A Preparative to Contention, Book · Chapter 4
CHAP. IIII.
The Papiſt hath taken a bad cauſe in hand.
ALbeit that my purpoſe bee not to handle controuerſies, yet would I with all mine heart, that the folly of them that hang on the traine of Antichriſt ſhould bee decyphered, that thereby the ſooner (if it pleaſe God) ſome of thoſe ſeduced ſoules may change their opinions, repent and pray to the Lord to grant them now at the length to know the truth,1. Tim. 2.25 26. & that they may eſcape the ſnare of the deuill, and be turned from the power of darkenes vntounto the father of lights: that they may no longer truſt to the hypocriſie of him that muſtreth himſelfe as an Angell of light,Act. 26.18. and by that art (which Cyprian calleth deuiliſh) ſeeketh to deceiue the heedeleſſe: I hauehave therefore thought it good to ſay ſomewhat elſe, firſt of the cauſe, and next of the puniſhment and ſufferings of theſe mal-content miſcreants.
The cauſe of the mal-content papiſt is wicked.2 As for their cauſe (as it ſhal be both proued and plainely ſeene (God willing) it hath in it neither any authoritie of the word of God, nor probabilitie of truth: for their ſtriuing and ſtrugling is to extoll the Biſhop of Rome, and to defend the Supremacie of his vſurped authoritie, againſt Chriſt, his Apoſtles, Martyres, and truth. Indeede the Apoſtle ſaith: Let eueryevery ſoule be ſubiect vntounto the higher power. Rom. 13.1, 2.But what power meaneth he? the power of the Pope, or of any other Biſhop? No, but ſuch a power as of right hath a ſword to take vengeance, and to the which tribute is of dutie payable, (as by the wordes of the ſame Apoſtle following in the ſame chapter may be proued.) But the right of the ſword and tribute belong onelyonly to Emperors, Kings, Princes, and ciuill Magiſtrates in their places, and not vntounto the Biſhops, Prieſts, & miniſters of the word, as both by the doctrine and example of Chriſt,Ioh. 18.11. Mat. 22.21. and the doctrine and teſtimonie of his Apoſtles Peter and Paul may be eaſily learned. Therfore it followeth, that eueryevery Soule, that is to ſay, eueryevery perſon, whether of the Laitie, or of the Clergie, and ſo eueryevery Pope, and eueryevery Biſhop of Rome, ought to be ſubiect to the Emperour, to the King, to the Prince, and to that ciuill magiſtrate eſpecially aduanced and authoriſed to raigne in and ouer that prouince or place where he dwelleth. This is that power (ſaith Chriſoſtome) to the which the Apoſtles, In Rom. 13. hom. 23.Prophets, and Euangeliſts are ſubiect on earth. Who are they then, that would exempt the Biſhop of Rome from his ſubiection to this authoritie.The ſword of the miniſter. The miniſter of the word of God (who in the Primatiue Church was called a Biſhop or a Deacon) hath a ſword alſo to fight with: howbeit, the ſword of the ſpirit only,Chryſ. in ep. ad philip. hom. 2. that is, the word of God, a meete weapon for the miniſters of Chriſt thereby to ſtrike their enemies, and to defend themſelues.The miniſters weapō Ephſ. 6.17. And to take away all colour of that vſurped power which the Lorde did foreſee they would in time affixe to Peters authoritie, hee ſharpely rebuked Peter, becauſe hee had drawen a ſword,Mat 26.52. and commaunded him to put it vp into the ſheath.Bern. de conſideration. ad Eugenium. Com. ſuper decr. Car. d. 10. c. Quoniam. This thing Bernard the Abbot well noted, and therefore when Pope Eugenius, whom the Romanes had expelled, would for that iniurie in all haſt be reuenged with the temporal ſword, calling them ſerpents, dragons, & beaſts, he aduiſed his holineſſe to vſe more moderation, writing vntounto him (among other things) thus: Aggredere verbo, ſed non ferro: that is: Set on them with the word, but not with the ſword. Againe he ſaid: If thou wilt hauehave both the ſwordes, thou ſhalt hauehave neither of them, declaring thereby that his right weapō was the word of god, & not the Emperours ſword, and that it was all vnmeete for him to vſe thē both. Howbeit, theſe mal-contented perſons, taking on them the guide of others, as the very miniſters of Antichriſt,Antonin. par. 3. tit. 22. ca. 5. de max. pont. papa. Aug. Selenchus de primatu. do endeuour to ſeduce & leade away the ignorant ſoules from God to the deuill. And this that they may the ſooner contriue & compaſſe, they be incited & prouoked by the father of lies, not only to extol and aduance the Biſhop of Rome