Sive Suarez Apol. lib. 5. 6. 17. nu 7. vere sive falso sive metaphorice be he a true false or metaphoricall god such as Princes are said to be saith Suarez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra omne quod colitur sive superstitiose sive religiose either religiously or superstitiously saith the same Suarez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum extollendi Suarez Apol. lib. 5. c. 17. nu 11 significat excessum arrogantiam usurpationem by exalting is meant an excessive arrogant usurpation over God and all things belonging to God According unto which our English Rhemists seeme to state the question and controversie Rhemists in 2 Thess 2. 4. Sect. 11. betwixt us Who exalteth himselfe above all that is called God or that is worshipped That is Antichrist shall abolish all religion of the Iewes Gentiles and Christians and shall suffer none no not God but himselfe to bee worshipped alone A most grossely absurd exposition as it may be made manifest foure wayes First it contradicteth reason in reason if a seducer should plainly professe and proclaime himselfe to be greater than God would any be so stupide and senselesse to be seduced by him If a mortall wretch should exalt himselfe above the great and true God men would rather deride him for his folly imprison him for his phrensie and stone him for his blasphemy than to follow such a foolish frantick and blasphemous Impostor Secondly it doth contradict his name who is named Antichristus that is The Adversary of Christ and not Antitheus that is the Adversary of God which should be his proper name if directly or expressely to exalt himselfe above the true God were his true propertie Thirdly this is contrary to their owne popish positions Antichrist say the Papists shall be a Iew how then shall he abolish the Iewish religion Againe they affirme that he shall be a Magician and that hee shall worship the Devill Therefore Antichrist shall not exalt himself supra omnem Deum above every God not above the god of this world And finally this interpretation is contrary to this very Text. The superlative of all his excessive properties is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he shall rule as God and shew that he is God this is the height of his audacious incomparable arrogance but that incredible impossible unlimited insolence that a man shall exalt himselfe above God we must leave this as a phrensie and fiction to wave the imputation of other franticke and fabulous paradoxes which they are unwilling to acknowledge much lesse to reclaime Having rejected their exposition we proceed to our owne Above all that is called God in the originall some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above every thing which is called God and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above every person which is called God The first reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the errour of the Printer contrary to the most Greeke copies as it is acknowledged by M. Beza himselfe With the warrant Beza in â— Thâ—s 2. 4. therefore of the most copies we follow the latter reading and the interpretation of our late Soveraigne now with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex Iacobus Praemonit the persons whom the Scriptures doe call Gods are Princes and Magistrates Psal 82. 6. Dixi Dij estis I have called you Gods Which exposition is affirmed by a learned French Bishop Pater omnium Deus dâ—citur est at Irenâ—â—s lib 3. cap. 6. non super hunc extolletur Antichrist us sed super eos qui dicuntur quidem sed non sunt dij The Father of all things saith he is called God and is God but Antichrist shall not exalt himselfe above him but above them who indeed are called gods but are not in deed Which Exposition is also confirmed by as learned an English Bishop Ecqua nervosior consequentia quam ut dicantur Andrewes Apol. cap. 9. Dij ab Apostolo quos Deus ipse dixit dâ—os in Psalmo Can there be a more strong consequence than to collect that those are called Gods by Saint Paul in this Text whom God himselfe doth call gods in the Psalmes And if the Apostle had not alluded unto some whom the Scripture doth call gods hee might with like facility have written that Antichrist should exalt himselfe supra omne quod est vel saltem supra omne quod vel est vel dicitur Deus above all that is or at least above all that either is or that is called God Here then S. Paul saith not that Antichrist shall exalt himselfe above all that is God to wit by nature but above all which is called God to wit in title which is proper unto Kings The meaning of the first member of this distribution is this Antichrist shall exalt himselfe above all that is called God that is above all Kings and Princes The second member is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is worshipped which indeed doth signifie quod colitur the object of any kinde of worship or thing worshipped as Altars Idols c. as it is rightly rendred by Bellarmine out of the Acts Bell. de Pont. Rom. 314. 17. 23. and Wisdome 15. 17. This acception of the word though it be true yet it is improper to this place because the letter doth run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra omnem qui dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above every person not above every thing which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in the text I take to bee a synonima signifying the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 25 of the Acts 21 and 25. where it is expounded Augustus The sense being that Antichrist shall exalt himselfe above the Emperor For he speaketh of such an exaltation whereby Antichrist should be revealed as he was to be hindered for a time by the Romane Emperour The sense of all is this Antichrist exalteth himselfe above all that is called God or that is worshipped that is Antichrist doth exalt himselfe above all Kings and above all Emperours Such an one is the Pope if there ever was is or shall bee such an one under Heaven But in so plaine a cause to deale freely with them This sense I say is true yet their owne interpretation may exactly be fitted to the Pope First take the name of God metaphorically for Bishops and Kings The Pope is avouched by all Papists to be Episcopus Oecumenicus the universall bishop of the World and by some to be solus Episcopus the Onely bishop And Suarez Apolog. li. 5. ca. 17. nu 12 his authority over Kings and Emperours Suarez calleth jus suum his right and proper indowment For false Gods those of the Heathen had power limited the Pope unlimited With them Neptune ruled the Sea Ceres the Earth Iupiter Heaven and Pluto Hell But the Pope hath three Crownes to shew his power in three places in Heaven Earth and Hell And for the
Deo that is To Paul the fift a Demi god where I may not silence the remarkeable observation of our most learned Bishop that the letters in this title doe exactly even the Number of the name of Antichrist recorded in the 13 of Revel and the last verse 666. Vpon one of the gates of Rome was â—unius in Râ—v 17. 13. written to Pope Sixtus Quartus Et merito in terris crederis esse Deus that is we doe certainly beleeve that Thou art our God on earth Bell. de Pontif. Râ—â— lib. 2. c. 16. Decim tertius Yea Bellarmine himselfe who doth use to blanch the blasphemies and broad assertions of the Romish synagogue saith of the Pope Thou art the great Priest in power Peter and in vnction Christ Here the very Name of Christ is given by Bernard to Eugenius accepted by the Pope allowed by Bellar. But the most grosse Extrav Ioh 22. c. Cum intâ—r blasphemy of all is that popish glosse of their Canon Law Credere Dominum Deum nostrum Papam conditorem hujus Decretalis non potursse statuere prout statuit Haereticum censeatur that is it is hereticall for a man to beleeve that our Lord God the Pope had not power to Eudâ—â— contra Abbaâ—um lib. 1. sect 9. decree as he did decree I know how Iohannes Eudaemon doth indeavour to blurre this evidence saying that this word Deum God was erratum Typographum that it crept into the glosse through the fault of the Printer whereby he discovereth himselfe to bee a true Cretian For it is cleared by the Coryphaeus of all coÌ„batants against Antichrist by the Bishop of Dr. Downam de Antichristo lib. 4 cap. 10. sect 4. Derie whose answer is this Pope Gregory the thirteenth imployed enioyned certaine of the Cardinalls to revise and correct the Glosse of the Canonists When as many editions thereof had this word Deum God and yet some had it not they set forth a new Copy and by the authority of Pope Gregory they restored that word Deum which before had beene wanting in some few of their editions Neither in the Censures of the Glosse set out by the command of Pope Pius the fift nor yet in the Index Expurgatorius is the least mention made of any mutation or alteration of the word Deum for which wee challenge theÌ„ Let no Papist therefore be offended if I conclude from the Approbation of so many Popes The Pope doth shew nay say that he is God I inferre therefore The Pope is The Antichrist Furthermore I will finish this section with other apt instances observed by my learned friend Master Boswell Pastor of Saint Lawrence London while he resided in Spaine To which I will onely premise one odde disticke out of Zanchie concerning the Pope Angelicum nomen solvit pius ipse Michael Nam tanquam Deus est qui ante Michael erat Let others riddle these Aenigmaticall Hyperbolicall verses that here they stile him Tanquam Deus Michael is enough for my assertion too much for his Holinesse That transcendent inscription on their triumphall Arch when Pope Alexander the sixt entred Rome is worth my friends observation and all mens admiration Caesare magna fuit nunc Roma est maxima Sextus Bernardiro Corio Hist de 〈◊〉 part 3. pag. 452. Regnat Alexander Ille vir Iste Deus Our Rome was great Great Caesar made it such By Alexander now it s greater much Why great by him great reason give I can The Pope was God Th' Emperour but a Man That day was borne a twinne in prose to this meeter This was another inscription to the same Pope Alexandro invictissimo Alexandro pientissimo Alexandro magnificentissimo Alexandro in omnibus maximo Honor gloria that is to Alexander the most invincible to Alexander the most holy to Alexander the most magnificent to Alexander in all things the greatest of all be Honor and Glory What greater inscription could be consecrated to the greatest God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such singular inscriptions they suffer not to bee single a third speaketh the same language Viventibus aeternitatem laetam danti aeternam gloriam To him who giveth immortality hee given immortall glory Againe Vide Sarium Libertas pia Iustitia Pax aurea Opes quae Sunt tib Roma novus fert Deus iste tibi Thy Freedome Iustice Wealth Peace O Rome From thy new God the Pope alone they come Finally to this Pope I will give a Vale in that Salve whereto the Papists were so solemnly invited Accumulant fora laetitiam testantia flammas Scit venisse suum Patria grata Deum In every street huge Bonfires great The Pope approaching to them For Rome knoweth well this day to dwell Their God is come amongst them A fourth Prisca novis cedant rerum nunc aureus ordo est Invictoque Iovi est Gloria primus Honor. The former times fall short of ours In golden age we live Vnto our God Iehovah great We Praise and Honor give And that this may