Popery Anatomized, Section 28 · Reply 6

Popery Anatomized · Section 28 · Reply 6

p. 362Maſter John Welſch his Reply.

I come to your third raiſon. The Antichriſt ſhal be an adverſary, and is extolled above all that is called God. I grant that. But the Pope is not an adverſary, &c. This I deny: the which if you prove, then ſhal I grant he is not the Antichriſt. Let us ſee your proofs then, for they had need to be ſure, ſeeing all your Religion and ſafety of your p. 363Church depend upon it: and if ye cannot clear him from being an adverſary to God, and from lifting up himſelf above all that is called God, or that is worſhipped, then your Head and your Religion is gone. You ſay, he is not an adverſary to God, becauſe he calls himſelf the ſervant of God, and prays moſt humbly to Chriſt. We anſwered to this before. It is not his ſtiles which he ſacrilegiouſly claims to himſelf, nor yet his form of godlineſs, that can free him from this: for wolves will be clad in ſheep skins, Matth. 7.15. And falſe Apoſtles and Prophets have pretended the authority and calling of God: And the Apoſtle teſtifies, That there are many which profeſs God in word, Tit. 1.16. and Satan can transform himſelf in an angel of light, 2. Cor. 11.14. And it was fore-told, that the Antichriſt ſhould ſit in the temple of God, 2. Theſſ. 2.4. that is, in an eminent and high room in the Church of God, and that he ſhould have two horns like the Lamb, Rev. 13.11. that is, as he interprets it, in Apoc. homil. 11. two teſtaments, as the Church hath; but yet ſpeaks like the Dragon; that is, as he interprets it, who under the name of a Chriſtian, pretends the Lamb, that he may ſpout in more ſecretly the poyſon of the Dragon: and that harlot who makes all Nations drunken with the wine of her fornication, ſhould have a golden cup; that is, a ſhow of godlineſs, that he might the more eaſily deceive. And Origen ſaith upon Matthew, treatiſe 28. and treatiſe 24. The Antichriſt holds nothing but the Name of Chriſt; neither doth he his works, nor teaches his truth. Chriſt is the truth, and the Antichriſt is a diſaguiſed truth, a diſaguiſed juſtice and mercy. He takes the teſtimonies of his falſe doctrine out of the Scripture, for theſe that will not be pleaſed otherwiſe; and he ſitteth upon the chair of the Scriptures, ſhowing himſelf as though he were God. And Cyprian ſaith, Epiſt. 7. That they teach deſpair under the pretence of hope, and perfidy under the pretence of faith, and the night for the day, and perdition in p. 364ſtead of ſalvation, & the Antichriſt under the Name of Chriſt. So then if ye will believe either the Scripture, or theſe teſtimonies of the Fathers, neither the ſtiles, nor yet the ſhow of godlineſs which your Popes have, will clear them from being the Antichriſt.

And as to his humility towards men, we have heard ſomewhat of it before: And as to his humility to God, we ſhal hear of it hereafter, whether he be ſo humble as he pretends, or not. And certainly, it had not been poſſible that his ſpiritual idolatry and abominations had been ſo greedily drunken out by all Nations, if they had not been put in a golden cup, Rev. 17.4. and his deluſions had not been ſo ſtrong to deceive, and they had not been a deceiveable unrighteouſneſs, 2. Theſſ. 2.10. and 11. that is, ſuch an unrighteouſneſs as had the ſhow of righteouſneſs, that it might the more eaſily deceive: and the doctrine of the Dragon had not been ſo eaſily and univerſally embraced, if he had not had two horns like the Lamb, Rev. 13.11. that is, the pretence of the Royal and Prieſtly authority of the Son of God. So he hath taken on theſe masks, that he may the more eaſily deceive. It is not then theſe viſards and masks that will be able to hide him from theſe whoſe eyes the Lord hath opened. And as for the third thing the invocation of Saints departed: I ſay, this argument is ſo far from clearing him from being an adverſary to God that if there were no more, it is ſufficient to convict your Popes and your Church, that they are adverſaries to God. For he is an adverſary to God who robs God of any portion of his glory, and gives it to his creatures: My glory (ſaith the Lord) I will not give to another, Iſai. 42.8 But the Pope and his Church do ſo, in giving invocation or prayers (which is a part of Gods glory and worſhip) unto the Saints departed For the Lord ſaith. Call upon me in the day of thy trouble, and I will deliver thee, and thou ſhalt glorifie me, p. 365Pſal. 50.14.15. Therefore your Popes and your Church are adverſaries to God in this point. For we ought to call upon them only, in whom only we ought to believe, Rom. 10.14. But we ought only to believe in God, Jer. 17.5. therefore we ſhould only pray to him through Jeſus Chriſt. And he only ſhould be called upon, who knows our neceſſities, and is able to hear our prayers, and to grant them. But only God in Chriſt, the ſearcher of the heart, doth theſe things: therefore he only ought to be called upon. Here therefore ye give out a ſufficient evidence againſt your Popes and your Church, that you are Antichriſtian, and adverſaries unto God: For that which ye bring here to cleanſe him, doth fyle him.

Indeed, I will neither deny the hypocriſie nor idolatry of your Popes, for they both agree unto them: and that which Origen ſaith of the Antichriſt, is true of them: For they hold nothing of Chriſt, but his Name: They neither do his works, nor teach his truth. And yet for all their hypocriſie and pretence of godlineſs and humility, theſe notes and marks of the Antichriſt, as the Word of God hath deſcribed him, doth every way agree to them. So that if the Word of God be true in ſetting down the marks of the Antichriſt, your Popes who bear theſe marks, of neceſſity muſt be the ſame. You wiſh me in the end to read S. Augustin de Antichristo, tom. 9. It would appear that you think, that the reading of that work would have altered my mind ſomewhat concerning your Popes, that they are not the Antichriſt: and it appears to me, by that your earneſt deſire, that the doctrine ſet down in that Treatiſe, is worthy of all credit and authority, and that your ſelf is of that ſelf-ſame judgement concerning the Antichriſt with the Author of that Treatiſe: for I think you would not have wiſhed me to read that thing, which ye your ſelf believes not to be true, I therefore read it, and read it over p. 366again. And beſide many other things, I find this in it, that the Antichriſt ſhould be born of a Virgin, by the help of the Devil as Chriſt was born of the Virgin by the work of the holy Ghoſt. I wondered that you ſhould have wiſhed me to read that Book, in the which there was ſo manifeſt an error, and that contrary the doctrine of your own Church. You ſhould beware of this (M. Gilbert:) for if your Head and Church get wit of it, they will not only count you a bad defender of the Catholick Faith, as you ſay you are: but alſo it may be they ſuſpect you of hereſie, who do wiſh your adverſaries to read that Book wherein ſo manifeſt an error is, and that againſt the doctrine of your own Church. For who will think of you, but that ye are of that ſame opinion your ſelf, ſeeing you are ſo earneſt with others to read the ſame. Bellarmin that great defender of your Catholick Faith, was more wiſe then you in this point. For firſt, he ſaith, lib. 3. de Rom. Pont. cap. 12. There is a manifeſt error in that treatiſe. Next, he ſaith, It is certain that that treatiſe cannot be Augustins; but it is probable (ſaith he) that it is Rabanus his work. So to conclud this, I aſſure you (M. Gilbert) I am of the ſame mind that I was concerning your Popes, for all the reading of that work: But I am not of the ſame mind towards you, that I was before the reading of the ſame: for either I think you have been very fooliſh in wiſhing me to read that which you believed not your ſelf to be true: or elſe, that ye defend a manifeſt error; not only againſt the truth, but alſo againſt the doctrine of your own Church. And let your Pope, who is the bond of unity among you, ſee to this, how to reconcile you and Bellarmin, two defenders of his Catholick Faith; you ſaying that that work is Auguſtins, and Bellarmin flatly denying it, and affirming that it cannot be his: you wiſhing your adverſary to read it, and Bellarmin confuting a manifeſt error in it. But betwixt p. 367you be it. Now this is all that you have ſaid for the defenſe of your Pope, which are but as figg leaves, which cannot hide his nakedneſs.

Now I will let thee ſee (Chriſtian Reader) what we have for us, wherefore we affirm and teach, and is ready alſo (as thouſands have done before us) to ſeal it with our blood, that the Popes of Rome are the Antichrist, which the Scripture hath fore-told ſhould come, time hath made manifeſt, and the Lord his mouth hath in a part conſumed. And firſt, I will lay this ground which M. Gilbert cannot gain ſay, and the conſcience of all men will ſubſcribe to. That as the true Chriſt is ſufficiently deſcribed in the Old and New Teſtament, ſo the Antichriſt is ſufficiently deſcribed there alſo. And as he is to be believed, under the pain of the endleſs damnation of their ſouls, to be the true Chriſt, to whom the propheſies of the Old Teſtament concerning the Savior to come, doth agree, and of whom the New Teſtament teſtifieth that they are accompliſhed: ſo he muſt be that Antichriſt which the Scripture fore-told was to come, to whom every one of the marks and properties of the Antichriſt ſet down in the ſame, do agree, and in whom they are found to be accompliſhed. Let us therefore out of the Scripture ſearch the marks of the Antichriſt, and then let us ſee whether their Popes of Rome be ſtamped with theſe marks or not. I ſpeak not now of the many Antichriſts whereof John ſpeaks, 1. John 2.18. which were fore-runners of that great defection, which was fore-told ſhould come in the Church of God: but of that chief and great Antichriſt, who not in one or two things only, but almoſt in all the points of his Religion, ſhould be contrary to Jeſus Chriſt, whom theſe places of Scripture, 1. John 4.3. 2. Theſſ. 2. Rev. 11.13.17.18. do deſcribe. And while as I affirm, that the Popes of Rome are this great Antichrist: I underſtand it thus: That they are the Prince p. 368and Head of that defection and apostaſie, which the Scripture fore-ſhew and fore-told was to come in the Church. For I do not think that all the ſtrength and force of the Antichriſt is included in the Pope; but the Pope and his Kingdom which is contrary to the Kingdom of Chriſt, is moſt truly called the Antichriſt: whereof, becauſe the Pope is the Prince and Head: therefore by that figure, taking the part for the whole, I call him the Antichriſt. And in this we follow the Scripture: for the Scripture ſpeaking of the Antichriſt, ſometimes calls it, a defection, and a myſtery of iniquity, and the ſecond beast, that hath horns like the Lamb, and the Harlot: and ſometimes points out the principal and chief in this Kingdom, on whom the whole body of iniquity doth hang: as when he writes here, the man of ſin, and ſon of perdition, which is an adverſary, who extolls himſelf above all, &c. which is moſt properly ſpoken, not of the body, but of the Head. Having ſhown now in what ſenſe we take the Antichriſt, we will go to the matter. And firſt, to that 2. Theſſ. 2.3.4. where he is deſcribed, and that by no dark propheſies, as you ſay, but by plain ſayings. Firſt, therefore, the Scripture calls him there, a man of ſin, a ſon of perdition. The which to be accompliſhed in your Popes, your own Hiſtories, Cardinals, Councils, Favorers, Friers, Friends, and themſelves, do ſufficiently teſtifie. So that if they ſpeak true of themſelves (which you cannot deny) then of all the monſters that ever the earth hath born, ſome of your Popes have been the greateſt monſters. For in this point, M. Gilbert, we deal not with you, as ye deal with us: for ye cite our enemies as witneſſes of us, which ſhould have no credit; and we cite your own friends, and theſe of your own Religion. So that they ſhal be fetched out as witneſſes againſt you in this point, whether your Popes be the men of ſin, and ſons of perdition, or not. What Commandment is there of the p. 369firſt or ſecond Table, which they have not violated in the higheſt degree? 1. Whoremongers. 2. Adulterers. 3. Sodomits. 4. Inceſtuous. 5. Foſterers and maintainers of harlots. 6. Tyrants. 7. Deviliſh, and Sorcerers. 8. In pride paſſing all creatures under heaven. 9. Atheiſts without God. 10. Perjured. 11. Burreaus. 12. Bawds, and merchants of whores. 13. Sacrilegious. 14. Traitors. 15. Seditious. 16. Blaſphemous. 17. Parricides. 18. Poyſoners of Emperors, Senators, Cardinals, yea of their own parents and ſiſters. 19. Helpers of the Turks. 20. Drunkards. 21. Simoniacks. 22. Monſters. 23. Baſtards. 24. Arrians. 25. Idolaters. 26. And ſo contentious, that ſometimes there was two, ſometimes three, and ſometimes four, all Popes, ſtriving for the Popedom together. It were longſome and tedious to bring in their monſtrous lives, as their own flatterers, Friers, Cardinals, and others of their own Religion, have written the ſame. I will therefore only ſet down a few for example, for the probation of this firſt point.

Leo the third, he by his authority allowed, and by his Bulls confirmed a falſe and adulterous blood, which ſome lying deceivers affirmed to ſpring out of a certain woodden Crucifix, to be the true blood of the Son of God, and cauſed a ſolemn feſtival day to be made to the honor of it. What horrible, both blaſphemy and idolatry was this? The Devil himſelf could not have done that which the deviliſh Pope did. The Serpent which deceived Eva, could not have perſwaded men that Chriſt Jeſus, who (as the Apoſtle ſaith) but once ſhed his blood, and is now in glory at the right hand of his Father, did ſhed his blood again, which this Pope confirmed and allowed.

John the 8. a woman, or rather Joan, alone of that name, before called Gilberta, an harlot, who in the time of her proceſſion, brought forth a child, and died thereof, p. 370ſate in the Papal ſeat of Rome two years and ſix moneths, that all might underſtand that that propheſie of the great whore that ſate on many waters, which is ſpoken in the Rev. 17.1. was fulfilled in the idolatrous Church of Rome. And becauſe ſome of you deny this therefore I have cited theſe Authors teſtifying the ſame. Rodolphus Monachus Benedict. lib. 5. cap. 32. & Marianus Scotus, who died anno 1086. and Sigebertus a Monk, who lived anno 1110. and Martinus Polonus the Popes penitentiar, and Laonicus Athenienſis, lib. 6. apodeixeos, & flores tempor. & Franciſcus Petrarcha. & Joannes Bocatius in libro de claris mulierib. cap. 99. & Antoninus Archbiſhop of Florence, and ſundry others, which for ſhortneſs Tomit, as Platine, Mantuanus Baptista, and ſundry others.

Steven the 6. he cauſed take out of the grave the carkaſs of Formoſus, who had manſworn himſelf, and ſpoils it of the Pontifical habit, and commands it to be buried again in the burial of the laicks, cuts off two of his fingers, and caſts them into Tyber, and abrogats his decreets, and decreed, that the ordinances of Formoſus ſhould be void, which is a point of Donatiſm, as Sigebert a Monk noteth. But Romanus the firſt, and Theodorus the ſecond, Popes, his ſucceſſors, they allow Formuſus, and abrogat the acts of Stephanus: and ſo did John the 10. by a Council of 74. Biſhops, reſtored the acts of Formoſus to the full, and abrogated the acts of Stephanus, and condemned them. Yet for all this, Sergius the 3. having caſten down Chriſtopher the firſt out of his Papal ſeat, afterward did caſt him in priſon, where he died, and ſo obtained this Satanical ſeat by the help of Maroſia his harlot; he cauſes take out the body of Formoſus, which had lyen eight years in the grave, degrades it from the Pontifical honor, cuts off the three fingers which Stephanus the 6. had left, and with them caſts his carkaſs in the river Tyber, and abrogats his acts, and ordained anew them which was ordained by Formoſus, which p. 371is a point of Donatiſm. And this moſt filthy adulterer, begets John the 12. an adulterous baſtard, who was Pope afterward, with Maroſia his harlot.

Pope Landus he begets in adultery John the 11. before he was Pope, who afterward was Pope, Petrus Premonſtratenſis teſtis.

John the 11. or 10. Landus his adulterous ſon, he by the means of Theodora, his impudent harlot, being then ruler of Rome, was firſt made Biſhop of Bononia, and then Archbiſhop of Ravenna, and then laſt of all, Biſhop of Rome, with whom he wallowed himſelf in whoredom, Luitprandus lib. 2. cap. 13. de imper. But he by the means of Maroſia, his harlots daughter, is caſt in priſon, and there ſmothered. And her baſtard ſon, whom ſome call John the 12. whom Pope Sergius the 3. begat with her in adultery, is ſet up in the Popedom, and he governs the ſame in that accuſtomed filthineſs. So the Church of Rome was governed by harlots, as noteth Luitprandus lib. 3. cap. 12. and was made an harlot, as it was propheſied of her, Rev. 17.1.

John, whom ſome call the 13. of that name, he is ſuch a monſter, that I know not if ever the earth did bear a greater, who had ſold himſelf to all ſorts of licentiouſneſs, adulteries, inceſts, and moſt horrible cruelties, Luitprandus in lib. 6. declareth that. Of his Cardinals, of ſome he cuts out their tongues, of ſome he cuts off their hands, of ſome their noſes, of ſome their privy members. He is accuſed in a Synod of his own Biſhops before the Emperor Otho, that he did not communicat: that he ordained Deacons in ſtables: that for money he made children Biſhops: that he defiled virgins and ſtrangers: that he made the Palace of Lateran a bordel-houſe: that he drank wine to the Devil: that in his gaming at the dice, he ſought the Devils help: that he committed a three-fold inceſt, one with two ſiſters, another with his fathers concubine, the third with p. 372his niece: therefore he was depoſed from his Popedom. But afterward by the help of his harlots, was reſtored to it again, having dejected Leo the 8. who was placed in his room by the Emperor. And laſt of all, in the very act of adultery, he is ſtricken through (as ſome ſay) by the Devil, God giving out that ſentence againſt him, and ſo dies without repentance. Theſe are evil, but yet worſe (if worſe can be) did follow. For from Joan the 8. who was a woman Pope, and an harlot, for the ſpace of 156. years, (as Cardinal Turrecremata ſumma de Eccleſ. lib. 3. cap. 23. reckons) to Sylveſter the ſecond, who got the Popedom in the thouſand year of our Lord. For that ſpace, I ſay, the Popes, ſuppoſe they vowed holy chaſtity, yet they were ſold to all luſts, and lived in all licentiouſneſs, harlotry, adulteries, inceſts, and in great contentions, cruelty, tyranny, and bribery: ſo that they might rather be called the Princes of Sodom and Gomorrah, then the Vicars of Chriſt. Genebrard a Papiſt, ſaith, that for the ſpace almoſt of 150. years, from Joan the 8. who died 884. anno, after Genebrards account, unto Leo the 9. anno 1048. about fifty Popes did revolt wholly from the vertue of their anteceſſors, and were Apoſtatical rather then Apoſtolical, and obtained the Popedom, ſome by money, ſome by force and bribery: And ſo no marvel, ſaith he, ſuppoſe they were monſtrous, and entered not in by the door, but by the poſtern gate: Chronol. lib. 4. ſeculo 10. But from Sylvester, it appears that the Devil was then looſed in his full ſtrength and liberty: and the Antichriſt reigned then as a Dragon in the Church of Rome. For from him till Gregory the 7. including them both, being 18. or 19. Popes, their own Cardinal Benno writes, that they were all Inchanters or Sorcerers.

