A CONTINUATION OF THE ACCOMPLISHMENT OF THE Scripture-Prophesies, OR A Large Deduction of Historical Evidences; Proving, that the PAPACY Is the Real Antichristian Kingdom.

To which is added. A CONFIRMATION of the Exposition of the sixteenth Chapter of the Revelation, concerning the pouring out of the VIALS.

Written in French by PETER JURIEU, Professor of Divinity, & one of the present Ministers of the French Church at Rotterdam.

Faithfully Englished.

LONDON, Printed in the Year 1688.

THE TRANSLATOR'S ADVERTISEMENT.

THE learned Author hath given the world an account of the Occasion, and Origi­nal of his Legal Exceptions, or Lawful Prejudices against Popery, in the Preface to that Book, of which this is an abridgment. 'Tis evi­dent, that in both he principally designed the advantage of his Country-men, (a­mong whom the greatest wits have been employd to cover the deformity, and paint over the foulness of Popery) and consequently some Citations, and pas­sages will seem obscute to an (ordi­nary) English Reader. But the present circumstances of our Nation, abundantly justify the Translating, and publishing a work of this design. For tho the lear­ned writers of the Church of England have sufficiently discovered the falsehood and [Page]danger of the Popish Doctrines, yet the threatning Infection of our Age calleth for a stronger Antidote. 'Tis found by experience, that the clearest Notions a­bout these things are too weak to preserve from Apostacy in a time of Tryal. Nothing can do this but deep Impres­sions on the Conscience, which can produce an invincible Antipathy against Popery. And I know nothing so effe­ctual to work this, as a due Conside­ration of the Characters of Antichrist, that are to be found in the Roman Church. If once a man is satisfied of this, and withal hath a due concern for his own salvation, tho he wants learning to plead against Popery, yet he will be able chear­fully to lay down his life in the Com­bat against it. It hath been on this Prin­ciple, that such numbers of antient and modern Witnesses, have with admirable constancy, suffered in the defence of the Gospel against the Tyranny of Rome. 'Tis therefore much to be lamented, that our Author is somewhat mistaken in his cha­ritable sentiments concerning the modern English divines, whom in the conclusion of the Book he supposeth all to tread in the steps of their Predessors. Whereas 'tis manifest, that the Example, and In­fluence [Page]of a late Prelate, A. B. La [...] hath made many to for-bear the terms of Babylon, and An­tichrist, in their Controversies with the Church of Rome. So that of late, these have past for rayling Expressions, not fit to be used by Genteel Writers. I heartily wish, that such a Complaisance had not been attended with very pernitious effects. Sure 'tis no time now to manage, and compli­ment such a declared Enemy of Christ, and the Souls of men. The Church doth there­fore owe much to the Courage and Zeal of our Author, who hath entred the lists against her, with the Spirit and Weapons of a true Combatant, and hath so effectu­ally discovered the nakedness and defor­mity of the Apocalyptick Harlot, that it must be madness for any either to fall in love with her, or have any kind thoughts for her. The Reader will find many pas­sages of this Book to have an air of plea­santness and diversion, (as indeed 'tis a hard matter to forbear laughter when the Ob­jects are extravagantly ridiculous) but I earnestly request this from him, that he would take heed of jesting in so serious a matter: 'tis by no means enough, to laugh and tell stories against Popery: 'tis alwayes to be remembred, with what design these ridiculous passages are related, which is (not [Page]to make the Reader merry, but) to convince the Conscience, that the Roman Church is the Babylon, the Apostate Society, which hath establicht herself by the most abominable Lyes and Fables, as well as by the most bar­barous Cruelty. The Reader is entreared to make this Application of the whole; otherwise the Labour of writing, and Tran­slating the Book, will be lost: The Lord grant it may not.

THE AUTHOR'S PREFACE.
A short Description of the Papacy.

TO divert and entertain Monsr. Arnaud, I shall once more act the part of a Mountebank, as he is pleas'd to term it: he shall have the Satisfa­ction to see a second Preservative of my writing; and this may afford him a new Subject of raillery to imploy his wit, as he formerly did in his Reflections upon the first Preservative, which I publisht against the Ca­tholick Exposition of the Bishop of Meaux. But withal, it will displease and vex him to review some­times the passages quotedout of Father Crasset, and the sorry scribbles of such Jesuites as he, who are not at all to his liking, and he would be glad never to see or hear any thing of' em.

In this piece we give the true picture and represen­tation of the Papacy, as genuine and faithful as that is false and flattering, which is of late made to the new Converts, by the Gentlemen imployed in the famous Conversions in France. It is composed of these thirteen lineaments, which compleat the picture, or so many [Page] Characters which describe Popery, considering it in it self, as distinct from the Common Christianity that doth yet remain in the Roman Church. Let us then see what it is.

I. First, 'tis a Kingdom altogether Earthly, and after the Spirit of the World. This Beast is as other Beasts, which in the stile of Prophetick Scripture signi­fies Kingdoms and Empires. It hath its Capital City, its Monarch, Provinces, Governours, Arms, Citta­dels, Tributes, &c. and in one thing doth go beyond all other Tyrants, that whereas their power reaches only to the Bodies of men, the Papacy usurps an Authority over the Conscience, and the Souls of men.

II. 'Tis the effect of the most subile and yet the most detestable Po [...]icy, by which any Worldly Empire was ever erected or preserved. Their Temporal Tyranny is vailed under the appearance of Spirituality, and at the same time 'tis assisted and supported by it. As Ma­gicians to make up their Charms bring in the names of God, and sometimes of Baptism and the Eucharist: so doth the Roman Church make use of the words Re­ligion, Sacraments, Church Censures, Confession of sins, the several degrees of the Ministry, &c. as the Means to establish a Kingdom and Government that is meerly Humane and Worldly, and to exercise a power over the Bodies, the estates, the lives, and Consciences of men.

III. 'Tis a Proud Tyrant, who is seated on a mag­nifick Throne, and from thence cries aloud to the whole Earth, that he is the Prophet of the Living God, the mouth which Speaks Oracles. Saying, I am Queen, and shall see no sorrow. I am seated in the Eternal City, Rome; I am Infallible, and of my Dominion there shall be no end. It belongs to me to bestow the crowns of Paradise, and I am the Soveraign Minister of the Living God upon Earth, as to Temporals. [Page]I am the only Spouse of Christ, always young, and beautifull, without spot or blemish. This is the Lan­guage of the Popish Church, who calls herself fair & beautifull, tho it be the most hideous & deformed So­ciety that bears the Christian name; and calls herself Infallible in the midst of numberless Errors, which make a Night of darkness, wherein she hides herself.

IV. 'Tis the Enemy of God, of his Religion and his H. Word; that endeavours not a conformity to the rules he hath given in his Word; making to themselves another word of God, which they call Tradition, which is altogether and directly opposite to the true Word of God. Ʋnder pretence of making use of the H. Scripture, they wretchedly abuse and wrest it. Applying Scripture to all their false and foolish My­steries, without either reason or Conscience: and by ri­diculous and impious applications of Scripture, expo­sing it to the derision of the Profane, & to the contempt and scorn of Infidels.

They maim and curtail it, and impudently falsifie and pervert it; and lest all this be not enough, they speak as ill things of it as can be said of any book: This Book, they say, is Imperfect, 'tis obscure, 'tis full of snares, 'tis the source of Heresies, it abounds with Contradictions, it contains an hundred things whose out side is proper to scandalize the weak, it is insuffi­cient, one half of it is lost, it hath no autho­rity without the Church, any more than the History of Titus Livius. Lastly, the Papacy makes use of the Scripture as if it were its own, they abrogate the Laws of God laid down in the Scripture, they grant dispensation contrary to those Laws, they command that which the H. Scripture forbids, and forbid that which it enjoyns: and to make it evident that the Pa­pacy is indeed the Enemy of God, it always stands upon its guard to resist the force of Scripture, & defend them­selves [Page]against the word of God, by their Distinctions.

V. 'Tis a Prodigy of Filthiness and Impurity, whereas Christianity should be a Miracle of Holiness.

The Head of that Religion hath discovered such a train of Impieties and disorders, that for enormity or continuance the like hath never been seen. Some of their Popes have been seen wallowing in the pollutions of the flesh, in drunkenness, and all manner of filthiness and debauchery, not only as to women, but even So­domy, and Brutality, and the most unnatural Lusts: Some of 'em have been Magicians and Sorcerers: Some have been seen, who were Profane, Atheistical, without God, without Religion, bathing themselves in Blood, Assassins, Poisoners, Murderers, Traitors, and oftentimes putting the whole world in a flame. Their Priests and Ministers have been seen plung'd into the same disorders, following the Example of their Head, and treading in the steps of their Leader; Igno­rant, Impious, debaucht, neglecting the service of God, and intent only on their dishonest gain, and fleshly Lusts. Their Convents of men and women, which they call Retirements from the world, and little forts and castles of Holiness, these I say, have been observed to be as bad as the most infamous places of prostitution for all manner of debauchery. Lastly, their People also were carried away with this fear­full Torrent of corruption; having lost the Spirit and power of Religion, and retained nothing of Christia­nity but the name. All this may be seen in the history of former ages.

VI. 'Tis a Prodigy of Pride, all whose doctrine, Theology, and Religion is proud, and tends to destroy that Spirit of Humility, which is the Spirit of the Gospel. Pride discovers it self every where in the Pa­pacy, in its actions, conduct, words, outside and in­side It speaks loftily and magnificently of it self; boa­sting [Page]that she is the only Body of J. Christ, the only way to Heaven, treating all other Communions as Here­tical Sects, Schismaticks, Reprobates, Damned, Ex­communicate, as people that deserve to be condemned to the Fire, and to be burnt in both worlds. The Head of the Papacy is a monster of Pride, who as God sits in the Temple of God; who gives out his orders as if they were Oracles; who makes himself be plac't upon the Altar, and there to be worshipt; who makes Kings and Emperors kiss his feet, and will be carried on the shoulders of Nobles and great Men; who holds the Keys of Hell, of death, and of Paradise in his hand; who pretends to the Right of deposing Kings, & giving away their Crowns; who will have homage paid him by all Christians; who will be called God upon Earth, his Holiness, and the Holy Lord; Who saith, he is the Sun of the world, and that all other Princes are but as the Moon and Stars. His Mini­sters under him are Earthy Princes, who will not give place to Soveraigns. The meanest of their Priests exalt themselves above all other men, and crowned Heads must kneel at their feet in Confession, and they magiste­rially give sentence concerning the Eternal Life or Death of men.

VII. 'Tis a Merchandise, a Trade of forgery & lying, covetousness, and deceit. The Papacy by innu­merable unrighteous methods hath gained prodigious wealth, not only in money and moveables but in lands; not only in Lands, but in Cities; not only Cities, but Provinces; not particular Provinces only, but whole Kingdoms. It hath then pillaged and cheated the world, (and therfore is the worse of the two,) and by this means hath acquired extraordi­nary Riches to maintain and augment their abun­dance: every thing in the Papacy is exposed to sale, Offices, Benefices, Churches, Sacraments, Sins, [Page]Adultery, Incest, Murder, Parricide, Sodomy, Brutality, and dispensations for any, for every thing: Paradise and God himself are to be sold; but 'tis their unhappiness not to be able to deliver 'em into the pos­session of the Purchasers.

VIII. 'Tis a great and vast Body, which hath the Spirit of Impurity and Reprobation as a soul to animate it. And these imprue Spirits come forth out of the mouth of the Papacy as so many frogs. These unclean Spirits are diffused by the mouth of their Schoolmen, who amuse the world with a silly, obscure, and bold Theology; by the mouth of their Canonists, who have given the Christian World such rules and laws as are obscene, wicked, and impure, and filled volumes with their decisions of Cases full of absurdities, extravagant, and contradictory, stuft with pride, and filthiness of all sorts: by the mouth of their Casuists, and directers of Conscience, who have vended such Morals that Pagans would be ashamed of; who make nothing of the vilest Crimes, and lay men under no obligation to love God; who permit men to kill, to steal, to eommit adultery, fornication, and any other wichedness, only as inconsiderable Venial Faults: by the mouth of their Legendaries, who have compiled an heap of frightfull and silthy Fables: by the mouth of their Masters of Devotion, who di­rect the People to pay that Honour to Saints and An­gels, which is due only unto God; and speak such things in the praise of the Creature, which are plain Blasphemies against the Creator: by the mouth of their Missionarics and Preachers, who preach to the people a Ridiculous and profane Gospel, made up of imperti­nent Fables, and absurd stories, most unbecoming expressions, and vile comparisons, foolish and un­worthy subjects, and the whole accompanied with trifling and Mimical gestures, with an air suited [Page]to a Farce or Comedy rather than a Sermon.

IX. 'Tis a prodigious heap of Superstitions, which are criminal and Idolatrous in the plainest and most simple use of 'em; but in their Abuse are the most ex­travagant Idolatry that can be named, according to which the most proper Divine Adoration is given to a Creature, making the Virgin to be the Queen of Heaven, and of the rest of the World; the Salvation of mankind; the Redeemer of the World: the distributer of all saving Grace; the Goddess; the Divinity of Men and Angels; the Completion and Perfection of the Trinity; and so in proportion to all the other Saints, Male and Female.

X. 'Tis real Paganism reviv'd, wherein besides the great God of Heaven and Earth, the Great Jupi­ter, most good and most great, they worship innume­rable inferior and subordinate Deities. A Queen of the World, Spirits separated from matter, Mediators between God and Men, good Demons and Genius's, who perserve and take care of men, and watch over 'em. They likewise worship as the ancient Pagans did, the Souls of dead men; they build Temples, and consecrate Altars to 'em, and offer Sacrisices to their Honour: they put themselves under their protection; they establish them to be Patrons of Kingdoms, and Cities, and Families, and particulier Persons, insomuch that Juda had as many Gods as Towns. In this new Paga­nism they worship the Reliques of the Dead, their Bones, their Askes, their Garments, their Shirts, their Shoes, and their old Rags. They worship also I­mages and Pictures, as the ancient Pagans did. And this worship is such in all the parts of it, as (besides its agreement with Heathenism) is not at all Spiritual or Rational; made up of Ceremonies, that are carnal, corporal and vain, apish and foolish postures, signs of the Cross, Holy and lustral Waters, Temples and Al­tars [Page]adorn'd with magnificence and pomp, grimaces, and wry faces, and gesticulations of a Priest round about the Altar, turning about, now to the right hand, and then to the left; sometimes speaking, and then on a sudden silent; now thundering with a loud voice, and presently after muttering somewhat between his teeth; one while reading, another while speaking without Book; and always saying that which is not understood by the common People. This is the goodly worship of Popery, and must pass for Divine service, tho without spirituality or reason.

XI. 'Tis a Religion animated throughout by a spirit of Lying, and founded and supported by Fab [...]es. Their Invocation of Saints, Adoration of the Virgin, Pur­gatory, Sacrifice of the Mass, Adoration of the Sa­crament, and all their other Superstitions, are built upon a fabulous Gospel, but framed by a spirit of Lying so gross and palpable, that the least measure of sincerity would be enough to make a man blush and be asham'd of'em. They are meer Romances, and stuft with Ri­baldry and Filthiness. The Romance of the Virgin is more ridiculous than that of S. Rose. The Lives of their Saints do paint'em out as a Company of Fools, Fanaticks, and Bedlams; with a vast multitude of frightful Miracles, the number whereof is sufficient of it self to contradict the truth, and overthrow the Au­thority of'em. But for the most part they are such, as are mean and trifling, sottish and ridiculous, unworthy of the Grandeur and Majesty of God: Miracles wrought on purpose to prove the Holiness of some little Monk, that after his decease, Temples may be built in honour of his memory, and he may be worshipt as a God: or to introduce and encourage the worship of a piece of Bread, of Wood, or of Stone, and none of'em to promote the worship of God.

XII. 'Tis a cruel Master, who hath teeth of steel, [Page]and nailes of Diamant, that tears and devours what he can, and treads under foot the remainder. He esta­blishes his Kingdom under the name of the Kingdom of Jesus Christ, with Fire and Sword: destroying all that stoops not to him; overturning Cities and Kingdoms, making whole Provinces to be so many burying places, and large Cities to be ruinous heaps; inflaming Europe with Wars, and destroying Germany and Italy by that means; arming the Father against the Son, and Children against their Parents; Subjects against their Prince, and Princes against their Subjects; causing the most horrible Massacres, and covering the Earth with Human Blood. He erects Gibbets, prepares Scaf­folds, kindles Fires, to hang, behead, and burn those that resist him; and not content to take away their lives, would destroy their Honour and Reputation likewise, by imputing such opinions to'em as they abhor, making them to pass for the Enemies of God, and of the Saints, charging them as Hereticks, Arrians, Photinians, Mamenees, and as believing the most horrible Do­ctrines; accusing them of Incests, and Promiscuous Im­purities in their night meetings to worship God: putting on them the Skins of Bears and wild Beasts, and ex­posing them to publick Execution in the view of the multitude, as the worst of men.

XIII. Lastly, 'tis a cruel Tyrant, which for many Ages hath enjoyed a profound Peace, and the utmost of temporal Felicity, without any interruption, save by the troubles it hath given unto others, and the cruel Wars it hath raised against the Innocent. If at any time it hath met with any check or opposition, it hath given a great deal more to the peace of others: for at length it hath subdued and overcome all its Enemies, and by violence stopt the mouth of all its Adversaries. The Emperors after long and cruel commotions have at last stoopt to the feet of this Tyrant. Insomuch that [Page]this Strumpet glories in her victories, saying, This is Babylon the great, that I have built by the great­ness of my power, and who can resist the force of it? She hath brought all Opposers under the yoke, and peaceably enjoyed her richess and rapines, her pleasures, and her Crimes. She hath said to her Soul, Eat, drink, and be merry, thou hast goods laid up for many years: She had added to these riches from time to time, and the Soul of this wicked Miscreant is not yet required of her; so that She hath enjoyed all the fruits of her Iniquities without seeing sorrow and all the desires of her Eyes without knowing Trouble.

Behold the true Picture of the Papacy: if any think it is more deformed and more horrid than it ought to be represented, let him but have patience till he hath perused this Book, and he shall find all these Characters made good by Historical proofs, against which nothing that is solid and reasonable can be objected. I have here performed that which I long ago promised, viz. to give an Extract or Abridgment of my Book of Legal Exceptions, or Lawful Pre­judices against Popery, for the sake of those who cannot buy or read the larger Book in Quarto; but I pretend not hereby to render the other less necessary. This will be sufficient for those, who are not obliged to know the bottom of these things; they who would have further Light, may consult that piece from whence this Extract is made. Therefore I have not always mark't the places, and sometimes not men­tioned the Authors, from whom I relate the mat­ters of fact, because those who would be more distinct­ly inform'd, ought to consult the larger Book of Prejudices, or Exceptions against Popery.

As this Book is a Continuation of the Explica­tion and Application of the Prophecies, this would be a proper place to insert an Answer to the Objections [Page]that have been made of late against the first & 2d Parts of the Accomplishment of Scripture Prophecies. Those objections are in two little Treatises; the one de­fends the explication of the 16. Chapter of the Re­velations, Eccla [...]ciss [...] ­ments sur l'A­pocalypse de S. Jean. as to the Non-Effusion of the seven Vials, given by the Author of the Illustrations on the Apocalypse: the other contests, in the Title e­specially, the designation of the time in the book of the Accomplishment, &c. But I have not thought fit to reply any thing in this piece. I would not have those Gentlement think, that I wave it on the account of any difficulty I find in answering their objections. But I see not what profit can arise from such wrang­lings, which may be endless; and those Authors it may be are more at leasure than I am. After all, this dispute must be referred to Time, and the decision of Providence; if this latter do not declare it self for the Author of the Accomplishment of Scripture Pro­phecies, all that he can urge in his own defence will signifie very little. But if God do answer the hopes of those who wait for Deliverance, then it shall be made appear to him, who writes against the Calculation of the Time, that it was not by chance that I hit upon it: till then I shall defer my Answer. In the interim I would adveritise him, that his method is exactly fitted to overthrow the accord and agree­ment between the Prophecies, and the Events of Providence. I might prove much after the same way, that the Prophesies of the Old Testament are not at all fulfilled, and that Christ is not the Messiah; Omne simile est dissimile, all the Prophecies are riddles, and on that account have some obscure passa­ges, where 'tis easy to take notice of two faces. It is so as to the Types: the objections which this Author makes against that of the Creation are in his opinion very strong and convincing, to me they do not seem so. [Page]But I think it is of so little moment to satisfie and per­suade mankind as to that point, that unless a very fa­vorable occasion present it self, I shall not take the trouble to give him further light as to those matters. Those that have considered the principles I have laid down, and have any tolerable Judgment to un­derstand'em, will quickly discern what may be re­plied, and they who see it not, will not be less wise or happy on that account. This is that which doth encou­rage and support me, with respect to the Spirit of Contradiction that I meet with in those Gentle­men.

A TABLE OF THE CHAPTERS.

  • CHAP. I. The first Character of the Antichristian Kingdom, which is found in the Papacy. Viz. a Temporal Dominion, hid under the appearance of a Spi­ritual one. Page 1
  • CHAP. II. The second Character of the Antichristian Kingdom, purely Human Politicks; 'tis palpable that they bear sway in the Papacy. Page 12
  • CHAP. III. The pretence of Infallibility and eternal Duration, the third Character of the Antichristian Kingdom. Page 24
  • CHAP. IV. The fourth Character of Antichristia­nism that is found in the Roman Church, is the manner of their dealing with the H. Scriptures, the common Rule of all Christians. Page 35
  • CHAP. V. A Continuation of the fourth Character of Antichristianism which is found in the Papacy, the profane abusing of the Sacred Scriptures, that it is guilty of. Page 49
  • CHAP. VI. The Conclusion of the fourth Character of Antichristianism, which is found in the Papacy, viz. the Affronts that it offers to the H. Scriptures, both in Words, and Actions. Page 60
  • CHAP. VII. The fifth Chrracter of Antichristianism that is found in Popery, the extreme Corruption of its Head and Members, first in their Popes. Page 70
  • CHAP. VIII. A Continuation of the fifth Character of Antichristianism: an Epitome of the Disorders and Corruptions of the Popes, from the ninth Century, unto the seventeenth. Page 75
  • [Page]CHAP. IX. A Continuation of the fifth Character of Antichristianism, that is found in the Papacy; the extreme Corruption of its Members. Pag. 93
  • CHAP. X. The sixth Character of Antichristianism, which is found in the Papacy, Viz. Excessive Pride. Pag 104
  • CHAP. XI. The seventh Character of the Antichri­stian Kingdom, which agrees to the Papacy: a Spirit of Covetousness, and Simony, and its extraordinary Riches. Pag. 115
  • CHAP. XII. The eighth Character of Antichristianism, which agrees to the Papacy, the Spirit of Impurity and Reprobation. Pag. 124
  • CHAP. XIII. A Continuation of the eighth Character of Antichristianism found in the Papacy: the reprobate Spirit of their legendary Preachers, Mystical Authors, &c. Pag. 132
  • CHAP. XIV. The ninth Character of Antichristianism found in the Papacy, Idolatry in it's height, confest by the Papists themselves. Pag. 143
  • CHAP. XV. An Examination of the Excuses by which some late Authors endeavour to palliate the Idolatry, which hath been set forth in the preceding Chapter. Pag. 151
  • CHAP. XVI. The tenth Character of Antichristianism found in the Papacy, that it is a revived Paganism built upon Christianity, whose Worship is neither Spiritual nor Rational. Pag. 165
  • CHAP. XVII. The Parallel between Popery and Paga­nism in Doctrines and Worship; being a Continua­tion of the Tenth Character of Antichristianism found in the Papacy. Pag. 377
  • CHAP. XVIII. The eleventh Character of Antichristia­nism, that is found in the Papacy, a Spirit of Lying and Fables, Falsehoods to sustain the Authority of the Pope. A short account of the Romance of the Virgin Mary. Pag. 193
  • CHAP. XIX. A Continuation of the Romance of the Virgin, invented to support the Idolatry of the Papacy. Pag. 208
  • CHAP. XX. A short account of some of the Fables which the Papacy hath invented to establish the Worship and Invocation of Saints. Pag. 218
  • [Page]CHAP. XXI. The fabulous History of Reliques; of Images; of the real presence; of the Adoration of the Host; of the Sacrifice of the Mass; of Purgatory; of founding the Order of the Monks. Pag. 229
  • CHAP. XXII. A Refutation of the Excuses by which the Papists attemt to efface this Character of Antichri­stianism in the Romish Religion. Pag. 240
  • CHAP. XXIII. The twelfth Character of Antichristia­nism that fitteth the Papacy, is cruelty and shedding of Blood. Pag. 251
  • CHAP. XXIV. The thirteenth and last Character of An­tichristianism, that is found in the Papacy, viz. a long Peace, Abundance and Prosperity. Pag. 261
  • CHAP. XXV. The Conclusion. In all Ages it hath been foreseen or known, that Rome and her Bishop are the Seat and Empire of Antichrist. Pag. 267
  • A Confirmation of the Exposition of the sixteenth Chapter of the Revelation, concerning the pouring out of the Vials.

ADVERTISEMENT.
There is newly Printed this Year 1688.

A New Systeme of the Apocalypse, or Plain & Methodical Illustrations of all the Visions in the Revelation of St. John. Written by a French Minister in the year 1685. and finisht but two days before the Dragoons plun­dred him of all, except this Treatise. To which is added this Authors Defence of his Illustra­tions, concerning the Non-Effusion of the Vials, in Answer to Mr. Jurieu's Confirmation of his Ex­position of the 16. Chapter of the Revelation, for the Pouring out of the Vials: all faithfully Englished. In 12.

A CONTINUATION Of the ACCOMPLISHMENT Of the SCRIPTURE PROPHECIES; Or a Large Deduction of HISTORICAL Evidences, Proving that the PAPACY Is the Real ANTICHRISTIAN KINGDOM.

CHAPTER I. The First Character of the Antichristian King­dom, which is found in the Papacy, viz. a Temporal Dominion, hid under the Ap­pearance of a Spiritual One.

WE have found Antichrist, and the An­tichristian Kingdom, in the Scripture-Prophecies; at present we must find them in History, and prove somewhat exactly, and largely, that, what was foretold by the Prophets, concerning Antichristianism, [Page 2]is by History found to be exactly accomplished in the Papacy. We will reduce these Evidences, unto some general Characters, and will begin with that, which is in the Title of this Chapter. A singular character of the Papacy; a mix [...]ure of the civil state and of Reli­gion. The Kingdom of An­tichrist hath a very peculiar character upon this account; that in it Religion, the Church, and the State are ming­led and jumbled together, and hid one under another. This, I say, is nowhere else to be found; neither in Mahum [...]tanism, nor in Paganism, nor in Judaism, nor in true Christianity. As for Judaism, the Empire or Civil State, and Religion, were so widely different, that the Kings durst not perform any Sacerdotal act. Because Ʋzziah attempted to burn Incense, he was stricken with a Leprosy. 'Tis true, during the Govern­ment of the Asmoneans (or Maccabees) the Priesthood, and Kingly Power, were united; but this was by a mere Accident, and the Jewish Religion did not require it. Mahometism is a Religion, they who establisht it in the World, likewise establisht Empires or civil States, but these are not the same thing with that Reli­gion; the Muf [...]i, and the Grand Seignior at Constanti­nople, are two very different persons. Paganism had both a Religion, and a Civil State: The Roman Empe­rors, were High-priests: but they did not exercise the Kingly Power under a pretence of Religion; and the obe­dience, which they challenged as Emperors, was not accounted any piece of that Worship, which was due to the Gods. Nay (in substance) this Name of High-priest was nothing but an empty Title, yea so insigni­ficant, that the Christian Emperors did bear it, untill Gratian, who refused it. Lastly, nothing is so contra­ry to the genius of true Christianity as this Union of the Civil state and Religion: Jesus Christ saith expresly; My Kingdom is not of this world; Joh. 18.36. if my Kingdom were of this world, then would my servants fight, &c. The Kings of the Gentiles exercise Lordship over them; but [Page 3]ye shall not be so. St. Peter said:Luc. 22.25, 26. Feed the flock of God which is among you, not as being Lords over Gods Heri­tage. Jesus Christ when on earth, refused to perform any office of a Prince, a Judge, or a King. Who (said he) made me a Judge, or a Divider betwixt you? He styles the acts of his Ministers, Feeding, Guiding, Ex­horting, Entreating; but never, Reigning, Appointing, Commanding. And if Christ is called a King, and his Ministers, the Embassadors, and Agents of this great King, 'tis a Kingdom wholly spiritual; a Goverment, that hath nothing Temporal in it.

But that which is nowhere else to be found, is found in Antichristianism; It is an Empire, and a Religion, a State, and a Church; atemporal Kingdom, hid un­der the name of a Church; a Tyranny, raging under the appearance and comely name of Religion. Let us see how this was noted in Scripture Prophecies, and af­terward we will see it verisyed in History.

Evidences, that Anti­christianism must be a Religion.First, we find this, in that famous Oracle of Pre­diction in the second Chapter of the second Epistle of St. Paul to the Thessalonians: Antichristianism is there called a Mystery; for the Mystery of iniquity doth al­ready work. Now Mysteries do belong to a Religion. Every body hath heard of the Mysteries of Ceres, of Bacchus, and a hundred others, which made up the Pagan Religion. In the same place, Antichristianism is styled a falling away, or an Apostacy; that day shall not come, except there come a falling away first, and the Man of Sin be revealed. Now all Apostacy in sacred matters, does import a Religion, a false Religion. And the same Apostle, in the fourth chapter of the first Epistle to Timothy, saith more expresly, that this Apo­stacy, must be a Religion, in which shall be taught Doctrines of Demons, and in which the Teachers shall recommend themselves by their Abstinences, and un­married state: In the latter times, 1 Tim. 4.1, 2, 3. some shall depart [Page 4]from the faith, giving heed to seducing spirits, & doctrines of Devils, (or Demons V. Medes Apostacy of the latter times.) speaking lyes in hypocrisie, having their Conscience seared with a hot iron: For­bidding to Marry, and commanding to Abstain from Meats. There is no Controversie about this, that An­tichristianism must be a Religion.

That it must be a Civil State, accord­ing to the Prophecies.And 'tis not less evident by the Predictions in scrip­ture, that it must be a Civil state: for 'tis said, that Antichrist exalts himself above all that is call'd God, or that is worshipped; so that he as God sitteth in the Tem­ple or throne of God: Which signifies, that he must exalt himself above all other Principalities, and chal­lenge divine Honours, as if he were a God upon earth. In the Prophetick Visions, Beast signifies a Mo­narchy, or State; as all do agree. Now Antichristia­nism is thus represented.

V. 1. And I saw a Beast rise up, out of the sea, having seven Heads, and ten horns, &c.

V. 11. And I beheld another Beast, coming out of the Earth, and he had two horns like a Lamb, &c.

V. 12. And he exerciseth all the power of the first Beast before him, &c.

V. 14. Saying to them that dwell on the Earth, that they should make an Image to the Beast, which had the wound by a Sword, and yet did live.

This plainly signifies, that Antichristianism must exercise a Temporal Power, resembling that of the first Empire, in whose place it comes. This being notorious and confess'd; 'tis not necessary to insist larger upon it. At present we must see, how this is found in the Pa­pacy, in which Religion, Church, and State are mingled and hid one under another. 'Twould be needless to prove, that it is a Religion and a Church: this is ac­knowledged, this is pretended, this is boasted: so that we have nothing else to prove, but that the Papacy, is a mere Civil State or Monarchy hid under the appearance of a spiritual one,

The Popish Monarchy hath its Me­tropolis and Senate.In every Civil State or Empire, there is first a Me­tropolis, which is the seat of the Prince, the Residence of the Senate, and from which all Lawes and Orders are sent abroad. The Papacy hath such a one: it hath its Metropolis; and the Wicked Spirit, who hath foun­ded this Monarchy, chose out a City of great Re­putation, to be the seat of it, I mean Rome, which all nations of the world, (during many Ages) had been accustomed to look on as their Mistresse; which made it less difficult, to pay respect to it as the Royal Seat of this second Monarchy. The Imperial Dignity, which had alwayes placed its seat in this City, proved a Basis to erect this sacerdotal soveraignity upon. The Bishops of Rome, having had the honour, to be consi­dered as the Principal Bishops, on the account of their glorious City, afterward came to persuade themselves, that this Honour was their due Prerogative. When the Emperors lost Rome, the Popes seised it for them­selves, and preserved its antient Title, The Queen of the World. 'Twas styld Ʋrbs, the City (by way of Emi­nence,) under the Emperors, the Popes do still keep the same Name for it.

Rex venit ante fores, jurans prius Ʋrbis honores.

Secular States have their Senates; Antichristianism hath one of its own, in the famous Colledge of Cardi­nals; a Senate, whose Senators, and members, are clothed in Purple, & have in every thing succeeded the ancient Senators of Rome. Accordingly at their Ele­ction, these words are pronounced; You are Senators of the Ruling City, & equal to Kings, Cer [...]m. l. 3. Sect. 8. Art. 6. the true Pillars of the World. This Senate determines the fates of Kings, and bestowes the Crowns of Heaven and Earth.

Every secular Monarchy, hath its Monarch: It hath a Monarch. An­tichristianism hath one: This Monarch dwells in Stately Palace, hath a numerous Retinue of Servants. He is attended as the greatest Princes. His Court is [Page 6]made up of such, as challenge the foremost rank from all the Potentates of the World. The Cardinals will take place of Kings, or will not come behind them. Every Cardinal hath his Palace, his Retinue, his E­quipages, his House, where all the Pleasures and car­nal Pomps of the world are to be seen.

Kings are but Lieute­nants in this Antichristian Monarchy.This Monarch, hath under him, a great and vast Empire, divided into several Provinces, to which he sends his Deputies. Tis true they are not call'd by this Name; some of them are call'd Kings, Dukes, Princes, &c. The Pope is so civil, as to leave them these specious Titles: But he challenges a Right, to take away their Crownes, to Depose them, to absolve their Subjects from their Oaths of Allegeance, and to give away their Dominions to others. Never any Em­perors pretended to more Power over the Governors of Provinces in the Roman Empire. The Canonists say in plain termes; That there is no Soveraign Power, but in the Pope; that the Authority of God, and of the Pope, is the same thing: that whoever say otherwise, are wret­ched Flatterers, who deceive the Kings and Princes of the Earth. Besides this Kind of Deputies, the Pope hath others, who are called Primates, Metropolitans, Archbishops, Bishops, which have divided Christen­dom into Provinces, to share it among themselves; and receive from the Pope, Bulls and Commissions; and also pay him Tribute, and yield him Homage.

Pont. Rom. Hommages, and O [...]hes of Alligiance Cerem. lib. 1.This Temporal Monarch takes an Oath of Alle­giance from both these Kinds of Lieutenants, (where he is not hindred.) The Emperor at his Coronation takes an Oath, that he will cordially pay to the Church of Rome, the Duties of Obedience, Defence, and Pro­tection. Archbishops and Bishops swear Fealty and Obedience to St. Peter, to the holy Church of Rome, and to our most holy Lord the Pope for time being. And this Oath hath no exceptions. I promise [Page 7]Fidelity against all manner of persons. Without so much as excepting the Kings, whose Subjects the Bishops are.

After the taking the Oathes of Allegeance, there are homages, and presents to be made. The Emperors are their Coronation, after they have sworn Allegeance to the Pope, must bring a Barr of Gold, and lay it at his feet. The Bishops also cannot have the Full Title, nor execute the Episcopal Office, till they have payd their Tributes, which is call'd Annates.

Soveragin Princes have invested their subjects in­to their Offices by some Ceremony, by giving a Sword or a Staff. Formerly the Emperors invested Bishops and Abbots, by a Crosier and Ring. But the Pope is so arrogant, that he will invest the Emperors into the Empire: On Christmas Eve, he consecrates a Sword, which he sends to Soveraigns, to teach them that this sword signifieth, the supreme Temporal Po­wer bestowed by Jesus Christ upon the Pope, his Vicar on Earth.

The Courts of the Anti­christian Monarchy.Secular Princes have their Courts and Tribunals, in all the Provinces, that are under them. The Pope hath his Courts and Offices, his Tribunals, to which formerly almost all Civil Causes were brought, under pretext of being spiritual. At Rome there is a supreme Court, to which all the rest are responsable; 'tis na­med the Rota. Besides all this, he reserves to himself the weightiest Causes. He judgeth between one King and another; between God and men; He deposeth, he excommunicates, he plucks up, he plants, he pulls down, he builds up, he creates new Princes, he layes aside old ones, he dispenseth with Oathes, and with Obedience to divine and humane Lawes.

Secular Princes maintain Allyances with other Princes. They make Leagues and Treaties, they esta­blish societies, they keep up mutual Intelligence in one [Page 8]anothers States. For this end they send Embassadors to one another; they make Negotiations, and conclude Treaties. The Pope doth all this; He sends his Le­gates, his Nuncios, his Embassadors into all Courts of Europe. He hath his Allyes, and his Enemies, he makes Leagues, and Allyances, hath a hand in all great Negotiations, and Treaties. And it must not be sayd, that he acts as a Temporal Prince, who Rules over some part of Italy. For he pretends to have right, to concern himself in all Treaties between Christian Princes, as he is Head of the Church.

Secular Princes, besides their subjects, have also their Vassals. And there are some Princes and Lords, who hold their Lands, and Territories of others, as their Feudatories. If we believe the Pope, and Court of Rome; almost all the Princes of Christendom, are Vassals of the Church of Rome. Vassals of the Antichristian Monarchy. A bout the tenth Century, there was forged at Rome, a shameless Instrument, call'd the Donation of Constantine, in which 'tis sayd, That that Emperor gives to the Popes, the East, and West, the North, and South. Thrace, Grece, Jewry, Asia, Africa, Italy, &c. By virtue of this donation, all the Kings of Europe are the Popes Vassals, and hold their Kingdoms only as his Feudatories. But the Court of Rome, is since that time grown more cun­ning.Baron. in ann. 324. and 1192. sect. 52. Baronius asserts, that this Piece is forged, be­cause Constantine was farr from giving away the Em­pire, to Pope Silvester, and his Successors. And Silvester was farr from accepting it, under that no­tion: For the Empire belongs to the Pope, not by vir­tue of any human Donation, but by that of Jesus Christ.In Sermone de Sto. Syl­ [...]cstro. S. Sylvester (saith Vincent of Ferrara) pleaded his own Cause so well, that he gained a sentence, im­porting that all the Possessions of the World, which had been in the hands of Tyrants, who call themselves Empe­rors, and Kings, should be restored to their Lawful [Page 9]Administrators, viz. the Pope and the Prelates.

But besides this General Title, there is not a King­dom in Christendom, which the Popes do not, or have not claimed upon some particular Rights, as the Vicars, and Lieutenants of Christ, Gregory VII. de­clares, that the Kingdoms of Spain belong to the Church,Baron. ad ann. 1073. §. 34. and 1077. §. 63. From the very beginning (saith he) the King­dom of Spain is the Territory of St. Peter, and the Right of it is in no Mortal. The same Pope makes the like declaration to the Lords and Bishops of Corsica, con­cerning that Island, That it belongs to none, but to the holy Church of Rome; and that those who have possessed it without paying homage to her, are guilty of Sacriledge.

Steuchus Bishop of Eugubium, proves, that the Kings of Arragon, Portugal, and Sardinia, depend, and ought to depend upon, the Church of Rome, as proper Feudatories. England, for a long space of time, was reckon'd the Popes feudatorie. Innocent III. forced King John to make over himself, and his Kingdom to the Church of Rome. And if we believe Polydore Virgil; Lib. 4. Hist. Angl. long before that time, Ina King of that Isle, made himself a Tributary of Rome, laying the Tax of a pen­ny Sterling upon every fire-hearth.

The same Polydore Virgil reports,Lib. 3. that Pope Bone­face VIII. wrote to Edward I. King of England, that he could not make war against Scotland, because that Kingdom, belonged to the Pope, who alone had power to bestow, and take it away.

If any Heathen Kingdom was Converted to Jesus Christ, and the Christian Religion, upon this ac­count, it hath been challenged as a Territory of the Church of Rome. Upon this ground,Baron. ad ann. 1074. Gregory VII. wrote to Solomon King of Hungary, that King Stephen, and the Emperor Henry had given that Kingdom to the Church, and that since that time it had depended upon his Apostolick Majesty. The Kingdom of Po­land [Page 10]was converted in the year 966. and was made Tributary to the Pope as soon as it was subjected to Je­sus Christ. And things were brought to that pass, that not only were the Polonians obliged to pay Poll money, without exempting the Gentry; but, (to make their slavery visible to the whole World) Bene­dict IX. appointed them to go dressed almost like Monks,Baron. 1013. §. 2, 3. to have their heads shaven, their ears bare, to wear on great Festivals a linnen garment like a Sur­plice. Gregory VII. procured a surrender of the great Empire of Muscovy, by Demetrius, to whom he gave it back again, to hold it in Feè of the Pope. The Popes have had the same pretensions to the King­doms of Sweden, Denmark, Norway and Bohemia. Above all, they have counted the Empire of Germa­ny as their proper Demesnes; and have done their utmost to have the same Jurisdiction over France. For Boniface VIII. had the insolence to write to Philip the Fair; We will have thee know, That thou art sub­ject to Ʋs, both in Spirituals and in Temporals.

I know nothing that this Monarchy wants, to make it like those other Monarchies, which are re­presented in the Prophecies under the Emblems of Ravenous Beasts, Lyons, Leopards, and Bears. It hath a Metropolis, a Monarch, a Senate, a Council, Senators, Emhassadors, Allyances, Leagues, Go­vernours of Provinces, Courts, Judges, Vassals, Sub­jects, Feudatories. It receives Hommages, Oathes of Allegeance, Tributes in First-fruits, Provisions of Bene­fices, Tythes, and a hundred other wayes. It hath further, its Canon Law, its Laws, its Codex, exact­ly as Emperors have their Pandects, their Novelles, and their Civil Law.

The Papists boast, that their Church is a Civil state.But what need so much proving of a thing, which is not denyed, yea is boasted of. Read but Steuchus Bishop of Eugubium, about the Donation of Constan­tine; [Page 11]Blondus in his Roma restaurata; Thomas Aquinas on the 2 Chap. of the 2 Epistle to the Thessalonians; Lipsius in the Preface of his Book de Magnitudine Ro­mana; They all confess, & take a pride in saying, that the Majesty of the Roman Empire is restored in the Papal power; that this new Monarchy, is made up of a Religion, and an Imperial Power; that by means of the Church of Rome, is accomplisht the Oracle which was given to old Rome, ‘Imperium sine fine dedi.’ That the Pope is a perpetual Dictator; that the old Senate is found in the Colledge of Cardinals, &c. That Rome, still to this day, receives Tributes from the whole World.

Is it possible, that the eyes of men should not be open'd at last to discern this? How is it, that God will suffer such a vail to remain on the minds of men? Will men never discern, that the Papacy is the head that was wounded to death, which is healed again? Apoc. 13.3. Will not men perceive, that it is the Image of the former Beast or of the old Empire, and that speaks, acts, com­mands, and performs all the Actions of the old Em­pire? What have men seen in Christ, and his Apo­stles, what have they read in the Gospel, that gives any pretext to imagine, that the Kingdom of Jesus Christ ought to be a Temporal one, and have a Monarch, a Metropolis, Governours, Officers about secular things, Tributes, Subjects, and Vassals? How is it possible, that men should not see a Mystery of such shameful Iniquity, which under the appearance, and names, of a Spiritual Kingdom, and Ecclesiastical Power excer­cises a Carnal, Worldly, Earthly Dominion, that is pompous, vain, and devilish, and directly opposite to the Genius of Christianity?

Our French men, (with their Liberties of the Gal­lican Church) do miserably blind themselves, with [Page 12]the vain distinctions of the Holy See, and of the Court of Rome; of the Spiritual Kingdom, and the Tempo­ral Kingdom. These Distinctions are abhorred at Rome; 'tis a Heresy that deserves the Fire, to maintain them. Now we ought to judge of Rome, and her Empire, not by that which others say of her, but by that which she saith of herself. Besides, the Spiritual Empire, in the sense of the Gallican Church, is a real Temporal Monarchy. For the Church of France will have Cardinals, Primates, Archbishops, Bishops, Officials, Ecclesiastical Courts, Prisons, Penalties, Excommunications, Tythes, Taxes, and all depending on the Pope, who is a very Monarch, residing in his Royal City. All this is merely secular, and Worldly, and contrary to the Kingdom of Jesus Christ.

CHAPTER II. The second Character of the Antichristian Kingdom; purely Human Politicks; 'tis palpable, that they bear sway in the Pa­pacy.

WHen I read at the beginning of a chapter in the book call'd Legal Exceptions against the Calvi­nists, that a spirit of purely human Policy, appears in their Controversies with the Lutherans, and that the Author draws from thence an Exception against them; I wonder at the imprudence of these Gentle­men. Methinks they ought studiously to avoid the expressions, and terms, which cannot but raise in our minds such Idea's, as must be disadvantagious to them; such an one is the term of Human Policy. Certainly they ought to speak nothing, which may cause us to remember how the Papacy is constituted, [Page 13]and govern'd. Never was such a profound Policy seen. Never was any Empire built upon such foundations; therefore I wonder not at its long Continuance. We cannot meet with a more subtile Policy, than that, which prevails in this Empire: but 'tis too great an honour to call it, A merely Human Policy; for it is really Dia­bolical. And in this I find the second Character of An­tichristianism, agreeable to the Predictions.

Acording to the Predi­ctions, Anti­christianism must have a deep Policy. First, S. Paul calls it a Mystery of Iniquity; so it is with respect to its Religion, and with respect to its Policy; for this whole Religion is nothing else but Mystery and Policy. It is mysterious, cunning, se­cret, and dextrous; but iniquity runs through it, is the soul and source of it. Secondly, S. John descri­bing this Monarchy under the Emblem of a Beast, tells us, that he had two Horns like a Lamb. We will presently shew,Apoc. 13.11. that this is one of the tricks of this Policy, always to lurk under the Name of Jesus Christ, his horns, and power. He addeth, that he doth great Wonders, and deceiveth them that dwell on the Earth. Which lets us know, that he was not to reign by force of Arms, but by Deceit, and a cunning Policy. He commands that they should make an Image to the Beast. He doth not order the direct restauration of the Roman Monarchy, but by an inge­nious Policy, only requests, that they should make an Image to the Beast, (which was to be worshipt and obeyd, but) which was only a mere Image of the Im­perial Power of the old Romans; Apoc. 14.17. and 18. she makes all nations drunk with the wine of her fornication. That is, she be­witches them with her Charms, and Persuasions; and her persuasive Power depends on this Policy, by which she insinuates, and gets into the Hearts and Spirits of men.1 Tim. 4. These false Teachers have a fair out-side of Chastity, in their Unmarryed Life, and of Tempe­rance, in their distinction of Meats; and this Policy [Page 14]serves to erect their Kingdom. Without doubt, this is one Character of Antichristianism. For the Gospel seeks no Tricks, borroweth no fictions. It marcheth in a straight line. It flatters no body; nay it makes use of harsh and discouraging terms, in those places, where much soster might have been used. It biddeth us, to pluck out our Eyes, and cut off our Hands; it requires us to bear our Crosses, and follow Jesus Christ; it speaks of nothing but of Death and Mortification. Whereas Antichrist marcheth under ground, and car­rieth on his design by Wiles, which men are not aware of. Let us now see, how exactly History agreeth with the Prediction, in this particular, as well as in the fore­going.

The first Po­licy, to cover the Temporal Dominion under the ap­pearance of the spiritua­lity.The first human Policy consists in concealing this Secular Dominion, which we have been speaking of, under an appearance of spirituality. This they call the Kingdom of Jesus Christ, and every where bring in the names of S. Peter, and of holy Church. The Coun­treys which are under Rome, are call'd, the lands of the Church, S. Peters patrimony. The paying homage to the Pope, and kissing of his Feet, is styl'd a lying down at the feet of the Apostles: A going on pilgrimage to Rome, to get indulgences there, is, visitare limina Pe­tri, frequentare limina Apostolorum, to visit the house of S. Peter, and of the Apostles. When a Vassal of the Pope is spoken of, 'tis said, that he depends on holy Church, that he is a Vassal of S. Peter. The Popes Bulls, their Decrees, their Censures, are styl'd, Apo­stolical Letters, Bulls, Censures, and Ordinances. You may see,V. to Tome Con [...]il. Par. p. 380. how the Cursed Gregory VII. places S. Pe­ters name at the beginning of bis discourses, when he was about to act some notable Villany, which all must abhorr. Who seeth not, that this wicked manner of expression is infinitely crafty, and a piece of hellish Policy? If the Devil had attempted without disguise [Page 15]to erect a Secular Kingdom at Rome, under the name of the Church, where is that King, who would have been guilty of the Baseness and Cowardise, to make himself the Slave of a Priest? But who had the bold­ness to oppose such great Names, when once Religion hath taken deep rooting in men? When any man can once perswade himself, that he acts and speaks in the Name of God, and by Commission from him, there is nothing which such a man cannot effect. The fear of Hell, makes strong impressions upon the minds of men. When Ignorant people heard, that there was a Temporal Monarch at Rome, who had the Keys of Heaven in his keeping, they made their backs ready, to bear whatever was layd upon them. Perhaps if Kings had been their own Masters, they had preserved them­selves both from Delusion and Slavery: But the Peo­ple, who are naturally weak, ignorant, and supersti­tious, drew them along. This is the Mystery of this Policy, which hath produced such strange effects, so that the Popes, by two or three pages of barbarous Latin, usher'd in with a servus servorum Domini, have made whole Nations revolt, have put all Europe into a Commotion, have brought under the mightiest Mo­narchs, have set States on fire, and put Chains upon Soveraigns.

A 2d Policy; worldly grandeur, joyn'd with Ecclesiastical Power.If this Authority, and these spiritual Weapons, had not been accompanyed with a worldly Grandeur, without doubt, the force of this Charm had been quickly broken. Every Pope hath not been so fortu­nate, as the Nuntio of Julius II. who tho taken Pri­soner by Francis, after the Battel of Ravenna, recei­ved Hommages from the Souldiers Prostrate at his Feet, and begging his pardon for having fought a­gainst the Church, Such an influence hath the force of Religion on the minds of the people. 'Twas in vain, that Boniface VIII. put on his Pontifical Robes at [Page 16] Anagina; notwithstanding this, his Jawes were brui­sed with a blow of a Gantlet, and he thrust into Prison. 'Twas therefore necessary to joyn a second policy to the former, and support this falsly named Spiritual Do­minion with a Worldly Pomp, and Grandeur. Men are compounded of Flesh and Blood, the Passions are ever the prevailing Party, and the senses are the Fa­culties, which bear the chief sway in the conduct of men. 'Twas therefore necessary (to maintain this Do­minion) that men should see something, that affects the senses, and engageth the Passions. Therefore it hath been the Policy of that Spirit, which framed this Engine, to heap together vast Treasures, to have stately Palaces, to change Priests into secular Princes, to fur­nish them with greath Revenues, with pompous Re­tinues, with sumptuous Tables, and indeed with every thing that belongs to Worldly Glory.

This Policy is owned by the considerable persons of the Roman Church; you need only read, what hath been written by Pallavicino in his History of the Coun­cil of Trent, and the Collection out of him, drawn up by another Author of the same Religion, in an inge­nious Book, called, The new Gospel of Cardinal Palla­vicino. There it is shewn, that the Cardinal makes it a matter of necessity, that the Pope, and the Church, should be Rich, and Wealthy; should have Palaces, Benefices, Princes, who are equall to secular Princes. We cannot doubt, that this Policy hath been of ad­mirable use to the Antichristian Monarchy: for 'tis certain, that if the Bishops of Rome, had continued poor, (as they were for the three first Ages of the Church) they had never made themselves Masters of the World. Thunderbolts issuing forth from a Cottage, or a Tent, would not long have astonisht men. But co­ming from the Vatican, from a Palace, that in poynt of splendour, may dispute with the most magnificent [Page 17]in the world, people believed, that there was indeed something real in those painted Thunderbolts.

The Authors of the Logick of Port-Royal, Part 3. cap. 19. have made a judicious remarque, No man doth expresly argue at this rate, such a one hath ten thousand pounds per annum; therefore he is in the right: He is of a Noble Familie, therefore we must believe every thing he saith. Never­theless, something like this rate of arguing is found in the minds of most men, which unawares corrupts their judg­ments, &c. They approve every thing, done or spoken by a Great man, through a secret condescension of mind, which bowes down under the weight of Grandeur, and wants Courage to look it in the face. This is the very Method, that the Papacy hath used to gain the minds of men: which being once gain'd by this Pomp of Riches, and Worldly Grandeur, have argued at this rate; The Pope is a great Prince, therefore be is in the right, therefore he hath Authority to do, as he doth. Yea, this very thing hath helped to delude the Popes them­selves: A Great Person, who taketh no pains to rectify the impressions, which his secular Grandeur makes on his mind, is easily brought to believe, that he excels other men as much in moral and intellectual Qualit­ties as he doth in Riches and Dignitie: Thus the Popes seeing themselves to be served as Kings, and adored as Gods, have easily believed, that they have a rightful Authority over the whole World.

Third Policy, a gain [...]n [...] all the Great ones of the World to its party.Again, 'tis an admirable Policy of the Papacy to have the Art of engaging on its side all the Great Families of Europe, and of binding them to itself by the strong­est of all the Passions, viz. Ambition and Cove­tousness. If the Court of Rome had engross'd her Gran­deur and Riches to her self alone, it had been the Ob­ject of the Envy of all other Courts, and its Regency, which depends onely upon the Consent of men, could not have lasted long. But as it hath Riches in all pla­ces, [Page 18]so it bestowes Preferments in all places. Rome is the Common City of the nations, the whole World hath the Priviledge of Citizens.

There is not a great Family, which doth not possess great benefices, and supports their Luxury and vani­ty by the Churches Patrimony: This Patrimony is the spoyls, which have been taken from the World. When ever this Church is ruin'd, all these Spoyls must be restored to the owners to whom they belong. Therefore all the Great ones are concern'd to maintain this Monarchy, which furnisheth them with Provi­sions for their Luxury, and other lusts. This con­sideration makes me assert, that there never was any Monarchy in the world, which had such firm Foun­dations as this. It hath no Enemies among those who are led by Sense and lust, nor can have. On the con­trary, the whole world adores it, to get a share in its Favours. 'Tis a wonder, that the Empire of old Rome lasted so long. What Interest had the Roman Provin­ces, to contribute to the Grandeur of one City, whiles they themselves were Slaves? Here the case is not the same, all consent to the Greatness of new Rome, be­cause all reign with her; Priests may come to be Ab­bots, Abbots to be Bishops, Bishops to be Cardinals, and all the Cardinals (of whatever nation) to be Popes.

Fourth Poli­ [...]y [...]s the Hie­rarchy.That which is call'd the Roman Hierarchy is again a piece of admirable Policy. This subordination of the Members of this great Body, is a Bond, which makes it firm. The Curates are subject to the Rural Deans; these Deans, to their Bishop, the Bishop to the Metro­politan, the Metropolitan to the Primate, the Primate to the Pope. And this Pope is call'd the Center of Unity. This Fiction is one of the last things, which will be ruin [...]d. Our French men, who are cured of the fond­ness for the Popes power, cannot as yet free themselves from this. They adore this great Image, whose Head [Page 19]is of Gold, the Shoulders of Silver, the Belly of Brass, the Thighs of Iron, the Feet of Earth. The dispro­portion between the Pope and the petty Clergy, is greater than that between Gold and Dust. There must be a Stone cut without hands out of a Mountain, an unconceivable Blow of Divine Power, to break this Image in pieces.

5. Policy; The founding the various Or­ders of Monks.Behold another very cunning Policy of the Papal Monarchy; the founding of the different Orders of Monks, which are as so many Citadels of this King­dom. These men have an Art to make themselves Masters of Families, and Consciences. They inspire all their Disciples with Maximes of Submission, and Slavery, to the Holy See (as 'tis named.) They stir up Subjects against their Princes; when 'tis for the In­terest of the Court of Rome. And to bind them more firmly to her self, she grants them Priviledges, which exempt them from the Jurisdiction of their Bishops. This makes these Monks take part with the Pope against the Bishops, which assists the Design which he hath ever had, to bring down Episcopal Authority, to make himself the only Bishop, and to make all other Bishops to be his Subdelegates. The Monks draw all manner of Advantages from these exemptions; They have none near them, to order and correct them; they enjoy the greatest impunitie, & indulge themselves in Licentiousness. Among the Monks, the Jesuites Order, is the product of as hellish Policy, as the world ever knew. The Prince of darkness, sent it out of the bottomless Pit, exactly at the time of the Reformation, to support the Papal Monarchy, which had felt some shaking Blowes. After so many Books written on this matter, men cannot but understand the Maximes of the Policy of this detestable Society. But the corrupt and Antichristian Moral Doctrine of it, is not the least of the Tricks of its Policy. Which [Page 20]leads us to consider a new Evidence of the Carnal Po­licy, which prevails in the Papacy.

6. Policy; a care to flat­ter the flesh and the sen­ses.'Tis the great care, which it takes to flatter by all wayes imaginable, the Flesh, the Passions, and Senses; by making easy Laws, and suting them to corrupt In­clinations, by sending out every where loose Directors of Conscience, and by furnishing Sinners with means of flattering themselves in their Disorders. Hence have proceeded the Simonaical Laws of the Court of Rome; Dispensations to marry within the prohibited De­grees; to enjoy Bishopricks, without having the Age, or qualities which are required; Indulgences for the most horrid crimes; Relaxations of Pennances, and the setting a rate upon all sins. Lastly, from hence 'tis, that care hath been taken to provide all the Pleasures for the Flesh which it desires. Cardinal Pallavicin in this History of the Council of Trent, saith, that the Form must be suted to the Matter, and such Lawes made as agree with Times and Places, and that we must not deal with men wholy in the dreggs of Adam, as if they were still in a state of Innocence:V. The new Gospel. Therefore they must be Indulged, as to Idleness, Excessive Eating and Drinking, Playes, yea Stewes, which are allowed at Rome. And that the Church may be able to triumph over Paganism, which held men by the Pleasures of Sense, she must furnish them with those that are more exquisite and delicious than those of Paganism.

'Tis from the same design of pleasing the Fleth and the Senses, that the External Pomp in Worship proceeds. Because men love Playes, Theaters, and the Pleasures of Sense; the Policy of Rome hath intro­duced all these into Religion, that She may engage them to herself by those things, of which alone they are sensible. Churches are splendidly adorn'd, they glitter with Gold; their Lights are ordered with great care; those that serve at the Altars draw [Page 21]mens Eyes by the pomp of their Vestments, in them Musiek sounds, and flatters the ears. They make Pro­cessions, which are a marching in Triumph after the mode of the Pagan Romans. Yea, their very Funerals have Pomp, that so even death itself, may afford pleasure. 'Twas once a very difficult matter, to re­concile Religion and Lust together. But the Papacy hath found out this wonderful Secret, by bringing into Religion whatever gratifieth Lust.

7 Policy; the Tribunals of Confession.The Mysteries of the Chairs of Confession, are the most profound, in the Policy of Rome. Nothing could be imagined, more effectual and proper, to reign over the Consciences of men; than to oblige them to come, and discover themselves (even to the bottom) to the Agents of the Papacy.

Scire volunt secreta domus, atque inde timeri.

A Marryed Woman, looking upon a Priest as the Confident of her Disloyalties, and the Witness of her Disorders, trembles at his Presence, and can refuse him nothing. A husband, that hath disclosed to a Confes­sor, all the Violations of his Promise to his Wife, is a fraid, lest something should come out, which might trouble the quiet of his Family, and to avoid this mischief, he becomes the Slave of him who knows his secrets. A Merchant, who hath cheated in Trade, will part with some of his Gain, to assure himself of the Fidelity of him, who is privy to his Crimes. But above all, on such Occasions, when there are but two heads together, the Priests say what they please, they wind about the Conscience, according to their own designs, and Interests, they rack, they loose, they bind, they terrify, they astonish, they flatter it. And by these different Methods, they lead it, where it had no Intention to go. God knows, and Expe­rience hath told us somthing, how many dismal effects have proceeded from this mysterious Policy. All [Page 22] men are not made alike, some are cholerick, others are Melancholy and serious, (these are willing to live au­sterely) others are sanguine, and will have pleasure, whatever it costs. There are Confessors of different Characters, according to these different humours. Some who will endure nothing at all; others who will endure every thing. By this means, they hold fast all sorts, because every one is gratifyed.

8 Policy; a great exter­nal austerity.This human Policy, which so indulgeth Inward Licentiousness, at the same time requires a great Ex­ternal Severity and Rigour. For men are willing to give something to God, and not being able to give him Fruit, they are willing to pay him in Leaves. Therefore they love those Customs, which have a great shew of Mortification. You cannot rid men of this notion, that the Christian Religion, is a serious thing, and an Enemy to the Pleasures of the World. Therefore if the Papacy was licentious in all respects, and held no correspondence with the Temper of Re­ligion, it would be impossible, but men would quickly see through it. Therefore it endeavours to keep up a great Appearance of Seriousness, in the midst of its innumerable Villanies. It ordains above a hundred and sixty Fasts in a year; men eat, and drink on these Fasts, as at other times, provided they choose such a diet. But no matter, they are always call'd Fasts, and this makes a great Figure in the Outside of Religion. From the same Policy, we have the Penitents, and Whippers of the Roman Church, who tear themselves with Blowes of a Whip, when they are hired to do it.

Thence come the Cloisters Frocks, Hair-shirts, Whippings, Discipline, Confinement, Silence, Soli­tude, and all the strict and severe Rules of the Monks. Such Rules and Orders as in show and appearance are very considerable; and gain them Reputation with the people, but in reality they are not much incom­moded [Page 23]by 'em, and suffer little by their observance, as to any thing of that severity and mortification they pretend to, because they are Masters of their own or­ders, and comply with them no farther than they think good.

If after this we should examin the whole conduct of the Papacy, it will appear altogether conformable to that spirit of humane policy, whereby the whole body is compounded, and all its parts united. When any difference in Religion comes to be determin'd, provided that the persons whose different Opinions are under examination are favorable to the Court of Rome, all their Heresies are but trivial Mistakes; but if they are less bigotted for the Pope, all their Opinions deserve an Anathema. Grace by it self efficacious is sound doctrine in the Jacopins, but down-right Heresy in the Jansenists, the plain reason is, because these latter are enemies to the Pelagianism of the Church of Rome, as well as to its Tyranny. Because the Protestants are Adversaries to the Pope, they must be Hereticks, in the Article concerning the Trinity, and that of the In­carnation of Christ. They must err mortally, when they say that Concupiscence is a sin notwithstanding Baptism, and the marriage bond is dissolved by Adul­tery.

