreme cruelty against the Saints.Tertul. aduer. Ind. & aduers. Marcion lib. 3. And thus was it expounded by Tertullian long agoe. For to what else can that bee applyed, which is declared by S. Iohn, that this Whore is set vpon many waters, Apoc. 17.1.15, 18. which are so many Peoples, Multitudes Nations, and Tongues? And what is that great Citie that reigneth ouer the Kings of the earth, but Rom [...], in ancient time the Empresse of the world? Yea, if wee looke to the locall scituation of Rome, wee shall finde it in effect built vpon many Waters: for it is built vpon Tyber, into the which (besides Fountaines and small Brookes) two and forty Riuers discharge themselues: Besides that, Rome was replenished in euery part, with Bathes, Fountaines, and Conduite-pipes, [Page 5] to serue not onely for the necessity, but also for the curiosity and lasciuiousnesse of the dwellers therein.
5. His double power; one spirituall, another temporall,The power. is signified vnto vs by that which S. Iohn saith,Apoc. 13, 11. That the second beast had two hornes; that is to say, a double power: according to the ordinary manner of speaking in holie Scripture, where a horne is taken for power, as may appeare in many places of the prophesie of Daniel. For this cause hee foretelleth, that this same Beast shall exercise all the power of the first Beast, that is to say, of the Romane Empire: and yet calleth him the false Prophet, which is a spirituall acculity. Like as in Ancient times the Emperours themselues assumed to them not onely the dignity Royall, but also Pontificall, calling themselues Pontificis Maxima, Soueraigne high-Priests. But aboue all, this Spirituall Power is manifestly deciphered by S. Iohn, Apoc. 9.1. I saw a Starre, that fell from heauen on the earth, and to it was giuen the Key of the bottomlesse pit: and it opened the bottomlesse pit, & a smoke arose out of the pit, as the smoke of a great Furnace: and the sun and the aire were darkned with the smoke of the pit: & out of the smoke of the pit, issued forth Locusts on the earth: and to them was giuen power like vnto the power which Scorpions haue on the earth. And after, speaking of these Locusts, he sayth, that they had ouer them for their King, the Angel of the bottomlesse pit, whose name in Hebrew is Abaddon, and in Greek Apollyon, that is to say, Destroying. For wee know, that the Spirit of God is accustomed to designe Byshops and Pastours of the Church by the name of [...]ngels, Mal. 3.1. Apoc. 3.20. and of Starres, Apoc. 1.20. So that this Starre falling from heauen, denoteth out a Bishop or Pastour, abandoning the preaching of heauenly doctrine, and reuolting from the purity of the Gospell. The key is a spirituall power of binding and loosing, as is manifest by the wordes of our Sauiour Christ, Mat. 16 19. And the bottomlesse pit is a profundity of [...]hicke and abominable darknesses, fraudes, errours, and superstitions. So that this Bishop arrogating to himselfe the key of the bottomlesse pit, that is to say, an [Page 6] absolute power, to teach, decree, and establish at his pleasure all sorts of errours, without the authority of holy Scripture, is by good right called the King or the Angel of the bottomlesse pit, in Hebrew Abaddon, and in Greeke Apollyon, that is to say, destroying: which is the same title that the Apostle giueth vnto Antichrist,2 Thess 2. calling him the sonne of perdition.
Diuine honours. 2 Thess. 2, 4.6. That he shall carry himselfe in the Church of God as if he were God; the Apostle teacheth when he saith, That he shall sit in the Temple of God, carrying himselfe as if hee were God. For by the Temple of God wee cannot heere vnderstand any thing else but the Church, which is the true Temple, and the house of God: seeing that the Temple of Ierusalem hauing beene destroyed by the Romanes, 1 Tim. 3. Dan. 9, 26, 27. must neuer bee reedified according to the prophecy of Daniel. And as touching this sitting whereof the Apostle maketh mention, it doth not simply signifie a situation of body, as if he should onely haue place, and sit in the Church: but also power and dominion after the manner of holy Scripture. As when God the Father saith to his Sonne,Psal. 110, 1. Sit thou at my right hand; the Apostle expounds it thus:1 Cor. 15, 25 That hee must reigne, till he hath put all his enemies vnder his feete. And in the same sense it is, that Babilon her selfe swollen with vnsupportable pride vaunteth herselfe in these words; I sit being a Queene, and am no widdow and shall see no mourning. Apoc. 18, 7. Where in few words shee glorieth of foure prerogatiues which are so famous at this day: to wit, of her Seat or Chaire, her Royall authority, her Succession, and perpetuall durance.
Miracles.7. Touching Antichrists Miracles and what they shalbe, we haue the Apostles expresse testimony: That his comming is by the efficacy of Sathan, 1 Thess. 2, 9. in all power, and signes and lying wonders. Whereunto accordeth that which is spoken by S. Iohn, Apoc. 13.13, and 16.14. Concerning the spirits of deuils issuing out of the mouth of the false Prophet, and working wonders before the Kings of the earth.
8. His Idolatry is represented by that wine of fornication,Idolatry. Apoc. 17, 2. wherewith the great whore shall make drunke the Inhabitants of the earth: as an insatiable Strumpet, that with [Page 7] her Sorceries and Loue-potions enflameth her louers. And this according to the instance of holy Scripture, which oftentimes calleth Idolatry by the name of Fornication; as when the Prophet Esay cryeth out:Esay 1, 21. How is the faithfull Citty become an harlot? And the Lord vpbraydeth his people, that they had employed the Gold and Siluer which hee had giuen them, to the making of themselues Idols:Ezech. 16, 17 with the which they had committed fornication. The Spirit of God tearming Idolatry by this name, not onely for that it is a perfidious treachery against the true Spouse of our soules: but also because ordinarily it is accompanied with all outward filthinesse, and vnbridled luxury; as was to bee seene in the ancient Babylon of the East, and is foretold of the Westerne spirituall Babylon, the seate of Antichrist.
9.Ambition. His ambition hath heeretofore beene notoriously discouered, and is most euident in this; because hee must exalt himselfe aboue all that is called God. For if he lifteth vp himselfe against God, how will hee spare Kings and Magistrates,Psal. 82, 1. Apoc. 13, 12. Apoc. 13, 15. to whom the Scripture also giueth the title of Gods? And also in this, that he shall vsurpe the power of the first beast in his presence: that is to say, the dominion of the Empire, in the view and knowledge of the Emperours. Besides that hee shall take to himselfe authority to giue a soule to the first beast: that is to say,Vid. Bonha. Aret. & ali [...]s in Apoc. to authoritie and confirme the new Emperours substituted by him in the roome of the old, whose election hee holdeth voyd without his approbation.
10.Cruelty. Apoc. 17, 6. Antichrists cruelty is figured by the woman made drunke with the blood of the Saintes and Martyrs of Iesus Christ.
11. And his impurity,Impurity. by the names of Sodome and Aegypt, and of Babylon. Apoc. 11.8, and 14.8. and 19.2.3.
12.Discouery. That hee ought to bee reuealed and affeebled in the last times, by the preaching of the Gospell: may bee proued first by that of the Apostle, Then shall this wicked man be reuealed in his time, 2 Thes. 2, 6, 8 whom the Lord shall consume with the spirit of his mouth. For what is this spirit of Christs mouth, but [Page 8] the word of the Gospell? The which the Lord hath drawne out of darkenesse into light in these last times: as when the Prophet saith,Psal. 33.6. That the Heauens were made by the word of the Lord, and all the hoast of them by the breath of his mouth. And when Esay saith, That God will smite the earth with the rod of his mouth, Esay. 11.4. and slay the wicked with the breath of hi [...] lips. And when the Sonne of God denounceth against these that follow the doctrine of the Nicholaitans, Apoc. 2.16. That hee vvill fight against them with the sword of his mouth.
Secondly, it may be proued by that which S. Iohn speaketh concerning the fall of Babylon, A [...]oc. 14.8. and the reuolt of those very same from her, which had giuen the kingdome to the beast: who conceiuing hatred against her, shall make her desolate and naked.Apoc. 17.17 For albeit that in all ages euer since the conception and birth of Antichrist, God hath raised vp faithfull witnesses that haue couragiously set themselues against his abominable Idolatries and corruptions: notwithstanding so it is, that the principall dissipation of his kingdome is reserued till the last times. The which is plainely represented in the Apocalipse, by those three Angels; one of which carrying an euerlasting Gospell,Apoc. 14.6.7.8.9. calleth men to the feare of God, because the houre of his iudgement was come. [...]nother proclaimeth and publisheth the fall of Babylon. And the third, aduertiseth men of the wrath of God, against all them that shall worship the beast and his Image; or take his marke on their forehead, or in their name. To the which three Angels, two other are ioyned with like denunciations. Chap. 8. For what are all these Angels, but the true Doctors and Teachers of the New Testament; who publishing with a loud voyce in the Church the Gospell of the eternall [...]on of God, dispose men to the obedience thereof, and arme them with the sword of Gods word to the destruction of Antichrist.
Destruction.13. Lastly that the totall destruction of this man of sin is reserued til the glorious comming of the Lord Iesus Christ, the Apostle declareth when he saith,2 Thess. 2. That he shall abolish him by the brightnesse of his comming: to which answereth very [Page 9] fitly the representation of S. Iohn, That the beast, and the false Prophet, that is to say, the troup of Teachers, Priests, and Supporters of Antichrist; (for the word false Prophets is thus taken collectiuely, as wee vse to speake in schooles, for all the false Prophets, and Seducers, which shall authorise and vphold the doctrine of Antichrist;) shall bee cast aliue into the Lake of fire and brimstone, there to bee tormented day and night for euermore. And the residue of his followers shall be sl [...]ine with the sword of the mouth of him that was mounted vpon a horse: that is to say by this sentence, Goe ye cursed into euerlasting fire, pronounced by the mouth of the Son of God, represented by Saint Iohn as a Monarch triumphing in iudgement ouer all his enemies.
I might adde heere many other qualities by which the sonne of perdition is marked out in [...]oly Scripture, and also amplifie those which are recited. But I suppose that the matters fore specified, being out of all controuersie amongst spirits not contentious, are sufficient to make this beast to be knowne to the claw, and to lead vs by his footsteps vnto his den.
The Second Treatise. The Application of the definition of Antichrist to the Pope of Rome.
THis is a Maxime receyued of all, that when the definition and properties of any thing belong to a Subiect, then the name also, and all that is thereby signified belongeth to the same Subiect. So that if wee make knowne that all that which wee haue reported out of holy Scripture concerning Antichrist, do properly and singularly agree to the Pope of Rome; no man can deny, but that he is properly that Antichrist, whose communion wee ought with all our heart to detest, at least if we desire to be receyued into the communion of Iesus Christ.
But when we say that the Pope is Antichrist, and that Rome is his seate, we doe not meane that all those that haue bene Bishops of Rome since the Apostles times haue bene Antichrists: we would in no case wrong those holie Lights which haue shined bright in it in the primitiue Ages, when this Church was set forth vnto others, as a rare example of holinesse and purity, in doctrine, and manners, and constancie of martyrdome: But this is it wee affirme, that all the Popes of Rome,About the yeare. 605. since the time that Antichrist hath beene reuealed, and begun his kingdome, are this very Antichrist of whom we haue before discoursed: And that Rome is the seate of Antichrist, since the time that it began to warre against the Saints.About the yeare. 1073. And if any demand when that time was; we answer, that it was then when Pope Boniface the third obtained of the Emperour Phocas, a murderer of his Maister, the title of vniuersall Bishop or head of all Churches. But after a singular manner, when the Popes to the end to establish their spirituall tyranny, serued their turnes more furiously with the temporall sword against Kings and Nations. [Page 11] As aboue all in the time of Gregory the seuenth, before sirnamed Hildebrand, who filled Christendome with murders, seditions, sackings, and turboyles by those bloudie warres, which hee moued against the Emperour Henry the fourth. For albeit that the mystery of iniquity begun to aduance forward in the Apostles time, whereof we haue a notable figure in the Harlot Iezabel mentioned Apoc. 2. neuerthelesse the simplicity of the Pastours of the Church, and of the faithfull and their zeale, to preserue the Euangelicall purity, with held (as the Apostle speaketh) this man of sinne, from spewing out his poyson openly: besides the puissance of the Romane Empire which was then in fullest vigour, suffered him not to lift vp himselfe in that arrogant power, which hee hath phantasied to himselfe since that time. But when this simplicity Euangelicall began to decline, both in the hearts of the Pastours, and in the Church in generall: and on the other side, the Romane Empire beganne to be weakned by the inuasion of the Gothes and other Nations, which coasted vpon it on euery part; then this sonne of perdition began by litle and litle to establish his power euen in the sight, and vnder the nose of the Emperours: In such sort notwithstanding, that this was not done without opposition and resistance, and particularly in respect of the Bishop of Constantinople, who in the time of Gregory the first, assumed to himselfe the title of vniuersall Patriarch, and a primacy ouer all other Churches: which practise was afterwards defeated and stifled by the Emperour Phocas. But howsoeuer the Popes for this effect and purpose often abused the spirituall sword, yet they tooke not vp the temporall sword vntill Gregory the seuenth,Apolog. of the league, publisht An. 1106. who (as an Author of that time speaketh) was the first that girt himselfe with a warlike sword against the Emperour, and gaue thereof an example to other Popes. So that we affirme and auouch, that since the time of Gregory the first, the Pope is hee to whom the definition of Antichrist agreeth: but whose dominion and cruelty hath beene more manifested to the world, since Gregory the seuenth. And now behold our reasons.
[Page 12] The Pope is a singular man.1. First, hee is a man that by a continued order and succession, reigneth ouer many people, nations, and languages.
That calleth himselfe Christs vicar.2. He vaunteth himselfe of the title of a Christian, yea hee calleth himselfe the Vicar of Iesus Christ: he reteyneth the sacred Bible, and those that at this day shew themselues as the principall instruments of his kingdome, ambitiously take to themselues the title of the society of Iesus; but in very deed, he is wholly contrary to Christ and his doctrine. To Christ: for he robbeth him of his principall Offices, as of the head of the Church, the Prince of Pastours, the Soueraigne High-Preist:Heb. 7.23.24. an office which cannot bee attributed to any, saue to him that liueth for euer, yet he arrogateth it to himselfe,Bel. de sum Pontifi lib. not forbearing the very name of the husband and spouse of the Church, though it be so, that the names which are giuen vnto Christ to signify the strait vnion & coniunction betwixt him and the Church, as those of the head and spouse are incommunicable. For what creature is there, which without blasphemy can assume to it selfe in respect of the Church that which is the property of a head, to wit, to reigne ouer the body, to gouerne it, and to giue sense, motion, and life to euery member thereof? If amongst men any man should name himselfe the husband of a woman, whom hee knew to be coupled to another husband by lawfull mariage, should he not giue to the true husband of that woman matter of iealousie, and iust cause to reuenge by all meanes such a lawlesse attempt? And dare any mortall man, in this sacred mystery of the coniunction of the heauenly spouse Iesus Christ with his Church, open his mouth in blasphemy to parragon himselfe with Christ, in calling himselfe with him the Churches Spouse, without considering that a crime of that nature must needs be abhominable before God and the Saints? Sure the Apostle would not haue vs ioyned to any other husband, saue to him who by his infinite loue giuing himselfe to death for vs,Rom. 7.4. is risen againe; to the end that wee might beare fruite vnto God, and for this cause he thus speaketh to the Corinthians. 2. Cor. 11.2. I am iealous of you with a godly iealousie: for I haue appropriated you to one onely husband, that I might present you [Page 13] as a chast virgin vnto Christ. As for other Titles which are referred to the Ministery, by the which Christ worketh effectually by his Ministers, as are the titles of a Pastour, or Doctor, they may well be communicated vnto others: but yet this cannot be either Soueraignely or Vniuersally ouer the Church. But as S. Cyprian hath well said,Cyprian de simplic. pralat. It is but one Bishopricke, whereof a Portion is solidly assigned to euery Bishop.
As touching Doctrine, hee vtterly ouerturneth that;But destroieth his Doctrine. for not to speake of those ancient Hereticall Popes, Liberius an Arrian, Honorius a Monothelite, Anastasius a Nestorian; or of others that haue erred in the principall Articles of Christian Religion, as Iohn 22. thinking amisse of the soules immortality: the bare and onely comparing of the doctrine of Christ and his Apostles, with that which is at this day receiued in the Papacy, shall determine this matter.
For first, as touching the Scripture, Iesus Christ declareth, that the Commandement of God is made of no effect by the traditions of men, and that God abhorreth that is offered vnto him, Mat. 15.6.7.8. On the contrary, the Pope teacheth that traditions ought to be embraced with equa l affection of piety, as the word of God, and the holy Scripture.Concil Trid. Sess. 4.
Saint Paul calleth the Gospell the power of God to all that beleeue, Rom. 1 16. and sayth, That the whole Scripture is divinely inspired, and is profitable to teach, conuince, correct, and instruct according to righteousnesse, that the man of God may be perfected and fully instructed to euery good worke. 2. Tim. 3.16.17. But the Pope teacheth, that the Scripture is imperfect, ambiguous, a leaden rule, a nose of waxe, obscure, the booke of Hereticks, the cause of errours: read the Treatise of Cardinall Peron touching Traditions, or of the vnsufficiency of the Scripture: and Bellarmine De verbo Dei; and Charron in his three verities, with others.
As concerning sinne, the Scripture teacheth vs that Originall sinne is a vicious habit, cleauing so close to our Nature, that it cannot bee vtterly destroyed, no not in the Regenerate, so long as wee liue in this world. From whence proceedeth [Page 14] that complaint of the Apostle: That he was led captiue to the law of sinne which was in his members; in such sort, that he crieth out by way of complaint, O wretched man that I am, vvho shall deliuer mee from the body of this death? But the Pope teacheth, that the guifts of Nature remained sound and entire in man after his fall, and that Originall sinne is nothing but a priuation of that iustice which ought to bee in Nature. In breefe, that this sinne is wholly washed away by Baptisme, in such sort that there remaineth not any thing in the Regenerate which may properly be called sinne. Concil. Trid. Sess. 5.Concil. Trid. sess. 5. and all the Scholasticall Doctours.
The Apostle affirmeth in expresse wordes, that concupiscence is sinne,Rom. 7.7. because the Law sayth, Thou shalt not couet. The Law I say, that pronounceth euery one accursed, That continueth not in all things that are written in it to doe them. But the Pope denounceth Anathema to him that shall call Concupiscence properly sinne in the Regenerate.Deut. 27.26. Concil. Trid. Sess. 5.
The Scripture saith absolutely, That the wages of sinne is death, Rom. 6.23. and that he that faileth in one point of the Law is guilty of the whole Iam 2.10. But the Pope denieth that death is the wages of all sinne: but declareth, that there are veniall sinnes aswell as mortall.
Touching Freewill: the Scripture teacheth vs, That the very wisedome of the flesh is enmity against God. Rom. 8.7. and, That the Naturall man perceiueth not the things that are of the spirit of God. 1 Cor. 2.14. and, That all the imaginations of mans heart, are nothing but euill continually. Gen. 6.5. So that in our flesh dwelleth no good. Rom. 7.18. But the Pope quite contrary teacheth, that there remaineth in man after his fall a natiue faculty to cooperate with God by Freewill, for the disposing of himsefe to the great Iustification. Concil. Trid Sess 6. and all their Doctours.
Touching Iustification wherein consisteth the principall foundation of our saluation; there is no whit lesse repugnance: For first, the Scripture maketh the efficient cause of our Iustification and Saluation to be God alone, according [Page 15] to the good pleasure of his Will, his Mercy, and Eternall purpose in Iesus Christ, 2 Tim. 1.9. [...]phes. 1 [...], and 2.4, 5.Concil. Trid. sess. 6. c. ô. 7. Bel. de Iustif. lib. 1. Biel. in sentent. &c. But directly contrary the Pope saith, that there that is in man a certaine preparation vnto Iustice, by the which hee disposeth himselfe to his Iustification by the naturall strength of his Freewill, so that hee is able to merit of God, Ex congruo, of congruity, as they speake. Secondly, the Scripture propoundeth vnto vs for the materiall cause and foundation of our Iustification, the onely obedience of our Lord Iesus Christ, Rom. 4.16. and Christ himselfe is called our Righteousnesse,Concil. Trid. sess. 6. c. 7. Bel. de Iustif. lib. 1. cap. 2. Ier. 23.6. 1 Cor 1.30. and we are said to bee made the righteousnesse of God in him, 2 Cor. 5.21. But the Pope maketh the materiall cause of our Iustification to be the soule of man wherein righteousnesse is inherent, as in it proper subiect and seat, whereunto they referre the dispositions of Freewill; by the which (they say) a man doth acquire the guift of Iustification. Thirdly, the Scripture teacheth that the formall cause of our Iustification is the free imputation of the righteousnesse and satisfaction of Christ, which wee apprehend by Faith, and by that meanes are reconciled vnto God. Rom. 4.24, 25. & 5.10. whence it commeth, that the Scripture so often affirmeth that we are iustified by Faith, Rom. 3.24.25. & that not onely in respect of the beginning of our Iustification, but also of the consummation and finishing thereof, which is eternall life and saluation. Rom. 1.16.17.Concil. Trid. sess. 6. [...]an. 9. 1 [...] & cap. 7. Bel. de Iustif. [...]ib. 2. cap. 2. But the Pope in opposition to the Spirit of God, denounceth Arathema against whomsoeuer shall say, that wee are iustified by Faith alone, or that wee are iustified or formally made iust by the Iustice of Christ, by which hee hath merited for vs. So that hee placeth the formall cause of our Iustification in an inherent quality in our selues, and in our owne Iustice.
The Scripture teacheth, that the saluation of all Beleeuers in our Lord Iesus Christ is certaine and assured. Rom. 8.37.38. euen to that, that he which doubteth, can obtaine nothing of God. Iam. 1.6. On the contrary,Concil. Trid. sess 6. c. 9 & ca [...]. 13. the Pope denounceth Anathema against him that shall say, that wee ought to beleeue without doubting that his sinnes are forgiuen, and calleth [Page 16] this confidence of the remission of our sinnes vaine, and farre from piety.
The holy Scripture witnesseth, that it is impossible to fulfill the Law, and consequently that we ought not to hope for saluation, or righteousnesse, by the obedience which we render vnto the Law. Rom. 8, 3. Gal. 2, 16. Act. 15, 10. But the Pope denounceth Anathema against him, that shall affirme that a man cannot perfectly keepe the Law of God.Concil Trid sess. 6. cap. 11. & Can. 18. Yea more, he not onely teacheth that a man may performe the Law, but also doe something more then the Law requireth. Whence spring their workes of Supererogation, and their treasures of Indulgences mentioned in the Councell of Trent. Concil Trid sess. 21. cap. 9. And whereas they deny, that that great worke of Supererogation, which the Sonne of God added by his death to the actiue obedience which hee rendred to God for vs to the Law, is imputed vnto vs for righteousnesse: yet he dareth notwithstanding affirme, that the workes of Supererogation of the Saints are imputed vnto vs, by his Iubilees and indulgences: and by this meanes robbing Christ of his Glory, [...] giueth it to his Idols.
Saint Paul placeth amongst the doctrines of deuils, [...] prohibition of marriage, and the commandement to abstai [...] [...] from meates. 1 Tim. 4, 1, 2, 3. and calleth the abstinence from meates and the distinction of dayes, Shadowes, Rudiments of [...]he world, and Doctrines of men. Col. 2, 16, 17, 20, 22. In all which things a power of meriting with God, is placed by the Pope.
The Scripture saith that marriage is Honourable amongst all men, And the bed vndefiled, but that Whoremongers and Adulterers God will iudge. Lig [...]is. Eckins. B [...]l [...]de monac [...] lib 2. cap. 30. Heb. 13, 4. But the doctrine of the Popes, that it is better for a Priest to be a Whoremaster, then to bee married. Yea, some of them is not ashamed to say, that the vse of married women ought to be common, aswell is of the ayre and of the Sunne. Cans. 12. [...].
In summe, it would bee a subiect of no small Treatise, such as we intend this shall be, but of a great volume, to rehearse at length al doctrines of the Papacy, touching Images, fained-Gods, [Page 17] Indulgences, Purgatory, and a number such like things, which are directly contradictory to the word of God.
3. Now if any desire,He is accompanied with the efficacy of Sathan. to vnderstand how Sathan hath bestirred himselfe and wrought in the establishing of the Papall kingdome, let him read that which is written by Cardinall Benno, concerning those Popes which reigned after Siluester the second: or if he will, Platina the Popes Secretary: and he shall soone see how many Popes gaue themselues to the deuil, that they might obtaine this dignity of a worldly Prince; that I may not stuffe this Treatise with a recital of their wretched liues.
4. That the Pope hath his seate at Rome, there is none so ignorant that knoweth not:Hath his seate at Rome. for albeit it it hath beene some [...] [...]ffered to another part, as to Auignon: neuerthelesse [...] but seldome, and that out of order. And that [...] [...]mpasse of many ages, doth in manners an [...] [...] [...]bylon which is figured in the Apocalipse. [...] [...]ges, that haue either read the writings [...] [...]cace, with the Satyrs of Ariosto and o [...] [...] [...]heir owne eyes beheld the debauche [...] [...] of the Popes Court. Witnesse he, who [...] biddeth it adiew in this Distick
[...]a vale, vids, satis est vidisse, reuertar,
Cum leno, meretrix scurra, cynedus ero.
O Rome farewell, I haue thee seene, & that's enough for me:
I will returne, when bawd, whore, knaue, buggerer I meane to bee.
Yea not so much as the Author of the glosse vpon the Decretalls but speaketh of it in as plaine termes.Glos. 1. de El [...]it in. 6. c. fundament. Rome (sayth he) founded by theeues, retaineth yet the seedes of her beginning. For it was called Roma, as if one should say, Rodens manus, gnawing hands: whereupon he citeth this verse which out of Latine looseth it grace.
Roma manus rodit, quos rodere non valet, odit.
[Page 18] Rome gnaweth hands, and those she cannot gnaw,
With hatred she pur [...]ues, and keepes in aw.
Hath both a spirituall and a temporall power.5. The Pope challengeth to himselfe a double power, one Spirituall, another Temporall; which to be so, Pope Boniface laboureth to proue after a most impud [...]nt manner. In this Power (saith hee) there are two Swo [...]d [...], the Spirituall and the Temporall, which wee are taught by the wo ds of the Gospell: Extra de Ma [...]. et obe [...]c. vnā Sa [...]ctam. for where the Apostle said, behold two Swords heere; that is to say, in the Church, our Sauiour Christ doth not answere them thus, These are too many, but, It is enough. And certainely he that denyeth the Temporall s [...]o d to bee in the power of S. Peter, doth not well consider the wordes of our Sauiour, when hee saith, Put vp thy Sword into thy sheath. In breefe, the Pope doth so openly lay claime to the Monarchy of both powers, Spirituall, and Temporall, that the Author of the Bookes intituled,Thom. de regni Princip. lib. 3. cap. 10. The gouernment of Princes, which are amongst the Workes of Thomas Aquinas, calleth the Pope both King and Preist, As our Lord and Sauiour Iesus Christ. And Bellarmine who in this point is so modest that he min [...]th the Popes temporall Soueraign [...]ty to Indirectly: Bel. de Pontif. lib. 5. cap. 6. et 7. yet affirmeth that hee hath power to change Kingdomes, by taking them from one, and giuing them to another. And whereas the ancient Christians did not put in practise this power, in de [...]posing Nero and Dioclesian persecuters, Iulian the Apostate, Valens the Arrian, and such like, it was (saith hee) because they had not in their hands sufficient Temporall forces, Gregor. epist. lib. 7 ep. 1. though they wanted not the right to doe it. Farre from the modesty of Gregory surnamed the Great, who speak [...]ng of the Lumbards that were Arrians said; If I that am their seruant would haue intermedled with the death of the Lumbardes, at this day the Nation of the Lumbardes had had nei [...]her King, nor Duke, nor Count: but because I feare God, I feare also to meddle with the death of any mar. And of S. Amb [...]ose, Ambro. in orat. cont. [...]ux cut. who in encounter to the barbarous Gothes saith: My teares are my weapons: such are the defences of Priests, otherwise I may not, I cannot resist. In fine, as this Boniface the eight [Page 19] was not sparing of words to authorize his vsurpation, so hee was no lesse audacious, to represent the same in ceremonies and deeds. For it is recorded, how in that great Iubile, which he celebrated in the yeare 1300. he sets forth himselfe the first day in his Pontificall habite, giuing his benediction to the people: and the next day, came forth adorned with a crowne, and the Imperiall vestiments, causing a naked sword to bee carried before him. Breefly, to this vsurped power, appertaineth that pretended donation of Constantine so often brought vpon the stage by the Popes:Laurent. Valla de falso credita et ementita Constant, donat. the which Laurentius Ʋalla a Senatour of Rome so plainly conuinceth of salsity. And an Italian Poet sendeth to the country of the Moone together with the almes which are made for the dead: and Roulands wit, answerable to that Elogie which the Scribe that wrote the originall copy now kept in the Vaticane Library, in letters of gold,Ari [...]st. Cant. 34. added thereunto in his barbarous g [...]bridge.
Quam fabulam longi temporis mendacia finxit,
A fable which an old aged lye hath forged.
6. The Pope also sitteth in the Church:Carrieth himselfe in the Church as if he were God. for he braggeth of nothing more then of his seat and chaire: neither is his maner of gouernment designed ordinarily by any other word then by sitting: insomuch, that when they count the yeares of their Popes, they say he sate so long in the Apostles seat. In breefe, t [...]ey sight and contend for nothing so much as for the pretended chaire or seate of Saint Peter, directly contrary to the manner of speaking vsed in holy Scripture, whereby the ministers and seru [...]nts of God, yea the Angels themselues, are sayd stare, to stand, and wayte before God, as seruants before their master to receiue his commandements, and not to be set as they raigned and commanded. Thus the Pope fits in the Church, and that he sits as if hee were God, appeareth by his vsurpation of the name, the power, and workes of God: from the name of God,Dist. 96. cap. satis. euidenter. which he sayth was giuen him by Constantine the Emperour, hee concludeth that he cannot [Page 20] be iudged by any power; because God cannot bee iudged by men. D [...] E [...]ct. cap. fundam in sexto. And so also the glosse speaketh, that the Pope is not man, but calleth him admirable, which is the title of the Son of God: The Pope, Papa (saith it) is called admirable, from the interiection Pa [...], Esay. 9. In pr [...] C [...]. which signifieth admiration, and indeed hee i [...] admirable for he holdeth the place of God vpon earth: which made the Engli [...]h Poet in his late poesie to say,
—Tu maxime rerum
Nec d [...]u [...] es, nec homo quasi neuter es inter vtrum (que)
O thou that art the greate [...]t of all things create,
Art neither G [...]d nor man, but twixt both situate.
Extr. ne sid [...] vacan [...] O si siatrum.As touching power, he himselfe sayeth: That God hath committed vnto him the rights of the heauenly and earthly Empire: In the Councell of Laterane he suffereth himselfe to be titled, the Lyon of the tribe of Iuda, the roote of Dauid, the Sauiour, De con [...]ess. preb C [...]propo [...]i [...]i. &c. and in the [...]6 Session of that Councell, hee permitt [...]d that sentence, which is proper to the Son of God, to b [...] attributed vnto him: All power is giuen vnto me, both in heauen and in earth. G [...]s [...]b. f [...]. Exer. [...] [...]nter. D [...]st. 1 [...]. C. R [...]an [...] tum. The glosse saith, that he can make any thing of nothing: It calleth him, Dominum deum nostrum papam, our Lord God the Pope. Hee assumeth to himselfe the pow [...] to g [...]e authority to the word of God: The old and the new Testament (saith he) ought to bee receiued, not because they are in the volume of Canonicall writings, but because the h [...]ly Pope Innocent, seemeth to haue decreed that they should be receiued. It is strange to see what sport hee maketh with the holy Scripture, for the establishing of his earthly Soueraignty. God saith he hath made two great lights in the firmament of heauen, C [...]s [...] d [...] ma [...]r [...] [...] obe [...]. the greater to rule the day, and the lesser to rule the night: both great, yet one greater then the other: God therefore the firmament of heauen, that is, for the vniuersall Church, hath made two great lights: that is to say, hath ordained two dignities, the authority Pontificall, and the power Royall: but that which beareth rule ouer the day, that is in spirituall things, is by farre the greatest: and that which ruleth ouer [Page 21] carnall things, the lesse: Insomuch that we may acknowledge as much d [...]fference betwixt Popes and Kings, as there is betwixt the Sunne and the Moone. Where the glosse addeth, that according to Ptolomy the Sun exceedeth the Moone in greatnesse, seuen thousand seuen hundred forty foure times. So that it is no wonder, if Pope Alexander durst set his foote vpon the Emperour, necke, lying prostrate on the ground, vttering withall this verse of the 91. Psalme, Thou shalt walke vpon the Basili [...] and the Asse and the Lyon and the Dragon s [...]alt thou tread vpon; s [...]ing he [...]d b [...]seth them so lo [...] vnder his Holinesse. Thus we read in the booke of ceremonies,Lib. 1. Cerem [...]n. [...]ontis. C. 7. That the Pope on the night of Christs natiuity, blesseth a sword, and then giueth it to some Prince, in signe of the infinite power giu [...]n to himselfe, according to that sentence of the Gospell, All p wer is giuen vnto me both in heauen and earth, and hee shall re [...]ne from sea to sea, and from the flouds to the worlds e [...]d. Further, besides all this, the Pope by Canonization maketh Saints at his pleasure, as the Romane Senate vsed in former times to make Gods. And that which is aboue all, [...] it b [...] God onely that throneth and dethroneth Kings, as [...]firmeth the Prophet Daniel, and reigneth ouer the kingdomes of men, and bestoweth them on whom he pleaseth, and that it belongeth to him onely to write with his finger, Mene, Mene, Tekel, Vpharsin, Dan. 5, 25. as he that only doth calculate kingd [...]mes, and weigh them in the ballance, and dispose of [...]em: neuerthelesse, the Pope arrogateth this power and authority to himselfe, to depose Emperours and Kings, to change Kingdome, and States, and to bestow them where he l [...]t: a [...] is not onely apparant by the challenge made by himselfe in his decrees, but also by the manifold examples recited by Cardinall Bellarmine at large hereof.Bel. de sum. Pontif. lib. 5. C. 8. So that it is most probable that the Legate that came not long since into France, to induce that forme of practise into that kingdome, which was practised vpon the kingdome of Nauarre, was assisted by him, and had taken place, if God (who is the protectour of Kings and kingdomes against all vn [...]ust powers) had not turned aside this blow by his mighty hand. Now we [Page 22] say further, that the Pope exerciseth his tyranny in the Church of God: for albeit that the Papacy be neither the true Church, nor a sound member of the same: neuerthelesse there was on [...] a tru [...] Church in that place where the Pope hath now established his seate, and as yet to this day the name remaineth, and certaine traces and footsteps thereof, aswell by the Sacrament of Baptisme, which God hath still preserued therein as by the holy Scriptures which are there receiued, and by th [...] pure d [...]ctrine of th [...] T [...]ity still professed and maintained by them.
Worketh lying [...].7. Conc rning miracles, we may find an infinite number registred in the liues of their Popes: but such I dare say, that a man may easily know in what shop they were forged. Thus wee read, that the Sepulcher of Pope Siluester the second (who was promoted to the Popedome by diabolical Arts, and dyed at the [...]ame time that was defined vnto him by the diuell, giueth c [...]taine signe of the death of other Popes, either by a clattering of bone [...] heard in the graue, or by one sweate and moysture which it cast [...]th forth. Gregory the seuenth, formerly called Hildebrand, cast the Sacrament of the Lords body into the fire, that hee might haue thereby some diuine answere or signe against the Emperour Henry the fourth.Benn [...] Ca [...]din, in vita Hildebrand [...]. The same Hildebrand (saith Cardinall Benno) when he lifted would shake his sleeues, and thereout cause to issue sparkes of fire; and by these, and such like miracles, as by certaine markes of his sanctity, abused the eyes of the simple people. And when a the diuell could not openly persecute Christ by the Pagans, hee l [...]boured fraudulently to subuert the name of Christ by this false Monke, vnder the habite and app [...]arance of Religion.Benno. [...]d. [...]ennet the ninth, giuing himselfe to the sacrifices of diuels in woods and forr [...]s [...]s, made women to runne after him, and to bee inamored of him by his Magicall Art. [...]l [...]n [...] [...] ta G [...]egor. [...]. Gregory the sixt, as Platina reporteth, being sicke of that sicknesse whereof hee dyed, called to him the Cardinals, and reproued them for that, in I know what enuy they found fault with those things which hee had holily and iustly done: And to the end (saith he) that you may know [Page 23] after I am dead, whether I haue done well or euill, set my body within a Church, the doores fast lockt, and if the doores open of themselues by the onely will of God, iudge me worthy of Christian sepulture; but if it happen otherwise, cast my body where you will, as being damned together with my soule. Which request of his, the Cardinals obeying, the Church do [...]res opened of their owne accord, with a great wind, that sodenly arose: and so his body was buried within the Church, not without great admiration & opinion of his holinesse. And yet this Gregory the sixt, was one of Hildebrands Masters in the Art of Magick, as is recorded by Benno. And it was he to whom Bennet the ninth had sold he Papacy for ready money: which notwithstanding hee was constrained to quit and giue ouer by Henry the fourth: as also two other like pernitious Monsters, Bennet the ninth, and Siluester the third. But what need I to heape vp together a long R [...]ll of such particular miracles of Popes, seeing all those which we finde in their golden Legends, the Chronicl [...]s of S. Francis, and the liues of their Saints, were forged by the idle spi [...]its of lazie Monkes, to no other end but to authorize the Pope and his doctrine against the diuine truth of holy Scriptures.
8.Is an Idolater. The Idolatry of the Pope is no whit lesse palpable then hi [...] former qualities;Concil. Trid. s [...]ss. 21. dec. 2. Ibid sess. 5. art. 5. e [...]sess. 5. can. 25. Maries psalter. [...]mp [...]at paris. an. 16 n [...] fol. 34, 69, 8 [...], 90, 91, &c. for hee not onely communicateth the worship of God to the Saints, and in a speciall manner to the blessed virgin Mary, whom sometimes they make equall to the Sonne of God, by exemption from all sinne, and anone lift her vp aboue her Sonne, when they thus cry vnto her: Shew thy selfe a Mother, and by the right of motherhood command the Redeemer. And when they exalt her euen to the throne of the Diuine Maiesty, calling her the Queene of Heauen, the Queene of Angels, and say, that the Heauen, the Earth, the Ayre, and the Sea worships her, and that her power and her mercy are infinite. Concil. Trid. sess. 25. dec. 1. But that which is more abhominable, he diuideth the honour of God, with dead bones, with Relicks, and Images; yea, and with men, whose actes giue iust cause to presume, that they are rather tormented in hell, [Page 24] then glorified in heauen: or with Idols that neuer were, and consequently are by their owne definition true and absolute Idols. For what shall we say of S. George whom the Church of Rome inuocateth and adoreth amongst the holy Martyrs?Athan. Apol [...] 1 [...] de sugas [...]. of whom notwithstanding S. Athanasius witnesseth, that he was a wicked man and an Arrian Heretick, who being sent for by the Emperour Constantius, by force of armes seazed vpon the Bishopricke of Alexandria: who afterwards being put to death by the Pagans in the time of Iu [...]n the Apostate, and his body burnt, and ashes scattered in the winde, not for the confession of the name of Christ, but for the outrage and violence which he had committed in his charge,Epiph i [...]aeres. 76. as writteth Epiphanius; neuerthelesse was by some held for a Martyr, and the History of his Martyrdome committed to writing by his hereticall followers,Gelas. [...]cta Rom D [...]t. [...]5. Bar [...] mar [...]y [...]log. Roman. as both Pope Gela [...]ius, and after him Baronius acknowledge: which last saith, that all the story of the actes of this George, was nothing else but a Fable and inuention of the Arrians. And yet this is that George, the iron of whose Lance is va [...]nted of to bee kept amongst the adored Relicks at Rome. What shal we say also of their S. Katharine, so famous amongst the Virgins of the Romane Kalender;Osorius con [...]d [...] San [...]t Cathar. Legend. Aurea. so that they place her next in ranke to the Virgin Mary: whose legend notwithstanding, is no better then a pure Fable? For where did we euer read of a King Costus that raigned at Alexandria, whose daughter they make her to be, or of an Emperour Maxentius in that Country, by whose iudgement they say, shee was put to death? I know well that they thinke to escape this blame of Idolatrie by answering that they reserue onely vnto God the worship of L [...]tria, and affoord vnto Creatures that onely of Dulia. But this is a vaine and deceitfull star [...]ing stole: for they ascribe this worship of Latria which is proper onely vnto God,Concis. T [...]d. sess. 13. cap. 5. not onely to the Sacrament of the Eucharist; the which in a more then Pagan superstition they carry about in their Processions to be adored as God, and cause it to march before the Pope, as the Persians carried fire, which they held for God, before their Kings: But also to the Crosse of [Page 25] Christ, and this Image thereof, whether in Wood, or in Stone, [...]in any other matter:Thom. 8. n. p. 3. q. 25 Art. 4. et Ca [...]et. Ibid. Directing their speech and prayer vn [...]it as to himselfe that was, as sayth their Thomas: according [...] may be heard and seene in that Hymne which they vsual [...] sing vnto it: O crux, aue spes vnica, hoc passionis tempore, [...]ge pijs iustitiam, reis (que) dona veniam.
[...]ll hayle, O crosse, our only hope in this our time of passion,
[...]ncrease good men with righteousnes, to sinners grant remission.
This is as the Idolaters persons reproued by the Prophet [...]remy vsed to doe;Ier. 2.27. To say to a peece of wood, Thou art my Fa [...]er and to a stone, Thou hast begotten me.
9.He is ambitious. The ambition of the Pope maketh it selfe sufficiently [...]howne by the excessiue honours which hee requireth of [...]mperours and Kings:D st. 96. C. Co [...]stantinus. if wee will beleeu [...] the Canon Con [...]antinus. The great Emperour Constantine holding the [...]ridle of Pope Siluesters Horse, serued him as his Lackey or [...]ootboy. Platina writeth, that Pepin one of the Kings of [...]rance hauing kissed the feet of Pope Steuen the second,Platinum vita Stephan. 2. per [...]ormed the same office vnto him, which Constantine had done before to Siluester. In the booke of the Papall Ceremonies it [...]s ordayned, that all men of what degree or dignity soeuer, when they come before the presence of the Pope,Ceremen. Pontific lib. 3. doe three [...]mes bend their knees before him, with distance of place ob [...]rued for each curtesie, and kisse his feete: and that Kings and Emperours hold his stirrop, when he either mounteth or lighteth from his horse, & lead his Horse by the bridle. And if he must leaue his Horse, then that the Princes and Emperours carry him on their shoulders; and that they hold the Bason when hee washeth before meate, and bring in the [...]irst Messe to his Table. In breefe, he sheweth no reuerence [...]o any of what quality or dignity soeuer he be: onely hee [...]ifteth himselfe vp a little to kisse the Emperour. So great [...]s his pride, that when the Emperour Frederick presented [...]imselfe to hold the stirrop of Pope Adrian the fourth, and mistaking his office, held one for another; the Pope was so [Page 26] incensed hereat, that this fault was like to haue cost the Emperour [...]ill deere; although hee excused his errour by this, that hee was not as yet [...]o well expert in that seruice, as in time he might be. A title of this high ambition is to be seene in that picture which Pope Innocent the second caused to be set vp in the Temple of Laterane, which represented the Pope sitting in his Pontificall Chaire, and the Emperour Letharius kneeling at his feete, and receiuing from him the Emperiall Crowne, with these two Latin verses.
Rex venit ante f [...]res, iuran [...] priùs vrbis honores,
Post homo sit Papae, sumit quo dante coronam.
See the Ec lesiast. History of Nich. V [...]gnier.But his ambition will more clearly appeare, by the ceremonies which are obserued at the Coronation of Emperours, as they are recorded by an Author that liued about the yeare 1300. The manner (saith he) how Emperours were consecrated and crowned, was this: The Pope hauing taken an oath of the Emperour that was to be, vpon the staire, of the porch of Saint Peters Church, that hee will faithfully defend the Church, and that which belongeth to it, maintaine right Iustice, and fully and intirely restore all the possessions of S. Peters patrimony, and the Church of Rome, if any thing bee taken from it. Then the Emperour and the Empresse, are conducted by the Pope into the Church, where during the Masse, which is celebrated with great solemnity, th [...] Pope annoynteth first the Emperour, and then the Empresse, with the accustomed formall words. Then sitting in his Pontificall Chaire hee holdeth the Crowne betwixt his feete, which the Emperour and the Empresse bowing downe their heads, lift from his feete: and presently the Pope striking the crowne with his soote, casts it on the ground, off from the Emperours head; in signe that hee hath power to depose them againe if their merits require. And then (in like manner) the Cardinals that stand round about, take the Crowne and set it with great reuerence vpon their heads. But how should a man better represent their ambition, then by the words of [Page 27] their owne flatterers? These bee the speeches of a Bishop, a chiefe officer to Pope Paul the second.Redoreicus, Zamerent e [...]sc [...]p. Castella [...]t Refer e [...]a. p [...]. Pa [...]l. 2. in spec [...]l vit. human, L. 2. C. 1. What should wee thinke (saith he) of this Soueraigne Bishop, that possesseth the place of the true God on earth, who is lifted vp to the fulnesse of power, to the throne Apostolick, to the top of all honours? From whom as from their fountaine, issue all riuers, as branches from a tree; who is not onely established for h [...]mane Principality, but also for Diuine: not onely for command ouer mortall creatures, and men; but also ouer the Angels: not onely to iudge the liuing, but al o the dead: not onely in earth but also in heauen: not onely to rule ouer Christians, but also Infidels. And to make short; who is ordained and eleuated by the Soueraigne God, in his place, to the same Dignity, Iurisdiction, Ʋniuersall power, and Soueraigne principality, ouer all the whole world: of whom it is written in Iob, that before him tremble those that beare vp the world, and that the Kings of the earth, and the Tyrants thereof are no better then a laughing stock in his presence: and that he imbraceth all power, and as the Scripture speaketh, Hee is alone and there is no second. And againe, of him it is written, Thou art alone and there is none with thee: and againe, Mighty aboue all the mighties of the world: to whom (as witnesseth the Prophet) appertaineth Iustice, Power, and Empire: and whom Dauid signified, when hee said, To him is giuen power, and the kingdome, and all people and tongues shall serue him. Thus this man enhancing the Popes dignitie by one degree after another, at last proueth by Var [...]o, Cicero, Aristotle, S. Dionisius, and S. Ierome that all order of things would perish, if there were not such a soueraigne High-Priest, whom hee not onely preferreth before stammering Moses (so impudently hee termeth him) and before Aaron, but before Iesus Christ himselfe, whom hee robbeth of this prerogatiue, to offer vp himselfe in sacrifice for our sinnes, and attributeth it to his Papall Idoll.
10. Concerning his Cruelty.Is full of cru [...]ty. Who can recount without horrour, the sauage cruelty which Popes haue exercised one towards another? Pope Stephen the sixt, in a more then Neronian fury, hauing caused the body of Pope [...]ermosus to [Page 28] bee drawne out of it's Sepulcher,P atina in vt [...]a Stephen. 6. and to bee deuested of the Pontificall ornaments, commanded it to be burned amongst the Laicks, hauing first caused the two fingers of the right hand to bee cut off, which are vsed principally in the consecrating of Priests, that they might bee throwne into Tiber. But Pope Sergius the third,Id [...] vita [...]erg [...] 3. desirous to carry the prize of cruelty in this very subiect, caused the same body of Pormosu [...], to bee drawne againe out of it's graue, eight yeares after his death: and cutting off his head, as if hee had bene aliue, commanded his body to be cast into Tiber, as vnworthy of buriall.Benno in vita Gregor. 7. Six Popes died of poyson within the space of 13. yeares, by the practice of Hildebrand, afterwards Pope, by the name of Gregory the seuenth: So that vntill he himselfe was aduanced to the Popedome, all in a ranke were poysoned, by his familiar friend Brazutus, as saith Benno. This is the same Hildebrand, that would haue murdered the Emperour Henry the fourth, in S. Maries Church in Mount Auentine, if God had not defeated the blow by the death of him, whom hee vsed as the instrument of his villany. By whose example Pope Sixtus Quintus learned in our time to plead in fauour & commendation of the Assasinates of Kings,Ser. Six Quint. de Henrici 3. morte. habit. 11 Sept. an. 1 89 an Antisixt [...]. as is manifest by that Oration which he made in the Consistory of Cardinals, in praise of Iames Clement the murderer of Henry the third King of France: whose act, with a mouth full of blasphemies, he dareth compare with the worke of our Redemption. It is not vnknowne also, how poore Celestine was handled by Boniface the eight, when by his cunning practice he was deposed from his Papacy. In briefe, there would be no end, if I should set forth all the murders, assasines, and bloody warres, caused and raised vp by Papall Schismes. And what sorts of cruelties (I pray you) haue they not made knowne to the world, then when they banded themselues against the Emperours, either for the defence, or encrease of their Tyrannicall power? What mischiefes haue they not procured, when they armed the West against the East, vnder pretence of recouering the Holy-Land? What butcheries did they execute vpon those who were called [Page 29] Waldenses, by their Croysadoes? And if we will draw neerer to our owne times, haue wee not seene all the Riuers of this Kingdome, stayned with the blood of those that made profession of the truth of the Gospell, shed by the instigation and solicitation of the Popes?An. 1556. Principally since the sending of that braue sword by Pope Paul the fourth, to King Henry the second, which was as it were an ominous presage of the fury of Gods wrath which he meant to powre down, aswell vpon the King and his Linage, as vpon the whole Kingdome. As in very deed, since that time, there hath nothing bene seene but miseries, calamities, ciuil and forreyne warrs, famines, maladies, and other scourges of Gods diuine Iustice, that haue followed and doe still follow, one in the necke of another euery day. If any say, that all Popes haue not bene thus transported with cruelty, blood, and butchery; I confesse asmuch: But yet, as he is no lesse cruell that poysoneth with Sugar, then he that poysoneth with Gall: so neither are they lesse cruell that hale poore soules to eternall perdition by a counterfeite shew of sweetnesse, then they that throw them headlong thereinto by force and violence. Yea, rather they are more dangerous, that comming in sheeps clothing, insinuate themselues more easily into mens mindes, then they that openly shewing themselues to bee wolues, make men suspitious of them by their behauiours.
11. The examples of the impurities of Popes,Full of inpurity. are registred by all those that haue written their liues & gests. It is not vnknowne, how they permit publick whoredome, and draw at Rome a great reuenue from the Stewes. What neede we to speake of this, when as that infamous kind of impurity which is against nature, and incestuous copulations, cease not to reigne and rage amongst them? Nicholas of Bebrach borne in the Citty of Erphord, hath certified the world by publick writing, that being at Rome in the time of Pope Martine the fourth,Lui [...]pra [...]. (whom the Popes flatterers notwithstanding number amongst the most holy of the ranke) hee was solicited by him,Plati [...]a. to yeeld himselfe to serue him as his Ganimede in his pleasures. Iohn the 13 was deposed from [Page 30] his Papacy by a Synode of Bishops assembled by the authority of the Emperour Otho, for being a murderer, a Churchrobber, a periured, and incestuous person, an [...] guilty of Whoredome. Idolatrie, and Inuocation of diuels. And in the end this monster (so Platina calleth him) being surprized in the act of Adultery, [...] [...]ine. was killed by the womans husband whom hee ab [...]ed. Pope Alexander the sixt, ab [...]sed his owne daughter Lucretia, and had concurring with him in this incest, his two sonnes: It was this Lu [...]cee vpon whose Tombe a certaine Po [...]t writ this notorious [...]p [...]taph,
Conditur hoc tumulo Lucretia nomine, sed re
Thais, Alexandri filia sponsa, nuru [...].
In summe, that I may not heap vp together too many of their Villanies, that which was spoken of one of the Popes, agreeth to the most of them.
Mathew Pari [...] of Innocent the fourth
'Eius auaritiae totus non sufficit orbis:
Eius luxuriae meretrix non sufficit omnis.
Reuealed in the e last times.12. Now, after that many Kings and Princes had complained of the excessiue tyranny, insatiable auarice, and damnable debauchments of Popes, as Henry the fourth, that reproched Gregory the seuenth,Lib. de vnitat. eccles. conser [...]. To teach without the Doctrine of Christ, and to speake without the truth of Christ: and as Antichrist to be exalted in his owne heart, and to say, I am God, and am set in the chaire of God, to be a murderer of bodies and soules: And the Emperour Frederick the second, who in one of his Epistles directed to all the Prelates of Christendome, calleth Gregory the ninth, the Father of discord and desolation, Pet. de vinei [...] lib 1. epist. 3 [...]. the great Dragon that seduceth the world Antichrist, a second Balaam, the Angell rising out of the bottomlesse pit, hauing viols full of bitternesse, to hurt the Sea and the earth: And that the Waldenses had scattered the true religion, in France, Germany Italy, and other places: teaching amongst other points, that the Church of Rome, was the whore of the [Page 31] Apacalypse, Babylon mother of fornications, and that the Pope was the head of these errours:Ex. Relat. Iacobi de Riberia. And after that, also many good men, too much affected to the errours of their times, and dazled with the brightnesse of the Papacy, were notwithstanding constrayned to cry out against the Court of Rome, and to paint forth in liuely colours the abhominations thereof: as S. Bernard, Peter Belsensis Archbishop of Roan, Bernard ser. 3. an Cant. the passages of which Authors, are elsewhere to bee seene at large: And Arnulphus Archbishop of Lyons, who for this cause was put to death at Rome vnder Pope Honorius the second: I say, after all these,Pet. Belsens. epist. 25. many there arose that passed a great deale further;Platina in vita Honor. 2. for Michael Cesenas generall Priour of the Gray-Friers, in the time of Iohn the 21. or 22. wrote directly against the Pope, and called him Antichrist,An. 325. and the Church of Rome, with her Prelates, the whore of Babylon made drunke with the blood of the Saints: said that there were two Churches, one of the wicked which is flourishing,Vide Iacob. de Misnia lib. de a [...]uent. Antichristi. 1321. where the Pope reigneth; the other afflicted, which is of the faithfull. About this time, or litle after, liued the renowned Italian Poet Dante, who in his 19. Sonnet of Hell, saith (speaking of Pope Nicholas the third) that it was hee, of whom the Euangilist S. Iohn intendeth to speake, vnder the name of the Whore which sitteth vpon many waters, with whom the Kings of the earth committed fornication. The same Poet in his sixt Sonnet of Purgatory, maketh this complaint, That Rome had once the shining torch of two Suns, which made the most ignorant better to vnderstand, both the things of this world, and of God: But that now the one hath banished the other, the sword being ioyned to the Pastorall staffe, so that they cannot well goe together, the one not standing in awe of the other. If any beleeue not this (saith he) let him iudge the tree by the fruite, and he will confesse, that since the Church of Rome consounded in her selfe the two powers, she is growne to all wickednesse, and destroyeth with herselfe the Commonwealth of Christians. About the yeare 1381. Mathew Paris borne in Bohemia, composed a large Volume concerning Antichrist, wherein he laboureth [Page 32] to proue, that he was already in the world, and that the Pope was he: adding amongst other reasons this one, because according to his ordinances, men worshipped the Saints as Sauiours, and their Images and relickes in stead of Iesus Christ. A Chanon of the Citty of Prage in Bohemia, called Militsius, a Doctor of Theologie, preached in the time of Pope Gregory the eleuenth, that Antichrist was already in the world, and that he reigned visibly in the person of the Pope, Cardinals, Bishops, Monkes, and other Ecclesiasticall persons, who not teaching the truth, by their ambition and negligence, made the Church desolate, filling it with temporall riches, and despoyling it of spirituall. Insomuch, as hauing gained to himselfe many Auditors and Disciples, the bruite hereof came to the eares of Pope Gregory, who excōmunicated him. About this very time, Wicleffe began in England to preach the pure doctrine of the Gospell, against the traditions of the Church of Rome, not sparing it in his writings any more then the rest had done. This man was followed by many others, as by name, by Iohn Pourney an Englishman, who writ a Commentary vpon the Apocalipse, where he calleth Rome the diuels Brothel-house, & the Church of Rome the Whore of Babylon. Then came Iohn Husse after the yeare 1400. who greatly promoted this doctrine, and lost his life together with Ierome of Prage for the confession thereof, at the Councill of Constance. This was about that time when Pope Iohn 23. hauing caused the Croysado to bee publ shed for the maintenance of warre intended against Ladislaus King of Naples: Aeneas Silvius Hist r. Bohem. cap 35. when it came to be divulged at Prage, certaine of the people cryed out with a loud voyce, that the Pope was Antichrist, who ordained a Croysadoe against Christians: which persons were presently clapt vp in prison, but the people arising in Armes, demanded them to be deliuered and set free, and when they were appeased by the Councill, with promise of assurance of their liues, and so returning to their houses, the prisoners were secretly put to death. But their death was di couered by the blood that ranne vnder the prison doore: whereupon, the people running againe together, [Page 33] tooke away their bodies by violence, and wrapping them in linnen clothes, carried them through all the Churches in the Citty, crying: These are the Saints that haue deliuered their bodies to death, for the testament of God. Histor. Eccles. Nichol. Vignier. Also about this time Manfrede of Versellas a Iacobin preached publickly, that Antichrist was in the world. Hereof Iames of Misny wrote a booke, as did also Thedorick Vrias an Augustine Frier. Peter Clarke an Englishman maintained publickly the same doctrine, for which cause being chased out of England, he retired into Bohemia, where he composed a booke against the Synagogue of Antichrist, and in the end was burned for the same, An. 1433. Yea euen diuerse of those that firmely adhered to the Church of Rome, yet in those times were constrayned to reproue an infinite number of errours and abuses that raged in that Church: as Peter of Ally, Fascicul rerum ex [...]ttendarum. or of Alliaco, Cardinall of Cambray: Gerson, Clem [...]gis, and others that liued about that Age:Clemang tr [...]act de ra [...]ace [...] repar. eccles. Insomuch as the foresaid Clemangis is bold thus to speake vnto her: What thinkest thou of the Prophecy which is in the Apocalyps? dost thou not beleeue at least that it is directed against thee in some part? Thou hast not so lost thy shame together with thy vnderstanding, that thou wilt deny it: Regard it therefore, and read the damnation of the great Whore that sitteth vpon many waters: and therein behold thy goodly deeds. And a litle after: It is long since thy monstrous pride, not being able to vphold it selfe, began to fall, though slowly and by little and little: and hath not thy ruine beene perceiued by many? But at this day it tumbleth headlong to destruction, like a swift torrent towards the Sea. Laurentius Valla a Romane,Laurent. Valla declar. de ementita Constantini donatione. declaimeth in his time most bitterly against the Pope after this manner: That hee practised in the commonwealth not only that which Verres & Cateline, or any other notorious theefe durst not: but also made trafficke of things Ecclesiasticall, & of the holy Spirit: such as Simon Magus would haue detested. About the yeare 1440.Baeleus Centu [...]ies. Roger Onley Priest was strangled with certaine others in the prisons of London, and the Dutchesse of Glocester banished for the doctrine of Husse. A Prouinciall Frier of the order of the [Page 34] Mendicants preached in the yeare,Nichol. de Cusaan s [...]m. 1454. that the Church of Rome was that Whore mentioned in the Apocalyps. Reynold Peacock Bishop of Chichester in England, defended both by word and writing the doctrine of Wiclefe, Balaus. et f [...]x. ex d [...]ctionatio. theologico Tho Ga [...]o [...]gnij. & ex Lolando. and for the same by the rest of the Bishops, declared an Hereticke. Baptista Mantuan, in the yeare 1464. wrote his Eclogues, wherein he painteth out in most liuely and elegant colours, the corruptions of the Pope, Prelates, and Court of Rome: as may witnesse these verses amongst many other.
—Petri (que) domus polluta fluente,
Mac rescit luxa (nulla hic arcana reu [...]lo,
Non ignota loquor liceat vulgata referre:
Sic vibes populiꝙ ferunt, ea sama per omnem
Iam vetus Europam) mores extirpat honestos:
Sanctus ager seueris, venerabilis ara cynaedis
Seru [...]t, honorandae diuium Gaenimedibus aede;
Quid miramur opes recidi [...]a (que) surgere tecta?
Thu [...] is odroati globulos, et cinnama ve [...]dit
M [...]llis Arabs, Tirij vestes: venalia nobis
Templa, sacerdotes, altari, sacra, coronae,
Ignis, thura preces, coelum est venale, [...]eus (que).
In English thus.
Saint Peters house defiled with filthy lust
(I speake not secret, nor things vnknowne tell,
But such as Europes people needs know must)
Doth languish sore, and Vertues all expell:
The sacred field with Ruffians is replete,
And holy Altars are with knaues beset:
The Temples to the holy Saints deuoted,
Doe serue as Stewes for vncleane Ganimedes.
Yet rich they are: no wonder to be noted,
For Arabs druggs, and Tyrus silkes out-spreads,
By sale whereof they purchase riches store,
But Romish wares are farre in number more.
Heere Temple, Altars, Priests, are to be sold,
With Incense, Prayers, Heauen, and God, for gold.
In the yeare, 1498. Ierome Sauanarola a Iacobin at Florence, was burned by the sol [...]citation of Pope Alexander the sixt, for calling the Pope Antichrist, and condemning his excommunications. Vpon the Iubilee of which Pope, which fell on the yeare 1500. were made these verses.
Pollicitus co [...]lum, Romanus et as [...]ra sacerdos,
Per soelus et c [...]des, ad Stigia pandit iter.
The Romane Priest of heauen that promise made
To others [...] himselfe to hell conuayde.
The Walde [...]ses, though they were persecuted on euery side, yet by th [...]ir publicke writings, and particularly by that confession of their Faith which they presented vnto Princes, the forme whereof we haue in that which they addressed vnto Vlad [...]slaus King of Bohemia, An. 150 [...]. declared what [...]st cause they had to separate from the Church of Rome: and how farre they were from those errours, which their aduersaries wrongfully charged them withall.
So that King Lewis the twelfth,Charles de Moulin. lib. de Monarch. Franc. vnderstanding by report the demeanours of those of Merindoll and Labriers against whom certaine Cardinals and Prelates desired to incite him: swore that they were more honest then himselfe, or the rest of his people. And presently after, the King by the consent of the Prelates of his Realme caused a Councell at Lions to be called against Pope Iulius, and money to bee stamped, which should bee currant through the whole kingdome,Arnoulp. de feron. i [...] continuat Paul. Acmilij. bearing this inscription on the one side, Lud. D. G. Rex Franco. Dux Mediolani: and on the other side, Perdam Babylonem: that is, Lewis the twelfth, by the grace of God, King of France, Duke of Millaine. I will destroy Babylon. At the last,Nichol Vi [...]e hills Ecclesiast. in the yeare 1517. vnder Pope Leo the tenth, followed the preaching of Indulgences, for full remission of sinnes, and deliuerance out of Purgatory and obtaining of the kingdome of heauen, by all those that should giue a certaine summe of money for the purchase of the said Indulgences, what crimes soeuer they had committed. Which gaue occasion to [Page 36] Martin Luther a Doctour of Diuinity, and of the order of the Augustine Friars to oppose himselfe against so shamelesse a Merchandize, and to demonstrate by the word of God, that the Pope is very Antichrist. Wherein he was followed afterwards by a great number of learned men, whom God vsed in this last Age as Instruments to reforme the Church aswell in Germany, England, Scotland, Denmarke, as in France and other Countries. In whose steps all they ought to tread, whom God hath called to the gouernment of his Church, to reueale more and more the Sonne of perdition, and to discouer his filthinesse, if they will not be reputed Cowards in the defence of the truth, and traytors vnto Christ.
13. There remaineth then no more, but that possessing our soules in patience,And lastly shal be destroyed by the glorious comming of Christ Iesus. and perseuering constantly in the profession of this truth, what persecution soeuer Antichrist may raise vp against vs for the same, we expect in the end that hee shalbe vtterly abolished, by the brightnesse of the comming of our Lord Iesus, who assureth vs, that he will come quickly. Yea come Lord Iesus.
The Third Treatise. Containing a Refutation of the opinions of the Romish Doctours, touching Antichrist.
HItherto I haue sufficiently discouered by Diuine testimonies, what kinde of person Antichrist ought to be, and by so plaine demonstrations, proued who it is in the world that is to be acknowledged to be he, that no man can choose but vnderstand and comprehend the same. Neuerthelesse, seeing this Antichrist wanteth not his defenders and vpholders, that labour by all meanes to heale his wound, and hinder the fall threatned against him by the Spirit of God: therefore to the end that in this controuersie no scruple may remaine, I will with as great breuity as the purpose of this writing will permit, resolue whatsoeuer either the Iesuits or any other shall produce to the contrary. Now all that they say touching Antichrist, may in few words bee reduced within the compasse of this Definition,Bel. de sum. Pont. lib. 3. the particulars whereof shal be refuted in the same order, as hath bene obserued in the two former parts.Peter l [...]b. 5. in Dan. They say therefore that Antichrist shalbe one onely singular man, who is not yet come: but shall arise out of the tribe of Dan, and be circumcised, Remend. lib. de Antichrist. and receiued of the Iewes for their Messias, and shall reigne in Ierusalem three yeares and an halfe, and fight against many Nations, and at length attempting to mount vp into heauen shalbe slaine by Christ, on the Mount of Oliues. Now out of this Definition arise these seuen questions to be discussed. First, whether Antichrist must be one singular person. Secondly, whether hee be come or no. Thirdly, of what Nation Antichrist shall be borne, and what Religion he shalbe of. Fourthly, of his seate. Fiftly, of his durance. Sixtly, of his battailes. And seuenthly, [Page 38] of his end and destruction.
1. Question. Whether Antichrist be one singular person or no.
When the Romish Doctours say that Antichrist shalbe one singular person, they doe not meane as we doe, that hee is one onely person at one time, which varieth and changeth by succession and subrogation: but that he sh [...]llbe one person alone, that shall continue b [...]t a certaine time, and shall haue no successour. The which Bellarmine laboureth to proue by fiue passages of Scripture.
Bel de sum. Pont. l. 3. c. 2.1 Ob [...]ection.
The first passage is in the first Chapter of the Gospell by S. Iohn. v. 43. I am come in my Fathers name, and ye receiue me not, if another shall come in his owne name, him you will receiue. Now this text (saith he) is to bee vnderstood onely of Antichrist, as witnesse, S. Chrysostome. S. Ambrose, S. Augustine, and others.
Answere.
Our Sauiour Christ doth not speake heere of Antichrist alone, but of all those that shall come in their owne name, and not in his: that is, not being called of o [...] him, albeit they shroud themselues vnder his name.Mat. 14.4. As when he saith in another place, Take heed that no man deceiue you, for many shall come in my name saying I am Christ: that is (saith Maldonate the Iesuite) as if he had said, whosoeuer he be that shall come in his owne name you will receiue him, Maldon [...]n Iohan. c. 5. so is your iudgement depraued: So that it is more fitting that wee interpret it not onely of Antichrist, but also in generall of all false Prophets, which run without sending: for this was the ordinary fashion of the Iewes, to receiue them rather then the the true Prophets. The Fathers also whom they alledge, when they apply this vnto Antichrist, exclude not other false Prophets: but on the contrary, vnder him comprehend all others. Repl. I but (say they) Iesus Christ opposeth man to man, and person to person; as therefore, Christ was but one person, so also Antichrist shalbe but one person. Answere. Christ opposeth heere person to person: but yet a certaine person to an vncertaine, an indiuiduall [Page 39] singular, to a common indefinite: for elsewhere hee saith, many shall come in my name, saying I am Christ. Repl. But Christ saith, that Antichrist shall bee receiued of the Iewes for their Messias. Answ. This is false, our Sauiour saith simply: If any one come in his owne name, you will receiue him: but hee doth not say, you will receiue him for your Messias. For neither receiued they thus all the false Prophets that came vnto them. Repl. But all the false Prophets came in the name of another, but our Sauiour speaketh heere of one that shall come in his owne name; that is to say, shall acknowledge no other God but himselfe. Answ. This interpretation is false, Maldonate saith farre better,Maldon. in Ioh. 5.43. That our Lord Iesus aduertiseth vs of one and the same thing both heere and Mat. 24.2. And that there is no contrariety vvhen hee saith there, that they shall come in the name of Christ, and heere that they shall come in their owne name: for there to come in the name of Christ, is falsly to say that he is Christ, and sent of God, though hee be not: and heere to come in his owne name, is to come without being sent of God. And to the end that we may oppose not onely a Iesuite to a Iesuite, but also a Iesuite Cardinall, to a Cardinall Iesuite,Tolet. in Ioh. cap. 5. Tolet thus interpreteth this passage: Hee (saith hee) shall come in his owne name, that shall haue in truth no Diuine vertue: but shall malitiously faine himselfe to be sent of God, as the Sonne of God. Like as the false Prophets came in their owne name, because they were not truly sent of God. And this is that which hee now saith if any one come in his owne name, that is to say, not being truly sent of God, nor hauing the power of God: but faigning himselfe such by his owne malice. In breefe, as Maldonate saith very well:Maldon. in Mat. 25.5. where a sentence may bee vnderstood generally, we must not restraine it to one particular, least wee set limits and boundes to the holy Spirit by which Iesus Christ spake.
2. Obiection.
In the second Chapter of the second Epistle to the Thessalonians, the Apostle speaketh of Antichrist as of one singular person, for he vseth the definitiue or demonstratiue Article [Page 40] when hee speaketh of him: [...]: The man of sinne: the sonne of perdition. For according to Epiphanius his rule, the Greeke Articles restraine the signification of names, otherwise common, to one certaine and particular thing.
Answere.
We agree to all this: for Antichrist shalbe alwaies one singular person, one in number, one in seate, and one in power; as is to be seene in a Monarchy, or rather tyranny. But this one person shall vary by succession, albeit this Maxime of Epiphanius is not alwaies true, as may be obserued in Mat. 12.35. Luke. 4.4. and many other places, where the Article doth not demonstrate some one particular person.
3. Obiection.
When S. Iohn speaketh of Antichrist so properly called, he addeth the Article, and yet he addeth it not when he speaketh of Antichrist in common: to signifie that Antichrist properly so called, shalbe one singular person. As ye haue heard (saith he) that Antichrist shall come, euen now are there many Antichrists. 1. Iohn. 2, 18.
Answere.
We consent that this Tyrant is alwayes one at one time: but yet hence it doth not follow, that many doe not succeed one another in this seate of Apostacy. And indeed if this Article demonstrate one certaine person and no more, let them point vs out one which hath beene from the age of the Apostles, and must continue to the end of the world. For S. Iohn saith: Euery spirit that confesseth not Iesus Christ to be come in the flesh is not of God: and this is the spirit [...] of Antichrist, of whom you haue heard said, that hee shall come, and he is now already in the vvorld. 1. Iohn 4. [...]. Now if this Article [...], demonstrateth one certaine person: how many Ages must this Man of sin continue aliue, whom notwithstanding (they fansie) shall endure but three yeares and an halfe?
4. Obiection.
In the seuenth, eleuenth, and twelfth Chapters of Daniel, Antichrist is not called a Kingdome, but one certaine King, [Page 41] who of the ten Kings which he shal finde in the world shal destroy three, and also bring vnder subiection the seuen others. And Calaine himselfe confesseth, that A [...]tiochus was a figure of Antichrist. Whereupon it followeth, that seeing A [...]tiochus was one singular person, therefore Antichrist shalbe also one singular person.
Answere.
The Prophet Daniel doth not onely not call Antichrist a Kingdome, but he also doth not so much as call him a King; for these Texts doe not speake of Antichrist, but of Anti [...] chus p [...]p [...]anes: as is apparent by the Commentaries and Anno [...]itions of Francis [...]unius vpon D [...]e [...], as al [...]o by that which is written by Sc [...]liger in his sixt booke of the Emendation of times: And if we shall referre allegorically vnto Antichrist that which literally is meant of A tio hus, euery one know [...]th that no sound argument can b [...]e drawne [...]om Ilego [...]ies. Hows [...]euer it be the consequence is not necessary, th [...]t se [...]ing [...]ntiochus the figure of Antichrist was one onely singular person the efore Anti hrist himselfe must be [...]t [...]o. For a fig [...]e doth not alwayes in euery par [...] ans [...]ere to [...]h [...]t [...]h; otherwise our Sauiour Christ should not bee one singular person, seeing hee was figured by many Sacrifices, and Pri [...]sts in the Old Testament.
5. Obiection.
Saint Iohn in the thirteenth and seueteenth Chapter of the Apoc [...]l [...]ps, speaketh of Antichrist as of a King, that shall come in the time of ten other Kings, and whose reigne is determined by three yeares and an halfe, as in Daniel. So that as Danie [...] speaketh of one certaine King, so doth also S. Iohn in the Apocalips.
Answere.
This consequence is fri [...]olous; seeing Daniel speaketh not at all of Antichrist, as we meane to proue: and besides, doth it follow, that because S. Iohn representeth Antichrist as one King, therefore he must needs bee one singular person? The Prophet Daniel representeth the Kingdomes of the Persians, and Medes, and Babylonians, by seuerall Beasts [Page 42] and yet there is none so blockish as to conclude, that therefore these Kingdomes are no other then singular Persons, or Kings. As touching the three yeares and an halfe, during which they affirme Antichrists kingdome shall endure, wee shall haue fit occasion to speak heereafter, and therefore here passe it ouer in silence.
It remaineth now that I should heere giue satisfaction to some testimonies of the Fathers which they vse to produce for this purpose. But they that haue cast but their eyes neuer so little vpon the writings of the Ancient Fathers, shall find them to haue so,Sulp [...]t. Seuer. [...]ib 2 histor. sac. as it were, groped in the darke, about this matter, that it is hard to draw out of them any solid conclusion. For some of them haue thought that N [...]ro was the Antichrist, who should rise againe before the end of the world, or at least should bee preserued aliue till then, and be reuealed and reestablished in his kingdome: which opinion was taken from the Author of those verses which goe vnder the name of Sybills: as is to bee seene in the fift booke of the Sybilline Oracles. Others haue beene of opinion, that he should bee the diuell who should appeare in humaine shape,Hipp [...]litus Martyr. and faine himselfe to bee borne of a Virgine. Others haue thought that he should be begotten of a woman by the Deuill. S. Ierome affirmeth, that he should be a man in whom the Diuell did inhabite corporally. Papius, Iust [...]n Martyr, Lactantius, and others, referre the comming of Antichrist, till after the resurrection of the Saints. For they say that after Sixe Thousand yeares accomplished, all the Saints shall rise againe out of their graues, and that our Lord Iesus shall descend vpon the earth, and reigne with them in great glory and aboundance of all things for the space of a Thousand yeares.Lactant [...]b. 7. cap 24. In such sort (saith Lactantius) that the earth shall then display her fr [...]itef [...]lnesse, and of it owne accord bring forth all aboundance and plenty, that the Rocks and Mountaines shall sweat Honey, the Riuers run with Wine, and the ouer-flowing flouds shed forth Milke. In breefe, that there shalbe such an Age, as the Poet's fansied of an Age of Gold, during the which the Saints should marry and beget Children like to themselues [Page 43] in holinesse: But that after the expiration of these Thousand yeares, Sathan should be vnbound and let loose, and raise vp a greeuous persecution against the Elect, by the meanes of Antichrist, and that after that should follow the generall iudgement.Hieron. in Ierem. lib. 4. This opinion hath found heeretofore such strong Defenders and Abetters, that S. Ierome albeit he doth not approue it, yet dares not condemne it: and S. Augustine confesseth, that hee had beene sometimes of that minde. In summe, looke how many heads,Aug. d [...] ciuit. Dei. i. e. 7. so many differing opinions shall wee finde, as it commeth ordinarily to passe in matters propheticall and farre remoued. Albeit in the midst of these doubts, the Ancients haue manifested, that by that which they spoke concerning Antichrist, they neuer intended that he should absolutely bee but one singular person: but rather an estate and gouernment, as witnesseth S. Augustine when hee saith:Idem. Ibid. lib. [...]. cap. 19. That diuerse doe not thinke that by Antichrist is to be vnderstood the Prince alone: but all his whole b [...]dy in generall; that is, all the multitude of his adhere [...]s together with their Prince. Aug. hom. 3. in Apoc. And in another place (he saith) that the Whore and the Beast are one, and the same thing; to wit, the whole body of the wicked fighting against the Lambe, and all the true Babylon. R [...]per. com [...]n Ap. ca. 8. To which agreeth Rup [...] tus, when he affirmeth, That the Beast (by which he meaneth Antichrist) and the Dragon are all one, to wit, the Deuil vvith his bod [...]; that is, with all the congregation of the wicked. Lyra. in Apoc. 17. And Lyra saith, That the Beast is the vvhole body of the wicked.
So then by this that hath bene said, is vtterly ouerthrown one of their Arguments whereby they labour to proue that the Pope is not Antichrist; namely, because Antichrist must be one singular person, and the Popes haue beene many in number. For we auouch cleane contrary; that seeing Antichrist must be one indiuidual person at one time, but v [...]rying by succession, and that the Pope is such a person: therefore there is no let heereby, but that he may be truely Antichrist, forasmuch as this marke fitly agreeth vnto him, together with all the rest, as we haue already proued before.
2. Question. Whether Antichrist be come, or no.
The Romish Proctours, to the end to make men beleeue that the Pope is not Antichrist, auerre and maintaine that he is not yet come, neither shall come vntill about the end of the world, the precise time whereof cannot bee knowne. For the proofe hereof, they produce six reasons, which Bellarmine calleth demonstrations: for say they, the holy Ghost giueth vs six markes or signes of the comming of Antichrist: of which two goe before [...]ntichrist, to wit, the preaching of the Gospell through the whole world, and the destruction of the Romane Empire: two accompany him, namely the preaching of En [...]ch and Elias, and an extreme persecution, by the which all the publick seruice of God shall cease: and two shall follow him, to wit, the destruction of Antichrist after three yeares and an halfe, and the worlds end, none of all which markes are as yet arriued, therefore Antichrist is not yet come.
First marke: the preaching of the Gospell through the whole world.
Viega [...] in Apo [...]. cap. [...]3. sect. 17.The Scriptures (say they) beare witnesse, that the Gospell shall be preached through all the world, before the last persecution, which shall be raysed vp by Antichrist: Mat. 24.14. and this Gospell of the kingdome shall bee preached in all the habitable earth, Remond. cap. 8. in witnesse to all Nations; and then shall the end come. Now this Prophecy was not accomplished about the yeare 600. or 700 where some fix the time of Antichrists comming: nor in the time of S. Bernard, whither others referre it: nor is yet fulfilled in our time; for euery day new Countries are found out both in the East and West, where there is no signe or token of the preaching of the Gospell. It followeth therefore, that Antichrist is not yet come.
Answere.
It is a false supposition, that the holy Scripture should giue vs for a signe of the comming of Antichrist, that the Gospell should bee preached throughout the whole world; for there is not so much as one word heereof in the holy [Page 45] Scripture. For that speech of our Sauiour Christ alledged out of S. Mathew, doth no w [...]yes ayme at any such thing; forasmuch [...]s hee speaketh not of the vniuersall persecution, which shal bee stirred vp against the Christian Church by Antichrist: but of a particular persecution, by the which, the Nation of the Iewes should be oppressed, and the Temple destroyed, as it c [...]me to passe abo [...]t fiue and thirty yeares after the death of our Lord Iesus Christ: God in the meane while, hauing before this desol [...]tion of the Iewes, gathered together his Church out of all Nations of the world by the preaching of the Apostles, as is manifest in the booke of their Acts. And as S. Paul, Rom. 10. saith, That their sound was gone out through all the earth: and Col. 1. That the Gospel was come into all the world. Now this will easily appeare if we rightly consider the Text of the Gospell: for when the Apostles had shewed vnto our Sauiour Christ the goodly buildings of the Temple, hee saith vnto them: See you all these things? of a truth I say vnto you, that there shall not bee heere left a stone vpon a stone that shall not be cast downe, Mat. 24.2. Whereupon our Sauiour sitting vpon the Mount of Oliues, his disciples said vnto him, Tell vs when these things shall come to passe, and what shall be the signe of thy comming, and of the end of the world: which Question standeth vpon two parts: First, concerning the destruction of the Temple, and secondly of the signes of the comming of the Sonne of God, and of the end of the world. Now our Sauiour answereth distinctly to each part of the question, and that according to the order wherein it was propounded: And so hee handleth the first part touching the destruction of the Temple vnto the 22. verse: and from thence to the end of the Chapter, hee speaketh of the end of the world, which is the second. Now that which the Iesuites here alledge, is the 14. verse, which appertayneth yet to the first question: and therefore when our Sauiour saith, That after the Gospell shall be preached to all Nations, then the end shall be; hee vnderstandeth not the worlds end, which is called in this Chapter [...], the consummation of the world; but the end [Page 46] of the Temple and Common wealth of the Iewes, whereof he had said in the sixt verse, All those things must come to passe, but the end shall not be yet, to wit, the end of Ierusalem. And thus Euthymius following S. Chrysostome, and Theophilact them both, expound the place. Secondly, admit that by the end should be meant the end of the world, as S. Ierome and others haue taken it: yet it will not follow, that the preaching of the Gospell to all the world must go before the comming of Antichrist, as they pretend, but onely before the end of the world. In breefe, if wee should consent to that (which is not true) that this persecution whereof our Sauiour Christ speaketh, should bee the last persecution stirred vp by Antichrist (as they would haue it,) yet would they bee farre from their reckoning: for, that the Gospell be preached throughout the whole world, before Antichrist attempteth his great and last persecution, is one thing: and that this be done before the comming of Antichrist, is another; and yet this is the foundation which they lay: but a false and weake one,1 Iohn. 4.3. 2. Th [...]ss. 2. God wot. For the Apostles tell vs, that in their time Antichrist was already come, and was in working, but he was not yet reuealed, nor stirred vp this great persecution. Besides all this, when Christ saith, That the Gospell shall bee preached through the whole world, hee speaketh not of all the world, considered simply and vniuersally in it owne latitude, but comparatiuely, in conference with the boundes of Iudea and Israel; wherein the preaching of the Gospell had bene lockt vp, as it were, vntill his ascension into heauen. Or as Ma [...]donate speaketh,Maldon in Mat. 24.14. this was but an Hyperbolicall manner of speaking, by the whole world, signifying the greatest part of the world. For at that time (saith he) when Ierusalem was destroyed there was scarce one Region to be found of those that were then discouered, wherein the voyce of the Gospell had not sounded. And that which is more then all this, I say that it is a false pretence of theirs, that there are any quarters or countries of the earth, either in the East or West, wherein no signe of the preaching of the Gospell is to be found. For all those that write of the new-found world, [Page 47] and such Countries as are dayly discouered, doe verify the contrary. For they affirme that in India there are many Christians which say that they receiued the Gospell by the Ministery of S. Thomas, and these admit Baptisme, and receiue the Lords Supper vnder both kindes, and execrate the doctrine and manners of the Iesuites: In such sort, that in the yeare 1567. as in the Citty of Cochim, not farre from Calecut, an Armenian Bishop exhorted the Christians that pretended to follow the doctrine of S. Thomas, to beware of Popish superstitions: and that one Melchior Carnerius a Iesuite, instiling himselfe the Bishop of Nicea, opposed against him: the [...]esuite had bene oppressed with darts discharged against him by the Ind ans, had he not saued himselfe by flight into the land of China, which bordereth vpon India on the East, amongst the idolatrous Pagans, where hee was miserably buried. Neuerthelesse, euen here also are occurrent I know some shadowes of ancient Christianisme, expressed by certaine pictures which they retaine. For they haue an Image with three heads, which heads looke towards one another, and in the same three faces of one God, which they say are of one intelligence and will. In like manner, they haue the Image of a Woman, holding a Child in her armes, who they say was a Virgin both before and after her Childbearing. They confesse the immortallity of soules, and beleeue that there are rewards for iust men, and eternall punishments for the wicked after this life.
In America, the Religion is wholly Pagan: but yet altogether vnlike to that of the Ancient Gentiles, and such as giueth probable coniecture, that Christianity hath bene before time there preached. For Peter Martyr saith, that towardes Dar [...]en there are certaine American Priests, that Baptize infants of a yeare old, casting the water in crosse vpon their heads, with certaine ceremonies and speeches, which the Spaniards vnderstood not. And Iohn de Lery doth report of those of Brasil that they beleeue the immortality of soules: and that at a certaine time discoursing with them about the true seruice of God, the creation of the world, the fall and reparation [Page 48] of mankind, and such like points of Christian doctrine: when they had heard him attentiuely and with admiracion, for the space of two houres, at the last one of the most Ancient of them, thus answered: That they had heard of their Ancestors, that a great while since, there was a certaine man that was bearded and clothed as wee are, which preached vnto vs these things. But when their Fathers would not giue credite vnto him, then another came after him, that giue them th sw [...]rd, which they vse as a Symbol of malediction, and that euer since, there ha [...]h beene no [...]hing but warres and dissentions amongst them. Thes are manifest tokens of the publication of the Gospell in those Countries, and of the contempt which they made thereof. All which things may encline vs easily to iudge, that no man can pret [...]nd that the Gospell hath not bene preached through the whole world, and consequently that Antichrist is not come, according to this Maxime.
And thus this subtilty of wit, is not a demonstration, but a dreame, too feeble to be opposed to this Diuine truth, that assureth vs that Antichrist was in the world in the Apostles time; and to experience, which so many Ages haue already had of his Tyranny.
The second marke: the totall destruction of the Romane Empire.
Bel. de Rom. Pon [...]f [...]. 3.The second marke and fore-runner of Antichrist, is the totall subuersion of the Romane Empire: That as Christ came into the world, Remond. de Antich. cap. 9 Viegas in Apo cap. 13. sect. 17. when this Empire was at the per [...] d of his greatnesse: So Antichrist should come, when it should bee vtterly ruined, and at it's lowest ebbe.
A [...]swere.
It is an idle fancy and imagination, that the ruine of the Romane Empire should precede the comming of Antichrist, seeing that he was already in the world in the time of the Apostles: as the Spirit of God speaking in holy Scripture doth assure vs. Yet let vs heare their grounds vpon which they build this Chimera.
The Prophet Daniel (say they) in the second Chapter of [Page 49] his Prophecy, describeth the succession of the principall kingdomes of the world, to the end thereof, by a Statue whose head of Gold signified the kingdome of the Assyrians, brest of Siluer the Empire of the Persians, belly of Brasse that of the Greekes: and feete of Iron, the last Empire of the Romanes: and by the ten toes that are on the feet, are vnderstood ten Kings, which should diuide amongst them all that which this great Empire had possessed. And in the seuenth Chapter, he representeth the same, by the ten hornes which issued out of the head of the fourth Beast, which also was signified by those ten hornes, that is to say, ten Kings spoken of by S. Iohn in his Reuelation, Chapter 17.
This interpretation of the fourth Beast for the Romane Empire, is repugnant both to the end, euents,R. and sequele of the Prophets words: who by this Beast vnderstandeth the Kingdome of the Seleucides, by the which the Iewes had bene grieuously vexed, after the reigne of Alexander the Great, as Iunius most learnedly hath declared vpon the second and seuenth Chapters of Daniel. And it is also certaine, that Daniels Prophecy doth not extend to the worlds end, but onely to the comming of Christ in the flesh: whose Kingdome was to be established eternally, as may be gathered out of these words: And in the time of these Kings, Daniel. 2.44, 45. the God of heauen shall raise vp a Kingdome, which shall neuer be dissolued, and this Kingdome shall not be transferred to another people: but it shall break in peeces and consume all these Kingdomes, and shall be established eternally. Insomuch, as thou hast seene that a stone is cut out of a Mountaine without hands. Per [...]r cem. in Ioh. lib. 2. And this the Iesuite Pererius is constrained to avow in expounding these words, a stone cut out without hands, albeit otherwise he interprets by this fourth Beast the Romane Empire. Neither is Bellarmine himselfe repugnant to this interpretation, when he confesseth,Bel de Rom. Pont. l. 3. c. 2. that the Prophet Daniel in his seuenth Chapter speaketh literally of Antiochus Epiphanes, which is the little horne, that pulled vp the three first hornes of the tenne of the fourth Beast. As touching S. Iohn, his words are so farre from prouing that which they pretend, that they [Page 50] rather supply vs with a strong argument for the proofe that Antichrist is come: Seeing that not onely the Romane Empire hath bene dismembred into many kingdomes, which are subsisting at this day: But also these kingdomes haue giuen their power and authority to the Beast, and submitted themselues to the Pope, who assumeth to himselfe the power to change and dispossesse them at his pleasure. If any desire to see the enumeration of these ten Kings, which receiued their power at the same time with the Beast, he shall finde them particularly designed in their writings, who haue at this time commented vpon the Reuelation.
Ob. 2 You know (saith the Apostle) speaking of Antichrist, What it is that withholdeth him, that he may be reuealed in due time, for already this mystery of iniquity is on foot, onely he that holdeth let him hold [...], donec é medio fiat, that is, vntill he be taken out of the way: and then shall this wicked one be reuealed. This passage is by most of the Ancient both Greek and Latine Fathers, interpreted of the Romane Empire, and for the same cause they vsed to pray vnto God in his Church, for the preseruation of this Empire, because they knew; that when this Empire should be ruined, great calamities were ready prepared, and like to fall vpon the Church.
Resp.This text doth no wayes proue, that the Romane Empire must be vtterly destroyed; whatsoeuer the Ancients hath said to the contrary: for we are no more bound to beleeue them in this point, then in that which they affirme touching the kingdome of Christ vpon earth, for a thousand yeares after the resurrection: nor that this destruction must forerunne the comming of Antichrist. On the contrary, it rather makes faith that Antichrist was in the Apostles time. For as touching these words, [...], vntill hee be taken out of the way, they doe not inforce an entire abolition of the Romane Empire, no more then when the Apostle complaineth, that the Corinthians had not sorrowed, to the end that the incestuous person might be taken out of the way, [...]. 1. Cor. 5. verse 2. Now he meaneth not that he [Page 51] should be put to death, or vtterly destroyed: but onely that he should be cast out of the Church. In like manner, if we take these words: he which holdeth let him hold, till he be taken out of the way, to be vnderstood of the Romane Empire, (which notwithstanding all admit not) yet who can let vs from interpreting them thus; vntill such time that he be taken out of the middest of Rome? That is to say, vntill the Emperours translating the Imperiall seat to some other place, and quitting Rome, doe by little and little giue place to Antichrist, to establish there his tyranny. For in truth, when the Emperours forsook Italy, they opened a wide doore for the Popes dominion: who afterward came to be reuealed by his effects, to be that man of Sinne, spoken of by the Apostle to the Thessalonians. And if we will giue any credit to the Oracles of the Sybils, the Romane Empire should haue bene destroyed before that time: for they describe the durance thereof, by the number of yeares collected from the numerall letters of the Citty of Rome in the Greeke tongue, in these words.
[...]
[...]
[...].
Sibill. Orac. l [...]b. 8.
That is in English:
When thrice three hundred, forty yeares and eight
Thou shalt fulfill: then loe the Destinies,
Thy vtter ruine haue decreed streight,
Accomplishing thy name: which thus implies.
For the number of the word Rome, is 948. taken in this sort according to the value of the Greeke letters.
And in very deed, to speake properly the Romane Empire ended at the death of the Emperour Decius, when Gallus [Page 52] his successour made it tributary to the Gothes, which it neuer was to any Nation before. Now this happened in the yeare 1003. since the foundation of Rome: which amount by fiue and fifty yeares, onely the terme set downe by the Sybill: who designed this time after this manner, to place the end of the Romane Empire, at the beginning of that of the Gothes: by whom the Citty of Rome was at last taken, ruined, sackt, and burnt in the 410. yeare of our Lord Iesus Christ, vnder the conduct of Alaricus their King, and in the time of Honorius the Emperour: which was the true decline of the Westerne Empire, and the way making to the kingdome of Antichrist. As also plainely appeared soone after in the yeare 418. when was held a Councill at Carthage, wherein Pope Zozimus caused to be propounded by his Legats a Canon, which they affirmed to haue bene agreed vpon at the Councill of Nice: whereby it was decreed, that the Bishops of all Prouinces might appeale to Rome, and that the Bishop of Rome might either take knowledge of their causes himselfe, or commit them to the decision of whom he pleased. But this pretended Canon was found counterfeite, after that the originall coppy of that Councill was fetcht of purpose from Constantinople, and looked into: so that the Bishop of Rome was disappointed of his desire land it was decreed, that whosoeuer of the African Clergie should appeale beyond the Sea, should be deposed: as is to be seene by the Acts of the Councill, and by the Epistles which were written thereof to Pope Boniface, and his successour Celestine, which Celestine had receiued into communion one Appiarius, excommunicated by the Church of Africa. So that this was the first introduction which the Pope made into his soueraigne Primacy, vntill such time, that at length his tyranny was fully disclosed, and authorized by the Emperour Phocas. Albeit otherwise we see by the 13. Chapter of the Reuelation, that both these Beasts, to wit, the Romane Empire,Apoc. 13.12. and Antichrist, should subsist together. Seeing that the second Beast shall exercise the power of the first in his presence, and shall cause the earth, and them that dwell therein, [Page 53] to worship the first Beast. In summe, the Apostle saith, that this Sonne of perdition was withheld or kept backe: he was then extant; for that cannot be with held which is not. He saith, that the mystery of iniquity did then worke; he must then needs be: for what operation can there be, by that which is not? He saith, that he must be reuealed in his time: he was then, before he was reuealed. And thus this pretended demonstration vapoureth away into smoke, and cannot hinder, but that this remaineth as an inuincible truth, that Antichrist is come, and that it is he whose seate is, where heretofore was the seate of the Romane Empire.
Third marke: the comming of Enoch and Elias.
The third marke which they giue of Antichrists comming, is the returne of Elias and Enoch, Bel. de Rom. Pont. Perer. in Dan. Remond. & Vieg. in Apoc. who (say they) must come into the world, to oppose Antichrist, and to preserue the Elect in the faith of Christ, and to conuert the Iewes, which fable they labour to vnderprop by these ensuing testimonies of holy Scripture.
Ob. 1 Mal. 4.5. Behold I goe to send vnto you Elias the Prophet, before the comming of the great and fearefull day of the Lord: and he shall turne the heart of the Fathers to their Children, and the heart of the Children to their Fathers, least I come and smite the earth, as it were with an Interdict.
S. Ierome writing vpon the fourth Chapter of Malachy, Resp. answereth for vs, that the Iewes, and Iudaizing Heretikes, imagined that Elias should come, before [...] suum; that is, the comming of their Messias: Whereupon it was, that this question was propounded to our Sauiour Christ in the Gospell, Wherefore say the Pharises, that Elias shall come? To whom he answereth, Indeed Elias shall come, and if you will beleeue me, he is already come, vnderstanding by Elias Iohn Baptist. Thus S. Ierome. And in truth, our Sauiour Mat. 11.14. saith expr [...]ssely, that Iohn Baptist was the Elias that was to come: And Mat. 17.12. that Elias was come already, but that the Iewes knew him not. And to the end that no man should doubt of whom it was he spake: The [Page 54] Euangelist addeth, that the disciples perceiued, that he spake vnto them of Iohn Baptist: whereunto also aptly accord the words of the Angell to Zacharias, Luke, 1.17. That Iohn Baptist should goe before the Lord in the spirit and power of Elias, to turne the hearts of the Fathers to the Children, and the disobedient to the wisedome of the iust men, that he might make ready a people prepared for the Lord. But the Iesuites guided (as it seemeth) by a different spirit from our Sauiour Christ, in the explication of Prophecies, thus reply.
Repl. 1. It is manifest that Malachy speaketh of the last comming of our Sauiour Christ, insomuch that he calleth it, The great and terrible day of the Lord: and after addeth these words: least I come and smite the earth with an Interdict: that is, least comming to iudge the world, I condemne all the Rebellious.
Resp. It is certaine, that there is a double day of the Lord: one of his first comming, by the which he calleth the Elect to saluation: the other of his last comming, by the which hee gathereth to himselfe those that are saued, and brings them into his kingdome. Neither doe we gainesay, but that both the one and the other, may be vnderstood in this place: to wit, that the Prophet hauing promised the first comming of Christ, doth threaten them with the last, which should not be conuerted by the first. But howsoeuer it be, this is certaine; that the sending of Elias is referred by the Prophet, to the first comming of Christ: and not to the second. 1. Because these words here, doe answer to them, Chap. 3. 1. Behold I will send my Messenger, and he shall prepare the way before me; and the Lord whom ye seeke shall speedily enter into his Temple: which can possibly be applyed no otherwise then to the first comming of Christ. 2. Because it is said, That hee shall conuert the hearts of Fathers to their Children, and of Children to their Fathers: which both the Angell and Zacharias enspired with the spirit of Prophecy, Luke 1. referre to his first comming: and the matter it selfe beareth witnesse thereunto. 3. In briefe, the same is euident by that which the Prophet addeth: Least I come and strike the earth with [Page 55] anathema: which is asmuch as if he should say, least I be constrained to hasten my second comming, and cause them to feele the rigour of my Iudgement, if they conuert not vnto me by the tryall of my mercy in my first comming. For as touching the word which is translated fearfull or terrible, it signifieth also honorable, or venerable, as it is translated by Tremellius, & Iunius. And albeit those words, fearfull, or terrible, should be retained in the text, yet this hindereth not, but that this place may be well referred to the first comming of our Sauiour Christ. For though this comming, be the desired time and the day of saluation to the Elect; yet it is fearfull and terrible to those that in a blinded fury reiected him: according to that which old Simeon said to the blessed Virgine, Luke. 2.34. That he is appointed for the fall and rising againe of many in Israel, and for a signe which shall bee spoken against. Neither indeed can it be denied, but that this day was terrible to the Iewes, aswell in regard of their blinding and hardening, as also by reason of the great calamities which followed their rebellion. For was not their Land truly smitten as it were by Interdict, when Ierusalem was destroyed, sackt, and burnt, by Titus and Vespasian, and the whole Common-wealth of the Iewes vtterly razed and destroyed? Hence it is, that Rupertus expounding this text, saith, That he dares not certainly define any thing concerning the comming of Elias into the world: forasmuch as many hold, that he must come in his proper person: and others, amongst whom S. Ierome, deny it.
Repl. 2. When our Sauiour Christ saith: That Iohn Baptist is Elias that should come, he meaneth that (according to their iudgememt) that Iohn Baptist promised by the Prophet Malachy, is Elias; but not litterally, but allegorically, and that the true Elias shall come at the end of the world.
Resp. This interpretation is so farre from truth, that on the contrary, our Sauiour plainly intendeth, that Iohn Baptist, was truly he, according to the letter, that was promised by the Prophet Malachy: but that by allegory he was called Elias, because [...]e came in the spirit and power of Elias, as [Page 56] the Angell witnesseth. And doubtlesse this manner of speaking cannot seeme strange to those,Bel. de Rom. P [...] lo [...]. 3. c. 6. that are neuer so little exercised in the reading of the holy Scripture,Remond cap. 48. M [...]llon. in Mat. 12. no more then this promise which God maketh to his people, Ier 30.9. Strangers shall serue themselues no more of thee, but they shall serue the Lord their God, and Dauid their King, whom I shall raise vp vnto them. And Ezech. 34.23. I will raise vp a Shepheard ouer them, Riberus in Apoc c. 11 [...]rt. 12. euen my seruant Dauid: I will be their God, and my seruant Dauid shall be a Prince among them. The same promise is repeated, Chap. 37. and in diuerse other places: and yet notwithstanding no man euer thought that Dauid was to come in his proper person.