aboue al other Biſhops, patriarks, & miniſters of the word, and intitle him the vniuerſal Pope, In the twelfth yeare of King Iohn, the 2. legates of the Pope did aſſoile all Engliſh men of their homages to their king. So Pius quintus the Pope entending the ſame ſent his Romiſh Bullthe vicar of Chriſt, the ſucceſſor of Peter, but alſo to prefer the ſame biſhop to all kings and Emperors, yea, to al the angels of God. To his holineſſe they labor to draw away the minds and harts of al ſubiects frō their lawful princes, and to take away al obedience of the members of Chriſt from their true head, who in regard of the popes honor, are promiſed by him to be aſſoiled, not only of al homages, ſeruices and fealties that they owe, and by the word of God and their owne oaths, are bound to yeeld, & to do vntounto their lawful kings, princes, and gouernors, but alſo from their obedience to the Goſpel, in ſuch ſort as they do,into England by Iohn Feltō, the which he placed on the Biſhop of Lō dons gate, importing the excommunicating & depoſing of the Queenes maieſtie, and other trayterous conſpiracies againſt her highneſſe perſon. Deut. 17. Mal. 2.7. which labor to pul away ſoules from God to the deuil. And they wold, if they could, draw down thoſe Saints that be placed with the Lord in heauen, and ſet them not only thrals on earth to ſerue to their madneſſe, but alſo with the deuill in the depth of hell.
3 It is true, that the prieſts mouth ſhal keep wiſdome: that the people are to enquire the law at his mouth: that the apoſtles be ſēt forth into al the world to preach the goſpel to eueryevery creature, that they be the miniſters of Chriſt & diſpoſers of the ſecrets of God, & that they are in their places to be heard, reuerenced & double honored of al them to whō the benefit of their functions and labors do appertaine: howbeit, that the prieſt hauehave bin preferred in authority to their kings, & that biſhops hauehave gouerned,Act. 1.26. Rom. 10.15. 1. Tim. 5.17. or may lawfully gouerne & beare rule in al things aboue emperors and princes, it cānot be proued in holy ſcriptures, but the contrary is found. Aaron the prieſt was his time moſt beautiful, hauing that right Vrim & Thummim, Prieſts are not preferred to princes in the word of God.he ſhined in knowledge, perfectiō, & glory, wherin therfore hee might be preferred to al the prieſts that ſucceeded him, vntounto the time of Chriſt, yet did he not exalt himſelfe in gouernment before Moſes, Moſes was preferred to Aaron.who in that reſpect, was glorious before Aaron. Moſes was not only the prince and Lord of the people, but the prince & lord of Aaron too, notwithſtāding that only in ye prieſthood, being his peculiar office, Aaron did excel. Moſes apointed & ſubſtituted vnderunder him iudges & officers in their places: he alſo anointed Aarō ye prieſt & filled his hād with the book of the law,Exod. 28.41. & ful ſacrifices to be offred to the lord. And, as touching the authority and office of either of thē in their places, the lord ſaid to Moſes, Thou ſhalt ſpeake vntounto him, that is,Exo. 4.15 16. to Aarō. & put the words in his mouth. Again, he ſhalbe vntounto the people, as thy mouth or ſpokſman, and thou ſhalt be vntounto him Lelohim, for God: that is to ſay, thou ſhalt be his prince or captain, or a wiſe coūſeller & ful of the ſpirit of God,1. Sam. 10.6.9. (for indeed the Lord furniſheth and beautifieth the right godly Princes and Magiſtrates with many rare ornaments and diuine gifts, far before other perſons.) So likewiſe in another place God ſaide to Moſes: Lo, I hauehave made thee Pharaos God, and Aaron thy brother ſhall be thy Prophet. Which Rabbi Abraham thus expoundeth.Act. 7.1. Thou ſhalt appeare before Pharao like an Angell in dignitie, and Aaron ſhall be thine interpreter: then not his head, nor his king. Beſides this,Aaron ſubmitted himſelf to Moſes. Exo. 32.24 when Aaron had offended about the Calfe that was made, and perceiued that Moſes was very angry for the ſame, he hūbly ſubmitted himſelf, & ſaid: Let not Adoni, my Lord, or my Maiſter, be angrie. This was in thoſe dayes when the Prieſt was moſt glorious in his place, & to whom al the reſt in ſucceſsion ſhould be conformed.Deut. 17.15 2. Cro. 29.20.23. Moreouer, that the Prieſts hauehave bin placed by their Kings, and that they hauehave beene ſubiect vntounto them in all things next vntounto God, and that they hauehave not