Commentary on Revelation, Lecture 4
LECTURE IIII.
Vers. 12.
And he exerciseth all the power of the first beast before him, and causeth the earth, and them which dwell therein, to worship the first beast, whose deadly wound was healed.
13.
And he doth great wonders, so that he maketh fire come down from heaven on the earth, in the sight of men,
14.
And deceiveth them that dwell on the earth, by the means of those miracles which he had power to do in the sight of the beast, saying to them that dwell on the earth, that they should make an image to the beast which had the wound by a sword, and did live.
15.
And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast, should be killed.
16.
And he causeth all, both small and great, rich and poor, free and bound, to receive a mark in their right hand, or in their foreheads.
17.
And that no man might buy or sell save he that had the mark, or the name of the beast, or the number of his name.
WE have heard two parts of this beasts description, to wit, concerning his rise and nature, vers. 11. In the 12. vers. there are two other, touching his practice and design. If it be asked, what power this beast hath, or exerciseth, who looketh so lamb-like? It saith, He exerciseth all the power of the first beast: In a word, the same power formerly described, as agreeing to the former type, is exercised by this beast under pretext of his respect to Christ as his vicar and depute; he warreth with the Saints, maketh blasphemous decrees, &c. whereby a different power certainly is not described, but the way laid down how that beast did attain to exercise so great power, so that the Pope is inferiour to no Emperour. This saith, its under the notion of Christs vicar and pretence of Religion: which confirmeth what was said, that the first type describeth Antichrists power; this, the person exercising it and his manner of doing it. There is more difficulty of interpreting these words before him, or, in his sight, which importeth a contemporarinesse of this beast with the former, but not that they be different. It may be undestood then, 1. to imply a respect to this end, to wit, temporall greatnesse, which this beast under this type specially aimed at. So, before him, is as much as in his favours to usher him in, as if he were the other beasts Harbinger, as it is said of Iohn, Mark 1. I send my messenger before thy face, &c. And thus by this shape and appearance he maketh way for the power formerly described. This agre…th well with the scope following, to wit, the Pope his using this Ecclesiastick cloak for attaining this temporall end.
In a word, that that power was exercised by the Pope under this pretext or shape, to establish the secular power expressed in the former type. 2. It is expounded by some, before him, that is, in the seat where the beast (complexly taken) fate, to wit, at Rome.
The fourth part of the description cleareth this, to wit, that which holdeth forth his great end and design in exercising that power; It is to cause the earth, and them that dwell in it, to worship the first beast, whose deadly wound was healed. By this first beast, is not understood simply the Roman Empire, but as under the seventh head, to wit, the papacy, after the deadly wound, which the sixth head got by Constantin's destroying Idolatry, was healed by Papacy.
By earth and them that dwell therein, are meaned the generality and plurality of the Christian world, especially the carnall multitude. By worshipping, is meaned that adoration whereof we spoke, vers. 8. and by his causing them, &c. is, imported both his end and effectualnesse in promoving it. In a word, he seeketh and endeavoureth by all means to keep up the authority and corrupt way of the old heathenish Empire in his person, that it get no lesse reverence in the world than any head that went before. And this which is in generall here, he more particularly prosecuteth in the verses following. Out of which is confirmed, 1. That these two beasts are not, upon the matter and really different, seing this last alwayes seeketh the firsts honour; which, if they were different, could not agree to the Pope or Antichrist, who preferreth his own credit and authority to any other. And, 2. it sheweth that the scope of this type is especially to shew how the Pope came to what he was described to be in the former. So really the Popes gaining honour and worship to himself, was, upon the matter, a gaining respect and honour to the beast, as it had before his time; for though the object was somewhat altered, the series and kind was materially the same.
The particular way how the Pope rose to this temporall height under a Religious shew, is set down in three steps, or a threefold influence he hath, 1. on the world, to cause them make an Image, 2. on the Image, to make it be respected. 3. on all men, by making them receive his mark. And the means how he attained all these are set down, 1. By miracles and signs; he cometh in on folks estimation and deceiveth them, as if he were something, vers. 13. and 14. 2. He proposeth the making of an Image to the former beast, that is, to clatch up and set on foot again a Roman power somewhat like the former before the head was wounded, though not the same, vers. 14. which by miracles he effecteth. 3. He giveth power to and animateth that beasts Image to do for it self and to gain worship, (vers. 15.) by its killng such as do it not. 4. By his engaging all to worship that beast, and taking them in a speciall manner engaged to him under highest certifications of not buying or selling or keeping common commerce with them, vers. 16, 17. And he bringeth this to passe.