not seeme to bee a personall but a successive usurpation upon God we shall see the same godlike attributes ascribed unto Pope Gregory the thirteenth And first that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and Man and therefore The man of sinne This is the Iesuites Elogie indeed Elegie Laurea Christiadum quâ—m totus praedicat orbis Laetitia publica Iesuitarum Matriti Mart 1â— 1579. Demi Deumque viruÌ„ Sâ—â—â—virumque Deum Cum tâ—aâ—a est â—s nullis 〈◊〉 or is Cumque regas terram sydâ—râ—umque Polum O Crown of Christians whoÌ„ the world doth preach â—o be both God and Man Pope-Christ because Thy boundlesse power above the earth doth reach For Heaven it selfe obeyes thy Papall Lawes The like to the same Sancte Pater Cusâ—os Ovium qui Tibridis arces Vnus imperijs fraenas calestibus orbem Qui verbo obstructi port as recludis Olimpi Et sontes damnas tenebris carcere caeco Cum tua se extguo non claudâ—â— fine potestâ—â—s Proque Deo sis pene Deus pro Numine Numen c. Holy Father great Shepheard of the sheepe Thou who alone the Romane Lordly State And the whole world besides doest guide and keepe And with thy heavenly reines doest moderate O thou who with thy word Heaven gates dost ope And by thy word damn'd soules sendst down to hell Since such thy power is most blessed Pope Thou art almost a God in thee doth dwell A Godlike Deâ—â—ie To peece up that blasphemy they put to this parcell of prophannesse Has tu divitias Pater O mortalibus aegriâ— Cum lubet indulges vitaeque piacula donans Communes esse tuis These rich indulgences O Father thou dost give For every grievous sin wherein poore men do live Which is conferred by him whom they stile Christiadum Princeps fidei custodia nostrae Cujus adimperium rerum se machina curvat
promoting the Papacy when he laid claime to the double power both Ecclesiasticall and Temporall In insinuation whereof at his solemne Iubilie one day hee appeared unto the people in his Pontisicalibus or Popelike apparell but the next attired like the Emperour And finally more solemnly and arrogantly Extra Tit de majoritate minor obedientia C. unam Sanct. Ecclesiaâ—â— subesse Romano Pontifici omni humanae creaturae declaramus dicimus desinimus pronunciamus omnino esse de necessitate salutis he pronounceth it as his definitive sentence that No creature can be saved who is not subject to the Clementin unica de jurament Pope Anno 1325 Iohn 22 or 23 did not desire that the light which he added to the Popish blasphemous usurpations should bee put under a bushell when hee made his additions to the Decretalls and in his Extravagants or Constitutions wherein he claimeth authority superior to the Emperour and little inferiour unto God All these particular Popes have proclaimed themselves to be Antichrist and all the Papists in their generall popish Councill of Constance cry Concil Const Sess 13. Amen Etiamsi Christus instituerit administraverit sub utraque specie Sacramentum Although Christ did institute and administer the supper of the Lord in Bread and Wine Nonobstante Notwithstanding Pro lege habenda sit The Church of Rome doth command it as a Law that no Lay man shall receive it but in one kind onely Thus about the fourteene hundredth yeare of the Lord did the Man of sinne who sate in the Temple exalt himselfe to the top of the Temple Afterwards Pius the second and other active Popes did adde as it were certaine scaffolds to raise their Monarchy a little higher Especially that Pius plotted how to Epist Pij 2. ad Princ. Turcarum anno 1532. bring the Turkes also under the Popes authoritie To which purpose he presented their Emperour Mahomet with a large laboured learned letter but the barbarous Prince was not capable of such a transcendent mystery of Christianity His predecessor Eugenius the fourth attempted a little lesse and atchieved a little more when anno 1438 at the Florentine Pless Myst progress 62. Concil Florent Sess ult Synode he enforced Ioseph Patriarch of Constantinople to kisse his feet and enticed Palaeolagus the Emperour with some few Greeke Bishops to acknowledge the Pope to be the Head of the universall Church The deniall whereof Pope Pius made the maine cause of the irreconciliable Epist Pij 2. ad Princ. Turcar. Hist Papatus cap. 7. schisme betweene the Graecian and the Romane Churches The memoriall whereof I conjecture to bee the cause of that triumphant posture which the Popes to this day usurpe in their Chappell setting their feet on the brasse picture of the Constantinopolitane Patriarch But in the 1500 yeare and time of Leo the tenth the Papacy was mounted up to the pinacle of the Temple Then was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uttermost of their growth and highest pitch of all the Papall exaltation as may appeare by these particulars Then it was disputed in his Schooles An Papa possit abrogare quod scriptis Apostolicis traditum Erasmus in 1 Tim. 1. sit Whether the Pope could abrogate what was decreed by the Apostles An posset statuere quod pugnet cum doctrina Evangelica Whether the Pope can command what is contrary to the Gospell An possit novum articulum sidei condere Whether he can make a new article of faith whether hee had equall power with or a greater than Peter Whether he can command the Angells to dissolve Purgatorie and whether he were a pure man or participated of two Natures like Christ Then was it preached before him Psal 72. 11. Concil Lateran Sess 9. Omnes Reges terrae adorabunt cum inservient ei all Kings shall fall downe before him all Nations shall doe him service And that hee was Leo detribu Iudae the Lyon of the tribe of Iuda Concil â—ater Sess â— Saciar Cer. lib. 1 sect 1. c. â— Lib. 1 sect 1. c. 4 Lib. 1 sect 2. c. 3. Lib. 1. sect 3. c. 3. Lib. 1. sect 5 c. 1. â— Lib 1. sect 6. c. 3. Lib. 1. sect 7. c. 6 Then was that Synopsis of Blasphemies dedicated to him the Booke of Ceremonies wherein he is termed the Prince of all Christians the governour Vrbis Orbis of the whole world that de facto the Emperour must hold his stirrup and Kings carry him on their shoulders that Emperours and Kings must wait at his Table that the Emperor must sweare fealty unto him that Emperours and Kings must kisse his feet that hee can give a full indulgence for all mens sinnes that Dominabitur à mari usque ad mare à slumine usque ad terminos orbis that is His dominion shall be from one sea to another and from the floud unto the worlds end which was spoken of Christ Psal 72. 8. and that Omnis potestas mihi data est All power is given to me on earth and in heaven which was spoken by Christ Mat. 28. 18. and so it proceedeth in like senselesse endlesse Blasphemies Then was it concluded for him by a Councill that of Lateran Papam esse Ecclesia Whitaker contr Bell. Contr. 4. Quaest 5. generali Concilio majorem That the Pope is greater than a Generall Councill or than the whole Church And that we may collect out of the abundance of what hearts these mouths did speake Then it was said of him that it should Pless Myst Progress 65. Pless Myst Opposit 68. be said by him that the Gospell of Christ was a Fable nullum esse Deum secredidisse and that he did beleeve that there was no God Let now any incredulous English Protestant who doth deride it as an incredible paradoxe to affirme that the Pope is Antichrist let any such imagine how their imaginary Antichrist can say and doe more Antichristianly than this man And then will I revoke this assertion which I yet apprehend to be an incontroulable truth The Pope is Antichrist but personally Leo decimus was Decumanus Antichristus In the yeare 1500 hee attained to the pitch of Antichristianity above all other Since that time the Papacy hath beene somewhat eclipsed in the lustre thereof yet so as Antichrist appeareth through his actions to this day as the Sunne doth through a thinne Trent Hist lib. 2. pag. 260. cloud at noone day An hundred yeares since the prerogative of Antichrist was nobly established when their last and great Councill of Trent was transacted with these two cautions Proponentibus Legatis salva semper authoritate Ecclesiae Apostolicae that nothing might be propounded but by the Popes Legates and nothing concluded against the Popes authority Whereby that great Councill was made but an engine to fortifie their Papall greatnesse Much about that time the Pope imitating the magnificence of his Father who would have
a tricke of an Harlot 1 Rog. 3. And to give unconsecrated Wine according to their phrase dead Wine in stead of the living blood of Christ unto the people whether this be a chaste act of that Woman of Babel I leave this conclusion to their owne confideration A fift instance is inferiour to none of the 4 former but is damnable beyond comparison and short of excuse this is Idolatry or Image-worship Consider how cautelous God is to prevent it how copious to reprove it how hee doth comparatively condemne it and plainly damne it Abundans causa God aboundeth in admirable caveats concerning the worshipping of Images in the fourth chapter of Deuteronomy 1. He doth propound the duty or inhibition in an exact enumeration in the sixteenth seveÌ„teeth eighteenth nineteenth verses Make you no graven Image nor similitude of any figure nor likenesse of male nor female not the likenesse of any beast that is in earth nor of any winged foule that flyeth in the ayre nor the likenesse of any thing that creepeth on the ground nor the likenesse of any Fish that is in the waters beneath the earth nor shalt thou worship the Sunne or the Moone or the Starres or all the host of heaven 2. God doth confirme this interdiction of Idolatry by five strong arguments First in the fifteenth verse from reason for ye saw no manner of similitude on the day the Lord spake to you in Horeb out of the middest of the fire Secondly from an unreasonable absurditie in the nineteenth that thereby they worship or serve those Creatures which God had divided or made servants to the world Thirdly a beneficio in the twentith verse Because the Lord had brought them out of Egypt from the yron furnace to be unto him a people of Inheritance Fourthly a servitio because God had declared unto them his Covenant which hee commanded them to performe verse 13. And finally in the 12 15 23 and 24 verses à supplicio Take heed animabus vestris as Master Calvin translateth it to your soules for God spake unto you out of the Fire and God is a Fire Praedictum cave how cautelous was God to prevent Idolatry Next he interdicteth the same in the second Commandement which is as large as eight of the other put together so copious is GOD to reprove it Thirdly when Samuel would brand that iâ—pudent iniquitie which causeth that double rejection both Active and Passive which causeth men to reject the Lord and the Lord to reject men hee calleth it Idolatry 1 Sam. 15. 23. Idolatry therefore maketh men reprobates and causeth their damnation And when Saint Paul would aggravate that sinne which maketh the way to heaven as narrow as the eye of a Needle he calleth Covetousness simulacrorum servitus Idolatry Idolatry therefore doth wholy damme up the way to heaven indeed a damned sinne Finally David denounceth their doome Psalme 97. 7. Confounded bee all those that worship carved Images Where I conceive the curse of God and confusion to bee little lesse then Damnation A damnable offence is Idolatry And this spirituall Adultery is like Davids corporall Adultery 2 Sam. 12. 