Antichrist the Pope of Rome, Part 3 · Chapter 3
CHAP. 3. Deluſions by the Inuocation of Saints.
1. THe ſecond ſort of their Saints, are ſuch as are either actually canonized by the Pope, or opiniatiuely in the mindes of men, and being freed from Purgatory, keepe their perpetuall reſidence in heauen. From theſe flow three kindes of deluſions: The firſt by their inuocation: the ſecond by their Relikes: and the third by their Images. Concerning their Inuocation, it is firſt to be obſerued, how almoſt the whole Leiturgie of their Church in reſpect of their Saints, is borrowed from the Pagans, both for matter and forme. There is ſo great a conformity betwixt the Pagan Gods and Goddeſſes, and the Popiſh Saints and Sainteſſes, as it is hard to diſtinguiſh betwixt them: not a conformity in regard of the true Saints (leaſt I ſhould be miſtaken) but in regard of their worſhippers, who in all things imitate them, ſaue in their manner of ſacrificing. For the Pagans worſhipped dead men, whom they ſuppoſed to be placed in the number of the Gods, and attributed vntounto them diuers offices, and charges ouer humane affaires; the which very ſame is practiſed in the Church of Rome, as experience ſheweth.Aruob. contra. Gentes. lib. 3. And as Arucbius long agoe reproched the Pagans for forging vntounto themſelues Gods, whereof ſome were Carpenters, ſome Clothiers, ſome Mariners, ſome Muſitions, ſome Huntſmen, and ſome Heardſmen: one was a Piper, another a Midwife, another a Diuiner, another a Phyſitian: one was the God of Eloquence, another of Warre, another a Smith, &c. The Babylonians had Bell for their tutelar God, The Aegyptians, Iſis and Oſyris: The Rhodians, the Sunne: The Delphians, Apollo: Rome, a God that might not be named: The Athenians, Minerua: The Epheſians, Diana, &c. So in like manner hauehave the Papiſts their Saints anſwerable to them in all reſpects: For do not S. Coſme, and S. Damian, ſucceed Apollo, and Aeſculapius, in Phyſicke & Chirurgery? For theſe are the Saints they pray vntounto in theſe caſes. Among the Pagans, Iupiter was the God of the fire, Iuno of ayre, Tellus of the earth, and Neptune of the ſea: In ſtead of whom, the Papiſts hauehave for the fire S. Agathe, for the Sea S. Nicholas. For wine recommended to Bacchus, by the Pagans, and corne to Ceres; they hauehave S. Ioſſe, and S. Ʋrbayne: In ſtead of Apollo, and Pan, the ouerſeers and guarders of their cattell, theſe hauehave found out S. Vandoline, or Wendeline for their ſheep: S. Eulogius for their horſes: S. Pelagius for their oxen and kine; and S. Anthony for their hogges. Among the Pagans, Apollo, Minerua, and the Muſes, were patrones of learning, Vulcane the God of the Forge and of Smithes, Aeſculapius of Phyſick, Mars of Warre, Diana of Hunting, Ʋenus and Flora, of Harlots and Courtizans: In place of whom, the Papiſts hauehave for learning S. Catherine and S. Gregory; for Painters, S. Luke; for Phyſitians, S, Coſme and S. Damian; for Smiths, S. Eloi; for Hunters, S. Euſtachius and S. Hubert; for Harlots, S. Mary Magdalen, and S. Aphre. The Pagans had their Phyſitians for ſeuerall diſeaſes: as Apollo for the peſtilence, Hercules for the falling ſickneſſe, Lucina for the paines of childbirth, &c. The Papiſts in their roome, hauehave Sebaſtian and S. Roche, for the peſtilence; S. Petronella for the feuer; S. Iohn or S. Valentine, for the falling ſickneſſe; and S. Margaret, for women in trauaile: Yea ſo farre grew this ſuperſtition, that they aſcribe to ſeuerall Saints, the gouernment of the ſeuerall members of the body, which the Aſtrologians aſſigne to the twelue ſignes of the Zodiack. For S. Ottilius gouernes the head, S. Catherine guardeth the tongue, S. Apollonia cureth the teeth, S. Blaſe hath the neck in tuition, S. Lawrence the backe, back-bone and ſhoulders, S. Eraſmus the belly and the entrals, S. Apollinarius or S. Brice the priuy parts, and ſo of the reſt: Yea inſtead of