The Person and Period of the Antichrist, Discourse · Chapter 4
CHAP. IV.
60. THe 1ſt part of the Induction. The firſt thing to be now demonſtrated for clearing my aſſumption, is, [that the Pope and his Church hath apoſtatized from the Faith] which is evidenced thus, the Church of Rome with her Paſtors, in the primitive Apoſtolical times was a beloved Spouſe of Chriſt (as that famous Epiſtle of the Apoſtle to that Church doth ſufficiently manifeſt) but now if we compare the Doctrines of that Epiſtle with the Romiſh Doctrine now (as it came out of the Trent-Councel) there is nothing more true, then to ſay (as the Prophet Eſa. 1.21.) how is the faithfull City become an harlot, her ſilver is now become droſs, and her wine is mixed with water, v. 22. Shee that once was Bethel, is now Beth-aven; ſhe that was once Chriſtian, is now become Antichriſtian.
61. It is not unneceſſary to praemiſe here, that when I ſpeak of the Pope (either in this, or any of the other following Characters of him) I do not ſpeak of him perſonally, as if but one in number, a ſingle perſon; but collectively, both as conjunct with the Clergy at one time, and as varying by Succeſſion for a long time together, under the notion of Peters Succeſſor, whom the Romaniſts call the Church (foreign) by way of Eminency, giving the power of the Keys to him alone, as i… Chriſt had given the Keys to Peter alone, Ma… 16.19. and as if he alone were the Church that muſt be told in caſe of obſtinate offences▪ Mat. 18.18.
62. In this ſenſe the Pope and the Church of Rome are Synonimicall terms in this Diſcourſe; and the Apoſtacy of the Body and the Head are collectively the ſame. Now to prove his Apoſtacy, 1ſt ſhall be from perſons, and 2ly from things. 1ſt from Perſons. Biſhop Davenant in his begg'd Suffrage ſhews, how the Church of Rome now is no more a true Church, than an arrant whore is a true Wife to her Husband, ſhe hath forſaken Chriſt and followed falſe lovers.
63. Biſhop Bramhall uſes this Argument: that Church which hath chang'd the Apoſtolical Creed, the Apoſtollical Government, and Apoſtolical Succeſſion, cannot remain an Apoſtolical, Orthodox or Catholick Church: but the Church of Rome hath done all this, Ergo, and ſo by Conſequence is Apoſtatiz'd. Biſhop Hall alſo demonſtrates, how ſhe hath ſo degenerated from her ſelf, and from the Truth, inſomuch that now their can be no peace with her. Our repugnances with her are irreconcileable, though Franciſcus de Clara (aliàs Damport) that quirking Scot would reconcile us.
64. A great cloud of Witneſſes might be brought in to prove this Apoſtacy. For many Champions of the Proteſtant Religion have irrefragably evidenc'd, that Rome is not only revolted from Chriſt, but alſo from her ſelf under her primitive Paſtor? whoſe Writings could never be anſwered to this day: but ſeeing they are (but) human Teſtimonies, Tria (in this place) ſhall be omnia. Suffrages that are Human, non ſunt Numeranda ſed Ponderanda. I ſhall therefore add ſome Divine Teſtimonies againſt which there can be no juſt Exception.
65. The Apoſtle in his Epiſtle to that Church, doth more then intimate, that ſhe might prove an Apoſtatizing Church, Rom. 11.20. be not high-minded, but fear. We muſt not look upon that paſſage as an empty ring of a tinkling Cymbal, but a Prophetical intimation of ſome poſſibility. and probability of their future abjection and Apoſtacy. But more plainly the ſame Apoſtle, 1 Tim. 4.1,3. points his finger (as it were) at Rome: ſo ſutable are their Doctrines to thoſe Doctrines of Devils there mentioned, as our learned Mr. Mede on that ſubject clearly ſhows. Mede's Apoſta. of later Times.
66. The Doctrine of Daemons. [foreign] Mr. Mede underſtands to be the Papiſts deifying and worſhipping of Saints and Angels, their Bowing down to Images, Breaden-Idols and Croſſes, like new Daemon-pillars, their Adoring and Templing of Reliques: all which make as lively an Image of the Gentiles Theology of Daemons, as could be expreſſed. Thus he, taking the word [foreign] to be Genitivus Materiae not efficientis as noting the Subject-matter, not the Efficient cauſe.