Ob 2 Ecclesiasticus speaking of Elias, Chap. 48.9.10. saith thus, Thou wast taken vp in a whirlewind of fire, and in a Chariot of fiery horses: thou art appointed to pacifie the wrath of the Lord, at the demonstrations of times, togather the hearts of the Fathers vnto the Children, and to restore the Tribes of Iacob. Enoch (saith the same Author) was pleasing to God, therefore was he translated into Paradise, to bring repentance to the generations. Ecclus. 44.16.
B [...]p.The booke of Ecclesiasticus being not of Canonicall authority, cannot conuince vs against the authority of Christ, who expressely ouerturneth this interpretation of the Prophet Malachy, as Iansenius him elfe is constrained to confesse. This comming then of Elias, was an aged opinion among the Iewes, as may be gathered out of the Dialogues of Iustine Martyr, against Tryphon the Iew: wherein Tryphon is bold to say, that he knew not whether the Messias was borne, or no: but admit he were, yet that he could haue no power vntill Elias were come, who should annoynt him, and proclaime him to the people. And therefore it is no maruaile, if the Sonne of Syrac a Iew, were transported with the same beliefe. But it is a great shame that Christians, instructed by the mouth of Christ himselfe, should so lightly entertaine these Iewish dotages, onely disguised with an other colour. As touching the other passage of Ecclesiasticus, they alledge it falsly: the words in the Greeke are these: [Page 57] [...]. That [...]s word for word: Enoch pleased the Lord God, and was [...]ranslated for an example of repentance to the generations. Now how serues this to proue, that Enoch shall come at the [...]nd of the world, because he was transported by God, to be [...]n example to men? And if we should retaine these words, [...]o the end to giue repentance to the Nations: yet this must be vnderstood, to be done by example onely, and not by his personall [...]omming.
Ob. 3 Our Sauiour, Mat. 17.11. saith, that certainly Elias must come and restore all things. Now that this is to be vnderstood of Elias in his owne person, appeareth (say they) by 3. reasons. First, because Iohn Baptist was already come, and had finished his course, and yet neuerthelesse Christ saith, that Elias shall come. Secondly, because the Apostles speake of the same Elias, whom they had seene in the Mountaine. And thirdly, because it is said, that he shall restore all things, which neither Iohn Baptist, nor any other did.
This is a wrong interpretation of our Sauiours words:Resp. for the sense is this. As our Sauiour Christ had forbidden his Apostles to tell vnto any man, the vision which they had seene in the Mount, vntill such time as hee should bee risen from the dead: they presently receiued an opinion, that Christ should shortly after dye, and rise againe, and then enter into his kingdome. But because this seemed to contradict the order established by God himselfe, according to the Prophecy of Malachy, wherein it is foretold, that Elias must precede his comming; therefore they propound their doubt to be resolued of him: wherefore then say the Scribes, that Elias must come first: to wit, before thou risest againe, and entrest into thy kingdome? Now our Sauiour Christ answereth them, first by concession: of a truth Elias shall come first, and restore all things: that is, as Maldonate expounds. It is true that Elias must come: It must be that Elias come: the Scribes teach you this truly and well. For we must note that our Sauiour Christ doth not say, [...], Elias shall come, to the end that they might expect his comming till [Page 58] some other time: But [...], Elias commeth, in the present tense. As when Herod enquired of the Priests, [...], where is Christ borne? that is, where should he be borne? And when the Iewes said, we know wel from whence this man is, but when Christ shall come, no man knoweth from whence hee is, [...], that is, no man must know whence he is. Afterward he vnfoldeth the true meaning of the Prophecy, shewing that it ought not to be vnderstood of the person of Elias the Thisbite, but of Iohn Baptist, whom the Iewes knew not to be Elias, but had done vnto him what they would; insomuch as they consented to the cruelty of Herod exercised towards him: whence hee concludeth, that he himselfe also should be handled in like manner by them, as Iohn Baptist had. It doth not therefore follow, that though the Apostles had spoken of that Elias whom they saw in the transfiguration of Christ, that his answere to them was of the same: but rather he reuoketh them from their errour, to the true vnderstanding of Malachus Prophecy, and declareth, who was the true promised Elias, to wit, hee that was already come. As concerning those words, he shall r [...]store all things; they are nothing but a Paraphrase of the words of the Prophet Malachy, saying: That he shall tis ne the hearts of the Fathers to their Children and of the Children to their Fathers; which was accomplished in Iohn Baptist: for otherwise, it properly appertaines to none but to Christ, to restore all things: as being he, by whome pleased the Father to reconcile all things vnto himselfe, and to set at peace through the blood of his crosse, both the things in heauen, and things in earth. Col. 1.20.
Ob. 4 Apoc. 11.3. I will giue power to my two witnesses, that they shall prophecy a thousand, Bel [...]e R [...]m. Pont l. 3. C. 3. two hundred and threescore dayes, b [...] ing cloathed in sackcloath. Which that it is to be vnderstood of Elias & Enoch, appeareth (say they) by that which S. Iohn saith, that they must be slaine by Antichrist, and that their corpes shall lye in the streets of Ierusalem, without sepulture: and after three dayes & an halfe shall rise againe and mount vp into heauen, the which neuer happened yet to any man.
Saint Iohn speaketh not in this place either of Elias, Resp. or of [...]noch, or of Ierusalem: so that to proue that hee speaketh of [...]noch and Elias, because they must bee killed by Antichrist, [...] to proue the question by that which is in question. This [...]hen is a prophecy, which must be vnderstood prophetically [...]nd spiritually, as saith S. Ierome, and not literally,Hieron. ep. ad Marcel. de q [...]inque qu. no [...]t. tes [...]e. R [...]po [...]t. Iob. 6. in Apoc. for the number of two. For as demandeth Rupertus; Sha [...] the Lord of the Prophets, and the Author of prophesies haue but two witnesses? Shall not all the Apostles and Martyrs, not to speake of Confessors, be his witnesses? Certainely this speech is great, very graue, and of imm [...]surable weight in the mouth of the Almighty: that though many, yea, i [...]umerable witnesses, yet [...]he pronounceth that there are but two, and contenteth himselfe with that number which is sufficient by Law: for the sacred Law admitteth at least the number of two Witnesses. And if there be no more it contenteth it selfe with so few. I will giue then (saith hee) to my two Witnesses, that they shall prophecy: Which may be fitly thus vnderstood; as if hee had said, When thou shalt haue measured the Temple of God, and the Altar: that is to say, when thou shalt haue stretched forth and scattered abroad the limits of the Christian Faith, as it is meete, with thy Reede, that is, with the authority of the Euangelicall scripture, I will not suffer that there shall bee want of Witnesses, to testifie that thou hast thus written for me. For albeit I haue written, and that truely, that many shall be called and few chosen; yet there shall neuer be so few Elect, neither shall charity grow so cold by the ouerflowing of iniquity, but that the truth of the Gospell shall finde at the least two Witnesses. By all which speeches, as also by the whole current of his discourse, he sheweth vs that this number must not bee restrained to two alone: but that the Spirit of God would giue vs to vnderstand, that though the fury of Antichrist laboureth to choake the truth, yet God will neuer suffer that there shall be wanting so many witnesses as are necessary both to confirme the truth, and condemne falshood. S. Augustine, Aug. hom. 8. in Ap [...]c. Beda [...]n Apoc. and Beda vnderstand by these two Witnesses, The two Testaments, the Old, and the New. And indeed both their number, [Page 60] and their office, and all the circumstances of the text doe not vnfitly accord thereunto. As amongst others Iohn Napeir maketh knowne vnto vs in his reuelation of the Secrets of the Reuelation.
Ob. 5 R [...]b [...]ra the Iesuite in his Commentary vpon the twelue small Prophets, writeth to this opinion of the comming of E [...]och and Elias, the vision of the two Oliue Trees mentioned in the prophecy of Zachary, Chap. 4. [...]. because in the Apocal [...]ps they are called Oliue Trees and Candlestick [...]. And Victorinus Martyr, and others writing vpon the Apocalys, declare that he two Oliue trees in the Apolcalyps, are the same that are spoken of in the Prophet Zachary.
Resp.We confesse that S. Iohn hath relation vnto the words of the Prophet Zachary, and consequently that the two Oliue Trees may receiue the same interpretation in both places. But yet withall we affirme, that these two Oliue Trees, or these two sonnes of the Oyle which stand before the Lord of all the Earth, as the Angell speaketh, are no other in true sense, then the perpetuall and ordinary instruments, by the which the Lord preserueth to his Church, his Grace, Peace. and Light: to wit, either the two Testaments according to Saint Augustine, and venerable Bede, that like good Oliue Trees furnish vs continually with spirituall Oyle in our Lampes, to bee ready prepared for the comming of our Brigegroome: or all true Pastors of the Church, who being instructed by these two Testaments stand before the Lord of the whole earth, and conuert men to his obedience by the preaching of the Gospell. As Ribera himselfe is in conclusion compelled to expound it in generall of the Preachers of the Gospell in his Tropologie vpon this Text.
Ob. 6 Now because the holy Scripture doth so little fauour their imaginations: they borrow the authority of the Fathers to vphold them. All the Fathers (say they) with one common consent teach, that Elias and Enoch shall come to sight against Antichrist.
Resp.Admit this were so, yet we might answere in one word: [Page 61] that as we haue learnt to know Christ by the Scripture, so also doe we learne to know Antichrist. All that is alledged out, or beside Scripture (saith S. Ierome) may as easily be reiected, as it is alledged. But yet I say further that it is false, th [...]t there is such a consent of the Ancients touching the comming of Enoch and Elias, as they pretend: for wee haue already heard how S. Ierome remitteth this opinion to Iewes and Heretikes: and if at any time he maketh mention thereof, as vpon the seuenteenth Chapter of Saint Mathew, it is not in his owne name, but in the name of another.
Lactantius nameth neither Antichrist, nor Elias, Lactant. lib. 7. cap. 7. nor Enoch: but onely maketh mention of a certaine great Prophet, which God should send towards the end of the world, that should be put to death by a certaine King borne in Syria, who should cause himselfe to be called and adored as God. Hippolitus Martyr contents not himselfe to make onely Enoch and Elias to rise vp against Antichrist, but hee associates vnto them S. Iohn the Euangelist, who he supposeth is not dead, but transported into the earthly Paradise, there to abide with Enoch and Elias vntill the time of Antichrist. Aretas writing vpon the last words of the tenth Chapter of the Apocalyps: Thou must prophecy againe to many people, Nations, and tongues; saith, that many in regard of these words are of opinion, that Saint Iohn is still liuing, and shall come towards the end of the world with Elias and Enoch, and shall with them be put to death by Antichrist.Perer. in Dan. lib. 15. Pererius confuteth the conceit of Victorinus, who in stead of Enoch, putteth in Ieremy for a companion to Elias: aswell as Abbot Ioachim who accompanieth him with Moses; as doth also S. Hilary according to the report of Viegas. Theodoret saith, that Elias shall preach after Antichrists death. In summe, the difference betwixt the Fathers touching this point, is no lesse, then is at this day amongst the Romish Doctors about the same: for some say, that Elias and Enoch shall come, which is the most common opinion.Maldon. in Mat. c. 17. But Maldonate affirmeth, that S. Iohn writeth so euidently in the eleuenth of the Apocalyps, that Elias and Moses shall come. [Page 62] That no man can deny it not onely without rashnesse, but also without impudency: Viega in Apoc. cap 11. with whom consent in opinion, Arboreus, and Gagneus, as Viegas relateth. Ambrosius Catharinus is reprehended by Pererius, because he adioyneth to Enoch and Elias, Iohn the Euangelist. In breefe, euery one speaketh heereof according to his owne sense, as it ordinarily falleth out to them that loue rather to grope in the darke, then to walke in the light of the holy Scriptures.
Ob. 7 Finally, that nothing may be forgotten that seemeth any wayes, though neuer so little, to countenance this dreame, they adde to their precedent allegations, this reason following: That seeing Enoch and Elias are yet aliue, there can no other reason be giuen thereof, but that they are preserued aliue, to the end, Belde Rom. Pont. lib. 3. c. 6. Peter. in Dan. lib. 9. Remond. de Antich. c. 46. that a little before the consummation of the world, they should beare witnesse of the truth of Christ against Antichrist: the which Remondus amplifieth with pathetic [...] exclamations, on this manner. For what other counsell (sa [...] he) hath the Father of Nature reu [...]sed the order of Natu [...] Wherefore hath he in these two so abridged the power of dea [...] if not to preserue them aliue for some great enterprise? A [...] what greater enterprise could there be, then to resist the vnsupportable impiety of Antichrist?
An idle consequence, Enoch and Elias liue; therefore they shall come to fight against Antichrist. As if God had not other reasons of his wonders, then that which these fellowes imagine in their feeble braine. The Fathers haue searched out other reasons of the transportation of Enoch and Elias then his imaginary preseruation to combate with Antichrist. Tertullian saith,Tertul. l. Resurrect. [...]a [...]n. Ireneus lib. 5. cap. 5. that they are examples of our future immortality. Ireneus, that they are pledges of our rapting vp before our Lord Iesus Christ, and that these bodies wherewith wee are weighed downe in this earthly life, shall not hinder vs from ascending into heauen. But not to seeke other reasons, it sufficeth vs that God hath assumed them to himselfe after this manner, for the publicke edification of the Church, and the making their preaching fruitfull: for it is not vnknown how the world in the time of Enoch was corrupted and degenerated [Page 63] from it ancient purity into all manner of impiety; which Enoch did most exactly reproue by his prophecy, as appeareth by the Epistle of S. Iude. God therefore by this extraordinary rauishment of his person, would as it were by a publicke seale, confirme and approue the doctrine of his seruant: to the end, to moue men to repentance, and to yeeld obedience to his preaching. Whence it is that Eccle [...] [...] [...] and Elias were preserued a [...]ue to come [...] [...]e time of Antichrist, is repugnant both to [...] and to reason. To holy Scripture, for it ab [...] [...] [...]ounceth, That Enoch was taken away that hee [...] not see death, Heb. 11.5. And to reason: because by this transportation they were changed, and this change is an entire exemption from the power of death, as witnesseth the Apostle, 1. Cor. 15.52.53. 1. Thes 4.17.
4. Marke. The great p [...]rsecution of Antichrist.
Ordinarily (saith Remondus) The last euills are the extreamest: they that are in a Feuer,Remond. lib. de Antich. cap. 43. feele the last fit most violent. This poore Church which lyeth sicke, consumed in flesh and beauty, by reason of the violent fits which it endureth; is not yet in it Chrisis: (these are his owne words.) The last fit which it shall haue, shall exceede all the rest before:New words fit for new Doctrine. the rigour of the cold shall be more sharpe, and the fiercenesse of the heate more violent and burning, and the thicke beating of the [Page 64] pulse redoubled. In the end he concludeth, That there shall be a greater persecution then euer was in the Church. With whom are consenting all the others,Bel. de Rom. Pont l. 3. c. [...]. Peter. in D [...]. lib. 15. V [...]g [...]n Apo [...]. 13. sect. 17.that write of Antichrist. For Antichrist in such sort (say they) that there shall not bee any more any publicke seruice or ceremonies of Religion, or Sacrifices: none of which wee see arriued in our time; therefore Antichrist is not yet come.
Answere.
[...]e [...]ing to Physitians to iudge whether the Aphorisme of Remondas be Hypocraticall: we simply deny, both that Antichrist must abolish all publicke seruice and ceremonies of Religion, and also that he hath not already abolished the true seruice of God, so farre forth as is fore-prophecied of him. For seeing that he must sit in the Temple of God, and haue two horne like vnto the Lambe: how can it bee, that hee should abolish all the ceremonies and seruice of God? He shall indeed Interdict, and hath already long agoe interdicted as much as in him lay, the true seruice of God, and the holy Ceremonies instituted by Christ. Witnesse, that in the holy Supper, he hath cut off the Cup against the expresse commandement of our Sauiour, Drinke yee all of this. And in stead of the Sacrament which was instituted by Christ, for the confirmation of our Faith by the commemoration of his death: hath deuised a sacrifice not onely for the quicke and the dead, but that which is most abominable; for the diseases of Men, of Horses, of Hogs, to auert tempests, and stormes in the ayre, and infertilitie of the earth, and in breefe, for all other necessities of this life. But let vs see, how they proue that Antichrists persecution shall be the most greeuous that euer was, and that hee shall abolish the whole seruice of God.
Ob. 1 Math. 24.21. it is said, That there shall be great persecution, such as hath not beene the like since the beginning of the world, vntill this time, nor yet shall be. Which words (saith Remondus) are referred by all the Fathers of the Church to the time of this persecution: and the abomination whereof the Euangelist speaketh, shall be the same Antichrist, as saith Tertullian.
We haue already heeretofore declared,Resp. that our Sauiour Christs purpose in this place, is not to speake of Antichrist, or of the end of the world. And in truth, if this persecution whereof he heere speaketh, were immediatly followed with the end of the world; to what purpose should he say: That [...]here hath not beene the like affliction since the beginning of the world, nor shall bee? For if the worlds end must follow immediately after Antichrists destruction, it is so farre, that there should be any such like affliction afterwards, that there can be no affliction at all, of what sort soeuer. As for the abomination of desolation, it can no more then the other, be referred vnto Antichrist for the reasons fore specified. Maldonats interpretation is much more agreeable to this passage, [...]o wit, that the abomination of desolation, is nothing else but the abhominable and horrible desolation of the Citty of Ierusalem: as is also expounded by S. Luke in these words: When you shall see Ierusalem enuironed with armies, know that then the desolution is neere at hand, Luke. 21.20. To signify that the desolation foretold by the Prophet Daniel should then truly be fulfilled: after the which, they should [...]ot expect any more restauration of the Citty, as it had bene after other precedent de olations.
Ob. 2 Apoc. 20.28. it is said, that at that time Sathan shall bee [...]et loose,Bel. de Rom. Pont. l. 3. c. 7. Aug. de ciuit. lib. 20. c. 8. & 9. and consequently (saith S. Augustine) this perse [...]ution of [...]ntichrist shall bee so much more greeuous, then [...]l that went before, because the cruelty of Sathan being vn [...]ound, is greater then when he was bound. Now we haue had no experience of any such cruelty, since the yeare sixe hundred or a thousand of our Sauiour Christ. For what is that persecution, which they affirme to haue beene exercised against such as haue withdrawne themselues from the obedience of the Pope, in comparison of the persecutions of Nero, Domitian, Decius, Dioclesian? Seeing that Damasus writeth in the life of Marcellus, that in one month vnder the Emperour Dioclesian were slaine seuenteene thousand Christians? And Eusebius, that the prisons were so stuffed with Martyrs, that there was no roome for Malefactors.
Resp.It is true, that we read in the Apocalyps, that the Dragon should be bound a thousand yeares, and at the end thereof be let loose. But it also true, that whether we take the beginning of these thousand yeares from the birth of our Sauiour Christ with Aretas, and S. Augustine: or from the destruction of Ierusalem, with others: or whether we referre it to the time of the Emperour Constantine, about the 300. yeare of Christ, when God began to giue peace and refreshment to his Church, after the former persecutions: alwayes these thousand yeares of Sathans imprisonment shall be accomplished, and this grieuous persecution of Antichrist shall beginne, either in the time of Gregory the seuenth, about the yeare 1073. or of Boniface the eight, towards the yeare 1300. For since that time, what hath bene seene but horrible butcherries and most cruell persecutions against the Saints of God? And to say that these persecutions are not to be compared to those of Nero, Domitian, Decius, Dioclesian is most true: for those were onely corporall persecutions, but these both spirituall and corporall: those were executed by fits and distinct distances of time, and continued not, but for the space of certaine moneths and yeares: but these endured many Ages together. Those tooke away certaine thousands of Martyrs: but these, innumerable multitudes. And to the purpose, Damasus numbreth vp seuenteene thousand Christians,Bel. de not. Eccles. cap. vlt [...]no. that were slaine in one month vnder Dioclesian. And Bellarmine reckoneth amongst the valiant acts of the Church of Rome, that an hundred thousand of the Albigenses were slaine in one day, vnder Pope Innocent the third. Not to represent here the execrable Massacres executed for the cause of Religion, in France and the Low Countries: So that, so farre is it, that this Prophecy should make vs expect the comming of Antichrist, that it constraineth vs to acknowledge that he is already come, and hath exercised along time his tyranny; not in secret, but in the open view of the world.
Ob. 3 From the time that the daily sacrifice shall be taken away (saith the Prophet Daniel) and the abhomination of desolation shall be set vp, there shall be a thousand two hundred and [Page 67] ninty daies: signifying thereby, that the publick seruice and sacrifice of the Church, should vtterly be abolished & cease, by the persecution of Antichrist: as both Ireneus, S. Ierome, and others expound the place. Whence they deduce three conclusions. First, that Antichrist is not yet come. Secondly, that the Pope is not Antichrist, seeing he hath not taken away the daily sacrifice of the Church, but rather hath adorned it with all manner of honours. And thirdly, that they that oppose themselues against the Pope, are the fore-runners of Antichrist, seeing they hold nothing in so much abhomination, as they doe this daily sacrifice.
The Prophecy speaketh neither of Antichrist,Resp. nor of the seruice and pretended sacrifice of the Christian Church: but of Antiochus, and of the daily sacrifice of the Iewish Church: For from the time of the prophanation of the Temple, and setting vp the abhominable Idoll of desolation vpon the Altar of the Lord, by the commandement of Antiochus Epiphanes, vntill the purification and dedication of the said Temple by Iudas Machabeus, enterpassed a thousand two hundred and ninty daies,Scalig. de Emen dat. temper. lib. 6. pag. 547. as Scaliger in his book of the Emendation of times hath notably discouered. So that the Allegoricall expositious of this Prophecy, cannot make any thing for the confirmation of this dreame: especially seeing it hath bene before manifested, that it is against reason, to make men beleeue, that Antichrist must cause the seruice of God to cease. It is sufficient, if vnder the shadow of Gods seruice, he shall bring in his abhominations, and make semblance of worshipping Christ, and honouring his Sacraments, shall depriue them of all efficacy and sauing profit: as may be obserued more particularly in the Masse: wherein vnder the pretext of offering a sacrifice to God, it hindereth vs from receiuing from him, that which he offereth vnto vs: and by an imaginary sacrifice, abolisheth the truth of the Sacrament instituted by Christ. In which regard, we conclude three things directly opposite to those three conclusions of Bellarmine: to wit, First, that Antichrist is not only come, but that he is also reuealed, seeing instead of a Sacrament [Page 68] he imposeth vpon the Church a sacrifice. Secondly, that the Pope is this Antichrist, forasmuch as he ordaineth this sacrifice, maintaineth it aboue all things, and graceth it with all kinds of honour. Lastly, that it is so farre, that we who detest with all our hearts this sacrifice, are sore-runners of Antichrist; that rather we are euery one, according to the guift of Gods grace, the instruments of the mouth of Christ, by whom he prepareth the destruction of Antichrist: as on the other side, they that employ their tongues and pens, for the maintenance of this sacrifice, are the miserable instruments of Sathan, that shall be consumed with the sword of the mouth of the Sonne of God,Apoc. 19.21. when the Beast and the false Prophet shall be cast into the Lake of fire and brimstone.
Their fift demonstration, is drawne from the durance of Antichrist, whereof I shall speake afterward in due order: as also of the sixt, which is touching the end of the world, immediately (as they say) following the destruction of Antichrist after three yeares and an halfe, to the end I may not interrupt the order of the proposed questions, according to the definition giuen of Antichrist.
3. Question. Out of what Nation Antichrist shall grow, and of what Religion he shall be.
Epist. Leonis 9. ad Michael. Episc. Constant. cap. 25.There is a very remarkable discourse, in an Epistle of Pope Leo the ninth, to Michael Bishop of Constantinople, where he saith, that the report was, that those of Constantinople, being accustomed to behold Eunuches sitting in the Patriarchall seate, at the last aduanced thereunto a woman. A fine inuention, to make to vanish by this tricke the memory of Pope Ioue, by diuerting this infamy vpon Constantinople, where all know that neuer any such thing came to passe. The like they doe in this subiect: for to the end that the true Antichrist may not be knowne and acknowledged, they cast out a rumour, that he shall be a Iew; that men in this vaine expectation, may sleepe vnder his tyranny. The diuell herein doing like a crafty Captaine, who giuing the assault to one side of the Citty, makes a false alarum on another [Page 69] to amaze the Inhabitants, and hinder them from repai [...]g the breach. It is then a receiued opinion in the Church [...]f Rome, as a tradition from all antiquity:Perer. in Dan. lib. 15. V [...]egan Apoc. cap. 13. sect: 3. that Antichrist [...]all be borne in Babylon, of the Tribe of Dan, and the Nati [...]n of the Hebrewes: and that he shall be circumcised, and [...]bserue the Sabbath; their proofes are fetcht either from ho [...]y Scripture, or from reason.
Ob. 1 Gen. 49.17. Dan shall be a Serpent by the way, and an Adder in the path. Perer. in Dan. lib. 15. The neighing of his horses (saith Ieremy) was heard from Dan, and all the Country was moued with the [...]oyse of his horses. And in the seuenth of the Apocalyps, where the Angell marketh out the twelue thousand Elect of [...]uery Tribe of Israel, there is no mention of the Tribe of Dan; in hatred of Antichrist (as they say) the which conceit [...]hey fortifie by the interpretation of many of the Ancients vpon this place.
These are not proofes, but coniectures,Resp. without all weight [...]or probability: whereupon Bellarmine is constrained to say, that these passages can haue no force in this respect; seeing [...]he Prophecy of Iacob speaketh of Sampson, and that of Ieremy of Nabuchodonosor, not of the Tribe of Dan, or of Antichrist, as S. Ierome hath vnderstood both the one and the other. And as touching the Apocalyps, he saith: That it is not well knowne why the Tribe of Dan is omitted, seeing E [...]hraim is also, which was one of the greatest Tribes of Israel. But he is deceiued, in thinking that Ephraim is omitted; seeing he is comprized vnder the Lynage of Ioseph, Perer. in Dan. lib. 15. as the Iesuite Pererius hath well obserued: howsoeuer, it is certaine, that the Tribe of Dan was not omitted in hatred of Antichrist, as some of the Ancients haue coniectured: but rather because this Tribe was of long time reuolted from the seruice of the true God: whence it is, that in the first booke of the Chronicles, where all the other Tribes are counted, there is no enumeration made of this Tribe. And besides, if this pretended Antichrist, were to bee of the Tribe of Dan; how should he be receiued of the Iewes for their Messias (as they would haue it) seeing the Iewes expect their Messias, out of [Page 70] the Tribe of Iuda from the posterity of Dauid? For this cause, Bellarmine disclaimeth these allegations, and thinketh to finde more forcible demonstrations, that Antichrist shall be a Iew, and bee receiued of the Iewes, in these Texts that follow.
Ob. 2 I am come in the name of my Father (saith the Sauiour of the world) and you receiue me not, if another come in his owne name, Bel. de Rom. Pont. l. 3. c. 12. him you will receiue, Iohn. 5.43. And that which the Apostle speaking of Antichrist, saith, 2. Thess. 2.10. That he shall come in all efficacy of deceite in those that perish, Viegan Apoc. cap. 13. sect: 3. because they receiued not the loue of the truth that they might be saued. Now to whom doth this agree better then to the Iewes, who would not receiue our Lord Iesus Christ? And thus S. Ierome, Ireneus, Hippolitus, Theodoret, Sulpitius Seuerus, and others expound.
Resp.We haue already before declared, that the text in S. Iohn, doth not ayme at Antichrist in particular: neither is that of the Apostle any more particular touching the Iewes, but enlargeth it selfe to all those that shall not beleeue the truth, whether they be Iewes or Gentiles: as also the Apostle himselfe seemeth to make cleare, when he addeth, To the end that all they may be damned which haue not beleeued the truth, but haue taken pleasure in iniquity. Where it is to be noted, that the Apostle doth not vse the preterperfect tense as Bellarmine subtilly disputeth, to signifie that he speaketh of those onely that had not beleeued the preaching of Christ and his Apostles: but the indefinite tense, which participateth the signification both of the time to come, and past. For if he intended onely those that had reiect [...]d the preaching of Christ, how could they be punished in their persons, by the efficacy of Antichrist, if hee come not till towards the end of the world, as they imagine? As touching the Fathers: wherefore should we be more enforced to receiue their opinions, then Bellarmine? Be [...]de Rom. Pont. lib. 3 [...].12. who in this very subiect of the generation of Antichrist, refuteth S. Augustine, or Raba [...]us (as he would haue it) that affirmeth that Antichrist shall be borne of a Virgin, by the operation of the diuell: and Hippolitus Martyr [Page 71] [...] saith, that he shall bee the diuell himselfe, who of a [...]lse and counterfeit Virgin, shall receiue false and coun [...]rfeit flesh: And Origene, that teacheth that certaine Angels [...]aue bene incarnate: And Sulpitius, or rather S. Martine, [...]at holdeth, that he shall be Nero? In breefe, it were an appa [...]nt iniustice, to constraine vs to admit as a diuine truth, that which the Fathers propounded onely by way of coniecture, [...]nd that often against both the truth and themselues. And [...] truth, if the Fathers had vndoubtedly beleeued that Anti [...]hrist ought to bee a Iew, and reestablish Circumcision, the [...]abbath, and other Iewish ceremonies: how came it to [...]asse,Aug. hom. 11. in Apoc. that S. Augustine expounded this passage of the A [...]ocalyps after this manner: The Beast had two hornes like [...]to the Lambe, (that is to say) the two testaments of the [...]ambe, like vnto the Church: and hee spake like the Dragon, [...]hat is to say) presented himselfe vnder the name of Christia [...]ity like a Lambe, to spread abroad secretly the venime of the Dragon. For to what purpose was the new Testament, for [...]e redifying of the Temple of Ierusalem, and the establish [...]g the Iewish policy, and ceremonies of the Law, Circum [...]sion, and the Sabbath? I adde further, to what end should Circumcision, the Sabbath, and Legall ceremonies be; if An [...]christ must abolish all the publick seruice of God, as these [...]uen presuppose?
Ob. 3 Touching reason. They say that Antichrist will doubt [...]esse ioyne himselfe to those first, that will receiue him:Bel. de Rom. Pont. l. 3. c. 12. now [...]one are so fitly disposed to receiue him as the Iewes, who [...]xpect their Messias as a temporall King, which King shall be Antichrist: for the Turke hath his Elnabi arriued more then nine hundred yeares since. The Idolater, Infidell, and Pagan, neither looketh for, nor beleeueth any such to come.Remond. lib. de Antich. cap. 16. The Christian, that calleth himselfe reformed, is of the same mind: They imagine that he is already come, and that it is he that warreth against them euery day. None expecteth him with horror and apprehension of danger, but the Catho [...]ike, who trembleth and quaketh at the feare of his comming, and the very remembrance thereof. For (as Aristotle [Page 72] saith) the certainty of a thing to come, changeth the nature thereof, and maketh it of future, present. Conclude: therefore Antichrist shall be a Iew.
Resp.In many words, there is oftentimes, much leasing and vanity; we deny that Antichrist shall be the Messias which the poore deceiued Iewes expect as yet, neither can the contrary euer be proued. Antichrist must sit in the Temple of God.Chrysost in Mat. hom. 49. Not in the Temple of Ierusalem (saith S. Chrysostome) but in the Temple of the Church. In the Temple of God (saith Aquinas) that is to say, in the Church: forasmuch as many of the Church shall receiue him. Aquin. in 2. Thess. cap. 2. Or as S. Aug [...]stine saith: He shall sit in the Temple of God (that is) he shall haue principality and domination, as if hee with his messengers were the Temple of God: which indeed is fulfilled in them: for according to their owne rule, the Church recideth in the Pope and his Cardinals. They then that are in the Temple of God, that is, in the Church, whether they be Iewes or Gentiles, are they that are more fitly disposed to receiue Antichrist, then the Iewes that are out of the Church. And what fitter disposition I pray you could Antichrist finde, for his reception into the Church, then this doctrine, that sendeth ouer his comming to the end of the world, against the expresse word of God? We doe not then any longer looke for this Sonne of perdition as one to come, but we are assured that he is come, and reioyce and giue glory to God, that he hath begun to execute his iustice vpon the great Whore But they that yet crouch vnder the yoke of the Papacy, are doubly miserable: for they are fettered in the shackles of Antichrists tyranny, and yet they beleeue it not, but expect his comming with horror and feare, in stead of labouring to come out of Babylon, according to Gods commandem [...]nt.Bel. de Ro [...]. Pont. l. 3. c. 2. It is vaine therefore, and idle, that they say, that none of their Popes hath bene a Iew, either by Nation or Profession: and that the Iewes haue not receiued him for their Messias, and therefore that he is not Antichrist: seeing it is no better then a meere dotage, that Antichrist must be a Iew, and accepted of the Iewes.
1. Repl. They reply: That Antichrist shall deny Iesus to [Page 73] be Christ: who is a lyar, but hee that denyeth Iesus to bee the [...]rist? This is Antichrist, that denyeth the Father and the [...]nne. But the Pope doth not deny Iesus to be Christ.
R. Iesus may be denyed to be Christ, either ouertly or [...]uertly, by mouth or by deed: Thus the diuell in many [...]aces of the Gospell, confesseth that Iesus was the Christ, [...]e holy one of God: and yet what is his h art more set vp [...]n, then the ruine of this doctrine? In like manner, the Pope [...]onfesseth with his mouth that Iesus is the Christ, but he de [...]eth the same, when by necessary consequences he destroy [...]h the truth of his humane nature: as [...]ribing vnto him an [...]circumscribed body, which may be inuisibly in many pla [...]s: a body consequently, that is no body, according to this [...]xime of S. Augustine: Take away the spaces from bodies, [...]d they shall be no where; and because no where, therefore not [...] all existing. Or when he robs him of his office, and de [...]oyes his benefit to vs: His office, by assuming to himselfe [...]e title of Head and husband to the Church, and communi [...]ting his intercession with the Saints: His benefit, in giuing [...]rt of the glory of our saluation to our merits, which wee [...]e entirely to the merit of him, That dyed for our sinnes, and [...]se againe for our iustification: and so the Pope is truly and [...]roperly the very true and proper Antichrist.
2. Repl. They reply secondly, that Antichrist shall name [...]mselfe God, and cause himselfe to be worshipped as God: [...]d that in [...]uch sort, that he shall permit no other God to be [...]orshipped, whether true or false, nor any Idols to bee re [...]ained: according to these wordes of the Apostle, 2. Thess. [...].4. That he opposeth and lifteth vp himselfe against all that [...] called God, or which is worshipped, seating himselfe as God in [...]e Temple of God, and deporting himselfe as if hee were God. [...]ut the Pope acknowledgeth one God; the Father, Sonne, [...]nd holy Ghost: calleth himselfe the seruant of God, and [...]orshippeth (as the reformed say) Idols. Therefore the Pope [...] not Antichrist.
Resp. S. Chrysostome, Chrysost hom. 3. [...]n 2. Thess. excellently expoundeth this passage [...]f the Apostle: He saith not (saith he) calling himselfe God, [Page 74] but labouring to shew himselfe as God: for he shall doe magnificent workes, Theop [...]il. in 2. Thess 2. Athanas. siue vulgar. in 2. Thess. 2. and performe admirable miracles. Theophilact, and whosoeuer was the Author of those Commentaries attributed to S. Athanasius, affirme as much. He saith not (say they) calling himselfe God, but shewing himselfe, that is, striuing to make himselfe acknowledged as God: for he shall performe both workes and wonders exceeding great, to deceiue the world. So that the Apostle meaneth not, that he shall openly name himselfe God, but that by his workes hee shall constraine himselfe to be so acknowledged, and shall vsurpe a diuine power and authority. Now, who can deny but that this accordeth fitly to the Pope; if he consider that which we haue proued in the second part of this Treatise, sect. 6? As touching Idols, the Pope indeed condemneth them in word, but yet establisheth them vnder the name of Images. In summe,
C [...]si [...]ut vnite E [...] ss t aetat. in G [...] ss.
Restituit Papa solus, deponit et ipse,
Diuidit ac vnit, eximit, at (que) probat:
Articulos soluit, synodum (que) facit generalem
Transfert, et mutat, appellat nullus ab illo.
That is to say, the Pope of his owne sole authority, reestablisheth, disposeth, vniteth, diuideth, exempteth, and approueth or reiecteth all writings, yea euen those that are diuine. He breaketh the Articles of faith, he giueth authority to a generall Councill, he translateth, and changeth, and none may appeale from his sentence. Could a man say more, and in fewer words, either to proue that he calleth himselfe God, or to declare himselfe to be Antichrist? For it is to no purpose to say, that the Pope pronounceth not these words, I am God: seeing there is none of these particular heads of doctrine, which the Glosser doth not proue by the Papall Constitutions.
3. Repl. There remaineth one difficulty, touching the miracles, wherewith Antichrist is to accompany his doctrine: for not to mention their strange tales, like to the iuggling [Page 75] trickes of the old Romanes, wherewith Remondus puffeth vp [...]e 27. Chapter of his Antichrist; Bellarmine obiecteth, [...]at S. Iohn, Apoc. 13. giueth v [...] three sorts of miracles of [...]ntichrist: 1. That he shall cause fire to descend from heauen.
That he shall make the Image of the Beast to speake. And [...] that he shall counterfeite himselfe to be dead and rise againe: [...]hence it followeth (faith he) that the Pope is not Anti [...]hrist; forasmuch as none of the Popes, euer fained himselfe [...] be dead, and to rise againe: none of them, nor of their [...]inisters, made fire to descend from heauen, or the image [...]f the Beast to speake.
Resp. The two former sorts of miracles, are indeed attri [...]ted to the second Beast, that is, to Antichrist, Apoc. 13. [...]t as for the third, it is a dotage or dreame, whereof S. [...]hn maketh no mention at all. He saith indeed: Th [...]t it [...]all be permitted to this second Beast, that is, to Antichrist; to [...]ue life to the image of the Beast: which hauing receiued a [...]adly wound, doth yet liue. But this Beast thus wounded is [...]e Romane Empire, at that time when it was dismembred [...]to diuers Kingdomes, and in a manner wholly destroyed [...] diuers Nations, that tooke vp Armes against it: as may [...]sily be gathered out of Apoc. 17. The Pope therefore [...]en gaue life, to the image of this Romane Empire, when [...]e recouered it from it's ruine in Charlemaigne; giuing vnto [...]im, the Name, Title, and Authority, (as they themselues [...]ag) of the Romane Emperour. Whence it is, that the [...]opes require also of these new Emperours, the oath of o [...]edience and fidelity, as vnto their Lords and Superiours. [...]o that it is easie by consequence to vnderstand, what it is, To make the mage of the Beast to speake: to wit, to giue au [...]hority to these new Caesars, to command as Emperours: which they haue not, vntill such time as they be crowned [...]nd consecrated by the Pope. As touching the fire which [...]hey make to descend from heauen, at least in shew and ap [...]earance, although their Legends furnish vs with sufficient [...]xamples thereof; and particularly of S. Anthony, one of [...]he expertest and nimblest of their Saints, for the managing [Page 76] of fire: neuerthelesse it seemeth more fit, to referre it to a spirituall intelligence, to the fire of excommunication, wherewith they haue oftentimes enflamed the Empire, Kingdomes, and Common-weales, and so terrified Kings and Princes, that they haue bene forced to cast themselues at their feet,S [...]bell. Enead [...]. and to submit their neckes vnder the yoke of their insolencies: as were the Emperour Frederick, and Franc [...] Dandalus Duke of Venice: who suffered himselfe to be chained like a dog, and to eate his meate with the dogs vnder the table of a Pope. Albeit, neuerthelesse it is a wonder, that Bellarmine should deny, that either the Pope or his ministers, euer caused an Image to speake: seeing this is one of the most ordinary miracles, that are found in their Legends Thus we read, that the Images saluted the body of Pope Formosus, Platin. in vita Se [...]gij. [...]. Le [...]enda Beati Thoma. being drawne out of Tyber by fisher men. Thus the Crucifix approued the third part of Thom [...] his summe, and said vnto him: Bene scripsistide me Thoma: Thou hast written well of me Thomas. But hearken to an example which is worth the reciting.Promptu [...]r D [...] itul [...]ie miracul. B. Mariae, exemp. 42. A certaine Gentleman called Theophil [...], being fallen into great pouerty, and thereby brought into dispaire, gaue himselfe to the diuell, with abiuration of his Baptisme, of God, and of the Virgine Mary: which abiuration, he wrote with his owne blood, and it was sealed with the diuels signet: but a while after, this poore Theophilus, repenting himselfe of that he had done, prostrated himselfe most deuoutly before the image of the Virgin Mary, imploring her helpe with teares and weeping: who as alwaies mercifull and gracious, tooke pitty on him, and pardoned him: but the image of Iesus Christ, which was in the armes of the Virgin, as being offended would not heare, but turned his face backward: which the image of the blessed Virgin perceiuing, laid the image of her Sonne vpon the Altar, and went to finde out the diuell with Theophilus, whom she restored into the fauour of God againe; and commanded the diuell to render vp vnto him the writing of his abiuration. Who then can deny, that the images of the second Beast speake? Notwithstanding, Bellarmine is to be pardoned [Page 77] for [...]s fault, seeing peraduenture he feared, least out of [...]ords spoken by an image, to Pope Iohn the eight, Pa [...]annes tu paries: Pope Iohn thou shalt bring forth a [...]: some should conclude against him, that the successor [...]o the fourth, in the Papall Sea, was a woman. In briefe, [...] [...] praescience: We know not what he hath ordained therea [...]t, nor whether the vicious situation thereof at that time shall [...]schange it into another Ierusalem. And a little after, he [...]dreth a reason of this speech: For although (saith he) that [...] Citty be the seat of the Church; yet neuerthelesse, it is not [...]mpted from the strokes of Fortune. It is composed and cymented of no other mold and mettall, then was Troy, Thebes, and Carthage, great Romes corriuall, whereof scarce the first foundations are to be found. But yet for all this, he denieth that Antichrist, must either reside or preside in the Chaire of [...]. Peter, and in the Romane Church: directly contrary to [...]he opinion of S. Bernard, who in his 125. Epistle thus speaketh, The Beast of the Apocalyps, to whom is giuen a mouth [...]ttering blasphemies, and power to warre against the Saints. [...]ossesseth S. Peters Chaire, as a Lyon prepared for his prey. For albeit, he speaketh not of Pope Innocent the second, [Page 78] but of Peter de Luna, who by force had intended himselfe into the Pontificall seate, yet he declareth that whether it be by fraude or by force, Antichrist may sit in S. Peters Chaire. Others perceiuing how hard it is to separate the Citty of Rome, from the Church of Rome, which is therefore called Romane, because it appertaines to Rome, and that in what place so euer wee const [...]tute the Pope, without possessing Rome, his Church cannot be the Romane Church; finde it more safe to say, that Ierusalem and not Rome, shall bee the seate of Antichrist, the Temple of Sal mon, and the Throne of Dauid, not the Temple of Saint Peter and Papall Chaire, which they thinke to extort by these Texts of holy Scripture.
Ob. 1 Saint Iohn, Apocal 11.8. witnesseth, that Elias and Enoch shall fight against Antichrist in Ierusalem and there bee put to death by him,Bel. de R [...]m. P [...]nt l. 3. c. 13. and that their dead bodies shall lye in the street of the great Citty,R [...]lera i [...] Apo [...]. 11. art. 20, & 21. which is spiritually called Sodome and Aegypt, where our Lord was crucified. Thus A [...]etas (say they) and all others interprete this Text: neither can it be denyed. For what Citty is that, but Ierusalem, wherein our Lord was crucified?
Resp. Hiero [...] ep. ad Martel [...] Aug hom. 8. [...] Apoc. Beda in Apoc. Rupertus in Apoc. 6. Lyra in A [...]c. [...]ert [...] or l b. 3. [...] Ap [...]c.It is false, that all interprete this text of Ierusalem. Saint Ierome interpreteth it of the world: S. Augustine saith, In the place of the great Citty, that is to say, in the midst of the Church. Beda expounds it, of the Whose society of the wicked, called (saith hee) spiritually Sodome and Aegypt, that is, dumbe and darke, is hauing neither the light of Faith, nor the voyce of Confession. Rupertus vnderstandeth it after the same manner, [...]or the Citty or Communalty of al the w [...]ck [...]d, whereof Ierusalem was but a part. Lyra expounds it, of the Congregation of the faithfull, in the time of the Patriarch Arth [...]m [...]us, infect [...]d with the Eutichian heresie. Berthorius the Monke thinks that the world is thereby meant. In breefe S. Ierome speaking of this Text giueth the aduice: Touching Enoch and [...]lias whom the Apocalyps sai [...]h, must returne and die, th [...]s is no time to dispute thereof se [...] all that booke must be vnderstood spiritually as I suppose: or if we follow our carnall interpretation, [Page 79] wee must receiue the Iewish Fables: That the Temple of Ierusalem shall be built againe, and so sacrifices offered in the Temple: and that the spirituall seruice being put downe, carnall Ceremonies shall succeed in place thereof. Finally, as by the holy Citty in this very Chapter is not meant one particular towne, but the whole Church of Christ vniuersally scattered through the world: So through this Citty with the places thereof, signifieth principally Rome the seate of Antichrist, as she is painted out vnder this name, Apoc. 17. yet it is also to be vnderstood of all other Citties, Lands, and places of the world, that submit themselues vnder Antichrists yoke. And as the Poet hath vpon other purpose said, That other Nations haue their bounds and limits, Ouid. but that Rome is onely bounded by the whole world: So we say that this great Citty is nothing else but the whole world that shall adhere vnto Antichrist. And in very deed, it is not found in holy Scripture, that Ierusalem is euer called the great Citty.
And as touching these words, where our Lord was crucified, they must be taken after the same manner, as Sodome and Aegypt are, to wit, spiritually, as Saint Iohn speaketh. For as Rome is Sodome for impurity, and Aegypt for tyranny: So our Sauiour Christ is heerein crucified euery day aswell in his members, as by the contempt of his Gospell and Grace. Forasmuch as they that re [...]ect the Gospell preached vnto them without repentance, doe as farre as in them lyes, crucifie againe the Sonne of God, and expose him to reproch, Heb. 6.6. Besides the Sacrifice of Iesus Christ, which they brag to offer vp euery day, wherein Christ must needs bee respected as crucified: whereunto I might adde, that he was crucified vnder the Romane Empire, and by Pontius Pilate a Romane Magistra [...]e.
Ob. 2 In the seuenteenth of the Apocalyps it is said, that the ten Kings, that shall share amongst them the Romane Empire,Bel. de R [...]m. Po [...]t. lib. 3. cap. 12. and vnder whose reigne Antichrist must come, shall hate the Whore clothed with Scarlet, that is to say, Rome; and make her desolate and burne her with fire. How can Rome then bee the seate of [...]ntichrist, if at that time it must be desolated and destroyed?
Resp.This Obiection is compounded of many falsities. The first, when it setteth downe as granted, that Antichrist shall come vnder the reigne of these ten Kings: for the Apostles tell vs that he was already come in their time. Another, when it affirmeth, that these ten Kings shall diuide among themselues alone the Romane Empire: whereas Saint Iohn saith, that the Beast, which is Antichrist, shall partake with them in this diuision. They shall take (saith hee) vpon them power as Kings, Apoc 17.17. at the same time with the Beast. Last, when it coniectureth that these ten Kings shall destroy the Whore assoone as they shall enter vpon their reigne: whereas S. Iohn on the contrary sheweth vs, that they shall first accord with the Beast,I [...]d Apoc. [...].15. and shall haue one Common Counsell with him, and giue vnto him their Power and Authority, to fight against the Lambe: but at the last that they conceiuing a deadly hatred against the Whore, shall make her desolate, and burne her with fire. So that out of such premises can be drawne no other then a false conclusion. But let vs returne this supposed truth of his interpretation, and that euen against himselfe: for seeing this Whore which shall bee destroyed by the ten Kings which shall bee in the time of Antichrist, is Rome: it cannot be meant of Rome Pagan, as he would,Bel Ibid. c. 13. but of Rome Christian. For Rome was not Pagan since the time of the Emperour Constantine: and yet in their opinion Antichrist must not come till a little before the end of the world. And certainely the Ancient Fathers plainely declare, that they did not vnderstand this, but of Rome Christian.Hieron. ad Marcel. v [...]. I thinke (saith S. Ierome speaking of Iudea) that this place is more holy then the rocke of Tarpetus (that is to say Rome) which hauing beene so often stroken with Thunder from heauen, hath manifested that it hath displeased the Lord. Reade the Apocalyps of S. Iohn, and consider that which hee reporteth of the woman clothed with Scarlet, of the blasphemy written in her forehead, of seuen Mountaines, of many waters, and of the end of Babylon. Come out of her my people (saith the Lord) least yee partake of her plagues. Weigh also that which is written in Ieremy: Fly from Babylon, and saue euery one his [Page 81] soule: for it is fallen, great Babylon is fallen, and made a habi [...]tion of diuels, and a resort of euery vncleane spirit. And to [...]e end that no man should thinke he speaketh of Rome Pa [...]n, he addeth: That in truth there is the holy Church, there [...]e trophees of the Apostles and Martyrs, there was the saith [...]reached by the Apostles, there the Christian name hauing [...]ampled Paganisme vnder foote, aduanceth it selfe aloft: But [...]here is also the power and ambition, &c. And what re [...]ained more I pray you? But that addressing his speech to Rome, he saith vnto her with Petrarch: Thou [...]t in truth the very same whom the Euangelist saw in spirit: the very same [...] say, and not another, who art set vpon many waters. Hi [...]ron. in pra [...] D [...] [...] de spirit. sanct [...]. In another place the s [...]me Author speaketh thus. When I conuersed in Babylon, and was an Inhabitant of the purpled Whore; I [...]urposed to discourse something of the holy Spirit, and to dedicate the intended b [...]oke to the Bishop of that Citty. But behold that Pot which is to be read of in Ieremy, after the staffe on the North side, began to be inflamed: and the Senate of Pharises made an outcry, neither was there one Scribe that counterfeited: but all the faction of ignorance conspired against me, as if a combate of Doctrine had bene propounded. Therefore incontinently I returned to Ierusalem, and reuisited the lodging of Mary, with the Den of our Sauiour, after the Cottage of Romulus, and the Lupercalls of the Wolues. Where we see expressely, that he calleth Rome; euen Rome Christian (for he speaketh principally, of the Bishop and Clergy thereof) both Babylon, and the Whore clothed with purple. If they reply, that admit it be so: yet Rome Christian shall be destroyed by Antichrist, and therefore is farre from being his seate: We answere, that this supposition is false, and contrary to that which S. Iohn speaketh, Apoc. 17.
Ob. 3 Their third obiection, is drawne from the words of the Apostle, 2. Thess. 2.4. which are these: Euen to be set in the Temple of God. For though Anselme expoundeth the Temple of God for the soules of the faithfull, then when they are seduced by Antichrist: And S. Augustine vnderstandeth that Antichrist shall affirme himselfe to be the Temple of God, [Page 82] the true Church. And S. Chrysostome taketh it for Christian Churches, which Antichrist sh [...]ll subdue to himselfe. Neuerthelesse, the more common, more probable, and more literall interpretation (saith Bellarmine) is, that by the Temple of God, is [...]eant the Temple of Salomon.
[...].S. Chrysostomes interpretation is true: and that of Bellarmine vtterly repugnant to the Prophecies of holy Scripture, which speake thus: That the Temple of Ierusalem shall not be built againe. Dan. 9.27. Mat. 24.2. which Prophecies were long after verified,A [...] M [...] [...]ll. vnder the Emperour Iulian; who g [...]ing about to reedifie Ierusalem, in fauour of the Iewes, and in hatred of Christians, the foundations were turned vpside downe, by terrible fire bursting violently out of the earth. [...]t. de A [...]. Cath [...]. [...] lib. 5. Ap. 1 [...]. And Galatinus the Monke proueth by the Ancient Thalmudists, that there shall neuer be any building of a third Temple: Howbeit Bellarmine laboureth to proue his interpretation by reasons, and thus he speaketh.
Repl. First, Christian Churches (saith he) are neuer called the Temple of God, in the new Testament. Secondly, the most Ancient Fathers, both Greeke and Latine, did not call the pl [...]c [...]s of Christian assemblies, by the name of Temples. Thirdly, this is the common exposition of the Fathers: as of Irenaeus, Hippolitus Martyr, Cyrill, Hillary, Ambrose, Se [...]a [...]us, Damascene. Fourthly, they that say that he shall sit in the Church, ioyne neuerthelesse thereunto the Temple of Ierusalem: as Chr [...]sostome, Theodoret, The [...]ph [...]lact. S. Augustine, S. Ierome, Oecumenius alone, and [...]e the l [...]test in time of all the rest, denieth that Antichrist shall haue his seate at Ierusalem.
2. Cor. 1.1 [...]. R [...]p. The first reason is manifestly false: for, What agreement (saith the Apostle) is there betwixt the Temple of God and Idols? For you are the Temple of the liuing God: Now he speaketh all this to the Christian Church at Corinth. He that ouercommeth (saith S. Iohn) I will make a pillar in the Temple of my God, Apoc. 3.12. that is to say, in the Church, as Beda expounds it.Beda in Apoc. cap 3. And in the 11. Chapter, a reed is giuen to S. Iohn, to measure the Temple of God, that is to say: [Page 83] intelligence to Prophecy of the estate of the Church of God: [...] as S. Augustine saith:Aug. hom. 8. in Apoc. To number the Church and prepare [...] against the last day: for the Temple of Ierusalem was not [...]en in being. The second reason is foolish: for wherefore [...]hould the Apostles and the Doctors, that imediately fol [...]owed them, giue the name of Temples to the places where Christians ass [...]mbled, seeing they had not as yet any Tem [...]les as Bell [...] m [...]ne auoucheth? The third reason binde [...] vs [...]ot against the Scriptures: and our Aduersaries do often al [...]o reiect th [...] Fath [...]rs in this argument. As for those Fath [...]rs, that ioyne the Temple of the Iewes, with the Church of Christians; they speake figuratiuely, and meant thereby no other thing, but that Antichrist should sit in the Christian Church, which is collect [...]d and compounded of both Iewes and Gentiles, as we also affirme. So that Oecumenius doth not contradict them at all, but onely interprets their meaning. And to purpose, what can be more cleare, then that which Theodoret writeth vpon this place of the Thessalonians? He calleth (saith he) the Temple of God, the Churches wherein Antichrist shall rauish to himselfe the first seate, to make himselfe a knowledged therein as God: For how could a man more liuely and punctually designe, not onely the Church in generall, but also the Church of Rome in particular; the Bishop whereof was ordinarily stiled, The Bishop of the fi [...]st seate?
5. Question. Touching the continuance of Antichrist.
It was not without the singular prouidence of God, that the Ancient Doctors, whose learned labours serue as yet to this day for the Churches behoofe in the vnderstanding of the holy Scriptures, haue neuerthelesse bene so vncertaine in this matter of Antichrist, as hath bene noted before, that there is nothing resolute in their writings. For hereby it must come to passe, that the mystery of iniquity should aduance it selfe, and yet be concealed, vntill the time of h s reuelation appointed in the Councell of God. As therefore the Fathers were deceiued in the precedent questions, so are [Page 84] th [...]y also in this: for the most of them hold, that the continuance of Antichrist, is limited to the compasse of three yeares and a halfe. [...]nd the Iesuites finding that this errour serueth greatly t [...] [...]erswade simpl [...] people, who with shut eies vse to rec [...]e the [...] of Antiquity, that the Pope is not Antichristian [...], v [...]ry stiffely therein, and striue to colour the [...], with these [...]easons that ens [...].
[...] [...] be g [...]ther [...]d (say they) out of the seuenth, and [...] Chapt [...]rs of Daniel: and out of the twelfth of [...]: [...] that the continuanc [...] of Antichrists reigne, sh [...]ll be th [...] yeares and a halfe: for these texts say, that he shall [...], a t [...]e, times, and halfe a time: by one time, signi [...]y [...]ng a yeare; and by times, two yeares: and by a moy [...]ty of [...] [...]ke a yeare: and [...]o S. Iohn explaineth it, when [...] that Antichrist sh ll reigne forty two moneths and [...] [...]noch, sh ll preach 126 [...]. d [...]ies; which are pr [...] y [...] yeares and a halfe.
[...]These places of the Prophecy of Daniel, speake not of Antichr st, as I haue proued before: neither can they be applied vnto him, but by Allegories, which are no demonstratiue proofe in cas [...] of controuersie: neither is that Apoc. 12.14. a [...]y wh [...] mo [...]e to the purpose, for he speaketh of the Dr [...]g [...]n, not of Antichrist: of the Christian Church gathered [...]ly [...] of the Iewes, and not of the Church of the Gentiles: and of the [...]er [...]cution of that time, not of that which s [...]ll b [...] in the l [...]st times: as the wh [...]le co [...]rse of the text [...] witnesse. For it is there related, that after the space of a time, times, and halfe a time, the D [...]gon cast out a flood of water [...]gainst the wo [...]n to take [...] away: but that the e [...]rth hau ng swallowed vp the flood, the Dragon enrage [...], went to make warre against the other [...], which are of the [...] of the Church. So that he stirre [...] vp the first Beast, to whom he ga [...]e his power. Apoc. 1 [...].2. And finally, the second B [...]ast, which is Antichrist, Apoc. 13.11. which maketh it as cleare as the Sunne, that S. Iohn speakes not of Antichrist in the twelfth Chapter. The true intendment then of this Text is, that when the Dragon had no power against [Page 85] the Church, bringing forth that male Child, whereof menti [...] [...]s made, in the precedent verses; our Sauiour Iesus [...]rist, being gloriously risen from the dead, and exalted vp [...]o heauen, then he set himselfe to make warre with the [...]oman, which had brought forth this male Child, that is, [...]e Church of the Iewish Nation, out of the which our Sa [...]our Christ was borne according to the flesh: and to the [...]hich the Euangelicall grace being first offered, was after [...]spersed through all the Nations of the world, by the prea [...]hing of the Apostles. But two wings of a great Eagle were [...]iuen to the Woman, to the end she might flie before the Serpent [...]o her place: that is to say, that this Christian Church of the [...]ewish Nation, accompanied with vertue from aboue, and diuinely aduertised, escaped from this first assault of Sathan, [...]nd was preserued from the common ruine of Ierusalem, by [...]etiring her selfe into the Citty Pella beyond Iordan, where God had prepared for her a place of retreat, as in a Desert and separated Angle; as Eusebius reports the story in his third booke. For this is a similitude taken out of Deut. 32.11. where the Lord saith: That as the Eagle stirreth vp her nest, fluttereth ouer h [...]r young, spreadeth abroad her winges, gathereth them, and beareth them on her winges: so the Lord doth lea [...]. In that la [...] then was this Woman nourished; for a time, times, and [...]alfe a time: that is, for the space of three yeer [...]s a [...] [...]n hal [...]e, which are comprized from that fa [...]ous and las [...] [...]olt of the Iewes, which happened in the twelfth yeere of N [...]ro, vnto the full and absolute destruct [...]on of the Ci ty, for so much time passed till the sacking of Ierusalem; as may be gathered out of Iosephus, Iose [...]h. lib. 7. cap. 12. and other Authors, which plainly report, that before the reuolt, there were heard many diuine presages and predictions: amongst which, that is very memo [...]ble, that during, the feast of Pentecost, there was not onely heard a great noyse in the Temple, but also a voyce vnderstood by many, speaking out of the Sanctuary, and saying: Let vs depart from hence. This interpretation I follow the more willingly, because it accordeth well with that manner of speaking, which is vsed by the [Page 86] Prophet Daniel, Chapter 7. and it is vnderstood literally of three yeares and a halfe. As also those seuen times which must passe ouer Nabuchodonozor, whilst he should be out of his Kingdome, cannot signifie any other but seuen yeeres; besides that, it preuenteth a great number of obiections, which our Adu [...]rsaries are went to make against all other expositions. As touching the 1260. daies, or 42. moneths, they no waies concerne this time: for euen for this cause it hath pleased God to vse diuers sorts of numbers, to signifie, that they are diuers Prophecies. So that 1260 daies, are not three yeeres and an halfe, but 1260. yeeres: after the which, God let loose the reines of Antichrist to sight more furiously against the Saints, and to ouercome them, as it is said, Apoc. 11.17. The which came to passe about the time of Boniface the eight, and the yeeres of our Lord 1300. And this according to the ordinary custome of the Prophecies, where a day signifieth a yeere, as Numb. 14.34. According to the daies wherein you spied the Land, a yeere shall be counted for euery day: and forty yeeres you shall beare the punishment of your iniquities And Ezech 4 6. Thou shalt beare the iniquity of the house of Iuda forty yeeres, I haue giuen thee a day for a yeere; I say one day for one yeere. A text by which th [...] I [...]suite Ribera, laboureth to proue, that these three daies and an halfe, during the which the dead bodies of the two Prophets mentioned Apoc. 11. ought to lye in the streets of the great Citty, signifie t [...]e pretended three yeeres and an halfe of Antichrists persecution. But what can be more expresse to proue this, then the Prophecy of Daniels seuenty weekes, which cannot be referred to the time of our Lord Iesus Christ,Galat [...]e Ar [...] Cath [...]l, [...] 4. vnlesse we take daies for yeeres? as doe also Galatinus, Pererius, and other interpreters of Daniel.
Ob. 2 S. Iohn Apoc. 20. saith, that the vnloosing of the diuell must be but for a short time.Be [...] de Po [...]. R m. l [...]b. 3. cap. 8. And our Sauiour Christ himselfe affirmeth: That if these daies were not shortened, no flesh should be saued. How can it be then that the kingdome of Antichrist should last 1260.Remondus cap. 48. yeeres? Or how are these daies cut short, if they endure aboue a thousand yeeres? In summe, [Page 87] Christ preached but three yeares and an halfe: it is not [...]refore fit that Antichrist should continue longer.
All this is from the purpose.Resp. For the continuance [...] Antichrist is one thing, and the continuance of Anti [...]rists persecution another. Antichrist began to be in the [...]e of the Apostles, as hath beene often declared: but his [...]ersecution began after a thousand yeares; whereof is [...]oken in the Apocalyps, and hath beene handled of vs be [...]ore. This is therefore a bad conclusion: the persecution of [...]ntichrist shall last but a small time, (for this is the meaning [...]f Saint Iohn by the loosing of Sathan,Ribera in Apo [...]. c. 1. num. 54. 55. 56.) therefore Anti [...]hrist himselfe shall continue but a small time. Besides, this small time, must be vnderstood figuratiuely, and in comparison to him, before whom a thousand yeares are but as one day; as Saint Peter speaketh, 2. Peter 3.8. Touching the words of our Sauiour Christ, That if these dayes should not be shortned, no fl [...]sh should be saued: but for the Elects sake [...]hey shall be shortned: they make nothing to this matter in hand, as hath beene already declared.Euthym. in Mat cap. 57. Hee speaketh (saith Euthymius) of the dayes of the warre and siege of Ierusalem, saying, that if these were not abbreuiated by diuine dispensation, no flesh, no person, to wit, of the Iewes, should be saued, that is, cl [...]ap [...] death, and remaine aliue. For all had bene dead both those that were within, and those that were without: the one by Famine, the other by the Pestilence or Sword, and all sorts of deaths. So greatly was the fury of the Romanes incensed against all the Iewes: and that euen against those which were dispersed through the world. Now, he calleth the faithfull that were among the Iewes, the Elect, for whose sake the warre ceased the sooner, to the end they might not perish with the Infidels: but rather that some part of the Infidels might be s [...]ued by them: that no man might say that this was sent of God for their cause which had beleeued in Iesus Christ: But rather, that on the contrary, those that remained aliue seeing that all that beleeued in Christ were preserued from that destruction, they might vnderstand thereby the true cause, and know certainely, that not onely these perish not, as not partaking with the incredulity [Page 88] of those that were dead, but also that in that they themselues were preseru [...]d, was for their sakes. Which agreeth very well with that which hath beene said before, touching the preseruation of the beleeuing Iewes in the Village of Pella The phi [...]act expounds it af [...]er the same maner.Theophil. [...]n Mat. cap 24. There shal be (saith he) an intollerable afflictions: for the Romanes shal command that none be pardoned. But Go [...] for their sake, that should beleeue among st the people, or that had already beleeued, doth not suffer all of them to be put to death, he short [...]ed therefore these af [...]lictions and this warre: for if the warre had beene reinforced and continued, all those that were in the Village ha [...] bene fami [...]hed. And as if he meant quite to ouerthrow the opinion of our Aduersaries, he addeth: Some (saith he) vnderstand these dayes of Antichrist; but they are not so to be vnderstood, but of the taking of Ierusalem: for that that pertaineth to Antichrist beginneth at these words. If any s [...]y vnto you behold here is Christ, or he is there beleeue him not. What could be spoken more directly for the confutation of th [...] Obiection, and cleare demonstration who is the true Antichrist? Namely, hee that affirmeth that Christ, whom the Scripture assureth vs to be in heauen at the right hand of his Father, is really and substantially a mo [...]sell of P [...]ste in a Cuboo [...]d, in a Bo [...]? Touching the consequence from the time of our Sauiour Christs first preaching, to bee applyed to Antichrists continuance, it is too slender a coniecture to be ballanced in so weighty a matter, where we seeke not after mens dreames, but the truth of God testified in his word. And therefore this imaginary terme of three yeares and an halfe doth not hinder, but that the Pope may be the true Antichrist, and that the fift demonstration whereby they labour to proue that Antichrist is not come, is false and erroneous.
6. Question Of the battayles of Antichrist.
Although they of the Church of Rome that haue written of Antichrist adi [...]yne this question to the rest, rather to trouble and amaze simple people, with the terror of I know [Page 89] not what vncouth and fearefull words (as they terme them,Remend. cap. 17.18.) [...] to make them to vnderstand the truth, which they study [...] [...]bscure with their shadows: neuerthelesse, that I may not [...]ue any thing of moment behinde vntouch [...]d; I will also [...]fute that which heerein shall [...]e [...]ue to carry any shew of [...]ficulty. They say therefore, that Antichrist after hee hath [...]uere [...] the Kings of Aegipt, Libi [...], and Eth [...]pia, [...]. [...]e P [...]t. R [...]m. l. [...]. [...] and pos [...]sed their kingdoms being become Monarch of the whole [...] shall mak [...] warre against Christians throughout the [...]hole world, with an innumerabl [...] army which is called [...]og, and Mag [...]g [...]one of whi [...]h t [...]ings agreeing to the Pope, [...]hey conclude that he is not Antichrist. But because they know that men will not beleeue them on their word, they endeauour to make om [...]ts passages of Scripture to serue to their purpose.
Ob. 1 The Prophet Daniel in his seuenth and eleuenth Chap [...]rs, auou heth that Antichrist shall possesse the Treasures [...] Aegypt and passe through Libia and Ethiopia. Thus Saint [...]rome, L [...]ctuntius, Ireneus, and others expound: insomuch [...] Saint Chrysostome affirmeth, that Antichrist shall bee the Monarch of the world, and succeed the Romanes in the Empire, as they succeeded the Grecians, and the Grecians the Persians, and the Persians the Aegyptians. Now the Pope [...]th not sub [...]ued the kingdomes of Aegypt, Libia, and Ethi [...]pia, nor calleth himselfe King or Monarch of the world: [...] therefore is not Antichrist.
These Texts speake of Antiochus Epiphanes, Resp. as hath bene shewed before, and is confessed by Bellarmine: And the contrary exposition thereo [...] by Ireneus and Lactantius, do not any more force vs, then that which they giue touching the thou [...]and yeares of Christs reigne vpon earth, with the Chiliasts. As for that which Saint Chrysostome saith, that the [...]ingdome of the Romanes shall be inuaded by ntichrist, [...]nd that he shall be Monarch of the world; neede not seeme [...]range, if wee mo [...]e neerely consider, what the Empero [...]r [...] at this day, and what the Pope.The [...] [...]a Niem. Theodoret of Niem an Historian representeth them in these words. It is suffi [...] ently [Page 90] seene (saith hee) of what Magnificence the Empire of Rome in Germany is: for there is found there one Archbishop or Bishop, that hath twice asmuch Reuenue as the King of the Romanes receiueth from all his Land: and some secular Prince that p [...]ssesseth more Land [...] then the Emperour doth. And if we [...] [...]e vnto Rome or Italy, it hath bene in truth in former time [...]he seate of the ancient Empire: But now the Emperour hath nothing but the bare title thereof: Spaine, France, Hungary, Sic [...]ly and Italy, are subiect to their particular Princes, and not to the Emperour. And yet in these Countries is to be seene the image of the ancient Empire: for there was in ancient time a Gouernour of the Gaules who had many Diocesses vnder him So now there is also a Primate of France, that hath many Diocesses vnder his iurisdiction. And as in former times the Gouernours that commanded in the Garrisons of Spire and Wormes, acknowledged him for their Superiour that was at Mentz: So at this day the Bishops of these Citties are subiect to the Archbishop of Mentz. In briefe, as all the [...]e Gouernours acknowledged the Emperour, and performed vnto him an O [...]th of fidelity and allegiance; so all these Archbishops and Bishops doe the same to the Pope. But what say I? the B [...]shops,Blondus li [...]. 5 Rom. 1 R [...]st 1 [...]. yea, Kings, and Emperours do him Homage. Non (saith [...]londus) the Princes of the world ado [...]e and serue [...] perpetuall Dictator, to wit, the Pope the successour not of Caesar, but of the fisher S. Peter. Now all the world reuerenceth i [...] Rome, next to the [...]ope, the Senate of Cardinals. Yea more, [...] al Europe sendeth to Rome [...]ear [...]ly tributes, either greater th [...] those of time past, or at least equall vnto them, when all Townes r [...]paire to the Pope to take from him their sacerdot all benefices. Can any man desire more Authentick titles of the Papall Monarchy? [...] [...]storal, de [...]e [...]. in Clement et de Ap [...]ll. 1. Hee himselfe affirmeth that hee hath a Soueraignety ouer the Empire, and That it being voyd, he su [...]ceedeth in his roome. So that in right heereof, he declareth for a nullity whatsoeuer is done by the Princes without his aduice. He saith, That the Christian Emperours ought to submit their excecutions to the Prelates Ecclesiastick. C. [...] [...]mpe [...]as D 96. And that hee is the owner of the Royall Crowne and Dignity in all the West. [Page 91] Antichrists great Scribe in his Antipapassae, discoursing of [...] Popes Crowne, which they call Regnum, C. Constantin. D. 96. relateth this [...]sage out of Pope Innocent. The Bishop of Rome beareth [...] [...]rowne in signe of his Royalty, Remond in his Antipap. chap. 20. and a Mitre in signe of his [...]ntisica [...]y: but more often the Mitre, because the Pontificall [...]gnity is greater then the Imperiall. And in another place: [...]he Church hath bequeathed vnto me a most precious and in [...]imable dowry, and hath endowed me with many spirituall, and [...]mporall graces: to signifie, that first she hath giuen [...] a Mitre, and for the last a Crowne: the Mitre for my [...]relacy, and the Crowne for my Kingdome: making me the Vi [...]r of him who is the King of Kings, and the Lord of Lords. Did not Boniface the eight,Histor. of France. write thus Imperiously to a [...]reach King? We would haue thee to know, that thou art sub [...]ct vnto vs, as well in temp [...]rall as spirituall matters. Pope [...]ius in his second Epistle to Mahomet the Turkish Empe [...]our, promiseth that if he would turne Christian,Pius 2. epist. 396. Bel [...]le transla. Imper. l. 1. c. 6. and suc [...]our him in the necessities of the Church, in recompence of [...]is benefit, he would make him Emperour of the Gre kes, and of all the East, as in former time his predecessours had for the same reason, giuen the Westerne Empire vnto Charlemaigne. And was it not by v rtue of the same power,Bel. in franc [...]s [...]ol [...]p. de Ge [...]era. that Pope Alexander the sixt, giue the East and West In [...]ies, to the Kings of Spaine and Portugall? And what I pray [...]ou was Bellarmine, intent and ayme, in those bookes which [...]e wrote about the translation of the Empire, when it was transported first from the Greekes to the Frenchmen, and after from the French to the Saxons, and that onely by the authority of the Pope: but to demonstrate the Popes Soueraigne Monarchy ouer the world, by vertue whereof, he translateth Empires and Kingdomes at his pleasure? To deny then, that the Pope doth not succeed in the Romane Empire, and is not Monarch of the world, and so consequently the true Antichrist, is strongly to close our eies against the light of [...]ruth.
Ob. 2 Apoc. 20. When the thousand yeeres shall be accomplished, Sathan shall be loosed out of prison, and shall come forth to seduce [Page 92] the Nations, Be [...] Pon [...]. [...]om [...]. [...]. c [...] [...]7 R [...]. ad cap. 1 [...]. [...]. that shall be vpon the foure quarters of the earth, Geg and Magog, and shall assemble them in battle, the number [...] wh [...]m, as l [...]ke the sand on the Sea shore, &c. The like Prophecy is sound, Ez [...]ch. [...]8. Now Gog signifieth Antichrist, and M [...]g his Armie, to wit, the Scythians: none of which can agree vnto the Pope, and therefore he is not Antichrist.
[...]The Prophecy of Ezechiel, by the testimony of Theod [...] ret, had it s accomplishment, before the comming of our Lord Iesus Christ, [...] in those persecutions which were stirred vp against the Iewes, by the Sel [...]ue [...]des, that reigned in Asia M [...]b, and in Syria: in that part whereof which is called C [...]lyria, i [...] situate the Citty called by the Greekes Hiera [...], and was builded by the Scythians, so much renowned, by reason of that prodigious Atargati [...], or [...]erreto, which was there a [...]ore [...], and was called Mag [...]g by the Syrians, as witness [...]th Pliny. [...] lib 5. cap. 23. For after that Ezechiel in his thirty seuenth Chapter had Prophec ed of the deliuerance of Gods people out of the Ca [...]tiuity of Babylon, by the figure of the resurrection from the d [...]ad; and th [...]ir full restauration at the comming of the Messi [...]s: he commeth afterwards, by a kind of Anticipation, which [...]s or ma [...]y amongst the Prop [...]ts [...]s is app [...]t both in [...]a [...], and I [...]remy, to declare the [...] which should b [...]fall the people of God, before the [...]mm [...]ng of the Messias; principally by the [...] y [...]ng Nation [...] and the iudgements of God against all his en [...]ies, which [...] comprehendeth vnder Gog and Magog. As touching th [...] [...]ee in the Apoc [...]lyps, it is di [...]esty [...]preted: but assine [...]ly there is no question, but that th [...] [...]pirit of God doth therein represent vnto vs, how Sathan be [...]ng after a thousand ye [...]res let loose, shall doe all his vttermost ende [...]ours [...]o hurt the Church of God, and arme against it all the Nations of the world, euen the most strange Nations; and amongst them Gog and Magog. But the greatest difficulty is, what S. Iohn vnderstandeth by these names of Gog and Magog. Almost all interpreters, both Ancient and Moderne, agree in the interpretation of Gog, [Page 93] and take it for Antichrist: but there is a difference in the application of times and persons. For they of the Church of Romes side say, that this Prophecy shall not haue it's accomplishment but at the end of the world: whither also they turne ouer the comming of Antichrist. Our men affirme on the other side, that it hath bene accomplished euer since the time of Bo [...]if [...]ce the eight, when those bloody warres were suited vp betwixt the East and the West, vnder pretext of recouering the holy Land. So that by Gog they vnderstand the Pope, as the secret enemie of the Church: and by Magog the Turke, an enemie open and professed: Herein according well with the Romish Doctors, that take Magog for the Scythian Nations, amongst whom are the Turkes. And in truth, if euer Sathan seemed to bee let loose to fill the world with blood and slaughters, it was at that time:Bapt. Egnat. and if euer he made a breach into the fields of the Saints vpon the Church of God, it was since that time that the Turkes fleshed and enraged against Christians, rauished out of their hands those two flourishing Empires, Trebisonde and Constantinople, inuaded twelue Kingdomes, tooke twelue hundr [...]d [...] i [...]ties, not to count Islands, that professed the Christian faith, and that which he gaineth euery day, in Hungary and else where. But howsoeuer this be most certaine true, [...]d s [...]f [...]cient to shew how much damage the Church of Christ [...]a h [...] receiued by this Romane Antichrist, who hath b [...]ne the fire brand and inciter of all these bloody warres: N [...]uerthelesse, I am of opinion that by Gog, cannot be vnderst [...]o [...] Antichr [...]st properly: For S. Iohn saith, That Sathan shall go forth to seduce the Nations that are vpon the foure corners of the earth: Amongst the which [...]he nameth Gog and Magog. N [...]w w [...]o will s y that Sathan commeth forth to seduce Antichrist, that hath bene so long before seduced? And least any should reply, that he shall come forth to seduce Antich ist, not s mply, as if he were not already seduced; but to this end and respect, to c use him to r [...]ise Armies and begin warres; the holy Ghost man f [...]stly distinguisheth, betwixt the Nations seduced, and Antichrist, when he saith: And [Page 94] the diuell which shall seduce them: to wit, those Nations which are vpon the foure corners of the earth, and by name, Gog and Magog, was cast into a Lake of fire and brimstone, where is the Beast and the false Prophet: That is to say, Antichrist, and the whole band of false Prophets. For this cause I had rath [...]r vnderstand simply by Gog and Magog, the Empire of the Turkes, which being out of the bounds of Christendome, warred against the Church, and tore it in peeces euery day, especially since the warres of Christians in Asia: and the rather because the situation of those Mahometane Nations agreeth well with the Prophecy of Ezechiel: then to offer violence to the Text, to make it fall vpon the Pope, whom the Scripture doth in other places sufficiently discouer to be the true and very Antichrist. So that in what sense soeuer this passage of S. Iohn be taken, it maketh nothing for that which our Aduersaries pretend.
7. Question. Touching the destruction of Antichrist.
As the Romish Doctors set forth the birth of Antichrist, with variety of inuentions: so do they also his death and destruction.Remondus cap. 50. Remondus painteth him out after a marueilous fashion, falling backward at the voyce of Christ, descending from heauen with the same Crosse in his hand, whereupon he was crucified. And afterward, better aduising himselfe, he attributeth this discomfiture not to the voyce of Christ, but to S. Michael. cap. 51. The eld [...]st of the Angels (saith he) the chiefe Captaine and Colonel of the Armies of Iesus Christ, who shall serue vnder his name of Michael, as a watch-word in this battell against Antichrist, and shall slay him with his hand, for which cause the Apostle saith (these are Remonds owne words) that God shall slay him with the Spirit of his mouth: that is to say, according to the opinion of our Maisters, Iesus Christ shall truly slay Antichrist by authority: But S. Michael shall kill him with his hand, as his Minister and Executioner. Esay. 11.4. Esay prophecied long agoe hereof, when he saith, That he [...]hall smite the earth with the rod of his mouth, and with the Spirit of his lips shall he slay the wicked. But what an absurd [Page 95] consequence is this? Christ shall slay the wicked with [...]e Spirit of his lips, Ergo, he shall slay him by his minister [...] Michael. The contrary is rather true, he shall slay him [...]ith the spirit of his lips, therefore not by S. Michael. If [...]ou vnderstand not by S. Michael, him of whom mention [...] made in Daniel, to wit, the Sonne of God himselfe, who [...]s indeed the true Michael: for who is there that can be named equall vnto God, but he alone? Who being in the [...]orme of God, thought it no robbery to be equall vnto God, Phil. 2.6.
Bellarmine prosecuting his sext demonstration,Bel. de Pont. R [...]m. lib. 3. cap. 9. wherein [...]he laboureth to demonstrate that Antichrist is not yet come, induceth many passages of Scripture, to proue and verifie, that the end of the world shall follow incontinently after the destruction of Antichrist: wherein this is most remarkable, that albeit he produceth that speech of the Apostle, 2. Thess. 2.8. The Lord shall consume him with the spirit of his mouth, and abolish him with the brightnesse of his comming: neuerthelesse, he affirmeth that Christ our Lord shall not come, till forty fiue daies after the death of Antichrist: with whom accordeth Pererius writing vpon Daniel: Perer. in Dan. lib. 15. for if Antichrist must be destroyed by the spirit of Christs mouth at his glorious comming; how can it be that he should dye forty fiue daies before the comming of Christ? In briefe, not to stay longer vpon this point, we grant vnto them, that Antichrist shall continue till the end of the world, though effeebled and weakned day by day, by the preaching of the Gospell; and that his vtter destruction shall not onely be a little before the end of the world, but together with it. But we deny that his comming into the world, shall not precede the end thereof, any more then three yeeres and an halfe, as they would perswade vs against the authority of the Apostles, and the experience of so many Ages.
As touching the place where Antichrist must be destroyed by the Sonne of God, they say it shall be vpon the Mount of Olyues, where he shall set vp vnto himselfe an Altar in the highest top of the Mountaine; and for proofe thereof, they [Page 96] alledge this passage of the Prophet Daniel. He shall place his T [...]e ancle at A [...]adno, Remend cap. 49. betweene the two Seas, on the glorious and holy Mountaine, and shall ascend to the top thereof. Which S. I [...]rome hath interpreted of the Mount of Olyues,Peter, in Dan. lib. 5. and expoundeth this word Apadno his palace. So that the meaning is, that Antichrist shall fix his Tabernacle and his Palace, or Throne, betwixt the two Seas, to wit, the dead Sea, and the Me [...]iterranean, betwixt which two Seas Ierusalem is situate Thus they But if we marke the speech of the Prophet Daniel, Dan. 11.45. as it lyeth word for word according to the Hebrew truth, translated by Ari [...]s Montanus, it will make nothing for this purpose; these be the words. He shall plant the Tabernacle of his palace betweene the two Seas in the noble Mountaine. Now the Prophet speaketh of Antiochus, who seeing himselfe assayled on the East side, by the Parthian [...], and on the North by the Romanes, determined to settle his Court in Iudea, for the better taming of the Iewes: by reason whereof, he committeth Antiochus his sonne to Lisias, with a moyety of his forces and Elephants, to the end that he might addresse himselfe against Iudea, and destroy all the inhabitants thereof, and diuide their Land by lot amongst strangers: whilst in the meane while, he himselfe directed his course into Persia, to receiue the tributes of other Countries. But if any will needs referre this Prophecy to Antichrist; where can a more expresse text be found for the Pope, who hath his seate in Rome, betwixt the Tythenian and Adriatick Seas?Remond. cap. 49. And so the discourse that Remondus maketh, will not vnfit the purpose, that the Father of lyes delighteth alwayes to set vp his Idolatries in mountaines: but yet he shall spend his oyle, and lose his labour in vaine, in the discourse which he maketh of oyle, and of the Mount of Olyues, to build therein the imaginary Tombe of this Antichrist.
Touching the name, and the number of the name of Antichrist.
I thought here to set a full period to this Treatise: but that I may not leaue it limping in any point, I will enlarge it [Page 97] with a short remonstrance of the name of Antichrist, where [...] will content my selfe to represent barely, the most pro [...]le opinions of those that haue written thereof, without [...] refuting the Aduersaries, who confesse, that they haue thing certaine touching his matter.
S. Iohn, Apoc. 1 [...]. telleth vs, that the second Beast, that is, [...]ntichrist as all interprete, Caused that all, little and great [...]ch and poore, bond and free, should receiue a marke in their [...]ght hand, and to their forehead: and that none [...]ould buy or [...]ll, if he had not this ma [...]ke, or the name of the Beast, or the [...]umber of his name: Here is wisedome, he that hath vnder [...]anding, let him count the number of the Beast, for it is the [...]mber of a man, and his number is six hundred, sixty, and [...].
Hence are sprung vp diuers interpretations of this name [...]d number, aswell amongst Ancient as Moderne writers. [...]or some take the word name simply and properly: others [...]nderstand both this word, and the whole sentence, figura [...]uely. Amongst those that haue taken this word in a simple [...]nd proper signification, the most receiued opinion is of [...]hem that take the name [...], for the name of Antichrist, beeing the number of 666. is precisely contained therein, as may appeare by this figure ensuing.
| λ | 30 |
| α | 1 |
| τ | 300 |
| ε | 5 |
| ι | 10 |
| ν | 50 |
| ο | 70 |
| σ | 200 |
| | 666. |
For the Greekes diuiding their Alphabet into three [...]nkes or classes, designe all sorts of numbers after this [...]anner.
| α | 1 | ι | 10 | ρ | 100 |
| ζ | 2 | χ | 20 | σ | 200 |
| γ | 3 | λ | 30 | τ | 300 |
| δ | 4 | μ | 40 | υ | 400 |
| ε | 5 | ν | 50 | δ | 500 |
| ς | 6 | ξ | 60 | χ | 600 |
| ζ | 7 | ο | 70 | ψ | 700 |
| η | 8 | [...] | 80 | ω | 800 |
| û | 9 | [...] | 90 | [...] | 900 |
In imitation of which Greeke Alphabet, the Latines haue deuised the like in Latine letters. A 1. B 2. C 3. D 4. E 5. F 6. G 7. H 8. I 9 K 10. L 20. M 30. N 40. O 5 [...]. [...] 60. Q 70. R 80. S 90. T 100. V 200. X 300, Y 400. Z 500. Now as the Greeke brings forth the word [...] so the computation bring made by the Latine Alphabet brings forth the title of this Treatise in French l'Antech Romaine, which also makes 666. which indeed is nothing but the explication of the name [...], as may be seene i [...] this table.
| L | 20 |
| A | 1 |
| N | 40 |
| T | 100 |
| E | 5 |
| C | 3 |
| H | 8 |
| R | 80 |
| I | 9 |
| S | 90 |
| T | 100 |
| R | 80 |
| O | 50 |
| M | 30 |
| A | 1 |
| I | 9 |
| N | 4 |
| | 666. |
Now they vn [...]erprop this interpretation of the number of Antechrists name, vpon Irenaeus a Martyr, who affirmeth, That by the witnesse of those that saw S. Iohn, and by the teaching of reason, the number of the name of the Beast, according to the Greeke computation, by the letters therein contained, shall [Page 99] be six hundred sixty six. And albeit Irenaeus doth not wholly [...]solue vpon the name [...], which notwithstanding hee [...]eth is very probable seeing the last Empire was thus cal [...]d; yet experience doth at this day more strongly confirme [...]: for besides that, this name, is the name of a man, and that agreeth not onely to the second Beast, but also to the first, [...] wit, the Romane or Latine Empire: and that it hath iustly [...]is number, of 666: The Pope whom I haue already pro [...]ed to be Antichrist, answereth ve [...]y fitly to this name, when [...]e ordaineth that all the seruices and mysteri [...] of his Chu [...] h [...]e performed in the Latine tong [...]e, and enioyneth that all [...]ersons of what quality soeuer make their Praiers h [...]are their Masses, their Ve [...]pers, and their Matin [...] in the language of [...]he Latine Beast, whether they vnderstand them or no. He [...]lso holdeth for suspect and corrupted, the Hebrew and Greeke originals of the old and new Testament, and will [...]aue the Latine translation, though neuer so barbarous and [...]me, as onely Authentick.
As touching those that take this name and the whole sen [...]ence figuratiuely: some vnderstand both by the name and [...]umber, the time when the kingdome of Antichrist began. For as the name, is a briefe definition, or description of some [...]hings by which it is knowne what it is: so this number 666. [...]oth affoord vs asmuch: for it leadeth vs right to the time wherein Antichrist the sonne of perdition openly discouered [...]imselfe to be such. For whether we calculate this number [...]ince the pollution of the Temple of Ierusalem by Pompey the Great, to the reigne of the Emperour Phocas: or whether we reckon it from the natiuity of our Sauiour Christ, or from [...]he Emperour Domitian, when S. Iohn wrote the Apoca [...]yps; we shall finde that thereby is iustly designed, the time when the Pope began to establish his vsurped seate: for in [...]he time of Phocas, the Pope began to stile himselfe the Head of all Churches, or the vniuersall Bishop. And about [...]he yeere 666. after the natiuity of Christ, reigned C [...]nstan [...]us the Father of Constantine the Bearded, who freed the Pope from the power and command of the [...]mperour [...] and [Page 100] as some b [...]e witnesse gaue him al o the City of Rome, or [...] the rights whereby he layeth claime thereunto. [...]nd [...]bout th [...] y [...]are [...] 6. [...] Saint Iohn had written the Apo [...] [...] P [...]pe [...] second, who was the first that [...] to be [...] vpon men [...] shoulders, and that [...] of the Gre [...]es to the [...]r nch Nation, [...]d the Ki [...] [...] from the r [...]ce of the M r [...]es to [...] re [...]pence whereof, he recei [...] that which i [...] [...] which ser [...]d [...]im as a Ladder [...] which he hath obta [...] [...]. [...] Wh [...]r [...]unto [...]gre [...]t [...] very well that which Ire [...] [...] to [...]l [...]ing the meanes or c [...]mming to the true kno [...]gde of thi [...] number 666. For he s [...]th, That the faith [...] [...] the number 666. denounced by the holy Scripture to [...] and certaine, doe first expect the diuision of the kingd me, [...]that is to say of the Romane Empire) vnto ten Kings: and [...]fter th [...]se ten reigning and beginning to aduance then [...] and to enlarge [...]heir kingdome: he that shall come vn [...]p [...]ed and on a s [...]da [...]ne vsurp [...]ng the kingdome, and shall terri [...]y th [...] f [...]rmer Ki [...]s, h [...]uing a name containing this foresai [...] [...], this man dou [...]lesse shall manifest himselfe to bee the [...] of desolation. Now to what time may this bee bette [...] [...]ferred then to that when the Romane Empire being [...] pe [...]ces, and dismembred in [...]o many places, by the Goth [...]s Lomb [...]d [...] Ʋ [...]da le [...], and other Nations, the Pope in the meane while enri [...]h [...]d himselfe with the spoyles of this E [...]pir [...] and vsur [...]ed in a maner all the power and auth [...]r [...]ty ther of ouer these other Nations by his spirituall tyranny▪
O [...] [...] that expound al [...]o this whole sentence figuratiuely [...] that by these word [...], the Marke, the name of the Beast, and [...] number of his Name are to bee vnderstood the diuers degrees, by the which this Beast doth captiuate men vnto his [...]ic [...], to employ th [...]m in the traffick and negotiation of his Indulgences, Dispensations, Excommunications, and other actions of his tyranny. And so by the Marke, they vnderstand the Clericall ordination and tonsure: by the [Page 101] [...]me, the sacred O [...]ders, by the reception whereof they [...]ticipate with the name of the [...]east: and by the Number [...] [...]he [...]east, the knowledge or the Cannon Law, and Papall [...]crees whereby they obtaine, as it were in numb [...]r, all the [...] wet. Faculties, and Mystery of the Beast; for in them [...] contained the number of his Name. And this is that [...]hich [...]. Io [...]n affirmeth, when he faith, That here is wisedome: [...]s if hee should say, it is easie to haue the Marke, or the Name of the Beast: for this contingeth to the most igno [...]ant: but in the Number of the Beast, is wisedome: none [...]ut such as are wise, and haue vnderst n [...]ing, and are called [...]llumined Doctors can attaine vnto it. For as there are three sorts or degre [...]s of the knowledge of any thing: one common and confused, which is gotten by some marke, that is, by some image or protraiture of the thing: Another more part [...]cular, and more cleare, arising from the name: And the third most certaine, when we vnderstand the full estate of a thing, and haue as it were by number, all the faculties and meanes thereof: As when it said,Esay 40.26. Psal. 147.4. That God b [...]ingeth forth by number the army of the Creatures, and calleth them all by their names: and that he counteth the number of the Starres, and calleth them all by their names: So the first kind of this knowledge belongeth to them that are rude and ignorant; the second, to those that are more aduanced in vnderstanding; and the third, to th [...]m that are perfect: and as Saint Iohn speaketh, that haue [...]isedome. So that this third enfoldeth the two other d [...]grees, and the second, containeth the first: but not on the contrary; a [...]d therefore he that hath the last hath also the two other [...], and he that the hath second, hath the first. For this cause Saint Iohn attributeth this wise and perfect man in Antichrists negotiation the number of 666. to signifie three degrees of one quality, by three degrees of one number: for the number of sixe is a perfect number, and signifying perfection, the which either simple, or multiplyed by ten, or by an hundred, Alwaies produceth the fruit of one and the same perfection: as witnesseth Beda vpon this place. Whence it was, that Boniface the eight, vanteth the perfection of the [Page 102] worke of his Decretals by the number of sixe, in these words: We haue ordained that this booke which ought to bee ioyned to the other fiue, of the volume of the Decretals, be called the [...]ixt, to the end that this same volume, this last being thereunto adioyned, comprehending the number of sixe, which is a perfect number, may produce a perfect forme of practise, and a perfect discipline for maners. Which saying of his, is nothing but an expresse Paraphrase of that which Saint Iohn saith, That in this number consisteth wisedome and vnderstanding. And so this interpretation is the same with that of Venerable Bede vpon this place, who affirmeth, That the marke of the Beast is the mystery of iniquity which hypocrites vnder the name of Christ, receiue in their maners and profession. And thus none may buy nor sell, if he haue no [...] the name of the Beast, or the number of his name: that is, (saith he) if he communicate not with him in his fraude and d [...]ceit: onely this exposion distinguisheth more particularly, that which hee propoundeth in a more generall and confused maner. Wherein this interpretaion hath this ouer and aboue, that it cannot be denyed that the Beast doth not giue, imprint, maintaine, and cherish this marke, as the witnesse of his most inward and affectionate Freinds.
If any desire to haue a more full sight of these things, he may carry his eyes to others that haue at large written thereof. It sufficeth vs, that hereby we haue made the indagation of these things easie, and demonstrated, that in what sort soeuer w [...]e take this name and number of the Beast, it agreeth exceeding well to the Pope, and that in this title he is truly Antichrist.
Summary recapitulation of all that hath bene said, concerning Antichrist.
I Haue by Gods mercy, finished this Tractate touching the question so necessary of Antichrist: [...]eclared what the Sripture hath defined thereupon:: shewne how this agreeth to the Pope, and confuteth that which is by [...]he Doctors of the Church of Rome alledged to the contrary. What remaineth more to make knowne this Man of sinne, this Sonne of perdition? What more visible markes can be represented, then those which we produce out of the holy Scripture?
First, The spirit of God painteth out Antichrist as a man, wholy succ [...]ssion shall continue in one seate. And is not the Pope such all one?
Secondly, That hee shall in shew make profession of the Christian faith: but in effect shall destroy it. Is not the Pope seated in the Temple of God, where he would haue his Traditions to be receiued, in stead of Gods diuine word?
Thirdly, That Sathan shall be the Architect of Antichrists kingdome. And where hath Sathan more strongly declared his efficacy, then in the Papacy, wherein so many Monsters haue beene exalted to the highest dignity in the Church by his ai [...]e?
Fourthly, That his seate shall be in the great City of Rome, situated vpon seuen hils. Doth not the Pope keepe his residence in this Tarpeion rocke?
Fiftly, That he shall exercise the power of the Romane Empire, and of the false Prophet. And why doth the Pope weare on his head a Crowne, like a King, and a Miter as a Bishop, if not to shew that he hath both the one and the other, Spirituall and Temporall power in his hands?
Sixtly, That he shall carry himselfe in the Church of God as if he were God. And doth not the Pope say that he cannot be [Page 104] iudged by men, forasmuch as God is not iudged of any?
Seuenthly, That the comming of Antichrist shall be with signes and lying wonders. Who can number by how many false reuelations, counterfeit Miracles, and fained apparitions of the dead, the Pope hath insinuated into the Church his false religion?
Eightly, That Antichrist shall be an Idolater. Now the Papacy is a world of Idolatries.
Ninthly, That he shall be ambitiou [...]. And is not he so that tumbleth downe the Crowne of Emperours, and treadeth vpon themselues with his feet?
Tenthly, That the great Whore shall make herselfe drunke with the blood of the Saints and Martyrs of Iesus. And haue we not seene Kingdomes and Countries filled on euery side with bloody Massacres, by the sollicitation and mediation of Popes?
Eleuenthly, That the seate of Antichrist must be a S [...] [...] and a Babylon for impurity. And doth not Petrarch ca [...] [...] at his time, the Fountaine of Dolours, and the S [...] [...] Errors, the Temple of Heresie, Babylon, and th [...] [...] Fraudes?
Twelfthly, That Antichrist must bee revealed. [...] times. And who that is not blind seeth not in this [...] the Gospell, that the Pope is truely the Man?
Lastly, That Antichrist shall be wholly destroyed by [...] brightnesse of Christs comming. So albeit the Popes Kingdome day by day goeth to ruine, England, the greatest part of Germany, Denmarke, and other Countries being reuolted from his obedience: and that at last Rome must be consumed with fire, as is prophecied, Apoc. 17. neuerthelesse, his entire and full destruction is reserued to him that shall destroy the whole Empire of Sathan, and by his glorious comm [...]ng shall right soone cast him with the false Prophets into a Lake of fire.
But it may be, the Obiections that are brought against this Assertion, doe eclipse this truth thereof: let vs heare them therefore. First, Antichrist (they say) must be one singular [Page 105] person. This is true: and so is the Pope; as there is but one [...]onarch in one Kingdome, who being dead giueth place to [...] successour. Secondly, Antichrist is not come. This is [...]se, as hath beene sufficiently proued before. Thirdly, The [...]spell must be prea [...]hed through the whole world, before the [...]mming of Antichrist. This is a dreame: and besides, is not [...]eir sound gone into the whole earth, and their words to the [...]nd of the world, saith the great Herauld of the Gentiles, [...]peaking of the Apostles? Fourthly, The Romane Empire [...]ust be wholly d [...]st [...]oyed before his comming. A vaine fansie: [...]or Antichrist is now already in the world, saith [...]aint Iohn of [...]is time: and the second Beast shall exercise the power of [...]he first, in his presence ( [...]aith he) in another place. Fiftly, At [...]ast Enoch and Elias must first come, and he put to death be [...] [...]ichrist. But our Sauiour [...]hrist said, that Elias was [...]: and the Apostle in the Epistle to the He [...] [...] Enoch was transported that he might not [...] The persecution vnder Antichrist must be [...] seruice of God shall be abolished, and the [...] shall be nothing in comparison thereof. [...] [...]t fulfilled at this day, that the true ser [...] [...] [...]ned in euery place where the Pope hath [...] [...]ion? And that in stead of a Sacrament in [...] [...], is substituted a Sacrifice which taketh a [...] [...] [...]cacy of Christs Sacrament? And who can [...] [...]e ancient persecutions, with this vnder Anti [...]st? They were onely corporall, this is both spirituall and [...]orporall: they of short continuance, this for many ages? Se [...]enthly (But Antichrist shall be a Iew, both by Nation and Re [...]igion A meere sable: for he must sit in the Temple of God, [...]hat is to say in the Church, saith Saint Thomas. Eightly, Antichrist will deny that Iesus Christ is come in the fl sh And [...] not this to deny him, to ascribe vnto him, an vncircum [...]ribed body, a body, and no body, as the Pope doth? Ninthly, Antichrist shall condemne Idols. So doth the Pope [...]y word of mouth, but hee establisheth them indeed vnder [...]e name of Images. Tenthly, Antichrist shall cause fire to [Page 106] descend from heauen. The Pope with his thunder of excommunications setteth on fire Empires, and Kingdomes. Eleuenthly, Antichrist shall cause the image of the Beast to speake. The Pope boasteth that of his owne onely authority he gaue the Empire to Charlemaigne, and in himselfe maketh the Beasts image to speake, when he giueth Lawes to Kings and Princes. Besides vnder his Dominion they report, that sometime one Image hath spoken, another hath sweat, another hath moued, and all to authorize his Idolatrie. Twelfthly, Antichrist shall fixe his seate in Ierusalem. A false tale: for he shall rauish to himselfe the cheefe seat in the Church, to wit, the Bishoppricke of Rome, there striuing to make himselfe to be acknowledged as God, saith Theodoret. Thirteenthly, He shal reigne but three yeeres and an halfe. A iest: for he was in the world in the time of the Apostles, and shall bee abolished by the brightnesse of Christs last comming. Fourteenthly, Antichrist shall make himselfe Monarch of the whole earth with an innumerable army, called Gog and Magog. The Pope doth more: for without an Army he subdueth Kings, maketh them to bow to his feet, by the terror onely of Excommunication: And as for Gog and Magog, they are to be referred to another purpose. Lastly, Antichrist shall erect his Tabernacle betwixt the two Seas vpon the Noble Mountaine. And doth not the Pope place his Throne in Rome, situate vpon seuen Mountaines, betwixt the Tyrrhene and Adriatick Sea? What more? Both the name and number of the name of Antichrist agreeth most fitly vnto the Pope.