4. It giveth occasion to the enemy of the Lord to blaspheme Both Turkes and Iewes justly reproach our Christian Religion for the Religious Adoration of Images Since therefore it excludeth others from Heaven and casteth the Authors into Hell I may call idolatry a damnable errour They wave this imputation of idolatry by Costerus Euchâ—r distinguishing of idolum and imago an idol and an image and in the image materiale formale the matter and forme thereof And againe that non in eâ honorem sigunt sed per eam transferunt in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is They doe not worship the image representing but the Saint represented I say their sophisticall heads may be cast into hel with those subtle distinctions in their mouthes without a drop of water to coole that tongue which shall frie in Tophet for blaspheming by blanching such idolatrie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall bee damned let them elude that also by a distinction Advantagious is this also to the Popish Church Idolatry is the Nebuchadnezzar of Rome and it may speake his phrase Dan. 4. 30. Is not this great Babel which I have built by the might of my power Philo Iudaeus relateth in the Temple of Hierusalem to have beene Trabem ex auro solido a Beame of massie Gold Image-adoration is such a Beame a golden Principall in the Church of Rome Shake it and the whole building will totter The Lady of Loretto bringeth much Tribute to the Lord of Rome and infinite other images by reason of their Ornaments Oblations Processions c. are Tagi are infinite golden Rivers issuing out flowing full spring-tides of Treasures to the Sea of Rome But it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St Iames his Fountaine 3. 11. Sending forth at the same fountaine both sweet and bitter water Idolatry and Image-worship is a profitable but a damnable assertion I will leade you no further forward in these instances but intreat you to reflect your eye backward and compendiously to consider the premises If a man may bee sure that hee may goe to heaven without the Scriptures without prayers with halfe CHRISTS Sacrament with a piece of Christs merits and plaine idolatry Then let him repaire to Rome the Romane Church will direct him But if an understanding man may suspect that the inhibition of the Scriptures the obscuring of Prayers the mingling of mans merits the mangling of Christs Sacrament and the very image-adoration forbidden in the second Commandement If an understanding man may suspect that these things may bee dangerous to damnation then let mee advise you not to take your faith on trust but to examine the Roman Religion Know moreover that this fearfull terme of damnation wee mutually lay at one anothers doores but with this difference The Papists charge us with damnation principally because wee have forsaken their Church Non Trident. Catech. in Artic. 9. enim ut quisquis primum in fide peccarit Haereticus dicendus est sed qui Ecclesiae authoritate neglectâ impias opiniones pertinaci animo tuetur that is Every person is not presently to be termed an Heretike so soon as he shall erre in faith but he that shall obstinately maintaine his wicked errours neglecting the Authority of the Church Or else they charge us with damnation consequently because they say we erre in one Article of faith On no such partiality or Niceity doe wee pronounce damnation against them Not because they are against our Church but because they are against the Scriptures because their positions have formall contradictorie syllables to the Scriptures and their practice the realty of abominable Idolatry And herein I submit my selfe to the severe law of Severus Si aliquis Duaraenus de Decimis l 4 c. 1. quis praepositum accusaret manifestis rebus probaret aut capitis poenam subiret
Law by the said Councill under Pope Eugenius and the Emperour Sigismund anno 1484. Against which the opposition was so famous that the opposers were called the Subutraque Thus have they falne from the first institution of this holy Sacrament And this is the first point of their Apostasie That the Pope is Vniversall Bishop the universall Scripture doth afford not one tittle to avouch this title Nay 600 yeares after Christ this great attribute was condemned by a great Pope to be Nomen Antichristianum an Attribute Greg lib. 4. Epist 31. 39. of Antichrist and those who consent to that title doe Fidem perdere Fall from the faith said the same Gregory Yet instantly after him did Pope Cyriacus assay it and anno 606 did Pope Bonifacius atchieve it Wee therefore can assigne the Time and Persons when the Pope even in the judgement of the Pope did fall into this second point of Antichristian Apostasie Against adoration of Images wee produce Preesius de Trad part 3. de Imag. Câ—ssâ—nd consult titâ—le Imag. two and those domesticall witnesses These are the words of Peresius and Cassander confesseth the very same Neque Scripturam neque Traditionem Ecclesiae neque Communem Sensum Sanctorum neque Concilij Generalis determinationem aliquam neque Rationem qua efficaciter hoc suaderi potest adducunt That is No man say these men our adversaries can produce either Scripture or Tradition or consent of Fathers or definition of any generall Councill or any found Reason whereby they can plainly prove the lawfulnesse of the worshipping of Images Greg. lib 9. ep 9. A Pope also doth condemne this Popish errour more than six hundred yeares after Christ Imagines Sanctorum in Ecclesias non ad adorandum sed ad instituendum collocantur saith Gregory he permitted them for instruction but their adoration hee utterly condemned Yet was Image-adoration established anno 789 by the second Councill of Nice under Eirene the Emperesse by the assistance of Adrian the Pope But with the heaviest opposition that ever the earth saw or the heavens permitted Besides the gainsaying of those great Bishops Serenus of Marcellis Claudius of Turin Hincinarus of Rhemes and Agobardus of Lions Besides those Libri Carolini and the two Councills the Constantian in the East and that of Frankford in the West Besides those infinite injuries and insolencies which were offered and suffered under the reignes of Leo Isaâ—rus Constantinus Copronymus Leo Armenius Michael Bardus and Yheophilus whom Bellarmine calleth Bell de Imag. lib 2. â— 6. Homil of Iâ—el part 2. pag. 36. Iconomachi the enemies of Images The Sunne was darkned seventeene dayes and the Emperour murthered when the Images were established by Eirene Therefore here also have we the Time when and the Person by whom was performed the thirdpoint of their Popish Idolatrous Apostasie That all men in generall and therefore the Pope in particular should be subject unto Princes it was the doctrine of S. Peter 1 Pet. 2. 13. and of S. Paul Acts 25. 10. the doctrine of their Master Matth. 22. 21. and it was the doctrine of their Disciples Reges esse à Deosecundos That Princes were under no man but God alone this was an ordinary Aphorisme of Tertullian Chrysostome Augustine Gregory and of all the old Fathers But in the yeare 1076 Pope Gregory the seventh surnamed Hildebrand Baron an 1076. nu 26. de facto did depose Henry the Emperour and that it might seeme afterwards to bee done de jure too he confirmed the same by a Councill held at Rome in the same yeare 1076. Bin tom 3. â—oâ—â— pag. 1â—8â— Thus we insist in the Time and Name in the punctuall particulars of this fourth falling from the faith of this Arrogant Antichristian Apostasie It was the common Catholike conclusion of all Christians for full fourteene hundred yeares that the Pope was not the supreme Iudge of the earth but that he was subject to a Councill Their owne Councill of Constance doth Concil Const Sess 4. Concil Basil Sess 2. 33. conclude it and their other Councill of Basil doth call it Fidei Catholica veritas a point of Faith But in the yeare 1516 Pope Leo the tenth did reverse that Decree and did decree in his Laterane Synode that the Pope was supreme Concil Lateran Sess 11. Bell. lib. 2. de Concil cap. 17. Sect. Deâ—que Iudge and superiour to a Councill This is the grand Apostasie whereby the Pope did declare himselfe to be the Grand Antichrist The sixt point of the Popish Apostasie is the first part of that falling from the Faith foretold by S. Paul 1 Tim. 4. 1 3. and branded for the Doctrine of Devils is the forbidding of mariage A motion of forbidding Priests to marry was in the Councill of Nice anno 325 but stayed Socrates lib. 1. cap. 8. by the perswasion of Paphnutius Siricius did set it on foot againe and restrained some Priests from marying in the yeare 380 in the yeare 1076 Gregory the seventh no singular chaste Pope inforced single life by Canons and persecutions And anno 1119 Calixtus 2 did Matthew of Westminster Trent hist lib. 7. p. â—80 prosecute it as a Decree but Pope Pius 4 an 1563 would not permit it so much as to bee propounded by way of Disputation To these six I will adde a seventh prayers in a knowne language that all the people may say Amen was at the first practised by the Primitive Cranmer in a Pamphlet to Q. Mary printed 1556 pag. 13. 1â— Church and preached by S. Paul 1 Cor. 14. So is S. Paul understood in the Civill Law more than a thousand yeares past where Iustinian in a Synode writeth Iubemus clarâ voce ut à fideli populo exaadiantur celebrent c. hee commandeth that publike prayers should be celebrated that the people might understand them It a enim divus Paulus docet in Epâ—st ad Corinthios This saith he is the doctrine of S. Paul 1 Cor. 14. and thus was St. Paul understood of all Interpreters Greeke and Latine old and New Schoole Authors and others till thirty yeares before Queene Maries reigne at which time one Eckius did devise a new exposition understanding S. Paul of preaching onely But when a good number of the best learned on both sides were gathered together at Windsor for the reformation of the Church Service It was agreed by both without controversie not one saying the contrary That the Service of the Church ought to be in the mother tongue and that S. Paul in the 1 Cor. 14. was so to be understood This memorable discourse was written by the Martyr Cranmer from a prison in Oxenford to Queene Mary in a Pamphlet printed 1556. Here then again the Romish Church hath falne from the primâ—tive Church and this is the seventh point of the Popish Apostasie This is plaine enough of their falling from faith whereby I have shewed the Times and Names producing