67. But more particularly (omitting Mr. Mede's Notion) let us ſee how the Romiſh Church [quaſi digito demonſtratur] is pointed at by this Prediction in the 1ſt of thoſe Doctrines of Devils, 1 Tim. 4.3. to wit, forbidding to marry, the Scripture commendeth Marriage as Gods Ordinance, and as an Holy and Undefiled ſtate, permitting it equally to all Men, ſo they marry in the Lord: yet the Romiſh Church forbids any in Holy Orders to marry, and that by Laws and Canons which never either Manichee, Marcion or Tatian did (though they had low thoughts of it) as other ancient Hereticks had: they never made any Decrees againſt it.
68. The 2d Doctrine is, Prohibition of Meats, which God hath appointed to be received with Thankſgiving. This is alſo as expreſs and notorious Doctrine of the Church of Rome, which hath forbidden by Law that which God by Law Ordained. God allows the free uſe of the Creature, but Rome reſtrains it by certain Times & Differences at her pleaſure, Rome forbids ſome at all times, and all at ſome times to abſtain from ſome kind of Meats, far beyond the Montaniſts that never put ſuch ſtreſs on their Faſting Days, as Rome does.
69. Anſelm expounds this, 1 Tim. 4. on this wiſe. The Spirit of God doth manifeſtly (in me and by me) ſay, that in the laſt Times, that is (ſaith he) during the Reign of Antichriſt or before, ſome ſhall depart from the Faith as the ſame Apoſtle ſaith, 2 Theſſ. 2.5. there ſhall be a falling away firſt. Thus this ancient Father applied thoſe Doctrines of Devils to the Apoſtacy of Antichriſt, and Eſpancaeus upon this 1 Tim. 4. ſays (in totidem Verbis) that the Apoſtacy from the Faith (there mentioned) is the ſame with the Apoſtacy of the Man of Sin ſpoken of in 2 Theſſ. 2.5.
70. Thus it appears from Teſtimonies, how Antichriſt is an Apoſtate, forſaking the Doctrine of the Goſpel, and not only Embracing, but alſo Ordaining thoſe Doctrines of Devils: it may 2ly be made more manifeſt ex parte Rei, and de Facto, by comparing the Doctrines of Antichriſt with the Doctrine of that famous Epiſtle of Paul to the Romans. There's not a word there of the Popes Supremacy, of Invocation of Saints, of Adoration of Images, or of the Vertue of Reliques, of Monkiſh Sanctity, of Indulgences, of Tranſubſtantiation, of Purgatory, of the Maſs, or of Auricular Confeſſion, &c. wherein the marrow and ſubſtance of the Romiſh Religion conſiſts.
71. Theſe were not the Doctrines of that Church in the Apoſtles days; but now ſhe hath heaped up other Doctrines that do not only contradict the Apoſtle's Doctrine, but ſuch as deſtroys the very foundation of Chriſtianity, at leaſt by conſequence (if not in poſitive terms) as in their Doctrine of Juſtification by Inherent Righteouſneſs which is contrary to Rom. 1.17. & 4.6. their Praying to Saints contrary to Rom. 10.13,14. and their Merit, againſt Rom. 8.18.
72. No other foundation can any man lay beſides Jeſus Chriſt, 1 Cor. 3.11. Yet Rome hath laid other Foundations (not holding the Head, Chriſt Col. 2.18,19.) they overthrow Chriſts Merits, by ſetting up their own merits, and Chriſts Mediation by making other Mediators, and Chriſts Satisfaction in their Purgatory-ſufferings; ſo likewiſe the All-ſufficiancy of Chriſts Sacrifice by Reiterating their Maſs as a Sacrifice: Rome alſo overthrows the very Humanity of Chriſt (which is locally circumſcribed in Heaven) by their making it wholly preſent in a 1000 places on Earth at once in their Tranſubſtantiation.
73. Beſides, Rome denies the Sufficiency of the Scriptures (which are a Foundation Doctrinal, as Chriſt is the Foundation perſonal) and forbidding their Laity to read them, they do as much as ſay, the word of God is not Neceſſary to Salvation, neither Neceſſitate medii, nor Neceſſitate praecepti: So their Worſhipping of Saints, of Angels, of Crucifixes, of Reliques, of Images and of very Wafers, are no better then real Underminings of the ſacred Foundation. Thus it appears they do not only deſtroy that great Fundamental truth of Juſtification by Chriſt, in aſcribing it to Works: but alſo in overthrowing both Chriſt and Scripture.
74. Many more evidences may be added, as their making a New Rule of Faith, to wit, Tradition, a new guide or head of Faith, to wit, the Pope, preſcribing Prayers in an Unknown Tongue, attributing the effect of the Sacraments and all Services to the External work, the Popes Canonizing of Saints, his Forgiving of ſins in a Magiſterial manner, his creating new Articles of Faith, and making himſelf as Infallible as God. By all which 'tis made as clear as the Sun that the Pope is this grand Apoſtate, both from Chriſt and the Apoſtolical Church at Rome.