What greater and clearer reuelation can a man desire of the Sonne of perdition then this is? And therefore you O Kings and Princes, how long will yee suffer your selues to be made drunke with the Cup of his Fornication? Will you not kisse the Son least he be angry, and so yee perish in this way, when his anger is kindled but a little? You are they that haue giuen your power and authority to the Beast, to fight against the Lambe: but it is you also, that must hate him and eate his flesh. And why doe you delay the doing hereof? Hath not the light of the Gospell sufficiently discouered the [Page 107] fraudes of this Man of sinne? Hath not the spirit of Christs [...]outh which bloweth in so many places, already discomfi [...]d him in the most eminent places of his kingdome? Doe [...]ou expect that he shall be abolished by the brightnes of the [...]omming of him, who [...]e Trumpet soundeth already in our [...]res, Behold I come quickely? And what more worthy glo [...]y, can you ioyne to the Lawrels, then to purge the Temple [...]f God, as did good King Iosias? And if this King of Kings, [...]his great Protector of your Scepters, doe assist you in your affaires, what happinesse may you looke for, where not your owne cause, but the cause of the Omnipotent is in hand, who calleth all Men together with you, to render vnto Babylon, as he hath done, and to pay her double according to her workes? For albeit her thunder-clappes doe at this day astonish men: yet she must fall, and be made an habitation of Deuils, a resort for vncleane spirits, and a receptacle of cursed birds: When as they that shall obtaine victory of the Beast, and of his marke and number of his name, hauing the Harpes of God in their hands, shall sing prai [...] vnto him night and day, for euerlasting.
Now the Father of lights open the eyes and the hearts of Kings, Magistrates, and people, to the end that giuing place to the word of God, they may know, and acknowledge Antichrist, and detesting his yoke, may submit themselues to the yoke of Christ: to whom with the Father, and the holy Spirit, be Glory, and Empire eternally, Amen.
Finis. Deo laus.
ANTICHRIST the Pope of ROME: OR, The Romane Antichrist. The First Part.
CHAP. I. Of the name of Antichrist.
THe name Antichrist, is a Greeke word, compounded of the preposition [...], and [...]; now [...] hath three vsuall significations in Greeke Authors: for either it signifieth contrariety and opposition, as in [...]: or equality, as [...], or substitution & vice gerency, as [...]. In al which significations, it properly agreeth to the Pope, and to none else: for all Heretikes are enemies vnto Christ, and so are [Page 110] Iewes and Turkes; and Mahomet made himselfe equall vnto Christ, or rather superiour: for he acknowledged Iesus Christ to be a Prophet sent from God, but himselfe a greater Prophet. But none of those affirmed themselues to be Christs Vicar generall vpon the earth, as the Pope doth: and therefore he is the true and proper Antichrist. For he is both a secret enemie vnto Christ, as is proued in this Treatise, and matcheth himselfe in equall dignity of power with Christ, and also stileth himselfe, Vicarius Dei gen [...]ralis in terris.
2. The word Antichrist is vsed onely in the Epistles of S. Iohn, and in no other place of holy Scripture, and it is taken in a twofold signification: either generall for all that are enemies vnto Christ, or particular for that great enemie, which S. Paul calleth the man of sinne. 2. Thess. 2.3. In the first sense it is vsed by S. Iohn. 1. Iohn. 2.18. and 22. and in his second Epistle verse seuen: and in the second sense he vseth it. 1. Iohn. 4.1.
3. By which it is apparant, that all the enemies of Christ and his Church, are in the generall acceptation of the word, Antichrists. Now the enemies of Christ and his Church, may be diuided into two rankes, as they are by the holy Ghost himselfe, Acts. 4.25.26. to wit, Iewes and Gentiles. Touching the Iewes, who can expresse the rage and fury, wherewith they haue banded themselues against our Sauiour Christ and his Church? The Scripture declareth with what malice they persecuted Christ himselfe whilst he liued amongst them, euen vntill they had brought him to the most shamefull and cruell death, crucifying him betwixt two theeues, and preferring Barrabas a murtherer before him, as if he had bene the greatest malefactour in all the world: and also how after his resurrection, they persecuted his Apostles. But if we consult Ecclesiasticall and Ciuill Histories, we shall finde, that they haue not ceased euer since to shew their malice to the very name of Christ, in their murthering Christian children, and especially Carpenters sons, in despite of Iesus the sonne of Ioseph who was a Carpenter: [Page 111] in poysoning Riuers and Springs, and raising seditions in Cities, with many other horrible enormities. But as they haue encreased in malice against Christ, so Gods vengeance hath followed them vnto this day: For after that horrible desolation of their prime City and whole Nation, by Titus and Vespasian, they againe reuolted and committed most fearfull outrages vpon Christians, and all others in Lybia, Aegypt, Cyrenia, Cyprus, and Palestina, till they were againe, first by the Emperour Traiane, and then by Adrian his successor, so dispersed, destroyed, and torne in peeces, that till this day, they durst neuer lift vp their hands in publique against the Church: yea by a most seuere edict of the Emperour Adrian, (which S. Ierome writing vpon the first Chapter of Zephaniah maketh mention of) they were prohibited euer to enter into their owne Country; and so they are vagabonds and runnagates vpon the earth as Cain was, without Prince, Common-wealth, or Gouernment. And since me thinkes I see in Cain a notable representation of this rebellious Nation: for he slew Abel the iust; so they, the iust One, the Lord of life, the Sonne of God: he was made a vagabond vpon the earth, and so are they: but yet as he had a marke set vpon him by God, that none should slay him, so haue they; for God hath so marked them by his secret prouidence, that though they be hated of all men, yet they are not vtterly destroyed, nor mixt with other Nations by mariage, or any other ciuill or religious combination, as other stragling Nations haue bene. And that for two causes as it may seeme: one, that the vengeance of God might be still visible vpon them, for the confirmation of the Christian faith: and the other, because God hath appointed a time of their conuersion, and reception into mercy, as the Apostle plainly sheweth, Rom. 11.26. These then are the first sort of Antichrists, as the Captaines and ring-leaders of all the rest.
4. The second are the Gentiles, which may also be diuided into two rankes: first, such as are not of the Church, as were the persecuting Emperours and Potentates in the Primitiue [Page 112] Church, during the ten famous persecutions, by which m [...]ll [...]n [...] of Ch [...]st [...]ns were cru [...]lly slaught [...]red, for the pro [...]ssi [...] of the Christian religion, prophecied of, Reuel. 1 [...].1 [...]. [...] 13 [...].2. A [...] the M [...] [...] [...]tic [...]l [...]rly d [...]s [...] [...] S. I [...]. A [...] [...].14. [...] And s [...]co [...], [...]a [...]h [...]s are [...], Hy [...]ite, and all [...] all [...] s [...]t, [...]et ex [...]s [...] T [...]u [...] calleth [...] A [...] [...]eth t [...] Arria [...] by th [...] [...] an [...] S. Au [...]u [...]ne [...] 1.T [...] [...]tia [...] 3. [...]. A [...] [...] 4. [...]. affirmeth. T [...]t so m [...] [...] [...]d [...]surers [...] m [...] A [...] t [...]chr [...]t [...]are [...] [...]au [...]h [...] w [...]k [...].
5. But prop [...]ly and particularly, the name Ant [...] [...] be appropriate [...] to the great Aduersary of Christ, [...] by S. Paul. 2 Thess. 2. and by S. Iohn, in the 13. [...] th [...] R [...]uel [...]tion, by th [...] see [...]n [...] Be [...]: and i [...] th [...] [...] Ch [...]pt [...] in the [...]. Of whom, all the [...] but [...], and in whom all [...], [...] the former, w [...] c [...] the [...] [...],Ir [...]n [...] [...] [...] by [...] ty [...]n [...]ll M [...]r [...]h [...] vp [...] t [...] C [...]ri [...] [...] [...] [...]ey, a [...] [...] of C [...] [...] [...]selfe. O [...] [...] at Anti [...]h [...] [...] [...]hat Anti [...] [...] th [...] t i [...]gs [...] b [...] [...]pli [...]d [...] was N [...] [...] th [...] [...] [...]hat all [...] fulfil [...] [...] p [...]oph [...] [...] S [...]ripture, [...] [...]able [...] [...]ight [...] represented, [...] the Prophet Z [...]c [...], Chap. [...] [...]or [...], I w [...]ar [...] vp a [...]p [...]rd in the Land, [...] that be [...]ut o [...], [...]ber si [...]ali feele the [Page 113] yong one, nor heale that that is broken, nor feed that that standeth still: but he shall eate the flesh of the fat, and teare their clawes in peeces: woe to the Idoll shepheard that leaueth the flocke, the sword shall be vpon his arme and vpon his right ere, his arme shall be cleane dried vp, and his right eye shall be vtterly darkned.
A notable Propheticall discription of this great Antichrist, and is so applyed by S. Ierome, in his Commentary vpon that place. And he is fitly called an Idoll shepheard, to signifie that which S. Paul affirmeth, in the second to the Thessa [...]nians, that he should shew himselfe in the Temple of God as God, exalting himselfe as an Idoll to be worshipped, [...] [...]ored euen by the Princes of the earth: but that he [...] [...]onsumed by the breath of the mouth of Christ, [...] [...]t sword of the Spirit, spoken of Ephes. 6.17. [...] [...]reat Antichrist, quis esset, who it should be, is all [...] [...]sie betwixt vs and the Church of Rome: they [...] he is yet to come; and we, that he is already [...] sitteth in Babylon spiritually vnderstood.
[...] [...]oncerning this word Antichrist, thus properly [...], we are further to obserue, that it is sometimes [...] the whole body of the Antichristian kingdome, and [...] times for the head of the body. In the first sense, it is vsed by S. Paul, when he calleth it an Apostacy or defection, and the Mystery of iniquity. 2. Thess. 2.3. and is expressed by S. Iohn, vnder the name of a cruell Beast, and of Babylon, and many waters, Apoc. 12.11. and 18.2. and 17.1. In the second sense it is taken by S. Paul. 2. Thess. 2. where he is called the Man of sinne, the Sonne of perdition, and [...], the Aduersary, and by S. Iohn [...] the Antichrist, [...] and [...], and [...], the destroyer.
7. The seuerall periods of this Antichrist, are fiue. First, his birth, in the time of the Apostles. 1. Iohn. 4.1. Secondly, his growth, which was from the Apostles times, till the reigne of Phocas the Emperour, in the yeare 607. Thirdly, his reigne, which was from the time of Phocas, till about the yeere, 1517. wherein he commanded in the world as a King, [Page 114] and no man durst gainsay his power. Fourthly, his reueaing, which beginning in the yeere 1517. proceedeth by degrees, and increaseth till the comming of Christ to iudgement. Fiftly, his destruction, which is begun by the preaching of the Gospell, and shall be finished by the comming of Christ. 2. Thess. 2.8.
CHAP. 2. Of the number of his Name.
1. AS the manner of Traytors is, vnder pretence of the Kings name and authority to raise forces, seize vpon Cities and Castles, and send forth Edicts and Proclamations, but all against the King himselfe, that they may depriue him of his Throne, and set vp whom they list in his roome: So doth Antichrist vnder the name and authority of Christ, aduance himselfe against Christ, and in pretence that Christ is in body absent from his Church, draw vnto himselfe by a sacrilegious vsurpation the gouernment thereof. For this cause the Spirit of God minding to arme the faithfull against the subtilities of this hypocriticall enemie, propoundeth vnto vs a certaine name comprized vnder the number, 666. by which rightly vnderstood, we might attaine to the true knowledge of him.
2. The Text in the Apocalyps is this, That no man should buy or sell, b [...]t he that hath this Character, or the name of the Beast, or the number of his name: here is wisedome, let him that hath vnderstanding count the number of the Beast, for it is the number of a man, and his number is. 666. Where by the character, the name of the Beast, and the number of his name, in all probability is meant one and the same thing. So Haymo, Sixtus Senensis, Alcazar, and others vnderstand it: and thus the latter is still the exposition of the former: as if a man would know what is meant by the character, S. Iohn saith by way of exposition, Or the name of the Beast: and what by the name of the Beast, he addeth: Or the number of [Page 115] his name. And so the character of the Beast seemeth to be nothing else, but the name of the Beast, containing the number, 666.
3. By the Beast whose Character, name, and number, is here designed, is not to be vnderstood Antichrist himselfe, who is figured out by the second Beast, Apoc. 13. but the first Beast, whose authority Antichrist doth vsurpe, and causeth it to be adored, and erecteth an image vnto it, and imposeth the name thereof vpon all men: as is plaine, Apoc. 13.12. that is, the Romane or Latine State (for so the first Beast signifieth) the last head wher [...]of, is Antichrist.
4. It is said to be the number of a man, either because a man by reason and vnderstanding may finde out the mystery thereof: or because it is an obuious and vsuall name amongst men: as Esay. 8.1. The pen of a man: and Apoc. 21.17. The measure of a man; that is, such a pen and measure as are in vse by men: or lastly, b cause the name of the Beast, containing this number, is also the proper name of a man. Which way soeuer it be taken, it is all to one effect, for the sense of the Text.
5. This number, 666. is diuersly interpreted by expositors of the Text, and that principally two waies; either mystically, or literally. The mysticall expositions are foure. First, some vnderstand it of the time wherein Antichrist began to reigne and reueale himselfe. Secondly, of the certaine degrees, by which this Beast doth captiuate men to his [...]eruice and homage; both these are expressed by the Authour and therefore I forbeare to speake of them any further. The third interpretation, is by a certaine Lawyer called Caryon, in his Anatomy of Antichrist, Chap. 21. who speaking of this subiect, saith; that it is a fashion of speech taken from the Greekes & Latines, in the censuring or numbering their Citizens: for there was saith he) a twofold catalogue or numeration of them: The first, census nominis, which euery Citizen was bound to giue vnto the Censour: the other, a declaration of the estate and reuenue of euery Citizen, wherby they were ranked in their seuerall degrees: and so that S. Iohn like [Page 116] a Censour setteth downe, first the name, and secondly the demeanes of the Beast, which is 666. talents of gold yeerely comming in. And this (saith he) is the number of the reuenue of this mystery, arising from his damnable trafficke of soules, answering in greatnesse to that of rich Salomon, of whom it is said, that there came in vnto him euery yeere, 666. talents of Gold; which amounteth to betwixt fiue and six millions, an Hebrew Talent auayling in worth eight or nine thousand Crownes, or six score pounds of Gold, as both Epiphanius, and Budaeus affirme. The fourth mysticall interpretation, is that of Anselme Bishop of Canterbury, in his Commentary vpon the Apocalyps, Chap. 13. who saith, by the number of six, which is the first perfect number, is mean [...] those, that in the state of Mariage, doe after their measure fulfill the Commandements of God, and so are in the lowest degree of perfection: and by 60. which is formed of six and ten multiplyed together, those which stand in the middle degree of perfection by their excellent graces and vertues, who though they come short of the third, yet doe farre exceede the former: but by the six hundred he saith, are to be vnderstood, such as are in the highest degree of perfection, as Monkes that keepe the integrity both of body and spirit. Now of these three degrees, the first bring forth fruite six fold; the second, sixty sold; and the third, an hundred fold: and that the Disciples of Antichrist shall preach, that none can be saued, excep [...] he bring forth one of these measures of fruites.
6. Of all the [...]e mysticall interpretations, not one commeth any thing neere to S. Iohns intention: for touching the first, seeing S. Ioh [...] saith expressely, that it is the name of the number of the Beast, it can in no probability be referred to the number of the time, either of the beginning, or of the continuance of Antichrist. And for the other interpretations, besi [...]es many difficulties that encounter them in the Text, this is one principall: that is, there are diuers kindes of numbers, both amongst the Hebrewes and Greekes, some mysticall and Euangelicall, and others vsuall and ordinary, as Scaliger well noteth: so to put a difference betwixt these, the [Page 117] holy Scripture setteth downe certaine markes of distinction, whereby they may be discerned. And for this cause S. Iohn to shew that this number is not to be taken mystically, or cabalistically, but literally and vsually, setteth this note vpon it, that it is [...], that is, [...], a humane name, or a name ordinary amongst men: for it is not [...] with the article, as if it were the name of a certaine man, but [...], without the article, by which signification, mysticall and cabalisticall interpret [...]tions are excluded.
7. The li [...]erall interpretation of this number is (as all agree) by some certaine name, the letters whereof, exactly containe 66 [...]. by computation, and neither more nor lesse. For as the Hebrewes, so the Greekes in imitation of them, in stead of figures vse Alphabeticall letters for computation. Now this number of the name of the Beast, some compute by the Hebrew, and some by the Greeke Characters: by the Hebrew, because the Reuelation was made to S. Iohn being an Hebrew, and therefore most likely in the Hebrew tongue, as most familiar vnto him, and that he translated it out of the Hebrew into the Greeke: and this they say is apparant, both by the sundry Hebraismes commonly vsed in this booke, and by the Hebrew names therein yet contained, as Abaddon, Harmageddon, Gog, and Magog: and by the so ordinary repetition of the number of seuen, all which sauour of the Hebrew language. And they that will haue it expressed by Greeke Characters, giue this reason; because the Reuelation was written in Greeke, and sent to the Greeke Churches, which last opinion is most probable.
8. In Hebrew we finde three words containing this number and all of them fitting the present state of Antichrist, as we take it. The first is [...] Romiich, that is Romana, or Romanus, for Nounes collectiues with the Hebrewes, as Iunius obserueth, are taken promiscuously in both Genders: and if they were not, yet the Faeminine termination agreeth aswell to the purpose, because this number is not the proper name of Antichrist, but of the Romane state, which afterward is described by the name of a woman, and an harlot, [Page 118] Apoc. 17. and 18. The second is a Latine name written in Hebrew letters, because the Latines doe not vse their letters for n [...]merall notes, as the Hebrewes and Grecians doe, and this they say is [...], Romanus: the knowledge of which name, deuote and learned M Fox, obtained (as he saith) of God by earnest prayer. Both these names doe fitly agree to the Antichristian State, for the Empire is still called the Romane Empire; and the Pope, the Romane high P [...]iest or Bishop, and their Church the Romane Church; as if Romane and Catholike were all one, as Baronius affi [...]meth, and the Popes subiects, Romane Catholikes; all which things shew the agreement of these names, to the thing they are to expresse. The third is [...] M [...]ssa, the Masse, wherein is couched together as it were in one bundle, wel-nigh all the mysteries of Antichrists kingdome.
9. In Greeke, there are found out many names that containe this number. Irenaeus an Ancient Father and Scholler to Polycarpus, whom S. Iohn ordained the first Bishop of Smyrna, propoundeth three [...], of the first whereof he affirmeth nothing: but the second (he saith) is very likely and probable, because it is the name of the great and last Kingdome, out of which Antichrist was to sprout. But the third he resteth most vpon, vt maxima side dignum; as most worthy of beliefe. But by Irenaeus his leaue, we may rather resolue vpon the second [...], and that for two reasons specified by Irenaeus himselfe: one, because it is the name of the first Beast; and the other, because Antichrist is to impose that name vpon all men. But any one of the three doe fitly agree to the Romane Antichrist. For first, touching the name Euanthas, it is asmuch in signification, as happily flourishing: and what estate in the world is more flourishing, in power, riches, and stately buildings, multitude of attendants, delightfull Gardens, and Meadowes, delicacy of meates, and all other things, that may serue either for pompe or pleasure, then the State of the Romane Pope? There is not any thing in this world, either delightful to the eies, or desirous of the heart of man, which he and his Cleargy enioyeth [Page 119] not. Their Palaces surpasse in statelines the goodliest Mansions of Kings, and Princes, and their Pompe is farre greater then any of them. For this cause, Politian obserueth in the se [...]ond Epistle of his first Booke, that Rome in their ancient Sacrifices was called by a secret name Anthusa, which is as much in effect, as Euanthas, happily flourishing. Secondly, the name Titan, is one of the names of the Sunne, whom both the Grecians and Barbarians made an Idoll, and worshipped, and carryeth with it an ostentation of reuenge. And is not the Pope such an Idoll? Hee is carryed aloft vpon mens shoulders, like the Goddesse Pessenuntia, with the Sacrament carryed before him like the Persian fire: all sorts of men fall downe and worship him as a God vpon earth, and kisse his feete. And that he may not want the name of this Idoll, hee calleth himselfe the greater light that ruleth the day, to wit the Church; that is, Titan, or the Sunne, and the Emperour the lesser, to rule the night, to wit, the Layty. And as the Moone is subiect to the Sunne, and not the Sunne to the Moone, so Emperors and Kings are subiect to him, and not he to them: and as farre as the Sunne doth exceede the Moone in greatnesse, so farre doth the Papall power exceede the Emperiall: and as it is impossible for the Sunne to depend vpon the Moone, so it is for the authority of the Pope to depend vpon the Emperor: and as the Sunne is the Father and Lord of all the Planets, so is the Pope of all Temporall dignities: and as all the Planets receiue their light from the Sunne, so doe all Bishops their power and authority from the Pope. And lastly, as the Sunne receiueth his light from the first mouer, and communicateth the same to all the rest of the Starres: so the Pope deriueth his power immediately from God, and dispenseth the same to all the members of the Catholike Church. And as for the vengeance which this name Titan also importeth, who can doubt but that it fitteth him in this respect to an haire, that considereth with what Gyant-like violence hee hath assaulted Kings and Princes; sometimes with the thunder-bolts of his Excommunications, wherewith the greatest were wont to be terrified [Page 120] as with lightning from heauen, sometimes with open and bloody Warres, and sometimes with secret Massacres, and treacherous designements: thus making as it were the earth to quake, and the stoutest and greatest hearts to tremble at his threats. Most fitly then by these two names wee haue a most liuely picture of this Man of sinne: and yet I confesse they are not so grounded vpon the holy Scripture, as that we dare fully rest vpon them.
10. The third name is [...], which is the most probable and likely of all the rest, though Irenaeus holds it not so. For first, the letters of that name exactly containe the number, 666. namely, if it be written with the Dipthong [...], and and not with a single iota, as the Iesuites cauill it ought to be, and so would infringe the credit of this name, because the letters doe not agree with the number. But Irenaeus that know the Greeke tongue better then they, and also wrote in Greeke, writeth it with the Dipthong, and not with a single iota. And whereas speaking of [...], hee qualifieth it thus; Si modo per [...] scribatur, that is, if it may bee written by the Dipthong [...] comming to [...], he maketh no qualification, but taketh it for granted that it ought to be so written. And this learned Scaliger obserued in his Animaduersions vpon Eusebius Chron: that the Greekes vsed to turne the letter iota into the Dipthong [...], when it went before a N, as [...] insomuch, that it was not onely not a fault so to write, but a fault not to write so. Secondly, it cannot be doubted, but that by that Beast with seuen heads and ten hornes, Reuel. 13. and 17. is meant [...]he state of the Empire and City of Rome: now the seuenth head which is Antichrist, is one of the heads of this Beast, and therefore must needs haue the same domination with it; that is, Latine or Romane, as the other sixe were called, especially by the Greekes, who called it ordinarily by this name, The Latine Empire and Emperour. Thirdly, it is also certaine, that during the time of the Latine or Romane Empire, Antichrist could not discouer himselfe: but that which was the obstacle of his comming being remoued, then he was to spring out [Page 121] of the ruines thereof, and so must needs succeed him in the same place and authority: but the Empire of Rome is long agoe taken out of the way, there remaining nothing thereof now but a bare title without being. And the Pope hath vsurped all the power and authority thereof into his hands, as also the City it selfe, and therefore why should wee doubt but that the name Antichrist is [...]; and so that the Pope is he without all question? Lastly, that he may plainely declare that this name belongeth properly vnto him, and none else, he imposeth this name vpon all that depend vpon him: his Church is called the Latine Church, so is the Apostolicall Sea: the publick Liturgie is commanded to bee Latine: so Prayers, Bulles, Indulgences, Masses, Vespers, Mattens, Decrees, Pleas, all Latine; yea, the holy Scripture it selfe by the Decree of the Counsell of Trent, is not authenticall, but in Latine. And that which is most obseruable, this publick seruice in the Latine tongue, was (as Wolphius sheweth) brought in and obtruded vpon the whole Church,Recondit lect. by Pope Vitalian precisely in the yeere, 666. which is the number of the name of the Beast in the Apocalyps. Did not Irenaeus then ayme neere to the marke, when he propounded [...], as very likely to bee this name? Who if he had liued at this day, and seene all these things before named, especially the diuision of his Romane Empire, and the Papall vsurpation, would not haue giuen it out as a probable coniecture, but as an assured and vndoubted truth.
11 There are diuers other names found out, or rather deuised by sundry Authors, which in the Greeke Characters make this number; as [...] of Hippolitus, which is Nego in Latine; [...] of Arethas, that is, illustris, famous; [...], Victor, a Conquerour; [...], prauus dux, a wicked Guide; [...], vere nocens, truly hurtfull; [...], olim inuidens, enuying of long time; [...], Agnus nocens, an hurtfull Lambe; [...] of Primasius, that is, contrarius, an Aduersarie; [...] the Italian Church; [...], I am a God vpon earth: with diuers other like; out of all which, Bellarmine concludeth, that because the [Page 122] word [...] in Greeke, or [...] Romanus in Hebrew, doe not onely comprehend this number, but manie other names besides, therefore this cannot bee the name signified in the Apocalyps. But wee are to vnderstand; first, that some of these names doe not iumpe with the number, as [...], and [...]; and secondly, that some do properly appertaine to the Pope, and to the Church of Rome; as [...]; yet thirdly, that none of them represent the name of the former beast which [...] doth, and therefore are in no sort to be accepted, as nothing agreeing to the purpose of that Prophesie: for if any name would serue the turne, an hundred such like were easie to be deuised by the wit of man.
12. As for those names inuented by the learned Papists, onely of purpose to disgrace our Religion, they fauour so much of malice and ignorance, that they deserue no other consutation, but derision and contempt: such are these ensuing: Martin Lauter, for Martin Luther, if the Latine letters be accounted for numbers after the Greeke computation, this is Lindaas deuise: but Genebrard will haue it to bee Lulther for Luther being written with Hebrew characters. Bellarmine hath deuised Dabid Chitreta, for Dauid Chitraeus; and [...] for the Country wherein Luther was borne: all which are ridiculous, and farre vnbeseeming the grauity of such learned men, were not their eyes blinded with malice. By as good reason we might conclude, that Paulus Quintus was Antichrist, because the Anagiam of his name is thus, Quis tu? an Lupus? And his title which hee takes to himselfe, Vicarius Dei generalis in terris, containeth in the numerall Letters thereof iust the number 666. as may appeare by this computation of them: or that euery Pope since they tooke vpon them the title of the head of the Church and vniuersall Bishop, is Antichrist: Otherwise as Walter Bruite diuers hundred yeeres since affirmeth, these words, Dux Cleri, make the same number of 666. but these Cabalisticall conceits, are rather flashes of ouer-flowing wits, then sound traces of true iudgement.
[Page 123]13 The name [...] then, is of all the most probable vpon which wee rest, vntill it shall please God to reueale another vnto vs: for Antichrist must bee the head of the Romane state in generall, but so farre forth as it is Latine: the Mother City whereof is seuen hilled Rome. For this name Latine is that by which the East and Westerne Romanes were distinguished, the Westerne calling themselues indeed Romanes, yet by the Greekes were called alwaies Latines for distinction sake.
CHAP. 3. Of the Character or Marke of Antichrist.
1. A Character is a marke or symboll of difference by which one thing is knowne from another; thus Merchants by certaine Seales and Markes vse to distinguish their Wares, and Grasiers their Cattle and Sheepe, and Captaines their Souldiers; as Ishmael the Persian Sophi distinguished all his followers that held of Haly, whom they pretended to bee the true successour of Mahomet, from the Turkes, that were of a contrary opinion, by a red Ribbon on their Hats. The word is deriued from [...] or [...], which signifieth to imprint, or ingraue a marke vpon a thing: and so Character signifieth a marke, or note imprinted. And it is taken either literally, or metaphorically; literally as before, and metaphorically as in Demosthenes, [...], that is, In the speech is seene an image of the minde: more particulary for a forme or peculiar fashion of speaking, called of Tully. Forma dicendi: and so also Forma or Character viuendi, A fashion or maner of liuing, consisting in outward Rites and Ceremonies, as it is vsed, 2. Machab. 4. And lastly, it is vsed for the description of a thing, whereby it is distinguished from another, as Tully affirmeth in his Topicks. These different acceptations of the word, shew plainly, that the Papists who restraine the word to some corporall and visible marke to bee imposed by Antichrist vpon his [Page 124] followers, doe manifest wrong vnto the holy Ghost, restraining that to one strict sense, which should bee left at large.
2. There be sundry opinions touching this Character of the Beast what it should be. Bullinger thinketh it to be Vnction of Chrisme, wherewith all Christians liuing vnder the obedience of the Bishop of Rome, are signed in the forehead. Bullinger. ser. 61. in Apocal. Theodorus Bibliander in his Chronology tab. 10. saith, it is nothing else but the outward profession of the Romane faith, without which the Papists affirme, that a man cannot be a true Catholike. Chytreus would haue it to be the Oath, which is imposed vpon all for their obedience to the Church of Rome. Others thinke it to be the Vnction sacerdotall, by which an indeleble character (as they say) is imprinted vpon all that take those sacred orders: and some againe to be nothing else, but the superstitious carriage of Popish ceremonies of the Romish Church, as worshipping of Images, creeping to the Crosse, adoring the Sacramentall bread, and such like. Hippolitus the Martyr (if he bee not counterfeit) saith, that this Character is nothing else, but not to vse the signe of the Crosse, but rather to detest and abolish it, which is a pri [...]atiue marke, and therefore no marke at all: for a Character is a positiue impression, Primasius, Beda and R [...]p [...]tus thinke, that the Character of Antichrist shall bee certaine letters, wherewith the name of Antichrist shall be written: but this opinion Bellarmine him selfe confuteth. Ribera in his Commentary vpon Apoc. 13. [...]. 1 [...]. and 34.35. hath two opinions concerning this Character, the one that it should bee a certaine marke in Antichrists priuy Signet, wherewith hee should seale all his Decrees, Edicts, and Letters after the maner of Kings and Princes, and probably coniectureth, that this may bee the picture of a Dragon, as the Romane Emperours carried an Eagle in their Signet and Ensignes: but hee little thought that this coniecture would touch some of the Popes, and Paulus Quintus by name, who bore Dragons in their Armes. But not resting vpon this, his second coniecture is, that it should bee the name wherein [Page 125] Antichrist most glorieth, abridged in a certaine figure, and this he supposeth out of one Aubertus, who tooke it (as he saith) from Primasius, might well be the name of Christ, or the Messias: which Antichrist should stile himselfe by.[figure] This figure is thus expressed by him, as is set downe in the margent, which if it be so yet fitly agreeth to the Pope, who glorieth in the name of Christs Vicar, and vseth, or rather abuseth all kinde of crosses to most horrible Idolatry: and therefore Napiour vpon the Apocalyps, saith; that these very crosses thus abused in the Church of Rome, are the true markes of the Beast. Lastly, Bellarmine with more modesty then the rest, thinketh, that Antichrist shall haue a positiue visible marke which he will imprint vpon all: but what marke this shall be, cannot be knowne, till Antichrist himselfe be come.
3. Bellarmine proueth out of the words of the Text, that this Character is but one and not m [...]ny, for the Scripture (saith he) speakes alwaies of it, and of the name, and of the number of the name, in the singular number; and therefore that they speake absurdly, that bring in a multiplicity of workes: whereunto we consent that the Character is but one: and yet it hindereth not, but that which is vnum specie, or numero, one in kinde or number, may notwithstanding haue many parts and branches: As the body of a man is one, and yet hath many m [...]ers: a tree is one, and yet hath many branches: the Church is one, and yet hath many parts: so is this Character one, and yet may be diuided into many sections and parts which so that they proceede from one roote, and tend to one end, doe no wai [...]s hinder the vnity of this Character. And so though in generall, this Character o [...] the Beast be common to all Antichrists followers, yet some may be marked with one branch of it, and some with another, according to their quality, being in effect all but one and the same. For as the Character of Christians is but one, to wit, their subiection to Christ, and their spirituall communion with him, as the onely Head and Spouse of the Catholike Church: yet this one hath many parts, and is either [Page 126] inward or outward: the inward Character of a Christian, is faith working through loue, with which they that are indued, are sealed vnto saluation, and knowne onely vnto God. The outward, is partly in the forehead by profession of this faith, and partly in the right hand, by liuing according to the rules of that profession, and partly in the participation of the Sacraments, to wit, Baptisme, and the Lords Supper, which are the badges of Christianity. So the Character of Antichrists followers, though it be but one in specie, yet it is partly inward, and partly outward: the inward may well be accounted that implicite faith of the Papists, whereby they beleeue whatsoeuer the Pope and the Church of Rome beleeueth, or propoundeth to be beleeued, though they know not what it is: and the outward, is either in their forehead, by open profession of the Romane faith, or in the right hand, by liuing according to the superstitious traditions of the Church; or lastly in both, by receiuing the Popish Sacraments, and putting more confidence in them for their saluation, then in those Sacraments which Christ himselfe ordained.Aug. de ciui [...]. dei lib. 20. cap. 9. And thus Lyranus, S. Augustine, Primasius, Richardus De sancto Victore, Haymo, and diuers others of their owne side, expound the phrases of the fore-head, and right hand, In fronte per professionem, in manu per operationem.
4. This marke of the Beast then being one in specie, and yet diuided into many branches, may well be considered two waies: either as common to all that are subiect to Antichrist, or particular to such as buy and sell. This distinction is plaine in the Text, Reuel. 13.16.17. And he causeth all both small and great, rich and poore, free and bound, to receiue a marke in their right hand, and in their fore-heades: this is the common marke, and then followeth in the Text: And that no man might buy or sell, saue he that had the marke: which is the particular marke, plainly distinguished from the former, by the coniunction copulatiue (and) whereby all Papists binde themselues in obedience and subiection to the Pope, and the Church of Rome, without which it is [Page 127] not lawfull for any to make profession of the Christian faith, without the imputation of Heresie, or Schisme at least. And this marke seemeth to be imprinted foure seuerall waies principally. First, by the Sacrament of Baptisme according to their vse. Secondly, by their supposed Sacrament of Confirmation and Chrisme. Thirdly, by solemne oath and attestation. And lastly, by customary superstition, and practise of the Romish Ceremonies.
5. Concerning Bapti [...]me, they themselues teach and affirme, that therein is contained a secret and implicite oath of obedience to the Pope, which is a kinde of hidden Character: thus Mathaeus Tortus, or rather Bellarmine page. 51. and Augustinus Tryumphus. q. 22. art. 4. ad secundum. And this Character I thinke to be imprinted according to their doctrine by the Popish Ceremonies, wherewith that holy Sacrament is adulterated, Creame, Oyle, Salt, Spittle, and many other such apish trumperies, which Christ, and his Apostles, and the Primitiue Church neuer heard of, but are part of those counterfeit drugs, that are fetcht out of the Whore of Babylons box: and so whereas in holy Baptisme, we receiue the Character of Iesus Christ, they are thereby marked as slaues vnto Antichrist, which is a most horrible prophanation of that most Sacred mystery. For should that which is the marke of our obedience to Christ, be made a marke of our obedience to Antichrist? Are men therefore baptised into Christ, that they should serue Antichrist? But thus it becommeth Antichrist to doe, therefore we need not wonder at it.
6. In their supposed Sacrament of Confirmation, which they blasphemously preferre before Baptisme, for they teach, that a man is not a full and perfect Christian, though he be baptized, till he be confirmed by the hands of the Bishop, and that a man is not a Christian till then. I say in this Sacrament, an apparant marke is printed on the forehead of the Confirmed by the Bishop, with their hallowed Chrisme, in forme of a Crosse and this they say is so necessary, that he cannot be a Christian, qui confirmatione episcopali non fuerit [Page 128] chrismatus: that is, not marked with Episcopall Confirmation.Bellar. catechism. Yea Bellarmine directly affirmeth, that by confirmation, another marke is imprinted vpon the soule then by Baptisme, by which a true Christian shall be discerned from an Infidell apud inferos, that is, amongst the dead, or in the gates of hell. This then is another way whereby men receiue the marke of Antichrist, when with such superstition, and an opinion of necessity, they vse this Popish Ceremony, of which I doubt not but there is and may be an holy vse in the Church of God; but so, that it be first purged from these superfluities.
7. The third is by protestation and oath, whereby all from the highest to the lowest, Emperours, Princes, Bishops, Clerkes, with all that take any degree in schooles, or vndertake any publick office in the Common-wealth, or that being priuate persons, are suspected to disagree from [...] doctrine of the Romish Church, are constrained to swe [...] [...] legiance and fidelity to the Pope, as to the supream [...] [...] the Church. And this Character is imprinted bot [...] [...] foreheade by solemne attestation, and in their righ [...] [...] laying it on a booke: and the reason hereof is this, [...] they hold it of necessity to saluation, for euery creat [...] [...] subiect to the Bishop of Rome. And that we may see [...] particular, the Emperour before he can be Crowne [...] [...] confirmed by the Pope, taketh two solemne oathes, one [...] his entrance into the City of Rome, to preserue the ancient and vsuall customes thereof, and the second in the Chappell of the Virgin Mary, called S. Mary amidst the Towers, where he sweareth himselfe a Liege-seruant to the Pope, and that he will prot [...]ct and defend him, and the Church of Rome, in all the necessities and vtilities thereof: then he must be couered with a surplesse, and receiued amongst the Canons of S. Peter, as a Canon and Brother, as if he were not capable of the Imperiall dignity, vnlesse he were enrolled into the orders of the Beast: then one of the Cardinall Bishops, accompanied with two Deacons, leadeth him in to the Altar of S. Maurice, where he is annoynted on the right arme and [Page 129] shoulders in forme of a Crosse, with the exorcised Oyle of the Catechumes, and before his Coronation, the Pope giueth to the Emperour kneeling before him a Sword and an Apple into his right hand, and a Scepter into his left. In fine, after his Coronation, the Emperour waiteth vpon the Pope at saying of Masse as a sub-deacon, and deliuereth vnto him the Chalice, and a plate with Hostes, and water to mixe with the wine. This is the order of the Emperours Coronation: wherein what doth he else, but receiue vpon him the marke of the Beast, seeing all these Ceremonies are both the inuentions of the Pope, and serue to no other end, but to tye him to his obedience? The like protestation of obedience to the Pope and Church of Rome, is made by all such Princes as are subiect to the Papacy at their Coronation, as Histories [...] [...]bundantly testifie. The Oaths that Bishops take at [...] [...]f their consecration, is notorious and famous, [...] [...]entioning God, nor Iesus Christ, nor his word, [...] are that they will be obedient to the Pope, [...] [...]ll rights of S. Peter, entertaine his Legates, [...] [...]gment the Rights, Honours, and Priuiledges [...] of Rome, and visit either personally, or by [...], the Apostolike Sea, once in three or foure [...] [...]er with many other particulars: which Oath [...] at large, in the Pontificall, in the Chapter [...] [...]ecration of Bishops: and who seeth not, that it is [...] oath of a Pastour of the Church, promising obedience to God and his word, but of a vassall to the Pope, as to his feudall Lord, and Soueraigne Prince? In summe, the generall Oath that all take, is set downe in the Bull of Pius Quintus, vpon the forme of Oath from the profession of their faith, wherein is expressely contained, the new Romish Creed, consisting of twelue new articles, equall to those twelue of the Apostles Creed, wherewith, as with a manifest Character, all the Romanists are stamped, and that by the decree of the Tridentine Councill.
8. The last way of imprinting this Character, is by the superstitious practise of the Popish Ceremonies, as namely, [Page 130] the celebrating of Festiuall daies ordained by the Pope, hearing of Masse, fasting in Lent, and other enioyned times, abstaining from flesh on Fridaies, and Saturdaies, shriuing to a Priest at Easter, partaking the Sacrament vnder one kinde, creeping to the Crosse, falling downe before an Image, putting ashes on their heads on Ashwedensday, and whipping themselues on good Friday, with an hundred more such vaine trumperies, which were neuer commanded by God, and wherein notwithstanding they place the perfection of a Christian life.
9. As touching the particular marke: that is proper to them that buy and sell in the Church, as the words of the Text doe plainly shew: now if this buying and selling be referred to outward and ciuill commerce betwixt man and man, as some suppose, yet it fitly agreeth to the Romane Bishop, who prohibiteth all such commerce with those that are not subiect to the Church of Rome. Bertold. Constant. Append. ad Herman. Contract An. 1054. Thus Gregory the seuenth, alias Hildebrand, counselled William the Conquerour; Ne aliquem in sua potestate aliquid emere aut vendere permitteret, quem Apostolicae sedi inobedientem deprehenderet, that is, That he should perm [...]t none to buy and sell in his Dominion, whom he found disobedient to the Apostolike Sea. Alexander the third, in Synodo Turonensi, caused the very Decree to be made, that no dwelling place or succour should be affoorded to such as withdrew themselues from the ubiection of the Pope. Sed nec in venditione et emptione al [...]qua cum ijs communio habeatur. So it was also decreed in the Laterane Councill,Guliel Neubrig. rum Angl. c. lib. 2. cap. 15 [...] lib. [...]. cap. 3. against the Albigenses, Ne quis eos in domibus vel in terra sua tenere vel fouere vel negotiationem cum ijs exercere presumat. The like is to be found in the Bull of Martine the fift, against the errours of Wicleffe, and Husse: and in the Bull of Pa [...]lus the third, against King Henry the eight and his subiects, Ne perm [...]t intur contractus inne negotiationes et marchantias quoslibet exercere, &c. And no maruell if they forbid to buy and sell those that haue not this marke, seeing they goe so farre, as to dissolue the bonds of nature and humanity: as that an Heretike may lawfully be [Page 131] spoiled of all goods: a Father may disinherite an Hereticall sonne: and a sonne may likewise deny obedience and maintenance to his Father: a Catholike wife, is not bound to yeeld beneuolence to an Hereticall husband; subiects are not tyed to obey their Hereticall Prince, but may ri e vp against him and depose him. These are their owne proper doctrines, printed, maintained, and propugned by them. And who is an Heretike with them, but he, be neuer so Orthodox, whose faith doth not conspire in euery point, with the faith of the Pope, and the Church of Rome? This Prophecy then in this literall signification of buying and selling, doth so fit the Pope and his Church, that it may seeme rather to be an History, then a Prophecy. Neither is Bellarmines exception any thing worth, that the Iewes in Rome vnder the Popes nose, are permitted to buy and sell: for this Prophecy is plainly to be vnderstood of Christians, and not of the Iewes or Infidels.
10. But if we vnderstand it spiritually, of the trafficke of soules, then is the case more cleare: for is not Merchandize made of soules of men in the Church of Rome, and doe they not sell them at a very low rate? Witnesse their Dispensations, Pardons, Masses, Trentals, Agnus deis, holy Graines, with a number more such like fopperies, which they exchange with men for the price of their soules. And who are the traders in this Mart? But onely they, that haue receiued the marke of the Beast, who buy them for things of nought, and sell them againe to the diuell for worse then nought. Of this trafficke of soules, S. Peter prophecieth, 2. Pet. 2.3. That there should arise vp in the Church false teachers, who thorough couetousnes should with famed words make merchandize of mens soules: that is, prostitute the people of God vnto Sathan, and change the truth of God into gainefull fables. These Merchants are all the Cleargy of the Papacy, who in their Sacrament of order, receiue the marke of the Beast. This is most apparant, by consideration of the manner of the ordination of their whole Cleargy, from the least vnto the greatest. The smaller orders, are these foure: Porters, Lectors, [Page 132] Exorcists, and Acoluths. The Porters at their ordination, receiue from the Bishop the keyes of the Church into their right hand: The Lector receiueth a booke, as also doth the Exorcist with his right hand: and the Acolutha a Candlestick with the candle put out: and by these seuerall ceremonies, they receiue the markes of their order, as is plainly described in the Romane Pontificall, Fol. 6.7.8.9. &c. But before all this, they receiue their first tonsure, the Bishop cutting off the end of their haire in foure places: to wit, on the forehead, behinde, and by the two eares. The greater orders are three: Subdeacon, Deacon, and Priest. The Subdeacon receiues the Character of his order, by touching with his right hand the booke of the Epistles, as the Deacon doth by touching the booke of the Gospels. As for the Priests, after that the Bishop, with some other Priests assisting, haue imposed their hands vpon his head, which is an Euangelicall custome; he then annoynteth both his hands with sacred oyle, and then presenteth vnto him a Chalice with wine and water, and a plate with an Hoast in it, which he receiueth in his fingers, touching withall the plate and the edge of the Chalice, and by this action (say they) is the marke of this order imprinted vpon him. The like may be obserued in the higher dignities of the Cleargy, Bishops, Archbishops, Metropolitanes, Cardinals, all which, after their solemne oath of subiection to the Pope, as to their Leige-Lord, are really characterized with many markes and ceremonies. As Bishops, at their consecration with holy oyle, put on the crownes of their heades, & vpon their hands a Crosier staffe, a booke, a ring, two torches, two loaues of bread, with two vessels of wine, a Miter all besprinkled with holy water, and a paire of hallowed gloues. All which ceremonies, as they are not to be found in the booke of God, so they can be counted nothing else but the Beasts markes. As for Archbishops, Primates, and Patriarches; though they be chosen and consecrated, yet they may not execute their authority, till they haue receiued from Rome a Pall, Pallium, which Pallium, or Pall, is a little narrow cloake made of white wooll, [Page 133] hallowed by the sepulchres of Saint Peter and Saint Paul, and after kept by the Subdeacons till it be purchased of the Pope with a great summe of money. And this is their marke, without which they can neither buy nor sell in this Babylonish Faire. He that would see at large the foolery of this superstitious ceremony, let him read Durand his Rational. Diuinis lib. 3. cap. 17. and the booke of Sacred Ceremonies. Lib. 1. sect. 10. cap 5. The character of the great Cardinal, is a red Hat with long Tassels, by which they are knowne to be pillars of the world, (as their name in their fond conceit importeth,) and are made not onely the great Counsellors of State to the Apostolicall Chaire, but euen partes and members of the great Bishop himselfe.
11. By all this that hath beene spoken it is cleare, that all these diuers orders of the Cleargy, receiue the marke of the Beast; both in the forehead by an outward profession, and recognition of their subiection to the Pope; and in their right hand, by actuall obedience: neither haue they onely the marke, but also the name, and number of the name: for as the name most likely is [...], containing also the number; so all that are of these orders must bee Latines, that is, be skilfull in the Latine tongue, without some knowledge wherein they would be vnfit for this negotiation, wherein all their trading is in Latine. And therefore the Councell of Trent doth require, that the very first orders are not to bee conferred vpon any, but such as haue some skill in the Latine tongue. I conclude then, that Saint Iohn hath set downe nothing touching the marke of the Beast, which doth not fitly agree to the Pope and his Cleargy.
CHAP. 4. Touching the seate of Antichrist in generall.
1. THe seate of Antichrist (that is, the place where hee shall reigne and sit) is to bee considered two wayes: [Page 134] First, at large, secondly, more peculiar and proper. His Seate at large is described, 2. [...]hess. 2.3.4. to bee in the Temple of God: and his proper and peculiar Seate is marked out, Reuel. 17.18. to be the great City with seuen hils, which ruled then ouer the Kings of the earth. And these two different considerations, doe fall into each others: for therefore hee is said to sit in the Church of God, because he sitteth in the City with seuen hils, which taketh vpon her selfe the name of the Catholike Church: and therefore in the City with seuen hils, because in the Church.
2. By the Temple wherein Saint Paul saith Antichrist shal fit, cannot be meant the Temple at Ierusalem, as some of the Fathers haue imagined, and the Papists accuratly defend, as most fit for their Antichrist, which they suppose to arise out of the nation of the Iewes; and that for three reasons. First, because the Temple of Ierusalem was a type and a figure of the Church of Christ, and therefore as other types and figures did, so ought it to cease at the comming of the body and the truth: and therefore when the Church was gathered out of the Iewes and Gentiles, that Temple was to haue an end; they then that expect the restoring of the Temple, with the same labour expect the restauration of the Iewish Ceremonies. For as the Tabernacle which Moses erected, which was a type of the Church Militant, ceased at the building of the first Temple; so that Temple both in the first and second institution which was a type of the Church triumphant, was to cease and yeeld to the spirituall Temple which is the Church, wherein is represented both the Church Militant and Triumphant. Secondly, it cannot be vnderstood of the Temple of Ierusalem, because it was foretold both by the Prophets and Christ himselfe, that the second Temple being once laid waste, should neuer be [...]ee [...]ified againe. Daniel saith plainely, that the abomination of desolation should continue to the end, Dan. 9. [...]7. that [...]s, to the consummation and end of the world, as both Saint Ierome, Theodoret, and Origen expound the words. Esay also according to Saint Ieromes interpretation prophecyeth [Page 135] of the same vtter and irrecouerable destruction. Chap. 25.12. And so doth Ieremiah, Chap. 19.8.11. where he saith, I will breake this people and this City, as one breaketh a Potters vessell that cannot be made whole againe. Which words, saith S. Ierome cannot be meant of the Babylonian, but of the Roman captiuity: for after the captiuity of Babylon the City was againe restored with the Temple; but after the destruction by Titus and Vespasian, it was neuer to be restored. But Christs prophecy is most pregnant of all the rest, both Luke. 19.44. where he saith, That one stone shall not bee l [...]ft vpon another, that shall not be ouerthrowne. And Chap. 21.24. That Ierusalem shall bee troden downe of the Gentiles, vntill the time of the Gentiles shall be fulfilled: that is, till the end of the world, as Saint Chrysostome in his second Oration against the Iewes expounds it. Thirdly, the euent in experience sheweth the truth of all this: for the Temple hath beene oftentimes attempted to bee reedified: first by the counterfeit Messias, Barchochebas vnder Hadrian the Emperor: secondly, in the time of Constantine by the Iewes: and thirdly, by Iulian the Apostate, who deputed vnto that worke Alipius of Antiochia, and furnished him with all prouision necessary for the accomplishing thereof. But as Saint Chrysostome speaketh,Chrysost. orat. 2. contra Iudae [...]s. They knew not that they went about an impossible thing, the Lord from heauen by a fearefull earthquake and reuenging flames, with miraculous crosses fixed in their garments disappointed their purpose, and made them will they nill they to surcease from their worke. Iulians scope with the rest of the Iewes was to conuince Christ our Sauiour as a lying Prophet: but they themselues were thereby conuinced of horrible impiety, blasphemy, and apostacy, against the Son of God. Adde heereunto the consent of Chrysostome, Origen, Orig. tract. 29. in Mat. Cyrill in Ruffin [...] lib. 1. c. p. 37. Hieron ad Marcell [...]. Sozom [...]n. lib. 5. cap. vlt. Cyrill of Ierusalem, and Ierome with others, that the opinion of restoring the Temple is to bee numbred amongst Iewish Fables.
3. Neither by the Temple of God can we vnderstand any other materiall Temples built of Lime and Stone, as if Antichrist should chuse one of them to make his seat in, and from [Page 136] thence to exercise his dominion ouer the rest. For God dwelleth not in Temples built with hands: and these places are called Temples and Churches, not for their structure and building, but by reason of the assemblies of Gods people in them, to offer vp spirituall sacrifices of Prayer and praise vnto God: so that wheresoeuer Gods people assemble together to pray vnto God, and to praise his name, and to heare his Word, and to receiue the Sacraments, there is the Church, though in the caues of the earth, or any other priuate place, as was in times of persecution: neuerthelesse, if we vnderstand materiall Churches,Hilar lib. contra Arrian. e [...] Auxen [...]. yet we say with Saint Hilary, that euen in these Antichrist shall sit, Potestate regiminis, non actu presentiae corporalis, that is, By the power of rule, and not by corporall presence.
4. But by the Temple of God is meant the Church militant, which Saint Peter calleth a Spirituall house, built of liuely stones, that is Christian soules. 1. Peter. 2.5. this Saint Paul calleth the House of God, 1. Tim. 3.15. answerable to that of the Prophet concerning the Temple of Salomon; My house shall bee called an house of prayer to all Nations. It is a wonder that Bellarmine should bee either so ignorant, or impudent to affirme, that in the Scripture of the New Testament, by the Temple of God is neuer vnderstood the Christian Church, but euermore the Temple of Ierusalem: whereas the contrary is most apparantly true, as 1. Cor. 3.16. Know yee not that yee are the Temple of God? where he speaketh to all those in the Church of Corinth, that call vpon the name of the Lord Iesus Christ, as is plaine in the first Chapter of the same Epistle, and second verse. Againe, 1. Cor. 3.17. The Temple of God is holy, which are you, and 2. Cor. 6.16. You are the Temple of the liuing God: and Ephes. 2.20.21. And yee are built vpon the foundation of the Prophets and Apostles, Iesus Christ himselfe being the cheife corner stone, in whom all the building fitly framed together, groweth to an holy Temple in the Lord. So Apoc. 3.12. He that shall ouercome I will make him a pillar in the Temple of my God, &c. With what face then can Bellarmine auouch, that neuer in the New [Page 137] Testament, is meant the Church, but alwaies the Temple of Ierusalem. And the reason of this appellation is euident; that seeing the Temple of Salomon, called the house of God, and house of prayer, was a type or figure of the Church of Christ, therefore by an vsuall Metonymy in holy Scripture, the Church of Christ is called the Temple of God, and the House of God, and that not onely in the New Testament, but also in the Old, as Zachar. 3.8. Esay. 14.1. Ier. 23.8. and 3 [...].1 [...]. And though some of the Fathers are against this interpretation, as Irenaeus who suckt this error, as some others, from P [...]pias a man coetane with some of the Apostles, yet too much giuen to superstitious opinions which he broached in the Church as Apostolicall traditions, as all know; yet the most of them are for it; as Saint Ierome, ad Algas. q. 11. In templo Dei vel Hierosolymis vt quidam putant, vel in ecclesia vt verius arbitramur. Saint Augustine de ciuitate Dei lib. 10 c [...]p 19 In templum Dei sedet, tanquam ipse sit templum Dei quod ecclesia Chrysostom. in 2 Thess. 2. Sedebit in temp [...]o Dei, non Hierosolymitano, sed adeo in ipsis ecclesus. The very same is affirmed by Oecumonius the follower of Saint Chrysostome in his Commentary vpon 2. Thess. 2. and by Theodoret on the same place, and by Primasius: Aquinas also enclines to the same opinion, and so doth Zua ez, whose plane censure is this: Hic sensus errorem non continet, sed potius probabilis est.
5. The words in the Greeke are [...], which may receiue foure seuerall interpretations. First, In templo; secondly, Supra templum: thirdly, Tanquam templum: and lastly, Contra templum; euery one of these hath it Authour and Fautors; but which way soeuer they be taken, all fitly agree to the Pope. For first, he sits in the Church, that is, in that which they falsly call the Catholicke Church, wherein without question there are hidden many true members of the true Church. Secondly, he sits in it not as an ordina y member thereof, but as the head thereof, and so exalts himselfe aboue it, as the head is aboue the members; and this the word, Set, doth emphatically declare: for to sit is nothing [Page 138] else but to reigne: and to shew that none but the Pope is this Antichrist, whereas Kings are said to reigne and not to sit; Popes are said to sit, and not to reigne, as if they would verifie this prophecy to the letter. Thirdly, he sits in the Church, Tanquam templum, as the Church, according to S. Augustine, for he alone sometimes, as when it is said, Papa est tota ecclesia virtualiter; and sometimes ioyntly with his Cleargy, vsurpe vnto themselues the name of the Catholicke Church, excluding not onely all others from that title that hold not with the Pope, but euen their owne Laity also, as if they were the onely people and heritage of the Lord. Thus saith Saint Augustine, Sedes in amicum, signifieth, velut amicus, As a Friend; and the Scripture saith in like maner: [...]sto mihi in Deum protectorem & in locum refugij, that is, Be, O God, as my protector and place of refuge. Lastly, he sits against the Church, though he pretend neuer so much the title of the Church: For did euer Wolfe so hauocke the flocke of sheepe, as the Pope doth the soules of men by his damnable and pernicious doctrines? So then, we need not seeke Antichrist in the old wals of Babylon, nor among the ruines of Ierusalem, nor amongst the Turkes and such as are strangers to Christianitie: but we must seeke him in the bosome of the Church and amongst them that vant themselues the onely Catholicke Church of Christ.
6. It is a most friuolous and absurd exception, that the Iesuites take against this, namely, that if the Pope whom we auerre to be Antichrist do sit in the Church, then the Church of Rome is the true Church, and we in separating our selues from the communion thereof, Schi [...]matikes, and Heretikes. For first, it is certaine that the Church of Rome was once the true Church of Christ, and famous for her faith and godlines Secondly, that they still pretend themselues to be the onely Catholicke Church. And thirdly, we confesse, that they are still a Church, though wonderfully corrupted and depraued, as a sicke body that hath no soundnesse in it, but yet still holdeth life, for it hath in it the sound doctrine of the Trinity, and Christian Baptisme, with all the Articles of the Faith. But [Page 139] they haue added heereunto many fearefull Idolatries and grosse corruptions, and so are like a masse of mettall wherein there is some Gold, but more Tinne, Copper, Brasse, Lead, and Drosse. The vniuersality of the name of the Church stretcheth it selfe to all that are dipped with the water of Baptisme, and any waies professe Christ: but of this body some parts are more sound, other languish with diseases, and some againe are surprized (though yet breathing) with deadly Symtomes, and with death it selfe: of this latter kinde is the Church of Rome, which is possessed with a mortall sicknesse, euen neere vnto death, from the crowne of the head, to the sole of the foot. Now are we departed from the Church, because we renounce her corruptions? Do we forsake the whole masse, because we abandon the drosse, and other mixt mettals, and retaine onely the Gold? Doth a man therefore forsake his Country, because he flyeth from one City infected with the plague, into another wherein the aire is purer within the same dition and dominion? This is so absurd a conclusion, that it needs no refutation. Fourthly, there is no doubt, but that in the midst of this corrupt Church, there are many true members of the Church of Christ, who hate the abominations of the Scarlet Whore, and though secretly, yet sincerely worship God in spirit and truth. And lastly, after the same maner is the Church, wherein Antichrist sitteth: as the Iewes were the people of God, when they had defiled themselues with most filthy Idolatries: neither are we more to bee accounted Schismatikes for our separation from this Synagogue of Satan, then the godly were among the Iewes, who obeying the admonitions of the Prophets, separated themselues from the society of those wicked Idolaters.
7. Saint Augustine writing to this purpose, vpon the first Epistle of Saint Iohn, tract. 3. approueth this exposition; For (saith he) all Heretikes and Schismatikes went out from amongst vs; that is, went out of the Church: but they could not goe out if they were of vs: and therefore before they went out, they were not of vs: and if before they went out they were not [Page 140] of vs, then many are within and not gone out, and yet are Antichrists. And Occumenius vpon the same Epistle of Saint Iohn rendreth a reason why it is said, that the Antichrists are sprung out of the Church, to wit, to the end (saith he) that they might bee accounted worthy of credit with them whom they should seduce, as comming from the Disciples, and preaching the word of God, according to the intention of their Master. Which reason doth so much the more agree vnto the great Antichrist, by how much that his seduction stretcheth it selfe to more, and therefore hath need of greater appearance to be Christs Disciple, that the poyson of his deceit, might more powerfully worke into the hearts of men. And therefore seeing the Pope doth more proudly vaunt himselfe of the name of Christ and the Catholike Church, then any other Heretikes haue done: it cannot be doubted, but that this marke of Antichrist doth more properly agree vnto him then vnto any other.
CHAP. 5. Touching the particular seate of Antichrist.
1. THe proper and peculiar seat of Antichrist, is not Ierusalem, as some Papists contend, nor yet the City of the deuill opposite to the City of God, nor yet Rome Pagan, as it was before Constantine, as others; nor yet Rome desolated and ruined at the end of the world, as a third sort auerre: but the City of Rome whilst it beares the name of Christian, and pretends it selfe to be the Mother of all Churches, and the place of Saint Peters Chair [...]. Not Ierusalem, because that City and Temple was so destroyed, that they are neuer againe to be restored, as hath beene proued: neither is it either probable or possible, that Antichrist in the space of three yeeres and an halfe, which is the time assigned vnto him for his reigne, should build so famous a City and a Temple to reside in. And therefore by that great City spoken of, Reuel. 11.8. in the streets whereof it is said, that the [Page 141] dead bodies of the two witnesses should lye, cannot be meant Ierusalem, which is no where in the new Testament called the great City, but Ciuitas Romana, the City of Rome, whose center being at that time in Italy, spread it selfe by the circumference almost ouer all the world: and is fitly called Sodome for the filthinesse therein committed, wherein that vnnameable sinne of Sodome is not onely practi [...]ed, but euen commended and approued, a Cardinall of theirs hauing written a booke in praise thereof: And Aegypt, for the cruelty and idolatry: and in this City it is truly said, that the Lord was crucified, not onely in his members, but euen in a Prouince and kingdome thereof, which all Iudea was at that time.
2. Not the City of the diuell, and multitude of wicked men: for if the Whore be so to be vnderstood, then the water [...] whereon she sitteth, which the Angell interprets to be peoples, multitudes, and Nations, are not the City of the diuell, nor yet the Kings that committed fornication with her. For the same cannot be both the place and person that sitteth on the place. If then the Whore of Babylon sitteth, that is, reigneth ouer the multitude of the wicked, then she cannot signifie the same multitude her selfe. Besides, if all the inhabitants of the earth, whose names are not written in the booke of life, be the multitude of the wicked, Apoc. 13.8. and this multitude doe follow and adore the Beast. Apoc. 13.3. then if this multitude be the Beast it selfe, it must needs follow that the Beast should follow and adore it selfe, which is most absurd. Some of our Aduersaries perceiuing this contradiction doe of themselues reiect this interpretation. Remond in his 26. Chapter de Antichristo, saith plainly, that by the Whore of Babylon is meant the City of Rome, confirming the same by the authority of S. Augustine, Orosius, and S. Ierome: Bellarmine condescendeth to the same opinion, and so also doe Ribera, and Viegas two other Iesuites.
3. Nor Rome Pagan vnder the heathen Emperours: For first, this distinction of Rome Pagan and Christian, is meerely Sophisticall and absurd. For S. Iohn in the Apocalyps, [Page 142] speaketh of one onely Rome, and that from the period of his owne time, till the vtter ruine and destruction thereof. Apoc. 17.16. Now what a folly is it to dreame of two Romes together, when as he speaketh expressely but of one? Secondly, the City of Rome was neuer but one and the same, wherein first the Pagan Emperours reigned, which S. Iohn representeth by the first Beast: and then after them, Antichrist, which is the second Beast, or at least the seuenth head thereof. In both which times, notwithstanding the persecutions raised against them, there liued, and still do liue, many godly Christians. And therefore it is false which some of them affirme, that Rome is not the same that it hath bene, being descended from the seuen mountaines, where all their stately Palaces were erected, into the field of Mars: as if it were not situate in the same place where Ancient Rome was, and therefore not the same City, with that which is spoken of in the Apocalyps. For as Rome in the time of the Emperour Claudius, vnder whom Mount Auentine was taken within the compasse of the walles, is not another different City from that which was in the times of the Kings and Consuls, when the circuite was farre lesse: So that Rome which is at this day, is not another from that which was in the time of S. Iohn, though the compasse of the wals be farre lesse, by a thousand and two hundred paces, as Onuphrius reporteth.Onuphr [...]mment. Reip [...]b. Rom. lib. 1. And for the field of Mars, whither they say the City is descended; it was in the reigne of the Emperour Aurelian, that the plaine was enclosed with in the wals, and yet so enclosed, that none of the seuen Mountaines were left out; though the buildings began to be more frequent in this plaine. For after the sacking of the City, by the Gothes and Totilas, when the third part of the wal [...] were ouerthrowne, Bellisarius and Narses reedified them againe, and well-neere in the same place, and vpon the same foundat ons, which after were enlarged by Pope Leo the fourth, by taking in Mount Vaticane, Blondu [...] R [...]m [...] Instan. lib 1. as Blondus affirmeth: So that it cannot be denyed, but Rome is the same at this day, which it was in the age of S. Iohn, albeit in regard of the great ruines thereof, it may be [Page 143] much changed in the buildings and edifices. All this is confessed by the Iesuite Ribera, writing vpon the 14. Chapter of the Apocalyps, art. 43. For he acknowledgeth, that it is for situation one and the same City still, which being soiled with so many foule impieties, must one day be purged with fire: and that many in Rome at this day by their names and Genealogies, doe boast themselues to be descended from the Ancient Romanes: and though they be not so descended, yet by ioyning themselues vnto them, and making vp but one ioynt body of a Common-wealth, and following their foot-steeps of wickednesse, they are to be reputed the same Citizens and Children of those vngodly parents, though not by nature, yet by imitation, and so are liable to the same plagues and punishments which were denounced against them: thus Ribera. And therefore Bellarmines distinction of Rome Pagan, and Rome Christian is friuolous; for Rome hath euer bene, and is, but one and the same, wherein there euer were from the beginning of the preaching of the Gospell to them, both Christians and Pagans; and this Rome as it might in some sense be called the purpled Whore, vnder the dominion of the first Beast, so it doth much more continue to be, vnder the dominion of the second Beast. Neither doth it follow from hence, that Antichrist should therefore reigne in the time of Nero, and Domitian, and other persecuting Emperours, though his mystery began then to worke, according to S. Paul, 2. Thess. 2. For Rome is not onely named the Whore of Babylon, in regard of the second Beast, which is Antichrist; but also in regard of the first, the Romane Emperours. Thirdly, if Rome Pagan be the seate of Antichrist, then Rome, & not Ierusalem, is his seate; and then Antichrist is already come, vnder the Heathen Emperours, both which they themselues most stiffely deny. Fourthly, if the whole state of the Romane Empire, be figured out by the Beast with seuen heads, whereof the sixt was the Emperours, and the seuenth Antichrist, as is confessed by most (though the name of the whole Beast be also attributed to Antichrist, in the same Chapter by S. Iohn:) and if S. Iohn describes the state of the [Page 144] whole Beast, not seuering one part from the rest: then it must needs follow, that that City which was the feare of the Emperours, must also be the seate of Antichrist. Fiftly, if S. Iohn had meant to represent vnder the type of mysticall Babylon, Rome Pagan, he would not haue described it as it was to be vnder the eight King, namely Antichrist, who is called the eight, and yet is [...]aid to be one of the seuen, but as it was vnder the sixt head, to wit, the Emperours: neither would he haue said, that it should ascend out of the bottomlesse pit, seeing that was already ascended, and in a most flourishing estate. Sixtly, Rome is described by S. Iohn as it was to be a little before the last and finall destruction thereof, Apoc. 18.21.22.23. and as vnder the reigne of Antichrist: but in the time of the heathen Emperours, Antichrist was not come by their owne confession, neither hath it bene yet vtterly destroyed, though it was grieuously sacked, spoiled, and defaced, by the Gothes, yet it remaineth still a famous City. It is impossible then, that S. Iohn should represent Rome Pagan, wherein neither of these were performed. Seuenthly, S. Iohn speakes of Rome in that estate which it was in, after the desolation of the Empire, it being diuided amongst ten Kings, who were to receiue their Kingdome together with the Beast, that is, Antichrist which can no waies agree to Rome Pagan, for Rome ceased to be Pagan before the dissolution of the Empire, and neither the Beast, nor the ten Kings had then receiued their dominion. Eightly, S. Iohn prophecying of the Whore of Babylon and her idolatry, with the persecution of the Saints, is rapt with admiration, and calleth it a mystery: but if he had meant Rome Pagan, what Prophecy, what mystery, what matter of admiration had bene therein? Could either S. Iohn, or the Saints, be ignorant of the Idolatry and cruelty of Rome Ethnicke, when they beheld them with their eies? Lastly, those things which are spoken of the Whore of Babylon, doe not agree at all to Rome Pagan, to wit, that the Kings of the earth committed fornication with her, and that the inhabitants of the earth should be made drunke with her wine. For ancient Rome did not allure [Page 145] Louers vnto her by whorish enticements, but conquered them by politike wisedome, and warlike valour: neither did she impose her religion vpon conquered Countries, but rather receiued their religions into her selfe, so that (as their owne Leo affirmeth) she was subiect to the religions and errours of all Nations,Leo de Petro et Paulo. ser. 1. all which is truly verified of Rome Christian.
4. Nor lastly, Rome dissolued, ruined, and rel [...]psed (as some of them say it shall be at the end of the world) but not whilst it professeth it selfe to be Christian: for who can tell that Rome shall reuolt into Paganisme? Where learnt they this Prophecy? I am sure, that this conceite hath no foundation in holy Scripture, no footstep in the monuments of holy Fathers, no testimony of Schoolemen, no consent of their owne writers; and lastly, no moments of reason to maintaine it. Suarez, Alcasar, Iustinianus, disallow it, and Maluenda that labou [...]eth as much in this question as any, detests it as altogether incredible, and why should any then beleeue their vaine and idle coniectures?
5. Seeing therefore that none of these is the seate of this Man of Sinne, it must needes follow, that Rome Christian and Papall, is his proper Seate and Throne, which may be confirmed by this demonstratiue Syllogisme: Mysticall Babylon is the seate of Antichrist: but Rome Papall is mysticall Babylon: therefore Rome Papall is the seate of Antichrist. To this Syllogisme they can giue no sound nor solid answer, but are distracted into diuers opinions: Some of them granti [...]g the proposition, deny the assumption: others confessing the assumption, deny the proposition; but neither of them bring any probable reason of their deniall: and therefore seeing they haue nothing to oppose reasonably against the premisses, they must needes admit the conclusion, as the English Rhemists, in Apoc. 17.5. in a manner do. For as Nero and other Emperours, which bore the figure of Antichrist, had their prime seate at Rome: so (say they) it is most likely, that the great An [...]ichrist shall also sit at Rome. But that our argument may be vndeniable, it shall not bee amisse to [Page 146] proue both the propositions seuerally by themselues.
6. That mysticall Babylon is the seate of Antichrist, may be proued by diuers reasons: I say mysticall Babylon, not the true Babylon in Chaeldea, properly so called, where, Antiochus Epiphanes reigned, who was the type of Antichrist: for the Woman in the Apocalyps, is said to haue the name Mystery written in her forehead, to wit, the great Babylon, the mother of fornications, & abhominations of the earth, Apoc. 17.5. plainly thereby shewing, that that Babylon whereof S. Iohn speaketh, must be mysticall. First, because the Chaldean Babylon was a type of this mysticall, and therefore as that was the seate of Antiochus the type: so this must needs be the seate of Antichrist himselfe. Secondly, that which is the seate of the Beast, must needes be the seate of Antichrist, for Antichrist is described to be the last head of the Beast, Apoc. 17. and sometimes by a Synecdoche, is named the whole Beast; but mysticall Babylon is the seate of the Beast, therefore also of Antichrist. Thirdly, because that which is the seate of the Whore, is also the seate of Antichrist, for the Whore and Antichrist are one and the same thing, by the confession of many learned Papists: but mysticall Babylon is the s [...]ate of the Whore, and therefore of Antichrist. Fourthly, the same that was the seate of the six first heads of the Beast, must needes also be the seate of the seuenth and last; but mysticall Babylon was the seate of the six first heads, to wit, Kings, Consuls, Dictatours, Decemniti, Tr [...]bunes, and Emperours; therefore also of the seuenth and last, which is Antichrist. Lastly, that City which in the time of Antichrist was to be the Metropolis of impiety, and mother of fornications, and abhominations of the earth, wherewith the Kings of the earth should commit fornication, and the inhabitants be made drunke with her poysoned cup, and which should be her selfe drunke with the blood of the Saints and Martyrs of Iesus, is without doubt the seate of Antichrist: but S Iohn describeth mysticall Babylon to be such a City; and why should any doubt then, but that it is the proper seate of Antichrist?
[Page 147]7. Concerning the assumption, that Rome Christian is mysticall Babylon, may be proued by many arguments and reasons, but all may be reduced to this one head, namely, that seeing the description of Babylon made by S. Iohn, Apoc. 17. doth exactly agree vnto Rome in euery point, the [...]efore it cannot but be, that Babylon is there intended. But not to stand vpon euery particular, there are two notes in the d [...]scription, which so euidently marke out the City of Rome, as there can be no place of doubting left: for they so properly agree vnto Rome, that they cannot be applyed to any other City of the world. The first is, Apoc. 17.18. where the Angell telleth Iohn, that the Woman, to wit, the Whore of B [...]bylon, is th great City, which hath dominion ouer the Kings of the earth: now what City had then, and long after, euen in the Christian state thereof dominion ouer the Kings of the earth, but Rome onely? No man is so ignorant as not to know this to be true, none so impudent as to deny it. The second note is, that this Woman sitteth vpon seuen hils: and this is the situation of Rome at this day, for the wals of the City enclose seuen hils: to wit, Palatine, Capitoline, Quirinall, Coelius, Esquilme, Vininall, and Auentine, and therefore it is called in Greeke, Roma [...], and in Latine Septicollis, and to that end they held a Feast euery yeere, as Plutarch reporteth, called Septimontum, in honour of those seuen hills. Propertius lib. 3. Eleg. 10. concludeth both these notes in one verse.
Septem vrbs alta iugis, toti quae praesidet Orbi.
Now from hence I thus conclude: that City which in the time of S. Iohn, had dominion ouer the Kings of the earth, and was situate vpon seuen hils, is mysticall Babylon. But Rome in S. Iohns time, had dominion ouer the Kings of the earth, and was situate vpon seuen hils; therefore Rome is mysticall Babylon. Hither I might adde the testimony of the Fathers, as of Tertullian aduersus Iudaeos et contra Marcion. lib. 3. cap. 13. Euseb. lib. 2. cap. 14. Hieron. in Esaiam. lib. 13. cap. 47. et ad Algas. q. 11. Victorinus Martyr in Apocalyps. &c. But S. Augustines witnesse shall serue for all the [Page 148] rest: he in his booke de ciuitate Dei. lib. 18. cap. 1. 21. 27. et lib. 16. cap. 17. calleth Rome the second Babylon, another Babylon, and the Westerne Babylon. Yea many of the Popish Doctors themselues, being ouercome with the force of truth, confesse the same. As Baronius, Ann. 45. nu. 18. Pabera in Apocal. 14.11.27.28. Viegas in Apoc. 17. com 1. sect. 3. Bellar. de Rom. Pontif. lib. 2. cap. 2. and lib. 3. [...]ap. 13 &c.
8. The Rhemists in their Annotations vpon the 17. of the Apocalyps, distinguish betwixt the Romane Church, and the Romane Babylon. The Church (say they) in Rome was one thing, and Babylon in Rome another thing. Peter sate in Rome, and Nero sate in Rome; but Peter as in the Church of Rome, Nero as in the Babylon of Rome; thus they. And thereupon they inferre, that Rome Christian is not mysticall Babylon, and so not Antichrists seate, but Rome Pagan and Heathen. But this is a most idle conceite: for though it be true, that the Church of Rome was one thing, and Babylon in Rome another; yet they were both in Rome, and so mixt together, that Nero liued in the middest of the Church, though he was not of the Church, and Peter in the middest of Babylon, though he was not of Babylon. For if the faithfull were not in the middest of Babylon, why doth the voyce from heauen cry, Come out of her my people, &c. Apoc. 18.4. Howbeit in Antichrists time, which was euer since Boniface the th rd (for then he first began to shew himselfe) till this day, the Church of Rome is depraued so, and corrupted, that there remaineth of it nothing but the bare carkasse without life, it being fallen from the faith of Christ, to the idolatry and superstition of Antichrist. And therefore not the true Church of Rome, but Rome corrupted and Apostated, yet vaunting it selfe to be the onely true Church, is this mysticall Babylon, the mother of all abhominations.
9. Yet the same Rhemists, in the place aboue named, with a fearfull and troubled breath confesse, that it may not vnfitly be deemed, that the great Antichrist shall haue his seate at Rome: this testimony was wrung from them by the [Page 149] euidence of the truth: and it is strange that they should acknowledge so much, seeing elsewhere they demonstratiuely conclude, that his seate should be at Ierusalem. Thus they sup vp their owne vomit, and are driuen to auouch the same truth which elsewhere they impugned. But let them remember two things.Auent. Annal. lib. 4. First that which Auentine speaketh concerning the gener ll opinion of the Fathers of that Age, which was almost 700 yeeres agoe. They held that Rome then possessed by the Pope was Babylon, and that for this reason, because it vsurped Diuinity, equalled it selfe vnto heauen, and boasted that it was eternall, and neuer had, nor could erre. Secondly, the prophecy of Sybill who describeth Antichrist to bee a certaine King, adorned with a white Miter, and bearing the name of Pontus, with his seate neere vnto Tyber; in such plaine termes, that any man may easily know, that he is none else but Pontifex Romanus, the Romane Bishop, whose cheefe seate of residence is at Rome, vpon the banke of Tyber.
10. By the Beast in the Apoc. cap. 17. with seuen heads, and ten hornes, is painted out by the holy Ghost the state of the Romane Empire vnder the reigne of the last head, who is the eight, and yet one of the seuen, verse 11. Now this eight, is no other but the Pope of Rome, from the time of Boniface the third, vntill this day, and forward to the end of the world: for fiue heads of this Empire, or fiue of the prophecyed Kings were ceased before Iohns time. The sixt head which was of the Emperors, was then in being: the seuenth is to be vnderstood of the Romane Bishops and Patriarches, which was not then extant: (for though there were from the Apostles time alwaies Bishops of Rome; yet they were not heads of the Romane state, before the seate of the Empire was translated from Rome to Byzantium. Now the Text saith thus, this head must endure but a short time, that is, from the time that the seat of the Empire was translated into the East, vntill the vtter decay, and ruine of it in the West: from which time vntill the Papall kingdome was set vp by Phocas, it might well be said, that this h [...] was, but is not, [Page 150] and yet is, verse 11. Was, that is, vsurped an extraordinary state of gouernment in the Church for a time; Is not, that is, ascended not to that height of pride which it after did: and Yet is, that is, continued in the same name and succession, though with greater tyranny and vsurpation. For after Boniface the third had vsurped the Monarchy of the Church; and Gregory the second and third, had wrung from the Emperor the Westerne portion of the Empire, and especially Gregory the seuenth had rauished into his hands the vniuersall power of both Swords, styling himselfe the Pastor of Pastors, and the King of Kings; then was this head the eight in number, and yet one of the seuen, because still the Bishop of Rome. And if they say that the Pope is but the seuenth head, and that the eight is yet to come, which is Antichrist: they must remember that the seuenth was to endure but a short time; but the Popes kingdome is not short, hauing continued these many hundred yeeres: out of all which it necessarily followeth, not onely that Rome vnder the Pope is Babylon, but also that the Pope himselfe is Antichrist, being the eight head of the Beast, and yet one of the seuen.
11. The ten hornes, which by the Angels interpretation are ten Kings, that shall diuide the Romane Empire amongst them, and shall receiue their power as Kings at one houre with the Beast, doe plainely intimate the same thing. For whereas the Westerne Empire was dissolued, and the power thereof taken by the Pope from the Constantinopolitan Emperor, then these ten Kings possessed the Prouinces, and the Pope the City of Rome at one time: and whereas it is said, that first, with one consent they gaue their power to the Beast, and fought against the Lambe, but after being called out of Babylon, hated the Whore, and made her desolate and naked; what can bee more plainely spoken to shew, that which by experience at this day is verified, to wit, when those Kingdomes and Kings which at the first were slaues and subiects to the Pope, are now the greatest enemies vnto him? which prophecy is already in part fulfilled, and shall do doubt in short time bee fully accomplished. Hence it is [Page 151] that Bellarmine complaineth,Bel. de de Rom. Pon. lib. 3. c. 21. that the Pope since the preaching of the Gospell, hath lost part of Germany, Sueuia, Gothia, Noruegia, all Denmarke, and a good part of England, France, Heluetia, Polonia, Bohemia, and Panonia, he might haue added Scotland and Ireland. Now I demand whether the Romane Empire be not already dissolued, and diuided into ten Kingdoms at least, and whether it is likely that that relique and shadow of the Romane Empire which is now in Germany, shall be euer diuided into ten Kingdomes? And therefore if those ten Kings haue beene long since in the world, and doe still reigne, it must needs follow, that Antichrist is already come, and that Rome subiect to the Pope is the mysticall Babylon spoken of in the Reuelation, and the seate of that Man of sinne.
12. The description of the Whore doth as fitly confirme this truth: for Rome Papall may rightly be called a Whore: First, because she ioyneth her selfe to another Spouse then Christ, to wit, the Pope who stileth himselfe Christs Vicar, and the Spouse of the Church. Secondly, because she is guilty of Apostacy from Christ, and the Orthodoxall faith, whereby of Bethel she is become Bethauen, and of a faithfull City, an Harlot. Witnesse, besides a number of other things, those two Apostaticall doctrines spoken of by S. Paul, 1. Tim. 4. [...].3. to wit, the prohibition of marriage to certaine men at al times, and of meates to all men at certaine times, which two the Apostle sets down as notes of that Apostacy. But principally she is called the Whore of Babylon, by reason of the horrible superstition and filthy Idolatry practised in her (which is nothing else but spirituall fornica [...]on before God:) as namely, in the worship of Angels, Saints, Images, Reliqus, the Crosse, and the Eucharist, to all which she prostituteth her selfe as an Harlot, in a most silthy maner. Neither onely is she thus defiled her selfe, but as the Mother of Fornications makes drunke the inhabitants of the earth with the Golden Cup of her Fornications: for from her teats hath all the world suckt this poyson, and she braggeth her selfe to be the Mother and Mistresse of all other Churches, which she hath [Page 152] infected with her witchcrafts.
13. Neither is it to be forgotten that Saint Iohn wondered when he saw this Whore, which he could neuer haue done, if he had meant Rome Ethnicke. For what wonder was it that Ethnicke Rome should worship Idols, and persecute the Saints of God? but this made him to wonder, that Rome famous for Christianity and Religion, should so degenerate from her ancient purity, that it should apostate from Christ, and become the Mother of superstition, and the seate of Antichrist: and to this may be applyed the name that S. Iohn saith, should bee written in the Whores forehead, Mystery. Which very name the Pope for a long time wore imprinted in his Miter, as the high Priest of the Iewes wo [...] in his these words, Holinesse to the Lord. Now wh [...] [...] this but signifie vnto vs, that God would haue the [...] know, that in him is accomplished the mystery [...] that is, Antichristianisme spoken of by Saint Pa [...] [...] Adde hereunto for a conclusion, that the prou [...] [...] Whore, I sit as a Queene and am no widdow, a [...] [...] sorrow. Apoc. 18.7. is taken vp and vaunted a [...] the Church of Rome with equall ostentation: so [...] claimeth to be the perpetuall Spouse of the Church, [...] Church of Rome to be the rocke against which the g [...] [...] hell cannot preuaile, and to be free from all possibility of e [...] ring, much more vtter falling from Christ.
14. For the conclusion of this subiect, by the great City spoken of Reuel. 11. cannot bee vnderstood any other then the City of Rome; which is therefore called spirituall Sodome and Aegypt: Sodome both by reason of the corporall and Sodomiticall vncleannesses there practised by meanes of the prohibition of marriage, as of the idolatry therein maintained and exercised, by which the Scripture compareth to Fornication: and Aegypt, by reason of their tyranny vsed against Gods Saints, wherein the Popes haue farre exceeded the heathen Emperors. In regard whereof, Petrarch in one of his Epistles thus writeth: All that which is read either of the Assyrian or Aegyptian Babylon, or of the Labyrinths, or of [Page 153] the mud of Auernus, or of the infernall groues, is but a fable in comparison of this hell. Heere is the builder of Towers, and the terrible Nimrod: heere is Semiramis with her quiuer, the inexorable Minos, and Radamanthus; heere is Cerberus deuouring all, and Pasiphae prostituting her selfe to a Bull, with a double formed race, the Minotaure, the Monument of an execrable lust. In a word, thou shalt see whatsoeuer hath beene hideous, terrible, and confused, and to speake all at once, this (mea [...]ing Rome) is the smoke of all wickednesse and impurity. Now it is well called the great City: for as the names of Sodome and Aegypt properly taken, doe not onely signifie certaine particular Cities, but whole and entire Kingdomes, consisting of many Cities and Townes, as is most euident of [...] [...]ot, which is a most ample Kingdome, and of Sodome [...] [...]ch was not the name of one City onely, but of a [...] [...]ime, as is apparent, Gen. 14.2. so this great Ci [...] [...] indeed principally Rome, the proper seate of An [...] [...] [...]nagogically the whole society of Romish pro [...] [...] all Kingdomes and Cities that are subiect to the [...] [...]e. In like maner as by the iudgement of Ansel [...] [...] [...]bera, with diuers others, by the holy City which [...] [...]iles should trample vnder their feet, is meant the v [...] [...] all Church of Christ dispersed ouer the whole world: [...] in this City it may well be said, that the Lord was crucified. For he suffered vnder Pilate a Romane Magistrate, and in a Prouince of the Romane Empire, which was then Iudea: and besides, it is manifest, that Christ was crucified two wayes, one in his owne person, another in his members: which destinction the Papists cannot deny: for both Bellarmine and Baronius report, that when Saint Peter was flying from Rome to saue his life, Christ Iesus met him, and being demanded of S. Peter whither he went; he answered, I come to Rome to be crucified againe: by which answere (say they) Peter vnderstood that Christ would be againe crucified in his seruant. Now according to this distinction wee say, that Christ in his person was crucified on Mount Golgotha, but in his members and seruants at Rome, as well in the person [Page 154] of Saint Peter (if that history be true) as of many other Martyrs whose blood hath beene, and is dayly there shed for the testimony of the truth, and in other places by the Popes authority. Adde heereunto, that all such as reiect or prophane by their wicked liues the Gospell, are said by the Apostle to crucifie to them elues againe the Sonne of God, Hebrewes 6.6. Neither indeed to speake properly, was Christ in person crucified in Ierusalem, but without the City on Mount Caluary, as the Apostle speaketh, Heb. 13.12. and that to fulfill the figure, Leuit. 16.17. That the bodies of those Beast, whose blood was offered by the High Priests for a sinne-offering, were burned without the Campe.
CHAP. 6. More particular obseruations about the same subiect.
1 The Doctors of the Church of Rome deriuing their opinion from Saint Ierome, apply that prophecy of Daniel, Chap. 11.45. (Hee shall plant the tabernacle of his Royall Palace betweene the seas) literally vnto Antichrist. Now though we know that this prophecy is literally to bee vnderstood of Antiochus, and of Antichrist onely Anagogically, of whom Antiochus was a type; yet it makes a good argument against them, that Rome is most likely to bee the seate of Antichrist, because it is situate betwixt two Seas, the Tyrrhene and Adriaticke, according to this prophecy.
2. In the seuenteenth Chapter of the Apocalyps, there is mention made of the great Whore, which name cannot more properly bee applyed to any thing then vnto the City of Rome: for the vsuall custome of the Prophets is, so to terme Cities corrupted in maners, and giuen to idolatry by the name of Whores. So Niniueh is by the Prophet Michah, Chap. 1.7. and by the Prophet, Nahum. Chap. [...].4. and Ierusalem by the Prophet Esay, Chap. 1.21. How is the faithfull [Page 155] City become an harlot? And therefore the Prophet Ieremy representeth the corruption of the Tribes of Israel and of the realme Iudah, by two debauched or whorish women, Chap. 3.6. &c. and Ezekiel amplyfieth the same metaphor at large, Chap. 16. Now this name agreeth very fitly with the City of Rome, which was in ancient times painted like a woman gorgeously attired, to whom other women, representing the sundry Prouinces of the Romane Empire, came to offer their presents, as is to be seene in the booke intitled, Notitia Imperij Romani. Thus was Rome also painted, triumphing ouer the Dacians, and the picture thereof was to be seene in Marble in the Gardens of Cardinall Fredericke Caesius in the yeere, 1549.Hubert Gol [...] zius l [...]erum Antiquar. c. 3. Ataulphus King of the Gothes hauing taken Rome, and desiring to eternize the name of his Country, stamped a certaine coyne, wherein the City was figured like a woman, to whom Victory presented a Laurell branch with this in [...]cription, Memoriae Gothiae. But a more excellent picture then al these, we read of in the time of the Emperor Vespasian, where Rome is protrayed in the similitude of a woman, with an Helmet on her head, her armes naked, one halfe of her breast open, her thighes almost vncouered, holding in her hand a Scepter, and feated vpon seuen Mountaines, with the riuer Tiber running on the one side, and a Wolfe the Nurse of Romulus and Rhemus standing on the other. In the bottome was this inscription in great letters, Roma. Now this ordinary description of that City, being not likely to be vnknowne vnto S. Iohn, and being directed by the same Spirit by which the former Prophets spake, it cannot bee doubted but that hee followed the steps of the one, and alluded vnto the other in calling Rome the great Whore.
3. This woman is said to sit vpon waters, Apoc 17.1. that is, to reigne ouer Kings, Peoples, Multitudes, Nations, and Tongues, as the Angell himselfe expoundeth it, verse. 15. and 18. Now as a seate is subiect to him that sitteth on it, and serueth, vpholdeth, beareth, and giueth ease vnto him; and as the Maiesty of a Throne procureth authority to [Page 156] him that sitteth thereon, and striketh a reuerence into the beholders, in such sort that when it is void, men giue a certaine ob [...]y [...]ance vnto it: so al Kings, People, and Nations for a long [...] [...]ued, sustained, and maintained by their greatnesse and [...] [...]y this Papall seate, the name whereof being deriu [...]d from Saint Peter, stroke such a terror into them, that they re [...]enced the pe [...] ons for the seate sake, and so this prophecy was mystically fulfilled. And if thereunto we shall adde literally the topography and situation of the place, wee shall finde, that the City of Rome is situate vp [...]n many waters: for it is built vpon the bankes of Tiber, into which Riuer, excepting al Fountaines, and petty rundlets, th [...]re discharge themselues, as Pliny writeth, 42. Riuers, besides the great number of Bathes, Fountaines, and Conduits, as are there to bee found, seruing not onely for necessity, but for pleasure, so that euery way it is a City situate vpon many waters.
4. It is said further, Ap [...]cal. 17.2. That the Kings of the earth commit fornication with the Whore, and the Inhabitants were made drunke with the wine of her fornication. Now, was there euer any City of the world, to which this might be so fitly applyed, as to the City of Rome, whether ancient or new? For touching ancient Rome, the abominable Idolatries both originall in themselues, and deriued from conquered Nations pr [...]ctised therein, were innumerable. They worshipped as Goddesses Clo [...]cria, (that is, the Iakes and [...]ewer o filthinesse) Feare, Pastor, the Feuer, &c. Worthy indeed for their impiety to haue their Gods alwayes present with them, Acea Laurentia and Flora, two famous Harlots, were reckoned amongst their adored Dei [...]ies: and their Templ [...] were no b [...]tter then common Stewes, as Minutius Felix reporteth.M [...]n [...] The most of their Emperors with their wiues were consecrated after their death, and made Gods, hauing Temples, Priests, and Sacrifices, appointed for them: as the Priests of L [...]uia, Drufilla the wife of Augustus, and of Domicilla the sister of Titus and Domitian; and to make vp the full heape of her idolatry, Rome it selfe was worshipped of them as a diuine Godhead,Dion in Augusto. as Dion reports: and had a [Page 157] Temple dedicated to her, as P. Victor, Onuphrius ciuit. Roman. and Onuphrius report. In the treasure of Antiquity, written by Hubert us Sol [...]zus, we finde these two inscriptions deriued from ancient coynes, one in Greeke, [...]: the other in Latine, Dea R [...]m [...], that is, Rome a Goddesse, whence are these excellent verses of Prudentius a Christian Poet:
Delubrum Romae colitur, nam sanguine et ipsa
More deae nomen (que) loci seu numen habetur,
At (que) vrbis, venerisque pari se culmine tellunt
Templa, simul geminis adolentur thura deabus.
Which is thus in English,
Rome like a Goddesse is ador'd at Rome,
With Image, Altar, Sacrifice, and blood,
And by a change most wonderfull, whilome
A City, is become a God of wood:
Ʋenus, and she, their equall Temples share,
And to them both, men incense daily bare.
Where besides the deifying of the City, from the correspondence betwixt the worship which the Romanes performed to Venus and Rome, we may by good right conclude, that she is truly named by S. Iohn, The great Whore. But as co [...]g new Rome, since the Papall seate exalted it selfe to the height of Antichristianisme, the spirituall fornications and idolatries, are so euident to the world, as no man can doubt thereof that hath his eies in his head. But of them more particularly in other places.
5. The apparrell of this great Whore, is said in the fourth verse, To be purple and scarlet, beautified with gold, precious stones and pearles. Synesius [...]. Pliny lib. 22. cap. [...]. Gratian dist. 96. C. Constantinus. Durand Rationale. lib. 3. cap. 19. And were not the Romane Emperours so adorned? Synesius speaking to the Emperour Arcadius, describes their attyre at large, and so doth Pliny, with other writers more. But the Popes maruailously vaunt themselues in this colour, saying, that they receiued this priuiledge from great Constantine, to weare royall Robes, as Gratian reports, and Durand giueth reasons of their wearing Scarlet: [Page 158] as namely: First, that they are ready to giue their liues for their sheepe, and therefore are clad in red. And secondly, as Scarlet is twice dyed, so their charity is exceeding great, both towards God and men. But if we desire to behold this Man of Sinne in his ruffe, attired in all points like the Whore of Babylon, obserue him as he is described in the booke of his owne Ceremonies,Sacrar. Ceremon. ar. ad. 1 cap. 2. after this manner: He that is new Elect to the Papall dignity, is presently disrobed of his old attyre, and couered with a garment of white wooll, with red hose and sandals, adorned with a golden Crosse, a red girdle with golden claspes, a red cap, a red rochet, a longe Albe, and Aumusse and a Stole behung with Pearles: And after all these, they cast vpon him a red cloake of costly price, and a Mitre adorned with gold and precious stones. Could (I pray you) the Whore of Babylon be more fitly represented in the person of the Pope? Their Cardinals also weare red hatts, and seldome go forth, but clad in Scarlet. In a word, there is no colour [...]o much in vse and affected in the Court of Rome, as this is; all the seates of the Cardinals in the great Hall of the Pallace, are painted with red, together with the Armes of the Pope: all which doth not onely declare Rome to be the Whore of Babylon, but also doth signifie the blood that this Whore hath shed, and the shame that ought to possesse their faces, for her abhominations. I conclude with that witty Epigram of learned Beza, touching this matter:
Semiuiros quicun (que) patres radiante galero
conspicis, et rubrae syrmata longa togae:
Crede mihi nullo saturatas murice vestes
diuite nec cocco pilea tincta vid [...]s.
Sed quae rubra vides, sanct num caede virorum
et mersa insonti tota cruore madent,
Aut memor istorum quae caele [...] crimina vestri,
pro dominis iusto tacta pudore rubent.
In English thus.
When thou beholdst the hats and sacred weeds
Wherewith the Romish Cardinals adorned be:
[Page 159] Thi [...]ke not these garments dy'd, with purple seedes,
Nor yet deriu'd from old Antiquity.
The blood of Innocents, which by their hands is shed,
Doth giue vnto their caps, this colour red:
Or else the garments blush with open shame,
For those f [...]wle si [...]res, which do their Lords defame.
6. Againe, she is said to be full of names of blasphemy, Reuel. 17.3. which to be apparantly verified of Rome, may appeare by the blasphemous titles which are giuen both to the City it selfe, and also to the Emperours and Popes thereof. To the City, they call it, vrbs sacra, the holy City: Ʋrbs aeterna, an euerlasting City: Inuicta Roma, inuincible Rome: Inuicta Roma aeterna, Rome inuincible and eternall: Conseruatrix vrbis suae, the preseruer of it selfe (for they made her a Goddesse as before.) In the time of Maxentius the Emperour, they represented Rome in this figure; A Goddesse sitting in her Temple, holding in one hand a Lance, and in the other a Globe, as the Queene and Lady of the whole world. And in the time of the Emperour Probus, she was painted also sitting in a Temple, hauing in one hand the Goddesse Victory, crowning her with a Crowne of Lawrell, with this inscription: Romae aeternae, that is, to eternall Rome: what greater blasphemy can be spoken then this? The like titles they giue to their Emperors, as to Iulius Caesar, [...], Iulius Caesar a God, Deo Augusto, to the God Augustus: yea they were not ashamed to affix the title of God, to most wicked and infamous persons, as Adrian did to his Gan [...]mede Antinous. Neither doe the Popes come behinde the Heathen Emperours in these blasphemous titles, as when the Canonists call him, a God on earth, hauing fulnesse of power, an essence of the second intention, compounded of God, and man: pertaking both the natures of Christ, as being not God alone, nor man alone, but both. Neither doe their flatterers onely adorne them with these braue titles, but the Popes themselues approue thereof, as is euident by that triumphall verse made of Sixtus the fourth, at his entry into Rome, which he well appr [...]ed of.
[Page 160] Oraclo vocis mundi moderaris habenas,
Et merito in terris crederis esse Deus.
Nay Paulus Quintus of late, and his Nephew the Cardinall Burghesius, caused euery peece of their plate to be marked with this inscription; Burghesiumae aeternitati dicatum. But what doe I stand vpon these things, whereas he causeth himselfe to be worshipped as a God, with prostration of body, adoration, bussing of feete, exaltation of mens shoulders? &c. as one of their owne crue sham'd not to write touching Paulus Quintus: quem n [...]m [...]nis iustar vera colit pietas: yea he takes vpon him to be omnipotent like God, as not to erre, to haue power to dispence with the Law of God; to be the first cause, and the cause of causes, &c. These, and a number more such like horrible blasphemies, are belched forth by them, against the God of heauen; and therefore Rome both Pagan and Papall, may well be said to be full of names of blasphemy.
8. In the Whores forehead is written the name, Mystery, Apoc. 17.5. to signifie, not onely that all that is spoken of her, ought to be vnderstood mystically and spiritually, but also that all abhominations and idolatries, were to be presented to the world as diuine mysteries, and that this City hath gotten all her power and authority by the pretext of Religion,Minutius [...]aelix in Octau [...]s. as Minutius Faelix affirmed, That superstition gaue, founded, and encreased the Empire to the Romanes. Hereunto may be added,Pliny lib. 3. cap. 5. S [...]linus. Polyhist. ap [...]. that Rome had a certaine other mysticall name, which by their lawes might not be published and vttered abroad, and therefore Valerius Sorannus was condemned to death, for presuming to divulge this mysticall name of Rome against the Law. And for this cause they had a Temple dedicated to the Goddesse Angerona the Goddesse of Silence, to whom they sacrificed about the twelfth of the Calends of February. This Goddesse was painted with her mouth couered, to signifie the vertue of silence, not onely in other things, but especially in this mystery: but hence also the name of the God to whose protection Rome was committed, [Page 161] was kept secret and hidden (as witnesseth Pliny) for feare least being knowne,Pliny lib. 28. cap. 1. he should be called out of their City, and allured away by the prayers of their enemies, as the Romans were accustomed to entice vnto them by certaine charmes and exorcismes the Gods of other Cities which they besieged, promising them greater honours, and seruices at Rom [...], then euer they had b [...]fore: Howbeit this name more fitly accordeth to this Whore vnder the Popes. For what is it, that eleuated them to that authority, which it once had ouer the whole world, but the opinion of Religion, as i [...] it had engrauen in it forehead, all the mysteries of the Kingdome of heauen, to teach, giue, and ell them at his pleasure? yea, and to conceale them too, from the Lay-people, whose saluation (as they say) depended vpon the faith of the Church, which they ignorantly beleeued in all things, keeping them from searching the Scriptures, and medling with matters of faith, as mysteries onely appertaining to the Church, that is, the Romish Prelates. Besides that also, they had, and haue still at this day, certaine secrets in their Religion, which in no case may be communicated to the common people: To all which, if we shall adioyne the word, Myster [...], reported to haue bene vsually imprinted in the Popes Miter,Ia [...]. [...]rocard. [...] [...]p [...]c. 17. D [...]arat. Trancijci M [...]nach [...]. in Eccles [...]e v [...]nd [...] in Ian. 28. [...]n. 1601. [...]l ny lib. 6. [...]p. 2 [...]. as witnesse Iames Brocard, and Francis the Monke, who beheld it with their owne eyes; what can be mo [...]e cleare and euident?