most palpable apostasie These seven particulars are sufficient to shew that point they so impetuously presse us to in what time and under whose reigne this Apostasie was acted Although I suppose that I may undeniably conclude That an old man hath an hoary head when I see it gray although I be not able to shew the very day when every haire did turne colour One word for our practice and so I end To fall from the truth the text tells us it is the time of Antichrist the signe of Antichrist and the worke of Antichrist indeed the very Essence and Quintessence of Antichrist Apostasie hath beene a thing ever and most abhorred in the Church of God Peter did fall from Christ but Christ knoweth it cost him deare He wept Cypria epist 52. for it bitterly Matth. 26. 75. Trophimus a Minister fell from the truth afterwards he repented and returned and was received into the Church but Cyprian would never suffer him to execute the function of the Ministry any more Fortunatianus a Bishop fell from the Cyprian epist 64 68. Church but Cyprian and Cornelius and many others denyed him his Bishopricke although he repented and recanted his wicked Apostasie Marcellinus a Bishop of Rome for feare of the Pappus pag. 108. tyrant Maximian revolted but he returned with remorse sought out the persecuted Christians in a Crypta a Conventicle at Suessa in Campania and did voluntary penance in sackcloth and in ashes and in abundant teares in the open Congregation Our noble Archbishop Fox Acts and Monuments Anno 1556. pag. 2067. Cranmer thrust that hand first into the fire which had subscribed unto Popery And the most disgracefull name that ever was fastned on a gracelesse wretch was the sirname of Iulian Iulian the Apostate or Revolter from the Christian Religion Nay the very Apostates themselves cannot indure Apostasie but if the tortures of the Inquisition doe extort recantation from any fraile consessour sometimes they dyed notwithstanding most times bore Tapers in their hands and wore Halters on their neckes and Sambenitos that is coats painted with Devils on their backes and all times suffered shame for such a crime and so shamefull a transgression For our selves know we that Antichrist hath his instruments of Apostasie at this day amongst us also Laborious Papists who will Math. 23. 13. compasse sea and land to make one Prosylite Subtile Iesuites who creepe into houses and lead captive silly women And many an Elimas many an audacious Seducer that will pervert Paulus Sergius and seeke to turne away even Noblemen from the truth But know Facilis est descensus averm It is easie to fall from the truth but Hic labor hoc opâ—s infinite labour and dolour to returne to the truth A garden is most weedy if once undigged and a Christian most savage if once revolted Remember Luke 9. 26. Whosoever denyeth Christ on earth before men Christ will dâ—ny him before God and his holy Angels in heaven Remember Hebr. 10. 25 26 27. If we forsake the assemblies and sinne wilfully after wee have received the knowledge of the truth there remaineth no more sacrifice for sinne but a certaine fearfull looking for of judgement and fiery indignation which shall devoure the Adversary Remember that Apostasie and revolting from Religion is the pledge of Hell and Badge of Antichrist Christ therefore confirme us and make us constant in his Truth without Hypocrisie Apostasie or Backsliding SERMON IV. 2 THESS 2. 3 4. And that Man of sinne be revealed Antichrist not one person The Man of sinne The Pope the cause of Ignorance of Whoredome and of Treason The Powder Treason ANd tha◠〈◊〉 of sinne bee revealed I have 〈◊〉 the first of these five points which I propounded in the description of Antichrist I have shewed you the Antichristian Apostasie The second succeedeth His Titles which are three The first of them followeth in these words of my Text And Suarez Apoloâ— lib. 5. c. 17. â—â— 1. that Man of sinne be revealed Suarez in the fift booke of his Apology and seventeenth Chapter in the beginning thereof disliketh our Kings discourse because hee omitted this clause Therefore to satisfie those that follow Suarez I will discusse this point largely And indeed there is ample matter in this short sentence In it I commend foure points to your consideration the Subject Article Adjunct and Accident First Antichrist is here termed a man secondly the man thirdly the man of sinne and finally the man of sinne to be revealed First Antichrist is here called a man as I conjecture to imply the manner of his invading the Church which is by subtlety and Policy That whereas other persecutors have bin compared to Beasts because they assaulted the Church with a brutish violence Antichrist is termed a man to shew that hee fighteth not onely with the horne of a Beast Hostility but also with the tongue of a Man Subtlety Both Os gladij and gladius or is both the sword and the word also shall be his instruments to cut downe true Professors Howsoever this quencheth that errour which was a little kindled by Hyppolitus that Hyppolitus â—e Consum mundiâ— Antichrist should be Daemon in corpore phantastico a Devill in a phantasticall body This opinion is a phantasticall assertion for Antichrist shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man saith S. Paul in my text Oecumen in â— Thess 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an absolute man saith Oecumenius on my text The second point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille homo The man of sinne This article of the word the Papists urge as an Article of their faith that the Pope cannot be Antichrist Hence is Suarez his Suarez Apol. lib. 5. c. 2. nu 3. admiration and Lessius his demonstration The former doth wonder Quis sedem Regni hominem peccati appellare solet that any should call a Kingdome by the name of a man And the latter deriveth his third demonstration ab unitate Less de Ant. Dem. 3. Antichristi Antichrist is one man therefore the Pope is not Antichrâ—st Our Rhemists say this Rhemistâ— in 2 Thess 2. Bell. de P. R. lib. 3. c. 2. article or the signifieth one singular man Et. sane mirum est saith Bellarmine nullum adversariorum quâ—tamen jactant linguarum peritiam hoc non ammadvertisse I wonder saith hee that none of the Protestants who professe themselves great Linguists could observe this property of the Greeke language where this articleâ— or the doth signifie one singular person Surely the Rhemists might be right English and Bellarmine a true Italian but neither of them good Graecians their argument I may shape into this Syllogisme The article doth signifie one singular person The Pope is not one singular person ergo The article doth not signifie the Pope Ergo The Pope is not the Antichrist The answer is easie First I aske any Divine wherefore may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Man in
Trent Laynez the Iesuites Generall delivered it for a generall conclusion that the Pope and Christ have the same Tribunall and the same Authority and the same assertion is avouched by Capistranus The first degree of Capistran so 124 correcting their disobedient is by way of Excommunication Concerning which this is the opinion of Withrington a moderate Papist in Withring◠of the Oath of Allegiance preface his Admonition to the Reader concerning the Oath of Allegtance The Church saith he hath power to impose a Temporall punishment by way of command if it bee necessary for his soules health not by way of coertion So that if hee will not obey the command of the Church imposing such a temporall punishment on him she can onely for our disobedience punish finally with spirituall punishments as by inflicting censures not by depriving our lands or lives This is the judgement of Withrington our learned and excepting his errours our honest Adversary He calleth himselfe a Romish Catholike I am sure his opinion in this point is Catholike but not Romish And I am perswaded if Rome did sway the Land where hee doth live he should feele the Romish fire for this Catholike opinion Howsoever the first punishment for disobedience is Excommunication But we esteeme this to be but brutum fulmen the Protestants reject the Popes Excommunications like Sampsons cords like a threed of tow which toucheth the fire What do they to such From such if they be in their power he taketh away their liberty they cannot buy and sell in safety as I feare some of our owne Merchants have found it Next hee raketh from them their lands forcing them to flie their native country as the poore French have felt in our dayes Then their lives as our wofull English could witnesse in Queene Maries reigne And finally he will take from them that which is dearer unto them then their lives their Names Thus did the Papists to Calvine whom they published to have died desperate when as many years he survived that presumptious calumny Yea hee will saevire in cineres punish their carkeises and command their bones to be raked out of their graves as he did to Paulus Fagius Neither shall Kings disobey the Pope uncorrected For he hath authoritie to take away their Scepters and lives also sayth Suarez in the sixt booke of his Apology But for that fatall Inquisition It is a correction like the fourth Beast in the seventh of Daniel and the seventh verse It is dreadfull and terrible devouring all but it hath no Name Although Gonsalvius hath in some sort discovered it yet I am perswaded that none living but the tormentours and the tormented can fully tell what the intralls are of that Bull of Phalaris it is the very embleme of Hell none returne from thence to tell the torments thereof And certainly whosoever is caught within the compasse of that engine of cruelty if he bee fortified with courage from Heaven in a rare measure hee may alter the Prayers of the old Leturgie they prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Save us by those unknowne torments these may pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Lord save us from those unknowne torments And thus doth this Tyrant both usurpe out strip the correcting power of a King The Pope as Christ doth rule in the Church of Christ in the phrase of my Text Antichrist as God sitteth in the Temple of God I adde briefly Me thinkes the Empire of Christ in his Church is most briefly and emphatically expressed by Christ himselfe Iohn 14. 6. Ego sum Via Veritas Vita that is saith Calvine I am the beginning the meanes and the end of saving knowledge Or as Saint Augustine Christ is Via sine errore the Way without errour Veritas sine falsitate the Truth without falshood Vita sine morte the Life without death Others interpret these words otherwise that Christ sheweth the meanes descryeth the things and giveth the end concerning eternall felicity All these doth the Pope usurp First that he is Via the Way that hee cannot erre a property of Christ never communicated but to some persons and at some times onely Secondly that he is Veritas the Truth His Councill of Trent commanded all credere to beleeve that and only that to be Truth which he taught And lastly he arrogateth himselfe to bee Vita to be the Life No salvation except a man bee a member of the Church say Christians not unlesse he be a member of the Pope say the Papists And therefore Bellarmine in his third Booke de Ecclesia and the second Chapter maketh the Pope to be an essentiall part in the definition of the Church So No Pope no Church and no salvation but in the Church and under the Pope Hence some beginne to thinke that the name of a Papist is more honourable than the name of a Catholike because the last doth imply a communion but with the Body but the first with the Head And how farre this Tyranny hath prevailed on the consciences of the blinded Papists you may perceive by this proverbe which they say is familiar in Italy I beleeve God and the Pope And thus doth hee dominiere in the highest nature The Pope as Christ doth rule in the Church of Christ that is Antichrist as God sitteth in the Temple of God Thus hath the Pope exalted himselfe Give me leave to exalt him one step higher and in the words of a Papist Qui desiderat Primatum interris inveniet confusionem in coelis that is He that will reigne as Christ on earth shall never reigne with Christ in heaven This is the period of the Popes primacy and this is the censure of Stella upon Luke 9. 48. Can notwithstanding all these premises any protest with Cupers that he is mancipium Romanae Ecclesiae that he is a professed Slave of the Church of Rome inthralling himselfe by a servile inflexible obedience in any case and against any person where a spirituall Soveraignty Tyranny doth command man and countermand God imposing injunctions uncontroulable exacting subjection unutterable or inflicting correction unsufferable ruling in the Church of Christ as Christ urging his owne Lawes with more severity than Christs Lawes I hope I know No servant of Christ will bee can be such a slave to Antichrist This truth have I delivered plainly painfully impartially even in the sight of a great God and of an innocent conscience I have done my duty I have delivered it For your duty to beleeve it I must leave that to him who is the Author and finisher of your faith Now the God of all truth give you all his holy Spirit that you may fulfill all his holy will SERMON X. 2 THESS 2. 3 4. Shewing himselfe that he is God Antichrist shall not call himselfe the true God The Pope doth shew himselfe to be God The Pope doth shew himselfe to be God plainly THis fourth verse containeth three properties of Antichrist