Let us look into the Popish Councils, and we shall evidently discover this Spirit of Human Policy; there we may see all the Arts, and Tricks, and Devices, that are in use in the World, for men to gain what they desire, and reach the ends they aim at. All the world hath observ'd this in the Council of Trent, 'tis every where complain'd of, and all men consent to the truth of what was said by the Marquis of Lansac the French Ambassador, that the Holy-Ghost, who was invok't at the opening of that Council, came every week from Rome in a Cloak-bag with the post letters. It hath often been ob­serv'd, [Page 24]that the conduct of that Councill was altogether by the spirit of Worldly Bolicy, and had nothing at all of the Character of a Divine spirit: and yet those Ca­nons which were forg'd by the Tricks of Humane Po­licy, must be obtruded on us as Divine Decisions from the Spirit of God.

In a word, if we would see the Politiques of the Roman Church in the source and fountain, and upon the Threne, we need but go to Rome. All the Courts in the World, how refined and subtle soever, are but meer Blockishness and Stupidity, in comparison of that of the Pope. Cardinal Pallavicin mentions this to the honour of his Religion: pretending, that Policy is the Principal of all moral vertues,, and that the Church ought to be govern'd according to the Politicks of Ari­stotle, and after the Maxims of the Pagan Common­wealths.

CHAPTER III. The Pretence of Infallibility, and eternal Duration. The third Character of the An­tichristian Kingdom.

HEre is an Example that will teach us how much we ought to be on our guard with respect to fair Pretences and Appearances, that we be not surpriz'd and deceiv'd by 'em. Doubtless if there be any strength in any thing of the Papacy, it must be in their pretence of Infallibility. For nothing can be more specious and glittering than their Arguments about the Necessity of an Infallible Judge upon Earth. They have had recourse to this Article as their last refuge for twenty five or thirty years last part. There is good reason they should make it an Idol, because 'tis their Tutelar God; and if [Page 25]men could once be brought off from this Chimaera of the Infallibility of the Roman Church, she were utterly lost. 'Tis her only Foundation, by the removal whereof she tumbles to the ground. But this Principle, which appears so comely, so useful, so necessary, is the most Pernicious, the most false, and the most absurd that was ever alledg'd. This makes me say, that we ought to stand upon our guard with respect to the fairest Ap­pearances.

Rome the Eternal and Infallible, is the name of Blasphemy of the Beast.The first fault I find with this Principle is, that it is one of the Characters of the Antichristian Kingdom, ac­cording to the Prophets. When S. John describes it under the image of a Beast, he saith, that on his heads was writ a name of Blasphemy. All the Ancients and moderns ever since S. Jerom hold it for certain, that the name of Blasphemy there is that of Rome the Eternal; and I cannot question it. The City of Rome hath al­aways pretended to an endless Duration. Virgil makes Eternity to be one part of her Destiny, and makes Ju­piter say, ‘Imperium sine fine dedi.’ Now this is blasphemy, because unchangeableness is one of the divine Perfections incommunicable to a Creature. All things under the Sun are subject to change. Modern Rome is much more guilty of Blasphe­ray than Rome Pagan was of old. Not only doth she say, that her Monarchy shall never cease, shall not be destroyed untill three years and an half before the end of the world: but declares, that her faith can never be changed, that the Gates of Hell cannot prevail against it. So that now more than ever doth Rome carry the name of Blasphemy on its fore-head, Rome the Eternal.

This is that which is afterwards exprest by those words of S. John, And there was given him a Mouth, Rev. c. 13. v. 5. speaking great things, and Blasphemies: For those great things can be nothing else than the great Encomiums [Page 26]and glorious Titles she gives her self of being the Queen of all other Churches, the seat of Infallibility, the Eternal Temple of the H. Ghost, the Fountain of Ora­cles, the Infallible Interpreter of the H. Scripture, the Judge of the Prophets and Apostles, the soveraign De­cider of all Controversies; who makes and discovers the Authority of the sacred Writings, without whom they deserve no credit. All these great things which she speaks of herself, what are they, but so many Blasphe­mies against God? for none can ascribe that to them­selves which belongs only to God, without Blasphe­my.Rev. c. 18. v. 7. But this Character of Antichristianism doth most plainly appear in those words of the Apostle; She hath glorified herself, and lived deliciously: she saith in her heart, I sit as a Queen, and am no Widow, and shall see no sorrow. 'Tis Babylon who speaks thus, or the H. Ghost who introduceth Babylon thus boasting of her self. She hath glorified her self; This the Church of Rome doth by assuming to her self the most glorious Titles that can be given to a Society: she hath said in her heart, I am Queen; the Mistress of the world; the Chair of the Ʋniverse; the Metropolis of the Catho­lick Church; God hath establisht me to be an Head unto all Christians; He hath intrusted his own Power in my Hands; the happiness or misery, the good or evill Destiny of Mankind is at my dispose; I shall never be a Widow; the Holy spirit, whose spouse I am, will never abandon me; he will love me forever; and continually guide me in the Way of Truth, and be with me to the end of the world; I shall never see Sorrow, or Mourning; I shall never fall into Error, or know what it is to dye; I shall allways rejoyee in my own Light and Glory; and of my Kingdom there shall be no end. This is the stile of Rome, of Mystical Babylon; let us then discern the true Ba­bylon in the language of Rome, and hear the voice of Rome in the stile of Babylon.

The second fault to be found with this pretence of Infallibility and eternal Duration, is the multitude of gross Absurdities contained in it, which we are here to lay open.

Absurdities contain'd in the doctrine of Infallibi­lity. First, 'tis supposed without any show of Reason, that God hath divided the Infallibility necessary to sal­vation into two parts, and cut off one half of it. There are two ways which lead to Heaven, Faith and Cha­rity, sound Belief, and Good Works:First an In­fallibility in matters of Faith, and not of Cha­rity. 'Tis in vain to pretend to be infallible in the one, if without being so in the other a man may perish, and fall short of Heaven. The Church of Rome hath not the Impudence to say she is infallible in the point of Charity; and yet she would be thought so in matters of Faith. But on what foundation doth she build this Pretence? Where do we read that God hath divided Faith from Charity, as if the latter were less necessary than the former? as if men might be saved who sinn'd against the Laws of Charity, but might not be so, if they offended against the Rules of Faith: As if these two ways were not equally certain, to guide us to eternal Life: as if God might dispense with Crimes against Charity, but could not bear with Errors against the Truth: All or nothing, both or neither; The Church must be infallible in both, or it is so in neither. Whence comes this extra­vagant Division? why dae not the Roman Church pretend to be infallible in Charity, as well as Faith? but because she is convinc't of an abominable Defec­tion and Disorder in Manners and Practice? but ought she not to be equally convinc't that she is fallen into Error, because she worships Images? An Error in the Faith every whit as palpable and notorious, as the So­domies of the Popes is against Charity. Infallibility in points of Right and not in mat­ters of Fact is ridiculous.

Another division of Infallibility, is with respect to matters of Fact, and those of Right. The Church of Rome dares not pretend to the former, but challengeth [Page 28]the latter: at this rate she will not be infallible in the most important Articles. All the Christian Religion is founded on matters of Fact. 'Tis a question of Fact to know whether Jesus Christ be risen from the Dead, whether the Apostles wrought any true Miracles, whether there have been any Prophets and inspired writers who were the penmen of such and such books or not. 'Tis concerning a matter of Fact to enquire whether such a Proposition be recorded in the H. Scrip­tures, or not. If the Church of Rome be not infallible in matters of Fact in general, she cannot be so in these; and if she may err in matters of Fact, wherein lies her Infallibility?

Lastly, there is yet another division of Infallibility, viz. as to Discipline, and Doctrines. The Roman Church pretends not to Infallibility concerning the latter. What is that Discipline wherein she saith, she is infal­lible? 'Tis in every thing that concerns the Govern­ment of the Church. The Roman Hierarchy, the con­stituting of a Pope to be the Head of the Church, is a point of Government: she may err concerning that which is a Principal point, and why then may she not err in other matters?

The seat of this Infalli­bility connot be found.This Infallibility is no less absurd, if we consider the subject of it, in whom it resides. Where and in whom is this Infallibility plac't? they know not what reply to make: If it be said in the Pope; we can produce an hundred Popish Witnesses, who depose the contrary, and maintain that the Popes may err. We can produce with them numberless Instances, wherein several Popes have actually err'd: we can bring undeniable proofs to manifest, that neither the Scripture nor the ancient Christian Church did ever imagine the Bishops of Rome, or any other Bishop, to have been infallible. One part of the Romanists assert, that this Infallibility is seated in the Councills. We confute this Party with the [Page 29]reasons of the other; for those Gentlemen are Infalli­ble when they confute one another, but speak nothing to the purpose when they go about to establish their own opinion: for when they oppose one another, they argue for the Truth; but when they endeavor to prove their own Opinion concerning the seat of Infal­libility, they maintain a falshood. So that the Pope is not Infallible, neither the Councills; their infallibility then is no where; for if it be said it is in the Pope and a Councill united together, we shall make use of their Arguments, who say it is not in the Pope, and their Reasons who deny it is in a Councill, and will therupon argue, that if it be not in either separated, it is not in both when joyn'd together: for both united are the same they were in the time of their separation: they act by the same spirit, make use of the same Tricks to deceive, the same Injustice and Violence as when con­sidered severally.

We know not where to stop, as to the point of Infallibi­lity. Infallibility then is foolish and absurd, whether we consider the subject about which it is imploy'd, or the subject in whom it is thought to reside. But let us view it a little in the general notion of it, and in the general term of the Church, which they make use of. The Church is Infallible, they say; but how shall I be assured of this? for should the Church be never so In­fallible, if I know it not, and have no way to ascertain my self about it, it can be of no use to me. Is it a Principle so self-evident as needs no other proof to manifest and evince it? Is it as plain that the Church is Infallible, as that two and two make four, or that the whole is greater than a part? That is an Absurdity too gross and palpable to be affirm'd by any Romanist. 'Tis so far from being evident, that the Church is in­fallible, that on the contrary, we must proceed against all appearances of reason to believe it. For we see the Church of Rome doth judge by humane methods, de­bate, [Page 30]contest, urge, sollicit, equivovate, and deceive, and imploy all the arts of Human Craft and Policy, to overcome such or such an Opinion. We see her oftentimes to change her sentiments, and say that at one time, which she did not, and would not at another; we see her contradict the H. Scriptures, forbid that which is there commanded, and command that which is there forbidden: at least she seems to do so. This appearance of opposing the H. Scripture will at least refute the evidence of her Infallibility, and tell us, that it is not so plain, but that 'tis necessary it should be Prov'd.

Now from whence shall we fetch the Proofs of the Churches Infallability? I must take them from her own mouth, and believe her to be infallible, because she tells me so, and for that only reason, because she saith it. This is manifestly absurd, for no man's bare word is to be taken in a business, wherein he hath a par­ticular Interest to be partial. Hath a Turk right to ob­lige me to believe the Divinity of his Alchoran, only because Mahomet hath said, that the Angel Gabriel brought him the Alchoran from Heaven? Must I then consult Tradition, that is, the Councils, and the Writings of the Fathers? this is another plain Absur­dity, because it is evident, that this way cannot be made use of by three Quarters of the number of Chri­stians and more, who are ignorant of Greck and Latin, and so cannot read the numberless volumns, wherein this Tradition is to be found. Or must every one believe his Curate or Pastor, when he tells him, that the Church is infallible? This is another Absurdity: for this Pastor must be infallible, or I cannot build my Faith upon his Testimony. He tells me, there is an infallibility in the Church; but how doth he Prove it? which way soever I turn my self, I fall into the former inconveniencies: for if he saith, I must believe it [Page 31]without proof, he deals with me like a Brute, and not as a Rational Creature: If he gives me Tradition for Argument in this case; I tell him, I know nothing of it: if he turns me over to the Church; I ask, where is this Church? If he sends me to the Pope; I tell him, I cannot go thither, and if I could, I'm told he is not Infallible: If he send me to a Councill, I say there is none now sitting: If he send me to the Canons of for­mer Councills, I shall answer, that I cannot under­stand 'em, and if I could have no assurance, that these Canons were really made by such a Councill. If he proves that these Canons were not forged, but really made by a Councill, there remains another difficulty, which I cannot get over, viz. that several Good Catholicks maintain the fallibility of a Council.

There is then but one way left to satisfie my self concerning the infallibility of the Church; and that is, the Testimony of the H. Scriptures. But how can any man make use of that according to the Principles of the Roman Church? for I shall say, that the Scriptures have no Authority without the Church; I cannot believe the testimony of the Scripture, till I know it to be di­vine; and I cannot know it to be divine but by the testimony of the Church, as we are often told. The Scripture then hath no Authority, as to me, without the Testimony of the Church: and yet you would have me believe the Infallibility of the Church, upon the Testimony of the Scripture: you must therefore in the first place convince me that the Church is infallible, without dependance on the Scriptures, and then I shall believe the divinity of the Scriptures on the Testimony of the Church, and after that I may be able to believe the infallibility of the Church on the Testimonies of the Scripture.

The absurdi­ties of blind obedience.If the Church be infallible, a blind Obedience is my Duty; to obtain this submission to the Church is [Page 32]the reason of asserting her infallibility. I must blindly believe all that the Church affirms. But till then I am not obliged to credit any thing which the Scripture saith, or seems to say; for I am not capable to under­stand the meaning and sense of the Scriptures with­out the Church, so that until the Church hath de­clar'd, that Jesus Christ is the Eternal Son of God, and equal with the Father, I have leave to doubt of it. There was a time when the Church had not deliver'd her opinion in this point; there was then a time, when I was permitted to be an Arrian, Photinian, or Soci­nian. But on the other hand, whenever it shall please the Church to determine that the Ark was of a square figure, equal in length and breadth, or that Aaron's Sandals were with, or without latchets, it will be ne­cessary that I must believe this, or be damn'd. Can any man be unapprehensive of the absurdities of such a Doctrine, according to which, at one time we may Blaspheme God without the least danger, and at another time lie liable to Damnation for the least mistake about that which the Church hath decided to be the Truth? These Gentlemen tell us, that we must be­lieve without examination all that the Church declares: And by the same reason the Heathens were obliged to believe all that their Priests told'um; and the Jews to receive all that was taught in their Synagogues. No, you will say, they were false Teachers, and so not to be credited very well: But the Pagans and Jews say the same concerning my Pastors, that they are false Guides. And if the Jews and Heathens are bound to examin the truth of what is told them by their Guides, why are not Christians obliged to know and examin what is told them by the Church? at least they ought to examin the Church it self and her Authority, and then we fall into the same Difficulties which were men­tion'd before.

After all this, if a short and easy way could be found out to convince me, that the Church is infallible, this were not enough to quiet my mind; because I know not where to find this infallible Church. I see a multitude of differing Sects in the East and West, in Europe and Asia, who all say, that they are the Church; and that all other parties of Christians are guilty of Schism? The Latins say this of the Greeks, and the Greeks are even with'em, and say the same of the La­tins; the Protestants charge it on the Papists, and the Papists on the Protestants. I must know which of all these is in the right, and to find out this I am plung'd into an abysse of difficulties; and how shall I find my way out, or extricate my self? for there is no way left but by the Scriptures, and that way is forbidden me, till I am assured of the Infallibility and Authority of the Church, without which I cannot be certain that the Scripture is divine. It may possibly be said, that I may believe the Divinity of the Scriptures, be­fore I know in what Sect of Christians is the Church; because the Scripture is receiv'd by all the several Sects. It matters not, may it be said, which of them is the infallible Church, since they all bear restimony to the Scripture, and there is one among them that is infalli­ble, viz. the true Church; for her, where-ever she be, the Scripture hath an infallible testimony.

But this remedy will serve to little or no purpose, because 'tis necessary that I should know which of these Sects is the true Church, before I can understand the true sense of Scripture, one sect interpreting it one way, and another sect in a different manner. So that I cannot be discharg'd from the obligation to inquire after the true Church among the many differing Sects and to search for it in some way different and inde­pendant from that of the Scripture.

Upon all that I have said I would make these two [Page 34]Reflections, First, that this pretence of Infallibility on the one hand, is the character of Mystical Babylon, who boasts of her being alway Queen, and that she shall never see sorrow; on the other hand, that 'tis full of Absurdities and Inconsistencies. Secondly, that this An­tichristian, false, and inconsistent Principle, according to the Church of Rome, is the great fundamental Prin­ciple of Christianity. I wish men would reason a little upon these two Reflections in some such manner as this. If God hath bestowed on the Church the priviledge of Infallibility, 'tis one of the best and greatest advantages that can be, 'tis the Basis of Christianity: now it is not plain or probable that God should give for the ground of his Religion such a principle, loaded with so many difficulties on the one hand, and on the other con­taining a pretention, which the Scripture speaks no­thing of, save in the mouth of the false Prophet, and Antichrist. This pretended Infallibility should have been as clear as a Sun upon an high Mountain to give light to all the Faithful at the greatest distance. But instead of being so, 'tis an ocean of impassible Darkness. The wisdom of God would not have suffer'd such a Truth to be clog'd with so many absurdities, which being the principal and foundation of all others, ought to have been the clearest, and discernable by the most Ignorant.

It must not be said, that 'tis the fate of the Christian Articles to show great Depths and Mysteries in the dif­ficulties which attend 'em, and produce the Articles of the Trinity and Incarnation for Examples. For we must carefully distinguish those Truths which we are to be­lieve from the Principle for the sake whereof we ought to believe 'um. It is not necessary that the Truths we are to believe should be disintangl'd from Difficulties; 'tis sufficient if the Authority or Testimony on which we give credit to 'um be not obscure, or at least have [Page 35]sufficient light to manifest it self to a free and unpre­judic'd mind. Such is the H. Scripture, whose Divinity and true Meaning are visible to all those whose eyes are inlighten'd by the Grace of God. Whereas this Principle of the Infallibility of the Church, is visible to none, but such whose eyes are shut by their own Prejudices.

CHAPTER IV. The fourth Character of Antichristianism that is found in the Roman Church; is the manner of their dealing with the H. Scrip­tures, the common Rule of all Christians.

WHile we are on the subject of Blasphemy, 13 Exception. part. 2. chap. 5. which is the proper Character of the Antichristian Beast, who carries written on its Heads the Name of Blasphemy, and to whom is given a mouth speaking great things and Blasphemies, we must go on to show after what manner she treats the H. Scriptures. Her carriage in this respect is an exact accomplishment of what was foretold concerning her.

And she shall open her mouth in Blasphemies, Revel. 13. v. 6. even to Blaspheme against God, and his Tabernacle, and those who dwell in Heaven. This pretence of Perpetuity and Infallibility, which she bears on her forehead, is the name of Blasphemy, that is writ on the head of the Beast. But the manner after which she vilifies and an­nuls the H. Scripture, is in words full of Blasphemy. 1. Against God: for the H. Ghost who inspired those sacred Writings, is infinitely affronted and provo­ked by it. 2. Against his Tabernacle: for this H. Scripture is the Dwelling-place of God and his H. Spi­rit, the Ark from whence he speaks between the Che­rubims, the Temple whence he gives forth his Ora­cles. [Page 36] 3. And against those who dwell in Heaven: for the Blessed Prophets and H. Apostles, who were the Organs of the H. Spirit, are greatly affronted by her treating their Writings after such a manner. This Antichristian proceeding of the Papacy against the H. Scripture may be reduc't to three Articles. 1. Their Contempt and neglect of the Scripture. 2. Their Abuse and ill use of it. 3. The out-rage they com­mit against it by False Accusations: for Popery ne­glects and slights the word of God, and hath no esteem or value for it: They miserably abuse and wrest it: and lastly, they accuse it of many faults.

Popery en­deavours to avoid any conformity to the H. Scripture.I say then in the first place, that 'tis the true Cha­racter of Antichrist to take no care to comply with the Rule of Christianity. Every Religion hath its proper Books: the Jews have Moses and the Prophets for theirs; the Mahumetans have their Alchoran; and the Pagans had their sacred Books and Rituals, and ac­counted it their duty to be exactly Conformable to 'em. If the Jews should rebuild a Temple, and there­in practise such Customs and Ceremonies, as had no agreement at all with the Law of Moses, we might with justice tell 'em, you are not of the Religion that you profess, for your Worship and Doctrines have no agreement with the Religion prescribed in Your Law. If among the several sects into which the Mahumetans are divided, there should be any that pretending to receive the Alchoran, should yet have nothing like it, but altogether depart from it, would it not be evident, that such a Sect were not of the Religion of Mahomet?

Ought we not to argue after the same manner a­gainst the Papacy? You call your selves Christians; let us see how you prove it: if you say true, you ought to have some conformity with the sacred Books receiv'd by all Christians. But if there be no kind of [Page 37]Conformity and Agreement between your Doctrines, your Worship, your Religion, and that of J. Christ you are certainly Christians only in name, but in Truth and reality are Antichristian. Now I dare assert, that there is no kind of Conformity between Popery and the Laws of J. Christ: which to me is an un­doubted Character of Antichristianism.

Paganism, 'tis true, hath no agreement with the Rule of Christians, and the Law of Christ; but it doth not pretend to have any, and therefore cannot be charged with Antichristianism. But for men to call themselves Christians, and yet neglect the Laws of Christ, and have no agreement with the Christian Rule, this is to be Antichristian. For the Antichristian Church is a false Church, an Harlot, who pretends to be the Spouse of Christ, who saith, I am no Widow, and shall never see sorrow. Therefore to confirm this Character, there needs nothing more than to prove, that Popery hath no agreement with the H. Scriptures.

In the Ro­man Reli­gion, Popery must be di­stinguisht from Chri­stianity.To prove that their Religion is conformable to the common Rule of all Christians, let them not instance in the Unity of one God, the adorable Trinity of Persons in the Godhead, the Incarnation of the se­cond person in our nature, who is call'd J. Christ: His death, which was the Ransom and Redemption of mankind: his Resurrection, which hath ascertain'd ours: his Ascension, which hath open'd Heaven and made way for our admission: his sitting at the Right hand of his Father, who hath constituted him Lord and King of the Church and of the World: his Interces­sion, which procures for Believers all the good that is necessary to their Eternal Blessedness: the Efficacy of the Redeemer's blood with respect to men: The Life Everlasting, the Resurrection of the dead, and the last Judgment. Let them not, I say, instance in any of these to prove the agreement of their Religion [Page 38]with the H. Scripture, for 'tis not to the purpose. All that is Christianity, and not Popery; 'tis my Reli­gion as well as theirs. We know very well that Christianity hath continued in the Papacy; but we know likewise that Paganism hath been built upon it in the Church of Rome; and this is that which makes it truly Antichristian. Popery is that which constitutes a particular Sect, and distinguisheth it from all others; and this we assert hath no kind of Conformity to the Law of J. Christ.

The Sacrisice of the Mass hath no foundation in Scripture.Let us instance in the Sacrifice of the Mass, a point of very great importance, if in any Religion there be any such, because it concerns the sacrifice of a God unto God, thereby to obtain Eternal Life, the remis­sion of sins, and all the blessings of Heaven and Earth for mankind. Because it treats of establishing a new Priesthood, and new Priests, and such as in the act of sacrificing are superior to their own God, who is but a meer victim. Now in making this Sacrifice, I assert, that they have altogether neglected and slighted the H. Scripture; and had no regard at all to the reve­lation and Law of J. Christ. After the establishment of this Sacrifice, it was thought fit to search the Scrip­ture for arguments to prove it; but antecedent to such an establishment this was not thought of, inso­much that the passages brought to prove the Sacrifice of the Mass seem to be collected and produc'd for no other end, than to expose the Christian Religion to the scoffs of the Profane, and the raillery of Infidels.

From the old Testament these words in the book of Genesis are quoted,Genes. 14. 1 Sam. 2.34. that Melchisedeck brought forth or offer'd unto Abraham, bread and wine: those words of God to Eli, I will raise me up a Faithfull Priest, who shall do according to that which is in my mind, and in my heart. And that which the wise man saith in the book of Proverbs, Chap. 9.1. Wisdom hath built her an house, &c. [Page 39] she hath furnished her Table, and the words of the Prophet Malachy. In every place Incense shall be of­fer'd unto my name, and a pure offering: 1. C. 11. From the new Testament are alledged the words of our Lord to his Apostles, Do this in Remembrance of me. 26. Matth. And these of our Lord to the Samaritan, Woman, Believe me, the hour cometh, 4 John 21. when ye shall neither in this moun­tain, nor yet at Jerusalem worship the Father; but they that worship him, shall worship him in Spirit and Truth. And those words of S. Luke 13 Acts. v. 2. And as they ministred to the Lord: and those of S. Paul to the Corinthians, You cannot drink the Cup of the Lord, and the Cup of Devills; you cannot partake of the Table of the Lord and the Table of Devills: and in another place, we have an Altar, whereof they could not partake, who served at the Tabernacle.

One would wonder how these Texts should be pro­duc't as Proofs in this case. Where is the Victim? where is the Priest? where are the Ceremonies, the Conse­cration, Elevation, Adoration, and Oblation of the Sacrifice? where are the Introitus, the Gradual, the Canon, the Offertory, used by the Romanists? If the Jews to maintain their worship, their Sacrifi­ces, and the different orders of their Ministers who serv'd at their Altats, their High Priest, their Feasts, their Pascal Lamb, their Continual Sacrifice Morning and Evening, their Scape-Goat, their Ark, their Mercy­seat, their Cherubims, their Distinction of Meats, their Circumcision: if I say, to justifie these things the Jews had produced such Texts of Scripture, and said, these contain the Proofs of our Religion, this is our Authority for it, I'am confident they would have past for Mad-men; and if the World were once cured of their Prejudices, they would say as much concer­ning the Papists. This is one great point wherin Popery is not sollicitous to keep any agreement with the Scrip­ture, [Page 40]the common Rule of all Christians.

There is no Scripture E­vidence for the Pope.There is another Instance no less notorious than the former. After the Sacrifice it naturally followes that we consider the Priest; now Popery hath an High Priest, and Head of the Universal Church, a Vicar of J. Christ, a Lieutenant of God on Earth: This is the binding stone of the Arch, 'tis the Center of the Union; So capital an Affair, that there is no salvation without adhereing to this High Priest: and must we be put off to Tradition for the proof of such an Article as this? what Title is there in the scripture to this great Office? what Call to such a Charge? This is alledged, Thou art Peter, and on this Rock will I build my Church: and what thou hast bound on earth shall be bound in Heaven: feed my sheep: I have prayed for thee that thy faith fail not.

All this is spoken by our Ld. to the Apostle Peter, and this is the establishment of the office and Imploy­ment of High Priest, which the Pope claims as his peculiar.

I would that a meer Turk, who is not prepossest with the sentiments of a particular sect, might be our judge in this case. Let him look upon the Infallible man at Rome, with his Triple Crown on his head, who pretends to be the Judge, the King, the Spiritual So­veraign of all Christians, even of Kings themselves: and examin those passages cited out of our Law in savour of his Pretentions.

'Tis manifest that this Turk would believe you mockt him. Where is there any thing here, would he say, of the City of Rome, where are the Cardinals, where is there any appointment of this Soveraign Tri­bunal, to which all the World must appeal? If those words bestow any special priviledge upon S. Peter, is it said he must have a Successor in those Prerogatives? and if he was to have a Successor, is there any one [Page 41]syllable, that should make us imagine, that this Suc­cessor must have his Seat at Rome? 'Tis certain, they may say, that S. Peter was at Rome, that He did there exercise his Soveraign Authority over the Church, and by cousequence that the Bishops of Rome are his Successors. By what arguments is that pro­ved to be certain, will the Turk reply? By Tra­dition, must the Papist answer. Common sense will advise the Turk to rejoyn, we have lost the Subject, and mistake the Case; the Question was concerning an agreement with your Written Law, and you carry me off to Ʋnwritten Tradition to prove your Title. 'Tis quite another Question, wherein I perceive you are not of one mind, viz. whether the points of your Religion must be decided by Tradition. But be that determined how it will, you must needs acknow­ledg upon the matter of fact, that there is nothing in your Written Law to prove it.

The Invo­cation of Saints, and the Adora­tion of Ima­ges and Re­licks, &c. not proved by Scripture.The Object of Worship, and religious Adoration is a matter of the highest moment in Religion, if any thing can be so: and I am bold to affirm, that any man must have lost Common sense, and be delivered over to a reprobate mind, who can say that this Article must be tried by Tradition, and not by Scrip­ture. If then Popery would manifest it self to be Chri­stianity, they must show that the objects of their Worship are to be found in the H. Scripture, and can be proved from thence. They adore God the Father, Son, and H. Ghost, but that is not Popery, but Chri­stianity: This doth not distinguish Papists from other Christians in the point of Adoration: But the Sacra­ment of the Altar, the H. Virgin, Saints, and An­gels, Images, and Relicks, which they worship, and invoke, and bow themselves before; this is that which they ought to justifie from the H. Scriptures.

Now how can any have the impudence to assert, [Page 42]that the Worship of these is to be found in the Scrip­ture? to prove that the Sacrament of the Eucharist, or Christ in the Sacrament, ought to be worshipt, they produce neither precept, nor Example, but those words, This is my Body, which they think proves all; but indeed nothing. 'Tis Enough, they say, that we know the Body of Christ is there, it will fol­low clearly that we must adore it. If it were enough to declare the subject to teach us what Honour we ought to pay to it, why did not the Father content himself to say of J. Christ, This is my Son? why did he add, and let all the Angels of God worship him; kiss the Son, and pay him Homage. Those Appearan­ces of Bread, that to us seem to be Creatures in the Sa­crament, and in reallity are so, do forbid us to adore a Subject, wherin a Creature is so sensible: that Stum­bling-block at least should have been removed by an express Command, saying, worship this, as by an express command it is said, Eat ye all of it.

The Religious Invocation of the Virgin, and of the Saints takes up more room in the Popish worship than the Invocation of the true God. There are an hun­dred Chappells which bear the names of Saints to one that is consecrated unto God. Where-ever we go, we see nothing but Devotions and Altars to the B. Vir­gin and the Saints; Pilgrimages are undertaken to serve and invoke'em; Miracles are expected from them; great Deliverances wrought by their means; and Thanks-givings accordingly return'd to 'em. Their Churches resound with Letanies, and Ora pro nobis's, much more than with Hallelujah's. In every prayer to God the Saints must make a part; for they add the Merits and Intercessions of the Saints, and pray to God to have regard to 'em, and for their sakes to show Mercy: the Images of those Saints are expos'd to the Adoration of the People, in their Churches, and even [Page 43]upon their Altars: yea, 'tis not enough to have them in their Temples, but they are plac't in the Streets, and and in the most publick places. There they worship 'em, kneel before 'em, and carry 'em in Triumph, offer Incense to 'em, and pay them all sort of divine honour. Should an Heathen or an Indian be told, that there is not one word to this purpose in the Law of Christians, they could not believe it, and would reckon it prodigious and unaccountable. This is ne­vertheless true: and to manifest that it is so, we need but look over the Proofs brought from Scripture, by the Papists, to support this Idolatrous Worship. For Example, David saith, Let us kneel before the Lord, and worship before his Foot-stool: Abraham and Lot bowed down before the Angels, who appeared to 'em in the form of Men, and they took them to be such: The false Prophet Balaam kneel'd down before the Angel: That reprobate Prince Saul bowed himself down before the appearance or shadow of Samuel, Bellarmin. lib. 1. cap. 13. de Ec­clesitriumph. call'd up by the Witch of Endor: and Ahab at the feet of Elijah: Nebuchadnezar King of Babylon at the feet of Daniel: Jacob in blessing the Children of Joseph said, The Angel, who hath preserv'd me from all Evil bless the Lads. Eliphaz saith unto Job, Is there any that can answer thee? and to which of the Saints upon Earth wilt thou turn thy self? Moses saith, Remember Abra­ham, Isaac and Jacob. And Daniel prays for the con­tinuance of Mercy to Israel, because of Abraham whom he loved. These are the proofs for the Invoca­tion of Saints; and such as these, that they kneeled be­fore the Ark, upon which were the two Cherubims: that they kneeled before the Serpent of Brass: that God said to Moses, The place where thou standest is holy Ground: S. Paul writing to Timothy, saith, the Scrip­ture is holy, thou hast learnt the Holy Scriptures. More­over he saith, that the first day of the week is holy, [Page 44]therfore Images are holy, and we may kneel before them.

These are the Texts which are brought to prove the Invocation of Saints and the worship of Images. Doth not this very much resemble that worship of the Virgin, wherin she is called the Redeemer of Man­kind, the Queen of Heaven, the Gate of Paradise, the Morning-star, the Goddess of Christians, and the Sal­vation of the Living and the dead: wherin she is prayed to, to give Grace, to grant Pardon, to Bind and Loose, to Save, to Heal, to Protect, to Deliver from Death, from Hell, and the power of the Devil: wherin they build Temples to the honour of Saints, consecrate Al­tars to 'em, and sacrifice the body of J. Christ to their Honour: place their Images upon Altars, offer incense to 'em, worship them, and expect Miracles from them, and render them all sort of Homage and Adoration. Is it not a strange and horrible blindness, that should make men call this a Proof of such Worship? Is it not rather to proclaim, that they despise the H. Scripture, and care not for any conformity to it?

It would be too large to instance in all the Doctrines and Worship of the Roman Church, and shew that they have no agreement with the Scripture: let any man but consider the Texts they bring for the proof of their fable of Purgatory, Worship in an Ʋnknown Tongue, Pilgrimages, and a thousand other things. There is nothing evident, if this be not, viz. that Popery hath no agreement at all with the H. Scripture. But that this may be more apparent, and manifest to all the World, let me make these two Reflections, and let the Reader therin follow me.

Christianity and Popery consider'd in the gross, are directly con­tradictory. First, By a Comparison of the whole Scripture, and all that we find there, with the whole body of Popery; by thus comparing it in the gross, we shall see on the one hand the pompous show of the Roman [Page 45]Religion; her High Priest seated on a stately Throne, with his three Crowns, calling himself the Supreme Judge of the Church, a Vice-God, the Leiutenant of J. Christ, the King of Kings; Magnificent Temples, Altars, Images, and Worshippers, who bow down before Wood and Stone: Altars on which men offer Sacrifice, with all the Equipage of those Religions which do most abound in Ceremonies: Priests, who are clothed in Mystical Habits, who perform a thou­sand Actions that savour of Pride, and are said to be full of Mysteries: Spiritual Judges, sitting in Chairs of Confession, with Penitents at their feet, repeating all their Crimes, and craving Absolution. A Worship, wherein creatures are joyn'd in the Praises of the Crea­tor, over which especially they have drawn the vail of an unknown Language, that the People and Fools may admire the more what they do not understand: Processions, wherin they carry either the Sacrament of the Altar, or Reliques, where several fraternities march in State and great Pomp, where we see all the world bow down to the Earth, and kiss the Dust, in honour of the Ashes of some one deceased, or of a Rag, which they call the Girdle or Shift of the Virgin, or her Slipper.

On the other hand, let us cast our eyes upon the New Testament, and observe the Simplicity of wor­ship, which is enjoyn'd there; viz. Prayers, that are the most plain, and unadorned, which have God alone for their Object; The breaking a little piece of Bread, in Honour, and for the Remembrance, of the Passion of our Lord Jesus Christ; The sprink­ling a little Water upon an Infant, who is to be admitted into the society of Christians; The publish­ing of the Mysteries of the Gospel with the greatest plainness, and in such a manner as may be profi­table to all. If any seeth something else, besides [Page 46]this, in the New Testament, he will do us a kindness to tell us of it. And if this doth in the least resemble the magnificent and pompous Worship of Popery, he will oblige us, by letting us know it. We ought not therefore, only to compare the particular Doctrines and Services of Popery, with particular passages of Scripture; but 'tis useful, to make this Comparison between the whole body and mass of Popery, and the whole body of true Christianity. For these objects, placed one against another, make the deeper impression, and more sensibly discover the prodigious difference between Popery and the Common Rule of Christians.

The Papacy is always on the defensive against the Scriptures.The second Reflection, which I would have made upon this subject, respects the manner, how the Church of Rome defends herself, against the Accusation, which we have now brought against her. We accuse her for want of conformity in any measure unto that Rule which is common to us both. The natural Method of justifying herself, would be to take this sacred Rule and apply it to her Religion, to evidence their Agree­ment. Indeed the Papacy pretends a willingness to try this Method. But it makes itself ridiculous in a most pal­pable manner, when it attempts to find its Doctrines and Services in the Scriptures, as we have even now proved. Accordingly it stayeth not here; its strength lyes in weakning all those Testimonies of the Holy Writings, by which we overthrow its Superstitions, Idolatries, and Errors. You alwayes find it on its guard, always on the defensive against the Scripture, alwayes wrestling, alwayes winding, alwayes fighting in retreat, always entrenching it self in a bulwark which is called Tradition. If you object against it the express Law, which forbids the making of Images, and bowing down to them; it distinguisheth between an Idol, and an Image; between the Images of false Gods, and those of Saints. If you attaque it, with [Page 47]the often repeated Commandment, of serving none besides God, it saves it self in the mists which come forth from the pits of Superstition and Barbarity, I mean the distinctions of Doulia, Latria, and Hyper­doulia. If you charge it with the impudent wicked­ness, of robbing the Laity of the use of the Cup, against the express Command, Drink ye all of it; it retreats to the monstrous terms of Transubstantiation and Conco­mitance. If you produce express passages of Scripture, which say, that Jesus Christ was sacrificed, and dyed but once; it distinguisheth between the Ʋnbloody, and the Bloody Sacrifice. If you prove, that Christ hath fully satisfyed for our sins; it distinguisheth between Eternal, and Temporal Punishments. If you unde­nyably make it out, by Scripture, that there is but one Head of the Church; they run to a distinction be­tween a Ministerial and Principal Head. If you show them that the forbidding to marry, and commanding to abstain from meats, are characters of the Doctrines of Devils, according to S. Paul; they distinguish be­tween an Abstinence which proceeds from aversion, out of an Opinion that some Meats are unclean; and an Abstinence, out of a mere design to mortify ones self. If you bring them plain Texts, which say in ex­press terms, that divine Worship is not to be performed in an Ʋnknown Tongue; they wrest them, by saying, that we must distinguish between Holy, and Profane Languages. In a word, go quite thro Popery, observe its combats, you will see it every where defending itself, by distinguishing and warding off the Rule of Christianity, which attaques it. If ever there was a Character of Antichristianism this is one: Antichri­stian, and Antiscriptural, have a very great agree­ment. There is no Sect, which deserves the second Title, more than the Papacy, therefore it is the former. If the Papacy only had the misfortune, of [Page 48]not finding Supports in the Scriptures, and that we could find nothing in them, to bring against it; we should stand almost on equal terms with it, and ought to seek some other Judge: But the Roman Re­ligion finds nothing in the Scriptures to support itself; nay, it finds a thousand things to ruin and destroy it. This is the reason, why it treats the Scriptures as an Enemy, whose Assaults it every where meets, and every where feels its blows.

But, 'twill be objected, Are we not obliged, to answer the Heriticks, who abuse the Holy Scriptures against the Truth? Must we not, on such occa­sions, distinguish and explain the Rule? To this I reply, that we are obliged to answer. But we are not constrain'd to be always on the defensive. For one Blow given by Hereticks, which we are obliged to ward off; they are obliged to ward off a hundred. But Popery, is not able to strike one considerable Blow; it is ever on the defensive. Again, when we defend our selves, either against Popery, or other Heresies, we do it with Scripture it self. This Rule of Chri­stians, which furnisheth us with Weapons against Heresy, does also furnish us with a Shield, against the Weapons used by Heresy. Whereas Popery seeks its defensive Arms, in Distinctions, forged in the Countrey of Tradition, and in the region of Darkness.

The Papists will not omit here, to bring against us, their express Text, This is my body, and will tell us, that, at least in this Poynt, we must be on the defensive. But I answer; that supposing, in this poynt, they thould have the Text on their side; yet a single passage bears no proportion to a hundred. Again, I reply, that this text is far from expresly asser­ting Transubstantiation; at the most, it can only favour a real Presence; but determines not the man­ner, how the bread is the Body of Christ. Who [Page 49]denyes that the bread is the body of Jesus Christ? Do'nt we grant it, with all Christians? But is there the least hint in these words, that it becomes so, rather by way of Transubstantiation, than by way of Consubstantiation, or Impanation, or Mystical and Spiritual Communication?

The modern Methods used by the French Con­verters, prove that their do­ctrines are not confor­mable to Scripture.Lastly, I wish a third Reflection may be added to the two former; and that the new Method of the Gentlemen Reconcilers, as the Bishop of Meaux, and Dr. le Fevre, should be attentively considered. This Method consists not, in shewing the Confor­mity of Popery, unto the common Rule of Christians; but in excusing, palliating, and disguising the Do­ctrines and services of the Church of Rome. The or­dinary Method used by the old true Popery, was to put the Rule on the rack, to make it agree with its do­ctrines; but the design of this new Popery, is to rack its doctrines, to make them agree with the Rule.

Both these Methods do equally discover, that which we are now proving; viz. that Popery hath no conformity with the Rule of Christians. If Popery did agree with this Rule, why is the Text so rack'd? on the other hand, if the Rule accords with its doctrines, why must they strain, pare, maim, and alter them, to make them agree with the Rule?

CHAPTER V. A continuation of the fourth character of An­tichristianism, which is found in the Pa­pacy; the profane abusing of the sacred Scriptures, that it is guilty of.

WE have seen the first sort of injuries, that the Papacy offers to the Scriptures; viz. that it hath discarded them, and is not at all concern'd, to be [Page 50]conformable to them. I am bold to say, that in this, we begin to perceive a Character of Antichristianism: But it will much more evidently be discern'd, in the two other kinds of injuries, which the Papacy offers to the common Law of Christianity. The first of these two last kinds of injuries, is the Abusing of them. There is none, who doth not account it a mark of Reprobation, in Judaism; the horrid abusing of the holy Scriptures, which this Religion is guilty of at this day. By the engins of the Cabbala, they draw out of them their most impure dreams and fancies. The insolent manner, in which the Socinians abuse and wrest the passages of the New Testament, is not less a mark of Reprobation, in this Sect; than 'tis one in Judaism, that they abuse those of the Old Testa­ment. All Antichristian Sects agree in this, that they abuse and wrest the Scriptures. And if we make it evident, that no Sect is so guilty in this matter, as the Papacy; in my judgment, there is just ground to conclude, that it is Antichristianism in the utmost degree.

Abusing of the Holy Scriptures in ras [...]lery.I should not do it any great wrong, if I should charge it, with the horrid profanations of the Holy Scriptures, made by those, who employ passages out of them, in their jests and impious Satyrs. I know very well, that in this Age, there are Libertins of all Sects, who make sport for others, by these Impieties. But 'tis as true, that this wicked Practice oweth its Original to Popery. 'Twas the Ignorance and laziness of the Monks, that gave it birth at first; afterward the Libertines of Rome and Italy brought it to perfe­ction. This Cursed language, is the ordinary talk of Pasquin, and Marforto at Rome; I have related di­vers Instances in my Legal Exceptions. Prejud. part 2. cap. 9, 10, 11. But I intend not to speak of this abusing of the Scriptures, or to make it a Character of Antichristianism; 'tis that, which [Page 51]is found in their Doctors, and grave Authors.

The Papacy delights to falsify the Scriptures.We may place in the Beginning of their Abuses of Scripture, there falsifying, or corrupting of it. 'Tis an intolerable boldness, and a detestable contempt of a Rule, to corrupt and falsify it, in order to make it fa­vourable to our actings, and draw it into our party. But this field of Corrupting, is so vast, that I dare not enter into it, for fear I should not get out again. 'Tis in vain to chastise these Gentlemen for these faults, they still repeat them again. They not only plead for the old Corruptings of Scripture, but they make new ones. Particularly in this Age, they have combined by a false version to falsify that famous passage in the 13th. of Acts, v. 2. where S. Luke h [...]th the expression of ministring unto the Lord, which Veron translates, they said Masse to the Lord; and the Translators of Port Royal, they offer'd sacrifice to the Lord, which is as bad as the other.

Therefore passing by this head of Falsifications I shall insist upon the ridiculous, and abusive applications of Scripture, which the Papists make, to prove certain of their Doctrines. For example, to prove that departed Saints know our necessities, and may be invoked, a Doctor cites these words as from S. John, Every thing that was made, was life in him; whereas no such words are to be found; for the Evangelist only saith, without him was not any thing made, that was made. But if the Text did speak as he pretends, every one perceives, how much it is to the purpose, to prove Invocation of Saints. To prove, that Saints are our Mediators, they cite these words of the 7 chap. of the Epistle to the Hebrews, he is able to save to the uttermost all that come to God by him. Is not this a rare proof? If any passage destroyes the Mediation of saints, 'tis this.

If there be a bad Translation, and any passage ill [Page 52]rendred in a Greek, or Latin Version, the Papists are sure to make use of them; we may say, these are for their tooth. Thus, they make use of that false version of the Text,Gen. 3.15. where God saith, and it shall bruise thy heel; which the Vulgar Latine renders: and she shall bruise thy heel; which the Papists apply to the Virgin, in order to make her the Redeemer of mankind, and the object of adoration. S. Paul in the 11. Ch. of the Epistle to the Hebrews, saith that, Jacob worshipt, leaning upon the top of his staff; i.e. he lean'd upon his staff, to bear him up, whiles he worshipt; the Vulgar Latin hath corrupted this passage, by trans­lating, adoravit fastigium virgae, he worshipt the top of his staff; a mistake as palpable, as 'tis gross; and yet the Papists, receive and defend it, as very pro­per, to justify the worship of Images: For you need only suppose that his staff had an Image on its head.

How the Ca­nonists abuse the Scrip­tures.If we would see, these Abuses, and ridiculous ap­plications of Scripture, in their deformity, we must read the Canonists; Authors, who have a great, yea a soveraign Authority at Rome. You will find these men, proving the twofold power of the Pope, from the two Swords, which the Apostles had, when Christ was seized by Judas. Jesus sayd, It is enough; he did not say, 'Tis too much; therefore the spiritual and temporal power, belong to the Pope. Moses relating the History of the Creation, saith, In the beginning God created, &c. in principio, and not in principiis, in the beginnings: therefore the Pope is the only Prince, the only Sove­raign of the Universal Church: you are a Manichee if you understand it otherwise. Christ saith to Peter, Feed my sheep, in general; and not such and such sheep, in particular; therefore the Pope is the Ʋniversal Pastor of the Church. S. Paul saith, the powers are ordained of God; i. e. that all Kings are the Popes vassals. Moses tells us, that God made two great Lights, the Sun and [Page 53]the Moon; the Church is the Moon, therefore the Pope is the Sun; the Guide, and Light of the Church. Christ saith to Peter, put up thy sword into its sheath; therefore the Pope is to manage the sword, and take away Crowns from Kings, as he pleaseth. God saith to the Prophet, I have set thee over the Kingdoms, to root out and to plant; this is another express text, to prove that the Pope may dethrone Monarchs, and make new Soveraigns. S. Paul writes to the Corinthians, he that is spiritual judgeth all things, yet he himself is judged of no man: therefore the Pope may condemn, and judge whom he pleaseth: but as for him tho he is a Sorcerer, Sodomite, a Pagan, he ought to be let alone, and lest to the judgment of God. Christ said concerning him­self, all power is given me, in heaven and earth; therefore the Pope may challenge this as Christs Vicar.All the Kings of the earth shall worship him. We did honestly believe, that this passage, respected Christ, and none besides; but thanks to the Canonists, we now unsterstand, that the Pope must be worship'd, and that all Kings must kiss his Pantofle, this Text saith so. He hath put all things under his feet; The Kings of Tarsis shall bring him presents, i. e. the whole world, ought to pay homage to the Pope.

Scriptures abused by the Mystical Authors. Their Mysticall Authors, (who have written whole books, for this very end, to explain the mystical sig­nifications of the Ceremonies of the Church, and of the habits of the Priests) come not behind the Cano­nists, in impertinent applications of Scripture. The Priest puts a hood on his Head, which is call'd the Amict; the reason given is because S. Paul said, take The Helmet of Salvation. He wears a linnen Surplice, which is call'd an Albe; the reason is, because 'tis written, let thy Garments be White. This Surplice must be embroider'd, about the edges, because 'tis written, the Queen shall be brought in raiment of Needle­work. They who are pleased with such stuff, may find, [Page 54]many other Instances, in our Exceptions. I will add no more of this kind, because they are meerly triffling: But will proceed to their Blasphemies. Thus we ought to call those impious and profane applications, which the cursed votaries of the Roman Church, make unto the Saints, of that which belongs only to God, and his Eternal son.

Blasphemous applications of the Scrip­tures.Beside those blasphemous and cursed Applications which are every where scatter'd in their Writings; the lying Spirit, hath taken care, to compile a whole body of them, in two Books, the one is call'd, The Ladies Psalter, composed by Bonaventure; the other, the Bible of Mary, by Albertus Magnus. In these two Books you will find, all the great, and glorious things, which the Scriptures speak to the Creators Glory; ap­plyed to the Glory of the Creature. 'Tis not the glory of God, which the Heavens declare, 'tis that of the Virgin; The Heavens declare your Glory, O Virgin. The 27 Psal. celebrates God, as the Light of Believers; but 'tis no longer He, the Virgin hath his room; O our Lady (say they to her) my Illumination comes from your face. The 31 Psal. maketh God the object of the Soul's Confidence; but they address those excellent words unto the Virgin, and say to her; Mother of God, I have trusted in you. I shall not be confounded for­ever; take my Soul into your Favour and Mercy; I com­mit my Soul, into your hands, O incomparable Virgin. Nothing is more peculiar to God, than the exercise of Mercy, which the Psalmist implores in the 51 Ps. Have mercy upon me, O God, &c. The Papists pull God out of the Throne of grace, and teach their Penitents to say, Have mercy upon me O our Lady, who art call'd the Mother of Mercy; and according to the bowels of your Compassions, purge me from mine Iniquities, pour out your Grace upon me, and take not your ordinary Cle­mency away from me: For I will confess my Sins before [Page 55]you; I will accuse my self of my own faults. The Psalms of David are peculiarly consecrated to the Glory of God, this is the reason why the Psalmist, every where sings the praises of God, and celebrates his Greatness; but all this is applyed to Mary. For instance, that ex­cellent 103 Psalm, which begins, Bless the Lord O my Soul; is thus changed My soul bless the Mother of Jesus Christ, and all that is within me glorify her Holy Name: Forget not Her Benefits, Her Favours, and Her Consolations: by Her Grace, sins are forgiven; by Her Mercy, Diseases are healed. There is the same strain from the beginning to the end of the Psalter.

The Bible of Mary, is written on the very same design. Whereas the true disciples of J. Christ, find him every where in the Old Testament, (not only in the Predictions, and Types, but even in such passa­ges, where few would have sought him;) This Bible of Mary finds the B. Virgin every where in the Old Testament, agreeably to its design, which is, (as the Author tells us) to apply unto the most Holy Virgin Mary, the Mother of God, almost every thing, which is in the H. Bible. In prosecuting this design, the Virgin Mary must be found in the first word of the Bible. By the Heavens, which God created in the beginning, we must understand, the Empyreal Hea­ven, i. e. the Lady of the World, the V. Mary. When God said, Let there be Light; the meaning is, Let Mary be begotten and born. Every thing that is Great, and Singular in the Antient History, is Mary. She is the Altar, which Noah built to God, after the Deluge: the Holocaust, in which God will smell a sweet savour, is the Prayers of the same Virgin: the Virgin is the Bow in the heavens, of which 'tis said, when I bring a cloud over the Earth, the bow shall be seen. She is the mystical Ladder, which Jacob saw in a Dream; for by her, the Son of God descends to us. [Page 56]and by her, we ascend to him; she is the Gate, thro which we enter into the Kingdom of God: 'twas of the Virgin, that Jacob spoke, when he said, how dreadful is this place, 'tis the House of God, the Gate of Hea­ven. The Jewish Tabernacle, and all its parts, did respect the Virgin. She is the Ark of the Covenant, that is gone into Heaven before us to prepare us a place there. She is the Mercy-seat of pure Gold, because she was sanctifyed above others, in her Mothers womb. She is also the Altar of Burnt-offerings; because she is the Reconciler, and hath taken this Office at her going into Heaven. We may judge of the whole piece, by these small shreds.

A thousand, and a thousand Copies, have been taken from these two famous Originals; the antient Preachers of the Roman Church, adorned their dis­courses with these excellent flowers. For example in Solomons Song, they found a large field for these pro­fane applications. There the H. Spirit, in a myste­rious manner, sets forth, the Wonders of the U­nion between J. Christ, and his Church, by the Em­blems, of a Bridegoom, and a Spouse, These profane wretches apply all this to the Virgin, as if the Mysteries of our Redemption, and Union with J. Christ, were verifyed, and fulfill'd in her. And to give greater authority, to all these shameless applica­tions, they were brought even into the Hymnes of the Roman Church. In them they say to the Virgin, Tu quoe furentem Leviathan, serpentem, tortuosum­que, &c. Thou bruisest under thy feet the furious Le­viathan, and the crooked Serpent: an Elogy which the Oracle in Genesis gives to the Blessed Seed, i. e. to J. Christ. Another hymn speaks thus to her, Scala Jacob, ora pro nobis; Jacobs Ladder, pray for us. Nor is less done to the other Saints; every one of 'em, hath his proper Votaries; especially the mo­dern [Page 57]Saints, are much more feasted and caressed than the old. The book of the Conformities between S. Fran­cis, and J. Christ, is full of these Abominations. That Author will have, that God had his eye on S. Francis, when he Created the first man. For to him, those words ought to be applyed, Let us make man in our Image after our Likeness, and let them have dominion over the Fish of the Sea and over the Fowl, &c.

There are none, who have been so extravagant in abusing the H. Scripture, as the Preachers of the Papacy. For they have adopted all these profanations, and over and above, have peculiar ones of their own. 'Twas their profession, to make the Scripture ridiculous, and absurd, by impertinent Expositions, by expressions fit for the Stage, and by the language of a Farce, which they still used in all their discourses. If any should dare to deny this, we have at this day enough to convince the incredulous, in the Sermons of Menot, of Maillard, of Barelette, V. Excep­tions. from which we have made considerable citations; and the consulting them, will be useful to let us see the Character of Popery. Tho their Preachers are not so sottishly extravagant in this age, yet 'tis certain, that the same Character is to be discern'd in those who are newly come out of the Convent, and have not convers'd with the world.

The Writers of Controversy, Scripture abused, by Controver­sial writers. ought to be much more exact, and circumspect, in the using of the H. Scripture. Preachers, and those who write Books of Devotion, have some Priviledge in this matter, and may take some liberty in their Applications of Scripture; pro­vided, that these applications are sutable to bring the soul unto God. But when we alledge Scripture, as an evidence, to decide a Controversy, we must keep close to the true Intent of the H. Spirit; Nevertheless, one would pity, and blush for the Controversial wri­ters [Page 58]of the Church of Rome, who boldly abuse and wrest the Scripture, to prove their Doctrines. We have ground already to say, that all the proofs, she brings from Scripture, are real Abuses of it. And what we have discoursed above, to prove that the Papacy is not in the least sollicitous to have a conformity to the Rule of Christians, might be repeated here: But besides those abuses, which the Papists are forced to employ (otherwise they must in plain terms grant that the Scripture is not their Friend, besides those, I say, we may find others, which they could have spared.

Are not the words of Christ to S. Peter, Thrust out a little from the land, Panigarola. and Launch out into the deep, an excellent proof, that S. Peter was first to erect his Episcopal Seat at Antioch, and afterward to erect the Popes See, and the Soveraign Tribunal of the Church in the City of Rome? Psal. 110.2. The Lord shall send the Rod of thy strength out of Zion; rule thou in the midst of thy enemies. Behold an express Text to prove the same thing, viz. that Rome is to be the Metropolis of the Church, the Queen of the world. Christ saith to Peter,Bozius. Follow thou me, i. e. Go and place thy Seat, and that of my Kingdom at Rome. Behold I lay in Ston for a foundation a tryed stone, a pretious Corner stone, i. e. I will establish the Pope, to be the Lieutenant of God, and the Vicar of Jesus Christ on earth.Bellarmin. There is one Lord, i. e. The Pope is the only Soveraign of the world. Where two or three are gatherd together in my name, Panigarola. there I will be in the midst of them, i. e. The Pope alone hath Authority to call general Councils.Bellarmin. Let a man, so account of us, as stewards of the mysteries of God; i. e. There is a Treasure of Indulgences in the Popes keeping, which he may dispense, as he pleaseth. Verily I say unto you, Eckius. this generation, shal not pass away, till all these things be fulfilld: This signifieth, that there shall be a constant succession of Bishops in the Roman Church. [Page 59] Loose him, and let him go, did Christ say concerning Lazarus: And this denotes, that the Church hath a Soveraign power, to damn, and save,Eckius. to make Articles of Faith, to fetch Souls out of Purgatory, &c.

The Church must be rich, and wealthy, and pos­sess almost a third of the revenues of Christendom; Bozius. be­cause S. Paul saith, We that are strong, ought to bear the infirmities of the weak. Touch not mine anointed, do my Prophets, no harm: i. e. All the Bishops, and Priests, tho they possess all the revenues,Eckius. yet ought not to bear any publick Charge.

Saints must be invoked, because David saith,Bellarm. Let the saints be joyful in glory. They govern the world;Eckius. for David saith, They shall have two-edged Swords in their hands. They intercede for us in heaven; for the Scripture saith, For this shall every one that is godly, Costerus. pray unto thee, in a time when thou mayest be found. They know our Necessities; for God saith to Moses, I will make all my goodness pass before thee. We must worship the Reliques of Saints; for Christ saith to his disciples, Not a Hair of your Heads shall perish; Bozius. The Hairs of your Head are numbred. 'Tis the B. Virgin which gives us Grace, to grow in Faith; for 'twas said to Adam, and Eve, Be fruitfull and multiply.

The Church hath done very well, in taking away the Cup from the Laity; for God foretold to Eli, that his Posterity should entreat the chief Priest, to put them into one of the Priests Offices, Eckius. to eat a piece of bread. Confession is of Divine Right, and absolute ne­cessity; for S. Peter saith, that Apostats are like a Dogg, that returns to his Vomit. Turrian. pro Epistol. Pon­tif. l. 4. c. 17. The Authors gloss deserves the pains of transcribing it whole. What is it to vomit up sins, as a sick stomach doth? We must follow the strain of the Metaphor. Tell us, where do we vomit, but at the mouth; why do we vomit, but to ease and purge our selves. Grant therefore, that the Soul [Page 60]is purged, by a certain secret vomiting of sins. i. e. by secret Confession, or else you give the Apostle the Lye. The Unmarried Life of Priests, is of divine Right, and of absolute necessity; for S. Paul, enjoyns a Bishop to be sober and chast, Bellarm. Turrian. and he reasoned before Felix of Righteousness, Temperance, and Judgment to come.

They who have a mind to see a greater number of these Abuses, may find it, in our Exceptions, where we have cited both the Author and Book. But here is enough to understand the Spirit of these Gentlemen. In earnest, we may say, that they do very ill, when they dispute with so much heat against the Scripture, to maintain a certain other Rule of faith, which they call Tradition. They have good store of Scripture; for with their Method, there is nothing which they do not quickly and easily find there. But if this Method of theirs be good for ought, they must permit us to make some use of it, and to conclude, that, by this, they discover, that they bear no respect to Scripture. And that 'tis not their fault, if it be not accounted the most ridiculous Book in the world.

CHAPTER VI. The Conclusion of the fourth Character of An­tichristianism, which is found in the Pa­pacy, viz. the Affronts that it offers to the H. Scriptures, both in words, and actions.

THat which we have already discourst,Exception 14. part 2. chap. 7, 8. is enough to verisy that Oracle, in which 'twas foretold, that the Papacy, or Antichristianism should blaspheme God, his tabernacle, and his Saints. For the greatest part of those Abuses of Scripture, which we have men­tion'd, are real Blasphemies. But to finish this Cha­racter [Page 61]of Antichristianism, we must add a third kind of Injuries, which the Papacy offers to the Scripture, these are the Affronts that it puts on them, to take away all their Credit in the minds of men Here, we clearly perceive, that the Papacy carries it exactly like an Enemy to the Scripture. Men employ against enemies, Offensive, and Defensive Weapons, they strike at them, and ward off the Blowes given by them. 'Tis exactly on this manner, that the Papists act to­wards the Word of God; on the one hand, they per­petually ward off, and repulse, they distinguish, and wrest it; and on the other, they accuse, they vilify, they destroy the Scriptures, as much as lyes in their power.

First, the Papists speak with the greatest Disrespect and Contempt of the H. Scriptures, with respect to the Need we have of them. They assert,In the opi­nion of Pa­pists, the Scripture may very well be wan­ted. that the Church may very well want them, and with less in­convenience, than in those Ages, when 'tis certain there was no H. Scripture. After that these H. Books were written, one part of them hath not only been layd out of the way, but utterly lost, thro the injurie of Wars, and the Babylonish Captivities; And yet the Church, hath always been preserved in her Vigour, Catechisme of W. Bayly. by the aid of Tradi­tion, &c. Thus, even at this day, The Church may be well enough preserved without the Scriptures. Another famous Author tells us,Costerus. that 'tis not the intention of God, that his Church should depend on these Paper, or Parchment Writings. Another saith,Lindanus. That as long as the foundation of Apostolick Tradition remains intire, the Church would have no loss, if the Scriptures should be lost, burnt, or destroyed. John Faber, Vicar of the Bishop of Constance, in the time when Zwinglius lived, boldly asserted, that the Old and New Testa­ments might well be mist. And Cardinal H [...]sius saith, that it would go better with the Church, if ther [...] were no [Page 62]written Gospel. I know not what name to give, if these are not to be call'd Blasphemies.

The Papists charge Scrip­ture with Obscurity.The Second Affront, which the Papacy, puts on the Scriptures, is an endeavour (seeing it cannot abolish them) to persuade men that 'tis an Obscure Book, good for nothing but to occasion heresies. Every one (saith Bayly the Jesuite) makes the Scriptures go in the track of his own fancy. All Hereticks make use of them, as a Nose of Lead, or of Wax. The Scriptures (saith Coster) are very obscure, and suffer themselves to be drawn any way, like a Nose of Wax, and to be applyed to any impious Opinion that you please, as a leaden Rule. 'Tis a dead letter (saith Pighius) that endures every thing, written with Ink and Paper, which you may mangle and cor­rupt with false Expositions. Tis a Sheath, that receives all kinds of Swords, not only those of Steel, but of Lead, of Copper, of Wood; for you can (with its own leave) draw it to be on your party, by interpreting it as you please. We must (saith one of these Gentlemen) remember this, not to refute the Hereticks by Scripture; Men disputed against Luther with Scripture, 'twas this that kindled the flame which burns to this day? 'Tis a pro­digious blindness, in which there is somthing super­natural, that men should come so far, as to utter such Blasphemies; and that at this day men should not be afraid to repeat them.