Sylveſter the ſecond, a teacher of theſe deviliſh arts, he by a ſolemn bargan with the Devil, that if he would promote him to the Popedom, he would give him both ſoul p. 373and body afterward, obtains the ſame. He had a copperhead in ſecret, which alwayes gave him anſwer of that which he demanded of the Devil. He asked of the Devil, how long he ſhould live? Who doubtfully anſwering him, that he ſhould not die while he ſaid Maſs in Jeruſalem. He rejoycing at that, and never being purpoſed to go to Jeruſalem, yet not being ware of the Devil his ſubtilty, on a certain day went to a certain place in Rome which was called Jeruſalem, and there ſaying his Maſs in that Temple, is ſuddenly taken with a fever, and knowing by the noiſe of the Devils, his death to be at hand, in the anguiſh of his ſoul confeſſed his devilry: and as Benno a Cardinal writes, he deſires his hands and tongue, and (as ſome other write) his privy members alſo to be cut off, with the which he ſacrificed to the Devil, and blaſphemed God. Now judge thou (Chriſtian Reader) whether this ſeat and throne, and office of the Popedom be of God or not, which the Devil can give, and hath given to men, and which men can obtain by devilry. And judge whether theſe men whom they call the Head, light, and foundation of their Church, be Chriſts Vicars, or the Devils Vicars, or not. Yea, judge whether they are the very men of ſin, and ſons of perdition, and the Antichriſts which the Scripture foretold ſhould come in the Church, or not. But yet this did not fear his ſucceſſors: for they followed his footſteps in theſe deviliſh arts, as witneſſeth Platina, Sabellicus, Volateran, Benno a Cardinal, and John de Pineda, part. 3. lib. 19.

Benedictus the 9 he was ſo skilled in theſe deviliſh arts of Magick, that before he was made Pope, in the woods he called upon theſe evil ſpirits: and by his devilry cauſed women to follow him, for to ſatisfie his filthineſs. He by theſe his deviliſh arts obtains the Popedom, and makes his former companions Magicians, his moſt familiar p. 374counſellers. But he fearing himſelf, ſold the Popedom unto his fellow Magician, called Joannes Gratianus, who was afterward called Gregory the 6. for 1500. pound. Platin ſaith, that by the judgement of God he is damned for the ſelling of his Popedom. So after he is depoſed, he is ſuffocat by a Devil in the woods, and ſo he periſheth. Of whom it is reported, that after his death, he was ſeen monſtrouſly to appear to a certain Hermit, in his body like a Bear, in his head and tail like an Aſs: and being asked how he was ſo monſtrouſly transformed? He anſwered, I wander in this ſhape, becauſe I lived in the Popedom without reaſon, without a law, and without God: (Out of thy own mouth thou art condemned.) There was ſuch tumults, contentions, and great ſlaughters for that throne, betwixt Sylveſter the 3. and Benedict his faction, that Benno a Cardinal ſaith, The Church was rent in pieces, and by hereſies, under the color of ſweet honey, was ſuffocat. And Platin a Papiſt, ſaith, That the good was oppreſſed and rejected; and they that might do moſt by pride and ambition, clamb up to that throne. But Gregory the 6. buyes the Popedom (as hath been ſaid) and ſo at one time there are three Popes, which have three ſeats in Rome, whom Platin calls, Teterrima monſtra, moſt ugly monſters.

Gregory the 7. called otherwiſe Hildebrand, that moſt ugly monſter, he having by the means of Brazutus poyſoned ſix Popes his predeceſſors, to make a way to himſelf unto the Popedom, climbs up to that deviliſh throne that ſame night, without conſent either of people or Clergy. Of whom Benno a Cardinal writes, that he was a notable Magician: that when it pleaſed him he would ſhake his ſlieves, and ſparks of fire would come out, whereby he deceived the minds of the ſimple. Of whom the ſaid Cardinal reports alſo, that coming to Rome at a time, he left his book of his Magical and deviliſh arts behind him p. 375through forgetfulneſs: and remembring himſelf, he ſends two of his moſt faithful ſervants about it, charging them ſtraitly that they opened not the book: but they, the more they were forbidden, were the more curious; and ſo opening the book, and reading it, behold the angels of Satan appeared to them in ſuch a multitude, that ſcarcely did the two young men remain in their wits: and the Devils ſaid unto them, Wherefore have ye called us? Why do ye weary us? Tell us what we ſhal do, otherwiſe we will fall upon you? Unto whom one of them anſwered, Pull down theſe high walls which are near Rome. Who went and did it quickly, and ſo the young men came to Rome exceedingly terrified. This ſame Cardinal reports of him, that he ſeeking by many deceitful means to put down the Emperor, hearing that the Emperor reſorted often to a certain Church to his prayers, and having ſearched the place where he uſed to bow himſelf, hired a villain to lay great ſtones over the beams of the Temple where the Emperor prayed, that they falling on the Emperor, might cruſh him in pieces, and ſo it might be reckoned for a miracle of Gods judgements. But it fell not out ſo: for the ſtone being ſo heavy, fell backward upon him, and breaking a table that was among the beams, the ſtone and the miſerable man fell down upon the floor of the Church, and ſo the miſerable villain is cruſhed in pieces, with the ſame ſtone which he had prepared for the deſtruction of the Emperor. The ſame Cardinal alſo reports, that he ſought a reſponſe of the Sacrament of the Lords body againſt the Emperor (as the Pagans wont to do at their Idols:) but when he got none, he caſt it in the fire. For the which cauſe the Biſhop of Porteous in open pulpit ſaith, that Hildebrand and we ſhould be burnt quick. He excommunicats Henry the 4. depoſed him from his Empire, and ſet up Rodolphus Duke of Suevia in the Empire, and ſent him a p. 376Crown with this verſe, Petra dedit Petro, Petrus Diadema Rodolpho. He looſed all his ſubjects from their oath of obedience to him, and forbad his Biſhops and Clergy, under the pain of excommunication, to acknowledge him. This Emperor with his wife and ſon, came in the Winter, and ſtood before his Palace bare-footed, three dayes, in linning clothes, and all that time could not get acceſs to this proud Antichriſt: who anſwered, that his Holineſs was not at leaſure. Antoninus and Vincentius ſay, that he granted to a Cardinal in the time of his death, that by the inſtigation of the Devil he ſtirred up hatred, enmity, and warrs among many. Of whom alſo Cardinal Benno writes, That ſeeing the Devil could not get Chriſt ſubverted by the Pagans, he labored to ſubvert his Name under the ſhape of a Monk, and pretence of Religion.

The moſt cruel, arrogant, and treaſonable tyrant Pope Alexander the third, he continues a debate for that Satanical Seat twenty years: firſt with Victor, then with Paſchalis, Calixtus and Innocentius, who were elected Popes, and ſucceeded one after another. He excommunicats the Emperor Frederick and Pope Victor. He betrays the Emperor to the Souldan, ſends his picture to him, and writes to him to cut him off, if he would live in peace. He cauſed him to fall down on the ground, and to ſeek mercy, and then tramped upon his neck (the Monarch of the world) repeating that ſentence of the Pſalm, Super aſpidem & baſiliſcum, &c. Thou ſhalt walk upon the ſerpent, and the cokatrice, and thou ſhalt tramp down the lyon and the dragon. (O blaſphemous mouth! for this is ſpoken only of Chriſt.) And when the Emperor anſwered, Not to thee, but to Peter. He replyed, Both to me, and to Peter.

Boniface the 8. that three-formed beaſt, of whom the common Proverb is, that he entered in like a Fox, rang like a Lyon, and died like a Dog: He moſt craftily deceived p. 377his predeceſſor Celeſtin, by cauſing one to ſpeak to him for many nights through a whiſtle, as though it had been the voyce of an Angel: Celeſtin, Celestin, renounce: for the burden is greater then thou art able to bear. The which the ſimple man believing, renounced the Popedom, and ſo he entered in his room: And having impriſoned the ſimple man his predeceſſor, he was ſuch a cruel Tyrant, that he perſecuted ſome of his Cardinals every where, ſpoyling them both of their livings, offices, and their heritages. He waſted and ſpoyled the places where they were reſet, ſo that they were compelled ſome of them to dwel in the woods, flying his cruelty. Some did venter upon the cruel hearted Pirats, thinking to find greater humanity with them, then with their holy Father the Pope. He was alſo without all Religion: for when the Archbiſhop of Genua upon Aſhwedneſday, upon his knees, bare headed, doing his ſervice in the Temple before the people: this holy Father looking on him took a great many of aſhes and caſt in his eyes, ſaying theſe words, Remember man, becauſe thou art a Gibellin, and with the Gibellins thou ſhalt return to aſhes. He nowriſhed harlots, he begat baſtards, he affirmed that no man ſhould judge him, though he carried a number of ſouls with him to Hell.

John the 23. taught, that the ſouls ſeparated from the bodies, did not ſee Gods face while after the reſurrection. and ſent Friers to preach it. He was declared by the people of Rome (as Marius ſaith) to be an heretick, a Tyrant in the Church, and a perturber of the publick peace of Chriſtians.

Benedict the 12. he bought from her other brother Gerardus with great gifts, a ſiſter of Franciſcus Petrarcha, to commit villany with. He nowriſhed many harlots, of whom it is written, Iste fuit verò laicis mors, vipera Clero, devius à vero: He was a death to the people, a viper to p. 378the Clergy, a wanderer from the truth.

One part of Chriſtendom, to wit, the Romans, make Urbanus the ſixth Pope: another ſort make Clement the ſeventh Pope, whereby was ſuch a ſchiſm, that it went to their ſucceſſors, and continued forty years. Theſe Popes did mutually by their Bulls excommunicat one another: they ſent infamous libels one to another, wherein they called other mutually Hereticks, Schiſmaticks, Antichriſts, Tyrants, Thieves, Traytors, Sowers of evil ſeed, and the ſons of Belial, and that worthily. Now becauſe the Church of Rome ſaith, that the Popes cannot err, and that their judgement is infallible, and their decreets moſt ſure: therefore, if this be true, by their own teſtimonies they are hereticks, ſchiſmaticks, and Antichriſts, &c. Illyricus teſtifies, that Theodoricus Niem, the Pope his moſt inward Scribe, faithfully ſet down the Hiſtory of the Schiſm of theſe Popes in three Books: wherein he ſaith, that he found the deviliſh craft of the Popes and their wickedneſs, whereby they horribly mocked God and Religion, vexed and tyrannized over the Church of Chriſt, to be ſuch, that ſuppoſe he had read, heard, and ſeen much of their wickedneſs before, yet having read that Book, he ſaw their wickedneſs was ten fold more then ever he would have ſuſpected. And therefore he ſaith, Truly now I aſſent unto the Canonists, who affirm, that the Pope is neither God nor man: for (ſaith he) they are incarnat Devils, and in malice and wickedneſs, is worſe then Satan himſelf.

Urban the ſixth put five Cardinals in ſacks, and caſt them in the ſea, and drowned them. He condemned to death three other Cardinals, commanded their heads to be cut off, their bodies to be roſted in a furnace, and being roſted to put them into ſacks; and whenſoever he went from one people to another, he carried them upon horſes, as ſpectacles: and that they might be known to be p. 379Cardinals, he placed their red hats upon the ſacks. Collenutius writeth this in his Neapolitan Hiſtory. Was ever Nero or Heliogabalus ſo cruel?

John the 24. after his predeceſſor was poyſoned, threatned the Cardinals to chooſe whom he would: for this cauſe named they many, but with none of them was he pleaſed: then they prayed to name whom he would Pope. He anſwered: Give me S. Peters mantle, and I will put it upon him who ſhal be Pope. And when they had given it him, he put it on himſelf, and ſaid, I am Pope. He is accuſed before the Council of Constance of forty weighty and grave crimes, which were ſufficiently proved againſt him. And Bellarmin ſaith, lib. 4. de Rom. Pont. cap. 14. there was 35. articles proved againſt him: that he poyſoned his predeceſſor Alexander: that he was an Heretick, a Simoniack, a Liar, an Hypocrit, a Murtherer, a Dicer, and Adulterer, a Sodomit, and what not? This alſo was laid to his charge, that he denyed life everlaſting: and therefore is depoſed, and another ſet in his room. In his Epitaph it is written of him: Pestis avaritiae me caecum reddidit, aurum Plus justo ſitiens munera ſacra dedi. That is, The peſt of avarice made me blind; and thirſting over much for gold, I ſold holy things too dear.

Sixtus the fourth, that vile and beaſtly monſter: Weſſelu-Groningenſis in his Treatiſe of the Popes pardons, writes of him, that he permitted to the whole family of Cardinal Luciae, at the requeſt of Petrus Ruerius Cardinal, and his brother, to uſe Sodomitry; (O horrible abomination!) the three moneths of the year, June, July and Auguſt. Agrippa ſaith, That among the Bawds, or maintainers of Bordels of theſe latter times, Sixtus the 4. was famous: for he built a great Bordel-houſe in Rome, both for whoredom and Sodomitry: he fed troups of harlots, gaining thereby great ſums of money: for every harlot of Rome p. 380every week payed to the Pope a Julian penny, which would amount in the year to twenty thouſand Ducats. But they ſay it is now augmented, that it comes to forty thouſand. In his Epitaph it is written, Riſerat ut vivens coeleſtia Numina Sixtus, &c. That is; While he was living, he mocked God: and dying, he believed there was no God. An adulterer, the deſtruction of the Town, who paſt Nero in wickedneſs; who was all wickedneſs and vice together.

Alexander the 6. he made a covenant with the Devil, and gave himſelf over to the Devil, that by his help he might obtain the Popedom: the which when he had obtained, he ſo holily led his life, that he preaſed to do nothing without firſt he had asked the adviſe of the Devil. A Simoniack, an Atheiſt alſo: of whom it is written, Vendit Alexander cruces, altaria, Chriſtum: Emerat ille prius, vendere jure poteſt. That is; He ſold the Croſs, Altars, and Chriſt himſelf: he bought them firſt, and therefore he might ſell them again. A traytor alſo, for two hundred thouſand Ducats, which he received from the Turk, he poyſons the Turks brother, Gemen Bajazets, being then captive in Rome. Who alſo called for the Turks to aſſiſt him againſt the French King. He committed vile inceſt with his own daughter Lucretia, of whom it is written in her Epitaph, Alexandri filia, ſponſa, nurus. He made one of his ſons Prince of Sicile, and another a Cardinal. He gave liberty to Petrus Mendoza a Spaniard, a Cardinal, whoſe luſt could not be ſatisfied, neither with a troup of harlots, neither with the Queen her ſelf, to commit Sodomitry with his own baſtard ſon Zanathenſis. (O horrible impiety!) He commanded to poyſon ſome of the Senators of Rome, and of his own Cardinals, who were at a banket together with himſelf. But in the righteous judgement of God, the flagon being changed at unawares by him that filled the cups, he himſelf was poyſoned, and ſo periſheth. p. 381His Epitaph ſaith, Famae contemptor honeſtae, &c. Contemner of honeſty, and all wickedneſs it ſelf. And in another of his Epitaphs it is written, That he deſtroyed Cities and Kingdoms, and waſted the world with ſword, fire and robbery, to enrich his bastard children: and that he took away the laws both of God and men, and the Gods themſelves, that he might more licentiouſly ſin.

Julius the 2. committed Sodomitry with two youths of an honorable linage, which the Queen of France ſent to a Cardinal to be informed. He was ſuch a cruel Tyrant, that by his tyranny in the ſpace of ſeven years, there was two hundred thouſand Chriſtian men ſlain. Of whom it is written, that when he went to the warrs, he caſt Peters keys in Tybris, with this voyce, Saint Peters keys help not, let Pauls ſword defend us. Of whoſe pardons it is written, Vendit enim coelos, non habet ipſe tamen: He ſelleth heaven, but hath not heaven himſelf.

Leo the 10. a beaſtly man, born to all licentiouſneſs, a drunkard and Atheiſt without God, when one of his Cardinals Petrus Rembus was repeating a ſentence out of the Goſpel, he anſwered blaſphemouſly, What profit that fable of Christ hath brought to us and our Church, it is ſufficiently known to all ages. Whereby, though all the world ſhould deny it, this horrible monſter ſufficiently declares, that he is that man of ſin, and ſon of perdition.

Clemens the 8. and after ſome the 7. it is written of him, that he was a baſtard, a venefician, a Sodomit, a murderer, a bawd, a ſimoniack, an harlot, perjured, a ſacrilegious man, a diviner, and a crafts-man of all wickedneſs. Of whom Paſquillus writes in his Epitaph; Hic eſt per quem tot proſtant in urbe puellae, &c. That is, A defiler of maidens, a baniſher of honeſty and chaſtity; a honorer of all unclean perſons; the infamy of the world; the decay of the Empire; a contemner of God; a man of wickedneſs; a publick enemy; a falſe and p. 382ungrate man; a Tyrant: and ſuch a man as there was never a worſe in the world.

Paul the 3. a vile beaſtly monſter as ever the earth did bear, he ſold his ſiſter to be an harlot to Pope Alexander the ſixth, that he might be made a Cardinal. He deceived a certain maid of honorable parentage, and deflored her under the hope of marriage, of whom he begat Petrus Aloyſius, that vile Sodomit. He poyſoned his mother and ſiſter, that he might enjoy all the heritage himſelf. He committed inceſt with another of his ſiſters, and afterward poyſoned her, becauſe ſhe loved others more then him. He committed vile inceſt and adultery both, with his niece Nicolaus Quercaeus his wife, who being deprehended in the very act by her husband, was ſo wounded by him, that he kept the mark thereof to his very end. He committed alſo inceſt and adultery with his own daughter Constantia. And that he might the more licentiouſly enjoy his beaſtly luſt with her, he poyſoned her husband, named Boſius Sforſia. He exceeded Heliogabalus and Commodus in filthineſs, defiling his own ſiſter, niece and daughter. He had 45. thouſand harlots on a row, of whom he received tribut and toll every monethmonth, who were familiar with him day and night.