The miracles which are the first mean, are, 1. set down generally. 2. instanced particularly. 3. the influence of them on the world to deceive them (which is the shot of all) is set down. Generally, miracles are divided in true and false, 1. True, are such as exceed naturall or second causes, which were proofs of our Lords Deity, and sometimes by the power of God are mediately exercised by men. 2. False miracles, are not only such things as are meer juglings (such as possibly were by the Magicians in Egypt) but such as though they have some wonderment in them to men who know not the causes which produce these effects, yet are really brought about by second means; such are spoken of by Christ, Matth. 25. and such the Apostle faith shall make Antichrist famous, He shall come in the power and after the working of Satan, with signs, and lying wonders, 2 Thess. 2.…. Of this last sort are the Popes miracles; and it suiteth well with Antichrist to be stored with miracles of this nature, such as the papacy aboundeth with and glorieth in: and therefore none needeth to stumble to hear them mentioned.
The particular pitched on, is, He maketh fire come down from Heaven. It is not needfull to stick to the letter here, the scope is clear, it is to shew he shall do great signs for confirming his doctrine and power, even as Elias did, who twice made fire come down from heaven, 1 King. 18.38. 2 King. 1.10. So, as it were, he shall not be behind him. That miracle of fire coming down, is instanced, to shew they shall be great. Beside, history maketh it clear, that often firy visions have been made use of by the Popes for gaining their point, as when Stephanus is going to seek help from Pipinus against Astu…phus King of the Lombards, Anno 751. firy balls are seen reeling and falling in amongst them, which he interpretteth as holding forth their ruine; and Anno, 776. two firy target appear against the Saxons, when they are to fight against Charles the great at Herburgh. Z… charias the Pope, in his march against Ravenna, hath igneas acies going before him, Cent. 9.301, &c. Or, it may be applied to the firy threatnings and curses by which they thundered and terrified men, and a counterfeit assuming of Christs Power and Authority, as the two witnesses were really furnished therewith, Chap. 11.
The scope and effect, is, he deceiveth the world by these miracles: in a word, he deludeth them to think him indeed more than ordinary: which, (2 Thess. 2.) is called to believe lies; and by these he confirmeth his doctrines and mandats, and maketh them passe is uncontroverted: and indeed all the Popish miracles tend to confirm invocation of Saints or Angels, Transubstantiation, Purgatory, or some such thing, as witnesseth Baronius his frequent mentioning of miracles, for this end, to confute Hereticks, &c. and further in the Centuries, cap. de miraculis, &c. This agreeth well to Antichrist in the doctrine, and to the Pope in the fact: and under miracles and signs would be understood all these stupendious things spoken of amongst the Papists, either as done by the Pope himself, or by some of his vassals under him, yet so as the authorizing of such things dependeth only on him.
We come to that wherein he deludeth, or deceiveth, the world, which he by his miracles aimeth at; its saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Concerning this image, take these advertisements, 1. That it is no dead Image, but an Empire, that can speak and can cause such as would not worship it, be killed. 2. It is no different power from the two beasts formerly described, but the same under a distinct consideration of its rising, or of its appearing. This Image is the Pope under a civil notion, in which respect, he is the Image of the former Empire and the effect of his lamb-like appearance: in which respect, he is the efficient of this effect; for, this Image of the beast getteth the common worship of all the world with the former in all repetitions afterward, Chap. 15.2. and 16.2. and Chap. 14.9. it is alway one; the character of the beast and his Image, the victory over the beast and his Image, are one; the judgement on the worshippers of both is the same, which can be true of no other but the Antichrist. 3. The reason why it is called here the Image, is to hold forth the way and steps how the Pope came to an height in temporall things by some resemblance to the old Empire. It is not every way the same with the former under this head, yet very like. Therefore, in some respect, it is its Image rather than it self; and that though both in its power and in its pretext he saith one thing, as if he were setting up Peters throne, yet really he is doing another, to wit, making an Image to the old Heathenish superstitious way of worship that was under the former heads. Therefore it is said, he deceived the world, that is, that he made them never acquaint with his design or intention of his work, which was to erect former Idolatry in worship and tyrannie in his own person, but as if he minded the honour of Christ, Peter, Saints, &c. and the furtherance of Religion: he brought the world to be instrumentall in bringing about this design, which (when it was accomplished) is the Image of the Heathenish Empire, for extent of dominion, manner of worship, cruelty against the Saints, &c. And therefore when he is brought in (v. 14.) saying, that they should make an image to the beast, this is to be understood as the language of the design in it self, and not of his expression, as is frequent in Scripture. In a word, by Image is understood the papacies temporall power, which is indeed imperiall-like, and therefore so expressed by the former type. So then, in this 14. vers. there is, 1. the design to make an Image to the beast which was wounded, This is called an Image, because it was in a great part like it, therefore represented as one Monarchy with it; yet not every way the same, therefore set out by another type also, as is said. 2. His manner of proceeding in this design, is, 1. in engageing the men of the world; for, he could not without them effectuate it. 2. The way he engageth them, it is saying, or perswading; which is not to be meaned of expresse saying so, but his miracles had such a language with them as to encline and perswade the deluded world to be well content to further such a thing.