their filthy Priapus, Mutunus, Perſica, Pertunda, theſe hauehave ſubſtituted S. Guerlichon, and ſome others; that in nothing they might ſeeme ſhort of them in abhominable ſuperſtition. Neither want theſe like them their Patrones for ſundry Countries: as S. Denis, and S. Michael for France, S. Iames for Spaine, S. George for Germany and England, Saint Peter and Saint Paul for Rome, Saint Marke for Venice, and ſo forth. Albeit that all theſe Countries are (as they ſay) vnderunder the ſpeciall protection of the Virgin Mary, to wit; Spaine by reaſon of the promiſe made that the bleſſed Virgin made to Saint Iames; Italy, by the choice that ſhee made of her reſidence there, tranſporting her Chamber to Lawretto; Germany, by reaſon of the multitude of Temples dedicated there vntounto her; and France, becauſe the chiefe Cities of that Country are conſecrated to her honours. Thus the Papiſts make by their ſuperſtition, their Saints neere a kin to the heathen Gods, excepting onelyonly, that whereas they eſteemed thoſe things that were written of their Gods but Fables, thoſe things that are written of their Saints are beleeued, and accounted as true Hiſtories; as it is a Fable that Perſeus ſlew Meduſa, but a true hiſtory in their account that Saint George ſlew the Dragon. One thing they cannot deny, that Boniface the fourth turned the Pantheon, a Temple dedicated vntounto all their Gods, into a Church conſecrated to all Saints, and placed the bleſſed Virgin the Mother of Ieſus Chriſt in roome of Cybels the Mother of the Gods. I will adde yet another thing more notorious for impiety, to wit; that albeit in this reſemblance, I excepted ſacrificing, yet we finde that abomination alſo in ſome places. As for example, when in …ourraine they vſed to offer a Cocke to Saint Chriſtopher, for a certaine ſore in the top of the fingers: and to enlarge their ſuperſtition, it muſt be a white Cocke, otherwaies they ſhould rather prouoke the Saint to anger, then make him propitious vntounto them. I will not ſpeake of their ſacrifice in the Maſſe, wherein the greateſt part of the Ceremonies are deriued from the Pagans; nor of Purgatory, whereof the Pagan Poets were the firſt Authors.
2. Secondly, if wee conſider a little the ſeuerall Offices and Trades, together with the ſtrange names aſcribed to theſe their Saints, we ſhall more eaſily and clearely apprehend their groſſe abuſe of the world in this kinde of deluſion. For touching their names, many of them are ſo fitted to their Occupations, that a man cannot imagine, but that either they were of purpoſe baptized with them for the credit of their offices, or that their offices were aſſigned vntounto them in reſemblance of their names. For why elſe ſhould they call their ſweet ſmelling Saint, Saint Iuniper: their Saint for the diſeaſes of the hand, Saint Maine, as if it were Saint Hand, and hee which was for the Gowt which is commonly in the knee, Saint Genon, that is Saint Knee: for ſtinking dung and excrements Saint Fiacre, as we cry fie when our noſes encounter ſuch a ſauour: their Shoomakers Saint, Saint Crepin, as if it were Saint Pantofle: their Shrouetide or Guttide Saints, Saint Mangeard, Saint Creuard, Saint Panſard: their Saint Protrectriſſe of Harlots Saint Aphre, as the heathen called Venus Aphrodit, as iſſuing out of froth, or Saint Magdalen, becauſe ſhe her ſelfe was once ſuch an one: Saint Suſanna for ſlanders, and Saint Iob for ſcabs, with a number more of the like nature. What doe theſe names I pray you import, but the meere gulling and deluding of the world? For why ſhould their names & offices thus iumpe together, if it were not by fraudulent and impoſturous deuiſes of crafty & couetous Prieſts? Beſides that, we may ſee how they exceed the Pagans in their prophanenes: for though the Pagans had a large number of Gods, of the greater, middle, and leſſer ſize, as theſe hauehave of Sa…nts; yet alwayes they carried a more