Julius the third, what better was he? who againſt the will of all his Cardinals, made one Innocent, with whom he had done villany, Cardinal, and admitted him to his domeſtick familiarity. Vergerius writes, he abſtained not from his own Cardinals: and that he uſed ſuch horrible blaſphemies, as the moſt vile bawds, and the moſt filthy villains uſe in the contempt of God. When he miſſed his diſh of bacon which was not ſet at the table, at the command of his Phyſician, he braſt forth in this blaſphemy: Bring me my diſh, al diſpetto de Dio: that is, In deſpite of God. Again, when he miſſed a diſh of a cold peacock, which he had p. 383commanded to keep to him, having other new roſted peacocks, he vomit out moſt horrible blaſphemy againſt God. And when one of his Cardinals anſwered, Let not your Holineſs be offended at ſo light a matter. He replyed; If God was ſo angry for the eating of one apple, that he caſt out our firſt parents out of Paradiſe; wherefore ſhal it not be lawful to me who is his Vicar, to be angry for a peacock, ſeeing it is far greater then an apple? Now let men judge, whether the Popes of Rome bear this mark of the Antichriſt, or not; that is, whether they be men of ſin and ſons of perdition, or not. Much more might I have brought for the manifeſting of this point, as the thirty Schiſmes among their Church, which never Church had ſo many, their mutual contentions, ſtrifes, cruelties, exerciſed one towards another. But I hope this will ſuffice to ſatisfie the conſcience of all men, that the Popes are that man of ſin, and ſon of perdition. And certainly if others had written their abominations, then men of their own Religion, their own flatterers and friends, it would have ſeemed incredible. But their own Writers have by Gods providence ſo diſcovered their abominations, that I think the conſciences of all men may be at a point in this. This for the firſt mark.

The ſecond property of the Antichriſt, as he is deſcribed in that ſame place, is to be an adverſary to God, 2. Theſſ. 2.4. For as the Devil is called Satan; that is, an adverſary to God: ſo his chief Lieutenant Antichriſt, is called an adverſary; that is, oppoſed and contrary to God; and that not in life only, but in doctrine, Religion, and government; and that not in one point only, but almoſt in all the ſubſtantial points thereof. The which mark the Popes of Rome bear, and that not only in their lives, but alſo in the whole ſubſtantial points of Religion. And to make this clear, beſides that which hath been ſpoken, we ſhal compare the doctrine of Jeſus Chriſt, and the government of his p. 384Kingdom ſet down in the Scripture, with the doctrine of the Popes, and the manner of their government, that the contrariety of them may be known: ſo that it ſhal be ſeen, that cold is no more contrary to heat, and black to white, then Papiſm to Chriſtianity, and the Religion of the Church of Rome, to the Religion of Chriſt Jeſus. The doctrine of Chriſt ſtands eſpecially in theſe two things: in the knowledge of his perſon, and in the knowledge of his offices. And therefore the Apoſtle ſaith, I deſire to know nothing but Jeſus Chriſt, and him crucified, 1. Cor. 2.2. And Chriſt himſelf ſaith; It is life eternal to know thee to be the only true God, and whom thou hast ſent Jeſus Chriſt. John 17 3. The doctrine of the Popes of Rome overthrows both. And firſt to prove this concerning his perſon, the Scripture teſtifies that Jeſus Chriſt is conceived of the ſubſtance of the Virgin Mary, and that he hath but one true body, made of the ſeed of David, and of the ſeed of the woman, Rom. 1.3. Gal. 4. 4 and not many: and that he is like unto us in all things, except ſin, Heb. 2.17. The doctrine of the Church of Rome is, that Chriſt Jeſus his body is made of the bread and wine in the Sacrament: & their doctrine makes him to have as many bodies as there is bits of bread in the Sacrament; and not to be like his brethren in all things, except ſin: (Bellar. lib. 3. de Euchariſtia; fol. 399. Pope John 22. lib. orat. in ſcr. antidotarius animae:) for his brethren can be but in one place at once, with their own due proportion viſibly: But their doctrine of Tranſubſtantiation makes him to be both in heaven and earth at once: in heaven viſibly, in earth inviſibly: in heaven with his own quantity and proportion, in earth without his natural proportion: and not in one place of the earth only, but in innumerable places thereof at once: ſo that this main foundation of mans ſalvation (without the which there is no eternal life) concerning the truth of Chriſts manhood made of the woman, p. 385is utterly defaced and overthrown, by the doctrine of the Popes of Rome, in making him to have infinit bodies, not made of the feed of the woman, but of bread and wine; or at the leaſt, made of two diverſe ſubſtances. And as they overthrow the doctrine of his perſon, ſo they overthrow the doctrine of his offices. His offices are three: a Prophet, a Prieſt, and a King, which are all overthrown by them. As he is a Prophet, he hath revealed his Fathers whole will unto his ſervants, John 1.18. and hath left it in regiſter in his latter Teſtament; and hath forbidden to add, empair, or to alter the ſame, Deut. 4.2. and hath pronounced a wo & a curſe unto them that adds, empairs, or alters the ſame, Rev. 22.18. Gal. 1.8. and that becauſe it is ſufficient to make a man wiſe unto ſalvation, and to make the man of God perfect unto every good work, 2. Tim. 3.15.16. and becauſe it is pure and perfect, and eaſie to all them that will underſtand it; Prov. 8.9. Pſal. 19.8.9 13. & 119. But they have many wayes corrupted this Teſtament of Chriſt, by mingling and adulterating the ſame. Firſt, in that they give divine authority to the Books called Apocrypha, which are humain, Concil. Trident. Seſſ. 4. Next, in receiving, and commanding others to receive traditions with equal reverence and affection with the Scripture. Thirdly, in their corrupt Latin tranſlation, which they have made authentical, which ſome of themſelves confeſs have miſſed ſometimes the meaning of the holy Ghoſt, Bud. annot. prior. in Pandect. Andrad. lib. 4. Arias Montanus Tom. 8. Bibl. Reg. in praefat. Fourthly, in joyning with the Commandments of God, their own commandments, and that not as things indifferent, but as neceſſary to ſalvation, Concil. Trident. Seſſ. 6 cap. 10. Fifthly, in condemning all ſenſe and meaning of the holy Scripture, but that which they hold themſelves, Seſſ. 4. Laſt of all, in quarrelling the Scripture of imperfection, obſcurity and ambiguity, calling it dead and p. 386dumb, like a noſe of wax. They therefore who have altered, added, and corrupted the Teſtament of Jeſus Chriſt, confirmed by his death, which he hath left in writ, for to inſtruct his Church in all things, and to make her wiſe to ſalvation, and perfect to every good work, doth ſpoil the Lord Jeſus of his Prophetical office: But the doctrine of the Church of Rome hath done ſo: Ergo, they ſpoyl Jeſus Chriſt of his Prophetical office.

Thirdly, they are no leſs ſacrilegious and injurious to his Prieſthood. His Prieſthood ſtands in two things. Firſt, in purchaſing unto us by the vertue of that one ſacrifice once offered up upon the Croſs, an everlaſting redemption. Next, in making continual interceſſion for us with his Father, Heb. 9.11.12, 15.24.25.26.27.28. the which both are overthrown by the doctrine of the Church of Rome. As to the firſt, it is overthrown many wayes: as firſt, our Savior ſaith, That his ſoul was ſorrowful unto the death: and that he ſwat drops of blood, Matth. 26.37.38. and he ſent up ſtrong cryes and ſupplications, with tears, in the dayes of his fleſh, Heb. 5.7. Luke 22.44. and therefore he thriſe upon his knees prays, That if it had been poſſible, that cup might be removed from him, Matth. 27.39. And upon the Croſs, through the ſenſe and feeling of that wrath, he breaks forth in that complaint, My God, my God, why hast thou forſaken me? All which do teſtifie, that he ſuffered more then a common death; to wit, the terrors of the wrath of God, which was due to the ſins of all the elect. But the doctrine of the Church of Rome ranverſeth this doctrine of our ſalvation, and teacheth, that Chriſt ſuffered not the wrath of God upon his ſoul: which if it be true, then Chriſt hath not payed our debt ſufficiently: for our debt was not only the natural death of the body, but the wrath of God upon the ſoul: and therefore the Scripture ſaith, The ſoul that ſinneth ſhal die the death, Ezech. 18.20.

p. 387Secondly, the Scripture teſtifieth, that Chriſts death and blood is a ſufficient ranſom for our ſins, and a ſufficient ſatisfaction unto the juſtice of God, Heb. 10.10.14. John 19.28. 1. Tim. 2.6. 1. Pet. 2.24. 1. John 1.7. They by the contrary joyn to his ſatisfaction, the ſatisfactions of men, both in this life, and in the life to come: in Purgatory, and that not only for their own ſins, but for the ſins of others. What is this elſe, but to make themſelves in a part Saviors of themſelves, and Saviors of others alſo? Yea, what is this elſe, but to make themſelves God? For who can ſatisfie the juſtice of God, but God himſelf?

Thirdly, as it hath been proved before, Chriſt offered up himſelf once, by ſhedding of his blood upon the Croſs, never to be offered up again, which hath purchaſed an everlaſting redemption, the which is the only ground of mans ſalvation. How they have overturned this by their abominable ſacrifice of the Maſs, and their ſacrilegious Maſs-Prieſts, I hope hath been proved ſufficiently before: ſo that they have both evacuat the vertue of the ſacrifice of Chriſt upon the Croſs, in ſetting up another ſacrifice for the redemption of ſouls: And alſo they have ſpoyled him of the dignity of his Royal Prieſthood, in joyning unto him collegues and fellow-Prieſts, to offer up himſelf dayly in their pretended ſacrifice.

Fourthly, as they ſpoyl him of his Prieſthood, ſo do they ſpoyl men of that redemption, righteouſneſs, and ſalvation, which his death hath purchaſed, both in the fountain, matter, and form thereof. The Scripture teſtifies, that the only fountain and efficient cauſe of our ſalvation, is Gods free love and grace, 2. Tim. 1.9. Tit. 2.11. Eph. 1.5. and 1. John 3.16. They teach, That an infidel by the works of preparation (as they call them) even done without faith, may procure and merit Gods favor, Maſuenda in diſput. Ratisb. cum Bucero & Scholaſt. And alſo they joyn p. 388with the grace of God, mans free-will, as a party worker with it, as though God did not renew it being corrupted, or repair it being periſhed; but only relieve it, being weak, and raiſe it up being faint: by the which they aboliſh (if the Apoſtle ſpeak true, Rom. 11.6. and 4 5.) the grace of Chriſt: for if our ſalvation be of grace, it is not of works; and if it be not of works, then it is not of grace, and ſo not at all. As to the matter of our juſtification, the Scripture aſcribes it only to Chriſt his obedience and his death, Rom. 5.19. They by the contrary, ſuppoſe they grant that Chriſt hath fulfilled the Law, and perfectly ſatisfied God, yet they teach that this righteouſneſs of Chriſt is not our righteouſneſs by the which we muſt be juſtified, but they place it in our own works, and in our own merits. And of this comes the third, that whereas the Scripture teſtifies, that this righteouſneſs of Chriſt is imputed unto us by faith, Rom. 4.22.23.24.3.5.6.7. They acknowledge not this imputation, but placeth the form of our juſtification in the merit of our works: and ſo they ſpoyl man of righteouſneſs and ſalvation. For Bellarmin ſaith, lib. 2. de Pontif. cap. 2. That the imputation of the righteouſneſs of Chriſt, is not required to our justification. And the Council of Trent. Can. 10. Accurſeth them who ſay that we are juſtified, juſtos formaliter per Chriſti juſtitiam, by the righteouſneſs of Christ.

And as they have ſpoyled Chriſt of the firſt part of his office of his Prieſthood, ſo do they ſpoyl him of the ſecond part thereof, which conſiſts in his interceſſion, in joyning with him innumerable Interceſſors and Mediators, as well of Angels as of Saints departed, at whoſe hands they ſeek all manner of grace, which is only proper to Jeſus Chriſt to give; and that not only for the vertue of the merits of Chriſt, but for their own merits and interceſſion. Every Pariſh almoſt among them had their own Patron: and every malady, diſeaſe or calamity, their own Saint or Angel to run to.

p. 389And as their doctrine hath robbed the Lord Jeſus of his Prieſtly dignity, and man of the benefit of eternal life purchaſed to him by the ſame: ſo have they robbed him of that glory and worſhip that is due unto him, in plucking away his glory from him, and giving it unto creatures. 1. As unto Angels: and 2. Unto Saints departed, and eſpecially unto the Virgin Mary. 3. Unto their relicks. 4. Unto images of the Trinity, of the Saints, of the Croſs. 5. Unto things conſecrated, as water, oyl, &c. 6. And unto the Sacrament of the Euchariſt, unto whom they give that worſhip which is only due unto God, as prayer, worſhip vows, ſacrifices &c. So that if they may be juſtly called the Antichriſt, whoſe doctrine ſpoyls Chriſt of the office of his mediation, and man of his ſalvation purchaſed thereby, and God of his due glory, which man is bound to give him, for his creation and redemption; and ſets up other Saviors and Mediators, other Prieſts and Interceſſors beſide him, and teaches another way of mans ſalvation then he hath taught, and worſhip other Gods then the God that made heaven and earth, and after another manner then he hath commanded: Then I ſay, the Popes of Rome may juſtly be called, and is in truth the Antichriſt and adverſary to God: For they are guilty of all this abomination. And becauſe I know that the poor and ignorant people, and theſe that are blinded with the ſtrong deluſions of that man of ſin, will not believe theſe things of him, and of his Church; but as Thomas ſaid of Chriſt, Unleſs I ſee the print of the nails, and put my finger in the print of the nails, and put my hand into his ſide, I will not believe. Even ſo, unleſs they ſee their idolatry, and grope it, as it were with their hands, they will not believe it: therefore I am compelled, for their conviction and information (that none of them that is ordained to ſalvation periſh) to let them ſee their idolatries, and to make them to grope their p. 390abominations, and that by their own Books. For I ſhal not ſpeak here begueſs; for that were great fooliſhneſs to alledge here any other thing then that which is written in their own Books, ſeeing he hath promiſed to give an anſwer, leſt he ſhould challenge me of lying of them. I proteſt therefore (Chriſtian Reader) that I ſhal forge nor fain nothing of them, but ſhal only ſet down thoſe things which are to be found in their own writings. And firſt, in their ſervice and Maſs Book, ſecundum uſum Anglicanum, Horae beatae Mariae, & ſuffragia, &c. printed anno 1520. they pray to the Archangels and Angels, to defend them in battel: to defend them that none condemn them: to keep both their ſoul and body from godleſs deſires, and from unclean cogitations: to keep their mind from pollution: to confirm them in the fear and love of Chriſt. Secondly, they pray to the Saints departed, That by their merits and interceſſion, they may be defended from all evils, obtain all gifts, and get eternal life. Yea, they ſeek of them, Defence in this world from all evils, and everlaſting life. And they pray to God the Father, that by their merits and interceſſion, they may be delivered both ſoul and body from Hell fire, and may obtain through their merits, faith, patience, and everlasting life. So not only they make them Interceſſors, but Mediators; at whom, and for whoſe merits, they ſeek ſalvation. And upon this ground came that Paganiſm which they have brought in the Church of God, whereby every Nation, Village, Family, every Eſtat, and every malady or affliction, have their own Saint to be a Patron for them. Upon the which alſo hath proceeded this canonizing of Saints; that is, to make men Gods. For they ſay, that this canonizing of them is, to let men underſtand that they ſhould be adored, and called upon, as one of their own Archbiſhops Antonius ſaith, part. 5. ſumma tit. 12. For he ſaith, that ſeven things appertain to the canonizing of Saints. 1. To be reputed publickly to be a Saint. 2. To be prayed to by the Church. p. 3913. To have Temples and Altars. 4. To have offerings and ſacrifices offered to their honor. 5. To have a feſtival day. 6. To have an Image with a candle, in ſign of their glory. 7. To have their relicks. And they ſay, That they may be directly prayed unto with the Lords Prayer, which our Savior formed only to be ſaid to God the Father. Now how ſhal they be excuſed from vile idolatry in this? Pope Innocent ſaith, That to the worſhip which is only proper to God, appertains Temples, Altars, ſacrifices, feaſts. And Durandus a Papiſt, ſaith the ſame, lib. 5. cap. 4. If this then be true, which this Pope and this Papiſt ſay, how then can they be cleared from idolatry, that give unto Saints that ſervice, which by their own confeſſion is only proper to God, as Temples, Altars, Feſtival dayes? &c. And what ſhal we ſay to Franciſcus and Dominicus, two of their canonized Saints, in whoſe perſons they have done that lay in them to have aboliſhed the merit & the Name of Chriſt? Of this Franciſcus they ſay in their Book of Conformities, That he is greater then John the Baptiſt. And preferring him in many things to him, they ſay, That John received the word of repentance of Chriſt; but Franciſcus, ſay they, received it of Christ, and of the Pope, quod plus eſt, which is more. Of John it was revealed by an Angel to his father what he ſhould be: but of Franciſcus it was revealed to his mother, and his ſervants by Jeſus Chriſt. John was like the friend of the bridegroom: but Franciſcus was like the bridegroom himſelf. They ſay, He is better then all the Apoſtles: for they left but their boats; but he left all to his very hoſe. They call him, Typicus Jeſus, a typical Savior, a ſingular crucified one, who received in viſion the ſame wounds which Chriſt hath, & ſuffered the ſame dolors: who is the way of life, who is the image of Chriſt, as Christ is the image of the Father. Yea, which is more, they prefer him to Chriſt Jeſus. They ſay, Chriſt did but pray, but Franciſcus by prayer obtained. They ſay, The Baptiſm of Chriſt forgives original ſin, but Franciſcus hood p. 392much more. It is written alſo upon the port of the Cordeliers of Bloys, of this Franciſcus, That his ſin ſhal be ſought for, but it ſhal not be found, which is only proper to Chriſt. Now theſe are not particular opinions, but approved by the Church of Rome: For Pope Gregory the 9. Alexander the 4. and Nicolas the 3. ordained all the faithful, under the pain of hereſie, to believe all Franciſcus marks. And their Books are ſet forth by their priviledges.