3. The successe is hinted at in the last words, and it did live, so it will read, & revixit, or vixit: not as if he were describing a present living patern according to which that Image was to be drawn, but either he speaketh of the beast as it lived before it received the wound, which did then live; or, as it may be read, it was wounded, and it did live, to wit, after his pains taken on the world to heal it, which is enlarged in the following verse, so that this is set down here by way of anticipation as is usuall. That this wound is said to be by a sword, sheweth it is not a wound by a schism, but by violence as was that in the sixth seal, Chap. 6.
He proceedeth to shew the third step how this Image was made to live, vers. 15. It is by this two horned beast the Antichrist, he hath power to work a threefold effect on this Image, that is, by the devils assisting him, (God in secret justice permitting the world to be deluded) he is able to bring this design about, and that little rude draught of the Image, which at first was but dead and as it were in shape, he brought so on, till he at last made it look like that beast which went before it.
The first effect he worketh on the Image, he maketh it live: there was matter for a time in the Roman Church sufficient to heal the wound which the former head had gotten, but it wanted the form, which in time the Pope did give it by his taking to him supream power in Civil and Ecclesiastick things and imitating heathenish superstitions in worship, so that which seemed to be dead before, now standeth up and appeareth. 2. He giveth it power to speak, that is, he furnisheth pretexts to it for taking on and venting this power in its decrees, threatnings, curses, &c. The third effect or part of the power committed to him, which constituteth this Image, is, power to cause (for the Image getteth this power) that as many as will not worship it shall be killed: which implieth, 1. That this Image is worshipped and allowed to be so universally as the beast was. 2. That this beast, or Image, will have worship under pain of death, that is, where the supremacy of this Pope is denied, there is nothing can keep from burning: It shall be capitall, as hereticall, and treasonable. 3. This Image causeth that they shall be killed, that is, by stirring up the powers of the world, who are devoted to it, to suffer none to live under them who did not acknowledge him. 4. It is said, this two horned beast giveth that power to the Image, because it is under the pretext of being vicars to Christ that they take these things on them; and it is that pretext which giveth them so much weight amongst men in the world as to be so worshipped. They may thank their counterfeiting Peter's succession for that. 5. He killeth not, but causeth that they should be killed: this is their way, to deliver to civil Magistrates as executers them whom they desire to be destroyed.