were mine owne Apostasie this must bee mine owne judgement It were better that a milstone were tyed about my necke and that I were cast into the bottome of the sea Luk. 17. 2. But beloved I hope better things of you Even such as accompany sanctification and foregoe yea foretell salvation Thus as God hath shewed me have I shewed you that Antichrist is revealed Concerning which point concerning all points God himselfe reveale the truth unto you all by the illumination of his holy spirit It is time to End here is the End of this point here is the End of this Sermon here is the End of this Terme and here may be the End of our Lives Wee are mortall and wee are not sure to returne to another Sermon Howsoever I End this Sermon as if it were the End of my Life I will speake a few words plainely and heartily Some labour yee see I have bestowed on a great question wherein the event hath answered my expectation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am thought to have erred in both the Extreames Some say my sermons have beene excessive that they have beene too hot some say they have been deficient too cold against the Papists That they say I am in both extreames mee thinketh they conclude that I am in neither but that I am in the middest without Partiality To answer them and to satisfie you I say to the one my Sermons have not beene Extreame for I doe not hate the Papists I say to the other they have not beene deficient for I doe not love the Papists I doe noâ— hate the Papists because I know they are Men. I doe not love the Papists because I know they are Erroneous And indeed I desire to separate the men from their Error not by a mathematicall abstraction in my discourse onely but I would make such a Reall separation that if it lay in my power I would bring their Persons to Heaven but send their Errours to the Pit of Hell to the Devill who hatched them I say to both Againe I renew my old protestation I doe so speake to you as I meane to speake to God as I must accompt my Sermons at that dreadfull day of Iudgement And in truth that I should bee partiall any way I can imagine no motive to lead mee thereunto Surely it can be neither ambition nor covetousnesse no covetousnes to discharge such a labour no ambition to follow such a labourer And if I understand mine owne Heart surely by these labours I am covetous of nothing but to inrich you with knowledge and ambitious of nothing but to promote you to be the heires of the kingdome of Heaven Now I hope you will pardon such a Covetousnesse I hope you will not bee angry with such an Ambition To purchase both which for your behoofe you see my labour the Talent which God hath given to mee I imploy for you Part of this Talent you have had alreadie the remnant I will now cary home with me There I will not bury it nor hide it in a Napkin but I will indevour to increase it that I may returne it with abundance for your future benefit In the meane time wee are to depart all of us for many dayes some of us for many Miles also One thing therefore at parting I will leave you till it please God we meet againe either in this place or in a better I will bequeath that to you at the End of my Exercise which Saint Paul did bequeath to these Thessalonians at the End of this Epistle The Grace of our Lord Iesus Christ be with you all Amen SERMON XIII 2 THESS 2. 7. The Mysterie of Iniquity doth alreadie worke The Mystery of Iniquitie Popish Mysteries to advance the Papacy Popish mysteries to advance Popery Baites to catch Papists Hookes to hold Papists THat I might breathe a little before I entred this great point I craved leave and have taken it But thereby inopem me copia fecit Fluent matter furnished my meditations in such abundant manner that I feared this Exercise would resemble your Cisternes runne at wast One houre cannot suffice for so many particulars But I remember a story in Tacitus Atcius Capito fearing the overflowing of Tiber diverting the streame into other branches prevented the Inundation of the maine River So here the mysteries of Antichrist being so many I will reserve some of these points unto the 11 verse where Antichrists working is called efficacia deceptionis strong delusion to the 10 where it is termed seductio iniquitatis deceiveablenesse of unrighteousnesse to the 9 where his comming is said to bee potentia prodigijs in all power and signes and lying wonders and unto the 8 verse where Antichrist is stiled iniquus that is the Fountaine of iniquity All these doe containe Mysteries but now I will deliver and discover mysteria iniquitatis Onely such things as are plainly and primely mysticall above all other A Mysterie Weake blowes are mortall fastned on a feeble adversary And in a plaine case to speake but superficially is to disclose it sufficiently Here it may stagger even a sound Papist to see how sitly the Pope may be invested with this word mystery Hee is apparelled with it whatsoever he weareth is Povel de Antichristo lib. 1. cap. 25. sect 7. mysticall His white linnen Surplesse Rochet or Vestiment they say is to signifie the whitenesse of the Popes Innocence and Chastity there is one mystery His two-horned Mâ—ter signifieth his knowledge in the two Testaments there is another mystery In his triple Crowne is involved a treble mystery First it signifieth the three Graces Faith Hope and Charity Secondly his Three Kingdomes of Heaven Earth and Hell Thirdly yet more mystically more majestically it shadoweth the mystery of the Trinity Baculus his Crosier importeth the rod of Moses and Aaron with which hee doth correct the Erring people another mystery Annulus his ring is pignus desponsationis cum Ecclesia a pledge of his contract with the Church a strange mysterie Chirothecae his Gloves are signes that his hands are cleere from corruption and bribery would this were true and no mysterie Yea the very name of the mystery the brand of Antichrist which is written in the forehead Danaus de Antichristo C. 11 Dounamus de Antichristo lib. 1 cap. 7 Sect. 10. of the whore of Babylon Rev. 17. 5. hath beene written above the forehead of the Pope in his Miter And the mystery of the Name Rev. 17. 4. Poculum aureum plenum abominationum that is a Golden cup full of abominations implying how the mystery of iniquity shall intoxicate miserable seduced people The mysterie of this Name is involved in the Popes Name Papa P Poculum a Cup A Aureum of gold P Plenum full A Abominationum of Abominations So that both according to the Letter and sense also that word falleth to the Pope as an indiuiduall property But I desist from these Velitations come to grapple with
〈◊〉 the comming of the Lord which interpreters take for the last comming of Christ to judge the quicke and the dead mentioned in the Creed In this sense is this phrase used 1 Thess 2. 19. and 1 Thess 3. 13. the same signification is established from the epithete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightnesse of his comming Which Saint Paul to Titus 2. 13. doth terme the glorious appearance of the great God So also is it expounded by Saint Augustine De Civitate Dei lib. 18. c. 4. The meaning then is Antichrist shall bee destroyed utterly at the comming of Christ unto judgment Concerning this great question the finishing and finall destruction of Antichrist I must speake both briefly and very cautelously For this point is future And prophetare non praesumimus nec de futuris contingentibus scientiam Dounam Derensis de Antichr part 2. Dem. 16. Sect. 1. assumimus wee neither assume to foresee nor presume to foretell things future contingent to come saith our judicious Bishop The destruction therefore of Antichrist being to come I cannot dispute nor define particulars thereof I disclaime all curiosities in this discourse I dare not wade so farre as some Papists who describe the very circumstances thereof For the Place Occidetur in Oliveto he shall bee slaine in Mount Olivet saith Hoveden The person slaying him Occidetur ab Archangell Raphaelc the Archangell Raphael shall be the Matth. Westm aetat 4 c. 16. Executioner saith their Sibyl in our Matthew of Westminster The maner Ascendente Antichristo Steuartius in 2 Thess 2. 8. per aera audietur vox Christi coelo missi morere confestim fulmine percussus interibit saith the Vicechancelor of Ingolstade When Antichrist saith he shall slye in the ayre there shall this voice be heard from heaven Morere Dye wretch in which moment he shall be shattered in pieces with a thunderbolt But these are groundlesse predictions and grosse contradictions to the truth therefore onely to name these fictions is enough if not too much Neither dare I follow some Protestants who are too confident in defining of Antichrists fal and finall overthrow Iohannes Aventrotus assigneth Iohan. Aventrot ad Regem Hisp pag 43. the Popes universall overthrow unto the very yeare 1621 experience hath confuted his over-confident conclusion Napeir doth precisely determine the utter destruction Napeir in Apoc. cap. 14. of Rome to fall out anno 1639. The Pamphlet set out under the title of T. L. is T. L. dedicated to Q. Elizabeth pag. 108. peremptory that the period of Antichrists reigne shall pitch upon the yeare of our Lord 1666 unto which hee maketh that number 666 Revel 13. to accord Learned Moulin is as punctuall The persecution under the Pope Peter Moulin Accomplâ—shment pag. 412. 250. shall have an end in the yeare 1689. And the Epocha and full point of his Hierarchicall Empire must be in the yeare of our Lord 2005. I dare not subscribe to any of these no nor to those who dare desine any time saying that Rome the Pope or Antichrist must be destroyed within such a compasse Prophetiae non intelligantur donec compleantur Time is the only interpreter of Prophecies We therefore who are before them cannot declare them In two words take notice of two things there is Romana sedes and Romana sides that is there is the Seat or possession of Antichrist and the Service or profession of Antichrist The last doubtlesse shall continue to the last day Papistry shall not utterly be extinguished but as the Text speaketh by the brightnesse of Christs comming But for the seat of Antichrist for Rome it selfe it may bee said boldly that that Citie shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vtter subversion before that day Revel 18. 