As for Dominicus, Antoninus who was of that Order, compares him with Chriſt, and in a manner prefers him to him, Hist. 3. pars, tit. 23. cap. 1. part. 1. & 3. Chriſt, ſaith he, did raiſe in all but three from the dead. Dominicus raiſed three in Rome, and by his prayer reſtored forty to life. Chriſt after the reſurrection being immortal, went twiſe to his diſciples, the doors being ſhut; but Dominicus (ſaith he) having as yet but a mortal body, which (ſaith he) is more marvellous, went into the Church in the night the doors being ſhut, that he ſhould not waken his brethren, &c. And ſuch like of the reſt of the miracles, wherein he not only compares, but in a māner prefers him to Chriſt. Chriſt (ſaith he) ſaid after his death, all power is given to me in heaven & earth. This power (ſaith he) is not in a little cōmunicat to Dominicus, above all heavenly, earthly & infernal things (& that in this ſame life) for he had the Angels to ſerve him, the elements obeyed him. And in the end he applyes that which is only ſpoken of Chriſt in the 45. Pſalm, He is more beautiful then the ſons of men. Alſo he ſaith, That there was two Images, the one of Paul, the other of Dominicus. At the foot of Pauls Image, it was written, Per iſtumitur ad Chriſtum: By this man is the way to Chriſt. At the foot of the Image of Dominicus it was written, By this man the way is made eaſie to Chriſt. And marvel not (ſaith he) at this: for the doctrine of Paul, and the reſt of the Apoſtles, induceth men to believe and to obey the precepts of Chriſt: but the doctrine of Dominicus induceth men to keep the counſels of Chriſt, and p. 393therefore the way to Chriſt by him is eaſier. So he prefers him to Chriſt in miracles, and to the Apoſtles. But what ſhal we ſay to that that follows? He is called (ſaith he) Dominicus, becauſe he is like our Lord; and he hath poſſeſſive, and in poſſeſſion that which Chriſt hath abſolutly and by authority. Chriſt ſaith, I am the light of the world. The Church (ſaith he) ſings of Dominicus, Ye are the light of the world. The Prophets teſtified of Chriſt, and ſo did they alſo (ſaith he) of Dominicus, and of his Order, as in the 11. chapter of Zachary, where it is ſpoken of Chriſt: I have taken unto me two rods, and I called one the ſtaff of beauty, and the other the ſtaff of bands. The ſtaff of beauty (ſaith he) is the Order of Dominicus: the ſtaff of bands, is the Order of Franciſcus. So they abuſe the Scripture. He compares him alſo with Chriſt, and in a manner, prefers him to him. Christ (ſaith he) was born upon the bare earth; but leſt he had been over much hurt by cold, he was put into the crib by his mother: But Dominicus (ſaith he) being in the custody of his nurſe, even then abhorring the pleaſures of the fleſh, was found oft-times lying upon the bare earth. When Chriſt was born, a ſtar appeared, ſignifying that he ſhould illuminat the whole world: But (ſaith he) when Dominicus was born, his Godmother ſaw a ſtar in his fore-head; a prognoſtication of a new light of the world. The prayer of the Lord was ever heard when it pleaſed him, but yet did not ever obtain that which he prayed for: as when in the garden he prayed, that the cup might be transferred from him: But (ſaith he) Dominicus deſired nothing of God, but that which he obtained perfectly according to his deſire. Chriſt loved us, and waſhed us from our ſins in his blood: But Dominicus (ſaith he) not being void of that perfection of love, he took a three-fold correction out of his own hand every day, not with a cord, but with an iron rod, even to the effuſion of his blood, and for his own faults, which were very few: another for them that were in Purgatory: the third for them that were in the world. And ſo deduces p. 394this compariſon through all the parts of Chriſts life. And in the end, he ſaith, That being to depart from this world, he comforts his diſciples, ſaying, Let not this trouble you, for in the place where I go to, I ſhall be more comfortable to you, then if I were with you: For after death ye ſhall have me a better Advocat then ye could have in this life. What blaſphemies theſe are, judge thou (Chriſtian Reader) and yet they are authorized by the Church of Rome, becauſe they ſerve to eſtabliſh the Popes ſupremacy: For Gregory the 9. canonized him as a Saint, anno 1223. and appointed a feſtival day to be kept to his honor: And he that writes theſe things is an Archbiſhop of Florence, a man famous among them. To him that will joyn himſelf to this Order of Franciſcus and Dominicus, for to merit the Kingdom of heaven, & to redeem their own ſouls, or the ſouls of their friends (as their Bull of Fraternity ſaith.) The Provincial gives him the Bulls of Fraternity, by the which is made capable of all the merits of the Convent, & of the merits of all the Friers of that Province, of their Maſſes, prayers, faſtings, abſtinences, devotions, watchings, diſciplins, &c. Whereby (as though it were too little for them to be Saviors of themſelves) they teach that they have ſuch abundance of merits, as alſo may ſerve for others. They have a prayer to Thomas Becket, in their porteous book, who was made a Saint by Alexander the 3. in theſe words: Tu per Thomae ſanguinem, quem pro te impendit, fac nos, Chriſte, aſcendere quo ille aſcendit: that is, Make us, O Chriſt, to aſcend to heaven by the blood of Thomas which he ſhed for thee. Mocking as it were the blood of Jeſus.

Now as for the Virgin Mary, what title is proper to Jeſus Chriſt, which they have not aſcribed unto her? What honor or worſhip is given to Jeſus Chriſt, which is not given to her? Damaſcene ſaith, praying to the Virgin Mary, I ſhall be ſaved by hoping in thee. Thou is the ſalvation of mankind. Antoninus ſaith, part. 3. ſumma tit. 12. & p. 395part. 4. tit. 15. cap. 14. para. 7. That all they upon whom the Virgin Mary turns her eyes, are neceſſarily juſtified and ſaved. And that Chriſt becauſe he is both Advocat and Judge together, is too rigorous: for this cauſe, ſaith he, God hath provided an Advocat (meaning of the Virgin Mary) in whom nothing is to be found but ſweetneſs. And he ſaith, The Seraphims willing to have retained Mary as ſhe mounted to heaven: Not (ſaith ſhe) for it is not meet that man ſhould live his alone (ſpeaking of the everlaſting Son of God, who ſits at the right hand of his Father) I am given to him for to be a help to that work of redemption by my compaſſion, and to that work of glorification by my interceſſion: to the intent, that if he threaten to deſtroy the earth, as in the time of the Deluge, I may appear before him as the rain-bow, to the intent that he may remember his covenant. And which is yet worſe (if worſe can be) another Papiſt ſaith, applying that which is only ſpoken of Chriſt to her: God (ſaith he) ſaid to her in her birth, I have given thee to be a light to the Gentils, to the intent that thou may be our ſalvation (applying it blaſphemouſly to Mary) to the end of the world, and a light to be revealed to the Gentils. And again he ſaith, That all graces which run down from the Father and the Son, come by her; who (ſaith he) is a Mediatrix between God and men: And no grace comes from heaven, but through her hands, and all grace enters in her, and comes out of her. And he ſaith, She is a Mediatrix of ſalvation, of conjunction, of justification, of reconciliation, of interceſſion, of communication. And to be ſhort, he ſaith, The Father hath given to her the half of his Kingdom, the which was ſignified in the perſons of Aſſuerus and Eſter: and that he hath retained to himſelf juſtice, and hath left to her to exerciſe mercy. So that we may appeal from the Court of the Juſtice of God, to the Court of the mercy of the Virgin Mary. Whereby they moſt blaſphemouſly prefer and lift her up above the Lord: for that Judge unto whom appellation is made, muſt be ſuperior p. 396unto theſe Judges from whom the appellation is made: therefore they blaſphemouſly prefer the tribunal of Mary, to the tribunal of the God of heaven.

And what ſhal I ſpeak of her Letanies, Pſalteries, and Hours? Of her Hours, where ſhe is called, the Queen of mercy, who hath bruiſed the Serpents head: which thing is ſpoken only to the firſt parents of the Son of God, Gen. 3. and the restorer and Savior of mankind: the moſt godly and most holy: the gate of heaven: the ſhining port of life: the mother of grace and mercy: our life, our hope; who makes the world to ſhine by the light of the brightneſs of her peace: who only hath deſerved to be next in honor to the Trinity, by whom the whole world lives, next God. She is called, the comfort of the deſolat: the ſalvation and hope of all them that put their truſt in her: the fountain of ſalvation, grace, godlineſs, joy, comfort. The Queen of heaven, and ſtar of the ſea, whom the Sun honors: the promiſe of the Prophets: the Queen of the Evangeliſts: the teacher of the Apoſtles: the comfort of the Martyrs: the ſalvation and conſolation of the quick and the dead: the bottomleſs fountain of all grace: the port of paradiſe: the Lady of glory: the Queen of joy: the Lady of Angels: the joy of the Saints: the only hope of the miſerable, the Empreſs of the Angels: the comforter of ſinners: the keeper of the heart: the praiſe of all the Saints. And of her is ſought in her Hours and Letanies, all theſe graces generally, which are only proper to God through Jeſus Chriſt to give: as Protection, receiving in the time of death, refuge in the time of miſery, remiſſion of ſins, the keeping of ſoul and body, holineſs of life, ſtaying of the pest, calming of the ſeas, perſeverance in grace, the eſchewing of ſin, ſalvation and eternal life: And that by her merits and prayers their ſins may be forgiven; and that being redeemed by her, they may climb up to heaven. And they pray to Mary and John Baptiſt, by the Redeemer, making Chriſt a Mediator between them and p. 397them. And they pray to Christ to defend them from his anger, and from the anger of his mother: And they pray her to give her ſelf and her Son unto them. What horrible blaſphemy is this? Who can give Chriſt, but only God the Father? They ſay, God will give them that worſhip her a reward here, and heaven hereafter. How ſhal I praiſe the redeemed by thee? ſpeaking of Mary. And in the proſe of the Maſs, they have this prayer, Jure matris impera Redemptori: that is, By thy motherly authority, command the Redeemer. And as concerning her Pſalteries, how horrible is it to ſee all that David ſpake of the Father, Son, and holy Spirit, to be transferred and applyed to her, without exception, from the beginning to the end? changing only the ſtyle of the eternal Lord, in the ſtyle of our Lady, blaſpheming, Bleſſed is he who loves Mary, fears her, and praiſes her name, who hopes in her. The heavens declare thy glory, and the earth and the fulneſs thereof. Bleſſed are all they who love thee, becauſe thou haſt waſhen their ſins in thy mercies. Have mercy on me, O mother of mercy: and according to the bowels of thy compaſſions, waſh me from all mine iniquities. Save me for thy names ſake: Let Mary be lifted up, and all her enemies will be ſcattered. Lord, give thy judgement to thy Son, and thy mercy to the Queen his mother. Lady, ſalvation and life is in thy hand. O how good is God to them that worſhip his mother. God is the God of vengeance, but thou art the Queen of mercy. Come, let us worſhip the Lady: let us praiſe the Virgin who hath ſaved us: let us confeſs our ſins unto her. The Lord ſaid unto our Lady, Sit here, my mother, on my right hand. O mankind rejoyce, becauſe God hath given to thee ſuch a Mediatrix: and at the name of Mary, let all knees bow in heaven, in earth, and in Hell. This Lady Pſalter was compyled by a Cardinal of Rome, Bonaventure, who was canonized for a Saint by Pope Sixtus the fourth, anno 1470. After the ſame manner have they corrupted the Songs of the Prophets, of Simeon, and of the Virgin, blaſpheming after this manner, My ſoul rejoyceth in my Lady. My ſoul, magnifie my Lady, &c. Now letſt p. 398thou, O Lord, the ſervant of Mary depart in peace, becauſe my eyes have ſeen the ſalvation of Mary. And to put an end to theſe abominations, they aſcribe unto the Virgin that which the holy Ghoſt hath ſpoken only of Jeſus Chriſt, the everlaſting wiſdom of his Father, The Lord hath poſſeſſed me in the beginning of his way: before he made any thing, I was ordained from everlaſting, Prov. 8.22. And Pope Leo the 10. calls her Deam, a Goddeſs, Epiſt. 17. In the General Council of Lateran, in ſtead of praying to God through Chriſt, for the aſſiſtance of his Spirit, they crave the help and aſſistance of Mary, Concil. Lateran. ſub Julio 2. & Leone 10. Seſſ. 9.10. &c. And Pope Pius the fifth, acknowledgeth her for the victory of the Chriſtians againſt the Turk, in their combat which was ſtricken on the ſea: and for that victory hath ordained a yearly rememberance of her to be kept, Martyrologium Rom. act. 7. And Antoninus one of their Archbiſhops ſaith, Hist. part. 3. tit. 23. cap. 3. That Chriſt ſitting at the right hand of God the Father, roſe up angry to have ſlain all the ſinners in the earth; and when none was able to reſiſt, his mother came to him, and pacified him, till two of his ſervants, Franciſcus and Dominicus, might be ſent to them: and that Chriſt anſwered; Behold, I am pacified, and have accepted thy face. I appeal your conſcience, M. Gilbert, before the Lord Jeſus Chriſt, as ye muſt appear before him in that great day, whether theſe ſpeeches be not the ſpeeches and blaſphemies of the Dragon, or not? And whether this doctrine and Religion of yours, be not idolatrous, blaſphemous, and Antichriſtian, or not?

Not only have they ſpoyled the Lord Jeſus of his mediation, interceſſion, and of his glory due to him, and mankind of their ſalvation purchaſed by his blood, in aſcribing it to Saints, Angels, and to the Virgin Mary; but alſo in aſcribing them unto their conſecrat things, as their holy water, the tree of the Croſs, the ſign of the Croſs, their golden, ſilver, and ſtony Croſſes. For unto the Croſs they give the worſhip of Latria, as themſelves teſtifie, which by p. 399their own confeſſion is only proper to God. Thomas in part. 3. ſummae, quaeſt. 25. artic. 4. & Cajet. in comment. in illum locum Thomae, & Andradius in lib. 9. orthod. explic. And their prayer to the Croſs, and the ſign of the Croſs, is to help them, defend them, and ſave them: and they adore it and worſhip it. They pray ſuch like, that the holy water may be ſalvation unto them, and that by the ſparging of the ſame, the health of their ſoul, the ſtrengthening of their faith, the ſecurity of their hope may be given them.

Unto the Images and relicks of the Saints, they offer ſacrifice, in burning incenſe unto them, which the Scripture calles an oblation only proper to the living God, Mark 9 49. Therefore Ezechias brake the brazen ſerpent, becauſe they burnt incenſe unto it, 2. Kings 18.4. And the burning of incenſe to Baal is counted idolatry, 2. Kings 23.5. They pray for their golden, ſilver, and ſtony croſſes, that as the world was purged from the guiltineſs of ſin by the Croſs of Christ, ſo by the merit of this Croſs, theſe who offer it up, may be forgiven of all their actual ſins, Pontif. Rom. part. 2 tit. de benedict. novae crucis. Careat omni peccato perpetrato. Is not this to ſet up their ſtony, &c. Croſſes, in the room of the blood of Jeſus Chriſt? They aſcribe to the tree of the Croſs, that which is only proper to God, ſaying, Salva catervam: that is, Give ſalvation to the aſſembly gathered together in thy praiſes, Brevia. Rom. in fest. invent. & exalt. ſanctae crucis. They worſhip their images after the ſame manner, as the Heathens did their Idols. And as the Heathens, Baruc. 6.3. bure their golden, ſilver, and timber Idols upon their ſhoulders, ſo do the Papiſts, Baron. nota Marti. Rom. Sleidan. com. lib. 9. Jodoc. meg. peregr. Hieroſ. cap. 3. Pellic. in Baruc cap. 6. The Heathens worſhipped their idols: the Papiſts do the ſame, in falling down before the images of Saints, Conc. Trid. Seſſ. 25. The Heathens decked their idols with veſtiments, as though p. 400they had been men: ſo do the Papiſts with their images, which ſome of themſelves think to be an abuſe, and would have it aboliſhed, Molin. Epiſt. Valen. Salig. Eſpen. hiſt. Eccleſ. Eccleſia reform, in Gallia, lib. 4. They lighted candles before their idols, which their idols ſaw not: ſo do the Papiſts, Eraſm. colloq. peregrin. relig. ergo, Polyd. Virg. de invent. rer. lib. 2. cap. 23. & lib. 6. cap. 13. There the faces of their Gods were made black through the ſmoke of their incenſe which was burnt in their worſhip, as it is exponed by ſome: ſo do the Papiſts burn incenſe to their golden, ſilver, and copper idols, Miſſ. Rom. de rit. ſervand. in celebrat. Miſſae. And to be ſhort, in this, as their Prieſts had their heads and their beards ſhaven, how like are the Papiſt Prieſts in this? Pontif. 20. part. 1. Pier. Valer. pro ſacerd. barbis. They worſhip alſo the image of Christ with the worſhip of Latria, Thom. Aquin. part. 3. quaeſt. 25. art. 3. & 4. Ant. Poſſev. Bibl. ſelect. lib. 1. cap. 10. which themſelves confeſs to be proper only to God, confeſſed by one of their own number, a learned Jeſuit, Gregor. de Valent. lib. 2. cap. 7. And therefore he defends that ſome kind of Idolatry is lawful. And Bellarmin ſaith, lib. 1. de Eccleſ. trium. cap. 23. That the worſhip of Latria, is given truly to the Image of the Croſs, and the Crucifix, ſuppoſe he ſaith, he thinks it not ſafe to preach this to the people. They ſtyle the Image of the Crucifix, with the ſtyles only proper to God, The King of glory: the Lord that is ſtrong and mighty in battel: the Lord of ſtrength, Conrad. Brun. de imagin. cap. 7. Such like, when the Image of the Dove at the Pentecoſt, is let down in the Temple with fire and water, then the Prieſt ſaith, Receive the holy Ghost, Ibidem. So do the Popes give the ſtyle of the immaculat Lamb, to the Images of wax, Sacra cerem. Eccleſ. 20. lib. 1. tit. 7. The ſecond Council of Nice, Act. 4. ſaith of the Image of Chriſt, This is Chriſt: And the Council of Trent. Seſſio 25. And in their conſecration of their Images of wax, ibid. ſacra. they pray to God the Father, Let p. 401theſe immaculat Lambs (ſpeaking of the Images) receive that ſelf-ſame vertue againſt all the crafts and deceits of the Devil, wherewith that innocent Lamb his own Son Jeſus Chriſt, delivered from the power of the Devil our first parents. And they ſing of every one of theſe wax Images, which they call their Agnus Dei, omne malignum; that is, theſe wax Images break and annul every ſin, as Chriſts blood doth. And to fill up the heap of their iniquities, not only do they worſhip the thing ſignified by the Images, but the Images themſelves, as themſelves teſtifie, Polydor. Virg. de invent. lib. 6. cap. 13. And Pius 2. ſaith, Comment. lib. 2. that in the Church of S. Mary, &c. there is an Image of the Virgin, which the people worſhip, mirâ Religione, with a marvellous Religion, as the giver of rain and fair weather. And Bellarmin ſaith, lib. 2. de imag. cap. 21. That the images of Chriſt, and the Saints, ought to be worſhipped properly and by themſelves, as they are conſidered in themſelves, and not only as they repreſent another thing. And he ſaith, cap. 13. That the Image it ſelf ſhould be worſhipped with that ſame kind of worſhip properly, with the which the thing it ſelf repreſented thereby ſhould be worſhipped. The ſecond General Council of Nice is of the ſame mind. Marinaeus Siculus de rebus Hiſp. lib. 5. teſtifies, that in Spain in a certain Temple, the Crucifix of Chriſt is adored. And he ſaith, Cujus imaginis invocato numine; At the invocation of the Godhead of the which Image, ſundry received their health. Pope John the 22. formed a prayer to be ſaid to the Image of Chriſts face, kept in a ſhirt which they call Veronica, and hath granted ten thouſand dayes pardon to them that ſay this prayer devoutly, Salve ſancta facies Redemptoris noſtri, &c. In the which prayer, firſt, theſe ſtyles are given to this Image, as the face of our Redeemer, wherein ſhines the brightneſs of the Godhead: the beauty of the world: the glaſs of the Saints, wherein the heavenly ſpirit; deſire to look in: the ſtrength of our Chriſtian faith: p. 402the deſtroyer of hereticks, our joy in this life. Secondly, they pray to this Image, to purge us from all the ſpots of our ſins: to joyn us to the company of the bleſſed: to powr in light in our hearts by that vertue which is given to it: to increaſe our merit, and to lead us to heaven. When ſhal we tumble our ſelves out of the gulf of theſe abominations and idolatries? Blind now muſt they be that ſee not their doctrine to be the doctrine of the Dragon. Therefore do I ſtrive with you (ſaith the Lord) and with your poſterity. For go through all the regions of the earth, and ſee if there be the like abominations, as is among them. For they have changed the glory of God into unprofitable Idols. O ye heavens! be aſtoniſhed at this, and be confounded, and be ye deſolat. For two evils have they done: they have forſaken the Lord, and Chriſt his Son, the fountain of living waters, and have made unto themſelves broken pits, which can hold no water: that is, they have made unto themſelves falſe Gods and falſe Chriſts, which cannot bring ſalvation unto them. They have given his glory unto others, ſo that of all Idolaters that ever have been, they are the greateſt. It is no wonder therefore ſuppoſe the Lord hath cauſed it to be proclaimed by an Angel, That he that worſhippeth the beaſt and his image, ſhal be tormented in fire and brimſtone, day and night: and the ſmoke of their torment ſhal aſcend for evermore, and they ſhal have no reſt, Rev. 14 10.11. I hope now the ſecond point is ſufficiently cleared, that they have ſpoyled Chriſt of his Prieſthood, and of that glory and honor that is due unto him.