Scripture in­sufficient.The Third Affront, tho Papists offer to the Scrip­tures, is their asserting them to be insufficient and im­perfect, and that they cannot serve as a Rule of Faith. They employ their greatest Engins to establish this Principle,Councill of Trent, Ses. 4. that Traditions ought to be regarded, with the same reverence, and veneration, that is given to the Scripture: Yea, that Traditions excell the Scriptures, because the H. Scriptures cannot subsist unless confirmed by Tradition, Baron. Tom. [...]. Annal. whereas Traditions keep their strength in­tire, without the H. Writings. We stand more in need [Page 63]of Tradition, than of Scripture; for the Scriptures only furnish us with a dead and dumb letter: But Tradi­tion, as the Church holds it forth, helps us to the true sense, which is not indeed distinctly layd down in the Scripture, yet is the real word of God. W. Bayly. Nothing is more injurious to the Scripture, than this. Nothing is more contrary to the intention and wisdom of God, than to suppose, that he hath given a Rule of Faith, which cannot regulate Faith, which is too short by more than three quarters, which is crooked, dubious, flexible, and altogether useless, without the aid of another Rule, (that is unknown to all Christians, ex­cepting a small number of Learned men, who alone are capable of consulting it.)

Scripture hath no Au­thority.The fourth Affront, that Popery offers to the Scrip­tures, relates to their Authority: They have no Au­thority, without the testimony of the Church. With­out the Authority of the Church, Bayly. we should have no more Obligation, to believe the Scriptures, than the Hi­story of Titus Livius. The Scripture, Hosius. if deprived of the Churches testimony, have no more Authority, than Esops Fables. How know we (say they) that the Wri­tings which go under the name of Moses, are his, seeing we never had a sight of the Originals? And if we should, who could assure us, that they were writ by Moses's own hand? Again, if we could be assured of this, what certainty have we, that, what Moses writ, is true? Who shall assure us, that the Evangelists were Witnesses to all that they report? But tho we should believe, that they saw and heard all the Actions, and Discourses of J. Christ, which they report, yet they might forgett, and lye, as every man may deceive, and be deceived. How can we again know with certainty, Pighius. that what goes under their names, are their true Writings, and not corrupted or forged? I know not what kind of Temper a man must be of, who can read and [Page 64]hear such things, without trembling. He that should speak at this rate of the Alcoran at Constantinople, would be impaled alive. An Infidel cannot say more, to destroy all the Authority of the Holy Scriptures.

The several ways used by Papists to take away the Credit of the scripture.'Tis not enough to these Gentlemen, to affront the Scriptures, by these four Accusations: 1. That they are not necessary to the Church. 2. That they are obscure. 3. That they are defective. 4. That they have no Authority, as to us, without the Church; there is no Method imaginable, which they employ not, to dishonour them. They tell us, that they were writ only Occasionally, and not at all with any design to make them a Rule of Faith. An Evan­gelist, or an Apostle, wrote a Gospel, or an Epistle at random, by chance, and on particular private designs. Afterward the Church collected those loose writings into one Book. But seeing these were not writ by one or several persons, writing in concert, we cannot find in them a System of Faith.

Can any thing be said, more affronting to the H. Spirit, who ordered the pens of these Writers, and the occasions that obliged them to write? The Papists talk just as if the Apostles had writ meerly on their own designs, without any Inspiration. But did not the H. Spirit, who moved them to write, design their writings collected together should be the true Rule of Faith?

To lessen the Credit of the Canonical books, that are truly divine, Popery hath joyn'd with them fabu­lous books; a tale of Tobit, a Romance of Judith, of Bel and the Dragon, of Susanna. This tends to dispose the minds of men, to believe whatever they have a mind to propose: seeing the veriest Fables, when au­thoriz'd by the Church, ought to be received as Truth; and the greatest Truth, destitute of the Churches Te­stimony, may be rejected as a Fable.

This is not yet enough: the more effectually to abolish the holy Books, and their Authority, they affirm, that at this time, we have not the H. Scrip­tures compleat. Many Books (say they) are lost; we have not the Book of the Wars of the Lord, mention'd in the Book of Numbers. We have not the Books of Gad, and of Iddo. Solomon wrote concerning plants, from the Cedar, even to the Hyssop, and I know not how many thousand Parables, and Songs, which we have not. S. Paul wrote a third Epistle to the Corin­thians, which is lost, one to the Church of Laodicea, and perhaps many others, which are not to be found; and who knows whether in all these writings that we have not, there were not innumerable things, which would have made the Rule of Faith more compleat. Perhaps, what is come down to us, are only some Planks escap'd from a Shipwrack, which hath swallow­ed up the Vessel. All the sacred Books of the Old Testa­ment were burnt, at the sacking of Jerusalem under Zedekiah: Afterward Ezra gather'd what he could of the scatterd pieces; There are Popish Authors, who discourse at this rate.

Yea, they go further; Those Books of Holy Scrip­ture, that are preserved, are yet corrupted, and alterd; The Jews out of hatred to the Christian Religion have corrupted the Originals: at the best, these Origi­nals are lost, and the Copies have felt the injuries of Time, and the fate, that is inevitable to all antient Books: having for above three thousand years, past thro the hands of so many ignorant persons; many things may have been changed in them. Besides, they are dead Languages, in which these Books are written; such as we understand not; we are not skill'd in their Grammar; we know not the signification of their words. This is what they discourse at this day.

Lastly, to compleat the Affront, they pull away [Page 66]these books out of the peoples hands: they affright them with these, as if they tended to ruin their souls. They tell men, that it never was the intention of God, to abandon his Scriptures, to the indiscretion of the Laity. And on this pretence, the Scripture is become a secret Book, (hid under a barbarous Lan­guage) to which none is allowed to approach, unless he is aforehand initiated in their Mysteries.

At present I appeal to the Consciences of all the men in the World, whether the Behavior of Papists towards the H. Scriptures, be not exactly like that of an in­dicted, and convicted Criminal, who goeth about to reproach the Witnesses, and reject the Judges. How long will this fatal inchantment last! and when will men begin to perceive this Character of Antichristia­nism, which is so manifest? If Popery be Christiani­ty, why doth it so blame and reproach the Law of J. Christ? If the Scriptures are favorable to it, why goes it about to take away their credit; and why doth it hinder the reading of them?

The vain Ex­cuses of the modern Pa­pists, as to the preceding Points.In our dayes, those Impostors, who are call'd Con­verters, are still telling their Disciples, that the most of these proceedings are false; that which is true as to them, was only the mistakes of some violent spirits, who are condemn'd by the rest; and lastly, that all this, is past, and gone; that at the present, the Scrip­tures are in due esteem, Translations of them made, and put into the hands of the Laity, with Exhorta­tions to read them. And those poor blind Creatures, who are willing to be deceived, believe all this. But they ought to remember, that even in this present age, Cardinal du Perron, hath heaped together, every thing, that might make the Scripture suspected, and contemptible; pleading, that some things in it, sound like Fables, others are apt to raise in the mind in­decent and dishonest Imaginations, as some Expres­sions [Page 67]in Solomons Song; the History of Balaams Asse which spoke; and the Jawbone of an Ass, with which Sampson slew a thousand Philistins, &c.

'Tis in our age and very lately, I confess, that the Gentlemen of the Port Royal, have wrote, that we ought to read the H. Scripture, Mr. Arnauld that it ought to be in the hands of the Common People, that it is full of holy Unction, and of great Efficacy and Vertue for Sanctification and Edification. But it is likewise very lately said by these Gentlemen,Mr. Nicole's apology, &c. Prejudices, &c and Cal­vinists con­victed of Schism. That it would be a Folly more plain than the day, to go about to prove by Scripture that the Gospells according to S. Matthew, and S. Mark, are of divine authority: that we never stop the mouths of the profane with our new Rule of Scripture without Tradition: that the H. Scriptures have said nothing concerning the Divinity of J. Christ, which may not be evaded: that no Interpretations of Scripture are more than probable: that the S [...]cinian Hereticks find as much there for their cause as we for ours; that there are some texts of Scripture which do naturally lead men to Error. Behold what all their commendations of the Scripture do amount to! This is just the same thing that the Ancient Papists were wont to say, that the Scripture is a Nose of Wax, a Leaden Rule, a Sheath for any Sword. The terms are different, but any man may perceive that the sense and meaning is altogether the same.

Lastly, It must be observed, that for eigh [...] hundred years the common People in the Church of Rome have not known what the Scripture was, and that the reading of it was forbidden them by their Popes, Bishops, Coun­cils, by the Indexes of forbidden Books, and by Par­liaments. Mallet hath prov'd this against Mr. Ar­nauld, in an irrefutable manner, to which he never thought fit to make any Reply. He only insists on the Question of Right, viz. whether the reading of the [Page 68] Scriptures ought to be forbidden to the People: he hath successfully prov'd that it ought not. But he durst not meddle with the Question of Fact, whether it hath not been always the practice of the Roman Church to forbid the Common People to read the word of God. He did well not to touch upon that, for he could not have done it, but to his own Dishonour. Therfore let our New Converts to Popery no longer deceive themselves, by regarding the Church of Rome only in that small part of it which is in France, and hearken to that inconsiderable number of Popish Do­ctors, who seduce them; for they ought to know, that even at this day in Spain and other places, to have the Bible in the vulgar Language is a Crime to be pu­nisht with Fire and Fagot, and the Inquisition.

Popish dis­pensations contrary to the Law of God.'Twere easy to inlarge this chapter concerning the injuries and outrage that Popery is guilty of against the Scripture, without digressing, or going far; we need but consider the bold attempts of the Pope and his Clergy to dispense with the law of God, and act contrary to it: no greater violence or affront can be offer'd to any Law, than to command what it forbids, and forbid what is commanded by it. This is the case with the Church of Rome. Popery requires the making of Images, and injoyns the worship of 'em; the Law of Christianity forbids it. Popery forbids the eating of all sorts of meat, at all times, and forbids the marriage of the Clergy; both are allowed by the Great Law of Chri­stians. It grants dispensations contrary to the Old and New Testament, it dispenseth with the observation of the most solemn vows made to God, and with Oaths of fidelity made to Kings, wherein the name of God is invok't. It dispenseth with that sacred and inviola­ble commandment of childrens obedience▪ to their Pa­rents, and permits girles of twelve or fifteen years old to cast off the Paternal yoke that they may enter into [Page 69]a Nunnery. It authorizeth the revolt and rebellion of Children against their own Fathers, even so far as to permit them to usurp their Crowns, and overturn their Thrones, as is evident in History. It establisheth new Sanctuaries and places of refuge in their Churches to save the lives of Murderers, contrary to the express command of God. It makes void the plainest precept of God, that every Soul must be subject to the Higher Powers, by the many immunities granted to their Ec­clesiasticks, exempting them from the secular power. It allows Fornication and Sodomy for such a sum of money, and permits Incest, contrary to the Law of God. It gives a Woman leave to marry two Brothers, or a man to marry two Sisters, or an unckle to marry his Neice. It dispenseth contrary to the Apostles Rule, that a Bishop should not be a Child or a Novice, for it bestows benefices and Bishopsricks upon such as are al­together unfit and incapable; which agrees exactly with what was foretold concerning Antichrist, that he should endeavor to change the Times and the Law.

These Seducers will doubtless tell their new Con­verts, that these things are the Enterprizes and abuses of the Court of Rome, and that according to the Galli­can Church, the Pope is not superior to the Laws, and cannot dispense with the Canons. This is the doctrine of the Sorbonne, and of the Parliaments. I refer them to what is written by Favoriti against the plea of the Procureur General, concerning the affair of Charonne. He hath prest the matter home in that point, and made it evident, that they themselves do acknowledg and grant this Authority in the Pope, to dispense contrary to the Canons of the Church, and even contrary to the laws of God: because in France all the Benefices they injoy in Commendam are possess'd by vertue of the Popes dispensation: and that marriages with near kindred, (which are as common in France as in other [Page 70]places) are not contracted but by a dispensation from Rome: which would otherwise be down-right whore­dom and incest. We must then conclude, that Popery is Antichristianism, in this respect as well as others, and that by her words and actions she Blasphemes against God, and against his Law.

CHAPTER VII. The fifth Character of Antichristianism that is found in Popery. The extreme Corrup­tion of its Head and Members. First in their Popes.

THe Papacy is wont to accommodate her Divi­nity to her Interest, in some instances however she forgets her self, for Example, when Holiness is made one of the signs of the true Church. There is some equivocation in this mark of the Church, because the Devil of Hypocrisie doth frequently assume the ex­ternal Characters of an Angel of Light. Nevertheless at the bottom this is a truth, that there is no true Holi­ness but in the Church: and in whatsoever assembly or Society of men this is found, I acknowledg it to be a true Church. But withall it must be granted, that where-ever the greater Corruption is to be met with, that Society of all others is the Antichristian Church; for this is one of its proper Characters; she is called Sodom on this very account, and represented as a dissolute strumpet, sitting in a publick place to pro­stitute her self for money to all Comers, presenting a cup full of the wine of her fornications, to make men drunk with her unlawfull pleasures. 'Tis in this re­spect that spiritual Babylon is describ'd in the 18 Revel. as a great City, wherin every thing may be had that [Page 71]may foment and entertain those criminal delights. 'Tis on this account that her head is called the Man of Sin, the son of Perdition, or a lost son; that is, one sunk into debauchery, who gives up himself to all man­ner of licentiousness. This is no doubtfull or uncer­tain Character: 'tis granted on all hands, that the Antichristian Kingdom must be such as is exceedingly corrupt in manners, the only thing to be considered, is whether we can find such a Corruption of manners in the Papacy as answers the Idea of what the H. Spirit hath foretold should be found in the Antichristian Kingdom; if the Roman Church be pure Christianity, her Head, who is the Bishop of Rome, will be eminent for Holiness. Let us then begin the consideration of the Corruption of the Papacy by that of its head. In or­der of nature the Head must be considered before the Members.

We begin this subject with a Maxim of those Gen­tlemen,Exception. 6. part. 1. cap. 16, 17, 18. with whom we had so much ado for twelve or fifteen years past, I mean the Writers of Port Royal. 'Tis the wisdom of God, Legal Excep­tions against the Calvinists Chap. 3. say they in their Legal excep­tions, not only to fill the sermons and discourses of the Go­spell with light and force to convince those who will attend to 'em, but to give them likewise some external qualities, which may engage men to hearken to 'em, and oblige the unprejudic't to judge that 'tis at least very unjust to reject them without a hearing. It would be, they add, a very strange alliance, which our New Reformers must sup­pose, between so strange a privation of the gifts of Grace, and so great an abundance of Light. Which is so contrary to what we know of the order of Providence, and the di­vine Conduct, that to believe it we must renounce all the Ideas, which our reason, faith, and hope do give us.

These Gentlemen argue very variously, according to their different Interests; formerly they have told us, that they who are the Guides of Jerusalem are oftentimes [Page 72]no other than the Citizens of Babylon. Nevertheless I'le admit their principle, and I believe it a good one; but I demand how they can have the face to make use of that Reflection against us, which is one of the strongest we can imploy against them. If that be true which we have just now mention'd to be written by the Divines of Port Royal, how is it possible they can look upon that Church to be a true one, whose Head is stigmatized with the most Infamous Characters of Vice, that can any where be parallell'd? How can they regard the Chair of Rome as the supreme Tribunal of the true Church, since for above a thousand years we have seen those who have sat there instead of the spirit of J. Christ and the Gospel, to have been acted by meer Humane policy, and a boundless Ambition, and guilty of the most abominable Crimes, and infer­nal Practices, no better than those of Nero, and Helio­gabulus? 'Tis there, that we must suppose a very monstrous alliance between so strange a privation of the Gifts of Grace, and such an abundance of Light. Is it not a prodigy, that Vertue should be as rare in that Seat as Vice ought to be, and that of all those who have sat on the several Thrones of Christian Europe, there have been no Prin­ces who had less of the Spirit of Christianity than the Popes? This Prejudice and Exception against Popery seems very strong: the pretention in matter of Right is very clear: the Question will be concerning the matter of Fact, and that will manifest the Truth. This I shall do, after having made these two Reflections.

To the Pope's being Anti­christ, 'tis not necessary that every Pope be Im­pious and de­banch [...].The first is this, that we are not obliged to find that spirit which is directly opposite to the Spirit of Chri­stianity in all the Popes who have sat at Rome from the time where we six the Rise of Antichrist. We place it about the middle of the 5th Century; since that time it will be said, there have been some good Popes. It will not be very easy to find any considerable number of [Page 73]'em; but supposing that there have been some good ones, we say, that Antichristianism is not a Monster, that is born all in one day. It is, to speak properly, that Corruption of Christianity: now all sorts of Cor­ruptions do advance by degrees. The Spirit of Chri­stianity did gradually abandon the Popes, as they for­sook the Truth, and rose to Tyranny: as long as they preserved any thing of the purity of worship, God did not permit his H. Spirit absolutely to leave 'em. But when Idolatry came to its height, when the abo­mination was set up in the Sanctuary, which came to pass when Images prevail'd, then the Spirit of the Devil took possession of that Chair, and we hardly meet with any since, but dissolute Monsters, or meer worldlings.

My second Reflections is this, that to manifest, that since the perfect establishment of Popery, the Popes have entirely lost the Spirit of J. Christ, and of the Gospel; 'tis no way necessary to prove a continued succession of such profligate Popes, without any interruption. You must know, that a fair appearance of Honesty, and what among Great Men is called the Wisdom of the World, is oftentimes as opposite to the Spirit of Jesus Christ, as the most publick Crimes. If in the history of the See of Rome they can find one Pope that was but indifferently honest, the Papists presently frame an Exception from it against what we say of the Pope's being Antichrist. Boileau. pre­fat: disquisi­tionis de San­guine Christi post Resuir. How often have they told us of the Holiness of Innocent XI. the present Pope? The Calvi­nists, saith a Doctor of the Sorbon, convinced by the Sanctity of this Great Pope Innocent XI. the Soveraign Rules of all Christian Affaires, Confess that he is rather the Christ, the Anointed of the Lord, than the Anti­christ. I know not where he found that we confess this. The present Pope loves not the Jesuites, he hath condemn'd their Morals, he loves not Balls, or Co­medies, [Page 74]and hath declar'd against them, but loves Money exceedingly. We know from very good hands, that he is a Monster of Covetousness; and the modera­tion of his Expences is owing to that vice. He is the principal Merchant of the Corn of Europe: He obliges all his subjects to fell their Corn to the Apostolic Chamber: and when he is Master of it at a very low rate, he sells it again to the people for double the price which he gave 'em: 'tis it may be the most detestable Instance of Monopoly that ever the world saw. Besides this, 'tis well known that the terrible and exorbitant Taxes, which he hath set upon the Rents of the mounts of Pie­ty at Rome, have drawn upon him the complaints of all Italy. They are screw'd up to a third or to half of the Principal: in so much as that Cheat is thought to amount to more millions than they dare mention. This is what is said, and I know not what can be replied for his justification.

But suppose that these accusations are false, and that the conduct of Innocent XI. be unblameable, and that in seven or eight hundred years past there have been four or five more like him: Is it such a business to be gloried in? 'Tis a mighty wonder indeed! Rome Pa­gan had her Titus's, who were called the Delights of Mankind, and may not Rome Antichristianism have two or three Honest men, according to the opinion of the World, in nine or ten Ages? Nevertheless be­cause Humane Vertues are apt to dazle our Eyes, and men may be therby deceiv'd, God by a particular Pro­vidence hath so permitted it, that there is no one of all the Thrones of Christian Europe, on which fewer Honest men have sat, even in the Judgment of the World. God hath visibly poured out a Vial of Dark­ness upon the Seat of the Beast, that we might not mistake it. This I shall now evince by an abridgment of the History of the Popes.

CHAPTER VIII. A Continuation of the Fifth Character of Antichristianism: an Epitome of the Dis­orders and Corruptions of the Popes from the ninth Century unto the seventeenth.

WE may begin this History from the eighth and ninth Century, when the Controversy arose and was continued between the Worshippers of Images, and the opposers of 'em. The Popes were very zealous Image-worshippers, and maintain'd that Quarrel a­gainst the Eastern Emperors, and caus'd those dread­ful Commotions, wherwith the Church was torn for above an hundred years. Their Character in those times was, not only of men sottishly Ignorant, super­stitious and Idolatrous, but fierce and head strong, raging and violent to that degree, as to rebel against their lawfull Emperors, and excite the people of Italy to a Revolt. We may find, I say, even from those times, that the Wickedness of the Popes was advanc't to that degree, as did manifest their Antichristianism. But I'm content to be so kind to 'em as to leave them there, because it seems to me to be a sufficient proof that that Seat is the Seat of Antichrist, that we find there a constant Succession of Villains and Worldlings for the space of seven or eight hundred years.

The Corruption of divine worship being got to its height about the end of the ninth Century, God per­mitted the corruption of manners to be most extreme in the following Century, and then was accomplisht the Prophecy of the first Vial, and the first Plague; a malig­nant Ulcer, noisome and hideous overspread those who bore the mark of the Beast, those especially who [Page 76]sat upon his Throne. The H. Spirit decyphering therby the proper period of this Corruption, 'tis from the tenth Century we must begin the History of the Abominations of the Popes.

Pope Formosus dyed in the year 897. by means of a faction of villains his seat was filled by one called Bo­niface, An. 897. The Popes of the 10. Cen­tury, and their Villa­nies. who had twice before been deposed, once while a Deacon, and a second time when he was Priest. This Boniface turn'd out of the chair by another Faction,Platina. gives place to Stephen VII. who made himself very famous by a remarkable Action, in causing the Body of Formosus to be dig'd out of its Grave, and a Process to be made against him, upon this pretence, that he suffer'd himself to be translated from another Bishop­rick to that of Rome, contrary to the Canons, and so his Body was thrown into the Tyber. The Historians who write the lives of the Popes, characterize him as a profligate Wretch, and make him to have govern'd only fifteen moneths. Two Popes follow'd, whereof the one sat in that chair but four moneths, and the other no more than three weeks. After this came John 9. who continued three years say some,An. 906. others make it but one year and some moneths. One Bene­dict succeeded him on the one hand, whilst a vile fellow, named Sergius on the other did also exercise the Pontificial Power. As appears by the records of those times. Leo V. followed upon the death of Bene­dict, who at the end of forty days was imprison'd by another Pope, named Christopholus, who had the Chair but seven moneths. Here are at least seven or eight Popes in that number of years, because they turn'd out and strangled one another. An excellent Character and description of the Successors of our B. Lord.

This Christopholus was turn'd out by another Vil­lain,An. 908. named Sergius, of the Faction of the Marquiss of Tuscany. Here we ought to peruse the confession of Ba­ronius [Page 77]himself, who enters upon the tenth Century, with Rage and Passion, calling it the Leaden, the Iron Age, a Century of Horror and Darkness. At this time ruled those two Notorious Strumpets, Theodora a Roman Dame, most infamous for her lewdness, and her Daughter Marosia wife to Albertus the Marquess of Hetruria, and Concubine of this Pope Sergius, who at the same time kept the Mother and the Daughter, to reward them for raising him to be Pope by their In­fluence and Authority. One Athanasius succeeded him, concerning whom we have no account: it is not easy to imagine the cause, for as this Pope was one of the Cabal of Theodora and Marosia, he was of the like character with his Predecessors. After him comes Laudo, who to oblige the infamous Theodora prefer'd a Priest of Ravenna, named John, to the Bishoprick of Bologna, and afterwards to be Archbishop of Ravenna. But Theodora not finding it for her Convenience to have her Gallant at such a distance from her, quickly makes away with Laudo, An. 912. and makes this John the tenth, by name, Bishop of Rome. Platina. Some Historians say, that This John was the son of Pope Sergius by Marosia, Theodora's daughter. This Pope then was the Son of a Pope, and kept his grand-mother Theodora to be his whore. This Monster possess'd the Chair sixteen years, and lest it by a violent death; for Marosia, who is reputed by some Authors to have been his Mo­ther, caused him to be put in prison, and there to be stifled under a Bed. She made Leo VI. Pope in his room, who surviv'd but six months, and dyed in prison, of a violent Death as his Predecessor did.

Stephen VIII. succeeded him, and he was permit­ted to continue in the chair till it was thought fit to place John 11. in his room, who according to the opi­nion of several Authors was Marosia's bastard by Pope Sergius, An. 931. and not John 10. as Platina would have [Page 78]it. This John had his own Mother Marosia for his whore. Albertus the son of Marosia by her marriage with Albertus Marquess of Tuscany imprisons both Marosia, An. 936. and John 11. his Brother by the Mothers side. This latter dyes there, and leaves his seat to Leo VIII. of whom Platina gives this great com­mendation, nihil memoriâ dignum fecit: that he did nothing worth remembring. Those that follow'd till the year 956. had the good fortune to be almost buried in silence.An. 955.

It was otherwise with Octavian son of Albertus Marquess of Tuscany, who was made Pope at seventeen years old, the first who chang'd his name upon his advancement to the Chair, which hath been the cu­stom of succeeding Popes ever since. His Crimes were very enormous, but they are well known also by all the world.Luitp [...]and. In him did Rome see another Nero, a se­cond Heliogabulus. The Lateran Palace became the most publick Bawdyhouse of all Europe; an Honest Woman could not with any safety perform her Devo­tions in the most publick places; for women were ravisht even in the Churches. Besides that, he was Cruel, and caused Benedict his Spiritual Father to have his eyes put out, and John Cardinal a Subdeacon to be put to death, by cutting off his Privy Members: he offer'd incense to the Devil, and invok't Jupiter, and the other Gods of Paganism: the Emperor Otho coming to Rome, caused this monster to be depos'd, but he formed a party against the Emperor, by which an Insurrection was made, and much Blood shed. Otho remain'd Master, and set up another Pope; but assoon as he left the City to return into Germany, the Whores at Rome set him again upon the Chair, and thrust out the other Pope, whom the Emperor had made. Otho, who again prevail'd over the Seditious at Rome, being dead, another Villain, who called [Page 79]himself Boniface VII. seiz'd Pope Benedict VI. and caus'd him to be strangled in prison. Another Ty­rant of the Faction and Family of the Marquess of Tuscany named Benedict VII. turned out this Boniface VII. who was forc't to save himself at Constantinople, whither he carried all the moveables, and as much of the treasure of St. Peter as he could with him. Some time after he comes back to Rome, and puts himself again in the Chair, where he found one named John XIV. whom he throwes into Prison, and there he is starv'd to death. Eight moneths after this, he himself dyes, and is drag'd thro the streets to be thrown on a common Dunghill. Behold, these are the God's of the Papacy! The Emperor Otho the Second, Son of Otho the first, would put a stop to these disorders as his Father had done: He comes to Rome, makes a new Pope according to his own mind; but no sooner was he gone from thence, but the Romans set up another Pope, who called himself by the name of John XVI. Otho returns, and makes himself Master of Rome, cuts off the Hands and Ears of this John XVI. and put out his eyes: he enters the Ca­stle of S. Angelo by force, and throws Crescentius, the Leader of the Rebells, who was retir'd thither, headlong from the walls. Doth not this look like the Chair of Jesus Christ, the Prince of Peace?

Gilbert, first Arch-Bishop of Rhemes, and after­ward of Ravenna concluded this tenth Century, and took the Chair under the name of Silvester the second. Some late writers will have him to have been a good man, contrary to the unanimous consent of all Popish Historians, of any Age, and of any Credit. Geofrey of Monmouth, Cardinal Benno (who liv'd in that age) Martinus Cistensis, Petrus Premonstrensis, Platina, Nauclerus, Rolluinkus, Martinus Polonensis, William of Malmesbury, do all say he was a Sorcerer, and stran­gled by the Devill in a Chappell at Rome, which is [Page 80]called Jerusalem. The Devil promis'd him, that he should not dye till he had said mass at Jerusalem; he thought of no other Ierusalem, but the City of that name in the Holy Land, and confider'd not that there was a little Church in Rome, which bore the same name, where he went to say Mass, and there dyed. This History is not invented by Protestants, no more than that other, which saith, that he kept a Brazen Head in his Closet, which he consulted con­cerning future Events, and which gave him Answers.

The Popes of the eleventh century and their Chara­cter.The eleventh Century, saith Baronius, began with a Report which spread it self far and near, that Anti­christ was come, and that ere long we should see the end of the World. He confesseth, that the horrible Villanies which had been seen in the Church, and were yet to be seen there, gave occasion to this Report. This was no Popular Error, but an evident undeniable Truth, which all the world might take notice of, that Antichrist was then come. In this 11th Century untill the middle of it, the Roman Chair was possest by men every whit as vile and monstrous as their Pre­decessors. The Marquesses of Tuscany, who did what­ever they pleased at Rome, continued to bestow the Popedom on their Kindred, or to sell it unto Strangers. Terrible Schisms follow'd on this; Gregory VI. was chosen Anti Pope against Benedict VIII. the Sedition was very great, and much Blood spilt, and Benedict flies into Germany; Henry (surnamed Saint) comes with an army from thence to expell Gregory VI. and re-esta­blish Benedict VIII. 'Twas in this century that there was one Pope but of ten years old, the son of Albertus Count of Tuscany. He was called Benedict IX. and was one of the vilest Monsters, that was ever in that Chair, or in the World. Cardinal Benno assures us, he was a Sorcerer, An. 1034. that he sacrified to Devills in the Woods, that he drew the Love of Women by Magical Charms. [Page 81]In this age likewise there were three Popes at once to be seen at Rome. When this Benedict IX. had raign'd peaceably for the space of ten years, another Faction of Villains created another Pope, under the name of Sil­vester III. Benedict IX. sells his share in the Papacy to one named John, and retires to his own house to live in privacy: but returns within a few moneths, and sets up himself again for Pope, without thrusting out the other two, so that Rome had three Popes in three distinct Churches. Benedict in the Church of S. John Lateran; Silvester in that of S. Peter; and John in that of S. Maria Majore. After they had endeavour'd to no purpose to depose one another, they at last agree, and divide the revenues of the Roman Church among them. So that the Spouse of J. Christ saw Three Husbands at the same time, living peace­ably together, and dividing her Favors among them with a good Agreement. The Papists, who are so con­cern'd to disprove the story of Pope Joan, and so stoutly deny it, have here a piece of History, as good as that, and no less to their Reproach.

Those three Wretches might have longer possess'd the honour and the profits of the Papacy, if a fourth, more cunning than they, had not persuaded them to part with their Dignity in his favor, on condition that they might retain these Church Revenues, which before they enjoyed. This Gratian, for so that Priest was called, he buys the Popedom, but doth not long injoy it. Clement II. takes his place, and continued in it but nine moneths, and then was Poison'd by Da­masus II. who succeeded him. This Damasus after three and twenty days was himself Poison'd, by one Gerard Brazuta, who was kept in pay for such work by the Holy See. For Cardinal Benno tells us, that he had Poison'd seven or eight successively, (the Prede­cessor, in favor of him who had a mind to succeed him.)

We see then what sort of men were Bishops of Rome 'till the middel of the eleventh Century. But the scene begins to change. For two hundred years the Popes had been profligat and debaucht, monsters of Filthiness, worse than Sardanapalus Afterwards we meet with such as were merciless Furies, whose Debaucheries are hardly taken notice of, because their Ambition and Pride transported them to that degree, as made their other Vices to be less observable. Leo IX. was put into the Chair: An. 1049. Tis under his Pontificat that Baronius and such Historians as he, begin to get a little breath; in him they find one who recover'd the honour of S. Pe­ters chair. The best thing they say of him is, that he rais'd an Army, compos'd partly of Criminals, and of Banditi, to make war against the Guiscard, who were Norman Gentlemen, that had seiz'd upon Apu­lia. As Great a Pope as he is pretended to be, he did not escape being Poison'd, any more than his Successors, Victor II. Stephen X. and Nicolas II. Benno.

Alexander II. An. 1061. was chosen by the Cabal of Hilde­brand, Monk of Clugny. The Emperor Henry IV. being provok't that this election was made without his consent, caused another to be chosen at Basil, named Cadalous, and sent him to Rome with the name of Ho­norius II. Italy is hereupon divided, and Armies raised for the one and for the other, there were pitcht Battells, and Sieges, and very much blood shed. At length Alexander gets the victory, and remains Ma­ster: Honorius after having endur'd a Siege of two years in the Castle of S. Angelo, forsaken of all his Friends, he dyes of despair. See how they disputed for the suc­cession of the Heritage of Jesus Christ.

From that time the Popes began to distinguish themselves, and be taken notice of for their Attempts against the Authority of the Emperors. Alexander II. undertook to cite the Emperor Henry IV. before him, [Page 83]to purge himself from the Crimes that were laid to his charge. But Hildebrand the Monk of Clugny, that Monster of Pride, when he was made Pope under the name of Gregory VII. carried his Insolence against So­veraigns much farther than any of his Predecessors had done. He began his Pontificat with a false Oath, for having sworn fidelity to the Emperor Henry IV. he revolts from him, to become his Master. He Cites him, Excommunicates him, Deposeth him, and puts Rodolphus of Senobia in his place. That wretched Ro­dolphus suffers the due Punishment of the Crimes which the Pope had made him commit. He is woun­ded, and dyes, and makes this excellent declaration at his death; Behold I now leave the Empire, Abbas Us­bergensis. and this present life; see this perfidious hand, which I lified up to Heaven, when I swore Fidelity to my Empeur: Behold me in this deplorable condition, you that made me usurp that Throne which belong'd to him. Gregory makes the Emperor Henry IV. come to him a foot to obtain his peace, makes him wait three days barefoot in the Snow at the Gate of his Castle, strips him of his Imperial Habits, and makes him put out a pitifull woollen cloak, and shews him a Whip and a pair of Scissors, to let him know that he deserved to have his head shav'd,Malmsbuty. and be thrust into a Convent, and there to have severe Discipline. He added Perfidiousness to his Pride, and wrote to the Germans, that he had given the Emperor Peace, but not restor'd to him his Empire. This Ty­rant did likewise excommunicate and depose the Kings of Naples and of Poland, the Emperor of Constantino­ple, and threatned as much to Philip I. of France. His Pride exceeded that of any of his Predecessors, but he had not renounc't their Vices. He was suspected to have been too familiar with Mathilde. Countess of Tuscany, he oblig'd her to part from her husband, that he might the more easily enjoy her, and so in­chanted [Page 84]her, that she bequeath'd all the lands she had in Italy, which were very considerable, unto the Church: besides this, Benno accuseth him to have been a Sorcerer and Necromancer.

The conduct of this Gregory was a pattern for all his Successors, who copied it exactly. Ʋrban II. conti­nues the revolt, and engages in it Conrad the Emperor Henry's own son. This Son drove his own Father out of Italy, but dyed soon after without enjoying the fruits of his Crime. Pascal II. engages Henry the Em­perors second Son in the same Rebellion against his Father, and stirs him up to that degree of inhumanity, as to deprive his Father of every thing, and even to take him out of his Grave after his death. The Popes forced the Emperor Henry IV. to fight above three­score Battells: and in that manner they prodigally shed the best Blood of Germany and Italy. Pascal II. made a Treaty of peace with the Emperor Henry V. and confirm'd it by the most dreadful Oaths, breaking a consecrated wafer (their breaden God) in two peices, he gave one half to the Emperor, and took that other himself, with these words, when both in the manner did communicate,The Popes of the 12. and 13. Centu­ries, and their Chara­cter. May either of us two, who shall first break this Treaty, be separated from Jesus Christ, as these two pieces are separated from one another. A lit­tle while after this he disannull'd all that he had done, retracted all that he had promis'd,An. 1119. and excommuni­cated the Emperor. Calistus II. excommunicated the Emperor Henry V. with bell, book, and candle. A­drian IV. makes a proposition to the Emperor Frede­rick Barbarossa that he should hold his Stirrup while he got on Horseback, and at length made him do it by force.An. 1155. He acknowledged himself to be his Vassal, and that it was of him that he held his Empire; he sho [...]'d him the Picture of the Emperor Lotharius, upon his knees before the Pope, receiving his Crown from his [Page 85]hand, with words written at the bottom of the Picture that were intolerably insolent. Alexander III. conti­nues the persecution against Frederick, and after having stirr'd up numberless enemies against him, doth at last force him to submit, and come to him, and kiss his Feet. He put his Foot on the Emperors Neck, using these words, Thou shalt tread upon the Adder and the Cockatrice, the young Lion and the Dragon shall come under thy feet. Another Pope having the Emperor at his Feet, whom he had just crown'd, kicks the Crown from off his Head with his Foot. Boniface VIII. giving holy Ashes to the Arch-Bishop of Genoa, in­stead of pronouncing the usual words, Thou art dust, and to dust shall thou return; tells him, Thou art a Gi­belin, and with the Gibelins shalt thou perish.

The Fury of the Popes in the Holy Wats.Let us again go over the same times, and we shall see the Popes very busy in the Holy Wars, wherin the Blood of men was spilt like Water, the Popes being Generals of Armies, and robbing Princes of their Ter­ritories and Revenues, by the pretence of Piety, and pillaging the Christian World by the levies of exorbi­tant Sums, under the colour of desraying the Expence of an Holy War against the Infidels. Gregory IX. sent the Emperor Frederick II. upon this sleeveless Errand into the Holy Land, that he might perish there, and during his absence, he seizeth for himself all his lands in Italy and Sardinia. At the same time he divulg'd an horrid Calumny against the Emperor, that he had ab­jur'd the Christian Faith; with this design, that S. Le­wis and the other Christian Princes should not scruple to take Arms against him.An. 1245. Innocent IV. treading in the steps of his Predecessor, excommunicates Frede­rick II. deposeth him, and causeth Germany to revolt from him. And perceiving that open Violence did not succeed so well as he would have it, he endeavor'd to have had him murder'd by his Domesticks. The con­spiracy [Page 86]being discover'd, he gains Peter de Vignes, the Emperors Chancelor to poison him,Matthew Pa­ris. and lets loose the Cordeliers upon him like so many mad dogs to worry him. He caus'd a Croisade or an Holy War to be pu­blisht against him, abandoning his Life, his Person, and his Empire to the first that would take'em.

The fury of the Popes in their schisms.If we would a third time look over those Centuries, from the 11th to the 14th, we shall there observe the Pride and Fury of the Popes in their schisms. We have already seen that of three Popes who sat at one time on the pretended Chair of S. Peter at Rome. During the reign of Gregory VII. we see him at war with an An­ti Pope called Clement III. who came with an Army to make himself Master of Rome. Gregory VII. with­stood him with another Army, and the earth was co­vered with Blood of the one side and the other; Grego­ry dyes, but not the schism with him, it was continued under two successors, to whom Clement still made a cruell resistance, in which at last he is overcome.

Soon after you find Pope Gelasus II. contending with Maurice Burdin Bishop of Braga, An. 1117. who was created Pope by a contrary faction to that of Gelasus. That Pope dyed an Exile; but his Successor was more fortunate, he overcame his Competitor, took him alive, put upon him the bloody skin of a Goat, caused him to be drag'd thro the city of Rome, and at last to be thrown into the Dungeon of some Monastery, where he ended his wretched days. Within ten years you find the Popes are at the same trade again, bidding defiance to one another.

Anacletus was Anti Pope to Innocent II. they mu­tually excommunicated one another with all their ad­herents,An. 1133. much Blood was lavisht in that Quarrell; for the Germans took the part of Innocent II. invaded Italy, and made terrible ravage and desolations in the King­dom of Naples. In the time of the Emperor Frede­rick [Page 87]II. Alexander III. and Victor IV. (Pope and Anti-Pope) made the like havock by Sword, and Fire, and the effusion of much Blood, upon all that refuse to obey'em. If the Reader care not to tarry longer on the consideration of the different schisms, which have torn and divided that See of Darkness, he need only consider that great schism which lasted above forty years. One Pope being seated at Rome, another at Avig­non, and sometimes a third in another place. When there was nothing heard but mutuale excommunica­tions, Damning one another, and bloody wars, which divided Europe, especially the Kingdom of Naples and Italy. Those wretched Popes combin'd to continue the schism; they refus'd joyntly to do any thing that the Princes of Europe advis'd, for the election of a Pope ac­cording to the Canons, and with the consent of all the World. They rejected all propositions of Peace, and did their utmost to keep every one the advantages they had got, and retain the Kingdoms in obedience to them. The spirit of Pride, Tyranny, Insolence, Cove­tousness, Impiety, and Irreligion was visible in all these things, as the Common spirit and temper of the Popes. But each Pope had also his peculiar character.

The Chara­cter of the Popes of the 13 and fol­lowing Cen­turies.In the Catalogue of these Popes we meet with one Honorius III. whom Matthew Paris stiles, Leo feri­tate sanguisaga avaritiâ, a Lion for Rage and Fury, and an Horse-leech for Covetousness. We find also one Innocent III. who made himself Soveraign of the King­dom of England, and forc'd King John to possess it only as his subject, and as the Vassal of the Church. One Innocent IV. who was summon'd before the tri­bunal of God, saith Matthew Paris, and accused, to have render'd the Church of Christ abject and Con­temptible as a despicable Servant, to have made it a shop of exchange, to have overturn'd both Faith and Man­ners, destroyed Justice and concealed the Truth. 'Twas [Page 88]this Pope who told his Kindred at his death, wherefore do you Weep, ye wretches; shall I not leave you Rich? we also meet with one Martin IV. whose Encomium was this, that he had the outside of a Shepherd, but within was a Wolf; 'twas he that among other Wishes, made this one, that all Germany might be turr'd into a Pool of Blood: One Boniface VIII. who entred into the Popedom as a Fox, liv'd there as a Lion, and left it as a Dog, inrag'd and desperate. One Benedict XII. who bought the Sister of Petrarkus, not of Petrarque himself, who abhorr'd the Popes, their Persons and their Lives, but of Gerard his Brother. One John XXII. who was deposed in the Councill of Constance, as an Heretick, Simoniack, Perjured, Murderer, Poi­soner, Adulterer, and Sodomite.

After the Councill of Constance we find Alphonsus Borgia Pope under the name of Calistus III. An. 1455. who pil­lag'd all Europe under pretence of solliciting the Princes to make War against the Turk. An. 1458. To him succeeded Pius II. who confesses his debaucheries, in the Books we have yet extant of his, and for the Reward of his Good Works he dyed with this Testimony, that he was without faith, and without Piety.

Quickly after comes Paul II. An. 1464. declared enemy of all honest men, especially men of learning; a Simoniack, who sold all Ecclesiastical Preferments; a meer brute, and yet Proud and stately; a great Lover of Jewels and precious Stones, wherof he had heapt together a vast quantity.An. 1471. After this we meet with Sixtus IV. who from being a Cordelier got to be Pope: whose character Bap­tista Mantua, hath left us; he saith in short, that he was Luxurious, Debaucht, a Drunkard, Adulterer, and whatever can be imagin'd that was abominable. Tis concerning him that we read in History,Wesselius Croning. Tract. Thes. Indulg. that when the family of the Cardinal of S. Lucy presented him with a Request to have permission to use Sodomy, [Page 89]during the three hot moneths of the year, that he wrote at the bottom of the request, so let it be as is de­sired. To this Sixtus succeeded one Innocent VIII. who was Lascivious beyond measure, and left eight Bastard Sons and as many Daughters; besides this, he was a Glutton, Covetous, and excessively Idle, so that no Vice was a Stranger to him. Immediately after this we find Alexander VI. An. 1484. Guiccardin. whose Enorimities were sufficient to efface the memory of all those of his Pre­decessors. He purchased the Popedom with money, he liv'd there in Incest with the famous Lucretia, who was his own daughter, whom he married to his own Son Caesar Borgia. She was therefore his daughter, his wife, his daughter in law. Pontificis filia, sponsa, nurus. He Poyson'd many that were Rich, to get their Estates, and after he had acted a thousand Villanies, was kill'd by that Poyson, which himself had prepared for Car­dinal Adrian. After him, comes Julius II. a Proud, Head-strong man, Turbulent and Cruel, who acted the Souldier, and fill'd all Europe with Confusions: This was he, who had such famous Quarrells with Lewis XII. King of France, named the Father of the People. On which occasion, that King coyn'd a Me­dal, on which was a Pope with a Tripple Crown, and on the reverse, these words, Perdam Babylonis nomen. I'le destroy the name of Babylon.

Leo X. succeeded him. 'Twas in his Reign that the famous Revolution of the Reformation hapned. He had not a dram of Religion, as every body Grants: A meer Worldling, that minded nothing but to make a Fi­gure, to spend high, and heap together Moneys to serve his Luxury. 'Tis notorious, that he did not so much as believe a God; and one day told Cardinal Bembo, that this Fable of J. Christ, hath done us good service. Adrian VI. succeeded him: they say, he was an ho­nest man, but a bad Pope. Thus the Papists them­selves [Page 90]speak of him; and so confess that a skilful Pope, and an Honest Man are inconsistent.

Clement VII. comes next; Guicchardin tells us, he was a Bastard, a Knave, a Hypocrite, a Coward, Cre­dulous, a Slave to his Domesticks, and yet Proud, Restless, always aspiring to new Greatness. Paul III. succeeded him. Never was the Memory of any man loaded with more heinous Accusations. He had sold his sister Julia Farnese to Alexander VI. for a Cardi­nals Hat. He lay with another of his Sisters, and out of jealousie poyson'd her. Laura Farnese his Niece, was his Miss. He endeavourd besides to debauch an­other Niece, which was young, and hansom. He lay with his own daughter Constantia, and poysoned Bosius [...]fortia her husband, and consequently his Son-in-law. A Book, that came out after his death, accu­seth him of all this: if but a quarter be true, 'twould be enough. John Maria de Monte was chosen Pope, by the name of Julius III. the most Voluptuous Man in the World. He was suspected of Sodomy with a strange young Boy call'd Innocent, whom he made a Cardinal. But Sodomy in a Pope is a meer triste, there is scarce an Italian who is free from it.

Paul IV. was the proudest Creature in the world; He would stamp with his Foot, and say, I'le bring down all the Kings under this Foot. He fill'd all Italie with Commotions, and made himself so odious to the people, that no sooner was his Breath gone, but his Statues were pull'd down, and thrown into the Sewers. Pius IV. who finisht the Council of Trent, was Wise as to the World, one of the most cunning Politicians of that Age: His Policy was tryed to purpose, with the difficulties he met with in managing that Councill, in order to the keeping up his Soveraignty, and hind­ring it from doing any dammage to the Court of Rome. Pius V. was a cruel Persecutor of the Truth. Gregory [Page 91]XIII. approved of the Massacre at Paris; he orderd that Tokens of publick Joy should be made at Rome for it: And to perpetuate the Memory of it, as of the most gallant act which was performed in his Reign, he coyn'd a Medal, on one side was himself, on the re­verse, a representation of the Massacre, with these words, Hugonotorum strages; the slaughter of the Hu­gonots. This Massacre, was an abominable Fact; and whoever approves of it, must either be Antichrist, or the Son of Antichrist. Sixtus V. who succeeded, was the Patron of the League, he set all France in a flame. This proved, that he must have been a very good friend of the Spaniards. And yet they have told the World, that he was a Conjurer, and made a Com­pact with the Devil to make himself Pope. Clement VIII. was accused to be a Poysoner, a Murtherer, guilty of Simony, a Sodomite, a Perjured Villain, an Adulterer, guilty of Superstitious divinations, and sacriledge. Thus ended the last Age. As for the Popes of our Age, they are well enough known. We know, that Rome, is always Rome. We need only read the Writings of the Papists themselves, such as the life of Donna Olympia, the Miss of Innocent X. the Syndicat of Alexander VII. and a hundred other pieces of this nature; which are call'd Libels, and Satyrs, but do inform us of many Truths.

All this, is the least part, of what might be sayd on this head. 'Tis an Ocean of Iniquities which can­not be drawn dry. In a word, we must know, there hath not been a Throne in the World, defiled with such Abominations. We find above 25 Popes, convi­cted, or accused of Magick. Cardinal Benno rec­kons up several in less than fifty years. He was a Car­dinal of the Roman Church, in the time of Gregory VII. Tis true, he was a bitter enemy of that Pope, and consequently, it may perhaps be said, that he is [Page 92]immoderate, in speaking of him. But I would fain know, what Interest he could have in painting out in such a manner, the seven Popes, that were Pre­decessors of Gregory VII? What rage, could induce him, to dishonour a Church in which he was Cardi­nal, and Arch-presbyter, if there had not been the force of truth, and the wise Providence of God, who would furnish us with this Witness? We find in the Holy See, examples of the most horrid Brutalities, that ever Paganism was guilty of, Incests, Adulte­ries, Sodomies, Whoring; and all along, a mon­strous Covetousness, and Pride. I confess, I never reflect on this, without trembling at the dismal judg­ments of God, and the blindness, which men may contract. When men shall come to themselves, they will wonder (as I do) how such multitudes can possi­bly look on this spectacle without Horror: how they persuade themselves, that such a Seat, can be the Seat of J. Christ, the mansion of the H. Spirit, the source of those Oracles, that guide the Church. Surely, say I, some Thunder-clap hath struck the Hearts of Men, and plainly brutifyed them.

None must object, that some High Priests under the Law, were wicked, and favourd Idolatry: for 1. First they come behind these Examples, a thou­sand, and a thousand leagues. 2. Those High-priests had not the Priviledge of Infallibility, which the Popes pretend to. 3. Lastly. 'Tis not to be wondred at, that about the End of Judaism, God who intended to abolish that Religion, should permit some of the last High-priests to fall into great Wickedness.

CHAPTER IX. A continuation of the fifth Character of An­tichristianism, that is found in the Papacy; The extreme Corruption of its Members.

HEarken, how the great Babylon is described,Predictions of the ex­treme cor­ruption of Antichristia­nism. in the 18 Chap. of the Revelation. V. 7. How much she hath glorifyed herself, and lived deliciously, so much torment and sorrow give her, &c.

9. And the Kings of the Earth, who have commit­ted fornication, and lived deliciously with her, shall bewail her, and lament for her, when they see the smoke of her burning.

11. And the merchants of the earth, shall weep, and mourn over her; for no man buyeth their Merchandise any more,

12. The Merchandise of Gold, and Silver, and Pre­tious Stones, and of Pearls, and fine Linnen, and Purple, and Sick, and all thyne Wood, and all manner Vessels of Ivory, and all manner Vessells of most pretious Wood, and of Brass, and Iron and Marble.

13 And Sinnamon, and Odours, and Oyntments, and Frankincense, and Wine, and Oyl, and fine Flour, and Wheat, and Beasts and Sheep, and Horses, and Charrets, and Slaves, and the Souls of Men.

14. And the Fruits, that thy Soul lusted after, are departed from thee; and all things, that were dainty and goodly are departed, &c.

16. Alas, Alas, that great City, that was clothed in Fine Linnen, and Purple, and Scarlet, and deckt with Gold, and pretious Stones, and Pearls.

22. And the Voyce of Harpers, and Musicians, and of Pipers, and Trumpetters, shall be heard no more at all in thee.

'Tis evident, that all this gives us an Idea of the Cor­ruption of this false Church, by the representation of what is seen in great Cities; where all manner of Plea­sures abound, and all kinds of debauches are commit­ted, and where men tast all the sinful delights of the flesh. Add to this, that she is described, as a prosti­tute Woman; adorned with Gold, and Pearls, that invites all the Kings of the Earth, to make themselves drunk with her criminal Amours. Let us now see, if this Copy does resemble the Original, and if the Romish Church bears this Character of an extreme Corruption in Manners. We have already viewed this Corruption in her Head, by a Relation of the lives and Practices of the Popes. We must now consider it in her Mem­bers.

The Corrup­tion of the Tenth Cen­tury.We shall not go further back, than we have done in our account of the Popes, i.e. we will only consi­der this Corruption, down from the Tenth Century. And as to this Century, we will produce no other Evi­dences of the extreme Corruption which then prevailed, besides the notoriety of the thing, and the consent of all Historians. Ad an. 900. Since Cardinal Baronius confesseth it, I believe none will question it, He saith, Is was an Iron age, on the account of its Hardness, and Barren­ness; a Leaden Age, on the account of the Ʋgliness of the Vices, which broke ont as a deluge; and an Age of Darkness, on the account of Ignorance. We have seen, that the City of Rome, and the Church of Rome, were arrived to a height of Wickedness, and Corruption, which passeth all imagination. This Torrent over-flowed all the places, which were joyn'd to this Church. The Author of Fasciculus Temporum informs us, that in most places, not so much as the Sacraments were ad­ministred, that Magick, and the Art of making Charms, and Bewuching people, were almost the only Learning of the Priests.

The Corrup­tion of the Eleventh Century.The Eleventh Century was not better: We may consult the Historians of that Age, and Baronius who on their report, tells us. That besides Simony, the Field of Christ was overgrown with Thoorns, and Nettles, which spring from the shameful putrefaction of the flesh, and dunghil of Corruption: that all flesh had corrupted its way, so that it seem'd, that a deluge was not sufficient to wash away the Filth; and that these horrid sins call'd for the Fire of Gomorra. That is, that all kinds of Adul­teries, Fornication, Sodomy, Brutality, horrid and monstrous Excesses, Debauches, Luxury, Pomps, Va­nities, and Pleasures of the Flesh reign'd in that Age.

Corruption of the 12 Century.The Twelfth Century comes next, when Croisades were in fashion: God, weary with enduring such dismal Wickedness, gave up these Wretches to a spirit of Madness, (styl'd then a Spirit of Devotion) that they might go and be destroy'd in the Eastern parts, and there seek the punishment of their Crimes. We may see how both antient and modern Writers, set forth the state of the Roman Church at that time, and the corruption of these Holy-war Souldiers, who yet were the very Flower of the Saints of Europe; for they had the Devotion to consecrate their Estates, to sacri­fice their Ease, and Lives, to the gaining of the H. Sepulchre. They were Monsters,Maimbourg History of the Crossa­des, l. 1. who wherever they came, left behind them the Traces of their Co­vetousness, in seizing all, of their Cruelty in Burning and Killing all, Friends and Enemies, without distin­ction; of their abominable Luxury, in the Villanies they committed. The Lives of the very Clergy (saith Maimbourg) was so horribly debaucht, that one can­not, without trembling, relate the hideous description, which the Writers of that Age have made of them.

We may see how S. Bernard a Miracle-working Saint, and consequently of good credit; and Honorius of Autun, the two gravest Authors of that Twelfth [Page 96]Age, do paint is forth. The Picture is made up of all kinds of Fornications, Adulteries, Incests, Detesta­ble Villanies, and Acts of the utmost Filthiness: This is S. Bernard's account; he confesseth, that if one had digg'd through the Wall of the Sanctuary, as Ezechiel did, he might have seen far greater Abominations, than those the Prophet saw. There was no order of men, that was sound. And Honorius of Autun, ranks in order, Princes, Monks, Priests, Nunns, and Nunneries, and all orders of men, giving a particular account of their horrid Abominations.

Corruption of the 13 Century.The Corruption of the Thirteenth Century, was every whit as bad, yea worse; even as a torrent in its progress, swells and grows greater. We may judge of this, by one Instance, related by Matthew Paris. In this Thirteenth Century An. 1245. that the Council of Lyons (which is reckon'd among the General ones) was held.In Henrico 3. At the Conclusion of this Council Cardinal Hugo prea­cheth a sermon, in which he had this passage, ad­dressing himself to the Citrens of Lyons. My Friends (saith he to them) since we came into this City, we have been good Benefactors to you, and brought you in very great Gain. For at our coming hither, we found but three or four Whore-houses; but at our going away, we leave but one; 'Tis true, it reacheth thro the whole City, from the East-gate, to the West-gate. The Cor­ruption of Manners, must be worse, than it was in So­dom, when Impudence gets up into the Pulpit of Je­sus Christ; or rather, that must be the Pulpit of An­tichrist, where men take the liberty to speak such Abo­minable jests.

Corruption of the 14 Century.We have credible Witnesses of the Corruption of the Fourteenth Century. For instance, one Alvares Pelagius, a good Friend of Pope John XXII. whom he defended against Oceam (the Father of the Nomi­nals, who undertook the cause of the Emperor Lewis [Page 97]of Bavaria) He sets forth the Cloysters of his Age a [...] places of Prostitution, where Debauchery, Gluttony, Idleness, Drunkeness, Luxury, filthy Converses, im­pure Discourses, Lascivious Touches did reign. And where all the Gates and Windows (as [...] speaketh) were open towards Death. He especially sets forth the horrid Sin of Sodom, a sin which reign'd even in the Quire of the most august and venerable Churches. We may likewise consult a grave Author, call'd Marsilius of Padua, Desensot pa­ci [...]. who hath set forth Rome as it was in his days, exactly like that Babylon of which we have seen the description in the Apocalypse. But none hath so painted to the life, the corruption of the 14th Century, as Pe­trarch, the greatest Wit and Schollar of his Age. There are two and twenty Letters of his, which have no inscription, in them he reckons up all the Villanies of the Nero's, of Heliogabolus's, of Sardanapulus's, of Caligula's. He addeth the Wickednesses feign'd by Poets, the Crimes of Pasiphaë, of Medea, of Hercules when madd, of Oedipus, and Thyestes; and finds all these too little to afford a true Idea of the Corruption of the Roman-Church in that Age. So that he requests from God, the return of Nero's, and the resurrection of the greatest Monsters of Impurity and Cruelty; as a less Misery, than that the Church was oppress'd by.

Corruption of the 15th. CenturyWe may judge, concerning the state of the Roman Church, in the 15th Century, by the Chastity of that venerable Assembly, the Council of Constance, which passeth in the Gallican Church at this day, for the most Sacred and valuable of all the Councils. 'Twas the flower of all the Clergy of Europe; in it, a Zeal against Heresie, burnt John Huss, and Jerome of Prague. 'Twas this Council, that purged the Sanctuary, and ended the grand Schism of the West. Notwithstanding in the Catalogue of those who attended on this Coun­cil, we find six hundred Barbers, 450 Women of [Page 98]Pleasure, and 320 Juglers and Stageplayers (not reckoning the other Ministers of all sorts of criminal pleasures, who no doubt were there) Fornication in that Age was a mere trifle. Aeneas Sylvius, who was afterward Pope, Epist. 15. by the name of Pius II. confesseth it without the least shame, as if it had been a Bagatell; he saith, that he was not holyer than David, and Solomon. 'Tis (saith he) an old Fault, and I know not so much as one, who is free from it. A good Evidence, to prove the Chastity of the Age, and Clergy in general. Nay, he is so impudent, as to assert, that, 'tis a natural In­clination, and that it cannot be criminal, seeing it comes from nature. We need not wonder, that this Pope should say, that there was good reason to deny the Liberty of Marrying to Priests; but that upon better, it ought to be granted again to them. If we would hear another Witness, concerning the manners of the Roman Church in the 15th Century, we may bring Nicholas de Cle­mangis, Archdeacon of Bayeux. He wrote a Treatise on purpose, which he calls de corrupto Ecclesiae statu: and besides this, he mingleth his Complaints and De­scriptions of it, in all his Writings. There are no Crimes, Debauches, Disorders, Brutalities, Igno­rance, Drunkenness, Luxury, Impuritie, and Abomi­nations, which do not find place in the description which he makes.

Corruption of the 16th. Century.The sixteenth Century, was the Age, when the Re­formation began. If we would be assured, concerning the Corruption of the Roman Church at that time, we need only hear the Confessions, which our Adversaries make at this day. Read Maimbourg's History of Lu­theranism, Mr. Arnaud's Apologie for Catholicks, and (to say all in a word) all those who have either writ the History of the Church of the last Age, or have made Remarques on that History. They all say, that 'tis true, there was reason to complain and be offended [Page 99]at the Clergy, and Monks; that the Corruption was deplorable, and Manners extremely corrupted; and that, this occasion'd the revolt of Zuinglius and Luther, and disposed the spirits of the people to separate from a Clergy, that was guilty of such dismal Disorders. Besides, we have the Confessions of the Papists of the same Age, of Pope Adrian VI. of Cornelius Musse, Bishop of Bitonto, who in the midst of the Council of Trent, said, That there was no Filthyness how monstrous soever, no Villany, no Impurity, with which the People and Clergy were not defiled. We have the Testimony of the famous Mantuan, and of the learned Espensaus, who make such dismal and affrighting descriptions of the manners of the Roman City and Church in general, that one cannot forbear trembling, as he reads them. After this, we need not the testimony of the Luthe­rans, and of the Hundred Grievances, which were drawn up at the Diet of Norimberg 1522. wherein the Abominations of the Clergy of that time, are set down with exact Fidelity.

The Priests, and Monks have always been guilty of the grea­test Corrup­tion.Observe, I pray you, that this dismal Corruption of Manners, in all the Ages which we have been men­tioning, hath always been charged more particularly on the Clergy, than on the People. And this is a sensi­ble Character of Antichristianism, that is found in the Papacy. We know that the Clergy and Monks are the principal Members of the Papacy: its Spirit and Soul resides in them so, that if Popery were Christianity, the spirit of this later, would be found in these two Orders of men; we should perceive some marks of the Chri­stian Religion to shine forth in them. But by a righ­teous Judgment, God hath permitted them to con­tract the very greatest corruption; to convince those whom God will save, that the Papal Empire cannot be the Kingdom of J. Christ. The Corruption of the Priests, Monks, and Nuns, hath always been worse [Page 100]than that of the Laity, that so it might appear, that the farther a man goes in Popery, the more he partakes of the spirit of Antichrist. We may view over again Alvares Pelagius, Petrach, Nicholas de Clemangis, Fasciculus Temporum, and add to them, Walter Mapes an English Doctor, Arnold de Villâ novâ, Leonard Aretine, and an infinite number of others; and we shall see, that their most bitter Invectives, the lively De­scriptions, and affrighting Representations of the Cor­ruption they speak of, do principally relate to the Court of Rome, the Priests, the Clergy, the Monks, and Nuns. This is not a matter that needs to be proved. 'Tis notorious even in our dayes: for all, who have had a mind to collect filthy and obscene stories (even among the Papists themselves) scarce relate any thing, besides the enormous Crimes of the Priests and Monks; this hath made the Name of a Fryar odious; and the Proverbs which are in use, among the vulgar, make these the Instances of impurity: such a one (they say) is Lazy, fat, and leacherous as a Friar. Hence, those who write Satyrs, fall especially on the Monks, as may be seen in the writings of Rablais, and the Apologie for Herodotus. Nor are they only obscure writers, who have attacht them with violence: The Bishop of Bellay, in the present age, hath omitted nothing, that might make them odious. And yet not one passage in him can be cited, where he hath spoken without truth.

Consequen­ces that ought to be drawn from [...]n [...]e.Here I conjure those, who have any care of their own salvation, to bestow their attention on this sub­ject. For in my judgment, 'tis the most proper to awaken those, who have not quite lost even Common sense. How can it possibly enter into the mind of any man, that the only true Church should be found in a Society, which for eight hundred years together, hath been guilty of so abominable a corruption of manners, that, that of the Heathens has not equall'd it? I grant [Page 101]indeed that we may find in Heathen History, some pas­sages, as dismal, as those which are seen in the History of the Papacy: But I am bold to say, that we cannot find such a long series of Villanies, and abominable Practices so long continued. For about a thousand years, a Church is made up of Drunkards, Whore­mongers, Incestuous, Wizzards, Magicians, Sodomites, Luxurious, Unclean Wretches, without Shame, without Virtue, without Modesty, without Bounds, without Masque. These are the main body, and com­munity, there are scarce honest men enough, to com­plain of the Disorders of the rest. A man, I say, must be resolved to damn himself in cool Blood, if he di­gests this Absurdity, and is persuaded, that 'tis possi­ble for Jesus Christ, to abandon his true Church at this rate, and suffer her to sink into such a Corruption. What can be replyd to this?