9. When S. Iohn calleth this City Babylon, he speaketh not of Babylon in Chaldea, which at that time was vtterly d [...]serted, by reason of the neighbourhood of Se [...]e [...]cia, as Pliny who liued about S. Iohns age, reporteth: nor of the Aegyptian Babylon, to which the markes giuen vnto it in this Chapter, do no waies agree: but of a third; whereof the Ancient Ch [...]ldean Babylon was a figure, that is, Rome, as all writers for the most part do testifie. [...]u [...]. de ciuit. [...]ei lib. 18. cap. 2. Ibid. cap. 12. S. Augustine elegantly [...] [...]th, Babylon the first Rome, and Rome the second Babylon: an in another place he saith, That Rome was built as a second Babylon, and as it were the daughter of the first. And Orosius hauing treated of the corre ponden [...]e and similitude betwixt Babylon and Rome, concludeth thus:Or [...]sius lib. 2. cap. 2. & 3. Behold a like [Page 162] beginning of both Cities, like in power, like in greatnesse, like [...] time, like in goods and euils, but yet not like in issue or e [...]. For the Empire of Babylon was then worne out, but that of Rome subsisted yet vnder the gouernme t of Honorius. Thi [...] opinion is also confirmed by Tertullian before them both,Tertull. aduertus, Iuda [...]s. et contra Marcion lib. 3. Hieron in prol [...]g. lib. 6 Didymi de sp ritu. i [...] these words: Thus Babylon in S. Iohn doth beare the figure of the City of Rome, and consequently, both great, and proud in Empire, and the murderer of Saints. And S. Ierome alluding to this passage of the Apocalyps saith, When I conuersed [...] Babylon, and was an inhabitant in the Harlot clad in purple, and liued after the Romane rights, &c. The same is confessed by Bellarmine, Bel. de Rom. Pon. lib 20. 2. Baron. ad An. 45. R. b re in Apoc. cap. 14. Ludoui [...]. Viues. in Aug. de ciuit. lib. 18. cap. 21. Baronius, Ribera, the Rhemist, Ludo [...]ie [...] Viues, and others. The words of this last are worth marking: Though S. Ierome (saith he) in his Epistle to Marcella, calleth Rome Babylon, yet now it is deliuered from that odious name: For there is no confusion in her, but all things are distinguished and reduced vnto certaine Lawes: so that though there be a sale of all, yet nothing is done without law and processe, and a most holy right. Thus merrily he taunts this scarlet Strumpet, intimating in plaine tearmes, that seeing there is no confusion so great, as that which is established by Law, therefore Rome euen in this regard, deserueth the rather to be stiled with the name of Babylon, which signifieth confusion: and that worthily. For as Theophilus said of old Rome, that it was [...], an abridgment of the supersttion of all Nations which ran thither as into a common sewer: so may we truly say of new Rome, that there is a confused medley of all superstitions and Heresies, and not onely so, but of all Nations and Cities also, as Athenaeus writeth. In the heauenly City Rome, are found enclosed all Cities: all Nations dwell there, Cappadocians, Scythians, they of Pontus, and innumerable others, so that it may well be named, the epiteme of the habitable world. So that as the name Babel, was giuen to the old City in the plaine of Shinar, by reason of the confusion of languages which was there made; so worthily may it be giuen to this, wherein there is as great a confusion as there was.
[Page 163]10. And of what City can it be truly said, that it is situate vpon seuen hils, but of Rome onely? For though they write the same of Constantinople; yet that City was not in being in S. Iohns time, and he describeth a City that was then extant; and besides, Rome onely of all the Cities in the world, was named Cinitas septicolli [...] in Latine, and [...] in Greeke, by Ancient Poets and Historians: and in this it fitly resembleth ancient Babylon, which by the Oracle is stiled [...], a City of seuen letters, because the name Babylon, containeth so many; which seuen letters of Babylon, answere to the seuen hils of Rome: And because it is mysticall Babylon, what number is fitter to represent this mystery, then seuen? The Greekes called the true God [...], that is, whose name consisted of seuen voyces or vowels, and it is to be seene in the booke of ancient Oracles, collected by Iohn Opsepeus: and that, either because the name of God might be gathered out of the seuen Greeke vowels, or because the name that God himselfe taketh vpon him to Moses, Exod. 3.14. is composed of seuen letters [...], [...], He that is, as Ioseph Scaliger obserueth.Scaliger de emendat tempore. In Hebrew also the name [...] consisteth of foure consonants, and three vowels, which in Latine is written with seuen entire letters: And indeed it would be tedious to relate the mysteries that are by ancient Authors found in this number. So that whether we take this number in a literall, or in a mysticall signification, it fitly sorteth with the City of Rome.
11. Remond, cap. 26. de Antichristo, speaking of Harmag [...]ddon the place where the battel should be fought for the false Prophet, that is to say, Antichrist, Apoc. 16.16. doth striue to encounter the name of Geneua in those words: but the Hebrew letters wherewith this word is written, do easily confute this malicious dotage, and plainly shew they care not what they say, so they may any waies disgrace our Religion. Daneus giueth vs a more probable interpretation thereof, when he fixeth it vpon Rome, because Armageddon signifieth in Hebrew (the word being read backward, after the Hebrew manner) The subuersion of highnesse; and what is [Page 164] Rome but haughtinesse, if it be conceiued in the Hebrew, as S. Ierome witnesseth:Hieron. adu [...]rsus [...]uinian. lib. 2. And if in Greeke, strength, well then may Rome be called Armageddon, The subuersion of highnesse, both for that she hath a long time subuerted many of the great Kingdomes of the earth, by her temporall first, and secondly, by her spirituall sword: and also for that she shall at last subuert her selfe by her owne greatnesse and pride. But yet to speake ingenuously, I take that the place is otherwise vnderstood, in a more simple and plaine meaning, which in a word is thus. Har in Hebrew signifieth, a Mountaine, and Mageddon, is the proper name of a City, situate in the land of Canaan, as we read, 1. Kings. 9.15. from the mountainous situation of which City, ariseth the name Harmageddon: and of this [...]ity, those waters take their denomination, which are mentioned, Iudges. 5. neere vnto which, was that great Armie of Iabin vnder the conduct of Sisera, discomfited by an handfull of the Isra [...]lites, vnder Debora and Barak. Now vnto this defeate doth S. Iohn seeme to allude, as to a most excellent figure and representation of those things which he intended to propound. For this King Iabin with his nine hundred Chariots of iron, and innumerable multitudes of souldiers, doth he not liuely represent the designes, leagues, and conspiracies of Kings, and people, fighting against Christ, vnder the banner of Sathan and Antichrist? And what did Debora, a feeble and disarmed woman represent, but the Church of Christ, standing valiantly in opposition against all these assaults? And why is the Mountaine of Mageddon assigned to be the place, wherein this combate is to be fought, rather then any other? But to represent, that they that fight against the true Church, small in strength and number, in comparison of her enemies, shall haue the same issue of their battailes, as the Canaanites had against the Israelites of the two Tribes of Zabulon and Nephtalim, neere vnto the waters of Mageddoni where they were all slaine euen to one, as it is euident, Iudg. 4.16. and Iudges. 5.19. This I take to be the most probable interpretation of this Text: and the rather, because it is vsuall, to shadow out the prophecies [Page 165] of the deliuerances of Christs Church in the New Testament, by some famous deliuerance of Gods people in the Old Testament: as our redemption by Christ, by the redemption of the Israelites out of Aegypt: the conquering of our spirituall enem [...]es by Iesus Christ, by the ouerthrow of the Madianites by G [...]d o [...], Esay. 9.3. the deliuerance of the Church from her enemies, vnder the name of the deliuerance of Ierusalem, Zach 12.9.11. where is also expresse mention of this Mageddon, where the Israelites wept for King Iosias. But enough of this: the conclusion of all is, that there is nothing in the description of this Harlot, but fitly agreeth vnto Rome, not onely ancient, but moderne, which is named by an excellency of speech (the City) without any other addition, as Saint Iohn stileth it in plaine termes [...], the City, the great, the Articles repeated importing so much.
CHAP. 7. Of the growth and progresse of Antichrist.
1. THe Apostle, 2. Tim 2.17. compareth the doctrine of Heretikes to the Gangrene, the nature of which disease is to fret by little and little, till at length it seize vpon the vitall parts, & so bring death to the body. So heresie doth not insinuate it selfe into the Church all at once, nor in a moment possesse the body thereof, but infecting the members by degrees, ere it be perceiued, disperseth it selfe through the whole body. This our Sauiour Christ himselfe affirmeth, Mat. 1 [...].24. when he saith, That the enemy whilst men slept sowed his Tares, that is, in secret and vnperceiued, according to that of Saint Peter, 2. Peter. 2.3. That false teachers should with famed words priuily bring in damnable heres [...]s. And the Apostle speaking of Antichrist, confirmeth as much when he saith, That from that time the mystery of iniquity began to worke, 2. Thess. 2.7. to shew, that Antichrist should not come at one chop, so that hee might be descried, but [Page 166] should gaine footing by little and litle, till at length he seated himselfe in the Temple of God, and exalted himselfe aboue all that is called God: which may serue for an answere to them that require vs to designe precisely the time when Antichrist first seated himselfe at Rome, who was the first Pope that merited this title, what yeere hee liued, and what histories make proofe thereof. For seeing this mystery of iniquity hath like a Canker or Gangrene, beene a long time wearing it selfe into the Church; will it follow that no such euill was, because the beginning thereof cannot be determined? How many diseases are there in the body, and those euen vnto death, the beginning and first causes whereof cannot be knowne? Now is a man therefore sound, because he cannot tell when his disease tooke him? Neuerthelesse, that our Aduersaries may not take this as an excuse of ignorance, I will clearely manifest [...]he progresse of this Man of perdition, and deduce in breefe by certaine histories his growth and increase.
2. As therefore the holy Scripture describeth Antichrist by the name of a man; so it giueth vs iust occasion to obserue in him the like progresses and changes as are found in the life of a man. As therefore the life of a man is diuided into seuen principall periods or peeces, to wit, Birth, Infancy, Youth, Mans estate, Declining age, Old age, and Death: so Antichrist hath the same degrees and staires, from his first entrance into the world, vntill his finall end and dissolution. For it must needs fare with this Kingdome and Empire of Antichrist, as it hath done with all other Kingdomes and Empires of the world, which haue growne from small beginnings to a great height and strength, and after by litle and litle decayed againe, till they come to their finall ruine. This we may see clearely verified in the foure great Monarchies of the world, and all other great and mighty Kingdomes: yea, the mighty Ottoman Empire is not now so great and powerfull as it hath beene, but as it arose and sprang by litle and litle, and spread it selfe at last ouer the greatest part of the world; so we hope by the declinnig therof, [Page 167] that it's death and ruine is not farre off. And concerning Antichrist, me thinks, Saint Paul, 2. Thess. 2. euidently discouereth all his degrees of his standing, both in his growth and fall. His Birth, when he saith, that he was euen then already come in his time, as Saint Iohn also affirmeth, 1. Iohn. 4.3. His Infancy, when he saith, that the mystery of iniquity did already worke. His Youth, when he saith, that he could not be reuealed till that which withheld was taken out of the way. His Mans estate, when he saith, then shall this Man of sinne bee reuealed, and shall exalt himselfe aboue all that is called God. His Declining, when he saith, the Lord shall consume him with the spirit of his mouth, that is, with the preaching of the Gospell: and lastly, his Old age and death, when hee saith, that after his consumption he shall bee destroyed with the brightnesse of Christs comming. Of these degrees in order.
3. Antichrists birth was without doubt in the Apostles time, seeing Saint Paul saith, that the mystery of iniquity did then worke; and Saint Iohn, that Antichrist was already come into the world. Now hee could not come before Christ, for how could he then be Antichrist? Therefore it is an vndoubted truth, that he was borne in the Apostles time: and yet no man can expresly define in what yeere, moneth, or day he was borne; for his comming was into the Church as a disease into the body vnknowne and secret: neither can the place of his birth be determined, whether in Rome, or in any other City of the world. And as for Rome, wee are so farre from affixing the title of Antichrist to those holy Bishops that were first in Rome, that we confesse that the Church of Rome was then proposed to other Churches as a rare example of sanctity of life, and purity of doctrine, and constancy in martyrdome: yet howsoeuer it is impossible to determine either the time or place of his birth, notwithstanding that he was borne in the Apostles time, is so euident a truth, that he that will deny it, must withall deny the holy Scripture wherein it is plainely affirmed.
4. His infancy may well be thought to haue continued [Page 168] from the Apostles age vntill the first Nicene Councill: for if we consider the historie of the Romane Bishops during those three hundred yeeres, we shall easily perceiue that presently after the Apostles, they began (doubtlesse beside their thought and intention) to prepare the way for Antichrist, who was to establish his throne in their seate, and that as well by offering a kinde of primacy aboue other Bishops, as by bringing in an intollerable number of traditions to darken the simplicity and purity of the Gospell: which will plainely appeare, if we receiue for trueth, Decretall Epistles ascribed vnto such Bishops of Rome as liued in the first Age of the Church, to wit, Anacletus, Eraristus, Alexander, Sixtus, H [...]ginus, Pius, Eleutherius, and others: for what doe they all breath but the spirit of Antichrist? What doe they thunder out, but the primacy of the Church of Rome? What doe they beate vpon, but prohibitions of offending Priests in any sort whatsoeuer? And what doe they speake of, but of appeales to the Sea of Rome, and such like things? And all this at the time when prisons were full of Christians, and the streets ran with their blood. But howsoeuer these Epistles were counterfeit, as it is without doubt, yet certaine it is, that Pope Ʋictor nourishe [...] this infant, and made way for his further growth, when he excommunicated all the Churches of Asia, and others, for not celebrating their Easter vpon Sunday, as did the Church of Rome: which d [...]ede of his, was sharpely reproued by many Bishops, and particularly by Saint Irenaeus, Eus [...]. histor. lib. 5. cap. 24. as Eusebius reporteth: so did other Bishops his successors, when they made no scruple to take cognition of the causes of such as were condemned by other Bishops, and arrogated the iudgement thereof vnto them.Cyprian. lib. 1. epist. 3. Which ambition of theirs, Saint Cyp [...]ian in an Epistle to Cornelius the then Bishop of Rome, repr [...]hendeth most soundly and grauely, and proueth that euery one ought to be iudged where his crime was committed, and where both his witnesses and accusers might be present: and that to appeale to the Bishop of Rome, was nothing else but to abrogate the authority of other Bishops. So also did Pope Zepherine, when [Page 169] he the first of all others tooke vpon him this title, Pontifex Maximus, Episcopus Episcoporum, The cheefe Bishop, Baron. Annal. ad An. 216. and Bishop of Bishops as Baronius confesseth. And thus did this wicked child play in his infancy, and yet shewing euen then most certaine presages of his future behauiour in the Church.
5. After the Nicene Councill, when peace was giuen to the Church, Antichrist came to the prime of his youth; and his pride and ambition grew to an higher stature and strength, mixed with more boldnesse and cour [...]ge then before: for fearing no more any persecution from the Pagans, whose religion began by litle and litle to bee abolished, the Bishops of Rome began to lay more strong foundations of their proiected primacy, vnder pretence of defending the sound doctrine of the Trinity. For, when as Athanasius, with Paul Patriarch of Constantinople, an [...] other Bishops were banished from their Churches by the Arrians, and retyred themselues to Iulius then Bishop of Rome, he receiued them,Epist. I [...]lij Papae. tom. 1. Concil. and wrote in their behalfe, letters to the Easterne Bishops full of pride and ambition: wherein he challengeth the right of calling generall Councils, the iudgement ouer other Bishops, and the appeales to the Church of Rome: which arrogancy of theirs, was greatly cherished and encreased by a Decree of the Councill of Sard [...]ck, which rather by prouision to remedy the troubles of that time, in regard of the Arrian Heresie wherewith the whole East was infected, then for a perpetuall right, permitted appeales to the Bishop of Rome: if at least this Decree of the Councill of Sardick be not counterfeit: seeing Saint Augustine acknowledgeth no Councill of Sardick, but hereticall.Aug contra Crescon. lib. 3. cap. 34. The same steps of pride were troden in by all the whole ranke of Romane Bishops of that [...]ge, insomuch that the Councill of Meleuis was forced to giue stoppage thereunto,C [...]n il. [...]leuit. cap 22. tom. 1. Concil. by forbidding all appeales to bee made beyond the Sea, vnder paine of being excluded from the Communion of the Churches of Afric [...]: which caused Pope Zozimus, for the maintenance of the authority of his Sea, to produce the Decree of the pretended Councill of Sardick, [Page 170] which was said to be the same with that of Nice: b [...] it was conuicted of falshoode by the Copies of the Councill of Nice fetcht from Constantinople, and so his labor lost. This Councill wrote vnto Pope Celestine the successor of Boniface about this falsification, and aduertised him not to bring into the Church (which ought to appeare as a light of simplicity) Fumosum typhum seculi, A smoky arrogancy of the world. In like maner the Councill of Chalcedon went about to bridle this height of pride in the Romane Bishops, when notwithstanding the contradictions of the Legates of Pope Leo, it gaue an equall place of primacy in the Church to the Patriarch of Constantinople, and equall priuiledges [...]f honour, with absolute iurisdiction ouer all the Metropolitanes of Asia, [...]ontus and Thracia, and that by reason of the Imperiall seate which was then there planted, as the Bishop of Rome had before time beene exalted for the same cause. Hence forward the Patriarchs of Constantinople went alwaies in equipage with the Bishops of Rome, and retained the title of Oecumenicall as well as they: and the Church of Constantinople, was by the authority of the Emperors stiled, Cap [...] omnium aliarum ecclesiarum, Head of all other Churches, as is euident by the writing of Iustinian the Emperor to Epiphanius Patriarch of Constantinople, and Authemius, and Meminus, and of the Emperor Leo, to Stephen Patriarch of the same place. So that in this Age, the Bishops of Rome ambitiously desired, and in a youthfull heate audaciously attempted that, which yet by no meanes they could absolutely effect and bring to passe. And though Gregory the great, whether by fained humility or otherwise, seemed to abhorre the title of Vniuersall Bishop, or Patriarch, which Iohn of Constantinople assumed vnto himselfe, calling him therefore the forerunner of Antichrist, and saying, that none of the Bishops of Rome euer vsurped this title: yet notwithstanding (if we will beleeue Baronius) he forbore not in effect to take the same title vpon himselfe,Baron ad An. 595. when he saith in one of his Epistles, That the Romane seate serued for a Watch-tewer ouer the whole world, and sent out vnto all, new Constitutions. [Page 171] But I thinke this Epistle rather to be forged, then truly of Gregories composing, for it was dated, Indict. 11. Anno Christi. 593. which kinde of datation the Popes vsed not;Gregor. lib. 12. epist 32. besides he bringeth in Theodoricke subscribing to this priuiledge, whereas at this time he was scarce of age to speake, and in possession of the City of Soissons which he neuer had. Now if we adde heereunto the great pompe and riot which the Romish Prelates and Cleargy abandoned themselues vnto in this Age, we shall perceiue more of the youthfull disposition of this Man of sinne.Ammian. Marcell l. 27. Ammianus Marcellinus a Pagan Historian, hauing related the schisme and contention betwixt Damasus and Vicisinus about the Papacy, wherein much humane blood was shed and spilt, at last concludeth after this manner: When I consider the great pompe of the Romane Bishops, I cannot but confesse that they which aspire vnto those honours, haue reason to striue with all their might; seeing when they haue obtained them, they are assured to be enriched with the oblations of Matrones, and to come forth in publike in their Chariots magnificently arrayed, and to make feasts vvith such excesse, that their banquets surpasse the tables of Kings. And all this he appropriateth onely to the Bishop of Rome: for of other Bishops he thus writeth in the same place, That their frugality in meates, and drinkes, parsimony in apparrell, and humility in carriage, commended them to God and to his seruants, as pure and modest persons. Thus Marcellinus. Now it cannot be said,Baron. ad An. 367. that this Historian in a malicious humour reprehendeth the riot of the Romish Bishops (as Baronius would haue it) seeing he commendeth other Christian Bishops for their modesty and temperance: And therefore, rather is Baronius impudent, in daring to iustifie this their pompe and pride, saying, that Then to the soueraigne preisthood of Christ was ioyned a magnificent and regall Maiesty: Hier [...]n. epist 61. whereby hee giueth cause of fit application of that which Saint Ierome reporteth to haue beene spoken by one Praetextatus, a designed Consull, but a sacrilegious wretch, who mocking at Pope Damasus, said, Make mee Bis [...]op of Rome, and I will presently turne Christian. In fine, the multitude [Page 172] of traditions, ceremonies, and superstitious doctrines, brought into the Church by the Bishops of Rome, in those first sixe hundred yeeres, do shew, that Antichrist was growne to a good age and strength: as the mingling of water with the Sacramentall wine by Alexander the first, and of salt with water for Benediction, agreeable to the Pagans: Lent fast for seuen weeks by Tolespherus: the celebrating of Easter on the Sunday, by Pius the first; the which one Hermes is said to haue receiued by reuelation from an Angell in a shepheards habit: the shauing of Priests crownes, by Amicetus, a custome deriued from the practise of Isis Priests, and condemned by diuers of the Fathers, as Clemens of A [...]exandria, paedagog. lib. 3. cap. 11. and Octatus contra Parmen. lib. 2 and Ierome on Ez kiel. 44. and the fourth Councill of Toledo. cap. 40. the Fasts of foure times by Calixtus: Siluer Cups into the celebration of the Lords Supper, by Pope Vrbane: but no Gold as yet, because I thinke they follow Persius rule, In satri q [...]id facit aurum? new Chrisme to be made euery yeere, and the old to be burnt at the Eucharist, by Pope Fabian: Diuine seruice to be celebrated vpon the sepulchres of Martyrs, by Pope Faelix: blessing vpon the Altar of the fruits of the earth, as if they held them vncleane with the Manichees, till they were thus purified, by [...]urich [...] [...]us: as also the prohibition, that no Martyr should be buried, but being clothed with a certaine kinde of Vestiment called a Dalmatica, and a purple hood. Thus superstition began then to encrease and grow to some strength in the Church, and that not onely in matters of ceremony, but also of doctrine: for then began Temples to be dedicated to the honour of the Virgin Mary, and Martyrs, to the great dishonour of God, to whom as all diuine worship is to be giuen,Aug. cont. Maxim. Ar [...]an. lib. 1. tit. 11 Leo ser. 1. de matalib. Petri et Pat. l. Greg [...]r. epist. lib. 12. aepist 32. so all Temples for the exercise of that worship, are to be erected, as witnesseth Saint Augustine. Then entred in the Inuocation of Saints, with the placing of hope and confidence in them, as may appeare by the doctrine of the Pope Leo, and Gregory the Great: then came in prayer for the dead, and Purgatory: for the fabricke wherof, they forced to forge [Page 173] an infinite number of miracles, and apparitions of dead ghosts. The doctrine of iustification by the merit of workes, began then also to take some footing, though not so deepe as afterwards. So that now it is easie to conclude, that albeit the Bishops of Rome, vntill the yeere 600. were not such as to whom might be properly applyed the title of Antichrist; yet it cannot be denyed but that the mystery of him wrought in them, and by them; and that it was growne to some strength and stature in this [...]ge
6. We haue seene Antichrist in his youth, the mystery of iniquity working in the Sea of Rome, through the simplicity of some Bishops, and ambition of others, for these first six Ages, till Gregory the first; after whose death, he came to his mans estate, that is, was reuealed in the Church, and reigned in the Romane Sea: and as the period of this Age of man is commonly of longer continuance then the rest, so is the time of Antichrists reigne, longer then of his infancy or youth. It began presently after the death of Gregory the Great, and continued well-neere the full space of 800. yeeres, and arose to it height by certai [...] [...]egrees and staires: for no mortall thing is perfect at the first, b t groweth by steps, as it also decayeth. The first degre [...] o [...] his reigne, which I terme his mans estate, was in the time of the Emperour Phocas, who hauing most treacherously and cruelly murdered his Maister, Mauritius the Emperour, together with his Wife and Children, to the end, that he might gaine the fauour of the Romanes, and keepe Italy from reuolting; he caused the primacy and superiority of the whole Church, to be adiudged to the Romane Sea, and the Bishop of Rome to be declared the soueraigne and vniuersall Head of the Church, and of all other Bishops; alleadging for it this reason: That as the City of Rome was the Mother and Princesse of the Romane Empire, so it ought also to haue the primacy and soueraignty in religion. And from this time, Boniface and his successours tooke vpon them the title of vniuersall Bishop▪ A title, which in deed appertaineth to none but Christ, who is the onely true shepheard (as S. Peter calleth [Page 174] him, 1. Pet. 5.4.) and consequently the onely vniuersall Bishop and Head of the Church,Gregor epist. lib. 12. ep [...]st. 32. as S. Gregory notably confirmeth in many places, as in an Epistle of his to all Bishops, where he vseth this superscription: To all the members of the holy Church, most precious stones, shining in Christs diadem, whose vniuersall head is Christ: he doth not say, the Bishop of Rome, but Christ: yea he that taketh vpon him this name, doth not onely rob Christ of his dignity, but also euery other particular Bishop of that power and part of the administration of the Church, which is committed vnto him by God. This S. Gregory most excellently, and at large proueth in diuers of his Epistles, as lib. 4. Epist. 34. and Epist. 36. and Epist. 38. and all grounded vpon this reason, because to be the vniuersall Bishop, is to be the onely Bishop, and so all others to be but his Substitutes, and Vicars, and therefore to haue no power of themselues, but as it is deriued from him: and therefore that distinction of the word vniuersall, deuised by the Iesuites, is both vaine and friuolous, when they say, that it either signifieth singularitie, and so to be vniuersall, is to be the onely Bishop of the world: or preheminency, and so to be vniuersall, is nothing else but to be the chiefe of all Bishops. And that in the first signification, the title is prophane, sacrilegious, and proper vnto Antichrist: but in the second, it may be attributed to the Pope, according to S. Gregories intention. This, I say, is an idle conceite: for he that shall aduisedly read S. Gregory in the fore-named places, shall finde, that he doth not onely condemne it in the first sense, but in the second also, namely, that one should vsurpe that title to himselfe, depriuing all others of it, seeing it is apparant in the Ancient Councils that all the Patriarches in common, beare the title of oecumenicall or vniuersall Bishops, without derogating thereby one from the other. And therefore if the Councill of Chalcedon (as they pretend) or any other Councill, did at any time giue the Bishop of Rome this title, it was in common as to a Patriarch, and not in any singular manner: As the care of all the Churches was committed to Peter, but not in priuate, but in [Page 175] common with the rest of the Apostles; for else S. Paul had ouer-lashed, when he saide, That he was troubled with the care of all Churches. 2. Cor. 11.28. Hence it is,Theodoret hist. lib. 4. cap. 19. Nazianz. ser. de Cypriano. that S. Basill was called [...] The great light of the world: and Gregory Nazianzene speaking of S. Cyprian, saith, that he not onely pres [...]ded ouer Carthage, but also ouer the whole West, yea the East, and the South, and the North. In a word, these two titles, Bishop of the vniuersall Church, and vniuersall Bishop of the Church, are farre different, if not contrary: for the first was a common name to all Bishops that made profession of true and sound doctrine, whereby they were discerned from Heretikes and Schismatikes, the vniuersall Church signifying nothing else but the Orthodox and Catholike Church. But the second cannot properly agree to any, but to an infinite person, to wit, Iesus Christ, and if it be ascribed to any, it is not in regard of prehemiennce, that he should haue aboue all others, but in regard of the vniuer ality of care, he ought to shew towards the whole Catholike or vniuersall Church.
7. This was the first degree of Antichrists reigne or Kingdome. The second was, when the Bishops of Rome shooke off from their neckes the yoke of obedience and fealty, which they ought vnto the Emperours: for, for a long time, the Pope was chosen by the common voyces of the Cleargy, and people of Rome, and this election was confirmed by the Emperour himselfe, or by his Lieutenant,Platina. Baronius. the Exarch of Rauenna, and was subiect to him, as to his Lord and Maister, to be either established or deposed at his pleasure: as we may see particularly in the example of Pope Martin the first, who was carried as a criminous person to Constantinople before the Emperour, and by him banished into the Isle Chersonesus, where he dyed: But afterward Pope Benedict the second, by his hypocrisie, obtained of the Emperour Constantine the fourth, freedome of election, without the authority of the Emperour, or his Exarch: and then presently began this Man of Sinne to ruffle in his pride, and neuer ceased, what by seditions and excommunications, till [Page 176] he had chased the Emperours authority wholly out of Italy. Then Pope Constantine, excommunicated the Emperour Philippious (who indeed was a fauourer of the Heresie of the Monothelites,) and forbad the people of Rome, either to acknowledge him for their Lord, or to obey any Mandate or Commandement that came out by his authority. Then Gregory the second, resisted the decree of the Emperour Leo the third, who in zeale to Gods glory, had commanded all Images in Churches to be beaten downe, and so maintained himselfe by the fauour of Charles Martell against him, that the Emperour durst not giue assault vpon him by Armes Then Pope Stephen the second, by the aide of Pepin, then King of France, wrung out of Arstulphus the King of the Lumbards hands, not onely the rightes and territories of S. Peter, but the whole Exarchate of Rauenna, with all the dependances thereupon, & bestowed it vpon the Bishop of Rome: And yet their ambition was not satiate herewith, for they rested not till the Kingdome of the Lumbards was vtterly rooted out by Charles the successour of Pepin, who hauing conquered Dedier their last King, added vnto his Fathers guifts, all that lieth beyond Liguria, from the old ruines of the City Luna, vnto the Alpes, and much else where: And this is that which is called S. Peters Patrimony, which they defrauding their true benefactours of that acknowledgement which is due vnto them, had rather ascribe to the donation of Constantine the Great. Here then we may see two notable euents. First, the Pope aspired vnto two hornes, to wit, both spirituall and temporall authority, and so became a temporall Prince in those great territories which were conferred vpon him. And secondly, the erection of the Image of the second Beast: when the first made P [...]pin the Father a King, deposing Chilpericke as vnsufficient, and then translated the Westerne Empire, from the Greekes to the French, conferring it vpon Charles his sonne: thus notoriously verifying the prophecy, Apoc. 13.14.15. That Antichrist should command the inhabitants of the earth, to make an image of the first Beast, to giue him a spirit, and to cause him to be worshipped. This is [Page 177] so manifest a token of Antichrist, that it cannot be doubted of, whether we respect the erection and translation of this new Empire, which is a power onely proper vnto God: or the bringing into the Church the adoration of Images, and the canonization of Saints, which was a kinde of giuing life to the image of the first Beast, with whom it was accustomed both to worship dumbe Idols, of wood and stone, and to consecrate and deifie mortall men, as they pleased. For this cause, many learned men haue fixed the number 666. vpon this time, as the true beginning of the reuelation of Antichrists kingdome: for if we adde to 97 yeeres of Christ, which were runne when the Apocalyps was written, 666. we shall fall vpon the yeere of 762. in which the Pope as an earthly Prince, poss ssed the Exarchate of Rauenna, and those other territories, which he rece ued by the gift of Pepin and Charlem [...]igne.
8. But for all this, the Whore of Babylon was not yet ascended to the top of her abhominations: for the Romane Sea was as yet held in some subiection to the mperours; so that no Popes could be receiued, without their approbation and confirmation, as is apparant by Stephen the fourth, and his two successours, who were compelled to trauaile into France, to get the confirmation of their election Also the guardance and soueraignity of their temporall lands giuen by Pepin and his successours, remained in the hands of the Emperour, and of those that held vnder him the command of Italy. Also Lewes the second, making his abode for the most part at Rome or thereabout, commanded with more absolute power, then any of his predecessours had done. The Popes power then was by these meanes somewhat bridled, so that he could not do as he list. But th [...]se proud Prelates, disdaining to be thus curbed, soone broke the yoake, and s [...]t themselues free from all obedience to mortall man. Pope Nicholas the first led the ring: he amongst other his goodly constitutions, prohibited the Emperours to be present at their Synodall assemblies; concluded that the Pope could not be iudged by any secular power; forbad the mariage of [Page 178] Priests, interdicted Princes, and receiued appeales of Bishops and Priests that were Canonically deposed: of which dealing, we finde many complaints made by learned and godly men liuing at that time, as of Hinemare Archbishop of Rhemes, and Lintpert, Archbishop of Mentz, with others. After him succeeded other Popes, whose continuall labour was to strangle the power of Kings (as Claudius Fanchet speaketh) and that partly by occasion of their negligence in gouernment,Claudius Fanchet delinat. maison de Charlemaigne. and partly of the ignorance of their owne rights and ancient Canons, as may appeare in the answer of Theilgunt, and Gouthier, Bishops, recorded by Fanchet and others: about which time, Pope Adrian the second, threatned to excommunicate King Charles the Bald, if he did not render Lorraine to the Emperour Lewes. Neither did these effects of their power shew themselues onely in France, but in England, Germany, Italy, and other Countries of Europe; as is manifest in the stories of those times: deposing Kings, translating Kingdomes, excommunicating all that any waies withstood their ambitious designes, and interdicting whole Nations, as here England in the time of King Iohn, which stood in that state of interdiction for the space of six yeeres: during all which time, no bels were rung, no diuine seruice publikely vsed, no bodies buried in Christian sepulture, no Sacraments publikely administred, nor any religious exercise else performed, but all carried the face of Paganisme, religion being vtterly banished, or at least so smothered, that it could not appeare. At this time also it was, that after the declining of the house of Charlemaigne, the Popes grew to that height, of not onely pride, but also impiety, that they were esteemed no better then monsters,Baron. [...]d An. 912. whom Baronius is constrained to call Apostaticks, and not Apostolicks. Then did that famous harlot Theodora, with her two daughters, Marozi [...] and Theodora, make Popes at their pleasure, euen adulterous russians, which are not registred in the roll of the Popes of Rome, for any other cause (as Baronius confesseth) but to fill vp the succession, and marke out the time. And these monsters created Priests, and Deacons, and Cardinals, [Page 179] like to themselues: so that Baleus had great reason to call the time of the sitting of these Popes, from Iohn the eight, till Siluester the second, the reigne of the great Whore. And it may seeme, that the Author of the booke of Antichrist, which is found in the ninth Tome of S. Augustines workes, aimed at the same, when he designeth the reuealing of Antichrist, to the time of the Empires translation from the French vnto the Germanes. And after this also, when Iohn the 1 [...]. gaue the Emperiall Crowne, to Otho a King of Germany, and Prince of the Saxons, as it was before giuen to Charlemaigne, by Leo the third. This Otho, tooke not only an oath of allegiance to the Pope, but also of protection of him and his estates, against all the world. The oath is recorded at large by Gratian, dist. 63. (tibi domine) by the tenour whereof, we may easily see, how the Emperour receiued at that time, the Character or marke of the second Beast; and in stead thereof, yeelded vnto them thei [...] power and authority, as it was foretold by S. Iohn. So that it cannot be doubted, but that in the Church of Rome at those times sate the true Antichrist, in whom all the Prophecies were fulfilled, and the manners of the great Whore practised to the full: And therefore in a Councill held at Rhemes, not long after, the Fathers there assembled, were not afraide to affix the title of Antichrist vpon those Popes.
9. The last and highest period of Antichrists reigne, is yet behind, which began when Iohn the 18. or 19. successour of Siluester the second, depriued the people of Rome of all right of election of their Popes, which power they had retained and exercised all that time. For he tooke it from them, and inuested therewith the Priests of Rome, which began then to be called by the name of Cardinals; in which forme of election, it continueth till this day: and here began the arme of his reigne, which grew a little bigger vnder Benedict the seuenth, who by a Decree ordained, that none might be called Emperour, but whom the Pope should chuse, and to whom he should present the Imperiall signe, (which was an Apple of gold, beset about with precious [Page 180] stones, and a golden Crosse on the top) so that whereas before, the Pope was no Pope, except confirmed by the Emperour, now topsie-turuy, the Emperour is no Emperour except confirmed by the Pope. But the top and top-gallant of his reigne, was vnder Gregory the seuenth, formerly called Hildebrand, who conuerted the whole spirituall power of the Pap [...]ll Se [...]ouer Churches, into a politicke Monarchy ouer earthly Principalities.
10. Out of all which that hath bene said, I may commend vnto the Reader, three notable obseruations for the confirmation of this truth. First, that not onely our moderne writers, but also such as were more ancient, liuing before the reformation of the Church, referre to this Gregory the seuenth, the highest degree of Antichrists reigne. For Lollard who wrote vpon the Apocalyps, in the yeere 1357. setleth the beginning of Antichrists reigne (whom he peremptorily affirmeth to be the Pope, vpon the yeere 1033. and with him agreeth [...]b [...]rhard the Bishop of Saltzbourg, in the time of the Emperour Frederick: who in an Oration which he made in an assembly of the Princes and Bishops of Germany, saith; that Gregory the seuenth laide the first foundation of the Kingdome of Antichrist. Secondly, that at this time, the liues of the Popes were so filthy and abhominable, as it would yrke any Christian heart to read such things as are written of them by their owne writers. Cardinall Benno representeth vnto our view, a map of such horrible monsters and incarnate diuels, liuing at that time in the Romane Sea, as the earth neuer bore the like. And of this time, the Author of the booke called, Fasciculus temporum, thus speaketh. An effeminate time, wherein the Christian faith began greatly to saile, and decline from it masculine vigour: for then Sacraments, and Ecclesiasticall Ceremonies, were not obserued, but the people gaue themselues to Southsayings, enchauntments, and Necromancy: and as were the people, so were [...]he Priests: Then Popes murdered one another by poyson, rent Christendome with Schismes, filled Churches with abhominations, and Kingdomes with warres, massacres, and [Page 181] blood. Thirdly and lastly, that at this time the pride of the Romane Bishops was growne to such an excessiue height, as is almost incredible: for they constrained Emperors and Kings to kisse their feet, to hold their stirrop when they got on horsebacke, to minister water vnto them for the washing of their hands when they went to meate, to waite for accesse vnto them at their gates, till it were their pleasure to admit them to their presence; and finally, they were not ashamed to trample vpon their necks, as Alexander the third did to the Emperor Frederick the first, and to set the Crowne on their heads with one foot, and kicke it off againe with the other, with infinite other most arrogant demeanors. All which things laid together, doe exactly conclude, that euer since Boniface the third, the Pope hath beene the true and grand Antichrist, albeit his tyrrany and pride encreased by degrees till Gregory the seuenth, when it was ascended to his highest period.
11. Thus wee haue seene Antichrist in his mans estate, that is, in the top of his strength and pride; but then he began to decline and decay, as a man vseth to doe after hee is fifty or threescore yeeres of age. This declining estate of the Man of sinne began, when Martin Luther dispelling the mists of Popery, preached the glorious Gospell of Iesus Christ to the world, and especially cleared the doctrine of Iustification, which till then lay cloaked vnder the vaile of Scholasticall distinctions, and Monkish deuotion. For albeit there wanted not in all Ages some that opposed themselues against popish tyranny and superstition, and discerned and auouched that the Pope was that Antichrist: yet none of them gaue him his deadly wound, till God stirred vp Luther to bee the instrument of this mercy. For his doctrine and preaching was no sooner spread abroad in the world, but it was entertained as finding it not new, but grounded vpon the antiquity of holy Scripture and ancient C uncills and Doctors. At this time God also raised vp such a number of bright Starres, learned men in the Church, as no Age euer saw the like: these did not onely refine from [Page 182] Monkish barbarismes, humane learning, but also g [...] great light and propagation vnto the truth, which had [...] long time lyen clouded vnder ignorance and superstition. And to helpe forward this great worke, not long before this time, the Famous Art of Printing was by Gods prouidence found out, as it were of purpose to divulge and spread abroad the most excellent writings of famous men then liuing, which peraduenture otherwise had neuer come to light. Now then all these meanes of Gods prouidence working together, brought forth such an effect, that not onely millions of people in all places, but also whole States and Kingdomes spying out the abominable errors of the Romish Harlot, fell away from the obedience of the Pope, and embraced the truth of the Gospell, as is apparent at this day in Germany, France, England, Denmarke, Poland, and almost all parts of Europe. And this is that very same which was prophecyed of by Saint Paul, 2. Thess. 2.8. in most plaine termes, where it is said, That the Lord should consume Antichrist with the spirit of his mouth: where by the word (Consume) is meant a declining and languishing sicknesse that should fall vpon him, whereby his vitall parts and powers should euery day grow weaker and weaker, as it is with such as are in a consumption: and by the spirit of Christs mouth, nothing else but the preaching of the Gospell, according to the opinion of most Interpreters: and this is the reason why of all men liuing, they most hate godly and painefull Preachers, because they are the Trumpetters to blow downe the walls of their Iericho.
12. Thus hath this Man of sinne beene in his wane and declination, euer since Luthers time: but whether his old and decrepit age be yet come, is hard to iudge: as also of the time and houre of his death. These things wee must leaue vnto God, who onely knoweth the secrets of times and seasons that are to come: onely wee may thus farre iudge, that as when we see a man waxe gray-headed, and declining, wee are assured old age and death are not far off: so we may also safely iudge, considering the declining estate of this Man [Page 183] of sinne, that he is growing old and neere to his destruction: which finall destruction notwithstanding, shall not bee accomplished, till Christ himselfe come vnto iudgement, when [...]s the Apostle speaketh, he shall destroy him by the brightnesse of his comming, 2. Thess. 2.8. How ought we then to wish and long for that blessed day?
CHAP. 1. Touching the Image of the Beast.
FIrst, Apocalyps 13.14. it is written by S. Iohn, that the second beast should make an Image of the first, which had the wound by a Sword and did liue: and that hee should haue power to giue life vnto this Image, and cause it both to speake and to be worshipped. Which words may be vnderstood either literally, or morally, or mystically: but in which sense soeuer we take them, yet euery way they sit the Pope, and demonstrate him to be the true Antichrist, figured out by this second Beast whereof Saint Iohn speaketh.
2. For if wee vnderstand it as many of the Popish writers doe, literaly, that this must bee one of the miracles of Antichrist, that hee shall giue life and speech to a dead Image, which because no Pope euer did, therefore hee cannot bee Antichrist: I answere, that it is false, that neuer any did so: for else what meane those frequent motions, noddings, sweats, and weeping of Images, reported in their Legends, and Martyrologies? At that great controuersie betwixt the Monkes and married Priests, at the Synode at Winchester vnder Dustan, a Crucifix is said to haue thus spoken in fauour of the Monks, against the Priests, Non [Page 184] fiet, non fiet, Iudicastis bene, mutaretis non bene; non bene s [...] tiunt qui presbyteris fauent, that is, It shall not bee, it shall not bee, you haue iudged well, you shall not doe well to change; they thinke ill that fauour the Priests. It is written in the Romane Breuiary in the Feast of Saint Thomas, that when hee prayed very earnestly before a Crucifix at Naples, this voice was heard from the Crucifix: Bene scripsisti de me Thoma, qua [...] ergo mercedem accipies? Thou hast written well of mee Thomas, what reward therefore wilt thou receiue? Also in the life and acts of Hyacinthus, recorded by Seuerinus, we read that an Image of the Virgin Mary thus spake vnto Hyacinthus flying from the Tartars. O filt Hyacinthi, effugis man [...] Tartarorum, & me cum filio meo dissecandam & conculc [...] dam relinquis? Accipe me igitur tecum: that is, O sonne Hyacinthus, doest thou flee from the hands of the Tartars, a [...]d leaue mee with my Sonne to be cut in peeces and trampled vpon by them? Take me therefore with thee: and when he answered that her Image was so bigge that he could not carry it: it answered, Accipe, quia alleuiabit pondus filius meus, Take me, for my Sonne will helpe to beare thy burden. Wee finde also in Cesarius, another Image of the blessed Virgin, that in the behalfe of a Renegate that had denyed Christ, and humbled himselfe before her, crauing pardon for his sinne, spake thus vnto her Sonne in her armes; Dulc [...]ssime fili miserere istius hominis: Sweet Sonne haue mercy of this w [...] which when he turning away his face denyed to doe, she laide him vpon the Altar, and cast her selfe at his feet, saying, Ego te precor mi fili, vt propter amorem mei huic homini vel [...] ignoscere, I pray thee O my Sonne, for the loue of mee, to take pitty of this man. Then the Sonne lifting vp his Mother, said, Nihil ego tibi possum denegare Mater mea, ecce ego omnia ei condono propter amorem tui. O my Mother, I can deny thee nothing, behold, I forgiue him all for thy sake. The like examples we finde of the Image of the blessed Virgin speaking to the Porter of a Church, concerning Alexius; Fac i [...] troire hominem Dei. Let the man of God enter in: and to Saint Bridget, in the Church of Saint Paul in Rome; and to Pope [Page 185] Celestine in the Church of Saint Mary the Empresse, with a number more. Now if these reports be true, as why may not the deuill that (according to their opinion) caused the dead body of Samuel to speake, cause also a dead Image to doe the like? or if they be false and counte [...]feit, deuised by superstitious Priests; yet howsoeuer, they make a good argument against them, that the Pope is Antichrist, who thus giueth life and speech to dead Images. I omit that they constraine all their Disciples to worship Images, and condemne and persecute all them for Heretikes that refuse this seruice. And albeit these Images cannot be said to be portraitures of the Beast, to wit, the Romane State, for this was to erect an ougly Image with seuen heads and ten hornes; yet they may truly be called his Images, both because they are made in fauour of him, and hee also possesseth and causeth them to be adored. As Laban Gen. 32. and Micah, Iud. 18. call the Images which Rahel and the Danites had stollen f om them, their Gods; because they made, worshipped, and possessed them.
3. Thus literally may this prophecy rightly bee applyed to the Pope: and as literally, so may it morally also. For as by the Beast is meant the Romane Empire, so the Image of that beast is nothing else but the representation of that Empire, and this is notably verified in the Westerne Empire erected by the Popes, first in France, and after in Germany. For as Im ges retaine the name, and a certaine outward similitude of the prototype, but are vtterly void of the Nature and essence thereof: so these new Emperors of the West, bore the name and title of the ancient Roman Emperors, and were adorned with Imperiall Ornaments and prerogatiues of honour, yet wanted the power and Maiesty of the ancient Empire, wherein its life consisted. For the ancient Emperors ruled ouer Rome, and the Prouinces subiect thereunto: but these neither haue dominion ouer Rome, nor ouer any ancient Prouince of the Empire: but are a bare title and name without the thing. Now the Pope hath giuen a spirit vnto this Image, that is, an Imperiall dignity and speech, that is, power [Page 186] to make Lawes and Decrees. So that seeing the Pope after the decay of the old Easterne Empire was the erection of this new in the West, creating the first Emperor, and instituting a Colledge of Electors for the choise of new in their succession, and confirming the choise by his authority; we may deseruedly conclude, that he is the second Beast, that is Antichrist, which made an Image, and gaue life and speech to the first Beast.
4. And so it is also morally fit and true: but if we take it in a mysticall sense, then the Image of the Beast is the Papacy it selfe, especially since it vsurped both the Spiritual and Temporall Monarchy of the world. For the ancient Emperors held an absolute and vniuersall power ouer the whole world; so doth the Pope challenge vnto himselfe the like power and authority ouer all Creatures, yea more then euer any Emperor did; ouer the Angels in heauen, Soules i [...] purgatory, and all men vpon earth: in regard of which inpartite Dominion, they assume vnto themselues a Triple Crowne. Neither need it seeme strange that the Papacy is made and animated by the Pope as the Image of the first Beast, seeing he claimeth and vsurpeth to himselfe both the Swords, Spirituall, and Temporall, and is not onely the Spirituall, but also the Temporall Lord of the world. In which regard, Apoc. 17. Antichrist is said to bee both the seuenth King, and the eight: in respect of his temporall power, the eight, and so the image of the sixt, which was the Emperor: but the seuenth in respect of his Spirituall Monarchy, which giueth life vnto the Temporall, and maketh it [...] speake, and without the which, all his temporall power we [...] but a mute and brute Image. This truth, that the Papacy is the liuely Image of the Romane Empire, is confessed by the most part of the popish Rabbies themselues. Steuchus i [...] his booke De donatione Constantini, saith, As all Nation once obeyed the Emperors, so now they doe the Bishop of Rome. Blondus Rom. instanc. Lib. 3. nu. 86. calleth him [...] perpetuall Dictator, the successor not of Caesar, but of the fisherman Peter, whom all the world adore and worship, [Page 187] Henry Bullinger paralelleth them thus:Bullinger us Apoc. 13. As many of the Emperors had fulnesse of power, and were worshipped as Gods, so is the Pope as an earthly God inuested with plenitude of power.
5. But all this will more clearely appeare, if wee shall a little compare the pride, power, and behauiour of Popes, with that of ancient Emperors. And to begin with Augustus Caesar: he besides the Imperiall dignity, vsurped the soueraignity in religion, and was therefore stiled Pontifex Maximus: the same name vsurpeth the Pope, and not onely so, but as Caligula proudly called himselfe, Caesar Optimus maximus: so he himselfe, Pontifex optimus maximus, the proper epithe [...]es of the Diety. Domitian would thus bee stiled, Dominus & Deus noster, Our Lord God; the same title is attributed to the Pope, Dominus Deus noster Papa, Our Lord God the Pope. Cal [...]gula his voice to his Grandmother Antonia was this, Memento mihi omnia li ere, Remember that all things are lawfull vnto me: and doth not the Pope challenge the same power? Whatsoeuer he listeth is lawfull, though in it selfe neuer so vnlawfull; his reason stands for Law, and his Decrees all without examination are bound to obey. Nero vaunted that the whole world was his, and that it was in him to giue and take away Kingdomes. And doth not the Pope brag, that the world is his Diocesse, and that hee hath power ouer Nations, to plant or pull vp Kingdomes at his pleasure? Caligula and Maximinus the yonger, caused their feet to be kissed of their Saluters, and to that purpose Dioclesian decked his shooes with Gold and Gems; the Pope in like pride or greater, causeth not onely the common people, but euen Kings and Emperors to kisse his feete. Claudius pardoned incestuous marriages, and allowed the Vnckle to marry with his Neece: and the Pope likewise dispenseth with incestuous Contracts condemned by the Law of God and man. The Emperors ascribed into the title and society of Gods whom they listed; as Adrian commanded Antinous his Ganimede to bee worshipped as a God: And what doth the Pope else, when he taketh vpon him power to canonize dead Saints, and to insert them into [Page 188] the Calender to be adored, together with their Images and Relicks? Caligula bragged, that nothing was law and equity, but that which came out of his mouth: and doth not the Pope say as much, when he affirmeth that his Decrees are vnquestionable, and that all Lawes are sealed vp in the closet of his brest? Ʋespasian in loue of filthy lucre raysed a tribute out of Ʋrine; and doth not the Pope the like out of the Stew [...]s? Nero, when he conferred an office vpon any man commanded him to wring out of mens purses, by the vertue of that office, all that they could to enrich his Coffers, saying Scis quid mihi opus sit, hoc agamus nequis quicquam habeat. The same minde and maner possesseth the Pope, hee would haue no man rich but himselfe, sucking in like hell, the reuenues of the world into his bottomlesse gulfe, from whence there is no redemption:Mat. Par [...]s in Henri [...] c. 3. whereupon Mathew Paris was bold thus to write, Romana Curia instar barathri potestatem habet & consuetudinem omnium reditus absorbendi. It was ordinary with the heathen Emperors, to sell ciuill honours for money: and as ordinary to the Pope, to set to sale the dignities of the Church. Simonia (saith the same Mathew Paris) perinde regnat in Romana Curia as si nullum peccatum esset. The Romane Emperors ascended often to the Imperiall throne by murder and bloodshed: and is not this the beaten path to the Papacy? Hildebrand (as testifieth Benno) poysoned six or seuen Popes in order by the helpe of Brazutus his familiar friend, that hee might seate himselfe in the Papall Chaire. Nero and Ʋespasian caused those whom they saw to grow rich, either to be condemned to death vpon false crimes, or to be poysoned, or by some other violent course to be taken out of the way, that they might enioy their wealth. And thus dealt Alexander the sixt with many wealthy Priests and Cardinals, as witnesseth Onuphrius. In fine, Caligula being offended with the Romanes, Onuphrius in Alexand. 6. wished them altogether to haue but [...]ne necke, that at one blow he might dispatch them: and Martin the second being angry with the Germaines, wished that al Germany was but one great poole, that they might all bee drowned at once. What should I [Page 189] speake of the abhominable incests, adulteries, Sodomitries, and filthy luxuries, wherein the Beast and his Image the Papacy, do answer each other? Do not the Christian, or rather Antichristian, Ziscusses, Intiusses, Iohns, Bonifaces, and Paules, imitate the Heathen Neroes, T [...]beriusses, Caligulaes, and Heliogabalusses, in all their foule vices? It would be tedious to prosecute all: these for instances may suffice, to teach vs whither this image of the Beast is to be referred, and that the Pope is the great Antichrist, in whom all the lineaments of the old Romane Empire are liuely drawne, and the very face thereof expressed in liuely colours.
6. For the clearing of this point, it is further to be obserued, that S. Iohn saith, that the second Beast should exercise the power of the first in his presence, and cause the earth and them that dwell therein, to worship the first Beast, whose deadly wound was healed, Apoc. 13.12. Which prophecy is so clearly accomplished in the Pope of Rome, that no man that hath but common reason can doubt thereof. For what is the power of the first Beast, but the Maiesty and Authority of the Romane Empire, reduced into the hands of the Romane Bishop, with such subtilty and craft, that the Emperou s were perswaded by them, that they went about only to aduance their dignity, when in the meane while they wrought nothing but their destruction, leauing them a body without life, or rather a shadow in stead of a body? So that if we regard the thing it selfe, the Papacy and the Empire, is one and the same in effect. But if we consider the outward fashion and appearance, the Pope to blind mens eies, hath changed the name, and vnder pretence of his double power, vsurped a Soueraigne authority ouer the whole world. The power then of the first Beast, which Antichrist should exercise, is onely this; that as the Romane Emperours challenged a Soueraignty ouer all the Prouinces and Kingdomes of the earth: So the Popes in like pride, vaunt of the like power ouer all Kingdomes to appertaine vnto them: which how fitly it may be called the Image of the Beast, let all men iudge. For proofe of all this, let vs heare one of their owne Aduocates, [Page 192] Augustinus Stenchus, in his booke de donat. Constantini. In one place whereof he saith, that the Maiesty of the Romane Empire, was reuiued in the Papacy, which though it was not attained to the same greatnesse, yet it retained a certaine forme (or if you will image) thereof: and this he would deriue from the donation of Constantine, who (as he affirmeth) quitting Rome, gaue it and all the West, to a greater Prince then himselfe, the Pope. For the Emperour of holy things, is greater then the Emperour of earthly. And in another place, to shew that this second Beast the Papacy, caused the first to be worshipped and adored, he saith that by this donation of Constantine, the Empire was not impaired, but augmented and ennobled: for it reuiued the power and language thereof, which were quite both defaced, and gaue new life vnto it, when it was well-neere dead: yea whereas before it was onely a temporall dominion, now it inuested it with both swords, and so the Papacy supported the Empire, which was ready to fall, and made it againe famous through the whole world. And as touching the deadly wound of the first Beast, which S. Iohn saith was healed: some are of opinion, that this Prophecy was then fulfilled, when as the line of the Caesars was cut off by the death of Nero, and the Empire translated to another stocke, which healed the wound thereof, and made the estate more flourishing, then euer it had bene before. But I thinke rather by it to be meant, the banishing of the Emperours out of the West, which was the wound, and erecting a new Empire in stead thereof, which was as it were the healing of the wound: and all this brought to passe, by the power and meanes of the Pope, whose estate is the second Beast, and beareth the image of the first.
CHAP. 2. Obseruations vpon the thirteenth Chapter of the Reuelation of S. Iohn, verse eleuenth.
1. SAint Iohn, Apoc. 13.11. saith, That he saw in the spirit another Beast, comming vp out of the earth, hauing two hornes like a Lambe, but speaking as a Dragon. In which words, the Spirit of God doth reueale vnto vs by certaine circumstances, a notable description of Antichrist, who is intimated vnto vs by this second Beast. For by those two Beasts mentioned in this Chapter, is figured out the double Empire of the most cruell tyrants and persecutors of the Church of Christ, sitting and reigning in one and the same City, spirituall Babylon: as the foure Monarchies represented by Daniel, reigned successiuely in the Caldean Babylon, which was a type of this. So that as the first Beast, represented the State and dominion of the Romane Emperours, so the second without doubt, demonstrated the Papall Empire, wherein Antichrist was to reigne. This I say, will most euidently appeare, if we shall aduisedly consider three notable circumstances of this Text.
2. The first circumstance is, of the time when this Beast appeared, to wit, after a great confusion of the City of Rome by bloody wars: for in the tenth vers. immediately going before, it is said, He that leadeth into captiuity, shal be led into captiuity, and he that killeth with the sword, must be killed with the sword: and then presently S. Iohn addeth: I saw another Beast rising out of the earth. By which it is plaine, that when the City of Rome was reduced into that misery, that there was nothing in it, but murther, bloodshed, and confusion, then was the time of Antichrists appearance. Now there is no man so ignorant in history, that knoweth not how the Empire and City of Rome, was haressed and spoiled by the barbarous Gothes and Vandals, and other Nations, insomuch that it was almost brought to vtter desolation, especially in the [Page 192] West: and how presently after these broyles, the City of Rome fell into the hands of the Pope, the whole dignity of the Romane name, setling it selfe in him. For though there is at this day a Prince that beareth the name of the King of the Romanes, or Emperour of Rome; yet he hath no command in Rome, it is the Pope onely that ruleth in that City.
3. Secondly, it is said, that this Beast arose out of the earth, that is, from a base and low estate, and from small beginnings, and as it were out of the dust, exalting it selfe by degrees vnto that height: which circumstance also fitteth the Pope to an haire. For at the first, the condition of the Bishops of Rome, was humble and base, vnlike in mans iudgement euer to ascend to that greatnesse, which it after came vnto. They were poore men, liuing by the labour of their hands, and eating their bread from the sweat of their browes S. Peter himselfe, whom they falsly brag to haue bene Bishop of Rome, was a poore fisherman, wanting money to pay the ordinary tribute to Caesar, till Christ supplyed it by a miracle: And Acts. 3.6. confesseth of himselfe, Siluer and Gold he had none: And the first Bishops of Rome, till Constantines time, as Mantuan vnder the person of Telesphorus, that liued. An. 142. reporteth, gaue themselues to ploughing the earth, planting of Orchards, making of Gardens, digging and deriuing of Riuers, with many other such like manuall exercises to keepe them from idlenesse. Mantuans verses are worth the reading, touching this subiect. But besides this, he that shall looke but somewhat neerely into the manners of the Popes, shall easily discerne, that the Papall power is meerly earthly, little sauouring of heauen and heauenly things. For what erected the Papacy, but the ambition of earthly men? The Ancient Councils declare, that the true cause of the Papall primacy ouer other Bishops, was neuer the commandement of Christ, nor the holinesse of those Bishops, but only the prerogatiue of the Imperiall City wherein they sate. Hence they obtained the first degree of honour and dignity amongst other Bishops; as afterwards the Bishops of Constantinople obtained the next or equall preheminence, [Page 193] by reason that that City was made the seate of the Empire, being translated thither by Constantine. This is ma [...]ifestly to be seene in the first Councill of Constantinople, and [...]n the 28. Canon of the Councill of Chalcedon: and is confessed by Cardinall Cusarus, in his first booke of the Catho [...]icke Concordance, Chap. 16. His words are these, If the [...]rimacy of seates might be demonstrated by the holinesse of him [...]hat first presided, or by the reuerence of the place, doubtlesse Ie [...]usalem should be the first, because there our great high-Priest [...]esus Christ washed his Church with his blood. Adde hereunto, that presently after Antichrist began to reigne in the Romane seate, there came in a rabble of Bishops, borne of [...]o base parentage, and more vile in condition, that they deserued truely to be called the sonnes of the earth: as Iohn the eleuenth, sonne to Pope Sergius, and the Harlot Marozia: Hildebrand or Gregory the seuenth, was the sonne of a Carpenter: Ʋrbane the fourth, of a Cobler in Campania: and so also, Iohn the 22. or the 23. as Platina numbreth him: Bennet the eleuenth, of a poore Laundresse: Bennet the twelfth, of a Pasterer or Cooke: Sixtus the first, of a Swineheard, with diuers others, which are to be found in the Catalogue of the Popes. And these, besides their base off-spring, were infamous for bad conditions, as Histories report of them: and that which is most strange, none were equall to them in pride and arrogance, none so much eleuated themselues aboue Kings and Princes. Hildebrand deposed the Emperour Henry the fourth, and thrust into his place (though with ill successe) Rodulph of Sabandia. Iohn the 23. excommunicated Lewes of Bauaria, for taking vpon him the name and title of Emperour, before he was crowned of him, though lawfully elected: And Sixtus the fift, excommunicated the Prince of Conde, and the King of Nauarre, declaring them by his Bull vtterly vncapeable for euer of the Kingdome of France. And thus euery way, this second Beast, may be said to rise out of the earth, if we take the words not in a literall, but in a spirituall vnderstanding, as they ought to be.
[Page 194]4. The third circumstance is, That this Beast had [...] hornes like vnto a Lambe, but spake like the Dragon. That i [...] in generall thus: that Antichrist shall be a Lambe in appearance, pretending humility, mildnesse, and courtesie; b [...] what shew so euer he maketh, yet his voyce is like the Dragons, that gaue his power and throne to the first Beast: by which voyce, notwithstanding his dissembling, he discouere [...] himselfe to be the great enemy vnto Christ. This interpretation is entertained by the Iesuites, Ribera, and Vug [...], writing vpon this very Text of the Apocalyps. By these hornes, saith Ribera, are not meant Kings or Kingly power, which sheweth it selfe openly, But a certaine secret and subtile power lurking in sweet words, sauouring of nothing but humility and holinesse, but by the which notwithstanding be produceth wonderfull and strange effects: and to shew that this is [...] violent power, therefore they are said to be like to the hornes of a Lambe, which are not straight and pointed, but crooked [...] tender, vnfit to des [...] withall. Thus Ribera. But Viegas mou [...] plainly, when he saith: That this Beast shall haue two bor [...] like vnto a Lambe, because he shall make shew to be gentle [...] innocent: but because this gentlenesse and innocency shall [...] true but counterfeit, therefore he is said not to haue the har [...] of a Lambe, but like vnto a Lambe: and he is said to speake l [...] the Dragon, because vnder his words, which seeme to proce [...] from zeale of the truth, is hidden the very poyson of the Dragon. By which interpretation the hypocrisie of Antichrist is notably set forth; which S. Paul cals the mystery of iniquity, an [...] the holy Ghost also saith, that the word Mystery, should b [...] written in the Whore of Babylons forehead: All to signifie, th [...] his proceedings should not be by open force, but by secr [...] and mysticall stratagems. Now this doth so properl [...] marke out the Pope of Rome, as that it so agreeth to him, that it cannot so fully be verified of any other. For doth it not vnder the title of, The seruant of the seruants of God, couer his power of being Lord of Lords? He calleth himselfe the successout of Simon Peter, and yet in close couetousnesse, resembleth Simon Magus: he braggeth of the Keyes of [Page 195] [...]eauen, and yet may draw with him (as themselues write) [...]roopes of soules to hell without controllment. He hath no [...]hing in his mouth, but the names of S. Peter, and S. Paul, [...]uen then when he trampleth Kings vnder his feet, and trea [...]eth on their necks: his temporall reuenues are called S. Peters Patrimony; he exacteth homage of the Kings of the earth in the name of S. Peter; he excommunicateth, proscribeth, and dethroneth them, all vnder this venerable name: he filleth his treasures, enricheth his Whores, and aduanceth his Nephewes and kindred, by S. Peters pence: Indulgences, and pretence of recouering the holy-Land, and of defending the lib [...]ty of the Church: he speakes scarce three words, but [...]he repeates this sentence of the Gospell, Thou art Peter, and to thee I giue the Keyes of the kingdome of heauen: and that nothing may be wanting to procure himselfe reuerence, he stiles himselfe an Apostle, and his Decrees Apostolicall ordinances: Thus vnder specious titles and names, he glideth into mens hearts the venom of the Dragon. He establisheth idolatry by the worshipping of images, and yet with his mouth detesteth Idols: he Anathematizeth Hereticks, as Marcion, Montanus, Pelagius, and yet decketh his religion with the flowers of their heresies: he dares not vtterly deny the efficacy of Christs blood, and yet he annihilates it, by conferring it vpon holy Graines, Crucifixes, Agnus Deis, holy-water, whips, Monkes Coules, &c. as if he had power to infuse grace into mens soules by such fopperies. In a word, he commandeth the Saints in heauen to be worshipped & inuocated as God himselfe, giuing to them the honour which is due vnto Christ, in seeking remission of sinnes, and the kingdome of heauen by their merit: and yet as if all were well, their praiers must be finished with this conclusion, Per Dominum nostrum Iesum Christum: By our Lord Iesus Christ. So it were miserable blindnesse, to seeke any where else for the Beast, that hath two hornes like a Lambe, and speaketh as the Dragon, but in the Romane seate.
5. But there be some of the learned, that interpret this circumstance of the two hornes otherwise, to wit, for a double [Page 196] power, which this Man of Sinne should challenge vn [...] himselfe; Ciuill, and Spirituall: which interpretation, as it agreeth vnto Antichrist in generall, so doth it also vnto the Pope in particular, to demonstrate, that he is that Antichrist here spoken of. To Antichrist, for the name of the false Prophet, which importeth a spirituall dignity, is giuen vnto him of S. Iohn, Apoc. 15.13. and as this, so he is represented, Apoc. 17.18. and 8.7. as a King armed with ciuill power and authority. For the Whore is saide to reigne ouer the Kings of the earth, and the second Beast to exercise the power of the first: & she her selfe in the pride of her heart, vaunteth to sit like a Queene: So that as the Emperours of Rome, were called not only Kings, but High-Priests: so Antichrist is described as inuested with both the titles. And it agreeth to the Pope also: for he so apparantly vsurpeth both these powers, that he both boasteth of them in his Decrees, and his Fauourites also ascribe the same vnto him. Bo [...]iface the eight, in the extrauagant de maiorit. et obedient. C. vnam Sanctam; proueth this to be true in plaine tearmes: for he saith, That i [...] this power (to wit of the Popes) there are two swords, the spirituall, and the temporall: and we are instructed herein (saith he) by he words of the Gospell: for when the Apostles said, Behold two swords, our Sauiour Christ doth not answere, These are too much, but, It is enough: and certainly be that denieth that the [...]emporall sword, is not in the power of S. Peter, doth not well consider the words of Christ, saying, Put thy sword into thy sheath. C. fundamenta tu sexto de Electaet Elect. potestate. Aquin. de Regimine princip. lib. 5. cap. 10. Bel. de Rom. Po t lib. 3. cap. 6. aet. 7. Nicholas the third affirmeth, that the Pope rightfully possessed both Monarchies; spirituall, and temporall. And the Authour of the booke intitled, Of the gouernment of Princes, amongst the opuscula of Aquinas, auerreth directly, That the Pope is both King and Priest as our Lord Iesus Christ. Bellarmine also that shewed more modesty and discretion in this cause then his fellowes, though he affirmeth that the Pope hath this Soueraigne temporall power, but indirectly in order to spirituall ends, yet he saith, that he can change kingdomes, by taking them from one, and giuing them to another. And if the Ancient Christians did not vse [Page 197] this their authority against the persecuting Emperors, it was, because they had not temporall forces to bring it to passe, though they had right to doe it. And thus both the Swords are vsurped by the Pope, represented, according to this interpretation, the two hornes like vnto the Lambe.
6. But it is to be noted, that that nouell opinion of these Antichristian Prelates, was in ancienter times either neuer heard of, or vtterly condemned and confuted. Not to remember Saint Chrysostome, Saint Augustine, Saint Ambrose, and Saint Gregory, with other of the Fathers, who were all against this temporall Sword of Bishops; wee finde many holy men of later time most earnest oppugners thereof: as first Petrus Damianus, a man famous in their Church for his holinesse, who liued about the yeere of Grace, 1050. as Baronius confesseth. This man, in an Epistle written against Pope Leo the ninth, who was then in armes against the Normanes, thus writeth in effect: The Terrene kingdome and the priesthood are distinguished by proper offices: the King vseth secular armes, and the Priest is girt with a spirituall Sword, which is the word of God: It is of the secular Prince that Saint Paul saith, he beareth not the Sword in vaine, and of the Priesthood, that the weapons of their warfare are not carnall, but spirituall: and therefore, as when King Ozias vsurped the Priestly Office, he was couered with a leporosie, so when the Priest vsurpeth the office of the King, he cannot escape Gods vengeance: with much more to the same purpose. For which cause,Baron. ad An. 1053. sect. 10. Baronius for all his holinesse, taxeth him to haue maintained a doctrine in this point, contrary to the Catholike faith: and produceth aga [...]nst him Saint Bernard, Pope Gregory the ninth, and Boniface the eight: who all ascribe this double power to the Pope vpon the ground of those words of Christ, Put vp thy Sword into thy sheath: But by his leaue, more credit is to be giuen to Damianus then to himselfe, or any of those whom hee alledgeth. For Damianus proueth his assertion by the diuine testimony of holy Scripture; hee onely by the humane testimony of Bernard, Gregory, and Boniface. For as for those passages of [...]e Gospell, Behold two Swords, and [Page 198] It is enough, Bellar. de Rom. Pont. lib. 5. c. 5. Maldona. in Luc. c. 22.38. and Put vp thy sword into thy sheath, Bellarmin [...] himselfe, and Maldonate, confesse that no such thing can bee literally concluded. Listen to Saint Ambrose, who saith, that by the two Swords are meant the Old and New Testament, with which vvee are guarded against the ambushes of Sathan: and by (It is enough) that hee vvanteth nothing that is furnished vvith the doctrine of both the Testaments. Besides, Damianus was more ancient then either Saint Bernard or the others opposed by Baronius, and according to Aristotles rule, [...], well seconded by Tertullian, Antiquissimum quodque verissimum, that which is more ancient is more reuerent and true. For Damianus wrote this Epistle in the yeere 1053. and Saint Bernard sent this Bookes of consideration to Pope Eugenius the third, in the yeere 1152. that is, vpon the point of an hundred yeeres after: and as for Gregory the ninth, and Boniface the eight, they were yet later; the one elected in the yeere 1227. and the other in the yeere 1294. Adde hereunto the differences of their persons: Damianus was as famous for his holinesse as euer Saint Bernard was; and for the two Popes they are marked out for their detestable ambition, the one against Fredericke the second, and the other against Phillip the Faire, King of France; and therefore such witnesses as deserue no credit, especially in their owne cause. Lastly, we may oppose Saint Bernard to Saint Bernard, who more fully and plainely declareth his minde in another place of the same booke, where he proueth out of Saint Peter, 1. epist. chap. 5. and of the Gospell of Luke, 22.25. that that Priest or Bishop which taketh vpon him the power of the Temporall Sword, doth there withall loose the Spirituall it selfe: the place is remarkable and worth the noting. But was this man alone for this defence? No, there succeeded him diuers others, who set themselues as bulwarkes against this vsurpation: as the Author of the booke intituled De vnitate ecclesia conseruanda, attributed to Venericus of Verselles, in the time of the Emperor Henry the fourth. Againe, an Epistle of the Clergy of Lieges written to Pope Paschall the second: Ott [...] [Page 199] Frisingensis in prologo. lib. 4. Chronicorum, about the yeere 1150. Dantes the Italian Poet, Marsilius Pataninus, and others: all of whom conclude strongly against the temporall power of Popes, saying, that as the Prince may not meddle with the Spirituall Sword, so neither may the Priest with the Temporall: but that there is a distinct order set by God betwixt these two great powers which must not be confounded. Thus it is cleare, that this ascription of a double power to the Pope, which we say is the marke of Antichrist, was condemned, and reiected long agoe; and therefore that it is no nouell doctrine now in these dayes, to set our selues against it.
CHAP. 3. Touching the two witnesses that should rise vp against Antichrist, Apoc. 11.2.
1. BEllarmine and other of that crew produce this as a demonstration to proue that Antichrist is not yet come, because Enoch and Elias haue not yet appeared, who should stand vp to fight against him, not with corporall but with spirituall weapons: which fable deserues to be entertained rather with scoffes and hisses, then to be confuted by serious reasons. By how much the more I wonder at their impudency or blindnesse, that should obtrude that for a demonstration, which hath not so much as the least probability of reason: for as this dreame hath no ground in holy Scripture, as may easily appeare by the solid answeres giuen by this Author to those arguments which are deriued from thence; so the opinions of the ancient Fathers are so discordant betweene themselues, and so variable and enterfering with each other, that no man of sound iudgement will deriue a demonstration from them. It is an opinion of Irenaeus, that Antichrist should descend out of the tribe of Dan, which notwithstanding Bellarmine reiecteth as erronious, and why should he then cleaue to this deui [...] of Enoch and Elias, [Page 200] which hath sure no greater, yea euen lesser reason in it then the former.
2. The ground of this conceit is out of, Apoc. 11.2. where it is said, that the holy City should be troden vnder foote by the Gentiles two and forty moneths: at which time, Christ promiseth, that he will giue power to his two witnesses to prophecy, 1260. daies. And that their testimony being ended, they should be slaine by the Beast, their dead bodies lying in the streets of the great City, and that after three daies and an halfe, the spirit of life should enter into them againe: and by that miracle, the Iewes should be conuerted. Hence was that fable framed, that the Iewes vnder the conduct of Antichrist, should possesse the City of Ierusalem, and that those two witnesses which should rise vp against him, were Enoch and Elias, who were for this purpose reserued aliue in Paradise, to come againe in the end of the world, to oppose against Antichrist; and at last after their resurrection should ouercome him in Mount Oliuet, and then fiue and forty daies interceding, should bee the second comming of Christ. This is the fable which hangs so ill together, as no man can beleeue it without hazard of his wits. For first, how can it be that by these two witnesses should be precisely vnderstood two men, and no more, seeing it is said in the ninth verse, That people, and kindreds, and tongues, and Gentiles should see their corpses three daies and an halfe, were of all Nations and people of the world gathered together at Ierusalem to see this spectacle? And againe in the tenth verse it is said, That these two Prophets vexed them that dwelt vpon earth: and is it likely that two were enough to trouble the whole world with their preaching, and to turne them into this rage and fury? Besides, how could the report of their death be divulged in the world in three daies and an halfe, that it should reioyce at their destruction?
3. Secondly, suppose that by these two witnesses are meant two men precisely: how will they proue by any reason, that Enoch and Elias should bee these two? The Scripture speakes nothing of them to this purpose, as is sufficiently [Page 201] proued by the Author of this Treatise: nay, it is flat [...]gainst it, for Heb. 11.5. it is said, that Enoch was translated [...]hat he might not see death, and yet these fellowes in a plaine [...]ontradiction, will haue him to dye, and to rise againe: and so whereas the Scripture saith, that he was translated that hee [...]ight not see death, they on the contrary affirme, that hee was translated that in the end of the world hee might see [...]eath. And though the Scripture doth not affirme the same of Elias, yet why should we not thinke the same condition to [...]elong to him, seeing they are both see forth to vs as types of Christ? and as patternes of our immortality, one in the time of Nature, and the other in that time of the Law? Neither can it with any reason be imagined that being thus translated they retained still mortall bodies, but rather that they were changed into immortality, as they shall be that suruiue [...]t Chr [...]sts comming. As touching the Fathers, they are so much distracte [...] in this opinion, that it is folly to ground vpon their coniectures: some saying, that by these two witnesses are meant the Old and New Testament, which is Saint Augustines opinion, and i [...] both godly and probable: some, the two Churches of the Law and the Gospell, as Beda: some Elias and Elizeus: other Elias and Moses: others Enoch and Ieremy; others adde to these two, Iohn the Euangelist, which both Arethas and Theophilact affirme, was the opinion of many in their time: others the Church and the Scripture, which are both double, the particular Church of the Iewes, and the Catholike of Iewes and Gentiles, and the Scripture of the Old and New Testament, and so the two Oliues should represent the Scripture, and the two Candlestickes the Church, which receiueth Oyle of grace from these Oliues: others, two kinde of Martyrs, one in habit, the other in act; or two kinde of witnesses, Confessors, and Martyrs, figured by Enoch and Elias; for Enoch walked in peace with God, but Elias endured grieuous persecution: or lastly, two kindes of Preachers, Priests and Monkes, which though they are many, yet are said to be but two, in allusion to the practise of our Sauiour Christ, who sent forth his Disciples [Page 202] to preach by two and two; with diuers other mai [...] taine coniectures which I forbeare to name. So that the Fathers are neither for them in this point, as they audatiously boast, nor yet indeed for the truth, which can bee but one, and simple. With how much greater modesty doe other of the Fathers speake of this secret?Nazianz. de Theolog. [...]at. 2. Gregory Naziazene speaking of Enoch, saith, that it is not yet manifest whether he already hath comprehended the nature of God, or shal hereafter comprehend it.Chrysost. in Gen hom. 21. Chrysostome holdeth it a maner beyond the capacity of mortall man, too curiously to enquire whither Enoch was translated, and how he liues: that Enoch was translated (saith he) and that Elias was assumed vp into heauen, wee beleeue, because the Scripture tels vs so: but where they are,Oecumen. in epist. a. Hebraos cap. 11. and how they liue, the Scripture is silent. So Oecumenius concerning Enoch, saith, that he was translated aliue, but where, and how, it is vncertaine. Of the same opinion is Theophilact, Theophil. Ibid. and diuers others: and therefore I conclude with Saint Augustine, where the Scripture is silent, Cohibere se debet humana praesumptio, Mans presumption must bridle it selfe. I might adde besides all this, that this deuise crosseth directly the speech of our Sauiour Christ; for he saith, That no man knoweth the day and houre of Christs second comming, but that hee shall come as a thiefe in the night, and as a snare vpon the Fowle. But if this opinion bee true, then that day of his comming may bee certainely knowne 45. dayes before: then which, nothing can bee more opposite to our Sauiours words.
4. Touching Paradise wherein they say these holy men doe liue till the comming of Antichrist; if they vnderstand thereby that heauenly Paradise which is the receptacle of blessed soules spoken of by our Sauiour, Luke. 23.43. and by Saint Paul, 2. Cor. 12.4. we condescend that there these two iust men enioy eternall beatitude: but then they would not returne from thence to be slaine heere on earth, because a mortall creature could not reside in that place of immortality. But if they meane the earthly Paradise which Moses describeth, Gen. 2.8. we say, that this was vtterly defaced [Page 203] by the flood, and so could be no receptacle for Enoch at that [...]ime, nor for Elias afterward: which to be true, the descrip [...]ion of Paradise giuen by Moses doth euidently demon [...]trate. For he saith, that God placed a Garden Eastward in Eden: where the word Eden is not to be taken in it proper signification, for pleasure and delight, from whence is deriued the Greeke word [...] pleasure, but for a Country called by that name, as is plaine, Ezek. 27.23. Haran, Conneh, & Heden, were thy Merchants: and 2. Kings. 19.12. where Rabsakeh maketh mention of the people of Mesopotamia conquered by the King of the Assyrians, to wit, Haran and Rezeph, and the children of Eden which were in Thelasar; which Thelasar was a Fortresse of the Babylonians, situate in the midst of Euphrates, to withstand the Assyrians, and is otherwise called Tiluthan by Ammianus Marcellinus. So that when it is said, that God planted this Garden in Eden, it cannot but be vnderstood of the Country wherein it was planted, and so if we can finde out where this Country of Eden was situate, we may also easily iudge where Paradise was, for it was planted in the East part of that Country. Now all auow that the Country of Eden was in Mesopotamia or Babylon, and therefore there also was this Garden or earthly Paradise. And to make the matter more plain, Ptolomey an ancient Geographer calleth this fruitfull tract, by the name importing a delicious Country Auramitides, or rather Audanitides, as Iunius hath iudiciously obserued: and it is certaine, there is not at this day a more fruitfull and pleasant Country in the world then this is: and that which is most remarkable, it agreeth in euery particular with Moses his description. For the Riuer that ran out of Eden to water the Garden is Euphrates which diuided it selfe into foure heads, that is, foure currents or channels, named by Moses, and knowne at this day to be there, and no where else. If Paradise then was in Mesopotamia, as is manifest by this description, then it must needes follow, that it was defaced by the flood, and so could not remaine the habitation for Enoch and Elias.
5. Hence appeareth how fond and improbable those [Page 204] opinions are which are taken vp by many both ancient an [...] moderne writers. Origen with others, translate the whole literall sense of the history into allegories, affirming Paradise to be no corporall, but a spirituall place. Iosephus saith, this Paradise was distended ouer the whole earth,I sephus Antiqui lib 1. and so Adam being cast out of Paradise, must by this interpretation bee cast out of the earth. Tostate, with Ariosto and others, place it in the top of an high Mountaine, in the third region of the ayre, neere vnto the circle of the Moone, a place as Philosophy tels vs vnfit for mans abode, by reason of the proximity of the Element of fire, and of the Planets. Some send it ouer beyond the riuer Ganges into the East Indies, not considering that the situation of the riuer Euphrates with the channels deriued thereout, doe plainely contradict this conceit. In breefe, the common opinion of the moderne Papists is, that this place is so farre remote from the knowledge of man, that no man can tell where it is situate, but yet that a remaines entyre and sound notwithstanding the flood: which opinion is more absurd then all the rest: for if it bee remote from all humane knowledge, to what end serues the description which Moses makes of it so expresly? Why doth he paint out the course of the riuer Euphrates with it diuers currents, the bordering Countries, the things wherewith those Countries are renowned, as Gold, Bdellium and the Onix stone of the land of Havilah, all which are circumstances by which Geographers vse to marke out the Countries which they describe? And that this place could not consist entire without being wasted by the flood, these reasons euince. Because Moses saith, Gen. 7.19. that the waters of the Deluge ascended higher then the highest Mountaines of the earth, fifteene cubites, and how then could Paradise bee exempted from this destruction? If they say that it was preserued miraculously from this inundation, as the Israelites were preserued in the midst of the Red Sea and of Iordan: I answere, that this being a dreame hauing no ground in holy Scripture, may bee as easily reiected as it was rashly forged. And besides, it is manifest that all Mesopotamia [Page 205] where doubtlesse this Garden was planted, was anciently after the Flood, and is still at this day inhabited, without any trace left of this delicious Garden. And further, to what purpose did God command Noah to build the Arke for his preseruation, with so great paine and labour, if this Garden of Eden had bene safe? And lastly, if Enoch was preserued aliue in that Garden, how is it true which S. Peter affirmeth, that onely eight persons were preserued in the Arke? 2. Pet. 2.5.
6. The Ie [...]uite Pererius, conuinced with these reasons, hath forsaken his fellowes, and deuised a dreame of his owne braine: for he confesseth, that the Paradise spoken of by Moses, was defaced by the Flood: but because it is certaine that Enoch was not touched with that destruction, therefore he saith; First, that it may be, he was taken vp miraculously by God into the ayre, and there saued aliue during the deluge. Secondly, that though S. Peter nameth but eight persons preserued from drowning, yet Enoch is to be added vnto them, and that no mention is made of him, because he liued not in the society of men. And thirdly, least he should crosse the vulgar translation of Ecclesiasticus, where mention is made of Paradise, though the word be not found in the originall: he imagineth that there is another Paradise, situate in some secret and vnknowne Country of the world. Thus he propoundeth his owne fancies, as men do that forsake the Scriptures: and giueth vs besides the heauenly Paradise spoken of in the new Testament, and the earthly Paradise described by Moses, a third neuer heard of before, situate either in the aire, which the Scripture maketh the lodging place of the diuels, or in a world vnknowne to all Geographers, or at least in the New-found Land of Eutopia, described by Sir Thomas More, or in the land of Phonacia, which our English Mercury speakes of.
7. The plaine truth then according to the Scripture is this, that Enoch and Elias were taken vp into heauen, into the place and seate of the blessed, where hauing changed mortality into immortality, they liue still, and can neuer tast of [Page 206] death: for Gen. 5.23. it is said, that all the daies of Enoch were 365. yeeres, And that he walked with God, and vs not, for God tooke him: that is, liued no longer amongst men, but was taken of God to himselfe, for so the word importeth. And Heb. 11.5. it is said, That he was translated, that he should not see death: where the word [...] vsed by the Apostle, signifieth properly to be changed from one estate into another, and alludeth to that, 1. Cor. 15. where it is said of those that are aliue at Christs comming, that they shall not sleepe, but shall be changed; how changed, but from mortality to immortality, and where is the place of immortality but in heauen? But concerning Elias, it is a more cleare case: for the Text, 2. Kings. 2.11. saith plainly, That he ascended by a whirlwind into heauen: Now there is no doubt but Enoch was transported into the same place whither Elias after was, that is, into heauenly Paradise. I know that Heauen is taken in three significations in holy Scripture. First, for that space which extendeth it selfe from the earth to the circle of the Moone, where the birds flie, and raine, snow, and thunder are framed. Secondly, it is taken for the coelestiall circles, wherein are the Stars, Gen. 1.14. And thirdly, for the place of the blessed, whither Christ visibly ascended, and of which the Apostle speaketh, 2. Cor. 12. when he saith, That he was rapt vp into the third heauen. But to say, that Enoch and Elias were assumed vp into the first heauen, that is, into a region of the aire, full of more tumultuous agitations and disquietnesse then the earth, is a thing without all shew of reason: And to imagine that they are amongst the Coelestiall bodies of the firmament, either there to be rolled about the world with the Spheares from the East to the West, or to be fixed in one of the Poles, this is a prophane imagination,Peter. in Sent. lib. 7 disput. de translat. Enoch. q. 2 Hieron aduers. errores Ioh. Hieros [...]lymit ad Pammachium. more proper to the Stoicks, then to Christians. Therefore it remaineth, that they were receiued into that heauen which is the resting place of the blessed, and the desired Country of all the Saints. Neither is this a nouell opinion, for Pererius confesseth, that Procopius Gazelus was of the same mind: And S. Ierome also confirmeth the same in [Page 207] an Epistle of his: where to proue, that after the resurrection, we shall haue the same flesh, bones, and members, as we now haue, he first alleadgeth the authority of the Apostle, 1. Cor. 15.53: Secondly, the example of the transfiguration of Christ, which was not onely in his face, but in all his members: And thirdly, the example of Enoch and Elias, translated in their bodies into the heauenly beatitude.Iustin. Martyr resp. quaest. orthodox. q. 85. Iustine Martyr also affirmeth, that Enoch and Elias were gathered into the same place, where the soules of the faithfull rest till the resurrection. Of the same opinion is Irenaeus, Irenaus aduers. heres. lib. 5. c. 5. Epiphan. in An corat. and to conclude, Epiphanius calleth them, The two first borne of our resurrection: thereby shewing that they are already so beautified in soule and body, as we shall be after our resurrection, and therefore to these two, he opposeth Dathan and Abiram, who as he saith, both in soule and body descended into hell.
8. All the difficulty of this interpretation lieth in this, that it seemeth by Iohn. 3.13. and 1. Cor. 15.20. that no flesh euer ascended into heauen before Christ, because he is said onely to haue ascended, that did descend, and that he was the first fruites of them that sleepe, and the first borne of the dead. But if we vnderstand these Texts aright, this difficulty will soone vanish. For by ascending into heauen in S. Iohn, is not meant any locall, or corporall ascension, because Christ himselfe was not then ascended, but either a spirituall ascension in the knowledge of heauenly mysteries, as Beza, and Maldonate, and others thinke: or more simply,Beza Annot. in no vum testam. Maldon. in Ioh. 3. as Tollet another Iesuite supposeth, that Christ alone descended from heauen by the assumption of our nature, to teach and instruct the people, & yet still remained in heauen in his Deity: And whereas he is called the first fruites of them that sleepe, and the first borne of the dead; it doth not proue, that none went to heauen before his ascension: but onely that the resurrection of the other Saints to eternall life, and their reception into heauen, depends vpon the resurrection of Christ, as the true cause thereof: as the blessing of the whole haruest depended vpon the blessing of the first fruites, as the Apostle [Page 208] speaketh, Rom. 11.16. and so all that euer ascended into heauen, either in body and soule together, as Enoch and Elias did, or in soule alone, as the rest of the Saints did, thi [...] was by vertue of Christs resurrection and ascension, which extended it selfe vnto all Ages, both before his comming in the flesh, and after: and doubtlesse, if the soules of the Saints had accesse into heauen before Christs ascension, then might their bodies also, for the same reason is of both: but their soules did, as may appeare by Lazarus his soule, which was translated into Abrahams bosome, which bosome of Abraham, signifeth nothing else but the felicity, and ioy, and rest of the soules of Gods Saints after this life in heauen, as Christ himselfe auoucheth, Mat. 8.11. Where he saith, that many shall come from the East, and from the West, and sit downe with Abraham, Isaac, and Iacob, in the kingdome of heauen. And thus both Beda, and S. Ambrose, and Sulpitius Seuerus, Bed [...] in Luc. lib. 5. cap. 65. Ambrose in orat. de ob [...]tu. Valentiniani. Sulpit. Seuerus. epist. ad Bass. interpret the place. For as for Limbus Patrum, that is a doting dreame without all ground either in holy Scripture, or reason: and [...]o also is this conceite (as appeareth by that which hath bene saide) to wit, that Enoch and Elias were reserued aliue in the earthly Paradise, to come against Antichrist in the end of the world, and by him to be put to death.
9. These two witnesses then are not Enoch and Elias, neither are they any two singular persons: for as Rupertus, one of the most learned men of his Age saith,R [...]pertus. in Apoc. lib. 6. Is it likely that the Lord of the Prophets, and the Author of all Prophecy, should haue but two witnesses? Were not all the Apostles, the Martyrs and confessors, his witnesses? Surely this is a great, graue, and waighty speech, to wit, that though there be innumerable witnesses, yet he saith that their shall be but two. By which speech, as also by the rest of his discourse, he signifieth, that this number is not to be restrained to two alone, but that the Spirit of God would notifie vnto vs, that though the fury of Antichrist, doth labour to stifle the truth, yet God will not suffer it to want so many witnesses, as shall suffise to confirme the same. And therefore the most probably opinion [Page 209] is, that by these two witnesses are meant, all the con [...]ant defenders of the truth against Antichrist, who though [...]hey be many, yet are said to be onely two, for these reasons. [...]irst, because of the paucity of them, in comparison of the [...]nfinite number of false teachers, and Antichristian Locusts. [...]econdly, because all their whole doctrine is deriued out of [...]he Law and the Gospell, the two Testaments which God [...]ade with mankind. And thirdly, because this number is [...]ufficient by the Law of God to conuince false-hood, For by [...]he mouth of two or three witnesses (saith the Law) shall euery [...]atter be established: to which Law it seemeth the holy Ghost hath reference in this place: and certainly the worke [...]f defending the truth against Antichrist, is so great, that it [...]equireth more workemen then two alone. And yet we [...]inde, that two men stirred vp by God, to wit, Iohn Husse, [...]nd Ierome of Prage, witnessed the truth, and sought the re [...]ormation of the Church, against that great famous Councill of Constance, wherein the whole power of Antichrist was gathered together. For the Emperour was there present in [...]is owne person, and the Pope, foure Patriarchs, 29. Cardi [...]als, 47. Archbishops, 170. Bishops, 564. Abbots, with Doctors and learned men innumerable: and yet these two holy men, witnessed the truth against them all, and willingly [...]ayd downe their liues in defence thereof.
10. I speake not this in minde that the holy Ghost aimed at these two particularly, and yet why not any two rather then Enoch and Elias? Must God needs send them out of heauen, or else his truth could not be witnessed? And if Enoch and Elias in their ascending vp into heauen, were figures of Christ, ascending and triumphing; to cause them to descend againe to suffer death, is it not in a sort to bring downe Christ againe from heauen to suffer on earth? For it destroyeth the figure of his triumph. Besides, haue we not an expresse Text, Luke. 16.29. That we must not looke for [...]y to come from heauen to instruct vs, but must hold to that which is written in the Law and the Prophets? In a word, to what purpose should Enoch and Elias come? To dispute against [Page 210] Antichrist, and conuince him out of the word of God? W [...] what then shall become of the Church of Rome, which they say cannot erre, and against which, the gates of hell ca [...] preuaile, and that it is the hammer of all Heresies, according to Baronius his deuise: vicit haereses subegit gentes? shall it be enclosed vp in some caue with the seuen sleepers, that Enoch and Elias must needs leaue the place of their repose, and come downe to supply her office? Is not this to ouerunne their owne strong proposition, touching the continuance of the Church of Rome?
11. But if by the two witnesses are meant the faithfull ministers and people, that shall maintaine the truth against Antichrist; why do they not preach in sackcloth, and why are not some of them raised from the death, after they ha [...]e bene slaine, and ascend vp into heauen? for those things are attributed vnto these two witnesses. I answer, that by this sackcloth, we may well vnderstand, prisons, persecution, tortures, and all manner of afflictions wherewith the Sain [...] and ministers of Christ, are hauocked vnder the tyranny of this Man of Sinne: these are the garments wherewith these faithfull witnesses are cloathed, without sacks or hairecloath on their backes: whereas a number of their Fryars, as the Capuchins by name, weare haire on their backes without affliction, being puffed vp with worldly glory, and esteemed and cherished of all men. Which then are the likest witnesses of Christ, whether they that preach without sackcloath being subiect to all manner of opprobries and afflictions, or they that are adored of the world, and yet weare sackcloath o [...] their backes? And for their rising againe from death after three daies and an halfe, I say it is truly accomplished in these our witnesses, though not according to their grosse imaginations, yet according to the intention of the Spirit of God, speaking by the mouth of S. Iohn. For as all things else i [...] this Propheticall booke, so is this resurrection of these two witnesses to be vnderstood spiritually, not of their bodies, but of their doctrine, order and profession, raised vp and encreased by the succession of others in their roome: As also [Page 211] [...]y their ascending into heauen, we may well vnderstand a [...]ollecting and gathering them together by the diuine calling, [...]to the forme of a Church, in spite of the malice and fury of [...]heir Antichristian Aduersaries: as we see at this day verifi [...]d, in England, Scotland, Germany, Denmarke, and other Countries. For as the Congregation of the malignant [...]s called in this Prophecy, The world, or The earth; so is the Church of the elect and faithfull in opposition thereunto, cal [...]ed Heauen. And if we consider the state of the true Church [...]ersecuted in all Ages, we shall easily subscribe to this truth. For after the ten first persecutions, wherein it was scattered and spoiled like a ship in a tempest, did it not againe reuiue and recouer life, when Constantine gaue peace vnto it? So afterward, in the time of the Arrian Heresie, wherewith it was long tormented as with a burning feuer; was it not againe restored as it were to life and safety, by the faithfulnes of Christian Emperours, and diligence of godly Bishops? In the time of Boniface the eight, how were the faithfull persecuted and tormented, till within three yeeres and an halfe before his death, when his persecutions ceased, and the Church tooke a little breath and rest? But of all, this is most apparant after the Councill of Constance, where Iohn Husse, and Ierome of Prague, were put to death: for immediately after that Council, which lasted three yeeres & an halfe, these two witnesses stood againe as it were on their feete, and the spirit of life entred into them, not in their owne persons, but in their doctrine, which being condemned by that Popish Councill, began to spread it selfe and to preuaile, and to haue more followers and abetters, then euer it had before: and that not onely in Bohemia, but after an hundred yeeres, in Germany, and other Countries, as the same holy Martyr Husse had prophecied at the houre of his death. And indeed it is strange to consider, what a number of excellent, learned, and holy men God stirred vp at that time, to enter combate with the Pope, and to batter downe the wals of Babylon: and thus this Prophecy is euery way accomplished, if it be spiritually and rightly vnderstood.
[Page 212]12. Note one thing more, and so an end of this? they say, that these two witnesses shall prophecy 1260. da [...] which come to three yeeres and an halfe, and then they m [...] be put to death by Antichrist. Now the continuance of Antichrists reigne is by their deuise but three yeeres and a [...] halfe; so that he must begin his reigne the same day with the Prophecy of these pretended witnesses, Enoch and Elias, and dye also the same day, which how ill hangs together I neede not stand to proue. And to shut vp all in a short compasse, I affirme two things. First, that if it were true that Enoch and Elias, or any two other men, should come into the world to oppugne Antichrist; yet it cannot be concluded, that the Pope is not Antichrist, because these two are not yet come, seeing they may yet come in due time: vnlesse they can proue, that the world shall haue an end, within these foure yeeres, or 1335. daies, which one answer, is sufficient to ouerthrow their whole demonstration. Secondly, it is most probable, that S. Iohn speaketh not of Antichrist in that [...]hapter, Reuel 11. because first it is aid there, that the holy City shall be deliuered vp [...], To the Heathen, therefore not to the Iewes or false Catholikes, which they make the followers of Antichrist: And secondly, because the Beast which is said to fight against them, arising out of the bottomlesse pit, and hauing seuen heads, and ten hornes, is not meant Antichrist, but the Romane State, whose last head is onely the representation of Antichrist.
CHAP. 4. Of Antichrists persecution.
1. THat the persecution vnder Antichrist shall be great, is no question: but that it shall be greater then any euer was, or shall be besides, cannot be proued by any sound testimony of Scripture, as this Author hath most exactly proued. But yet if this be granted, as we willingly condescend thereunto, I say that the persecution of the true Church by [Page 213] the Popes, and of the faithfull Professors of the Gospell, hath beene, and is at this day, more cruell and greeuous, then euer any persecution was in former time, either by Antiochus amongst the Iewes, or the heathen Emperors amongst Christians. For first, Antiochus persecuted the true Church that was onely among the Iewes, but the Pope hath extended his persecution to all Nations and Countries of Christendome, the least of which Countries farre exceeded in largnesse the Iewish Nation. Secondly, Antiochus his persecution was but for a short time, not much aboue three yeeres, but the Popes persecution, hath continued in full strength and force, these eight hundred yeeres and vpward. And lastly, the number of Christians that haue beene slaine by Popes, doth farre exceede the number of the Iewes destroyed by Antiochus, so that there is no comparison betweene them. The like may be said of the Romane heathen Emperors, the limits of whose persecution was straighter, the time shorter, and the number fewer, then that of Popes by many degrees, as the histories of the Church manifestly proue vnto vs. So that this consideration aboue all others, proues the Pope to be Antichrist, and the Church of Rome to be the Whore of Babylon, who is said to be drunke with the blood of the Saints and of the Martyrs of Iesus, Reuel. 17.6.