beene preferred before their Kings and Princes at any time, in rule, power, and dignitie, in the dayes of Ioſophat, Hezekiah, Ioſiah, Dauid, Solomon, and ſuch other, the Hiſtories of thoſe times do ſufficiently witneſſe. According to the which, and after the writings and examples of Peter, Paul, & the ancient fathers, as well in the prime as in the chiefe ſway of the church, the lawful prince enioied his authoritie, he was chiefly heard & obeyed in al things next vnderunder God: and that, whenſoeuer the Biſhops, prieſts, and miniſters of the word neglected their offices, and offended againſt God and the lawes, it apperteined to their Prince to reproue them, to correct them: to whoſe Cenſure, they hauehave bene likewiſe contented to ſubmit themſelues, after that example of Aaron, who yeelded himſelfe to Moſes. Fabian. Cornelius. Biſhops of Rome. Greg. B. of Rome, ſubmitteth him ſelfe to the Emperour. L…. 3. ep. 61. ad Maurie lib. 3. ep. 64.Thus Fabian and Cornelius, both Biſhops of Rome, ſubmitted their liues to Decius the Emperour: So Gregorie the firſt of that name, was contented to ſubmit himſelfe vntounto the Emperour Mauritius, whoſe humble ſeruant he called himſelfe, and granted himſelfe obedient to his commandement. And further he ſaid in a certaine Epiſtle, that Chriſt had giuen power to the Emperour to beare rule, not onelyonly ouer ſouldiers, but ouer Prieſtes alſo. This was a litle before the time that Boniface the third aſpired to the Popedome. And long after this, Pope Leo 2. yeelded himſelf vntounto Lewes the Emperor,Leo. 2. q. 7. Nos ſi. and ſaid, that alſo al others vnderunder his iuriſdiction, ſhould be iudged by his Maieſtie, for the correction and redreſſe of all faults and diſorders, knowing well, that the Emperour was in authoritie the next vntounto God, and leſſe then God only:Tert. ad Scapul. For ſo (ſaith Tertullian) is the Emperour greater then all men, while he is leſſe then the only true God.
4. This is that chiefe Power (indeed) to whom the charge of all the people is principally committed. The obedience to this power, the Apoſtle calleth a good-worke: but they that obey not, do cōtemne this good-worke, and are contrary to the will of God.1. Tim. 3. Peter the Apoſtle ſaith: Submit your ſelues to all manner Ordinances of man, for the Lords ſake: he ſpeaketh this,1. Pet. 2.13.17. as well to Biſhops and Miniſters, as to others: and he ſheweth the preheminence of the Prince before all others, when he addeth: Eite Baſileî, ôs Hupereconti. VVhether it bee vntounto the King, as hauing the preheminence: either vntounto Rulers, as vntounto them that are ſent of him. And this he ſhutteth vp with this reaſon. For ſo is the will of God. 2. Chro. 24.20.23.24.He ſaith againe, Feare God, honour the King. And this is according to that example of the prieſts, Leuites, and the people of the olde time, being obedient to the cōmandement of their kings.There is none example in the ſcripture for the popes ſupremacie. If in all the holy Bible, there were any ſuch pregnant example, teſtimonie, or argument, for the defence of the Supremacie of the Pope aboue the emperour, and of other clergie men aboue their lawfull Princes, oh God, how they would triumph then! But we finde not any ſuch matter, and therefore their courage might ſoone bee allayed, if they were not too impudent. Moreouer, it cannot be denied, but that many wiſe and godly Kings and Princes hauehave gladly preferred and aduaunced beyond ſome others, many learned, wiſe, graue, and diuine Prophets, Biſhops, and miniſters of the worde, for their owne better inſtruction, counſaile, and comfort.Grat. ca. 24. quaeſt. 1. offic. Howbeit, that therefore the Biſhop of Rome onelyonly ſhould bee preferred to all Kings and Princes in the world, aduanced aboue all other Biſhops in the Church, yea, and exalted indignitie beyonde the Angelles of GOD, (as if hee were very God.Anton. in parte 3. Sum. maior. ti. 22. c. 2. de poteſt. papae. E…. ca. 3. de Iur. & 4. de poteſta. clauium, & ca. 5. de. maxima poteſtate papae.) Surely all the reaſons that Antonine and others whatſoeuer, hauehave yet produced for the confirmation thereof, are weake and friuolous. There hath beene no little adoo to contriue and bring this to paſſe, that the Biſhop of Rome ſhould be the onelyonly head of all other Biſhoppes and Prieſtes, and that the Church of Rome ſhould be the mother of al other Churches.