The Vanity of the Papists excuses.'Twill perhaps be reply'd, that in all Ages of the Church, the H. Fathers have complain'd of Corrup­tion of Manners; and that we must not condemn the whole, for the Faults of some particular men. But 'tis an intolerable Affront, to the Primitive Church, to make the Comparison, between some Disorders, that the Fathers complain'd of, and the horrid Enormities of the Papacy. At least, the Clergy of those times, complain'd; therefore they were not guilty of the Disorders that they reproacht in others. Some will say, That there were great Corruptions sometimes in the peo­ple of Israel, which was the only people of God. 'Tis true; but then they did not last so long; God never sufferd this people to persevere constantly, for seven or eight Ages, in the Vices of the Heathen, and in the Abominations which they borrowed from the Gentiles.

'Tis sayd, that however these Disorders are past, and that we cannot any longer justly charge the Church of Rome with them: But First, if this were true, it [Page 102]doth not contradict the Truth of what I have alledg'd: 'Tis a certain Truth, that the Church of Rome, for seven or eight Ages, was sunk into this extreme Cor­ruption. And I say it over again; There is none who retains any Liberty of Mind, who can possibly be­lieve, that the true Church could lye under this dismal Infamy for so long a time, thro the permission of God. But, besides, where is this Reformation of Manners, which they so much glory in? In all the Countreys, where there are no Protestants to inspect the Deport­ment, and Manners of the Papists, things are almost at the same pass. We have Historians, Travellors, and Writers of Travells, who tell us, that in Italy and Spain, Convents are places of Prostitution, the Monks are employ'd to execute the worst of Villanies, and the Priests are the most notorious Pimps. We may con­sult A Relation of the Commonwealth of Venice, writ by M. de S. Didier a Papist, and a thousand other Books, that are in every ones hands.

'Tis true, in some Countries, the outside is somewhat alter'd, especially in France, where for these twenty years past, the Court being set upon the design of Reunion, hath judg'd it necessary (in order to gain the Protestants) to oblige the Clergy to behave themselves with more discretion. But how long hath this conti­nued; and how far doth it reach? 'Tis in this present Age, that the Bishop of Bellay, hath set forth the Cloi­sters, as the Receptacles of Idle Drones, who live on the charge of the publick, and their Practice, is nothing but a company of Tricks to procure Gifts, Legacies by Will, Alms, the Estates of the Poor, of the Widows, and Orphans. 'Tis in our dayes, and within these 20 years, that the Behavior of all the Convents of Cor­deliers, in all France, hath been discover'd. The Fac­tum of the Nunns of Province, (the most notable piece that hath seen the light these hundred years) hath told [Page 103]us, that these wretches, turn the Nunneries which are committed to them, into infamous places, to game and Drink in, where they converse very lasciviously with the Nunns, where both words and actions are licentious, where the highest Debauches are acted, where the Nunns take the Monks into their Beds, and suffer themselves to be debaucht, even at the foot of the Altar. This, I say, is very lately done, yea 'tis universal. 'Tis not one Convent alone, that is thus guilty; the Factum tells us, that the very same is acted in all the rest. The piece is too curious, and too re­markable, to be neglected. It ought to be read, that we may there see, the present and modern Holiness of the Papacy: the Copies are not yet so rare, but they may be had, and large Citations may be read in our Legal Exceptions against Popery.

The History of Magdelen of Bavent, a Nun of the Convent of Louriers in Normandy, is of as fresh a date. This wretched Creature, together with the great­est part of the Nunns of that Convent, acted such Abo­minations, that would make one tremble, at the in­stigation of two Priests, who were Directors of that House. These cursed monsters, were wont to say Mass to the Honour of the devil, and made use of the conse­crated Hosts when they lay with the Nunns, in such a manner that I dare not express it; 'tis to be read in the Process; which we might set down whole, if it was necessary. The matter was examined in the Parliament of Rouan, the Convent was razed, the Directors were burnt, Magdelen Bavent was imprison'd, several of the Nuns were sentenc'd, and dispers'd into obscure places. Some were punisht with perpetual imprison­ment. The business was husht up to prevent the scan­dal. Thus when the Vail is never so little drawn aside, we discry Villanies, cover'd with a pretence of Refor­mation. In earnest, is a man edifyed by the Lives of [Page 104]our Court-Bishops, by their Luxury, their Prodigality, the Costliness of their Furniture, of their Tables, and Equipages, by their irregular, licentious Lives, nay scandalous as to women? Is not every Satyr fill'd with their Disorders, and Debauches? Shall they persuade us, that the Court of Rome is reformed? Those who are dayly Witnesses of what is done there, do they not give such descriptions of it, as are almost the same, with those we read in old Writers? I conclude there­fore, that in the History of the Manners of the Papacy, we meet with an exact Accomplishment of what was foretold concerning the desperate Corruption of the Manners of Babylon. This is the Fifth Character of An­tichristianism: we may proceed to the sixth.

CHAPTER X. The Sixth Character of Antichristianism, which is found in the Papacy, viz. Ex­cessive Pride.

Texts, that foretell the pride of An­tichristia­nism. PRide and Covetousness, may be ranked among the branches of Corruption of Manners. But these two Vices are so distinctly set down in Scripture, that they must be the principal Characters of the Monar­chy of Antichrist. We ought not to put them into the croud; we ought to handle them distinctly, seeing the H. Spirit doth so. We begin with Pride. Of this S. Paul speaks in the second Ch. of the 2 Epistle to the Thessalonians, where he describes that Man of Sin, who was to be revealed.

V. 4. Who opposeth and exalteth himself above all that is call'd God, or worshipp'd; so that he as God sitteth in the temple of God, shewing himself that he is God.

I sit as a Queen, and am no widdow, Chap. 18.7. and shall see no Sorrow, saith the Whore in the Revelation.

The Waters which thou sawest, Chap. 17.15. where the whore sitteth, are Peoples, and Multitudes, and Nations, and Tongues.

'Tis neither Right, nor the Gift of God, that raises her thus above the Nations; 'tis her Pride. 'Tis a Beast that claims worship.

And they worship'd the Dragon, Chap. 13.4. which gave power to the Beast, and they worship'd the Beast.

V. 5. And there was given to him a mouth, speaking great things, and Blasphemies.

These are the arrogant Titles, and proud Authority which he claims.

Lastly, as Christianity is a Dispensation of Humility, and self-abasement; Antichristianism, which is in all things contrary to it, must be a Dispensation of Pride. Let us see, whether there was ever any pourtrait more drawn to the life, and so exactly like the Original. In the Papacy, Pride is got to that height, as was never seen any where else.

Pride of the Popish Divi­nity.Such a Divinity hath all along been taught in the Papacy, as inclines the Soul towards Pride. It is Pela­gian; it makes Man Master and Disposer of his own Salvation; it as good as abolisheth Grace, to give all away to the power and will of Man. It cherisheth this proud conceit in men, that they are saved by their own Merit; that their Perseverance depends on themselves; that they are able to do more good works, than they are obliged to do; that the overplus makes satisfaction for those who have not enough of their own. A few disciples of S. Augustine (the Jansenists) who are hid in the crowd, and at this day, dare not show their heads, are not considerable enough to make an exception from this general Rule.

The vast number of vain Services, the mortifying [Page 106]of the Body, the Ropes, the Haircloaths, of which the Papacy so much boasts of, as Instances of Humility, are really sources of Pride. A man that hath been sin­gular on earth for his observing these things, believes that God doth owe him a good recompense in Heaven. Our Angelical, Archangelical, Seraphical Fathers, do revive the Proud Sect of the Pharisees. 'Tis the Papacy, that hath afforded such proud Impostors, as d' Aviano, who go from one place to another, to get the Hom­mages of all the Fools, and that people may cry out as they go along, The Holy Man, the Holy Man.

Pride of the Clergy in general.If we consider the Clergy in general, 'tis a Com­pany of the proudest Creatures, that ever was in the world. Without any compliment, or blushing they stile themselves. The Princes of the world: if you will take their word,V. Hallior, de Hierar­chia lib. 3. art. 3. pa­rag. 1. The meanest Priest is a spiritual Em­peror; to compleat an Emperor in his own Order, that nothing is wanting to his Imperial dignity. His anointing makes him a King of the Church, and he acquires the whole perfection of the Quality of a Prince, as soon as he gets subjects, i. e. when a Priest gets a Cure and Pa­rishioners. They talk continually of the Clerical emi­nence, and sublimity. They tell us, that the Clergy doth the neerest approach to, and bears the most exact resem­blance of God: yea, that those of the under-Clergy, are Superiors to any of the Laity. At this rate, not long ago a Doctor of the Sorbon discourst, in his Book against the Jesuit Cellot. Is not this very like the description which our Lord Jesus Christ hath made of his Mini­sters? The Kings of the Gentiles exercise lordship over them; but ye shall not be so: but whoever will be great among you, let him be your Minister, or servant. Not lording it, or affecting dominion over the Heritage.

A little ordinary Priest hath the greatest Monarchs lying at his feet, and with a tone of Authority giveth 'em Absolution and remission of Sins. They set up [Page 107]themselves as so many Judges between God and men; and dispose of Heaven and Hell, as if they were their own. They take place and the upper-hand with­out any scruple of the greatest personages. Of the three States, which Commonwealths are divided into, viz. the Nobility, Clergy, and Commons; the Clergy, (which ought not to be reckon'd, as the Tribe of Levi was not, among the rest of the Tribes) notwithstand­ing, hath the precedence; and consequently place themselves above Kings, who are only the first or chief Nobles of their Kingdoms. The Tribe of Levi had no inheritance in Canaan, it was not reckon'd among the rest, because it was the portion of God, and he was their portion. But the Clergy in the Papacy, hath renounced their share of heaven, and taken possession of the earth: they make no account of God, but take for their portion, the chiefrank in the dignities of the world. The Bishops will be styled My Lords; and whenas Princes have only the title of Monsieur, these monsters of Pride will be call'd by every body Mon­seigneur. Read the Acts of their Assemblies; Tis pleasant to see, how in every line, they style them­selves Monseigneur, or My Lord. My Lord of Agen sayd thus, My Lord of Tulle, My Lord of Paris, &c. reported thus. Their houses are stately, their equi­pages are magnificent, their tables sumtuous, they live like Princes. Is not this very sutable to the Mi­nisters of Christ? Nay, is it not evident, that these are the Officers of Antichrist?

The Clergy make themselves to be a Kingdom within a Kingdom;Pride of the Bishops. they exempt themselves from the Juris­diction of their lawful Soveraigns. By virtue of their Priviledges, and immunities, they must be free from all charges. They have their own Courts, their own Judges, will have every body appear at their Tribu­nals, but will themselves appear at none, as if they [Page 108]were Soveraign Princes. We read in History, that these proud Prelates, have resisted their Soveraigns, have excommunicated, and made them hold the stirrup for them to get a horseback. In these later ages, Kings have taken a little heart, and refused such submissions: But upon this, the Clergy complains lamentably of op­pression, and violence offer'd to them.

Pride of the Coat [...] of Rome and the Cardi­cals.If we would see the Pride of the Papacy in its height, we must cast our eye on the source, the Court of Rome, the proudest, that ever was in the world; there we see some beggars, whose first rise was, to be scullions in a kitchin, or valets de chambre, and at the same time the Pathick to some Church man; such fellows, I say, leap so high, as to become Princes of the Church. Pillars of the world, Senators of the Universal Church: these are the titles of Cardinals, who pretend to be the superiors of Kings. For on their grand solemnities, the Seignior Cardinal Bishop, Ceremon. lib. 3. and lib. 2. sect. 1. sits next after the Emperor, above all the Kings of Christendom: as is appointed by the Roman Ceremonial. In all places, they will go be­fore Princes (who are not Kings) whatever Race and family they are of. At Rome they dwell in stately Palaces, have Bishops for their domesticks, and often times, there is not one of their servants, who is not of a better family than they.

Pride of the Pope.Lastly, 'tis in the Pope himself, in whom we have an exact accomplishment of the Scripture predictions, that paint forth the Seat of Antichrist, as a Seat of Pride: he will be styld Sanctissimus Dominus noster, Our most holy Lord. A true name of blasphemy, seeing that the true head of the Church J. Christ, never would be styl'd other than Our Lord, without addi­tion. But the Pope will on many occasions, be call'd, Our Lord God the Pope, his divine Majesty, The victo­rious God and man in his See of Rome, Deus Optimus Maximus, Soveraign Monarch, and Vice-God, named [Page 109]God by the pious Emperor Constantin, and adored as God by that Emperor, The lamb of God, that taketh away the sins of the world, The most holy, who carrieth the most holy, i.e. the H. Sacrament; which being in their opi­nion Jesus Christ himself: behold the Pope in the same rank with Christ. This is he, who will have men to say of him, that he is greater than all the saints in heaven, yea greater than all the Angels, greater than the whole Church. That he cannot be judged by any, that he cannot be censured, or absolved, that tho he should carry along vast multitudes to hell, none may say to him, what doest thou? That he ought to be adored by all nations, that he exactly resembles God, that 'tis written of him, let all the Kings of the earth worship him, that he hath power in heaven and in earth, and ought to rule from sea to sea. Behold what things he saith of himself, and orders to be said, in his Decretals, in his Councils, in his Bulls, in Inscriptions. Nothing in all this is aggravated. 'Tis transcribed word for word,Exceptions 1. and 7. the citations are to be seen in our Leg. Exceptions.

Pride of the Popes pre­tentions.Twill be objected, that Titles signify nothing: but these Titles are so many real pretentions. And these pretentions, are prodigies of pride, that were never heard of in any Throne, nor in any person. He pre­tends to have alone Right to make new Lawes, to em­ploy the forces of the Empire in his own service, that Princes ought to kiss his feet, that there is no other name in the world but that of the Pope, that he may depose Emperors, Kings, and all Soveraigns; that he can give away Crowns to whom he pleaseth, that he can absolve subjects from all Oathes of Allegiance, that he hath au­thority to dispense with Law, against Right, against the Gospel, against the Apostles; That God made two great Lights, that the Pope is the Sun, and that the Emperor is but the Moon, who hath all his au­thority from the Pope, who gives him the Empire, [Page 110]and that in the interregnum between the death of one Emperor and the Election of another, the whole so­veraign power comes into the Popes hands: That Kings are only the doggs of his flock: but the Pope is the only shepherd: That he hath all Lawes in the cabinet of his breast; that he is the Cause of Causes: that he keepeth the keys of Heaven and hell: that he hath authority to command the Angels: that he is the In­fallible Judge of the whole Church; that none can be saved, but in communion with him: that the Old and New Testaments ought not to be received, but because the H. Pope hath so pronounced: that he can change the natures of things, and make something out of nothing: that his power is greater than that of all the Saints; and that the Pope is the only Bishop, and the rest, are but his subdeligates, and have no power but from him: that Emperors, and Kings, ought to adore his Pontifical Crown, and his Diadem: that all Kingdoms are tributary to him: and that he may constrain all the Commonwealths of the world to pay him Tribute: that he is the stomach of the Church, and consequently it belongs to him, to distribute nourishment, i. e. riches, and wealth to the whole body.

But what? perhaps these pretentions are vain, and without effect. Quite the contrary. For the Pope took the actuall possession of all those pretended Rights,Proud a­ctions of the Popes. as far as he was able. Divers Popes have deposed Em­perors and Kings. They took away the Empire from Henry IV. Frederick I. and Frederick II. they de­priv'd several Families of the Kingdom of Naples, and bestow'd it on others. Innocent III. gave the King­dom of England to Philip August King of France. Af­ter that he assum'd it to himself, and made King John pay him homage for it, as his Tributary and Vassal. Alexander VI. gave the West-Indies to the Kings of [Page 111] Spain, by the title of a Kingdom: Julius II. took away Navarre from its lawfull Soveraings to bestow it on the Spaniards. The Popes have setled Imposts and Taxes throughout all their Dominions, and appointed Receivers to Collect the money. They have forc'd the Greatest Monarchs actually to kiss their feet: they have trod upon the necks of Princes; and kickt their crowns from off their heads assoon as they had put them on, and made 'em hold the Stirrup, while they got on horseback: they have obliged them to come and ask pardon on their knees, in the habit of Penitents, stript of all their royal Robes; they have sent swords to Princes, to let them know that they have all their power and authority from them; they have pronounc't Ana­thema's against all who would not obey them, and de­clar'd them to be Accursed, of what rank, quality, or condition soever they be, who should refuse obe­dience. They have appear'd in publick, with a magni­ficence and pomp, that was rather divine than Royal: they make the H. Sacrament, which is their God, to be carried in a less honorable place and manner, than they themselves. It is carried upon an Hackney, while the Popes are born upon mens shoulders, of whom the Emperor is to be one, if he be at Rome at the time of the great Ceremony. They actually grant dispensations contrary to the laws of God, in Oaths, and in the for­bidden degrees of Marriage. They exalt themselves above their own Saints, who are their Gods, for they canonize'em, and decree them to have the honour of Altars and Incense, whenever they please. They open the Gates of Purgatory, to fetch Souls from thence, whenere they have a mind to do so. They give Indul­gences for Sodomy, and Buggery, for the murder of Pa­rents, and for Incest with a mother or sister: Could God himself do more? There is not a tittle of all this but is notorious matter of fact, known and acknow­ledg'd, [Page 112]ledg'd, or sufficiently proved, by undeniable Instances, in our History of Popery, and Legal Exceptions.

Is it possible that the eyes of mankind should con­tinue shut as to these things? was there ever any pi­cture more like the original? How can it be, that we should not confess that this is he, who should oppose and exalt himself above all that is called God, and worshipt, and should carry himself as if he were God? Is not this to exalt himself above the true God, to dispense with his laws, to assume to himself the adoration and worship that belongs to God, to call himself his vicar and vice­gerent, without any authority or Commission to do so, and take to himself the name of a God upon Earth? Is it not to exalt himself above all that is called God, to advance himself above all those who are called Gods, and the sons of the most High; above the Kings of the Earth, who bear the Image of God? Is it not to exalt himself against that which is worshipt, to take place of the H. Sacrament of the Altar, which they adore as God; to prefer himself before Glorified Saints and Angells, to whom they build Temples, and confer upon 'em divine Honour? Lastly, is it not to act as if he were God, to pretend to be Infallible, which God alone is, to require that men should worship him, and kiss his feet, to rule over the Kings of the Earth, to depose them at pleasure, and set up others, to exact tribute from the whole Church; and stile himself the chief Shepherd and only Bishop of Souls?

The vanity of the popish Excuses for all this Pride.Shall we always be put off with this pittifull reply, that these are only proud pretences of some Popes, and that we are not to judge of their true Authority by such attempts as the wisest and best men among the Pa­pists do at this day condemn; that these are only par­ticular Opinions of some in the Roman Church, who with the Prot. Ministers abuse the people, to make the Holy See odious to the People? Prudence is an admi­rable [Page 113]thing, and so is the blindness of the Gallican Church, and of the present Clergy of France: to faci­litate the return of the Protestants to the Church of Rome, they deprive the Pope of his soveraign power: they delare that he is not Infallible, that he is not above the universal Church, but the Church is superior to the Pope: that he hath no authority to depose Princes, or to dispense with the oaths of allegiance and fidelity in subjects, upon any pretence whatever, no not in the case of Religion. But what do they do by all this? they declare the Pope to be a Monster of Pride, who doth arrogantly ascribe to himself a soveraign Power, which doth no way belong to him; and that all the bold attempts he hath made to dethrone Emperors and depose Kings, and cause so many thousands to be mur­der'd to preserve himself in this authority, are enormous crimes, villanies and Injustice. That is, in short, they declare the Pope to be Antichrist; for is not this the Cha­racter of Antichrist, to assume to himself falsly and in­justly the Rights of Jesus Christ, to have power as our Lord, to bestow Kingdoms, and take away Crowns, to open Heaven and Hell, infallibly to determine all Controversies, to pluck up, and to plant, to build and to destroy, to have two swords, the one spiritual, th' other temporal, and to be the only center and foun­tain of all the authority in the world? Is it not the part of Antichrist, to maintain an usurp't authority by the slaughter of so many thousand Christians, as the Popes have done, who have often made Germany and Italy to swim in blood, to get the possession of this power to dispose of the Imperial Crown according to their pleasure? for my part, I expect a direct Answer to this, and in the mean time I maintain, that the Pope is a Monster of Pride, and the Antichrist, ac­cording to the last definitions of the Clergy of France, and the Kings Declarations pursuant to 'em.

Can any thing be more ridiculous than what the New Converts alledge, there is nothing, they say, more tolerable than the Power of the Pope, as it is now explained in France: But I would fain know, whether the opinion of France, and the decision of her Clergy, be that which constitutes the Pope to be what he is, and what he ought to be. Let the assembly of the french Clergy at Paris say what they please, is it ever the less true, that the Pope doth ascribe to himself all that tyrannick Power we have been speaking of? Is it the less true, that he hath exerciz'd this power on an hun­dred occasions, and that he will still exert it, whenever he can? Is it the less true, that the Gallican Church on this very account is censur'd at Rome as guilty of Heresy and Scism? Is it the less true, that the whole body of the Roman Church looks upon the decision of Paris as a Crime? If I should discourse in France, of the Kings attempts upon his Neighbours, as men discourse of them at Vienna and Madrid, that nothing can be more unjust, would this make any alteration in the Kings Right, if he have any? would he not still have reason on his side, if it be true that he is in the right? what hurt can it do to a Potentate, that his Rights are limited and contracted by another Potentate, in words and writing, if the former continues still in possession of that which he pretends doth of right belong to him? Let not those therfore be deceived, who have suffer'd themselves to be abus'd by the modifications and abatements that have been made of the Popes power in France. This doth not touch the Pope, who continues still to be that in himself which he pretends to be: and therfore once more I assert, that this serves to no other end, but to prove to the Gallican Church, that the Pope is a Monster of Pride, and by consequence, that in this respect at least he bears the true Character of Antichrist.

CHAPTER XI. The seventh Character of the Antichristian Kingdom, which agrees to the Papacy; a Spirit of Covetousness and Simony; and its extraordinary Riches.

Babylon is to be a City of Mer­chants.'TIs manifest by the 18th Chapter of the Revelations, that Babylon the Great was to be a City of great Commerce and Trade, and of great Riches, and con­sequently of Rapine and Avarice; because these are the ordinary methods by which men acquire more than ordinary Riches. Babylon is a City of Merchants.

V. 11. The Merchants of the Earth shall lament and mourn over her; for no man buyeth her Merchandise any more.

V. 12. The Merchandise of Gold, and Silver, and precious Stones, and of Pearls, and Fine Linnen, and Purple, and Silk, and Scarlet, and all sweet Wood, and all manner of Vessels of Ivory, and of precious Wood, and Brass, and Iron, and Marble.

V. 13. And Cinamon, and Odors, and Oyntments, and Frankincense, and Wine, and Oyl, and fine Flower, and Wheat, and Beasts, and Sheep, and Horses, and Chariots, and Bodies, and Souls of Men.

The Papacy framed by Covetous­ness.That is to say, that Spiritual Babylon is Rich and Powerful, that her Goods are immense, that every thing there is to be sold and bought. Let us see whether this be not exactly verified in the Papacy; First, as to its Doctrines is it not Rich, to the greatest abundance, and do they not make sale of every thing. First, 'tis plain that Cove­tousness, dishonest gain, and that wretched Passion, which never saith 'tis enough, are the very soul and spirit of Popery. Their Doctrines are framed to get [Page 116]Money. The fable of Purgatory was forg'd by the spi­rit of Covetousness as well as Lying, to drain Wealth and Treasure from the Houses of the simple People into those of the Priests and Monks. 'Tis this hath made so many foundations of Convents with good Re­venues, and Great houses setled by that which they call works of Piety.

The Sacrifice of the Mass, the most august of all the Mysteries of Popery, is made the source of a shame­ful and filthy Gain. 'Tis a Lucky hit for the Clergy, that someway hath been found to persuade the people, that this Sacrifice is good for every thing: good for the Living, and as good for the Dead; good for Sickness, and good for Health; excellent to Find out what a man hath Lost, and as admirable to Preserve that which he hath in possession; good for Success in any undertaking by Sea or Land; so that there is no Mer­chandise in the world, that on this account hath so good a vent. Innumerable persons are maintain'd by it, and live by nothing else. They have increased the num­ber of the Sacraments, because they are as so many Mines, from whence money may be had. Why are humane Satisfactions made to signifie so much, but because you must pay dear to redeem them? Why have they contriv'd a Treasure for the over-plus of the Righteousness of the Saints, but to exhaust the treasure of the Ignorant, of the Superstitious, and of Libertins, who buy Indulgences for money, and do Penance by Proxy, paying well for it.

'Tis well known, that those Indulgences have made a filthy trade in the Papacy; the traffick of 'em hath been so shameful, that Papists themselves have com­plain'd of it. By what spirit were Images brought in­to the Church, and the Invocation of Saints? not only is a spirit of superstition and Idolatry concern'd, but of Covetousness too; for Customhouses are establisht [Page 117]with reference to these, called the shrines of Saints, and consecrated Chappels, where the Reliques and Images of our Lady work Miracles. Multitudes of People flock thither, and bring costly Presents, and load the Altars with their Offerings, to the great Gain and Profit of the Priests. The proud Divinity of the Merit of Good Works, serves only to advance that which they call Works of Piety, which are no other than liberal Contributions to Convents and Priests. They fail not to urge the advice of Daniel to the King of Babylon, to very good Purpose, Redeem they sins by Alms-deeds.

Lastly, that arrogant piece of new Divinity, which exalts the Clergy so far above the rest of mankind, is of great use to serve a Covetous design; The Pope must be the first and principal Monarch of the world, the Cardinals must be the Princes of the Church, and Arch-Bishops and Bishops must be Lords and Peers, and consequently very rich to support their Dignity. No wonder therfore that the Church exacts Tribute from the whole Earth, and hath got possession of one half of the Wealth of Christendom. To this purpose doth Cardinal Pallavicini argue in his History of the Council of Trent. By this we see how the Popish Theo­logy turns altogether to the side of a dishonest Gain: let us see whether their Practice be not answerable.

Prodigious Riches of the Papacy. First, let us consider the Extraordinary Riches of the Papacy. There is no Empire upon earth, which can equal it. The City of Rome, and a very great part of Italy is intirely their own. The Kingdom of Naples is held Feudatory from the Pope. He is the temporal Lord of very considerable Lands, and large Revenues, as the Cities of Liege, with the Country that depends upon it, Cologne, Treves, Mentz. He did once pos­sess all those great Bishopsticks of Germany, Salts­burg, Munster, Osnabrug, Magdeburg, Paderborn, [Page 118]and several others, whose Bishops are Soveraign Prin­ces, and many Abbies, whose Abbots are Princes, and members of the Empire.

The Papacy had all this: some part of it 'tis true is lost, but they yet retain a very considerable share. How large are the revenues of the Church in France? There are Lordships, and Dutchies, and Peerages, and Bishopricks of a vast revenue, wealthy Abbies, and great Commendoms. 'Tis the same in Spain, where all the Prelates are more Potent than the King, even at this day. England formerly was altogether the Territory of the Court of Rome. All the rest of Europe was al­most in the same condition. In a word, we may say truly, that the Papacy in its height and glory was Master of more than half the Riches of Europe. To speak plainly, is this the Character of Jesus Christ, or of Antichrist? of Jesus Christ, who had not where to lay his head; and foretold his Disciples, that they must look for Poverty and Tribulation, Distress and Suffering? How blind and sottish must we be, not to perceive that this prodigious Power and Riches is An­tichristian, exalting it self upon the ruin both of true Christianity, and of Christian Princes.

Unlawful ways us'd by the Papacy to get Ri­ches.Let us see by what methods the Papacy hath attain'd to this height of Power and Riches. It was by unjust and unlawful Means, by Impieties so horrible, that we must be altogether insensible, stupid, and of a seared Conscience not to take notice of the working of the Man of Sin. The Reader would do well to peruse the treatise of Father Paul concerning Benefices. God permitted that in these latter days, it should be drawn out of Darkness, to open the eyes of the most blind in this matter. 'Tis wrote in a grave stile, by a learned Pen, without discovering any other design than to speak the Truth. 'Tis properly an History of the Roman Church, who made use of one Knavery after another [Page 119]to draw the Riches of Europe into their Net. He had good reason to begin the History of Benefices, with the Instance of Judas, who carried the Purse of the Apo­stolical Colledge, and for Lucre of Money sold his Master; for he was the true Forerunner of the Bishop of Rome and his Clergy, and of the carriage of the Church of Rome. There we see the Tricks and Cheats which the Clergy used to persuade the Laity to alienate their Lands and Revenues, to put them into the pos­session of the Church: How the Clergy understood the knack of getting money by Excommunications, In­terdicts, Holy-wars, and the Fewds of Germany, and the Contentions between the Popes and Emperors, the Divisions of Italy, the Weakness of some Princes, and the Superstition of others, therby to attain to this Pro­digious Wealth. When we see a beggar, one that was such, become of a sudden immensly rich, we need no other proof of his being a Cheat and a Robber, and we may therupon charge him with it without Inju­stice: for such excessive Riches cannot be got by honest means. To consider the Prodigious Wealth of the Papa­cy, is sufficient to assure us, that they did not honestly come by it, but by Rapine, Fraud, and Violence. The Church was poor, and had neither Gold nor Silver, in those days, when she open'd the eyes of the Blind, and made the lame to Walk: the Liberality of Christian Princes drew her out of this Indigence; but it was to her unhappiness and loss; for as soon as she became Rich, she became Covetous, Luxurious, and Wicked: and because those Riches which she got by the bounty of Princes, and the well-meant (tho mistaken) Piety of others, could not satisfie her greedy desire of more, no shamefull and dishonest means have been unat­tempted to acquire larger Revenues than she had be­fore, and to add more to what she had already.

The Simony of the Papacy▪She then set her self to work upon the Living and [Page 120]the Dying, and to scare and frighten 'em, that they might part with their Goods in favour of those whom they intrusted with the care of their Souls; that is, the Monks and Priests. By plain and down-right Usurpa­tions, without other mystery, the Popes and Prelats have seiz'd divers Kingdoms, and the most considera­ble lands of Europe; and to enrich themselves have made use of the most execrable Simony, which hath risen to that degree, as would make an honest Heathen tremble. These are but small matters in comparison; the Sale of Benefices, Reunions, Commendams, De­grees, Reservations, Expectatives, Preventions, Pro­visions, Resignations, Rescriptions, Dignum Arbitra­mur, Rescriptions in common form, and of the lesser one, signing the Grace of First-fruits, Translations, Erections, Cathedrals, Subrogations, Dispensations for Non-residence, Dispensations for Defects of Body, for Defect of Age, &c. These, I say, are but little things, and trivial in comparison with some others. Who can read without Horror the Sale of the most enormous Crimes, Incest, Parricide, Buggery, Sodomy, and Murder of the nearest Relations, set at a certain price, so much for Buggery or Sodomy, so much for a Nun who suffers her self to be known by a man several times within and without her Convent, with a capacity again for any dignity of the Order, even that of being Abbess, so much for a Woman who hath kill'd her child in the Womb; so much for having destroyed Infants by Inchant­ments; so much for having murder'd a Father or a Mo­ther, &c.

Can we read without trembling the Robberies which several Popes have committed upon England, as reported by Matthew Paris, or as is set forth in our History of the Papacy? Every year there came new Exacters of Tribute, who disposed of the wealth of that flourishing Kingdom, as if it had been their own, who sold In­heritances, [Page 121]Moveables, and every thing, as if it had been an Enemies Country conquer'd by the Sword. This Character was given of one Pope, that he was an ambitious, Proud Creature, insatiable for money; that there were No crimes so black and horrid, which he would not countenance and commit upon the promise of Money. 'Tis the portrait which Matthew Paris gives of that great Pope Innocent III. but agrees as well to the rest of 'em as it doth to him. In all places, the Clergy com­bin'd together to oppress the Commonwealth, inso­much that in those dayes the Princes and Great men found themselves obliged to save themselves from those oppressions by contrary Leagues and Combina­tions. We have to this day extant in Matthew Paris the Act of Union of the Dukes, Counts, and Peers of France, who consulted together how they might maintain their Estates and Interests, against the Ra­pines, Frauds, and Violence of the Clergy of that Kingdom.

The insatiable avarice of the Papacy is so palpable and notorious, that for seven or eight hundred years past, scarce any Author, whether Historian, Poet, or Orator, but hath imployed his Pen upon that subject. You may read the extract we have made out of Alvares Pe­lagius, the Abbot of Ʋsberg, Petrarch, Sannazar, Man­tuan, Espencaeus, all of them Authors who lived and dyed in the Communion of the Church of Rome.

Some of 'em compare the Roman Church to a vast Abyss, into which Torrents and Rivers continually run, but cannot fill it: others to a dreadful Labyrinth, in which are all sorts of Monsters, but no getting out of it, but by money the true Ariadne's thread wherwith to sind the way out. Another tells us, that every thing is to be sold at Rome, Temple, Priests, Altars, Crowns, Fire, Incense, Prayers, Paradise, and God himself. Their eyes must be very fast closed, who cannot in all [Page 122]this Perceive the character of the Antichristian King­dom. After all this, is it not very pleasant to hear the Gentlemen of Port Royal to draw a Prejudice and Ex­ception against us from our Covetousness and selfish­ness in Opposition to the Ancient Bishops? Concern­ing them,Prejudices against Cal­vinism, chap. 3. they tell us, that we do not hear of the Interest of Families, of Marriages, of base and carnal Passions, in the lives of those famous Bishops, and of all the great men of Antiquity, &c. They were all eminent for Holiness and self-denial. It may very well be true, that in the lives which are wrote of those Great men we hear no­thing of the Interest of Families, and sordid passions; but neither do we hear of their Simony, Dispensations for Money, and Sale of the Sacraments, of Orders, of the Body of Christ, and of Heaven it self: we hear not one word of their selling Pardons for Parricides, Incests, Buggeries, Sodomies, Adulteries, and the vilest Crimes that can be named.

The vanity of popish ex­cuses from the fore­mention'd crimes we accuse them of.Now what can they reply to all this? will they say that these things are only Stories and Calumnies made by Protestant Ministers? Let the Proofs we bring be consider'd, and our witnesses heard: we have a mul­titude who affirm all this; some of their Saints, Bernard, Thomas Aquinas, Anthoninus Arch-Bishop of Flo­rence, besides Petrarch, Rodrigue de Zamora, Nicolas de Clemengis, Sannazar, Alvarez Pelagius, Baptista Mantuan; in short, all the Honestest men that the Church of Rome had for three or four hundred years. Will they say, that the Church is not obliged to answer this, and that we are not to make a Judgment concern­ing a Church by such things as these? That's very pleasant: by what then shall we judge? Is not a Tree known by its Fruits? and a Church by her Works? why must not the whole Roman Church be responsible for an Abomination, whereof she is guilty, both in her Head and Members? why must we not lay that [Page 123]to her charge? which was setled both by Custom and Law, by Rule and Practice?

Will they say, that this is an old business, Crimes committed long ago, and that we ought not to ascribe it to the present Roman Church, that is now recover'd, and sound? were this true, I must say again, ought we not to judge of the Roman Church by what she hath been for seven or eight hundred years together? If this be a character of Antichristianism, as most certainly it is, shall any one persuade us that God would ever permit the True Church to have this Character, during seven or eight Centuries? 'Tis little more than an hundred years since the time of Espencaeus, who wrote against this horrible Simony. The distemper was then in its strength, and the Church not cur'd: The Clamors of the Lutherans and Calvinists had no place then. But why do I urge this? are matters much mended in our days? Is not the same trade driven at Rome now as formerly? selling Dispensations, and Licences for all kinds of things, Bulls for Translations, Dispensations of Age, and for Marriages in forbidden degrees, for Commendams, and a thousand other things? what Reformation hath been made as to any of these by the Council of Trent? only that she hath raised the price of Dispensations, and that which heretofore might be had for a few Pistols, will now cost a considerable sum; so that the Rich only can get a Licence to Sin. If any man who is guilty of Sodomy or Parricide make his ap­plications to the Court of Rome for absolution, may it not be obtain'd now, as well as formerly? Do we not know that all things may be bought there for Money, as well as in sormertimes, tho now it be done with more secrecy, and in a manner somewhat less scandalous? Let us see how the Court of Rome is de­scrib'd by a French Author, Balzac. one of the wisest and most solid Writers of this Age. At Rome, saith he, every [Page 124]Ecclesiastick believes the world to reach no farther than his own Head and Feet: he thinks that all is made for him. Let Monsieur the Cardinal B. arm himself with money, and friends, against Monsieur the Cardi­nal P. whom he looks upon as a Turk and an Infidel, if he happen to encounter him in the Contest for a Benefice or some other dignity. Who knows not that to this day they cause money to be brought to Rome from all parts of the World, by their Annates, Bulls, Dispensations, and a thousand other like methods? Some whereof may be seen in the extract drawn out of Cardinal Pa­lavicini's History of the Council of Trent, compriz'd in a little Book, named, The New Gospel; so far is the Cardinal from being asham'd of this Symony of the Court of Rome, that he pleads for it, and defends it by twenty reasons, and maintains that what we call Avarice and Simony, is an honest and lawful means to support the honour and the Majesty of the Church.

CHAPTER XII. The Eighth Character of Antichristianism, which agrees to the Papacy. The Spirit of Impurity and Reprobation.

IN the 16th Chapter of the Revelations we have an admirable Character of Antichristianism, and a very plain and evident one: where He speaks of three unclean Spirits coming out of the mouth of the Dragon, of the Beast, and the False Prophet.

V. 13. And I saw three unclean spirits like Frogs come out of the Mouth of the Dragon, and out of the Mouth of the beast, and out of the Mouth of the false Prophet.

V. 14. For they are the Spirits of Devils working [Page 125]Miracles, which go forth unto the Kings of the Earth, and of the whole World, to gather them to the battel of that great day of God Almighty.

V. 15. And he gatherd them together into a place, called in the Hebrew tongue, Armageddon.

The Spirits coming out of the Mouth of the Dra­gon are his words.I cannot think that any man, who will consider without prejudice the interpretation we have given of this Oracle in our Accomplishment of Prophecies, can doubt of the truth of it. 'Tis manifest, that those Spi­rits coming out of the mouth, must be understood of words; for so words are exprest in a figurative stile in the H. Scripture. The Spirits therfore which come out of the mouth of the Dragon, the Beast, and the False Prophet, are doubtless the Words, Laws, and Doctrine of Antichrist. And termed Ʋnclean Spirits, because of the Impiety, Folly, Extravagance, and Character of Reprobation, which is to be apparent in those Laws, and in that Doctrine of Antichrist. Let us see whether this agree to the Papacy, whether their words be not impious, and impure, extrava­gant and foolish, and bear the marks of a Reprobate Spirit. We must look for this in the words of Anti­christianism, that is, what hath been said and taught by those who have liv'd in the Antichristian Kingdom; in one word, by the Doctors of the Church of Rome. They are of several ranks and degrees, Schoolmen, Ca­nonists, Legendaries, Preachers, Casuists, and the Authors of Mystical Theology, Devotion, and Con­troversy. If we examin the words of all those different Authors, we shall find in 'em the Characters of these impure and diabolical Spirits, which come out of the mouth of the Dragon, the Beast, and the False Prophet.

The Impu­rity of the Schoolmen.In the first rank are the Schoolmen, a sort of Do­ctors who started up in the twelvth Century; when the Devil had just compleated the Antichristian Mo­narchy, [Page 126]and made up the confused mass of Errors and Superstitions, which belong to Antichrist, the Beast spake, and innumerable lying Doctors appear'd under his Authority, to abuse the People, and continue them in the darkness of Ignorance. The Patriarchs of this kind of Doctors, who gave rise to this Monstrous Theology, were, Lombard, (whom they call the Master of the Sentences) Albertus Magnus, Abelar­dus, and Thomas Aquinas. The H. Scripture was bu­ried in oblivion: Aristotle succeeded in the place of S. Paul: and a barbarous Philosophy brought forth a Divinity that was much more barbarous! What is this Divinity of the Papists? 'Tis a black and gloomy science, rising from the Bottomless Pit, cover'd with Clouds and Darkness. 'Tis a Dedalus, an inextricable Labyrinth, which the wisest of mankind can never unriddle. 'Tis a dark and confused Chaos, where a very little of that which is good is buried under a great deal of that which is otherwise. 'Tis a new and bar­barous Language, invented to astonish and confound the simple, where they talk of nothing else but Quid­dities and Entities, Formalities, and Modalities; Hecceities, and Identities, Categoricks, and Syncatego­ricks, and a thousand such like things, good for nothing but to darken the minds of men, and hinder the light of Truth by an infinity of trifling unintelligble di­stinctions. 'Tis an Heap of frivolous Questions, knot­ty, impenetrable, obscure, and oftentimes blasphe­mous. In this Scholastick Divinity they gravely in­quire, whether God can seperate a Relation from its subject; whether the Body of J. Christ could be in the Eucharist before his Incarnation; whether God could be­come a Woman; whether this Proposition, God is a snail, or a pumkin, be as possible as this, God is man; whether God could command all sorts of Crimes, even the Ha­ [...]red of himself, and the Hypocrisie and Dissimulation [Page 127]of all good Actions, even in his own Service; whether numeral words do add any thing real to the Divinity; whether the number of divine Persons ought to belong to first or to second Intentions; whether this Proposition, God the Father hates his Son, be possible or no; whether the second person of the Trinity might not have been uni­ted to a Devill, to a Stone, to a Plant, to an Asse; and if that be supposed, how the Stone or Plant could have been crucified, have preacht, and wrought Mi­racles, &c.

In all this one may plainly perceive an Impure and Reprobate Spirit, and the unclean spirits which come out of the mouth of the false Prophet. There is none of the Christian Mysteries but they have polluted and blemisht by their bold Questions; that of the Trinity, of the Incarnation, of the Divine Nature and Provi­dence. And tho of late they are a little come off from that way, there yet remains so much of it as is suffi­cient to discover this character of Antichristianism. The Errors and Superstitions and Idolatries of Popery are concealed and cloak't under the niceties and dark­ness of this Divinity. 'Tis this that hath coin'd those numberless distinctions, which are so many Subterfuges, where error and Idolatry secure themselves, when we attempt to discover 'em. 'Tis to this Theology that we owe those famous terms, of worship absolute, and rela­tive, Dulia, Latria, and Hyperdulia, of Transubstan­tiation, Concomitance, and an hundred others like these.

Impurities of the Ca­nonists.The Canonists are another kind of the Mouths wherby the Dragon, the Beast, and the False Prophet do speak; their words likewise have the Character of unclean and diabolical Spirits. Burchard Bishop of Wormes, Albertus Abbot of Gemblour, Anselme Bishop of Lucca, Ives Bishop of Chartres, Gratian a Benedictine Monk of Bologna, Raimond of Penna Fortè, were the principal Composers of the Papal Laws, and [Page 128]of those Decrees of the Papacy, the body whereof makes up the Canon Law, and they are in truth the unclean and diabolical spirits which come out to deceive the Kings of the Earth, and to gather them together in battell against God, in the place of Armageddon, and that under the bond and tye of Excommunication. It may be said truly, that there is no Folly, Filthiness, Ex­travagance, or Blasphemy, which is not to be found in these Authors of the Canon Law. In one place we read, that a Community of Wives is a very good thing, and that Plato, who would have introduc't it, was the wisest of all the Greeks: in another we read that For­nication and having Concubines, is that which ought to be allow'd. 'Twas the Canon Law and the Canonists that establisht the Rules of that horrible Simony we mention'd in the foregoing Chapter. 'Twas they who regulated and confirm'd all the Rites of Popery, whereof their vain superstitions, and Idolatrous wor­ship is composed. 'Tis they who have made all the Cor­ruptions of Doctrine and worship to pass into a Law. 'Tis they who have made a God of the Pope, and spoken so many Blasphemies concerning him, a part whereof hath been mention'd in that Chapter where we treated of the Pride of the Popes; that he is a God; that he can make any thing of nothing; and that he is above Emperors and Kings; and can dispence contrary to the Law of God; that he is the sun of this world, and the only Soveraign; that he can be judged by no man; that if he should lead multitudes of People to Hell, or give them over to the Devill, no man hath any right to hinder him. The stupidity and blindness of men that can fall into this extravagance, is not to be exprest or imagin'd.

Impurities of the Ca [...] ­ [...].The third sort of Doctors, who speak for the Papacy, and manifest what Spirit it is of, are the Casuists. In this order of men an impure and diabolick Spirit is very [Page 129]notorious, the Spirit of the Beast, and of the Dragon; for this we have no need of proofs. One part of the Roman Church will testifie against the other. The writers of Port Royal in our age have laid open the un­clean Spirit of Popery in their morals. Fully to under­stand the Filthiness of this spirit, you must read the Books which have been writ to instruct the Directors of Conscience, and teach them what Questions to put to the Penitents who come to Confession, and the works of Burchard, Sanchez de Matrimonio, Ema­nuel Sa, Tolet, and several others, and you will find those Instructions can teach a man more Abomina­tions, than are known by practice in the most infamous places of Debauchery. After this you must read the De­cisions of their Casuists upon cases of Conscience, and concerning the nature of mortal and venial Sins. And you will soon perceive, that there are no Crimes, which they do not excuse, tolerate, and make light of. Ac­cording to these men, Simple Fornication implies no guilt or malice; that to kill an infant in his mothers womb, by causing Abortion, is no Murder; that an unmarried Woman may be made to miscarry, to save her credit: that it is not Adultery to lye with a married. Woman, if her Husband consent: that a Backbiter, who doth calumniate you, may be kill'd to prevent reproach: A man is not obliged to put away his Concubine, if she be necessary to him for his diversion and delight: 'Tis lawful to desire the death of a Father, to enjoy his Estate: 'tis not necessary to Salvation to believe either Paradise or Hell, but only in the general to believe in God: the com­mand to love God is not at all obligatory: the sin of Luxury, Sodomy, and Buggery, are sins of the lowest rank: no one act of Love to God is necessary to Salvation; Contri­tion is sufficient, that is, the Fear of Hell. Are not these the unclean Spirits coming out of the mouth of the Dragon, the Beast, and the False Prophet?

The vanity of their Ex­cuses of their ill Morals.The Church of Rome must not think to acquit her self from this Charge, on the account of some modern Writers, few in number, persecuted by the rest, and overcome by the multitude of a contrary sentiment. For this moral Divinity is allowed of. What Sollicita­tions, and incredible pains hath it cost, to procure the condemnation of some few of these and the like pro­positions? Even Pope Alexander VII. who con­demn'd some of those maxims by his decree of the 5th of May 1667. did ratifie the toleration of one of the most frightful of all those Doctrines, viz. that At­trition alone caus'd by the fear of Hell, without any act of the love of God, is sufficient unto Salvation. This is a piece of the most monstrous Theology that ever came out of the mouth of the Devil. For it destroys the ne­cessity of the first and great Command, which is the soul of all Religion, Thou shall love the Lord thy God with all thy Heart. 'Tis to overthrow the whole of Christianity from top to bottom, and open the door of Salvation to those who liv'd and dyed as bad as De­vils. Alexander VII. left all this abominable Mora­lity of the Casuists compleat, and all that he condemn'd in 45 Propositions is of little moment, except two or three articles. Innocent XI. whom they make a Saint, hath gone somewhat farther, I confess; but besides that, he hath spared all those Maximes that are fatal to the lives of Princes, and the safety of their Kingdoms; he hath only condemn'd those doctrines, that are ex­prest in the Bull, and forbad the teaching of 'em; but neither the Books or the Authors are made liable to any Punishment, and therfore this kind of Morality doth obtain as much as ever, and by this the sect of the Je­suites is risen to that point of grandeur, where we now see them. Because of their ins [...]uence in all the Popish Courts of Europe; and 'tis to be observ'd, that they are the great sticklers for these Morals, which are no [Page 131]better than Infernal; the Iesuites, I say, who are fully possest with the spirit of Popery, who are the great Bulwark of that Religion, and have preserv'd it from ruin for one hundred and fifty years; They are the true Mouth of the false Prophet. We can never suf­ficiently describe how many unclean spirits have come out of this Mouth of the Jesuites. Popish Authors them­selves have taken the pains to keep a register of 'em; the many Books which complain of their Theology, and cry out of their Morals and Doctrine, would make a considerable Library. Alphousus de Vargas a Spaniard, hath wrote a Book, intitl'd, the Stratagems of the Je­suites. Among other things he there tells us, that about the year 1625. the Spanish Jesuites had the impudence to compose a Systeme of Divinity, which overthrew the whole Christian Religion; one of them, named John Baptista Poza, made a book in honour of the Virgin, and of her immaculate Conception, called Elucida­rium Deiparae. Wherein he utters so many Prodigies and Blasphemies, that the other Monks, tho sufficiently drencht in Superstition, could not but abhor it. This deserves to be considered in the Original, or in the re­lation we have given of it in our Legall Exceptions: Part. I. chap. 3 [...]. the Spanish Jesuites were so far from condemning their Brother for this, that they undertook the desence of him and his Book. In the same place we find a Censure of the Apostles Creed, composed by the same Spanish Jesuites, which is the most scandalous piece that ever saw the light. For all the Articles of the creed are therin discourst of, as Captious, Deceitful, Impious, Blasphe­mous, Heretical, Equivocal, and Erroneous: did ever more unclean Spirits come out of the mouth of the Dragon and the Beast than these?

CHAPTER XIII. A Continuation of the Eighth Character of Antichristianism found in the Papacy; the Reprobate Spirit of their Legendary Prea­chers, Mystical Authors, &c.

THe Writers of their Legends are another Mouth of the Beast and False Prophet: and how many unclean Spirits have come out from thence? all the men of any sense and judgment among the Papists are asham'd of it. Let any one but read the Book of the Conformity between Jesus Christ and S. Francis, and he will find it stuft with more Extravagancies than all the Fables of Paganism amount to. He will there find S. Francis to be the man whom Moses speaks of, when he brings in God speaking after this manner, Let us make man after our own Image and likeness, and let him have dominion over the Beasts of the field, &c. God entred into a consult of the whole Trinity for the creation of this Saint. The unclean Spirit of the Legendaries. He was given to the world at the prayer of the H. Virgin. He wrought more miracles than Je­sus Christ; cast out more Devils, and raised more from the dead than all the Apostles together. Was Je­sus Christ transfigur'd once? S. Francis was so at least twenty times: did our Lord open the Eyes of some few who were blind? S. Francis hath cured a thousand. Had Jesus Christ his hands and feet pierc'd? S. Francis endur'd the same torment for many years. S. Francis was foretold by all the Prophets, and painted out by the most glorious descriptions of Sanctity that are to be found in the Scriptures. And this was the Sanctity of this S. Francis, that at a certain time he had the impudence to strip himself stark naked in the presence [Page 133]and view of an whole City. He put Worms into his bosome, called the swallows his Sisters, Lambs and Hares his Brethren, spent whole days in singing with a Nightingale, made Women of snow, with whom he Lay at nights for the greater Mortification, &c.

The reprobate Spirit of Popery appears more visibly in nothing more than in the Idea of Evangelical Ho­liness, which their Legends of Saints give us; for it seems as if they did design to render Christianity ridiculous; and in reality this is unquestionably the Intent of that Lying Spirit, which hath fram'd the Papacy, and in­vented her Legends. When these Legends describe a Saint, they represent a Fool and a Madman. They tell us, that one Brother Juniper, out of Humility, and to make himself Contemtible, us'd to ease himself in the beds of those who entertaind him, and to play at childish Games with Boyes; and that he wisht, that his Body after his death, might stink so horribly, that none might endure to come near him, and so he might be unburyed. Besides, ascribing such Follies to them, they make them at the same time exercise terri­ble Cruelties towards themselves, to lye seven years on Thorns and Thistles for having kill'd a flea, as Ma­carius did: to tear, to burn their Bodies, to disfigure their faces, &c. as if God required such things of us. We shall not cite any thing of the old Legends, which may be rejected as sillinesses, that are now out of fa­shion; read the Panegyrick of S. Rose, written a while ago, and spoken at Rome by Father Oliva, the Gene­ral of the Jesuites, and turn'd into very elegant French by F. Bouhours, another Jesuite. There they pro­pound the most sottish and extravagant Idea of San­ctity, that can enter into the mind of man. This S. Rose was a native of Lima, a City in Peru. In her infancy, a certain inspiration moved her to consecrate herself to God, and renounce the world. While she was a [Page 134]very young Child; her mother having forced her to wear a garland of Flowers, on a publick Festival, she put Needles under the Flowers, and stuck them so deep into her Head, that the skull was pierced, so that a great deal of skill and strength was necessary to pull them out: After this, instead of a Crown of Flowers, she made herself one of Nayles, which made a circle of great Wounds round about her head. Because Na­ture had given her Beauty, every night she rubb'd over her Face with an Indian powder, that was of so dismal an acrimony, that her whole face was cover'd with ugly and painful Sores. Because a Gentleman once commended the whiteness of her hands, she thrust them both into quick Lime, and held them there, till the Flesh was wasted away to the Bones. Her ordinary food, was the seeds of bitter Oranges, and Gall. She would be six or seven dayes together, without drink­ing, and when she did drink (that she might not dye of thirst) she took only a little warm water. Every night, she disciplin'd herself, with a heavy Iron Chain, that wore off the flesh, and bruised her very Bones. One day, she girt this Chain so strait about her, that it went into the flesh: she lockt it with a Padlook, and threw the Key into a well. This Chain fretted so deep, even to the Bones, that it grated on them: On this manner, this wretched Creature, was like to perish miserably by a lingering, and most tormenting death, and none could help her, for the Padlock was lockt, the Key lost, and her body being cover'd with sores, 'twas impossible to use either hammer, or file to get off the Chain. But the Virgin Mary, who had some work to do for S. Rose, came and delivered her from this Torture. After this (her History tells us) she made her self a little Hut, (as it were a little Hermits cell) at the further end of her Fathers Garden. The Flies, that annoy those climates, came presently in multitudes, [Page 135]and fill'd the Cell. The Saint was sadly tormented, and She who was so in love with pain, yet could not endure this. She therefore made a Treaty with the Flies, on these conditions; I will give you leave to shelter your selves in my Cell, when excessive heat, or cold drives you out of the Garden. I'le do you no hurt; and you shall promise to do me none. Let us live in amity, that neither my hands kill you, nor your Stings wound me. These are her very words. Thus the Trea­ty was made, and it was honestly observed. The Saint made her a large Ring of Silver, in which were fastned ninety nine sharp Nayles, in honour of the 33 years of Christ's Life, which number she trebled in her round plate and wore it under her Hair, that it might tear the skin of her head. Her haircloth was made up with sharp Needles, and of such thick Hair, that her Body was constantly cover'd with many bleeding wounds. She wore sharp Iron Pricks on her Feet; but finding, that those parts were not mortifyed enough by that, she put her feet to the mouth of a glowing oven, and stirr'd not, till they were half burnt, and cover'd over with Ulcers. Her Bed was made of very hard planks, without a Mattress, without Blankets, or any coverings; on the planks thick logs of wood, at some distances one from another, filling the empty spaces, with Brick­bats, and sharp Pebbles; this was her bed. These Stones pierced into the Planks; and much more into her Flesh, so that her Body was always cover'd with Blood, with Bruses, and wounds. Behold, after what manner this Saint lived six and twenty years. We ought in Charity to believe, that the Legend of this Saint, is a Romance, like the rest: and that there was never any person so sottish, as to make a ragoust of such a long and smarting torment. But ought we not to discern a spirit of Reprobation, in those who draw such pieces, on design to give us an Idea of the most excel­lent [Page 136]Sanctity! What an extravagance is it, to believe, that God requires such like things, or is pleased with them? where have we any Commands, any Exam­ples of them? Because, we shall have occasion, in the following discourses, to speak again concerning Le­gends, I intend not at the present, to insist longer on the Evidences of this Spirit of Reprobation. Tis suf­ficiently manifest from other instances.

Vanity of the excuses, for the impure genius of the Legends.To avoyd the force of this Evidence, the Papists now speak with great Contempt, of these Legends, and Legendaries They cite concerning them, Lewis Vi­ves, Claudius Espencaeus, one Canus Bishop of the Ca­naries, who have spoken very ill of these Books, and of their Authors; they say, that these are Fables, which men of sense despise. But to what purpose is this? 'Tis so far from disproving our Evidence, that it strengthens it. These are so many witnesses for us, even among our very Enemies. Let Monsr. Arnaud, and those of his Character, call these Legendaries, pitiful Authors, as much as they please; This is not at all against us. For it must be granted, that for five or six hundred years, these Legends were the Gospel of the Papacy. The Bible was a Book lockt up, and pro­hibited, utterly unknown by the Laity; they know, read, heard nothing preacht, besides these imperti­nencies. No other Spirits came out of the mouth of the false Prophet, and the Beast. Is it credible, that God would suffer, that the true and real Church, should for so many Ages, be nourisht with nothing, but this filth? Therefore, tho it should be true, that the Reign of this Legend-Gospel, is past, and ended, is it less true, that it lasted five or six hundred years? But I add, you must not be over-persuaded, that it is ended; Go into Spain, and Italy, you will find that the Devotion of the people there, is still nourisht with this diet. Know that the most learned, and grave Au­thors, [Page 137]which the Papacy hath had in later times, have repeated all these impertinencies. The Jesuite Tur­seline hath in this Age, given us in his elegant Latin the Legend of our Lady of Loretta, together with all her false Miracles. Lipsius, famous among the learned men of this age, hath wrote Books to propagate such Fables. And but the other day, F. Crasset, hath prin­ted on very good paper, and a large Letter, a Collection of such Extravagancies.

The wicked­ness of Po­pish Prea­chers, and their genius.We may joyn their Preachers, with the Authors of the Legends. For before the Reformation the sermons in the Church of Rome, were nothing but Stories, and Fables taken out of the Legends. The same unclean spirit (coming out of the Mouth of the false Prophet) is to be discern'd in them. When for a long time, the Pulpits had been forsaken by the ordinary Incumbents, the Mendicant Friars took possession of them: The Bishops and Curates lived in a stupid Lethargy, and a brutal Ignorance; The Priests scarce understood Latin enough to read and say Mass; and at the same time lived in Drunkenness, Whoring, and the most horrid Disorders; the Monks finding the Pul­pits forsaken, entred into possession of them. But good God! what kind of Preachers! Their Sermons were heaps of Extravagancies. If they were to preach of Charity, or of the Passion of Christ, they took their Exordiums from the heads of Nilus, and philoso­phiz'd upon the Twelve Signes of the Zodiack. They read a Text for fashion sake, but came not near it by many miles. The Fryar spake neither of S. Peter, nor S. Paul: he cited only the Seraphick and Angelick Doctor, the subtil, the Irrefragable Doctor. He fell upon some thorny School controversy, of which he discourst in barbarous language. As to Morality, they put off some cold and childish allegories, some wrested applications of Texts of Scripture, some ridiculous pa­raphrases [Page 138]on Scripture passages: some sottish notions, (which were taken for flights of Wit, and efforts of Imagination) some ridiculous Fables, which were often obscence and filthy. We may see the proofs of all this, in the printed Sermons of that time, which are come down to us. Menot, Oliver Maillard, Barelett are at this day the Varities of Libraries, and those who are curious, preserve them as Originals of Impertinen­ces. And in truth, tho at this day the Popish Pulpits, especially in France, are amended; there remains enough in the Sermons of the Monks, and in their Countrey Preachers, to convince us, at what rate they formerly preacht.

Impurity of the Books of Monkish Devotion.After their Preachers, we will rank the Authors of Books of Devotion. And we must seek the Devotion of the Papacy in the Monks; for, as for the Bishops and Curates, we may affirm, that for several ages, they have renounced even the Profession of it. All the Re­ligion of a Curate consisted in saying Mass very pun­ctually, in singing Vespers, and Mattins, without either understanding or attention: the rest of his time he spent in Idleness, and Debauchery. But in what doth the Monkish Devotion consist? In erecting Fraternities, as they call them; among which the prin­cipal are that of the Rosary of the Jacopins, that of the Rope-Girdle of S. Francis's order, that of the Scapu­lary of the Carmelites, that of the Girdle in the Au­gustinian Order. These are styl'd Arch-fraternities. The grand business of the Monks, is to draw into these Fraternities, the devoutest Men and Women that can be found; but especially Women who are rich, and have the disposal of their Estates. Those that are poor, will not serve; the end and design of their devotion is to gain large Almes and Gifts to themselves. By the Fraternities (saith the Bishop du Bellay) the Monks impovreish whole Parishes, destroy the Hierarchy, get into [Page 139]their own hands the Government of the Church, like Boares, and Foxes, that spoyle the vineyard with their strength and cunning. Every Brother or Sister of these Fraternities, wear under their Clothes, either the Sca­pulary, or the Rope-girdle, or the Girdle of Augu­stine. To these they add Letters of Adoption, to have a share in the Whippings, Fastings, and other preten­ded Mortifications endured by the Brothers of the Or­der. But nothing can be had without good ready Money, which must be put in the Box, by the name of Almes. These are the great Revenues of the Mendicant Fryars. Accordingly you have one Order contending with another, which is a good diversion to see: every Order cryes up their Fraternity, and Marchandises, and speaks the most contemtuously of the advantages of the other Orders. The Jacopin boasts of his Rosary, and saith, that God reveald it to S. Dominick, to be the scourge and terror of Devils, a short abridgement of the whole mystery of Religion, a remedy against all Evils, the source of all good things, a certain means of getting eternal Life. The Carmelite saith, that his Or­der is as antient as Elijah, that the Virgin Mary is one of its Founders that all the Carmelites are Brethren of the Virgin, that the Holy Scapulary was brought by her, to the Blessed Simon Stock, General of the Order, for this end, that whoever dyeth in the Scapulary, might escape the flames, of hell. The Cordeliers, and Augustins speak of as great Wonders, about their Rope­girdles and Girdles. They have Bulls, in which full pardon of all sins is granted to those, who shall wear these marks of the Beast: On the other hand, every Order, turns the devotions of the rest into ridicule. While the Dominican cryes up the Virtues of his Ro­sary, he jeers at the Scapulary of the Carmelites, the pretended antiquity of that Order, the extravagant vi­sions of Simon Stock. The Carmelite calls the Rope­girdle [Page 140]of S. Francis, a Whip for Doggs. Every Fra­ternity hath its Writers, whose Books are fill'd with im­pertinent Commendations of themselves, and contain Rules of devotion, to be observed by their Disciples. But the whole, is so dull, so ridiculous, and nonsensi­cal, that a very Jew, who is wont to make his Reli­gion consist in impertinent Observations, would be asham'd of it, and would not on any terms submit to it. These are the unclean spirits, that come forth of the mouth of the False Prophet.