reuerent reſpect, and deuotion to their great Iupiter, then to all the reſt,Plantus. as he in the Poet ſaid, Dummodo Iupiter mihi propitius ſit, flocci facio minores Deos. But the Papiſts without all conſcience employ their Saints in all their affaires both great and ſmall, paſſing by God as an idle Idea, ſeldome praying vntounto him, in compariſon of the frequent prayers that are made to the Virgin Mary, and the other Saints. Their Beades ſhew this to bee true, where for one Pater noſter, they drop nine Aues: and their Temples and Altars, which are more ten to one dedicated to Saints, then to the bleſſed Trinity. And did euer the Pagans debaſe their Iupiter ſo much, as to picture him like an old man with a ſtaffe in his hand, as theſe doe God the Father in their Churches? Or did they euer in contempt caſt their Gods into the fire or durt, as Pope Boniface did his breaden Chriſt; and another Prieſt threatned to doe to the ſame God of Paſte, if he could not aſſwage a tempeſt which was raiſed (as he ſuppoſed) by the deuill? And to conclude this point, albeit the Pagans imagined Pan to be the God of ſhepheardes and ſheepe; yet they neuer put any of their baſer ſort of Gods to the keeping of Geeſe and Swine, as theſe doe their Saints. VponUpon which occaſion I remember a ſtory in Stephens Apologie for Herodotus, which I will not forbeare to relate for the ſolace of the Reader. It is, how a certaine young Gentlewoman being in a dangerous ſickneſſe, and hauing confeſſed her ſelfe to her Prieſt and receiued abſolution, ſaid vntounto him that ſhe feared leaſt when ſhe ſhould come into Paradiſe, the charge of ſuch filthy Beaſts ſhould bee committed vntounto her, and therefore it would bee a great contentment to her minde if ſhe might be made the Protectreſſe of little dogges, whereunto ſhe had beene formerly accuſtomed: but whether the Prieſt granted her ſuite, or no, I cannot coniecture: onelyonly this I gather out of her requeſt, that the Pagans did not ſo vilifie their Idoll Gods, as the Papiſts do their Saints in their blinde ſuperſtition.
3. What ſhould I ſpeake of the great difference which is in the opinion of their beſt Legenders, touching the qualities and offices of their Saints? ſome aſcribing the ſame office to one Saint, which others doe vntounto another. This is at large diſcouered by the forenamed Author Henry Stephen in his Apologie for Herodo…us, and therefore I here but touch vponupon this ſtring: onelyonly mee thinkes it ſoundes in touching this plaine ſong, that all theſe ſuperſtitious inuocations of Saints, are no better then deuices of men, whereby they ſought both to enrich themſelues, and to impoueriſh the world. And is there any ſo ſottiſhly blinde, that will be thus deluded by them? For when the queſtion is, whether Saint Feriol, or Saint Andoche, or Saint Gallicut is the keeper of their Geeſe: or whether Saint Wendeline hath the care of ſheepe, or Saint Loupe: or whether Saint Genon be for the Gowt, or Saint Maure: or whether Saint Roche be Phyſitian for ſcabbed hands, or Saint Maine: whether the eyes be committed to the charge of Saint Ottilia or Saint Clare, and of the teeth to Saint Apollonia, or to Saint Chriſtopher: becauſe of his great tooth kept as a relike in a certaine Abbey in France which is of that bigneſſe, that in proportion the mouth wherein it ſtood, muſt needs be as great as the mouth of the greateſt Furnace betwixt London and Yorke. I ſay when as this queſtion reſts vndetermined, vntill the Pope and his Cardinals either decide it in their Conſiſtory, or call a Councill for that purpoſe, how can the poore people in theſe their neceſſities, either beleeue they ſhall be heard in their prayers, or not rather feare, that if they pray vntounto a Saint that hath no intereſt in their cauſe, he will be offended for troubling him with matters that concerne him not, and the other that hath, will be angry for being neglected?