Great contention aroſe and continued betweene the Biſhoppes of Conſtantinople and Rome, about theſe matters, for an hundred and twelue yeeres at the leaſt, vntill that in the ende, Boniface the third of that name, a man too ambicious and craftie,Phocas made the biſhop of Rome ſupreme head aboue all other Biſhops. obtayned the preheminence vnderunder that bloudie Phocas, (which had a little before killed his Lorde and Maiſter Mauritius the Emperour, with his wife and children, and ſo gotten poſſeſsion of the empire) about the yeere of our Lorde 605. A very meete authour for ſo godly a practiſe, which hath alſo in none other wiſe beene continued, then it firſt commenced and tooke his originall, that is to ſay,Vrſpergenſis in Phoca. Sabellicus. li 6. M. Palmerius. by cruelty, murther, and hypocriſie, to the finall ruin and decay of the Emperours honour and eſtate.
5. If this authoritie bee fathered on Saint Peter, who ſeeth not how farre they go aſtray from all truth, and that they would alſo dazle the eies of them which ſee full cleerely?The authoritie of the Pope cannot be fathered on S. Peter If Peter had beene the cheefe among the Apoſtles in order, yet who can prooue that hee was ſo in office? And if hee had beene preferred to all the other Apoſtles both in order and office, (as wee finde it not, but rather that he was onelyonly equall with them) yet, who can iuſtly ſay, that Peter was ordained of Chriſt to bee the vniuerſall head of the Church, that Peter hadde authoritie giuen him to make the Biſhoppes of Rome cheefe Biſhops ouer all others by continuall ſucceſsion: that Peter himſelfe was at Rome, and was the Biſhoppe of that Cittie, and that hee dyed at Rome. Surely all theſe things they ſhall neuer bee able to prooue. But if they coulde prooue all, yet with what face preſume they to extoll theyr Pope aboue Kings, Princes, Emperours? It is certaine, that Chriſt Ieſus commaunded his Apoſtle Peter to paie tribute to the Emperour, and commaunded that Caeſar ſhould hauehave his due: Saint Paul in many places exhorteth men to be obedient to the Emperour, and Ordinances:1. Pet. 5.2.2. and S. Peter hath not only taught ſubmiſsiō to the ſame as before is ſaid: but alſo ſharply reproued them, that, being placed in the Church, would ſeek to gouerne and rule ouer their brethren, as Lords of the Heathen.Lact. de diui. praemio, li. 7. cap. 25. But the Pope, notwithſtanding this, being aduaunced by craftie, indirect, and diuelliſh meanes, far aboue his worthineſſe, as that Tyrant, which of all others is to be deteſted and abhorred, (as it ſhall be further plainly prooued) doth vſurpe dominion ouer all Biſhops & Churches, and aboue all Princes & people, in ſuch tyrannical ſort, as yet neuer any Tytan or Heatheniſh Tirant hath don, ſit hence the creatiō of the world. And ſurely, ſo both Paul, and alſo Peter, would boldly tel him to his face, if they were now liuing on the earth.Phocas. Boniface 3. When Phocas for his owne ſafetie, profite, and glorie, yeelded to this, that Boniface the Biſhop of Rome, ſhould be the chiefe Biſhop of the world, hee litle thought of the inconuenience that would grow thereof: or, if hee had thought thereon, yet regarded hee rather his owne preſent honour and gaine, then the good of them that ſucceeded him. And albeit, that the Germane Emperor Otho. 1. had giuen his oath,Otho. 1. Platina. Pope Ioh. 13. and made faire promiſes to Pope Ioh. 13. to bee dutifull and beneficiall to him and his Church, vppon this condition, that he would be a meanes that hee might be receiued into Rome, and there crowned Emperor, with the title of Auguſtus: yet, when afterward he ſaw the pride of the Pope, and conſidered into what thraldome he had caſt himſelfe, hee could hardly beare it in the time of Pope Iohn: but afterward, perceiuing that Benedict the 5. which ſucceeded Iohn, Benedict 5. Summa. Conc. fol. 320.would not willingly yeeld & ſurrender one inch vntounto the Emperour, of that which his predeceſſour had arrogated, he made no more of the matter, but quite expelled him the Sea, and conſtrained the Cleargie to admit and receiue Leo 8. into his place.Leo 5. Otho. 3. Grego. 6. R. Reynold de vit. imparat. The like minde reteined Otho 3. who hauing preferred Gregorie 6. to the See, and hearing that Iohn had expelled him, and vſurped by the counſell of one Creſcentius, he leuied an Armie, entred into Italie, tooke Rome, killed Creſcentius, put out the eyes of the vſurper, and reſtored Gregorie againe.