Impurity of the mystical Teachers.These spirits do also come forth of another Mouth of the Beast. These are the Mystical Teachers, a sort of men who are for Devotions, that are much raised above the ordinary Devotion of the vulgar. They are in a manner distracted, and have a style peculiar to themselves, which is altogether unintelligible both to others and themselves. When they would express, the elevations of the Soul to God, and its uniting with him, they will tell you, of passive unions of the Dei­form state of the Soul, of the introversion of the Mind, of the deiform fund of the Heart, of Irraditions, of Se­questrations, of melting ones self, to lose and drown ones self in God, of imaginary Exercises, of divine Inactions, of the state of Totality. Among these mystical Authors, I believe we may rank a certain kind of Fishers of my­steries, who make it their work, to spiritualize, and turn into Mysteries, all the Ceremonies of Popery. Chance, Time, Superstition, Ignorance, brought them into the Church, sometimes such causes as subsist not now; and there was never any intention to couch mysteries under them. But afterward, they must be discovered in them. A Priest hath six or seven kinds of habits, a Bishop many more. The shape, the figure, the stuff of every one of these vestments, must hide under it some mystery of our redemption. A Priest cannot make the least antick motion but 'tis mystical. [Page 141]We have taken the pains, to relate in our Legal Ex­ceptions against Popery some considerable specimens, of these impertinencies; any one may consult the Book. There he will read the pretty mysteries (for example) which are coucht under the Ringing of Bells, Rationall divin. offic. lib. 1. cap. 4. as Durant explains them. Bells signify Preachers, whose Office is (like a Bell) to call the faithful to the Faith; the wide hollowness of the Bell, is the Mouth of the Preacher; the Clapper, is his Tongue; the hardness of the mettal, de­notes the strength of his understanding, according as God said to the Prophet, I have made thy forehead hard, against their foreheads; the Bands which tye the Clap­per to the Bell, is the moderation of the Preachers Tongue; the Bell-stock, is the Cross of Christ; the pieces of wood that go from side to side are the Fathers, who have spo­ken of the Cross of Christ, &c. the wheel fastned to the Bell-stock is the Conscience of the Preacher, the bell-rope is his Humility, &c. There is a whole long Chapter of this strain; we may judge of the rest.

Impurity of the Eternal Gospel of the Monks.Indeed, if we should go on with the History of these Spirits of Reprobation, that come forth out of the Mouthes, of the Monks, and Teachers of the Papacy, we should never come to an end; I will therefore only instance in The Eternal Gospel, which the Fryars labour'd to set on foot, in the 13 Century, on design to ruin the Clergy, or (to speak more truly) Christianity itself; for never any thing more horrid was seen. This Eter­nal Gospel, was (as they gave out) a New Revelation, made to the blessed Abbot Joachim. And this new re­velation was much more excellent, than the doctrine of J. Christ, the Prophets, and Apostles; more than the New Testament, which was to be abrogated within six years, i. e. was to continue only till the year 1260. They gave out, that another Gospel, and another Priesthood, were to come in its place: That the Jews who dye in their Infidelity and Blasphemies against [Page 142]Jesus Christ, shall notwithstanding be saved in the next World: that the Monks are not obliged to suffer martyrdom for J. Christ: that out of a Monkish Order, should arise a person in whom the Prophecies should be accomplisht: that men ought to think of returning to Judaism. This is a specimen of the impieties of this Gospel, which was framed by the Abbot Joachim, Abbot of a Monastery of the Order of the Cistertians in Sicily; one Cyrill, General of the Carmelites; and John of Parma, General of the Franciscans. The Divines of Paris were alarm'd, the wrote, and order'd others to write against this Gospel; but their writings were sharply censur'd at Rome. The issue of the Contro­versy was, that some Censures were granted against the Monks, whose Body declared themselves Protectors and Patrons of this Gospel: and the Book that bore this name, was silently suppress'd. This History is to be read in the Directory of Inquisitors, and in the Treatise of Archbishop Ʋsher, de Christianarum Ecclesiarum successione & statu.

There only remains another Mouth of Antichrist, which we have not mention'd, viz. the Divines, who have treated concerning the Object of Adoration, and the manner of Worship. Out of this Mouth are come forth, unclean, and diabolical Spirits, abominable Discourses, which must not be omitted. But because we shall hear them in the ninth Character of Anti­christianism, viz. Idolatry, we will not mention them here.

CHAPTER XIV. The Ninth Character of Antichristianism, which is found in the Papacy; Idolatry in its height, confess'd by the Papists them­selves.

Antichrist, must e an Idolater, ac­cording to Prophecies. Dan. 11.IT cannot be doubted, that the Religion of Anti­christ, must be an Idolatrous Religion. First, we read, that he should worship Mauzzim. Dan. 11.38. But in his estate he shall honour the God of force (Hebr. Mauzzim) and a God whom his Fathers knew not, shall he honour, with Gold, and Silver, and with pretious Stones, and with pleasant things. He shall worship Idols of silver, and gold.

And S. John saith concerning the subjects of the Antichristian Monarchy:Revel. 9.

V. 20. And therest of the men, which were not kill'd by those plagues, yet repented not of the works of their hands, that they should not worship Devils, and Idols of Gold, and Silver, and Brass, and Stone, and of Wood, which can neither see, nor hear, nor walk.

The whole thirteenth chapter, sets forth the Anti­christian Monarchy, as an Idolatrous State. Ver. 4. Its sub­jects worship'd the Dragon, which gave power unto the Beast. They worship the Beast itself.

V. 8. And all that dwell upon the Earth, shall worship him, whose names are not written in the Book of Life of the Lamb.

The second Beast with two horns, exerciseth the power of the first Beast in his presence.

V. 12. And causeth the Earth, and them that dwell therein to worship the first Beast, whose deadly wound was healed.

Altho these Adorations principally refer to the slavish Obedience, that the Subjects of the Antichri­stian Kingdom do yield to the Head of this Kingdom: 'tis nevertheless certain, that this Obedience is here set forth as an Idolatry, and that it is really so. Lastly, this Babylonian Empire is described to us by the em­blem of a notorious Harlot, which was to commit abominable fornications with the Kings of the Earth, and make all men drunk with the Wine of her Forni­cations.

V. 1. Come hither. Chap. 1 [...]. I will shew unto thee the judg­ment of the great Whore, that sisteth upon many waters.

V. 2. With whom the Kings of the Earth, have com­mitted Fornication, and the Inhabitants of the Earth have been made drunk with the Wine of her Fornication.

Now every body knoweth, that when the Scrip­ture speaks of a Body, a Society, a Church; the Fornica­tions, and adulteries which are charged on them, sig­nify Idolatries. Therefore 'tis certain, that Idolatry, must be one of the Characters of the Antichristian Kingdom.

Several ways by which the Papacy is guilty of Idolatry.Let us see, if this Character be found in the Papacy, It is Idolatrous. 1. In the Adoration of the Pope, in giving divine Honours, & divine Attributes to him, viz. a divine Power, and an Universal Authority, which are put in his hands. 2. The Papacy is guilty of Ido­latry, in the Adoration of the Sacrament of the Altar, which is nothing but Bread, and yet all divine Ho­nours are given it. 3. It is Idolatrous in the account of the Invocation of Saints; for the worship which is given to the Virgin, to Angels, and Saints makes them second-rate Gods; to whom Honour of the same kind are orderd to be given, that are given to the Great God. 4. Lastly, The Papacy is Idolatrous, because it obligeth men to fall down before Images of Wood, of Stone, of Gold and Silver. The Idolatry of the [Page 145] Church of Rome may be consider'd either in their Worship itself, or in the excesses of this Worship. For instance, in the Invocation of Saints, either as it is ge­nerally owned by all the Members of the Roman Church, or as it is explain'd by the bygotted Monks and Priests, who are excessive in every thing, and keep no bounds. Thus, the Idolatry as to Images may be considered, either as layd down in the Decrees of their Councills, or in the modern softning explication, by which 'tis palliated, or in the Practice and downright Divinity of true Papists. I will not here undertake to prove the charge of Idolatry upon the Roman Church, on the account of the Services, which she Authori­seth by her Canons, and the unanimous Consent of her Doctors. This would necessarily lead us into Contro­versy, where we should be obliged to wash off the false colours, which the modern Papists make use of, to prove themselves no Idolaters, neither in adoring the Sacrament, or in the Invocation of Saints, or in worshipping of Images. In a word, we should be en­gaged in a long debate, whereas in this Treatise, I design to take my arguments only from indisputable matters of fact, and which are not debated. After this Method, I have proved all my preceeding characters of Antichristianism from History, and Testimonies taken from the Books of our adversaries, which themselves cannot gain-say. And thus I will here prove the Ido­latry of the Papacy, by those Excesses, which are own'd for such, by all those of the Roman Church, who pre­tend to any honesty and purity. Mr. Arnaud and the Papists of his strain, do in manner plainly confess, that the disciples of F. Crasset, and such like, are Idola­ters, by their own Method of explaining and practi­sing the Invocation of Saints, and Worship of Ima­ges. I shall assist those Gentlemen by setting down our Arguments.

Palpable Idolatry in the Books that direct the Devo­tion of the people.We cannot I suppose be blamed, if in discovering the nature of the Popish Worship, we make use of the Au­thors who have wrote Books, to guide the Devotion of the People. Now if their Directions be not Idola­trous, and lead not directly to Idolatry, we are con­tent to be counted Lyars. First, these Books, and these Teachers, ascribe without any scruple a Divini­ty unto creatures. They call the V. Mary, a Deity, and Goddess. One of these Authors thus speaks to her:Damian. serm. 7. in natif. Virg. O Virgin, have you forgotten your Humanity, be­cause you have been Deifyed? 'Tis a Cardinal of the Church of Rome, who spoke at this rate in the eleventh Century: which lets us see, that these Idolatrous Excesses are not new.Binet. Marq. de Predest. A much later Writer saith of the Virgin, that She is advanced to a kind of equality to God. Another, that, Her bosom is the Ocean of the Deity. O Holy Lady (saith another to her) I know that nothing is hid from you, and that by your Deity, you exactly understand all my faults. Bonaven­tare. The Lord hath said to our Lady, Sit thou at my right hand, untill I make thy Enemies, thy footstool. I suppose that to sit at the right hand of God, is the same, as to obtain divine Honour; at least we take it so, when we explain the Article of Christs Ascension. The Iesuite Delrio giveth the Virgin the Titles of optima & maxima, i. e. most good, and most great; We know, that the Romans gave these to none but the supreme of their Gods, and that Christians have bestowed them on the Infinitely Perfect Being. The Iesuite Tursellin, with innume­rable others, calls her at every foot, Diva, i. e. Goddesse. My Goddesse, the Iesuite Iames du Iardin. The Ie­suite Rapin, who is now living, famous for his Wri­tings in prose and verse, saith of her, Diva, quam re­bus trepidis benignam. Lipsius calls our Lady of Hall, Dea Hallensis, the Goddesse of Hall. These are Poets, you'le say: therefore that none may lay the blame of [Page 147]such language on the license of Poesy, we must know, that Philip Ber [...]ald, Ambrose, Catharini, Cardinal Bembo, in their prose, call her by the same Name of Goddess. Bernardin de Bustis, Antonin, Archbishop of Florence, would have her styl'd Dea dearum, the Goddess of Goddesses. Now these Goddesses, over whom the Virgin presides, are all the Saints of Heaven. And thus we have as many female deities; as there are Canonized Women in the Calender. They do not only style the Virgin a Goddess, but prove her to be so, and take their Arguments from this. That there is an in­finite difference Between Her, and Her Servants, even as there is an infinite difference between God and his Worshippers; and from this,Viridarium, Viepas. Ala­nus de Rupe, Alexis de Salo. That we may measure the divine Greatness, by the Greatness of the Virgin: and from this, That she is the most noble chamber of the most H. Trinity; and from this, that God sayd to Her, Thou shalt be changed into me: and again, from this, that besides a being of Glory, and Grace, she hath esse dei, the Being of God; and lastly, from this, that God is not only in Her by his Grace, but in the way of identity, i. e. is become one with her.

Viridarium Pelbatt. Binet. Alexis de Salo.If the Virgin be a Goddess, and all the other Shee­saints be inferior Goddesses, and consequently, all the Men-saints be inferior Gods, it must not be doubted that all our good things come from them both. At this rate these devout Gentlemen speak;Bernardin, Stellarium. No favour comes down from God to us, but thro the hands of the B. Virgin. The Virgin is the Queen-regent of Paradise, the Country of Grace and Mercy. The Treasures of the H. Spirit were given her as her dowry, and Paradise as her Portion: Therefore all the Gates of Heaven are at her devotion. 'Tis thro her hands that all the Happiness which Heaven lets Fall into our soules doth pass. She is the Lady-Treasurer of Heaven; the dispenser of all the Gifts of God; She is the Neck, thro which Iesus Christ [Page 148]sends down all spirituall sense and motion unto his Church.Methodius. Ozotius. Albett. Biblia Ma­riae.She ruleth over Earth, Heaven, and Hell. She is the high and mighty Princess, of the heavenly Potentates. She is universal Queen. A Queen seven ways; for she hath seven Kingdoms. The most important Affairs of the Trinity pass thro her hands,Alanus de Rupe.so that all the Citizens of Heaven, the inhabitants of Earth, the Souls in purga­tory, nay in Hell,Antonin. Biel.do acknowledge her as their Mistress, and humbly bow the Knee before Her.J. Gerson.The Angels are the souldiers of the Virgin.Missels.She saith to one, Go, and to another Come.Hymns.She turns about the Heavens, giveth light to the Sun,Methode.and governs the World. Her dominion is vast;Admirable.for she not only commands the Creatures, but even God himself, as being his Mother. She hath a power over her Son,Bonaven­ture.founded upon a better right, than that of other Mothers.Lvo Carnet.For our Saviour hath a greater Obligation to the Virgin Mary,Salmeron.than other Children have to their Mothers. She hath requited God for all that she received of him.Conformi­ties.She hath discharged herself by way of retribution; yea, she hath requited God for all that we receive from him.Carolus.'Tis true,Scribanius.we are Debtors to God, but as for the Virgin, God is a Debtor to her: for the Virgin hath done more, or as much for God, as God hath done for mankind. Iesus Christ by imitating the Virtues of Mary, discharged his Office of Saviour. The Virgin, together with her Son, is the cause of the Creation of the World; 'tis for her, and for him, that God created the whole universe. All be­lievers, are elected, and predestinated, thro the Virgin. She is the Book of Life. She merited to be the mother of God, and to be the Mother of all Mankind. Every thing that is spiritual flowes from Iesus as the Father, and from Mary as the Mother of it. She is more merciful to Sinners, that Iesus Christ: 'Tis not possible, that those should be saved, from whom Mary turns away the eyes of her Mercy: and 'tis absolutely necessary, that those should be justifyed, toward whom she turns her Eyes. [Page 149]'Tis against her alone that we sin. If a man finds him­self prosecuted by the justice of God, he may appeal to the Virgin. The Mothers Mercy hath often saved th [...]se whom the Son hath a mind to damn: one condem­ned by the Son, is saved by the Mother: If a man were in Hell, the Virgin is able to fetch him out.

Every body hath heard of the Red Ladder, and the White Ladder; the Red, is that of J. Christ; the White, is that of the Virgin. All those, who had a mind to go up by the Ladder of J. Christ, were tumbled down from the top to the bottom: and all those who went up by the Ladder of the Virgin, got into Paradise. 'Tis the Virgin, that gave her Son to men, and sacrificed him for them. She offerd him, by agreement with the Father, and by conformity to the Son, and thus offering him for all, she hath procur'd the salvation of all. The Clients of the Virgin, represent themselves, as in suspence between the Son, and the Mother, between the Milk and the Blood, not knowing which way to turn.

'Tis easy to conclude, what kind of worship ought to be given to one, that is, and doth so many things. Therefore they say, that the Invocation of the Vir­gin, Salazar. Binet. Coster. Alexis. Vasques. is of absolute necessity, and that those who pray not to her, are as bad as those who blaspheme her. They beg of her in express terms whatever is de­sir'd from God; Heaven, Pardon of Sin, Grace, Repentance, Victory over the Devil.F. Sufften Viridarium Crasser. 'Tis not enough to pray to the Virgin, you must adore her: every knee must bow to her; adoring her as soveraign Queen of Men and Angels. And this Adoration, is not to be a meerly external Adoration, but internal. The Angels themselves adore the Virgin, and have adored her ever since she was born. On the account of her own Holiness men owe Dulia to her; on the ac­count of her maternal relation they owe her Hyperdu­lia; and because she toucht our Saviour, the adora­tion [Page 150]of Latria is due to her. Those who well per­form these services, tho never so negligent of their duty toward God, tho Villains, Robbers, Debau­cheés, &c. they cannot be damn'd, because they have been Clients of the Virgin. This they prove, by innu­merable examples of those, whom the Virgin hath by strange Miracles, brought back as it were from the Gates of Hell, because they had been her Votaries. And as an evidence, how highly pleasing this Adora­tion is to the Virgin, she hath wrought more Miracles within these last seven or eight hundred years, than God hath wrought snice the Creation, by Moses, and the Prophets, by Jesus Christ, and his Apostles, and by all the Saints together. Her Images have Spoken, they have Sung, they have resisted the Fire, and the Ham­mer, they have sored in the Air like Birds, they have swet Blood, and Oyle and Milk have run from them; some of them have been turn'd into Flesh; they have Wept, Lamented, Groaned; they have made the Lame to Walk, the Blind to See, the Deaf to Hear. They have cured all kinds of Diseases, and Wrought all sorts of Prodigies. For these reasons, people will go to the end of the World, to visit these consecrated Images, they kiss, and fall down before them, and render to them an external Worship, accompanyed with a most fervent internal devotion. They rubb their Chaplets, or Beads, their Handkercheifs, upon these Images, and wear about them these Chaplets, and cloths, which have touched the Images of the Virgin: and believe, that they are reliques which have a virtue to preserve from all Evills. That which we have discourst concerning the Virgin, may be applyed to Saints proportionably. There is no Folly, or Extra­vagance that we have now related, but every Or­der of Monks say such like of their Founder, and Author: the Cordeliers and Capucins of their S. Fran­cis; [Page 151]the Jacopins of their S. Dominick, and in general, of all the pretended Saints of their Orders, they are more Holy than Seraphims; they raise the Dead; they heal all Disceases, the whole Creation is subject to them. We shall see their Instances, when we come to handle the Fables of the Legends.

CHAPTER XV. An Examination of the Excuses, by which some late Authors endeavour to palliate the Idolatry which hath been set forth in the preceding Chapter.

THere is none, unless he is plung'd into the dark­est Superstition, but must confess, that, what we have been relating, is Idolatry in the highest de­gree. Accordingly, since of late some Papists of the Gallican Church, have taken up something of a Spirit of Moderation, people begin to be ashamed of these Excesses. Indeed, how can it be, that men should not see the Blasphemy, that lyeth in giving to a Crea­ture that which belongs only to the Creator? To ascribe just every thing to the Virgin, which can be spoken of God, and consequently to give her divine Honours? Those Gentlemen, who make it an Article of their faith to follow the sentiments of a certain Ec­clesiastick, who wrote, The wholsom Advices of the Virgin to her indiscreet Votaries; tell us, that the things charged, are the Excesses of some Fryars, which were never approved by the Church; that no Council ever enjoyn'd them; that at present, all those Follies are antiquated; that men are perfectly come off from 'em; and that the Invocation of Saints, must not be judged of by that measure. And therefore, if we have no other Arguments, to make good the charge of Ido­latry, [Page 152]that we bring against the Church of Rome, we must be non-suted. This is their note for these last twelve or fifteen years, and what they perpetually re­peat to the New Converts; yea they write, and print it, that all those who revive these Monkish Supersti­tions, are some pitiful Jesuites, such fellows as F. Crasset. They tell us, that when we pray to Saints, we do nothing more really, than place them among them who pray. And that we pray to them, on the same ground and design that we desire a Friend to pray for us.

The Roman Church, is Idolatrous in the Invocation of Sts. First, we reply, in a word, that the Invocation of Saints, the most refin'd, and the most amended by the Ecclesiasticks of France, is a real Idolatry; and there­fore tho we could not reproach the Church of Rome with these excesses, we have notwithstanding very good proof, to convict her of Idolatry. We say in the 2d place, that 'tis enough to us, that these Gen­tlemen do acknowledge, that these Excesses are Ido­latrous, as Mr. Arnaud expresly owns it, and the Au­thor of the Advices, &c. does strongly prove it. This acknowledgment, I say, is enough to us, to found an Accusation of Idolatry against the Church of Rome, and to evince, that she bears this Character of Antichristianism, as well as the rest. 'Tis a meer Cavil, to say, that the Roman Church can only be charged with that she hath expresly determined in her Councils. The universal consent, the constant practice of her people, the uniform Theology of all her Doctors, the Orders and Examples of her Popes, and lastly, the toleration, or rather the long reign of these Abominations, without the least contradi­ction, are sufficient to give us ground for judging this to be the Religion of the Papacy. For we now take it for granted, that for these last seven or eight hun­dred years, this is the Religion of the Latin Church, [Page 153]and that all her Teachers, have approved, have taught and practis'd it; that the Popes have Authoriz'd it, by their Decrees, by their Examples, by the blasphe­mous Hymns, which themselves have composed in Honour of some Creature.

We defy Mr. Arnaud, and all the refin'd Papists at this day, to cite the Authors, who have dared to condemn these Excesses. We easily believe, that there have been some, who have neither approved, nor practis'd them. But the number hath been so small, and the torrent so violent against them, that they had been burnt, if they had taken the courage to de­clare themselves. 'Tis so publickly notorious, that nothing can be more, that before the Reformation, God and his Worship were scarce known by the com­mon people: Nothing was talked of but Pilgrimages to Saints, or to some Image of the Virgin, the Miracles wrought by Images, and especially by those of the Virgin; Vows and Prayers made to He-Saints, and She-Saints. The Jesu Maria had so shut out the name of God, that it did fill your ears on all occasions. In dangers, in fear, in surprises, in short prayers pro­duced by any strong passion; All the world knoweth that in these horrid dark Ages, the Monks were the Masters of the Conscience, and Directors of the peo­ples Devotion. These Monks, I say, who are the principal Authors of these dismal Excesses, which men are forc't to be asham'd of at this day. Such was the torrent of this impiety, that those who were not born down with it, were forced to conceal themselves, so that 'tis no wonder, that we of this age cannot name and shew them. These Gentlemen, when we tell them, that God reserved his Elect, hidden in Baby­lon, do insultingly ask us, Where were those, who denyed to adore the Eucharist, or pray to Saints? and that we should name those hidden Believers. We [Page 154]take our turn to ask them, shew us those honest people, who did not partake in these Monkish super­stitions, as you call them. Shew us those true Catho­licks, who worshipped God in all purity, and who prayed to Saints, only to place them in the number of those who pray to God.

In the pu­blick Hymns, compos'd by Popes, we find instan­ces of Ido­latry.But behold two or three Evidences sufficient to stop the mouthes of these Gentlemen, the Advocates of Popery, whose deformities they conceal with so much cunning. The First is, That in their publick Hymns authorised by the Church, publickly sung, printed in their Missials and Hours, we find these same Superstitions, which they own to be Excesses, and we call Blasphemies and Idolatries. Have they not sung in one of the Hymns of the Roman Church, monstra te esse matrem; shew yourself to be his mother, i.e. command your Son with the Authority of a Mother. Did ever any private Author say anything more horrid, than this, that a Creature should in a way of Authority command its Creator? Are there not these words in an antient Hymn, positus in medio quo me vertam nescio; which are spoken by a Devotionist, plac'd between Je­sus Christ, and the Virgin, and knoweth not which of them to prefer? They were not therefore meer private persons, who were guilty of these Excesses. Our second Evidence is this, that these Blasphemies have come out of the Mouthes of the Popes themselves; of Popes, I say, who are the Mouth of Jesus Christ, and who cannot err, as 'twas universally supposed in those times. Was it not Pope Innocent III. who composed that Hymn, in which these words are found, Precor te Regina Coeli habeas me excusatum, nam peccavi tibi soli, i. e. I beseech Thee, O Queen of Heaven, to forgive me, for 'tis against Thee only I have sinn'd? Is not this to put the Virgin in the place of God, the great Lawgiver and soveraign? Our third Proof is this, that the Authors [Page 155]of this extravagant Devotion, whose worship is full of Blasphemy, have yet been canoniz'd. One of these Saints is Cardinal Bonaventure, another is Antonine Arch-Bishop of Florence. There are others, as St. Ber­nardin, St. Anselme, &c. Did the Church at that time look upon these men with the same eye as Mr. Ar­naud now doth? would he increase the number of Saints by the names of those whom he stiles Wretched Authors, and Pittiful Fellows, such as Father Crasset, and other sorry Iesuites? A fourth Argument we may fetch from their Expurgatory Indexes. If these Monkish Superstitions have been lookt upon as extravagant and excessive, ever since the Council of Trent, why are they not condemn'd? why are they not raz'd out of their Writings? why are not the Books forbidden? where­fore do we not find them in some Index of forbidden Books? and there have been many such printed at Rome and in Spain within an hundred and fifty years. On the Contrary, These Authors have been in vogue, and as much esteem'd as formerly; these Idolatrous Saints have kept their place in the Calender, and their Statues been continued in Churches, their Worship in the Roman service, and their Festivals in the days of the year: After this they must be very impudent to tell us, that these excessive and extravagant Devotions were not the general Religion of the Roman Church for seven or eight hundred years.

This Extra­vagant De­votion which thus borders upon Idola­try doth yet continue.As to that which these Gentlemen tell us, that this is a thing past and gone, and ought not to be jmputed to the present Roman Church, because they are not now guilty, but have reformed and brought back the Invocation of Saints to what it ought to be. To this, I say, divers things may be answered; First, that granting the truth of this, it would nevertheless be true, that the Church of Rome hath been Idolatrous for seven or eight hundred years, and this were enough to ju­stifie [Page 156]our Charge of Idolatry against her, and to prove the Character of the Kingdom of Antichrist belongs to the Papacy. But I say further, that this Assertion implies a much greater Impudence, than the former Excuse; for the darkness we are under as to former times, might serve for a pretence in the denial of a matter of Fact concerning those times; but all shame must be lost in those that will contest a present Truth, and affirm that which our senses will evidence to be false, whereof we may every day see the contrary. What ought we then to judge of our modern Conver­ters, who so confidently assure their now Converts, that all that was excessive in the Worship of Saints is now corrected and amended. Is there any one thing abated of what we Charge them with? do they not every day sing in their Churches those blasphemous Hymns against God, and against the B. Virgin, that we accuse 'em of? wherin they call her. The Tree of Life; the Well of Living Water; the Ocean of Graces; the Light of the Church; the Light of Hearts; the Buckler of Mankind; the Refuge of Mortals; the Queen of An­gells; the Princess of Seraphims; the Ark of the Co­venant; the Holy Altar; the Repairer of all that Adam spoil'd; the Judge of Quick and Dead. Was there any thing worse than this ever said by the Bonaventure's, Albertus's, Antonine's, Biel's, &c? If the Virgin be the Light of the Living and of the Dead, who inlight­ens every man that comes into the world; if she be the Altar of our Propitiation; the Asylom to which all men must have recourse; if she hath restor'd all that Adam lost, what remains for Jesus Christ to do? and what could be said more of himself? Is this past and gone? doth it not still continue? Is it not dayly sung in the Hymns and Letanies of the Virgin? what Au­thority reduc'd the Church to the Truth in the point of the Invocation and Worship of Saints? It may be [Page 157]the Council of Trent? but have not the greatest part of these extravagant Authors we have quoted, liv'd since the Council of Trent? The Author of the signs of Predestination, the Stellarium, Binnet, Salmeron, Sa­lazar, Costerus, Vasquez, Father Suffren, Carolus Scribanius, and an hundred others, who have liv'd in our age, have they abated any thing? on the contra­ry, have they not out-done their Predecessors? so far is the Idolatrous worship of the Virgin diminisht, that within an hundred years it is very much augment­ed. The opinion of the Immaculate Conception of the Virgin was once a Probleme, a disputable point; but in our times the Monks have almost made it an Arti­cle of Faith. No man durst preach or write against it; and since that time the votaries of the Virgin have kept no measures. Kingdoms are put under her Protection, and every Individual takes her for his Patroness: new Temples and Chappels are every day built to her Ho­nour.

How those have far'd who con­demn'd this Excess.It may yet be said, that there are some in the Church of Rome who condemn this excess. Mr. Arnaud in his Apology for the Catholicks, cites his good Friend the Bishop of Castoria, M. Pavillon the Bishop of Alet, and some others: and above all, we have the Advice of the H. Virgin to her Indiscreet Votaries, which takes away all These abuses. But these sorts of writings, which are but a few, are so far from convincing us that this Idolatry is past, that it teaches us the contrary, that it is yet in vigor. At that very time when that little Book came forth, there were those who said, That a man might be assur'd of his salvation tho he liv'd in Sin, if he did but bear any devotion to the Virgin: that God could not damn those who had any external Devotion to the Vir­gin: that Devotion to the Virgin was a sign of Predesti­nation: that the virgin brought back her votaries from Hell, to give 'em space to repent: that a man might be [Page 158]saved without the Love of God, if he apply'd himself to our Lady: that a man might render all Honours to the Virgin, tho he forgot that which was due unto God: that the Virgin is more merciful than J. Christ: that the Vir­gin is an Inferior Divinity, without whom there can be no access to God: that she is the Mediatrix of Mankind, and hath a great deal of Merit, which she never receiv'd from her Son: that she is the Joynt-Redeemer and Sa­viour of the World with J. Christ: that we may appeal from God's Tribunal to hers: that she hath an Empire and Kingdom distinct from that of the Father: that she may be plac't parallell with her Son: that Mercy be­longs to her, but Justice to Christ: that we may apply our selves only to her, and neglect her Son: that Devo­tion to the Virgin may be prefer'd to the Love of God, and trust in him: that we may put our confidence in Images: and that a difference is to be made between the several Images of the virgin, as to efficacy and vertue, and con­sequently that there must be a difference in our Devotion to 'em.

If those wicked and abominable Extravagancies are past and forgotten, this modern Author was much to blame, to give so particular an account of them, in order to his charge against them; that could be of no­use but to revive 'em. But for the fuller conviction that these Impieties are still the Religion of the Papacy, we must consider how that Book, The Advice of the Virgin, &c. Was receiv'd; viz. as an Heretical Book. Father Crasset, a famous Jesuite, wrote an answer to it: he treats the Author in his Preface as one that deserv'd the Inquisition; and 'tis certain, had he been in the hands of the Spanish Inquisitors, they would have burnt him as a Lutheran. In a word, Father Crasset confutes him, and establisheth all those Impieties which the other had condemn'd: he doth, I say, esta­blish and confirm 'em one after another; proving the [Page 159]truth of 'em, and the Piety of the practice of these things, supporting his own Opinion by the testimony many hundred Authors, which he thinks of great weight; and this Book is printed with Approbation, and Priviledge, and sold publickly throughout all France. On the contrary, the Book of The Advice, &c. and other such pieces, are disperst very secretly, con­cealing the Authors names, and with evident tokens of being dislik't and discountenanc't. 'Twas not long ago that the Cordeliers of Rheims caus'd this Inscrip­tion to be put upon the Frontispiece of their Con­vent, ‘Deo Homini & Beato Francisco, Utrique Crucifixo.’

To God-man, and to S. Francis, who were both Cru­cified. Some or other abhorring this Blasphemy, wrote against it, but was forc't to hide himself under the name of S. Saviour, and to print his paper with great Secrecy.

Few at this day dare openly con­demn these extravagan­ces.In the mean while, it may be said, that there are great numbers of Papists in France cur'd of these Follies. I grant and believe it; and 'tis that which makes me hope that Popery will ere long be banisht out of France: but it must be observed, that those very men who in their hearts it may be condemn those foolish De­votions to the Saints, do yet practice 'em, to appear Good Catholicks in the eyes of the World. We gave an instance in the late Marshal de Faber, who was of all men the least taken with these Fooleries, and per­fectly despis'd the Roman Religion: And yet after his death, among his Papers were found Bulis and Letters of Filiation that he had procur'd, to have a part in the merits of the Monks; we also mention'd the Example of the Arch-Bishop of Rheims, one of those who would [Page 160]be thought to be free and disingag'd from the Errors of the vulgar, and yet hath caus'd the Confrairies of S. Sebastian to be set up in his Metropolitan City, with all kinds of Indulgence annext, plenary, fuller, and most full. Lastly, we have given the Relation of a mat­ter of Fact, which all Paris is witness to, and whereof the Narrative hath been printed; 'Tis the Transla­tion of the Reliques which the Princesse Palatine be­queath'd to the Abbey of S. Germain des Pres. The Ce­remony was perform'd by the Arch-Bishop of Paris, with all the Impiety and Idolatry that could have been practis'd in an age of the grossest Ignorance. Never­theless this Arch-Bishop of Paris, is in all appearance one of the moderate men, of the Religion of Mr. Ar­naud, and the Bishop of Meaux, who condemn the Devotions of the Monks.

To all these Examples I will add another, 'tis of Fa­ther Mascaron, as Formerly he was call'd, but now Bishop of Agen. A Benedictine Monk named Dom Gabriel, Preacht at Duras on the day of our Lady in March 1686. in his sermon he vented all the Impie­ties and Extravagances, wherof we have given some Instances in the foregoing Chapters. This made a great noise, the new Converts complain'd of it, the Bishop was wrote to about it, who sends Dom Gabriel the following Letter.

From Reole, 4. Aug. 1686.

YEsterday, Sir, I had a Letter imparted to me, which I judged you would be glad to read a copy of, the subject of it was this. A Benedictine Father, of the Convent in this City, who preacht the last Lent at Duras, made a sermon on the day of our Lady in March, wherein he made use of several very bold and extrava­gant Expressions, concerning the veneration due to the H. Virgin, in so much that not only New Converts, but many of the ancient Catholicks were scandaliz'd at it; among others that were offended, were the Curate, and the First Consul of the City, who sent their com­plaints to this Preacher, to have had him repair that fault in his next sermon. But as he resus'd to do so, every one on either side took care to give an account to Monsieur the Bishop of Agen, formerly Bishop of Tulle, and known under the name of Father Mascaron. About 8 or 10 days after the preaching of the first sermon, this Father at the close of another told the people, that having understood that some had been offended without cause at his Sermon on our Ladies day, he had given the Bishop an account of it, who did perfectly approve all that he had said. Whereupon the Curate replied with a loud voice in the presence of the whole Assembly, that it was not so, and that he himself could produce Letters to the contrary.

Here is the copy of a Lr. which that Prelate writ to this Preacher, who calls himself Father Dom Gabriel.

The Bishop of Agen to the Reverend Father Dom Gabrië.

I Am troubled, my Father, at that which hath lately past at Duras; and I could have wisht that as good and catholick soever as your sermon might be, and I doubt not but it was, that nevertheless you had not preacht it. J. Christ told his Apostles, multa ha­beo vobis dicenda, sed non potestis portare modò. I have many things to say to you, but you cannot bear them yet. For the present we must keep to the just bounds which the sixth Council hath set us, concerning the Invoca­tion of Saints, that it is good and profitable to invoke them, that they hear our Prayers, and that we re­ceive many Favors by their Intercession. But we ought to stop there. When the new converts shall be better setled and establisht in this Faith of the Church, they will not stumble or be startled at certain Expres­sions, which now they are afraid of. Make a peacea­ble end of this affair my Father, and without any affectation endeavor to mollifie and temper the busi­ness. Return my Lr. if it please you, assoon as may be to M. the Curate, and make my excuses to Father de la Mercy, if I do not answer him. I am so opprest with business, that I can scarce find a time to breath: I desire to be recommended to your Prayers, and am with all my heart

Your most humble and most affectionate Servant, Julius Bishop and Count of Agen.

And by a Postscript.

I am just now inform'd by Lrs receiv'd this day, that you should have said, that I gave you order to preach this Proposition, that our whole Heart must be given to Mary, to make a Temple for her; and that the Eternal Father consulted with the Virgin about the Sa­crifice of Jesus Christ; that no Evil can befall us without the permission of Mary; that she made the Rocks to cleave asunder by her Sorrow. They add, that you gave your Auditory to understand, that there were four Persons in the Trinity, and that the Virgin made the fourth. I know very well that a good construction may be made of all this: but you cannot acquit your self from the greatest indiscretion, to start such kind of Questions among the New Converts, who ought to be dealt with very tenderly, as those that are weak in the Faith. I have undertaken to send Father Meladon, (a Jesuite) to moderate and reconcile matters, and to reduce both parties to that just medium, from whence you have swerv'd by your Passions, and I beseech you to yield to the Truth, and to ask pardon of God for your great Imprudence; for 'tis inexcusable: must an whole Church be put into a Combustion, because you made such a Sermon? This is not according to Order. Re­member that in strictness and rigor of Faith, as to par­ticular persons, the Invocation of Saints and of the H. Virgin ought necessarily to be approv'd: but the exer­cise and practice is not of necessity for every Indivi­dual: and when they are at service, they ought not to separate from those who pray to Saints, or disapprove their Prayers.

The Character of this Bishop is well known, that of all men in the Kingdom he hath the greatest contempt and scorn for the monkish Devotions: and yet you see how he talks, how he saith, that the Impious Expres­sions of that Monk had, and might have, a very good sense. He doth not require of the Monk to re­tract those Blasphemies; he would only that they should be reserv'd till another more convenient Time; that these things should be kept for thorough pac'd Ca­tholicks, who have been instructed in all their Myste­ries. What is the import and meaning of this Caution and conduct? it plainly signifies thus much, that these Devotions are still the Religion of the People in the Papa­cy, that they would not have 'em scandaliz'd by disap­proving them, and that they durst not oppose the Monks, who have the multitude as yet on their side. In a word, we must reckon that all Spain, all Italy, and all the States of Germany, under the Emperor, and all the Ignorant Devout People in France, are still of this mind. And consequently that the Papacy stands con­victed of Idolatry, by the testimony of all the wise and Intelligent men of her own Communion: as many of the most considerable of 'em have freely owned to me before several witnesses.

CHAPTER XVI. The Tenth Character of Antichristianism found in the Papacy: that it is a reviv'd Paganism, built upon Christianity, whose Worship is neither Spiritual, nor Rational.

According to the Pro­phecies the Kingdom of Antichrist is to be Ido­latrous.'TIs certain, that according to the Idea which the Prophets give us of the Antichristian King­dom, that it must not be a sort of Judaism, as the Papists suppose without the least proof, but a reviv'd Paganism: This is manifest by the preceding Cha­racter, that of Idolatry. Pagan and Idolatrous are one and the same; that which partakes of Paganism, par­takes of Idolatry: but without making use of Conse­quences, we have an express Text, which tells us, that Antichristianism is to be a sort of Paganism.

Apoc. 11. c. v. 2.Apoc. chap. 11. v. 2. But the court that is without the Temple, leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread un­der foot forty and two moneths.

The term of Forty Two Moneths makes it evident that he speaks of the Antichristian Kingdom; for all Interpreters of the one Communion and th' other do agree, that the three years and half so often mention'd in the Apocalypse, under the names of forty two mo­neths, and 1260. days, are the duration of the King­dom of Antichrist. Now this Empire of 42 months is given to the Gentiles, to the Pagans; Antichristianism then must be a sort of Heathenism: not pure Paganism, but such a one as is erected upon Christianity, and not separated from it. For those Gentiles are to tread un­der foot the Holy City. They must then possess it, how else can they tread it under foot? This is that [Page 166]which is also foretold expresly by the Apostle Paul, that the Man of Sin shall sit in the Temple of God. An­tichristianism therfore is not to be a pure and simple Paganism, an absolute and totall Apostacy from the Christian Religion. 'Tis sufficient if it Symbolize with Paganism, and very much resemble it. This is also signified by what is said 13th. chapter of the Revel, that the Beast which was struck dead should revive again.

This Beast is the Roman Empire as Pagan. There were two things considerable in that Beast, His Kingdom, and his Paganism: the first had been struck dead by the Goths; the other, the Paganism, had receiv'd a mortal Wound, from the time of Constantine untill that of Theodosius, but both must revive and recover again. The Empire of the Beast, in the Papal Domi­nation, and the Paganism in the Papal Religion. The Papacy ressembles Paganism, First, in General, be­cause its Worship is neither Spirituall nor Rational, as neither was the Religion of the Heathens. Secondly, in particular, that the doctrines and worship of the Papacy are an imitation of the Pagan Religion: by these two Articles of Conformity between Popery and Paganism, I intend to prove the Paganism of the Ro­mish Religion. And in the first place I'le prove, that the Worship of the Papacy hath this in common with that of the Gentiles, that it is neither Spiritual, nor Reasonable.

The two Characters of Christian Worship, are that it is Spi­ritual and National.This is undeniable, that the two great Characters of the Service and Worship of the Christian Religion, are these two. That it is Spiritual, and that it is Ra­tional. By Spiritual I understand a Service freed from Ceremonies and bodily Observances. By Reasonable I understand a Worship that is holy in its Institution, full of Wisdom and Reason, and proper to impress a lively sense of its Divinity, by elevating the Soul unto God. Our Lord Jesus told the Samaritan Wo­man, [Page 167] Woman, believe me, the hour Cometh, John 4. c. v. 21, 22, 23, 24. and now is, that neither in this Mountain, nor at Jerusalem shall ye worship the Father. The true Worshippers are they, who worship in Spirit and in Truth, God is a Spirit, and they who worship him, must worship him in Spirit and in Truth, &c. 'Tis plain that the Spirit and a Spiritual Service are there appos'd to the Carnal, Bodily, Ceremonial Service of the Ancient Church. S. Paul speaks in like manner to the Romans. I be­seech you Brethren by the Mercies of God, that you pre­sent your bodies a living Sacrifice, holy, acceptable unto God, which is your Reasonable Service. That is the other Character of the worship of Christian Reli­gion.

'Tis true, Judaism had a corporal worship, bodi­ly exercise, but it was reasonable, being full of deep mysteries, of types, and lessons of piety; but the worship of the Heathens had neither Spirituality nor reason. Christian worship is altogether both Spiritual and Rational. Nothing can be more Rational than to pray to God, to sing his praise, to offer him thanks­givings, to hear his word and preach it, to keep his commandments, to receive the sign of our washing in Baptism, and of our Spiritual nourishment in the Sacrament of the Eucharist. In the Popish Religion there is just as much of Spirituality, and of Reason, as there is of Christianity; therfore we find there pray­ers to God, and Thanksgivings, and Sacraments. But so far forth as Popery hath made additions to Christianity, there is nothing that is either Spiritual, or Rational.

Popish wor­ship neither Spiritual nor Reasonable. First, their worship is covered under an unknown Language, a dead, and barbarous one, which the Peo­ple understand not, and that alone were enough to take away all the reason and spirituality of any such worship. For tho all that is contain'd under that lan­guage, [Page 168]convered under that va [...]l, should be Spirit and Reason, to the highest degree, tho all should be devout, pious, full of unction, and able to raise the soul to the third Heaven, of what use could it be? to what pur­pose could it serve? we could perceive but the outside, a frightfull carnal bark and cover, that were only for the eye: wherin even the ear can have no part, but with respect to the symphony and Harmony of sounds.

Secondly, All that we see is meerly corporeal; viz. Churches adorn'd with extraordinary pride and pomp, wherin is a glimmering Light mixt with darkness, but inlightned with Lamps and candles, with niches in the walls, where we see Images of a Curious sculp­ture, in rich and magnifick habits: They who serve at their Altars have extraordinary garments both for matter and form, and sometimes for cost too: the service is not said but sung with Musick, and the Mas­ses of Great and Festival days accompanied with in­strumental and vocal Musick.

The Body of the Clergy with all the People march often in great pomp, a Cross lifted up, and banners displaid, and so walk thro the streets and sometimes the fields with this equipage. The shrine of a Saint is sometimes carried in this manner, before which one cries, that all must kneel, and all the people are presently on their knees. Every year The God made by a Priest is carried in great pomp, all the streets eccho with joy; all places thro which they pass with this Ceremony are adorn'd with Tapistry and Pictures, and the streets covered with Flowers: nothing can be more like the pomp of Isis, a part whereof is described by Apuleius. Is this a spiritual and Rational worship? Is not this like the Heathen worship, who carried their Gods in procession upon sacred Chariots, which they called Thensae Deorum? Is not this to make Religion a meer spectacle, a kind of Comedie? In short, all the devotion [Page 169]of the People comes to this, to look upon Processions, the shrines and Reliques of Saints, the Ciborium where they put the H. Sacrament, Altars, Ornaments, Ta­pistrys, Pictures, Images, Crucifixes, Priests Habits, Canopies, and the magnificence of the Train, which follows according to Ceremony. The Imagination and the Heart likewise are fill'd with this glittering outside, and gawdy show, which is so far from eleva­ting the soul to God, as is pretended, that it stops and hinders it from mounting higher than to what is meerly external and earthly.

They pretend that this worship of theirs is very spi­ritual, and full of Mysteries. The Priest puts the Amict upon his head, which is the name of his hood; this sig­nifies, they tell us, the Divinity of Jesus Christ, which was hidden and concealed under his Passion. He puts on the Albe or white surplice over his other cloaths, because it is written, thy garments shall be white, and this to denote the Innocence of those who serve at the Altar. The Subdeacon in some places kisses the right hand of the Priest who doth officiate, because the right hand of the most High hath done valiantly. The Priest or the Bishop doth sit down after the prayer, in remembrance of our Lord Jesus Christ's fitting in the Temple to dispute with the Doctors of the Law. In a word, there is not the most minute and trifling Cere­mony of their worship but hath its mystical and spiri­tual reason assign'd for't. But First, these are meer Chi­maera's and fancies, which the first Inventers of these Ceremonies never dreamt of; we are told of a learned man in the Church of Rome, a Canon of Clugny, who hath prepared a book for the press, that will confute and shame the Durand's, the Biels, the Innocent's and the Disciples of such as have wrote of the Mysteries of the Mass; for he will prove, that all these Ceremonies are without any mystery, and that they were only [Page 170]instituted upon motives of commodity and conve­nience, or by meer hazard and occasion; but suppose there were a mysterious Intention hidden under these Ceremonies, were the service any whit the less carnal for this? who allmost is there that understands these Mysteries? A man must have been for a long time in a dream, to have imagin'd those impertinent reasons which are brought by the mystical Authors of the Roman Church for all the parts of their external wor­ship. The Priests themselves do not know them: and the People never heard one word concerning them; so that they never see any thing but bodily exercise, and a worship meerly corporeal and external.

The most important piece of worship in the Church of Rome is the Mass; let us examin it a little, whether it hath those two Characters of being Spiritual and Rea­sonable, which are certainly two properties of every Service in the Christian Religion. In the Mass the Priest being cloath'd with his Sacerdotal Habit begins with that, which they call, the Judica, the Introitus, and the Confiteor. There some words taken out of the Psalms are thrust in, and mixt with some words of prayer. The Priest makes confession of his sins to God, to the Virgin, and to the Saints: he demands absolu­tion, and he bestows it on the People, he ascendes to the Altar, he stoops down below it, and mutters some prayers to himself, of which no body understands either the sense or the sound. He says to the People, Cantate Domino, i. e. sing to the Lord, and yet no man dares sing. He repeats several times, Kirie Elei­son, Christe Eleison, Greek words, whose meaning he knows not; for 'tis very common that he scarce under­stands the Latine of the Mass. The Gradual is the second part of the Mass, in which he sings some kind of songs, that are different according to the time and Days on which Mass is read: the Deacon prepares [Page 171]himself to read the Gospell, he prays to God in Latin that he would purify his Lips: the Priest gives him his blessing, and makes many signs of the Cross over him. The Deacon kisseth the hand of the Priest, and makes the sign of the Cross with the thumb of his right hand over the Book, over himself, upon his forehead, his mouth, and stomach, he perfumes the Book with In­cense, and being thus well armed against the charms of the Devill by his Grimace and wry-faces, he reads the Gospell of the day, but the poor People in the mean while understand nothing. The reading being over, the Priest returns the Book, saying these words, Per Evangelica dicta deleantur nostra Delicta; i. e. by the sayings of the Gospell may our sins be blotted out. The Deacon burns Incense: the Priest reads the Creed, and turning towards the People, he says, Dominus vo­biscum.

After the Gradual comes the Offertory, in which the Priest taking the dish wherin are the unconsecrated wafers, he offers them unto God with these words, Holy Father, God Almighty and Eternal, receive this immaculate sacrifice which I thine unworthy servant offer unto Thee my living and true God, for my innumerable sins, offences, and negligences, and for all those who are here present round about, and for all faith full Christians Living and Dead, that it might be profitable to their sal­vation in Eternal Life. Observe that 'tis all this while but meer bread: But what kind of Bread think ye? little loose leaves of paper made with a little flower and bak't between two Irons. This is the propitiatory obla­tion that is offer'd for the Living and the Dead. After this the Priest takes the Chalice, and offers it likewise unto God, he makes many Prayers that God would bless this sacrifice, that he would accept it, and that it may be gratefull and well-pleasing to him. You must know, that this was the sacrifice of the Mass before [Page 172] Transubstantiation was found out: plain Bread and wine was then offer'd. Judge then whether any man could believe that this was a true propitiatory Sacrifice. In this part of the Mass every thing that can be ima­gin'd, is done to make this bread and wine to be a pro­pitiatory Sacrifice: They offer it to God, they offer it to the honour of the Saints, and of the Virgin, and say unto the People, Pray to God that this Sacrifice which is yours, and mine, may be acceptable to him. 'Tis in this part that the Secrets are said, they are short Prayers spoken with a low voice, but are concluded with a per omnia saecula saeculorum, which breaks forth in a voice of Thunder after a deep silence.

Lastly comes the Canon of the Mass, which is an additional peice in favor of Transubstantiation. There begins the Consecration, and the Body of Jesus Christ then comes upon the Altar. There the Priest chan­ges postures, and makes an hundred grimaces; he speaks, and then holds his tongue, he stoops down, then raiseth himself up, and kisses the sides of the Al­tar. He makes many signs of the cross: he prays for the Popes, for Kings, and for him in particular on whose account that Mass is said. He offers to the honour of God, of the Virgin, of the Apostles, and of the Mar­tyrs: when the consecration is over, he rises up, and worships: After this he proceeds to the true propitia­tory Sacrifice, He offers the Body of J. Christ, praying God that it may be as agreable to him as the Sacrifice of Abel; i. e. they compare the Body of our Lord to that of a dead Beast. The Priest strikes upon his breast several times; he uncovers the chalice, and makes many signs of the Cross over the Blood of J. Christ, to drive the Devil from it. He sings, he prays, and then sets down the chalice and the consecrated wafers upon the corporal, that is to say, upon the linnen of the Altar. He again takes up the Dish wherin the wa­fers [Page 173]are, he makes over himself a great sign of the Cross, and breaks the wafer into three pieces. He throws one back into the chalice, with the other he makes the signs of the cross over the chalice, touching the foot of it, the middle, and the brim, and then he stroaks his eyes with it. He covers the chalice again, he prays, and returns to the side of the People, and makes them kiss the Pax, so they call a Trenchar, or a little board on which is painted a Crucifix, or the image of the Virgin. Then he puts himself in a posture to eat the wafer, and drink the chalice He prepares himself by divers signs of the Cross, kneelings, and prayers; he eats the pieces of the wafer that are upon the plate, and then repeating the same actions as for the wafer, he drinks the chalice, with that part of the wafer that was thrown into it. He makes the assistants likewise to communicate, if there be any present who are prepar'd. He rinses the gobelet with unconsecra­ted wine, he drinks it, he empties the chalice, and folds up the linnen, and pronounces the last Dominus vobiscum; and at last he saith the Ite, Missaest, and for a conclusion, he kisseth the Altar, lifts his eyes and hands to Heaven, worships the cross, and blesseth the People.

These are the ordinary simple Masses, but those upon Great Festivals have the addition of many other things. For instance, in that on the Saturday before Easter, they put out all the candles in the Church, and strike new fire, with a Flintand steel;The Pomp of Solemn Masses. they sprinkle the new fire with holy water, they light up torches, the Deacon takes three lighted Tapers at the end of a stick: The Acolyte fastens five grains of Incense in the form of a cross upon one of the consecrated Tapers; they kindle it; they consecrate the fonts of Baptism, by cutting the water in the form of a Cross they make it leap back towards the four parts of the world, brea­thing [Page 174]upon it three times in the form of a Cross, and dipping the consecrated Taper on which are the five grains of incense three times in this water, in the form of a Cross.

Absurdities of the wor­ship of the Mass.When I consider this medley of vain Ceremonies, without reason, without order, ill contriv'd, and ill put together, I cannot comprehend how so many men of understanding should ever suffer themselves to be inchanted with it. What is there of Spirituality, or of Reason in all these Grimaces, turnings, and returnings, elevations, and stoopings, these signs of the cross repeated an hundred times over, upon the Altar, upon the Priest, upon the book, upon the wafers, upon the body and blood it self of our Lord Jesus Christ, these soft murmurs, and loud screamings, these Reverences, and extensions of the hand, &c? One must be prodi­giously blind, that can persuade himself that this is be­coming the Majesty of divine service; It would hardly be tolerable on a Theater in a piece that were any thing grave; and these Gentlemen need not wonder that men compare this to the Ceremonies of such, who by signs, and figures, and circles, and muttering words, think they can charm and chain up the Devill. The Pagans themselves observ'd a better decorum in their sacrifices. There is nothing Spiritual to be found in all this.

And there is as little to be found in it that can be called Rational. 'Tis true, in this miscellany there are some things good; for we meet with divers passages of the H. Scripture, but they are intermixt without reason, order or coherence: and sometimes you may divine long enough ere you can imagine why or wher­fore they are mention'd: Besides that, being in an unknown tongue, whatsoever there is in it of Spiri­tuality or Reason is lost as to the People. What reason is there for the Confession of Sins to the Saints, and [Page 175]to the Virgin, as well as unto God? what reason is there to demand the prayers of the people, when they are ignorant of what you say to 'em? Is it not absurd and ridiculous, that a Priest celebrating a private Mass in the Corner of a Church, without any assistants, should turn himself about and speak to the walls, saying, Dominus vobiscum. The Lord be with you?

Is it not ridiculous to make the Deacon ascend an high Pulpit, in sight of all the People, to read to 'em an Epistle or Gospell in Latine, which they understand nothing of? Is it not a manifest Contradiction to of­fer little wafers that are not consecrated, as a Sacrifice for the living and the dead? Is it not to affront our Blessed Lord Jesus, to pretend to arm him against the Devill by making signs of the Cross? Must they not be void of reason and common sense to leave a parcell of words in their liturgie which are addrest to the people, and yet expresly to order that they shall be pronounc't with a low voice, that they may not hear so much as the sound of 'em? To what purpose do they pray for all the People, as if they were to partake of the bread and wine, and yet oftentimes they do not all communicate, and when they do but in one kind, of the bread only? In truth, we may as soon number the stars, as reckon up all the absur­dities, contradictions, and impieties of this false Wor­ship.

What spirituality and what reason is there in the Ce­remonies added by the Papacy unto Baptism; the signs of the cross upon the forehead, upon the mouth, upon the nose, upon the eyes, upon the ears of the Baptised, the spittle wherwith they stroak his nose and ears, their exorcizing the water, and the conju­rations over the font of Baptism? Circumcision was plain and simple, there can be no comparison between this and that.

Can there be any spirituality or reason in giving to their Devoto's a Rosary, or a string of Beads, wherby they may repeat just such a number of Ave's, and Paternoster's? but ten Ave's to one Pater, that is, ten homages to the Virgin, for one to God the Father; as if the Virgin were ten times more adorable than God. Is it not absurd to say the Ave, i. e. the salutation of the Angell to the Virgin, in the form of a Prayer? to give her the tidings of the future conception of Jesus Christ a thousand times a day, two thousand years after his birth? we should never have done, if we should say all that may be urg'd against them on this head. These Instances may suffice to let us see that the Romish worship in the general hath this in common with Hea­thenism, that it is gross, and carnal, and without reason. Let us now see it more particularly.

CHAPTER XVII. The Parallel between Popery and Paganism, in Doctrines and Worship; being a continua­tion of the tenth character of Antichristia­nism found in the Papacy.

Popery hath five objects of worship.THe Paganism of the Romish Religion is so obvious and manifest, that 'tis not possible not to discern it, wherefore it hath been accus'd of this many hun­dred times, within these last two hundred years. That we may be convinc't there is ground for this charge, we must consider in Popery the Object of their worship, and the Ceremonies of it. For the object of their worship, they have, First, the Supreme God, an Infinite Being. 2. They worship Angells, Spirits by nature separa­ted from matter. 3. They imploy and worship the Souls of men, of Dead men, whom they canoniz'd, to whom they build temples, and offer incense. 4. They have services to the Dead, and to the Ashes and Re­liques of the Dead. Lastly, they worship and make use of Images and Pictures, of the great God, of Angels, and of Separate Souls. These are the five objects of worship in the Papacy; The Heathens had just as many.

Paganism had also five.First, Rome Ancient as well as Modern worship one Supreme God, a being infinitely Perfect, King of men and of Gods, as they were wont to speak: Their Jupiter was the Soul of the world; and as the Masters of their mysteries explain'd it, he was Every thing. Their different Gods, called Neptune, Pluto, Ceres, They wor­shipt but one supreme God. Apollo, Vesta, &c. were but different names of the same great God, upon different accounts; many of their [Page 178]wise men have left it in their writings, that at the bot­tom they believ'd but one only God, at least this is certain, that between their Jupiter, and their other Gods, and as to the opinion they had of him and his worship,S. August. lib. 4. de Ci­vi [...]. dei. cap. 11. they made the same difference as the Pa­pists do between the great God, Creator of Heaven and Earth, and between Angels and Saints. The inferior Gods of Paganism were nothing else but those created spirits, which according to our Theology do execute the orders and commands of God under him; so that Popery hath no reason to boast it self above Paganism in this respect, that they acknowledg'd and worshipt a plu­rality of Gods, wheras the Papists do adore and acknow­ledg but one only: for at the bottom the Theology of the Papists and of the Heathen is all one in that parti­cular. To prove a difference between Paganism and Popery in this respect, they must not alledge the fa­bles of the Heathen Poets; for the Romans look't upon the fables of the Grecians, as no other than Blasphe­mies against the Deity: you ought to read what is writ­ten on this subject by Cicero in his Book de naturâ Deorum; and by Dionisius Halicarnassaeus in the se­cond Book of his Roman Antiquities.

The second object of worship in Paganism as well as Popery is Angels. Heathens and Papists worship An­gells. The Heathens conceiv'd of 'em as Mediatory Spirits, Agents between the Supreme Gods and mortal men. God hath nothing to do with man, saith Plato, but all the commerce and correspondence between God and man is by the mediation of Demons. So they call'd those Spirits, which we now term Angels. The Demons, he adds, are as messengers who maintain the intercourse between God and man; who on the one hand convey our supplications and prayers to God, and on the other his Commandments and Rewards unto us. All that have any knowledg of Antiquity know this to be true. [Page 179]Is not this meer Popery? are not the Angels set up as Mediators between God and men, to offer unto God the prayers and good works of men? Are they not made Intercessors, to obtain from God the favors we stand in need of?

The Hea­thens had 9 orders of Spirits as well as the Papists. Paganism went as far as Popery in the knowledg of good and evill Angels. The Heathens had a notion of bad Angels as well as good. They divided the An­gels into several classes; and 'tis very remarkable, that the mystical Authors of Paganism rankt Spirits in nine orders, as the mystical Divinies of the Papacy do. Jam­blicus names 'em thus. 1. God. 2. Angels. 3. De­mons. 4. Heroes. 5. Princes or Greater Governors. 6. Governors of matter, or more inferior Governors. 7. Archangels. 8. Souls. 9. He adds to these the visi­ble Gods, as the Sun, and Moon, &c. 'Tis plain the one is the copy of the other: the only doubt is, which of the two is the original. Paganism paid homage to all these Spirits, that they might make them [...]avorable to themselves, they built Temples to them, they burnt Incense in honour of them, they made prayers to them, they put themselves under their Protection, they chose them for their Patrons; they believed, that every one of these Angels, besides their general affairs, took a particular care of one single person. The Pa­pists do all this to the Angels, they pray to them, they serve them, they build Chappels to them, they choose them for their Patrons, every one believes that he hath his guardian Angel.

The Papists worship the dead, as th [...] Pagans did.The third article of the Conformity that is be­tween the Papacy, and Paganism, is the Worship of the dead. 'Tis certain, that the greatest part of the Gentile Gods, were men, that had been deifyed after their death. When a person had done some extraor­dinary service, either to the commonwealth, or the [Page 180]world, either by the Inventing of some useful Art, or by some considerable deliverance of his country, or by his singular virtues, after his death, they made him a God. Afterward 'twas grown the fashion at Rome to Deify all their Emperors, good and bad.

Nero, that he might abuse his own Religion, and his Predecessor Claudius, got him ranked among the Gods. At first the deifying of Hero's was done by the tacit consent of the people. But the ancient Romans (the very Patriarchs of the modern) begun the custom of making Gods in a solemn manner.

When any of their Emperors dyed, they built in some spacious place of the City a stately Funeral pile of wood, and other combustible matter, divided into several stories, which were fashion'd as a Pyramid, to the poynt of which a rope was fastned, with which an Eagle was tyed by the foot. The dead Corps was placed in a lower storie, then the Pile was set on fire, and when the rope was burnt, the Eagle flew up to the heavens, and some witnesses appointed for the thing, came and made report to the Senate, that they had seen the Soul of the Hero fly up to heaven. After this, by order of the Senate, a Temple was built to him, and divine honours were given him. The Philosophers, by their fanci'es, augmented and supported the superstition of the vul­gar; they said, that the Souls of men after they leave the bodie, become a kind of Demons, or Angels, which the antients call'd Lemures; that those souls which were good natured, and took care of their posterity, were named Lares,Apulejus de Deo Sccrat. familiars: And those that were restless, troublesom, ill natur'd, and affrighted men by night vi­sion, were named Larvae; and when it was uncertain to which rank the departed soul did belong, whether it was Lare, or Larva, then it was only named the God Manes.

A man must in my judgment be very blind, if he [Page 181]seeth not, and very obstinate, if he confesseth not the conformity, that is between this, and Popery. In the Papacy, all their Churches are so many Tombes, and Temples of dead men and women, exactly as it was under Paganism. They bear their Names, this is the Church of S. Peter, that of S. Paul, of our Lady, of Magdalen, &c. and either their Reliques, or those of some other Saint, are layd up under the Altar. These Saints are, departed souls, which have been Canonised or deifyed. At first this Canonization was made by the tacit consent of the superstitious. But in following ages, modern Rome imitated the fashions of antient Rome. She hath her witnesses ready, takes informations, solemnly declares, such, or such an one, a Saint, or Blessed. After this is done, they are prayed to, their names put in the Calendar, a Feast is made for them, their Protection is desired, sacrifices are offer'd in their honour, men shelter themselves under their merit, recommend themselves to their in­tercession, ask of them every thing that they want. They are made the Protectors of Cities, of Kingdoms, of families. Paganism shar'd employments among their lesser Gods. The Supreme God had the inspe­ction over all: but Neptune was to manage the sea; Pluto, the entrals of the earth; Ceres, the Surface of it; Lucina, had the charge of Infants and child-bear­ings, &c. The Papists after the same manner have di­vided the employments of their Saints, in governing the world. S. Nicholas is the Patron of Seamen; S. Margerit takes care of women in childbed; S. Ro­chus cureth the plague; S. Hubert, madness; S. Memin, the jaundise; S. Paulina the toothache.Papists have borrowed their Cere­monies at Funerals, from the Pa­gans.