19. and 21. it is said there shall be a cry that in one houre shee is made desolate And an Angell cast a great Milstone into the Sea saying that with violence the great Citie Babylon shall be throwne downe and shall be found no more Which Babylon if it be a particular City Suarez doth acknowledge Suarez Apol. lib. 5. cap. 7. Malvenda de Antich lib. 4. cap. 4. that it can be no other than Rome And Malvenda more positively and pereâ—ptorily Non potuit manifestius Romanam urbem veluti digito demonstrari he saith that Saint Iohn doth as it were point at Rome with his finger Both concurring that there shall bee a fearfull subversion and finall eversion thereof So that the prophecie of Valerius Probus may be verified R R R and F F F that is Regnum Romae Ruet the Republike of Rome shall be Ruined Ferro Flamma Fame with Famine Fire and sword And Suarez seems to anticipate some Suarez Aâ—olog lib 1 cap. 5. num 5. such eveÌ„t by a suppositioÌ„ he maketh althogh he muffleth it up in a piè credenduÌ„ that it shal never be so posset particularis Ecclesia Romana deficere Episcopum suum abijcere that is the Pope of Rome may be forced out of the City of Rome It may be that old Iesuite did dreame of some new Prophecy answerable to our old Proverbe Avignon was Rome is and Toledo shall be The Summe is this The Papacy may be ruinated but Popery retained the pompe may be diminished extinguished but the profession of the Church of Rome shall remaine so long on earth as the Sunne doth in heaven The Text saith the man of sinne shall not bee utterly destroyed but by the brightnesse of Christs comming The Agent which doth use his Spirit to diminish and will use his brightnesse to finish the force and fury of Antichrist is the Lord. The Lord is the ordinary epiâ—hete of Iesus implying that that Lord is now our extraordinarie Saviour Hee did save us from our sinnes Matth. 1. 21. he doth save us from our enemies also from our grand enemy Antichrist The Lord doth consume and will destroy that wicked one saith my Text. At this time the Church christaÌ„ may truly be termed the Church militant And we may suppose us all as it were incamped in the valley of 1 Sam. 17. 2. Elah The Papists having pitched on the one side like the Philistims and the Protestants on the other like the Israelites They approach us in the guise of Goliah with Swords and Verse 44 45. Speares and shields to give our slesh to the fowles of the ayre and beasts of the field And we encourage our selves in that phrase of David The Lord saveth not by sword nor speare that all the earth may know that there is a God in Israel All our comfort and courage against Antichrist is in our Captaine The Lord will consume him Alexander was so great a Captaine that Iustine Iustin hist l 12. reporteth three rare things of him First Cum nullo hostium unquam congressus est quem non vicerit He never sought battell but hee wonne the field Secondly Nullam urbem obsedit
I referre you Onely for honour to the Author I will relate one miraculous legend out of Bellarmine Saint Lewis King of France Bellar. de officio Princip in vita â—â— Ludovici like Ieremy in his prayers and pious exercises thirsting for a fountaine of teares in a familiar conference with his Confessour hee did acknowledge unto him that sometimes as hee was praying such a heavenly dewe of teares was miracuously poured downe upon him that his teares would trickle downe his cheekes and so runne into his mouth wherewith the sweetest taste which can be imagined did affect his heart yea and delight his mouth also I beleeve Bellarmines mouth did runne over when he did chronicle this royall wonder Moreover to shew that these men are wise in their generation they doe not onely pretend old Miracles but they produce new miracles to perswade their Popery There are six points in Popery which I suppose doe most support the Papists and most scandall the Protestants and are most senselesse in themselves Pilgrimages Prayers for the dead Purgatory Invocation of Saint Adoration of Images and Transubstantiatâ—on I adde a seventh the Primacie Now for these Flectere cum nequeunt superos Acharonta movebunt because they cannot prove them by the Oracles of God they will prove them by the miracles of the Devill They urge many wonders lying wonders to avouch them First for Pilgrimages Not long since at Sheldon Motive 5. pag. 78. Saint Omers in the Iesuites Church there was an Image much frequented in a poore Church in the same City was the Picture of the Virgin Mary which having stood a long time in an obscure place suddenly it was bruited that That Image had removed it selfe into another place the principall of the Church and fitter for Adoration Presently was the picture frequented by some superstitious people and the Miracle defended by some Iesuites but the forgerie was discovered by the Magistrates and the Clerke of the Church punished for his knavery The Papists fable also that Saint Mary of Loretto so called from the Hill Loretto Rollech in 2 Thess 2. 9. was transported by Angells out of Galilie into Italy Out of which they sucked no small advantage Italy thereby becomming the centre to which the motion of infinite Pilgrimes Bell. de officio Principis lib. 3. vita S. Stephan doe tend Bellarmine it seemeth would have the Pilgrimes to travell into Bohemia too to which purpose he telleth that the whole body of their Bohemian Saint Steven is mouldred in dust onely his right hand skinne flesh nerves Bellar. de cultu Sanct. lib. 3. c. 8. c. is there fresh and faire without any corruption or alteration And the same Author in another booke tells us another storie to the same purpose out of Sulpitius That at Hierusalem in the place whence Christ ascended into heaven the Print of his feet are to bee seene at this day and although every one of those infinite Pilgrimes who addresse their confluence thither transport with them some part of that dust yet there appeareth no diminution of the sand But to save them some labour Dr. Featly Confer Preface in so long a voyage our English are invited into France by a strange miracle that Saint Denis caried his head in his hand three miles and rested at each of the posts that are betwene Paris and Saint Denis This is a taste of their miraculous arguments and allurements unto Pilgrimages To perswade the living to pray for the dead Bellar. de Ponti Rom. lib. 3 c. 15. Greg. dialog lib. 4. cap. 40. Bellarmine to this purpose doth alleage out of the same famous Legend fathered upon the same Gregory the miraculous apparition of Paschasius his Ghost beseeching Saint Germanus to pray for him Augustine the monke did a feat as merry as miraculous in saying of one Masse he raised two ghosts out of their graves one of a layman who dyed excommunicated for not paying his tithes an hundred and fifty yeares before and another of the Priest who had excommunicated him who at the honest monkes â—â—lation of the Religion in the West sect 38. holy request absolved the poore ghost and so both returned in peace unto their Grave within our age at Luca a wealthy Citizen dying and according to his will being buried in the night without their ringing tapering censing c. he had a rumour presently spread on him by the Friers that he was haunted by Rats on his death bed Finally Costerus doth urge it Coster â—nchirid cap. 16. dâ— Purg. Gregory Dialog lib. 4. Beda Hist lib. 4. 5. as a maine argument for the benefit accruing to the dead by the prayers of the living from the manifold miracles related by Gregory in his Dialogues and Beda in his Histories Yet it seemeth this argumeÌ„t is not catholically convincing if that story bee an historie which is mentioned by my reverend friend and Collegiate Dr. Beard For when a certaine peasant Dr. Beard de Antichr part 3. cap. 1. of Burgundâ—e neere unto a towne called Chascule was praying unto a Crucifix for the soule of one newly deceased and for whom the bels rang the Crucifix instead of making unto him a signe by nodding his head by the weight of him that was behinde it fell downe right upon him and so crushing the poore man that the ringers were faine to leave the bells and cary him to his house halfe dead where hee lay sicke a long time After which sicknesse returning to the Church and seeing a faire yong Crucifix with a smiling countenance in place of the old which had broken his necke in the fall he could not forbeare but say thus unto it What good countenance soever thou dost cast upon me yet I will never trust thee for if thou live to be an old man thou wilt be as wicked as thy father who thought to kill me Notwithstanding these arguments appeare to be unreasonable and ridiculous to men of reason yet are the same urged againe by Bellarmine Bell. de Pontif. Rom. lib. 3. c. 13. seriously for Purgatorie also And indeed all their miraculous apparitions are framed especially for the establishing of this point Damascene in his discourse de defunctis declareth devoutly that a dead mans skull spake to Damast cone de Defunctis Marcarius saying when thou dost offer Prayers for the dead then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. then doe wee feele some little consolation But certainly Damascene was a little deceived when he sayd those soules in Purgatorie did receive but a little consolation For it is said to have beene the common allegation of many Popish preachers to confirme their Croysados Dr. Beard de Antich part â— cap. 2. sect 3. that when the living gave money to the Priests for the dead the soules which were in Purgatorie hearing the sound of the money ting in the Bason fell a laughing for joy of their deliverance Moreover it seemeth that
Law and without God At 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not cast such durt in their faces although I may rake much with much Meleâ— Canus lib. 11. cap. 6. facility from their owne Dunghills Wee produce their owne miracles against their owne persons and their owne propositions There remaineth one maine miracle a maine argument wherin some Papists doe triumph and whereat some Protestants doe stumble From Revelation 13. 13. thus they dispute Antichrist doth cause fire to come from Heaven The Pope doth not cause fire to come from Heaven Therefore the Pope is not Antichrist I answer this cannot bee taken literally because the whole Chapter is mysticall None can be so grosse as to thinke that a Beast indeed shall rise out of the very Sea having seven heads and ten hornes as it is in the first nor that the people shall worship a very Dragon as it is in the fourth nor that there shall bee another beast like a Lambe and a Dragon as in the tweâ—th neither shall it be a very sire as it followeth in this thirteenth I say therefore is an Allusion unto 1 King 18. 24. This exposition though it be singular good yet is it not singular besides our owne learned Expositors it is so expounded also by Paulus Bernriedensis Paul Bernried in vita Greg. 7. who mentioning divers wonders of fire wrought by Pope Gregory the seventh doth sundry times resemble him to Elias According to that resemblance and not literally I say Antichrist shall cause sire to come from heaven In 1 King 18. 