4. But the higheſt ſtraine of impiety and Idolatry in their Inuocating of Saints is this, that there is no diſeaſe belonging to man either in regard of body or minde, the cure whereof they doe not attribute to ſome one Saint or other. As for the body, the very itch in the hands to Saint Maine, and ſcald in the head to Saint Tignan, and cough in the lungs, to Saint Quintin; and the very French pox, to Saint Iob: And for the minde, the Frenzie (they ſay) is cured by Saint Acarius: and Iealouſie by Saint Auertine: but what ſhould we doubt of this, when ſterility and barrenneſſe in a woman is remedied by the filthy duſt ſcraped off from a part of the Image of Saint Guerlichon, which ſhame and honeſty forbiddeth to name: or by ſtriding ouer Saint Rumbaulis breeches, which if a barren woman doe, ſhe ſhall be ſure to hauehave a child within a twelue-monethmonth, as they make poore people beleeue at this day? and ſo they make ſome of their Saints as filthy and abominable as the heathens did their Priapus. And that which is yet more abuſiue and abſurd, they affirme, that the ſame diſeaſes which they ſuppoſe theſe Saints can cure, they can alſo ſend if they bee diſpleaſed and ſo they muſt of neceſſity inuocate them not onelyonly in the hope of good, but for feare of hurt; as that good wife after ſhe had offered a candle to Saint Michael, offered another alſo to the deuill that ſtood by him, (for theſe two alwaies are painted together) that …he one might helpe her, and the other not hurt her. And as the Indians acknowledge one Soueraigne God, but yet ſacrifice to the deuill, becauſe (as they ſay) God is good, and will not hurt; but the deuill is malicious and need to bee appeaſed.Lactant. Or as the Romanes had their Vae Ioues as well as their Ioues, and worſhipped as Gods the Feauer & the Gowt, with other diſeaſes, for feare they ſhould …a… vponupon them: ſo there is no doubt but the Popiſh Saints were and are adored and worſhipped rather for feare of ſome euill they might doe them, then for hope of any good from them. Hence it was, that if the Saint which they inuocated did not releeue them in their miſeries, then in anger they vſed to renounce him, and chooſe vntounto themſelues another Saint in his roome, at whoſe hands they hoped to finde more fauour. This is an ordinary practiſe in the Church of Rome, & whereof daily experience affoordeth many examples: to wit, of ſuch as hauehave forſaken Chriſt becauſe hee did not helpe them in their need, and fled to the Virgin his Mother, as more mercifull and indulgent… and ſo from one Crucifix to another, from an old to a young, and from Saint Iohn to Saint Peter, and from the Lady at Lawretto to the Lady at Sichem, &c. And this worſe then the heathen Romanes, who though they in all reuerence tranſported the tutelar Gods of thoſe Cities and Countries which they conquered into their Pantheon, hauing firſt inuocated and coniured them to forſake their old habitations; yet they did neither renounce, nor with leſſe deuotion worſhip their owne Gods which they had before. But that which is moſt ſtrange of all, hence it muſt needs come to paſſe, that when the Clients of diuers Saints are at oddes and ſtrife, then the Saints whom they hauehave choſen to bee their Patrones muſt alſo of neceſſity either be at odds for their Clients, or forſake them, or at leaſt one bee ouer-ruled by the other. And ſo in like maner when one kingdome is at warre with another, as ſuppoſe England with France, then alſo S. Michael ſtanding for the defence of France, Saint George for the defence of England, muſt be at warre in heauen, or elſe how are they their protectors, if they quit them in their greateſt need? As the heathen Poets made Ʋulcane and Pallas to ſtand againſt Troy, and Apollo and Venus for it: the verſe is well knowne, Mulciber in Trotam, pro Troia ſtabat Apollo, Aequa Ʋenus Teueris, Pallas iniqua fuit. If theſe ſeeme to any ſtrange concluſions, I anſwere with the prouerb, Like lippes, like Lettite; from ſuch rotten practiſes, what elſe can flow, but rotten concluſions?