The very Ceremonies us'd at Funerals in the Papacy, have been borrowed from Paganism. For that which the Papists at this day perform to the dead, is nothing [Page 182]but an imitation of the Pagan Ceremonies. At this day, when the dead body is to be buryed, 'tis exposed at the door o [...] the house, that every one may throw holy water on it, and pray for the soul. Thus the Romans exposed the corps's of their dead, placing them in the porches of their houses. When the corps of a Great man, is carryed to a distant city; every night it is layd by the way in a Church. Suetonius re­lates, that when the body of Augustus was brought from Nola, where he dyed, to Rome, where his fu­neral was to be solemniz'd, when it came to any City, it was layd in some Palace, or in the greatest Temple; and when it came to Rome, it was set in the Porch of his own house. The old Romans set branches of cy­press, by the dead body; at this day, a branch of box­tree is set by it. At the end of seven days they solem­niz'd the funeral; the Papists have masses said for the dead, seven days, that so the dead person (saith Du­rant) may the sooner come to the eternal sabbath, and that his sins, (which are reckond' by sevens) may be forgiven him Among the old Romans, the corps's were accompanyed to the Funeral-pile, by all who had a mind to honour the Ceremony with their pre­sence, and by a company of Singers, and Musicians, who sung mourning songs. The modern Romans have sorrowful and mourning songs, sung by their Priests. The Romans made great use of lustral or purifying water in the interments and funerals of the dead; and at this day the Papists make adoe in sprinkling their holy water; tho with this difference, that then the living were sprinkled; whereas now they espe­cially sprinkle the dead: Then it was to cleanse the living from the pollution contracted by tou­ching the dead; for under Paganisin, as well as Judaism the touching of a dead body was thought [Page 183]to defile. S. Jerom informs us, that the Heathens in there obsequies, made use of torches and flam­beau's, and thus the Papists do. The Romans in kind­ness and honour of their dead, kept a religious so­lemnity, which they call'd Novemdialia, i. e. a nine-days festival: they also celebrated the last day of the month, the fortieth day, and the anniversary day; on all which they offerd sacrifices to the dij inferi, the under ground Gods: they saluted the souls of the deceas'd, they prayed for them, and requested such as pass'd by, to pray for the soul of the deceased: they wrote on the graves bene precare, qui legis; whoever passeth by, pray for him that is dead. They added, sit tibi terra levis, molliter' ossa quiescant: let the earth lie light upon you, let your bones rest in ease. The Papists also exactly colebrate the ninth, the fortieth, the anniversary day, at all which times, they offer sacrifice for the Rest of the departed souls, they pray for them, they salute them. The old Romans had a stated time, which was appointed for the appeasing of the Manes, and for the procuring rest for them, it was in the month February: Now, 'tis the second day of November, when the feast of all souls is cele­brated, and solemn services are performed in order to their rest. We are told, that it was an Abbot of the Order of Clugni, named Odilon, who invented this Feast. Mount Aema in Sicily, often casts out fire, with most dismaying noises, Odilon imagin'd that they were devils who roar'd out of rage, because souls were fetcht out of purgatory: and the more to enrage these wicked Spirits, he agreeth with his Monks, to say solemn Masses once every year, to fetch souls out of purgatory. In the Papacy you scarce hear of any thing else, besides the apparitions of souls, which complain, and beg succour, i.e. masses. [Page 184]The heathens had such kind of fables, and offer'd sacrifices on the same design, viz. to appease the Manes who were out of humour, or tormented.

Est honor & tumulis, animas placere paternas.

The wor­ship of the dead, is much more superstitious among Pa­pists, than among Pa­gans.There is (we see) a near resemblance, between the Service which the Pagans did to their dead, and that which the Papists do to theirs. But that of the modern Romans, in point of superstition, infinitely surpasseth that of the old ones, and of all other heathens. In all Pagan antiquitie, 'twas an unheard of thing, to adore the ashes, the bones, the cloa­thes, the raggs of the dead, or any thing which at this day is call'd Reliques. The Fathers reproach the heathens with this, that their Temples were nothing but the sepulchers of dead men and women; that the Temple of Minerva of Larissa was the tomb of Acrisius; Arnobius. Eusebius. and that of Minerva of Athens, was the sepulcher of Cecrops; that the Capitol was the tomb of Aulus Vulticentanus. But the Heathens did not own this, and were so far from honouring their dead, by burying them in their Temples, that they buryed none within their Cities, they buryed always in the high ways: But now, modern Rome, boasts of that which old Rome was asham'd of. They glory in having the reliques of dead men and wo­men in their Temples, yea they lay them under the altars; they think that a Church, or a Chappel, is not rightly consecrated without reliques. If the body of some Hero was laid in a Pagan Temple, they did not believe, that these bones did make the Temple Holy; on the contrary, they believed, that it was a great honour to him that was buryed there: But the Papists believe, that the holiness of a Church, comes from the holiness of the Relique. 'Twas never heard of among the old Pagans, that a dead mans bones [Page 185]were kept for a show, were carryed about in State, that men sell down before them, gave them worship,The heathen did not wor­ship the a­shes of the dead. expected miracles from them, and exposed them to be adored by the people. This is the madness of su­perstition, and was reserved for revived Paganism, for the beast who was wounded to death, and re­covered. The Soul (and not the body) was the ob­ject of all the services, that the heathens did in ho­nour of the dead. They believed, that the souls, or at least the Ghosts, as they call'd them, had a par­ticular kindness for the places, where their bodies were buryed. And 'twas for the repose, and satis­faction of these Ghosts that they built emty tombs, when they had not the bodies to bury: 'twas for them that they poured out wine, and warm milk, on the ashes of the corps, and in these services they cry'd aloud to the departed soul, saying to it, Ac­cept these funeral sacrifices, which I offer to thee; come and drink the blood, which we offer to thee. But the Pa­pists address not their devotions to the departed souls only; they adore the ashes, the carkasses of the dead, and pay them divine honours. Nay their folly is such, that they adore the very shirts and linnen, the slippers, the ropes, the girdles, the hair and nailes of the dead: an extravagance that was never seen among the Pagans.

Conformity in the wor­ship of ima­ges, between Popery, and Paganism.I come to the fifth Article of the Conformity between the Pagans and Papists, as to the object of worship, viz. their Images. And here the Confor­mity is so sensible, that we need only explain it, to make it evident to all. The Churches of Christians, are at this day fill'd with pictures, and images, as well as the Pagan Temples were: Instead of thund­ring Jupiter, they place a Crucifix on their Altars. Instead of Juno the Queen of heaven, they have the [Page 186] Virgin, the Mother of God, the Queen of Paradise. Instead of the twelve Dij consentes, or consentientes, i. e. the Councellors of the supreme God: they have the twelve Apostles. Instead of the Heroes that were deifyed, one for first planting vines, another for in­venting the Art of Physick; they have the founders of the Monkish Orders, and the Inventors of mo­dern superstitions. Their Images relate unto objects, that differ from those of Paganism, but are of the same materials, of wood, of brass, of stone, of gold, of silver, of ivory; they have mouthes, but speak not; ears, but hear not; hands, but handle not; feet, but walk not; eyes, but see not. They are likewise serv'd after the same manner: the Pagans fell down before their images, smok'd them with incense, carryed them in processions, kiss'd, adorn'd them, set them in such places where all might see and worship them. The Papists do exactly the same to their Images.

This is a thing, that perplexeth those Papists who have kept any thing of Conscience. Therefore they attemt a thousand wayes, to make a distinction be­tween themselves, and the Pagans; some, on the one hand, extenuate the worship that is given to Ima­ges; on the other hand, some aggravate the Idolatry of the Pagans, with respect to their images. The first say, 'tis false that we adore images, we worship them not; God forbid; we only make use of them, to raise our minds to their Originals. This is a pitiful Evasion, a ruinous intrenchment, out of which the Papists have been beaten a hundred times. It hath been proved to 'em,The Papists re [...]lly wor­sh [...]p images. that their Councils in express terms, enjoyn the adoration of images, that their Do­ctors do downright plead for it, that their Practice doth undenyably prove it, and that their boldness in [Page 187]this dispute, is like that of those who while they beat a man almost to death, yet at the same time protest, that they do not touch him. They worship not images, but they fall down before them; they kiss 'em, they burn incense to 'em, they cloth 'em, they carry 'em in procession, they go on long pilgrimages to visit and pay homages to 'em. They may call this what they please, but we will speak the language of men, and of common sense: therefore we will always call this, the giving Ado­ration to Images. They adore not images (say they) because they give 'em not that supreme worship, that is due to the Soveraign Lord of the world, or because they give 'em not the internal worship which they give to creatures, that have life, sense, and reason. In earnest, we are obliged to them for this fair dealing: but at this rate where shall we find any Idolaters? Had the Pagans other sentiments of their Images, than the Papists have of theirs?

The Pagans did not wor­ship their Images as Gods.The Doctors of the Roman Church, to shew what a distance there is between them and the Pagans in this affair, do suppose, that these did worship their Images as Gods, because they said to a stock, thou art my Father; and to a stone, thou hast brought me forth. And because the Israelites said to their Calf, these are thy Gods O Israel, that brought thee out of the land of Egypt. We must say, that these Gentlemen have very little respect for the Reason of men, and for Truth. That they may justify them­selves, they make the wisest among the Pagans to be madmen and fools. For must not that man have lost his senses, who can believe that a statue, but the other day cast, or graven, is a very God, an infinitely perfect, eternal, Almighty Being? If one should ascribe this sentiment to the brutish vulgar, [Page 188]perhaps we might believe, that some vulgar Pagans might be guilty of this sottish stupidity. But we cannot without the worst injustice, and insincerity, charge the Heathen Priests with such an opinion. We must therefore know, that the Heathens had the same sentiments of their Images, that the Pa­pists have of theirs. They call'd them the signs, or symbols, the emblems, the portraits, the memorials, and at most, the dwellings of the immortal Gods.

Among the Pagans, ma­ny despised Images.To understand, how exact the Conformity is between Popery and Paganism in the point of Ima­ges, we must know, that the sentiments and ex­pressions about it, were different under Paganism of old, as they are at this day under Popery. First, there are persons of the Roman Communion, who very much despise Images, who believe that Reli­gion might very well spare them: yea, are willing with all their hearts, to have them quite destroyed. There are but few, who dare speak thus, but many think it. The wisest among the Pagans, had the very same thoughts of their Images. S. Augustin citeth the words of Varro: Lib. 1. cap. 31. de C. D. That the Romans would have worshipt the Gods much more purely, if they had continued to worship them without Images, as they had done for 170 years. The same S. Augustin re­lates the words of Seneca, who admired the folly of men, who made very abasing representations of their Gods, calling by that name, lifeless things, at which they would be affrighted, if they should begin to stir of themselves. Common sense made a Pagan speak at this rate: and 'tis very amazing that the same common sense, assisted by divine Revelation, should not at this day inspire the Papists with the same sentiments. They give a Religious worship [Page 189]to lifeless & sensless stones, which if they should begin to move, and speak, would seem much more worthy of worship: but in such a case, men would fly from them as monsters, and tremble at them as prodigious.

Papists be­lieve, as Pa­gans did, that the con­secration of Images con­fers a virtue to them.Those Pagans who went the highest in their esteem of Images, asserted, that by virtue of their con­secration, they became (not Gods, but) the dwellings of the Gods, and that their deities were present with those Images: i. e. with a presence of virtue, and operation. For they did not believe, that the very substance of Jupiter, was in such a manner fastned to his Image at Rome, that he was not at all present with his Images in Greece. Now I beseech you, what real difference is there between this Opinion, and that which the Papists have concerning their Images? The Council of Trent declares, that it would not have people believe, that there is more virtue in one Image than in another. But doth this hinder the devout vulgar from thinking otherwise? Do they not be­lieve, that there is a far greater virtue in the Images of our Lady of Loretto, and Montferrat, than in those at Paris? If not, why do they take such long journeys, to visit, and kiss those Images which are in other Countreys? Why do some Images work miracles, and others none? Why are the Priests (who are the Jaylors and Keepers of such Images) so weal­thy? Why are the Chappells where those Images are kept, so rich, and stored with treasure, if one I­mage is not better than another?

Pagans gave no other wor­ship to their Images than what Papist [...] give theirs.The more moderate Papists, are continually tel­ling us, that their Images have nothing divine in them, that they are only meer representations, by which they honour the Saints. The Pagans said the very same concerning their Images. Who (saith one of [Page 190]them) that is not a fool, Celsus apud Origin. can imagin, that the Sta­tues are Gods, and not the Images, and representa­tions of the Gods? There is not a Papist, who dare speak with so much contemt of his Images, as Pla­to spake of the Heathen ones. He said, that we owe a much greater honour to our Parents, than to the Images of the Gods; and that the Images having no Souls, can do us neither good nor evil. There is no Roman-Catholick, who builds Chappels to his survi­ving Father and Mother, or burns Incense to them. And there is not one, who dare say, that our La­dies Images, that are famous for their miracles, are good for nothing, and do neither good nor hurt. They will indeed confess, that the Image doth not work the Miracles: But they say, that the Virgin works the Miracles, at the presence of her Images, as God worketh grace in men, at the presence of the Sacraments. They cannot therefore say, that they do neither good, nor hurt; for then we might say the same of the Sacraments. Therefore we must not imagin, that the Pagans, (tho they have not found out the pretty distinctions of Latria, and Doulia, of absolute and relative adoration) did not make a great difference, between the worship they gave their Gods, and that which they gave their Images. If there were among the Pagans, some so stupid, that they did not distinguish the Image from the Origi­nal; there are some such among the Papists; their own Authors do confess it. Otherwise, (setting aside the sentiments of the heart) 'tis plain, that the external honours that the Papists give their Images, are exactly like these, that the Pagans gave their Sta­tues. This is a point, that cannot be contested, or needs to be proved.

But here we ought to observe, (what we remar­qued [Page 191]before,Papists, more superstitious as to Ima­ges, than the Pagans. concerning the service that is done to the dead) that Popery much surpasseth Paganism, in the Worship of Images. The madness for Images, never was so excessive among the Pagans, as it is a­mong the Papists. 'Twas never seen, that these did run from one end of the world to the other, to adore a forreign Image; every one was content with his own Gods. 'Twas never seen, that Images were sur­rounded with worshippers, who expected miracles from them. They had no book Legends of the mi­racles wrought by their Images. 'Tis true, Isis, and Esculapius (as they pretended) did some miraculous cures: But the least Popish Saint hath done more than the greatest Pagan Deities. And there is no proportion between the Fabulous Histories of miracles written by Pagans, and those written by false Christians.

'Tis not now I suppose difficult to see a near Con­formity between Popery and Paganism, as to these five objects of worship. 1. The supreme God. 2. An­gels. 3. Dead persons. 4. Reliques. And 5. Images. We should now have proceeded to show their Con­formity, as to Ceremonies of worship: But the Pa­rallel would be over long, because so easily made. For we may truly affirm,Ceremonies of Popish service bor­rowed from Paganism. that there is nothing in the External worship of Popery, that is not an imitation of Paganism. Their holy water is come in the room of the Lustrat Waters of the Heathens: Their Patron Saints, succeed the Pagan Penates and Lares, i. e. houshould Gods: Their Canonisations; the Ro­man Apotheoses's: Their Pope; the High-Priests: Their Cardinals; the Colledges of Augurs: Their Priests; those of Paganism: Their Altars; the Pa­gan Altars: Their Lamps always burning; the perpe­tual Fires that were kept in the Temples: Their Pro­cessions; the Pomps of the Circus: Their Shrines; [Page 192]that which the Heathen call'd the Chariots of the Gods: Their Perambulations; the Amberales: Their Car­naval; the Baccanals: Their Benedictions and Conse­crations; that which the Pagans call'd Lustrations: Their Purgatory; the Subterraneous Mansions, whi­ther the Pagans said Souls went down to be purged.

Is not this a strange Event, which falls out to the Confusion of Popery; that at Rome, and divers other Places, the Pagan Idols and Temples have only chang'd their Names, without changing their Uses? 'Tis affir­med, that the Image of the Capitoline Jupiter at Rome, is changed into that of S. Peter; only instead of a Thunderbolt, the Keys are put in his hands. At Bordeaux, formerly an Antique of Jupiter going up to Heaven on an Eagle, serv'd on Ascension-day to represent Jesus Christ going up to Heaven. The Temples of Heathenish Gods have been consecrated to Saints: Those who write of the Antiquities of Rome, confess it. The Pantheon is now the Church of the V. Mary, surnamed the Rotunde: Twelve Idol Temples are reckon'd, that have the same Honour, i. e. to be consecrated to the Virgin. The Primitive Christians did so abhor Paga­nism, that they would not for any thing in the world have celebrated their Mysteries in Pagan Temples. But Popery, which came in afterwards, makes use of any thing of the Pagans, their Temples, their Images, their Ceremonies. I know not how any one can look on this Conformity, otherwise than a certain Character of Antichristianism.

CHAPTER XVIII. The Eleventh Character of Antichristianism, that is found in the Papacy; a Spirit of Lying and Fables, Falsehoods to sustain the Authority of the Pope: A short account of the Romance of the V. Mary.

The Anti­christian spi­rit must be a spirit of Ly­ing and Fables.ALL Heresies and false Religions in general, have the Father of Lyes for their Author. But yet, 'tis certain, that there are some Sects, that are distinguisht by this, and have a Spirit of Lying for their Character. 'Tis plain by Scripture pre­dictions, that this was to be the Spirit of Anti­christianism. This is signified by those;

V. 13. Three unclean Spirits, Apoc. 16. that come out of the Mouth of the Dragon, and — of the Beast, and — of the false Prophet.

V. 14. For they are the Spirits of Devils, wor­king Miracles, which go forth unto the Kings of the Earth.

These Spirits of Devils, are those Lying Spirits, who by Fables, and false Miracles, deceive the Inhabitants of the Earth. 'Tis of the same Spi­rit of Lying and Imposture, that this Prophecy speaks;

V. 13. And he doth great Wonders, Cap. 13. so that he maketh Fire come down from Heaven, on the Earth, in the sight of men.

V. 14. And deceiveth them that dwell on the Earth, by means of those Miracles.

These Wonders are Lying Miracles, Delu­sions, Impostures, or Fables. This is also pre­dicted [Page 194]by St. Paul, in his 2. Epist. to the Thes­salonians.

V. 9. — Whose coming (viz. of the Mystery of Iniquity) is after the working of Satan, with all Power and Signs, and Lying Wonders.

But above all, this is the Character, that the same Apostle expresly giveth the cursed Authors of the Antichristian Apostacy; telling us, that the Worship of Demons, and Spirits, as Media­tors, was to be set on foot by

V. 2. Men, 1 Tim. 4. speaking Lyes in Hypocrisy, ha­ving their Consciences seared with a hot Iron.

The true Spirit of Popery, is lying Fables and Imposture, and consequently it is Antichristia­nism. Let none wonder, that we detain the Rea­der longer than usual on his Point. For there is not a more sensible and palpable evidence, that the Papacy oweth its Original to the Devil, than this. All false Religions have their fabulous Sto­ries; Paganism had its Fables; corrupted Judaism had theirs. But all the Fables of all the false Reli­gions put together, do not come near those of Popery, either for number or horridness. And those who will not see its Falsehood and Vanity by this prospect, will never discern it by any other. I promise once again, that I do not call Popery, that which remains of Christianity in the Roman Church, for instance, the Divinity of Christ, his Resurrection, his Redemtion, and Judging the World, &c.

Popery works no Miracles, but to confirm its Super­stitions.These grand Truths are supported by Miracles and Wonders, which were wrought by the A­postles, and by Apostolical Persons. The Papacy is not at all concern'd to support the Christian Truth by their Lying Miracles; it takes little or no eare to preserve any part of it. Or rather, [Page 195]God hath not permitted, that his holy Mystery should be disparaged by fabulous Evidences and Impostures of the Devil. But the Papacy not being able to work true and real Wonders, to confirm their Doctrines; hath framed most hor­rid Relations, fill'd with Lyes, and ridiculous Fables, to support the Popes Supremacy and Em­pire, the Invocation of Saints, the Adoration of the Virgin, the Sacrifice of the Mass, the Real Presence, the Adoration of the Eucharist, and of Images. We must with some exactness view some Instances of these Lying Histories, that we may understand the spirit of Popery.

Fables, in­vented to set up the Popes Supre­macy.One of its principal Articles, is the Authority of the Pope, his Infallibility, his unlimitted power, his Succession to the Apostelship, and Supremacy of St. Peter. These things must be found in Tradi­tion; for Scripture saith nothing of them. And to find them there, they must be put into it; for they were not there neither. To put them into it, for want of History, they must weave toge­ther a heap of Fables. Therefore in the first place, they must without any proof suppose, that St. Peter, after he had been seven years Bishop of Antioch, came and made himself Bishop of Rome, and that he sat there five and twenty years; that he was crucifyed with his head downward; and at his death appointed a Successor, to whom he bequeath'd a full Authority over the Ʋniversal Church. This Successor of St. Peter left his, and this third, another: so that in a continued Suc­cession, until this day, the Popes of Rome have al­ways been Soveraigns of the Church, Umpires of all differences, Judges (without appeal) of all Controversies, and Liege Lords of all the Kings of the Earth; but all this is founded on meer Fables.

Fables con­cerning the abode and actions of St. Peter at Rome. First, The Journey and Death of St. Peter at Rome, are not very certain. 'Tis true, antient Authors have said so. But it doth not in the least agree with the History of the Acts of the Apostles, or with the Chronology of St. Paul's Epistles. That Apostle made two Journeys to Rome, where he was twice a Prisoner. In his second Impri­sonment, they will have him suffer Martyrdom with St. Peter. 'Tis very surprising and astoni­shing, that the Apostle, (who in his Epistles writ­ten at Rome, mentioneth so many persons of a mean quality) should say nothing of St. Peter. The Mystery of Iniquity began to work in Saint Paul's time; this Journey, and Martyrdom of St. Peter at Rome (whether true or false) was to be the principal foundation of the vain pretences of this Counterfeit Monarch of the Church. 'Tis not improbable, that this Spirit of Lying, which sowed the first seeds of Antichristianism, persua­ded the Antients of the second Century, that S. Peter had appointed the Bishop of Rome to be his Successor; tho this was plainly false. For St. Peter had the charge of the Jews, and of the Church of the Circumcision. Now the Jews were very inconsi­derable at Rome, where they had no more respect than those Fortune-tellers, whom we call Gypsies have among us. The greatest, and most considera­ble part of the Jews were about Babylon; and 'tis there that St. Peter dates his first Epistle. As to the pretended Episcopacy of St. Peter at Rome, which lasted five and twenty years. 'Tis a Fable, whose Original is found to be in the fourth Century, in Sr. Jerom's time, who is the eldest Author who mentioneth it. For it is only to be found in Je­rom's version of the Chronicle of Eusebius. This Falle is unanswerably refuted, both by the Histo­ry [Page 197]of the New Testament, and by Chronology. And (as one Fable produceth another) the long abode of St. Peter at Rome, hath produceth the Fable of his Contest with Simon the Magician, in which this Magician flying in the Air out of sight, St. Peters prayers tumbled him down, and broke his Leggs: or rather this last Fable was the older, and so produced the other. But be­cause this Fiction of St. Peter's long abode at Rome, was not sufficient to found the Dominion of the Pope, they have forg'd Decretal Epistles of the first Popes, from S. Clement, Peter's Succes­sor. In which Epistles these first Bishops of Rome ascribe to themselves all that Authority which the Popes have since usurped. They have besides forged a counterfeit Donation of Constan­tine, by which he gives away to Pope Sylvester, and his Successors the Popes, the City of Rome, Italie, the Western Kingdoms, and almost the whole Roman Empire. And that this Title might be supported by possession, the fabulous History of the Papacy, maketh the first Bishops of Rome (by virtue of their Papal Authority) to send Bishops into every Countrey, to plant Christianity there. Thus St. Clement sent into Gaule, Dennis, to be Bishop of Paris; Gratian to Tours; Julian to Mentz; St. Nicasius to Roüan; Taurm to Evreux; Exuperius to Bayeux; Sain [...]n to Verdun; Euche­rius to Triers, St. Saturnin to Thoulouse. All Fa­bles, which Launoy, a Doctor of the Sorbon, hath taken the pains lately to refute; they were ex­presly invented to establish the Supremacy of the Pope above Bishops. This is but a small part of the Romance of the Papal Authority, but because we must proceed to several other Instances, we cannot insist longer upon this.

'Tis certain,The Ro­mance of the V. Mary. that in all Popery there is nothing so singular, and so near to that Worship, which is 0165 0 given to God, as the Worship of the Virgin. 'Tis not easy to carry Idolatry to a higher degree, as we have before demonstrated. And we may truly say, there never was a larger and more de­testable Romance than the History of the Virgin, framed on purpose to establish the Adoration of the Mother of Jesus Christ. This Adoration is grounded on the glorious Priviledges which she received from God, in her Conception, in her Birth, in her Life, in her Death, in her Resur­rection, in her Assumtion, and in her Miracles. We must give you an Epitome of this fabulous History; and this Romance of the Virgin, is far less discreet, than that of St. Rose mentioned be­fore.

'Tis probable, that the Holy Ghost hath de­signedly been silent about the Life and Death of the blessed Virgin. Perhaps, he intended by this silence to prevent the horrid Superstition, which would flow from the Honour that is due to this holy Woman. If this was the design, it hath suc­ceeded but ill. For men have by their Conje­ctures discovered all the Circumstances of the Life of this Saint. By one means or other (God knows how) they know them all, as certainly as if She had always had an Historian, or Annalist by her side, who kept a diary of all that befel her, even before she was born. First, they have un­derstood, (I know not from whom) that her Fa­thers Name was Joachim, her Mothers Anna. That Anna had two Sisters, and that all three were Daughters of Matthan the High Priest, that so the Royal and Sacerdotal Blood might be joyn'd in the person of Mary. This was known [Page 199]in the fourth Century, in the time of St. Epipha­nius. But in the eighth Century,Miracles in the Concep­tion, Birth, and Infancy of the V. Mary. men were told by a new Revelation, that Joachim was the Son of Barpanther, and he the Son of Panther. These Names are not to be found in any of the Jewish Genealogies; but that is no matter. Anna the Mother of the Virgin, and Wife of Joachim, was a long time barren: The High Priest Issachar re­fused the Offerings of Joachim, as being a Dry Tree, an useless Member of the Common-wealth, because he could not perform the work of Mul­tiplication. Joachim filled with shame, would not return home; Anna sorely troubled, that the Reproach of her Barreness, had deprived her of her Husband, doubleth her Prayers and Tears; Joachim, afflicted with her Sorrow, hideth himself in a Desert, where after forty Dayes retirement, an Angel finds him out, and bid­deth him return to his Wise; Anna the mean while had retired alone, into the Sanctum San­ctorum, (whither never any Man or Woman could come, excepting the High Priest, who went there once a year.) In this place an Angel appeareth to Anna, and tells her of the future Birth of Mary. Behold how the Virgin is already as highly honour'd, as her Son: for an Angel co­meth to fore-tel her Birth, before she was concei­ved. After this Anna is with Child in a miracu­lous manner; for she was naturally barren, and was now too old to bear Children. Besides, the Conception of the little Mary was immaculate, as well as that of her Son Jesus; she was also con­ceived without Original Sin. Indeed, this disco­very was not very certain for the sixteen hundred years past; but in this last Age, after innumera­ble Violent and bitter Contests between the Fran­ciscans [Page 200]and Dominicans, the former being assisted by the Jesuits, have confirmed the Truth of the Immaculate Conception. All the best Antiquity knew nothing of it; the Fathers have expresly contradicted it. But Salmeron the Jesuite hath pro­ved, that all the Fathers, in this point, are meer Fools and Blockheads, and that men owe them no submission, but only when they plead for the Catholick Church, against the Lutherans; then they are Infallible. To confirm this Fable of the Immaculate Conception, they have not fail'd to frame others. S. Bridget had several Revelations about it, and the Virgin herself often assured her of her own Immaculate Conception. To oppose this Truth, the Dominicans of Bern, in the year 1507. wrought that famous Miracle, which is related by all our Historians, which History Dr. Burnet hath very lately rectified in the Rela­tion of his Travels. Without doubt the Virgin being provokt, that they should by false Miracles oppose her Glorious Conception, suffered the Cheat to be discovered. Four principal Actors of this Comedie, were taken and burnt, as Victims to the Virgin and her good Friends the Francis­cans, in a Medow that was over against, and in view of their Convent, that those good Fathers might feed their Eyes with the sight of this just Punishment of the Enemies of their Goddess.

The Virgin being thus miraculously conceiv'd, and with a Priviledge equal to that of her Son, came into the World the eighth of September, at such an hour: For without doubt, there was pre­sent some devout Woman, who observed the Birth-day of the Queen of Heaven; nay further, they know the very House, where she was born; it was scituated in Jerusalem, very near to the [Page 201] Pool by the Sheep-market. This the great Damas­cene hath told us, who was honour'd with this Revelation very likely, for his great zeal for the Adoration of the Virgin's Images; there were not less Miracles, nor less Alterations in Heaven and Earth, at the Birth of the Mother, than there were afterward at the Birth of the Son. For whole Troops of Angels came down from Heaven, and sung Hymns, and melodious Songs, in Honour of the newly born Spouse of the Eternal King. And the Holy little Girle, which as soon as She was born, had the use of her Reason, was wonderfully pleased and rejoyced to hear them. And which is still more strange, this Melody of the Angelick Choir, was every year repeated on the same day. 'Tis a Saint, St. Bernardin de Bustis, who tells us this, and consequently we cannot doubt of it. At the Birth of the Son, there was the apparition of a New Star in the Air; but there was a great deal more at the Birth of the Mother. The Light of the Sun was doubled for a day and a night; that of the Moon was so augmented, that it was ta­ken to be the Sun; and more than all this, close to the Body of the Moon, there appeared a great Star, of an extraordinary clearness and splendor. Lastly, an Angel gave the little Girle her Name, and call'd her Mirjam, which signifieth, The Star of the Sea (as the Monks explain it, who are very skilful in the Hebrew and Rabbinical Language.) Because Mary was to succeed Venus, who was begotten of the Scum of the Sea, and the Seed of Caelus. The Mother of the Messiah is at this day the Christians Venus, the Morning-Star, which guides them thro all Dangers, to conduct and pilote them to the Haven of Grace.

Anna, the Mother of Mary, to obtain this [Page 202]Child, had vowed to give her to God, even as Anna, Samuels Mother, had vowed to give him. To perform this Vow, Anna the Wife of Joachim, presented her Daughter, when three years old, to the Priests, for the service of the Temple. 'Twas very wisely contrived, to consecrate a Girle to the service of the Temple, into which no Woman might so much as enter, (there being an outward Court, which was appropriated to that Sex.) Neverthless the Priests received her, and put her into the Holy of Holies, to keep the Cherubims company. There she was fed eleven years by Angels. After eleven years, the Priests held a Consultation, to know what they should do with this Holy Virgin; the conclusion was, that they should commit her to the keeping of Joseph, who had given great evidences of his Virtue and Continence. It had been far more su­table, to have committed her to some venerable Matrons to keep. But the Authors of this Ro­mance did not judge this expedient, because of something that was to follow upon this. She was fourteen years old, when she was committed to the custody of that good old man Joseph: she was hansome, and had every thing that was pro­per to inflame Love; But the good Man went no further than as her Guardian to inspect and watch over her.

Three Months after this, when she was in the first quarter of her fifteenth year, she was ho­nour'd with the Salutation of the Angel, and with Marriage to the third Person of the adora­ble Trinity. It would have seem'd more conve­nient for them to have made the Mother of our Lord to be of riper years, as to her Body, but especially as to her mind, that she might be ca­pable [Page 203]to reflect with more attention and judg­ment upon the Miracle which was wrought up­on her.The Virgin was but 15. years old when She ceiv'd by the Holy Ghost. But the Legendaries are wiser than we, and knew doubtless by Revelation, that the Heavenly Bridegroom had most mind to young and growing Beauties. She then becomes a Mother at fifteen years old. And by reason of the Mi­racle which God had wrought in her Womb, she was obliged to live with Joseph under the name of his Spouse, to maintain her reputation among those who were ignorant of this Mystery. It is not certain whether the Priests knew all this, who committed her to the Custody of Joseph: if they knew not that she had conceived by the Holy Ghost, they had no great reason to be well plea­sed with Joseph, who had been no more careful to preserve the Virginity of the Damsel put un­der his Tuition and Care. They who are con­templative as well as devout, are extreamly puz­led to know how this Miraculous Conception was made, and of what matter Jesus was form'd; for they think it not becoming the Majesty of the Lord Jesus, that he should be formed of that Blood, that which falls into the parts appointed for Conception. Therefore they very piously tell us, that the Holy Ghost took out Three Drops of Blood from the Heart of Mary, and con­veyd'em into the Ʋterus, from thence to frame the body of our Saviour. They who are not of this opinion, yet confess, that 'tis a very devout and pious Contemplation.

When the B. Virgin had brought forth the Re­deemer into the world, and the rumor began to spread, that it was by the Holy Ghost that She had conceiv'd, and that She was delivered of a Son without blemishing the Marks of her Virginity, [Page 204]there were multitudes who would not give cre­dit to it. And as we read of a Thomas, who would see, and put his Finger into the Side of Christ, to be the better assured of his Resurrection, so there was a certain Woman, named Salome, who would see, and feel, and search the Virgin-Mo­ther, with such Circumstances as would cause the most impudent of Women to blush, and yet the Protoevangelium, attributed to St. James, hath re­lated the whole Story at length.

The rest of the Life of Mary is wrote after the same strain, and with the like degree of Mo­desty; but that I may not enlarge too much, I pass it over, and come to her Death and Assump­tion, which is the principal thing in this piece,The Fable of the As­sumption of the Virgin. because 'tis on that especially they would ground her advancement to the Right Hand of God, and the Divine Honours which are given to her. Let us see then after what manner She dyed: Mary had lived to the Age of 58. years, others say 63. and others make it more. 'Tis very strange, that knowing so exactly, as they pretend, all the rest of her Life, that they should be no better informed concerning the length of it: but the reason is, because it is a matter of no great moment as to their design. The Holy Virgin being weary of living, earnestly intreats her Son to take her out of this World. Iesus sends an Angel to her, with the promise and assurance, that within three days it should be done as She desired. The Angel brought her a Branch of a Palm-tree from Paradise, and bid her take care that this Branch be carried upon her Biere at her Burial: He like­wise gave her Mourning Garments, that She might dye in a suitable and becoming Habit, ac­cording to the Age, and wear Mourning for her [Page 205]self. Mary desires two things of her Son by the Mediation of the Angel: First, that She might be buried by all the Apostles. Secondly, that her Soul might see no Demon, when it left her Body. The Angel returns, and leaves the Branch of Palm­tree, which immediately became glittering and glorious, every of its leaves shin'd like the Morning-Star. The Virgin full of joy, assembles the Holy Women together, who were wont to visit her, and gives them an account of her ap­proaching Death. St. Iohn was at this time prea­ching at Ephesus; in the midst of his Sermon a noise of Thunder is heard, and a Bright Cloud takes him up, and carries him thro the air to the very door of Mary's House. He goes in; the Virgin and this Apostle embrace one another with abundance of Tears; he is informed by Mary, that within three days She should dye. All the other Apostles arriv'd soon after, in the same manner carried thro the Air. They were strangely surprised, and astonisht to find them­selves in that place; St. Iohn unfolds the Mystery, they came in, they wept sorely, and adored the H. Virgin. After a great deal of Worship, and much discourse, Mary received the Communion, recommended her Soul to her Son, fell upon her knees, and put herself in a posture and prepared­ness to dye. About the third hour of the day, i. e. about nine a clock in the forenoon, Iesus with the nine Orders of the Angels, and the Assembly of the Patriarchs, Prophets, Martyrs, Confes­sors, &c. i. e. with all the Court of Heaven, came and stood round about his Mother's Bed. He and all the Celestial Company sung a melo­dious Song, which began thus; Come mine Elect, and I will set Thee upon my Throne, &c. The [Page 206] Virgin answer'd, Behold, I come; for in the begin­ning of thy Book it is written of me, that I should do thy will O God! And with these words She gave up the Ghost. When the Soul was departed, the Body spake of it self, saying, I thank thee Lord, that I am thy Glory, remember me, because I am thy Workmanship, and have kept that which thou hast intrusted with me. The dead Body, which nevertheless could speak, became so bright and luminous, that the Virgins who washt it, tho they might touch it, were not able to look upon it.

When the Body was to be carried to the ground, the Apostles made many Complements and Civilities to one another, concerning the places of honour in the Ceremony; for they were not it seems, of the humour of the Monks, who at the like meetings do oftentimes quarrel who shall go first, so as to knock one another with the Crosier-Staff.

Peter and Paul carried the Body, and Iohn the Palm-branch before the Biere, the other Apostles followed. As they were marching along in due order and Ceremony, Iesus Christ covered with a Cloud, with all his Angels, overtakes 'em, and joyning their Voices to those of the Apostles, they sung the Obits in honour of the Virgin, with a ravishing Melody; and at the same time the whole Air round about was perfumed with a most grateful Odour. The furious Iews being enraged at this spectacle, thought it a very pro­per occasion to rid their hands of all the Apostles at once. The High Priest with both his hands laid hold on the Biere, to stop it, but both were immediately wither'd and dryed up, and fell off from his Arms at the Wrests; the Remainder of [Page 207]the Enemies Troop was struck with Blindness. The miserable High Priest of the Iews made a grievous Out-cry for the loss of his two Hands. Peter tells him, there was no cure for him on any other terms than these, that he devoutly kiss the Biere of Mary, and immediately turn Christian. He did so, and was healed presently. Peter also gave him one of the Dates, that grew on the Branch of Palm, therewith to stroke the Eyes of those who were struck with Blindness; and by so doing, all that numerous Company reco­vered their sight. After this, the Convoy of the Virgin's Body performed their journey without any Let or Molestation, even to the Valley of Iehosaphat, where they laid the Corps of the Mother of God in a new Sepulcher, hewn out of a Rock, as that wherein the Body of the Lord Jesus was laid. When they had thus interred the Corps, they remain by it three days, which they spent in prayers. At the end of three days, a bright cloud encompasseth the Sepulcher, An­gelical voices are heard round about it, and a sweet Odour perfumes the place; Iesus descends from heaven, salutes the Apostles, and speaks to them after this manner, Peace be unto you; what kind of Honour and Glory, think you, do I owe to my Mother? To which they replied, It seems just, O Lord, to thy Servants, that as after having conquered Death, thou reignest for ever and ever, in like manner, that thou raise the Body of thy Mother, and cause it to sit down for ever at thy Right-hand. Thereupon the Soul of Mary im­mediately appeared, and the Lord Iesus said unto it, Arise my Well Beloved, left up the Tabernacle of Glory, the Vessel of Life; Thou art fair my dearly Beloved, and there is no Spot in thee; as [Page 208]thou hadst no Spot, so thy body shall not see Corrup­tion. At these words the Body of the Virgin arose, and was united again to her Soul, and ascended to Heaven with her Son.

Behold after what manner the whole business was transacted, according to the Relation of Pel­bart de Temeswar, a sober and grave Author, whose Honesty and Credit is canonised afresh by Father Crasset, within these eight or ten years: So that we have no reason to doubt of his Testimony, or suspect his Authority. Not but that there are many who do not believe him, especially in France, but of such we may say, that they are not tho­rough-pac'd Catholicks. The Sermon concerning the Assumption of the Virgin, was left out of the Service of the day by the Chapter of the Cathe­dral of Paris, Anno 1668. which before that time was wont to be read: but by doing so, they have not much pleased or edified the devouter Ro­manists.

CHAPTER XIX. A Continuation of the Romance of the Virgin, invented to support the Idolatry of the Papacy.

ONe would think, that the History of any person should be ended, when we have traced it to the Grave. But it is otherwise in regard of the B. Virgin. She hath done many more consi­derable things since her Death, than ere she did in her Life time. So that the continuation of her History, if we should be exact and particular in [Page 209]our account of it, would be much larger than that which hath already been related of her. But I must contract it, and content my self to take notice of some passages only, especially such as have served to lay the Foundation of the most famous Houses of Devotion of the Mother of God. The History of the Foundation of our Lady's Church at Montferrat is very remarkable.

Fabulous History of the founding our Lady's Church of Montferrat.The first Count of Barcelona had a Daughter, who was beautiful to a wonder, but possessed by the Devil. The Count brings her to an holy Man, named Iohn Guerin, to be dispossest, that he might exorcize the Devil. 'Twas necessary She should tarry some days with this Brother; that the Ceremony might be duly performed; The Devil goes out of the Body of the Princess, but enters into the heart of the Monk. This Monk falls in love with the Princess, ravishes her, and then Murders her to conceal his Crime. This Brother recovers from his violent passion, is sensible of the hainous Nature of his Offence, makes a jour­ney to Rome, confesses his Sin to the Pope, and demands of him what Penance he should think fit. The Pope appoints him to return to Mont­ferrat, but to creep thither upon all four like a Beast, and not to lift himself up, till a Child of three Moneths old should command him to rise, and by that he should be certified, that God had forgiven him. Brother Guerin led that Brutish sort of life for seven years; at the end of which time the Count of Barcelona, as he was hunting, found this man in a Cave, where he appeared hairy like a Bear. He took him, and caused him to be brought home, and tyed up in the Stable as a Monster: it happen'd that the Count having a great Entertainment at his House, upon the Birth [Page 210]of a Child of his Family, had a mind to divert the Company with the sight of this Animal, whereof he neither knew the name, nor the species. He is brought into the Hall, and the Infant, whose Birth gave occasion to that Feast, being present, spoke these words to him, with an audible and di­stinct voice, (to the amazement of the whole Com­pany, you may well imagin) Arise, and stand upon thy Feet, Brother John Guerin, for God hath for­given thy Sins. The man recovers himself, and gets on his Cloaths, and relates the particulars of his own History. The Count pardons him, but is importunate to know what was become of the Body of his Daughter. Iohn Guerin conducts some of the Counts people to the place where was the body: there they find the young Lady alive, as fresh and beautiful as ever. You must know, that she had devoted her self to the Virgin, who had thus miraculously preserv'd her. They thereupon build a Convent upon the place; the Princess was made Abbess, and Brother Iohn Guerin Confessor of this new Convent. Near this place they find an Image of the Virgin, shining with a glorious light, and perfum'd with sweet Odours. A troop of Angels serv'd this Image, and sung round about it divers Songs and Hymns with an admirable Melo­dy. An Attempt was made to remove the Image, but it became so heavy, that it was impossible to stir it from the place. They then build a Chappel over the Cavern, and this is the original of that famous Chappel of Montferrat, where the Virgin hath since wrought so many Miracles.

Original of our Lady of Liessa.The Devotion to our Lady of Liessa is founded upon a Fable somewhat less Abominable, but not less ridiculous than the former. The Romance tells us, that a young Woman, Daughter of the [Page 211] Souldan of Aegypt, in the time of the Holy Wars, going to visit three Gentlemen of Picardy, who were Prisoners at Grand Cairo; She desired they would help her to the Picture of the Virgin Mary. None of them understood Painting, ne­vertheless, one of the Company undertook to satisfie her Request. But without the help of the Virgin he would have been sadly puzzl'd. She sends 'em her Image from Heaven. The Prin­cess in Gratitude for such a Favor, finds a way to deliver those Gentlemen out of Prison, causing the door to be secretly open'd for their escape, and she her self gets away with them. They fall asleep in a Wood, and when they awak't, found them­selves all four in Picardy, with the Image, in that place where the Church is since built, in honour of the Miraculous Image which the Virgin sent from Heaven.

Ridiculous Fable of our Lady of Loretto.In this kind of Impertinence and Folly nothing can parallel the Fable of the Chappel of our Lady of Loretto. 'Tis the very Chamber of Ioachim and Anna, the Father and Mother of the Virgin Mary, where the Divine Virgin was born, and where she conceiv'd the Saviour of the World, 'tis scituate in a City of Nazareth in Galilee. Af­ter the death of the Virgin, the Apostles percei­ving that God did highly Honour and Priviledg this Chamber by a great number of Miracles, they made a Chappel of it, and there celebrated the Divine Mysteries, i. e. they sung Mass there. St. Luke, who was a Painter, as well as a Physician, drew the Picture of our Lady, which is to be seen there to this day. This Chappel very fruitful of Mi­racles, continued there above twelve hundred years, till the year 1291. The Pilgrims to the Holy Land, and they who engaged in the Holy [Page 212] Wars, were wont to visit it with a great deal of Devotion and Zeal. But when the Infidels had driven the Christians out of the East, the Chappel weary and discontented to see it self less honoured and frequented than formerly, thought good that the Angels should transport it from thence into Dalmatia, about twelve or fifteen hundred Leagues from Nazareth. Never any Building made such a leap. They plac't it there upon a Moun­tain near the Town Tersanctum. Multitudes come thither with great Devotion, insomuch that our Lady was very sensible of the change. But this did not last long, the Peoples Devotion cool'd and declin'd again, which oblig'd the Virgin to give a new Commission to the Angels, to re­move her House into Italy, to a place called Reca­nati, scituate in the midst of a Wood, and be­longing to a Lady nam'd Loreta. This second Translation gave new life to the Peoples Zeal, and they flockt thither from all parts. But they who got the most by it, were a Company of Thieves, who without any respect to the House of the Virgin, made no scruple to rob the Pilgrims, who resorted thither, and shelter themselves in the Wood. To remedy this Mischief, the Angels give another lift to this miraculous House, and settle it upon a Mountain, not far off. This Moun­tain belonged to two Brothers, who gain'd prodi­giously by the great concourse of people. But they could not agree among themselves about the dividend, so that the Virgin commanded the An­gels to transport her House once more, which was the fourth time. They did so, and carried it along the high way of Recanati, where she hath thought it fit to stop ever since, and take a little rest after so many violent motions in removing. [Page 213]And 'tis very probable, that it will never be re­moved from thence; for since the time of Luther and Calvin, the Angels are not so forward as heretofore, to work such kind of Miracles in fa­vor of Mary. That you may not imagin this to be a Fable, you must know, that the people of Reca­nati, who were ignorant whence this wonderful House should come, were duely informed of the truth of all these Miracles by a devout person, whom the Virgin obliged with a particular Reve­lation of the whole matter, that the B. Virgin might not fail of being devoutly worshipt in this place. But because the people were incredulous, and had not faith enough to credit the story of the old man, they sent sixteen Ambassadors, grave pious and credible persons, from Recanati to Nazareth, with the exact measures of the House, and there they Discovered the Founda­tions of an House that had been built there, per­fectly corresponding to the measures they had brought with them; and which is more conside­rable, near the place they found an Inscription, which certified that there had been such a Church formerly there, but it was miraculously transla­ted. After all this, who can in the least question the truth of this History? especially since it is in­graven on Tables of Brass, which are hung up in the House it self. The Jesuite Tursellin hath related the whole History in very good Latin, and adorned it with many curious Circumstances, which for the sake of brevity we omit, and hath inlarged it by the account of very many Miracles wrought by the Virgin in favor of her House and Image. The whole confirmed by the Priviledge and Approbation of Pope Clement VIII. and fortified with the Testi­mony of the gravest Authors of the Roman Church, [Page 214]such as Rainaldus, Bzovius, and Spondanus, who have not forgot to mention this memorable History in their Annals, and for a larger account of it, refer us to Tursellin, as an Author of such exactness and fidelity, that none can be supposed to question his Authority in Italy, especially in the Neighbourhood of Recanati. To speak seriously, was there ever any thing so ridiculous, absurd, and silly, imposed upon the world? the Metamorphoses of Ovid, and the Book of Palephatus, contain nothing so foolish and incredible. But they got their End by it, which was, to promote the Worship of the Virgin, to establish the Doctrine of Devils. i. e. Demons; these Fables are invented to this very in­tent, exactly as S Paul fore-told.

Several Im­p [...]ous and Ri [...]ulous Miracles wrought by the Virgin.To finish the History, let us see some of the Mi­racles which these wretched Idolaters pretend to be wrought by the Virgin: in the composition of these Fables they not only seem to have lost all Shame, but to have renounc't common Sense, as if they designed to render Christianity the most ri­diculous of all Religious; for Example, can any thing be more enormous and abominable than what they make the Virgin do in favor of one Beatrix, who had the charge of the Keys of a certaine Convent? she was debaucht by a Priest, and Privately left the Convent, and for fifteen years frequented the Stews, and the most infamous places; during all which time the H. Virgin supplied her place in the Convent, and was Door-keeper in her room, that it might not be observed that she was absent. Insomuch that at her return, she reassum'd her former Offices and Imploy without the least ble­mish to her Reputation. This was because she was extremely devoted to the Virgin.

Because an Abbess of another Convent was one of [Page 215]her Votaries, she suffered no damage for being with child by the Steward of the House; the Bishop had notice of it, and was preparing to punish her; but the Virgin gave Commission to two Angels to transport the Abbess unto a private place, where she was safely delivered, and then restored her Virginity to her, so that when the Bishop caused her to be searcht, her Accusers were put to shame and confuted, and the Bishop was fore't to crave her pardon.

Is there any thing more horrible than what the Annals of the Jacobins say of the Virgin? They make her to be married to Dominick their foun­der: she comes to him, and discourses him after this manner, Dominick my son, my dear Husband, Alanus Redivivus. because by the inspiration of Jesus thou hast strenuously contested against the Enemies of the faith; behold I am come to thy succor, I, whom thou hast so often invok't; then the Virgin receives him into her Vir­ginal Bosome, kisses him with the most Amorous tenderness, and having open'd to him her breasts, gives him to tast of her Milk, a [...] perfectly cures him. If I had not related the very words of the Author, I could not expect to find credit in the recital of so horrid a Passage.

The same Alanus, who reports this of S. Domi­nick, would be thought to have had the same Ho­nour, no matter tho the B. Virgin be made guilty of Polygamy by it: she must it seems have several Husbands. The Virgin then espoused Alain de la Roche in the presence of I Christ, & divers of the Saints, who assisted at the wedding, she gave him the ring of her Virginity, made of her Virginal Hair. After this, the Sweet Lady kiss'd him, and let him suck her Breasts.

Can such things as these be read without Hor­ror [Page 216]and Trembling? 'Tis incredible how many several Husbands this Holy Virgin is said to have espoused, how pure a Virgin soever she be. The Legend of Surius relates the History of one Herman, surnamed Joseph, because he was married to the Virgin. Mary comes with two Angels to demand Marriage of him; the poor Fellow was astonisht at such a demand. Incitabat amor, retinebat pudor. Love prompted him to accept, but shame and bashfulness kept him back.

Caesarius tells the History of a certain Soldier, who was in love with his Captains Wife. The Virgin, to divert him from so criminal an Amour, presents her self to him as a most Charming Beauty, and tells him, I will be thy Wife, give me a Kiss; and constrain'd him to it. Are there any worse impurities to be found in the Chronicle of Venus among the Fables of the Heathen? We may see how the fire of lust discover'd it self in the impure Fancies of these wicked Monks, who composed these Legends.

To what purpose is all this? 'tis to persuade the World, that the Virgin doth passionately desire to be ador'd and worshipt; for all these favors are granted to such as were her special Votaries. The design of the Le­gendaries is to promote the Adora­tion of the Virgin. 'Tis with the same design that those wretched Anna­lists of the Virgin would make us believe, that there is no danger from which the Virgin doth not deliver those who devoutly worship her, and give her the preference to all others. Father Crasset hath lately made an whole book to that purpose, and therein he affirms, that there is no man so wicked, & so much accursed of God, that can want the Mercy of the Virgin, provided that he be truly devout towards her, he quotes the words of Bonaventure, who saith, O Mary, how wretched and miserable so ere [Page 217]a sinner be, you have for him all the Tenderness of a Mother, you imbrace him, you hug him in your Vir­ginal Bosom.

'Tis with the intent to perswade to, and pro­mote these impieties, that Father Crasset hath heapt together innumerable Examples of such as have been saved by the Virgin, tho they were the vilest of men, and Monsters of Wickedness. Such is that of one Theophilus of Cilicia, who had given himself to the Devil, by means of a Jew, who was a Magician; but by the help of the Virgin was delivered: such again is the Example of a young Soldier of Gascony, who having given himself to the Devil, denied God and J. Christ, but would never renounce or disown the Virgin, tho the Devil very earnestly prest him to it, and this saved him; for the Virgin undertook his cause, and carried it against the Father and the Son. And that Woman who prayed to the Virgin to con­found her Neighbour who had tempted away her husband from her, the Image of the Virgin replied to the Woman, and told her, She of whom thou speakest is wont to offer me very acceptable Praises and Worship; I cannot do any thing for her Con­fusion. The same Authors tell us, the Virgin hath often delivered her Votaries from the Gal­lows, in Storms at Sea, out of the grave, and out of Hell it self, to give them time to confess themselves, that they may be saved; only because they had been careful to Worship the Virgin, and to fast every Saturday to her honour. So shame­ful are these Romances of the Virgin, that the very Heathens would disdain to apply 'em to their Diana or Minerva. The design of them is plainly Diabolical, for they would have us to believe the Virgin to be a Fool, to be ambitious and Usur­ping, [Page 218]minding nothing but to make her self a­dor'd, and Worshipping and courting those that adore her; as if she meant to appropriate all divine Honour to her self, exclusively of God and J. Christ; as if she would advance her Throne of Mercy above the Throne of Grace of our B. Saviour.

CHAPTER XX. A short Account of some of the Fables, which the Papacy hath invented to establish the Worship and Invocation of Saints.

THe Legends are a Sea, wherin a man may lose himself, so large are they: but 'tis such a Sea as the Prophet Isaiah speaks of, that casts forth mire and dirt; for nothing is more filthy and hideous than the stories they tell us. We will take notice of some few Instances only, sufficient to make us abhor 'em.

First, You must know, that the Holy places, or places of Devotion among the Papists, to which they go in 'Pilgrimage to Worship and invoke such and such Saints, are all founded upon meer Fables. For instance, the famous devotion of S. James of Compostella, in Galicia, a Province of Spain, Original of the devotion to S. James in Spain. is built upon a Fabulous History, which saith, that S. James the Greater, who suffer'd Martyrdom under Herod Agrippa, as is related 12th of the Acts, he came into Spain, preacht the Gospel there, and returned from thence to Jeru­salem, where he dyed, and his Bones were car­ried [Page 219]into Spain, and reposited at Compostella, where men come from the other end of the Earth to worship'em. It would not be safe to call this History in question in the Spanish Dominions; a man could not escape the Inquisition for doing so. Nevertheless, 'tis so gross and palpable a Falshood, that few understanding men in the Roman Church will go about to maintain it. And if it were ne­cessary, it would not be very difficult to prove, that S. James could not have been in Spain, and that his Bones were never carried thither.

The fable of S. Denis the Areopagite near Paris. France hath little reason to reproach Spain for this Fable, because that of their Apostle, S. Denis the Areopagite is yet more silly and ridiculous: if you will give credit to the Venerable Monks of the Abbey of S. Denis near Paris, and believe their Annals, they have the true Body of S. Denis the Athenian disciple of S. Paul. He was first Bishop of Athens, and afterward came to Rome to suffer Martyrdom there with S. Paul his Master. But [...]t so fell out, that he came too late, and that S. Paul had been beheaded some time before his arrival. Clement who succeeded S. Peter, judg'd it more to the purpose to send this S. Denis into Gaule, to plant the Christian Faith there. He comes to Paris with Rusticus and Eleutherus his Companions. After this they are thrown into a dark and nasty Prison, and loaded with Irons. Some few days after these Martyrs were rackt, and after that S. Denis is fasten'd to a Gridiron, and roasted on the Fire; he comes out of that torment, and is thrown to the Lions, but by making the sign of the Cross he presently stops their Fury, and shuts their Mouths. He is cast into a burning Furnace, the Fire doth not in [Page 220]the least hurt him; he comes forth out of the furnace without being singed. The Tyrant in­raged that no means would be effectual to take away his life, tries one more, makes him be ex­tended on a cross Gibbet, and his Members stretcht out upon it, in order to quarter him; but neither could they by this punishment put an end to his Life: therupon he is again committed to Prison, where he sung Mass for all the Prisoners: during the service our B. Saviour comes down from Heaven with all his holy Angels, fills the Prison with a glorious Light, and gives S. Denis the Communion. After this the Tyrant causeth him and his Companions to be fetcht out of Prison, and they are all Beheaded. When these Heads were separated from their Bodies, their Tongues mov'd, spake and sung the Praises of God; and to compleat the wonder, the Body of S. Denis rises up, takes his Head in its Arms, and marches two miles from Paris, and throws it into the Bosom of a devout Woman, named Catulla. This is a short account of the History of S. Denis, which many in our days will not believe, especially since the learned de Launoy, a Doctor of the Sor­bon, hath had the courage to prove it to be a meer Fable.

There is hardly any Devotion more renown'd than that of the Magdalen of Provence, The Fable of S. Magdalen in Provence. of the Holy Balsom, and of the Blood of Jesus Christ in the Church of St. Maximin, that doth visibly bubble up every year on the day of his Passion. This Devotion is bottom'd on a ridiculous and impertinent Legend, if ever there were any. Let us see what was the occasion that brought Mag­dalen from the heart of Palestine into France. Af­ter the Ascension of Christ, they tell us, that the [Page 221] Jews his Persecutors, who resolved to destroy all his Friends and Disciples, took Martha and Mary Magdalen, Lazarus their Brother, Marcella their servant, and Maximin one of the seventy Disciples, whom our Lord before his death had sent forth to preach the Gospel, and imbark't them all upon one vessel, without Sails, Rud­der, Pilot, Marriners, or Oars; but God was plea­sed to steer the vessel, and safely landed'em at Marseilles. These Saints thus delivered from the Sea, finding none that would entertain 'em, were forc't to sit down in the porch of an Idols Temple. Magdalen preaches the Gospel to all that came; Particularly to the Governor and his Lady. They not profiting in the day by her sermons, she appears to 'em in the night in Visions, and at last by Promises and Threat­nings with much ado makes them Christians. She obtain'd a very particular favor from Hea­ven for 'em, viz. that having no Children, (which they passionately desired,) the Lady is with child of a son by the intercession of S. Mag­dalen.

The Father and Mother resolv'd in gratitude to make a Voyage to Rome to be farther confirm'd in their Christianity by S. Peter himself. They set forward in a Ship, but are overtaken by a Tempest, the Lady, big with child, and near her time, is delivered of a Son, but a little too soon by reason of the violent Tempest, insomuch that it cost her her Life. The disconsolate Fa­ther not knowing what to do with the dead body of his Wife in the Ship, or with the In­fant, that might live, but there was no nurse to be had for it, he perceives a smal Rock in the midst of the Sea, he causeth both to be carried [Page 222]there, and puts the living Child by the dead Body of the Mother, covering them with a coat; after this he proceeds in his Voyage to Rome, and per­form'd what he intended there, and receives as­surance from S. Peter, that his Wife and Child should both be restor'd to him. Returning from Rome, after two years stay there, and the ship passing near that Rock. He cast his eyes on that side of the Rock, and perceives a little Child on the shore playing with Cockle-shells. He makes towards it, and finds it was his own son, who had suckt the breasts of his dead Mother, and always found milk there. They remove the coat, and find the body not in the least to be corrupted, yea at that very instant it rose up, and his Wife also was alive; so both are brought back with him to Marseilles: after this you may judge whether Mary Magdalen did not make mighty progress in the ruin of Idolatry in Marseilles. The whole City was converted to the Christian Religion by her means: and she gave them Maximin her fel­low Traveller to be their Bishop, and bestowed on him some of our Saviours Blood, which she had brought with her in a Vial. As for her, she hid her self for thirty years in the hole of a Rock, where she was attended and serv'd by Angels, who carried her every day up into Heaven, where she heard the Heavenly Consorts and Hymns of the Blessed Spirits, and on this she liv'd. In all likelyhood this Saint had continued to this day in that rock, if she had not been taken notice of by a certain holy Priest, who seeing her thus mount into the Air, came to the Rock, and discourst with her; The Saint finding she was ob­serv'd, had a mind to live no longer, she ther­fore sends for Maximin the Bishop of Marseilles, [Page 223]she receiv'd the Communion from his hands, and was carried by the Angels into Paradise, no more to return to the Earth. I should think that those learned men have little to do with their time, or imploy it very ill, who give themselves the trou­ble seriously to confute such impertinent Foole­ries as these are.

However, we will be at the pains to repeat some of those many Miracles which the Papacy makes their Saints to work, that they may oblige men to invoke and Worship 'em. God hath per­mitted, that there are two Characters by which they may be distinguisht, viz. the Impertinence, and the Multitude of them. First, their Imper­tinence, for the most part, they are ridiculous, mean, and ludicrous, shameful and trifling. For Example,Ridiculous Miracles attributed to S. Francis. Is it not a Miracle unworthy of the Majesty of God, that of S. Prancisd' Assise, when he preacht to the Birds, and they held out their Bills, and clapt their Wings in testimony of their Attention and Joy? At another time he took a Woolf by the Ears, that had done great mischief and ravage in the fields of Agobio, and made a compact with him, that henceforward he should devour or hurt no man, but that the Inhabitants should provide him what was neces­sary to his livelyhood. Upon a certain day the Devil tempted this Saint, he makes his escape, but the Devil after him, and would have thrown him head-long from a Rock, but the Rock split of: it self in several places, that he might be able to take fast hold with his hands.

Oftentimes the Devil tempted Brother Ruf­finus: but by the advice of St. Francis he one day spake thus to the Devil, Aperiostuum, & ster­corisabo in illud; Open thy mouth, and it shall [Page 224]serve me for a Closestool; this frighted the Devil, and away he goes in a mighty rage. Brother Andrew of Annania had a mind to have some little Birds for his dinner, he gets some to be roasted for him; but when they were upon the table, he bethinks himself, and was ashamed of his being so delicate, he therefore makes the sign of the Cross over the dish, and dismisseth the little Birds, away they fly, as well as ever be­fore they were taken and roasted. Brother An­tony preacht one day to the Fishes, as S. Francis had done to the Birds; these Fishes that we take to be a dull sort of Animales, came all to the top of the Water, and held up their Heads, to listen to his Sermon, and when he had done preaching, some of 'em gave a loud cry of Ap­probation, thus humming the preacher, to the great dishonour of the proverb, as mute as a Fish. When any sort of Animals were sick, they had only to sprinkle them with a little of that water, in which S. Francis did wash his wounds, and they were presently Cured. 'Twas a rare Fellow this S. Francis, 'tis of him that the Legend saith, nihil Christus fecit, quod non ille fecit, imò plura fecit quam Christus. J. Christ did nothing, but what St. Francis did as well as he; yea much more was done by him, than ever Jesus Christ did. For certain J. Christ never did so many wonderful things as they ascribe to S. Fran­cis. If a Wall were crackt, and ready to fall, they needed only to thrust into the crevice a lit­tle of the Hair of this Saint, and it proved more effectual than the best cement in the World. With the Shavings of his Hair Devils were driven away. A Grashopper once kept him Com­pany eight days together, and when he call'd her, [Page 225]she percht upon his Head. A Nightingale kept him Company one day, and sung by turns. 'Tis true, that Jesus Christ wrought no such Miracles as these, at least that we know of.