Now as they have ſpoyled him of his Prieſtly office, ſo have they robbed him of his Kingly office. His Kingly office ſtands in two things: The one is, in the inward operation of his Spirit. The other is, in the exerciſe and miniſtery of the Word, Sacraments and Diſcipline, which he hath ordained for that end. As for the firſt: He by his Spirit p. 403prepares the heart, by bringing us to a ſight and ſenſe of our miſery, that we may run to him to ſeek for mercy: And then he by his Spirit works that living faith, which makes us fully aſſured of ſalvation, which works by love, and brings forth the fruits of holineſs and righteouſneſs, whereof prayer is one ſpecial. All which is taken away by their doctrine. As to the firſt: No ſufficient knowledge of their miſery among them. For firſt their doctrine is, That we are not dead in ſin, but man hath free-will: and then, that concupiſcence after Baptiſm, is not ſin: and that the adoring and worſhipping of Images, is not the breaking of the ſecond command. And that the reward of every ſin, is not everlasting death. And that men even without faith, may merit the favor of God; and that after they have obtained faith, they may not only fulfill the Law perfectly, but alſo do more; yea love God with a greater love then he hath commanded, and lead a more ſtrait and heavenly life, then either the Law of God or man preſcribes, as Bellarmin ſaith. And that men may not only ſatisfie God for their own ſins, and merit everlaſting life to themſelves, but alſo may communicat of the ſuperabundance of their merits unto others, Malvenda in diſput. Ratisb. cum Bucero, & omnes fere Scholaſtici.

Now, is it poſſible that theſe men who ſo lift up themſelves in the conceit of their own righteouſneſs, can have the knowledge and ſenſe of their miſery? And as for this full aſſurance of faith without doubting, they call it Preſumption. And as for the fruits of holineſs, without the which no man can ſee God, let their fruits of their vow of ſingle life among their Clergy, and forbidding of marriage, which the Scripture ſaith, is the doctrine of Devils, bear witneſs: whereby innumerable abominations, murders, adulteries, whoredoms, have been committed in their Cloyſters and Nunneries, as their viſitation doth teſtifie. And in a fiſh pond there was found ſix thouſand childrens p. 404heads; which moved Gregory to revoke that determination of his, upon this reaſon, that it was better to let them marry, then to give ſuch occaſion of murder, as appeareth by an Epiſtle of Hulderick Biſhop of Ausburgh, written to Pope Nicolas the firſt. And Pope Pius the 2. ſaith, that marriage was taken away for ſome reaſons, but it ſhould be reſtored again for greater. This is aſcribed unto him. And as for true prayers, which ſhould be in the Spirit, with ſighs and ſobs that cannot be expreſſed, Rom. 8.26. in a known language, with words of underſtanding, that men may ſay, Amen, to them: in ſtead of this, they teach vain repetition and babling in prayers. 1 Cor. 14. as though God were ſerved by reckoning up their mutterings, ſo many Avees, ſo many Pater noſters upon a pair of beads, They teach to pray in a ſtrange language, which is a ſign not to them that believe, but to them that believe not, which cannot edifie nor build up, no not the tower of Babel it ſelf, ſuppoſe it be a tower of confuſion. So by their doctrine they have ſpoyled Chriſt of his ſpiritual government in the hearts of his own by the work of his Spirit.

And as for the outward government by the Word, Sacraments and Diſcipline, they have both ſpoyled him of it, and alſo have deprived the people of God of theſe means whereby their faith may be wrought, nowriſhed, and confirmed in their hearts: For as for the Word, beſide their corrupting of it, what by Apocrypha, what by traditions, what by the commandments of the Church, what by their corrupted tranſlation, and their falſe interpretations, they have ſtarved the people of God for the want of them, in keeping them up in a ſtrange language, and reading them out ſo in their Aſſemblies in a ſtrange language; ſo that the people may have eyes and not read them, ears and not hear them, minds and not underſtand them, becauſe they are kept up in a ſtrange language. And therefore ſundry p. 405of our predeceſſors have been accuſed and burnt by them, for reading parcels of them, being tranſlated in the vulgar language. And as for the Sacraments, they have increaſed the number of them, by adding other five unto them: they have impaired them of their vertue, corrupted them with errors, polluted them with ceremonies, and have ſpoyled the people of the fruit of them, by reaſon they are miniſtred in a ſtrange tongue, and they have turned the Sacrament of the Supper in a propitiatory ſacrifice for the living and the dead. They have taken away the ſign of the Sacrament. They have aboliſhed the humanity of Chriſt, by their monſtrous tranſubſtantiation. They have taken away the Communion which ſhould be in the Sacrament, by their privat Maſſes: and they have ſpoyled the people of a ſweet pledge of their ſalvation, in taking away the cup from them, by their lamed communion under one kind.

And as for the diſcipline of Chriſt, they have renverſed it alſo, the order whereof according to the Scripture, is, that the Church of Chriſt be governed by his own Miniſters, and his own laws, ſet down in the Word, for the ſalvation of his people, Numb. 3.10. Heb. 5.4. Epheſ. 4.11. Exod. 25.30. Matth. 28.20. 1. Cor. 12.28. Eph. 4.12. all which they have taken away. And firſt, concerning the Miniſters of Chriſt, Paſtors, Doctors, Elders, Deacons, which is given of God for the work of the Miniſtery and building up of the body of Chriſt, they have removed them from the government of the ſame, and have ſet up other Office-bearers, as Legats, Cardinals, Primats, Patriarks, Archbiſhops, Lord Biſhops, Chanons, Parſons, Vicars, Archdeacons, Prieſts, Abbots, Provincials, Popes Inquiſitors, Commiſſioners, Officers, Procutors, Promoters, and the innumerable rout of their Monks, Friers, Jeſuits; whoſe Sects and Orders, as they have been reckoned p. 406by ſome, extends to an hundred and one, all different in Ceremonies and Orders one from another, all unknown in the Scriptures of God: and transformed the government of the Church of Chriſt into a viſible Monarchy and Kingdom of the Romans, as it is named by Turrian a Jeſuit, de Eccleſ. & ordinar. Miniſt. lib. 1. cap. 2. And the Popes having ſet themſelves in the room of Jeſus Chriſt, the King of his Church, have not only tumbled out Chriſts Officers, and ſet in their own, of whom they exact an oath of obedience to them: but have lifted up themſelves above the higher Powers, Kings and Magiſtrats, as ſhal be ſpoken hereafter. Claiming to themſelves both the Swords and authority, to give and to take Kingdoms at their pleaſure, exacting an oath of obedience of them, making them their vaſſals, and tyrannizing over the Church of God. And as they have ſhut out the Miniſters who ſhould rule the Church of God, ſo have they ſhut out his Laws whereby it ſhould be ruled. For this new Prince the Pope, hath ſhut out the Canon of the Scripture, from being a rule to govern his Kingdom; and in ſtead thereof hath ſet down his Canon Law, Decrees, Decretals, &c. which decretal Epiſtles, Gratian, the gatherer of the Canon Law, would have reckoned in the number of the Canonical Scriptures, Diſtinct. 19 in Canonicis. And to what end doth he uſe theſe laws? Not to further the ſalvation of Gods people, but to ſatisfie his own (if yet a horſe-leech might be ſatisfied) and his Courtiers inſatiable covetouſneſs, ambition, and luſt. For this cauſe, he hath taken in his own hand the election of Biſhops, from them to whom it belonged. For this cauſe, he hath not permitted the cauſes of the Church to be debated where they roſe, as equity, reaſon, and peace would he ſhould have done: But he hath removed them thence to be heard at Rome: what by reſerving of cauſes to himſelf, what by appellations, what by p. 407exemptions: And for the ſame cauſe, he hath committed the feeding and guiding of the flock of Chriſt, to brute and beaſtly creatures, in giving the charge and commodities of the Church to whom he would, by preſentations, preventions, reſervations, tranſlations, proviſions, permutations, and commendations. How hath he waſted and ſeized upon the Church goods, with his penſions, and firſt fruits and appropriations, ſo that he hath been cryed out upon of ryot, pride, extortion and ſimony? Ammian. Marcel. lib. 27. Baptist. Mant. Faſt. lib. 5. Bern. Epiſt. 42. Conc. Baſil. Seſſ. 21.

And as for excommunication, he hath uſed it not againſt the wicked, Bernard. ad Eugen. lib. 1. & 3. Mantuan. ſylvar. lib. 2. of whom a ſink hath flowed at all times in Rome; not againſt thieves, of whom Rome is made a den: not againſt murderers, for whom there is a ſanctuary in the houſes of Cardinals at Rome, Aeneas Sylvius hiſt. de Aſia min. cap. 77. not againſt adulterers, not againſt whores, whereof the Pope received ſuch tribut, as hath been ſpoken; but againſt Emperors, Eſtats, Nations, who would not ſerve him at a beck, againſt any man that denyed his Pariſh Prieſt a little tiends: againſt whole aſſemblies of the faithful, whom he by moſt villanous cruelty and treachery (as if they had been ſheep appointed for the ſlaughter) hath rid away by fire, by torment, by ſword.

And to end this, what ſhal I ſpeak of his tyrannical laws, whereby he hath oppreſſed the Church of God, as of ſingle life, auricular confeſſion, choiſe of meats, apparel & dayes, of new and ſtrange canonizing of Saints, of pilgrimage to the holy Land, of the vows of Monks & Nuns, of the eſtates and rites of marriage, and of innumerable ceremonies, partly unfruitful, partly fooliſh, partly impious? And what ſhal I ſpeak of his diſpenſations againſt the Old Teſtament, againſt the Epiſtles of Paul, againſt all p. 408right and equity? That a brother may marry his own brothers wife (King Henry the 8.) and an uncle his ſiſters daughter (Philip King of Spain.) And Pope Martin the fifth, approved the marriage of one with his ſiſter germain. That Church offices, and livings, may be given to boyes, to ſimonical merchants, and unlearned perſons, Bernard. Epiſt. 42. & de conſid. ad Eugen. lib. 1. & 3. That one may have plurality of Benefices, Diſt. 70. cap. Sacerdotum, cap. de mult. de praeb. That he who hath the Benefice, needs not to attend the office, cap. relatum de cler. cap. licet, Canon. de elect. in Sexto. That promiſe may be broken with God and man. That ſubjects may be diſcharged of their oath to their Princes, Conc. Constant. Seſſ. 19. And laſt of all, what ſhal I ſpeak of his Indulgences and Pardons, in granting ſo many hundred and thouſand years pardon of their ſins, to them that will devoutly ſay their idolatrous prayers? Some giving three hundred dayes pardon, as Pope Celeſtin: Some ſeven hundred years pardon, as Pope Boniface: Some ten thouſand years pardon, as Boniface the 6. Some thirtytwo thouſand, ſeven hundred & fiftyfive years pardon: And Sixtus the 4 hath doubled the time of this fore-ſaid pardon: And ſome ten hundred thouſand years pardon for deadly ſins, as Pope John 22. Portuus book of Sarum, printed anno 1520. Here is pardon for all ſins. ſo that there be money. And as the Revelation ſaith, The very ſouls of men are made merchandiſe of, Rev. 18.13. And one of their own friends ſaith,— venalia Romae Templa, Sacerd…tes, Altaria ſacra, coronae, Ignes, thura, preces, coelum est venale, Deúſque, Baptiſt. Mantuan. calam, temp. lib. 3. That is, Churches, Prieſts, Altars, crowns, fire, incenſe, prayers, heaven, and God, are to be ſold in the Church of Rome. To conclud this then, he is the Antichriſt whoſe Doctrine and Religion, Miniſtery and Diſcipline, is directly contrary to the Doctrine, Religion, Miniſtery and p. 409Diſcipline of Jeſus Chriſt. Again, he is the undoubted Antichriſt, whoſe doctrine ſpoyls Jeſus Chriſt of the truth of his humanity, of his Prophetical, Kingly, and Prieſtly Offices, and ſets himſelf and others up in the ſame offices: and whoſe doctrine ſpoils him of the glory which is due to him only, for our creation and redemption, and gives it to creatures: and laſt of all, he whoſe doctrine ſpoyls men of their ſalvation, muſt be that undoubted Antichriſt. But the Doctrine and Religion of the Popes of Rome and his Clergy (as hath been proved ſufficiently) are ſuch. Therefore they are that undoubted Antichriſt, which the Scripture fore-told was to come. And this for the ſecond mark.

The third mark of the Antichriſt, is, That he exalts himſelf above all that is called God, and is worſhipped; that is, above all powers and majeſties, both heavenly and earthly. He ſaith not, Above God himſelf; but above all that is called God: that is, above all powers heavenly and earthly, as hath been ſaid. He then is the undoubted Antichriſt, whom the Scripture fore-told ſhould come, who lifts up himſelf above all powers, as well heavenly, as earthly: (this you cannot deny, becauſe the Scripture ſo affirms.) But the Pope of Rome have lifted up themſelves above all powers, both heavenly and earthly: the which if it ſhal be proved, then of neceſſity it muſt follow, that the Popes of Rome are that undoubted Antichriſt. Now for proof hereof, we ſhal ſet none other upon their aſſiſe, to file or cleanſe them in this point, but their own Canon Law, their own Writers, their own Biſhops and themſelves. Antonius Archbiſhop of Florence, ſaith, Sum. part. 3. tit. 22. cap. 5. That his power is greater then any created power: and that it extends its ſelf to heavenly, earthly, and infernal things. Of whom (ſaith he) that is true which is ſpoken of Chriſt in the 8. Pſalm 6. Thou haſt ſubjected all things under his feet, that are in heaven, in earth, or in hell, applying it to the Pope. What p. 410needs more? This is conviction enough. But yet we will proceed and ſee how far he hath lifted up himſelf above all theſe. As for them in the earth, there are two ſpecial powers, the temporal power, and the ſpiritual power. He claims ſuperiority over both, as is manifeſt by their own doctrine. The Pope is over the world in ſtead of Christ, Anton. in ſum. part. 3. tit. 22. cap. 5. I am Ceſar, all the power in the heaven and in the earth is mine, Boniface 8. We affirm and define, that it ſtands all creatures upon the neceſſity of their ſalvation, to be ſubject to the Pope, Extra de majorit. unam ſanct. The Pope ſhould judge all, and be judged of none, unleſs he be found an heretick. And ſuppoſe he ſhould draw after him innumerable ſouls by heaps unto Hell, yet no mortal man ſhould be ſo bold as to ſay to him, Lord, why doſt thou this? Diſt. 40. cap. Si. Papa, Gloſſ. extravagant. ad Apoſt. How far he hath lifted up himſelf above the temporal power, Kings, Princes and Emperors, let both their doctrine and practiſe bear witneſs. The Pope is as the Sun to rule over the day; that is, the ſpirituality: and the Emperor as the Moon, to rule over the night; that is, the temporality. And as the earth is ſeven times greater then the Moon, and the Sun eight times greater then the earth; ſo is the Pope forty ſeven times greater then the Emperor. And as the Emperor or Roman Princes take of me their approbation, unction, and Imperial Crown; ſo they muſt not diſdain to ſubmit their heads to me, and to ſwear to me their oath of alleageance and fidelity; Pope Clement 5. de jurejurando. The Pope may depoſe Kings from their Kingdoms, and abſolve their ſubjects from their oath of alleageance, and interdict their Kingdoms, and ſet up others in their room, Sext. Decretal. de ſentent. & re judicata, cap. ad Apoſt. item Gloſſa. Childerick King of France, was depoſed, and Pepin ſet in his room. Pope Zachary, cauſa 15. quaeſt. 6. cap. Alius. Henry the fourth, Henry the fifth, Frederick the firſt, Otho the fourth, Frederick the ſecond, & Conradus his ſon, all Emperors, were excōmunicat p. 411and depoſed by the Popes. Juſtinianus, Otho the firſt, Frederick the firſt, Henry the fifth, Sigiſmundus, Carolus the fifth, all Emperors and Monarchs, admitted by the Popes of Rome to kiſs their feet. And if this had been their practiſe only, and not their doctrine, this pride and arrogancy might have been imputed to the perſons, and not to the ſeat. But his doctrine is ſo, Author ceremoniarum, lib. 1. & 3. The Pope of Rome doth reverence to no mortal man. All men of whatſoever dignity or preeminence they are of, ſo ſoon as they come in the preſence of the Pope, ought to kneel thriſe down, and to kiſs his feet. The Emperor as ſoon as he ſees the Pope, with his bare head, kneeling to the ground, he worſhips him, and kiſſes his feet. The Emperor holds the ſtirrop, while the Pope leaps on. So did Constantin the Great, ſaith their Canon Law, Diſt. 96. cap. Conſtant. The Emperor at the banket holds the water to the Pope to waſh his hands, and brings the first diſh to the Popes table. And if the Pope be to be carried in a chair, he, or the King, if they be preſent, ought to carry the Pope in the chair on their ſhoulders. So this is clear both by their doctrine, and practiſe, how far they have lifted up themſelves above the Kings and Monarchs of the world: ſo that Pope Gelaſius ſaith, That Emperors are more inferior to Popes, then lead is to gold, Diſt. 96. cap. 2.