The last step of exercising his power, is, vers. 16, and 17. in his engaging and marking all for himself as his proper vassals and slaves by three marks. All which tend to shew a speciall relation between him and them, and a peculiar dependance of them on him. 1. There is a mark, such as men put on their beasts, or merchants on their goods to make them known to be theirs. This mark is specially urged by him and threatened with wrath from God, Chap. 14.9, 10. 2. His name, or, the name of the beast which is broader: the meaning is, others are like children who partake of their fathers name, or as the wife that partaketh of the husbands name; so they partake of this beasts name. He is the Pope and they Papists, glorying in that as his native brood, thinking more to be called a Catholick Roman, or Papist, than a Christian or something like this. 3. The number of his name, seemeth to be yet larger, as ye would say the minimum quod sic: without which none can passe as his, so that if they have not the mark, they must have the name, or, at least, the number of it: whereof more hereafter. This effect is extended and particularized in two respects, 1. None of any sort escapeth, small or great, &c. 2. The part marked, is the right hand and forehead, holding forth an obvious manner of avowing him and an active engagement for him; It is said, Souldiers did wear marks on their right hands, and servants in their foreheads, but Popes hold men engaged under both these relations to them: (This, Mede upon the place, cleareth) by which characters we are not to understand visible marks imprinted; but according to the scope, that as our Lord hath his seal on His, Chap. 7. so this beast, who imitateth Him, hath something peculiar as from himself which Christ instituted not, which he will have on these who are his: and let it be observed, that both the beasts and the Image cometh under one beast here. 3. The certification whereby he enforceth this mark or subjection on men, it is by taking from them the common priviledges of conversing with others under these words, to buy or sell, that looketh either to Ecclesiastick or Civil communion; all that will not become his, shall be excluded from both these: and if we look how far the Papists extend the excommunication of the Popes in debarring men from these things, and the use they make of their excommunications to force their obedience on many Emperours and others, they will be found clearly applicable in this particular.
In a word, this beasts drift, is, to make up an Image to the head that is wounded, and to establish such an Idolatrous grandour and government again. And he bringeth it about by exercising his power, 1. On the men of the world, to make them pliable to it, which he doth by miracles and signs, vers. 13, 14. under pretext of some divinity. 2. On the beasts Image, by helping on that design in three steps, giving it life and putting it to act for its own worship when once it was formed; for, the scope (reckoning still the intention of the work) is to shew this beasts design. Now if the beast and Image were different, he would nor, yea could not procure universall worship to both and that by one power, and if any of them were different from himself, he would not. 3. He exerciseth his power by putting his mark on all, which he attaineth by censures, lest they be shut out from common commerce or the advantages of his soul-merchandice and mercats, as he prevailed in the former of procuring worship to the Image for fear of death and killing.
For the confirming of what is said, we will find these things clear in the matter of fact from story, 1. That what Rome wanted by the Emperours turning to be Christians, or removing of their seat from it, it recovered by the Popes. And, 2. that that recovery began immediately after Constantin's coming to the Empire. 3. That the Popes used the same practices of blasphemy against God, persecution against His Saints, and followed it by the same means of deposing Emperours, assuming temporall power, and interdicting from fellowship and commerce with others: and although these things be particularly marked in particular Treatises and upon particular occasions, yet it may be observed here,
1. That Rome recovered and preserved dominion and grandour only by the Popes means, witnesse, 1. that passage out of Steuchus, De donatione Constantini. Evers… imperio, nisi Deus restituisset pontificatum, futurum erat, ut Roma nullo tempore excitata ac restituta, inhabitabilis posthac, foedissima boum porcorumque fistura esset habitatio: at in pontifi…atu etsi non illa veteris imperii magnitudo, species certè non dissimilis long… renata est, qua gentes omnes, haud secus ab ortu & occasu, Romanum pontificem venerantur, quam omnes nationes olim Imperatoribus obtemperabant. Et paulo post, An …n omnia quae Rome quondam pr…fanaerant, sacra effecta sunt, quemadmodum omnia templa deorum facta sunt Ecclesia sanctorum? ritus item profani, coeparunt esse ritus sacri? Nonne Pantheon, templum omnium idolorum, effectum est templum beatae virginis? (secundum alios omnium divarum) Nonne in Vaticano templum Apollinis, ubi condita erant corpora Apostolorum, conversum in Ecclesiam ipsorum Apostolorum? ut superius demonstratum est, &c. That is to say, The Empire being overturned, if God had not restored the pontificate (or papacy) it had come to passe, that Rome at no time being raised up and restored, afterward being unhabitable, had become a most vile stable of Cowes and Swine: But in the pontificate (or papacy) although not that greatnesse of the ancient Empire, yet surely the appearance of it not much unlike was brought forth again, whereby all Nations from the East to the West do adore the Roman Pontife (or Pope) no otherwayes than of old all Nations did obey the Emperours. And a little after, are not all things which at Rome of old were profane (or common) made holy, as all the Temples of the gods were made Churches of Saints? also their profane rites began to be holy rites? was not the Pantheon, that Temple of all Idols, made the Temple of the blessed Virgin (according to others of all Saints) Was not the Temple of Apollo in the Vaticane, where were buried the bodies of the Apostles, turned into the Church of the Apostles themselves, as was demonstrated above, &c. These are a Popish writers expressions, defending Constantines donation: And, in this sense, it may well be called the Image of the head that went before. Add to this some passages cited by Bellarmine, lib. 3. de Pont. cap. 21. The first out of Leo Magnus, Serm. 1. de natali Apostolorum. Per sacram D. Petri sedem, Caput orbis effecta, (Roma) latius praesides religione divinâ, quam dominatione terrenâ: quamvis enim multis aucta victoriis, Ius imperii tui, terra marique protuleris, minus tamen est, quod tibi bellicus labor subdidit, quam quod pax Christiana subjecit. That is, By the holy Sea of S. Peter, (O Rome) thou being made the head of the world, commandest further by divine Religion, than earthly domination: for albeit, being augmented by many victories, thou hast extended the power of the Empire both by Sea and Land, yet it is lesse, that which the labour of war hath subdued to thee, than that which Christian Peace hath brought in subjection. The other passage is out of Prosper. lib. de ingratis, cap. 2.