The Mi­racles of St. Dominick.St. Dominick, the Patriarch of the Jacopins, doth not come behind St. Francis, the Patriarch of the Cordeliers. This good Saint took delight to vex and enrage the Devils: sometimes he made them hold his Candle with their Fingers, and when it burnt to the very place where they held the Ca [...]le, he made them hold fast, tho they burnt their Fingers, and made a grievous Cry. Sometimes he forc't 'em to keep in a body whe­ther they would or no, and notwithstanding their Intreaties to be gone. To confound the Heretical Albigenses, he made a great Dog appear, who on all sides shew'd his Tail, and out of it came the most horrible Exhalations that could be scented. This Dog took the Shape of a Cat, and escapt by the Bell ropes, but as it went up, let fall such filthy matter as stunk horribly.

A certain Nun, named Mary, had a greivous Pain for a long time in those parts which I shall not name; St. Dominick appears to her, visits her in a Dream, and takes from under his Frock an Oyntment of a sweet Perfume, anoints her with it, and tells her the name of it was, Ʋnguentum Amoris, the Oyntment of Love: The modesty of the Writer suffers in penning this; and that of the Reader will likewise in perusing it. But 'tis ne­cessary to observe the horror of that fabulous Spirit of the Papacy in the latitude and full extent of it.

Impertinent Miracles at­tributed to several Saints.We meet with one St. Swithin in the Legend, who wrought a more gentile miracle: a Poor Woman in the Country having all her Eggs broke [Page 226]by a Mason, the Saint made them whole again; 'twas well worth the while. S. Aldem hung his Cloths one day upon a Sunbeam, as one would do it on a pin. The same thing happen'd to one Deicola, being very weary in his Journey, he had a mind to throw off his Coat which incommoded him; he had servants of his own that attended, which is not very common for the Saints to have; they run to offer their service to take off his Coat; but were prevented by a Sunbeam, which took his Coat from him, and kept it two or three hours, 'till the Saint had need of it.

The Miracle of St. Brigit seems yet to be more admirable; her Cloaths being very dirty and wet, she had a mind to dry 'em on the Branch of a Tree, which she saw, as she imagin'd, but in reality it was no Tree, but only the shadow of one, but that Shadow did her the same service as the real Tree could have done, supported her Cloaths in the Air, and dryed 'em as well as could be. Saint Cadrac might have let his Staff rest upon the ground, as other men use to do, when he did not use it; but he thought it more expedient to make use of the Power of God to make it hang in the Air. If any have a mind to see more of these Im­pertinences of Popish Saints, he may consult our Legal Exceptions, and will find many more in the Authors, which we there quote. I would fain ask any rational man, whether there be any thing in these Miracles, that bear the Characters of Di­vine Wisdom, and Majesty, and of that Gravity and Grandeur, that is to be observ'd in true Mi­racles? What Religion is that which makes the Great God to do such thing [...], as one would be a­sham'd to ascribe to a Grave and Good Man?

The second Character of these Miracles, [Page 227]which manifests the Falsity of 'em,The multi­tude of Mi­racles of Po­pish Saints discovers their falsity. is their Multi­tude. The very name Miracle signifies something that is rare and unusual. All the Ages of the World from the Creation to the End of the Apostles days, furnish us but with very few. I know not whether we can make up two hundred in the whole History of the Scriptures, both of the Old and New Testament. But if you read the Lives of the Monks and Saints of the Roman Church, you find them walk in the midst of Miracles, they hardly tread a step without working some Miracle or other. God hath been very profuse of his Omni­potence in their favor, they dispose of his Almigh­ty Arm more freely than any Prince doth the hands of his own Subjects.

Dominick gave the word of Command to the Devils, as a man would do to the meanest of his Servants: in whatsoever form the Devilappeared, he was still his Master: if he took the form of a Dog, or of a Cat, we have seen how he used him. If he took the form of a Bird, he plum'd his Feathers by Sister Maximilla: if he met with the Devil that had possest a Body, let him be never so obstinate and refractory, yet yield he must, and with the Rosary alone he would have driven out an hundred Legions of 'em, if there had been so many in one Body. So the Legend tells us, that when the Virgin had revealed the Rosary to Saint Dominick, the Devils made Heaven and Earth re­sound with their Cries in the Air, saying, Wo, wo unto us, for we are bound by this Psalter as with so many Iron Chains.

Resurrections of the Dead are reckon'd among the chiefest Miracles, and they are very rarely seen. We read but of three wrought by our Lord Jesus Christ. But they are very cheap and com­mon [Page 228]among the Miracles of the Legendary Saints. Brother William raised but two from the Dead for his part; but Brother Ambrose of Massa raised six. Brother Nicholas raised one from the dead, and gave new Eyes to a man, who had his Eyes pluckt out; which is much more than to restore to a blind man, who hath Eyes, but cannot see. Brother Anthony raised several from the Dead. Brother Odoric raised one Brother Minor. Bro­ther Benevent raised two from the Dead. The Se­pulcher of Brother John Vafordia was so singular a Remedy against death, that the Bodies of all those who dyed of a violent death, being brought thi­ther, were raised without fail. All these were Brothers of the Order of St. Francis, who wrought such Miracles.

Not so much as the Women of that Order but had their share in this gift. The B. Salome of the Royal Family of Poland, raised some from the dead; at one time she restored life to a Peacock, that had been strangled by a Dog. And yet this is nothing in comparison of what hath been done by the Saints of the Order of St. Dominick St. Vin­cent Ferrier, a Jacopin, for his own share, raised eight and thirty from the dead, and St. Jacinthe, a Polonian, a Jacopin, also raised fifty two. And we shall see presently how the Venerable Father Crasset treats those who are incredulous as to these things. As to other Miracles, such as Curing dis­eases, opening the Eyes of the Blind, and the Ears of the Deaf, restoring broken Limbs, or paralitick, wither'd Members, or when half hath been lost, &c. These are little inconsiderable things, which the Legend hardly thinks it worth while to take notice of. I know not whether the Reader will not be weary of such stuff; for my [Page 229]own part my patience is almost tired, and I shall here conclude the Chapter of the Fables and Ro­mances made in favor of the Invocation of Saints, and pass to the Fabulous History of their Re­liques.

CHAPTER XXI. The fabulous History of Reliques; of Images; of the real Presence; of the Adoration of the Host; of the Sacrifice of the Mass; of Purga­tory; of Founding the Orders of the Monks.

MOnks, Adoration of Reliques, and the Spi­rit of Lying, came into the Church in the same Age. The Monks are those Cheats and Im­postors, who, according to St. Paul's prediction, were to set on foot the Worship and Doctrine of Demons, or secondary Mediators. And Reliques were the first step, that led men to the di [...]i [...]al Superstitions, which we have spoken of in the preceding Chapters. If we should undertake to write the Annals of Reliques, of their discovery, of their Translations, and Miracles down from the sourth Century, they alone would make a vast Library; but withal, a very monstrous one; for this is one of the most filthy and shameful Raggs, which Popery hath sewed to Christianity. Yea the very drawing up an Inventory of their Reliques, would suffice to shew the filth of this piece of Popery. One might sind at Rome an inexhaustible spring of Reliques and Cheats, which is called the Catacombs. These are Caves and Sepulchres,Catacombs at Rome whence Reliques are now taken. where the Romans of old buryed their Slaves, and ar­terward all their dead. When they gave over the [Page 230]Custom of Burning them, which was after the time of the Antonins. These Catacombs, that were once the Sepulchres of Heathen Slaves, are become the Quarries, where the Gods of Chri­stians are digg'd. From thence, some Bones are taken, and baptiz'd with the name of some Saint, (who often never was in the world) and are distributed into all Countreys. Even those Papists, who retain any Common Reason, do abhor, and deride them. Marolles, Abbot of Villeloin, who dyed but a few years ago, said, That if a Church, or a Community wanted Reliques, they needed only to address to the Pope, and most humbly desire his Holiness to give them some: Who takes out of the Catacombs as many as he pleaseth, and after an exact Tryal made, he baptizeth them (as they call it) and giveth them their proper name, whether by inspiration, or because he hath a mind to do so, is no matter. Witness, the chests fill'd with Reliques, that were taken out of these Ca­tacombs, and which Pope Alexander VII. and his Successor Clement the IX. sent into France, as a rich present.Head of [...]tunatus, that was made of [...]oard. Among which, was that miracu­lous Head of St. Fortunatus, which the Physi­cians found to be made of Pastboard; and the bo­dy of St. Ovidius, which at this day worketh so many Miracles in the Convent of the Capuchius. What a Pity it is that this Saint, who was never known in the Martyrologies, or History, hath lost his time so sadly, for twelve, or fifteen Ages to­gether: what Miracles are lost, which had been wrought, if they had digg'd him up soon­er?

Reliques of the Virgin.If we designed to make an Inventory of Re­liques, we ought to begin with those of the Vir­gin, before we come to those of her Son. But [Page 231]since her Body, as well as Soul, is in Heaven, these Gentlemen, her Devoto's, are deprived of the grand help to their Devotion, because they can shew none of her Bones. But to make a­mends for this, they have made a curious Col­lection of her Linnens, and little Cloaths. They have her Girdles, her Ropes, her Sandals, her Quoifs, her Shifts, her Wast-coats; They have her Hair, the Parings of her Nailes, and her Milk in great quantity. All this was never heard of, till the sixth and seventh Centuries; yea the most of these Reliques of the Virgin were not known a long time after. But God, who intended to honour these blessed Reliques, with Altars and Adoration, did carefully preserve them in little Corners, that none knew of, and after eight or ten Ages, brought them to light, to warm again the cold devotion of the Church. They have good Warrant and Sureties for the truth of these Re­liques; for the Virgin hath taken care to assure some honest Monk, or some boly Nunn, by Dreams and Revelations: If this will not serve, they have a sure way to confirm their Faith, as to these things, viz. the Miracles, that have been done by these Reliques: And lastly, If all fail, they have Holy Tradition, that cannot lye, and this assureth us of the truth of these holy Reliques.

Reliques of J. C [...]rist. His Fore­skin. Jesus Christ being also alive in Heaven with his Body, we have not his Bones. But this is no great loss: for excepting these, the Church hath almost every thing which she could desire. She hath the glorious Foreskin of the Lord Jesus Christ. The Physicians say, that there can be no more than one: but in favour of the Devout, God hath made several Foreskins of Christ: for there [Page 232]is one at Rome, in the Lateran Church; formerly there was one at Antwerp, one in the Abby of Charrone, another at Langres; but as to this last the Abbot of Ville-loin dare not be very posi­tive. This multiplying of the Foreskin of Jesus Christ, is not the thing that most troubleth the learn'd men of the Roman Church: but 'tis a que­stion among them, whether our Lord can have left his Foreskin on Earth, for if he hath, the Bo­dy of Jesus Christ in Heaven is not compleat, and intire. About this, these Gentlemen have many pretty imaginations, which may be seen in Suarez. But the Devoto's, who trouble not their heads with these deep, and knotty questions, do most piously adore all these Foreskins. They mean well, and this is enough. They cannot want the Blood of our Lord Jesus Christ; for he shed it, on several occasions; at his Circumcision; as his bloody Sweat in the Garden of Gethsemene; in Caiphas's Hall; when he was Scourged; on the way to Calvary; at his crowning with Thorns; and lastly, on Mount Calvary; where we must not doubt, the Holy Women had brought Vessels on purpose, to preserve his Blood. I say, Holy Women; for the Men have always been less devout. Perhaps there did not run much Blood out of his Wounds: for three, or four nails, which stop up the Wounds made by them, do not leave much space for the Blood to run out, which also presently congeles at the Orifices? 'Twas this which made the death of the Cross tedious and lingring. For if the Blood had run out in great quantity, the patient would have been quickly dead. But in favour of the Devout, God did so multiply the Blood of Christ, that at this day one may find as much, as (if made liquid) would fill [Page 233]the veins of a hundred men and above. They have also, even the Tears of Christ, Witness the Ho­ly Tear at Vendome, a very choice Relique: For 'twas necessary, that a Devoto should be present at the nick of time; and very dextrous, to save a small drop of water, which falls from the eye upon the cheek, and is commonly lost. After this, we must not wonder, that they have taken care to collect solid things, as the Nails of the Cross: there were but three, but by the blessing of God, the Latin Church hath fifteen of them, besides the filings, and little pieces of these Nails. And perhaps, who ever would make an exact search in the East, would find as many there, or more. The Holy Thorns of the Crown that was put on our Saviours Head, were planted in so fertile a Soyle, that they are encreased a hundred for one. The Gentlemen of Port-Royal, who are no great Favorites of Holy Mother the Church, have not withstandingly by some means, gotten one of them, which they order to be devoutly adored, and which did abundance of Miracles in confirmation of Jansenism. Mon­sieur the Bishop of Tournay, a great Jansenist, but an honest man, dareth not assert, that this very Thorn is one of our Saviours Crown. But he hath found an expedient for this, and concludeth, that God worketh Miracles by false Reliques, as well as by true ones. Perhaps he speaks more truly than he is aware of; for 'tis certain, that the Bone of some Rogue, yea or of a Horse worketh more Miracles, then the Reliques of Saint Paul.

How can the Church complain, that she wants Reliques of our Lord Jesus Christ, since she hath his Cross, which is the Glory of Christen­dom. The Devoto's of the three first Centuries, [Page 234]were very negligent, in not seeking out this Cross, and in suffering it to ly buryed under a heap of Earth and rubbish. But St. Helena was ve­ry happy, that the discovery of this pretious Treasure was reserved to her. God hath so blessed her Endeavours, that this Cross would at this day fill the whole Palace of this Princess, were she still alive. You have every where the wood of the true Cross; all the world hath some, and in certain places there are large pieces to be seen. Besides this pretious Cross, which had the honour to touch the bleeding Body of our Saviour, they shew you at Rome the Manger, where he was layd, when he was born; they have his Cradle, his Swadling-bands, his Shirt, his Shoes, the Al­tar of presentation, on which he was layd, when he was first brought to the Temple; pieces of his Hankercheif, some Fragment of his Sepulchre; they have the Stone upon which he trod, when he ascended into Heaven; the print of his Foot is on it, a certain proof that the story is true; they have some of the Bread used at his last Sup­per, and of that which he multiplyed for the five thousand; they have some of the Wine, which our Lord made at Cana in Galilee; they have the Iron Head of the Lance of St. Longin, who pierc'd his side; his Seamless Coat is at Argenteuil, at Triers, and at St. Salvador in Spain. They have his Hair, the Parings of his Nails. But they have but one of the Teeth, which he cast in his Childhood, it is at Laon. 'Twas an unpardonable negligence of those honest Devoto's, who went about to gather up the cuttings of his Hair: why not rather take care to seek up 25. or 30. Teeth. which he cast between the seventh and four­teenth year of his Age? These might have been [Page 235]at this day, the Treasures of so many Churches, that should have had the honour of possessing them.

Shameful Idolatry as to Reliques.In truth, 'tis impossible to speak of these things without passion; a man must laugh, or weep. But alas! there is far more cause to weep, than to laugh at that, which exposeth the Chri­stian Religion to the just raillery of the Profane, and Infidels; and which is the object of the most horrible Superstition in the world. I speak not now only to Papists; I speak to Protestants. The greatest part of them, do not look on this, with due abhorrence; they do not sufficiently per­ceive, that this is one of the great Abominations, wherewith Popery hath defiled Christianity. They think it enough to look on this Worship, as a sottish Superstition: But at the bottom, 'tis far worse; 'tis a shameful Idolatry. They fall down, they kiss, they worship dead things, Ashes, Bones, Linnen, Toyes, Excrements; they carry these in Procession; they expect rain and fair wheather from them; they work Miracles by them. This Church will never wash off these stains, but by Fire, these Nehustans must be broken in pieces, and burnt in the Fire, and she must be ashamed of her Idols.

Fabulous History of Images. Images do naturally follow Reliques; the Worship of the former, is a great part of the Popish Devotion. And this Worship is founded on fabulous Histories, not less ridiculous than the preceding, yea is much more so than the fa­bulous stories of the Pagan Images. The Pagans have reported only of two or three of their I­mages, that have spoken with an intelligible Voyce: But among the Papists, formerly nothing was more common than these speaking Images: [Page 236]instances of this kind are very many. One Cruci­six spoke to S. Thomas, Speaking Images. and said to him: Thomas, thou hast written well concerning me; what reward wilt thou have? Another spoke to St. Brigit; a third Crucifix made Responses at the Mass, said by a Priest, who had not a Clerk. An Image of our Lady spoke to St. Jacynthe, a Polonian, that he should save it from being burnt by some barbarous Souldiers, who burnt every thing they found. A certain Scotch Image used to speak, and give answers as an Oracle. At Affligen, three Miles from Brussels, there is a V. Mary, which spoke Latin to St. Bernard, At Bernarde vale; But fareavel Bernard. A Crucifix decided the Controversy, that was in England between the Monks, and Secular Priests: the Priests desired to have Liberty again to marry: a Crucifix, that stood there, cryed out; Non Fiet, non F [...]et, judi­castis bene, mutaretis male. It shall not be, &c. Another Crucifix spoke to St. Francis, and said to him, Go, and build up my House. There was one day a long dispute between a Stone Statue of the Virgin, and a little one of Jesus Christ, which she held in her Armes: The Virgin had a mind to shew mency to a Penitent, who lay there before them: The little Image of Christ was a­gainst it: in conclusion the Virgin got the bet­ter, because she was the Mother, and her Statue was bigger than that of her Son.

The Pagans, to procure veneration to some Images, gave out, that they were miraculously come down from Heaven: But the Papists tell more stories of their miraculous Images, than ever the Pagans did of theirs. For whereas these boasted only of two or three miraculous I­mages, the Papists have a hundred such. The [Page 237] Image of our Lady of Liesse was brought down from Heaven to some Picard Gentlemen: that of our Lady of Montferrat was found in a Grotto, where it was worshipt by Angels. At Guarde­loupe in Spain, there is an Image of our Lady, that came out of the belly of a Cow. They shew us an Image of St. Dominick, that was brought from Heaven by the Virgin Mary, accompanyed by St. Mary Magdelen, and St. Catherine. The Madonna at Banelle was found in the middle of an Oaketree; who could put it there, but God? In the year 1243. was found an Image of the Vir­gin, miraculously graven on the stone cover of a well. Among the miraculous Images, the Vero­nica ought to have the first place: this is the name of a Picture of Jesus Christ, that remain'd printed on a Linnen Cloth, with which he wip'd his Face besmeard with Sweat and Blood, when he went to be crucifyed, and which he gave to a holy Woman named Veronica. At first there was but one; but since it is multiplyed into three. The principal of them is at Rome, where they shew it with great solemnity; and whenever it is shewed publickly, all the people fall down, and cry out, Mercy, Mercy. But among these mira­culous Images we ought (at least for their Anti­quity) to reckon those that S. Luke made, which are in great number, and held in great venera­tion. They reckon up ten or twelve. There are others made by the order of Christ himself, one of which was sent to Agbarus King of Edessa. Shall we not reckon among the miraculous I­mages, those that do work, and have wrought so many Miracles? Some have Swet; others have Flew, like Birds; others have dropt Milk, or Blood; others have been cloathed with Flesh; [Page 238]some have made themselves incredibly Heavy, when any attemted to take them up; others have made themselves as Light as Feathers, tho they were of Brass and Marble. They have wrought miraculous Cures, without number; heal'd the Sick; restored sight to the Blind; hearing to the Deaf; and life to the Dead. And F. Crasset hath very lately told us, That God hath in every Age, and still continues to work innumerable Miracles, by the Images of Saints, and especially by those of the Virgin.

We might make several more Chapters of this Fabulous History of the Papacy, if we had a mind to set down all the false Miracles, and all the ridiculous Fables, which have been made in favour of the real Presence; of the Adoration of the Sacrament; of the Sacrifice of the Mass; of Purgatory; and the Founding of the several Or­ders of Monks. To prove the Real Presence and Transubstantiation, we have the most extravagant Dreams, which they cite us as Divine Revelati­ons; they tell us of Hosts, that have been chang'd into the form of a Child; have been turn'd into Flesh; have shed Blood; have been sacrificed in the shape of a Man, by Angels; have been turn'd into the likeness of Christ as he was crucifyed. To prove the Adoration, V. The School of the Eucha­rist. they tell us of exem­plary punishments, which suddenly have been inflicted on those, who refuse to give it to the Host. They tell us of Asses, and other Beasts, that have adored the Sacrament. To prove Pur­gatory, they tell us numberless sottish tales, of Souls that returned on Earth; of Apparitions of Spirits, that desired Masses and Pilgrimages; of some persons who have gone down into Hell, have seen Souls in the fire of Purgatory, and have vi­sitted [Page 239]all the Appartments of the Infernal. Re­gions. To prove the Mass, they tell us a vast number of Lying-stories concerning Souls fetcht out of Purgatory; concerning Prisoners, whose Fetters have been loosed; and other Miracles wrought by this Sacrifice. To prove the Orders of Monks, I might relate the Annals of each Or­der. Annals that are more fabulous, and a hun­dred times more detestable, than the Adventures of Achilles, or Ʋlysses, sung by Homer, and then those of Orlando Furioso, related by Turpin, and sung by Ariosto. There is not a Dram of Mo­desty, Judgment, or Veracity in the Authors of these Chronicles, that are deservedly called scan­dalous. If we will believe'em, the Founders of the Franciscan, Dominican, &c. Orders, wrought a hundred times more Miracles, than the Foun­ders of Christianity. The Carmelites pretend to come from the Prophet Elijah, and draw down from him their Genealogy, that must be ridicu­lous to the meanest capacity. In these Relations you have nothing but Miracles, Visions, Revela­tions, Angels coming down from Heaven; Pri­viledges brought down from Heaven by the B. Virgin, in favour of the Order. The Jesuites, the most modern of these Orders, which make such a stir in the world, tho founded within this last Century, an Age of wit and learning, not­withstanding have the Confidence to tell us hor­rid Fables concerning their Founder. The Society of Jesus (these Gentlemen say) was founded at the very momennt, when Jesus Christ was conceived. St. Ignatius hath conquered, and cast out more De­vils, hath done more Wonders, by his bare Name, than Moses did by the Name of Jehova, or the Apostles by the Name of Iesus. You see, here [Page 240]is materials enough to make great Volums, but I suppose, the Specimen that I have given, is suffi­cient to make a clear discovery of that Lying fa­bulous Spirit that reigns in the Papacy, and by consequence to prove, that this Character of Antichristianism, does exactly agree with it.

CHAPTER XXII. A Refutation of the Excuses by which the Pa­pists attemt to efface this Character of An­tichristianism in the Romish Religion.

THis Spirit of Lying, cheating, of Imposture, and Fiction, is certainly the most sensible Character of Antichristianism, that is in the Ro­mish Religion; therefore we are especially con­cerned to justify the Reflections we have made concerning it, against the Excuses of the Papists. And we have to deal with two sorts of men: the first, are the Devotionists of the Roman Church; the second are the Esprits forts, profane and irreli­gious Spirits.

At this day there are thousands among the Papists who believe all these Fables.The Devout Papists are enraged at us, that we dare fix the title of Fabulous, on the Popish Hi­stories, their Legends, the Annals of their Monks, Miracles wrought by their Saints, who have lived within these eight or nine hundred years. Hear F. Crasset, who is still alive and writes. The third Objection that they make against this Doctrine, 1. Part. Tract. 1. pag. 108. is, that it hath almost no other Foundation, besides Relations, and Histories, which men are not obliged to believe, and which are reported by simple over­credulous [Page 241]persons, who take the Dreams and Ima­ginations of Women for Divine Revelations. They are Libertine Papists, who speak at this rate; for the Heretick Hugenots talk much more freely, and say, that these Visions are the Illusions of the Devil, and these Miracles are the Cheats of the Monks. Hear with what heat and zeal the good Father replyes: 'Tis an intolerable rashness (says he) to give the name of Tales, and Fables to those Histories, that are related by Authors, eminent for Learning and Holiness; and to reckon as the Mis­takes of a weak understanding, such Revelations as have merited the approbation of the Council of Basil, of the Popes Gregory II. Urban VI. and Martin V. In the next Page, the Reverend Fa­ther addeth, For my part, (saith he) I shall not think that I wrong the Historians of our Age, if I give as much credit to St. Antonin, who relates that Vincent Ferrier raised eight and thirty men from the dead, as I do to all the stories in Gazetts, out of which they make their Histories.

These grave Authors, eminent for learning and Piety, as F. Crasset calls'em, are St. Antonin, Arch-Bishop of Florence; Bartholomew of Pisa, Author of the Book of Conformities; Pelbart of Temiswar; the Speculum of Vincent; Bernardin de Bustis; the Monk Caesarius; the Annalists of the Monks; and in a word, all the Authors, out of which we have taken our proofs. Our new Converts (as they are called) ought to be very wa­ry as to this point. They persuade'em, that all these Extravagancies, these Cheats, these Fables, and Legends, are at this day out of date. We shall see that in a little time.

In the mean while, they ought to know, that F Crasset (who asserts the credit of those Books, [Page 242]which some despise and decry) is esteemed and approved by the whole Gallican Church it self,What ought to be said to the super­stitious and credulous, as to the matter of Legends. and that those of his sentiment are still the bulky part of the Papacy. What is to be done with such people? 'Tis best I think to leave'em to their evil Genius, as those Patients whose case is desperate, and say to 'em; well, even remain Fools, without judgment, and without conscience, seeing you have a mind to be so; believe that Vincent Fer­rier raised 38. from the dead, and Jacynthe 52. Take for Gospel the horrible Lyes, collected by your Batholomew of Pisa, by your S. Antonin, by your Caesarius, &c. But give us leave to look on you as persons given up to a reprobate mind.

This in my opinion is all that can be said to these wretched creatures. If they were capable of hearing reason, we might thus bespeak them: Consider in the name of God, whether it is likely that your Monks, and their Disciples have wrought more Miracles in ten years time, than all the Prophets, the Apostles, and Iesus Christ him­self have wrought in two thousand years. We might add, Reflect upon the impertinence of these Miracles (which we have proved) and judge if it be probable, that the Wisdom of God should expose his Power to be turn'd into ridicule, by doing mean, sottish things, and altogether unbe­coming his Majesty. The Famous Maimonides, a Jewish Doctor, in his Book of the Foundation of the Law, makes an important and judicious remarque. The Israelites (saith he) did not believe Moses, because of his Miracles; for one that would not believe, unless there be Miracles, might suspect, lest the Miracle should be wrought by Sorcercy, and Enchantment. But all the Miracles, that Moses did in the Desert, he wrought them as it were out [Page 243]of necessity, and not directly to confirm his Prophe­cy. Thus it was necessary to divide the Red Sea, to make a passage for the Israelites, and to drown the Egyptians; we wanted food, therefore he brought down Manna from Heaven, &c. Indeed this de­serves to be remarqu't; God scarce ever hath wrought Miracles, meerly to work them, i. e. such kind of Miracles as are properly prodigies, and serve only to discover the power of the Spea­ker. All the Miracles of Iesus Christ, and his A­postles, were miraculous Cures, raising of the Dead, multiplying of Bread to feed the people. There was always some profit, and they were not meer prodigies. And this is another evidence of the Falsehood of Popish Miracles, that their Saints make impertinent prodigies, which are good for nothing, change pounds of Butter, or heaps of Flegme into Gold, make Light to stream out of their fingers, make use of the Sun-beams, or of the shadows of Trees, to hang their Garments on. Never any of the real Saints wrought such like Prodigies, that are of no use, and good for nothing in the world. We might further say to these superstitious Creatures; examin the Cha­racter of those Authors, whom you style Emi­nent for learning and holiness: Read their Wri­tings, and see if they deserve not very well those titles, Men of leaden Hearts, of Iron Months, of Brasen Foreheads, as some of your own Catholicks have called 'em, on the account of their stupidi­ty, their barbarous style, and their impudence in venting notorious Falsehoods for Truths?

We might also say to them; Examin the Au­thors of the five first Centuries; you will find in 'em some relations of Miracles, especially in the fifth Century. But is it the thousandth part, of [Page 244]what is to be read in the Chronicles of Saints, who have liv'd in the last seven or eight hundred years? The Fathers, and the Authors in whom we find the Narratives of these true or pretended Miracles, wrought none themselves. How comes this to pass? Was the Jacopin Vincent Ferrier, who raised 38. from the dead, a greater Saint than S. Augustin, who never rais'd one? St. Athana­sius, the famous Champion of the Son of God, and of the Holy Spirit; St. Cyprian, the glorious Martyr; St. Polycarp, the famous Disciple of the Apostles, wrought no Miracles at all: but St. Ja­cynthe, a Polonian Dominican, and Father d' Avia­no, a Capucin, shall have the Priviledge to do that, which the great Lights of the Church for Learning and Sanctity never did. A man must have lost his reason, if he believeth this.

When the Church was sorely as­saulted by persecution and Heresie, there was little talk of Miracles.We might also say to these Gentlemen the De­voto's: Pray tell us, when the Church was cruelly persecuted by Heathens, her Doctrine openly at­tacqu'd by Hereticks, had she not more need to be supported by Signs and Miracles, than in the time of S. Francis, of S. Dominick, of S. John Vin­cent Ferrier, when she reign'd, triumph't, and was without Enemies? And yet, we hear of few or no Miracles, when one would judg, the Church stood in most need of 'em; afterward we hear of millions, when the Church did not want 'em. But these Miracles (they'le say) were wrought to au­thorize the new Religions, i. e. the new Orders of Franciscans, of Dominicans, of Begging-brothers, &c. This is ingenious, and well contrived, that God should work a hundred fold more Miracles, to establish the Order of St. Francis, than he had wrought to establish the Christian Religion. Ob­serve well the design of these Miracles, of which [Page 245]you have whole heaps in the Legends. 'Tis to set on foot the Adoration of the V. Mary, Invoca­tion of Saints, the Worship of Images, of Reliques, Purgatory, and such like stuff. Now is it pro­bable, that God should work no Miracles to confirm the Divinity of his Son, and of his Holy Spirit, which fundamental Articles were once cruelly opposed by the Arrians, and afterwards should work Miracles without number, to con­firm some Devotions, which ('tis granted are not necessary?

Cheats dis­covered even in our Age.We might further say to these Devoto's, who would have us believe all the stories of Miracles, that are read in the Legends, that if in so learned an Age as ours, and in places where the Priests have so many Eyes to watch 'em, they yet have the boldness to counterfeit Miracles, they could surely do so in an Age, when they acted behind the Curtain, i. e. the ignorance and stupidity of the people, who took pleasure in such Cheats. And here we might relate to them a hundred Cheats of the Monks in the last Age, and in the present one. We might instance in the very late, and famous Miracle of St. Florent, very night Sau­mur, where the Wafer appeared in the form of a little Child, for the confounding of the Hereticks, who had an Academy, i. e. the nursery of their Heresy very nigh the place. We might entreat 'em to remember, that the Bishop of Angers, after he had approv'd of this Miracle, was ashamed of it, when the Cheat came to be known. We might produce to 'em the Saint of Troye, a Nun that liv'd on consecrated Wafers, and felt all the torments of the Martyrs, when ever the days of their Passions return'd; people flockt from all parts of France to see her; but she was found out to [Page 246]be a Cheat, by the Bishop of the place, in the year 1673. what is acted at this day, without doubt might be very well acted formerly.

Lastly, we might tell these Gentlemen, that in case God were obliged to be so prodigal of Mi­racles, he ought to have laid 'em out in the In­dies, where men go to convert the Heathens. Notwithstanding we do not find, that he hath done so, or at present doth so; 'tis true, the Je­suites have publisht a vast number of pretended Wonders, wrought by Francis Xavier, their A­postle. But 'tis pretty strange, that none knew any thing of these Miracles till after Xavier was dead, yea that Xavier himself knew nothing of 'em. We have his Letters (among those written from Japan) wherein the relates every thing he did in that Country, excepting his Miracles; if God had granted him the Gift of Miracles, a­mong the rest, he ought to have had the Gift of Tongues. But we find, that he often com­plains, that he could not edify these Indians, be­cause he could neither understand them, nor make himself understood by them: since Francis Xa­vier, a vast number of Missionaries have gone in­to those Countreys, who have not been able to work Miracles, tho they would very fain have done so. And yet I suppose the design which car­rieth 'em thither, viz. to plant the Christian Re­ligion among the Indians, is at least as important, as the design to establish the Orders of S. Francis or of S. Dominick. This is what we might say to such as Father Crasset, and their Devoto's.

What is pleaded by the Papists, who would not have us believe the stories of the Legends.But there is another sort of men, who do us a great deal more mischief. These are the Luke­warm, with respect to Popery, your Libertines in the opinion of Father Crasset, but as they ac­count [Page 247]themselves Christians of a Finer-spun Re­ligion. These are our Converters in France, who have had the best success, in seducing those wretched Protestants, who had a mind to be de­ceived. These have told 'em, you ought not to regard what your Ministers cite out of these rascal Legendary Writers, sorry Monks, Fabu­lous Authors, who have neither wit, or judg­ment. This is not the Religion of people of Fa­shion. The Reign of these Fables in expired; you are not obliged to believe these impertinent Tales. This is a most dangerous Snare, which those who have any care of their Souls, ought to take heed of. For this end, they ought to know, that this filthy, shameful, lying History of Legends hath been the Popish Gospel, The Le­gends have been the Po­pish Gospel for 7. or 8 [...]0. years. for the space of seven or eight hundred years; and a Gospel, receiv'd with so universala consent, that not one man hath been so bold, as to question, muchless to oppose it. The common people sunk into a profound ignorance, nourisht their false Piety only with these kind of Fables. This already is enough to prove, that Popery is Antichristianism: for 'tis impossible, that God should suffer the true Church to sink into so horrid a degeneracy, that all the bread they had for their Souls, should be only a monstrous heap of ridiculous Fables. But further, the new Converts ought not to suffer themselves to be deceived; this Gospel of the Father of Lyes is at this day in vogue, as it was formerly; all Italy, all Spain have no other.Spain and Italy even at this day have no other Go­spel but Legends. All the devout Clients of the Monks are fed with no other Nourishment. The Hero's of the Papacy are the Patrons of these enormities. Bellarmin and Baronius, both learned men, both Cardinals, both of great reputation; the Possevins, the [Page 248] Vasques's, the Snares's, in a word, all that are e­minent and considerable in the Papacy, do take the part of these fabulous Histories: if some few confess, that there are some Fables, which may be cashier'd, this scarce signifieth any thing. Have we not an evidence of this in those vast Gollections of the Lives of the Saints, begun by the Jesuit Rosweyd, and continued by his Suc­cessors in that work? They are already come to the fourteenth Volum in Folio, and other three are every day expected: and yet this Martyrology is come hitherto but to the moneth of May, so that this Body of Fables will be about forty Volums,Vast Volums of Legends printed at this day. if the remainder be proportionable: And will be the most prodigious work, both for matter, and bulk, that was ever seen, since the beginning of the world. Ask the Carmelites, if they are wil­ling to lose any one of the Priviledges of their Order, which were founded on meer Fables? Know of the Franciscans and Dominicans, if they be in the humour to correct their Annals, and blot out those passages which we call Impieties and impure Fables? Is it not Father Bouhowrs, (an Author of great Reputation at this day in France among persons of note) who translated the Panegyrick of S. Rose, in which we see all the Follies of the old Legends revived? Lastly, who is the person, that hath dar'd openly to oppose, and condemn the Book of F. Crasset, excepting Mr. Arnaud, who writing in a Country of Liber­ty, styleth it the Pitiful Book of F. Crasset? For one man who dareth to censure the Impieties of this Book, there are numberless multitudes who canonise it; and we see in the Instance of the Bishop of Agen, (and his carriage towards the Monk who preached at Duras at that rate, which [Page 249]we related above) how those who disapprove the fabulous Theology of the Monks, are notwithstan­ding obliged to treat them with civility, even in the places where they have a Jurisdicton over 'em. Are not every day such kind of Books printed, even under the Nose of the Bishops? And are there not modern Saints, which exactly resemble the antient ones? Witness St. Mary of the Valleys, whose life F. Eude hath written, and cryed up her Sanctity: Witness Magdelen Vigne­ron, whose life (written by F. Bourdin, in the year 1678. and approved by the Chancellor of the U­niversity of Paris, and the gravest Doctors) con­tains all the Follies and impieties of the most fa­bulous Legends.

Popery is founded on the Fables of the Legends. Lastly, 'tis replyed, that we ought not to stumble the ordinary people, with the Lying Hi­stories of Popery, because that Religion is not foun­ded on 'em. Take away all these (will they say) and 'twill not be less true, that men ought to adore the B. Virgin, invoke the Saints, worship the Cross, Images, and Holy Reliques, because these Services are founded on the Authority of the Church.

I answer, 'Tis false, that these fabulous Histo­ries are not the Foundation of the false Wor­ship and Idolatries of the Papacy. This Spirit of Lying and Superstition begun in the Church exactly at the same time. The People could ne­ver have been perswaded to worship Ashes and Bones, if they had not been perswaded, that these Reliques did work Miracles. The people had never been brought to these wicked Services, that make the Virgin Mary equal to Christ, if they had not been disposed to them by the high-sounding Fables, concerning the Miracles of her [Page 250] Conception, her Birth, her Life, and her As­sumtion. The Worship of Saints could never have come to that prodigious excess as it now is, with­out the assistance of Monks, of their Legends, their Cheats, their false Miracles, and their Fables. So that we may say to these refin'd Papists, that which St. Augustin said to the Pagans about Ci­cero. This wise Pagan did himself turn into ridi­cule the Fables and Theology of the Poets, yea, accused the Poets, that they had made such to be Gods, who could not have been reckon'd among honest men, if they had been men. Many of the Heathens made use of this sentiment, and driven to it by the Christians, condemn'd their own Theology as foolish and impertinent, pretending that their Religion was not founded on it. But St. Augustin lets 'em see, how weak this Entrench­ment was, and how Pitiful and false this Excuse was. And proves particularly to 'em, that all their Services, the Mysteries of Ceres, of Bacchus and Vesta, their solemn Playes, and in a manner all their practical Religion, were built upon the Poets Fables, and referr'd to 'em. The case of Po­pery is the very same; at this day the wise Pa­pists reject the Romance of the Virgin Mary: but notwithstanding their Devotion towards the Vir­gin; the Festivals of her Conception; of her Na­tivity; of her Assumtion, are founded on these Fables. All the Titles which they bestow on her; all the Prayers that they address to her; all the Offices that they assign to her, refer to her fabu­lous History.

CHAP. XXIII. The Twelfth Character of Antichristianism, that fitteth the Papacy, is Cruelty and Shedding of Blood.

'TIs past all doubt, that Antichrist must be a furious Beast, and Antichristianism a cruel and persecuting Empire. This Character is joyn'd with the preceding. The two principal Chara­cters of the Devil are, a Lyar, and a Murtherer; our Lord Jesus Christ saith, that he was such from the beginning. Now seeing Antichristianism is the Master-piece of this Murthering and Lying Spi­rit, it must be stampt with this impression of its Author. This was layd down in the Predi­ction.

V. 1. And I saw a Beast rising up out of the Sea, Apoc. 13. having Seven Heads, and Ten Horns, &c.

V. 2. And the Beast which I saw was like unto a Leopard, and his Feet were as the Feet of a Bear, and his Mouth as the Mouth of a Lyon.

These are three most ravenous and destroying Beasts. The Leopard overtakes his Prey with the greatest swiftness; the Bear holds it fast, and ne­ver lets it go; the Lyon is the strongest Beast, and whose Teeth are most terrible. The Mouth of Antichrist is to be the Mouth of a Lyon, always dyed red with Blood.

V. 7. And it was given to him to make War with the Saints, and to overcome them, &c.

V. 15. And he had power to give life to the I­mage of the Beast, — and cause that as many as [Page 252]would not worship the Image of the Beast, should be kill'd.

V. 6. And I saw the Woman drunken with the Blood of the Saints, Chap 17. and with the Blood of the Martyrs of Jesus.

V. 24. And in her was found the Blood of Pro­phets, Chap. 18. and of Saints, and of all that were slain on the Earth.

V. 6. For they have shed the Blood of Saints, Chap. 16. and Prophets, and thou hast given them Blood to drink; for they are worthy.

Behold one of the principal Lineaments of Antichristianism! let us see if there be a King­dom on Earth to which this doth agree better than to the Papacy. It is a Lyar like its Father; it is a Source of Fables; It is not less a Murtherer. The Antichristian Idolatry began about the end of the fourth Century, and the beginning of the fifth: 'Twas also exactly at the same time, that the Church began to lose the characters of Gentle­ness, Clemency, and Patience, (which are the Characters of the Gospel) and turn'd Persecutor. She had always been persecuted, and had always condemn'd Persecution: yet she had contrary to her own principles, begun to persecute the Dona­tists. But when Antichristianism (which then was only in the bud) was come to its full shape; 'twas then, that its Persecuting spirit did fully discover itself. I mean, in the Wars between the Image-worshippers, and the Image-breakers. The Image-worshippers opposed the Orders of their Emperors, who had a mind to banish this Abo­mination out of the Church. This resistance forced the Emperors to exercise some Severities on the Idolatrous party. But when Idolatry had got into power, it retaliated its Enemies double. [Page 253]The Image-worshippers made all Italy, and the rest of the Western Provinces, to cast off their Allegiance to the Emperors: and in the East they kill'd and massacred all who would not con­form to 'em. Irene, the Mother of Constantin, put out the Ey's of her own Son, and after put him to death, that she might reign alone. Theodora, another Empress, who made the worship of I­mages triumph in the East, used violence to carry on this design, and besides massacred a hundred thousand Manichees and Paulianists, thoughout the whole Empire.

The pride of the Bishop of Rome was the cause of the Schism of the Greeks, and after­ward of a great shedding of Blood.The Pride of Antichrist, the Enterprises of the Bishop of Rome, who would raise himself above all the Churches in the World, caused (about the end of the ninth Century) that great separation between the East and the West, which is call'd, The Schism of the Greeks. And this Schism hath been the cause of numberless mischiefs. The Popes left nothing untryed, to bring the Chur­ches of the East under their yoke. To effect this, they have shed Rivers of Blood; 'twas on this design, that the Court of Rome set on foot the Croisado's. The pretext was Piety, and a design to conquer the Holy Places, that were in the hands of Infidels. Indeed this was really designed by some Princes, and the ordinary people: but the ambitious Popes and Latins, had a further and more Politick aim, viz. to enlarge their Dominion, and to subdue the Greek Church, yea, and the Greek Empire too. This was evident by the sequel▪ For the Latins, after they had carryed on this pretext of a Holy War, at last fell on the City of Constantinople, which they took and sack'd, and ravag'd the Empire of the East, for sixty years. How many attemts, Violences, Murthers, [Page 254]were committed, to force the Greeks to submit to the Patriarch of the Latins? How much Blood was shed? how many millions of men lost their lives in these Holy (as they were called) Wars, that were nothing but commotions caused by the Pride and Superstition of the Papacy? Ne­ver was there so much Blood shed, or so many crimes committed. Antichrist then acted as a Leopard and a Lyon, who invaded, and tore in pieces all that lay in his way, or ordered to do so.

The Blood shed by the Croisado's, caused by Antichristia­nism.After the Croisado's, Antichrist found out other pretexts for shedding of Blood. The Popes open­ly invaded the Authority of the Emperors, and the Princes of the West. They would excommu­nicate 'em; they deprived 'em of their Authori­ty; they took from 'em their Right of Investi­tures; they spoyl'd the Emperors not only of the Soveraignty of Rome, but also of that of Germa­ny, by making 'em the Vassals of the Popes, who gave out themselves as Soveraigns, and sole Ad­ministrators of the Empire, during Vacancie's, and by obliging 'em to receive the Imperial Crown from them, and by depriving 'em of their Right, to confirm the Elections of Popes. And for not submitting to all this, they deposed some Emperors, and made others in their stead. By these methods, and this diabolical ambition, from the time of Henry IV. and Pope Gregory VII. until that of the Emperor Lewis of Bavaria, and Pope John XXII. i. e. during the space of 300. years, the Popes turn'd Germany and Italy into a Field of Blood, in which one might have seen the Son in Arms against his Father; Fathers sheathing their swords in the bowels of their chil­dren; Subjects rising up against their Princes, [Page 255]and Princes obliged to shed the Blood of their Subjects, and to lay wast their own Countreys. Cities were broken into parties, that cut throats, and massacred each other; yea Families were di­vided, and one Kinsman murthered another, in this fury which was inspired by the Papacy. The Combats, the Battels, the Sieges of Cities, the Millions of men who perisht in those three Ages, cannot be numbred. Henry IV. alone, for his share, fought above sixty Battels, or fights, in those Wars, which the Popes raised against him. Behold the true spirit and temper of Anti­christ!

Persecution against the Waldenses, and Albigenset.The Papacy, which is a devouring Beast, which tears in pieces on the right hand and the left, whilest it shed such streams of the Blood of its own Subjects, at the same time poured out great torrents of that of the Children and, Ser­vants of God. For in the very same Centuries, the Popes raised those cruel Persecutions against those whom they named Waldenses, Albigenses, Henricians, and Poor men of Lyons. First, they persecuted 'em in their Reputation, accusing 'em, that they asserted all manner of carnal conjunction, (tho with ones Mother or Sister) to be lawful, that they held the Old Testament to be the work of the Devil, despised the Apostles Creed, re­jected Baptism, were Manichees, Panlicians, Ori­ginists. They revived against 'em the antient calumnies, charged on the Christians, that they kept their meetings by night, in which their Barbes, i. e. their Pastors, after they had put out the Candles, gave every one liberty to lye with the first woman that came to hand. They call'd 'em Bulgarians, from whence is derived the o­dious term B ... because over and above all other [Page 256]crimes, they were charged with that of Sodomy. To Calumny they joyn'd the Persecution with Sword and Fire. Dominick the Monk, and Simon, Earl of Montfort, had a commission to convert 'em; but not being able to bring 'em (as they said) to reason, they brought 'em to ruin. All Languedoc was fill'd with Divastations. Beziers, Carcassone, Tholouse, felt the rage of Antichristian false zeal: the Cities were burnt to ashes; the Inhabitants were butcher'd; the Women ravisht; their goods plunder'd by the Army of Cross-bearers, who wore the sign of the Cross on their shoulders, and had the rage of Hell in their hearts. Those who were taken by 'em, were burnt alive. For 50. or 60. years, Languedoc was a very Theater of cruelty: The fury of the Inquisitors had neither bridle nor bounds; the innocent, and the guiltie, the Albigenses, and those who were none, were buryed under the same ruins. The mi­serable Remnant, who got away from this Per­secution, was scatter'd into all places; a part of 'em escap'd by getting into the Rocks and Moun­tains of Piemont: but the cragginess of these places, which furnisheth Bears, and ravenous Beasts with safe shelters, could not afford shelter to these poor persecuted Christians. The rage of the Papists followed 'em every where, and still sacrificed 'em to the Idol, Antichrist. A hundred and fifty of 'em were burnt at one time at Grenoble. They were attaqu't in the very midst of winter; when they fled into the Snow that was on the Mountains, and were found frozen to death, among which were a Mother and her Child; the Child lay at its Mothers Breast. If their Persecutors overtook any, they hung 'em on Trees, or brain'd 'em against the Rocks. In another place these [Page 257]poor Creatures having fled for shelter into some large Caverns, they stopt up the entrance with Faggots and Straw, which they set on fire, so that all who were within, were either suffocated with smoke, or perisht by the flames. In other places, the unmerciful Souldiers fell upon the common people, & without distinction butcher'd old men, women and children; ravish't the girles, and rip't 'em up; then pull'd out their En­trailles. The Executioners, by Order of the Judges, invented punishments, that these poor Christians might endure the most horrid Tor­ments. Thus were the Waldenses and Albigenses treated, for three or four hundred years; and now at last they have been rooted out by the cruelty of the French Clergy, who, after they had instigated their King, to ruin all the Churches in France, and force the Protestants by horrid violences, proceeded so far in their fury, as to induce him, to procure from the Duke of Savoy the ruin of these poor people, who had inha­bited these Mountains for many Ages, and lived in a blameless Loyalty towards their Sove­raign.

Cruelty of the Papacy in the con­qa [...]t of the [...] by the S [...]an [...]ard [...].This crued and bloody spirit of the Papacy, discovered it self in the Conquest that the Spa­niards made of the West-Indies. When they made themselves Masters of the Countrey, they gave out, that they would convert it to Christiantry: but how did they go to work? On the evening they marcht within a mile, to a Town, or a City of these Americans, at that distance, with a low voyce, they summond them to yield themselves to the Pope, to Jesus Christ, and to the King of Spain. After this, on pretence that they refused to do so, the very next day, they fell to ravage [Page 258]and destroy these wretched Creatures; not only by plundering their goods, but by exercising horrid cruelties on their persons. To massacre 'em was the least thing; they broyl'd 'em alive on wooden gridirons, and many times took pleasure to hear'em in that condition to send out dismal cryes for four and twenty hours together; and one may judg how dismal the cryes were of strong lusty men layd over a weak fire, that taketh away neither strength nor life. The Spa­niards used these poor Indians in stead of Beasls that carry burdens, and when they were not able to go forward under their burdens, they mur­thered 'em on the high way. By such means, Popish zeal destroyed 18. or 20. millions of men, whose Conversion they ought to have endea­vour'd.

Cruelty ex­creised by Papists since the Refor­mation.The series of time hath brought us to the last Century, in which the rage of the Papacy caused such horrid Tragedies. Germany saw it self fill'd with Armies under the conduct of Charles V. for the rooting out of Heresie, i. e. for the shedding of Rivers of human blood. France saw other and worse Tragedies. For forty years, the rage of the Papacy turn'd it into a Theater, on which the flower of the French Nobility was destroy'd; Princes of the Blood were murthered; two Kings, Henry III. and Henry IV. were assas­sinated; Cities were bathed in blood; Massacres were made in every Province; that of S. Bartho­lomew alone destroy'd 60. or 80. thousand per­sons; Cities were arm'd one against another; the Provinces were layd wast by civil Wars; Fires and Faggots were kindled every where; singular and new invented cruelties were exercised against the natives and loyal Subjects of the State. Behold [Page 259] the Spirit of the Papacy! And this Spirit is not grown more gentle in the Age that we now are in; and now approach to its end. In the be­ginning of it, a Papist murther'd a King, under whom France begun to tast some rest, after the cruel commotions of fifty years. The same spi­rit intended to have blown up, by a Powder­mine, the King of England, together with all the Nobility of the Kingdom. It hath gone on from one Plot to another, against all the States and Heads, which support the Reformation. In the year 1641. it caused in Ireland a Rebellion, accom­panied with the most horrid Massacre that was ever heard of. For (as 'tis reported) there were slain above three hundred thousand persons, with unheard of circumstances, and cruelties. We see it persecuting the Faithful in Bohemia, in Silesia, in Hungary; in Moravia. First in the year 1620. upon pretext of Rebellion and disloyalty, the Bohemians were murther'd, hang'd, driven out, and banish't. In the year 1670. the Hungarians were persecuted, their Temples demolish' [...], their Ministers tormemed by a cruel persecution, and at last, sent to the Gallies. In the year 1655. the Waldenses Subjects of the Duke of Savoy, were massacred in the Valleys, and ba [...]b trities used in­wards 'em, that are unknown to Indians and Can­nibals. In the year 1685. in pursuance of the re­pealing of the Edict of Nantes, all France is co­vered with Souldiers, who plunder, force, and torment all the Protestants, to compel 'em to sign an Abjuration, and go to Mass: who kill and murther all those who meet but to Pray unto God: and who exercise all kinds of cruelties, against those, whose Consciences will not com­ply [Page 260]with the Religion of the Court. In fine, The violent conduct, and sanguinary temper of the Papacy, is so visible, so uniform and constant from its very beginning, that never any Society, State or Empire, hath so constantly and exactly answer'd their Characters. If we wanted more Evidence to prove, how it loveth Blood, and how it hath always been nourisht with Blood, we might produce the History of twenty or thirty great Schisms, that have been made in its Body (for six or seven hundred years together) which rent to pieces the West, fill'd with Blood Rome, Italie, the Kingdom of Naples, and several other parts of Christendom. Lastly, if we had a mind to prove, that the Papacy is cruel, bloody, and murtherous, by virtue of their Religion, and the Articles of their Faith, we might relate the cruel Executions, that their Councils have given order for; as those of John Hus and Jerom of Prague, burnt by the Or­der, and in the very sight of the Council of Con­stance. We might produce the solemn erecting of the Tribunal of the Iquisition, the highest and most sacred Tribunal of the Popish Church. The Inquisition where men for Heresie, or the sus­picion of it, are imprison'd in dungeons, that are the Epitome of all the Miseries of the World; where the accused are kept prisoners several years on the least Accusations, without any hea­ring at all, or giving them any occasion to prove their own innocence; where against all form of Justice, they condemn a man to death, without hearing him, or reading to him the depositions that are made against him; without letting him know who are Witnesses against him; and in the conclusion, they burn poor men alive, who of­tentimes [Page 261]are guilty at most only of some fond speculation, or of some disgust at the lives of the Priests, and the superstitious Hypocrisy of the Monks

CHAPTER XXIV. The Thirteenth and last Character of Anti­christianism, that is found in the Papacy; viz. a Long Peace, Abundance, and Prospe­rity.

The Anti­christian Empire was to be [...]ich, and en [...]y a long prospe­rity.'TIs certain, that Scripture Predictions re­present to us the Antichristian Empire, as an Empire, that was to enjoy a long Peace, and that for 1260. years was to keep possession of the World, and Church too, to become rich and mighty. This Idea is given us by the Titles of the Beast, the City, and the Empire, by which 'tis represented to us.

V. 5. And there was given to him a mouth, Rev. 13. [...]. speaking great things, and Blasphemies; and power was given to him forty and two moneths, i. e. twelve hundred and sixty years to reign and have Authori­ty in.

V. 7. — She hath glorifyed herself, Chap. 18. and lived deliciously; — She saith in her heart, I sit a Queen, — and shall see no sorrow.

The Church must be mea [...] and afflicted.On the contrary (every Body knoweth) the Holy Scripture represents the true Church as a Society that must be persecuted, afflicted, under the Yoke and under oppression until the end of the sixth Period. The faithful Witnesses must pro­phecy clothed in Sackcloth, during the 1260 years [Page 262]of Antichrists Reign: The Woman which had brought forth the Man-child, must be hid in the Wilderness, for the space of three Prophetick years and a half. Let us now see, to whom this Character of a long and constant prosperity belongs. It doth not to the Christian Church of the three first Centuries, for she was always in flames and blood. It doth not belong to the Church of the fourth and fifth, which kept as yet some purity; for in those Ages the Church was cruelly perse­cuted by the Arrians and other Hereticks. But as soon as the Church of Rome began to be corrupt, and became Antichristian, she began to have rest. If she was opposed by some, she did in conclu­sion rid herself of 'em; she hath kill'd, burn't, and dispatch't those, who had a mind to oppose her Doctrines and her Tyranny. And she had the most desirable success, until the last Age, when the fatal ruin of the Papacy began. Yea, even af­ter the Wound that she got a hundred and fifty years ago, she is so recovered, and hath got such strength, that she was scarce ever more glorious. She hath subdued new Kingdoms, instead of those that were taken from her. She hath perse­cuted at her old rate, and always overcome; she hath made others bear the Cross, but hath bo [...]n none herself. Is this the Character of Christiani­ty, or of Antichristianism? I 'le make the Bishop of Meaux Judge in the case. Let us hear him speak.

The Bishop of Meaux confesseth, that the Cross is in­separable from the Church. The most peculiar Law of the Gospel (saith he) is the command of bearing the Cross. The Cross is the true evidence of Faith; the true foundation of Hope; the perfect resining of Charity; in one word, the way to Heaven. Jesus Christ dyed on the Cross; he bore his Cross all his life. On these terms he bid­deth [Page 263]us follow him. He makes this the price of E­ternal Life. The first, to whom he particularly pro­mised the Rest of the next World, is a Companion of his Cross. This day (saith he to him) thou shalt be with me in Paradise. As soon as he was hung on the Cross, the Vail that conceal'd the Sanctuary, was rent in two, from the top to the bottom; and Heaven was opened to holy Souls. 'Twas presently after the enduring of the Cross, that he appeared to his Apostles, glorious and a Conqueror of Death, to let 'em know, that himself must enter into glory by the Cross, and that he had told his Children of no other way thither. Thus, in the person of J. Christ was set before the world, the Idea of acomplete Virtue, that hath nothing, and expects nothing upon earth; which men require only with continual persecutions; which [...]eas [...]th not to do 'em good, and draweth on itself the last and worst punishments, by its own benefits. Jesus Christ dyeth, not finding gratitude in these whom he had obliged, nor fidelity in his Friends, nor equity in his Judges. His innocence, tho it was con­fessed, did not save him; yea his Father, in whom alone he had put all his trust, withdraweth all the tokens of his Protection. The just one is given up to his enemies, and dyeth forsaken of God and men, &c. The wisest of the Philosophers, searching after the Idea of Virtue, concluded, that of all wicked men he is the worst, who can so conceal his wickedness, as to pass for an honest man, and by this means enjoys all the credit that virtue can bestow. And on the other hand, he is without doubt the most vertuous, whose virtue (by its perfection) draweth on him the jealousy of all men, so that he hath none to befriend him, besides his own Conscience, and seeth himself exposed to all sorts of injuries, and even to the death [Page 264]of the Cross, whilest his virtue cannot do him the small kindness of exemting him from such a punish­ment. Is it not probable, that God inspired the mind of this Philosopher with this marvellous Idea of Vir­tue, intending to give an instance of it in the person of his Son; and to let us know, that the Righteous man hath another Glory, another Rest, and an­other Happiness, than that which can be had on earth?

Behold how his heart speaks, when he is not on his guard, against the Calvinists, when he frameth his Idea's from Reason, Gospel, and Ex­perience. It must be granted, that these Reflexions would a little better fit the mouth of a perse­cuted Protestant, than that of a person who liveth at the greatest ease in a persecuting Court. How­ever, I stand to the Decision of the Bishop of Meaux. That the most peculiar Law of the Gospel, is that of bearing the Cross. But let 'em shew me, what Cross the Church of Rome hath born, from the time that she hath made material Crosses of Wood, Stone, and Metal the objects of Wor­ship? Where are her Martyrs, where are her Persecutions? Is it not a prodigy, that for these seven or eight hundred years past, she lives at the greatest ease, always victorious? Or if she hath endured any shakings, her own restlesness, Ambition, Covetousness, and Cruelty have caused 'em. If she will have the honour of bearing the Cross, and of reckoning the Persecutions that she hath suffer'd; she must bring into her ac­count the troubles she hath endured from the Em­perors of Germany; the oppositions they have made to her grandeur, the bounds they endea­vour'd to set to her pride; the Arms, they were forced to take up, for repressing her insolencies. [Page 265]I know of no other sufferings, that the Papacy hath endured.

Indeed you shall hear Cardinal Baronius and his fellows tell us very seriously, that the Em­perors, the Henries, the Fredericks, the Lewis's of Bavaria, were cruel Persecutors of the Church, and that under them the Church was miserably afflicted, because sometimes they undertook to chastise the Ambition of the Popes. 'Tis true, if they make Martyrs of all those who dyed in the Wars against those Emperors, and of all the Guelfes, who were slain by the faction of the Gibellines, they will not want Confessors and Confession. But I doubt, whether they of Monfr. de Meaux's principles do like these Martyrs, and believe, that the destiny of the Church (which ought in their judgment to be always un­der the Cross) is fully obtain'd by these kind of sufferers. I know not what Notions F. Maimbourg once a Jesuit, had. 'Tis reported, that he had be­gun to write the History of the Flourishing of Rome Christian, probably he would have observed the Method, which he used in his History of the Fall of the Empire. If so, 'tis probable, that he did not reckon among the Crosses of the Church, all the troubles which the Popes endured from the Emperors, who opposed their usurpations.

If the Papacy therefore will have Martyrs, it must register in its Martyrology, all that have dyed in the Wars raised against Kings, by the Popes; all that dyed in the Croisado's, or in the massa­cring of the Waldenses and Albigenses; all that dyed in the Field (in the Wars raised in France, on account of Religion) at the Battels of Dreux, of S. Denys, Moncontour, Coutras, and many other engagements, during the Design of the H. League [Page 266]in France, to extinguish by Fire and Sword, the Sect of the Calvinists, and the antient Race of the French Kings. I confess, that such a recko­ning would make a huge Martyrology, and the Papists might glorie in being persecuted: But the Hereticks in these dayes are somewhat scrupu­lous in the point of Martyrs, and will find out something to hinder the Canonizing of such a vast multitude. They will call those good Ca­tholicks who dyed in the Wars against the Empe­rors of Germany, Rebells, who received from Hea­ven the just punishment of their Revolt. They will say, that the blessed Cross-bearers, who dyed in the H. L [...]nd, or in going thither, were a com­pany of sidy distracted men, who smarted for their rashness. They'le say, that those who lost their lives, in murthering the Waldenses and Huge­nots, were like Executioners, who sometimes pay the scores of those who e [...]cape. La [...]ly, they'le say, that the Church of Rome, for eight hundred years past, never suffered evil, but when she had a mind to do mischief; that She hath not born Jesus Christ's Cross, but the Devils Cross; that she hath been a Persecutor, and not perse­cuted; that she always came off victorious; and that both her victories and combats have not been design'd for the advancing of the Throne of J. Christ, but of that of the Pope.

Bellarmin is very ingenious,Temporal prosperity cannot be a mark of the true Church. De [...]otis Eccl. [...]ob. 4. cap. 28. when he proves that temporal prosperity is a mark of the Church; and among the Arguments to prove the real pre­sence, worship of Images, Invocation of Saints, &c. he sets down the defeating of a hundred thousand Waldenses, by eight thousand Catholicks; the vi­ctories of the Popish Cantons in their Wars against the Protestant Sw [...]zers; and that of Charles V. [Page 267]over the Duke of Saxony, in the year 1547. How well doth this agree with the Confession of the Bishop, that the most peculiar Law of the Gospel, is that of bearing the Cross? These constant victo­ries of the Papacy; this continued prosperity of the Popes, and of the Heroes, who have defended their cause; the dismal adversity of all that have opposed 'em, these things, I say, in my opinion do afford a very strong Exception, or prejudice against this Church. For no such thing was ever promised to the Christian Church. This prosperi­ty was wholly reserved for the Antichristian Church, at least until a certain Period, in which the Church in her turn shall have Dominion over the earth and the world.