75. I have inſiſted the longer upon the firſt part of the Induction, becauſe in the Definition of Antichriſt, that clauſe ſtands as the [Genus] thereof; the other following are as the [Differentiae] which I ſhall with much more Brevity run over. Now come we to the 2d part or clauſe in the Induction, which is [pretending friendſhip but intending oppoſition] that the Pope is a Chriſtian none denies it, (though a Degenerate one) his Title ſhews it; [Chriſts Vicar-General upon Earth] thus foreign as foreign ſignifies Subſtitution and Vice-gerence, ſo foreign is a Viceroy) is moſt fitly alſo accommodated to the Pope, as he is Chriſts Vice-gerent.
76. But like a Pirate at ſea, he hangs out falſe Colours to deceive unwary Souls. For though he would look like the Lamb, yet ſpeaks he like the Dragon, and puſhes the true Lamb with his horns, Rev. 13.11. and though he be ſaid to ſit in the Temple of God in his external profeſſion of Chriſtianity (which once did flouriſh in the Roman Church in Primitive times) yet hath he introduced the Doctrines of Devils into Gods Temple, and hath made war with Chriſt, and with his Saints that would not embrace them: hence the Pope is truly called foreign, as foreign ſignifies not for (as above) but againſt Chriſt.
77. The word foreign (which the Apoſtle uſes, 2 Theſſ. 2.4. ſignifying an Oppoſer or Adverſary) is truly applied to the Pope, though he be not an open Enemy; for he muſt ſpeak lyes in hypocriſie, 1 Tim. 4.2. he muſt bring in privily damnable Hereſies, 2 Pet. 2.1. he muſt be a falſe prophet, Rev. 16.13. he muſt come in ſheeps clothing, Matth. 7.14. in a word, he muſt be a myſtery of iniquity, 2 Theſſ. 2.7. and 'tis wiſdom, yea wiſdom peculiar to Saints to diſcern him, Rev. 13.18 All this makes the Pope a more dangerous enemy, Pſ. 55.12,13.
78. That the Pope is an Oppoſer of Chriſt and an enemy to him, appears in his oppoſition to all the 3 Offices of Chriſt. 1. his Prophetical office the Pope overthrows, in his undervaluing Chriſts word as Unneceſſary (as before) yea, and as obſcure; capable of many interpretatione (as if it were a Noſe of Wax) and in equalling, yea, preferring his own Traditions before it. Laſtly, in aſſuming a power to make what Scriptures he pleaſeth Canonical or Apocryphal. 2ly his Sacerdotal office, in his urging the merits of Saints, and Expiation of Venial ſins by mens ſufferings, &c. as before. 3ly his Regal, in aſſuming an unlimited Power to himſelf of making Canons in the Church, as the Biſhop of Biſhops, the Head of the Church; titles of blaſphemy in any, ſave in Chriſt Jeſus only.
79. The 3d clauſe of the Induction is [ſtirred up by the efficacy of Satan] the Pope is ſuch an one, not only as under godly pretences of friendſhip to Chriſt, he hath transformed himſelf (like Satan) into an Angel of light, into an Apoſtle of Chriſt, 2 Cor. 11.13,14. and making himſelf to look like the Lamb, though more of the Dragon then of the lamb be found in him. Thus his ſworn Swordmen the Jeſuits, do ambitiouſly affect the title of being of the Society of Jeſus, though indeed they be the worſt ſort of Enemies againſt Jeſus in the World, warring againſt his Image where ever they find it,
Presbyteri à ſocio geritis qui nomen Ieſu
Diſpeream ſi vos Jeſus amare poteſt.
but alſo in more open Satanical practiſes.
80. That Satan hath been the chief Architector of the Pope's kingdom (as well as of his Doctrines, call'd therefore the Doctrines of Devils) appears (ex abundanti) out of their own Chronologers, as well as out of ours. Benno Uſpergenſis (one of their Cardinals) writes what kind of Popes Satan ſet up after Silveſter the 2d. and Platina (the Popes own Secretary, and keeper of the Vatican Library) Matthew Pariſienſis and others, make them Limbs of the Devil.
81. To dig in this dunghill of Satanical Popes, would be both endleſs and unpleaſant: to relate the ſtories out of Platina (their own creature) who wrote by the commandment of Sixtus the 4th. or out of Benno Uſpergenſis in his Paralipom. (their Cardinal) neither of which could write out of prejudice againſt them, I omit; and ſhall only add one paſſage out of Mathew Paris: (the laſt of the fornamed) Hiſt. Angl. in Guil. Conqueſt. Y. 1072. pa. 10. he reports how, Satanas & omne contubernium Inferorum, &c. that is, the devil and all his helliſh Crue, wrote letters gratulatory to the Pope and his Clergy for ſending more ſouls to hell, then ever went before.