2. Seuenteene thousand reported by Damasus to haue beene slaine vnder Dioclesian in one moneth, and Eusebius saith, that then the prisons were so stuffed with Martyrs, that there was no place left for Malefactors. This was I confesse a cruell and lamentable time, but yet the times of Popery since these eight hundred yeeres, haue beene more cruell and lamentable: for what kinde of torments and cruelties were practised against Christians by the ancient heathen Emperors, which the Pope and his slaues haue not exercised against those that haue any wayes opposed his superstition,Math. Paris in Henrico. 3. euen to the burying of men aliue, as Mathew Paris reporteth? The blood of so many thousands slaine by reason of the excommunications and proscriptions of the Emperors Henries, [Page 214] and Fredericks, by the Pope, is a notable witnesse of the Popish cruell, and more then Neronian persecutions. I omit the cruelties exercised vpon the Waldenses, Albinge [...]s [...], Leonists, Lollards, Patarines, Petcobusians, Pighardes, Hussites, who vnder these names, albeit good and found Christians, were so hauocked and spoyled, that Phalaris may seeme gentle and humane in comparison of the Romane tyrant.Bellar. de notis Eccles cap. 18. Bellarmine himselfe confesseth, that vnder Innocent the third, an hundred thousand of them were slaine at one expedition into France. And Mathew Paris tels vs, that in Germany an infinite number were put to death in one yeere: but they say that they were Heretikes,Ibidem. and therefore deserued to be thus rooted out. Indeede, they are slandered by our Aduersaries and theirs, with most horrible heresies, and damnable [...] ons: but if a man shall obserue the repugnanci [...] [...] [...] dities contained in their writings, hee shall [...] confesse those things were either taken [...] ports, which are alwaies soone spread [...] ground, or deuised by their enemies of [...] their reputation, and to hinder the cour [...] [...] For he that doth but consider those holy [...] and fraudes, (so they call them) vsed [...] Priests against the true Professors of the Go [...] [...] in the cleare light of the Gospell, cannot do [...] [...] like deceitfull calumnies might well be cast vpon [...] men in the thickest darknesse of Antichrists kingdome. Looke into the bookes of the Iesuites, as that which is called the Credo of the Caluinists, Becanus, Caluinian Aphorismes, and Giffords Caluino-Turcismus, and such like, and wee shall finde such prodigious doctrines attributed vnto vs, as neuer so much as dreaming came into our mindes, much lesse issued out of our pennes. Now they that are thus bold and shamelesse towards vs being aliue, would they, thinke you, spare them being dead, and not able to answere for themselues? I am sure that Mathew Paris reports, that their doctrine condemned thus of heresie, was approued by many Bishops of that Age, as Orthodox and sound. And that [Page 215] the Albigenses were the same with the Waldenses, both Aeneas Siluius, and Stapleton also, in a maner confesse: now what the opinions of the Waldenses were, appeareth both by their owne Apologie written vnto the King of France, and to Vladislaus the King of Hungary, and also by those things which Alphonsus de Castro ascribeth vnto them as heresies, which notwithstanding are so agreeable to the word of God, as that it is heresie to hold the contrary. It is manifest then, that these good men suffered persecution for no other cause but for the truth sake, and for opposing themselues to Popish tyranny.
3. What should I speake of their cruelty in Bohemia against the Hussites, where infinite numbers perished, partly by warre, and partly by secret violence, and open executions, for following the doctrine of Iohn Husse, and Ierome of [...]ague, which notwithstanding was the very truth of God, [...] [...]h we now professe? I mention not their greeuous per [...] [...] [...]ns heere in England, Scotland, and in the Low-Coun [...] [...] or their bloody and barbarous inquisitions, whereby [...] [...]rable Christians haue beene after diuers fushions in a [...] maner made away,Sleidan. Come [...] lib. 16. as witnesseth Ʋergerius who [...] well tell. Three histories I cannot forget being fresh [...] [...]emory: the first of those of Merindole and Cabriers, [...]osta, and Sanfalese: my heart trembles to relate the executions that were there made of simple people, armed with nothing but prayers and teares: there was no difference made of sex or age: women great with child were miserably murthered; yong infants Herod-like thrust through with speares, and swords: forty women shut vp in a Barne full of hay and straw, were consumed with fire: and when they laboured to get out at the windowes, they were beaten backe with speares and staues: fiue and twenty men being fled into a Caue, were there stifled with smoke and fire: 800. were slaine outright in Cabriers, and a great multitude of poore people beside massacred in all places: yea, in detestation of the men, or rather their Religion, these Tygers cut downe the Trees, not sparing the fruitfull according to [Page 216] the Law: burnt the houses, and ruined the Castels, and so made the whole Country desert and desolate. The second is the tragicall Bartholomew day in France, vnder the colour of a royall marriage, in the yeere, 1572. to which all the cruelties of Pagans are not to be compared, no not that of Dioclesian, whereby, 17000. Christians were murdered in one moneth: for heere. (as some say) 40000. as others, that speake with the least, 30000. poore Hugonites as they call them, that is, sound and good Christians were slaughtered in lesse then a moneth. And of this Massacre the Pope would needes haue the glory, or rather the infamy: for in ioy thereof, hee caused a certaine coine to bee stamped, wherein on the one side was the picture of Gregory the thirteenth then Bishop of Rome, with this inscription, Gregor. 13. Anno. 10. summi sui pontificatus, and on the other was represented an Angell, hauing a Crosse in one hand, and a Sword in the other, killing a multitude of men and women with this inscription, Hugonotorum strages, that is, The massacre of the Hugonotes. And not content heerewith, to the end that he might glut his eyes with his owne cruelty, he caused this massacre to bee painted in three seuerall places in the great Hall, where he vsed to giue audience to the Embassadors of Princes: this is an example of cruelty, not to be paralelled by any former times, in any Age of the world. The third, is the horrible and vnmatchable Powder Treason heere in England, which though it came not to that effect they desired, (God in mercy discouering their hellish designe the night before the blow should haue beene giuen,) yet in their intention and purpose, which is the life of all actions, it was the most cruell practise that euer the Sun beheld like vnto that of Caligula, that wished that all the Romane Senators and people had but one head, that hee might strike it off at one blow. I neede not enlarge the heinousnesse of their intentions in this plot, the thing it selfe cryeth cruelty, and the latenes of the designement cannot but fix it fast in our mindes.
4. Hence deriue three consequents. First, if the greatest [Page 217] persecution that euer was, be a marke of Antichrist, then is the Pope Antichrist: for neuer was there such a persecutor of the Church of Christ, as he is, and hath beene. Secondly, that it is a most vile and palpable lie, which they fasten vpon our Religion and Church that it began with Luther, and is no elder then his age; this they whisper euery day into the eares of simple people, and divulge in their Sermons and writings: but doubtlesse against their conscience: for there are few leaues in their Annals and Church histories, which are not marked with the blood of our Martyrs; and they themselues cannot deny, but that 400. yeeres before Luther was borne, their Fathers persecuted to death, and that by most cruell torments, a number that professed the same Religion with vs in substance, though not so fully reuealed vnto them by reason of the thicke darknesse of that Age. And thirdly, that ours, not theirs, is the persecuted Church. For though heere in England, and elsewhere the publike exercise of their Religion is forbidden, and men by mulct constrained either to communicate with vs in the seruice of God, and holy Sacraments of the Church, or to suffer, and also diuers Priests and Iesuites haue beene executed by the edge of Law: yet for their number it is not one to a thousand to those of our Religion that haue beene put to death by them: and for this cause, ours is Religion meerely, theirs rebellion and transgression of politike Lawes, against which they willingly dash themselues by their voluntary thrusting themselues into the kingdome, to seduce the people, and withdraw their hearts from their allegiance to their Soueraigne. This is so knowne a truth, that I need not stand further to proue it.
5. To the cruelty of Antichrists persecution they ascribe as a principall effect, the abolishing of the publike seruice and sacrifice of the Church, which they gather out of the twelfth of Daniel, and because the Masse is not yet abolished which is their great vnbloody sacrifice, therefore Antichrist is not yet come, and so the Pope is not Antichrist: which obiection is most exactly confuted by the Author of this Treatise: but yet to cleare the matter further, I adde a note or [Page 218] two. And first, it is obseruable, that the sacrifices of Christians, are either priuate, or publike: priuate Sacrifices, [...] first, euery mans owne body which he must offer vp [...] liuing, holy, and acceptable Sacrifice vnto God, Rom 12.1. which kinde of Sacrifice is so farre from being abolished by any persecution, that it is thereby rather effected, when the faithfull willingly offer their bodies to death, and all maner of torments for the truths sake. Secondly, the spirituall Sacrifices of Christians, are Prayers, Thanksgiuings, Almes, and a contrite and humble heart, none of which can be abolished by Antichrist except the Church of God should bee vtterly destroyed, which is impossible: neither shall the publike Sacrifices and Ceremonies of the Church then cease, as Baptisme, and an externall profession of Christianity. For Antichrist shall sit in the Temple of God, as Saint Paul affirmeth, and shall haue two hornes like the Lambe, though he speake like the Dragon,Remon. de Antichrist. c. 29. 5. Apoc. 13.11. For this cause Remond is of opinion, contrary to the Tenet of Bellarmine, that this persecution of Antichrist, shall not abolish the Masse which they esteeme to be the onely true Sacrifice of a Christians: and therefore that that prophecy of Daniel, is to be vnderstood of the Sacrifices of the Law interrupted by Antiochus Epiphanes, as witnesse both Saint Chrysostome, and the Author of the booke of the Machabees, and Iosephus. True it is, Iraeneus, Theodoret, I [...]sephus Antiqu [...]. Iud iar. lib. 12. cap. 11. and others of the Fathers alledged by Bellarmine, vnderstand that Text of Antichrist, but these are but the coniectures of those good men, which ought not to preiudicate the truth confirmed by experience, and the euent of things foretold. Howbeit euen thus also it may be fitly applyed to the Pope: for he hath changed the whole seruice of God anciently practised in the Church, and in stead thereof brought in a number of vaine obseruations, and impious superstitions, as much different from that which was in ancient time, as Lead is from Gold, or durt from precious stone. For whereas the substance of Christian Religion in regard of practise, consisteth in these three points; the inuocating of Gods name, Preaching and hearing the word, and administration [Page 219] of the Sacraments; hee hath foully depraued and corrupted all these. In stead of inuocating the name of God, he hath brought in Prayers in an vnknown tongue, inuocation of Angels and Saints departed, yea the worship of Images, Crosses, and Relikes, and of a peece of bread which they call their God: and oftentimes the Saints which they adore, are such as neuer were liuing in the world, but meere Chimeraes of their owne braine: and that which is strange, euen Pagan Idolls vnder their name: as in the Temple of the Vaticane in Rome, vnder the title of Saint Peter, they adore Iupiter Capitolinus, as is euident by the haire of the Image, which is curled and frizled: whereas Saint Peter is alwaies painted bald, onely they haue taken away the thunderbolt out of his hand, and thrust in keyes in stead thereof. And at Bourdeaux in Saint Andrewes Church at the entrance of the Quire, they make the image of Iupiter mounting vp into heauen vpon an Eagles backe, to represent the ascension of Christ. Touching the preaching of the Gospell, is it not apparant that the greatest part of Gods word is deliuered to the people in an vnknowne tongue? And what doe their new vpstart Friars neuer heard of in the world till of late yeeres, which are their great and almost onely Predicants? I say, what doe they preach for the most part, but the rotten traditions of the Church, and legendary fables to amaze mens mindes, and nuzzle them in superstition? And touching the Sacraments, it is lamentable to see how they haue changed, corrupted, mangled, and prophaned them: adding vnto the blessed Sacrament of Baptisme a number of vaine, idle, yea filthy superstitions, as Salt, Creame, Spettle, Oyle, and such like: as if Christ was not wise enough when he appointed water onely without any other mixture. And the holy Eucharist they mangle, peruert, and abuse, according to their owne fansies, taking away the one ha [...]fe from the people, to wit, the Cup, the liuely representation of Christs blood, not breaking the bread as it ought to bee by institution; nor communicating with the people, but oftentimes alone, contrary to the nature of a Communion: and that which is most strange, crossing [Page 220] the Hoast: which they say is very Christ, to protect him from the diuell: as if Christ stood in feare of the diuell, or that the Crosse did sanctifie him, and not hee the Crosse. Thus the Pope hath depraued, if not vtterly abolished the whole externall seruice of God, and therefore euen in this respect also wee may conclude, that he is the true Antichrist spoken of in the Scripture.
6. The Masse indeed continueth vnder him, and is maintained with great pompe, and the Fathers call it the sacrifice of the Church: but how? Not a true and reall sacrifice, as the Papists hold, but because by the Lords Supper is continued in the Church a recordation, and memoriall of the death and passion of Christ.Aug. de doctrina. Christ lib. 3. cap. 16. Thus Saint Augustine: Wee (at the Eucharist) partake of the passion of our Lord, and with sweetnesse and profit retaine in our memory that his flesh was crucified for vs. Chrysost. in epist. ad Hebraos cap. 10. ser. 17. And Chrysostome: That vvhich wee doe in the Lords Supper is done in commemoration of that which was done before: neither doe wee offer a sacrifice, but the recordation of a sacrifice. And Theophilact: Wee offer euery day, or rather make a recordation of that oblation by vvhich Christ offered himselfe. Theophilact. ad. Heb. c. 10 In this sense principally doe the Fathers call this Sacrament a sacrifice, and therefore when these men contrary to their intention, affirme, Christ to be truly and really sacrificed vnto God in the Masse by a mortall Priest for remission of sinnes, what doe they but destroy the whole nature of the Sacrament, which is a communion of the body and blood of Christ to the faithfull, and not a sacrificing of it to God? So that wee confesse, that the Pope doth not abolish the Masse, but rather maintaine and vphold it as the soule and strength of his kingdome. It is the Sacrament which hee destroyeth by the Masse, and not the Masse it selfe: and this his maintaining the Masse, proue h him plainly to be that Antichrist figured by Antiochus, who tooke away the daily sacrifice of the Synagogue, and suborned a false worship to Iupiter Olympius in stead thereof, as these haue done the worship of a peece of bread in stead of the true and pure worship of Christ.
[Page 221]7. But that we may see that the Popish persecution is not lesse, but farre greater then that of the Heathen Emperours, it will appeare, if we call to mind the bloody executions by most exquisite torments, acted by their Inquisitors of hereticall prauity as they terme them: For these kind of people, are most ingenious in deuising tortures for poore Christians; they thinke scorne that they should be excelled of any Heathen Tyrant in this kind: nay Phalaris himselfe, neuer went beyond them in cruelty, as all know that know their Inquisition Court: neither is this cruelty proper onely vnto them, but the whole Nation of Papists are infected with the same ferity: and that they may know themselues to be the slaues of Antichrist, the more a man is addicted to their religion, the more fierce and bloody minded he is. Our owne Stories do shew, how they delight to glut their mindes and eies with beholding the tortures of such as they esteeme Hereticks, making sport at their paines. And albeit our Nation doth naturally abhorre all spectacles of cruelty; yet I know not how, they that are abandoned to that religion, change this naturall clemency, into vnnaturall immanity. Was euer any cruelty more monstrous, then to take a young infant deliuered out of it Mothers wombe, and crawling out of the fire wherein the Mother was burning, and to cast it againe into the flame, there to perish with the Mother? This we haue had experience of in this Kingdome, as also of ransacking the graues of the dead, and burning their bones as Hereticks, as they did the bones of Bucer, and Paulus Fagius. Yea so foolish is their impiety and rage, that they haue come vnto the graue of a dead Christian and digging vp the earth, taken away his winding sheete, and summoned him to appeare at their Courts, as if he had bene aliue: but they themselues shall one day appeare in the high Court of heauen, before the iudgement seate of Christ, and there receiue the iust guerdon of their cruelty May we not then preferre the Pope to the fiercest Tyrant that euer liued? And thereupon, if there were no other argument but their bloody cruelty against him, conclude, that he is the very Antichrist spoken [Page 222] of in the Scripture, whose religion breathes nothing but blood, and whose designements ayme at nothing but Massacres, and whose proiects plot nothing but the ruine and destruction of all those that will not receiue his marke on their foreheads, and become his slaues.
8. For conclusion of this point, touching Antichrists persecution, obserue these few things. First, that though there was to be vnder Antichrist, almost an vniuersall defection from the faith; yet his persecution is not to be vniuersall, but onely in those places where the Gospell is entertained. Secondly, that this persecution is not to continue in full strength till the end, but as it grew vp by little and little, so it is to decrease by degrees; as that Man of Sinne is more and more reuealed, and his power weakned, by the preaching of the Gospell. Thirdly, that the edge thereof is bent against none but Protestants: for Iewes, Turkes, and Infidels, may liue safely with them, euen in Rome vnder the Popes nose, and neuer be called into question for their blasphemies: onely the poore Protestants are sure to feele the dint of their malice, of which no other reason can be giuen but this, because we set our selues against their errours and pompe: and these are open enemies vnto God, to shew that their owne glory and credit is more deere vnto them, then the glory of God. Fourthly, that he persecutes not onely vs whom he calleth his enemies, but also his owne friends and followers, hauocking their soules, as he doth our bodies, and leading them blindfolded by troops into hell, and yet no man may dare to say vnto him, why dost thou so? Fiftly, that he exerciseth this cruelty, not onely by iudiciall censures, but by open wars, setting Kingdomes and Princes together by the eares, and raising vp subiects in rebellion against their Soueraignes: and when Peters keyes will not serue the turne, to gird himselfe with Pauls sword, turning the Priesthood, which should be the Oracle and Sanctuary of peace, into Martiall fury, and the sword of the Spirit, into a sword of yron, the force whereof all Christian States haue felt and feared not many yeeres since. Sixtly, that when by open violence he cannot preuaile, [Page 223] then he seeks by treason to effect his will, sending forth his damned Emissaries, Priests, and Iesuites, and such like, to poyson or stab all such as stand in their light; not sparing Emperours, Kings, and Princes themselues, as Histories do plentifully report vnto vs. And lastly, that his hatred is not so much against mens persons, as against their religion and truth it selfe, which he labours by all meanes to exterminate out of the world. But as Luther a little before his death, comforting his friends said, so say I: Let vs be of good courage, though all the Potentates of the world be combined against the truth, yet it shall prosper and preuaile in despight of them: For, pro nobis magnus quidam heros stat, a great worthy stands on our side. And when his friends doubted who this great man should be: He replyed,Sleidan. Coment. Is Iesus Christus est quem oportet vincere, It is Iesus Christ who must ouercome: who hath already wasted this Man of Sinne, by the breath of his mouth, that is, the preaching of the Gospell, and shall at last vtterly destroy him by the brightnesse of his comming. Euen so Amen, come Lord Iesus, come quickly.
CHAP. 5. Touching the continuance of Antichrists reigne.
1. ANtichrist is to be considered two waies: either in respect of his person, or in respect of his reigne. Touching his person, he was borne in the Apostles time, and shall continue in the world, till the second comming of Christ, though with many changes and alterations, as it happeneth to the life of man: where we must take the word Person, not as it is ordinarily vsed in our language, for one certaine particular man, but as the best Latine Authors often do, for a certaine title, office, and quality, belonging to one at once, yet to many by succession. And thus when we say the Pope is Antichrist, we make all the Popes since Boniface the third, but one person, though they haue bene diuers men in [Page 224] succession: and for this cause it is, that when mention is made of Popes, the speech is in the singular number, though that thereby they intend not any one in particular, but the whole order of them in generall: as the Pope is head of the Church, the Pope cannot be an Heretick, the Pope is Christs Vicar on earth, &c. Which speeches cannot be vnderstood of any one singular Pope, but of the seate and succession of the whole order. And thus also we speake of Kings and Emperours, who at one time are but one in number, yet vary by a personall representation, whether by election, or hereditary succession; and so we say, that the King neuer dyes, not the Pope, nor the Emperour, to wit, so long as there is a succession and continuance in the Kingdome. Now in this sense I say, that A [...]tichrists continuance in the world, hath bene from the Age of the Apostles, and shall continue till the last day. But if we vnderstand it of Antichrists reigne, then the time is of a shorter limitation: for as hath bene already shewed, that began in Boniface the third, and grew to the height in Boniface the eight, and Gregory the seuenth, and not long after, began to fade and decline, as we see at this day.
2. The Papists affirme, that he shall reigne iust three yeeres and an halfe, and no more; which they striue to proue out of Daniel 7.25. and 12.7. and Apoc. 12.14. where mention is made of time, times, and halfe a time: vnderstanding by time, a yeere; by times, two yeeres; and by halfe a time, halfe a yeere. But this interpretation is sufficiently dispelled by the Author himselfe: onely I will shew them how senselesse a deuise it is, and what difficulties they thereby cast themselues into, which are not possible to be reconciled. For first, to say that Antichrist shall reigne but three yeeres and an halfe, and in that space to reduce the whole world into his obedience, is as impossible, as if a man should vndertake to trauaile ten thousand miles in three daies: it is beyond the compasse of mans power to atchieue such a conquest in so short a time, no not if we make him as fortunate as Timotheus the Athenian Captiue, whom they painted sleeping, and Fortune casting Cities and Countries into his lap: and [Page 225] albeit he be armed with all the power of hell, yet the diuell himselfe is not able to bring the whole world vnder the subiection of one man in so short a time. Secondly, they say, that he must reigne ouer the Nation of the Iewes, at Ierusalem, and that they shall receiue him for their Messias. But how can this be brought to passe within that space? The Nation of the Iewes, is di persed almost ouer the whole world: now what Postes or Pegasusses shall he haue, to admonish them so speedily of their Messias his being, and reigning at Ierusalem? Shall he get the Sunne to be his trump [...]ter, and the Moone to carry his letters, to summon this scattered people? But suppose the fame of him may come to their eares; how shall they so speedily march out of those farre Countries wherein they inhabite, and assemble so suddainly at Ierusalem? or if they could, and would; will those Nations wherein they liue, suffer them to passe thus suddainly from them, with bag, and baggage, and not rather retaine them by violence, as Pharoah did their progenitors in Aegypt? Besides, they hold that Antichrist shall reedifie Salomons Temple, which is so demolished, that one stone is not left vpon another. But Salomon was seuen yeeres in building it at the first, and that with an hundred and fifty thousand workemen: and for the second restauration of it, we heare the Iewes saying vnto Christ, six & forty yeeres was this Temple in building, & will Antichrist in three yeeres space set it vp anew? Where of such a sudaine, shall he finde workemen, timber, stone, and other materials, with instruments, and wages? Belike because Christ said of his body, destroy this Temple, and I will build it againe in three daies, therefore Antichrist shall build againe the materiall Temple in three daies, taking a day for a yeere. Againe, by their doctrine, after Antichrist hath obtained the Kingdome of the Iewes, he must fight with three mighty Kings, of Aegypt, Lybia, and Ethiopia, and possesse their Kingdomes: Now these Kingdomes are vnder the dominion of two great Emperours, to wit, the Turke, and the Emperour of the Abassines; and is it probable that they can be so soone conquered? Surely Caesar was neuer [Page 226] so speedy in his victories, when he wrote to the Senate of Rome, Ʋeni, vidi, vici: I came, I saw, I ouercame. He must al o subdue seuen other great Kings, and so become the great Monarch of the whole world, and cause all Nations to Apostate from Christ, and entertaine his religion The whole age of a man, is not sufficient to discouer and veiw all the Nations of the world, and yet this monster must quell and tame them in three yeeres, whereas the Romanes scarce in seuen hundred yeeres could erect their Empire, and that but ouer one part of the world. The Apostles of Christ, endued with diuine vertue, and power of miracles, and the gift of tongues, could hardly in twenty yeeres plant Churches in most part of the world, and hardly in fiue hundred yeeres was Heathenish Idolatry abolished; and shall he, as more powerfull then Christ, effect as great a worke in three yeeres and an halfe? Further, when they say that he shall cause himselfe to be worshipped in all places, I wonder what kind of Apostles and preachers he shall haue, thus to peruert the whole world in an instant. Shall men fly about the world on the wings of the windes? and if they do, with what eloquence and Art, shall they perswade both learned, and simple, to this defection? What shall become then of the Pope, with his Colledge of Cardinals, and whole Romane Cleargy? Shall he finde them so light of faith, that they will renounce, not onely their religion (which is no great matter with them) but their State, Pompe, and Authority, vpon so sleight a summons? These and a number such like dotages, are fitter to be preached to stockes and stones, or as their Friar Franci [...] did, to beasts, and fou [...]es, rather then to men of vnderstanding and iudgement: and yet their great learned Rabbies, are not ashamed to propound them to simple people as Oracles of faith: but their repugnancy shewes their vanity.
3. The Texts out of which they deriue this fancy, are as full of contradiction to their interpretation, as the fancy it selfe. For first, whereas it is written, Dan. 7. They shall be deliuered into his hand for a time, times, and halfe a time, In the eight Chapter, it is said: That he shall trample downe [Page 227] the Sanctuary, 2300. daies: both which Texts, are applyed by them vnto Antichrist. But how can this agree, whereas in one place they finde, three daies and an halfe, and in the other, aboue six yeeres, for so 2300. daies import. Secondly, the time, times, and halfe a time, in the twelfth Chapter, are expounded in the eleuenth verse, by the number 1290. daies, which Bellarmine confesseth to determine the durance of Antichrists reigne: but 1290. daies, make three yeeres, and seuen moneths, which is a moneth more then three yeeres and an halfe: now if Antichrist must reigne three yeeres and an halfe, or 1260. daies, as they gather out of the Apocalyps, then he cannot reigne 1290. daies, or if this, then not the former. Thirdly, they say, Antichrist must reigne three yeeres and an halfe, and Enoch and Elias must preach against him 1260. daies, which make iust three yeeres and an halfe, and yet they adde, that these two Prophets must be slaine by Antichrist, a moneth before his owne destruction: but how can th s hang together? If Antichrists reigne, and Enoch and Elias preaching, haue one and the same space of time allotted vnto them; how can it then be true, that they shall be slaine a moneth before his destruction? Or if the last be true; th n the first must needes be false, that Antichrist shall reigne but three yeeres and an halfe: for here by their owne confession is a full moneth after their slaughter giuen vnto the life and reigne of this monster: which difference of time, though it be but small, yet it plainly proueth, that those numbers in Daniel, and the Apocalyps, cannot be assigned for the precise terme of three yeeres and an halfe for Antichrists reigne.
4. But saith Remond, Remon de Antichrist c. 17.2. following his counterfeit Hyppolitus, Antichrist shall send out his euill spirits through the world, to signifie and proclaime vnto all men, that a great King is borne in the world, and summon them to acknowledge and yeeld obedience vnto him. A strange dreame doubtlesse, concerning the which, I would demand of them three questions. First, what ground of Scripture they haue for this dreame. S. Paul indeede, 2. Thessal. 2.9. saith, that [Page 228] his comming shall be with the efficacy of Sathan, with all power, and signes, and lying wonders, and with all deceiuablenesse of vnrighteousnesse: but that he shall haue at command the infernall Spirits, and send them as his trumpeters through the world, to gather his subiects together, is no where to be found in holy Scripture. Secondly, I demand, whether these maligne spirits, which he shall send a broad, shall be visible with assumed bodies, or inuisible as spirits? If they say inuisible, how then shall they found out this message to their cares, and how can it be but that all men will suspect them for deceiuers, seeing they know that the diuell was a lyer from the beginning? Or if visible like men, how shall they be able to perswade the whole world to Apostacy from Christ in so sudaine a manner, when as Christs owne Apostles, furnished with the gifts of the holy Ghost, could not conuert the world in a farre longer time? Besides, appearing as men, they must needs be suspected of errour and infirmity. Thirdly, I aske what shall become at that time of their great Bishop, his Cardinals, and the innumerable Armies of Monkes, Friars, Iesuites, Priests, &c. will they all bend their knee at one instant to this Idoll, and renounce their Christianity: yea their Pompe, Riches, triple Crowne, red Hats, with all S. Peters Patrimony, for the maintenance of which things, they haue so laboured and striuen so many hundred yeeres? Is this the foundation vpon which their Church is built? Is this their faith, which they say the gates of hell cannot preuaile against? Is this S. Peters chaire, which they affirme cannot either erre or faile? When they haue answered these questions, then we will beleeue this dreame.
5. Yea but saith Remondus, hee shall be so stored and furnished with abundance of treasures amassed together by the deuill, that by them he shall be able to draw after him infinite multitudes of people: for Quid non mortalia pectora cogis auri sacra fames? What cannot Gold doe? Indeede Gold can doe much, but is it possible that hee should heape together so much Gold, as to corrupt the whole world therewith? Must he not needs haue a masse bigger then Mount Atlas [Page 229] to bring this to passe? Besides, is it likely that all the people of the world would bee tempted with Gold to forsake their God, and their Faith, which is more precious then Gold? How many of the very Heathen do we reade of, that haue despised Gold, and preferred Vertue before it? And shall there bee found no Christians to bee compared vnto them in continency and vertue? Credat Iudaeus Apella. Let the vnbeleeuing Iew beleeue this fable, surely wee cannot. But if peraduenture they speake this of themselues, and those that are of their owne profession: why then they must of necessity confesse themselues to bee miserable slaues vnto Gold, and to haue s [...]leable consciences. Neither is it any maruaile if in this regard we affirme the Pope to bee Antichrist, seeing by riches and worldly honors and preferments hee bindeth vnto himselfe his followers, especially his Cleargy, whose worldly state and pompe is so great, as scarce any Prince doth goe beyond them: Gold, Honors, and preferments being the very sinewes of the Popes kingdome.
6. But if they stand precisely for the terme of three yeeres and an halfe for Antichrists reigne, and because the Pope hath reigned spiritually in the Church fifteene hundred yeeres, as Bellarmine affirmeth, that therefore he is not Antichrist: I answere two things: First, that if they take Antichrist to be one singular person, as they doe, then some of their Popes might be Antichrist by this computation of their reigne: for it hath fallen out by Gods prouidence to them, as neuer to any other kingdome in the world, so farre as I haue read, that they haue reigned full three yeeres and an halfe, according to this prophecy. As St [...]phen the third or fourth, gouerned the Papacy three yeeres, fiue moneths, and twenty eight dayes, as Anastasius reports in the liues of the Popes. Bennet the fourth sate three yeeres six moneths and fifteene daies, and Leo the seuenth, three yeeres sixe moneths and ten daies; so that one of these might bee Antichrist according to their owne account. But because wee must not seeke for this monster in any one particular man without relation to succession; therefore I say secondly, that whosoeuer [Page 230] presumeth to reigne spiritually in the Church besides Christ alone, the true and sole spirituall King thereof, the same is Antichrist sitting in or ouer the Temple of God. But the Pope by their owne confession hath done this; hee therefore without doubt is that Antichrist spoken of, vsurping an vnlawfull tyranny in the Church of God. For Saint Peter forbids all Pastors to behaue themselues as Lords ouer Gods heritage, 1. Peter. 5.3. and consequently to reigne ouer them.
7. Out of all which I conclude, that those numbers in the Apocalyps of 1260 daies, 41 moneths, and three yeeres and an halfe, are not to be taken in a literall, but in a mysticall signification: and that they denote not any certaine or definite time in respect of humane vnderstanding: but onely this, that God in his counsaile hath determined a set bound to the persecution of his Church, which cannot bee passed; which bound though it be certaine vnto him, yet is vncertaine vnto vs, because it is not for vs to know the times and seasons which the Father hath placed in his owne power. Acts. 1.7. And therefore as after foure hundred yeeres compleat, God brought the Children of Israel out of Aegypt, so he will after some hundreds of yeeres, deliuer his Church from the cruell and bloody persecution of all the enimies thereof, and giue it a peaceable and quiet repose, as we see effected in the time of Constantine the great: and to this end serues the diuers supputation of times by yeeres, moneths, and daies, partly that the faithfull might know, that the least moments and minutes of time are determined by God, and partly that they might be strengthned in their miseries and afflictions, with the consideration of the shortnesse of them, intimated by such short limitations of time, as of a few yeeres, moneths, and dayes. And besides, in that all those seuerall numbers iumpe together in one summe of time; for 1260 daies, 42 moneths, and three yeeres and an halfe, are all one in computation; it sheweth plainely, that they must bee spiritually conceiued, otherwise to what end should that variation serue?
8. But howsoeuer they be taken, yet it is cleare, that they [Page 231] cannot be meant of the reigne or persecution of Antichrist, but either of the state of the primitiue Church vnder the heathen Emperors, or of the durance of the Romane Empire figured by the first beast, Apoc. 13. The first of these opinions is built vpon this ground, because it is not the maner of holy Scripture to premonstrate any certaine periods of those intestine troubles which are raised vp in the Church by false Christians, but onely of such as arise from forraine enemies that professedly hate the truth: as we see the persecution of the ancient Church, vnder the Aegyptians, Babylonians, and Antiochus, defined by a certaine number of yeeres by the Prophets: but not that which was inflicted by Idolatrous Kings, as Manasses, Ieroboam, and the rest of the Kings of Israel: and so these numbers in the Apocalyps are not to be referred to Antichrist who was to be a domesticall foe, but to the bloody cruelty of those heathen Tyrants. And this is plainely euinced by the number of 42 moneths, which is all one in effect with the other two: for Apoc. 11.2. it is said, that the Gentiles shall tread vnder foot the holy City 42 moneths, which I see not how it can be well vnderstood but of the heathen Emperors. And Apoc. 13.5. it is said of the first Beast, that power was giuen vnto him to continue 42. moneths; now by the first Beast is signified doubtlesse the Romane Empire, which is said to rise out of Sea, that is, out of warlike tumults; and by the second which ariseth out of the earth, that is, out of peace and quietnesse, in a flie and subtill maner, the state of Antichrist. If then this be directly spoken of the Romane Empire which is the first Beast, then it can no wayes appertaine to Antichrist figured by the second; vnlesse we will make these two Beasts signifie but one and the same thing, which is as much, as to make a thing both before and after it selfe: and that which the holy Ghost cals another, yet not to be another: and lastly, the image of a thing, to be the thing it selfe. The second opinion touching the durance of the Romane Empire, seemeth also to haue some probability of truth: for the words in the originall, Apoc. 13.5. doe thus sound, and Power was giuen vnto him, [...], [Page 232] Facere, to do forty and two moneths. Now this word Facere to doe, being put absolutely, signifieth in the Scripture language, to command, reigne, or execute whatsoeuer a man intendeth without impeachment: as Daniel. 8.12. speaking of Antiochus, it is said, That hee cast downe the truth to the ground, and did (Fecit) and prospered: and verse 24. He shall destroy, prosper, and doe. And so Saul saith vnto Dauid, 1. Sam. 26.25. Blessed bee thou my Sonne Dauid, thou shalt doe and preuaile. The words as they are translated Verbatim by Arias Montanus are these: Faciendo facies, et valendo valebis, that is, thou shalt come to the end of thy desire, and reigne in Israel as God hath promised. So heere when it is said, Power is giuen to the Beast to do, 42. moneths, the meaning may seeme to be to reigne 42 moneths. So that Saint Iohn in great likelyhood seemeth heere to define the length of continuance of the Romane Empire by 42. propheticall moneths, which make 1260, yeeres, taking according to the vse of prophecy, a day for a yeere: which opinion is strengthned by the euent. For from the first foundation of Rome, till the vtter ruine and sacking of it by Theodoricke the Goth, which was in the time of the Emperor Anastasius, in the yeere of the world, 4456. and of Grace, 507. passed so many yeeres by precise computation: at which Antichrist began to grow ripe, and to shew himselfe more and more in the ruines of that Empire. Hitherto may bee annexed the account of Pagans themselues.Censorinus de die nat. 1 [...]. Censorinus reporteth out of Ʋarro, in the eighteenth booke of his Antiquities that one Vectius a famous Augure affirmed, That seeing the Romane people had passed in good estate six yeeres, it should continue 1200. and then should be an end both of the City and Empire: which accompt differs from that in the Apocalyps but onely 60. yeeres. The like vnto this is that heathenish prophecy found in the Sybilline Oracles, where the tearme of Romes durance is defined by the letters of the name in Greek [...], which being numbred, make 948. which numbers though they differ from those in the Apocalyps, yet they euidently proue this much, that the end of the Roman Empire was to be [Page 233] about that time, and that it is no strange thing thus to coniecture.
9. Our learned and godly countriman M. Fox, hath an opinion of his owne, different from all others touching these numbers, which hee saith, was after long study and prayer cast sodainly into his minde, by some diuine inspiration. It is this, that those 42. moneths are to be referred to the persecution of the Church vnder the Romane Emperors, counting from the time of Iohn Baptist, that was slaine by Herod the Tetrarch, vntill peace was giuen to the Church by the Emperor Constantine, after the death of Licinius, taking these 42. moneths for weekes of yeeres: so that forty two moneths make by this reckning 294. yeeres, to which if we adde the 3 [...]. yeeres of our Sauiour Christ, when hee was baptised by Iohn, we shall fall vpon the 324. yeere of Christ, in which Constantine embraced Christian Religion. Which interpretation of changing moneths into weekes, though it seeme not to accord with the ordinary current of the Scripture, where daies are put often for yeeres, but neuer moneths for weekes: Yet seeing the sanctity and holinesse of the man is so famously knowne, and he saith, that he receiued it by diuine reuelation, and the euent answereth so fitly thereunto; why should it be vtterly reiected? Sure it is, that a moneth by reason of the solemnity of the new Moone was religiously obserued by the Iewes, and the number of seuen, whether of daies or yeeres, was Gods owne ordinance and appointment. Now who can tell, whether in this regard, the Spirit of God did translate the name of a moneth, to signifie a weeke of yeeres? The seuenth day was to them a cessation from all worldly businesses: the seuenth yeere was deputed for manumitting seruants, releasing debts, and giuing refreshment to the tilling of the earth; seuen times seuenty yeere, was their Iubilee, wherein liberty was restored to all bondage, a restoring of inheritances, and as it were a renouation of the world: wherefore seeing this Religion of Sabbaths depended in a maner vpon the monethly course of the Moone, why should it seeme absurd to referre a moneth [Page 234] to a Sabbath of yeeres? But heere I affirme nothing, but leaue the opinion of this good man rather to bee charitably construed, then contumeliously disgraced, as it is by the Papists: for it hath in it more probability and reason, then a number of their idle dreames and conceites.
CHAP. 6. Of the preaching of the Gospell through the whole world.
1. THat the Gospell should bee preached through the whole world, is no question, seeing the mouth of truth hath spoken it, Ma [...]. 24. But whether that prophecy be already fulfilled, or whether it bee yet to come, is all the doubt. The Papists hold, that it is not yet accomplished, and thereupon conclude, that Antichrist is not yet come: but we on the contrary answere two things. First, that though it be not yet accomplished, yet it doth not therefore follow that Antichrist is not come. For our Sauiour speaketh not at all of Antichrist in that whole Chapter, except in generall vnder the name of false Prophets but of the destruction of Ierusalem, and of the second comming of Christ, which were the two questions propounded vnto him by his Apostles, as he sate ouer against the Temple. The first whereof, to wit, touching the destruction of Ierusalem and the Temple, he resolues from the 4. verse to the 23. And the second from the 23. to the 34. and then in the 34. and 35. verses, he designes a certaine time for the first, to wit, before that generation should passe, that is, the age of the Apostles, but leaues the time of the second vncertaine, and therefore exhorts to vigilancy and sobriety, to the end of the Chapter. And that the 34. verse is to be vnderstood of the destruction of Ierusalem, and the 35. of the second comming of Christ to iudgement, the Pronownes demonstratiues there vsed plainely euince. For the Disciples had asked him thus, When shall these things bee, (that is, these things which thou spokest concerning Ierusalem and the Temple) and what shall [Page 235] bee the signe of thy comming? Now Christ answereth, hac, these things which I spake of Ierusalem shall bee fulfilled before this generation passe: but concerning that day, to wit, of my second comming, No man knoweth, &c. So then, if it be granted, that in the 24. and 25. verses, ther be an implicite prophecy of Antichrist as Chrysostome supposeth, yet it is apparent that the preaching of the Gospell through the whole world, cannot be made a signe concerning his comming, but either of the destruction of Ierusalem, or of the second comming of Christ, which were the questions which the Disciples desired resolution in.
2. But more probably, wee affirme, that this signe was effected before the destruction of Ierusalem in the Age of the Apostles, and by their Ministery. For first, Christ being ready to ascend into heauen, layde this charge vpon his Apostles that they should goe out into the whole world, and preach the Gospell to euery Creature: now can wee doubt but they performed what Christ had enioyned? This was to accuse those holy Heraults of want of zeale and diligence in their calling; yea, of manifest infidelity and contempt. Or shall we imagine, that God reserued this worke to be brought to passe by certaine new Apostles, the Disciples of a reformed souldier in this last Age of the world, which were to make vp that which was sailing in the others duty. Secondly, to this end and purpose Christ furnished his Apostles with the guist of tongues, whereby they were enabled to speake all languages without study, as is apparant, Acts. 2. Now shall we thinke that this gift was giuen them in vaine? And in vaine it had beene doubtlesse if they had not preached to all Tongues, Languages, and Nations: to what end had beene the faculty of speaking he Arabian, Scythian, Indian, tongues, if they had not preached the Gospell to those people? Thirdly, the City of Ierusalem, with the Temple, were shadowes and types of the Catholike Church, which was to be dispersed ouer the whole earth: now the type was not to cease till the body came in full place, and therefore before euersion of that City and Temple, it was necessary, the Gospell [Page 236] should be preached through the whole world. This i [...] the collection of venerable Bede, B edain Marc. 13. Oros. part. 1. lib. 2.1. thus writing. Diuin [...]tus procuratum est, &c. It was diuinely procured, that the grace of the Euangelicall faith being manifested through the whole world, that Temple sometimes so famous, with it ceremonies, should be taken out of the way, least some being weake in the Faith, seeing those things to remaine which were instituted of God, should fall into admiration thereof, and so be withdrawn from the sincerity of that Faith which is in Christ, to carnall Iudaisme. Fourthly, our Sauiour doth not onely foretell that the Gospell should bee preached through the whole world, but doth also determine the time that it shall be, before the consummation or end come: which consummation or end, is not to be intended as of the world, but of Ierusalem, for so Saint Luke cleareth it, Chap. 21. where the same predictions that are in Saint Mathew, stand applyed and limitted to the ruine of the City and Temple of Ierusalem: and so most of the Fathers interpret that consummation or end. Tertullian de Resurrectione carnis, cap. 22. Hilar. in Mathae. Can. 25. Chrysost. in Math. hom. 76. whose words for their plainnesse deserues to be set downe, [...], that is, And then shal be the end, not of the consummation of the world, but of Ierusalem. Theophilact hath it, [...]: Not of the world, but of Ierusalem. Of the same minde are Ignatius, epist. ad Philipp. Eusebius hist. lib. 2. cap. 3. Ierome on Esay. 11. and Daniel. 9. Ambrose on Rom. 10.8. Theodoret, and Beda, with many others. Lastly, there are diuers expresse Texts of Scriptures, which affirme, that the Gospell was preached in the whole world in the Apostles time. As Mark. 16.20. where it is said, that the Apostles Went forth and preached euery where, [...]; which euery vvhere must needes incircle the whole habitable world. Their sound (to wit, of the Apostles) went out (saith Paul) into all the earth, and their words vnto the end of the world. The like hee affirmeth, Col. 1.6. where he addeth, that it did not onely come into all the world, but also brought forth fruite, and therefore it must needs bee that it [Page 237] was not onely virtually (as Bellarmine cauilleth) but euen actually in the whole world: for how else could it bring forth fruite? Lastly (which is without all exception) the same Apostle in the 23. verse of the same Chapter saith, That the Gospell was then preached to euery creature vnder heauen. And surely reason sheweth the same to be possible:Chrysost. in Mat. hom. 76. for as Chrysostome well obserueth, If one Paul was able to plant the Gospell in so many Countries, as from Ierusalem to Spaine, imagine what the other eleuen might do, who were employed in this worke, and diuided the world betwixt them.
3. When we say, that the Gospell was preached by the Apostles in all the world, our meaning is not, that the Apostles preached in euery particular Region of the world, in their owne persons; so that there was no Country, Prouince, or City which they honoured not with their presence: for this could not possibly be in so short a time, as twenty, or thirty yeeres, which was the vttermost extent of their Legacy. Neither yet do we thinke the speech to be meerely Hyberbolicall, as if by all the world were meant some part of the world. But we say confidently, that the Apostles themselues preached the Gospell in the most famous and generall Countries of the world, and whither themselues could not penetrate, thither they either sent their Disciples in their roomes, or some of those new conuerted Christians, in zeale to the faith receiued, went of their owne accords; or at least the fame and eccho of the Gospell spread it selfe without any set teachers, as S. Ambrose expressely affirmeth.Ambros. in Rom. cap. 20. Where (saith he) the presence of a preacher was wanting, there the report and fame of the Gospell sounded, as the fame of the miracles in Aegypt spread it selfe to all Nations, as witnesseth Rahab the Harlot.Euseb. hist. lib. 2. cap. 3. And thus (as Eusebius saith) The sauing doctrine of the Gospell, by the vertue and working of God, like a glistering Sun-beame illuminated the world, and as water being stroken with a stone, leaueth not circling, till the circles come to the bankes, so neither was the sound of the Gospell staid, till it touched the very ends of the world. Now this is most probable, because the Apostles by mutuall consent, or as some thinke, [Page 238] by lot, diuided the world betwixt them: some trauailing into one Country, and some into another: As Andrew to the Scythians, Thomas to the Indians, Bartholomew into Armenia, Mathew into Aeth [...]opia, Simon Zelotes into Persia, and so of the rest, as we may see at large described by Baronius, in the 44. yeere of Christ. And it is also to be noted out of Chrysostome, in the Homily formerly alledged, that Christ doth not say, that all the world shall beleeue, and receiue the Gospell, but onely that it shall be preached to all the world. So that it can be no good argument to say, that such a Nation neuer heard of the Gospell, because they are not Christians, but Pagans: for it might be preached vnto them, and finde no entertainment; and if it did, yet it might be taken away againe from them for their ingratitude, and they themselues abandoned by Gods iust iudgement to their former Idolatry: as is notorious at this day in many Countries now wholly seruing Mahomet, hauing bene before famous for their Christian profession.
4. But if it be granted, that this vniuersall promulgation of the Gospell, was not effected before the destruction of Ierusalem, yet it doth not follow (supposing this as a necessary fore-runner of Antichrists comming) that he is not yet reuealed. For it might be long agoe accomplished, and so was, if we giue any credit to the testimony of Antiquity: For Irenaeus, Irenaeus aduersus hares. lib. 1. cap. 3. Theodoret de curand. Grac [...]r. affect. lib. 9. one of the most Ancient, commendeth the Churches in Germany, and the East, for the integrity of their faith. Theodoret affirmeth, that not onely the Romanes, and they that liued vnder the Romane Empire; but also the Scythians, and Sauromatians, Indians, Ethiopians, Persians, Seres, Hircanians, Brytaines, Cimerians, Germains, and in summe, all mankind, and all Nations, were conuerted before his time,Tertul. contra. Indeos. to the Euangelicall Law. Tertullians witnesse is most pregnant, for he peremptorily affirmeth, that in his age, The varieties of the Cetulians, the many borders of the Moores, and coasts of Spaine, the diuers Nations of the Gaules, with the places of Brittaine vnaccessible to the Romanes, the Countries of the Sarmatians, Dacians, Germans, and Scythians, [Page 239] with many other hidden and vnknowne Nations, Prouinces, and Islands, had receiued the faith of Christ. Where it is to be noted, that when he nameth hidden, and vnknowne Nations, Prouinces, and Islands, he taketh away clearly that exception of Bellarmine touching the finding out of the new world: for that must needs fall within the compasse of those termes, which though it hath bene but of late discouered vnto vs, yet might be knowne to the remotest Christian Prouinces, by whose neighbourhood and traffick, they could not but receiue some tast of the Gospell. Nicephorus testifieth,Nicephor. lib. 40. cap. 43. that after S. Marie had planted a Church at Alexandria, he went and preached to the Aegyptians, Lybians, Barbarians, Cyrenians, and Pentopolitanes. Euseb. hist. lib. 6 cap. 1. Eusebius writeth of diuers Martyrs that were in Thebais, vnder Seuerus the Emperour: and we read, that in one Councill of Carthage, Concil. Carthag. apud Cyprian. vnder S. Cyprian, were assembled together fourescore Bishops, out of A [...] a Numidia, and Mauritania, which plainly sheweth, that though in S. Augustines time, the faith of Christ might bee extinguished in some parts of Affrica, yet it formerly had receiued the sound, if not the faith of the Gospell: As Ortellius speaketh of the kingdome of Nubia, Ortellius in tabul. Africa. which is a part of Affrica, That it was in time past imbued with Christian religion, and yet at this day, doth scarce acknowledge any religion at all. So then, all these testimonies of Antiquity do manifestly proue, that the Gospell hath bene preached through the whole world: what [...]oeuer, onely Origine, in a singularity of opinion affirmeth to the contrary: and therefore that this doth not hinder, but that Antichrist may be come and reuealed, and that the Bishop of Rome is he.
5. Most friuolous then is that argument of Remond, in his eight booke of Antichrist, where he instanceth in Granada, a Country of Spaine, which (saith he) cast it selfe at the foote of the crosse, and quitted Mahometisme in the time of our Fathers, vnder the Armes of King Ferdinand: conclude; therefore they neuer heard of Christ before; for this is the question: Surely either too grosse ignorance, especially in a learned Lawyer, whose knowledge in matter of history should [Page 240] be more then vulgar, or too too palpable malice, if he knew it and concealed it: For who knoweth not, that this kingdome being before replenished with Christians, was inuaded by the Sarazens, in the time of King Rodericke, about the yeere, 713. or 714. as Baronius confesseth? The History of which inuasion is particularly recited by Gueuara, Baron. ad An. 713. in one of his golden Epistles: where he saith, that the Sarazens gained in eight moneths, that which was not regained by Christians in almost 800. yeeres: for so much time passed from the first loosing of Spaine, till the recouery of Granada. And if this were not, yet the religion of Mahomet, whereof he saith the Granadans made profession before they were subdued by King Ferdinand, might haue taught him that they had heard report of Christ before, seeing Mahomet himselfe maketh mention of him in his Alchoran. The like folly he sheweth in speaking of the Kingdome of China, when he saith, That the great Kingdome of Sanglai, which we call China, neuer heard of Iesus Christ, but since the yeere, 1577. A bold assertion, and contradicted by the Spaniards themselues, in their reports of that Country. For Mendoza affirmeth, that the inhabitants of China, made great reckoning of the bookes of the Armenians, wherein it is found written, that S. Thomas trauailing towards the Indians, passed by China, and there preached the Gospell, though with little fruite, by reason of the bruite of warre at that time; but yet neuerthelesse that some of the Chinans were baptized, & receiued the doctrine of the Apostles, with commandement to publish and disperse the same. To which report, agreeth that which is written by the Iesuite Maffeus, Maffeus hist. Indica. lib. 2. in the second booke of his Indian Histories, where he saith; that in the diuision of the habitable world amongst the Apostles, India falling to the lot of S. Thomas, it is held by tradition, that he arriued first in Socotora, an Isle of the Arabian Sea, and hauing there made many Christians, that he passed to Cranganor; where also after he had begotten many Children to Christ, he came to Colan, and hauing not sowne the seede of the Gospell there in vaine, he passed into the East parts, [Page 241] ouerthwart the Mountaines, with greate toyle; where hauing also happily aduanced Christian Religion in many places, especially in the Kingdome of Coromandell, he came at length to the famous Kingdome of China, and in this field sowed the seed of the Gospell with no small fruite, and built Temples for the worship of Christ, and after returned to Coromandell, to reuisite and confirme his new apprentises in the saith. Remond therefore should either haue bene better aduised, or else held his peace in this subiect.
6. But if Christian religion had bene euer planted in those New-found Countries, there would haue remained (saith Bellarmine) some tracts and footsteeps thereof: for it could not be so vtterly blotted out, that no memoriall thereof should suruiue. To which I answere two things. First, that it doth not follow, for peraduenture onely the same and eccho of Christ came vnto their eares, without any setled preaching; or if it were preached, yet peraduenture they did not entertaine his doctrine, nor submit themselues vnto him: either of which might be, and the prophecy fulfilled, that the Gospell should be preached through the whole world as I haue shewed. Secondly, I say that in most of those Countries there haue bene found, manifest traces of the Christian faith, as may appeare, not onely by those examples set downe by this Author, but by diuers others recorded by other writers. Maffeus in his fore-alleadged booke,Maffeus hist. Indica. lib. 2. tels vs of diuers Images and pictures in China, which liuely (as hee thinkes) represented the Christian faith, as that Image of a Woman with a Child in her armes, which they say was the daughter of a great King, who for all her Child borne of her owne body, remained still a Virgin: and that other of a body with three heades, representing the Trinity, and that more expressely (if it were lawfull to picture the Godhead) then any of the Popish Images do. Againe, they haue a picture of twelue men, signifying as it may seeme the twelue Apostles of Christ, who the natiues say, were Philosophers excelling in miraculous vertues, and at last translated amongst the Angels. Likewise amongst the East Indians, haue bene [Page 242] seene diuers monuments of Christianity: for their Brachmanes, that is, their Priests, whom they hold in great honour, acknowledge but one Soueraigne God, and they vse to carry three Sunnes vpon their right shoulder, to signifie the Trinity in one Diuine essence, as some write. Maffeus saith, that by these three Sunnes, they honour a certaine Parabramma, whom they esteeme as the most ancient of all the Gods. They beleeue that vpon a certaine time, God came into the world in an humane shape, to redeeme the world from eternall death. The learnedst of them obserue religiously the Lords day, and therein often repeate this prayer: I worship thee, O God, by thy grace and act for euer. They haue in their writings, the ten commandements of the Law, and tell of a certaine Prophecy, which foretelleth that one day they shall all be brought vnder the obedience of one Law.Nichol. Pimentales. in epist. ad Claud Aquauiu. Melchior Cotigin a Iesuite affirmeth of the Brachmanes in the great City of Ciandegri, that they had bookes called Samestretan, which answered in some sort to our bookes of holy Scripture, and that a certaine Brachman told him, that God created man by his onely thought, whom they called Adam, and that they worshipped one God onely, and gaue no part of his honour to any other. This relike of knowledge the Iesuite referres to the dispersion of the twelue Tribes of Israel, rather then to the preaching of S. Thomas, who as they themselues confesse, preached in those Countries, and was slaine in the City of Meliapor, now called S. Thomas vpon this occasion: Yea they also acknowledge, that there in were many Christians, before euer the Portugals set foote amongst them.Maffeus. Ibid. lib. 2. In histor. [...]elat. de India orient. ex e [...]ist. E [...]an Cumalij anno 1599. ex Malacu. Histor [...]elat. de regno Moges ex vtrijs epist. anno 1582. 90. b. 95. Xauier another Iesuite, reporteth of the great Kingdome of Xatui, that he was certified by a certaine Merchant who had trauailed that way, that they were Christians, and had many Churches of great beauty and bignesse, and that he had seene their King go to Church, for he was a Christian. And in another relation of the Iesuites, touching the great Kingdome of Magor, they say, that there haue bene Christian Kings in the Land of Industhan, but that they were vanquished by the Parthians, and that their [Page 243] last King was called Dauid, whom they held to be of the posterity of S. Bartholomew.
7. Equall testimonies and monuments of Christian religion, are found in the West Indies, the late New-found world, called America; for Osorius reporteth,Osor. histor. that in many Islands thereof which are now wholly Pagan, were found by the Spaniards, diuers monuments of the Christian faith buried in the earth. And Peter Martyr auoucheth,Pet. Martyr de Insu. nuper Inuent. that in Westerne Cuba, now called Ferdinandina, circumcision was in vse: and that in Mexico, the Priests baptize all infants, both male and female, when they are a yeere old, with religious Ceremonies. Benzo also relateth,Benzo h st. no [...]t orbis lib. 1. cap. 16. how amongst other Ceremonies, they offer in their Temples bread; which the Priests taking and blessing, distribute to the people after the manner of the ancient Christians.Nichol. Pimenta ad Aq ausuam. The inhabitants of Peru beleeue, that there was vpon a certaine time long ago, a great deluge of waters, whereby all mankind perished except some few that hid themselues in a caue, the mouth whereof was rammed vp, that no water could enter vnto them, with prouision of victuals; and that they discouered the abatement of the waters on the earth,Vrban Calueto com. in Benzo lib. 3. cap. 20. by two dogs sent forth of their hole. Also they beleeue, that there shall be an end of the world, but not before such a great drought and heat come, that the very Sunne and Moone shall be consumed: and this is the reason why at the Eclipses of the Sunne and Moone, both here, and in the East Indies, they so lament and cry, supposing that the Dragon of the firmament then gnaweth and deuoureth the Sunne. They beleeue also (saith Benzo) the immortality of the soule, and the resurrection of the body: and therefore when the Spaniards razed and searched mens graues for gold, they desired them not to disperse their bones, to the end they might rise the more easily. The like also doth Iohn Leri report of the Brasilians, in the story of his Nauigation.
8. All these things are testimonies of the light of the Gospell, sometimes presented to these Nations, and reiected againe by them by their folly and ingratitude; the deuill [Page 244] abusing the simplicity of this people, that wanted faithfull teaching, and changing the Christian doctrines which they had receiued,Pet. Martyr ocean [...]s. Decad. s [...]cund. lib. 6. into grosse Idolatries. Peter Martyr giueth vs a notable example hereof concerning one of the Cariques Roitelets of Cuba, who hauing receiued from a Popish Mariner an Image of the Virgin Mary, placed it amongst his Idols called Zemes, and presented vnto it meate and drinke, as vnto his other Idols: which Image notwithstanding ceased not to worke miracles amiddest the other Idols, the diuell finding it no lesse fit to delude this ignorant people, then any other Idoll is. So then it is cleare, that there is scarce a Country to be found in the world, whither the Gospell hath not penetrated, and therefore that the prophecy of Christ, That the Gospell should be preached through the world, being fulfilled, there is no doubt by their owne account, but that Antichrist was long agoe come into the world. For as touching the Lands yet vndiscouered and vnknowne, which lye (as R [...]mond dreameth) in palpable darknesse, without any light of truth: I say, if those Countries be yet vndiscouered, why doth he speake of their religion, which must needs be asmuch vndiscouered as themselues: if of discouered Countries, he is plainly confuted by that which hath bene related out of the Indian Histories, and might further be enlarged if neede were. Howsoeuer, let all this be taken onely in a probable discourse: for though the Gospell hath not yet shined in all Countries, yet Antichrist may become for all that: seeing this is not set forth as a signe of Antichrists comming, but either of the destruction of Ierusalem, or of the second comming of Christ to iudgement.
CHAP. 7. Of the reuolt, or falling away, foretold by Saint Paul, 2. Thess. 2. how it is fufilled in the Papacy.
1. THe reuolt or falling away mentioned by Saint Paul, 2. Thess. 2.5. which should be in the world before the [Page 245] comming of Christ, is not a reuolt from the Romane Empire, as some haue thought, albeit that bee also long agoe effected: nor yet a defection in maners, though that also be implyed in the former; nor by it can bee vnderstood Antichrist himselfe, though Saint Augustine and some other of the Fathers haue so called him. For how can a man bee said to bee an Apostacy in the abstract, except by it they vnderstand that he was to be the principall and prime Apostate of the world, and as it were the Apostacy it selfe, because hee was the cause thereof; which doubtlesse was the meaning of those Fathers. But by this Apostacy, reuolt, or falling away, the Apostle vnderstands a famous, and as it were, a vniuersall and generall defection from the Faith, and from true Religion, which should be in Antichrists time; and whereof hee should bee the head and Captaine: for so the word [...], is properly and vsually taken both in holy Scripture and all holy writers, for a defection from God, and from the Faith, as the Iesuite Suarez confesseth.Suarez lib. 5. cap. 10.16. But to make the point cleare, Saint Paul in another place thus expounds himselfe, 1. Tim. 4.1. The Spirit speaketh plainely, that in the latter times some shall Apostate from the Faith, meaning the some Apostacy (saith Espensaeus) which is mentioned 2.Espens. in 1. Tim [...]t. 4 1. Anselme. in [...]. Tim. 4 1 [...] Thess. 2.3. And Anselme thus expounds the same words, The Spirit of God doth manifestly in mee, and by me say, that in the last times, that is, during the reigne of Antichrist, or before, some shall depart from the Faith, by reason of which departure it is said, 2. Thess. 2. vnlesse there come a falling away first. Now this is called the Apostacy, [...], by a speciality or excellency of speech; because though there haue beene many defections from Christ caused by the persecutions of Heretikes or Tyrants, yet that which is to bee vnder Antichrist is by an Antonomasie of speech, called the Apostacy: because it is to bee farre greater and more generall then all the rest. Whence wee may pertinently by the way note fiue things. First, how idle and vaine a question it is which the Papists demand of vs vsually: Where was your Church before Luther? As if then it tooke the first beginning and [Page 246] roote in the world. For though it bee easie to proue, and hath beene often by the Champions of our Religion, that in all Ages, euen in the darkest times of Popery, there hath beene a continuall succession of witnesses to the truth which we professe: yet it is no maruaile that there was then no visible forme of a reformed Church, seeing this Apostacy did preuaile and ouer-flow the world for a long time: which is a sufficient answere to that vaine obiection. Secondly, I gather hence, that the Church of Rome doth erre grosly, in holding that the Church of Rome cannot erre, meening the visible Church: for if there must be by their owne confession an vniuersall Apostacy vnder Antichrist, then the visible Romane Church must needs bee subiect vnto it, or else it is not vniuersall. But as touching the inuisible Church which is the Congregation of the Elect, knowne onely vnto God, neither can it wholly, nor any one member thereof bee seduced by Antichrist, as is apparent by our Sauiour Christs owne speech,Aug. de ciuit. de [...]. lib. 20. c. 8. Mat. 24.24. which is also confirmed by S. Augustine in these words; Nunquam à diabolo ecclesia siducetur praedestinata & electa ante mundi constitutionem, that is, The Church predestined and elected before the beginning of the world, shall neuer be seduced by the Deuill. Thirdly, note that if this Apostacy bee of Antichrist, and those that belong to the body of Antichrist: then Antichrist cannot possibly bee a Iew by nation and profession, nor his chiefe adherents the Iewes receiue him for their Messias. For they that neuer made profession of Christian Religion, cannot be said to Apostate from the Faith. Fourthly, note that seeing the mystery of Antichristianisme, which is this Apostacy heere spoken of, began to worke in the Apostles time; therefore it may well bee concluded, that all those opinions and traditions which are maintained in the Church of Rome to descend from antiquity, hauing no ground nor warrant in holy Scripture, are parcels, fragments, and symptomes of this Apostacy. Lastly, seeing the Antichristian Apostacy heere spoken of, was to continue a long time, and not to be for a few yeeres and daies onely, as those mysticall numbers, time, times, and [Page 247] halfe a time, 1260. daies, and 42. moneths declare: then Antichrist cannot be one singular person, as the Papists dreame, but a succession of persons in one seate, as is by this Author vnanswerably proued.
2. But the Papists affirme, that the Protestants are guilty of this Apostacy, and not they, seeing it is manifest that they haue fallen away, à Sede Romana (they be Bellarmines words) The Romane Sea, and that it cannot be proued that they euer fell away from any Church. But I answere three things; First, that it is false that we are fallen away from the Romane Sea: we confesse that we are fallen off from that Sea, but not fallen away: for we hold still with it, what it holdeth with the truth, as the doctrine of the Trinity, the twelue Articles of the Apostles Creed, with the Baptisme of Christians, in the name of the Father, the Sonne, and the holy Ghost. Secondly, we distinguish betwixt Papacy, and Christianity in the Papacy, that is betwixt Curiam & ecclesiam, the Court of Rome, and the Church of Rome; or if you will betwixt Fidem Romanam, and Fidem Christianam, the Roman faith, and the Christian faith, which is hidden in the Romane as a little Gold in a masse of Tinne. Now I confesse that we are fallen away from the Papacy, that is, the Court and superstitious doctrines of that Church, but not from the Church, Christianity, and Faith thereof. Thirdly, I say that we are commanded by the holy Ghost to come out of Babylon, Apoc. 18.4. but Rome is Babylon, as both many of the Fathers acknowledge, and they themselues confesse: to depart then from Rome is not to depart from Ierusalem the Church of Christ, but from Babylon, which is the Synagogue and kingdome of Antichrist. May a man for the safety of his body flye out of an house infected with the plague, and may not wee for the safety of our soules flye out of the Church of Rome infested with most pestilent errors? We were indeed once ioyned in fellowship with this Church, vntill God enlightning our eyes by his holy Spirit, we perceiued in what danger wee stood, and therefore finding that it was departed from the Gospell of Christ, and had framed to it selfe a new Faith and [Page 248] Religion out of its owne braine, and in stead of Christ had entertained Antichrist, we durst not be so senselesse and peruerse, as to pull the eyes out of our heads, and still embrace that Religion, which wee were assured would bring vs to damnation. And what if out forefathers were drowned in that superstition, and liued and dyed in the same, should wee follow their examples? And not rather with leauing them to the mercy of God, who might take pitty vpon their ignorance, say with the Prophet Ieremy, Chap 16.19. Surely our Fathers haue inherited lies and vanity wherein there is no profit, which is a prophecy of the Gentiles conuerted to the faith of Christ, both from heathenish Idolatry at the first, and from Antichristian superstition at the last. So that though wee are departed from communion with the Church of Rome, yet we can in no reason be called Apostates from the faith, seeing we retaine the ancient Religion taught by Christ and his Apostles, and professed in the primitiue and purer times of the Church, and reuealed in the Scriptures of the Old and New Testament. But if wee turne our eyes vpon them, we may easily perceiue where this Apostacy resteth; for they are they that are apparently reuolted from the faith: I say, from the Faith. First, of Christ, and his Apostles. Secondly, of their owne Church as it was in ancient time. And thirdly, into those errors which are called by the Apostle, Doctrines of deuils, and are set downe as markes of this Apostacy.
3. That they are reuolted from the saith of Christ and his Apostles, the manifold hereticall doctrines taught and maintained in their Church doe clearely euince; for as it was of old time said of Rome, that it was Orbis in vrbe, a confluence of all Nations; so may it be truely said of the Romish Religion, that it is a confluence and sinke of all heresies, which to bee so will appeare, if wee take a view of the whole body of their Religion compared with the heresies of former Ages, and that in order of time, as they sprung vp in the Church. To begin therefore, Saint Augustine fixeth vpon the Capernaits as the first Heretikes in the Church,Aug. in Psal. 54. which heresie [Page 249] though it was vnfruitfull in that time, yet hath beene receiued in the Papacy by their opinion of the carnall eating of the body of Christ in the Sacrament, which at this day they so violently defend; for though the error of the Capernaites was more grosse in the circumstance of eating, yet it was all one in substance with that which the Papists hold. From Simon the Magician,Irenaeus lib. 3. in praesat. whom Irenaeus calleth The Father of all Heretikes, they haue sucked that pestilent infection of setting spirituall things to sale for money, which is so ordinary a practise in the Church of Rome, that their owne writers cry shame vpon it with open mouth; and whereas it is a question whether Peter were euer at Rome or no, it is out of doubt that Simon was there, as is in that elegant Epig [...]amme:
An Petrus Romae fuerit, sub Iudice lis est:
Simonem Romae nemo fuisse negat.
From him also and his followers they haue taken their exorcismes, as may seeme by the resemblance which is betwixt the one and the other. The Sicconians, Sethians, Archontiques, Basilidians, Ʋalentinians, and almost all other Heretikes had their traditions which they opposed as oft as they were pressed with holy Scripture, as if the Scripture were not perfect, and that Christ taught many things in particular to be conuayed from hand to hand, which were not written. And is not this the very practise of the Papists in their disputations, and their constant tenet, that the Scripture is not sufficient without traditions; and that the word of God is of two kindes, one written, another vnwritten? Nay, so impudent are they in this blasphemy, that Turrian a Iesuite writing against Sadeel, is not afraid to say, that if Christ had left in his Church the Scripture onely for the totall rule of faith, it had no better then a Dolphian sword to be ruled by. The Gnosticks had their Images of Christ as they said, which they vsed to worship: and doe not the Papists the same? Their extreame Vnction they haue borrowed of the Valentinians [Page 250] and Heracloonites, who vsed it, as both Irenaeus and Epiphanius testifie:Irenaeus lib. 1. cap. 24. Idem. lib. 1. cap. 18. Epiphan. haeres. 36. Irenaeus. lib. 3. cap 3. and also Exorcismes and Charmes, with strange and vnknowne words, now also frequently practised in the Church of Rome. Marcion whom Polycarpus called the eldest sonne of the deuill, affirmed, that Christ had onely a phantasticall and imaginary body: and doe not the Papists say the same, when they teach and beleeue that Christs body is really and substantially contained vnder the forme of bread in the Eucharist, without either quantity or quality of a true body, that is, without its true dimensions and properties? He also magnified for merit, single life before marriage, as also did the Eucratites of old and new, the Papists in our time.Idem. lib. 1. cap. 36. He enioyned the Saturday fast, permitted women to baptize, contrary to the practise of the ancient Church: all which things notwithstanding, are receiued, practised, and maintained in the Church of Rome. From whence come the set Fasts in the Papacy, but from the grand heretike Montanus, who was the first that prescribed lawes for fasting,Euseb. hist. lib. 5. cap. 18. Epiphan. har. 53. as Apollonius in Eusebius witnesseth? The Elceseans worshipped certaine women, and kept the dust of their feet, and their spittle, as matters of reuerence. And doe not the Papists the like in their adoration of women, and many ridiculous relikes, as the foreskin of Christ the breath of Ioseph, the breeches of S. Francis, and haires of Saint Peters beard, with a thousand such like trash? The Nonatians gloried in their owne merits, and called themselues Catharists, that is pure persons: the which pride is imitated by the Papists, when they vaunt of their ability to fulfill the Law of God, and of such perfection of works as can merit heauen. The Manichees haue contributed much to the building of this mystery of iniquity. As first, their opinion of two beginnings, to which well accordeth the dreame of Augustinus Steuchus, Aug. Steuchus. in cymopaia. to wit, that the Emperiall heauen was coeternall with God: and if coeternall with God, what other thing but another God? Secondly, their practise of ministring the Sacrament vnder one kinde, to wit, the bread, as witnesseth Pope Gelasius. Thirdly, their prohibiting marriage [Page 251] to their elect, that is, to their Priests,Dist. 2. C. Relatum est. C. compertmus. and tolerating it in their Lay Auditors. Fourthly, their abstinence from flesh on their fasting daies, not forbearing in the meane while to glut themselues with all manner of delicate fish and iunkets. Fiftly, their inhibiting their elect from eating flesh at any time,De consecrat [...]ist. 5. C. carnem. which was in like manner enioyned by Pope Gregory to all Monkes, but it is in practise onely amongst the Charterhouse Monkes at this day. Sixtly, their swearing by the creatures, as S. Augustine obiecteth to Faustus the Manichee, Aug. contra F [...]st. Manich. Iob. 19. c. 22. for these sweare by the Saints and their relikes. Lastly, the principall reason why the Manichees constitute two beginnings, one the Author of good, and the other of euill, was for feare least they should make God the Creator of euill. But the Papists in this exceed the Manichees, Bell. de grat. Adam. lib. 7. for they feare not to teach, that the rebellion of the flesh against the spirit, had bene in man by the condition of his nature, if he had neuer fallen: which opinion, directly maketh God the Creator and Author of euill. Againe, their vow of celebacy and voluntary pouerty,Aug. de haeres. cap. 4 [...]. was deriued from the Heretikes called Apostolikes, who receiued none into their society that was euer married or possessed any goods in propriety. From the Messalians they haue borrowed the idle life of their Monks, pretending that they ought to giue themselues wholly to prayer, and to abstaine from all labour, as an impediment thereunto. Thus did those Heretikes,Idem ibid. cap. 57. as S. Augustine declareth, and the same is the religion of the Popish Monkes. The same Heretikes taught, that Baptisme was effectuall onely to wash away sinnes going before, comparing it to a razor that shaueth away the haire that is growne out, but not that which is within the skinne; which very opinion is taken vp by the Papists, and therefore for such as sinne after baptisme, they haue ordained the Sacrament of Pennance for the obtaining of remission. From whence commeth that strict silence of certaine Monkes, especially the Chartrians, who being saluted or spoken vnto, may not answere a word by the rules of their order, but from the Pattalorinchi [...]es? who as S. Augustine witnesseth,Ibid. cap. 63. in such sort professed and obserued [Page 252] silence, that alwaies in company they stopped their mouthes and nosthrils with their fingers, for feare least any voyce should steale out of them: a superstition agreeing better with the schoole of Pythagoras, then with the doctrine of Christ and his Apostles, & which changeth men into brute beasts, from whom we are distinguished by two excellent differences, ratione, et oratione, reason, and speech. S. Augustine reciteth amongst the number of Heretikes,Ibid. cap. 68. certaine people that in a kind of superstition, went barefoote, the which is imitated by the Capuchins and other Friars, as if any worship of God consisted in couering or baring the feete. The same Father in his 48. Epistle to Ʋincentius, mocketh at the Donatists, for gathering out of that text of the Canticles, Chap. 1.7. Tell me where thou feedest at noone: that the true Church remained onely in Affrica, so tying it to one place: and do not the Papists in like manner, tye the Catholike Church, whose bounds stretcheth to all places and times, to Rome? Calling it Romish Catholike: which is asmuch to say, as particular vniuersall. The Pelagians, whose heresie was the very bane of Christianity, and the canker of our Redemption, are reuiued in the Papacy, and that in such sort, that a man may see them as it were liuing in their persons, and their heresies in their doctrines. For they taught, first, that Adam had dyed by the condition of his nature, though he had not sinned: which very opinion is auouched by Augustinus Steuchus writing vpon Genesis, Aug. de haeres. cap. 88. without any disapprobation, or condemnation of the Church of Rome: for he saith, that infants dye though they be without sinne. Secondly, they taught, that infants are borne without originall sinne, and in the same estate wherein Adam stood before his fall, and that sinne is not borne with a man by nature, but receiued into man by will, &c: as S. Augustine at large declareth in his bookes written of that subiect.Aug. de peccato originis cont Pelag. et Celest lib. 2. c. 1, 6, 13 And doth not Pighius maintaine the same opinions in his bookes of controuersies dedicated to Pope Paul the third, where he also directly confuteth S. Augustine? his Pelagianisme in this point will be euident to him that willPighius cont. 1. de peccat. orig. [Page 253] take the paines to read his towne booke: neither was this doctrine of his condemned, but rather approued by the Councill of Trent, as both their deepe silence of it, and also their owne purging Indexes set forth by the authority of the said Councill, do beare sufficient witnesse:Indices Expo [...]g Hispan. f. 124. & 126. for thereby they were authorized to raze out of their owne Writers, all such sentences as seeme to oppugne this hereticall Doctrine. As for example: these out of Ferus writings vpon Mat. 12.33. Christ heere pronounceth plainly, that wee are all by nature euill Trees. And vpon Iohn 1.12. By this speech, Christ condemneth our old natiuity, and consequently all the powers of Nature that are transfused into vs by naturall generation. And also those words which he addeth touching spirituall regeneration; to wit, that it proceedeth neyther from the holinesse, nor from humane reason, nor from the wisedome of the flesh, but solely from the will, purpose, and election of God, with infinite other sentences of like nature both in him, and other Authors. Besides that,Aug. cont. Iulian. they teach, that the Virgin Mary was conceiued without originall sinne, who notwithstanding cannot be denied, but that she was the daughter of Adam. Thirdly, they hold, that Concupiscence, especially that which remayneth after B [...]ptisme, is no sinne: which same opinion is maintained by the Councill of Trent. Fourthly,Concil. Trident Sess. 5. from these same Heretikes: they haue deriued their doctrine of Free-will, to wit, that a man hath power in himselfe, to desire and effect his owne conuersion, onely by an externall coadiution of Grace, which he may admit or resist at his pleasure. Thus the Pelagians, and thus the Papists,Aug. epist. 89. & lib. de grat. as is to bee seene in their writings. Lastly, the same doctrines which were taught by the Pelagians, touching the merite of Workes, Iustification, and Predestination, are retained to the full in the Church of Rome at this day.
The Eutychians hold, that the humanity of Christ was in euery place: and is not this the opinion of the Church of Rome, when they affirme, that Christs body may be locally in two places at one instant, to wit, in heauen and in earth? for if it can be in two places at once, by the same reason, it [Page 254] may be in infinite places.Aug. de haeres. cap. 39. The Heretikes called Angelici, adored the Angels; so also by their example doe the Papists. The Collyridians whose heresie is described and confuted by Epiphanius, Epip. haeres. 79 Osorius concio in festo assump bea [...] Maria. laide the foundation of that Idolatrie which is committed in Popery towards the blessed Virgin, which is so grosse, that they make no difficulty to equall her vvith God,Clarus Bonarseius altas Carol. Scriban. Iesuita. and her milke with Christs blood: They shame not to say, that shee is as good a Mother, as God is a Father; and that she and her Sonne redeemed the world with one heart, as Adam and Eue lost it with one Apple. And as the Collyridians offered Cakes vnto her, so they offer Prayers, Incense, Wax candles, with many other gifts. Lastly, the Gnosimaches, certaine Heretikes of whom Damascent maketh mention, condemned all manner of studie and learning in Christians, and gaue the same rule to a certaine order of Friars in Popery called Ignorantes, whose profession is ignorance, as also to that doctrine of the Church of Rome, that ignorance is the Mother of Deuotion, and that to know least, is best of all.
4 Thus wee see, that Popery is no better then a hotchpotch of Heresies, and therefore in that regard of their falling from the pure doctrine of Christ and his Apostles into these foule Heresies which ouerth ow the Faith, they are guilty of this Apostacy spoken of by S. Paul. I confesse, they charge vs, and our Religion, with many of the same Heresies; but how maliciously and falsly, we may easily iudge by these few examples.Bel. de notis Eccles. cap. 9. Bellarmine and Saunders, with others affirme, that we hold the wicked Heresie of Simon Magus, who said, That a man was saued by grace, and not by iust workes: but the same Bellarmine giueth him elfe the Lye in the same place: for he saith, that the Simonians referred not saluation to the grace of the true God, apprehended by faith in Christ as we doe, but to the grace of the Magitian Simon, who vaunted himselfe for God: answerable to that of Irenaeus, that by their opinion men were saued by the grace of Simon, Irenaeus lib. 1. cap. 20. and not by iust workes. And yet the Iesuite Feuardentius writing vpon that passage of Irenaeus, is not ashamed [Page 255] (so seared is their conscience) to enroll vs vnder this Heresy, as if the grace of God, were the grace of Simon Magus, and there were no difference betwixt the Sonne of God the Redeemer of the world, and a notorious Sorcerer and Impostor. But heereby they shew, how hatefull and odious the Doctrine of the free grace of Christ, is to these sworne seruants of Antichrist. Againe,Bellar. de notis Eccles. cap. 9. how impudently doe they fasten vpon vs the blasphemy of Marcion and Florinus, to wit, that with them we should make God the Authour of sinne? But our Doctrine sheweth, how much we detest this horrible blasphemy: for though with the holy Scripture, and ancient Doctors of the Church, wee acknowledge that God ordereth and disposeth to his owne glory the sinnes of men; yet farre be it from vs, as it is, to accuse him for the Author of sinne, either directly, or by any true consequence. For sinne is to be considered two wayes; either absolutely in it selfe, or in relation to some other thing: Now we expressely teach, that sinne absolutely commeth from the efficient cause, which is man the true author of sinne; but relatiuely, it is not simply directed by it efficient cause, but by the prouidence of God, which wisely ordereth both euill and good to his owne ends:Aug. de gen. ad lit. imperfect cap. 5. which is the expresse opinion of S. Augustine, who saith; There are some things which God both maketh and ordereth, and others which he ordereth onely; hee maketh the iust and ordereth them too; but sinners as they are sinners, he maketh not, but onely ordereth. Thus Augustine with vs, and with him and vs conspire all the Fathers, and most of their owne Doctors, as is plentifully proued by our writers.Vid. Morton in Apol. Cathol. lib. 1. cap. 25. Againe, they accuse vs of Nouatianisme, and why? Because we denie Penance to be a Sacrament: not considering, that there is great difference betwixt this and the opinion of the Neu [...]tians, Bellar. Ibid. which denied remission of sinnes to those that sinned after Bapti [...]me, though they repented neuer so much. Againe, they linke vs with the Manichees for denying Freewill; and yet who knoweth not, that the Manichees denyed it to our nature, wh [...]n it was first created and pure, and wee onely to nature corrupted: they tooke away all libertie of [Page 256] doing any manner of good whatsoeuer, and we onely in doing spirituall good. Further, they lay also Donatisme to our charge, as if we held with them, that the Church onely consisted of iust men: whereas we plainly teach, that though to the inuisible Church belong onely the elect, yet in the visible (of which Donatus meaneth) good and bad are mingled together, as Chaffe and Wheat in the Barne stoore: and so there is as much difference betwixt their opinion and ours, as betwixt visible and inuisible. To omit all the rest of their imputations of Heresie vnto vs, by these few examples vve may iudge, how in hatred to our Religion, they make no conscience to slander it and vs, though neuer so palpably falsly, according to the old Prouerbiall precept, Calumniare audacter, aliquid adhaerebit.
5. Secondly, as the Church of Rome is thus reuolted from Christ, so is it from it selfe; that is, new Rome vnder Antichrist, from ancient Rome vnder the first Byshops; and the Church that now is, from the Church that then was, and from the faith that was then professed: so that there is no more likenesse betwixt them, then is betwixt light & darkenesse. Let vs take a little view of this change: and first, consider but that excellent Epistle written by S. Paul to the Romanes, wherein is comprized the whole faith of the ancient Church of Rome. Where is there any the least mention either of the Popes primacy, or of Indulgences, or of the inuocation of Saints, or adoration of Images, or vertue of Reliques, or Monkish sanctity, or Purgatory, or Transubstantiation, or the sacrifice of the Masse, or Auricular confession, with other such like Doctrines, wherein the pyth and substance of their Religion consisteth? Is it likely, that if these were Doctrines receiued into that Church, the Apostle writing vnto it, would not haue so much as spoken one word of them? Nay, doe they not directly crosse and contradict the Apostle by many of their Tenets? as by their doctrine of Iustification, by inherent iustice contrary to Rom. 1.17. and 4.6. and inuocation of Saints, contrary to Rom. 10.13. and satisfactions and merits of condignity, contrary [Page 257] to Rom. 8.18? Insomuch, that the Rhemists are constrained to admonish their Reader, that if any thing in Pauls Epistles seeme to sound contrary to the faith of the Catholike (that is, in their presumption, the Romane) Church, hee ought to perswade himselfe, that he swarueth from the true sence of the place. As if the Apostle should speake one thing, & mean another; or auouch one thing in word, and condemne the same in sence: an imputation which none but blasphemy could lay vpon him. So that whether we respect the Apostles omission of their superstitions, or their contradicting of his Doctrines, it cannot bee denied, but that the face and substance of their Religion is changed from that it was at that time. Secondly, if we compare the Doctrine of the auncient Byshops of Rome, with the decisions of the moderne Popes, and of the Councill of Trent, this will appeare more cleare. For example: Eleutherius Bishop of Rome,Eleuther. epist. ad Lucium Reg. Britan. being consulted by Lucius the King of Britaine newly conuerted, by what rules or lawes hee should gouerne the Church, answered; That he had in his Kingdome both the Testaments (vtram (que) paginam) and that he ought by his Councell to take his direction from them, for he was Gods Vicar in his Kingdome. But the Pope now stiling himselfe Christs onely Vicar on earth, denieth that any such power appertaineth to secular Kings, to dispose of any matters of the Church, and calleth them intruders that take any such power vpon them. It is a Decree of Anacletus, and after him of Calixtus, Dist. 96. si Imperato. Dist. 1. Episcop. & 2 peracta. Concil Trident sess. 6. can. 8. That the consecration being finished, all ought to participate of the Sacrament, vnlesse they w [...]ll be excluded from the Church assemblies. But the Romane Church that now is, hath decreed it lawfull for the Priests to communicate alone, the people standing by, and looking on; as if that which is done by the Priest, were sufficient for them.
Iulius the Bishop of Rome,De consecrat. [...]ist. 2 [...] o [...]re. disallowed the dipping of the bread into the wine, as contrary to the Gospell, where the bread and wine are distinguished and set apart from each other in expresse words: but the moderne Church of Rome alloweth the Priest to dippe the third part of the Host [Page 258] in the cup,Breuiar. in Canon missae. Gelas. cont. Eutich. & Nestor and prayeth, that this mixture may be auayleable to saluation. It was the opinion of Gelasius a Byshoppe of Rome, that an image and similitude of the body and blood of Christ is celebrated in the Sacrament, and that the substance and nature of Bread and wine doth not cease; at which sentence, Cardinall Contarenus was astonished in the conference at Ratisbone, Chem Exam. Con [...]l [...]rident. de transub [...]t. as witnesseth Chemnitius: but now, the Pope counteth this an Heresie, and them Heretikes that hold the substance of the Bread and Wine to remaine after consecration, and not to be changed into the very body and blood of Christ. Pelagius the first, ordained a married man Bishop in Syracusa, D st. 28 de S [...] rac [...]. with this caution onely, that hee should not transferre the goods of the Church to his wife and children: but now the Church of Rome cannot in any case endure married Byshops,Bel. [...] Clericis, lib. 1. cap. 19. not least the goodes of the Church should be embezeled, (for this is an ordinary practi [...]e with the Popes themselues, to prostitute the Church goodes to their Bastards, Nephewes and Kindred;) but for the impuritie and pollution of marriage estate, which (they say) cannot agree with the holinesse of the sacerdotall order.De consecr. [...]st. 2 comperimus. Gelasius againe forbad the superstition of receiuing one part of the Sacrament without the other, saying; That eyther the whole must be receyued of all, or not receyued at all: and that a diuision of one and the same mystery could not bee made without great sacriledge;Concil. Trident Sess. 5. Can. 2. but the Church of Rome now is so farre from condemning such diuision as sacriledge, that they pretend many causes and reasons why it ought to be so; and pronounceth Anathema to all that condemne the Church of erring heerein. Leo the first speaking of Martyrs,Leo, Ep [...]st 81. saith; That they receyued, & not gaue crownes: and that from their constancie arose examples of Patience, and not guifts of Iustice, and that their deaths were peculiar to themselues, not satisfactorie for others; seeing amongst all the sonnes of men, onely our Lord Iesus Christ was, in whom all are crucified, all dead, all buried, and all risen againe.Bel de Indulg. lib. 1. cap. 2. But the moderne Church of Rome, cleane contrarie auouch the super-abounding passions and satisfactions of the [Page 259] Saints, to supply the necessity and want of others, and to merit for them the relaxation and remission of their debt. The same Leo professed his obedience to the Emperours Edicts, and the like did Agatho after him, to Constantine. Leo, Epist. 16. Constantinop. syn. 6 act 4. in Epist. Agathor. But now the Pope challengeth obedience from the Emperour, calleth him his Man, and exacteth of him an Oath of fidelitie. In briefe, Gregory the Great denied all merit of workes,Greg. Mag. moral, lib. 9. cap. 1 & 14. [...]aying, That our iustice if it were districtly iudged, would be conuinced as vniust. Againe he said, That the holie Communion, was called Missa, a Masse,Idem, E [...]ist. lib. 6. Epist. 30. & lib. 4 Ep st. 32.36, 38. because they that did communicate were by the Deacon sent out of doores; and that except this were performed, the Masse was not rightly celebrated. And lastly, he affirmed him to be the fore-runner of Antichrist, that styled himselfe vniuersall Byshop. All which things are directly contradicted by the Pope,Corc. Trident. sess. 6. cap. [...]6. and the Church of Rome: for they ascribe vnto their owne workes and iustice a merit of condiguity, and a perfection proportionable to the Law: they celebrate the Eucharist by the Priest alone, and yet dismisse not the people: and lastly, the Pope styleth himselfe Vniuersall Bishop, and saith;Rhemens. in 2. Tim. 4.8. That it is of the necessity of saluation for euerie soule to bee subiect vnto him. All which great change considered,Extrac. de maior & obed. C. vnam Sanctā. who can but confesse, that the moderne Romane Church, is not the same with that which was of old, but is reuolted from it; and that if those ancient Pastors of that Church were the true Bishops and seruants of Christ, then must they that haue thus departed from their faith and holinesse, needes be the true Antichrist in solide, that is, contrary to Christ and his truth?
6. Thirdly, that we may more fully vnderstand that this Apostacie whereof we accuse the Papacie, is a iust imputation; we must consider how those Doctrines which are set downe in holy Scripture as expresse markes thereof, do properly and fitly agree vnto the Church of Rome. For albeit this Antichristian reuolt doth in generall spread it selfe ouer the whole body of Christian Religion, yet the Spirit of God hath marked out certaine particular Doctrines, which are most notorious in that mysterie of iniquity, and whereby we [Page 260] may iudge of the rest. These Doctrines are in number three; two whereof are expressed by Saint Paul, 1 Tim. 4.1.2.3. to wit, the prohibition of marriage, and the abstayning from certaine meates, which he calleth Doctrines of deuils: And the third is mentioned by S. Iohn, 1 Iohn 4.3. the denying of Iesus Christ to be come in the flesh: all which, if they bee found in the Church of Rome, it cannot be denyed, but that they are guilty of this Apostacy.
7. Touching the first, to wit, the prohibition of marriage, where can we finde this marke more apparent then in the Church of Rome, wherein by expresse Lawes & decrees it is prohibited and forbidden? For as Theodoret well obserueth,Theodor. in 1. Tim. 4. The Apostle blames not single life or continency, but condemneth them that by publike Law constrain men to follow this course of life. And where is this decree but in the Papacie? as the Law of Pope Calixtus inserted into the Decretalles doth euidently declare. So that they are not content vvith Montanus, Dist. 26. cat. presbyter [...]. to condemne second marriages, but they also barre their Clergy by a constrained Vow, from the first also. Which Decree of theirs, is both contrary to the Scripture, and to the continued practice of the Church, till Antichrist began to reigne therein. For the Scripture commendeth marriage as Gods ordinance, and as an holy and vndefiled estate, and permitteth it equall to all men, so that they marry in the Lord. And for examples, were Abraham, who is called the friend of God, and father of the faithfull: Moses then whom no man was more faithfull in Gods house, Esay the miracle of Prophets, Ezekiell, the High-Priest a type of Christ, Zachary and Elizabeth, iust persons before God, Peter, Paul, Phillip, with thousands more of godly Bishops and Priests,Be [...] de Cler. lib. 1 cap. 9. D [...]cres. Greg. de Cler. conuig cap. quod ad te. Campian rat. 4 that suffered martyrdome for Christ, were they, I say, lesse holy, because they were married, or more vnfit for sacred Functions? This is to condemne the generation of the iust, and to giue the flat lye vnto the holie Ghost: a fit practice for Antichrist and his seruants, who call it a sacriledge, an impuritie, and an abominable act, and incompatible with holy orders. But how contrarie doe they [Page 261] speake and decree to the ancient Church? The great Councill of Nice consented with Paphnutius, that the familiaritie betwixt a Priest and his owne wife was chastity,Socrat. histor. lib. 2. cap. 8. Concil. Gangrens. can. 4. Chrysost. in tot. hom. 2. as Socrates reporteth: and the Councill of Gangrene strooke him with Anathema that held that a married Priest ought not to offer. S. Chrysostome thought marriage so honourable an estate, that a man with it might ascend to the sacred Episcopall Chaire. And Ignatius before all these affirmeth,Ignat. epist. ad Philadelph. That if any m n call the lawfull society of man and wise, corruption and pollution, he hath the Apostate Dracon for his companion. But that which me thinkes is most strange of all is this, that the Councill of Trent speaking of the Masse, saith; That it is so pure a sacrifice, that no vnworthinesse nor wickednesse of the offerers can defile it; and therefore, let a Priest bee neuer so wicked a Fornicator, an incestuous person, a Sodomite, a periured wretch, yet none of these foule crimes doe make him vnfit to serue at the Altar, or any wayes impaire the vertue of the Sacrifice: onely marriage ordained of God makes them vnfit, and the seruice vnprofitable: and so sacerdotall purity shall not be polluted by the workes of the deuill, but shall be by the ordinance of God. Can any spirit but Antichrists breath out this impiety? Peccata interdixit Deus, non matrimonia (saith Saluianus:) that is, God hath forbidden sinnes, not marriages: but these men allow that which God forbids, sinnes; and forbid that which God alloweth, marriage. I know their scape-hole here is, that they do not condemne marriage simply as euill, which Tatian, Marcion, and Manichee did; and which is it that the Apostle speaketh against, but onely respectiuely vnto holy Orders. To which I answer fiue things: First, that it is impiety to forbid marriage in any sort whatsoeuer, whether absolutely, or in some respect, seeing that it dependeth not vpon any ordinance of man, but is the gift and vocation of God. Secondly, that S. Paul speaketh generally against those that prohibit marriage without any such distinction: and therefore to restraine his speech, is to wrest the Scripture, and to limit the sence thereof to our owne vnderstanding, which is an intollerable [Page 262] iniury to the Spirit of God himselfe, especially there being no other place of Scripture, whereby that distinction may be iustified. Thirdly, that their distinction being admitted, yet they are not thereby cleared from this imputation: for with those fore-named Heretikes, they absolutely condemne marriage as an impure and vncleane thing.Bellar. de Clericis, lib. 1. c. 19 Bellarmine deliuereth this Doctrine in direct words, when he sayth, That in the coniugall act there is mixed a certaine impurity and pollution, yea in the very Saints themselues: and therefore Pope Siricius, and after him Pope Innocent, to prooue the vnlawfulnesse of Priests marriages alledge these texts of Scripture.Dist. [...]2. cap. propos [...]sti. Titus 1.15. To them that are defiled and vnbeleeuing, nothing is pure, but euen their minde and conscience is defiled. And againe, that they that are in the fl [...]sh cannot please God, Rom. 8.8. So that though they prohibit marriage onely to some sort of people, to wit, the Clergy; yet their reason why they do so, is, because it is in it selfe an vncleane acte. Fourthly, the Manichees did not condemne marriage in all, but onely in those whom they called their elect; as the Papists also do onely to their Priests. Lastly, the horrible fruites not onely of Adulteries and Fornications, but also of Sodomiticall abominations and murthers that haue sprung from this roote of Celebacy (which he that desireth to take notice of, may reade elsewhere at large discouered) doe manifestly euince, that it is indeede a Doctrine of diuels, as S. Paul calleth it, and an euident marke of the Apostacie of the Church of Rome from the truth.
8 The second marke of this Apostacie, is, the prohibition of meates, which God hath created to be receyued with Thankesgiuing: which marke is most expresse and notorious in the Church of Rome. For it hath forbidden by Law, that which God by Law ordained; to wit, the free vse of the creatures, restraining it by certaine times and differences at their pleasure, and forbidding some at all times, and all at some times, to abstaine from some kinde of meates. Their shift to auoid this marke, is; That they do not command abstinence from meats as if they were vncleane of their owne [Page 263] nature, which was the opinion of the Marcionites, Eucratites, and Manichees, but onely in respect of religion and deuotion, which by such abstinence is much furthered and encreased. To which I answer, that though they neuer so much abhorre the Heresie of these forenamed Heretikes; yet they fall into that of Montanus and Eustathius, who held the same opinion of Fasting, that themselues now do; and were therefore condemned by the whole Church,Eus. hist. lib. 5. cap. 16. as Eusebius witnesseth. For Popish Fastes are prescribed by publike authoritie and law, and so they are no more arbitrarie, but necessarie. And Montanus Fasts are of the same nature, for he was the first that prescribed lawes of Fasting, for which he was condemned of the ancient Church, as witnesse both Eusebius, Idem, lib. 5. cap. 15. Socrates, S. Augustine, Theodoret, with diuers others. Socrates his words are these,Socrat. hist. lib. 6. cap. 21. after he had largely discoursed of the varieties of the Lent fast in seuerall Churches, hee thus concludes: It is manifest that the Apostles permitted free liberty of Fasting to euery mans minde and choice, that euerie man might do that which is good, without impulsion by feare or necessity. But S. Augustine is more plaine, when he saith,Aug. epist. 86. & cont Faustum. Theodor. hist. sanct. patrum cap. 3. That he found in Scripture that we ought to Fast, but that it was defined by no precept of the Lord or his Apostles, what dayes wee ought, and what we ought not to Fast. Secondly, the Papistes auow, that meats of themselues are not vncleane: the same did the Montanists, Tertul. de ieiunio. Cester Euchir. cap. 16. Tertul. de ieiunio, cap. 15. Bellar. de bon oper. in part. lib. 2. cap. 8. as may appeare out of Tertullian Montanizing in his booke of Fasting. Thirdly, the Church of Rome doth not absolutely prohibit any meate, but onely suspendeth the vse of some for a time. So likewise saith Tertullian in the name of all the Montanists: Wee abstaine from meats, we do not reiect them, but differ them. Fourthly, the Church of Rome prescribes fasting, and the choice of meats, as a seruice of God, and a part of his worship. So also saide Montanus: Our Fastings are seruices of God, and ought to bee performed to God alone. Lastly, the Papists teach, that by their Fastings they appease God, satisfie for their sinnes, obtaine releefe in distresses, and merit heauen: And doth not Montanus his paraclete say the same? when he affirmeth, That Fasting [Page 264] can do much with God, and that God is satisfied by it, and originall sinne abolished, and our saluation re-kindled, which is extinguished by fulnesse, yea, that the prerogatiue of it is so great, that it maketh God cohabite with man, as like with like. By all which, it is easie to conclude, that the Romish Fasts are deriued from Montanus, and that he layed the foundation, and these haue reared vp the building of that superstition. And therefore seeing the ancient Church condemned the error of Montanus in this point, and the Montanists defended it by the same argument which the Papists now do; their opinion and practice being all one in effect, I see not how they can cleere themselues from the same censure and guilt. Nay, I peremptorily affirme, that they farre exceed the Montanistes in this superstition, and that in two respects. First, because Montanus though he prescribed lawes of Fasting, yet the penalty of them was onely this; that they accounted the violaters of those lawes not Heretikes and Apostates from the Faith, but onely lesse holy, and Psychici, that is, carnal men: whereas amongst the Papists, he is esteemed vncleane and an Heretike, and worse then any Iew, that eateth flesh on a Fasting day; wherein, they shake hands with Manichees. Secondly, the Montanists vndertooke this exercise of Fasting,Aug. con. Faust Manich. lib. 30. cap. 5. edomandi corporis causa, for the taming of fleshly lustes, as S. Augustine confesseth; and therefore they abstained not onely from flesh, but from Wine, Fruites, many kindes of Fish, and all delightfull meates, that might any way pamper or please the body: but the Popish Fasts permit all delicate viands and iunkets, that either Sea or Land can affoord, flesh onely excepted, as infected with an vncleane spirit. They glut themselues with the most exquisite and rich Wines, with the most rare and delicate Fishes of all sorts, with sawces of rarest Cookery, with Fruites, Spices, Preserues, Confections, and Broaths, as excellent as the Art of the Apothecary, or of the Kitchin, can affoord. So that one did not without cause merrily say, That he had rather be a guest at their fasts, then at the most plentifull feasts of other men. And thus (forsooth) they seeke to tame their flesh by their Fasting, [Page 265] and to quench the lusts thereof by such prouocations as Nature cannot affoord better and stronger: insomuch, that Plutarch calleth Gluttons by the name of Fish-eaters.Plutarch Symposiac. lib. 4. q. 4. And thus is Montanus left behinde the Papists, as a Nouice in comparison of themselues, who in this last point rather resemble the damned Manichees then the Montanists, as we may read at large in S. Augustine, Aug. de morib. Manich. lib. 2. cap. 13. in his booke concerning the manners of those Heretikes. And so I leaue the Church of Rome branded also with this second marke of the Apostacy.