Their ſuperiority over the ſpiritual power of the Church of Chriſt, hath been ſhown in part before. But for the further proof of it, they ſay, That the Pope is above all General Councils, and that they take their force and confirmation only by him, Pope Marcel. diſt. 17. cap. Synodum. And that he is ſupreme Judge in all controverſies of Religion, whoſe judgement is alſo infallible, Bellarm. de Primat. Pap. And where God hath ordained all cauſes among men to be judged by men, he hath only reſerved the Pope to be judged by himſelf, and that he cannot be judged by any, neither of Kings, nor of the Emperor, nor of the whole Clergy, nor of the people, Symmachus Pope 99.3. Aliorum. Pope Innocentius 9. quaeſt. 3. cap. Nemo. And that he is Judge over all the Churches: and p. 412that without a Council, both to abſolve and condemn: and none to judge of his judgement: and all to appeal to him, and none from him, whoſe judgement muſt ſtand, as given out of heaven by the mouth of Peter himſelf, which no man muſt break or retrait, no man must diſput or doubt of, Anaſtaſ. quaeſt. 3. cap. Antiquis. Item 11. quaeſt. 3. cap. Quamvis, & cap. Quatuor, diſt. 19. cap. Sic omnes. 9. quaeſt. 3 cap. Pater. Pope Innocentius 2. art. 17. quaeſt. 4. cap. Si quis, diſt. 19. cap. In memoriam. Sext. decret. tit. 7. de renunciatione, cap. Quoniam. And that in omni re dubiâ, that is in all controverſies of Religion, he muſt obediently of all the faithful be heard, whether he can err or not, Bellarm. de Pont. lib. 4. cap. 2. And that he may make lawes to bind the conſciences of men, & cap. 15. and that he may creat new Religions, Anton. ſum. 3. part. tit. 22. cap. 5.

His power over them that are in Purgatory and Hell. According to his abſolut juriſdiction, he hath power to ſpoil all Purgatory, by the communication of his Indulgences and Pardons, except only them who have only the Baptiſm of the Spirit, and infants who are in Limbo Patrum, Ibidem: and theſe who have not friends to do for them. The Pope may abſolve from an infinit pain; to wit, from the pain of Hell, as Gregory did, who by his prayer abſolved the ſoul of Trajan from the infinit pains of Hell, Anton. tit. 22. cap. 5. The Pope hath as great power in Purgatory and Hell, as that he may deliver as many ſouls as are tormented there, by his Pardons, and with all ſpeed place them in heaven, and ſeats of the bleſſed, as he pleaſeth, Clem 6. in bulla & Anton. ibidem cap. 6.

His power over heaven and all the powers therein. All power in heaven and earth is given to me, ſaith Boniface the 8. The Pope hath ſo great power in heaven, that he may canonize any dead man, and place him among the Gods, and that against the judgement of his Biſhops and all his Cardinals: Clemen. 6. Bulla. Troilus in tract. de canonizatione ſanct. He commands the Angels to take ſouls out of Purgatory, and to carry them to heaven, Clem. 6. in Bulla. His power is greater then the power of all the Saints, Baldus. God hath ſubjected the Angels in heaven to the Pope, and he is greater then they, in four reſpects: and no leſs honor is due unto the Pope, then to the Angels: and then greater (ſaith he) for the Pope receives from p. 413the faithful adoration, and kiſſing of his feet, which the Angel would not permit to be done to him by John, Anton. ibidem. tit. 22. cap. 5. What needs more now for the proof of this mark? Doth not he lift up himſelf above all that is called God, who claimes power over heaven and earth and hell? This they cannot deny: But I aſſume, their own Clarks, Doctors, Popes, and Bulls teſtifie this, which they cannot chooſe but confeſs alſo: Therefore of neceſſity the Popes of Rome have exalted themſelves above all that is called God, and therefore they are that undoubted Antichriſt which was to come, and now is come.

And as they have exalted themſelves above all heavenly powers, ſo have they matched themſelves with Jeſus Chriſt: for theſe things are only proper to Jeſus Chriſt, To have all power given him: to have all things ſubject to him under heaven: to be greater then all the Angels: to receive that worſhip which the Angels refuſe: to command the Angels: to make laws: to bind the conſciences of men: to creat and inſtitut new Religions. And yet the Pope hath arrogated all theſe things to himſelf, as hath been proved: Therefore he is that undoubted Antichriſt: For he that makes himſelf equal to the Son of God, lifts up himſelf above all that is called God: this cannot be denyed. But the Popes of Rome have done ſo, in challenging to themſelves theſe things which are only proper to the Son of God: therefore they muſt be the Antichriſt. Further, theſe things are proper to Jeſus Chriſt only, To be the head, the ſpouſe, and foundation of his Church, to be that corner ſtone, that precious ſtone, and that proved ſtone, to be that rock of offence, to be the Sun that gives light to his Church, to be the Prince of Paſtors, and to have all treaſures of wiſdom and underſtanding hid in him, and to have all power in heaven and earth given him, and to have the fulneſs of power, Epa. 5.23, Col. 2.8. Eph. 1.21.22.23, Iſa. 28.16. and 8.14. Matth. 21.41. Malach. 3.20. p. 414Matth. 28.18. 2. Pet. 5.4. Col. 2.3. But all theſe things the Popes of Rome have arrogated to themſelves, as is manifeſt by theſe places before quoted. Bellarmin in praefat. de ſum. Pontif. lib. 1. ceremon. tit. 7. de majorita. cap. Unam ſanctam de conſtitut. cap. licet. In ſexto. de tranſlat. cap. Quanto. in gloſſa. Yea, he hath not left ſo much unto Chriſt as his ſtyle, but it is aſcrived to him: For Bernard writing to him, ſaith, Tu es unctione Chriſtus, that is, Thou art Chriſt, &c. de conſider. ad Eugenium: yea he hath claimed a greater power to himſelf, then ever we read that Jeſus Chriſt the Prince of glory, and the Lord of life uſed, as to deliver damned ſouls out of hell, and make them Saints in heaven, & that as many as pleaſes him, Clement. 6. Papae Bulla. So not only hath he made himſelf equal in authority, in office, in ſtyles with the Prince of glory, the Lord Jeſus: but alſo he hath lifted up himſelf above him: And that there may be nothing wanting to make it manifeſt, that he is this Antichriſt, as though it had been too little to him to have lifted up himſelf above all powers in heaven, in earth & in hell: and to have matched himſelf with the eternal Son of God, both in works, ſtyles, and offices, and to arrogat a greater power then ever he did exerciſe. He hath matched himſelf with the majeſty of the Godhead, claiming to himſelf theſe things which are only proper to the Godhead, De tranſlat. cap. Quanto. As the Popes will is for reaſon: He hath an heavenly arbitriment, he changes the nature of things: Of nothing he makes ſomething: He may depoſe and ſet up in Kingdoms whom he will: He hath an abſolut juriſdiction that no man may ſay to him, wherefore doſt thou this? He may, liberare ex toto ſicut ipſe Deus; that is, abſolve a man from the whole, as God may do: Yea, that he may do all that God may do, except ſin: the key not erring, Panormitan. de elect. cap. licet ab. All which things are only proper to the majeſty of God. And as he hath matched himſelf with the majeſty of God himſelf in his p. 415judgement, will, and power; ſo doth he claim to him the ſelf-ſame worſhip and adoration which is only proper to God: This worſhip is only proper to God, To fall down before his feet, and to adore him, and therefore Satan craved it of Chriſt, and he refuſed to give him it: And John would have given it to the Angel, but the Angel refuſed it. Wherefore did Chriſt refuſe to give it, and the Angel refuſe to receive it, Rev. 22.8.9. Matth. 4.9.10. but becauſe it was written, The Lord thy God thou ſhalt worſhip, and him only ſhalt thou ſerve? But that worſhip which the Devil craved to be given to him, and which the Angel refuſed as proper only to God, that doth the Pope claim to him and receive from others, as his own Archbiſhops and Canon Law, and men of his own Religion do teſtifie. Antonius ſaith, 3. part. ſum. tit. 22. cap. 5. printed Lugduni 1516. He receives adorations, proſtrations; that is, worſhip and falling down before his feet, which (ſaith he) the Angel refuſed to receive of John. Steuchus ſaith, de donat. Conſtant. p. 141. Constantin the Emperor worſhipped the Pope as God, and gave unto him divine honors, and worſhipped him as the lively image of Chriſt. And Blondus ſaith, Lib. 3. inst. Romae, that all the Princes of the world worſhip the Pope, ut ſummum Deum, as the moſt high God. And Joannes Faber ſaith, Praefat. in inſtitut. the Pope calls himſelf by words, the ſervant of ſervants, but yet he permits himſelf to be worſhipped, which the Angel in the Revelation refuſed. And Frier Mantua ſaith, Cujus veſtigia adorat Caeſar; & aurato vestiti murice Reges. Whoſe feet (meaning the Popes) or footsteps, Caeſar and the Kings of the earth adore or worſhip. And yet leſt any ſhould doubt whither he be the Antichriſt or not, he is not only made equal with the majeſty of God, in power, arbitriment, and adoration, but alſo the very Godhead it ſelf, and the very ſtyle of the majeſty of God is aſcribed to him. Aventinus ſaith, Lib. 7. the Popes of Rome earneſtly deſire domination & Divinitatem, p. 416divinity or Godhead. And de electione, it is ſaid, That he is taken up in the fellowſhip of the inviſible Trinity, Cap. Fundamento in Sexto. And Baldus ſaith: The Pope is a God in the earth: And the common voice of the Canoniſts is, Dominus Deus noſter Papa; that is, the Lord our God the Pope, Canoniſt. extra. Joan. 22. cap. Cum inter in gloſſa. And he is called by his Doctors Optimus, Maximus, moſt good in grace, moſt great in power. Stapleton in praefat. in princ. fid. doct. And Aventinus ſaith, that it is written in his fore-head, Deus ſum, I am God. And Gomeſius ſaith, Vict. in tom. 4. Hieron. praefat. the Pope, eſt quoddam numen, a certain Godhead, ſhowing himſelf to be a viſible God in the earth. And in the Council of Lateran, one ſaith to the Pope, Tu es alter Deus in terris: Thou art another God upon the earth. And the Tridentin chapter calls him, Terrenum Deum: an earthly God. And his Canon Law ſaith, It is manifeſt that the Pope was called God by Conſtantin. diſt. 96. cap. Satis evidenter.

What needs more? He muſt be blinded by God that ſees not the Popes to have lifted up themſelves above all that is called God, and is worſhipped. But yet I ſay further. He hath lifted up himſelf above the majeſty of God: Firſt, in making that to be Gods word, that is not Gods word, in decreeing the Apocrypha to be Canonical Scripture. And his Canon Law reckons in the decretal Epiſtles among the Canonical Scriptures of God, diſtinct. 19. in Canonicis. Now what is this but to prefer his authority to the authority of God? He denies forgiveneſs to them that break his law, but he ſells the break of Gods law for money. It is certain that there is no redemption out of Hell: 2. Tim. 2.13. and yet the Popes of Rome claim that authority, to deliver ſouls out of Hell, and to make them Saints in heaven. It is impoſſible to God, ex injuſtitia facere juſtitiam, to make wrong to be right, becauſe the Scripture ſaith, He cannot deny himſelf, and he cannot lie, Heb. 6.18. But the p. 417Popes Canoniſts ſay, That he may ex injuſtitia facere juſtitiam: Of wrong make right, De tranſlat. cap Quanto in Gloſſa de conceſſ. Praebend. cap. Propoſuit. 16. quaeſt. Quicunque in Gloſſa 15. quaeſt. 6 authorit. in Gloſſa, diſt. 32. Lecto. His Canoniſts alſo ſay, That the Pope may dispenſe ſupra jus de jure, above right. And that he may dispenſe againſt the law of nature, againſt the law of God, against the Old Teſtament, againſt the Apoſtles, and that he may dispenſe against all the precepts of the Old and New Teſtament, Ut citatur à Juello, pag. 59. defenſ. Apolog. They ſay, He may diſpenſe againſt the degrees forbidden in the Law of God. And that he may, according to his abſolut power, Diſſolve the bond of marriage, upon the conſent of both the parties, without any lawful cauſe. And that he may diſpenſe with oaths and promiſes made either to God or men, Fox pag. 785. And ſome ſay, That he may diſpenſe that one may have me wives then one at once, in ſome caſes. Now what is this elſe, but to exalt himſelf above the Lord? And in a Sermon in the Council of Lateran, it is there ſpoken of him by one of his own Biſhops, That all power in heaven and earth, is given to the Pope; Concil. Later. ſub Leone, ſeſſ. 10. And that which is more, That in him is omnis poteſtas ſupra omnes potestates coeli & terrae: All power above all powers, both of heaven and earth. And Aventinus ſaith, That they deſire to be feared more then God. To conclud this then, He that hath exalted himſelf above all powers in heaven, earth and hell: he that hath equalled himſelf with the Son of God, the Prince of glory, and with the majeſty of God, in ſtyles, authority, office and power: And he who hath lifted up himſelf above the Lord Jeſus, and above the majeſty of God, he muſt be that undoubted Antichriſt, which the Apoſtle Paul hath deſcribed: But the Popes of Rome have done ſo both by their practiſe, and by their doctrine, as hath been proved by their own teſtimonies: Therefore they are that undoubted Antichriſt who was to come. This for the third mark.

The fourth mark of the Antichriſt, ſet down by the p. 418Apoſtle, is, That he fits in the Temple of God, as God. That is, in an eminent & high place in the Church of God. So Jerome to Gelaſius, and Chryſoſtom upon that place, and Theodoret, & Thomas of Aquin a Papiſt, expones this place, and Auguſt. de civit. Dei, lib. 20. cap. 19 expones this Temple to be the Church of God, wherein the Antichriſt ſhal ſit. For leſt men ſhould think that the Antichriſt ſhould be an open enemy to God, the Apoſtle ſaith, He ſhal ſit in the Temple of God; that is, in the Church of God: as it is taken, 1. Cor. 6.19. where the Saints in Corinth are called the Temple of God. So the Antichriſt is fore-told to be an houſhold enemy, and not a forrain ſo: and he ſhal withſtand Chriſt not openly, but covertly. And though he be a deadly enemy to Chriſt, yet ſhal he pretend that he is in the Temple of God; that is, a member of the Church: and that he hath a throne; that is, a high dominion within Gods Church. And therefore in the Revelation, he is called, A beaſt which hath two horns like the Lamb, Rev. 13.11. that is, who in outward ſhow is like the Lamb, pretending his power and authority. And as Primaſius ſaith, exponing that ſame place, Thoſe whom he ſeduceth, he ſeduceth them by hypocrifie of a diſſimulat truth: for he ſaith, he were not like the Lamb, if he ſpake openly as the Dragon. And Augustin ſaith, Tract. 3 in Epiſt. Joannis; Let us not take heed to the tongue, but to the deeds: let the tongue reſt, and ask the life. Whereby it appears, that they alſo are Antichriſts, who deny Jeſus Chriſt in their life. And therefore (alluding to Judas) he is called the ſon of perdition, who not by open warfare ſhould oppugn Chriſt, but by a kiſs, as it were, ſhould betray him. And therefore he is deſcribed alſo under the form of a woman, an harlot, Revel. 17.2. Theſſ. 2 whereby is ſignified, that he ſhal not be an open enemy in profeſſion, but ſecret and diſſimulat. And therefore the cup wherein ſhe reacheth out her abomination, is deſcribed to be of gold; that is p. 419having a ſhow of godlineſs. And his unrighteouſneſs; that is, his doctrine, is called deceiveable, becauſe of the ſhow of truth that it hath. And his iniquity is called a myſtery; that is, not a plain and open impiety, but ſecret: ſo colored with ſhows of truth and godlineſs, that every one cannot perceive it. And yet for all this hypocriſie of his, for all this diſſimulation, and ſhow of godlineſs. He ſhal ſpeak like the Dragon; Rev. 13.19. that is, his doctrine ſhal be the doctrine of Devils. His drink ſhal be abomination and fornication; that is, abominable idolatry. Now to whom can this agree? And in whom hath this been fulfilled, except only in the Popes and Biſhops of Rome? For doth he not call himſelf, The Vicar of Chriſt: the head of the Church: and thoſe that obey him only the true Church, and true Catholicks? Who hath horns like the Lamb and yet ſpeaks like the Dragon, but he? That is, who ſtyles themſelves the ſervant of ſervants: the Vicar of Chriſt: the head of the Church, &c. but they? And yet for all this, who have ever lived, taught, or ſpoken ſo blaſphemouſly as they? Oraclo vocis mundi moderaris habenas: Et meritò in terris crederis eſſe Deus. That is; By the oracle of thy voyce, thou rules the world, and worthily is thou believed in the earth to be God. This inſcription was written in Rome to Pope Sixtus the fourth. In ſhow of holineſs, moſt vaunting; and yet for all this, of all the creatures under heaven, the moſt monſtrous. Of all idolaters, under the ſhow and pretence of Religion, the vileſt and moſt abominable: and of all creatures in the earth, they have lifted up themſelves fartheſt above God, and that under the pretence of humility. And therefore the Scripture ſaith, that the Antichriſt ſhal ſit in the Temple of God; not as a Miniſter teaching and preaching the Goſpel of the Kingdom, in ſeaſon, and out of ſeaſon: but as God; that is, claiming to himſelf theſe things that are proper and peculiar to God. The which the Popes of Rome have done, as hath been proved before. p. 420So to conclud this: He muſt be the undoubted Antichriſt, who ſuppoſe he hath lifted up himſelf above all that is called God, yet he ſits in the Temple of God, as God: who hath two horns like the Lamb, and yet ſpeaks like the Dragon: whoſe abominations are drunken out of a golden cup, whoſe doctrine is deceiveable: and a myſtery: that is, who under the pretence of Chriſt, overthrows Chriſt: But ſo it is, the Popes of Rome are ſuch (as hath been proved:) Therefore the Popes of Rome are the undoubted Antichriſt. This for the fourth mark.