82. To let paſs Bernardus, Damianus, Gulielmus de ſancto Victore, Nicolaus Gallicus Narbonenſis, Savanarola the Florentine, Arnolphus, Clemanges with many more mentioned in Illyrici Catologo Teſtium Veritatis, all which (notwithſtanding the darkneſs of the time they lived in) eſpied the efficacy of Satan raiſing up the Pope: beſides Petrarch, Mantuan of later time; to ſay nothing of Wickliff, Huſſe, Jerome of Prague, &c. or our own later Chronologers, as Alſted, Pareus, and our Countriman Dr. Prideaux, &c. which ſhow how many Popes gave themſelves to the devil, for obtaining of the Popedom by his help.
83. Popiſh Chronologers (as well as Proteſtant) confeſs that ſome of the Popes were Necromancers, in expreſs league with the devil, and ſuch as ſacrificed to [him] as if the devil were their God. Some did not only ſtudy and practiſe it themſelves, but alſo taught it to others, thus promoting Sorcery and Conjuration; and if thoſe be not evidences of the Popes coming by the working of Satan, what can be? To ſay nothing of the Key of the bottomleſs pit which Satan hath given to him, as before.
84. The 4th part of the Induction is [uſurping a Monarchy in the Church] which is taken pro Confeſſo by all Popiſh writers, that the Pope doth, who challengeth to himſelf the Monarchy of a double power Spititual and Temporal. Inſomuch that his Paraſites have courted him with that double title (proper to our Lord Chriſt) of King and Prieſt, yea, and this as Peters Succeſſor, as if Peter had not only the Keys committed to him but the Sword too; whereas their own Image-makers frame Peter with the keys, and Paul with the ſword. See inſtances Paragr. 90.
85. Boniface was hard put to it for warranting his double Sword, when he had no better proof then that of Luke 22.38. [behold Lord, here are two ſwords.] Here he underſtand the Church, and Chriſt (he ſaith) doth not tell them, theſe two ſwords are too many in the Chu…ch, but only it is enough: and Peter had one of thoſe ſwords by Chriſts allowance, for Chriſt bad him put his ſword into his ſheath, and why may not Peters Succeſſor have a Temporal ſword too. Therefore this ſame Boniface the 3d. upon a great Jubilee, appear'd one day with a goodly Mitre in his Pontiſicalibus, and the next day with a Crown and a naked Sword born before him: a clear evidence of his uſurpation of this double Monarchy.
86. That the Monarchical power is uſurp'd by the Pope, [in the Church] appears in his calling himſelf the Monarch of the Church, acting abſolutely as to Spirituals, and univerſally as to Temporals, ſo far (as they ſay) they are▪ in ordine ad Spiritualia. Thus Bellarmine affirms, that the Pope hath power to depoſe Kings, and diſpoſe of Kingdoms for advancing the Catholick Church. Thus this grand Thief and Robber (ſo call'd, John 10.8.) ſitting in the Temple of God, robs both God of his part, and Caeſar of his too; committing high Treaſon againſt both God and Caeſar.
87. Indeed the Apoſtle, 2 Theſſ. 2.4. does not ſay that he ſits foreign in the Temple, but foreign in Templum, upon or againſt the Church as Auſtin reads it and others, to ſhow how tyrannical a Monarch he will be: but the Enallage of the Prepoſition foreign for foreign is uſual in Scripture, as Mat. 2.23. Mark 1.9. So the reading holds [in] the Temple or Church of God. That the Pope ſits in the Church, res ipſa loquitur, and himſelf boaſts of his Apoſtolical Seat, which was indeed a true Church in Paul and John's time, though now degenerated in the Pope's time (thus the Temple of Jeruſalem was call'd the Temple of God, even when it was become a den of thieves) or the Pope may be in the Church, as a Wenn is ſaid to be in the Body.
88. The 5th clauſe of the Induction is [that his Seat muſt be in the great City that ruleth Nations] this is ſo accommodated to the Pope, that none can contradict it, for he hath erected his Epiſcopall See upon the 7 hill'd City, call'd by the Antients, foreign, as Rev. 17.9. calls it the city on 7 Hills, to wit, Rome which in Johns time was the great City [by way of eminency] ſuperlatively great; call'd the Lady of kingdoms, and the Miſtriſs of the world. For John liv'd under the 12th Caeſar, when Rome was predominant [almoſt] over all Lands, and was dignified with this Encomium [Orbis in Urbe.]