CHAPTER XXV. The Conclusion. In all Ages it hath been fore-seen or known, that Rome and her Bishop, are the Seat and Empire of Antichrist.

FOr a conclusion of this Work, and of all that we design to say concerning the Antichristia­nism of the Church of Rome, we will add some evidences, to prove that we are not the only, or the first men, who have discern'd the Characters of Antichrist, and of Antichristianism in Rome, and her Bishop, in the Pope and the Papacy. 'Tis above fifteen hundred years since some begun to discern that, which we at this day behold more clearly.

The Fathers, tho they fell into some mistakes concerning Antichrist, yet did perceive some­thing [Page 268]of this Mystery. And in the Ages that were the darkest and the most enslaved under the Ty­ranny of the Papacy, some were found, who clearly saw Antichrist in Rome; tho it was their great Interest not to see it, because they always lookt on the Church of Rome as the true Church, and both lived and dyed in her communion.

S. Irenaeus saw Anti­christ in the number of the Beast.S. Irenaeus without doubt was very unhappy in his Interpretations of the Mysteries of the Apo­calypse, as to what concerns Antichrist. About whom he hath occasioned the mistakes of all those who followed his steps. Notwithstanding we are beholding to him for the understanding of the Mystery coucht in the Name of Antichrist, which was to make 666. He hath observed that the name Lateinos, i. e. Roman, or Latin, does ex­actly make this number: and this is of great use; 'tis a considerable discovery, that lets us know, where we ought to seek for Antichrist. Not at Constantinople, nor at Isphahan, nor at Pequin, but at Rome, and in the Master of Rome.

S Jerom saw Antichrist in Rome Christian.St. Jerom lived in the fourth Century, in which the Church had a most glorious Age, as to tem­porals. The Church of Rome began at that time to raise herself above all other Churches, to act the Queen, and appear as a Star of the greatest magnitude. The Bishop of Rome began to be a great Prince; he had a brave House, a stately Equi­page, a sumtuous Table, was courted by many. In a word, his condition was such, that a Roman Consul would willingly have changed preferments. For a Heathen, named Praetextatus, prickt for Con­sul, said, Make me Bishop of Rome, and I'le turn Christian. From hence the Flatterers of the Popes draw this profitable conclusion for the Church of Rome, that she is naturally and necessarily the [Page 269] Queen of all the Churches. St. Jerom, who re­lates this saying of Pretextatus, doth not draw the same conclusion; on the contrary, he begins to discern the characters of mystical Babylon in this pomp of the Roman Church; his words are: Whilst I dwelt in Babylon,Praefat. in lib. Dydy [...]. de Spir. S [...]. and was a subject of the Woman cloathed in purple, I had a mind to discourse concerning the Holy Spirit, and to dedicate that smal work, which I had begun to the Bishop of that City; but behold the Pot, which Jeremy saw in the Northern climate (behind a Staff) began to boyle. The Senat of Pharisees, and all the false Scribes (not one excepted) making up one faction of Igno­rance; set themselves to conspire against me, as tho I had a mind to contest with 'em in point of learning. 'Tis not Rome Pagan that he speaks of, for 'twas almost fifty years since she had submitted to Christianity, and Christian Emperors. Therefore he began so early to see in Rome Christian the A­pocalyptick Harlot, the impure Babylon, which maketh the Kings of the Earth drunk with her Cup of her fornications.

Yea he saw further; for he knew that the time of Antichrist's appearing was at hand. He speaks admirably of this thing. The Roman Empire was cruelly torn by the Incursions of Barbarous Nations. Notwithstanding it remain'd intire as yet, but St. Jerom, seeing its approaching ruin, saith: But to what purpose am I so concern'd? Ad G [...]ron­tiam. I am pleading for the Marchandise of a Ship, that is wrack't. He who did hinder, is removed, and yet we do not perceive that Antichrist is at hand. But where was he to sit? Read (saith he) the Reve­lation, and what is said there, Paula & Eu­sta [...]h. ad Marcellam. of the Woman cloa­thed in purple (which hath writ in her forehead Names of Blasphemy) of the seven Mountains of [Page 270]the great Waters: and consider the song, which is there, concerning the Fall of Babylon. Come out of Babylon my people, &c. 'Tis true, the H. Church is there; but the Pride, the grandeur, the power, &c. which are in that City, agree not with the life and retirement of Monks. In other places, he gran­teth, that Rome is the whore that hath written on her Forehead a Name of Blasphemy, Ad. Algasiam quaest. 21. viz. Eter­nal Rome; and that Antichrist ought to sit there, as soon as the Roman Empire shall be destroyed. Yea he goeth so far, as to observe, that Antichrist must sit in the Church.

G [...] I, found out, that Anti­christ was to be Head of the Priests. Gregory I. Bishop of Rome about the year 600. was in a very great rage at John Bishop of Con­stantinople, (who assumed the Title of Oecomeni­cal Bishop, which none had done before) and he writes, about this matter, as one inspired. He saith, that 'lis a name of Blasphemy: plainly allu­ding to that Name, that Antichrist in the Apoca­lypse was to have on his Forehead. He goeth fur­ther, and saith, What signifieth this Pride, out of which he exalts himself, I [...]. [...]4 [...] 24 but that the time of Anti­christ is at hand? And writing to the Bishops of Alexandria and Antioch, he saith to'em, You see clearly, F [...]. [...]. my dearest Brethren, who is now ready to follow, since such pernitious beginnings are al­ready to be seen in the Priests. He is even as the door, of whom 'tis written, that he is the King of all the Children of pride. This is a definition of Anti­christ; 'tis he whom he meaneth, and whom he pointeth at, as ready to appear. In another place he speaks more plainly: All things that were fore-told, I pist. 38. are come to pass, the King of Pride is at hand, and what I scarce dare to say, they pre­pare for him an Army of Priests. It seemeth as if these words were spoken by inspiration. Anti­christianism [Page 271]was at hand, it must be in the Church, yea in the Priests: an Army of Priests must sup­port it. This is very much to be said by a Pope, and who himself was in Antichrists Seat. 'Twas impossible that a Pope should see more, especially in the sixth Century, when the Tyranny was not arrived to that heighth, which it did a little while after. For after Gregory I. the Antichristian ty­ranny swell'd at a strange rate, and like a torrent did overflow the whole Christian world. Accor­dingly the Antichristianism of the Bishop of Rome, was soon perceived. In the ninth Century,In the ninth Age two Bi­shops prove, that the Pope is Antichrist, Gau­thier, Bishop of Collen, and Tetgand, Bishop of Triers, being perhaps fpr a just cause, deposed by Nicholas I. but against the forms of Law; be­cause the Bishops of Italy had no power over those of Gaule, they perceived a character of An­tichrist in this attempt, who was to sit in the Temple of God, as if he was God. They complain to himself in these expressions:Aventin. an­nal. Boior, lib. 4. You call yourself Father, but you act as Jupiter, and as God: Profes­sing to be the Servant of Servants, you will be Lord of Lords. According to our Masters Orders, you ought to carry yourself as the least Minister of the Church: but you give way to a desire of Ruling, and believe that your will hath no other Rule but itself. Therefore we, and our Collegues, do not regard your petty Edicts; we know not your voyce; we fear not your Thundrings, and Thunderbolts, &c. The Holy Spirit is the Founder of all the Churches, in whatever part of the world they are. The City of our God, of which we are Citizens, is larger than the City that is called Babylon by the Prophets, which usurps the Divinity, equals itself to Heaven, and boasts to be Eternal, as if She was God, and was fill'd with immortal Wisdom. She falsly glorieth, [Page 272]that She never err'd, nor can err. 'Tis hard to make a more exact and close application of Anti­christianism to the Church of Rome. And this passage is remarkable, in that we find in it one of the most antient claims of Infallibility made by the Roman Church. But at the same time we see how this Chimaera was treated in the nineth Cen­tury.

The Coun­cil of Rheims in the tenth Age finds Ant [...]christ in the Pope.In the tenth Century, the See of Rome was fill'd with the greatest villains in the world, so that its Antichristianism became more sensible. A whole Council of French Bishops, met at Rheims in the year 991. spoke home to this point, by the mouth of one of their principal Members, Ar­nulph, Bishop of Orleance. O deplorable State of Rome,Concil. Rheim. ann [...] 991. Ap. Centuriat. Cent. 10. which in our Fathers dayes did shine so bright, and now is nothing but darkness, which is dismal in this world, and will be so in that to come! &c. What think you, Reverend Fathers, what think you, concerning this Man, who sits on a high Throne, glittering with Gold and Purple, if he wants Cha­rity, and is only puff'd up with knowledg? He is Antichrist, who sits in the Temple of God, and acts as if he were God. But if He hath neither Charity nor Knowledg, He is like a Statue, or Idol in the Temple of God; to consult him, is to speak to an Idol. Thus a whole Council speaks, whose Acts were preserved by a Pope, i. e. Gerbert, then Bishop of Rheims, and was Pope afterward by the name of Sylvester II. The Popish Compilors of the Councils, had no mind to insert this. They wisht that it was quit [...] lost, but in spite of'em, we have it still intire.

After Gregory VII Anti­christ was discernd in the Pope.If the corruption of the Popes was somewhat less in the eleventh Century, and if this did some­what obscure the character of Antichristianism in [Page 273]the Roman Church, to recompence for this, their Tyranny did infinitely increase, and fully open'd mens ey's as to this point. Men are far more sen­sible of a Tyranny that oppresseth 'em, than of a Corruption, that doth little or not at all con­cern and touch 'em. This was the occasion why in the eleventh Century, the Clergy of Liege being unjustly excommunicated by Pope Paschal the II. made him know that he was Antichrist, and that his See was Babylon. Tom. 10, of the Coun­cils, Paris Edition. There was never a greater confusion in Babylon, than is at this day in the Church, &c. Peter saith in his Epistle, The Church that is at Babylon, salutes you 'Twas thought till now, that he meant by Babylon Rome Pagan, because then it was fill'd with Idolatry, and filthiness. But at this day, sorrow forceth us to be­lieve, that Peter, speaking of the Church at Baby­lon, did by a spirit of Prophecy foresee the confusion and discord, that at this day reigns in the Church. This is to speak somewhat afar of. But Aventin tells us, that they most spoke more home. The Preachers, saith he, did publickly curse the Pope, and sayd that he was Antichrist, and that under an out­side of Piety, he exercised his cruelty; that under the pretence of Jesus Christ he advanc't the interest of Antichrist; that he did sit in Babylon, in the Temple of God, and did lift up himself above all that is worship't, and gloryed (as tho he had been God) that he could not err. The Emperors of Ger­many cruelly vex'd by the ambition of the Popes, plainly perceived, that the real Antichristianism was there. We have many Letters of the Emperor Frederick II. the conclusion of 'em is, that Rome is Babylon, and the Pope Antichrist.

But if we would know the sentiments of the Church of Germany, concerning this, it will be [Page 274]sufficient to hear the Admirable Discourse, that Eberard, Bishop of Saltsburgh made at Ratisbon, before all the States of the Empire. 'Tis long, and we will only take out what our Subject requir's:An admi­rable Di­course of a German Bi­shop, that proves the Pope to be Antichrist. Anno 1240. Aventin l. 7. 'Tis about a hundred and twenty years, since Hildebrand, under pretext of Religion, began to lay the Foundations of Antichrist's Monar­chy. He was the first Author of that War, that is continued to this day, by his Successors. First they took from the Emperor the Right of Electing the Popes, and gave it to the Priests, and the People, &c. Paul, who had a Treasure of Divine Philosophy, saith, Be subject one to another in the fear of the Lord: our Sove­raign and eternal Master, our Heavenly Tea­cher instructs us in the difference between the Princes of the world and those of the Church; which is this, that the former rule over their Subjects, and the later serve theirs. He that was clothed with Soveraign Majesty, took the form of a Servant, ministred to his Disciples, and wash'd their Feet: But the Priests of Ba­bylon will reign alone; they can suffer no E­quals, and will give themselves no rest, until they have put all things under their 'Feet, and are exalted above all Authority. Their Hun­ger after Riches, and their Thirst after Ho­nours is unsatiable, &c. He who calls himself a Servant of Servants, will be Lord of Lords, as if he were God; &c. He speaks as majestick, as if he were God; he frames new Projects in his heart; he designs to found an Empire for himself, where he is to be sole Master; he changeth Lawes; he publisheth his own; he ravageth, he pillageth, he plundereth, he cheats, he kills. Thus acteth this man of sin, [Page 275]who is called Antichrist, on whose Forehead is writ a name of blasphemy, I AM GOD, I CANNOT ERR. He sits in the Temple of God, and ruleth far and wide. But as it is writ­ten in the Mysteries of the H. Scriptures, (he that readeth let him tenderstand) the wise shall understand, but the wicked shall do wickedly, and shall not understand. The Sybills spake plainly of this, a long while ago; and Hydaspes, a very antient King, (he interpreted by a Child who prophecyed) left to posterity the Name Roman, a long time before the Trojan people were in the world. And the Oracles of our Prophets have fore-told this, under other names, and in riddles, that so every body might not understand it. The Majesty of the People of Rome, who once governed the Empire, is va­nisht out of the Earth, and the Empire is re­turn'd into Asia. The East will recover the Empire, and the West become a Slave. The Kingdom hath been divided, and the Soveraign Authority parted among many, and at the same time weakned and lessned, not to say that it hath been torn in pieces, &c. The name of Em­peror is now nothing but an emty Title, and a meer shadow. There are ten Kings who have divided the Roman Empire, among 'em, not to govern, but to destroy it. These are the ten Horns, (which seem'd incredible to St. Augu­stin.) 1. The Turks. 2. The Greeks. 3. The Egyptians. 4. The Africans. 5. The Spaniards. 6. The French. 7. The English. 8. The Ger­mans. 9. The Sicilians. 10. The Italians pos­sess the Roman Provinces, and have expell'd the Romans, out of 'em. But among the ten, a little Horn is grown up, that hath Eyes, and a [Page 276]mouth that speaks proudly; and this little horn hath especially vanquisht three Kingdoms, viz. that of Sicily, that of Germany, that of Italy, and hath forced 'em to serve it. Further, it vexeth the people of Jesus Christ, and his Saints, by an intolerable tyranny; it confounds divine with human affairs; and commits horrid and execrable villanies. Is there any thing more plain than this Prophecy?

I never read this passage without very great ad­miration. There seems to be an enthusiasm in it. And I cannot conceive, how in such an Age as that, any other Spirit, than that of God, could bestow so much knowledge. Never any Calvinist, or Lutheran, spoke any thing, more clear, more excellent, and exact, to interpret Daniel, or St. John. Let those who accuse at this day, the applications of the Prophecies to the Pope, as vain fancies, and sports of wit, learn, that 'tis now four hundred and fifty years ago, there were those who had the same sentiments, and proved 'em in a most convincing manner. But some will object, Why did not the Church of Germany, break with the Pope at that time, when it so clearly saw, and so invincibly prov'd that he was Antichrist? I answer,Why the Germans in the 13th Age, did not break with the Pope. 'twas because the Church of Germany was then divided, Antichrist had there an infinite number of slaves, who kept the rest in bondage. Thence it was, that even those who so clearly discern'd the Pope to be Antichrist, remain'd never­theless in the worst errors, and in Idolatry. They deserved not, that God should give 'em the Grace, to seperate from him whom they knew to be Anti­christ. Lastly, the principal reason is, because the Time appointed by the divine Providence, was not come. Only God was pleased, that such [Page 277]a bright Light should shine forth in so dark a night, to shame those of after-ages who should Idolize this Antichristian Power. 'Tis a great re­proach to the Princes of our days, that they see not that which was so plainly seen by their predecessors in an age of ignorance, and of super­stition.

After this Passage I shall mention no other, be­cause I can produce none so good. That light was not extinguisht, but continued and increast, till it broke forth with a more than ordinary lustre in the beginning of the last Century. This famous passage of Eberard is as the Text, to which every thing ought to be referred that hath since or then been said by others; for instance, the remarkable passage of Honorius of Autun, who in the same age passing thro all the orders and degrees of people in the Church, Princes, Judges, Ecclesiasticks, Priests, Men, Women, &c. discovers the marks of Babylon every where even in his time. In the same Age William de St. Amour a Parisian Doctor, disputing against the Mendicant Friars, the crea­tures of the Pope and the Court of Rome, makes no scruple to say and prove, that they are the Mi­nisters of Antichrist, and serve the Beast which hath seven heads and ten horns. In the fourteenth Cen­tury Marsilius of Padua, who vindicated the Em­peror Lowis of Bavaria against the Court of Rome; and the famous Petrarque, whose reputation is to this day so considerable in the Roman Church, have plainly proved by the very same predictions which we make use of in our time, and Eberard the Bishop of Saltsbourg did in his, that the Court of Rome is the Kingdom of Antichrist. An Historian of that age tells us, that a certain Carmelite had the courage to paint the Court of Rome and its Cardi­nals [Page 278]with all the colours of the Beast, and of the Whore in the Apocalypse; it was written to the Pope himself, and affixt on the most publick places of Rome and Avignon. You may see these Testimo­nies cited in our Legall Exceptions with those of S. Brigit, of Nicholas of Clemangis, Gregory of Heym­bourg, and many others. So that we may say, this light hath from age to age been diffused in all places, men have allways either foreseen or seen it, that Rome is the seat of Antichrist, and that the Bishop of Rome, who calls himself the Prince of Priests, is the Man of Sin, and the Apoca­lyptical Beast.

I here conclude what I intended to say to prove the Papacy to be Antichristianism; and I repeat what I have said in other places, that they who en­deavour to darken this Truth, are criminal against Christianity it self; and they who see it not, are prodigiously blind and stupid. No wonder if Grotius and such as he, be of that number: these Gentlemen seem to design to overturn the Holy Scriptures and the Christian Religion. Ought we to think it strange, that those men who can find the Prophet Jeremy instead of Jesus Christ in the 53 Chapter of Isaiah, cannot find the Pope in the book of the Revelations, or in the Prophesies of Daniel. I have said it elsewhere, and I say it again, that they who cannot discern the Pope in the Pro­phesies of the New Testament, will never be able to find our Messiah in the predictions of the Old. Experience confirms this; for the same men who exclude the Papacy from being intended in the A­pocalypse, do exclude Jesus Christ from almost all the Prophesies and Types of the Old Testament. I would fain know, how any man can make it out to a Jew, that Jesus is the Messiah, if he yeilds to [Page 279]him, that all that which is spoken of the Passion of Christ in the 53. Isaiah may be applied to the Persecutions and sufferings which the Prophet Jeremy endur'd? Where are there any Prophecies that may not as easily be turned to another sense as those? If it be granted, that he saith nothing for our opinion in this point, shall any wonder that we are offended at so learned a man? Who can with any justice complain of it, since we have so much reason to complain of him; who hath as much as he could by his Commentaries taken from us the strongest Arguments we had to con­fute both the Jews and Socinians. He is the Pa­triarch and the Master of those Literal Interpreters of our days, who undervalue all the Mysteries of the Bible, and destroy the very Spirit and Spi­rituality of the Holy Scriptures.

Because they have taken some pains to dis­cover some parts of Jewish or Pagan learning, that their labors may not be lost, all the Sacred Texts of the Old or New Testament must be understood with a relation to some Pagan rites, or some Customs of the Synagogue, and have nothing in 'em of spirit, Mystery, or depth. Every one of these Gentlemen hath his own Idol; one of 'em finds that the Gnosticks began to discover them­selves in the time of the Apostles, and for that reason we must meet with the Gnosticks in all the Apostolical Writings. Another hath studied the Egyptian Antiquities, and to prove that his time was well imploy'd, we must find some of the Egyptian Rites in all the Mosaick Institutions. Another believes he hath good Skill in the Tra­ditions of the Jews, and therefore the most spi­ritual part of the New Testament must be inter­preted with respect to some of the Dreams and [Page 280]Fancies of the modern Jews. We know very well that this sort of Learning, Jewish and Pagan, is not unuseful for the understanding of some part of Scripture, but 'tis in such places where some Heathenish Customs are treated of, or in Historical matters. But by going too far this way, much mischief is done to Religion, we shall soon abolish all the Types, and destroy the Spirituali­ty of the Law, and make nothing to be contained in it but a bare Superficies. We nevertheless re­spect and honour the learning and merit of the men we speak of: but it were to be wish't, that they had better imployed their parts and learning: and we hope that they themselves will at length be sensible of it, and perceive that their writings are not at all to edification.

However, far be it from us, to impute the par­ticular Errors and Fancies of some few to any of the Protestant Churches, to which they join themselves; we know of no Christian Church in the West, except the Church of Rome, that doth not discern the Papacy to be the Antichristianism, that is Prophetically described in the New Testa­ment. Therefore let it not be said, that such or such a Church is not of this opinion; for the senti­ments of a few particular men here and there, are not the Sentiments of the Church in which they live. We must seek for those in their Confessions of Faith, and the Annotations of the Bible, authoriz'd by the Laws. Now among all the Reformed Churches there is none we are so much obliged to for the discovery of the Mystery of Iniquity as to that [...] England.

The most famous Lights of the Church of England have taught us almost every thing that we know concerning that Subject. Bishop [Page 281] Ʋsher, Mr. Mede, and Dr. Bedle, Bishop of Kil­more, whose life Dr. Burnet hath given us an ac­count of, and an hundred others such as they, will easily carry the day above a thousand late Wri­ters, if there be so many. We ow'd to King James I. the understanding of the seven Heads of the Beast, that it ought to be interpreted by those seven Governments of Rome. We need but con­sult the English Bible printed by the Order and Approbation of Queen Elisabeth, with the unani­mous consent of the English Church, and we shall see with how much exactness, clearness, and judg­ment the Church of England (in their Notes upon the Apocalypse) did find the Papacy in the Beast, and the whore mentioned in the Book of the Re­velations. We are perswaded, that their Divines at this day are too wise and intelligent to vary from that Doctrine and Opinion, which is now more necessary than ever, to preserve their People in a just and due distance from the Roman Religion, to which the present Authority would be glad to bring 'em back.

The END.

A CONFIRMATION OF THE EXPOSITION Of the XVI. CHAPTER Of the REVELATION.
In the second part of the Accomplishment of the Scripture Prophesies.
According to which, the seven Vials are poured out, and the seventh is at present running, and drawing towards its end.

THE publick is not to think it strange that I am somewhat concerned for the interpretation that I have given of the Sixteenth chapter of the Reve­lation, touching the seven Vials, and seven Plagues. For it is the ground of the hopes I have conceived of a speedy delive­rance for the Church. Most certainly these seven Vials are seven Periods of time; if none of them be yet run out, we are still many ages from the end of our calamities. I confess then that, that opinion is my Idol; and whether it be Enthusiasm or not, [Page 2]time perhaps will in some measure discover. But be as it will, I am fully persuaded that God hath inabled me to find out the true meaning of these wonderful Mysteries. And that's the reason I cannot condescend to flatter any man as to that point; and such as entertain another opinion, ought to give me leave to contradict and confute them, far less for my own interest, than the common consolation of the Church. I have sought out objections against my self, have made all those I could think on, and in my Judgment I have given solid satisfaction to all the difficulties which I proposed to my self concerning the seven Vials, and the seven Plagues. And since I have seen the objections that have been started against me, I have not found any thing in them so material as what I have objected against my self. Perhaps it might not be very necessary to answer the diffi­culties that have been lately published; For all who understand and relish my principles, may easily satisfy themselves about the matter. Never­theless, I am willing to take some pains to reclame, if it be possible, those honest people who have strayed into by-paths so wide of the true meaning of our Prophecy. The chief of them is a nameless Divine, who some months since published a book entituled, An Explanation of the Revelation of St. John. In several things he is of the same mind with me as to the future; for he interprets, as I do, the fourteenth chapter, where the Vision of the har­vest and vintage is, of the two parts of the fall of Babylon: the first of which was fulfilled in the last age by the preaching of Zwinglius and Luther; and the other shall be accomplished about the end of this, and the beginning of the next. He gives the same explication exactly to the eleventh chap­ter, [Page 3]as I do, save that he is far more peremptory in defining the time of the resurrection of the Wit­nesses. For he thinks, that the beginning of the three years and a half from their death, is to be reckoned from the suppression of the Edict of Nantes, which was done in the month of October 1685. According to which he fixes the resurrection of the Witnesses to the year 1689. for my part, I dare not affirm that the death of the Witnesses ought to be reckoned precisely from the suppression of the Edict of Nantes, though I have inclination enough to be of that mind. And therefore it is that I expect also some great thing in the year 1689. But that goes no farther than hope and conjecture; and were it not that the place or Street of the great City, seems to me to be France, as I have expounded it, and even in some manner proved it, I should be very apprehensive, that the death of the two Witnesses were not as yet come, because, in all appearance, the miseries that are to befall the Protestant Religion, are not as yet at their height. Now it seems that they should be at that height before one begin to count the three years and a half. However, seeing the place of the great City seems to be France, the Witnesses may very well rise again there exactly three years and a half after they have been put to death. page 275. of the explana­tion. In short, that Anonymous Divine agrees likewise with me in the Hypothesis, that the end of the Papacy draws nigh. Nay he hastens it on more than I do; for I fixt it betwixt the year 1710. and the year 1720. and he fixes it precisely to the year 1705. so that the only place where he differs much from me, is that of the Vials: pre­tending, that not only those seven Vials, are not all poured forth, but that they are all still to be poured forth, and that none of the seven Plagues [Page 4]hath as yet happened. For this he brings some Arguments, and then says, What hath been now said proves the contrary in a manner that comes near to demonstration. I confess, I could not forbear being sursprised at the reading of these words. They were like to have made me altogether a Pyrrho­nist as to the interpretation of Prophesies, and to renounce all my pretended evidences. For there­by I found how far Authors may be transported with a fancyfull fondness for their own thoughts, or the thoughts of others they have adopted. These pretended demonstrations, will he found, for the most part so weak, that they hardly deserve the name of difficulties.

In this point the Author hath followed the thoughts of Mr. de Launay, who pretends, as he does, that none of the Vials are as yet poured out. But he ought to perceive, that this thought which may consist with the suppositions of Mr. de Launay, is wholely inconsistent with his. The Hypothesis of Mr. de Launay tends to the delaying the end of the Antichristian Empire till many Ages to come. And so he may suppose that these Seven Vials, which are so many Periods, may have place in future Ages. But as for him, he puts the end of the Antichristian Empire in the year 1705. so that it is to last no more but eigh­teen years. Nay more, by beginning to reckon the ruin of the Papacy only from the year 1689. the Seven Vials must be poured out in fifteen years. I wonder how such a thought can come into the mind of a rational man, who hath habituated himself to the study of the Prophets! I acknow­ledg, the Author hath meditated with success; but how hath he forgot himself in that place? What! could not he see, that the Figure of the [Page 5] Vials is borrowed not from the Cups of God's wrath, but from Hourglasses? The Shape of Cups is altogether contrary to that of Vials. These have a large belly and streight mouth; on the contrary, a Cup is wide above, and narrow below. It may be said, that these Vials are poured into Cups, to the end men may drink what was in the Vial, as I have observed in relating the common opinion. But having thought on't better, I say, that it is not so; the figure of a Cup and drinking comes no where into this Vision; the Vial falls alwayes either upon the Earth, or upon the Sea, or upon the Rivers, or upon the Seat of the Beast, or in the Air, and never in a Cup. And mark that the Cup serves no where to represent the Judg­ments of God, but when the act of drinking comes after; which may serve for an Answer to the Author, who says, That the word Vial signifies also a Cup. For if the Vial in this place signified Cup; at every Vial it would have been said, And the Angel gave to such and such the Vial to drink, and not, He poured out the Vial. For it is not usual to present liquor in a Cup to be poured out upon a Seat, upon the Sun, and in the Air, &c. since it is cle [...], that the Holy Ghost makes allusion to Hour-glasses, which were properly Vials in­verted; it is also most clear, that by these Vials and Hour glasses he understands Periods of time that follow one another; as Hour-glasses turned one after another, measure time, and mark the Periods thereof. If these seven Vials be Periods of time, how can they be placed within the space of fifteen years? Can they show us any instance taken out of any Prophecy, where seven events marked in great Letters, and in so distinct a man­ner as the seven Plagues are, are proposed as about [Page 6]to happen in one and the same time? Does not this Author himself look upon the seven Seals, the seven Trumpets of the Revelation, and the seven Vials, as different Periods, into which the Spirit of God divides future time? How can he then resolve to extend the seven Seals and seven Trum­pets to so many Ages, and at the same time to confine the seven Vials within a circle of fifteen years? Nay he will have the Vials too to have their relation to the Trumpets; for he saith, that the Sun of the fourth Plague is probably the Empe­rour of the Turks, who is the Sun of the Empire of the East; and that as the fourth Trumpet establi­shed that Empire, so the fourth Vial shall shake and overturn it. I could remark, that this Interpreta­tion is contrary to all kind of principles. It is cer­tain, these seven Plagues are solely destined a­gainst the Empire of the Beast, that is to say, Antichristianism; and lo, here is one of them that is to fall upon the Empire of the Turks, which is out of the Antichristian Empire. The Author adds, that the Subjects of the Turkish Em­pire shall be mortally afflicted at the falling of that Vial, but that instead of being converted, they'le blaspheme against the Name of God. And on the contrary, the Prophecies inform us, that when Babylon shall fall, the Infidels, and by conse­quent the Mahometans shall be converted, else what would become of the Accomplishment, And the fulness of Nations, which we expect with the fall of Babel? I might also add, that that whole Vision relating to the Empire of the Pa­pacy, as the Sun of the fourth Plague, can signify none but the Soveraign of the Empire that is spo­ken of, so it can mean none but the Pope, and not the Emperor of the Turks. I might observe [Page 7]also, that this is so far from signifying the ruin of the Turks, that on the contrary, if it were spoken of them, it would signify their exaltation. For the Sun is the Turkish Emperor, saith the Author. Now it is added, that he shall scorch men with fire. He will be then consumer, not the consumed. But I wave all those things only that I may ob­serve, that if the fourth Plague hath its Relation to the fourth Trumpet, it is not at all probable, that the fourth Trumpet having lasted far many Ages, during which the Empire of the Turks hath been established, the fourth Plague, which is to destroy it, should be of so short continu­ance. The present State of the Turkish Empire hath brought that thought into his Head; but that is the thing which ought to make him lose it. For now, thinks he, the Turkish Empire is begin­ning to fall; the Plague therefore, that relates to it, ought to be put first, because the ruin of the Turks begins before the ruin of the Papacy. However, it is put but in the fourth place. But what's the meaning that the sixth Vial, according to that Author, destroys the Empire of the Turks, and their Religion; and nevertheless that Empire was beat down by the fourth Vial? why must the same thing be twice repeated? So here is work enough then for fifteen years, the Empire of the Turks to be pulled d [...]wn, and the Papacy to be ruined. It may be so; but as yet we see no ap­pearance of it: Great Empires totter long before they fall. For my part, the conversion of the Turks seems more probable to me than the ruin of their Empire. But be they ruined or converted, I am very well perswaded, that the seven Plagues have no reference at all to them, as those who are to receive them, but only as those who are to make the sixth Fall upon the Latin Empire. [Page 8]All here is for the Latine Empire, all for the Kingdom of the Beast. I cannot conceive how one cannot see this, if he have but eyes. But let us a little examin the Authors Demonstrative Reasons, which prove, that none of the seven Plagues have as yet happened.

His first Reason is, That the fifth Vial is not as yet poured out, neither by consequent the two last. If that Reason were good for any thing, yet it would not make for him, who will have none of the Vials to be as yet poured out. For, at least four of them might have been dispatched. But that reason signifies nothing, neither for him, nor any body else. For if there be a Plague where of the figures suit rarely well with past events, it is that. The fifth Plague, is the Vial poured out upon the Seat of the Beast, and his Kingdom was full of darkness, and they gnawed their Tongues for pain. The Author pretends, that that darkness ought to signify a total overthrow of the City of Rome, and that the affliction signified by the dark­ness, which happened to the Papal Empire by the Reformation of Luther, hath not been great enough to exhaust all the force of the Terms of this Prophe­cy. I know not why the Author will not acquiess to the Explanations that have been given there­upon; for they seem to be of great evidence to me. It is clear, that the Holy Ghost makes allu­sion to the Sun, spoken of in the fourth Plague; The fourth Plague is the Sun, who is to scorch men with his beams; that is to say, of his Power and Authority. Whereas in that fourth Period, this Sun scorches men by his Authority; in the fifth, the same Sun becomes dark, that is to say, his Au­thority diminishes. Now what is it, that renders a Sun darksom? It is an Eclipse. And what is an [Page 9]Eclipse of the Sun, if it be not when he is cut into two by an opacous body that comes to divide him? And could there be a more exact and natural em­blem given of that division that was made of the Papal Seat, whereof one half was to be seen at Rome, and the other was hid by the See of Avig­non during the great Schism? The Seat of the Beast is Rome, as the Author confesses. He also very pertinently observes, that the Prophecy says not, That the Seat of the Beast, but that the Kingdom of the Beast was full of darkness. That is well; but it is flatly against him. For if it be not the City of Rome, to which that plague of darkness is to be adjudged, she is not then to be ruined by that plague. It is the Kingdom, that is to say, the Authority, power, credit; and so it came to pass actually in the great Schisms, and in the Councils of Constance and Basil, where the Authority of the Popes suffered so great a diminution. But, saith he, what the Conncil of Constance did against the Papal See, is so far from being sufficient to answer the Idea which these words give, and the Kingdom of the Beast was full of darkness, that even the Reformation of Luther comes short of the importance of those terms. So that he will have these words to signifie a total de­struction of the Papacy. But by what rule, and in what language does darkning necessarily sig­nifie total ruin? And how could the fifth plague signify the total ruin of the Papacy and Babylon, when Babylon appears again in the seventh plague? The great City was divided into three parts. Great Babylon came in remembrance before God, that she might be destroyed; she was then still in being, and not ruined by the fifth Vial. The fifth plague falls upon the Seat of the Beast, that is, Rome. That does not signifie necessarily that Rome [Page 10]is Sacked, and reduced into ashes like Sodom. It is enough that Rome hath received a great blow. And that befell her when she lost her Popes, who transported their See to Avignon. She be­came a kind of desart. The Kingdom of the beast was full of darkness. Where the Holy Ghost al­ludes to darkness caused by an Eclipse, or else to the darkness wherewith Moses covered Egypt: which soever of the two it be, that does not im­port destruction. For the throne of Pharaoh was not exterminated, though Moses covered it with thick darkness; and a luminary perishes not when it suffers an Eclipse. So that darkness does no wayes import a total destruction. And by consequent that first reason proves not that the seven plagues are not as yet fulfilled.

The second Argument alledged by the Author, is indeed the only thing that may be termed diffi­cult; for, with his leave, I'le say, that the rest deserve not that name. The difficulty consists in this, that the Holy Ghost says, that the seven Vials are the last plagues, and that by them the Wrath of God is accomplished. If they be the last plagues, they are not then the Judgments of God, which are already fallen upon the Antichristian Empire; for seeing that Empire is still in being, and that ther [...] are plagues still to be expected against it, those which are to come are the last, and those that are past can only be the first. This is an objection that will be every whit as good the night before the last day of the duration of the Antichristian Empire, as it is at this day. For the blow which shall com­pleat the ruin of that Empire will be the last, and so also it may be said then, none of these plagues have as yet happened; for Babylon is still in being. And where is it to be found, that every one of these plagues ought to pull Babylon down? Babylon is to [Page 11]stand till the last moment of the last plague; for it is that last moment which ought to throw it down. She'le stand as a great tree beaten by a storm, which receives seven thunder stroaks, that bruise it and destroy its verdure. Never­theless it is only the last that layes it flat upon the ground. But, it may be said, how can plagues that have lasted seven or eight hundred years, and began so long ago, be called the Last? They who make this objection, ought to call to mind, that in the stile of Holy Scripture, all that brings a thing to its end, is called the last, of whatsoever length it be. The same objection exactly may be made to us, when we alledge the text of the fourth chapter of the first epistle to Ti­mothy; The Spirit speaketh expresly, that in the lat­ter times some shall depart from the faith. That ought not to happen then, may one say, before the end of the world, and the end of time. It ap­pears by the words of St. John, that it was a tra­dition firmly believed in the time of the Apostles, that Antichrist was not to come till the last times. And by this the Papists back their chimerical whim­sey, that Antichrist is not to come till 3 or 4 years before the end of the world. But St. John answers: Little children; it is the last time; [...] St. [...] Chap [...] [...]. and as ye have heard that Antichrist shall come, &c. The last time was then already, and nevertheless it is above sixteen ages since St. John began to reckon that last time which still continues. That is half as, long again as the duration of the seven Periods, which we have assigned to the seven Vials and seven Plagues. So begin these seven Plagues where you please, pro­vided they lead the Antichristian Empire to its end, they are still the last plagues. It is certain, that the last time includes the whole duration of the [Page 12] Antichristian Empire. Now we agree that that duration is of 1260 years; if a duration of 1260 years may be called the last times, upon better reason, plagues, which last seven or eight hundred years, may very well be called the last plagues. And though these plagues did wholly take up all the last times, they might very well be called the last plagues. For it is natural to call those the last plagues which happen in the whole duration of the last times.

But, it may still be said, he that says last plagues, supposes that there have been former; now seeing we begin the plagues that have fallen upon the Pa­pacy in the tenth age, it will be asked what plagues that Antichristian Empire suffered before that time? I might Answer, that the terms of First and Last, which are relatives, and refer to one another, are not always so in Scripture, nor yet in the stile of other languages: St. Luke says, that Mary brought forth Jesus her first begotten son; that has no relation to a second and a last, and sig­nifies not that the Virgin had other children. It is enough to be first, that there were none before; and it is not necessary that there be others after. In the same manner, to be last, it is enough that there have been none after, but it is not neces­sary that there have been others before. I might Answer also, [...]hat the Holy Ghost may have respect to those smaller plagues; that is, to those first mortifications which the Antichristian Roman Empire sustained from the fifth age, which is that of its birth, to the tenth age, wherein we have given beginning to the seven last plagues. For it is certain, that that Antichristian Empire was not established without crosses, oppositions and heavy Judgments of God. Rome the Seat of that Anti­christian [Page 13]Empire was afflicted by the Vandals, possest by the Goths, laid desolate by Belisarius and Narises, who retook it from the Goths, cruely di­stressed by the Lombards; besides that, the Bishop of Rome met with great difficulties to struggle with from other Bishops, in the settlement of his Monarchical power. The great Schism of the East, which separated above the half of Christen­dom from the Church of Rome, was a very great Plague. For the Bishop of Rome pretending Ju­risdiction over all the Churches of the East, it was a great lessening of his power, when they with-drew themselves from the dominion which he pretended to have over them. Thus those seven last Judgments, which God hath made to fall upon the Church of Rome within these 800 years, may very well be called the last plagues, with re­ference to those that went before them. How­ever, we have no need of this solution, because in reality these seven Plagues are not called the last, with relation to what we have been now speaking of, but with reference to the six first Plagues, that God made to fall upon the Roman Empire under the six first Trumpets. For it is to be observed, that the revelation makes mention of thirteen notable plagues, which fall upon the Empire of the fourth beast. Under the first Trum­pet the first plague falls;Chap. 8. There followed hail and fire mingled with blood; and the third part of trees was burnt up. Under the second Trumpet the second plague fell; A great mountain burning with fire was cast into the Sea, and the third part of the Sea became blood, which killed the third part of the fish, and destroyed the third part of ships. Under the third Trumpet the third plague hap­pened; and that was a great burning Star that fell [Page 14]in the rivers, the name of that Star is wormwood, and the third part of the waters became bitter. The fourth Trumpet brought with it the fourth plague; And the third part of the Sun was Smitten, and the third part of the Moon, and the third part of the Stars. Chap. 9. The fifth Trumpet made a fifth plague to fall; And that is the opening of the bottomless pit, the Smoak that rose out of it, as out of a great furnace, the darkning of the Sun and the Air, and the Lo­custs that came upon the Earth to torment men for five Months. The sixth Trumpet opens a door to the sixth plague; which was that innumerable army of horsemen, riding on horses, out of whose mouth issued fire, and smoak, and brimstone, to kill the third part of men.

These, I say, were the six Plagues, with reference to which the seven last Judgments that have fallen upon the Empire of the fourth Beast are called the seven last Plagues. There remains a last Trum­pet of the Seven, which is confounded with the end of the last Vial. That is the moment where­in the Empire of the fourth Beast shall be utterly destroyed, and wherein all Empires shall submit to Jesus Christ by the Fall of Babylon, and the conversion of the Jews and Pagans.

My Readers, I hope, will pardon this whimsey of mine, if it be one; they have pardoned the like in many others; but in short, I cannot but be per­swaded, but that if one would take the pains to penetrate into my principle, and examin it atten­tively without prejudice, he could not but ac­quiess to it, it is so just, clear, and congruous to the events.

To make this appear, I will hear give an A­bridgment of it, that so what I have now said of the six first and seven last Plagues may be put out [Page 15]of doubt. It is to be remembred then, 1. that according to me, the whole Revelation is a Com­mentary upon what Daniel had said in short of the fourth Monarchy, that is, the Roman Empire. 2. Now that Roman Empire hath two great Periods, almost of the same duration. The first is the worldly and Heathenish Roman Empire, which continued somewhat more then 1200. years, from the foundation of Rome, to Valentinian the third, the last Emperor of the Romans; the second will endure 1260. years from the midle of the fifth Age, to the beginning of the eighteenth. 3. That whole Empire with its two Periods is Mystically represented to us in the first Beast of the Revela­tion, chap. 13. it hath seven Heads, which signifie seven Governments; the six first Governments are included within the first Period of the temporall and Pagan Roman Empire. 1. Kings. 2. Consuls. 3.Dictators. 4. Decemvirs. 5. Tribunes of the People. 6. Emperours, that lasted above 1200. years. The Seventh Head are the Popes, who re-establish this Roman Empire under another form, and that Head alone makes a second Period to that Empire, and alone continues 1260. years.

4. And because of its long duration, and that this Roman Empire hath a Name and Form diffe­rent from the civil and Pagan Roman Empire, therefore the Holy Spirit do's in this 13. Chap re­present it apart as a distinct Beast, having two Horns as a Lamb, and speaking as a Dragon. As to the first period of the Roman Empire, there was no need that the Prophet should mark its begin­ning and progress, seeing it was not only formed, but risen to its height and grandure in his time. So that all which was necessary for him to do, was to speak of its decay, and of the several Judg­ments [Page 16]of God, which should bring it to its end, and this St. John hath likewise done. But as to the second Period of this Roman Empire, reviving un­der a new Form, and under the name of the Ro­man Church, it being still future, and yet to be­gin, he was to give us the History of its growth, as well as of its decay, which as we shall see he hath also done.

5. The Prophet then considering the whole continuance of the Roman Empire, as well with respect to that which remained of it as Pagan, as in reference to that which was to rise and subsist under the Name of the Roman Church, to the time of the arrival of the Kingdom of Jesus Christ, he doth divide it first into Seven Seals. And under the six first Seals, he predicts all that should be­fal it under the Heathen Emperors, till the time of Constantin's overthrowing Paganism, and his advancing the Christian Religion to the Throne.

6. Now this Revolution having made a great change on the stage of the World, the Holy Spirit therefore makes a stop here, and suffers the Roman Empire, now become Christian, to enjoy a little Rest, while the Successors to Constantine should finish the subversion of Paganism. And then the seventh Seal is opened, which being subdivided into seven Trumpets; these Trumpets run along with, and divide the whole remaining duration of the Roman Empire, as well Civil as Ecclesiastical. Whereof the six first Trumpets reach unto the tenth Age, and bring forth six Plagues, that afflict, overthrow, and totally destroy the Worldly or Civil Roman Empire. These Plagues are, (1) The Inundation of the Empire by the Barbarous Nations under Theodosius the younger. (2.) The taking and desolating of Rome and Italy, [Page 17]and almost all the Western Provinces, under Ho­norius and Alaricus. (3.) The Invasion of the Pro­vinces by the Goths, Huns, and Vandals, and their erecting several Kingdoms in Spain, Africk, up­on the Rhosne, and in Panonia. (4.) The fourth Plague was the total destruction of the Western Roman Empire under Valentinian, by Gensericus, King of the Vandals in Africk. (5.) The fifth Plague is the Rise of the Sarrasin Empire, which destroyed the Roman Empire in the East. (6.) Last­ly, the sixth of the first Plagues is the Empire of the Turks, which wholly subverted and overthrew the Oriental Roman Empire.

7. Now while the providence of God was de­stroying the Grecian Empire under the fifth and sixth Trumpets, the Roman Empire revived in the West under the Name of the Roman Church. The Beast with two Horns exerciseth all the power of the first Beast; he makes an Image resembling the first Empire; he makes it to be worshipped; he worketh Signs and Wonders; causeth Fire to come down from Heaven, and deceiveth the In­habitants of the Earth. He giveth life to this I­mage of the Beast, causeth it to speak, and maketh this Image of the Roman Empire, which he re-established under the name of the Roman Church, to act with power and efficacy. So that he causeth all those to be killed, that will not yield a ho­mage to this Image of the Empire. And he will have all the Inhabitants of the Earth to bear his Name, and his Mark, and his Number, and that they call themselves Members of the Roman La­tine Church. And this contains the History both of the Birth, and of the Progress of this new Em­pire under the fifth Trumpet, and under the begin­ning of the sixth.

8. The sixth Trumpet having brought the Worldly Roman Empire to its final Ruin, there remains nothing more for it to do with respect to that; and therefore it is that it comes to be sub­divided into 7. Vials, which are designed for the ruining of the Roman Empire as Ecclesiastical. And these Vials do precisely begin at the sounding and at the beginning of the 6th Trumpet. Which Trumpet runs paralel with and reacheth unto the last and u­niversal destruction of the Ecclesiastical Roman Empire, & until the manifestation of the Kingdom of J. Christ, having under it the seven Vials. Now the seven Trumpets, and the seven Vials, do signi­fy seven Periods of Time, according as the seven Seals of the Book do. The Seals denote Periods of Time by vertu of an Allusion to Tables, and to Chronological and Historical Books, wherein Times are marked. The Trumpets intimate Pe­riods of Time by an Allusion to Iubiles, which by the Law of Moses were to be opened and pro­claimed by the sound of a Trumpet. And from thence Iubile comes, being derived from Iovel, which signifieth a Hunters Horn, or Trumpet. These Iubiles falling out every fiftieth year, and these Pe­riods of Time being published by the sound of a Trumpet, it becometh thence a very natural fi­gure for the pen of a Iew, such as St. Iohn was, to express Periods of Time by Trumpets. Finally, the Vials which are poured forth, signify Hour-glasses, seeing at the season when S. Iohn wrote, Hour-glasses were nothing but Vials full of Water, having a narrow and strait mouth, which was turned downward. So that this Figure is also clear and intelligible. And the reason why the Holy Spirit useth these three different Images of Seals, Trumpets, and Vials, for the designation of [Page 19]Times, is that he may thereby avoid confusion. It being evident, that if he had all along used on­ly one of these Figures, there would have been much more obscurity, and less distinction, in the Intimation which he gives of Times. Carrying then the remembrance of this with us; the first Seal beginneth at the Time of S. Iohn; and the seventh Seal openeth and commenceth after the death of Theodosius the Great, and comprehendeth thirteen Plagues, which are contained under the sounding of six Trumpets, and under the Effusion of seven Vials. [...]x Plagues under six Trumpets, which destroy the Roman Empire as worldly and purely Temporal. The sixth Trumpet is subdivi­ded into seven Vials, as the seventh Seal was into seven Trumpets. And these seven Vials are the se­ven last Plagues, which bring the second Period of the Roman Empire, that is to say, the Empire of the Church, to its end; as the six Trumpets had brought the worldly Roman Empire to its end.

I would now after this think, that no man should find any difficulty in the objections of these Gen­tlemen, and that every one should easily compre­hend why the Vials and the plagues, which con­tinue near eight hundred years, come to be called the last. They are thus stiled, (1) because they serve to distress and ruin the second and last period of the Roman Empire, which carries the name of the Roman Church; whereas the six first plagues were employed for the ruining of the first Period of the Roman worldly Empire, and which still re­tains the name of the Roman Empire. (2) Because these seven Plagues did really in the order of Time follow the six first, and all successively fell, the six first as well as the seven last, upon one and the same Empire, upon one and the same Beast, in [Page 20]their two Periods. So that by reason of the re­lation of the one to the other, they ought to be stiled the first and the last. Finally, they are called the last plagues, because none shall come after them. And to those whom these answers are not satisfactory, I have nothing farther to say upon this subject.

Nor is it difficult after what I have said, to re­ply to two objections, which contain nothing in them save what depends upon this principal diffi­culty. The first Objection is, that the Holy Spi­rit saith, that by the seven plagues the wrath of God is fulfilled; whereas say these Gentlemen, the Wrath of God is not yet consummated upon Baby­lon, forasmuch as it still subsisteth. When I say, that I am to give seven blows to this house in or­der to overthrow it, is it thereby meant that the first of these strokes shall overturn the house? Assuredly not. But all thereby intended, is, that the seventh blow shall finish the subversion of that house. They ought to remember, that I have said, the seventh Vial is not yet run out. It runneth from the time of Luthers preaching until this day, and will continue to run out till the entire destruction of the Antichristian Empire. And so long as the Vial, that is, so long as the Period of Time is a running, so long doth the plague continue; nor will the destruction of that Empire be consummated, until the last mo­ment of the hourglass or Vial, and until the last moment of the last plague.

If this had been thought upon, these Gentle­men would have found no room for that objection, which they advance from the words which the seventh Angel saith upon the pouring out of the seventh Vial, namely, that 'tis finished; where­as [Page 21]say they, Babylon being still standing, it is not true that 'tis finished, nor by consequence, that the seventh Vial is fallen. I say, if they had remembred what I had answered for the pre­venting this objection, they would not have a second time made it. We are then to know, that the word, it is done, has relation to the whole continuance of the Vial and of the plague. The Vial hath run, and the plague hath endured since the preaching of Luther; and the Vials will continue to run, and the Plague to endure until the entire destruction of the Antichristian Empire. Had I said, that the seven Vials are entirely poured forth, finished, and run out, and that the seventh plague is wholly accomplished, they would in that case have had reason to make this Objection. But I expresly said, that the seventh plague is divided into two other, whereof the one is called the Harvest, and the other the Vin­tage in the 14th Chap. The Harvest is the first part of the last plague, and is the Reformation of the fore-going Age: and the Vintage is the second part of the said last plague, and will be the Re­formation of the next Age. Now this second part of the last plague, which is still to come, will as­suredly be the most considerable, and will come up unto and answer the whole signification of the word, it is done. For altho the word hath a relation to the first Reformation of the Church, by which almost a half of the Papal Empire was overthrown; yet it most especially respects the second Reformation, which is to finish the ruin of the Antichristian Empire. In a word, that which is signified by it is done, is that the last Vial, which is finally to destroy the Antichristian Empire, is pouring forth, and is running; and [Page 22]that when it shall be wholly run out, Babylon shall be wholly destroyed.

But I will propose one difficulty upon this, which these Gentlemen have not made. For it may be askt, whence is it that I do suppose that the Reformation made the last Age, and that which is to be made the next Age, come to make but one general plague that hath two parts; seeing these two Reformations are so considerable, and so far distant the one from the other, as to make two Vials, and two distinct plagues. This difficulty is much greater, than any of those they have made to me; for it is both specious, and wholly breaks the order which I have assigned of the seven Vials and of the seven plagues. But to this I have divers things to Reply; which I Judg to be very solid. Whereof the first is, that the Holy Spirit hath comprehended both these Reformations under one and the same plague, because the Space and Period is the same. We have observed, that the several plagues, are things different from one another. The corruption of the tenth Age, which rendred the Antichristian See odious; the Croisados; the Excess of Papal Tyranny, which vexed the Princes of Europe; the great Schism in the West; the Invasion of the La­tine Provinces by the Turks, and the Reformation, are one and the same kind of punishment, there­fore the Holy Spirit did not think it conve­nient to make two plagues of them. But one may object, that according to my Exposition of the Visions, God hath made two plagues of the two Reformations? There are two reasons of that difference. The first is, because the Croisados are naturally branched into two parts by the loss of Jerusalem, which was the scope and design of [Page 23]the Conquests. 'Twas about the year 1093. that men begun to be impetuously carried to­wards that Holy or Croisado War, by means of one called Peter the Hermite; and in the year 1187. eighty years after the first design of Con­quering the Holy Land, was Jerusalem retaken by Saladin. And as this made a Period of conside­rable length, so this was such an eminent event in the History of the Croisado's, that it is no wonder if the Holy Spirit made the retaking of Jerusa­lem by Saladin, one Epoch, and that he there ter­minated. These Wars continued a hundred years, after the loss of Jerusalem, but so feebly, that the Holy Spirit represents this second Period of the Croisado's only as a River of Blood, whereas he had represented the first as a Sea of Blood. Now we have no such signal Event in the midst of the duration of the seventh Plague, as to make it di­visible into two, which is the reason that the Ho­ly Spirit hath made it but one Plague. Moreover, there is no ground for dividing the two Refor­mations into two Plagues, because they are but one Plague continued, and carried on without in­terruption. Whereas the Croisado's had two re­markable interruptions, not only by Truces, but by a peace made with the Sarazins, especial­ly after the taking of Jerusalem by Saladin. I say, there hath been no interruption in the work of Reformation, in that the Reformation consists in the clearing up of the Truth. For tho since the time of Luther and Zwinglius, the Papacy instead of continuing to decay in its power, hath in some degree recovered what it had lost; yet neverthe­less the Truth hath alway's acquired fresh strength: and hath from day to day for above these 150. years been so illustrated and cleared up, that [Page 24]it seems at this time to be arrived at the utmost e­vidence, that it is capable of; and which will not fail er [...] long to bring a total ruin upon the Anti­christian Empire.

The other reason, why the Holy Spirit hath divided the Cr [...]isado's into two Plagues, and into two Vials, and why he hath not done the like by the two Reformations; is because the Vials, as I have often said, signify Periods of Time. Nor could he ascribe a Vial to each Reformation; be­cause each of them apart, would have consisted of too few years to constitute a Period. For as the Reformation of the last Age was wrought in 25. or 30. years; so that which we do next ex­pect, will in all probability be brought to pass in a less time. And therefore to have made two Vials of them, he must have allowed each but 25. or 30. years continuance. Which would carry no kind of proportion to the rest of the Vials, or to the for'going Periods, every one whereof were much longer. Beside, it would have been needful to have interposed a third Vial, between the two Vials of the first and second Reformation, which ought to comprehend the time that elapseth be­twixt the Reformation of the fore-going Age, and the Reformation that we hope and wait for. E­very one will easily perceive, that this would not have been a disposing of the Vials as they ought, and that it is much more natural, to make but one Vial, or one Period of all the Times, which com­prehend the beginning, the progress, and the con­summation of the destruction of the Papacy, by means of the Reformation, and of bringing the Truth into light and evidence. This I take to be enough for the satisfying persons of justice and moderation in reference to the present difficulty. [Page 25]And we ought after all to consider, that it is free for the Spirit of God, to rank Events, and to dis­pose them into such Classes as he thinks meet. The whole which belongs to us in this case, is to con­sider the Relation and Agreement of the Events unto and with the Prophetical Schemes and Images. Now it is evident, that the Figures in the Pro­phecy concerning the seven Plagues, do admira­bly accord with the Events to which we have ap­plyed them. So that now I think we may return to the Reasons assigned by the Author of the Il­lustrations upon the Apocalypse, which he calls a kind of Demonstrations, proving that none of the Vials are yet poured out.

His third Reason, so far as I can comprehend it, is, that all the seven Vials are contained under the third Wo, pronounced by the Angel, when he cried, Wo, wo, wo to the Inhabitants of the Earth, by reason of the other voices of the Trumpet of the three Angels which are yet to sound. For, saith that Author, the third Wo shall not be ac­complished until after the sounding of the last Trumpet. And S. John saith, Chap. 11. v. 14. The second Wo is past, and behold the third Wo cometh quickly. To which he adds, And the seventh An­gel sounded, and there were great voices in Hea­ven, saying, the Kingdoms of this world are be­come the Kingdoms of our Lord. If then the seven Vials be all contained under the third Wo, and if the third Wo be not to come to pass till the soun­ding of the seventh Trumpet, and if this last Trumpet, which is to bring over the Kingdoms of the World to Jesus Christ, have not hitherto sounded, 'tis then, says he, evident, that none of the Vials are yet poured out. And he concludes, that this doth invincibly follow, &c. Tho for [Page 26]my part I do not comprehend, how these can be stiled invincible proofs. Nor is it true, that the third Wo is contained under the seventh Trumpet. But 'tis true, that this last Trumpet shall imme­diately and without any interval follow the third Wo; so that we are not to wonder, that the Holy Spirit speaketh of these two things, as conjoined together. The third Wo is the last Fall of Babylon, and the moment of its total ruin. The seventh Trumpet is the moment of Jesus Christ's entring upon his Kingdom. For we may truly reckon the beginning of the Kingdom of Jesus Christ to commence immediately after the Fall of Ba­bylon; tho it will not attain to its perfection and glory, until that the Jews and Pagans are conver­ted. This proof, that is proposed unto us as in­vincible, is herein weak, that it supposeth a thing which is not true, and which the Author cannot advance any reason in confirmation of; Namely, that the Plagues and the seven Vials are all comprehended in the third Wo. Whereas there is not so much as one of them therein contained. For the third Wo is to arrive at the End of the seventh Vial, and of the seventh Period of the downfal of the Papacy. But when one supposeth what he pleaseth, he may also prove what he pleaseth. Only he ought not to call supposi­tions, that are more than uncertain, invincible Reasons. And to prove that the seven Vials are not comprehended in the third Wo; it is enough to prove, as we have done, that the se­ven Vials are seven Periods of Time, which run along as water runs out of an Hour glass. For seven Periods of time cannot be comprehended within the Time of the third Wo, seeing that Wo it self is confined to the compass of a few [Page 27]years. The third Wo is properly that which the Holy Spirit chap. 14. calls the Vintage. 'Tis added by the Author, that the Vials must necessarily be still to be poured out, because we are yet under the sixth Trumpet. 'Tis true, that we are yet under the sixth Trumpet; but it is almost 800. years, that this sixth Trumpet hath been pouring forth its Influences. For as we have said, it is subdivided into seven Vials, and we are now towards the end of the seventh Vial of the sixth Trumpet. Nor are we to think it strange, that the sixth Trumpet comprehends so many Ages; seeing the seventh Seal contains a great deal more, because compre­hending the Trumpets into which it is subdivided, it reacheth from the Reign of Theodosius until the End of the World. And our affirming that the se­venth Seal comprehends under it the seven Trum­pets, is not a supposition advanced at random; for­asmuch as St. Iohn does plainly inform us of it. For he does nothing at the opening of the seventh Seal, of that which he had done at the opening of the former, but all he doth is to give the seven Trum­pets to the seven Angels. And when he had opened the seventh Seal, there was silence in Heaven about the space of half an hour, and I saw the seven An­gels which stood before God, and to them were given seven Trumpets.

'Tis true, that the Holy Spirit doth not so ex­presly say, that the sixth Trumpet is subdivided in­to seven Vials. But this may be gathered from the sixth Trumpets sounding at the time of the Turk's invading the Grecian Empire, which was about the tenth Age, and from our finding that the first Vial fell about the same season on the Empire of the Beast: So that the course of the Vials is con­fined within the sixth Trumpet, and before the 7th.

The fourth Reason brought by the Author of the Illustrations on the Apocalypse, to prove that all the Vials are yet to be poured out, is that the Vials are nothing else save the seven Thunders spo­ken of Chap. 10. and that the seven Thunders are adjourned till the sound of the seventh Trumpet. For St. John being about to write, it was said to him, Seal the things which the seven Thunders have uttered, and write them not. I beg the Author's pardon, if I say that this Reason is accompanied with two great faults. The first is, that it suppo­seth a thing which is more than doubtful. The second is, that if it were true, yet the inference deduced from thence signifies nothing. First, he supposeth that the seven Thunders are one and the same thing with the seven Vials. And I can hardly guess upon what ground he is able to raise so strang an opinion, and one that is so little agreeable to his own principles. For as to the number seven, that is found alike in the Thunders and in the Vials; all men know that this can be no proof; other way's the seven Spirits, the seven Lamps, and the seven Trumpets, should all be the same thing with the seven Vials. Nor doth it agree with the principles of the Author. For if the seven Thunders and the seven Vials are only to take up the space of 12. or 15. years, at the very end of Antichrists Reign; how then comes he to speak of an affair that should possess so little a time of the whole duration of the Antichristian Empire, before he had spoken of the rise & growth of that Empire? why doth the H. Spirit speak by S. John of the 7. Thunders that are to exterminate an Empire, when he had not before spoken one word of its birth and grandure? So that what we have said is much more probable, namely that the seven Thunders are the Oracles re­vealed [Page 29]to the Prophet about all that concerns the Antichristian Empire. Which Oracles are stiled Thunders, because of the doleful Events which they do foretel. Thunders precede the breaking out of the lightning. And they are mentioned by the number of seven, which is that of perfection, to signify thereby the perfection of this Revela­tion.

I say, in the second place, that if this supposition were true, viz. that the seven Thunders are the same thing with the seven Plagues; it doth no way follow from hence, that the seven Thunders and the seven plagues are not to take place until the time of the seventh Trumpet. Nor is this intended by these words, Seal them up, and write them not. All that this can signify, is only that the seven Thunders were not suddenly to be re­vealed; but it is not therefore needful, that they should be delayed until after 16 or 17 hundred years. For seeing the seven Thunders or the se­ven plagues, begun ro [...] till the tenth Age, nine hundred years were enough to the Prophet, to make him say that the Thunders were not imme­diately to manifest themselves.

Finally, that I may omit nothing which the Author upon this subject may call a proof or a Reason, I think that I may reckon for his fifth Argument, his saying, that the Vials shall be poured out within a small distance of time the one from the other, because 'tis said, chap. 10. that the Angel sware, that there should be time no longer. Few can apprehend the strength of this pretended proof. For these words, there shall be time no longer, have not the least reference, so far as I can perceive, neither to the seven Thunders, nor to the seven Vials. And it may be affirmed with the greatest [Page 30]certainty, that these words, there shall be time no longer, are to be joined with the following, but in the days of the voice of the seventh Angel, when he shall begin to sound, the Mystery of God shall be finished. The Author hath very well observed, that the Mystery of God, is the Kingdom of Jesus Christ, which we are in expectation of. So that this signifies, that when the Kingdom of Jesus Christ shall come at the sounding of the seventh Trumpet, that then there shall be no longer either Time, or Times, or a half of Time, for the Ene­mies of God. But this neither refers to the plagues, nor to the Vials, nor to the Thunders. This is what I have to say for justifying my Exposition of the 16. Chap. of the Revelation, concerning the seven Vials and the seven Plagues. And I hope that the Author of the Illustrations will not take this short Apology amiss, seeing it detracts nothing from the Esteem which I have both for his Person and for his Book.

FINIS.

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