The fifth mark of the Antichriſt, as he is deſcribed by the Apoſtle, is in theſe words: Ye know (ſaith the Apoſtle) what withholdeth: namely, that he might be revealed in his own time. This Tertullian de reſurrect. cap. 24. Jerome ad Gelaſium, and Chryſoſtom upon this ſame place, and ſo alſo Ambroſe upon this place, and Auguſt. de civit. Dei, lib. 20. cap. 29. expone it of the Roman Empire: the which, as long as it flowriſhed, and was in full ſtrength, the Antichriſt could not climb up to this his full hight and preeminence. So that it behoved that Empire firſt to be tranſlated, and piece and piece diminiſhed, before the Antichriſt could come up to his hight; for that ſtayed him. Now it is manifeſt out of the 17. chap. of the Revelation, that Rome ſhould be the ſeat of the Antichriſt: and Bellarmin and the Rhemiſts do not deny it: and Rome was the ſeat of the Roman Empire before. So then it behoved the Empire to tranſlate his ſeat from Rome, that Rome which was firſt the ſeat of the Empire, might be the ſeat of the Antichriſt. Now the iſſue and event, is a ſure and clear interpretation of this Propheſie: For Conſtantin the Emperor of Rome, tranſlated his ſeat from Rome to Byzantium, called Conſtantinople in Greece. And piece and piece that Empire of the Greek Emperor began to decay, and was tranſlated from the Greeks to the French-men, by the Popes: and then from p. 421them to the Germans, by the Popes alſo. So that both Rome, and a great part of Italy, and at the laſt a great part of the Empire is fallen in the Popes hand. So that now he vaunts himſelf to be Monarch of the whole world; and all Kings and Princes gave him their oath of alleageance: and the Emperors and Kings held their Empires and Kingdoms of him, and are but his vaſſals (as their Canon Law ſaith.) So that by the taking away of the Roman Empire, the Popes did then climb up to their ſupremacy, and make themſelves manifeſt, that they were the Antichriſt. And ſo this doth alſo agree to the Pope of Rome, and to none other. He is the Antichriſt, whoſe climbing up was letted by the Roman Empire, and who is built up upon the ruines of the ſame. But the Papacy is ſuch: Therefore the Papacy is that Antichriſtian Kingdom.

It is ſaid, ſixthly, that this mystery began to work in the dayes of the Apostles: that is, the foundations of that apoſtaſie was begun to be laid in theſe dayes, and that he ſhal continue to the Lords coming: for he ſhal not be aboliſhed but by the brightneſs of his coming, ſuppoſe he ſhal be firſt conſumed with the ſword of his mouth: that is, diſcovered, and ſore beaten by the Lords Word. All which agrees unto Papiſtrie. For that Kingdom is that Apoſtaſie and Antichriſtian Monarchy, whoſe foundation was beginning to be laid in the Apoſtles dayes, which ſhould be firſt conſumed by the Word of God, and utterly aboliſhed by the brightneſs of his coming. But the Papacy is ſuch: therefore it is that Antichriſtian Kingdom, Matth. 18.1.2.3.4. and 20.25.26.27. Mark 10.41. Luke 22.25. 2 Cor. 1 24. 1 Pet. 3.2.3. For the foundations of it was ſoon laid, both of that Hierarchie and ſupremacy of the Pope, and alſo of his damnable and erroneous doctrine. For that ſuperiority of the Miniſtery one over another, of Biſhops over Paſtors, forbidden by Jeſus Chriſt, ſoon crept in, which was p. 422the foundation, or rather ſtaires, by the which the Pope clamb up to his Popedom and ſupremacy: & the old condemned hereſies which ſprang up in the primitive Church, many of them were the foundation of theſe damnable doctrines, which the Popes brought in afterward, as is proved in the end of the firſt part.

And as to his conſuming by the Lord his mouth, the Lord hath accompliſhed that already in ſome meaſure, and ſhal aſſuredly fulfil it dayly more and more: For ſince the time of the burning of John Hus, and Jerome of Prague, about the year of God 1415. and ſince the time the Lord ſtirred up Martin Luther, and ſundry others his faithful ſervants, to preach the Goſpel of Chriſt, which was as it were buried in the darkneſs of Papiſtry, the ſupremacy of the Pope hath taken ſuch a dayly conſumption, that many of the Kingdoms of Europe now have forſaken her, and the Lord hath put in their hearts to hate her: But yet we know the dreggs of it ſhal not be aboliſhed utterly, while the bright coming of the Son of God.

It followes ſeventhly, the manner how his Kingdom and tyranny ſhal be promoved, upholden, and eſtabliſhed: To wit, By the effectual working of Satan, with all power and ſigns and lying wonders, and with all deceiveableneſs of unrighteouſneſs among them that periſh: Which the Apoſtle calles ſtrong deluſions. And with this, that of the Rev. 13.13.14. (in the deſcription of the ſecond beaſt, whereby it is meaned the Antichriſtian Kingdom) doth agree, that he did great wonders, and deceived them that dwelt upon the earth, by the ſigns which was permitted him to do. Now certainly nothing can be ſpoken more aptly of the Popes Kingdom then this: For unleſs the Pope had had an effectual power, ſtrong and deviliſh alſo, by ſigns and lying wonders: and unleſs his unrighteouſneſs; that is, his falſe doctrine, had been exceeding deceiveable; that is, covered with a fair p. 423color of godlineſs: and unleſs his deluſions had been ſtrong, his Kingdom had never been ſo far enlarged, and ſo firmly eſtabliſhed, as we ſee it hath been: and his damnable doctrine and errors would never have de…eived ſo many Nations as they have done. For what is more common and uſual in their mouthes then miracles? What is it they vaunt ſo much of, as of their miracles? So that they make it an infallible mark of the Church. And how, I pray you, have a great part of their errors and ſuperſtitions, as the praying to Saints, and worſhipping of Images, and pilgrimages, and other of their ſuperſtitions and idolatries, as Purgatory, the real preſence, their monſtrous Tranſubſtantiation, &c. how, I ſay, have they been ſo confirmed and ſo rooted in the hearts of ignorant people, but by their lying wonders and miracles, which they fain was done? Whereof their golden Legends are full, and ſundry yet live, who have been eye-witneſſes of the falſhood of their miracles. I will only ſet down for example, ſome of the falſe miracles of two Nuns here: the one of Magdalena de la Cruz, Abbeſs of the Monaſtery of the Franciſcan Nuns, who was condemned by the Inquiſitors of Cordoua for her enormous offences, and covenant which ſhe made with the Devil, as they ſay in their ſentence againſt her. She by the aid of the Devil, with whom ſhe made a covenant when ſhe was nine years old, became a ſingular hypocrit, and by his help wrought many miracles, as that ſhe appeared unto Mariners in a ſtorm being invocated, and ſo the ſtorm calmed: that ſhe burnt in flames like Seraphims, and was raviſhed in the ſpirit, and heard wonders which mortal man could not utter: (In this ſhe was made another S. Paul) that ſhe was lifted up in the air, and the Sacrament went viſibly out of the hand of the Prieſt that ſaid Maſs, through the air, & entred into her mouth: And when the Sacramēt went by, ſhe being in a garden, the wall p. 424of the garden opened its ſelf, and then ſhe worſhipped it: Such was the opinion of her holineſs, that many Ladies of Spain, and the Empreſs, ſeeing themſelves at point of child birth, ſent their mantles wherein the creature ſhould be wrapped, that ſhe ſhould bleſs them. She gave to her beloved friends drops of her monſtrous blood, & made them believe it was the blood of Chriſt: ſhe was condemned as a Witch by the Inquiſitors of Spain, about the year of God 1540. The other of a Dominican Nun, Prioreſs de la Anunciada of Lisbon in Portugal, about the 1586. year of God, that ſhe had deſerved to have Chriſt viſible for her husband, that he appeared to her often times, and talked with her, as one friend would talk with another: that ſhe had the impreſſion of Chriſts five wounds upon her. And as the hiſtory recordeth, other infinit miracles did ſhe. So that many became Nuns through the opinion which was conceived of her holineſs and miracles. This ſtory is written in French by one Steven de Luſignan, a Dominican Frier, and dedicated to the Queen of France, with this title, The great miracles and moſt holy wonders which this preſent year 1586. hath happened to the right reverend Mother Prioreſs of the Monaſtery, &c. in Lisbon, approved by Frier Lewes of Granada, and by other perſons worthy of credit in Paris, printed by John Beſſant 1586. He alledgeth three letters ſent from perſons of great credit for his warrant. But ſhe was diſcovered, and confeſſed her hypocriſie: and that ſhe painted the wounds on her hands, & drew blood on her ſide, & fained all the reſt, that ſhe might be eſteemed holy, and therefore was condemned by the Archbiſhops of Lisbon and Brage, the Biſhop of Guardia, the Inquiſitors, and ſundry others in the end of the 1588. year, as it is to be ſeen in a book printed at Sevil in Spain 1589. Let theſe examples ſuffice to prove this mark, that by lying wonders they have eſtabliſhed their damnable doctrine. So p. 425that certainly there is not one thing that doth more confirm this, that their Popes is the Antichriſt, and their Kingdom Antichriſtian, then the effectual working of Satan by lying wonders, whereby their deviliſh doctrine hath been promoved and eſtabliſhed. And what ſeek we further? Is it not manifeſt by their own Hiſtories, that their own Popes to the number of 20. or mo, have wrought by the effectual working of Satan? So then to conclud this point: If the Apoſtle Paul be a true Prophet, which I truſt no man will call in queſtion, and if he be the true Antichriſt, to whom all theſe marks do agree: that is, who is the man of ſin, and ſon of perdition, who hath lifted up himſelf above all that is called God, or that is worſhipped, &c. which cannot be denyed: then of neceſſity it muſt follow that the Popes of Rome are the ſelf-ſame Antichriſt which was fore-told to come, becauſe they bear all theſe marks of that Antichriſt whom the Apoſtle deſcribes, and no other.

And if we will come to the Revelation, where the Antichriſt is moſt clearly fore-told: What is there in that Revelation ſpoken of the Antichriſt, which is not fulfilled in the Popes of Rome? In the 13 of the Revelation, mention is made of two beaſts; by the firſt is ſignified the Roman Empire, by the which the Saints of God were perſecuted the firſt 300. years: by the other is ſignified the Kingdom of the Antichriſt, which roſe up immediatly after the diminiſhing and deſtruction of the Roman Empire: the which John calls another beaſt, diſtinguiſhing it from the former: which he deſcribes firſt from his outward form and ſhape, that he hath two horns like the Lamb, but ſpeaks like the Dragon, which hath been accompliſhed in the Popes of Rome. as I have ſhewed before. The ſecond from his works that he doth. Firſt, that he did all that the firſt beaſt could do before him. Secondly, that he ſhal cauſe all to worſhip the p. 426firſt beaſt, whoſe deadly wound was healed. Thirdly, that he ſhould deceive them which dwel upon the earth, by the wonders and ſignes which was permitted to him to do. Fourthly, that he ſhould reſtore the image of the firſt beaſt. Fifthly, that he ſhould ſuffer none to buy or ſell, but ſuch as received his mark on their fore-head and hands. And the laſt thing from the which that Antichriſtian Kingdō (which is repreſented by the ſecond beaſt) is deſcribed, is the number of his name. All the which are ſo clearly accompliſhed in that Papiſtical Kingdom, theſe many hundred years, that he muſt be blinded of God, that ſees not that the Popes are the Antichriſt, and their Kingdom Antichriſtian.

As to the firſt: Who have exerciſed all the power of the former Emperors of Rome, but they? Have not they claimed to themſelves the Monarchy of the whole world? The authority of both the ſwords? Have not Emperors and Kings ſworn their oath of alleageance and fidelity unto them, taking their unction, conſecration, and Crowns of them, and payed tribut unto them? Have they not kiſſed their feet, holden the ſtirrops, led their bridles, ſet them on their horſe? Have not the Popes of Rome excommunicated Emperors and Kings, depoſed them from their Kingdoms, ſtirred up their ſubjects againſt them, ſet up others in their places? And finally, what outward power or tyranny did ever the Roman Emperors exerciſe over Kingdoms and Nations; yea, what cruelty, tyranny, avarice, blaſphemy againſt God and his Saints, did they ever exerciſe, which the Popes of Rome have not done; yea, and have overcome them in all theſe things? The which are ſo clear and manifeſt, and that by their owne practiſes, that they cannot be denyed. Doth he not affirm in the Canon Law, Diſt. 96. cap. Conſtantinus, c. Venerabilem de electio: That Conſtantin gave the Pope all the Kingdoms in the earth: And that all Kings reign by the Pope: And that he p. 427transferrs the Empire from Nation to Nation, and gives them to whom he will: And that all Kings are but the Popes vaſſals? Steuchus de donat Conſtant. And therefore ſaith Blondus, lib. 3. inſtau. Romae: Now the Princes of the world adore & worſhip the Pope, as perpetual Dictator; not Ceſars ſucceſſor, but Peters ſucceſſor, and the foreſaid Emperors Vicar. Yea, ſaith he, All Europe ſends greater, or at the least as great tribut to Rome, as they did in the former times (to wit, to the Roman Empire.) And Bernard ſaith, ſerm. de converſ. They are the first in the perſecution (ſpeaking to the Church) which appear to love the primacy in the Church, & to be Princes thereof. As to the ſecond, who is he that hath cauſed all to worſhip the firſt Beaſt; that is, hath brought again that tyrānous cruelty & dominion over the poor Church of God, in ſetting up idolatry, and aboliſhing the true worſhip of God, which the Heathen Emperors did, but the Popes of Rome? For was not the Emperor of the Eaſt excommunicat, becauſe he would not ſuffer Images in the Temples? Have not they filled the world with their Idolatry, as hath been proved? Who have made war with the Saints & oppreſſed them in all the parts where their dominion might reach, but they? France, Germany, England, Scotland, the Low Countreys, and all Europe, bear witneſs unto this. As to the third, who by lying wonders have deceived the world, but they? And as to the fourth, who hath healed the deadly wound of the first Beaſt, in ſetting up an Empire here in the Weſt in the perſon of Charles the Great, which was more then three hundred years ſo deadly wounded through the incurſion of other Nations, that there was no Empire in the Weſt. Who (I ſay) did all this, but the Popes of Rome? Giving unto them the ſtyle or bare name, but taking by little and little the ſubſtance of the whole Empire to themſelves: ſo that Theodorick à Niem ſaith, lib. 3. cap. 43. The Roman Empire is ſo little now in Almany, that there is ſome Biſhops or p. 428Archbiſhops, that will ſpend twiſe as much as they will do of all the lands that is under their ſubjection. And ſome Princes have more land then the Emperor hath. And if ye will look to Rome (ſaith he) and Italy, it was once the ſeat of the Empire, but now the Emperor hath nothing of it but the ſtyle. As to the fifth: Who is he who hath cauſed make the Image of the Beaſt, and given a ſpirit unto it that it ſhould ſpeak: That is, who have ſet up a very Image of the Roman Monarchy and Hierarchy, in the whole frame of their government in the Church of God, but the Popes of Rome? So that the whole frame of their government and Hierarchy, is a lively pattern and image of the Roman Empire. For as in the Roman Empire, there was an Emperor whom all did worſhip as God: unto whom there was joyned a Senat, who was next in authority to him: ſo is the frame of the government of the Papiſtical Kingdom. There is a Monarch the Pope, whom all are compelled, when they come in his ſight, to worſhip as an earthly God, to whoſe ſentence all muſt ſtand to, who judgeth all, but can be judged of none; who hath joyned with him a Senat of Cardinals, who are next him in authority. Secondly, as in the Roman Monarchy, the Emperor took upon him not only the higheſt Kingly authority in all matters civil, but alſo the Prieſtly authority, and power over Religion: and not that only, but alſo to be Tribuns over the people, who had the power of forbidding and annulling of all decrees made by other Magiſtrats: Even ſo the Popes of Rome have uſurped all theſe three Firſt, the higheſt Royal authority over all Kings and Princes: next, to be Lords over Religion: ſo that as Antoninus one of his Archbiſhops ſaith, Summa part. 3. tit. 22. c. 5. He may creat new Religions: thirdly, to be Tribuns; that is, to diſanul whatſoever decree or judgement of any Biſhop or inferior Judges; yea of Synodal and General Councils, if they be not ratified by p. 429him. Thirdly, as in Rome was the head of the Empire, the Emperor and his Senat with him; and as the Emperors had their Magiſtrats under them, in all their Provinces, and places of their dominions, from whom all their authority was, and who was at their beck and commandment: So in the Popes Kingdom, the Pope who is the head, and the Senat of Cardinals, which is next him in authority, have their ſeat in Rome: and they according to the old pattern of the Roman Empire, have their Biſhops, Archbiſhops, Abbots, Priors, Monks, Friers, &c. in all the places of their dominion under them: who have their whole authority from him, and who all are his ſworn men. So here is then the lively image of the former beaſt.

And as to the ſixth, Who did kill all them that would not worſhip the image, and this frame of government of Popes, Cardinals, Biſhops, Archbiſhops, &c. and their Religion, but the Popes of Rome? The blood of infinit thouſands do teſtifie this. And what hath brought all under their bondage, both one and other, that none might buy or ſell: that is, neither brook Civil nor Eccleſiaſtical offices, but thoſe who were marked with his mark; that is, took on them his profeſſion, and was Catholicks (as he termes them?) Is not this ſufficiently known, that none might have offices nor benefices in the Church, but they that received his mark, & orders from him? And none might brook their. Kingdoms and civil dignities, in ſo far as lay in his power, but theſe that were of his profeſſion. Rex venit ante fores, ſurans prius urbis honores: Poſt homo fit Papae, recipit quo dante coronam, Clement. lib. 2. tit. 9. And Eraſmus ſaith in his Adagles, That neither Baptiſm, nor marriage, nor ſacrifice, nor pſalms, nor prayer, nor Sacrament, nor grave in the Papiſtical Kingdom are given without money.