6. Although the Nicene Councel (for orders ſake,Nicen. Con. ca. 6.7. d. 65. quoniam. & Mos antiq. Item. in Antioc. Con. ca. 9. q. 3. d. 6. per ſing. Hier. ad Euge. d…ſt. 93. ca. Olim. & for the better gouernment of the Church) thoght it right good, and permitted that Metropolitanes and Arch-biſhops ſhould bee placed in and ouer diuers prouinces: yet was not that in any other meaning, but that neuertheleſſe, eueryevery Church ſhould reteine and enioy it owne honour. But that one man ſhould bee exalted in the Church aboue all Patriarkes, Biſhops, Miniſters, yea, aboue all Kings and Caeſars in the world, to whom only all perſons of whatſoeuer eſtate, condition or order, ſhould yeeld and obey, as to their vniuerſall and Supreme head, the ſaid Councell neuer gaue one lote of conſent. *There wer conſtituted 3. Patriarkes in the 3 parts of ye world: Aſia, Affrica, Europa, & the B. of Rome was, but as one of the three Patriarkes. Eccle. hiſt.In this Councell was the Biſhop of Rome numbred among the Patriarkes, as one of them, but not aboue any one of them. And it was decreed, that hee ſhould hauehave no greater authoritie nor iuriſdiction in his owne Prouince, then either the Patriarke of Antioch, had in his Prouince, or that the Patriarke of Alexandria had in his Prouince. And beſides that, if he did not perform his dutie in his place, that he ſhould be reputed for neither a prieſt nor a patriarke. The great Aphrican councell worthily reiected the proud petition of that ambitious Prelate of Conſtantinople, Aphrican Conc. apad Carthag.which ſought to exalt himſelfe ſo contrarie to the word of God, and expreſſely decreed, that the Biſhop of that See, though he firſt ſpake in ſundrie Councels, and vſed to take the firſt ſeate in the congregation, ſhould not (for all that) be called Princeps Sacerdotum, aut Summus Sacerdos, aut aliquid huiuſmodi, that is,Diſt. 99. the Prince of Prieſtes, or the cheefe Biſhoppe, or by any like title, but onelyonly the biſhop of the firſt See. Neither, that the Biſhop of Rome ſhould bee called the Vniuerſall Pope or high Prieſt. And thereunto Gratian addeth the wordes of Pelagius, Pelag.to all other Biſhops. Nullus Patriarcharum, Vniuerſalitis vocabulo vnquam vtatur: The title of vniuerſall pope or biſhop was odious in thoſe daies.quiaſi ſummus patriarcha vniuerſalis dicitur, Patriarcharum nomen caeteris derogatur, Sed abſit hoc a fidelibus, hoc ſibi velle quempiam arripere. Let not any one of the Patriarkes (ſaith hee) at anytime take on him the name of Vniuerſalitie: for if the cheefe Patriarke ſhould bee called the vniuerſall Patriarke, the name of Patriarke woulde bee taken away from all other. But God forbid that any Chriſtian man ſhould be willing to take on him this title.
Aug. li. 3. ca. 3. de baptiſmo contra Donatiſt. Neque enim quiſque noſtrum, &c.And Auguſtine againſt the Donatiſts to that ende, reciteth the wordes of Cyprian, ſpoken in the Councell of Carthage: for neyther hath any of vsus (ſaith hee) made himſelfe a Biſhop of Biſhoppes, or a cheefe Biſhop, nor conſtrained our fellow brethren to the neceſsitie of obedience with a tyrannicall feare.
Gregor. 1. withſtood this title. Epiſt. 35. ad Ioan. epiſ. Conſtantinop. et epiſt. 38. li. 4. in An, dom. 590.Gregorie alſo (ſometimes Biſhop of Rome) verie ſharpely reprooued Iohn the Biſhop of Conſtantinople, for that hee preſumed to vſurpe this Title, well neere a thouſande yeares ago, and ſayde in an epiſtle which hee wrote to him, that the King of Pride, namely Antichriſt, was neere. Moreouer, hee reprooued Eulogius the Patriarke of Alexandra, for that in the preface of an epiſtle which hee had written vntounto him, hee called him the Vniuerſall Pope, hee charged him to doo no more ſo, for that his deſire was to proſper and excell in vertues, and not in Titles. Neither accounted hee that thing to bee to himſelfe an honor, wherein hee acknowledged that his brethren did looſe their honour.