24. there being a difference in Israel betwixt Baals Priests and the Prophet which was the true Religion Elias testisieth his to be the truth by causing sire to come from heaven So here there being a difference in the Church whether the Religion of Christ or of Antichrist was the truth the text saith Antichrist shall cause sire to come from heaven in conspectu hominum that is he shall make his salse Religion to appeare to men to bee the truth as effectually as if like Elias hee should cause sire to come from heaven for a confirmation of his doctrine Which is most agreeable to the Pope The caeca obedientia blinde obedience of the Clergy and the implicite saith of the Laity the one beleeving whatsoever the Pope teacheth and the other obeying whatsoever the Pope commandeth without examination or disputation and both as consident in what the Pope teacheth as if they saw sire come from heaven to confirme his doctrine Here I professe that argument which once did most stagger me doth now most strengthen me in this point I take this to be an insoluble syllogisme Whosoever maketh his followers as confident in their errours as if they saw fire come from heaven to confirme them is That Antichrist But the Pope maketh his followers as confident in their errours as if they saw fire come from heaven to confirme them Therefore the Pope is that Antichrist I desire that every honest and understanding Papist may take this argument into their conscionable and serious consideration I will but touch upon two points and so conclude First Whether the Papists doe worke any miracles Secondly If they doe Whether those miracles should perswade us to be of their Religion a Proposition and a Supposition To the first the phrase of Arnobius will Arnob. adveâ—s Gentes lib. 1. frame a fit resolution by a most apt application Saepe sciamus scierimus Full often have we knowne and as often shall we know say the Papists many cured by miracles Inquiro Quis Quo loco Cui auxiliatus fuerit By what person In what place and of what disease have those miraculous cures healed them Againe An sine ullius adjunctione materiae have they beene healed without application If any thing hath beene applyed to those Creples Clinikes c. benesicia ista rerum non sunt curantium potestates they were then healed by the secret vertue of the things not by the miraculous manifest power of the Agents Finally Quod millia debillium how many millions of miserable creatures can we shew you who Cum per omnia supplices irent Templa after they have gone Pilgrimes to all the Saints Shrines in Christendome Cum deorum ante or a prostrati after they have prostrated themselves before all the holy Images Cum limina ipsa convererent osculis after they have swept the very pavement of their Churches with their lips Nullam omnino retâ—lisse medicinam and yet to have receiued no Benefit to their diseased carkeises These are the words of Arnobius but mine owne interrogations I request any sober papist to render a solid resolution Some ioyne issue and say that at this day they can instance in Miracles wrought beyond the Seas and in England also Beyond the Sea and beyond our Beliefe also Lipsius his chronicles are Lipsius de Virg. Hallens cap. 12. Acosta de salut Indorum lib. 6. cap. 4. 12. 17. Melchior Canus lib. 11. cap. 6. fraught with miracles of the Lady of Halls as giving sight to the blinde c. We answer For such miracles in generall Acosta who hath travelled as farre and Melchior Canus who read as much as did Lipsius dare not venture their credit in countenancing those Popish miracles And for the Popish restoring of the blinde in particular a French impostor was discovered at our Ladies of Renand in Paris â—â—â— Sâ—â—v Apology Fox Monum to 1. vita Henr. 6. and an English counterfeit at S. Albons in Hartfordshire both by the selfe same impudent ignorance and ignorant impudence a brace of borne-blinde Bayards would take upon them at the first moment of their miraculous sight to judge of colours Also here at home Eudaemon cryeth us downe with an instar Eudamon advers Abbot lib. 3. sect 4. omnium with one amazing miracle Quantum vobis Quantum vestris Magistratibus Quantum Regio Consilio admirationis attulit Quantum terroris incussit Garnetiana illa palea Oh quoth he what wonderment and astonishment overwhelmed you your Magistrates yea and your Kings privy Counsell because of Garnets straw We answer we value it as it was it was a miracle of straw Our boyes deride it because none of our men beleeve it As one speaketh it was done artificio by Art and by no wonderfull Art neither If any lust to spend Abbott Antilog cap. 14. time to know toyes reverend Abbots Antilogy to Eudaemon his ridiculous Apology will give him a superabundant information To unty the first knot we say The Papists doe no miracles here especially This I make good on two grounds First consider what God will doe not confirme an errour by his suffrage Which he should doe if an errour were countenanced by a true miracle Secondly what the devill can doe no true miracle Therefore his assistance availeth not Therefore neither digitus Dei nor digitus Diaboli neither can the devill nor will God inable the Papists to
Dewly's Instruct c. 6. Hisp Conversus pag. 10. come to comparisons this must be odious paralleling Vbera and Vulnera they make the milke of Mary to be as precious as the Blood of Christ so much is related by a Spanyard in Lewis Owen of Eugl. Seminarie England And it is not much lesse which is reported of the English in Spaine I saw saith a traveller in the English Colledge at Valladolid a Picture of the blessed Virgin Mary spreading out her Mantle with both her haÌ„ds over many Iesuites that kneeled unto her with this superscriptioÌ„ over her head Anglia dos Mariae England is the dowry of the Virgin Mary and the Iesuites presenting a Paper in her hands wherein was written Sub umbra alarum tuarum manâ—bimus donec transeat iniquitas that is Vnder the shadow of thy wings we will remaine til this Tyranny be overpassed Notwithstanding al these are surpassed by the superlative blaspheming Idolatry broached by Bernardine de Busto There was saith he a Vision Bern. de Busto Marial part 9. Serm. 2. â—ssiâ— â— shewed to Saint Francis wherein he saw two Ladders that reached from earth to heaven the one Red on which Christ leaned from whence many fell back ward and could not ascend The other White upon which the Holy Virgin leaned the helpe whereof such as used were received with a cheerfull countenance and so with facility entred into heaven Ludâ—lph de Viâ—a Christi part 2 cap. â—6 Their positions are of the same stampe Velocior est nonâ—unquam salus memorato nomine Mariae quam invocato nomine Domini Iesu Vnici filij sui that is A more present reliefe is sometimes found by commemorating the name of Mary Machiavel hist Flor. lib. 7. then by calling on the name of the Lord Iesus her onely sonne which they have so graffed in the Eares if the Popish people while they lâ—ve that it is rooted in their Hearts even when they dye also Thus Galeazzo the unfortunate Duke of Millan when he was stabb'd in the Church closed up his life with this cry onely O Lady helpe me This is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an Adoration to a woman as never could bee imagined by a man till that Man of sinne had intoxicated the men of the world and made them impudent in idolatry and to take pleasure in unrighteousnesse Concerning the fourth instance of intolerable idolatry Adoration of images I will spare some labour in this point because I have spent so much therein already in my Treatise on the second Commandement which I composed for that purpose And if any Papist can render a sufficient answere to the arguments therein composed I will recant and confesse that the Pope is not Antichrist nor the Popish Religion Antichristian idolatrous hereticall or any way Erronious Briefly I say that this fourth kinde of idolatry is more soule then all the former because directed unto a more grosse Object Images I may exclaime against this Heathenish idolatry Clem. Alex. Prâ—trept as Clemens Alexandrinus did against the heatheÌ„ for the very same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adore a Blocke is it not a blockish Idolatrie There is a double cause of Idolatrie saith Aquine Vna ex parte hoâ—inuâ— altera Aquin 2 â— quâ—st 94. 4. ex parte daemonum Men and Devils concur in the generation of this Viper In the phrase of my Text the working of Satan deceiveth men that perish plainly prophesied by S. Iohn Rev. 9. 20. that Antichristians should worship idols of gold and silver and of brasse and stone wood Things most palpâ—bly and literally performed in the Papacie Where it is worth our observation that the Papists plead for their Idols in the same tearmes wherein the Pagans did Tell a papist what a grosse absurditie they act who adore an image Oh say they mistake us not it is repraesentativè not determinativè wee doe not worship the Image but the Saint in the Image Iulians owne distinction Non Lapidem sed Iovem Zanch. Tom. 4. cap. 15 thes 3. in lapide that he did not worship the Statue but Iupiter in the Statue If we object Quae amentia est aut ea fingere quae timeant aut ea timere quae sinxâ—rint What a frensie is it either to make those things which they worship or to worship those things which they have made They reply in the Pagans owne-phrase recorded by Lactantius Non ipsa timemus sed Lactant. Just lib. 2. cap. 2. Eos quorum nominibus sunt consecrata We do not said the Pagans worship the Images but the Persons to whom those Images are consecrated Object againe even our eyes can censure those Images to be senslesse and therfore they are senslesse who adore them The old Pagans Arnobius lib. 6. wil put an answer into the mouths of our modern Papists Deos per simulacra veneramur we adore the saints by those Images Nay more if wee should oppose them with the same instances that the Antients objected against the Heathens I beleeve it would exercise their Logicke to acquite them Quid si coli se nesciunt said the christians in Arnobius what if the saints Arnobius l. 6. do not see this worship which the papists perform to their Images Is not then that image-worship blind idolatry Cur invocat is deorum nominibus oculos in coeluÌ„ non tollitis sed lapides et ligna spectatis Lactant. l. 2. c. 2. If you worship not the images on the wal but the saints in heaven why do ye not lift up your eies to heaven but fasten theÌ„ on the picture before you These were objected by the fathers to the heathen concerning their idols and I beleeve our idolaters cannot easily and ingenuously assoile them But to put all out of doubt What is an heathenish idol Shall Gods owne description stand for authentical Then The images of the heathen are silver gold the works of mens hands which have mouths speak not eyes and see not eares and heare not Ps 135. 15 16 17. What branch of this description concurreth not with their popish images And if the Italian men in their Carnival should deale with the Lady of Loretto as the Arcadian boyes did with Diana in Clem. Alex. Protrept their pastimes put an Haltar about the necke of the Image might they not cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that Picture had not power enough to put the Rope from her throate as those Boyes did and be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Haltred Goddesse Finally to prove this Popish Image-Adoration to bee more Paganish then that of the Pagans themselves I adde the Pagans were never interdicted from such a kind of worship by their gods But our God hath expresly inhibited it unto Christians Deut. 4. The Observation is proposed in the 12. verse You saw no similitude The Illation annexed in the 15.