9. The third marke of this reuolt is out of S. Iohns Epistle, chap. 4.3. and that is, to deny Iesus Christ to bee come in the flesh; which though it hath bene literally verified in diuers Popes that were ranke Atheists, and mocke-Gods, as in Pope Leo by name, who called the Gospell of Iesus Christ, a Fable, to Cardinall Bembus; and in a number of their Prelates and Priests, which haue ordinarily belched out the like Blasphemies: As of one for example, that hauing preached of the passion of Christ, so passionately, that hee made his Auditors to weepe; presently comforted them with this exhortation: Oh weepe not, for peraduenture this is not true. Yet let that be granted vnto them which they challenge, to wit, that in word they do confesse Iesus Christ to be come in the flesh; and then what is that to the clearing of them from this marke? For, as S. Augustine noteth,Aug. tract. 6. in epist. Iohannis. all the grand Heretikes that euer were in the Church, would confesse as much; and so doth Mahomet in his Alcharon, whom diuers Doctrines of the Church of Rome designe for the great Antichrist: and yet who knoweth not, but that by consequence and in effect they deny him, albeit in word they confesse him? So likewise doth the Church of Rome by consequent, deny the comming of Iesus Christ in the flesh, because they deny the vertue and efficacy of his comming, and the end for which hee came: for to take away the end of a thing, is to take away the thing it selfe, and to make it ydle and vaine, which is all one as if it were not. Thus the Apostle reasons when he saith, Gal. 2.21. If righteousnesse bee by the Law, Christ is dead in vaine, that is, by consequent, not [Page 266] dead at all, for he could not dye in vaine. And Gal. 5.4. Christ is made of none effect in regard of you that will bee iustified by the Law. How of none effect? but because the end for which he came, is annihilated. Now, what is the end of the comming of our Sauiour Iesus Christ in the flesh, but to bee Sauiour of the world, as the name Iesus importeth, and to bee the King, Priest, and Prophet of the Church, as is intimated by the name Christ, which is Nomen officij, a name importing his office? Now both these ends are denied in the Papacy, and therefore they must needs be guilty of denying Christ to be come in the flesh.
10. Touching the first end, which is to be the Sauiour of the world; doe they not destroy that, when they make so many Sauiours besides Christ, as the Virgin Mary, and the Saints, to whom in expresse words they ascribe this title of Sauiour, as is to be seene in many of their prayers vnto them found in their Breuiaries? and not onely so, but also make themselues halfe Sauiours of themselues, by mixing their owne merits with the merits of Christ, and their owne satisfactions with his, making both together the ioynt cause of our saluation, which is the precise doctrine of the Church of Rome, as their bookes witnesse: as also when they teach, that wee are iustified by our owne inherent righteousnesse, wrought in vs partly by Gods grace, and partly by our owne free will, which they say, is able either to admit or exclude the grace of God comming to conuert vs. Is not this to deny Christ to be Iesus? For if he be not a Iesus alone, he is no Iesus at all. And for the second end, they deny him also to be Christ: For they make the Pope the head of the Church, and attribute vnto him an infinite and an vnlimited power to rule ouer mens consciences, to prescribe Lawes to the Church, to dispense with the Law of God, to be free from error, and to do what he list: And thus they rob Christ of his Kingly Office, and giue it to the Pope. And for his Priesthood, do they not also take that from him, by ordaining a new Priesthood of Popish shauelings, that haue power to make their Maker, and to offer him vp vnto God, and a new [Page 267] sacrifice in the Masse for the remission of sinnes, both of the quicke and the dead, and that without shedding of bloud, without which the Scripture saith plainly, that there is no remission? And do they not intrude the Saints into his Office of Mediation, and euery particular man into his Office of Satisfaction; and dead creatures, as holy Water, holy Lambes, holy Beads, &c. into his Office of purification of sinnes? And lastly, touching his Propheticall Office, that they also depriue him of, by adding to the holy Scripture their owne traditions, which they make of equall dignity and authoritie with the word of God, by teaching the Scripture to bee an vnperfect rule of it selfe, and of no credit without the authority of the Church, yea no better then a nose of wax, or a rule of lead; by detracting from the Scripture some parts thereof, and appropriating to the Pope the onely key of interpretation. Thus they deny the ends why Christ came in the flesh, and consequently deny him to be come.
11. But that they may be left without excuse, will you see the height of their impiety in this kinde? It is in the blasphemous and abominable questions which their Schoolmen make about Christs incarnation.Bonauent. in 3. Sent. dist. 4. Bonauenture mooueth this question, Whether the Virgin Mary merited to conceiue Christ in her wombe, or whether her conception was onely the gift of diuine Grace? and answereth thereunto, that shee merited by congruity, in regard of her super-excellent humility, purity, and goodnesse, to bee the mother of Christ before his Incarnation; but after her Annunciation, that shee merited by condignity, to be ouer-shadowed and ingrossed by the vertue of the holy Ghost. I omit the vnchaste discourses that they make of her conception, least in reporting them I should both dishonour my Sauiour, and giue iust offence to Christian eares.
Another of the same stampe and ranke, thus discourseth:Baralet. ser. s [...]l. 229. col. 4. The Fathers (saith he) of the first Age, to wit, Adam, Enoch, Noah, &c. longing for the comming of Christ in the Flesh, earnestly desired of God the accomplishment of his promise; and when they could not obtaine it by their owne prayers, [Page 268] they sent vnto him their Embassadors the Prophets, as Moses, Dauid, Esay, with the rest, who all requested this fauour at Gods hand; but these being also denied, they then sent their wiues with supplication for their suite, as Madame Eue, Madame Sarah, Madame Rebecca, Madame Iudith, Madame Ester, which all receiued their answer with reproach; one, of causing her husband to sinne, another of infidelity, the third of partiality to her children, the fourth of murther, and the fift of vanity; and therefore were reiected as vnworthie to obtaine their suite. At last, was sent a young maid of foureteene yeeres olde, who full of humility and shame fastnesse, kneeled downe and said: Oh that my beloued would come into this Garden, and eate of the fruite thereof: [This Garden was the Virgins wombe:] now the Sonne of God hearing these words, said vnto his Father; My Father, I haue loued this Maid from my youth, and haue sought meanes to haue her my spouse. Whereat God the Father presently called the Angell Gabriel, and sent him to Nazareth vnto Mary, with Letters of credit, and a message from the Father, that he had chosen her to be his Wife; and from the Sonne, that hee had chosen her to be his Mother, and from the holy Ghost, that he had chosen her to be his habitation; and with these letters and messages, Gabriel descendeth vnto her, and saith as it is in the Gospell, Aue Maria, &c. Now Mary hearing these words of the Angell, was troubled, and calling her three maydes that she had attending vpon her, to wit, Prudence, Virginity, and Humility, asked their opinions what she should do; to whom Prudence answered, that she must not be light of beleefe; and Virginity, that she must know of the Angell, whether this must be effected by the seed of a man: and Humility said, that it might be a delusion, seeing that no woman that euer liued, was worthy of such a grace. Then the Angell said, Feare not Mary, for thou hast found fauour with God, neither shalt thou feare the carnall knowledge of man, for the holy Ghost shall come vpon thee, and the power of the Highest shall ouershadow thee, and therefore that holy thing that shall be borne of thee, shall be called [Page 269] the Sonne of God. Then Mary was resolued and said, Behold the hand-maid of the Lord, be it vnto me according to thy word: thus he. And what is this, I pray you, but to make a iest of the greatest mystery of our redemption, to wit, Christs Incarnation, and to turne it into a meere fable and enterlude? With the like prophanenesse they discourse vpon his passion, resurrection, and sending of the holy Ghost. For concerning his passion, they say, that rather then Christ should not haue bene crucified, the Virgin Mary would haue crucified him with her owne hands so great was her desire of the saluation of mankind. And touching his resurrection, they tell vs this pretty tale: That there was a strife in heauen who should go to declare vnto his mother his resurrection: Adam said, that it belonged vnto him, because as he was the cause of euill to the world, so he might be the messenger of their redemption: but Christ answered, nay, it may be thou wilt be stayed by the way with eating Figs: Abel said that it pertained to him; but Christ said, nay, for Cain may meete thee by the way and kill thee: then Noah presented himselfe, but Christ said, nay, thou mayest not, for thou louest wine too well, and so maiest forget my message. Iohn Baptist said, I will go, but Christ said nay, for thy garment is but of haire: the theefe of the crosse said, Let me haue this office, but Christ said, no in no case, for thy legs be broke, and thou maist not trauaile so long a iourney. At last an Angell was sent who began to sing, Regina cali laetare, Alleluya, resurrexit sicut dixit, Alleluya. The like or more prophane tal, they haue deuised touching the mission of the holy Ghost, which is this; That the Apostles came to the Virgin Mary, and complained that Iesus Christ her Sonne had not kept promise in sending the holy Spirit: to whom the Virgin answered, that this could not be performed before the fiftith day after his resurrection, as on the fiftith day after the deliuerance of the Children of Israel out of Aegypt, the Lord appeared in Mount Horeb in flaming fire: then there went to prayer Peter, with others on the one side: Lazarus with the 72. Desciples on another, Mary Magdalen with other [Page 270] women on a third, and the Virgin Mary in the middest: whereupon there grew a dissention in heauen betwixt God the Father, the Sonne, and the holy Ghost. The Sonne said, O Father, I promised to send to my Apostles the Comforter, and now the time is come to fulfill my promise: the Father answered, I am content, tell the holy Ghost: but the holy Ghost replied, tell me how they handled thee when thou wast among them? Then the Sonne shewed him his side, hands, and feete, pierced and wounded, saying; this haue I suffered for the loue of mankind; then said the holy Ghost, alas for me, but I will go vnto them in such a shape, that they shall not dare to touch me, and immediately he descended with a great sound from heauen, like the rushing of a mighty wind in the similitude of fiery tongues. All these prophane fables are found in Barlet, a famous preacher of theirs, whose books being authorized by the Church of Rome, and not any waies purged or condemned, must needs be imputed vnto it, as a doctrine receiued and approued.
12 But to returne to the point of Christs comming in the flesh.Lombard lib. 3 Dist. 12. The maister of Sentences, their famous Doctor, propoundeth this question, whether Christ might not haue taken humane nature in the feminine sex: and answereth, that some were of opinion, that he might haue done it in either sex if he had pleased, but that it was more honorable and fit that it should be in the masculine sex.Bonauent. in 3. Sentent Dist. 12. Bonauenture goeth a degree further, and asketh whether it were fit for Christ to take flesh from a man and woman together, or from a woman alone: he answereth, that doubtlesse he might haue taken flesh from man and woman together, or from man alone: which is such a blasphemy as ouer throweth all the prophecies of Christs Incarnation, and indeed his Incarnation it selfe, in denying an absolute necessity of being borne of a Virgin. But aboue all in impiety, is that execrable question of the same Author in the same place, and of other Schoolmen his followers, to wit; whether it was possible that the man Christ could sinne, and so not be God: For if he could sinne (say they) he might also be damned; and if he might be [Page 271] damned he might also not be God. To this they answer, that the humane soule of Christ is to be considered, either as vnited to the Word, or as separated and not vnited: Now it is without question (say they) that this same soule if it were not vnited might sinne, which being vnited could not sinne: As if (prophane wretches as they are) the soule of our Lord Iesus Christ, could be not vnited in any consideration whatsoeuer, or that it is not blasphemy to haue such a thought: nay, the same Author concludeth peremptorily, that if we regard the power of free-will in Christ in this sense, as the power by which a man sinneth, Christ might haue sinned, and so might be damned, and not be God. O blasphemies intollerable! my heart quaketh to thinke of them, and my hand and pen to write them: neither would I in reuerence to my Sauiour Christ dare to mention them, were it not to discouer the abhominations of the Whore of Babylon, and to shew that howsoeuer in word they confesse Christ, yet in effect and truth they deny him, by calling the efficacy of his comming into doubt by such prophane questions.
13. To conclude, he that diuideth Christ, doth also deny him, and is as S. Iohn saith, the spirit of Antichrist, for so their vulgar translation, according also to S. Augustine, readeth that Text. 1. Iohn. 4.3. Omnis spiritus qui soluit Iesum, ex Deo non est, et hic est Antichristus: out of which ground of their owne, I conclude that the Papists diuiding Christ, do also thereby in effect deny him to be come in the flesh.Bellar. de. Christo. lib. 5. c. 1. et. 3. et sequent. For they teach, that Christ performed the office of the mediatorship in his humane nature alone, without any helpe or occurrence of his diuinity: which is both pure Nestorianisme, in making Christs humanity a person alone, for actions are of a person, and also against common reason because Christ as he was Mediator, produced operations that were not onely humane, but also diuine; as when he raised the dead, discouered mens thoughts, conquered the deuill, and rose againe from death, all which were wrought by his diuine power: now it is impossible that a meere humane nature should be the occasion of diuine operations. Adde hereunto, that it is [Page 272] the common opinion of all their Doctors, that Christ from the very first moment of his conception, was a Comprehender, that is, in the state of that blessednesse which is future to vs after this life: but by their owne doctrine, a Comprehender is not in the state of meriting, and so it will follow, that Christ by his comming in the flesh hath merited nothing, and consequently that his comming was in vaine, and so indeed as if it were not. And thus euery way the Church of Rome stands guilty of the Apostacy foretold by S. Paul, whether we respect their falling from Christ into heresie: or from their owne ancient Church and religion; or the three Apostaticall doctrines which they are fallen into, which are left as brands thereof.
CHAP. 8. Touching the title of the Ʋicar of Christ.
1. THe title of Christs Vicar vpon earth, agreeth well vnto the name and nature of Antichrist: for the name Antichrist, signifieth not onely an opposite, but also a substitute vnto Christ, as hath bene declared before: to signifie that Antichrist should be in name and pretence a friend vnto Christ, but indeed an enemy, and therefore an hypocrite, hauing hornes like a Lambe, but speaking like the Dragon. And it must needs be so: for first, where mention is made in holy Scripture of the Antichristian Apostacy, there is also remembred the hypocrisie of the Apostates, as 1. Tim. 4.1.2. where the Authors of the Apostacy are said to speake lyes through hypocrisie: So 2. Tim. 3.5. and 2. Pet. 2.1.2.3. and S. Paul. 2. Thess. 2.3.7. calleth Antichristianisme not onely an Apostacy, but also a mystery of iniquity: which he would neuer haue done, if Antichrist should haue bene a profest enemy vnto Christ. Secondly, to oppugne Christ by open force, and to seeke to roote out the Christian name, is directly contrary to all those conditions whereby Antichrist is described by the holy Ghost: as that he should be a teacher of [Page 273] lyes through hypocrisie, and that he should sit in the Temple of God, that is, the Church, that his impiety is mysticall, that is, palliated with the name of piety, as their owne glosse speaketh on 2. Thess. 2. and that the cup wherewith the Whore of Babylon doth make drunke the inhabitants of the earth, is of gold, faire and specious to sight, and the liquor in it wine, which is pleasant to tast; but vnder both, lyeth and is mixed most deadly poyson: all which doth plainly shew that Antichrist cannot be an open Aduersary. And lastly, seeing his very drift and ayme is, to seduce and deceiue the world, for which cause he is said to come with the efficacy of deceite; it is not likely that he should be so simple as to professe himselfe Christs enemy in plaine words, for who would not then beware of him? So that as it is vsuall with a Traytor to pretend the name and authority of the King to draw the subiects to his part: so doth Antichrist, vnder pretence of Christs name and authority, draw the world into manifest rebellion against Christ. Now the Pope doth manifestly declare himselfe to be Antichrist, as by other markes and qualities, so especially by this, in that he assumeth to himselfe the title of the Vicar of Christ, and vnder that colour secretly opposeth Christ and his Church. For, I pray you, what meaneth this title but one of these two things, to wit, either that Christ hath discharged himselfe of his office, and committed it to another; or that he hath need of a Vicar to supply his roome, himselfe being vnsufficient thereunto? And if they say that it is neither through negligence, nor impotency, but rather as a meanes which he hath ordained by his prouidence to gouerne his Church on earth: I would then aske them, where is this commission, and when was this authority giuen vnto him? Sure it cannot be, being a matter of so great a moment, but it must be expressed in wortis: especially seeing the Spirit of God is the great and generall Vicar of Christ on earth, and the Ministers are appointed as the meanes to bring men to heauen, and Kings and Princes are in their dominions his Vicegerents and Lieutenants, for the outward gouernment of the Church. And indeed if we [Page 274] consider a little neerely the Offices of our Lord Iesus Christ, to wit, his Prophecy, Priesthood, and Regality, we shall finde, that this vsurping Vicar hath rauished them all into his hands, and depriued Christ thereof, as shall appeare in the discourse following.
2. The Propheticall Office of Christ, is taken from him by the Pope many waies, especially by these doctrines that follow: Namely, that the holy Scripture is insufficient and vnperfect of it selfe, and that this imperfection must be supplyed by the helpe of traditions: for the Pope scorning to be enclosed within the bands of holy Scripture, hath taken vnto himselfe authority to adde thereunto what he pleaseth, to cut off what he lifteth, to change it into what fashion he will, and to interpret it at his pleasure. In such sort, that whatsoeuer he either forbiddeth,Benedict de Benedict. praeat an Antith. ont. Whitak. or commandeth, he cannot be accused of errour, or contradiction to the holy Scripture; seeing he hath the interpretation and exposition thereof in his owne brest, as being a man diuinely chosen, to discerne truth from falshood, to decide the controuersies of the Church, to resolue doubtfull questions, to determine articles not determined, and to ordaine a Symbole of the faith, as speaketh one of their owne side. Now what doe all these things else import, but a derogation from Christs propheticall Office,Mat. 23. [...]. Iohn. 17.8. Mat. 17.5. who is our onely Maister and Doctor, who hath giuen vnto vs the word, which the Father gaue vnto him, and concerning whom, the Father speaketh from heauen, Heare him. But their opposition vnto this Office of Christ, is more grosse, in that they preferre their vulgar edition of the Bible, before the Hebrew and the Greeke, which was the immediate dialects of the holy Ghost. For the Councill of Trent ordained,Concil. Trident Sess. 4. that this ancient Latine version, should bee held Authenticall in all publike Lectures, Disputations, Sermons, and Expositions, and that none should dare to reiect it vpon any pretence whatsoeuer.Praefat. Sixti. 5. prafix biblis suis. And yet Pope Sixtus the fift, causing it to be reimprinted in the Vaticane, and corrected, enforceth it vpon the Church as the onely Authenticall translation ordained by the Councill: as if a thing corrected [Page 275] might be the same as it was before the correction: Yea Bellarmine with the rest of the crew, accuse the Greeke and Hebrew of many corruptions, which they say are not found in the vulgar Latine: whereas notwithstanding, for one corruption which they would faine fasten vpon them, there are to be found twenty in this, and that by confession of many learned of their owne side. And that which is worse,Lyndan de optim [...]gen. Iuterpret. lib. 3. so impudent is one of their Bishops, that setting forth the Bible in diuers languages he placeth the vulgar Latine, betwixt the Hebrew and the Greeke, As Christ betwixt two theeues, as blasphemously he speaketh. Now it is to be noted, that notwithstanding the decree of the Councill, and the ordinance of Pope Sixtus; yet Clement the ninth in the yeere 1592. in the first of his Pontificy, caused the same to bee reprinted againe in the Vaticane after another edition, giuing vnto it the same authority, which Sixtus had done vnto his: where we may behold a Pope opposed to a Pope, a Pope that cannot erre, to a Pope that cannot erre: and yet they contradict and enterferre with each other after a strange manner: for that which Sixtus affirmeth, Clement denyeth; that which Clement affirmeth, Sixtus denyeth; the one breatheth hot, the other cold; the one the truth, the other falshood; the one diminisheth, the other augmenteth; and in a word, display to the world a spectacle of grosse and ridiculous contradictions of Romane Popes. A full view whereof, he that is desirous to take, let him read an entire booke of our Countryman Doctor Iames, about this subiect. Now iudge,Bellum papale. Tho. Iames. what assurance a faithfull preacher or expositor of the word of God can haue, by resting himselfe vpon this version so Authenticall by the Councill of Trent, considering the discordance that is in the editions of these two Popes. For if the one could iudge that the other had erred in many places, why might he not also erre in many others vnobserued? And if this might happen to one Pope, why may it not be suspected of another? If to Sixtus, why not to Clement? If (as they say) Pope Sixtus wrought his worke after dinner, who can assure vs that Pope Clement might not also slumber before [Page 276] dinner? But to passe from this, and omit many other doctrines of theirs, which are flat opposite to the Propheticall Office of Christ; I conclude with a most audacious and presumptuous practise tending to the same, and namely, a peremptory decree, that all the ordinances of the Apostolike (that is Romane) Sea, must be receiued as if they were confirmed by the diuine voyce of S. Peter himselfe,Dist. 19. cap. sic omnes. and that what Kings, or Bishops, or Potentates soeuer, shall violate or suffer to be violated, the decrees of the Romane Bishops, shall incurre the execreable Anathema, as a preuaricator of the Catholike faith. And yet the Pope himselfe must not be subiect to these thrice sacred Canons, as Gratian most philosophically discouereth.Causa. 25. q. 2. c [...]deo perm. For as Christ (saith he) who was the Law-giuer, accomplished the same in his flesh, being Circumcised the eight day, and presented in the Temple the fortieth with Sacrifices according to the prescript of the Law; yet afterward to shew that he was the Lord of the Law, he healed a Leper by his touch, contrary to the letter of the Law. So the Bishops of the Soueraigne seate, giue reuerence to the Canons, made either by themselues, or by others vnder their authority, and in humility obserue them for example sake vnto others: yet neuerthelesse sometimes, either by commanding, or decreeing, abrogating, or altering, they shew themselues, Lords of the Decrees and Canons: thus he. By which we may see, how the Pope vsurpeth the very authority and power of Christ himselfe, to wit, not to be subiect to his owne Lawes, but to be the onely absolute Prophet, Master, and Teacher of the world: to teach all, and not to be taught of any; to giue Lawes to all, and not to take Lawes from any; to iudge all, and not to be iudged of any; and lastly, not to erre, as all others may doe besides himselfe.
3. Touching his Kingly Office, doe they not in like manner rauish that from him, when they assume to themselues those very titles, and that same power which appertaineth vnto Christ? It is a Decree of a Councill held at Rome vnder Gregory the seuenth, in the yeere 1057. That there is [Page 277] but one name in the vvorld, to wit, of the Pope, and that this name ought onely to bee named in the Churches. What is this but to rob Christ of that honour which the Scripture ascribeth and appropriateth onely to his name, Acts. 4.12? Againe, the Pope intitleth himselfe the Head and Husband of the Church, both which are the proper titles of our Sauiour Christ by their owne confession: what then? will they make the Church a monster with two heads, and an adulteresse with two husbands? For Christ must be one head and husband and the Pope will be another, and so there must be two of each: which howsoeuer it may bee borne withall in the title [Head,] yet it cannot be in endured the title [Husband:] for iealousie will not suffer an husband to admit of a Vicar or substitute in his office of an husband; it cannot abide that the wiues loue should be wooed, much more drawn away by another: and therefore it is most absurd to dreame of a ministeriall husband, as they doe of a ministeriall head. The Pope can in no sense be the husband of the Church, but in that he wooeth the Church, which is Christs spouse, from her owne husband to himselfe, must needs be an Adulterer and not a husband. As for the title [Head,] I confesse that one may be said to haue diuers heads in different respects, but not of the same order and kinde: for beside the the naturall head which euery man hath, he hath also a spirituall head which is God, and a politicke head which is the soueraigne Magistrate: but there is nothing in the world that can haue two heads of the same respect and ranke, but is a monster; and so is the Church, if it haue both Christ and the Pope: for their headship is of one and the same kinde, to wit, spirituall as cannot be denyed. I know their euasion, which is, that Christ is the principall head of the Church, and the Pope onely the ministeriall: but this is an idle and vaine distinction: for besides that, it hath no foundation in holy Scripture, I demand, in what respect is the Pope the ministeriall head? Sure it must needs bee either in respect of Christ, or of the Church: but in respect of the Church it cannot be, because to be the ministeriall head in respect of the Church, is to serue [Page 278] the Church, now to serue and yet to be the head, are things so opposite, that they can no more agree together, then in the body to be a member, and to be the head: for the prerogatiue of a head is not to serue and minister, but to command and gouerne: so that if the Pope be the head of the Church, he cannot be the minister of the Church, and if he be the minister, he cannot be the head. Neither can he bee so called in respect of Christ, because then it would follow, that holding the roome and place of Christ, he should be a head of the same kinde and order, and consequently the Church should haue two heads, and so be a monster. As therefore he that should challenge himselfe to bee a ministeriall husband to another mans wife, is no better then an Adulterer: so the Pope challenging to be the ministeriall head of the Church, is no better then an vsurper. And that we may bee fully resolued in this point, obserue lastly how they attribute to the Pope, and the Pope to himselfe, all that euer appertaineth to the Kingdome of Christ. Thus Iohn the 22. saith in his Extrauagant, Extrau. n [...] sede vacante, c Si fratrem. that God had committed vnto him the rights both of the Celestiall and Terrestriall Empire. Antonius Puccius in his Oration which he made at the ninth Session of the Councill of Laterane, Concil. Lateran. sess 9. saith; that that prophecy in the 72. Psalme, was fulfilled in Pope Leo the tenth, All the Kings of the earth shall worship him, and all Nations shall serue him; and a little after, the same flatterer cryeth thus out, All Christian Princes know, that to thee alone is giuen by the Lord, all power both in heauen and earth. And in the tenth Session of the same Councill, an Archbishop thus secondeth him: Take therefore vnto thee the two edged sword, sharpened by the power of God, and bid, command, enioyne, and binde Kings with the cordes of the great Kings greatnesse, and Nobles with the iron fetters of censures, for to thee is giuen all power, &c. And in the Oration he saith,Ibid. sess. 10. that All power aboue all powers as well of heauen, Sess. 6. as of earth, is giuen to thee. So that it is no maruaile that if in another Oration of the same Councill of Laterane, the fore-named Pope Leo the tenth is called, the Lyon of the tribe of Iuda, the roote of Dauid, the sauiour and [Page 279] deliuerer. So we read in the bookes of the Ceremonies of the Church of Rome, Lib. 1. Ceremon. sect. 7. that the sword which the Pope halloweth vpon the night of Christs natiuity, denoteth the soueraigne power of the Papacy, according as it is written, All power is giuen vnto me in heauen and earth, and elsewhere; and hee shall reigne from Sea to Sea, and from the flood to the ends of the earth. But most notorious is that adulatory Encomium of a certaine Bishop to Pope Paul the second, where he thus mounteth: What may wee thinke of the Soueraigne Bishop who holdeth the place of the true God on earth, Roderick. Zomorens Episan specul. vitae human lib. 2. cap. 1. and is eleuated to the fulnesse of state, to the throne Apostolike, and to the top of all dignities? From whom as from a spring, issue all riuers, as branches from a tree: who is not onely established for humane principality but also for diuine; not onely to command ouer mortall men, but also ouer the Angels; and to iudge not onely the liuing, but euen the dead; and not onely vpon earth, but also in heauen, and to preside not onely ouer Christians, but also ouer Infidels; and to make short, who is ordained of God in his owne place, dignity, iurisdiction, and vniuersall power and principality ouer the world. And to this purpose he applyeth many texts of holy Scriptures, as spoken of him, which belong onely vnto God: and in conclusion, he preferreth him to stammering Moses (as impudently hee calleth him) and to Aaron, yea to Iesus Christ himselfe. And yet this man for all his blasphemies was in great credit with the Pope, and his booke of great authority in the Church of Rome. In fine,Bell de Rom. Pon [...], lib. 4. cap. 15. & 16. they attribute vnto him a power to make new Lawes that binde mens consciences as well as the Lawes of God, and of Christ. So that we may iustly conclude, that the Pope pulleth Christ from his Royall throne to mount himselfe thereinto: for if he be the onely one to be named in the Church, where is then the name of Iesus Christ? If he be the Churches Bride-groome, how is Christ the same? If he be the head of the Church, how is Christ the head? If he haue all the power in heauen and earth, hath Christ any left for him? If he be the iudge of the quicke and the dead, what shall Christ doe? And if he can make Lawes to binde our consciences, [Page 280] what need haue we of the Lawes of Iesus Christ? And thus the Papall Monarchy is erected in the Church to ouerthrow the Monarchy of Christ.
4. The Priesthood of Christ remaineth, which is after the order of Melchizedek, and hath two parts, to wit, the expiation of our sinnes by an offering of himselfe on the Crosse once for euer, whereby he satisfied the diuine iustice for the sinnes of all the Elect: and his Intercession, whereby we being deliuered from our sinnes by his satisfaction, are made partakers of eternall saluation: which two actes as they are inseparably ioyned together, and haue mutuall dependancy vpon each other; so they are vncommunicable to any Creature, and vnimitable by any. Howbeit this sacred Office with both the parts thereof is taken from Christ in the Papacy, and imparted to other things: As first, when they deuise another Priesthood, Altar, and Sacrifice, different from those of Iesus Christ, making the world beleeue, that Christ is offered euery day, and in all places, in the Masse, for obtaining of remission of sinnes, for the liuing and the dead, contrary to the expresse Text of the holy Ghost, Heb. 9.26. and 10.10.11.12. and that oftentimes by the hands of a mortall man soyled with abominable vices: and in stead of Christ, offering a peece of bread, to the which they render Diuine honours, as if it were Christ himselfe, by an execrable Idolatry: and instead of the Crosse, substituting an Altar of stone after a Iewish and heathenish manner: as if Melchizedek was not a type of Christs Priesthood, who notwithstanding represented Christ in these particulars. First, in that he was both a Priest and King together. Secondly, without Father, Mother, or discent, hauing neither beginning of daies, nor end of life. And thirdly, in that his Priesthood was [...] that is, (as the word signifieth) vnpassable to any other successor or Vicar whatsoeuer. For we must note, that as Melchizedek is brought in by Moses as a man fallen from heauen, not declaring either his Father, Mother, or race, not succeeding in office to any that went before, not resigning the same to any successor or Vicar; so our Lord [Page 281] Iesus Christ as hee had no predecessor in the office of his Priesthood, so he cannot haue any successor or Vicar: but as he alone was designed by the Father to this office, so he alone without any helper, exercised the same heere on earth, and still exerciseth it in heauen by his intercession for sinners, alwayes liuing, to the end that by the vertue and force of his Priesthood and sacrifice, he might to the full, or to the vttermost, saue such as come vnto God by him, as is at large discoursed in the seuenth Chapter of the Epistle to the Hebrewes. Neuerthelesse, quite contrary the doctrine of the Church of Rome is, that the Pope with all his Bishops and Priests, are Sacrificers after the order of Melchizedek: which if it bee true, how is Christs Priesthood [...] or vntransitiue, or vnpassable? And how is Christ onely a Priest after the order of Melchizedek, if he haue for his companions in office so many thousand of Popish shauelings? And if the oblation made once by Christ on the Crosse be reiterated euery day in the Masse, how can it bee, but that Christs sacrifice was imperfect, seeing it stood in need of iteration, as the Apostle concludeth of the legall sacrifices in this regard, Heb. 7.27? But not content herewith, they ioyne also the sufferings of the Saints, with this sacrifice of Christ, for the satisfaction and expiation of our sinnes. For they say, that the Apostles, Martyrs, and other Saints, haue for the loue they bare to God, done more good and suffered more euill, then was needfull for the expiation of their owne sinnes before God, and for the meriting of eternall life: So that of their superabounding merits and sufferings, ioyned with those of Christ, is composed that supposed treasure of the Church, which the Pope dispenseth to the world by his Indulgences: yea, they proceede so farre, as to make euery Christian a satisfier for himselfe and his owne sinnes, by the merit of his good workes, as Fasting, Almes, and other workes of Penance. And that which is yet more, they attribute vnto dead things, as Agnus d [...]is, Holy graines, and other trash, a power of taking away of sinne, which belongeth onely to Christs blood. For so one of their Popes, [Page 282] Vrbane the fift commendeth his holy Lambe which hee sent to the Emper or of Greece, that it hath power to breake and vex sinne as Christs blood: Peccatum frangit (saith he) vt Christs sanguis, & angit: and what was this but the picture of a Lambe composed of Balsame, pure Wax, and holy Water, as it is described by the same Pope in this Disticke?
Balsamus, et munda cera, cum chrismatis vnda
Conficiunt agnum: quod munus do tibi magnum.
Lib. 1. sa [...]ra. Ceremon. sect. 7.But the prayers vsed at the consecration of this Agnus, are most blasphemous and horrible: for they pray, that by the power of it crimes may be dissolued, and spots of sinnes clensed away, and that pardon and grace may be conferred, and eternall life gained: they compare it with the Paschall Lambe of the Iewes, by the sprinkling of whose blood they were deliuered in Aegypt from the destroying Angell; and to the Lambe of God which taketh away the sinnes of the world, euen the Sonne of God that was offered on the Crosse, and ascribe vnto it all the vertues and effects of either of these, as to deliuer from all manner of danger both body and soule, to protect from the deuill and his subtleties, and to deface and abolish sin. If this be not to reiect the blood of Christ, and the vertue of his sacrifice, what can be, seeing a little peece of Wax is made to haue equall vertue and efficacy to them, against sinne and the deuill? And thus they rob Christ of the first part of his Priesthood; and doe they leaue him the second to wit, his Intercession? No verily he is not so much beholding vnto them; but they make the blessed Virgin with the rest of the Saints and Angels, their intercessors vnto God as well as Christ, as if he alone were not our sufficient Mediator, without their assistance: What say I, as well as Christ? Nay, more then Christ: for their Prayers, and Temples, and Deuotions, are ten times more in honour of the Saints, then of Christ, as experience sheweth, and as hath bene declared before.
5. I know that all their Prayers to the Saints are couered [Page 283] and coloured with the name of Christ, and concluded euer with these words, By Iesus Christ our Lord: and that all the vertue and power which the Saints haue, commeth from Christ. But who knoweth not also, that the Idolatrous Iewes cloaked their Idolatries vnder the name of Iehouah, and thought themselues vnreprouable when they put his name vpon their Idols, and in that pretence offered sacrifice vnto them? So the Mother of Michah said vnto him, I haue vvholly dedicated the siluer to the Lord of my hand for my Sonne, to make a grauen and molten Image: and so this miserable Michah hauing consecrated his Idoll, and appointed it a Leuite for a Priest, said: Now do I know that the Lord vvill doe mee good, seeing I haue a Leuite to my Priest. In like manner the Papists excuse all their Idolatry, which they commit towards the Saints, and the iniury which they doe vnto Christ, with this pretence, that all the vertue which is in them is by some secret influence deriued from Christ: as if it were lawfull for men to adde in matter of Religion whatsoeuer they thinke good, whether Paganish Idolatry, or Iewish Ceremonies, vnder colour, that they draw their effi [...]acy and vertue from Christ: Or that they apply vnto vs the efficacy of Christs redemption: of which transmission of vertue and application the Scripture hath not a word, but referreth vs vnto Faith, as the only meanes of applying Christ to our soules, and the redemption wrought by his blood. And thus vnder the title of the Vicar of Christ lyoth hid the very poison of Antichrist.
CHAP. 9. Touching foure other doctrines proper vnto Antichrist by the Papists confession.
MIlenzius an Italian Monke writing against Marcilius in defence of Cardinall Baronius his aduice to Pope Paul the fift, about excommunication of the Venetians, hath a pretty conceit vpon the names of Baronius and [Page 284] Bellarmine; for he frameth out of the first syllables of them both Ba, and Bel the name Babel, and surely not impertinently: for these two Authors haue as it were comprized in their writings all that apportioneth to the building of Babel, one in the question of right, the other in that of fact, and indeed are the very pillars of Popery. I speake this onely by the way, because we often speake of them in this Treatis [...]. Bellarmine therefore to diuert mens eyes from the true Articles of the Antichristian Apostacy,Bell de Rom. Pont. l [...]b. 3. c 4. proposeth foure other doctrines, which he saith Antichrist must hold, which because the Pope doth not hold, therefore hee is not Antichrist.
2. The fi [...]st of these foure doctrines is, That Antichrist shall deny Iesus to bee Christ, and consequently abolish the Sacraments of Christ, and bring in againe the Iewish Sabbath and Ceremonies. For (saith he) Antichrist must bee a Iew by Nation and Religion, and receiued of the Iewes for their Messias, and therefore must openly oppose himselfe vnto Christ. And besides Saint Iohn saith, that hee that denyeth Iesus to bee Christ, is the spirit of Antichrist. To which I answere, that first hee setteth downe that for certaine, which is in question. For wee peremptorily deny, that Antichrist shall be a Iew, either by Nation, or Religion, or receiued of the Iewes for their Messias, as is euidently proued by the Author of this Treatise, where hee answereth all the Arguments that are brought to the contrary. Secondly wee confesse, that Antichrist shall deny Iesus to bee Christ, and so doth the Pope. For though hee acknowledge the name of Christ in appearance, yet hee taketh from it all the vertue and efficacy thereof, as hath beene proued before, and professeth Christ by word, but denyeth him in effect: for it is certaine, that Christ may be denyed two waies; either ouertly, or couertly, that is, either in word, or in effect: thus the deuill in many places of the Gospell, confesseth that Iesus is the Christ, and the holy one of God; and yet doth he not by might and maine oppugne this doctrine, and in effect deny it? S Iohn therefore well expresseth what Antichrist shall [Page 285] doe, but he doth not expresse the manner how he shall doe it: and therefore this is a sophisticall conclusion, to argue from the substance of a thing, to the manner of doing it. For things may be denied, either directly or indirectly, either by expresse maximes, or by necessary consequences; and this latter is therefore more dangerous, because it is more deceitfull. We do not read that Epicurus denied this proposition, There is a God: but when he framed to himselfe such a God that had no care nor prouidence ouer the world, did he not indirectly deny there was a God? For God cannot be without a prouidence. So the Pope doth not in direct words deny this proposition, Iesus is Christ: yet when he giueth vnto him a phantasticall body by his doctrine of transubstantiation, robbeth him of all his offices, and ioyneth others with him in the worke of Redemption, what doth he but by consequent deny him to be Christ? Yea but (saith he) all Heretikes thus deny Christ, therefore Antichrist must deny him after another sort; to wit, simply and absolutely. But say I, the cleane contrary doth rather from hence follow: For S. Iohn doth manifestly affirme, that the spirit of Antichrist, is the same with that of former Heretickes, when he saith; Such is the spirit of Antichrist, of which ye haue heard say, that he shall come, and now is already in the world. Now if Antichrist must speake by the same spirit that Heretikes did, then he must also deny Iesus Christ after the same manner, to wit, not by denying his name, but by destroying his faith; and thus this first doctrine agreeth fitly to the Pope, if we vnderstand S. Iohn as he ought to be vnderstood.
3. Their second doctrine of Antichrist is, that he shall name himselfe not the Vicar or seruant of Christ, but Christ himselfe, and this, because it is said, Iohn. 5.43. If another shall come in his owne name, him will ye receiue. Where it seemeth (saith Bellarmine) that Christ expressely vseth these words: In nomine suo, In his owne name,Bel. de Rom. Pont. lib. 3. cap. 14. fore-seeing that the Lutherans, and Caluinists would say, that Antichrist should not come in his owne name, but in the name of Christ, as his Vicar. But what a vaine interpretation this is, [Page 286] may appeare by two reasons out of their owne Maldonate. Maldon in Ioh. 5.43. First, that Christ speaketh not here in particular of Antichrist, but in generall of all false Prophets, by the word, another; not defining one particular person, but designing any one whatsoeuer, that shall come in his owne name. Secondly, that by, In his owne name, he meaneth not, that hee shall take vpon him the name of Christ, but that he shall come of his owne priuate authority, without being sent of God. For albeit diuers amongst the Iewes, both about Christs time, and after, tooke vpon them falsly the name of the Messias, of whom Christ foretelleth, Mat. 24.3.33. Many shall come in my name, saying, I am Christ, and shall deceiue many: neuerthelesse he here prophecieth of many that shall come in their owne name, that is, not being sent of God, as the Prophet Ieremy speaketh:Ier, 23.21. I haue not sent these Prophets, saith the Lord, and yet they ran: I haue not spoken to them, and yet they prophecied. So that to come in a mans owne name, is nothing else, but to come without mission or commission from God. Howbeit we deny not, but that Antichrist shall seate himselfe in the place of Christ, and in some sort entitle himselfe by the name of Christ, and assume vnto himselfe all the honour and reuerence which is due vnto Christ; all which seeing it is apparent that the Pope doth, we may therefore in this regard also conclude him to be Antichrist. For first, all the passages of holy Scripture which are directly intended of Christ, he referreth to himselfe, as hath bene sufficiently proued. Secondly, he assumeth also the proper titles of Christ, as to bee the Head and Husband of the Church, the High-Priest of the new Couenant, the Soueraigne Bishop of the world, the great and vniuersall Shepheard of the Flocke, and in a word the Lyon of the Tribe of Iuda, and the roote of Dauid, with other such like. Thirdly and lastly, he forbeareth not to stile himselfe by the very name Christ, as Gregory the seuenth, alias Hildebrand doth, both in an Epistle to Lanfranke Archbishop of Canterbury, and also in a Councill held at Rome, against Henry the Emperour. In both which, he applieth to himselfe that speech [Page 287] of the Prophet, Psal. 2.2. The Kings of the earth are banded, Baron. An. 1080. 8. and the Princes assembled against the Lord, and against his Christ, which S. Peter, Acts. 4.26. interpreteth as spoken directly of Christ and none other. In the second Chapter of the Epistle to the Hebrewes, the holy Ghost applyeth vnto Christ, these words of the eight Psalme: Thou hast made him a little inferiour to the Angels, to wit, in regard of his passion, Heb. 2.9. and yet this very same is the deuice or motto of Pope Paul the fift of late memory, in all the pictures and pourtraicts that were made of him. What should I speake of their blasphemous application of the rest of that Psalme? as where it is said, Thou hast put all things vnder his feete, that is to say, the Popes feete: Sheepe, that is, the soules of the faithfull Christians: Oxen, that is, Iewes vnder the yoke of the Law: Beasts of the field, that is, Pagans wandering in the broad way to hell: Fowles of the aire, that is, Saints departed and in blisse: and lastly, Fishes of the Sea, that is, soules tormented in Purgatory. The Pope is made Lord of all these, and what can Christ haue more? Nay,Bell. de Rom. Pont. lib. 2. cap. 16. Bellarmine highly commendeth S. Bernard, for giuing these high titles to Pope Eugenius: Thou art the great Priest, the Soueraigne Bishop, the Prince of Bishops, the Heire of the Apostles, thou art Abel in Primacy, in Gouernment Noah, in Patriarchacy Abraham, in Order Melchizedek, in Dignity Aaron, in Authority Moses, in Iudgement Samuel, in Power Peter, & in Ʋnction Christ. Here the very name Christ is giuen by S. Bernard to Pope Eugenius, accepted of him as his owne, and allowed of Bellarmine as due vnto him: and what can Antichrist do more? But that we may see the very height of their blasphemy in this kinde, I cannot passe ouer in silence one example more: It is this. After the Sicilian Vespers, wherein so many hundred Frenchmen were massacred at once, in the yeere 1282. those of Palerma sent Embassadours to Pope Martin the fourth, for absolution from that bloody act: who casting themselues at his feete, and saluting him as if he were Christ, made this supplication vnto him: Thou that takest away the sinnes of the world haue mercy on vs: [Page 288] and againe, Thou that takest away the sinnes of the world haue pitty on vs: and the third time, Thou that takest away the sinnes of the world, giue vs thy peace: which the Pope was so farre from reiecting as blasphemous, that he contented himselfe onely thus to answer, that the Palermans imitated those that smote Christ, saluting him by the name of the King of the Iewes, and yet in effect being enemies vnto him, and seeking his blood. Now then, if their owne maxime be true, the Pope is without all doubt Antichrist; for he both stileth himselfe, and suffereth himselfe to be called of others by the name of Christ.
4. The third doctrine, which Bellarmine ascribeth as proper vnto Antichrist, is, that he shall vsurpe the name and title of God, and not onely his power and authority, and so shall call himselfe God, and be worshipped as God: and this he groundeth vpon 2. Thess. 2.4. where it is said, That he shall sit in the Temple of God, as if he were God. But by his leaue, S. Paul doth not say that he shall call himselfe God, but that he shall carry himselfe as God in the Temple, that is, in the Church of God: and what is that, but to vsurpe the power and authority of God? This is therefore an absurd conclusion, grounded vpon a false interpretation of S. Pauls words. It is sufficient then, to proue the Pope to be Antichrist by this marke, if I shew that he vsurpeth the power and authority of God in the Church, and putteth on the diuine properties. And this he doth many waies: as first, it is an essentiall propertie belonging vnto God, and his peculiar priuiledge, not to be subiect to errour: for though the Prophets and Apostles in their Sermons and writings, did not erre, because they were immediatly inspired and directed by the Spirit of truth; yet seeing that immediate inspiration is not now to be found in the Church, vnlesse by the Enthusianisme of the Anabaptists, therefore no man liuing can challenge to himselfe such a power. But the Pope doth this, and thereby demonstrateth himselfe euidently to be the Antichrist: and yet this maxime, That the Pope cannot erre, is one of the principall engines which Sathan hath deuised to [Page 289] vphold the kingdome of errour. I know what they answere when we obiect vnto them the examples of many Popes that haue erred; namely, by strange distinctions, as, that he may erre as a particular person and Doctor, but not as Pope: or thus, Not when he determineth ex Cathedra, out of his Chaire, for the instruction of the whole world, but only when he propoundeth and deliuereth his priuate opinions by word or writing. But who seeth not the absurdity and contra [...]tion of this distinction? For the Pope is alwaies a publike person and Doctor of the Church, and not a particu [...]a [...]; so that these are contradictory propositions, to be Pope, and yet to be a particular Doctor; as to bee a Soueraigne King, and a priuate person. And therefore if Catharinus had reason to mocke at Caietane, who writing of Herods sadnesse, for the demand of Iohn Baptists head, distinguished betwixt the King and Herod, as if it was the King that was sad, and not Herod: for (saith Catharine) if the King was sad, and Herod was the King, then by my Logick, I must confesse, that Herod was also sad; and if Herod would slay Iohn, then the King would slay him; & if the King seemed vnwilling to haue it done, then Herod did the like. And haue not we reason to reduce to the rules of the same Logick, those that say, that Clement may erre, as Clement; that is, as a priuate man: but not as Pope, that is, a publike person? For as Herod is King, so is Clement Pope. This is as if a man should say, that Aristotle was ignorant as a man, but wise as a Philosopher; and so he should be called a wise Philosopher, and an ignorant man. But let this absurd distinction be allowed, yet it will helpe them nothing; for many Popes haue erred as Popes, out of their Chaire in their publike Decrees and Doctrines. For Clement the first, in a decretall Epistle, which Turrian the Iesuite maintainteh not to be counterfeit but true, deliuereth two grosse heresies, one of the Anabaptists,Caus. 12 q. cap. dilectissimis. touching the community of goods; and another of the Nicolaitanes, touching the community of women: which opinion Surius held so hereticall, that in the Colen edition, he cut out these words: In omnibus autem sunt fine dubie et [Page 290] coniuges. Tertul. aduersus Praxeam. c. 1. Tertullian telleth vs, that a Bishop of Rome in his time (some thinke Zepherinus, others Eleutherius) approued by his publike censure, the prophecies of Montanus, Prisca, and Maximillo. Pope Marcellinus, in a publike Act as Pope, sacrificed to Idols, confessed by Bellarmine, though thus qualified; that he did it for feare of death, albeit that the Councill of Sinuessa saith, that he did it being corrupted with gold. Liberius was infected with the Arrian heresie; and so was Felix his successour, by the testimonie of most ancient writers: as Athanasius, S. Ierome, Damasus, Hilarius, Martinus Polonus, Cusan, Platina, Alphonsus de Castro, with others: neither doth Bellarmine denie it concerning Liberius, Aug. aduersus Iulian. Pelag. lib. 1. cap. 2. but attributeth his fact vnto feare, as he did that of Marcellinus. In a word (to omit many particulars in this kind) did not Innocent the first teach and define, that inf [...]nts which had not receiued the Eucharist, could not be saued, contradicted by a direct Canon of the Councill of Trent? Concil. Trid. Sess. 21. Can. 4. Did not Vigilius deny, that there were two natures in Christ? Did not Celestine the third erre, in the doctrine of marriage of the faithfull, when one party was fallen into heresie? Did not Iohn the 22.Liberat Abridg. cap 22. deny the vision of God vnto soules departed, before the resurrection, which errour he was constrained to recant by the Diuines of Paris, Alphons. de Castro. heres. lib. 1. cap. 4. Eras in praesat. ad quintum lib. Irena [...] in the presence of Phillip King of France, with the sound of trumpets? And lastly, did not Iohn the 2 [...]. say, affirme, teach, and maintaine, (they be the very words of the Councill of Constance) that there was no life eternall after this life, and that the soule of man dyed together with his body after the manner of beasts, and that there should be no resurrection? All these then erred, not onely as priuate persons, but as Popes gouerning and instructing the Church.
5. But to leaue this, a second priuiledge belonging to God, is to depose Kings, and dispose of Kingdomes. Dan. 2.21. and 4.32. and 5.24. Iob. 12.18. Now the Pope challengeth also to himselfe this absolute power, as is euident in the insolency of Celestine the third, at the Coronation of the Emperour Henry the sixt, when he crowned and decrowned [Page 291] him with his feete, in signe, that it was in his power, both to giue and to take away the Empire. And in the Epistle of Pius the second, to Mahomet the Turkish Emperour, where he promiseth him that if he would receiue the Christian faith, and ayde the necessities of the Church; he in recompence of this benefit, would create him Emperour of the Greekes, and of the East, as his predecessours had for the same reason, giuen the Westerne Empire vnto Charlemaigne. In pretence of which vsurped power, Iulius the second interdicted the Kingdome of Nauarre, which by that colour was then inuaded, and still at this day possessed by the King of Spaine. The like he did to the Kingdome of France, but not with like successe, as witnesseth Onuphrius; Onuphrius in Iudio. 1. and to the Kingdome of England in King Iohns time. And to make the case more manifest, there is to be seene at Rome, an Image of Pope Paul the fift of late time, whereunto as there are adioyned many proud insculptures and deuices, so these especially are most remarkable: vnder the picture are these words written. Ʋultu portendebat imperium, aboue it these: Paulo quinto vice Deo Christianae reipub. Monarchae inuictissimo et Pontificiae omnipotentiae conseruatori acerrimo. At the right hand a flying Angell beareth this inscription: Gen [...] et regnum quod non seruierit illi, in gladio, in fame, et in peste, visitabo super Gentem illam ait dominus, Ier. 27. and at the left hand another Angell speaking thus: Et dedit ei Dominus potestatem et regnum, et omnes populi ipsi seruient, potest as eius, potestas aeterna quae non anferetur, et regnum eius quod non corrumpetur, Dan. 7. by which we see, that though the Pope at this day be much weakened in his power, a great part of Christendome being departed from his obedience; yet he is nothing at all abated in his pride, but takes vpon him asmuch as any of his predecessors haue done: and therefore it is no maruaile, that Alexander the sixt, gaue vnto Ferdinand King of Arragon, all the Isles and firme Lands, which were discouered in the West and South, from the pole Artick, vnto the Antarticke, as may more fully appeare in his Bull to the said King.
[Page 298]6. A third priuiledge belonging to God, is, not to be subiect to any Law or iudgement of any creature: and doth not the Pope incroach also vpon this? Thus they plainly write of him.Extrau [...] de conc [...]ss prebendae. Sede [...]. Apostolica. The Pope is not subiect to any humane Law the hath all Lawes inshrined in his owne brest: He may not bee iudged, either of the Emperour, or Kings, or Cleargy, or people: but his iudgement is to be preferred before the iudgement of the whole world: nay he can do all that God can do; prescribe, ordaine, D [...]st [...] [...] quoniam. forbid, dispense, absolue, restraine, confirme, disanull, derogate, reserue, and what not? Yea make new articles of faith, and giue authority to the word of God, as if without him it were of no force.
7. Another priuiledge of God, is, that he alone is aboue Emperours,Optat. cont. Parmen. lib. 3. Kings, and Princes, and is the onely Lord of the Angels. Optatus saith plainly, That none but God is aboue the Emperour; and doth not the Pope vsurpe a super-eminency aboue both these? Aboue Emperours and Kings, as hath at large bene shewed before; when he calleth them his vassals and seruants, maketh them his Lacquaies to hold his stirrop, lead his horse by the bridle, minister water for his hands, helpe to carrie him in his Chaire vpon their shoulders, and kisse his feete, [...]b sa [...] [...]remon [...]. sect. 5. & lib. 5. sect. 12. and adore him like a God. And aboue the Angels in foure things as the Canonists affirme; to wit, in Iurisdiction, Administration, Knowledge, and Reward. Hence it is, that they take vpon them to command the Angels, as Clement the fift did, when he commanded them to take soules out of Purgatory,Fe [...] [...]n cap. Canon stat. de constitut. Cornel. Agrippa ac vanit scient. fol. 138. and to carrie them into Paradise. And Clement the sixt, who commanded the Angels to conuey the soules of such as died in their Pilgramage to Rome in the yeere of Iubile, directly into Paradise, being wholly absolued from the paines of Purgatory. And therefore Baronius is not ashamed to call the Popes throne,Baron in paranes ad Remp Venet. A throne diuinely established, exalted aboue the heauens, applying thereunto that sentence of the Apostle, 1. Cor. 6. Do you not know that you shall iudge the Angels? And in declaiming against the Venetians, saith; He that is reuered of the Angels, shall he not be so of Princes? Further, it is Gods prerogatiue [Page 293] onely to be adored with Diuine worship, and yet the Pope assumeth this also to himselfe. For the salutation which is giuen vnto him by Princes, Cardinals, and Embassadors,Antomia. hist. [...]om. 3. is called adoration: and the Embassadors of Florence, tell Pius the second, that their City Sanctitatem illius Hyperdulia adorat, that is,Bell. de Sanct. beatit. lib. 1. cap. 12. worshipped his holinesse with Hyperdulia, which is a kinde of worship due onely to the humanity of Christ, and to the Virgin his Mother. Lastly, to pardon sinne, to adopt and regenerate a sinfull man, to bee not onely holy but euen holinesse it selfe in the abstract, and to bee iudge of the whole world, are all Diuine prerogatiues, which notwithstanding are all attributed to the Pope by his flatterers, and not denyed, nor reiected by himselfe. For first, hee taketh vpon him power to pardon sinne, euen the guilt and eternall punishment thereof; (as some of them haue written,) but certainely the temporall punishment both of liuing and dead heere, and in Purgatory. Now to free from punishment, is to forgiue, as not to forgiue is to binde ouer to punishment; and so that saying of Christ, Hee that sinneth against the holy Ghost shall neuer be forgiuen, neither in this world, nor in the world to come, is to be vnderstood, to wit, shall bee punished both in this world, and in the world to come. Secondly,Sixt. Senens. in praefat. bib [...]oth. Sancta. a great learned Rabbi in the Papacy, speaking to Pope Pius the fift, as vnto God, saith; That hee (to wit, the Pope) had adopted him for his Sonne, and regenerated him by his spirit; a blasphemy which a Christian mans eares are not able to brooke. Thirdly▪ the ordinary title of the Pope is, his Holinesse, a if hee were as God, of a simple nature without all composition: and had his holinesse not by participation, but of himselfe. Of the like quality is that title, The cause of causes, which the Canonists giue vnto him, by which Aristotle and all the best of the Philosophers, defined God to be Causa causarum; Natura naturans, and Eus entium: but I forbeare to soyle my paper any further with these blasphemies. Lastly,Baron. Ibid. Baronius stileth him Ʋniuersorum Iudicem, the Iudge of all, and not to be iudged of any: which to doe, what is it else but to place [Page 294] him in Gods throne, or rather to demonstrate him to bee the true Antichrist, who as Paul saith, must sit in Temple of God as if he were God? And that which is most strange of all the rest, they ascribe these preheminences vnto him, though he be neuer so wicked a wretch, and vile a monster. For the seate of Peter giueth him holinesse,Melchior Canus. locor. lib. 6. cap. 8. though hee hath none of his owne, and Saint Peter hath transmitted to his successors a perpetuall dowry of merits, with an heritage of Innocency,Dist. 40. C [...]non not. as one of their Popes speaketh: so that if their owne merits faile, the predecessors are sufficient: for either excellent men are aduanced to this honor, or they are made excellent that are aduanced;Baron. An. 34.27. thus he. And Baronius allegorizing vpon the shadow of Peter, affirmeth the same, saying; that such vertues and abundance of graces were conferred on Peter, that his very shadow, (by which he typically meaneth his successors) were partakers thereof: so that as their glosse speaketh,D [...]st. 40. C [...]non in glossa. it is sacriledge to dispute of the Popes fact; and to accuse him, is the sinne against the holy Ghost.
8. And thus it is manifest, that the Pope inuesteth himselfe with the Dignities, Priuiledges, and Prerogatiues, that appertaine properly to God, and so maketh himselfe no lesse then God vpon earth; which doubtlesse is enough to proue him to be Antichrist: howbeit if he also call himselfe by the very name of God, then they cannot deny but by their owne doctrine he must needs be so.Dist. 96. [...]. satis euident. And did not Pope Nicholas auow this title, as giuen vnto his Predecessors, and him, by great Constantine? Aug. Steuchus. de donat. Constant. Extrau. Ioh. 22 in glossa. And Augustine Steuchus confirmeth the same as truth? Besides, the Canonists and other Doctors of the Church of Rome, doe ordinarily stile the Pope, Our Lord God the Pope. And the Popes admit of this title, neither are their books purged of it; and Stapleton calleth Gregory the thirteenth,Staplet princip. fi [...]. Doctrin. praefat. ad Gregor. 13. Supremum, plane supremum in terris numen, The highest, euen the highest God-head in earth: and Paul the fift named himselfe Vicedeus, a Ʋice-god, that is, one in the roome and place of God. I confesse, that Kings and Princes, are named Gods in holy Scripture, but in a farre different sense then the Pope: for they are not so named, as if [Page 295] any diuine properties did pertaine vnto them, but because they represented in their authority, maiesty and gouernment, the very Image of God in their owne Dominions: but the Pope is so dignified for that the very properties of God, and omnipotent power are attributed vnto him, and vsurped by him ouer all the world.
9. The fourth and last doctrine, which they say is proper vnto Antichrist, is, That hee shall not suffer any God to be worshipped, neither true, not false, nor any Idols, but shall exalt himselfe aboue all that is called God, or is worshipped, which because the Pope doth not, that therefore he is not Antichrist. Thus Bellarmine reasoneth. De Rom. Pontif. lib. 3. cap. 14. Whereunto I answere two things. First, that the Pope exalteth himselfe apparently aboue, not onely all that is called God, that is, to whom the name of God is communicated, but euen God himselfe, not openly and in word, (for what followers and Disciples could hee then haue in such a foule and grosse ostentation?) but indeed and fact, like Iudas that kissed Christ with his mouth, but betrayed him by his practise to the Iewes. Now that the Pope doth thus exalt himselfe, is so apparent, that none that hath any relike of vnderstanding can doubt thereof. For how he aduanceth himselfe aboue the Angels, who are called Gods, Psal. 8.6. hath beene declared before; and for Magistrates who are also named Gods, Psal. 82.2. the case is as manifest; for when as they constraine the supreme Magistrate of the world, to wit, the Emperor, to kisse the Popes feet, and to hold his stirrop, when they depriue them of their Crownes, and settle others in their thrones, when they interdict their Kingdomes, as they did England in the reigne of King Iohn, and France vnder Phillip Augustus, so that all their publike acts were thus dated at that time, Regnante Christo, in stead of Regnante Philippo, when they make Princes to hold their Crownes in Fee of the Pope, paying him yeerely tribute, as hath beene seene well-nigh in all Kingdomes of Christendome, but especially heere in England, which Pope Innocent the fourth, calleth his Garden of delight, and a bottomlesse [Page 296] Spring, and others, the Popes Asse to beare all burdens: And lastly,Math. P [...]rt [...] in He [...]. 3. when they trample vpon their neckes, cause them to waite at their gates, Crowne them with their feet, and burne their Letters and Embassi [...]s in contempt, as Pope Nicholas the first did the Letters of Michael the Emperor of Constantinople, which were distastfull vnto him: when they excommunicate them, absolue them, whip them, suspend them, and call them their Vessals and Liege-men: all which particulars might be exemplified with a multitude of examples if need were: When I say, he doth all things, doth hee not apparently exalt him else aboue all Magistrates? Againe, the Papists adore and worship the Saints, as their tutelar Gods, and doth not the Pope exalt himselfe aboue them, when he canonizeth whom he pleaseth, and blotteth out of the Calender those that please him not? So that let him be neuer so holy, yet he is no Saint to the Church, except the Pope will: and be he neuer so wicked, yet if he will, he must be worshipped as a Saint.Tertul. Apol. cap. 5. And so as Tertullian saith in another case to the ancient Romanes, Apud vos de humano arbitratu diuinitas pensitatur, nisi homini Deus placuerit, Deus non erit, we may affirme of the moderne Romanists, Sanctity is weighed by the Popes iudgement, except a man please him, he shall be no Saint, and if he please him he shall be one, be hee neuer so wicked. Images also which are their [...], that is, obiects of their worship are dominered ouer by the Pope: for hee authorized their worship in the second Councill of Nice, it being a matter, if not vnlawfull, yet in different before that time, this consecration makes them capeable of publike adoration: and his Indulgences ascribe more to one Image then to another. Againe, doe they not adore their consecrated Hoast, which they say is the very body of Christ, as Christ? and yet they make it march after the Pope in his iourneyes of pleasure amongst the baggage and rabble of his Court, being carryed on the backe of a little Nagge, hauing a bell hanging at his necke, whilst hee himselfe is carryed in pompe vpon mens shoulders, or rideth in Maiesty vpon a faire Palfrey.
[Page 297]10. And thus in fine, there is nothing that is worshipped as God, which he doth not exalt himselfe aboue: nay he doth it euen aboue the true God himselfe: as when hee maketh all Religion and worship to depend vpon the Oracle of his mouth, saying; that nothing ought to bee receiued by the Church, though ordained by generall Councills, that is not confirmed by his authority: when he subiecteth the holy Scripture to his interpretation, to be wrested into what sense hee pleaseth: when hee releaseth men of their Vowes and Oathes which they haue made to God or Men, which is not only auouched by their Canonists,Can non est v [...]de v [...]o p [...] the C. quanta de iure iurando. but confirmed by experience. [...]s when Alexander the sixt discharged his Son Caesar Bargi [...] from his vow of Priesthood, that he might marry and become a Temporall Duke. And when Hildebrand released Rodulph of Sabaudia from his Oath to his lawfull Soueraigne Henry the fourth, and created him Emperor. But the vengeance of God followed Rodulph for his periury, his right hand wherewith hee had sworne fidelity to the Emperor, being cut off in a battaile against him. And lastly,Felin. l. quae in eccles. de constitut. when he taketh vpon him power to dispense cum iure Diuino, with diuine right, by limitation or restriction, and with the expresse Law of God, to wit, the fift Commandement, by freeing Children from obedience to their Parents vnder pretence of Monasticall Obligation; and the sixt Commandement, Thou shalt not kill, by their places of Sanctuary, whereout a Murtherer (by their Canons) may not be fetcht, what blood soeuer he hath shed;Polyder. Virgil. d [...] Inuen: lib. 3. cap. 12. against which abuse Polidore Ʋirgill, a man of their owne bitterly inueigheth. And the seuenth Commandement, by their publike and authorized Stewes: and so in like manner, with all the rest of the Commandements. Yea, not onely with the Law, but also with the Gospell, and with the Apostle, as their Canonists speake; for whereas Christ in the Go pell ordained but two Sacraments in the Church, he addeth hereunto fiue other,C proposuie, de conces. prebend. Causa. 25. q 1. sunt quidem. in gl ss [...]. D st. 5 decensec [...] at de hi [...]. and preferreth in dignity his Confirmation before Christs Baptisme, because that can be performed by a Bishop only, this by euery Priest, and in case of necessity by a Laick, or a woman: yea, [Page 298] they are so impudent as to say, that the Pope can change the forme of words in Baptisme;Mathei Terti. Auiso all [...] subdit del [...]dem. vene [...]. Fe [...]n C quae in eccles [...]ie co [...]st. tut. Concil. Trid. Sess. 22. [...]n fine and in stead of the name of the Father, the Sonne, and the holy Ghost, put in, In the name of the Trinity. And for the other Sacrament of the Lords Supper they take away the Cup from Laicks; which when it was required by many Princes and States to be restored againe in the Councill of Trent, the Councill referred them heerein to the discretion of the Pope, thereby attributing vnto him full power ouer the diuine Sacraments. In breefe, to cut short, doe wee not see by experience, that the Pope and his instruments doe more seuerely punish such as transgresse his Decrees, and Traditions, then those that trample vnder their feet the Commandements of God? For, to eate flesh in Lent, is with them a greater sinne, then to steale, or commit adultery: and who knoweth not, that a Priest shall be more rigorously handled, if he ioyne himselfe to one onely woman in holy marriage, then if he keepe openly many Concubines and Harlots, or defile other mens wiues, or haunt the Stewes? And thus the Pope exalteth himselfe aboue all that is called God, yea aboue God himselfe.
11. Secondly, I answere, that it is no where found in Scripture, that Antichrist shall suffer no God to be worshipped, whether true or false, nor any Idols; nay rather his Idolatry doth proue him to bee Antichrist. For his City and Seate is called the great Whore, with whom the Kings of the earth committed spirituall fornication: and who knoweth not, but that by spirituall fornication, is alwaies in holy Scripture vnderstood Idolatry? as Ezek 16. Isaiah. 1.21. And therefore when some of the Fathers affirme, that Antichrist shall be no Idolater, but a hater of Idols, wee must conceiue, that either they misunderstood the prophecy of Daniel, Chap. 11.38. whereupon this opinion is grounded, or that they meant onely the Paganish Idolatry, in the worship of Iupiter, Apollo, Mercury, &c. Which indeed our Antichrist hath declared himselfe to detest and hate, but neuerthelesse, doth not cease to exercise an Idolatry altogether as prophane and abominable in his worship of Saints, Images, Relikes, [Page 299] Crosses, and a peece of Paste, which they say, is Christ. As for that text of Daniel which they thus translate, He shall not care for any God, but shall rise vp against all: I say first, that the Prophet speaketh not heere literally of Antichrist, but of Antiochus, as hath bene shewed before. Secondly, that according to the Hebrew verity, the Text must be thus translated, as Tremellius and Iunius haue proued. And as for the God of forces, he (to wit Antiochus) shall in his seate worship with Gold, Siluer, Precious stones, and things desirable, a God which his Fathers knew not. Now who is the God of Forces, but the true God of Israel, whose Temple Antiochus prophaned with horrible Idolatry, and placed therein the Idoll of Iupiter Olympi [...]s, as wee may see in the sixt Chapter of the second booke of Machabees? which prophecy, I confesse Anagogically agreeth to the Pope. For hee hauing abolished both all the worship of heathen Gods, and in a manner also of the true God himselfe, the Omnipotent God of Forces; hath set vp a new God in the Church, namely, a peece of bread in the Masse, which none of the Fathers, or Apostles of Iesus Christ euer knew. And to their breaden God they ascribe power to forgiue sinnes, to defend from euils both men and beasts, and to bring to heauen: and therefore willingly dedicate vnto it whatsoeuer is deere and precious vnto them, as Gold, Siluer, Iewels, and what not? as the Children of Israel did for the making of their Golden Calfe. And that with such reuerence and deuotion, that the least contempt vnto it in word, or deed, is reuenged with Gibets, fire, and all maner of torments, when as in the meane while most horrible blasphemies against Christ himselfe are tolerated and sleighted ouer.
12. Bellarmine is here strangely puzled, and cannnot tell where to rest. For first, he saith, that by the God Maozim, or God of Forces, is signified Antichrist himselfe; which if it be true, then according to their owne authenticall vulgar translation he shall worship himselfe: for it readeth it thus, Deum autem Maozim in loco suo venerabitur: that is, He shall worship in his place the God Maozim. Now was it euer heard that any [Page 300] man euer worshipped himselfe? For though Alexander the Great tooke vpon him the name of Iupiter Amon, and Caligul [...], with others, assume [...] a Deity to themselues, yet this was in regard of the people: for touching themselues they could not but know that they were no better then mortall men. But to make the matter more euident, their translation addeth, that hee shall fortifie M [...]zim with a strange God whom he knew not: how then can this Maozim be himselfe? Did he not know himselfe? And how can he bee but an Idolater, seeing Idols in holy Scripture are called strange Gods? Therefore Bellarmine not daring to rely vpon this Interpretation, addeth a second, to wit, that Antichrist shall bee a Magitian, and shall worship the deuill in secret, by whose aide he shall effect wonderfull things. An opinion which destroyeth it selfe, and his owne position, that Antichrist shall be no Idolater: for is it no Idolatry to worship the deuill? Is he, the old Dragon, a new vnknowne Idoll? And doe Magitians vse to offer Gold and Siluer vnto him, and not rather receiue such guifts from him? Howbeit they that shall view the liues of the Popes, shall not finde this strange,Baron. An. [...] 63. sect. 17. Be [...]no [...] v [...]ta Hildebrand. that Antichrist shall worship the deuill. For if we will beleeue their owne Histories, many Popes haue beene M [...]gitians and giuen themselues to the deuill. As Iohn the twelfth, who inuocated Iupiter, Venus, and other Daemons, being at dice, and drunke a carouse in honor of the deuill. And Bennet the ninth, wh [...] sacrificed to deuils in Forrests and Mountaines: to omit others of the same ranke which might be named. Lastly, Bellarmine more changeable then the Camelion, falleth vpon this, that by Maozim was not meant a God, but some Castle or Fortresse, wherein Antichrist should repose his Treasures, thinking it may bee vpon the Castle Saint Angelo, where the Treasures of the Pope are layd vp. Thus he knoweth not what to fix vpon, and yet it must be grounded vpon this text, that Antichrist is no Idolater: and because the Pope is an Idolater, therefore he is not Antichrist: for one of the two they must of necessity confesse, either that he is Antichrist, if no Idolater: or an Idolater, if [Page 301] not Antichrist. So then, we clearely see that all those doctrines which t [...]y say are proper vnto Antichrist, are plainely taught and maintained by the Pope.
CHAP. I. Touching Antichrists delusion of the world, and first by supposed Miracles.
FIrst, S. Paul, 2. Thess. 2.9.10.11. telleth vs, that Antichrists comming, shall be after the working of Sathan, with all power, and signes, and lying wonders; and in all deceiuablenesse of vnrighteousnesse in them that perish, because they receiued not the loue of the truth, that they might be saued: and that for this cause, God should send them strong delusion to beleeue a lye. In which words, we may obserue fiue things. First, that Antichrist shall come, armed with the power of Sathan. Secondly, that by his power he shall deceiue the world. Thirdly, that the reason why the world shall be deceiued by him, is, because God shall send vpon them strong delusion, euen so strong, as to beleeue a lye. Fourthly, that the chiefe meanes whereby he shall deceiue, is by lying signes and wonders. And lastly, that they onely shall be deceiued by him, that are ordained to perish, who receiued not the loue of the truth that they might be saued? Now that this Sathanicall delusion of the world is euidently verified in the Papacy, is so manifest, that none that hath but the least sparke of reason can doubt thereof: and also that this delusion is effected, as by one speciall meanes, by lying signes and wonders. For all the whole rabble of their writers, boast of their miracles, as an essentiall marke of their Church, which they call Catholike. There is no Temple of any note [Page 302] in the Papacy, wherein there is not some Statue or Image celebrated for miracles, whereunto they go in Pilgrimage for deuotion; nor any [...]uthor of any sort of Monkes or religious place, which are not made famous by this marke. Their Monasteries, their Cloisters, their Chappels, their Altars, proclaime euery where this delusion: The Legends of their Saints and such like bookes, whereunto most men heretofore gaue as much credit as to the word of God it selfe, are so prodigiously stuffed with this trash, that the very reading of them would astonish any in whose heart there is but the least taste of piety. Read the conformities of S. Francis, the History of the Archbishop Antoninus, the flowers of S. Francis, the Golden Legend of Iames De Voragine, the booke of the miracles of the Virgin Mary, the Dialogues of Cesarius, the Annales of Baronius, the History of our Lady of Halls written by Lipsius, the Sermons of Dormi secure, with a number other such like; and you shall finde neither bancke nor bottome of this foppery: neither moderation, measure, nor end, of miracles: Yea, how Sathan hath bewitched their hearts, to beleeue that which is incredible, and to imagine they see that which they see not, nor can be seene. And by this marke (forsooth) they would proue the true Church to be with them, and no where else; and challenge vs to proue our religion and mission by miracles; which because we cannot do, they therefore triumph ouer vs as Heretikes and Schismatikes from the true Church: whereas indeed their vaunt of miracles, doth proue them rather to be the Synagogue of Antichrist, and our want of them, doth clearly deliuer vs from that suspition.
2. For we are to obserue here three things in generall, before we come to the particular consideration of this point. First, that miracles were ordained of God for the ignorant, and such as had not receiued the faith of Christ, and that in the prime daies of the Church, when the new and strange doctrine of the Gospell began first to be preached, to the end that they which by reason of the seeming contrariety of Christian religion, to the principles of humane reason, would [Page 303] not be perswaded with words, might by beholding strange workes, exceeding the power of nature, wrought by the Apostles, be enclined to the entertainement of their doctrine: and so there was a necessary vse of miracles, in the infancy of the Church; that thereby vnbeleeuers might be conuerted to the faith. But after the world had receiued the doctrine of the Gospell, and professed the faith which was before so strongly confirmed, there was no further vse of miracles in the Church: but if any controuersies did arise in religion, men were not to seeke the decision of them by new miracles, but by the holy Scriptures, which were giuen of God to be the rule of faith, and touchstone of truth and falshood, and the supreme iudge of controuersies. Thus saith Chrysostome, Chrysost. in 2. Cor. 2. hom. 6. Miracles were then profitably wrought, and are profitably now not wrought: for now we confirme our doctrine by diuine Scriptures, and by those miracles which were wrought before. Aug. de vera. Relig. cap. 5. So S. Augustine, Our Fathers followed visible miracles, whereby it is come to passe, that they are not necessary for their posterity. Miracles (saith Gregory) were necessary in the beginning of the Church, that faith being nourished thereby, might encrease, Gregor. in Euangel. hom. 29. as we when we plant trees, do water them till they be settled in earth, but not afterward. Espencaeus also faith plainly,Espens. in 2. Tim. 3. That where there are no infidels, there is no necessity of miracles: as long as there was a vocation from infidelity to faith, miracles were wrought by Christs ministers: but this vocation ceasing, and seduction from faith to infidelity comming in place thereof, the power of doing miracles, was to be giuen vp to it, as an helpe thereunto. But Stella aboue the rest,Stella in Luk. 11. discourseth most excellently vpon this matter. For he sheweth, first, that miracles are not now necessary in the Church, being growne and confirmed, as they were in the first planting thereof. Secondly, that he which beleeueth not for the miracles already done, will much lesse beleeue if new ones be propounded vnto him. And thirdly, that miracles now are rather hurtfull then profitable: as a child when he beginneth first to go, is supported with a little chariot, which would be an hinde [...]ance vnto him when he is growne to strength: or as ladders [Page 304] and scaffoldes are necessary in the building of an house, but when the house is finished, they are impediments to the passengers: So if now miracles should be wrought, men would say that their faith was not sufficiently confirmed and proued, seeing it stood in need of more miracles to do the same. Thus Stella, a man of their owne sect and religion: And therefore to conclude againe with S. Augustine: Whosoeuer yet seeketh for wonders that he may beleeue, he himselfe is the greatest wonder, Aug. de ciuit. Dei. lib. 22. c. 8. who, the world beleeeuing, beleeueth not. Answerable to all which, is that of S. Paul. 1. Cor. 14.22. Tongues are a signe not to them that beleeue, but to them that beleeue not. So that their vaunt of miracles, is nothing else but an Antichristian brauado.
3. Secondly, obserue that miracles are not the touchstone to try the truth of doctrine by, but the truth of doctrine the touchstone of miracles, whether they be true or false: and so of Doctors and Preachers, they are neither to bee proued or disproued by their miracles, but are to be tryed by their doctrine. This proposition is euidently proued by two expresse Texts of Scripture: the one, Deut. 13.1.2.3. &c. and the second, Mat. 7.22. For albeit, such wonders as are wrought by false Prophets for the confirmation of an vntruth, are for the most part no true miracles, but counterfeit and fained; neuerthelesse admit they were true, (as oftentimes God doth co-operate with false teachers, for the punishment of mens impenitency) yet whether they be true or false, doctrine is not to be tryed by them, but they by it.Tertul de prascript. c. 44. Therefore Tertullian speaking of Heretikes saith, That they confirme the faith of their doctrine, by ostentation of Miracles, as that they had raised the dead, cured diseases, and foretold things to come, to the end, they might be counted true Apostles, as if it were not written, that many false Christs, and false Prophets should arise, that shall show great signes and wonders to dece [...]ue, if it were possible, the very elect. Mat. 24.24. and all to fortifie vs against hereticall preaching: thus he. By which speech he forewarneth to take heed, that we be not deceiued by the vaunt of miracles, seeing they may be common, [Page 305] aswell to Heretikes, as true beleeuers. S. Augustine is more direct in this point, whose words in his booke of the vnity of the Church, are worthy to be remembred: they are these: Let none say it is therefore true, because Donatus, or Pont [...]us or some other, haue wrought great maruailes, or because men praying at the sepulchers of the Saints are heard, and obtaine their suits: these are but either the fictions of lying men, or the wonders of deceiuing spirits: for either they were not true, or if any wonders be wrought by Heretikes, we ought the more to beware of them. And as for the impetration of mens prayers at the sepulchres of the Saints, he saith: that the Iewes were often heard of God in the high places, which notwithstanding were abhominable vnto him: and for visions and apparitions, he saith; that the diuell can transforme himselfe into an Angell of light, and deceiue by this meanes: nay he saith, that the very Pagan, and Iewes, are often heard in their supplications, and releeued, either by seducing spirits, which can do nothing but that which God permitteth: or by God himselfe, either for the punishment of wickednesse, or for the comfort of misery: or as a meanes to make men seeke for eternall life: thus he. Where he sheweth, what little moment miracles are of, seeing both Pagans, Iewes, and Heretikes, are permitted to worke them, that wicked men might thereby be more hardened in their malice, and made more obstinate to their destruction: which very thing the Apostle auoucheth, concerning the miracles of Antichrist, 2. Thess. 2.10. And therefore the same Father writing against Petilian the Donatist,Aug. contra. Pet [...]l an. lib. 2. cap. 55. who obiected against the Cathol [...]ks their miracles as markes of the true Church, thus answereth in briefe: Seeing many do not such things, which yet notwithstanding belong vnto the kingdome of God; and many againe do them, which yet do not belong thereunto: therefore no man ought to boast of miracles as markes of the true Church, but seeke for it rather in his word that purchased it with his blood. S. Chrysostome is yet more plaine,Chrysost [...]m Mat. hom. 49. and affirmeth, that Christ foretold that false Prophets, and Antichrist, should pretend great signes and wonders to deceiue [Page 306] the world, to the end (saith he) that Christs true ministers might not be tryed by their working of miracles, though neuer so good; but by this, that they worke no miracles at all. So then, when they say, that theirs is the true Church, and their Ministers the true Ministers of Christ, because it is illustrated with miracles; and our Church and ministeriall mission false, because we haue no miracles: The answere is, first, that if this were a good argument, then the Pagans and Donatists were the true Church aswell as they, who bragged of their miracles asmuch as they: and Antichrist himselfe should haue his mission from God, because his comming is with great signes and wonders, as the Apostle speaketh. And secondly, that our want of miracles, is so farre from prouing vs to be none of Christs Church, that it proueth vs rather to be his Church, according both to S. Augustine, and S. Chrysostomes opinions.
4. Thirdly, obserue that miracles are not so frequent and common in their Church, as they were in former times: for whereas heretofore they were so vsuall, that scarse a day passed without some new miracle; and scarce an Image or Saint, that were not renowned therewith: now we shall hardly heare of one in many yeeeres, & that in some few notorious places, as at Lauretto, Hals, and Sichem, and such like. Now I demand, where are their miracles that they so much bragge of? And if they tell vs of those that were wrought in former times I aske againe, where is that power now become? Is it flowne into the Indies to be practised there by the Iesuites for the conuersion of those vnbeleeuing Pagans? So indeed they say.Acosta de salute Indor. lib. 6. cap. 4. et cap 12. et c. 17 But their owne Acosta an eye-witnesse doth giue the lye to this fiction, for thus he writeth: What is our preaching? And what is our confidence? Certainly we worke no miracles to confirme our doctrine, neither is there any neede of them: so to shine in holinesse before men, that they seeing our good workes, may glorifie our Father which is in heauen, this is the greatest perswading miracle that can be. Therefore Melchior Canus thus censureth those fabulous bookes,Melchior Canus. loc. lib. 11. cap. 6. that were written of this subiect: There are of late (saith he) [Page 307] certaine fables come forth, the Author whereof, and the place where they were acted, are so farre off, that it is not possible to discouer their falshood: but yet the whole body of the narration is so contriued, that the Spanish prouerbe may easily appeare to be verified in them: Des lueng as vias, luengas meniras, that is, From farre Countries, long lyes. And such are their Indian miracles. But what need they trauaile so farre for miracles, if they be necessary markes of their Church? And why are they not still wrought, at the sepulchers and relikes of their Saints, as they pretend they were in time past? Marry the reason is, because the deuill feares to play his tricks in the day, least he should be discouered, but loueth the darknesse, as becommeth the Prince of darknesse.Nicephor. hist. lib. 2. cap. 17. As at the rising of the Sunne, Owles and Bats, and all night birdes, hide themselues in their holes: so did these superstitious fables, at the breaking out of the Sun-shine of the Gospell. And as at the comming of Christ, the Oracles ceased, and the great God Pan died; so at the preaching of the Gospell,Plutarch de defectis craculorum. Euseb. de praepar. Euang. lib. 5. cap. 9. miracles in a manner vanished, and all those superstitions were ashamed to shew their faces. And this indeed is the greatest miracle of this Age, that the falshood of miracles is thus discouered.
5. But to leaue the generall, and to come to more particular discouery of Popish miracles, and to shew that they are no better then lying signes and wonders, such as are ascribed to Antichrist by S. Paul: They may well be distinguished into three rankes. For some are altogether false and counterfeit, yea many so ridiculous, that they carry with them no likelyhood of truth. A second sort are true, but are not miracles, hauing nothing in them that is prodigious or supernaturall. And a third sort there are, which to our senses seeme miraculous, forasmuch as they surpasse our vnderstanding; but are wrought by the operation of Sathan, and by the deceite of vncleane spirits. And to this distinction of Antichristian miracles,Bellar. de Rom. Pont lib. 3. cap. 15. doth well agree that of Bellarmine, where he saith, that they are lying in respect of all the causes: the Efficient, the Matter, the Forme, and the End. [Page 308] The efficient, because they are wrought by the power of the father of lyes, who can effect no true miracles; as the Apostle saith, that his comming is after the working of Sathan. The matter, because they are not true miracles, but fabulous and counterfeit,Th [...]odor. in 2. Thess 2. such as Iuglers vse to worke, saith Theodoret, dazeling mens eyes, and as it were robbing them of their sight, saith Aretas. Forme, because howsoeuer they may seeme strange,Aretas in Apoc. 13. yet they haue their hidden causes, not exceeding the power of nature, as true miracles do. And lastly, in regard of the end, which is the principall, because they lead vnto lyes,Chrysost. in 2. Thess. 2. Aug. de ciuit. Dei. lib. 20. c. 19. as Chrysostome obserueth: and so are well termed lying wonders, though in regard of matter and forme they be neuer so true, as S. Augustine noteth.
6. But to follow our first diuision, which is in effect all one with this. In the first ranke we may place an infinite number of Visions, Reuelations, Apparitions of soules out of Purgatory,Melchior Can. lib. 11. cap. 6. and Legendary wonders. For Melchior Canus a great man of theirs, and a Spanish Bishop, affirmeth, that the liues of the Philosophers were more grauely and truly written by Diogenes Laertius, then the liues of the Saints by Christians: and that Suetonius had more faithfully reported the acts of the Emperours, then Christians had the acts of Martyrs, Virgins, and Confessors: and that he was ashamed of many things written, tending not to the profit, but to the hurt of the Church; the writers rather ayming to please themselues in their fictions, then to edifie others; and presenting vnto vs such Saints, which if they could be such, yet would not be such as they make them. For who would beleeue (saith he) that S. Francis hauing caught a Flea, would not kill it, but put it fairely againe vpon him; as if (forsooth) he delighted not onely in pouerty, but in sluttery and filthinesse? And how ridiculous also (saith he) is that which is written of S. Dominicke, that he caused the deuill that came to annoy him, to hold a candle in his hand till it was spent, and so burnt his fingers with great paine and anguish? Thus Canus writeth, affirming withall, that the number of such idle fictions is not to be numbred. But I will adde some few [Page 309] to his beginnings, which neuerthelesse shall be but as the gleaning after the haruest. That it may appeare, how pittifully the deuill hath blinded mens eyes vnder the kingdome of Antichrist. And here to omit, how S. Anthony of Padna caused his horse to kneele downe and worship the holy Hoast: how a certaine woman to make her Bees fruitfull, put a consecrated Hoast into the Hyue, where the Bees built a Chappell with an Altar, and windowes and doores, and a Steeple, with Bels, and sung their Canonicall houres, and kept watch like Monkes in their Cloysters: how Saint Dusta [...]e pulled the deuill by the nose or by the lips, (as some others say) with a paire of Pincers: how a Parrat being like to be surprized by an Hawke, flying ouer the shrine of Saint Thomas of Canterbury, cryed Saint Thomas helpe me, when presently the Hawke fell downe dead, and the Parrat escaped: how another being falsly accused for stealing his Masters Hawke, and ready to be executed, desired in his heart helpe of the Lady of Lawretto, when instantly the Hawke came flying in the ayre jingling her Bels and lighting vpon the gallowes, and freed the poore man from the halter: how Saint Aidus in compassion giuing eight Lambes to eight hungry Wolues, afterwards by prayer drew them againe aliue out of the Wolues bellies: How Saint Patricke droue with his staffe all the venemous beasts out of Ireland, and caused a stollen sheepe to bleate in the belly of him that had eaten it: how Saint Lupe or Low shut vp the deuill in a tankard all night, and made him howle and bray most hideously, before he could get out: how Saint Barbara turned the sheepe of a certaine shepheard that had discouered her to her Father, into Locusts: how a certaine Kinght being long learning his Aue Maria, and not able to come vnto Gratia plena, had a flower sprung out of his mouth in his gr [...]e, in euery leafe whereof was written in Golden letters, Aue Maria: how Saint Margaret was swallowed vp of the deuill in the figure of a Dragon, and making the signe of the Crosse in the Dragons belly, the Dragon burst, and Saint Margaret came out safe and sound: how Saint Gooderick with the [Page 310] signe of the Crosse tamed Wolues and Serpents in such sort, that they lay with him by the fire side without offering any hurt: how Saint Christophers staffe being stucke into the ground; began presently to beare leaues, and to burnish, whereupon 8000. men were conuerted to the Faith of Christ. And how Saint Nicholas when hee was an Infant, fasted euery Wednesday and Friday from sucking his Mothers teate. How Saint Denis the Areopagitan, carried his head in his hands after it was striken off, two miles: How Saint Bernac turned oake leaues into loaues, stones into fishes, and water into wine: how a Bishop called Trian hauing killed his Cow and his Calfe to entertaine Saint Patrick, found them the next morning both feeding in his Meadow: how Saint Dominicks bookes lying three dayes in a Riuer, were taken vp as dry as a feather: how Saint Romual spoke Diuinity as soone as he was borne, and preached as soone as he was baptized: how Saint Christina spake when her tongue was cut out: how Saint Ambright Earle of Venice when he could not take the Sacrament at his mouth, layd it on his side, which opened then to receiue it, and then shut againe: how Christ tooke from Saint Katherine at her request her old heart, and gaue her a new in roome thereof: How Saint Margaret catching the deuill by the haire, trampled him vnder her feet: how Saint Iuliana bound the deuill, and whipt him, and dragged him along the streets for a laughing stocke to boyes, and at last cast him into a Iakes: how Saint Zene saw a company of deuils sleeping on the skirts of a womans gowne, and on a sudaine tumbling into the durt, whereat hee and the other deuils that followed on foot laughed heartily: and lastly how the deuils for seeing of holy water ran so fast out of the sicke mans Chamber, that they trod one on anothers heeles for hast. I say, to omit all these, with a numberlesse number more of the same kinde, I will insist in some onely which are not commonly knowne, and yet are as famous in foolery and falshood as these are.
7. And to begin with Francis their so much admired [Page 311] Saint; if we search the bookes that are written of his acts, we shall finde many so strange and ridiculous wonders,Flores S. Francisci. cap. 15 & cap. 20. Lib. conf rmit. S. Francise [...] Chronic. that they deserue rather laughter then credit. As that he commanded the Swallowes to hold their peace while hee was preaching, and they obeyed him: and that one day seeing a great flocke of Birdes together, he said vnto his Fellowes that were with him in company, Marke me how I meane to preach to these Birdes my Sisters: and whilst hee was preaching, how the Birdes sate very attentiue, and did not depart thence till he had finished his Sermon, and giuen them his benediction, vvhich they receiued with shew of great reuerence, in opening their eyes and beakes, and stretching forth their heads and neckes. That hee conuerted a Wolfe in the territory of Augubium which deuoured both men and beasts, and finding him said vnto him: Come hither brother Wolfe, I command thee in the name of God, that thou hurt no person any more. Whereupon the Wolfe cast himselfe at his feet, and lifting vp his paw, put it into Saint Francis his hand, promising to doe no more hurt, and so followed him vp and downe as his brother, so that the very dogs would not barke at him. And againe, that vpon a certaine time being pursued by the deuill, he fled to a rocke, where finding no place to hide him in, he thrust his face close to the rocke, which softning like Wax, receiued the impression, and hid him a long time from the deuill. This is a new tricke of escaping the deuill by nimblenesse of foot, and absconsion in a rocke: but they are as senselesse as rockes that will giue any credit thereunto. It was as familiar with him and his Disciples, to raise vp the dead, as to drinke a cup of Wine. At a time in a brauado, he slew a mans Sonne, to the end that he might restore him againe to life, as he did, if all that is written be true. It is reported also of him in the famous booke of his Conformities with Christ, that finding at the Masse a Spider in the Chalice, hee would not put it out for shedding some drops of the blood, but dranke it with the blood and all, and that by and by, his thigh itching, the Spider issued whole there-out, he hauing no hurt at all, nor yet [Page 312] the Spider, being both preserued by the merit of the imagined blood. But the palp [...]blest Lye of all the rest is this, that God vpon a time determining vtterly to destroy the world for the contempt of the Gospell, his Sonne Christ to appease his anger, promised to renew his life and passion in Saint Francis, and to imprint vpon him his fiue wounds; by the vertue whereof, men should be reclaymed from th [...]ir sinnes, and so saued. All which he did to pacifie his Fathers wrath, and also promised, to draw many thousand women out of the hand of the deuill, by the virginity of our Lady his Mother, renewed in the body of Saint Clare: both which being effected, God changed his opinion, and pardoned the world: as if the false wonders of Francis, and the hypocrisie of Clare, were of as great merit and power with God, as the blood of Christ. The like wee read of the Iacobius of the Order of [...]aint Bennet, who to countenance their opinion against the Cordeliers, about the sinnelesse conception of the Virgin Mary, suborned a nouice of their Couent to counterfeit Saint Francis, and to suffer with great torment, fiue wounds to be seared into his body, with a number more such like impostures; and to declare vnto the people how all this was done vnto him by the reuelation of the blessed Virgin. The whole story is at large related by Paulus Langius a Monke of the same Order: declaring withall, that the Magistrates of B [...]rne where the Tragedy was acted,Pa [...]l [...] C [...]ron. C [...] zens [...]. [...]n. 12. 6 finding out their knauery both by diuers euident suspitions, and also by the confession of the counterfeit himse [...]fe, seazed vpon the Authors thereof, and after degradation, committed them to the fire to bee purged of their villany. If the markes of Saint Francis had bene as well examined, as these were of this poore Nouice, I doubt not, but they would haue beene proued to be of the same nature and stampe.
8. But to leaue their Francis, and to come to Dominicke another grand Saint of theirs, and some of the rest of their Saints. This Saint Dominicke hauing a man presented vnto him, that was possessed with deuils, tooke his Stole, and first putting it on his owne necke, after inclosed with it the necke [Page 313] of the Demoniack, and commanded the deuils to torment the man no more, at which command they themselues were tormented within the man, and desired of him leaue to depart: but he would not, except they would giue a pledge that they would no more returne vnto him, and the pledge must bee the holy Martyrs whose bodies lay buryed in that Church: Which after the deuils had (with much adoe) obtained of the Martyrs to be their pledge, and proued it to bee so by the turning of their bodies in their graues, their heads being remoued to the place where their feet should be, he set them free to seeke their fortune in the broad world. This fine Fable is accompanied with another of the same mettell. As Saint Dominicke was once preaching in a place,Henr. Stephan pr [...]p [...]sad Apolog. pro Herod. after the Sermon, certaine Ladies which had beene seduced by heresies came and kneeled at his feet, and said vnto him: O thou seruant of God, helpe vs: if it be true which thou hast preached, the spirit of Error hath hitherto blinded our thoughts. Then he said vnto them, be still & waite a little, and you shall see what Lord it is that you haue serued. And by and by they saw leaping into the middest of them a great black Cat, with broad flaming eyes, & a bloody huge tongue hanging downe to his nauill, a wreathed tayle turned vp to his backe, shewing: his filthy part behind, out of which came an horrible stinke, and when hee had encompassed round about the Ladies on each side, at last hee mounted into the steeple by a Bellrope, and left a filthy sauour behinde him. Then the Ladies gaue God thankes, and returned to the Catholike Faith, Au [...] mentiuntur poetae. I omit how Saint Dominicke forced the deuill that came to tempt him, to hold him the candle till it burnt his fingers, and made him yell and howle; because this is already touched before by Ca [...]us. But to leaue these two, and to come to some other of their Saints.
And first of Augustine the Monke, our pretended English Conuerter: this man hauing a holy staffe in his hand which he vsually walked withall, on a sodaine (saith his Legend) it flew out of his hand, and pitched three furlongs off, where it founded a plenteous Well, which was neuer seene before. [Page 314] Againe he telleth, that hee cursing the people of Kent for mocking him, their children were presently borne with song tayles in token of Gods vengeance vpon them for abusing so holy a man. And that which is yet more strangely ridiculous, it relateth that he raysed vp at a Masse two Ghosts out of the graues, one of a Lay-man that died excommunicate for not paying his tithes and had lyen in hell 150 yeeres, and the other of the Priest that accurst him, who at his request absolued this poore Ghost, and so they returned both to their graue in peace. Full of like wonderous lies is that Legend which I forbeare to mention. Next I come to Saint Iuniper who was accounted of Saint Francis for a most holy man, of whom in the foresaid booke of Conformities we finde these two stories. The first is, that on a certaine time he being purposed to play the Cooke, set on a kettle with Pullets, without pulling, drawing, or washing them, together with other fl sh and rootes in like manner: and hauing made these boyle together vpon a great fire, brought this braue dish to his compainions, who found no distast nor sluttery in it, but all as fine and neat as might bee. This tale cals to my minde another of the same nature, but of a contrary effect, to wit of a Pilgrime, that comming to demand iustice for the murther of his Sonne of a Magistrate, who being then at dinner, was vnwilling to heare him: hee caused the Capon that was on the table ready d [...]est and hot, to start vpon the feet, and to be couered with feathers and flye away, to the end he might thereby iust [...]fie the truth and equity of his complaint. The second story of Friar Iuniper is, that being lodged at a certaine time by a friend, in a faire bed and white sheetes, hee left behinde him in the bed his filthy Excrements for payment, without bidding his Host so much as fare well: now these two honest stories are recited in that booke, to shew the humility of this holy Friar: but this is humility with a witnesse, except he was moued to such an act by reuelation, or that the thing he left behinde him in the bed, was a memphiticall perfume, and not a stincking excrement, and then he was a great deale more holy then another Friar called Ruffin, [Page 315] who made the deuill to flee away with this threat, that h [...]e would doe a thing in his throat. I could adde to these beastly tales, another of. S Genoule, who when his wife chanced to say, that he could worke miracles as well as her backe side could sing; laid this punishment vpon her, that all the rest of her life, she neuer opened her mouth to speak, but a cracke with an euill sauour came out behinde. But to returne to S. Iuniper, it is no maruaile that he was so humble to beguild his bed, seeing (as it is in the book of Conformities from whence these braue stories are fetcht) one Friar Iohn de Vallees affirmed, that he smelt the sauour of the said Iuniper 12. leagues off, so odoriferous was his sanctified body. We read in the Legend of Saint Machary, that he did penance seuen yeeres, amongst thornes and bushes, for that vnaduisedly hee killed a Flea that bit him; neither can I forget another act of Saint Dominicke, recited towards the end of his Legend, an act to make good companions laugh, and geare at: it is this. There was a certaine Nun called Mary, that was diseased in her thigh for the space of fiue moneths, with great paine and hazard of her life: at last she thought with her selfe that shee was vnworthy to pray vnto God, and to be heard;Vide Hen. Stephan. prapar. in Apol. pro Herod. & therfore prayed Saint Dominicke to pray for her, that she might recouer her health: after whose prayer shee fell asleepe, and in her sleepe saw S. Dominicke standing by, who drew out from vnder his Cope an ointment of pleasant sauour, and therewith anointed her thigh: and when she demanded the name of the oyntment, Saint Dominicke answered that it was the oyntment of Loue: this is the tale, and I leaue the interpretation thereof to the Reader, without saying what I thinke: onely a merry man may imagine, that it was neither better nor worse, then the priuacy of Saint Francis with Saint Clare, a holy Virgin, and with Friar Masse a beautifull yong man related in the booke of his Conformities.