Sedes Roma Petri, quae pastoralis honoris
Facta caput mundo, quicquid non possidet armis,
Religione tenet. That is to say, Rome the Sea of Peter, which is made to the world the head of pastorall honour, whatever it doth not possesse by armes, it holdeth out by Religion. Also that passage, cited by Forbesse out of lib. 2. de vocatione gentium, cap. 16. Roma per sacerdotii principatum amplior facta est arce religionis, quam solio potestatis. That is, Rome through the dominion of the priesthood (or papacy) is made larger by the castle of Religion, than by the throne of power.
From which passages, it is clear, that Rome before the papacies height was really short (as wounded) in respect of what formerly it was, and also that what pomp Rome now enjoyeth, and what dominion it hath, it hath by vertue of the Popes supremacy. Let us add further some passages more, 1. Out of Socrates, lib. 7. cap. 11. who, speaking of the violence of Celestinus, who was Bishop of Rome, saith, that he, in exercising his power (as also the Bishops of Alexandria) had gone, Iamdudum extra fines sacerdotii in principatum saecularem, that is, long since without the bounds of the priestly office into the secular dominion. And if it be true what is commonly asserted by Papists concerning the donation of Constantine, whereby he gave Rome and the parts about it to the Popes, to be possessed by them, as the patrimony of Peter; and that therefore purposly he left Rome to the Pope upon that account, thinking it fit, &c. Ideo autem par esse censulmus, ut nostrum imperium imperiique potentiam in orientem transferemus, &c. quod ubi est principale sacerdotium & caput Christianae religionis, datum à Rege coelorum, non est aequum ut terrenus Imperator illic potestatem habeat. That is, Therefore we judged it fit to translate our Empire and the power of it into the East, &c. because where the chief priesthood (or Papacy) and the head of Christian Religion is appointed to be by the King of Heaven, it is not right that an earthly Emperour should there have power. Which donation is more largely set down by Balsamon, pag. 88. and is generally owned by them with all the other contents thereof.