7 Howbeit, they would willingly recure this deepe wounde that Gregorie hath giuen them that ſo proudely aſpire: but how? Note (ſaith one) the humilitie of Gregorie, whiles he reprehendeth the Patriarke of Alexandria:Comment. ſuper, decret card. Alex. d. 96. Ecce. hee might hauehave added▪ marke the ambition of our Popes, which impudently aſpire and aduaunce themſelues not onelyonly in all titles of worldly glorie: but alſo in all power, rule, and dominion ouer their Churches, aboue Kings, Princes, Emperours, and all that is called GOD. Hee ſayth not ſo, but Note Gregories humilitie: yet thus he ſayth. Inſtruit Gregorius ad humilitatem Romanos Pontifices, Hee teacheth the Romane Biſhops humilitie.
And heereof was it,The Pope is called a ſeruant, yet holdeth hee authoritie aboue kings that the Pope (though fore againſt his will) yeelded to bee called Seruus Seruorum Dei, and to call the other Biſhoppes brethren. But ſo accepted, partly for the conformitie of Name, as Chriſt called his Apoſtles his brethren, and ſaid that himſelfe was their ſeruant: partly, for the equalitie of merit: and partly, for the condignitie of order (as they ſay) and not in any wiſe concerning the authoritie of iuriſdiction, which yet he reteineth wholy to himſelfe. But yet, Gregorie him ſelfe made it not ſo light a matter, as that the gloſſe or glaunce of a Commentor, or any ſuch accidentall tytles (for onelyonly ſhewes) could appeaſe ſo mightie a tempeſt. For he ſaid plainly, and denounced it with no ſmall vehemencie of words and geſture, that the tytle of Vniuerſall Biſhop, was A proud, a ſacrilegious, a prophane, and an Antichristian Name. And hee ſaide moreouer, that whoſoeuer taketh on him that name, he is Grego. his opinion of this Title: Vniuerſal Pope. Nomen arrogans, ſacrilegum, profanum, Antichriſtianum eſt. This Gregory ſpake whē the B. of Conſtan. would be ſo called: & therin he prophefied of the Pop. of Rome, that after him ſhould indeed ariſe and be that very Antichriſt, whoſe forerunner this B of Conſtant. was, as this title declared him, by the teſtimony of Gregory: About the yeare of our Lord, 600. Aeneid. li. 3.the Prince of Pride Lucifer, an Apoſtate, and the heraulde of Antichriſt. Theſe wordes hee vttered at what time Mauritius the Emperour would that the Biſhop of Conſtantinople ſhould be entituled (as hee would be indeed) the Vniuerſall Pope. As if he would hauehave ſaid in a word: This is Monſtrum & portentum Mundi, That Monſter, and only miſcreant of the worlde. Neither hath Platina letted ſo to entitle ſome of the Romane Sea, in regard of their Satanicall doctrines, and abhominable liues: as vntounto whom, that hobling verſe which ſometimes Vigil compoſed of that huge Cyclops (a verie ſemblable Monſter) may not vnaptly be applied, howſoeuer the Poet ſeemeth by way of propheſie to point at this perſon.
Monſtr' horrend' inform' ingens,
cui lumen ademptum.
A Monſter, ouglee, from ſhappen,
huge, and ſtarke-blinde.