9. But not to trouble the Reader with more of these idle Fables, I passe ouer Saint Germaine, who preaching in Britaine, because the King did not entertaine him in his house, therefore the next day possessed him of his Crowne, [Page 316] and placed a Neat-heard in his roome, that had entertained him: and Saint Cosme and Damicen, who cured a deuout worshipper of them, of a Gangrene in his thigh, by cutting it off whilst he slept, and fetching a Blackemores thigh that was lately buried, and fastning it in the place thereof. And Friar Bennet of Arezze, who being a deuout worshipper of Saint Daniel, whose Sepulcher is in Babilon, was carried thither vpon the taile of a Dragon, and cut off his finger for a Relike, and was brought againe by the same meanes he went; and how he being in a tempest cast into the Sea, was like a second Ionas, enclosed with a cloud, and transported into Paradise; where being asked of Enoch and Elias what he was; he answered, I am a brother of S. Francis: which Enoch and Elias no sooner heard, but they danced for ioy, and led him vp and downe to view that pleasant place: from whence, he was presently after taken by a little cloud, and carried againe into the Sea, which men seeing, were wonderfully astonished. I omit (I say) these, with a number more, and end with their tales of the blessed Virgin, and our Sauiour Christ. For as their owne Melchior Canus affirmeth, they haue euen dared to abuse them with their Lyes, as they haue done other Saints. For their fabulous tales and miracles concerning Christ, I referre the Reader to those Apochrypha bookes which are written of the life of Christ, where they shall finde a whole thraue of them. As for the blessed Virgin, they attribute to her such strange miracles, as doe rather deserue contempt then credit. As that shee changed her selfe into the forme and habit of one Beatrix a Nun, and serued in her roome fifteene yeeres, whilst shee played the Harlot abroad, and that at length Beatrix being oppressed with pouerty, came to the Nunnery gate in a secular habit, and asked the Porter whether he knew Beatrix or no,Caesar. Ill [...]st. miracul. lib. 7. cap. 35. who was somtime Guardianesse of that Colledge. He answered, I know her well, she is a good & holy Dame, & hath liued long without reproch in this house: which speeches she wondring at, and departing, the blessed Virgin appeared vnto her, and told her how she had supplyed her place in her [Page 317] habit, and bad her now returne, for none liuing knew her fault. A tale deuised by filthy Monkes, to encourage their deuout sisters to play the harlots freely, in hope that the Virgin Mary would couer their faults: and thus they make a Virgin, a patronesse of whoredome; as may appeare also by another tale. A certaine Abbesse being with child,Miracoli, della gloriesa Virg. Mar. imprima millian, Anno. 1547. the Virgin Mary to hide her fault, presented her selfe in her shape to the Bishop to be examined, and shewed by proofe that she was not with child, and so cleared her from the imputation. But they do not onely make her a patronesse of whoredome, but of theft also, as this tale witnesseth. A certaine woman hauing robbed her husband, ran away with a Priest that had also robbed the Vestery, and being pursued and taken, the Virgin Mary commanded the deuill that had tempted them to this sinne, to deliuer them againe and restore them to their owner; who presently freed them of their prisonment, and put the woman in bed with her husband, and the Priest in his owne house, bringing back againe also the things they had stollen into both places, and instead of them, left two deuils in prison in their shapes: and so they denying the fact, & the deuils being found in the prison who manifested what they were, and vanished; the parties were acquit both of their punishment, and reproach. What shall I relate how another woman tooke the Virgin Maries Son out of her armes, and vowed to keepe him from her, as she did, till she had freed her sonne which was in prison? And how they bring her in sometimes kissing an armed man, or a Monke, sometimes giuing sucke with her teates, and sometimes giuing a man a box on the eare, with a number such like vnbeseeming acts: or how to saue the credit of an Abbesse who was with child, she commanded two Angels to play the midwiues, and to carry the child in her name, to a certaine Hermite, to be kept for her till it was seuen yeeres old: 1 Or how she came to the Cell of one Alanus, and was so familiar with him, that she not onely espoused him to her husband, but also kissed him, and opened to him her paps, and poured great plenty of her owne milke into his mouth. These are [Page 318] sufficient if not too many, to shew, not onely the falsity, but also the ridiculousnesse, of most of their miracles which they so bragge of; and how fitly they answer those which S. Paul and S. Iohn ascribe vnto Antichrist.
10. To the second sort of Popish miracles, appertaine those things that to the outward ense seeme miraculous, but indeed haue nothing of a miracle in them, nor of a supernaturall effect.Caesar. lib. 10. cap. 27.28. As that which Caesarius reporteth for a miracle, that vpon the Eue of S. Mathias, a thunder-bolt fell vpon S. Andrewes towre in Collen: For how often is it heard to thunder, not onely at the end of February, but also in the moneth of Ianuary, and December? And that in the yeere 1222. thunder falling vpon a Theater, twenty men were striken dead, and onely one Priest ascaped, flying when hee sawe the others burning. In briefe, if any one by any meanes were cured of some greeuous disease, or were deliuered out of prison, or his ship after a tempest were arriued at a good Hauen, or escaped ship-wracke, or any such like thing; if the party called vpon any of their Saints, presently they cry, A miracle, as if some extraordinary matter was happened; when it is meerly the prouidence and goodnesse of God, that causeth the Sunne to shine vpon the iust and vniust that hath done it: and surely in such things if any thing be miraculous, it is the ingratitude of men, who hauing felt the succour so present of the diuine Maiesty in their necessities, in stead of offering vp vnto him the cup of thanksgiuing, they giue the glory of their deliuerances to Idols, and dead creatures, and so robbe him of the homage which is due vnto him. Like vnto Ieroboam, who said of his Calues which he had newly fashioned,1. King. 12.28. Behold thy Gods, O Israel, which brought thee vp out of the Land of Aegypt: Dan. 5 [...] 3. or to Beltassar the King of Babylon, who is reproued by Daniel, for magnifying his Gods of Gold, Siluer, Iron, Brasse, and Wood; that neither sawe, nor heard, nor vnderstood; and not praising the God of heauen, in whose hand was his breath and all his waies: or to the Emperour Marke Aurelius, who hauing by the praier of his Christian soldiers, obtained a memorable [Page 319] and miraculous victory against the Marcomans, in stead of giuing the glory thereof to the true God, attributed his victory to Iupiter, causing it to be engrauen in a pillar in honour of that Idoll, as Baronius reporteth.
11. To this kind, I may referre all such counterfeit miracles, as haue appeared strange to the ignorant persons, as haue bene contriued by the secret Iuglings and fraud of men: as that of Ioane the holy Maid of Kent, who was long time held for a Prophetesse, by the subtile inuention of the Gray Friars: For they said that she was descended from heauen, and that she did neither eate nor drinke, though in secret, she banqueted and reuelled with her holy Fathers. Amongst other things, they perswade the silly people, that she knew the sinnes of all persons; and indeed she would tell them that came vnto her, the sinnes that they had committed; but it was by this meanes: the Friars [...]uffered none to come vnto her, but such as had first confessed themselues to their Ghostly Father; and she had a place fitted of purpose, where this holy Hypocrite might heare their confessions, being herselfe vnseene: But her cosonage being at length discouered, she with her holy Fathers, the deuisers of this miracle, was executed to death, as our Chronicles witnesse. Againe, a certaine Pardon pedler of S. Anthony, vsed this tricke of legerdemaine to gaine credit to his Saint and himselfe: he st [...]owed gunpowder in the nest of a Pye, that was neere vnto the place where he was to preach, and then tyed vnto the nest a little cord, setting fire on the other end thereof. Now as he was divulging his pardons in his Sermon, the Pye senting the powder, made a great noyse, whereat he expecting the same, and knowing that the fire was crept neere vnto the nest, cryed out: Thou wicked beast, that hinderest this holy preaching, S. Anthony will burne thee with fire: and by and by, the fire being got to the nest by the cord, burned it with the yong ones that were therein: and so a miracle was cryed, to the great gaine of this pardon monger.Ioh. Menard. lib. declar. la regle & estat. de. Cor. Achers. The same Author reporteth another miracle of the same impression: to wit, that these Priests of S. Anthony, vsed to make [Page 320] hot their little crosses or images of brasse, whilst the good wife went into her garner or cellar to fetch them their almes: and when she had offered her guift, they caused her to kisse the said crosse or Image; which being found hot, they perswaded the good woman, that S. Anthony was angry, as not being content with her gift; and then in hast she returned againe to augment the same, and finding the image growne cold, it was a signe (as they perswaded her) that S. Anthony was well pacified. He relateth another also, acted by the masters of the same faculty, to wit, how a gallant of this trade, being offended that nothing was giuen vnto him at a poore husbandmans hou e, set fire on the stable where his Kine were, which burned not onely the stable, but the rest of his house, and all his goods: and this went currant for a miracle of S. Anthony, till the villany was discouered. He addeth also another story of the same subiect, how another of S. Anthonies Priests, cozened a poore butcher and his wife of a peece of linnen cloth, by perswading his wife, first that her two Swine which she had, would shortly turne vp their heeles, vnlesse they were cured by some holy blessing of S. Anthony. For which, she must giue him that peece of linnen cloth which was in her house, which she did: and then by deluding her husband that pursued him for the cloth, with putting some fire into it, which made it to burne and smoke, so that the poor man astonished, gaue backe the cloth to the Priest, and cryed the miracle, and went about the Country with him to publish the same. Againe, in the Country of Berry in France, Vide Henric. Stephan. in praesat. ad Apol. pro Herod. there was a Chambermaid of a Priest (to speake in reuerence to their shauen order) that receiued a swines blood into a Tinne platter, the Bosse whereof was fashioned with the picture of S. Peter, the which plate the Priest vsed for the receiuing of his offerings of the people: now it happened that some drops of the blood entred into the Bosse, and there congealed, which afterward being thawed, appeared in the face of S. Peter, and then loe the bels rung, and the people assembled together, to see this great miracle; and so was it beleeued, till by another Priest that enuied his [Page 321] fellow, the cause was discouered, and the miracle dismiracled. A like tale the same Author reports to haue happened at a Castle without Bourges, it was thus: It chanced that a Pigion bleeding with a blow which it had receiued, light vpon the head of an image of our Lady, where it came to passe, that the blood ranne downe vpon her face: presently a miracle was proclaimed with a loud outcry; but the Kings Lieutenant causing the head to be searched, found both the feathers of the foule, and blood in the holes thereof; and then the miracle which had bene cryed so loud, was faire and soft vncryed againe.
12. It is no newes, nor strange thing, to heare of infinite numbers of blinde, lame, and diseased persons, that haue bene cured by such a Saint, or such a Crucifix, or such an Image; and especially by the Images of our Lady at Lawretto, Halls, and Sichem, and other places. But it is to be noted, that though some such cures might be wrought by the power of Sathan, to further superstition; yet most of them were meerly counterfeit: for it hath bene an ordinary practise of Popish Priests, to haue men to faine themselues blind, or lame, or otherwise ill affected with some dangerous disease, and then to returne as if they were sound and healed. There be many examples of this kind of imposture: But I will relate onely three, out of Henry Stephanus Apology. The first is of S. Renand at Paris, in the suburbes of our Ladie of the fieldes, which Saint, the Monks of that place would make men beleeue, was the most holy and greatest worker of miracles, that was within fifty miles round about. And to this effect, they suborned certaine lame, and blind, and other counterfeites, who knew their watch-word, when they should cry, I am cured: But it happened, that one amongst the rest, that said he was borne blinde, and making the same outcry, I can see: a certaine man desirous to discouer the abuse, bad him if he could see, to tell him what colour the lining of his cloake was of; the counterfeit presently to proue that he could see, told him directly the colour: which being heard of many, their knauery was reuealed; for how [Page 322] could a man borne blind iudge of colours? The second example is, of those that faine themselues sicke of the falling sicknesse, which is called S. Iohns euill, and therefore they vse to pray vnto him for remedy thereof. Some such went vpon S. Iohns Festiuall day, to entreat his helpe, who after they had fomed and cryed a long time, Iohn, Iohn, Iohn, about his shrine or image, made shew to be healed: wherein is an apparent impudent falshood, for they that fall of that euill, can neither speake, nor moue, as all know. The third example, is of a certaine Monke of Venice, called Fra. Mathio, to who [...]e sepulcher there resorted multitudes of people, that seemed either blind, or lame, or impotent in some member, or distressed with some euill or other, and these persons lodged at the best Innes, for they were well waged for their paines: but ere they had stayed any while there, they be came all sound and well as they re [...]orted: howbeit this iugling tricke was easily spied and dis [...]ouered by all men of vnderstanding, and therefore the Priests being ashamed of it, laid it soone aside; and so this holy Monke was not so soone canonized, but he was decanonize [...] as soone. And this in truth was, and is an ordinary practise of Romish Monks and Priests, deluding poore people, and blinding their eyes with a mist of supposed miracles; when indeed there was no such matter, but all hypocrisie and dissimulation.
13. And to conclude, what should I speake of the speaking, weeping, nodding, stretching forth the hand, and such like actions of their images? are they not all forged in the same shop? The Image of the blessed Virgin is said to haue spoken to S. Bernard, bidding him good morrow, and to S. Hyacynth, entreating him to take her and her Sonne with him, when he fled from the Tartarians: and to Alexius, who staying long in the Church Porch, the image of our Lady bad the Sexton let him in. And the crucifix to Thomas Aquinas, Thou hast written well of me Thomas, what reward wilt thou haue? And to the Councill of Winchester gathered together about the question of Priests marriages, Take Dunstanes waies vnto you, for they are the best: as hath bene [Page 323] declared before. Concerning all which, I may giue the same censure, that Polydore Ʋirgil, otherwise a strong Papist, doth of the last; that they were nothing but the contriuings of subtile Priests, who hiding themselues, either behinde or in the hollow of the image, vttered these voyces: witnesse these few examples. A certaine Florentine, a deuout worshipper of S. Iohn Baptist, was at a time inquisitiue of the image of this Saint, whether his wife had euer plaid false with him or no: which request being ouer-heard of some bon compagnion, he placed himselfe so closely behinde the image, that the next day when the deuout iealous foole came againe, he spake vnto him, and bad him come againe the next day, and he should be resolued of his doubt: he supposing it to be the voyce of the Saint, came at the time appointed, and then the other not failing to lurke in his old place, told him that his wife had plaid false, and that he was a cuckold: at which the poore man, being first abashed, at length grew into choller, and said to the image: Cursed be thou of God, thou hast alwaies bene an euill tongued Saint, and therefore Herod cut off thy head: and so with other reproachfull speeches he departed in discontent. This story is to be seene in an Italian booke entitled Piaccuoleze del piouano Arlotto: Vide Hen. Stephan. prapar. ad Apol. pro Herod. and doth not onely shew how images speake, but also how sawcily they handle their Saints, when they anger them in any thing. To which purpose, the same Author reporteth another story, which I will not forbeare to set downe by the way, that we may the better iudge of their deuotion: It is this. A Cooke of Florence, that v ed with great deuotion to worship an image of a yong Iesus Christ, to wit, of that age which he was of when his mother found him in the Temple disputing with the Doctors, had but one Sonne, who with a tyle falling on his head, was so wounded, that he was like hardly to escape. Then the Father runneth in hast to his little image, and instead of a candle which he vsed to offer vnto it, brought a good rod to terrifie it, praying it since he had serued him so long, & had neuer receiued any boone from him, now to grant him the life of his child, that was all his comfort [Page 324] and hope: but his Sonne dyed, and he in a rage returned to his little Iesus, and without either kneeling or reuerence said vnto him: Thou boy, I renounce thee, and will neuer serue thee more: wouldst thou not grant me this one request, for all the seruice I haue done thee? If I had prayed to this great crucifix which is hard by thee, I know I should haue bene heard, but this it is to deale with boyes, I promise thee for thy sake I will neuer haue to do with boyes againe. What sottish ignorance, what prophane superstition is here? Ignorance, in distinguishing betwixt a great Iesus and a little one, an old and a yong: and prophanenesse, in defying him whom he had worshipped as his God. But to returne to my purpose of speaking images. There was one that prayed to the image of our Lady, and hearing an answer that pleased him not, made by some iugling Priest behind the image, he iudged by the manner of the voyce, that it was not the mother that spake, but the child, and therefore said vnto him, Hold thy peace thou little wagge, suffer thy mother to speake, who is elder then thou. By this hand full of flower, we may iudge of the whole batch of talking images: And that the Weeping, Sweating, Nodding, and Mouing of images, is a loafe baked in the same ouen, as diuers examples do testifie: for their teares and sweat might easily be procured, by distilling by night into some concauity of the image, either water or oyle: or by annoynting their faces without, and heating them within, with a chafing-dish of coles. As old men in the Country sticke not to tell of an image at Berry, neere the Abbey of Ramsey, which vsed to sweat; and that sweat was held a soueraigne remedy against all aches, and weaknesse in the backe; and therefore happy was he that could get any of it in his handkercheife. So there was a crucifix at Maret, Houeden. neere vnto Tholouse, downe whose cheekes teares vsed to distill ordinarily; but deceitfully, as my Author affirmeth to haue bene proued by search. The like may wee thinke of that Roode of P [...]yteirs, which when William Longshamp Bishop of Ely lay a dying, let teares fall aboundantly out of his eyes, as if it had bene a flood of water: but no [Page 325] maruaile, for they say it was the vse of that Rood alwaies to mourne when a Bishop departed. Concerning mouing of the hand, the Image of Saint Nicholas at Westchester, may serue to discouer the tricke of all the rest: for at the burning of it in the market place of the City, it was found that the Image was made with such a deuise, that if one standing behinde did pull a certaine string which was in the backe part thereof, it would moue the hand as if it blessed the people. This is knowne to be true by many of the inhabitants yet liuing. But this was a blessing Image: the next I speake of, was hurting and malicious. For when as a certaine Peasant of Burgundy, neere vnto a Towne called Chascule, was praying to a Crucifix for the soule of one newly deceased, and for whom the Bels rang, the Crucifix in stead of making onely a signe to him by nodding his head, by the weight of him that was behinde it, fell downe right vpon him, and so crushing the poore man, that the ringers were faine to leaue the Bels, and carry him to his house halfe dead; where hee lay sicke a long time, after which sicknesse returning to the Church, and seeing a faire young Crucifix with a smiling countenance in place of the old, which had broken it necke in the fall, hee could not forbeare but say thus vnto it: What good countenance soeuer thou cast vpon me, yet I will neuer trust thee: for if thou liue to the age of a man, thou wilt bee as wicked as thy Father that thought to kill mee. I could enlarge this point with many more such like examples; but these I thinke are sufficient to declare, that a great part of their pretended miracles, are nothing but things either effected by naturall causes, or deuised by subtle Priests for their owne gaine. And they themselues when they call Piae frandes, Agrippa d [...] v [...]ritat. scient. cap. 97. holy deceites, doe plainely intimate as much: and Caietane a Cardinall and a great learned Diuine faith, that the credit of their miracles dependeth vpon the report of men, who because they are men, may both deceiue others, and deceiue themselues.
14. As touching the third sort of their miracles, they are such as are indeed things admirable to the eyes and opinion [Page 326] of men, but yet are not true miracles, which cannot bee effected but by a Diuine power: whereas these are meerely the workes and effects of euill spirits, as were the wonders of Pharaohs Magicians, the deuill heerein ayding his seruants, and enabling them to worke meruailes for the aduancement of his owne kingdome. As for example, cannot the deuill willingly quit a possessed Demoniack, making shew to be forced thereunto by Exorcismes? Cannot he disturbe the humours in a body, and so cause some sudaine sickenesse, which shall cease as soone as hee withdraweth his working? They heale truely, when they cease to hurt. He that desireth examples of these wonderments, shall finde a full armefull of them, in the booke of Saint Francis Conformities with Christ. For whereas it relateth so many healings of the sicke and diseased, so many raisings of the dead, and other strange things done by him and his disciples, that it might seeme they had all miracles at command, and that it was as easie and ordinary for them to worke a miracle as for to eate and drinke: what should we imagine, but that either they are lying Fables, or if true, feates of Sathan to delude mens soules? For is it likely that they should exceed Christ and his Apostles, in the power of working miracles? And to whom but Sathan can we ascribe it, if it be true that Saint Francis Cowle should be so miraclificous, as to giue sight to three blinde persons, a man and two women? and that his Breeches had that vertue in them, to make women conceiue with Child that were naturally barren? with a number such like. But they bragge of no miracles so much as of those that haue accompained their Masse: and yet can they not produce a stranger wonder in this kinde, then that which Irenaeus reporteth to haue beene acted by a certaine hereticall Impostor,Irenaeus lib. 1. cap. 9. called Marke. For in celebrating this Sacrament, he so changed the colour of the wine, that it appeared to be very blood, and caused a little wine so to puffe vp and swell, that it filled the whole Cup, and ran ouer, yea and another greater vessell also without any addition or augmentation of the liquor. This must needs bee a Sathanicall [Page 327] illusion, and so it is censured by Irenaeus. In like maner in the Church of Rome, Alex. Hales. in 4. sent. q. 13. one of their owne Schoolmen confesseth, that there appeared sometimes in the Sacrament the very substance of flesh, either by the legerdemaine of men, or by the operation of the deuill. And [...]ell vpon the Canon of the Masse affirmeth, that sometimes miracles are wrought at Images by the working of deuils, to deceiue such as addict themselues to those mi ordered seruices, God so permitting, and their infidelity requiring. They tell how Saint Dominick, and S. Francis, were rauished vp into the aire, which is a strange thing if true but yet such as might be effected by the deuill. For Eunapius in the l [...]fe of the Philosophers saith, that Iamblicus whilst he was praying, was hoisted vp ten cubits from the earth: and themselues write, that Simon Magus vsed to flye in the ayre, till Saint Peter brought him downe headlong to his confusion. Caesarius a Monke, reporteth likewise,Casar. lib. 8. cap. 19. how a certaine Knight called Gerrard of Hollenbach, going a Pilgrimage to Saint Thomas in the Indies, and promising his wife to returne within fiue yeeres, or else that shee should haue liberty to marrie, diuiding a Ring betwixt them in pledge of this agreement, vpon the very day of the expiration of these fiue yeeres when she was married to another, was transported by a deuill from the Indies to his owne house before the new married were got to bed, & being known of his wife by the halfe Ring dispossessed the other of his prize. When therefore we read such examples of Monkes and others, transported from place to place, why should we not conclude, that the deuill furnished them with Horse, Chariot, and Coachmen, as he doth often to Coniurers and Witches, and not that they were transported by a fiery Chariot from heauen, as Elias was? So that when we heare of mouing Images, of Saints going through the fire without burning, of entring Churches and other places the doores being shut, of plagues falling vpon those that despised their Saints, and such like things; wee ought to remember that Simon Magus did by the power of the deuill as much, or more.Baron. An. [...]8.2 [...]. Hee (saith Baronius) made Images to [Page 328] walke, rolled himselfe in fire without burning, flew in the aire, turned stones into bread, opened barred doores, broke chaines of iron, caused many shadowes to walke before him, which he said were the soules of men: and lastly, if any durst repute him for an Impostor, he either afflicted with diseases, or tormented him with euill spirits.
15. And indeed what miracles can the Church of Rome brag of, which are not equalled by the heathen through the operation of the deuill? It is written of Apollonius Tyaneus, that he raised to life a young Maid laid in her Coffin; that he banished the pestilence out of Ephesus, for which cause the Ephesians erected a Statue vnto him in their City, and offered sacrifices vnto him, as vnto a God: hee being at Ephesus declared to the Citizens the death of the Emperor Domitian, at the same houre that he was slaine at Rome: and that which is most strange, that he did not onely worke wonders in his life, but also after his death, at the Monument which was set vp vnto him. So Seleucus, whilst hee was sacrificing, the wood that was aboue the Altar, turned it selfe toward the Image of Iupiter, and was fired no man knowing how. A Romane Virgin carried water in a Syue: another drew with her girdle a ship that was drowned in the sand, into the Hauen, which by the strength of Men and Oxen could not bee moued. In the second Punick-warre, an Oxe spake, and said; Caue tibi Roma, Beware to thee Rome. The Emperor Ʋespasian (if Cornelius Tacitus may be beleeued) opened the eies to one that was blind in Alexandria, at the aduertisement of the Oracle of Serapis, and cured one that was lame. And in like manner did the Emperor Adrian, to one that was borne blind, as Spartianus reporteth. But that which Lipsius writeth of a certaine Tablet taken out of the Temple of Aesculapius, Baron. An. 139. [...]. confirmed also by Baronius in his Annales, is not only strange, but euen a perfect picture of Romish miracles; for he affirmeth that in this Tablet it was recorded, that one Caius a blind man worshiping at the Altar, was restored to sight by touching the Altar with his fingers, and after putting them into his eyes: and how one Lucius desperately [Page 329] sicke of a Plurisie, was cured with the ashes of the Altar, mixed with wine and applyed vnto his side; and how one Iulian was cured of an extreame vomiting of blood, by taking a few graines of a Pine-Apple from the Altar, and eating them three dayes being mixed with hony: and how one Ʋalerius Aper a blind Souldier, recouered his sight by annointing his eyes with the blood of a white Cocke mixed with hony. Now it is to bee noted, that all these things were done by the aduertisement of the Oracle; and that those that were thus cured, returned and gaue thankes vnto the Idoll, or rather the deuill for their deliuerance. [...]f these reports were false, as some thinke, then wee may iudge the same of Popish miracles; and if true, then wee see that if such wonders might be done vnder the first Beast, for the vpholding of their heathnish Idolatries, why not vnder the second, for the maintenance of Antichristian superstitions? And that we may see that these two Beasts are not vnlike, I will conclude with two notable examples. The first vnder Pope Adrian the sixt,Remond de Antich cap 17 Paul [...] [...]u [...]us. hist. lib. 21. when the City of Rome was greatly afflicted with the pestilence; A certaine Greeke named D [...]metrio Spertauo, tooke a Bull and cut off a part of his right horne, and whispering some charme in his right care, made him instantly so tame, that he led him with a threed tyed to his left horne, to a pillar where hee sacrificed him, whereupon the contagion presently ceased. This abominable sacrifice was tolerated at Rome vnder the Popes nose, and at that time when Popery was in the ruffe, and when it was no lesse then death to preach the pure doctrine of the Gospell. The second is more horrible, acted by Priests at the siege of Mount Dragon in Naples: the story is this. The Castle being ready to yeeld for want of water, certaine people of the City deceiuing the Watch and Sentinells of the enemies campe in the night, drew to the Sea banke an Image of a Crucifix,Adrian. Pont [...]. de bello Neapol. lib. 5. and cast it into the Sea with execrations and imprecations, and in the meane while, the Priests set an Asse at the Temple gate, and sung him a funerall Hymne as to one abou [...] to dye, and then put a consecrated Hoast into his mouth, and burned [Page 330] him aliue at the gate of the Temple, which deuillish sacrifice was no sooner performed, but the heauen was couered with clouds, a storme arose, and with thunder and lightning, a great abundance of raine fell, and so the besieged were deliuered from their danger. Is not this an horrible miracle of Romish Priests, and can any but the deuill be author thereof? For Christ crucified was drowned by them in his Image, and surely God could not be present at such an abomination. These be their miracles then that they vaunt so much of, either ridiculous Fables, or mens delusions, or sathan impostures. And it is Gods mercy that they bragge of them, seeing else wee should want one maine Argument to proue the Pope to be Antichrist, whose comming must bee with lying signes and wonders, and with the efficacy of Sathan to deceiue, if it were possible, the very Elect.
CHAP. 2. Delusions by Purgatory.
1. ANtichrist like Morpheus transformes himselfe into many shapes, sometimes into the shape of a Lambe with Servus seruorum Dei: sometimes into a Lyon by his Excommunications and thundering threats: sometimes into a Wolfe by deuouring not onely mens goods, but their bodies and soules by false doctrines: sometimes into a Tyger, by cruell massacres and bloudy persecuting the Saints: and sometimes into a Fox, by subtle trickes and crafty delusions. And as the Fox hath many shifts, and windings, & turnings to deceiue withall; so hath he many deuices to delude the world. One I haue discouered, which is by false miracles. And now I propound a second, which shall be from the false opinon they haue of the Saints: not that I purpose to derogate any thing from the true Saints of God, who are blessed in heauen, and to be honoured on earth; but to shew how they are abused by the Papall Antichristian Church, and how thereby they haue deluded the world, and gained [Page 331] great riches to themselues; for this is the cheefe aime of all their designes in this kinde, and therefore whatsoeuer brings water to this Mill, be it neuer so foolish, and against reason, they maintaine with might and maine, and what so is or can be spoken in opposition thereunto, is so much labor lost, because it is spoken against the belly which hath no eares. The old prouerbe is verified by them. The smell of gaine is good out of any thing. And when they are vpbraided with their couetousnesse, they laugh in their sleeue with that auaricious Athenian,
— Populus me sibilat, at mihi plaudo
Ipse domi simul ac nummos contemplor in arca.
Whereupon I remember the answere of a Monke of Blois, to one that mocked him and his Order;Henry Stephen quo supra. It shall be long (saith he) ere you of the Laytie, shall so mocke vs of the Cleargy, as we haue many yeeres mocked you: which hee spake hauing regard to the delusions wherewith they had entertained the world a long time, and led them by the nose as a Beare to the stake. I confesse he spake not so blasphemously, as Pope Leo the tenth, who answered Cardinall Bembo, alleadging vnto him a text of Scripture, What riches hath this fable of Iesus Christ brought vnto v [...]? Though as concerning riches this wretch lyed not, and had spoken truely if he had said thus; What riches haue wee gotten in abusing the name of Iesus Christ? For it is incredible how great the Treasures of the Church and Churchmen haue beene.Baptista Ful. gos. de hom. lux [...]. atque delicijs l. 6. cap. 1. Baptista Fulgosius a great fauourer of the Romane Church, reporteth of one Peter Riary a Friar Minor that was made Gardinall by Pope Sixtus the fourth, who contented not himselfe onely to weare in his priuat house garments of cloth of Gold, and to vse Couerlets for his bed of the same stuffe, but euen the tickes for his beds were cloth of Gold for the most part, and the rest silke. He relateth also how at Rome he made a Feast to Ellenor of Arragon, who went to marrie with Hercules d'Este Duke of Ferrara, wherein he furnished her seruice [Page 332] with [...]uch variety of dishes, a [...]d abundance of exquisite cates, that th banquet lasted seuen houres: during which time (least they should be weary of eating) he intermixed diuers sports and enterludes: and to ostent his high Magnificence, at euery seruice his seruants changed their habits, and came in new attyre. And yet all this is nothing, in comparison of that which he expended vpon his Harlot [...]r [...]sia: for he entertained her in that sumptuositie and pompe, that her very shooes were couered with precious stones. This Fulgosius reporteth out of his owne knowledge and view. But to returne to Pop [...] L [...] that wondered at the great rich [...]s which this Fable (as he called it) had procured vnto them: [...] did he augment the same by one onely Cro [...]sad [...]? [...] F [...]iar of Millan called S [...]mson, out of the money [...] had gained by this meanes offered an hundre [...] [...] tho [...]sand Ducates fo [...] the Papall seate: and [...] much, what may we thinke that hee had gai [...] [...] [...] bou [...]? For it is not likely, but that he would [...] s [...]lfe a good summe against all euents. Now [...] [...]eruants was so great, what may wee iudge of [...] their Masters? And to shew euidently that they [...] the ol [...] prouerbe before named the booty and [...] which they receiue from common Harlots doth manife [...] [...] same. For is it not abominable, that the successors of Saint Peter (as they bragge themselues to bee) should receiue a good part of their reuenue from those that got their liuing by the miserable sweate of their bodies, and that so filthy againe should bee consecrated to their holinesse? True it is, that in the time of Pope Paul the third, the number of such detestable Creatures was much diminished, for he had in his register recorded but fiue and forty thousand, a thing greatly lamented by them, that the deuils kingdome was no greater, though for all that it be a good and [...]ound number. And it is certaine that the name Courtizane (which is the honestest title of a Whore) arose from the Court of Rome, as being such as were night and day entertained by the great Cardinalis, Prelates, and Courtiers. In a word Barelet one [Page 333] of their great preachers, giueth vs a true prouerbe that ran currant in his time: That Priests, M [...]rkes, and the S [...], are three vnsati [...]b e things. experience shewing the same to bee true, when as they did not only sucke profit from the quick and the dead, but also pilled and polled their children from g [...]neration to g neration.
2. One meanes amongst the rest, whereby they haue thus abuse [...] the world and scraped together so great wealth, is a fal e perswasion wrought into mens hearts of the dead, whether such as are canonized and rest in heauen as they say; or such as remaine without canonization, are either simply in Paradise, or tormented in Purgatory: These be the [...]o sorts of dead, which they raise their profit from. And to [...] in with the last first: who knoweth not, that the chiefe [...] a [...]ce of simple Priests and Monks, was, and is drawn [...] [...]eir Req [...]e [...]? as heir common manner of speech wit [...] [...] [...]t vs go d [...]k [...] vpon the first skinne that commeth to [...] [...]et: witnesse also that Priest that thus complained to [...] [...]ishioners: What wo [...]ld you haue me to do my p [...]rishio [...] [...] [...]ou giue me no offerings, and if you dye not, See Henry Stephens Praeface to his Apolo [...]y where these things are at large set downe. wherewith [...] I liue? Now all this trafficke is grounded vpon the ter [...]or of Purgatory, from which men hoped to bee deliuered by their large gifts to Priests, who should sing Masse for them. But if after they had sung their Requiem, their reward was not such, as that they might chaunt Gau eamu [...]; then was the deuill there presently, then the soules of them for whom so leane a Requiem was sung, returned to be reuenged of their Children, or Parents, or Friends, that had not so well rewarded the Priests, that they might by their powerfull Dirges be, if not wholly released from Purgatory, yet at least eased of some part of their torments. This is so common a tricke in the Papacy, to bring water to their Mill, and to drayne mens purses; as it will be but lost labour to stand much vpon it. Therefore to passe ouer examples which are frequent in this kinde of delusion: I say onely, that it was, and is, an ordinary custome and practise of the Romish Priests, when they confessed such persons as lay at the point [Page 334] of death, to cause them to make S. Francis, or S. Dominick, or some other Saint, the Patrone of their Religion, their heire, or else they could not be saued: by which meanes, they drew from some halfe, from others two third parts, and from others the whole summe of their substance; which should haue bene to maintaine their wife and children: for sometimes if the children refused to turne Monkes, they seazed vpon all as their owne inheritance. There be extant at this day many Testaments and Wils, that giue faith to this report. But that which is worse then all, is, that ofttimes they do not stay till men be neere their end, but make them put off their clothes ere they be willing to go to bed, as the prouerbe speaketh. Their Croysado is a notable trick to this purpose; for neuer did any theefe so iniuriously take a trauellers purse by the high way, as the Croysado ministers do secretly robbe and spoile infinite numbers of people; and that not onely the rich, but euen the poore also; making them to borrow, beg, or steale, to giue to this holy vse; or else neitheir themselues, nor their children, can be saued. By which meanes it is no doubt, but that many of these poore people, in stead of redeeming their soules from the deuill, as they supposed, haue euen sold them into his hands. It is no new nor soft cry of theirs, that Paradise is to be bought for money, as the old Latine verses found in S. Stephens Church at Bourges, engrauen in a Table of stone beare witnesse. The first whereof is this, Hic des deuote, coelestibus associo te: but neuer were men constrained to buy Paradise till this trick of the Croysado was inuented: for the authorization and confirmation whereof, the Preach [...]rs of those times alleadged many strange tales and reportes, as this one among the rest; that when the liuing gaue money to the Priests for the dead, the soules that were in Purgatory, hearing the sound of the money ting in the bason, fell a laughing for ioy of their deliuerance.
3. Thus was the world deluded in those times, by these panick feares of that supposed fire of Purgatory, which men stood in more awe of, then of hell it selfe. But yet some [Page 335] were wiser then others, and easily smelt out this religious fraud: of which sort I will propound some few examples. Pope Clement the eight, being besieged in the Castle of S. Angelo, together with certaine Prelates his friends, a Gentleman of Rome was bold thus to say, Hitherto I haue beleeued that the Pope could deliuer soules out of Purgatory: but now seeing that he cannot free himselfe out of this earthly prison, I am constrained to beleeue, that much lesse can be deliuer soules out of that infernall prison. Another iest was acted at Florence, of the same mettall with the former: A certaine Florentine being importuned by some Friars, to cause Masse to be sung, to deliuer the soule of his Sonne lately deceased out of Purgatory; hee consented, and promised them a crowne for their paines, when they had deliuered his Sonnes soule: whereupon the Friars hauing sung their Masses, forgot not to demand their crowne. But the Florentine made them this answer: If you make it appeare vnto me, that you haue deliuered him out of Purgatory, you shall haue your crowne, but not before that be done. The Friars, after long contestation, complained to the Duke, and desired iustice against the party; who called the man before him, and demanded why he did not pay them according to his promise? to whom he answered, that his promise was vpon condition, that they should deliuer his sonnes soule out of Purgatory; which if it might appeare that they had done, he would presently pay them. The Duke hearing this, told the Friars that the man had reason; and therefore cause either the soule that you haue deliuered to come before me in person, and testifie his deliuerance, or let him send two other soules to witnesse the same, or at least let him send a letter signed with the hand of Iesus Christ, and then you shall bee sure to receiue your crowne. Thus was Purgatory derided, at Florence in Italy, vnder the Popes nose, and that in the time of their greatest blindnesse. Another like mockage was committed in France; for when as the Priests demanded their pay of a certaine man for deliuering a soule out of Purgatory by their Masses, he asked them; If a soule that was once come out of that [Page 336] prison were in any danger to returne thither againe? Who an wered, No: why then (quoth he) there is no neede that I should giue you money for this soule that is already deliuered and in safety; I will rather keepe it for the deliuerance of one that is still there detained. An Italian also at Ʋenice, in as merry a moode, and with as good a grace, told the Popes Legate; that if his Holinesse had bene well aduised, hee would not haue said that he could deliuer soules out of Purgatory, but out of Hell. For concerning Purgatory, there were two things to proue: First, that there is a Purgatory: and secondly, that he can deliuer soules out of it: whereas euery one beleeueth that there is a hell, and so there remained nothing but to proue, that he could deliuer soules out of it.
4. He that doth but well consider the reasons which they alledge for Purgatory, will say that there neuer was a greater delusion in the world: for to omit the Texts of Scripture, which they wrest and wring till they bleed againe, against all sense for the proofe thereof: they vse besides in their preaching, many pretty tales, to amaze and delude the vulgar sort. A certaine preacher at Paris, in the reigne of Henry the second, speaking against the Lutherans that would not beleeue there was a Purgatory, said, he would tell his Auditors a story to confute these fellowes; which was this, and thus: I rode (saith he) late one euening to my fathers house at S. Anthonies bridge, and as I was riding with my man before me on a very good horse that carried my cloak-bag, his horse stayed on a suddaine contrary to his custome, and began to puffe and short: I bad my man to spurre him: so I do said he, but he will not go forward; for a certaine I know he seeth something: Then I remembring what my mother had told me long before, that in that very place she had seene some apparition; I fell to my Pater noster, and Aue, and bad my man againe to spurre his horse forward, which he did, but the horse hauing gone two or three steps, stopped againe, and began a fresh to puffe and blow; my man then told me againe, that doubtlesse there was some spirit in the way; [Page 337] and then I said my De profundis, which was no sooner done, but the horse went forward, and by and by stopped the third time; I had no sooner said, Auete omnes animae et Requiem aeternam, but he passed freely without any more stopping. Therefore seeing these wicked Lutherans say there is no Purgatory, and that we ought not to pray for the dead; I send them to my mans cloak-bagge horse, euen to my mans horse, to learne their lesson. This Asse-like reason you see is taken from an horse, and indeed fitter for a horse to beleeue then a man. Another preacher, a gray Friar, called Bardotti, being demanded why the good theefe went right into Paradise, and tasted not of Purgatory, seeing he had not done any pennance here on earth; answered, that the reason (as he found it related in a certaine Gospell) was, for that when Christ being an infant, was carried into Aegypt, this theefe hindered his companions from robbing him, and those that were with him, and also that he then said to Christ; I pray you beare in memory the good turne that I do you; which was promised by Christ, and this promise was then performed, when they were crucified together: for in recompence of his good turne, he freed him from Purgatory, and led him directly into Paradise. But I wonder in what Gospell hee found this. Sure I am, neither in Mathew, Marke, Luke, nor Iohn, but in some Apocrypha Gospell, if rather it were not alye forged in his owne braine. Take with you two or three stories more, and then I shall leaue this Popish fire to be quenched, or kindled at their pleasures. The Cordeliers or gray Friars, and the Iacobins, enuying each others gaine and thriuing, and labouring to get custome in their trades, thus encountred together. A gray Friar preaching to the people in a towne of Sicily, made his Auditours beleeue, that S. Francis euery yeere vpon his Feast day, descended into Purgatory, and deliuered from thence, all the soules of such as had bene bountifull to his brethren. The Iacobins perceiuing that by this tale the Cordeliers had gained much custome, and profit, and so hindered their trading, began to preach, that the Virgin Mary, as hauing more charity and [Page 338] authority then S. Francis, did not leaue as he did, her deuout followers and benefactors a whole yeere in Purgatory, but seuen daies, onely at the longest: for euery Saturday (which day is dedicated vnto her) she descended into Purgatory, to redeeme thence all those that had giuen almes to her brethren: which deuice of theirs being beleeued, brought them againe into more credit and trading then euer they were before. The other tale is out of S. Brandons Legend, where to perswade silly people, that their prayers and Masses are able to deliuer soules out of Purgatory; they tell how Iudas is permitted to come out of hell euery Saturday at Euen song time, and to rest himselfe on a certaine rock in the Sea, vntill all the Sunday seruice be performed: concluding strongly, that if the praiers of the Church can ease for a time the paines of hell to the damned, much more are they of force to free the soules of the Saints out of Purgatory, and send them directly into heauen. A third is in the life of S. Thomas of Canterbury: at the day of whose death (saith the Legend) there died in the whole world, three thousand thirty and three: of whom the three thousand went directly into hell, thirty into Purgatory, and three onely into Paradise, whereof S. Thomas was one. And this (saith it) was reuealed by one of them that went to heauen, to a friend of his vpon earth: Sum praedicant. tit. mors. By these and a thousand such like fictions and fables, touching this purging fire, they kept the world in awe; and deluded them after a miserable manner for their owne gaine: it being no maruaile, that seeing Purgatory maintaines them, and their pompe, and pride, they also maintaine it, and stoutly stand in the defence thereof: for what with counterfeit apparitions of dead ghosts, and such terrible tales of tormented soules, the poore people were so scarred, that they spared for no cost to preuent this paine: when in the meane while, for want of true faith and repentance, they cast themselues into hell and destruction.
CHAP. 3. Delusions by the Inuocation of Saints.
1. THe second sort of their Saints, are such as are either actually canonized by the Pope, or opiniatiuely in the mindes of men, and being freed from Purgatory, keepe their perpetuall residence in heauen. From these flow three kindes of delusions: The first by their inuocation: the second by their Relikes: and the third by their Images. Concerning their Inuocation, it is first to be obserued, how almost the whole Leiturgie of their Church in respect of their Saints, is borrowed from the Pagans, both for matter and forme. There is so great a conformity betwixt the Pagan Gods and Goddesses, and the Popish Saints and Saintesses, as it is hard to distinguish betwixt them: not a conformity in regard of the true Saints (least I should be mistaken) but in regard of their worshippers, who in all things imitate them, saue in their manner of sacrificing. For the Pagans worshipped dead men, whom they supposed to be placed in the number of the Gods, and attributed vnto them diuers offices, and charges ouer humane affaires; the which very same is practised in the Church of Rome, as experience sheweth.Aruob. contra. Gentes. lib. 3. And as Arucbius long agoe reproched the Pagans for forging vnto themselues Gods, whereof some were Carpenters, some Clothiers, some Mariners, some Musitions, some Huntsmen, and some Heardsmen: one was a Piper, another a Midwife, another a Diuiner, another a Physitian: one was the God of Eloquence, another of Warre, another a Smith, &c. The Babylonians had Bell for their tutelar God, The Aegyptians, Isis and Osyris: The Rhodians, the Sunne: The Delphians, Apollo: Rome, a God that might not be named: The Athenians, Minerua: The Ephesians, Diana, &c. So in like manner haue the Papists their Saints answerable to them in all respects: For do not S. Cosme, and S. Damian, succeed Apollo, and Aesculapius, in Physicke & Chirurgery? For these are the Saints they pray vnto in these cases. [Page 340] Among the Pagans, Iupiter was the God of the fire, Iuno of ayre, Tellus of the earth, and Neptune of the sea: In stead of whom, the Papists haue for the fire S. Agathe, for the Sea S. Nicholas. For wine recommended to Bacchus, by the Pagans, and corne to Ceres; they haue S. Iosse, and S. Ʋrbayne: In stead of Apollo, and Pan, the ouerseers and guarders of their cattell, these haue found out S. Vandoline, or Wendeline for their sheep: S. Eulogius for their horses: S. Pelagius for their oxen and kine; and S. Anthony for their hogges. Among the Pagans, Apollo, Minerua, and the Muses, were patrones of learning, Vulcane the God of the Forge and of Smithes, Aesculapius of Physick, Mars of Warre, Diana of Hunting, Ʋenus and Flora, of Harlots and Courtizans: In place of whom, the Papists haue for learning S. Catherine and S. Gregory; for Painters, S. Luke; for Physitians, S, Cosme and S. Damian; for Smiths, S. Eloi; for Hunters, S. Eustachius and S. Hubert; for Harlots, S. Mary Magdalen, and S. Aphre. The Pagans had their Physitians for seuerall diseases: as Apollo for the pestilence, Hercules for the falling sicknesse, Lucina for the paines of childbirth, &c. The Papists in their roome, haue Sebastian and S. Roche, for the pestilence; S. Petronella for the feuer; S. Iohn or S. Valentine, for the falling sicknesse; and S. Margaret, for women in trauaile: Yea so farre grew this superstition, that they ascribe to seuerall Saints, the gouernment of the seuerall members of the body, which the Astrologians assigne to the twelue signes of the Zodiack. For S. Ottilius gouernes the head, S. Catherine guardeth the tongue, S. Apollonia cureth the teeth, S. Blase hath the neck in tuition, S. Lawrence the backe, back-bone and shoulders, S. Erasmus the belly and the entrals, S. Apollinarius or S. Brice the priuy parts, and so of the rest: Yea instead of their filthy Priapus, Mutunus, Persica, Pertunda, these haue substituted S. Guerlichon, and some others; that in nothing they might seeme short of them in abhominable superstition. Neither want these like them their Patrones for sundry Countries: as S. Denis, and S. Michael for France, S. Iames for Spaine, S. [Page 341] George for Germany and England, Saint Peter and Saint Paul for Rome, Saint Marke for Venice, and so forth. Albeit that all these Countries are (as they say) vnder the speciall protection of the Virgin Mary, to wit; Spaine by reason of the promise made that the blessed Virgin made to Saint Iames; Italy, by the choice that shee made of her residence there, transporting her Chamber to Lawretto; Germany, by reason of the multitude of Temples dedicated there vnto her; and France, because the chiefe Cities of that Country are consecrated to her honours. Thus the Papists make by their superstition, their Saints neere a kin to the heathen Gods, excepting onely, that whereas they esteemed those things that were written of their Gods but Fables, those things that are written of their Saints are beleeued, and accounted as true Histories; as it is a Fable that Perseus slew Medusa, but a true history in their account that Saint George slew the Dragon. One thing they cannot deny, that Boniface the fourth turned the Pantheon, a Temple dedicated vnto all their Gods, into a Church consecrated to all Saints, and placed the blessed Virgin the Mother of Iesus Christ in roome of Cybels the Mother of the Gods. I will adde yet another thing more notorious for impiety, to wit; that albeit in this resemblance, I excepted sacrificing, yet we finde that abomination also in some places. As for example, when in [...]ourraine they vsed to offer a Cocke to Saint Christopher, for a certaine sore in the top of the fingers: and to enlarge their superstition, it must be a white Cocke, otherwaies they should rather prouoke the Saint to anger, then make him propitious vnto them. I will not speake of their sacrifice in the Masse, wherein the greatest part of the Ceremonies are deriued from the Pagans; nor of Purgatory, whereof the Pagan Poets were the first Authors.
2. Secondly, if wee consider a little the seuerall Offices and Trades, together with the strange names ascribed to these their Saints, we shall more easily and clearely apprehend their grosse abuse of the world in this kinde of delusion. For touching their names, many of them are so fitted to [Page 342] their Occupations, that a man cannot imagine, but that either they were of purpose baptized with them for the credit of their offices, or that their offices were assigned vnto them in resemblance of their names. For why else should they call their sweet smelling Saint, Saint Iuniper: their Saint for the diseases of the hand, Saint Maine, as if it were Saint Hand, and hee which was for the Gowt which is commonly in the knee, Saint Genon, that is Saint Knee: for stinking dung and excrements Saint Fiacre, as we cry fie when our noses encounter such a sauour: their Shoomakers Saint, Saint Crepin, as if it were Saint Pantofle: their Shrouetide or Guttide Saints, Saint Mangeard, Saint Creuard, Saint Pansard: their Saint Protrectrisse of Harlots Saint Aphre, as the heathen called Venus Aphrodit, as issuing out of froth, or Saint Magdalen, because she her selfe was once such an one: Saint Susanna for slanders, and Saint Iob for scabs, with a number more of the like nature. What doe these names I pray you import, but the meere gulling and deluding of the world? For why should their names & offices thus iumpe together, if it were not by fraudulent and imposturous deuises of crafty & couetous Priests? Besides that, we may see how they exceed the Pagans in their prophanenes: for though the Pagans had a large number of Gods, of the greater, middle, and lesser size, as these haue of Sa [...]nts; yet alwayes they carried a more reuerent respect, and deuotion to their great Iupiter, then to all the rest,Plantus. as he in the Poet said, Dummodo Iupiter mihi propitius sit, flocci facio minores Deos. But the Papists without all conscience employ their Saints in all their affaires both great and small, passing by God as an idle Idea, seldome praying vnto him, in comparison of the frequent prayers that are made to the Virgin Mary, and the other Saints. Their Beades shew this to bee true, where for one Pater noster, they drop nine Aues: and their Temples and Altars, which are more ten to one dedicated to Saints, then to the blessed Trinity. And did euer the Pagans debase their Iupiter so much, as to picture him like an old man with a staffe in his hand, as these doe God the Father in their Churches? [Page 343] Or did they euer in contempt cast their Gods into the fire or durt, as Pope Boniface did his breaden Christ; and another Priest threatned to doe to the same God of Paste, if he could not asswage a tempest which was raised (as he supposed) by the deuill? And to conclude this point, albeit the Pagans imagined Pan to be the God of shepheardes and sheepe; yet they neuer put any of their baser sort of Gods to the keeping of Geese and Swine, as these doe their Saints. Vpon which occasion I remember a story in Stephens Apologie for Herodotus, which I will not forbeare to relate for the solace of the Reader. It is, how a certaine young Gentlewoman being in a dangerous sicknesse, and hauing confessed her selfe to her Priest and receiued absolution, said vnto him that she feared least when she should come into Paradise, the charge of such filthy Beasts should bee committed vnto her, and therefore it would bee a great contentment to her minde if she might be made the Protectresse of little dogges, whereunto she had beene formerly accustomed: but whether the Priest granted her suite, or no, I cannot coniecture: onely this I gather out of her request, that the Pagans did not so vilifie their Idoll Gods, as the Papists do their Saints in their blinde superstition.
3. What should I speake of the great difference which is in the opinion of their best Legenders, touching the qualities and offices of their Saints? some ascribing the same office to one Saint, which others doe vnto another. This is at large discouered by the forenamed Author Henry Stephen in his Apologie for Herodo [...]us, and therefore I here but touch vpon this string: onely mee thinkes it soundes in touching this plaine song, that all these superstitious inuocations of Saints, are no better then deuices of men, whereby they sought both to enrich themselues, and to impouerish the world. And is there any so sottishly blinde, that will be thus deluded by them? For when the question is, whether Saint Feriol, or Saint Andoche, or Saint Gallicut is the keeper of their Geese: or whether Saint Wendeline hath the care of sheepe, or Saint Loupe: or whether Saint Genon be for the [Page 344] Gowt, or Saint Maure: or whether Saint Roche be Physitian for scabbed hands, or Saint Maine: whether the eyes be committed to the charge of Saint Ottilia or Saint Clare, and of the teeth to Saint Apollonia, or to Saint Christopher: because of his great tooth kept as a relike in a certaine Abbey in France which is of that bignesse, that in proportion the mouth wherein it stood, must needs be as great as the mouth of the greatest Furnace betwixt London and Yorke. I say when as this question rests vndetermined, vntill the Pope and his Cardinals either decide it in their Consistory, or call a Councill for that purpose, how can the poore people in these their necessities, either beleeue they shall be heard in their prayers, or not rather feare, that if they pray vnto a Saint that hath no interest in their cause, he will be offended for troubling him with matters that concerne him not, and the other that hath, will be angry for being neglected?
4. But the highest straine of impiety and Idolatry in their Inuocating of Saints is this, that there is no disease belonging to man either in regard of body or minde, the cure whereof they doe not attribute to some one Saint or other. As for the body, the very itch in the hands to Saint Maine, and scald in the head to Saint Tignan, and cough in the lungs, to Saint Quintin; and the very French pox, to Saint Iob: And for the minde, the Frenzie (they say) is cured by Saint Acarius: and Iealousie by Saint Auertine: but what should we doubt of this, when sterility and barrennesse in a woman is remedied by the filthy dust scraped off from a part of the Image of Saint Guerlichon, which shame and honesty forbiddeth to name: or by striding ouer Saint Rumbaulis breeches, which if a barren woman doe, she shall be sure to haue a child within a twelue-moneth, as they make poore people beleeue at this day? and so they make some of their Saints as filthy and abominable as the heathens did their Priapus. And that which is yet more abusiue and absurd, they affirme, that the same diseases which they suppose these Saints can cure, they can also send if they bee displeased and so they must of necessity inuocate them not onely [Page 345] in the hope of good, but for feare of hurt; as that good wife after she had offered a candle to Saint Michael, offered another also to the deuill that stood by him, (for these two alwaies are painted together) that [...]he one might helpe her, and the other not hurt her. And as the Indians acknowledge one Soueraigne God, but yet sacrifice to the deuill, because (as they say) God is good, and will not hurt; but the deuill is malicious and need to bee appeased.Lactant. Or as the Romanes had their Vae Ioues as well as their Ioues, and worshipped as Gods the Feauer & the Gowt, with other diseases, for feare they should [...]a [...] vpon them: so there is no doubt but the Popish Saints were and are adored and worshipped rather for feare of some euill they might doe them, then for hope of any good from them. Hence it was, that if the Saint which they inuocated did not releeue them in their miseries, then in anger they vsed to renounce him, and choose vnto themselues another Saint in his roome, at whose hands they hoped to finde more fauour. This is an ordinary practise in the Church of Rome, & whereof daily experience affoordeth many examples: to wit, of such as haue forsaken Christ because hee did not helpe them in their need, and fled to the Virgin his Mother, as more mercifull and indulgent [...] and so from one Crucifix to another, from an old to a young, and from Saint Iohn to Saint Peter, and from the Lady at Lawretto to the Lady at Sichem, &c. And this worse then the heathen Romanes, who though they in all reuerence transported the tutelar Gods of those Cities and Countries which they conquered into their Pantheon, hauing first inuocated and coniured them to forsake their old habitations; yet they did neither renounce, nor with lesse deuotion worship their owne Gods which they had before. But that which is most strange of all, hence it must needs come to passe, that when the Clients of diuers Saints are at oddes and strife, then the Saints whom they haue chosen to bee their Patrones must also of necessity either be at odds for their Clients, or forsake them, or at least one bee ouer-ruled by the other. And so in like maner when one kingdome is at warre [Page 346] with another, as suppose England with France, then also S. Michael standing for the defence of France, Saint George for the defence of England, must be at warre in heauen, or else how are they their protectors, if they quit them in their greatest need? As the heathen Poets made Ʋulcane and Pallas to stand against Troy, and Apollo and Venus for it: the verse is well knowne, Mulciber in Trotam, pro Troia stabat Apollo, Aequa Ʋenus Teueris, Pallas iniqua fuit. If these seeme to any strange conclusions, I answere with the prouerb, Like lippes, like Lettite; from such rotten practises, what else can flow, but rotten conclusions?
5. To conclude, though their impiety and Idolatry bee in all these respects most grosse and palpable; yet all is nothing to their abominable blasphemy in preferring their Saints before Christ, or at least in equalling them vnto him: and this will plainely appeare by two practises of theirs. First, in that they rely more vpon the mediation and intercession of Saints, then vpon the mediation of Christ, & therefore direct more prayers, and build more Altars vnto them, then vnto him. And secondly, in that after any great benefit receiued or deliuerance obtained, they ascribe all the honor rather vnto them, then vnto Christ, as if they were the onely authors and bequeathers thereof. Many and memorious are the examples of this blasphemy, and so ordinary in all places, as with no forehead can be denyed. I will in this purpose relate onely two famous examples, the first whereof is this. After the great battaile at Lepanto, wherein Don Iohn of Austria being Generall, the Turke receiued such an ouerthrow, as the like he neuer had by Christians before; presently solemne thanksgiuings and processions were made by Sea and Land to the Virgin Mary, as to the Goddesse of victory; with little or no remembrance of Christ Iesus, who was the onely protector of them in that dangerous expedition. This story is recorded at large in the booke entitled the generall history of Spaine. The second example is of the Spanish attempt for the conquest of England in the yeere, 1588. at which time, when the whole Armado was gathered together [Page 347] and ready to set forward, the Generals and great Commanders assembled in a Church of our Lady, gaue her a solemne thanks for the victory, which they made themselues as sure of, as if it had beene already atchieued: but when they saw themselues discomfited, and their Nauy ouerthrowne, those that remained, went to the same our Ladies Church, and there not onely expostulated with her, but vpbrayded & reuiled her to her face for her neglect of them. Neither is this any wonder, seeing they set her vp as the Commandresse of her Son, equall her milke to his blood, and offer vp more sacrifices of deuotion to her then to him. Howbeit they may seeme to haue some reason for the blessed Virgin, because she was Christs Mother; but what reason haue they for S. Francis and Saint Dominicke, whom they not onely equall vnto Christ, but in some things preferre them before him? For touching Saint Francis, marke what they write of him in the booke of his Conformities: Christ made Saint Francis like and conformable to himselfe in all things. Againe, in the Mount of Aluerna, Friar Francis was made one Spirit with God the Father, and his Sonne Christ Iesus. Againe, blessed Saint Francis had the title of Iesus of Nazareth King of the Iewes giuen vnto him. Againe, he obserued the Law of God literally, and the whole Gospell to a title. Againe, that prophecy of the Reuelation, I saw another Angell, which had the seale of the liuing God, was literally fulfilled in Saint Francis. Againe, as Christ on the day of his death descended once into Limbo, and by the vertue of his passion released all the soules that were found there; so Saint Francis euery yeere on his birth day went into Purgatory, and carried from thence into Paradise all the soules of three Orders, to wit; Minorites, the Sisters of Saint Clare, and the Continentes. Againe, whosoeuer dyed in his habit, could not be damned, and that it was as forcible for remission of sinnes, as the Sacrament of Baptisme. Againe, that in Saint Francis were renewed the wounds and passion of Christ for the Redemption of mankinde: that he was giuen for a light to the Gentiles, that Abraham saw his day and reioyced: that hee came out of the [Page 348] wound of Christs side, with the banner of the Crosse in his hand displayed, that as Christ was foretold by the Prophets, so was Saint Francis; as Christ had his forerunner, so had S. Francis; as Christ had his Apostles whose sound went out into all the world, so had Saint Francis: as Christ had his Magdalene to wash his feet, so had Saint Francis: and as Christ had his Iudas to betray him, so had Saint Francis. Lastly, to omit a number more of such like impieties, as Christ was transfigured in the Mount, so was Saint Francis, but with more glory; for vnto Christ appeared onely Moses and Elias, but vnto Saint Francis appeared Christ, the blessed Virgin, Iohn Baptist, and Iohn the Euangelist, with a great multitude of Angels. And thus blasphemously they aduance their Saint Francis, in an equall, if not superiour dignity vnto Christ.
6. Neither is this their blasphemy any whit inferiour in their Dominicke. For when as these two Orders of Franciscanes and Dominicanes enuied one anothers greatnesse, and S. Dominicke though first in time, yet was behinde in credit to Saint Francis; Antoninus a great Archbishop, and a Dominicane by sect, start vp, and labours to exalt his Founder, not onely aboue Saint Francis, but euen aboue Christ himselfe: and to that end, thus he writes of him; Christ (saith he) raised but three dead persons, but S. Dominicke forty: Christ being immortall entred twice in vnto his Disciples the gates being shut, but Saint Dominicke being yet mortall (which is more wonderfull) entred into the Church when the doores were shut, without noise, that he might not waken the Friars; and so he runnes ouer all Christs miracles, and still preferres Saint Dominicke. Further the same power was giuen to S. Dominicke that was vnto Christ; for the Angels ministred vnto him, the Elements obeyed him, as when the booke containing his doctrine was throwne into fire, it came out thrice vnhurt, and the deuils trembled at his becke, and refused not his command. He was called Dominicus (saith he) quasi totus domini, so that Christ is Lord absolutely and authoritatiuely, but Saint Dominick principally and possessiuely: Christ [Page 349] said, I am the light of the world: and of S. Dominicke the Church singeth; Thou art the light of the world. All the Prophets prophecied of Christ, so did they of S. Dominicke: Christ was borne naked, but laid in a Manger by his mother, that the cold might not hurt him: but S. Dominicke being an Infant, went out of his bed, and as if hee had hated all delights of the flesh, lay often naked vpon the bare earth. When Christ was borne, a Starre appeared in the skie, which led the Wisemen vnto him, and foreshewed that he should enlighten the world: but when S. Dominicke being borne, and was to be Baptized, his mother saw a Starre in his fore-head, foretelling, that there was a new light come into the world. Christs prayer was alwaies heard of his Father, saue once in the Garden, when praying according to his sensuality, he would not be heard according to his reason: but S. Dominicke was neuer denied any thing that hee prayed for, and consequently, neuer prayed according to sensuality. Christ loued vs, and washed vs from our sinnes by his blood, which was shed by others: but S. Dominicke let out his blood daily with his owne hand, with a three corded chaine; one for his owne sinnes, which were few; a second, for those that are in Purgatory; & the third, for such as liue in the world. And lastly, Christ being to depart out of this world, promised his Disciples the comforter his Spirit: and S. Dominicke, when he lay vpon his death-bed, said to his Disciples, Weepe not for my corporall departure, for I shall be more profitable for you in that place whither I go, then I haue bene here; for there I shall be a more powerfull Aduocate for you to God, then I could be in this world. Thus he prosecutes the comparison, through all the parts of the life of Christ. But thus much I suppose is sufficient to demonstrate the horrible blasphemy of the Church of Rome, in their inuocation of Saints. And that no man may thinke these be the conceites of priuate men the booke of S. Francis conformities; was approued by the generall consent of: the Minorite Friars in their Chapter house, and printed at Beno [...]ia by authority [...]n the yeere 1389. and after reprinted at M [...]llen in the yeere 1510. [Page 350] by Gotardus Ponticus, and intitled Liber Aureus, A Golden booke: Yea three Popes, Gregory the ninth, Alexander the fift, and Nicholas the third, commanded all men to beleeue S. Francis fiue markes or wounds, vpon paine of heresie: And Bennet the twelft ordained a Feast to bee obserued to their honour. And for S. Dominicke, Gregory the ninth, in the yeere, 122 [...]. assumed him into the number of Saints, allowed him a Festiuall day, approued his rule, and guarded it with many priuiledges: In a word, these bookes were neuer condemned by the Church of Rome, nor decreed to bee purged by any of their Indices; and therefore stand in their Kalender of bookes as Authenticall witnesses of their impiety.
7. Out of all this discourse, I may howsoeuer inferre these three important Maximes. First, that the Cymerian or Aegyptian darknesse was neuer so great, as was this generall darknesse, or rather blindnesse in Popery; or as is still at this day, where that religion reigneth in full sway. Secondly, that their Priests and Friars, were in those daies, and are still, men without all conscience and feare of God; who for the encrease of their owne gaine and credit, obtruded these grosse abuses vpon the common people, as diuine Mysteries and Oracles not to be spoken against, but receiued with vndoubted beleefe. And thirdly, that the prophecy of S. Paul, being thus verified in them, concerning strong delusions, this must needes bee the time of Antichrists reigne, and of the height and top of his power and pride: though now (God be thanked) his Kingdome is in the wane, and hath all the symptomes of a deadly consumption.
CHAP. 4. Delusions by Relikes.
1 THe second delusion which ariseth from their canonized Saints, is by their relikes, by meanes whereof it is strange, both how miserably they haue abused the world [Page 351] for a long time, and what wealth they haue amassed to themselues. I might be infinite in this kinde, but I will contract my discourse into as short and narrow roome as I can: And therefore to omit their infinite number of false relikes, suborned by crafty Priests for their owne gaine; yea such as were not of Saints in heauen, but of the d [...]mned in bell, as an Ancient Doctor testifieth when he saith: Multorum corpora adorantur in terris, quorum aminae cruciantur in inferis: that is, The bodies of many are adored in earth, whose soules are tormented in hell. And as it is confirmed by the Legend of S. Martin, where wee read, of one worshipped with great deuotion, who was knowne to haue bene a notorious wicked man: In which tanke, we may iustly place our Canterbury Saint Thomas Beck [...]t, at whose shrine so many deuotions were made. For forty eight yeeres after his death, it was disputed among the Doctors of Paris, whether he were damned or saued, as a French History reporteth: and one Roger a Norman, maintained, that he had iustly deserued death, for rebelling against his Soueraigne, the minister of God. Againe, to omit the multiplicity of relikes of the same kinde, belonging to one and the same Saint; as halfe a dozen of heads, two or three dozen of eares, as many of hands, and of armes, and of legs; this imposture being sufficiently discouered by many writers. And lastly, to omit their secret foisting in of new relikes in stead of the old, which either were stollen away, or lost, or could not be preserued from rottennesse; and these the members, sometimes of a man hang'd or buried, and sometimes of an Asse or Dogge, or some other beast: as at Geneua, that which a long time was worshipped for an arme of S. Anthony, was found to be no other then the haunch of a Deare: I say, to omit all these impostures which are most frequent in the Church of Rome, and whereof plenty of examples might be brought, I will insist onely in such deceites as are more rare, and admit no exception nor cauill.
2. At S. Mary maior in Rome, they shew the Cratch or Crib wherein our Lord Iesus Christ was laid at his Natiuity, [Page 352] which some of them say was made of earth, alleadging to that purpose the opinion of S. Chrysostome misinterpreted,Chrysost. hom. 2 in Lu [...]. but others of wood, as Baronius affirmeth: And so they themselues agreeing not what it was, why should wee beleeue that there is any such thing at all? Sigonius reporteth, that at the taking of Caesarea in Syria by Baldwin the first King of Ierusalem, Sigon. de regno [...]ed [...]c. lib. 9. the Genuans had in their share a cup made of an Emraud which Christ vsed at his last Supper, and caused it to be kept and worshipped as an holy relike.Baron. An 54. 63. But Baronius giueth this fiction (it may be vnwillingly) the lye, for he alledgeth the authority of Bede, that the Cup wherein Christ celebrated his last Supper was of siluer, with two eares, and was kept at Ierusalem: both which opinions cannot be true, and therefore the one thus discrediting the other, makes them both two to be suspected as false. Againe, at S. Iohn Laterane in Rome, is to be seene and adored, the Spunge wherewith they presented vnto Christ on the Crosse vinegar and gall,Idem An. 34.116. which Baronius affirmeth, retaineth still a certaine ruddy colour, as if it had bene dipped in blood. But the French Annales affirme,Nich [...]l. G [...]ll [...]s. Annal. that S. Lewis the French King redeemed this Spunge of the Ʋen [...]tians, to whom it was pawned by the Emperour of Constantinople, together with the true stumpe of the true Crosse, and the iron of the Speare wherewith Longis pearced our Sauiours side: and those were receiued as holy relikes in a Chappell at Paris, and yet they bragge of the same at Rome, and in other places. By vertue of the same Chimicall multiplication, whereby Christs Coate without seame is found at Argentined in France, and at Triers in Germany: and S. Iohn Baptists finger wherewith he pointed vnto Christ, at Vezentium, at Tholouse, at Lions, at Florence, and else where. But I promised to passe by these things, hauing handled them at large in my Retractatiue from the Romish Religion. M [...]t. 7. pag. 20 [...]. My aime is here to shew how they discouer their owne fraud, by their contradictions; and to that purpose, the Smocke of the blessed Virgin may serue for another example, which they say is wouen of fine linnen and silke; two Elles and a quarter long, [Page 353] and an Elle two quarters and an halfe large: a costly smock without doubt, especially in those times, when the vse of silke was not so frequent as it is now; for a pound of silke as Flauius Ʋopisius witnesseth, was in the time of Aurelian the Emperour worth a pound of gold: And is it credible (thinke you) that the Virgin Mary should haue a smocke of halfe silke, when her pouerty and Iosephs was so great, that they had not meanes to buy a Lambe to offer at her purification, as she was commanded by the Law if she had bene able, but two turkle Doues, or two yong Pigeons, which was the offering of the poorer sort, as all interpreters of the second Chapter of S. Lukes Gospell, with Maldonate a Iesuite himselfe affirmeth? In like manner, there was a great suite in Law betwixt the Chapter of our Lady in Paris, and the Couent of S. Denis, about the body of S. Denis; whereof the Chapter said they had the head, and the Couent the whole entire body, head and all: the matter came to tryall, and it was adiudged by the whole Parliament, that the relike in the Chapter, was the head of S. Denis of Corinth, and not of Denis of Athens, which they adiudged to be in the Couent. But this creates a new doubt, for it is not read in any History, that the Corinthian Denis was euer in France, and how then could his head come to Paris? And for the Athenian Denis, Baron. An. 1062. 10. Pope Leo the ninth, as Baronius confesseth, decreed by an absolute sentence, that his true body was at Ratisbone in Bauaria, and no where else: whence I gather, that if the Pope erred in his sentence, as he must needes do, if the Parisians were in the right; then the Ratisbonians were Idolaters, in worshipping a counterfeit Saint; if he erred not, then were the Parisians Idolaters, especially seeing it was prohibited by the Councill of Laterane, that no relike should be receiued publikely, without the authority of the Pope.
3. But to proceed with this abuse: They are not content to prostitute the bodies and members of their Saints to adoration onely, but they also propose as relikes to be adored,See more for this in Stephens Apology for He [...]d [...]s their very garments, and wh [...]tsoeuer did any waies appertaine vnto them. As at Tr [...]ers, in the Abbey of S. Simon, Iosephs [Page 354] Pantofles were a long time in request: And at Aix in Germany, they bragge of his Breeches, together with the Virgin Maries Smocke before mentioned: the one being so little as they would fit a childe, the other so great as they might be worne by a Gyant. In some places are reserued their pots, and dishes; yea to the very taile of the Asse which carried Christ, which is to bee seene at Genues; and to the purpose of this Asse, the holy Hay which was in the Manger where Christ was laid being new borne, is a relike of great same in Lorraine. But what shall we say to that strange dotage of theirs, that cause the stones wherewith S. Stephen was stoned to bee worshipped: as at Arles, at Vigand in Languedoc, and at Florence, And the arrowes wherewith S. Sebastian was shot to death? Sure if the stones deserued to be worshipped, much more did the stoners; and if the arrowes, much more they that shot them. And that the Reader may not be too much astonished at this their sottishnes, let him but marke this story following, and hee shall easily perceiue how the poore world at that time, had neither eyes in their head, nor vnderstanding in their braines, but were led like blinde men to the ditch, and fooles to the stockes, without once saying, Whither go I? The story is this (for let me do them that fauour so to call it:) when Nicodemus tooke downe the body of Christ from the Crosse, he gathered some of his blood into the finger of his gloue (for there is no doubt but that gloues were then in vse aswell as they are now) and with this blood wrought many miracles: by reason whereof, being persecuted by the Iewes, he tooke a parchment and wrote therein all the miracles he had done and [...]he mysteries of this blood, which he closing vp together with the blood, tied it to the beake of a great Bird which he had found, & threw the beake into the Sea,This tale is more at large in Stephens Apology for Herodotus. recommending it vnto God. This holy beake about a thousand yeeres after, hauing trauailed vp and downe all the Seas, from the East to the West, at last arriued in Normandy, in the same place where at this day standes the Abbey of the beake: This holy beake lying there among the bushes, it chanced that a good Duke of [Page 355] Normandy hunting a Hart in those quarters, the Hart and Dogs were on a suddaine all so silent, that none knew what was become of them: till at last, they were all found on their knees, and praying their Canonicall houres as some thinke: with which sight the Dukes deuotion was so stirred vp, that he caused the bushes to be grubbed vp, and found there this holy beake, with that which was within it safe and sound; whereupon, as being admonished of God, hee erected the foresaid Abbey, and called it by the name of the Beake, where this holy relike is still to be seene. Now who doth not see, that if one beake feedeth so many idle bellies as are in that Abbey; and not onely feedeth, but also enricheth them with great possessions; how great must needes be the riches that accrue from so grear a number of relikes, as cannot bee brought within the compasse of an Inuentory? If there were no other thing to proue this, the very caskets or shrine [...]herein they put their relikes are a sufficient demonstration hereof; for they are commonly of that price, being embossed with gold and precious stones, that few mens estates are able to counteruaile their worth.
4. But besides those solemne relikes kept thus in pompe, in their Churches and religious houses, there are others of lesser esteeme, which are carried vp and downe from one place to another, & shewne to the common people, to draine their purses withall. Now these were oftentimes discouered by the Church-men which liued in those places where these Pedlets came with their wares; and this partly through enuy, least their owne trading in this kind should be hindred, and partly through feare, least the simple people perceiuing their grosse abuse and cozenage, should thereby be moued to suspect all the rest. For these relike-mongers did many times so euidently and impudently delude the poore people with their counterfeit trash, that if they had not bene curbed and restrained, they would haue discredited the whole pack: For they contented not themselues in setting forth their wares like Mountebankes, to say and proclaime, behold in this Viall the blood of Iesus Christ gathered vp vnder the Crosse by [Page 356] the Virgin Mary: and in this the teares that fell from Christs eyes, when he wept for Lazarus: and behold the bands wherewith the Virgin swathed Christ in Aegypt: and behold the Milke, and the Haire, and the Combe, the Coyfe, the Vaile, the Girdle, the Pantofles, the Gloue, the Ring, the Handkerchiefe, &c. of the Virgin Mary: But they were some of them so shamelesse as to say, behold in this box (but they must not open the box) the breath of Iesus Christ, kept carefully by his mother euer since he was an Infant. And amongst those that were growne to this impudency, we reade of a Priest at Genues, who returning from the East, boasted to haue brought with him from Bethleem the foresaide breath of Iesus Christ, and from Mount Sinai, the hornes that Moses had on, when he descended downe from that hill: and when he was accused for deluding the people with this forged stuffe; his answer was nothing but this, that if they would not beleeue that he had the true breath o [...] Christ in the Violl, and the hornes of Moses; no more would he beleeue, that the Milke which they shewed publikely and solemnly at Genues, was the very milke of the Virgin Mary, seeing there was an equall ground of credibility for them both: and therefore that either his relikes deserued as much credit as theirs, or at least, theirs no more then his. A reason me thinkes vnanswerable, considering that the credit of all their relikes, dependeth meerely vpon the opinion and report of men, who are subiect, both to deceiue, and to be deceiued.
5. But no maruaile, if such relikes as these were disauowed by the warier sort, seeing they crosse both common sense and reason; and imply, not onely an improbability, but also an impossibility: For touching the breath of Christ, what wit of man can giue a reason, how it could be enclosed in a box, and kept so long a time? And for Moses his hornes, it is apparent that there was no such thing; it arose from a grosse errour of their owne translation, whereas the Text saith onely, that the skinne of his face did shine, when he descended downe from the holy Mountaine. Exod. 34.29. [Page 357] And Saint Paul alluding thereunto; 2. Cor. 3.7. confirmeth the same: for he saith, that he carried a vaile ouer his fade, because the Children of Israel could not stedfastly behold the same, for the glory of his countenance; but for hornes, not a syllable in holy Scripture is to be found; and yet they picture him with a paire of hornes on his forehead, and ostent the same hornes for relikes in their Churches. Neither neede these seeme strange, seeing they want not many others, that are both more senselesse and absurd: as Saint Michaels Sword and Buckler, wherewith he ouercame the deuill, as if the deuill that is a spirit, would be conquered with such weapons: the sound of the bels which hung in Solomons Temple, which a certaine Monke made the world beleeue hee brought from the East; certaine haires which fell from the Seraphim, when hee came to imprint the fiue wounds of Christ in Saint Francis body: yea, some of them are not ashamed to shew the Pilgrimes that go to Ierusalem a three cornerd stone, which they beare them in hand, is that very stone whereof Dauid speaketh in the 118. Psalme. The stone which the builders refused is the head of the corner. And that Ioseph the reputed Father of Christ might not come behind his Son, at Courtheuerin neere vnto Blois, is kept for a Monument his breath also, which he breathed when he claue wood being a Carpenter: and at Burges in Spaine is shewne a Crucifix whose nailes and beard are cut euery moneth they grow so fast, and in these excrements they say is great vertue. In Galicia (as Pilgrimes report) are preserued some of the Feathers of certaine Chickens, which are of the race of that Cocke which crowed when Peter denyed his Master. And at Saint Denis is to bee seene, the Lanthorne which Iudas carried in his hand when he came to betray his Master. Can any man beleeue these that is in his right wits? And yet they obtrude these relikes, with an infinite number more of the like straine and stampe, vpon the common people, as matters of faith and deuotion.
6. But let me conclude this whole discourse of Relikes, with two most famous examples. The first whereof is of [Page 358] Saint Peters chaines, the one of which (as they say) being the chaine wherewith hee was bound at Ierusalem and brought vnto Rome, and laid neere vnto the other wherewith hee was bound at Rome; these two chaines reioycing to see one another as two friends, so leaped and skipped, that they ceased not vntill they embraced each other, and became vnited together, as they remaine at this day in a famous Church at Rome, called vpon this occasion Saint Peter ad Vincula. Another is of the linnen cloth of Saint Veronica, wherein Christ had imprinted the picture of his face; this was carried by Volusian an Embassador from Tiberius to Rome, and cured him of his sicknesse which the Physitians were in despaire of: and euer since is reserued at Rome for an holy Relike, though a certaine City in Spaine doth challenge the same also, and in both places it is deuoutly worshipped, and therefore either the one, or the other, must needs be guilty of Idolatry.
7. To search to the bottome of this gulfe of superstition, would beget both a great labour to my selfe, and wearinesse to the Reader, I end therefore this discourse about Relikes with two Mementoes. The first whereof is, that this must of necessity be the kingdome of Antichrist, when the whole world in a manner should be deluded with such grosse and palpable Lyes. And the second, that seeing these Relikes were worshipped with such great deuotion, that they euen put their whole hope and confidence in them for the obtaining of blessings, either temporall, spirituall, or eternall; they were therefore guilty of as grosse Idolatry, as euer the Pagans were in worshipping their Idoll gods, or rather deuils, as Saint Paul tearmeth them, 1. Cor. 10.20.
CHAP. 5. Delusions by Images.
1. THe third kinde of Delusion from their Saints Canonized, is by their Images; which because it hath beene [Page] partly touched already in the point of miracles, where their mouing, nodding, speaking, and healing, is discouered as counterfeit and false; I will here insist onely vpon such things as concerne their very essence and being, that their Antichristian superstition may be apparent to the whole world. And to begin with their conformity with the Pagans. The Pagans say, that some of their Images were fallen from heauen, as the Image of Pallas, and some made by mens hands. In like manner the Papists bragge of some of their Images, that they came from heauen, as that of our Lady of Gladnesse, which they say was brought downe by the Virgin Mary her selfe from heauen, accompanied with a band of Angels, and deliuered to three Friars prisoners at Caire, and by them transported into France. And another of our Lady of Montserrat, which they say was found in an hollow caue of a Mountaine, by the direction of an heauenly light, and the melodious singing of Angels that worshipped it before men euer knew thereof: for these people are not content to bee Idolaters themselues onely, but they would faine make the Angels both Fautors and partakers in the same Idolatry. To this kinde may be referred such as they affirme, were miraculously made, and which they hold in as great esteeme as if they were fallen from heauen. Amongst which, that is most famous, which they say Christ Iesus imprinted on a linnen cloth of S. Veronica, of which I made mention before, & which is kept at Rome in Saint Peters Church, which because it is a renowned Image, behold the whole Legend thereof,Feriol Locrius. mar. Aug. lib. 5. cap. 4. as it is reported by Friol de Locres in the words of Mathew of Westminster. Tyberius the Emperor (saith hee) being afflicted in his body with the disease of the Leprosie, it was told him that there was a Physitian in Ierusalem that healed all diseases with his word, not knowing that the Iewes and Pilate had put him to death. He giueth therefore in charge to one Volusian his Friend, to goe presently to Ierusalem, and to command Pilate to send this Physitian vnto him: but Pilate hauing receiued the commandement of the Emperor, and being terrified therewith, desires fourteene daies respite: [Page 360] during the which time, Volusian asking a certaine Matron that he heard had beene familiar with Iesus called Veronica, where he might finde this Physitian: she answered, alas this was my Lord and my God, whom Pilate hath condemned, and caused to be crucified through the enuy of his owne Nation the Iewes. Then Ʋolusian in great griefe said, I am heartily sorry therefore, seeing I see I cannot accomplish my Masters commandement. But Ʋeronica answered, when my Lord went vp and downe preaching, and I was depriued of his company, I was desirous to get his picture drawne; to the end, that when I should bee depriued of his presence, I might solace my selfe with the sight of his Image: and as I was carrying a linnen cloth to a Painter to haue his picture drawne therein, my Lord met me, and asked me whither I was a going? To whom I hauing declared the cause of my voyage, hee asked of me the cloth, and wiping his face therewith, left therein the impression of his venerable countenance. If therefore thy Master looke but deuoutly vpon this picture, hee shall presently recouer his health. Volusian answered, Can such a picture be bought for Gold or Siluer? No saith Veronica, but with an earnest affection of deuotion: and therefore I will goe with thee, and carry to the Emperor the Image to looke vpon, and then returne to mine owne Country. Volusian vpon the credit of this report, returned to Rome with Veronica, and said to the Emperor Tiberius, Pilate and the Iewes haue put this Physitian to death whom thou desiredst to be brought vnto thee: but a certaine Matron is come with mee, which bringeth with her his picture, which if thou lookest vpon deuoutly, thou shalt be cured of thy disease. Then the Emperor causing it to be presented vnto him, and looking vpon it with great deuotion was forthwith restored to his former health. This is the tale, which if it seeme to any to be but of a tub as the Prouerbe speaketh, that Author forenamed confesseth as much, when he desires to be beleeued in it, but confesseth it to be cozen German to a dreame, and yet the ignorant people beleeue it to be as true as the Gospell, and Pope Iohn the two [Page 361] and twentieth alloweth ten thousands daies of pardon to each one that shall say this prayer following to this picture of Veronica.
Salue sancta facies nostri Redemptoris,
In qua [...]itet species diuini spendoris,
Impressa panniculo niuei candoris
Data (que) Veronica signum ob amoris, &c.
Wherein they addresse their speech by a most palpable Idolatry not to Christ, but to his picture onely, and to such a picture as is the meere deuice of man, whereof none of the Euangelists make any mention, who remembring matters of lesser moment, would neuer haue forgotten such a miraculous impression of the face of Christ, if there had beene any such thing: but let the credit of this tale depend vpon their Legend, which is as full of Lies as a stable of dung, as one of their owne Bishops confesseth.
2. Concerning Images made by the Art of man, we haue diuers pregnant examples of notorious delusion; as when they make Nicodemus (he that is spoken of in the third Chapter of Saint Iohns Gospell) a Painter, and to haue drawne an Image of Christ on the Crosse, which the Iewes in scorne crucified againe, to despite Christ. This story is referred by Bellarmine to Athanasius, Bellar. de Imag. lib. 12. cap. 10. in a booke entitled The passion of the Image of our Lord. Chap 4. but he doubteth whether Athanasius was the Author of that booke or no, and yet he is alleadged in the seuenth Synode, act. 4. as an authenticall writer. But Baronius giueth the flat lye both to Bellarmine and to this sacred Synode, when he saith, that this miracle hapned in the time of Constantine and Irene, vnder whom was held that pretended seuenth vniuersall Synode, and therefore could not deriue its authority from Athanasius. Sigebert also in his Chronicle reciteth it as done in the yeere of our Lord, 765. And to make the matter cleare, Lucius Marineu. Historiographer to the Emperor Charles the fift saith, that he worshipped the same Image at Burges in Spaine in a [Page 362] Temple of the Augustines, whereas Syria is held to bee the seate thereof. Saint Luke also is made a painter of an Euangelist, out of whose shop (if we will beleeue their tales) haue beene sent forth more Images of Christ, and the blessed Virgin his Mother, then out of any Painters shop of the world beside. For at Rome onely, we finde in the Laterane Chur [...], an Image of our Sauiour of twelue yeeres old embossed with Gold and precious stones, begun (as they say) by Saint Luke, and after finished by an Angell, which Image euery yeere on the fourteenth day of August, is by the ordinance of Pope Leo the fourth, carried in triumph vpon the shoulders of the most honourable Citizens of Rome all about, from thence to Saint Maria maior, and the next morning after Masse said, it is carried with like pompe into it owne place: and vpon this day are set free fourteene prisoners worthy of death, in honor of this Image. At Saint Mary of the people, is a Tablet of the Virgin Mary painted (as they say) by the hand of Saint Luke. At Saint Mary in the broad way, is to bee seene a Chappell, where Saint Luke wrote the Acts of the Apostles, and painted a Tablet of the Virgin Mary, which is in the same Chappell, and was the first (say they) that hee painted, after hee had first seene her, and therefore representeth her with a Ring on her finger. At Saint Augustine also they ostent another Image of the Virgin Mary painted by Saint Luke. At Saint Mary called Ara caeli, is another Image of the Virgin Mary of Saint Lukes workmanship, in such quality as she was in, when she stood by the Crosse of her Son: before the quire of which Church is also a round stone latticed about with iron, wherein the impressions of the feet of an Angell are to be seene, fixed there when Pope Gregory consecrated the said Church. At Saint Mary the new, in a Marble Chappell is a Tablet made by the hand of Saint Luke, which was brought from Troas to Rome, and was not hurt by fire, when the Church wherein it stood was all burnt to ashes. Likewise in the Chappell of Saint Mary of grace, there is another Tablet of Saint Lukes painting; and another in the Church of Saint Sixtus, with a number more, and all at Rome: [Page 363] by which we may guesse what a multitude of his pictures are to be found in other places, when one City doth so abound with them. I speake not of vulgar and common Images, the abuse whereof is no lesse then of these; but I remember only such as no man of sound sense can apprehend with probability or appearance of truth, considering what the holy Scripture reporteth of Saint Luke, and what the more found antiquity witnesseth of him.
3. Moreouer,Arn [...]b. aduersus G [...]nte [...]. l. 6. as Arnobius long agoe derided the Pagans for the diuers figures which they assigned to their Gods, as when they pictured Iupiter Hamon, with two hornes like a Ram, Saturne with a Sickle, Mercury as a Messenger equipaged for a voyage, Venus all naked, as a woman ready to prostitute her body to whoredome, Vulcan with a Hammer and other instruments of the Forge, Apollo with a Harpe like a Musitian, and Neptune with a three forked Mace: So he might well deride the Papists if he were now liuing, who represent their Saints in like fashion, as Moses with two hornes, Saint Iohn with a Challice, Saint Iames with a Pilgrimes staffe, Saint Paul with a Sword, Saint Peter with two Keyes, Saint Genist with a Violl, S. Anthony with a Hogge, and such like. For as hee speaketh of the heathen Gods, so we may truely affirme of these Popish Saints, that if we take from them their ensignes, one of them could not be differenced from the other, no more then Actors in a play without their habits, for what can we tearme this but meerly an interlude of superstition? Adde hereunto, that as the Pagans worshipped their Gods vnder the Image and prourtraicture of certaine men, yea, of infamous Harlots as we read, that Phidias drew the Image of Iupiter Olympian by the visage of his Minion Pantarces, and Prapiteles the Image of Venus by the famous Harlot Phryne: So the Papists haue their Images drawne after the same modell, as of our Lady, Saint Mary Magdalen, and other she Saints, by the feature and fauour of such delicate Dames as were presented to their view: yea, this grosse superstition is growne to that height of impudency, that if the picture of any notorious Harlot be but placed [Page 364] in a Church or Chappell, or some other place of publike or priuate deuotion, they spare not to kneele vnto it, and to adore before it,Gueuara [...]olden epist. lib. 1. as if it were a most vndoubted Saint. Of which horrible abuse Anthony Gueuara Bishop of Mondonedo, Preacher and Chronicler to Charles the fift, giueth vs a sufficient witnesse; for he in one of his Golden Epistles affirmeth, that a certaine Great man of note called Henry Henriques, had in his Oratory three Tablets of three very beautifull women curiously drawne, with these inscriptions ouer them, Saint Lamia, Saint Flora, Saint Lais, the names of three ancient and famous Harlots among the Pagans, which notwithstanding this Lord prayed euery day vnto, and said his Aue Maria, and Pa [...]er nosters. Neither is this onely in priuate deuotion, but it is notoriously knowne by experience, that on their Feast day of Corpus Christs, at which time Altars are addressed in the middest of the streets with great ostentation, they vse to present to the people to worship the most wanton and lasciuious pictures that they can finde out in any priuate houses, with a more then heathenish prophanation.
4. But the quintessence of delusion lurketh in the Images and worship of the blessed Virgin, against whom farre be it from mee to conceiue the least thought of irreuerence and dishonour, I sp [...]ake onely against their superstition which she her selfe abhorreth. It is therefore to be noted, that they haue a whole legion of our Ladies pictures, from wh [...]nce springeth the greatest reuenewes of their Cleargy. Some take their names from the places, Cities, or Townes, where they are, as our Lady of Lawretto, our Lady of Sichem, our Lady of Halls, our Lady of Walsingham, our Lady of Aix, our Lady of Nantueil, our Lady of Francucile, with a number more. Others giue names to the places where they are; as our Lady of the Vale, which is therefore called our Ladies Vale, our Lady of the Mount, our Lady of the Wood, our Lady of the Field, our Lady of the Well, our Lady of the Fountaine, our Lady of the Caue, our Lady of the Snow, because in the hottest time of summer the place where [Page 365] this Image stands, is alwaies full of Snow, as they report: some againe take their names from the supposed effects, which they are thought to worke: as our Lady of Recouery, our Lady of Comfort, our Lady of Gladnesse, our Lady of Ioy, our Lady of Pitty, our Lady of Vertue, our Lady of good Newes, our Lady of good Desire, our Lady of Aydes, with an infinite number of the like kinde: So that we may iustly say of these Papists, as the Lord himselfe saith of the Iewes by the mouth of the Prophet Ieremy, Chap. 11.13. O Iudah according to the number of thy Cities were thy Gods, and according to the number of the streets of Ierusalem, haue ye set vp Altars to that shamefull thing, euen Altars to burne incense vnto Baal. A prophecy verified in the Popish Church, where they haue a seuerall Saint for euery City, and the Virgin Mary a common protectrix of them all.
5. But this is not all: the differences that are betwixt these our Ladies are very great, aswell in other things, as in their names; and that both in their age, and in their feature, and in their beauty, and their countenance; as Henry Stephen in his Apology for Herodotus, hath at large described: but in this lurkes the maine poyson (saith the same Author) that for the most part they are acoutred and garnished both in countenance and vesture, like notorious Harlots; as they vsed to paint S. Mary Magdalen, to wit, naked in some parts, as also the Aegyptian Mary. And to this purpose I remember (saith he) what I haue read of our Lady of all beauties at Tours, so tearmed because she vsed to be painted after the same manner that Venus was wont to be among the Pagans: For all the daintiest Wenches of Tours were brought before the Painter; and from one he borrowed her high forehead, from another her sparkling eyes, from a third her pretty long nose, from a fourth her smiling mouth, from others a dimpled chin, and other parts of the body: now whether the obiect of so beautifull an our Lady, enkindleth our deuotion or no, or rather what other flame it stirreth vp, I leaue to them that are competent iudges in this kinde. This I am assured of, out of his Author, which is one Iohn Menard, [Page 366] a great preacher in those times, that there are in their bookes of deuotion, to be seene most lasciuious pictures, fitter to incen [...] lust, then to stirre vp deuotion. But whether those pictures were of such as they had at command, or of such as they would haue at command, I know not: onely it is likely they were of such creatures, as to whom they bore great affection, and least they should forget them, would contemplate their pictures in their prayers.
6. Now I would aske them in this subiect but one question, to wit, Whether all these our Ladies which I haue named, are one and the same in substance, or diuers and many? If they say, One and the same, I aske then why they disguise her after so many fashions? If they say that they are diuers, I would faine know of them, which is the true Virgin Mary the mother of Iesus Christ? This question which way soeuer they answer, casts them into most foule and grosse absurdities, and therefore I leaue it to their wisedomes to resolue: onely let me remember them of the opinion of a good woman of Mount Riuard in France, who saide, that our Lady of Nautueil, and our Lady of Francucil were Sisters, and surely she had reason, seeing their habits and countenances were somewhat alike.
7. But this abuse is not onely in the habits of our Ladies, but also of the other Saints, which to decipher to the full, would aske a longer discourse then I intend; and for which, I referre the Reader to the former Author, Henry Stephen. Indeed the differences betwixt them, is both infinit, and incredible; not onely in these things, but in many others; and therefore it is a great wonder how they being so different betweene themselues, should haue so perfect an harmony in the kitchins of their holy Church, which they all with one accord maintaine in such sort, that they hardly giue place to the kitchins of Kings and Emperours. Much reuenew commeth to them from the bodies of their Saints departed, in regard of their relikes, as hath bene declared before, but it is nothing to that wealth which they gaine by their soules: which that we may beleeue to be true, let the [Page 367] Reader take but the paines to view these Latine verses, which I will set downe verbatim, as they were a long time written in Gothick letters in a Tablet of stone, fastned to a picture of the Church of S. Stephen at Bourges, neere vnto the Altar, where vsed to be sung their Cardinall Masse: for they containe in them the very quintessence of most impudent and abhominable impiety, and is so Authenticall a president, as cannot be denyed, without denying their owne hand and scale. The verses are these.
Hic des denotè, coelestibus associote:
Mentes aegrotae per munera sunt ibi lotae:
Ergo venitote gentes à sorde remota:
Qui dat is estote certi de diuite d [...]e:
Te precor accelera, spargas hic dum potes aera:
Et sic reuera secure coelica spera.
O si tu scires, quantum data prosit ibires,
Tu iuxta vires, donares quod dare quires.
Te miser à paena dum tempus habet aliena
Huc dare te paena, v [...]niae fit aperta crumena,
Consors coelestis fabricae, qui p [...]rrigit, est is:
Ex hoc sum testis, hic vos mundare potestis.
Fratres haurite de trunco pocula vitae
Hic aliquid sinite, veri velut Israelitae
Crede mihi crede, coeli dominaberis oede
Nam pro mercede Christo dices mihi cede.
Hic datur exponi paradisus venditioni,
Currant ergo boni, rapientes calminathroni
Ʋis retinere forum, mihi tradas pauca bonorum
Pro summa quorum, reserabitur aula polorum.
Hic si large des, in coelo fit tua sedes:
Qui serit hic parce, parce comprendit in arce
Cur tardas tantum? nummi mihi des aliquantum,
Pro solo nummo gandebis in aethere summo, &c.
I forbeare to interpret these verses in English, because their greatest grace lyes in the Latine rimes; onely the meaning [Page 368] in few words is this: That he which giueth to an Image, goeth directly into Paradise, and the more he giueth the better place he shall finde there; yea, that Christ himselfe shall yeeld his place vp to such an one. Now is it possible that men that are reasonable creatures, should be thus deluded and blinded? But this is the efficacy of Antichristian delusion inflicted by Gods iudgement vpon men for their sinnes, and wrought by the subtlety and malice of Sathan, vpon their soules.
CHAP. 6. Delusions by Popish Excommunications and Pardons.
1. BEsides all these forenamed delusions, the world hath bene no lesse inueigled and deceiued by their vse, or rather abuse of the Keyes, which the Pope challengeth, to haue authority to dispose in the Church, and sublegateth the same to Bishops and Priests. This power is exercised two waies: either by shutting whom they list out of the Kingdome of heauen, by excommunication: or by setting open the dore to whom they list, by Pardons, Indulgences, and Absolution. Now their Excommunication is twofold, the lesser and the greater: the lesser is nothing else but an exclusion from the Sacraments of the Church: and the greater called Anathema, an vtter abscission from the body of Christ. And in like manner their Indulgences are of two kinds: one Sacramentall after the Sacrament of Confession and Penance, which is an absolution from sinnes: and the other Iuridicall, which is an act of iurisdiction and Ecclesiasticall authority, giuing absolution from the censures of the Church: now how both these are abused, and the world deluded by them, is the point I am to manifest in this discourse following.
2. And first, I say that this power left to the Church by Christ, is in many things so aviled by the Church of Rome, and in others so exalted aboue measure, that there remaines [Page 369] little in it of the institution of the Sonne of God. This is a formall abuse, and one of the festered vlcers of the Church of Rome, which requireth a fuller Treatise to lanch the sore thereof, then my intent will allow: I will onely search it a little, though not to the bottome. And to begin, obserue first, how the Councill of Trent, in the 15. Session, and Chapter 3. of the reformation, seemeth willing to put it hand to the correction of the abuses of Ecclesiasticall censures: but all that those holy Fathers do, is nothing else but to exalt the authority of Bishops, and to abase that of Priests, and to clip the wings of the secular Magistrate. Secondly, the forme of their Sacramentall absolution, which is in the Priests power to giue, is vtterly full of blasphemy; for they doe not onely absolue in the name of the Father, the Sonne, and the holy Ghost, which is agreeable to Christs institution, but also in the name and merits of the Virgin Mary, Eman Sa Iesu [...] [...]h [...]sn. in principio. and all the Saints, and their owne satisfactions, which is a manifest corruption of the doctrine of saluation. Thirdly, this absolution is giuen vpon condition, that the sinner shall endure some satisfactory paines imposed vpon him by the Priest, as some Fasts, some certaine Pilgrimages, some certaine number of Prayers; which last seemeth to me a grosse abuse, to put prayers amongst paines, seeing good workes cannot be called paines or punishments, it being a greater punishment to be forbidden them, then commanded. Fourthly, (which is yet worse) if a man being enioyned this penance haue no humour to fast and pray, or go on pilgrimage, he may redeeme all with a little money, and permute this affliction of his body, into the affliction of his purse.Can presbiter D st. 82. This their owne Canon affirmeth expressely. And the glosse vpon it saith, that if a man may redeeme his fast by giuing a peny, much more may one be freed by anothers fast, and therefore it is an ordinary practise amongst them to giue money to some religious persons, to fast and pray and make satisfaction for them, and in their steades. But I should feare that if I did my penance by a Proctor, I should also be saued by a Proctor [...]astly, that which is worst of all, these fellowes vnder the colour [Page 370] of spirituall satisfaction, vsurpe to themselues a temporall dominion ouer the bodies and goods of men: their bodies, by causing them to be whipt and scourged,Tollet de instruct Sacerd. lib. 1. cap. 14. as Cardinall Tollet witnesseth. Absoluatur (saith he) cum Psalmo et oratione deminica et verberibus: and as we haue two famous examples in two great Kings, Henry the second of England, to whom Pope Alexander the third caused the whip to be giuen by a multitude of Monkes, whereof some gaue him fiue blowes, others three, and so forth as their humours led them, as it is recorded by Mathew Paris in his History. The second example is in Henry the fourth of France, who receiued in the person of his Embassadour the Bishop of Eureux, being prostitute at the feete of his Holinesse Clement the eight, diuers strokes with a wand, before the King could be receiued into the bosome of the Church of Rome. And how they encroached vpon mens goods by this meanes, their continuall sale of Indulgences, for a certaine rate of money, which gaue Luther the first occasion of breach with the Romane Church, doth sufficiently shew: for by this tricke they drayned mens purses, and amassed infinite treasure into their owne coffers.