Agreeable to this it is which Baronius asserteth, Anno 312. num. 80. of Constantine's giving the emperiall palace to Melchiades the Bishop of Rome, and what is afterward recorded by him to be conferred as peices of dignity by that same Emperour upon them, Anno, 324. num. 79. that Constantine would not suffer the prime Priests of the Christians to be exceeded in glory by the heathen Priests, who were ever adversaries to Christianity. And these priviledges are reckoned by him, thus, Haec erant privilegia quibus templorum sacerdotes à majoribus traditis fruerentur: inter eos, eminebat sacrorum Rex, qui in conviviis super omnes excubare solebat; erat & Pontifex maximus, arbiter humanarum atque divinarum rerum omnium, quod breviter narratum habes ex Festo. Quanta autem potestas in Augure, qui comitia irrita reddere & abdicare etiam consules magistratu valeret, quae paulo ante recitavimus ex Cicerone, declarant. Vetitum iis erat (ait Plutarchus) equo vehi, sed uti carpento pro amplissimâ dignitate soliti erant. Sacerdotum peculiaris mos (quod affirmat Tacitus) erat, carpento capitolium ingredi; sic & videas Romanos pontifices (quod tradit Ammianus) per urbem carrucis vehi, procedunt (inquit) vehiculis insedentes, circumspectè vestiti: sed & magna illa dignitas esse videbatur, quod (ut idem ait) nunquam pileum, insigne flaminum, deponebant, cum (ut idem testatur Plutarchus) caeteri solebant occurrentibus caput detegere. Observat hoc ipsum in hunc diem Romanus Pontifex. Refert idem etiam dialis flaminus immunitabere cui res sacrae & maximae concreditae sint, &c. Rursum vero deorum sacerdotes purpuram induebant, eandemque pretiosam, nempe, bis tinctam, ut indicat Ciceronis locus ille, &c. Mos quoque erat, quum dedicaretur summus Sacerdot, vittâ & coronâ aureâ caput ornari. That is to say, These are the priviledges which the Priests of the Temples did enjoy as being delivered unto them from their fore-fathers: amongst them was eminent the King of their holy things, who in their banquets used to watch over them all; and the chief Priest was Umpire of divine and humane things, as ye have briefly related out of Festus. And how great power was in their sooth-sayer, who could render even their common Councels of none effect, and abdicate the Consuls from their Magistracy, these things which we did a little before recite out of Cicero, do declare. It was forbidden to them (saith Plutarch) to use a horse, but they were accustomed to use a chariot for their greater dignity. It was the proper custome of the Priests to enter the Capitole (as Tacitus affirmeth) in a chariot; So ye will see the Roman Priests (as relateth Ammianus) to be carried through the Town in Coaches, they go (saith he) sitting in Coaches being clothed very circumspectly: and that also seemed to be a great dignity, that they never took off their cap, or bonnet, which was the ensign of the Priests, when as (as the same Plutarch witnesseth) all other used to uncover their head to these they met. The Pope, or Roman Priest, observeth the same untill this day. The same Author reporteth also this immunity of Iupiters Priest, that he might not give an oath, because it was not suitable, that he should not be trusted in smaller things, to whom the holy things and the greatest were concredited, &c. But again, the Priests of the gods were clothed with purple, and that very precious, to wit, twice dyed, as that place of Cicero sheweth, &c. Also that was the custom, when the high Priest was dedicated, to have his head adorned with a riband or lace, and a crown or garland of gold, &c.
In which words we have the derivation of much of the Roman or pontificall pomp, to wit, the imitation of the heathenish high Priest: in which respect, this same Author Baronius disputeth much of their honour, Anno 312. num. 85. and 98. as also giveth that for the reason why the Christian Emperours did still retain the title of Pontifex Maximus untill the reign of the Emperour Gratian: lest, saith he, the people should have been stirred up against them, if publickly so soon they had disowned their ancient Religion, which by that title was still after a sort preserved in the Emperours. By which reason the Author grants a great suitablenesse in that title to the old heathenish Religion; and that therefore seing Popery (by his confession) hath both the name and the thing, in a great part, from the heathenish idolatrous Priests, as a copy casten in imitation of them, There must be here a great resemblance to the former wounded head indeed. And if that be true which Bellar. asserteth, (Lib. 1. de Conciliis & Ecclesiâ, cap. 19) as the reason why the Bishops of Rome never keeped personally the Councels while they were in the East. 1. That it became not him who was the head to follow the Councels: And, 2. that he eschewed to be present where the Emperour was, lest he should have seemed to cede in place to him. This will shew a very timely springing up of this supremacy. And although some doubt may be made of some of these particulars in matter of fact, and what was true of them, was not without a testimony against them; yet their owning of and pleading for these things, do sufciently clear the succession and resemblance of Popery to heathenish Idolatry, beside what is elsewhere said of its blasphemy. Again, it is clear, if we will consider how many Emperours and Kings have been trod upon by this Pope, and their Kingdoms disposed of to others, not only neighbouring Nations, but their own Subjects loosed from all tye and obligation to them, and all commerce even of buying and selling to be interdicted with these who acknowledge not the Pope: of which, See Decretum Martini 5. in fine Concilii Constantinensis. Prohibetur iis qui Romanam sedem non agnoscunt domici ilia tenere, larem fovere, contractus inire, negotiationes & mercaturas quaslibet exercere, aut humanitatis solatia cum Christi fidelibus habere. Et in Concil…o Laterano, sub Innocentio terti…. Si dominus temporalis terram suam neglexerit purgare ab haretica pravitate, excommunicationis vinculo innodotur, & summus Pontifex vasallos ab ejus fidelitate denunciet absolutos, & terram exponat aliis occupandam. That is to say, It is forbidden to these who acknowledge not the Roman Sea to keep houses, kindle fire, make contracts, exercise whatsomever Negotiations or Merchandises, or to have the comforts or refreshings of humanity with the faithfull ones of Christ. And in the Laterane Councel, under Innocent the third. If a temporall Lord neglect to purge his Countrey from Hereticall wickednesse, let him be under the bond of Excommunication, and let the Pope declare his Subjects or Vassals free from their fidelity, and set forth his Countrey or Land to be occupied by others.