Now laſt of all, to what Kingdom or Church under heaven, ſince this Revelation was written, doth the number of p. 430the name of the Beaſt, here ſet down, agree, but to the Latin Kingdom of the Popes, and their Latin Church? for here is ſet down the name of the Kingdom of Antichriſt. The number of the name of the Beaſt here ſet down, is 666. and the

letters of the name of this Antichriſtian Kingdom, foreign, amounts to the ſame number of 666. For what is the name of the Popiſh Kingdom and Hierarchie? Is not the Church called, the Latin Church? Is not all the exerciſes of their Religion, almoſt in Latin? And ſuppoſe the Old Teſtament be written in Hebrew, and the New in Greek; yet, have they not condemned the Originals as corrupted? And have they not authorized the Latin interpretation, as only authentical? So that Papacie, is the very Kingdom of Latins. Now the letters of this Greek word foreign, which ſignifies Latin (for the Revelation was written in Greek) doth amount to the ſame number 666. And what other Kingdom or Monarchy under heaven can ſhow whoſe name is ſuch, that the letters thereof amounteth to this number? Ireneus an ancient Writer, yea ſo ancient, that he ſaw and heard Polycarpus, who was one of Johns Diſciples, who received this Revelation, mentioneth, that the name of this Beaſt in this propheſie, is foreign, Iren. lib. 5. cap. 25. Sed & Latinis nomen 666. numerum habet, & valde veriſimile eſt, quia veriſſimum regnum hoc

habet vocabulum, Latini enim ſunt qui nunc regnant. And as the letters of this Greek word foreign, amounteth to this number 666. ſo doth the letters of theſe, Latin words Eccleſia Italica, written in Greek letters, and of p. 431the Hebrew word ROMIITH, that ſignifieth

Romam. Is not this much now, that this number of 666 agrees to the name of the Papiſtical Kingdom, both in Hebrew, Greek, and Latin. In Greek foreign, that is, Latin: in Hebrew, ROMIITH; that is, Rome: in Latin, Eccleſia Italica; that is, the Italian Church. For Italie is called Latium; that is, Latin. What more would any man require? Will not this ſuffice to make it manifeſt, that the Popes are the Antichriſt, to whom every thing propheſied of the Antichriſt by the Apoſtle Paul, and this Revelation, of the ſecond Beaſt, do ſo fitly agree? So that there can be none under heaven unto whom they can be applyed, but only to the Popes of Rome. But yet for the full manifeſtation of this point, we will go to the 17. of the Revelation. For as his Kingdom was figured under a Beaſt that had two horns like the Lamb, in the 13. chapter; ſo there is the principal throne and ſeat of his Kingdom, figured under a great harlot, with whom the Kings and Nations of the earth have committed fornication. The which harlot is moſt gloriouſly decked and richly apparelled: Who hath a cup of gold in her hand, full of abomination: in whoſe fore-head a name is written: A Myſtery, that Babylon, that mother of whoredoms, who is drunken with the blood of the Saints and Martyrs of Jeſus; which is that great city, which reigneth over the Kings of the earth, which ſitteth upon ſeven mountains. For the maintenance of whoſe Kingdom, ten Kings yeelded up their power and authority, to fight againſt the Lamb, and to overcome him. That this great City is the City of Rome, it is ſo plain, that he is more then blind that ſees it not. For what City did reign over the Nations when this Revelation, was received, but Rome? And what City ſince the Pope clamb up to his Kingdom hath done the ſame, but Rome? And what City ſitteth upon ſeven hills, but p. 432Rome, whoſe names are yet known? As teſtifieth Capitolinus, Palatinus, Aventinus, Caelius, Exquilinus. Quirinalis, Viminalis. And what City hath been the mother of all ſpiritual and bodily fornication; of all idolatry and abomination, but Rome? Yea, what City hath been ſo enriched with gold, purple and precious ſtones, but Rome? And what City hath been drunken with the blood of the Martyrs and Saints, but Rome? All theſe things are ſo manifeſt, that not only ſome of the Fathers, as Jerome in praefat, ad Didymum, & in Epiſt. ad Algaſium, and Tertullian contra Marci. lib. 13. adverſ. Judaeos, cap. 9. ſaw it: But ſome of themſelves confeſs it, that this Babylon is Rome. Both Bellarmin grants it plainly, and alſo the Rhemiſts do not deny it. For that great Jeſuit Bellarmin ſaith, lib. 1. cap. 2. That John in the Revelation every where calls Rome Babylon: and confirms this; firſt, by the teſtimony of Tertullian, and then by the circumſtances of the text: For (ſaith he) there was no other City at that time that did reign over the Nations, but Rome. And it is moſt notorious (ſaith he) that Rome ſits on ſeven hills, Lib. 4. cap. 4. What now would ye have more? And in another place; It appears (ſaith he) that in the time of the Antichrist, Rome ſhal be made deſolat, and ſhal be burnt, as it is gathered out of the 17. of the Revelation, and this ſhal not be until the end of the world. Theſe are plain ſpeeches. And I ſay, this great City of Rome, which is called here myſtical Babylon, is not deſcribed here as ſhe was the ſeat of the Heathen Emperors, when they reigned in her, as the Roman Church ſaith; but as ſhe is, and hath been the ſeat of the Antichriſt. For in the time of the Emperors, ſhe made not the Kings of the earth commit fornication with her: that is, ſhe did not pollute them with her idolatry and Religion, as it is fore-told of this Rome: for ſhe left every Kingdom free to uſe their own Idolatry and ſuperſtition: But Rome ſince ſhe began to be the throne p. 433and ſeat of the Antichriſt the Popes of Rome have propagated her idolatry and worſhip to all Nations, and have made all Nations drunken with the wine of her fornication: and have obtruded her Religion to all Nations, againſt their will, with fire and ſword. And from thence have proceeded all the wars and blood-ſheds, in many Nations of Europe, becauſe they did go out of her, and departed from their idolatry.

Further, all the parts of her deſcription here agrees to Rome, having the ſhow of Chriſtianity, and not as ſhe was Heathen under the Heathen Emperors, as that purple and ſcarlet wherewith ſhe was clad, that gilding with gold and precious ſtones, and pearls: which the Archbiſhop of Ratisbon, Albertus Magnus, and the Gloſs interprets of the ſimulation of piety and meekneſs, & the ſpiritual graces of God, as faith, hope charity: all which (ſay they) ſhe ſhal in hypocriſie pretend: but yet in truth have nothing ſuch, but cruelty and ungodlineſs, the which can no wayes agree with Rome, as ſhe was in her Gentiliſm: therefore of neceſſity Papiſtical Rome is here deſcribed, and not Heathen Rome. Thirdly, that Rome is here deſcribed, which was upholden by the Beaſt, unto whom the ten Kings yeelded up their power to fight againſt the Lamb, as is manifeſt by the 12. and 13 verſes of that 17 chapter. But this Beaſt is not the Empire of Rome, but the Antichriſtian Kingdom: for theſe ten Kings had not received their Kingdoms all that time that the Roman Emperors were Heathen, and long after: Therefore Rome as it is the ſeat of the Antichriſt, and not as it was the ſeat of the Roman Empire, is here deſcrybed. And the Rhemists ſay, in their annotations upon this place, that ſome expons theſe ten Kings, of ten Kingdoms, into which the Roman Empire ſhal be divided, which ſhal all ſerve Antichriſt: therefore Rome as it is here deſcribed, m…ſt be the ſeat of the Antichriſt.

p. 434Laſt of all, the Revelation ſpeaks here of that Rome that ſhal be burnt with fire, and be made deſolat by the ten Kingdoms, which God ſhould ſtir up to hate her: and he ſpeaks here of that Rome which ſhal be caſten in the midſt of the ſea: after the which ſhal follow the day of Judgement: But this cannot be Rome, as it was the ſeat of the Roman Empire, but as it is the ſeat of the Antichriſtian Kingdom: for it is more then a thouſand years, ſince Rome left off her Gentiliſm, and yet this propheſie is not accompliſhed in her. Unto theſe I joyn the teſtimonies of ſome of their own Monks Biſhops, Poets, Friers Hiſtoriographers, Emperors, and Popes alſo; whereby it will be verified, that this harlot is Rome, and the Popes thereof the Antichriſt. Bernard a Monk of Cluniak, who lived about 400 years ago, writing unto Peter the Abbot of that Monaſtery, ſpeaking of the tyrannous behavior of the Clergy and Biſhop of Rome, he accuſes them of ſacrilegious brybery, of buying and ſelling of the Biſhops Pall, the Ring, and of all Laws and equitie. And he ſaith in another place,

Roma nocens nocet, atque viam docet ipſa nocendi,

Jura relinquere, lucra requirere, pallia vendi:

Non Deus eſt tibi Jeſus perfida Roma periſti. That is,

This hurtful Rome doth hurt, and teach to be wicked,

To leave all …aw, and gape for gain, and ſell a Popiſh Tippet.

A greedy gulf, a griping grave, a filthy jakes:

Both bottomleſs, unfatiat: and all alike ſhe makes.

By drinking thou art dry, and louder thou doſt cry, come bring me more.

I pray thee cry, ho: but thou ſaith, no. I hunger ſore.

I think thou makes gold thy God, not Jeſus Chriſt.

Rome, what ſhal I ſay? What ſhal I do, or tell thee what is done?

Wealth weakneth thee, wealth threatneth thee not to be Rome.

Then let me ſpeak it, and let me write it, Rome once thou waſt.

Then let me ſpeak it, and let me write it, Rome thou art gone.

p. 435And John a Monk, ſaith,

Curia vult Marcas, burſas exhaurit, & arcas, &c. That is,

The Court of Rome doth aim at marks; it ſouks the purſe, and ſoaks the arks.

If that you mind to ſpare your arks, come not at Popes nor Patriarks:

But if you frankly give them marks, and with good gold ſtuff up their arks,

I warrant then you ſhal be free, from any kind of penaltie.

Who is within? Who is there? I. Why, why what would ye? Come in.

Bring you ought? No. Stand ſtill. But I do. Go ye then in.

The ſame Monk alſo ſaith,

Roma manus rodit: quod rodere non valet, odit.

Dantes exaudit, non dantibus oſtia claudit.

Curia curarum genetrix, nutrixque malorum.

Ignotos notis, inhonestos aequat honeſtis. That is,

Rome is a raket, and ſpiteful hater of the empty hand.

She heareth the giver, but others never, but letteth them ſtand.

Her Court a cage of cares, of miſchiefs eke the mother.

She uſeth knaves like honeſt men, and ſtrangers like a brother.

The Archbiſhop of Golen and Traverſe, ſay to Pope Nicolas the firſt: Thou pretends the perſon of the Pope, but thou plays the tyrant. We feel a Wolf under the weed of a Paſtor: The ſtyle belies the parent. Thou by thy deeds makes ſhow, as if thou wert God. While as thou art the ſervant of ſervants, thou contends to be Lord of Lords. According to the diſcipline of our Savior, thou art the leaſt of all the Miniſters of the Temple of God. Thou through the deſire of ruling-goeth to perdition. Whatſoever thing pleaſeth thee, is lawful is thee. And Gregory a Pope ſaith; I affirm this boldly upon good aſſurance, that whoſoever he be that calleth himſelf, or is deſirous to be called Univerſal Priest, in that hautineſs of his, is a fore-runner of Antichriſt; in that by ſwelling pride he preferreth himſelf before others. Arnulphus Arelatenſis unto the Council of Rhemes, teſtifigs this of the Pope; Whom (ſaith he) Reverend Fathers, think ye this man to be, who fitting in an high throne, p. 436ſhines in his purple and golden attyre? to wit, if he want love, and be puffed up by knowledge, he is the Antichriſt, fitting in the Temple of God, ſhowing himſelf as though he were God. Bernard 400. years ago, writing to Eugenius lib. 2 Pope of Rome, in concluſion he breaketh forth in theſe words: Thou hust more need (ſaith he) to have a rake in thy hand, then a ſcepter to perform the office of a Prophet. And in another place, in his fourth Book to Eugenius, after he hath deſcribed and deteſted the pride of the Biſhops of Rome; at laſt he concludeth the matter in theſe words, ſaying to the Pope, Herein (ſaith he) thou ſhows thy ſelf to have ſucceeded, not to Peter, but to Constantin, Peter is he who never knew what belonged to ſuch ſolemn ſhowing himſelf abroad, in braveries of precious ſtones, or ſilks, or gold, or ryding upon a white palfray, or being garded with a troup of tall fellows, or environed with a company of ruffling ſerving men. Alſo in another place, in his Epiſtle 230. ſpeaking of the tyranny of the Biſhop of Rome, he maketh an exclamation in this ſort; At the firſt indeed (ſaith he) ye began to play the Lords but over the Clergy, contrary to the counſel of Peter, 1. Pet. 5.3. And within a while, contrary to the adviſe of Paul (Peters fellow Apoſtle) you will have dominion over the faith of all men, 2. Cor. 1.24. But ye ſtay not there: ye have taken upon you more; namely to have a peremptory power in Religion it ſelf. Now what remaineth whereon ye might further incroach, except ye will go about to bring the very Angels under your ſubjection. And in another place upon the Cant. ſerm. 33. ſpeaking of the behavior of the Romiſh Prelats: Hence cometh (ſaith he) that whooriſh tricking, that ſtage-like attire, that prince like pomp, which dayly we ſee in them: Hence proceeds the gold that they uſe in their bridles, ſadles, and ſpurrs; inſomuch that their ſpurrs are more glittering then their altars. Hence came their ſtately tables, their variety of diſhes, and quaffing cups. Hence iſſued their jonketting, banketting, their drunkenneſs and ſurſets. Hence followed their viols, harps, and ſhalms. Hence flowed their ſellers, and pantries ſo ſtuffed with wines, and viands of all ſorts. Hence got they their leepots, p. 437and painting boxes. And hence had they their purſes ſo well lined with coyn. Fy upon it. Such men they will needs be, and yet they are our great Maſters in Iſrael, as Deans, Archdeans, Biſhops and Archbiſhops. Theſe works of theirs are little inferior unto that filthineſs which they committed in darkneſs. And laſtly, he addeth theſe words, For he is the very Antichrist. Frederick the ſecond, fore-told the ruine of Rome, more then three hundred years ſince, in theſe words, writing to Innocentius the fourth, Pope.

Roma diu titubans, longis erroribus acta

Corruet, & mundi deſinet eſſe caput.

That is,

Rome rowling long about in errors, bound, and thral,

Shal fall at laſt, and ceaſe to be the lofty head of all.

And in his verſe written againſt the Pope, he affirms plainly, That he was that ſon of perdition, and that head of the wicked fore ſpoken by Paul. And in his letters to the Prelats of the world, he calls the Pope, That great Dragon, that hath deceived the whole world; that Antichriſt, and that counterfeit Vicar of Chriſt. Eberhardus Biſhop of Salsburgh, above 380 years ago, Aventinus lib. 7. ſpeaking of the Biſhops of Rome, he ſaith: They only deſire to reign: They cannot abide peace: They will not ceaſe till they have ſtamped all under their feet, that they may ſit in the Temple of God, and be lifted up above all that is called God, or that is worſhipped. He who is the ſervant of ſervants, is the Lord of Lords, and deſires to be thought of, as if he were God. And he ſaith, That man whom they uſe to call Antichriſt, he ſpeaketh great things, as though he were God, in whoſe fore-head that name of blaſphemie is written, I am God, I cannot err. Franciſcus Petrarcha, a light of that age for his manifold learning, calls the Court of Rome, Babylon, and that harlot of Babel that ſitteth upon many waters, the mother of Idolatry and whoredom, the refuge of hereſies and errors. And Petrus Joannes pronounced the Pope to be the Antichrist, and the ſynagogue of Rome, to be p. 438that great Babylon. And Matthias Pariſienſis ſaith, That Antichriſt hath ſeduced all the Univerſities and Colledges of the learned, ſo that they teach nothing ſoundly now. And the Edict of the Empire, under Lodowick the fourth, ſpeaking of Pope John the 22. ſaith, Christians cannot keep the peace which is given them of God, for this Antichriſt (meaning the Pope.) And in another Edict it is written, As he is a diſaguiſed Pastor, ſo is he a myſtical Antichriſt: and we declars him being the author of that Antichriſtian Empire, to be damned of hereſie, and depoſed by our right by the Council ſentence, and common conſent of the Princes and Prelats of Germanie, the Prieſts of Italie, and people of Rome ſo deſiring. And Aventinus in the hiſtory of Hildebrand, writes, That almoſt all the plain, juſt, ſimple, and upright have written, that then (to wit, when he was Pope) the Empire of the Antichriſt began, becauſe they ſaw that come to paſs at that time, which our Savior fore-told ſo many years before.

And to conclud this, Hadrian the 6. Pope, in his inſtructions of his Legats to the Convention at Norimberg, he ſaith: Thou ſhalt ſay, that we grant freely that God hath ſuffered this perſecution to come upon the Church for the ſins of men, and eſpecially of the Prieſts and Prelats of the Church. And again, he ſaith, We know that in this ſeat (ſpeaking of that Pontifical ſeat in Rome) many abominable things have been for ſome years, as abuſe in ſpiritual things, exceſs in commandments; and laſt of all, all things changed in worſe. And the Popes Cardinals (ſpeaking to Paul the third) ſay, From this fountain (holy Father) as from the Trojan horſe, ſo many abuſes have ruſhed into the Church, and ſo heavy diſeaſes, wherewith (as we may ſee) ſhe is brought into a diſperat eſtat. I omit the reſt Ye may ſee the truth is ſtrong that hath made their own mouthes to fyle themſelves. To conclud this then: He muſt be the undoubted Antichriſt, and his Kingdom Antichriſtian, unto whom the whole markes of the Antichriſt, p. 439as he is deſcribed in the Scripture by the Apoſtle Paul and John in the Revelation, doth agree: But they all agree unto the Popes of Rome and his Kingdom, as hath been proved. Therefore they muſt be that undoubted Antichriſt who was to come. Secondly, he muſt be that undoubted Antichriſt, whom his own Friers. Biſhops, Cardinals, and ſome of themſelves do call Antichriſt, and aſcribe theſe things unto him that belongs properly to the Antichriſt: But his own Friers, Biſhops, Cardinals, and ſome of themſelves have ſo teſtified, as hath been proved alſo: Therefore out of their own mouthes they are condemned to be that Antichriſt, and their Kingdom Antichriſtian.

Now to put an end to this my reply, That Religion is falſe which hath neither unity, ſucceſſion, nor antiquitie: this you cannot deny, becauſe you make them the marks of your Church: But your Religion hath neither unity, for that is broken by your manifold contradictions and diſſentions among your ſelves, whereof I have marked ſome, and the diligent Reader of your works may gather many mo. Chrachtovius in his book called Bellum Jeſuiticum, hath gathered of two heads; to wit, the Maſs and Antichriſt, 205. contradictions: let the Chriſtian Reader judge then what may be gathered of the reſt: no ſucceſſion, neither perſonal, broken by their Popes, who was Atheiſts, Schiſmaticks, Hereticks, and by a woman Pope; neither in doctrine, being direct contrary to the doctrine of Chriſt: no antiquitie, for the authors and origine of ſundry main points of your Religion, is ſet down here: and all your Roman Clergy, have not ſatisfied M. Jewels challenge theſe thirty years ago, concerning the novelty of twenty and ſeven of your opinions. Therefore, ſince it hath neither unity, ſucceſſion, nor antiquity, it is a falſe Religion, by your own doctrine. Secondly, that Religion which is p. 440contrary the Scripture, contrary the practiſe of the primitive Church, which opens a door to all licentiouſneſs, which can bring no true peace and conſolation unto the conſciences of men, which bluſheth to be known and made manifeſt, which maintaineth many great abſurdities, horrible blaſphemies, abominable idolatry, that is the doctrine of Antichriſt, and the doctrine of Devils, which by their own mouthes is condemned, muſt be erroneous and falſe: But the Religion of the Church of Rome is ſuch as hath been evidently proved before: therefore it muſt be falſe. Wo therefore belongeth to their ſouls that profeſs it openly, or ſecretly.

REVEL. 14.8.

And there followed another Angel, ſaying; Babylon is fallen, is fallen, that great City, becauſe ſhe made all Nations drink of the wine of the wrath of her fornication.

Verſ. 9. And the third Angel followed them, ſaying with a loud voyce, If any man worſhip the beaſt and his image, and receive his mark in his fore-head, or in his hand,

Verſ. 10. The ſame ſhal drink of the wine of the wrath of God, which is powred out without mixture, into the cup of his indignation, and he ſhal be tormented with fire and brimſtone, in the preſence of the holy Angels, and in the preſence of the Lamb:

Verſ. 11. And the ſmoke of their torment aſcendeth up for ever and ever. And they have no reſt day nor night, who worſhip the beaſt and his image, and whoſoever receiveth the mark of his name.

FINIS.