8 And as he hath beene intituled,Papa. ſo hath hee reuealed himſelfe to all the world in the time appointed. At the ſight wherof, men may call him, as well worthie, not Pappas which is a father: but may well ſay of him with admiration in his owne language, Papae, noua figura oris: Beholde that ſtraunge and newe formed thing, ſuch, as the like was neuer ſeene before! And ſo is he tearmed by ſome of his owne, Admirabilis Papa, & ſtupormundi. The Pope admirable, Iohn Ianuen. Peter Egid. in dict. Papa. Anorlicus. VVhat is ment by a monſter.and the wonder of the worlde. That is called a monſter, which either much differeth from Nature, or that which is farre degenerated from the natural forme. But lo; what can bee more ſtraunge, and further off from the nature of a true Chriſtian, then that a man profeſsing Chriſtianitie, ſhould (in contempt of the worde of God, and of all holie Religion) chalenge, exact, and vſurpe among Chriſtians an vngodlie power, both ouer the Church, and the Common wealth, with more then a tyrannicall or heatheniſh force? Is not hee therefore a Moſter? VVhat can bee more monſtrous, then that a man ſhoulde bee metamorphoſed from an humble perſon, to a proude tyrant: from a father of peace, to a worker of warres: from a patterne of honeſtie, to a myrrour of luxurie? to bee chaunged, from a meeke ſheepe, to a rauening woolfe: to be turned from godlineſſe to Atheiſme: from Chriſtianitie to Epicuriſme: from the childe of God, to a member of the deuill? If the light become darkeneſſe, Alas, howe great is that darkeneſſe? What huſbandman, woulde not wonder, that after his great labour, the beſt Grape that he planted, ſhould yeelde him ſowre Grapes, and the cleaneſt ſeede that he ſowed in his field ſhould bee ouercome with tares?Amongſt whō Antichriſt was borne. Eraſ. in 1. Iohn 2. And who can but maruaile, that Antichriſt, that is, a perſon contrarie to Chriſt in life, in doctrine, and ſtudies, ſhoulde hauehave beene begotten, conceiued, borne, and brought vp in the Church among them (before all others) that profeſſed the holie Religion of Ieſus Chriſt? If the holie Apoſtles, and Diſciples of our Lorde wondred not a little when they perceiued by the doctrine of Chriſt, that the Scribes and Phariſees, which were ſaide to ſitte in Moſes Chaire, did verie little or nothing reſemble Moſes: but rather were contrarie to him in their liues, doctrines, and ſtudies: then worthilie may wee wonder at this Vniuerſall perſon, which is ſayde to ſitte in Peters Chaire, and is called the Vicar of Christ: when wee ſee, that hee is ſo contrarie to Peter, as euer Simon Magus was, (except onelyonly in this, that he denied his Maiſter; woulde hauehave hindered his Maiſter; did ſleepe when he ſhoulde hauehave watched in his curious noting of Iohn; and in ſuch other his ſinnes and imperfections) yea, and ſo contrarie to Chriſt, as Iudas was, which betraid him? Chriſt ſaid of Iudas, that hee was a diuell, though Iudas came to kiſſe him: and hee called Simon Peter, Satan, and commanded him back behind him, when he would hauehave hindered him in the performance of his dutie. Now, what to iudge of ſuch a perſon, which reſembleth the Iewes in their hypocriſie, and Iudas in his treacherie, & Simon in his worldly deuiſes, & Magus in his ſorceries, we may reſolue without long deliberatiō, hauing throughly viewed the image of his counterfet holy life, and ſo we may call him a monſter in deed.
9 Againe,The Pope teacheth a contrary doctrine & law. what place hath the doctrine of Chriſt in that new formed perſons mind? what more oppugneth the law and the goſpel, then his erronious and falſe gloſſes, decrees, Canons, traditions, doctrines? Chriſt teacheth Truth: but the Pope diuulgateth vnwritten fables and lies. Chriſt requireth faith to iuſtification: but the Pope extolleth mans merits. Chriſt preacheth peace, charitie, brotherlie louelove: but the Pope moueth vp diſcord, wrath, hatred, wars, murthers. Chriſt commandeth vsus to be obedient to the law of God: but the Popes folowing the hypocriticall Phariſee, maketh void the law of God, through his owne traditions. Chriſt expreſly forbiddeth, that any man ſhould either ad vntounto the word of God, or withdraw any thing frō the ſame: but the Pope moſt preſumptuouſly nowe addeth,Irenaeus. li. 4. ca. 25. de tradit. ſen. now detracteth, & thereof giueth ſuch interpretations, as his owne fantaſie affoordeth, as the ancient heretikes hauehave accuſtomed to do. Chriſt cōmanded his apoſtles and diſciples, to ſearch the ſcriptures, to write vntounto the churches, to preach the Goſpel to all creatures, & to publiſh that opēly, which he taught them in ſecret: but the Pope forbiddeth the tranſlation of the Bible into diuerſe tongs, wherin the people may read the ſame: hee inhibiteth the preaching of the goſpel, & ſhutteth out the people of God frō the reading, hearing, and cōferring of the ſcriptures and word of God: & imitating that vngodly Antiochus king of Graecia, and that prophane Iulian the Apoſtate: he