3. And because I haue mentioned their Indulgences, which are an extrauagant kinde of exercise of the Keyes, neither meerely sacramentall, nor iuridicall, but of a mixt nature partaking of both: let vs in few words obserue their abuse of the world by them; and that so grosse and palpable, as is almost incredible, were it not fore-prophecied of them by the Apostle, that God should send vpon them strong delusion to beleeue lyes. This power the Pope challengeth to himselfe alone: for he (say they) being Christs Vicar here or earth, hath the keyes of the Churches treasury tyed to his girdle, which treasury is filled with the merits of the Saints, to wit, their workes of supererogation, which they haue more then they neede for their owne saluation, mixt with the merits of Christ, and all these to be dispensed and disposed at the Popes pleasure. By this power the Pope can at an instant, deliuer all the soules that are in Purgatory, and send [Page 371] them into Paradise: which if it be true, then it followeth, that if he can do this and will not, he is an vnmercifull Tyrant, in suffering so many millions of soules to lye frying in that furnace, when it is in his power to giue them ease: if he will and cannot, then hee is a notorious lyer to vaunt of this power. By this same power, he taketh vpon him to giue pardons to those that are aliue, and to exempt them from the punishment of their sinnes by plenary remission: but it is with this condition, Si non ponatur obex, If there be not a barre in the receiuer; which barre is want of Faith and Repentance: but this is a most intollerable abuse, for if a man haue faith and repentance, he is sure to be saued, whether he haue the Popes pardon or no: and if he want faith and repentance, they themselues confesse that the Popes pardon can doe him no good. By this power, they promise plenary remission of sinnes, to all that come to Rome on Pilgrimage, and chaunce to dye by the way, and to them that liue and visit the holy places there, especially the seuen priuiledged Churches. They promise to some 50. to some an 100. to some 3000. yeeres of pardon: yea Boniface the eight granted out of his bountifull liberality 82000. yeeres pardon, to euery one that should say a prayer of S. Augustine, printed in a Table at Ʋenice, and that toties quoties. And Iohn the 22. granted 20. yeeres pardon to euery one that doth but bow his head at the naming of Iesus: by which account, a man may prouide in one day for millions of Ages, and, that which is remarkable, beyond the worlds continuance; whereas Purgatory lasteth according to their opinion, but till the day of iudgement. By this power, the Pope vseth to consecrate and hallow an infinite number of Crucifixes, Medailes, and Agnus Deis, holy Graines, or Beades, and such like trash, and to send them abroad into the world, that whosoeuer weareth one of them about him, if he be at the point of death, and say but in his heart the name Iesus, shall haue an absolute forgiuenesse of all his sinnes, though he cannot be partaker of the other Sacraments of their Church [...]y this power, least Rome should be too farre to fetch these pardons, [Page 372] the Pope hath appointed many petty Markets and Faires of them in euery Country, and the Pedlers that carry about this trash, are the Priests and Iesuites. L [...]o the tenth, sent one Terelius about with these Pardons, offering to euery one for the payment of ten shillings, and not a peny vnder, to set at liberty the soule of any one which they should name in Purgatory. Out of this power issueth their odious merchandize and setting to sale of all manner of sinne called, Taxae poenitentiaria Apostolica: whereby impunity is granted, be the sinne neuer so grieuous, so the party pay according to the rate for his absolution: as for adultery or incest, foure Turons: for both together, six Turons: for wilfull murther being in holy orders, twelue Turons: and so in proportion for other offences; so that there is no sinne so heynous, for which pardon may not be purchased for a small summe of money. Now then is it not too too manifest, how grossely the world hath bene deluded by this impious practise? For hereby not onely notorious sinners, as Whores, Theeues, Adulterers, Murtherers, &c. are made secure and carelesse in their sinnes, seeing a pardon is so easily to be obtained, but they are also enboldened to continue in their sinfull courses; forasmuch as they vse to pardon a sinne before it be committed: as it is said of Doctor Party, that he brought with him his pardon in his pocket, for murthering our late Queene of happy memory, intended by him: and a certaine Germane, hauing obtained a pardon for the next sinne he should commit, robbed presently the Popes Pardoner, and so could not be accused thereof, because he had his pardon to shew. And that this delusion, though it ranne currant amongst the ignorant people, was resente [...] by some of the wi [...]er sort, euen in these times of darknesse, may bee proued by diuers testimonies: as of one Oliuer Maillard, a great preacher of their owne, and a Friar, who speaking of these pardon-Pedlers, whom he calleth Bullatores, amongst other hath these words: An credit is quod vnus magnus vsurarius plenus vitijs, qui habebit mille millia peccata, dando sex albos trunco habeat remissionem omnium pecatorum suorum? Certe durum [Page 373] est mihi credere, et durius praedicare. In like manner the Author of the booke entiled Onus Ecclesiae, thus speaketh: Ist, indulgentiarum Buccinatores omnimodam promittunt securitatem, quae parit negligentiam, et negligentia offensam Dei: that is, These publishers of Pardons promise all manner of security which breedeth negligence, and negligence the offence of God. But most pregnant is the complaint of the Germaine Nation in the booke of their Centum grauamina, exhibited to the Popes Legate at Norimberge, An. 1522. for there they thus complaine. By the sale and Merchandize of this ware, (namely Pardons) not onely Germany is spoiled of money, but Christian godlinesse is extinguished: for from hence Whoredome, Incest, Adultery, Periury, Murder, Theft, Robbery, Vsury, and a whole heape of mischiefes haue preceeded, no man being afraid to commit any sinne in respect of conscience, when he was perswaded that a pardon might be purchased at so easie a price.
4. But enough of this trash, wherein peraduenture I haue stayed too long: I come now to their Excommunications, which containe in it so many abuses as is hard to count them. For whereas the Ecclesiasticall censures were admitted to humble sinners, and so to bring them to repentance, the Church of Rome turnes them quite to another end: For they make them serue for the finding out of things lost, and the payment of desperate debts, and for terrifying from sinnes not yet committed, so laying a plaister where there is no wound. For the first: if a man haue an Horse stollen from him, or any other thing, he may procure an Excommunication against the party that had stole him though vnknowne, to be of force if he bring him not againe, and so the Theefe must either gallop away to hell, or returne to the Gallowes, let him choose which: and so oftentimes it falleth out, that by this meanes, a Father hath vnwittingly excommunicated his owne Son, and for the body of an Horse,Tollet de Instruct. Sacord. lib. 1. cap 8. Concil. Trident. sess. 25. sent his Sonnes soule to the deuill. Cardinall Tolet approueth of this kinde of Excommunication, and so doth the Councill of Trent. In like maner, the same Cardinall alloweth, that an Excommunication [Page 374] may be publikely denounced against all such, as shall rob such a Lords Orchard, or steale his Kine, this is for a fault committed. And if a Creditor be desirous to be speedily paide his debt, he may by their rules excommunicate the Debtor before hand, if hee come not to giue satisfaction within a prefixed time. And this is the vse they make of the power of the Keyes, giuen by our Sauiour Christ to his Apostles for the saluation and humiliation of sinners.
5. But most pernitious is their common rule that a man excommunicate, is suspended from the charge and office he beareth whatsoeuer it bee, and can exercise no act of iurisdiction which is not voide in Law: for this is to subiect vnder the power of the Pope and his Bishops, all ciuill Magistrates, all the offices of the Crowne, all the Lords of the Councill, yea the very Crownes of Kings themselues, who after once an Excommunication is darted against them, be it wrong or right, are depriued of all authority, and all their Edicts, Ordinances, and Decrees, made vtterly voide and anulled. And yet their interdict of a whole Kingdome for an offence conceiued against the King onely, is a matter of greater horror and detestation: for then no Bell is suffered to be rung in the whole Land, all Diuine seruice ceaseth, hee that would heare a Masse must goe out of the Land, all the Sacraments of the Church are suspended, except Baptisme, auricular confession and extreame Vnction: the bodies of the dead are buried in the fields, and all Church-yardes shut vp. In this miserable case was our England vnder King Iohn for the space of six yeeres, during all which time, how many soules were sent into hell (if we beleeue the Pope) as men dying out of the communion of the Church of Rome? And all this for pecuniary quarrels, and certaine temporall rights, which the King denied to the Pope, the people being not the cause thereof. But yet it is most abominable of all, that remission of sinnes is giuen as the wages of iniquity, and absolution to a sinner vpon condition that he giue his House, or his Land, or his Kingdome to the Pope, for the wages of iniquity: as when hauing excommunicated one Prince, hee [Page 375] giueth his Dominion to another vpon condition he should inuade and sacke the others Country, and dispossesse him thereof. This is a common practise of the Pope against Emperors and Kings, as the stories of the Emperor Fredericke the second, and his sonne Conrade, with diuers of our English Kings sufficiently witnesse. And in France during the last league, were there not pardons set vp in all the principall Cities of the Kingdome, wherein nine yeeres remission was granted to euery one that should rebell against the King? as if he should say, because thou art wicked, therefore thou shalt be saued: because thou art a Traytor, therefore thou shalt haue remission of thy sinnes, and the kingdome of heauen. And as touching the rauishing of mens goods by this meanes, the case is so cleare by manifold experience, that it admits no deny all; for during the 300. yeeres wherein the Pope quarrelled with the Emperors of Germany, (for so long that quarrell continued) did not the power of the Pope encrease, and that of the Emperor decrease euery day? Euery Pope by the terror of his Excommunication drawing from the Emperor excommunicate, Guifts, Priuiledges, Possessions and temporall rights, before hee could be absolued. He gaue absolution to Ki [...]g Iohn of England, vpon condition that he should giue him his Kingdome, and become his Vassall and Liege-man, paying him a thousand Markes a yeere, as to his chiefe Lord.
6. And sure a man would hardly beleeue, how enormous and prophane the abuse is in their absolutions from the censure of excommunication. The Iesuite Sa, Eman. Sa. Aphorism. in verb [...] Excommunicat, Tollet. de Instruct. Sacerd. cap. 14. Azor. lib. 1. cap. [...]. q. 2. in his Aphorismes saith, that an absolution made vpon a false ground is auaileable: and Tollet, that an vniust absolution stands in force: and if a Bishop absolue without satisfaction, his absolution holds. As if a Bishop absolue a theefe without binding him to restore the theft. Besides, that which is worse: in the Church of Rome as they absolue by a Commissary, so a man may bee absolued by his Proctor; and that which is yet worse, a man may be absolued without his knowledge, and against his wil, which is as much as to say, thou shalt be saued whether thou [Page 376] wilt or no.Tollet de Instruct. Sacerd. lib. cap. 14. Idem. cap. 15. They teach also that an Heretike or Schismatike may absolue an excommunicate person at the point of death: and so an excommunicate may giue communion, that is, that which hee hath not: yea, that a man may be absolued from his excommunication after his death. But it is pretty which Bellarmine, Sa, and Nauarre affirme, that hee which giueth Indulgences to others, may also giue them to himselfe, and so there can be no want of pardon, when a man may pardon himselfe: and yet Masse is said for the Pope departed, presupposing that he is in Purgatory, and that he cannot pardon himselfe. But aboue all, is the Bull of Caena Domini remarkeable, by which the Pope euery yeere vpon Maundy Thursday, being mounted on a Scaffold, hauing two Peacocks tayles at his two eares in imitation of the heathen Emperors, (as is reported by Dion in the life of Seueru [...]) thundereth out along Excommunication, and ratifieth it by casting downe from aloft a burning candle wherein are excommunicated, first, all Heretikes and Schismatikes, with all others that are disobedient to the Pope. Secondly, all that appeale from the Pope to a future Councill, together with their Counsellors, ayders and fauourers. Thirdly, all Pyrates and Robbers, that ramage the Popes coasts, from Mount Argentario to Terracina, as if the Pyrates vpon the coasts of England, and France, and Spaine, were not as guilty as these. Fourthly, all Princes that impose any new Taxes, Subsidies, or impositions vpon their people without the permission of the Pope: which clause, toucheth all Kings and Princes to the quicke, who are constrained by necessity of their affaires, and authorized by the word of God to raise such Taxes on a sudaine for their present occasions. Fiftly, all falsifiers of the Apostolicall Letters, all that conuey Armes to Heretikes, all that stop prouision of victuals comming to the Popes Court, all that hinder the voyage of such as goe to Rome on pilgrimage, and all that kill, hurt, strike, or rob a Cardinall, or any other Prelate. Lastly, all that receiue tythes of the Cleargy, or vsurpe any waies their rights, or take knowledge of causes Ecclesiasticall being [Page 377] Lay-men, which clause enwrappeth not onely inferiour officers of state, but euen Emperors, Kings, and Dukes in their Dominions, and is indeed directly aymed against them. Here is a roaring Bull indeed, able to terrifie the whole world with his bellowing: but God be thanked, men that are not altogether blinded with superstition, haue learnt out of the word of God, that it is but Brutum fulmen, which hurts none but those Cowards, which a panicke feare can as soone strike downe dead as the stroke of a Gun. And I hope wee haue thousands that are of the same minde with a Parisian Priest, who hauing receiued an Excommunication against the Emperor Fredericke the second, which was to bee published with sound of Bels, and Candles lighted, and after extinct, thus answered: I am commanded to excommunicate the Emperor Fredericke, and not knowing the cause, yet knowing that there are great quarrels and an irreconciliable hatred betwixt the Pope and him, and I know that one doth wrong to the other, but which it is I know not: therefore as farre as my power extendeth, I excommunicate him that doth the wrong, whethersoeuer hee be, and absolue him that it is done vnto.
7. Yea so infinitly outragious were they in this censure of Excommunication, that thereby they brought the necks of Emperors and Kings vnder their feet. It is a story notoriously knowne, how Pope Alexander trampled vpon the necke of the Emperor Fredericke, when he came vnto him to be absolued from his Excommunication. And how the Emperor Henry the fourth danced attendance bare-footed in cold weather diuers daies before the Popes gate, ere he could be admitted to his presence: and how for feare of this thunder clap, Kings haue waited like Lackeys on the Popes Horses, and one held his bridle, another his stirrop: and how Francis Dandalus the Venetians Embassador, crept on his hands and feet, with a chaine about his necke like a dog all along the Popes great Hall, ere he could obtaine an absolution for the State of Ʋenice from the Popes Excommunication. And how the King of France, and the King of England, attended on the same Pope like Lackeys in the City [Page 378] of Bagence. And how Adrian the fourth, caused the forenamed Emperor Fredericke to hold his stirrop when hee dismounted from his Horse, and frumped him for his labour, in holding the right for the left. And how arrogantly Boniface the eight entreated Phillip the Faire, King of France, bragging that for his contumacy the Kingdome of France was fallen to the Church of Rome. And Albert of Austria, in refusing to giue him the Imperiall Crowne being lawfully chosen, and vaunting that hee himselfe was Emperor and Lord of the whole world. These stories being at large set downe by others, I doe but breefely touch, and as it were by the way.
8. Machiauell vpon the occasion of the dealing of Pope Alexander the third with the Emperor Fredericke, hath this notable saying; that the Popes were growne great by three things, by Excommunications, by Pardons, and by Armes: for by Pardons they made themselues to be adored, by Excommunications to be redoubted, and by Armes to bee obeyed, but by all three they raked together infinite Treasures, and so made themselues great. For touching Pardons, it hath beene sufficiently declared before: and for Excommunications, their ordinary practise was to excommunicate, to the end, that an absolution might be purchased with money,See these things more fully discoursed of by Mornay in his papatus. Abbot and Downam de Antichristo. and Hen. Stephen in his Apology for Herod. as the forenamed Fredericke bought his absolution of Pope Gregory the ninth, for an 100000. ounces of Gold. Boniface the eight in the highest degree of impiety, was not content to excommunicate the French King Phillip after the ordinary manner, but together with him, all his, to the fourth generation. Is not this a manifest trampling vpon the necke of Kings, and abusing of the blindnes of the world? For what appearance is there that any mortall man hath power to excommunicate a man and all his posterity to the fourth generation? The same Pope in despite of the forenamed French King, disanulled all the Indulgences giuen by his Predecessors to Frenchmen: a most strange and absurd act: for if these Indulgences were of that vertue as they pretend, they must haue redeemed out of Purgatory millions of soules; and [Page 379] if they were by this Decree nullified, then it must needs follow, that these poore soules must returne backe againe out of Paradise into Purgatory: this conclusion is an Amphisboena which stingeth both waies. And for Armes, the onely vse of them was, when their spirituall censures were either reiected or contemned.
9. To conclude, with this thunder and lightning from the Popes seate (for so it is named by themselues) men were so terrified, that they were driuen into courses of extremitie and desperation: for they were perswaded that they were hereby giuen ouer to the power of Sathan, and vtterly depriued of the protection of God, and his holy Angels, and of the kingdome of heauen.Menot. Concien. fol. 143. Col. 4. And therefore one of their owne Friars saith, that it is not fit that this dart should be put into the hands of euery foolish Prelate, which notwithstanding is ordinarily done in the Church of Rome, the Pope lending to Bishops and Priests this thunderbolt, as often as occasion requireth. And this is the more remarkeable, seeing such as are excommunicate are depriued not onely of the communion of Saints for the present, but of the very prayers of the Church for the future. For on good-Friday when they pray for Iewes, Turkes, and Pagans, yet they pray not for these. Howbeit since the light of the Gospell began to shine in the firmament of the Church, the world is growne a little wiser, and these thunderclaps are as much now contemned, as they were before reuered: yea, many of their owne Religion haue cast off the terror of them, and sot them at naught. Take for example the Emperor Charles the fift, who was not onely a fauourer, but a protector of the Church of Rome: this man being menaced with an Excommunication by Pope Paul the third, if he did not deliuer vp the City Plaisance into his hands, gaue him to know by his Embassador, that if he thundred and lightned with his Excommunications, hee would answere him with the thunder and lightning of his Artillery. Their diuellish pollicy therefore being thus discouered, they fell to other more violent courses, as the fire and faggots, the bloody Inquisition, the burning chamber, [Page 380] open warres, secret treasons, sword, gun-powder, dagge, pistoll, and poyson, massacres, murders, with all manner of more then Nero-like cruelty, and all too little to maintaine their abominable pompe and superstition. These are now the engines of their policy, the old spirituall censures being almost out of date, and by these they labour both to vphold their Babel, and to ouerturne the truth. But our Lord Iesus Christ hath giuen to the cinders of his blessed Martyrs, the vertue which is said to be in the ashes of the Phoenix, and that with more abundance: for the ashes of a Phoenix bring forth but one Phoenix; but the ashes of one faithfull Seruant of Iesus Christ, hath ingendred an infinite number of the same kinde, who notwithstanding all their cruelties and bloody executions, do, and will stand for the defence of the truth, and more and more discouer the abominations of that purple Whore.
CHAP. 7. Delusions by Monasticall Vowes, and the Sacraments of the Romish Church.
1. THeir Monasticall Vowes and Sacraments lye so in my way, that I cannot draw towards my conclusion, vntill I a little discouer how the world hath bene deluded by those meanes. And touching their Vowes, they are of three sorts. First, the Vow of voluntary pouerty. Secondly, of celibacy or single life. And thirdly, of blinde and regular obedience: all which are professed by their Monkes and Friars in their Cloisters, to the great abusing of the world by these tricks of Antichristian policy.
2. Concerning their voluntary pouerty which they vow and professe, who seeth not how by this tricke they haue made themselues rich and mighty vpon earth? they professe to haue nothing, and thereby gaine all things that their hearts can desire, and that in such plenty and abundance, that the very fat of the earth is their portion. Looke into all Countries [Page 381] of Christendome, and you shall finde the Abbeyes, Monasteries, and other Religious houses, seated for the most part in the most fertile and pleasant places of all Kingdomes, and enriched with so infinite possessions,Pet Ferariens. [...]n forma libell quo agitur [...]ex substit. eu su [...] corpore. that here in England the Law of Mortmaine was faine to bee made to restraine men from giuing too lauishly to those idle bellies. Monasteries (saith one of their owne writers) were founded in time past for Deuotion, though now they are abused to rapine and couetousnesse: for they haue at this day destroyed the world, and brought to nothing the state of the Empire and of all Lay-men: wherefore all such places as are, or shall be erected, may worthily bee called nets framed to catch Lay-mens goods. In this small land of England, the reuenues of the Religious houses which were dissolued, did arise according to the old rents, to the summe of an hundred thirty foure thousand six hundred and three pounds two shillings foure pence halfe peny: which summe what it would amount vnto in the true valew according to the esteeme of these times, I leaue to them to calculate that are better seene in wordly matters then my selfe: my opinion is, that it is not the tenth of the true valew. The Votaries of Saint Francis Order, of all other, professed pouerty in the highest degree: according to the rule of their Order they might not so much as touch any Gold or Siluer, neither had they any right, title, or interest in any thing to be their owne: their good Founder Francis hauing laide it downe, that without any construction, glosse, or interpretation, they should haue nothing of their owne. And yet these Hypocrites wil take as much Gold or Siluer as is giuen them with their Gloues on their hands, and liue possessed of great reuenues, and fare plentifully in their Cloisters: like vnto that melancholy Athenian that imagined all the ships and goods in the Port P [...]raeum to be his owne, when he had none: so these professing they haue nothing, yet possesse all things their hearts can wish. But I would faine know how they can excuse themselues by this rule from being theeues. For (as Hospinian saith) what is he but a theefe,Hospinian. de orig. Monach. lib. 6. cap. 16. that eateth and drinketh, and clotheth himselfe with that that [Page 382] is none of his owne, nor can bee by any right? other theeues eate and drinke their owne when by guift it becommeth theirs, but no guift could giue them a propriety to any thing: this thing (saith the same Author) troubled the Friars exceedingly, because it proued them manifestly to bee theeues, and they could not deuise how to shift it off. And to this agreeth Ferus in his exposition of the eight Commandement,Ferus. in Exposit. Dec [...]lig. where he placeth in the ranke of theeues, all those which vnder the habit of Religion, deuoured widowes houses, and rauished to themselues the riches of the world by Lyes and deceites: what is then this vow of pouerty, but a meere tricke to gull and rob Lay-men of their wealth, and to enrich [...]hemselues with their spoyles? And yet forsooth they pretend heereby a state of perfection and holinesse, aboue the Law, and grounded vpon an Euangelicall counsell, If thou wilt be perfect, goe sell all thou hast and giue it to the poore. Mat. 19. As if it were likely, that our Sauiour would at the first dash giue a counsell of perfection to one that was not yet conuerted to the faith of Christ, but was meerely of the Iewish Religion: or if he did, yet that these fellowes are ascended to this degree of perfection, when by their giuing away all (as they say) they gaine more then all, more case, plenty, belly-cheare, wealth, and contentment, then they could haue if they had kept their owne in their hands.
3. Their vow of celebacy or single life is of like quality and nature: for vnder the pretext of holinesse and purity, the Cleargy of Rome practised all manner of filthinesse and impurity. So grossely was the world deluded by this their counterfeit sanctity, that if a Priest was found in bed with another mans wife, yet he was not to be suspected of any vncleane act, but to be thought onely to counsaile and aduise her for her soules health: and yet the horrible adulteries, and Sodomiticall abominations which haue sprung from this root of celibacy, are vncountable. I might call to witnesse Saint Bernard in his booke de conuers. ad Clericos. cap. 29. and vpon the Canticles ser. 66. and also Huldericke Bishop of [Page 383] Augusta in his Epistle to Pope Nicholas the first: and Robert Holkot Robert. Holcot. an English Dominican Friar, in his 173. Lecture vpon the booke of Wisedome: and Panormitane Panormitan. a man of great same in the Councill of Basill. part. 3. de cleric. coning. cap. cum olim. And Iohn Gerson Io. Gerson. Chancellor of Paris, who complained that in his time some Cloisters of Nuns were become Stewes of Strumpets and Whores. And Mantuane Mantuan. a Carmelite Italian Friar, with Polidore Virgill, Polid. Virgill. and many more, who haue in their writings largely discouered the abominable fruits of this filthy vow: but I will fix onely vpon such as touch this point of delusion. Auentine Auentine. thus writeth concerning those times. The Decree of Celebacy (saith he) was acceptable to Whoremongers, to whom now it was lawfull in stead of one wise to haue the fellowship of six hundred Harlots. Hence many false prophets tooke occasion by fables and miracles to cast mists ouer the truth: and by drawing places of Scripture to their purpose to deceiue the people. In a word, when as very few did truely make warre with lust, and some did faine continency for gaine sake vnder the honest name of chastity, they committed Whoredomes, Incests, Adulteries, euery where, without punishment. Thus he.Mat. Paris in Gulie [...]o. primo. Mathew Paris is altogether as plaine and downe right to this purpose, his words are these. He (speaking of Gregory the seuenth) forbad all Diuine seruice by married Priests, and Lay-people to heare their Masses, by a new example, and as most thinke, an vnconsiderate iudgement, contrary to the opinion of the holy Fathers. From whence arose such a scandall, that the Church was neuer so distracted by any Schisme or Heresie: some contending for iustice, others against iustice, and in the meane while few keeping themselues continent, though some made great ostentation thereof for their owne gaine: many ioyned to their incontinency periury by reason of their adulteries, and yet who were in greater estimation with the people then these hypocrites?Sigebert. Anno. 1074. Sigebort another Historiographer of theirs, thus writeth. By this occasion (saith he) many false Doctors springing vp in the Church turned the people from Ecclesiasticall discipline by prophane nouelties. [Page 384] Nicholas Clemangis thus bitterly inueigheth against these fellowes:Nichol. Clemang. lib. de ruina & re [...]aras. E [...]cles. These Votaries (saith he) who by how much according to the vowes of their Religion they should be more perfect, and chast, &c. then others, by so much are they more wicked and obsc [...]ene; Monkes in habit, but monsters in conscience, and conuersation. And in the same booke concerning Nuns he saith, That they were not assemblies of Virgins dedicated vnto God, but brothel-houses of Whores and Strumpets, Stewes of Ʋenus, and receptacles of lasciuious and vnchast wantons to glut their lusts. But to leaue testimonies, and to come to examples.Mat. Paris. in Henrico. primo. Did not that Cardinall called Iohannes Cremensis, that came into England as Legate from the Pope, in the reigne of Henry the first, fouly abuse the people & the Cleargy? when the next night after hee had in a Councill at London vehemently inueighed against Priests marriages, and exhorted vnto chastity, and enacted a Law in that behalfe, he was found in bed with an Harlot to the shame of the Order of Priesthood, and reall confutation of his owne Decree?Stephan Apol. for Herod. Or that filthy Friar, named Iohannes de Cornibus that dyed of the Pox, yet left such an opinion of holinesse behinde him, that when after his death the red buttons of that disease appeared in his face, the people presently beleeued that he was turned into a Seraphim? Or that great Saint of theirs Saint Dustane, who for the disallowing of Priests marriages, wrought by the Art of Necromancy, wherein hee was very expert, diuers great miracles, as to make an Image to speake to the Councill assembled at Winchester, and his Harpe hanging vpon the wall, to sound of it selfe an holy hymne, Gaudete in coelo, &c. with sweet melody, and to hold the deuill by the nose with a paire of Tongs or Pincers when hee came to tempt him vnto incontinency. If these stories were true, as they are related, then doubtlesse the deuill was there the cheefe Actor: if false, then what shamelesse beasts were they, that reported them to the world? But howsoeuer it were, still it remaineth that heereby the poore people were miserably deluded. It is written of Saint Godericke, who being mightily tempted with the lusts of the flesh, that [Page 385] to abate the heate thereof, he vsed diuers remedies, as to weare a haire shirt next his skin,Bale Acts of English Votaries. and sometimes a coate of Maile, and to stand in the night when he was most tempted, in a Well of water vp to the chinne. One time (as they say) there appeared vnto him a great old deuill, accompanied with a number of young ones like blacke boyes with shauen crownes, which turned vp his bare buttocks vnto him in defiance of his chastity: and if any man that had a barren wife complained to this holy Saint, he made them fruitfull by tying his girdle about them. This and much more of such stuffe is found in his Legend, which was read in the Church on his festiuall day with great deuotion, and certainely beleeued by the blinded multitude. And no maruaile if they were so deluded to beleeue this, when as they gaue credit to farre more abominable and filthy relations, as to that obscoene tale of the miraculous conception and birth of Saint Wolstone Bishop of Winchester, which is this:Idem. that his Father desirous to lye with his Mother vpon a good Friday, and she refusing in honor of the day, was forced to leaue his Sperma vpon a stone, which shee finding and lamenting the losse thereof, wrapt it vp in a locke of wooll, and nourished it vp vnder her arme-hole till it was a perfect Child: and hereupon they say, he was called Wolstone, a man famous in those daies for many things but especially for this his miraculous (I might say Sodomiticall) begetting. I will end with a merry story related by Malsmbury and others,Guliel. Malmesbur. lib. 11. of a Nun that was Sister to the Emperor Henry the second, whom he so entirely loued, that he would often haue her to lye within his Pallace very nigh to his owne Chamber.Vincen [...]. specul. h [...]stor. lib. 25. cap. 18. This Nun was secretly beloued of the Emperors Chaplaine, and with him had diuers amorous meetings in the night: now one morning hee being about to depart from her Chamber to his owne, least his footing should be seene in the snow which was newly fallen that night, she tooke him on her backe and carried him ouer to his owne Chamber: at which time, the Emperor being by chance risen to doe some worke of nature, and looking out of his window, beheld the whole pageant: shortly [Page 386] after fell a Bishopricke which the Priest gaped after, and a Nunnery which his Sister desired: then the Emperor first called the Priest, and said to him, I giue thee this Benefice vpon condition, you saddle no more the Nun: And after calling her said, I giue you the Nunnery vpon condition you horse no more the Priest. Were not these couple like to bee excellent gouernours of the spiritualty, thinke you? But all was chaste Religion so long as marriage was absent. And because I haue mentioned a Nun, let me giue you two or three examples more of them to accompany the Friars. One is of Editha the Abbesse of Wilton, who was Saint Dunstanes holy Minion.M [...]lmsbury. Ranulph. [...]n Polichro. lib. 6 cap. 9. Antonin. part. 2. tit. 16. c. 18. Her that holy man beheld on a time, as shee was crossing and blessing her forehead with her thumbe; which he presently taking into his hand said, Neuer may this thumbe perish, and so it fell out (saith the story) for after her death, all her body was found resolued into ashes, except that thumbe, and another secret part which in all likelihood he had blessed also. It is written by the same Authors, that Elgina the wife of Canutus King of England hauing no children, and being therefore disliked of the King her husband, went to an holy Nunnery to those religious chaste women, hoping to find there some release for her malady, as in deed she did: for finding there an holy Sister with child, she bargained to haue the childe brought vnto her in secret, which she, counterfeiting her selfe also in the meane time to be great bellied, made shew to be her owne, and so contented her husband: this Child was called Sweno, and the yeere before Canutus dyed, was crowned King of Norway. But aboue all these, two Nuns following were famous for their cozenage: one a Nun of Watton in Yorkeshire, who being ingrossed by a young Monke of the Cisternian Order, when she was to be deliuered, feigned that Henry Murdach Archbishop of Yorke deceased, who had beene her bringer vp in her infancy, sent two midwiues from heauen, and discharged her of her child without paine, and tooke it away with them, so that it was neuer seene after. Another, the Nun called Beatrice (of whom I haue spoken before) that is reported [Page 387] to haue beene so fauoured of the Virgin Mary, that shee in her habit and feature kept her place for many yeeres, whilst she plaid the Strumpet abroad. I conclude with that chast Sister, that hauing had three bastards, which afterwards grew famous in the Church for their learning, to wit, Lombard, Gratian, and Comester, gloryed in her villany, and said, that it was an happy fault that had brought forth three such worthy men. And thus wee see, how the simple world hath beene deluded and abused by this vow of celibacy.
4. Their third Vow is of regular obedience, whereby they so religiously tye themselues to the rules of their Order, as in outward semblance, they seeme to the world to bee most holy Saints, when in the meane while in secret they breake those rules at their pleasure, and make no conscience of obseruing the Commandements of God. So great is their hypocrisie in this kinde, that some of them would not forsooth die, till their superiours had giuen them leaue. But I cannot better decipher the hypocrisie of this generation, then in the words of Cornelius Agrippa, Cornel. Agrippa de vani [...]. scient. cap. 6. who at large describeth them after this manner. There are (saith he) in the Church diuers sects, Monkes, Friars, Anchorites, &c. which both the old Law, and the purer times of the Church were ignorant of. These at this day, challenge to themselues the onely name of religious persons, professing difficult rules of life, and most holy duties, vnder the names of the worthy Fathers, as Saint Basill, Saint Benedict, Saint Bernard, Saint Augustine, Saint Francis, &c. but at this day few of them are good, whereas of euill there is a great multitude. For hither resort as to a Sanctuary for wickednesse, such as are terrified in conscience for their misdeeds, or that by reason of the vengeance of the Law can be safe no where else, or which haue cast themselues into pouerty by Harlots, Dice, and Luxury: or whom the hope of ease, and the impatient desperation of defrauded lust, the inconsideratnes of youth, the malice of an vniust step-mother, and greedy Tutors, haue enclosed within these wals. All which troope are combined together by a pretended shew of sanctity, vnder a hooded habit, [Page 388] and a strong vow of pouerty. In that great Sea of superstition, wherein swim and rauin the great Leuiathan, and Behemoth, with other strange fishes, and creeping things innumerable: out of this gulfe issue forth so many Stoicall Apes, so many insolent money-wormes, so many palliated beggers, so many hooded monsters, some wearing long beards, some cordes, some ropes, some sackcloth, clubfooted, wood-shanked, bare-legged, blacke, dusky, grisely; attyred some in white, others in diuers colours, others in linnen, others with nets, others with short clokes scarce reaching to their buttocks others with long clokes to their heeles, others clad like Mourners, others like Souldiers: some breecht, some vnbreecht, some girt, some loose, with a number more of such like Stage-Players. These for their habit sake vsurpe the onely sacred name of Religion, and boast themselues as companions to Christ and his Apostles: when as their life for the most part is notoriously wicked, and yet vnpunishable through the pretext of Religion. For they are guarded with the priuiledges of the Romane Church, and exempted from the iurisdiction of all other Churches: and therefore though they may call others in question in any Court of Iustice, they if they haue done wrong cannot be met withall but at Rome, or Ierusalem. Foxes they are in sheepes skins, so dissembling their Art of fraud, that they seeme to professe nothing but counterfeit hypocrisie, and pure gaine, vnder the colour of piety: whilst with a pale countenance they faine to fast, and draw deepe sighes from their brest, with teares at command and murmure continuall prayers with mouing lips, and by a composed gesture, sober gate, deiected eyes, seeme most humble and meeke, when in truth if they bee looked into, no sinke is more filthy and corrupt: and yet they ouercome all with the title of Religion, and defend themselues with their hood, as with a buckler against all the darts of Fortune, and so being secure from worldly troubles and dangers, eate the bread of idlenesse, and sleepe in deepe security; and account this Euangelicall pouerty, to eate the fruit of others mens labours, and liue by the [Page 389] sweat of other mens browes: and whereas by their base habit they professe deepe humility, walking bare-footed like poore pesants, disguised like Comedians, bound with cords like theeues, shauen crownes like Fooles, with hoods, earelaps and little bels like Iesters, and other such markes of deiection, and reproch for Christs and religion sake: in the meane while are transported with ambition, and direct the whole course of their order, to gaine to themselues titles of honour, no kinde of people being more greedy of high places in the world then these are. This and much more to the same purpose writeth Agrippa, touching the hypocrisie of these Romish Votaries. And so wee see how the world hath bene a long time deluded by these Monasticall vowes.
5. And now I come to their Sacraments, which are engines of no lesse delusion then the former. But to omit the two Sacraments instituted by Christ, which notwithstanding they haue most horribly corrupted, I insist in their owne fiue which are proper vnto them. And first to begin with their Sacrament of Penance, whereof there are three parts: Contrition, Confession, and Satisfaction. For Contrition, though their constant doctrine is, that paenitens si vel pus [...]llus dolor sit, absoluitur aculpa, as Roffensis; Roffens. Art. 5. Maldonat in Summa q. 16. Art. 1. Acosta de salut [...]ndorum. lib. 5. cap. 11. Tollet de Instruct. Sacerd. lib. 3. cap. 5. Suarez tom. 4. disput. 4. sect. 4. [...]u. 9. though the penitents griefe be small, yet he is absolued from his fault: Tennis dolor sufficit, a little griefe sufficeth, as Maldonate: Contritio imperfecta, an imperfect contrition, as Acosta: Quocun (que) gradu remissa, in the lowest degree, as Suarez, and Tollet: yet it may wipe away the greatest sinne. Though I say, they teach this in their bookes, notwithstanding they terrifie the people in their Sermons, that they must be greatly humbled, and rend their hearts by contrition, if they will be saued (for it is to be noted, that Popery is one thing in their books, and another in their common practise and speech:) and that which is most absurd of all, they neede not to be contrite at all, if they will giue a little money for a Pardon, and yet goe to heauen too. Touching Confession, what is it but a meete deuice of pollicy to drayne mens purses, and to diue into their purposes? Hereby they search into the Counsailes of [Page 390] Princes, and mysteries of State, and intentions and practises of the common sort of people; and so frame and proportion their plots accordingly, and that many times for the ruine and destruction of whole States. For if they finde any mischieuously minded against Hereticall Princes, as they tearme all that protest against the corruption of their religion; they not onely giue them absolution from their intended crime before it be committed, but euen animate them vnto it with promise of Paradise, and commendation of an act, not onely meritorious, but Heroicall. Thus Father Garnet confessed our Powder Traytors; and a Iesuite, Rauillac, that murthered Henry the fourth the French King: and yet forsooth the seale of secrecy solemnly sworne, but daily broken for aduantage, doth cast a vizard of holynesse vpon their practise. Besides it is a knowne case, how most of that shorne generation, make their confession an ordinary bawde of vncleannesse. This is affirmed by diuers of their owne writers: one thus.Aluar Pelag. de planctu eccles. lib. 1. Art. 27. It is an ordinary practise (saith he) for Priests to commit execrable villany with women at shrift, rauishing wiues, and deflowring maydes in the Church, and committing Sodomy with yong men, &c. Cornelius Agrippa calleth in plaine tearmes Auricular confession, Agrippa de vanit. cap. 64. genus quoddam lenocinij, and proueth the same partly by a story out of the tripartite History, where it is recorded, how a noble woman was rauished by a Deacon in the time of shrift, for which cause Nectarius the Bishop of Constantinople banished this secret confession out of his Church, as also all the Bishops of the East, did the like in theirs: and partly by their owne knowledge and experience in these words: I neede not seeke farre (saith he) for examples, for I could relate many, fresh and well knowne if I would; for Priests, Friars, and Monkes, haue vnder pretence of religion, free and secret accesse to all sorts of women, in shew to visit, comfort, or confesse them for their soules health: but in stead thereof, they to whom it is a sinne to touch money by the rule of their order, account it no sinne, contrary to the rule of religion. 1. Cor. 7.1. to touch women with vnchaste hands, and to defile holy Ʋirgins, Widowes, and Wiues; yea oftentimes [Page 391] like the Troiane adulterer and theefe, to conuay them from their husbands, and according to Platoes law, to prostitute them to their fellowes: and so whose soules they should gaine vnto God, their bodies they sacrifice to the deuill. Vpon this same ground Acosta, a famous Iesuite, saith,Acosta de procurand. Iuder salut. lib. 6. cap. 16. that it was a good prouision if the obligation of secret confessions were vtterly taken away, for the preuentions of most abhominable sacriledges and filthy acts, in likelihood to be committed by such as were forbidden the vse of marriage. What is this but vnder a pretence of holinesse, to open a gap to all wickednesse and vncleannesse? As for their satisfaction, which is the last part of their Sacrament of Penance, that is clearly nothing else but a Pageant of hypocrisie, and a meere mockery: For first, whatsoeuer paine is enioyned them by their Confessour in recompence (as they say) for their sinne, is for the most part so sleight and easiy (to wit, saying so many Creeds, or Auces, going in Pilgrimage to such or such a Saint, giuing themselues a few stripes on the backe with a whip, fasting a certaine number of daies, &c.) as a wicked man would hardly exchange his long pleasure in sinne, for so small and short a punishment. And secondly, let the Penance enioyned bee neuer so sharpe and great, yet a pardon may release it, and that may be obtained by a little money; or if money bee wanting, for visiting one of the seauen Churches in Rome, or saying a short praier in the Primer, or deuoutly worshipping the Crosse, Nailes, Whip, Launce, Heart, or Handes, of Christ painted on a wall. Yea thirdly, if we are not able or willing to performe our penance our selues, we may hire another to do it for vs, and in our stead, which is the plaine doctrine of Tollet, as hath bene shewed before. And what is all this, but a May-game of sport, and a meere mocking of the world? by which notwithstanding they both keepe the people, yea and Princes too, in awe and subiection, and heap vp great treasures into their coffers.
6. From their Sacrament of Penance, I descend to the other foure. And first of Confirmation, which as it is abused in the Church of Rome, is nothing else but a deuice to gaine [Page 392] reuerence and respect to their Bishops aboue other Priests. For hence it is, that they preferre it before Baptisme, which they say euery ordinary Priest may conferre, but this onely be performed by a Bishop, and that a man hath not his full Christendome, till he be Chrysmatus, that is, thus comfirmed; and the Bishops blessing is so donatiue of sauing grace ex opere oper [...] to, that if a man dye before he hath committed any mortall sinne after it, he must of necessity go to heauen. Hence it was, that yong & old flocked vnto them by troups on euery side, kneeling on their knees as to some Saint come from heauen, and crauing their benediction with most earnest deuotion, and yet in conclusion all was not worth a rush, but they returned home as empty of grace as they went thither. I know that this Ceremony is of great Antiquity, and hath an holy and commendable vse in the Church of God: but that it should be a Sacrament conferring grace, and that a man is not a perfect Christian without it, is a most abhominable delusion.
Marriage is the next, which they call a Sacrament, ascribing vnto it the very efficacy of sauing grace, as to the rest, and yet deny the vse of it to their Priests: before a vow (say they) it is Sacramentum, a Sacrament; after a vow Sacrilegium, sacriledge. Now if it be a Sacrament, why is it not common to all? Why may any man vow against it? Why do they barre their Priests of it, who of all other haue a right vnto the Sacraments? Will they deny them the meanes of their saluation, and so make them vngracious as they are? But I meane not to dispute the question any further, saue onely to shew how these fellowes haue deceiued the world with a pretence of piety, in calling this ordinance of God a Sacrament of grace, and yet deny it to their Cleargy as a sinne of the flesh, and preferring concubinage, adultery, and whoredome, before it, as lesser euils.
I will put in the next place, their extreame Vnction, though it be last in order, and say onely thus much of it, that if it be true which the Councill of Trent decreed,Concil. Trident. sess. 14. cap. 2. that this Sacrament wipeth cleane away all such sinnes as remaine vnpurged [Page 393] or vnsatisfied for: and which the Councill of Florence iudged; that the effect of this Sacrament is, Sauati [...] animae, The healing of the soule: and which Bellarmine affirmeth, that therefore the fiue sense, are annoynted,Bellar. de extrem. vnct. lib. 1. cap. 8. because they are as it were the fiue doores by which sinne enters into the soule: to wit, that there might be a generall purgation of all sinnes which remaine: I say, if all this be true, then hath the world bene grosly deluded by them. For Purgatory, say they, is ordained to purge away the relikes of sinne which in our life time we haue not satisfied for:Idem de Purgat. lib. 1. c. 1. et lib. 2. c. 1 thus Bellarmine defineth Purgatory, To be a place, wherein as it were in a prison, those soules are purged which were not sufficiently purged in this life, to the end that being so purged, they may be admitted into heauen. Now if all the relikes of sinne be wiped away by this extreame vnction, then what vse is there of Purgatory? And if the relikes of sinne be to be purged in Purgatory, then what vse of this Sacrament? Either therefore the one, or the other, is a meere delusion, or rather both, seeing there is no purgation of sinne, but by the blood and Spirit of Christ alone, by which as many as beleeue in him are washed, and clensed from the very dregges of corruption, 1. Iohn. 1.7. 1. Cor. 6.11. Adde hereunto, that this vnction was not vsed by the Apostles, and in the primitiue Church, as a medicine to purge the soule from sinne, but as a miraculous meanes of curing some dangerous disease of the body. Thus saith Cassander, Cassander. Consult. Art. 2. setting downe the forme of words which were then vsed at the annoynting of sicke persons: I an [...]oynt thee with holy oyle, in the name of the Father, the Sonne, and the holy Ghost; praying that by meanes of this holy vnction, and our supplication, Sanitatem re [...]peres per Dominum nostrum: wherefore (saith he) this vnction was not then applyed to such as were at point of death,Feu [...]rden [...]. com. in Iac [...]b 5. and whose life was desperate. The Iesuite Penardi [...]tiu [...] confesseth as much, when he saith, That the effect of this oyle of old, was that [...] be cured from the d [...]seases of the body: And therefore S. Cl [...]ent Bishop of Rome, amongst the sacred constitutions, sees downe this forme of benediction of this holy oyle: O God [Page 394] the Creator, sanctifie by Christ this oyle, and giue it vertue to cure and driue away diseases. How are they then beguiled and deluded, that are made beleeue, that this last vnction by a Priest, is auailable for remission of their sinnes, and a powerfull pasport to conuay them into Paradise?
7. I will end, though out of order, with their Sacrament of Orders, wherein the whole institution of Christ is so disordered, and put out of frame, that little remaineth entire and found in this sacred function. For the charge laid vpon Priests by the Spirit of God in holy Scripture, is, to labour in the word, 1. Tim. 5.17. and to feede the Flocke of Christ with wholesome doctrine, Acts. 20.27, 28. and to administer the Sacraments to the people, and pray for them, Acts. 2.24. But in the ordination of Priests in the Church of Rome, there is no mention of any of these things. The formality vsed is onely this: The Bishop annoynteth with oyle in forme of a crosse, the fingers of him that is to bee Priested, which are to touch the Host, and putting into his hand, betwixt his fingers, a Chalice and a little Dish with these words, Receiue power to offer sacrifice to God; and to celebrate Masse, Gulie [...]. Malmsbur. both for the quicke and the dead. And by these words he establisheth him a sacrificer of the body of Christ, and giueth him a power that surpasseth the power of all creatures in heauen or earth, whether Emperours, or Kings, or Angels, or the Virgin Mary her selfe: whence Pope Ʋrbane the second inferred, That it was an abhominable thing, that the hands of them that create their Creator, should be bound to serue them whose hands are daily polluted with filthy touchings. And by this reason he maintained, that Emperours and Kings ought not to giue Inuestitures. Another great Doctor, that was Almoner to the Prince of Conde, in the first booke of his Royall Priest-hood, Chap. 3. thus magnifieth this function vpon the same ground. Ioshua (saith he) stayde but the Sunne in the place where it was before: but these (to wit Priests) stay Iesus Christ being in heauen, on the middest of an Altar, where he was not before: the creature obeyed him, but the Creator these: the Sunne hi [...], but God these, as often as they pronounce [Page 395] the words of consecration. And againe, The Priesthood and the Diuinity haue some thing in common betwixt them, and are almost of equall greatnesse, because they are of equall power: And therefore (saith he) seeing the Priest marcheth cheeke by iolle with the Diuinity, and that all Priests are Gods, it followeth that the Priesthood excelleth the Royalty, and that Priests are greater then Kings. Neither is their practise different from their doctrine: For at the Papall Masse, if an Emperour or King assist in person, he performeth the office of a Subdeacon or a Deacon at most, and Deacons wee all know are but Priests seruants. And Baronius commendeth S. Martin, because at a Feast he presented the cup to a Priest to drinke of next himselfe, rather then to any of the Princes, that were set with him at table. And this is the first peece of his ordination Next vnto which followeth the second, that the Bishop then imposeth his hands vpon his head, and vseth these words, Receiue the holy Ghost: whose sinnes thou shalt remit, they are remitted vnto them, and whose sinnes thou shalt retaine, they are retained. By which words is committed vnto them a power to remit, and retaine sinnes as we see, and yet not all sinnes neither: for some passe the power of simple Priests, and are reserued for Bishops and Penitentiaries, from whom also there are some causes reserued to the Pope himselfe, and therefore they cunningly alter the words of the Gospell, and in stead of, Whosoeuers sinnes, say onely, Whose sinnes. And these be the two parts of their ordination, wherein the cheefe peece is cleane forgotten, to wit, authority and power to preach the Gospell: and not onely forgotten in their Orders, but also in their practise; for few there are of infinite multitudes, that labour to instruct the people by preaching, either for want of ability, or of conscience: whereas euery ignorant Ideot sacrificeth daily, and giueth absolution to euery one that will demand it for a price. And yet who are in greater esteeme then these? Who dares controlle them? Or what Lawes can take hold of them? They are wholly exempt from all ciuill command and authority, and endowed with such priuiledges and liberties, as no man dare say vnto them [Page 396] be they neuer so wicked, Blacke is thy naile, for feare of incurring the censures of the Church. And thus it is apparent, how strongly the world hath bene deluded by this their Sacrament also, aswell as by the rest.
CHAP. 8. A rabble of other Romish Delusions, arising principally from the ignorance and abuse of holy Scripture.
1. TO avoyde tediousnesse in this subiect which is infinite, I will binde vp in one bundle a few more of their delusions, whereby the Popish Priests haue abused the world, and those principally which arise, either from the ignorance, or from the malicious abusing of holy Scripture, or from both together as ioynt causes. The ignorance and sottishnesse of the Romish Cleargy in former times, is so notorious and famous, that it is almost a needlesse thing to report that which is written of them. Their owne rule, that Ignorance is the mother of deuotion, though directed to the Laity, yet possessed their Cleargy also: by which they were encouraged to lay aside all study of holy Scripture, and to addict themselues to blinde and superstitious deuotion, the true daughter of their blind mother Ignorance. S. Bernard saith, that ignorance hath two daughters, dubiety or doubting, and falsity or errour: their deuotion then must either be full of doubts, as proceeding from vnknowne grounds, or of errour proceeding from authorized ignorance of holy Scripture. There is one Ancient Law in our Kingdome, hatcht in the blindnesse of Popery, that plainely euinceth the ignorance of the Cleargy in those times, and their want of learned men: It is this, that in many criminall offences, he that could but reade the Psalme Miserere, or some other, though he vnderstood neuer a word thereof, should be exempted from the secular power, as being fit to make a Clerke, which plainly argued that which I named before, the grosse ignorance of the greatest part of the Cleargy in those daies. I confesse that [Page 397] this Law is still continued, but it is not with opinion that such persons are fit to be made Priests, but onely for mitigating of the rigour of the Law in petty offences, which otherwise would be inflicted on them as vpon the greatest. If we desire particular examples of this sottishnesse in Popish Priests, I could referre the Reader to other Authors that haue written thereof, and especially to Stephens Apology for Herodotus, where is a whole thraue of them: but that he may haue also heere some satisfaction, I will not forbeare to relate some of them, partly out of that booke, and partly out of other writers. Their owne Canon Law telleth vs of a Priest, that in the Sacrament of Baptisme vsed these words, Bapizote in nomine patria, et filia, et spiritua sancta, which notwithstanding Pope Zachary writing to one Boniface a Bishop in whose Diocesse this absurdity was committed,Decret. 3. p. de consecrat. Dist. 4. can. [...]4. L [...]mbard. lib. 4. Sentent. Dist. 6. resolueth to be true Baptisme, though the rules of Grammer were broken; and so doth also Peter Lumbard. Another, in the consecration of the Eucharist said, Hoc est corpu [...] meum, which by the same rule must be a good consecration, albeit notwithstanding their Religion will neuer allow it, seeing the consecrating vertue lurketh in Christs owne words, Hoc est corpus meum, and those truely pronounced. Another, read in Luke 19.8. Euertit domum, in stead of Euerrit domum, ouerturned the house, in stead of swept the house, which was a mistake that euery School-boy could haue corrected: but it seemes this Priest had read Euertit in his books, but neuer Euerrit in all his life before. Another read Demissus per portam, let downe by the gate, in stead of Demissus per sportam, let downe by a basket. Acts. 9.25. Another to proue that an Heretike ought to bee put to death, alleadged that text of Saint Paul, Titus. 3.10. Haereticum denita, auoide an Heretike, as if it were de vita, supple, tolle, that is, take away an Heretike. But most famous was hee that being asked whether the Virgin Mari [...]s name could be found in the Old Testament, answered yes, in the first of Gen. verse. 10. where it is written, Et congregationem aquarum vocauit Maria; and hee also that would finde the [Page 398] Masse in the first Chapter of Saint Iohn in these words: Inueninus Messiam, we haue found the Masse: and hee also who being in contention with his Parishioners, about pauing the Church, brought in the Prophet Ieremy for his Aduocate, Chap. 17. in these words, Paueant illi et non paueam ego, let them paue, but I will not paue. I will not remember that Popish Priest in the beginning of Queene Elizabeths reigne, who reading the first Chapter of Saint Mathewes Gospell in the Church, Abraham begate Isaac, and Isaac begate Iacob, &c. when he came to the hard names of Aminadab and Naasson, &c. brake off on a sudaine, not being able to read any further, with this conclusion, And so they begate one another to the end of the Chapter. Neither will I speake of him a Popish Priest also ministrified in that time; that read, Mat. 17.27. in stead of cast an Angle into the Sea, cast an Angell into the Sea: nor him that being by his Ordinary bidden to construe this Article of the Creed, Passus est sub Pontio Pilato to try his sufficiency, answered thus, Passus est, he passed, sub Pontio Pilato, ouer the bridge Pilatum: which the Bishop finding fault withall, saying, that Sub signified vnder, not ouer, he replyed; but if hee had gone vnder hee had beene drowned. But to passe further, if their ignorance in the Latine was so great, what shall we thinke of their knowledge in the Hebrew and Greeke? One of them being held for a learned Rabbi, Stella. Clericorum. hath this deriuation of the word praesbiter, either praebens iter, or more subtily, quasi prae alijs bibens ter: and of the word Diabolus, of dia which signifieth duo two, and bolus which signifieth morcellus a morsell, because he makes but two bits of a man, one of his body, and another of his soule.Lib. Confor [...]it. S. Francisci. The blessed name Iesus is thus abused by them: for they say that the two syllables wheron the word Iesus standeth, signifie the two natures in Christ, and the three vowels the Trinity, and the two consonants the two substances in Christs Humanity, to wit, his body and soule. So the word Cephas, which is a Syriacke word signifying a stone, some of them deriue from the Greeke word [...] an head; cutting off the two last letters. Some againe from the [Page 399] French or English word Chef or Cheefe, and others from the Latine word Caput, which comes from Capio, whose preterperfect tence is Copi: and all this doltish stirre is to vphold the Popes supremacy that he should bee head of the Church. But it is no maruaile if they thus dealt with those three holy Languages, sanctified by the Crosse of Christ, seeing in their opinion the knowledge of them was a manifest introduction into Lutheranisme, which they call heresie, but in truth is a meanes to discouer their errors, and lay them open to the world. Neither was this ignorance found onely in ordinary Priests, but euen in Bishops and Popes: as witnesseth Alphonsus de Castro. lib. 1. cap. 4. ad haeres. when he saith; Constat plures corum adeo illiteratos esse, vt Gramaticam penitus ignorant. It is well knowne, that many of them are so vnlearned, that they know not their Grammer rules: for example, a Bishop examining one that was to be made Deacon, in stead of asking Quot sunt Sacramenta, demanded quot suni 7 Sacramenta: how many are the seuen Sacraments? To whom the Deacon answering, Tres: the Bishop replyed In quibus, what call you them? And it is reported of Pope Iunius the second, that signing a Warrant, in stead of fiat hee wrote fiatur. If any should here step vp and say, that wee haue also amongst vs many ignorant Ministers, that haue beene as absurd in their preachings and demeanors: I answer, that there neuer was Church better furnished with able, learned, and godly Preachers, then ours is (the Lords name be praised for it:) howbeit I deny not, but that there are amongst vs many wandring starres, lewde, and vnlearned. Ministers, who in their preachings and sayings may peraduenture abuse their calling, and affoord matter of laughter to prophane and superstitious persons: but notwithstanding I auouch, first, that the number of them is but small, in comparison of the huge troopes of ignorant Priests and Friars which swarme in al the places of Popery like Locusts in Summer. And secondly, that our Church is sicke of them, and seekes to ease her stomach of such vnsauory morsels by little and little, not countenancing them and their ignorance, as [Page 400] they doe in the Romish Synagogue. And thirdly, that such abuses in some of our Cleargy are matters meerely taken vp by report, and often deuised by Popish and irreligious persons, in malice to our Religion, without any ground of truth: whereas those things which are related of them, are either authentically registred in their owne bookes, or divulged by men of their owne faction and Religion. And therefore I may truely make vse of the saying of the Poet against them: Et si not dignisumus hac contumelia maxime, indigni illi qui dicant tamen. Howsoeuer, the whole world will confesse, that the times of Popery were times of blindnesse and ignorance, both in Cleargy and Layty, and that when the Gospell began againe to shine forth in the world, Learning also began to shew it selfe in all places, which before had lyen hid as it were in a dungeon.
2. Thus they abused the world by their ignorance: but their horrible prophanation of holy Scripture is much more abominable; as first, in depriuing the people of all liberty to read the same, as if it were the onely root and spring of Heresie. This prohibition was so strictly vrged, that it was more danger to bee found reading in a Bible, then forging false money, or counterfeiting the Kings coine, and hee was peremptorily iudged an Heretike,Beres. de tradit. pag. 44. Thyrraus de damoniacis. c. 21. Thes. 257. H [...]sius de expresso verbo. Dei. that was found with a Bible in his house, though he held in opinion no doctrine contrary to the Church of Rome: yea, one of them affirmeth, that it was the deuils inuention to permit the people to reade the Bible: and another, that hee knew certaine men possessed, because being but husbandmen, they vsed to discourse of the Scriptures: another, that Lay-men are no better then hogs and dogs, and therefore that these precious pearles are not to be committed vnto them: and that the Scripture to a Lay-man, is as a Sword in a mad mans, or a knife in a childs hand. But what maruaile if Lay-men were forbidden by Priests, when euen Priests forbad themselues to reade the Scripture? For their whole study was either the Canon Law, or some Postill, or at least some booke of worse report: as for the Bible, they did little acquaint their eyes with that obiect, least it [Page 401] should induce them into Heresie. In somuch as an old Priest hearing a yong man alledge Scripture out of the New Testament, wondred, and swore that he had beene a Priest fifty yeeres, and yet neuer knew what the New Testament was. Espensaeus in his Commentary vpon Titus, Espensaeus in Tit. cap. 1. & 2 pag. 105. giueth vs a full iustification of this report: for there he thus writeth, I remember (saith he) that a Noble Italian Bishop was wont to tell mee, that his Country-men were terrified from the study of Diuinity vvith feare of being made Heretikes, as if heresie sprung from the study, and not rather from the ignorance of the Scripture. What Art doe your Country-men professe? said I: of both Lawes (quoth he) but especially of the Canon Law, for this is the shortest cut to all the high dignities of the Church. I confesse that for very shame, within these forty yeeres they haue translated the Bible into diuers vulgar languages, as the French and English: howbeit it is so corrupted in translating, and so counterguarded with false glosses and annotations that in stead of the wholesome iuice of sauing knowledge, the Reader sucks out nothing but poyson and venome to his soule. And these editions were permitted to be read onely of those, that had attained a dispensation therefore from their Ordinary, or that could dispend a certaine s [...]mme of money by their yeerely reuenue: as if heresie builded her nest rather in the brest of the poore man, then of the rich: or as if the rich were lesse carnall then the poore. And thus that generall name which Epiphanim giueth to all Heretikes, [...]ucifugae, agreeth well to this generations, who cannot abide the light of the Scriptures, but flie from them as Owles and Bats from the light.
3. Another grosse prophanation of [...]oly. Scripture wherby they deluded the world, is, by their [...]h [...]esse additions, and idle paraphrases, and interp [...]e [...]m. For [...]ouching additions, what can be more palpable, then when they patch vp the Canon of the Scripture, with those books which were hel [...] both by the Iew [...] and most of the anci [...] [...] for Apocrypha? And which of themsel [...] [...] euidence that they proceeded no [...] from the Spirit [...] shineth in the [Page 402] Canonicall writings. Besides, doe they not make their vnwritten traditions, I say not one, but the principall part of Gods word? Without which in their iudgement, the booke of God is an vnperfect rule of faith, a dead letter, an incky diuinity, and no better then a leaden rule, or a nose of wax, flexible to euery humour. In this ranke I may place diuers counterfeit books, disguised vnder the name of some of the Apostles, or their Disciples, full of fables, blasphemies, and contrarieties, and yet commended to the world as parcels of the written word of God, and beleeued in as holy Scripture it selfe. As, the Gospels of Saint Nicodemus, of Saint Thomas, of Saint Bartholomew, of the Nazarites, of Saint Anne, the booke called Pastor, and that which is called Orthodoxographa Theologiae sacrosanctae: with diuers others. But aboue all, that booke ascribed to Saint Iames, called Protevangelion, siue de natalibus Iesu Christi, et ipsius Matris virginis Mariae, beareth the bell for impiety. In this is recorded a long story of Saint Annes barrennesse, and how by prayer she obtained a childe of God which was the Virgin Mary, and how she was dedicated by her Mother to the Lord, and brought vp in the Temple like an holy Nun, and after by lot fell to Ioseph, and being with childe by the holy Ghost, after much trouble and stirre, was deliuered in a Caue of her childe, by helpe of a midwife miraculously found out by Ioseph, with a number more such idle circumstances, which any Christian heart would blush to reade, though they were not ashamed to write, and commend to the deluded world as Articles of Faith. There they tell likewise of many miracles wrought by our Sauiour Christ when he was a childe: as that when he was carried an infant into Aegypt, and being assaulted by theeues, one of the theeues would not suffer his fellowes to lay hands vpon Ioseph and his company, but departing, desired the infant Iesus to remember this good turne: and this was the good theefe whom Christ remembred vpon the Crosse. Againe, that Christ being a Lad, and working with his Father Ioseph in the Trade, had beene on a time corrected by him, for miscutting a peece of timber [Page 403] too short for his worke, had he not miraculously with his hands pulled it out to the full length. And thus the doltish Friars and Priests stuffed all their Sermons, discourses, and writings, partly with Legendary tales, and partly with fables out of such Apocrypha bookes, leauing in the meane while, the holy Scripture vntouched, wherewith they had small or no acquaintance.
4. Besides, what doe they by their strange paraphrases of the text, but turne it into a plaine enterlude or play? The Sermons and Postils of their Friars, are stuft with such idle stuffe, which sauoureth meerely of a prophane wit, and tendeth to no other end, but to the deluding of ignorant people. For instance, take the example of that sinfull woman called Mary, Luke. 7. who washed our Sauiours feet with her teares, and wiped them with the haires of her-head: this they turne into a pleasant Comedy, wherein are these Dramata or Actors. First, Mary a wanton Wench, giuen to pleasure and fleshly dalliance, like another Thais: then her Sister Martha a deuout young woman reprouing her for her wicked life, and perswading her to repentance: next Iesus Christ, an holy and Religious Preacher working vpon her conscience by wholesome and heauenly admonitions. Then Simon the Pharisee preparing a dinner for Christ in his house, and entertaining all his Friends that came with him: besides, certaine gallant yongsters making loue to Mary, and labouring to keepe her in her old course of wantonnesse. And lastly, the Virgin Mary entertaining her after her conuersion into her friendship and familiarity. There was neuer Comedy better acted, and more to the life, then this Friar-like relation was, by that Friar Menot by name, which we will confesse if we read the discourse it selfe, as it is written by him at large. In like Comicall manner they handle the perable of the prodigall childe, which being breefely recounted by the Euangelist, is so enriched and disguised with a number of idle circumstances, as cannot but moue laughter in reading of them: for the true discourse whereof, as also of the story of the Officers that were sent to apprehend Christ, Iohn. 7. and [Page 404] of the two women that contended about the liuing childe before King Salomon, 1. Kings. 3. with a number such like. I referre the Reader to their owne bookes, and especially to the Sermons of Friar Menot, Dormi secure, and Stella Clericorum.
5. As for their false interpretations and misallegations of texts of Scripture, they are so frequent in all their bookes, that it may seeme lost labour to stand about them: therfore for a taste onely take these examples following, wherein they apply the Scripture directly intended of our Sauiour Christ, to their Saints and Saintesses. The booke of the Conformities of Saint Francis affoordes many examples of this kinde of prophanation, but the conclusion of that booke is worth the noting, which is this, Multa quidem & alia signa fecit Franciscus, qua non sunt scripta in libro hoc: so affirming the same words of him, which were written by the Euangelist of Christ himselfe. Thus a Friar of Saint Dominicks Order applyed vnto his Patrone Saint Dominicke that prophecy of Zachary, Chap. 6.1, 2, 3. touching the foure Chariots, which being drawne with foure kinde of Horses of diuers colours, signifie foure kinde of Friars of that Order, Minors, Heremites, Carmelites, and Predicants. To Saint Augustine they apply that of Ezekiel. 28.12. Tis signaculum plenitudinis Dei plenus sapientiae: and to Saint Agnes, that text in the Canticles, 7.6 Quam pulchra es & decora char [...]ssima in delicijs; and to Saint Lucie, that of Saint Iohn, Chap. 1.5. Lux in tenebris bucet, & tenebrae cam non comprehenderunt. These braue applications are in the Sermons entitled Dormi secure: but these are nothing to them that follow for blasphemy and impiety. The two great lights spoken of, Gen. 1.16. signifie (say they) the two dignities in the firmament of the Catholike Church, to wit, Pontificall, and Regall; the one to rule the day of the Spiritualty, and the other to rule the night of the Layty, and is lesse then the other by 57. degrees, as saith the Glosser vpon that place. That first and famous promise of the Messias, Gen. 3.15. is taken off from Christ, and put on the Virgin his Mother, by reading Ipsa conteret, &c. in stead of [Page 405] ipse or ipsum, according to the Hebrew originall Text, and the Septuagint translation. Againe, that Propheticall promise made principally vnto Christ, and secondarily to the Elect, Psal. 91.13. Thou shalt walke vpon the Aspe and Cockatrice, &c. was applyed by Pope Alexander the third to himselfe, and the Emperour Frederick; and that not in bare words, but in a reall action, by trampling vpon the Emperours necke. Esay. 49.23. it is written, They shall worship towards the face of the earth, and li [...]ke the dust of thy feete: and Esay. 28.16. Behold I will lay in Sion a tried flo [...], a precious corner stone, a sure foundation: and Hosea. 1.11. The Children of Iudah and Israel shall be gathered together, and appoint themselues one head: and Cantic. 7.5. Thy head is like the Mount Carmell: and Mat. 28.18. All power is giuen to me in heauen and in earth: and Psal. 8.7. Thou hast put all things vnder his feete, the Fowles of the aire, that is (say they) the Angels in heauen: Beasts of the field, that is, the godly in this life: and Fishes of the Sea, that is, the soules in Purgatory. All these Texts they apply vnto the Pope with a number more, making him equall vnto Christ, and inuesting him with his titles of dignity: as of the Churches Head, the gr [...] Shepheard of the Flocke, the Lyon of the Tribe of Iuda, the Bridegroome, &c. I might enlarge my selfe in this field: but for breuity sake take onely these three or foure examples more, and so an end with this peece of delusion. Pope Boniface the eight, challenged to himselfe the power of both swords, Temporall, and Spirituall; because Christ saide, that two swords were sufficient, and bad Peter not cast away one of them, but put it vp into the s [...]eath. So likewise they expound that Text, Mat. 17.24. S [...]lus proce et me, P [...]y for thee and me: to signifie that Christs family hath two heads, to wit, Christ and Peter; because they [...] onely pryde, and that Peter was a chiefe ouer the rest of the Apostles, because none of the rest payd [...]; as if paying of Tribute was a signe of preheminence, and not maker of [...]u [...]ction. In like m [...] ner, Baronius alleadgeth that of Acts. [...]0.1 [...] Arise, [...]ron. kill, [...]de [...]: to proue the P [...]pes p [...] [...] [Page 406] the Venetians: Kill, that is, excommunicate: And eate, that is, bring them to the obedience of the Church of Rome. In fine, I cannot omit that their famous interpretation of a Parable recorded by S. Marke, Chap. 13.34. where it is said, That a certaine man going into a strange Country, leaneth his house, and giueth authority to his seruants, and commandeth the porter to watch. This man (say they) going into a strange Country, is the soule which by death departeth out of this world: his leauing authority with his seruants, signifieth, that he chargeth his Executours to procure with his goods, the prayers and suffrages of the Church, whereby he may be freed from Purgatory: he commandeth the Porter to watch, that is, he giueth part of his goods to his Pastour, that hee may diligently sacrifice for him, by saying Masse. Who seeth not the impiety and prophanenesse of these interpretations? And yet these are nothing, either in number or quality, to those that are ordinarily found in their bookes.
6. What should I speake of their intrica [...] questions, curious distinctions, subtile speculations, and rond allusions, where with they haue so perplexed all diuinity, that little of the true sense and meaning thereof can be vnderstood? Take a short view of them, and thereby iudge of the whole lump. Touching questions: whether God could sinne if he would? Whether he can yet do as much as he hath done? Whether he could assume the nature of man in the Female kinde? Or whether the holy Ghost could produce the Messias out of another creature then a woman? Whether the good Angels are of one accord? Whether God serueth himselfe with all of them? Whether they are greeued at the damnation of them whom they guard and keepe? How many orders and degrees there are amongst them? With many more of the like nature. Againe, about the Sacrament, how Christ is present, and at what moment of the consecration the elements are changed? Whether if a Rat eate the Hoast, he be thereby sanctified, and made an holy Rat, and so of Mice and Dogges? How the Spider swallowed vp by S. Francis came out whole and sound at his thigh, whether of it owne motion, [Page 407] or by Diuine reuelation, and whether it partooke of the merits of Christs blood, and so was translated into heauen. These and a thousand more such like questions are to bee seene in their bookes, full of blasphemy and impiety.
7. Touching their subtile speculations and inferences, who can but say vnto them, Wit, whither wilt thou, if hee reade but these ensuing instances? One proues, that Peter had no skill at his weapon, because when hee should haue stroke off Malchus head, he did but slice off his care, Another, that the royall Maiesty is subiect to the Priesthood, because the seruant whose eare was stroke off, was called Malchus, which signifieth a King. A third, that Ecclesiasticall dignities are not to bee conferred in regard of kindred, but of desart; because the keyes were giuen by Christ to Peter, and not to Iohn, though his best beloued, because he was his cozen. They tell likewise, both the colour and fashion of Christs coate, how it was made by the hands of his blessed mother, and grew vp with him, as he grow: And how his flesh was so tender being made of the purest blood of the blessed Virgins body, that if hee had but dasht his foote against a stone, it pained him asmuch, as if another had bene wounded in his eye. Yea, they blush not to preach, how many scourges Christ had giuen him on his booke, and how many woundes he had in his body, and how many tho [...]nes there were in his crowne, and what he wrote on the ground when he absolued the woman [...]ke [...] adultery: and what was the woman name that cryed, Blessed in the wombe that bare thee, to wit, S. Marcilla, Martha [...]s▪ Chambermaide: and the soldiers name also that pierced his side, to wit, S. Longine. Nay, they can discouer what speeches passed in Paradise betwixt God the Father, God the Sonne, and God the holy Ghost, about the incarnation of Christ, and [...] the message to be sent to the Virgin Mary, touching his resurrection. These metaphysicall speculations sauour more of [...]oth of wit, then of any fruite of Religion.
8. Their distinctions are no lesse delusiue then the former: for thereby they labour, if not to extinguish, yet at the [Page 408] least so to obscure and darken the truth, that it can hardly be discerned of the quickest sight. For example: to excuse the [...] Idolatry in worshipping of Saints, they make a threefold kinde of religious worship: Dulia, belonging to the Saints in generall: Hyperdulia, appropriated onely to the humanity of Christ, and the blessed Virgin his mother: and La [...]ia, due onely vnto God. Againe, to maintaine their doctrine of merit, they distinguish workes into three degrees: some proceeding from nature onely before grace: others from faith and grace, but not from a man fully iustified: and some from a person fully iustified: and these last (say they) are meritorious of euerlasting glory and happinesse. Besides, they distinguish their merits, into congruity, and condignity: the sacrifice of Christ, into bloody and vnbloody; the one on the Crosse, the other in the Masse. And whereas in the first institution of the Sacrament, our Sauiour saith, Drinke ye all of this, they distinguish of the word All, and say, [...] by it are ment, not all Christians, but All the Apostles onely. And likewise in their Sacrament of Marriage, whereas the Apostle saith, Marriage is honourable among shall men, they distinguish againe of the word All, in like sense as they did before in the Sacrament of the Lords Supper, viz. no [...] A [...] in generall, b [...]t All that are not bound with avow to the contrary. And thus when wee say out of the Scripture, that Christ is the onely true foundation of the Church; they distinguish of foundations; and say, that Christ indeed is the p [...]ne and principall foundation, but that the secondary foundation is Peter, and so the Pope, vpon whom all the rest are buil [...]. Againe they say, that all the Apostles were equall in respect of the people; but not betweene themselues as if Peter, that neither ordained his fellow Apostles, nor instructed them, nor gouerned them, could be their spirituall Pastour. So when the Scripture plainly affirmeth, that Christ is the onely Mediato [...]r betwixt God and vs; they answer by distinction, that he is the onely Mediatour of Redemption, but nor of intercession. Againe, that he is the only Mediator in regard both of Nature and Office, but that [Page 409] the Saints are our Mediators in regard of Office, though not of Nature. So for satisfactions, Christs satisfaction (they say) is in vertue sufficient but not in act efficient, except it be applyed by our satisfaction. So when the Gospell saith. That when we haue done all that we can, we are yet vnprofitable seruants, they elude it by a distinction, saying; wee are vnprofitable indeed to God, but not to our selues. And when we giue instances of many Popes that haue erred and bene Heretikes, they answer that the Pope may erre, quatenus hom [...], but not quatenus Papa. In fine, there is no truth in religion, nor point of faith, which is not mangled and obscured by such curious distinctions, and the world thereby most grieuously deluded.
9. Lastly, touching their fond allusions, to decipher them to the full, would aske more inke and paper, then I would willingly imploy vpon such idle stuffe: I will instance in three examples onely, The first whereof shall be of their Episcopall ornaments. The two hornes of a Bishops Miter (say they) signifieth his knowledge in the old and new Testament: his white Gloues, the sincere administration of the holy Sacraments: his cleane Surplissa, the simplicity and innocency of his life: his Crosier St [...]fe, the drawing of Christs sheepe to the pasture of Gods word: and his Crosse and booke, the affections and afflictions which he is subiect vnto. Are not these braue contemplations befitting an Heroicall inuention? Bu [...] I come in my second example to their Masse, where the Priest at one instant personates many parts: to wit, of Christ, of the Virgin Mary, of the twelue Apostles, and principally of Iudas, of the Theefe on the Crosse, of the Centurion, of the Publicane, and a number others. When hee crosseth the Hoast (say they) hee represents the person of Christ: and when the Cup, the person of Iudas: by three other crosses which he maketh before, he personates the Father, the Sonne, and the holy Ghost: and by three after, three estates of men; one in heauen, another in Purgatory, and a third vpon earth: by fiue crosses which he maketh after all these, he represents either the fiue dayes betw [...]t Palme sunday [Page 410] and good-Friday, or the fiue wounds of Christ: by burning candle (say they) figureth either Christ, who enlighteneth euery one that commeth into the world, or the light of saith and ardour of charity, which is in euery Christian soule: and the Glorin in excelsis, pronounced with a low voyce, representeth Chirst crying in his cradle when hee was an infant: and pronounced with an high straine, his terrible voyce at the day of iudgement. Did euer Mountebanke or Iuggler so cozen the world with counterfeit showes and wares, as these Impostours haue done by these their hypocriticall deuices? The third example is, touching their Lent dyet, wherein they finde such an infinite number of sottish mysteries, as would bee tedious to repeate. There is not a Figge, nor a Raysin, nor Prune, nor Egge, nor Egge-shell, nor Kernell, but hath a mysticall and spiritu [...]ll allusion: their very Sallet composed of diuers kinde of Herbes, must signifie the word of God of diuers senses; and the Vinegar and Oyle which are equally mixed in it, the Mercy and Iustice of God, the Orenge charity, and the Kernell secret almes. But for this matter I referre the Reader to a booke called, Quadragosimale Spirituale, printed at Paris, Ano. 1565. and corrected and allowed by two Doctors. Therein wee shall finde no manner of thing which is eaten of them in Lent, but applyed to a spirituall sense. But I leaue the further amplification of this dotage to others, that shall search more narrowly into the bottomlesse gulfe of their idle speculations.
10. I could adde here a multitude of Apish tricks and inuentions, vsed by Popish Priests, to make their Auditours laugh, or weepe at their pleasure: with a catalogue of their ridiculous discourses both in [...]heir bookes and pulpit. As of him, that vpon a wager made one halfe of the people in the Church to laugh, and the other to weepe at one instant, and that of purpose by a passionate discourse of the passion of Christ to those that sate before, and laying open his bare backside to them that stood behinde. And of him that cryed in the pulpit before the Pope and his Cardinals, Fye S. Peter, [Page 411] Fye S. Paul &c. Or of him that to terrifie his Auditours, presented vnto them a man like a deuill, with flaming eyes, a great hooked nose, bloody teeth, and long crooked nailes, braying out an hideous voyce. Or of him that to shew the people the ouglinesse of hell, laide open to their view the filthy backside of the Sexton, with whom hee had compacted for the acting of this play. Or of him that preached alwayes by dumbe gestures and showes. Or of him that was discoursing vpon mortality and death, caused on a sudaine a dead mans skull, with a candle burning within it, to bee raysed vp on the top of a pole, to the terrour of the people. Or of him that would proue a Lutherane to be worse then the deuill, because the deuill would flee away at the making of the signe of the crosse, but a Lutherane was not afraide of it. or of him that hauing let fall his note of the names of persons to be excommunicate, saide, that be excommunicated all that were in that hole, except the Bishop and Officiall, whose names were also there written. Or of him that compared the Grace of God, to sheepes tri [...]les: and another, the Sacrament to a Venison Pasty, which is called Venison though nothing be seene but the crust. Or of him that compared soldiers to Iesus Christ in all things saue in one; namely, that he hauing descended into hell, returned backe againe, which they should neuer do. I could (I say) adde these with a number more such like examples, but that they are at large set forth by other Authors, and especially by the forenamed Henry Stephen in his Apology, and also because the whole rabble of Popish shauelings may thinke themselues already sufficiently graced in thus magnifying their witty inuentions. But howsoeuer they thinke, the world I am su [...]e may clearly hereby perceiue, how it hath bene a long time deluded by them, and how S. Pauls Prophecy is fully verified in the Papall Church and religion: God shall send vpon them strong delusions to beleeue lyes.
CHAP. 9. A conclusion of the whole Treatise.
1. I Had here cast Anchor, and stroke saile, had not two shelues lyen in my way, which seemed to hinder my [...]anding: I meane two doubts or scruples which are to be remoued. The first whereof is, How it was possible, seeing these abuses are so palpable, that the world should be deluded by them. And the second, Whether there were none in those blinde times that smelt out their delusions, but all in generall were carried away with the streame thereof: which two things being resolued, it cannot but be manifest, that the Pope is that man of sinne, that sonne of perdition, and that great Antichrist fore prophecied in the Scripture, and that the Church of Rome is that Whore of Babylon which should inebriate the world with her enchaunting cup of Fornications.
2. Touching therefore the first: I say, that it neede not seeme strange, that the world should bee thus deluded by them, if we consider: first, the iust iudgement of God, who gaue them vp to the efficacy of deceite, because they had reiected the loue of the truth, as the Apostle speaketh, 2. Thes. 2.9. For where there is not the loue of the truth, there must needes be a loue of lyes, errour and superstition. Secondly, if we consider the powerfull enchauntments of the Babylonish Whore, who like a hellish Sorceresse so bewitched the world with the vaine name of the Catholike Church, and S. Peters Chaire, and a braue ostentation of pompous Ceremonies, together with the whole frame of their religion, agreeable to mans corrupt nature, that few (most being besotted with their braue showes) could either conceiue in their heart, or discerne with their eyes in what state they stood, but were carried in the crowd like sheepe to the shambles to manifest destruction. Thirdly, if we consider how the word of God, out of which they might drawe sauing knowledge, and by light whereof might discouer their errors, [Page 413] was lockt vp from them in an vnknowne tongue, and not permitted to bee read of any, saue such as had a speciall priuiledge and license thereunto: for when light is taken away, darknesse must of necessity follow in place thereof, and the onely light of heauenly truth is to bee found in the holy Scripture as Dauid confesseth, Psal. 119.105. Lastly, if we consider the reuerend opinion they had of their holy Mother the Church, and also of their Prelates and Priests, whose doctrines they were forbidden to examine or dispute, vpon paine of heresie, but swallow al that came to hand, vnder the pretence of an implicite faith, which they were taught was of it selfe sufficient to saluation, without any more adoe. From these fountaines sprung all that strange blindnesse and stupidity of those times. For in truth, could any man that was not stroken with the spirit of giddinesse and slumber, euer frame his heart to beleeue these monstrous doctrines, that Saints departed ought to be worshipped and inuocated with trust and confidence as God himselfe? that the Pope can canonize them to this worship at his pleasure? that Images are to be adored with the same degree of honor as is due vnto their patternes, contrary to an expresse precept of the Law? that the Pope though neuer so wicked a wretch, is as a God vpon earth, cannot ere in his definitions, but hath the keyes of Paradise at his girdle, to let in, or shut out, whom he list? that it is a lesse sinne to commit Fornication or Adultery, then for a Priest to marry, or for a Lay-man to eate flesh on a Friday? that euery Masse mumbled vp in a corner, and bought with money, can deliuer a soule out of Purgatory? that an ignorant Priest hauing pronounced certaine Sacramentall words ouer all the loaues in the market, with an intention to consecrat, they should be presently turned into so many Gods? that a man can eate his God; and carry him vp and downe in a box to be adored? that a man can performe workes of supererogation, that is, doe more good workes then are needfull for his owne saluation and put the rest into the treasury of the Church to be bestowed vpon others that want? that Emperors and Kings are subiects vnto Popes, not onely in [Page 414] Spirituall things, but also in Temporall In ordine ad spiritualia? that it is an heroicall act to kill an hereticall King, namely, such an one as in all things doth not accord with the Church of Rome? Lastly, (to omit many more doctrines of the like nature) that pardon of sinnes heere in this life, and deliuerance out of Purgatory in the life to come may bee bought for money, and where no money there no remission? I say, can any man that is not extreamely stupified with sottish ignorance beleeue these doctrines, which are so palpably false, and so contrary to naturall reason, as nothing can bee more? Yea, so grosse was their stupidity, that when any thing happened, that might giue them occasion to misdoubt they were not right, they were so farre from the apprehension thereof, or of laying it to heart, that it reflected vpon them to their further hardning. As when they saw the Sacramentall Bread and Wine to poyson the receiuers, as the one did an Archbishop of Yorke in the time of Pope Anastasius the fourth: and the other, the Emperor Henry the seuenth: or to be deuoured of Rats and Mice, and dogges, or to putrifie and corrupt in the vessels wherein they were reserued. These occurrents might open their eyes in all wise iudgement, but in stead thereof it darkened them more, euen to this, to esteeme those base Creatures sanctified by their greedy theft, and no lesse then holy Saints in their account. And to shut vp the point, were they not vtterly blinded, and depriued of all light of reason and vnderstanding, they would neuer ascribe such an holy vertue to the very habit of a Friar of the Order of Saint Francis, that they should thinke if they were wrapped in it at the houre of their death, their soules must needs flye immediately to heauen: and that the onely meanes for the deuill to be saued, was to take vpon him the habit of Saint Francis. I will not speake of their equalling or rather preferring the Virgin Maries milke to the blood of Christ: there is a whole Poeme of that subiect extant, written in Latine by Clarus Bonarscius, alias Carolus Scribanius a Iesuite: nor of their curing all diseased horses with holy water sprinkled vpon them by a Priest on Saint Loyes day, at a [Page 415] Church in France dedicated to his honor: nor of a thousand more such like fopperies which might bee produced. This little I thinke enough to cleare the first doubt, to wit, that this blindnesse came vpon the world by the iust iudgement of God, and that it is neither strange nor incredible.
3. Touching the second obiection, I say, that though this blindnesse was great, yet it was not so generall, but there were some in the midst of those darke times which spyed out, and discouered their abuses. Witnesse Saint Bernard, Petrus Damianus, Guiliemus de sancto Amore, Nicolau. Gallicus Narbonensis, Sauanarela a Florentine, Arnolphus Bishop of Orleance, Hildebert Archbishop of Tours, Mathew Paris, Marsilius of Padoua, Vrspergensis, Clemangis, with a number more of later time: as Petrorch, Mantuan, Platina, not to mention Iohn Wickleffe, Iohn Husse, Ierome of Prage, &c. all which learned persons did mightily inueigh against the abuses and corruptions of the Church of Rome in those dayes, and that with such vehemency of spirit, that the sound of their words could not but ring in all eares. Take two or three examples in stead of all the rest. Baronius bringeth in Peter Damian thus crying out against the prauities of the Sea of Rome: O the Apostolike Sea, heeretofore the glory of the world, but now alas thou art become the shop of Simon, the hammers there beate vpon the Anuile, and their money comes from hell: whereunto Baronius himselfe addeth these words: for then all flesh had corrupted their way. Baron. An. 1033. sect. 8. et 1049 sect. 10. 15. So that it seemed a deluge was not sufficient to wash away the filthy ordures, but they required the fire of Gomorrha to purge them: and therefore (saith hee) Peter Damian then an Heremite of Mount Auellan in Ʋmbria, wrote vnto Pope Leo a booke entitled Gomorrhaeus, wherein he discouereth the hidden vices of the Cleargy, and desireth reformation. Hildebert Archbishop of Tours, is as plaine and direct, as may appeare in the Ecclesiasticall history of Nicolas Vignier, where his complaint is set downe at length. Mathew Paris reports,Mat. Paris in Hen. 3. pag. 792. that when Pope Innocent the fourth was to depart from the Councill of Lions, the Cardinall Hugues, who was appointed [Page 416] to giue the farewell Sermon to the City, after the elegant passages of complement which he vsed to them, at last added these words: My Friends, since our comming hither, we haue done much profit to this City; for when wee arriued, wee found three or foure Stewes in it, but now departing wee leaue but one: but it is true, that one stretcheth from the East gate of the City, and continueth all along to the West. But it is most strange, that in the list of the Orders and persons that were at the Councill of Constance, is placed as a cheefe part of that sacred assembly, the number of the professed Whores that were there found:P [...]ralei [...]om. V [...]sp rgensis. and Vspergensis saith, that there were of them at the least 450: so that it is no maruaile if such a holy Synode adiudged to the fire Iohn Husse and Ierome of Prage. Marsilius of Padoua, Marsil. Pata [...]. l [...]b. Desens pacis p. chap. 24. compareth the Papall Church, and Court, to Nebuchadnezzars Statue, whose head was of Gold, armes and brest of Siluer, belly and thighes of Brasse, legges of Iron, and feet one part of iron, the other of earth: by all which is represented (saith he) the arrogancy, luxury, symony, carnallity, stupidity, and auaritious greedinesse of the Popish Cleargy: adding in the end, a propheticall prediction of the ruine of this Babylonish Strumpet. It is worth the labour to read this whole discourse at full, a breuiate whereof I onely heere offer to your view.Nicel Clemangis. epist. ad Ioh. Gerson. But aboue all, let vs heare the fearefull complaint of Clemangis. This Age (saith he) is an Age of Gold, not in manners (as the Poets fained vnder Saturne) but in the enraged and vnsatiable desire and extortion of that mettall: for Sacraments, Orders, Dignities, Relaxations, Dispensations, Offices, Benefices, yea sinne it selfe, is now set to sale for Gold: Idiots, and vnlearned persons, that can scarce spell, much lesse reade with vnderstanding, & that vnderstand Latine no better then Arabicke, and when they pray or sing, know not whether they blesse or curse their maker, are admitted into the Priesthood. Heere you may see men without discipline, without rest, without order: gluttons, drunkardes, idle praters, vbiquitaries, vnchast and lasciuious persons, and to say all in one word, idle bellies without learning and common honesty. Thus hee complaineth, and much more to this [Page 417] effect, which he that will may finde in the forequoted place. Petrarch also, though liuing vnder the Popes nose, wrote as bitterly against the impieties of the Antichristian Synagogue: he called Rome Babylon, and said, that Christ was thence banished, and that Antichrist ruled in his place: that Beelzebub was there Iudge, and that vnder the standard of Christ they made warre against Christ: that greater iniury was there done vnto Christ, then euer was by the Scribes and Pharisees when he liued amongst them: that the hope of eternall life was held of them for a fable: that the more wicked a man was, the more he was prized & honoured. And in a word, that in this Church heauen gate was opened, and Christ bought and sold for Gold, and if Iudas should bring hither his thirty pence (the price of Christs blood) he should be receiued: and that truth was held for folly, and error and lying for the cheefest wisedome. Thus wrote hee, thus peremptorily, and thus piercingly, and yet (which is a wonder) escaped the fire, but then the sacred inquisition was not on foot, as it is at this day. A multitude of such like sayings of learned men I could heape together: but let these suffice for a fay of the whole, that I be not ouer-burdensome to the Reader.
4. Besides, the common Prouerbes and Verses vsed in those times, doe euidently proue, that their filthy abominations lay not vndescryed: for what else doe these Prouerbs import? As confident as a Pope, as proud as a Prelate, as fat as a Monke, and as crafty as a Friar, the Table of an Abbat, more vnlearned then a Monke, Vinum Theologale for the most excellent Wine?Hespin. de orig. m [...]nachat. lib. 6. cap. 18. In Germany they haue this Prouerbe: In medio consistit virtus, Spricht der Teuffel, dha er schwischem tzwo monichem sa [...], that is, Spake the deuill when hee sate betweene two Friars? And in France this, A Friar is a Creature that loues to haue the fire at his backe, and the table at his belly. And this also: Three things are insatiable, Priests, Monks, and the Sea, in respect of their auarice, as the former was in respect of their luxury. These things were in euery ordinary mouth, in somuch as the ignorant people [Page 418] stucke not to scoffe at many of their grosse absurdities, as he that being reproued for not vncouering his head when hee was sprinkled with holy water, answered; that if that sacred water could passe as farre as Purgatory, it might most easily passe through his Bonnet. Or he that affirmed, that crossing and holy water might peraduenture scarre a way yong deuils that were but young nouices in their trade: but an old deuill would not bee affrighted with such bug-beares. The like scoffes were ordinarily cast out in that blinde Age against Purgatory, Inuocation of Saints, and Images, as hath beene shewed before. Nay, many of the very Popes themselues haue made a mocke and scoffe of their owne Religon: as Leo the tenth called it a Fable, and said; that he could not open the doore of Paradise to himselfe, because he had sold the keyes thereof vnto others. And Iulius the second, that threw Saint Peters Keyes into Tyber, and tooke in his hand Saint Paules Sword; saying, that seeing Saint Peters Keyes could do him no good, he would now try what Paules Sword would doe. And Gregory the seuenth, alias Hildebrand, who when he saw the Hoast would not answere a demand that he made vnto it, in a rage threw it into the fire, in the presence of many Cardinals that thought to hinder the same. And if Popes Holinesses were thus Atheistically prophane, why should we wonder at inferiour Priests? As at him that meeting his Enemy in the street, who threatned to beat him but for reuerence to his God of Paste, laid his God on the ground, saying; the deuill take him if hee take part with either of vs. Or at him, that threatned to throw his God into the fire if he did not appease the present tempest of thunder and lightning, and so shew himselfe stronger then the deuill: or at him, who hauing receiued a box on the eare by a Captaine, bidding him also to turne the other eare to receiue another, according to Christs rule, as he also did, fell hastily vpon the Captaine, & buffetted him soundly, with this Memento, that Christ also commanded vs to doe as we would be done vnto; and withall, desired the standers by to let them alone, for they did nothing but expound Scripture: or at him that being about to go to [Page 419] Masse, and hauing a box ful of Wafers, shooke them together and said, yee rogues, yee rogues, which of you shall be made a God to day? Or at him that said, that they dealt with their God in the Masse, as a Cat doth with a Mouse, which after they haue made sport withall a while, they eare at last. But to leaue these Prouerbs and scoffs, and to come to the verses that were written in those daies of the impiety and impurity of the Romish Cleargy. In this subiect I might be infinit, but I will omit such as are ordinary in euery booke, and propound a few more rare, and which are not obuious to euery view: Pasquin is famous in this kinde, as in this Epigramme of fiue Popes, with many more of the like stampe.
Sixtum Lenones, Iulium rexere cyuaedi,
Imperium vani scurra Leonis habes.
Clementem furiae vexant, & auara cupido,
Quae spes est regni Paule futura tui?
In English thus.
Bawdes ruled Sixtus, Iulius Ganimedes,
A ruffian swayd of Leos power the raynes;
Fury and auarice Clement possedes,
What hope then of thy rule, O Paul, remaynes?
Another Poet in those times thus writeth of the Monkes of Saint Anthonies family.
Diceris Antoni porcos pauisse subulcus
Viuus, adhuc Monachos lumine cassus alis:
Par stupor ingenij est, ventris (que) abdomen vtrisque:
Sorde pari gaudent, ingluuie (que) pari:
Nec minus hoc brutum genus est mutumue suillo,
Nec minus insipidum, nec minus illepidum:
Caetera conuenient, sed non leuis error in vno est,
Debuerat Monachie glans cibus esse tuis.
In English thus.
O Anthony, thou hogge art said to feede
Aliue, now dead, Monkes are thy charge indeede:
Like doltish wit, like greedy paunch in both,
Alike they are in filthinesse and sloth:
[Page 420] Monkes no lesse brutish, no lesse dumb then swine,
As stinking as vnsauoury are thine:
The rest agree, yet one thing is amisse,
That Monkes on Acornes doe not feede I wisse.
Gualter Mapes, an English Diuine that flourished about the yeere 1197. describeth this generation after another straine, in a style consonant to that Age.
Est nullum Monacho magis daemonium,
Nihil auarius, nihil magis is varium,
Cui siquid datur est possessor omnium,
Si quidquam petitur, nil habet proprium,
Si prandit, competit vt loquinesciat,
Ne lingua dentium opus impediat,
Si bibit, expedit vt sedens hauriat,
Ne pes sub pondere ventris deficiat,
Die deuotius adorat dolia,
Nocte cum bipede laborat bestia
Tali discrimine, tali modestia,
Meretur vir Dei regna caelestia.
In English thus.
The deuill is not so wicked as a Friar,
Nothing so couetous, so various here:
If ought be giuen, he takes it as his owne,
If ought be askt, he nothing hath that's knowne:
When dine he doth, he must abstaine from speaking,
Least that his tongue should let his teeth from eating.
And when he drinkes he must not stand but sit,
For feare his feet should falter, and his wit:
All day deuout he Bacchus doth adore,
All night a beast two footed is his store:
This danger great, and modest exercise,
Conducts this man of God to Paradise.
Of the same kinde of people another Poet writ this Disticke.
Credibile est Circen mutasse potentibus herbis,
In Monachos (que) sues, in (que)sues Monachos.
In English thus.
[Page 421] I thinke some Witch hath chang'd of late by pells,
Monkes into Swine, Swine into Monkes in cells.
Another thus describes them.
Maxima pars turbae raso quae vertice oberrat
I am nunc consueuit viuere more suo:
Gratior est lepus, exiguusue cumiculus illis,
Quam sunt Iohannis mystica scripta libri,
Plu [...]is vel minimam partem salmonis habentes,
Quam Salomonis habent prouida dicta simul.
In English thus.
The greatest part of crowne-shauen Priests are such,
As vse to liue as list themselues each one:
A Hare or Cony is more pleasing much
To them, then are the sacred bookes of Iohn.
They more esteeme a peece of dainty Salmon,
Then all the grauest words of wise Salomon.
Another Poet thus.
Dorsum asini, cor onis, rostrum suis, os (que) columba,
Fulcra bouis monacho sint, et honestus erit.
In English thus.
Giue to a Monke an Asses backe to bow,
A sheepes round hart, the nosthrils of a Sow,
A Doues wide mouth, an Oxes legs in store,
And then will he be honest, not before.
Another Poet thus.
Fercula, vina, venus, modo sunt semper (que) fuere,
Verticibus rasi sola ruina gregis.
In English thus.
Good cheare, good wine, and wanton Venus game,
Haue bene, and are, of fhauen-crownd Priests the bane.
I cannot passe ouer the elegant Epigramme written by Iohn Pannonia [...], a Poet of their owne, touching the hollow Chaire, wherewith they vsed to examine the virilities of their Popes before they were installed: [...] [Page 424] [...] [Page] [...] [Page 424] Lincolne: Bennet the ninth, was strangled by the deuill in a wood,Baron. An. 1054. of whose damnation Baronius affirmeth, there was a manifest vision presented to one Ʋaclus. Iohn the 21. was crushed to death with the fall of an Hall, which he had built in the Castle of Viterb [...]m. Celestine the fift, dyed in prison, wherein he was enlosed by Boniface the eight: neither did that wicked Boniface escape the vengeance of God; for being imprisoned in the Castle S. Angelo, by the procurement of Phillip the Faire King of France, he dyed starke mad most lamentably, hauing first gnawne off and eaten the flesh off his owne hands: and at the houre of his death, there was heard such terrible thundering in the Castle, as if all the deuils in hell had bene present. Clement the first dyed with feare. Vrbane the sixth poysoned himselfe. Paul the second dyed drunke of an Apoplexy. Alexander the sixth was poysoned by a drinke, which hee himselfe had prepared for certaine Cardinals, through the mistake of his Cup-bearer. And Iulius the third, fayning himselfe sicke, and abstaining from food, fell sicke indeed, and dyed, and so his iest was turned into earnest. I might relate the fearefull ends of a number more, but that I hasten to my conclusion. Neither do I speake of those that were purposely poysoned, the Catalogue of which would be too great, it being an ordinary practise in that Sea, seeing in the space of 13. yeeres, six Popes were thus brought to their ends by Brazutus the familiar friend of Bennet the ninth, whose names are recorded by Cardinall Benno, in the life of Hildebrand. Who now can doubt, but that that title, The Sonne of perdition, ascribed first by our Sauiour Christ vnto Iudas that betrayed his master, and hung himselfe: and secondly, by S. Paul to Antichrist, doth fitly appertaine to the Popes of Rome; who as they haue bene apparant hauockers and destroyers of millions of soules and bodies of other men, so they for the most part, haue bene destroyed themselues, after a violent and horrible maner? And so we haue a plaine reall testimony of the villany and impiety of the Romish Cleargy in those times; for the head being thus distempered, how could the body [Page 425] be but vnsound and depraued.
6. And now, Quid nisi vota supersunt? That God in mercy would enlighten the vnderstanding of all Popish seduced soules, that they may see their errours, and the dang [...]rous estate wherein they stand vnder the kingdome of Antichrist: and giue vs wisedome more and more to discerne their abhominable delusions, and constancy to stand against them to the end: we haue not yet resisted vnto blood, and in all likelyhood the fiery tryall is not farre off. For neuer did that man of sinne rage more then at this day, both by open warre, and secret policies. Friar Dominickes shoulders are now too weake to vpbeare the Laterane roofe, and therefore Loyola with his Iesuiticall broode, haue put vnder theirs. This Macciauillian rowte, professing pouerty, and yet possessing more goods and lands then many Princes, and interessing themselues in all matters of State, are crept into all Kingdomes, and like the Cockatrice poyson with their very breath and aspect: these are the Popes enginers and stratagematizers, whereby he seekes to subuert the true Church of Christ, and to fortify the wals of his owne Babylon. But Christ Iesus the great King of heauen and earth, standeth armed with power, for the defence of his Children; and therefore maugre all their fury and malice, wee doubt not but that truth shall preuaile against errour, and true religion flourish more and more; and that in fulnesse of time, that Prophecy shall be accomplished, Apoc. 18.2. Babylon that great City is fallen, is fallen, and become the habitation of deuil [...], and the hold of euery foule spirit, and a cage of euery vncleane and hatefull bird. Euen so bee it, Amen,
Amen.
Finis. Laus Deo.
END
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