and imagination 9. Antichrist shall collect the Iewes 10 Conquer the Heathen 11 cruelly persecute the Christians 12 Kill Enoch and Elias 13 become Monarch of the whole world 14 and have more power and riches and wives than any Monarch from the Creation as famous atchievements as any can wish or imagine From whence Bellarmine and Lessius draw many a delicate Demonstration 15. But the worst is they put a long sword into a short scabberd They will have all those Conversions Persecutions Conquests Mariages and incomparable innumerable actions to be done in the compass of three yeares an halfe Eudaemon taketh great paines to fit them but Eudaemon in Abâ—at 1. sect 5. he commeth a little too short for all his good reckoning 16. The Temple of Hierusalem must bee his Throne 17 therein actually to be adored Fortie and sixe yeeres was the Temple heretofore a building and will Antichrist reare it in lesse than sixe and fortie moneths O admirable expedition More Baronius saith and proveth that it shall never be reared againe That Antichrist therefore shall be adored in the materiall Temple this is an impossible assertion 18 and 19. Antichrist shall take his Rise from Mount Olivet and with his army of Devills transformed into Angells he shall soare in the ayre till that voice from heaven bee heard morere Et confestim fulmine percussus interibit he shall be smote through with a Thunderbolt in the middest of his glorious flight saith Steuartius But perchance what pleased Steuaâ—tius iâ— 2 Thes â— Malvenda lib. 10. cap. 15. him at Ingolstade did not relish Malvenda in Italie For hee saith that Christ shall come downe from heaven simplici verbo by word of mouth shall command Michael the Tutelar Angell to the Christians to destroy Antichrist Then that Michael with lightning shall burne down the Tent of Antichrist into ashes and so Antichrist and his Achates shall be swallowed quicke into the Earth Peracta est Fabula Plaudite That Antichrist shall bee consumed by the breath of Christs mouth and destroyed by the brightnesse of his comming I have heard verse 8. But of flying in the ayre crying from Heaven burning of Tents opening of the earth thunder lightnings These are tragicall inventions without any truth to support them To make good my promise to make it appeare that the popish opinion concerning Antichrist implyeth yea involveth many improbable impossible incredible and incompatible assertions I will present unto your attention onely six points which I have observed out of Malvenda who hath bestowed most labour in this cause of any man that ever set pen to paper Consider the Buildings Marryings and Persecutions of Antichrist his Countreymen Confederates and Kingdomes 1. In his 1â— booke and 6. cap. Antichrist shall Malvenda de Antichristo lib. 11. cap. 6. build the Temple of Hierusalem more sumptuous than the former besides many other goodly and glorious Palaces 2. Antichrist shall have farre more wives than Malvenda 6 22. ever Solomon had although Solomon had a competent number a thousand 1 Reg. 11. 9. 3. All the ten persecutions under the Heathen Malvenda 8 11. Emperours all the persecutions under the Persians Arrians Goths and Vandalls Parvae velitationes sunt are but light skirmishes compared to the bloody warre which the Militant Christians must sustaine under Antichrist Moreover He shall rob spoile and plucke downe all the Churches in the world converting them into Alehouses and Stables 4. An infinite Rabble of the Iewes from all the Malvenda 5 17. Corners of the earth shall swarme to Antichrist 5. Gog and with him the Scythians Tartarians Malvenda 5 17. Cappadocians the inhabitants of Pontus and of the East Countreys of the Euxine sea and Matis the Iberians Albanians Circassians Persians Lybians Aethiopians Galatians Phrygians Turks Sarmatians Arabians of Arabia foelix Dedaneans of Arabia the desert Cilicians and the Inhabitants of Asia the Lesse shall all have a confluence unto Antichrist 6. The whole world which hath been discovered Malvenda 5 17. in the East unto the outmost Chineses and Tartarians in the North to the inmost Muscovites and Gronelanders in the South to the farthest Cafrians Zanzibarians and the Inhabitants of the Cape Bonae Spei and in the West to the farthest parts of Spaine Cuncta dextrâ lavâque Antichristi portentosa Monarchia complectetur Whatsoever is within the compasse of the old world shall be comprised within the territories of Antichrists prodigious Monarchy Yea America also and all those infinite Ilands And we thinke that Antichrist shall bee Totius orbis Monarcha the Emperour of the whole world Collect and conclude to build a more glorious Temple thaÌ„ that which was 46. yeers a building and infinite other buildings in 3 yeers To marrie a thousand wives and more in three yeares To martyr all the Christians and to prophane all their Christian Churches in three yeeres To gather together all the Iewes scattered through the whole world in three yeares To strike a league with Gâ—g the Scythians Tartarians c. in three yeares To subject from Spaine to India and from Muscovie to America in 3. yeares To conclude when as I thinke no Popish person dare undertake to goe through the world in three yeares yet that the Popish Antichrist shal gleane up all the Riches Conquer all men Defile almost all women and possesse all Lands both Ilands and Continent in all the world and all this onely in three yeeres If these appeare not monstrous improbable impossible incredible incompatible paradoxes Then must I confesse that nothing is false and that the Romane is no Antichristian but a true Religion But such as have either Eyes in their Heads or hearts in their Bodies such as are either reasonable men or religious Christians Such as are indued either with the Wisdome of the Spirit or but with the Spirit of Wisedome cannot but see this Palpable Delusion There is a remarkeable discourse in an Epistle The French Anthour translated by Dr. Beard of Pope Leo 9 to Michael Bishop of CoÌ„stantinople that the report was that those of Constantinople being accustomed to behold Eunuchs sitting in the Patriarchall seat at the last they advance thereunto a Woman A fine invention to make the memory of Pope Ioan to vanish by diverting this infamie upon Constantinople where all know never any such thing came to passe The like doe they in this subject for to the end that the true Antichrist may not be knowne they cast out a report that he shall be a Iew c. that men in this vaine expectation may sleepe under his Tyrannie Or as Michal 1 Sam. 14. 13. did put an Image into the bed with a Pillow of Goates-haire c. that David might escape So the Church of Rome doth dresse out to our view an Imaginarie Trienniall Antichrist that so the Pope the true Antichrist may escape our observation Againe and againe therefore I beseech you open
true God no Power can dispence with any Law but the same or a greater authority Now the Pope doth dispence with the Scripture of God therefore he exalteth himselfe above God Againe whilest the Pope doth make that to be lawfull which God hath made unlawfull as the exemption of Clerkes from their Soveraigne Rom. 13. 4. and those things to bee unlawfull which God hath made to be lawfull as the exception of Clerkes from mariage Heb. 13. 4. But principally whilest he doth make the whole State of Religion to depend upon the Oracle of his resolution hereby he doth exalt himself above God himselfe Thus the Pope doth exalt himselfe above all that is called God metaphorically falsely or truely that is above Kings Bishops Idols or the Authour of the Scripture And thus farre from their owne Popish premises wee may conclude that the Pope is The Antichrist The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or things worshipped in the Romane Church are these five the Saints Angels Altar Crosse and Host Above all which all men know that the Pope doth exalt himselfe He sheweth himselfe superiour to Bell. de Sanctâ— Beat. cap 8. the Saints quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of their Canonization he doth Canonize or make men departed to be Saints and to bee worshipped Where the argument of Athanasius is strong Athanasius Ora. contra Gentes 〈◊〉 â— col 9. and evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Efficiens effecto melius esse oportet the maker must bee more excellent than the worke of his hands The Angels are commanded by the Pope Corn. Agrâ—p de vanit sciâ—â—t cap. 61. Clemens 6 to take such soules as dyed by the way going to the Iubilie out of Purgatory and to cary them immediately into Heaven This he commanded and this commandement is an argument that the Pope doth exalt himselfe above Angels yea that he doth shew himselfe to be God For by this very argument doth Saint Paul prove Christ to be God because he Sacrar Cerem lib. 1. fol. 16. is above the Angels Heb. 1. 4 5. Thirdly the Popes Throne is placed above Gods Altar Argue from the thing to the persons and wee shall sinde them not much inferiour to any thing which is worshipped Fourthly the Crosse is laid at the Popes feet evidence enough that he doth exalt himselfe above it And finally in his solemne Processions the Host that is to them Christ God is caried on an Horse but the Pope on mens shoulders But to bring all within the infinite orbe of his unlimited Arrogance Tibi genua â—urventur Aug. Triumph Epist Ded. ad Ioh. 22. caelestium terrestrium inferorum To the Pope every knee shall bow of things in Heaven and things in earth and things under the earth saith their Augustine de Ancona And I thinke Saint Paul could say not much more of our Saviour Christ Phil. 2. 10. The Pope therefore doth honour himselfe aboue the Saints Angels Altars Crosse and the Host In their owne sense Hee exalteth himselfe above all that is worshipped I doe not then decline their owne interpretation that Antichrist doth exalt himselfe above the very God in some sense But I deferre that Property unto his proper place the third point where I must shew that Antichrist doth shew himselfe that he is God In the meane time ex ungue Leonem you may guesse by this who it is which doth exalt himselfe above all that is called God or that is worshipped Even by their owne interpretation But to insist more particularly upon the proper meaning of the words Three points I propose to passe through the Act who exalteth himselfe exercised on a Double object above all that is called God or that is worshipped that is above all Kings and Emperours The Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who exalteth hmselfe is an incomparable ambition which is incomparably in the Pope and Papacy For the Pope was first a Bishop over many Priests in one Citie Secondly a Metropolitane over many Bishops in one Province Thirdly the Pope was a Patriarke over many Metropolitans in one Diocess for amongst the Romanes there were seven Provinces in one Diocesse Fourthly he usurped the title of Oecumenicus to be the universall Bishop of the whole world Fiftly he is stiled Laynez Iesuiâ—â— Trent Hist lib. 7. 610. Trent Hist li. 7. pag. 655. solus Pastor the onely shepheard or Bishop And finally that Pius Pope the fourth of that name in the yeare 1563 signified to the Councell of Trent by his Legates that hee was the Master of all Christendome Pretty steps of ambitious incroaching and yet here is not the height of his ambition The Tower of Babel must touch the Heavens the Pope doth exalt himselfe yet farther To which purpose Marta doth expound Tortura Torti pag. 177. that saying of the Psalmist very laudably Psal 8. 6 7. Thou hast put under his feet oves boves that is under the feet of the Pope Christianos Saracenos all Christians and Saracens saith that Glosse of Orleance For For every Extrav de Major Obedient tit â— humane Creature to be subject to the Pope omnino sit de necessitate salutis it is necessary to their salvation saith the popish extravagant In the yeare 1585. in the yeeld-Hall of St. Domingo in India our English observed the Spanish Cambden â—nno 1585. Armes under which was planted a Globe or Map of the whole world and on it the picture of an Horse Prauncing and spreading his fore-feet beyond the verge of the Globe or compasse of the world with this inscription Non sufficit Orbis i. the world is too little for me An exact embleme of the Popes insatiable ambition non sufficit orbis all the world is too Antonin sumnia 1. Dist 22. cap. 5. little for him whereof his owne Antoninus giveth an ample testimony expounding the following verses of the forenamed Psalme Thou Psal 8. 7 8. hast put under the Popes feet the beasts of the field that is all men the Fowles of the Ayre that is the Angels and the Fishes of the Sea that is aâ—imas in Purgatorio the Soules in Purgatorie So Heaven Earth and Hell Men Angels and the Spirits must all be subject to his Holinesse if holy Antonine may bee beleeved But durst ever man imagine that any man durst usurpe upon Christs owne Peculiar Matth. 28. Sacrar Cerem lib. 1. sect 7. c. 6. 18. Omnis potestas all Power is given mee in Heaven and in Earth Yet this was the saying of Sixtus Quartus in the solemnitie of his sacred Ceremonies Adde that their whole indeavor is onely to support this Papall Omnipotence and that the other points of controversie concerning religion are but onely Pretences To that purpose Trent Hist li. 1. pag. 94. consider that anno 1541. at the Diet of Ratisbon Paul 3 sent his Legate Iasper Cardinall Contarine with all manner of power to agree with the Protestants