5. To conclude, though their impiety and Idolatry bee in all theſe reſpects moſt groſſe and palpable; yet all is nothing to their abominable blaſphemy in preferring their Saints before Chriſt, or at leaſt in equalling them vntounto him: and this will plainely appeare by two practiſes of theirs. Firſt, in that they rely more vponupon the mediation and interceſſion of Saints, then vponupon the mediation of Chriſt, & therefore direct more prayers, and build more Altars vntounto them, then vntounto him. And ſecondly, in that after any great benefit receiued or deliuerance obtained, they aſcribe all the honor rather vntounto them, then vntounto Chriſt, as if they were the onelyonly authors and bequeathers thereof. Many and memorious are the examples of this blaſphemy, and ſo ordinary in all places, as with no forehead can be denyed. I will in this purpoſe relate onelyonly two famous examples, the firſt whereof is this. After the great battaile at Lepanto, wherein Don Iohn of Auſtria being Generall, the Turke receiued ſuch an ouerthrow, as the like he neuer had by Chriſtians before; preſently ſolemne thankſgiuings and proceſſions were made by Sea and Land to the Virgin Mary, as to the Goddeſſe of victory; with little or no remembrance of Chriſt Ieſus, who was the onelyonly protector of them in that dangerous expedition. This ſtory is recorded at large in the booke entitled the generall hiſtory of Spaine. The ſecond example is of the Spaniſh attempt for the conqueſt of England in the yeere, 1588. at which time, when the whole Armado was gathered together and ready to ſet forward, the Generals and great Commanders aſſembled in a Church of our Lady, gaue her a ſolemne thanks for the victory, which they made themſelues as ſure of, as if it had beene already atchieued: but when they ſaw themſelues diſcomfited, and their Nauy ouerthrowne, thoſe that remained, went to the ſame our Ladies Church, and there not onelyonly expoſtulated with her, but vpbrayded & reuiled her to her face for her neglect of them. Neither is this any wonder, ſeeing they ſet her vp as the Commandreſſe of her Son, equall her milke to his blood, and offer vp more ſacrifices of deuotion to her then to him. Howbeit they may ſeeme to hauehave ſome reaſon for the bleſſed Virgin, becauſe ſhe was Chriſts Mother; but what reaſon hauehave they for S. Francis and Saint Dominicke, whom they not onelyonly equall vntounto Chriſt, but in ſome things preferre them before him? For touching Saint Francis, marke what they write of him in the booke of his Conformities: Chriſt made Saint Francis like and conformable to himſelfe in all things. Againe, in the Mount of Aluerna, Friar Francis was made one Spirit with God the Father, and his Sonne Chriſt Ieſus. Againe, bleſſed Saint Francis had the title of Ieſus of Nazareth King of the Iewes giuen vntounto him. Againe, he obſerued the Law of God literally, and the whole Goſpell to a title. Againe, that prophecy of the Reuelation, I ſaw another Angell, which had the ſeale of the liuing God, was literally fulfilled in Saint Francis. Againe, as Chriſt on the day of his death deſcended once into Limbo, and by the vertue of his paſſion releaſed all the ſoules that were found there; ſo Saint Francis eueryevery yeere on his birth day went into Purgatory, and carried from thence into Paradiſe all the ſoules of three Orders, to wit; Minorites, the Siſters of Saint Clare, and the Continentes. Againe, whoſoeuer dyed in his habit, could not be damned, and that it was as forcible for remiſſion of ſinnes, as the Sacrament of Baptiſme. Againe, that in Saint Francis were renewed the wounds and paſſion of Chriſt for the Redemption of mankinde: that he was giuen for a light to the Gentiles, that Abraham ſaw his day and reioyced: that hee came out of the wound of Chriſts ſide, with the banner of the Croſſe in his hand diſplayed, that as Chriſt was foretold by the Prophets, ſo was Saint Francis; as Chriſt had his forerunner, ſo had S. Francis; as Chriſt had his Apoſtles whoſe ſound went out into all the world, ſo had Saint Francis: as Chriſt had his Magdalene to waſh his feet, ſo had Saint Francis: and as Chriſt had his Iudas to betray him, ſo had Saint Francis. Laſtly, to omit a number more of ſuch like impieties, as Chriſt was tranſfigured in the Mount, ſo was Saint Francis, but with more glory; for vntounto Chriſt appeared onelyonly Moſes and Elias, but vntounto Saint Francis appeared Chriſt, the bleſſed Virgin, Iohn Baptiſt, and Iohn the Euangeliſt, with a great multitude of Angels. And thus blaſphemouſly they aduance their Saint Francis, in an equall, if not ſuperiour dignity vntounto Chriſt.