Hence it was made treason to have any commerce with the Lollards: And according to these acts, the Pope excommunicated Henry the 8. and interdicted all commerce with the English Nation, as it is emitted by Paulus tertius, Anno, 1538. and recorded in the History of the Councel of Trent. Their bloudy cruelty against the Saints, with their successe therein, is notour not only by the writings of Historiographers, but is built on by themselves as a speciall evidence of their Church, and is made the 15. Note of it by Bellar. de Notis Ecclesiae, lib. 4. cap. 18. which being compared with the former Chapter, they contain many great victories of old and late against the Albigenses and others, opposers of the Pope; so as he concludes, that scarcely ever have these who were called Hereticks been Superiour. Which indeed being looked upon, as during Antichrists continuance of fourty two months, it may be the fulfilling of what is spoken, vers. 5. and 7. of this same Chapter: and what Bellar. saith there of the killing of 100,000. Waldenses at one time, and what Mede citeth out of Peronius, that the number of the slain exceeded in France 1,000,000. during these wars, or any other story wherein they boast of the unhappy event that followed the opposers of the Pope of Rome, and so cite many Emperours, both of the East and West, overrun by him. It will tend to make up the proof of these assertions, 1. That the Bishops of Rome assumed to themselves as absolute Soveraignity over Kings and Kingdoms, as ever the former Emperours did over Provinces. 2. That they wanted not witnesses against their usurpation, but that in Gods secret Justice they had power given them for so many hundreth years together to prevail over them, and with a high hand to massacre and undo them. And, 3. That in every thing they have fulfilled in them the characters pointed out in this beast.
Neither is it unobservable that Bellarmine attributeth that greatnesse of the Popes Dominion to the time preceeding the Reformation, and so falleth within his fourty two Months reign: for (saith he) lib. 3. de Pontif. cap. 21. Nam ab eo tempore, quo per vos Papa Antichristus esse coepit, non modo non crevit eius Imperium, sed semper magis ac magis decrevit. Leonis Magni tempore, id est, amnis centum quinquaginta antequam Antichristus vostra sementia nasceretur, Papa Romanus pluribus gentibus praesidebat, quam sese Romani Imperii fines extenderent, &c. Paulo post, Nostris vero temporibus, tam prosperè illi omnia successerunt, ut magnam Germania partem a…iserit, Suetiam, Gothiam, Norvegiam, Daniam universam, bonam Anglia, Galliae, Helvetiae, Polonia, Bohemia ac Pamoniae partem. Itaque si prosperè ager…, nota est Antichristi; non Papa qui tot Provinciis exutus est, sed Lutherus Antichristus meritò dici potest. That is to say, For from that time, when, as you will have it, the Pope began to be Antichrist, not only his Empire did not grow, but alwayes more and more it decreased. In the time of Leo the Great, that is, one hundreth and fifty years before Antichrist was brought forth, according to your opinion, the Pope of Rome was over moe Nations, than the bounds of the Roman Empire extended it self unto. And a little after, But in our times all things succeed so prosperously to him, that he lost a great part of Germany, Swethland, Gothland, Norway, whole Denmark, a good part of England, Switzerland, Boheme, &c. Therefore if prosperity be a note of Antichrist; not the Pope who is spoiled of so many Provinces, but Luther deservedly may be called Antichrist. Which words, by their own confession, bear out a great change upon their Popish Kingdom since the beginning of the Reformation, and a remarkable decay thereof since the expiring of the fourty two months before frequently mentioned.