ſtraitly chargeth, that the cōmon people ſhall neither reade, nor write, nor talke, nor ſing, of Religion, or of anie part of the worde of God, excluding them out from all participation of thoſe holie myſteries and precious iewels, as dogs, and ſwine, making houocke of Chriſtian people, whom he proffereth to Satan to bee led blindfold into errours and damnation. Our Sauiour Chriſt hath both by his worde taught, and by his owne example commended vntounto his Apoſtles, and Diſciples,1. Theſ. 2.4. all due obedience to Princes, and a willing ſubiection to all manner Ordinaunces of man for the Lordes ſake: But the Pope, exalting himſelfe aboue all that is called GOD, bindeth all Kinges and Caeſars, to yeelde and ſubmit themſelues to his Cenſures, to bee ruled by his Canones, and Decrees, to followe his deuiſes, his Traditions, his Councels, his Lawes, yea, to kiſſe his foote, and to humble themſelues vnderunder his footeſtoole. A ſpeciall note of Antichrist, in that hee exalteth himſelfe aboue Kinges, and Princes, which in regarde of their high place and dignitie next vntounto GOD, are called goddes. Finallie, Christ hath taught and commended vntounto vsus, all Chriſtian vertues, as faſting, prayer, humilitie, chaſtitie, holineſſe, religion, and the true worſhippe of GOD in this worlde:The Pope vnderunder pretence of Religion, ouerthroweth all religion. but the Pope beeing choked with that ſubitle euill, that ſecret poyſon, that hidden venom, that ſhew of vertue, that moath of holineſſe, I meane hypocriſie, vnderunder a cruel Art, he heweth downe vertue, with vertues ſword: vnderunder a ſhew of faſting, he ouerthroweth the true faſt: vnderunder colour of prayer, he aboliſheth all holy inuocation: vnderunder the name of humilitie, he foſtereth the hautieſt pride: vnderunder a ſhadow of virginitie, he baniſheth all chaſtitie: vnderunder the title of holineſſe, he practiſeth all abhomination: vnderunder the faire face of Religion, hee aſſayeth to throw downe all Religion: and vnderunder the profeſſion of Chriſtianitie, hee perſecuteth Chriſt in his members. Is this that Succeſſour of Peter? is this that Seruant of the ſeruants of God? is this the right Vicar of Chriſt? Nay rather, this is the perſecuter of Peter: this is that abhominable Tyrant, the which (as Lactantius once ſaide) onelyonly imagineth miſchiefes, Lanct. de dion praem: li: 7. ca. 25.and baniſheth that light which ſuſtaineth the world: this is that Antichrist pointed at by Saint Iohn, Apoc. 13. Therefore we may thus argue and conclude againſt him.
VVho ſo is moſt contrarie to Chriſt in doctrine, in ſtudies, in life, eſpecially of them that pretend the greateſt holineſſe, and are chiefeſt in the profeſſion of Chriſtianitie, the ſame is that Antichriſt. Apoc. 13.
But the Biſhoppe of Rome, amongſt all them which ſhew the greatest holineſſe, and are cheefeſt in the profeſſion of chriſtianitie, is moſt contrarie to Chriſt in his Doctrine, in his ſtudies, in his life.
Ergo, the Biſhoppe of Rome is that Antichriſt. The Maior cannot bee denied: and the Minor is ſufficiently proued by that which hath been in this chapter produced. Therefore they alſo that ſtriue to ſupport him, are the very miniſters of Antichriſt, as their owne Gregorie would tell them,Greg. li 4. Epiſt. 30. & 38. if hee yet liued among them.
10. And it is likely enough that the ancient Sibyle, whom Lactantius remembreth, expoſtulating the olde Graecians for their Idolatrie, in the exaltation and worſhip of earthy Tyrants in the place of God, did therein alſo by the way of propheſie, point at them and their folly, which extoll, proppe vp, and honour this monſter.
O Graece: thy Gods of Tytanes proude
what mean'ſt thou thus to faine?
VVhy dedicateſt thou thy gifts
to dead men thus in vaine?
To Idols thou doſt ſacrifice,
Alas: what furie brought
This erroer in? the great Gods Law
the whiles contemn'd for nought!
Pſal. 12.9.But this is moſt certain, that the holy Pſalmiſt accounteth the Children of men moſt worthy of rebuke and ſhame, for the exaltation of ſuch vngodly perſons. And the Lord God himſelfe deriding their follie, and abhorring, their great madneſſe, feedeth them with wormewood, and drencheth them with the water of bitter gall. The tempeſt of the Lord goeth forth againſt them in his wrath, & a violent whirle-wind falleth down vponupon their heades.Ier 23.15. And this hauehave they gotten for their reward in the ſetting vp and defending of this their Idoll. It ſhal be good for them therefore, who hauehave bin dreanched with thoſe venemous dregges of the fornication of Antichriſt, to forſake him in ſeaſon, to purge out the venemous humours of their abhominations, by a true repentance, in the bloud of Chriſt, and henceforth yeeld themſelues obedient to God, and dutifull to his annointed (our moſt Soueraigne Princeſſe) in all gratitude and right contentation, and that before they feele the intollerable effect of the heauy curſe of almightie God, and be conſtrained to beare theyr open reproach and ſhame among men.