6. Neither is this their blaſphemy any whit inferiour in their Dominicke. For when as theſe two Orders of Franciſcanes and Dominicanes enuied one anothers greatneſſe, and S. Dominicke though firſt in time, yet was behinde in credit to Saint Francis; Antoninus a great Archbiſhop, and a Dominicane by ſect, ſtart vp, and labours to exalt his Founder, not onelyonly aboue Saint Francis, but euen aboue Chriſt himſelfe: and to that end, thus he writes of him; Chriſt (ſaith he) raiſed but three dead perſons, but S. Dominicke forty: Chriſt being immortall entred twice in vntounto his Diſciples the gates being ſhut, but Saint Dominicke being yet mortall (which is more wonderfull) entred into the Church when the doores were ſhut, without noiſe, that he might not waken the Friars; and ſo he runnes ouer all Chriſts miracles, and ſtill preferres Saint Dominicke. Further the ſame power was giuen to S. Dominicke that was vntounto Chriſt; for the Angels miniſtred vntounto him, the Elements obeyed him, as when the booke containing his doctrine was throwne into fire, it came out thrice vnhurt, and the deuils trembled at his becke, and refuſed not his command. He was called Dominicus (ſaith he) quaſi totus domini, ſo that Chriſt is Lord abſolutely and authoritatiuely, but Saint Dominick principally and poſſeſſiuely: Chriſt ſaid, I am the light of the world: and of S. Dominicke the Church ſingeth; Thou art the light of the world. All the Prophets prophecied of Chriſt, ſo did they of S. Dominicke: Chriſt was borne naked, but laid in a Manger by his mother, that the cold might not hurt him: but S. Dominicke being an Infant, went out of his bed, and as if hee had hated all delights of the fleſh, lay often naked vponupon the bare earth. When Chriſt was borne, a Starre appeared in the skie, which led the Wiſemen vntounto him, and foreſhewed that he ſhould enlighten the world: but when S. Dominicke being borne, and was to be Baptized, his mother ſaw a Starre in his fore-head, foretelling, that there was a new light come into the world. Chriſts prayer was alwaies heard of his Father, ſaue once in the Garden, when praying according to his ſenſuality, he would not be heard according to his reaſon: but S. Dominicke was neuer denied any thing that hee prayed for, and conſequently, neuer prayed according to ſenſuality. Chriſt loued vsus, and waſhed vsus from our ſinnes by his blood, which was ſhed by others: but S. Dominicke let out his blood daily with his owne hand, with a three corded chaine; one for his owne ſinnes, which were few; a ſecond, for thoſe that are in Purgatory; & the third, for ſuch as liue in the world. And laſtly, Chriſt being to depart out of this world, promiſed his Diſciples the comforter his Spirit: and S. Dominicke, when he lay vponupon his death-bed, ſaid to his Diſciples, Weepe not for my corporall departure, for I ſhall be more profitable for you in that place whither I go, then I hauehave bene here; for there I ſhall be a more powerfull Aduocate for you to God, then I could be in this world. Thus he proſecutes the compariſon, through all the parts of the life of Chriſt. But thus much I ſuppoſe is ſufficient to demonſtrate the horrible blaſphemy of the Church of Rome, in their inuocation of Saints. And that no man may thinke theſe be the conceites of priuate men the booke of S. Francis conformities; was approued by the generall conſent of: the Minorite Friars in their Chapter houſe, and printed at Beno…ia by authority …n the yeere 1389. and after reprinted at M…llen in the yeere 1510. by Gotardus Ponticus, and intitled Liber Aureus, A Golden booke: Yea three Popes, Gregory the ninth, Alexander the fift, and Nicholas the third, commanded all men to beleeue S. Francis fiue markes or wounds, vponupon paine of hereſie: And Bennet the twelft ordained a Feaſt to bee obſerued to their honour. And for S. Dominicke, Gregory the ninth, in the yeere, 122…. aſſumed him into the number of Saints, allowed him a Feſtiuall day, approued his rule, and guarded it with many priuiledges: In a word, theſe bookes were neuer condemned by the Church of Rome, nor decreed to bee purged by any of their Indices; and therefore ſtand in their Kalender of bookes as Authenticall witneſſes of their impiety.
7. Out of all this diſcourſe, I may howſoeuer inferre theſe three important Maximes. Firſt, that the Cymerian or Aegyptian darkneſſe was neuer ſo great, as was this generall darkneſſe, or rather blindneſſe in Popery; or as is ſtill at this day, where that religion reigneth in full ſway. Secondly, that their Prieſts and Friars, were in thoſe daies, and are ſtill, men without all conſcience and feare of God; who for the encreaſe of their owne gaine and credit, obtruded theſe groſſe abuſes vponupon the common people, as diuine Myſteries and Oracles not to be ſpoken againſt, but receiued with vndoubted beleefe. And thirdly, that the prophecy of S. Paul, being thus verified in them, concerning ſtrong deluſions, this muſt needes bee the time of Antichriſts reigne, and of the height and top of his power and pride: though now (God be thanked) his Kingdome is in the wane, and hath all the ſymptomes of a deadly conſumption.