〈◊〉 the Pope 〈◊〉 OR, The Pope of Rome is Anti●●●  
Proved in two Treatises.  
In the first Treatise, 

1. By a full and clear definition of Antichrist, 〈◊〉 from Scripture only.  
2. By a plain application of every part of his de●●●●tion agreeing only w●th the Pope.  
3. By the weakness of the Arguments of Bella●● Florim●●d Reymond, and others; which they 〈◊〉 to prove the contrary. All which are here plainly and fully answered.    
In the second Treatise, By a Description 

1. Of his Person.  
2. Of his Kingdom.  
3. Of his Delusions.    
In all which, the great Questions and Doubts abou● Antichr●●t, are pithily and briefly handled, yet fully and amply cleared.  
By Tho: Beard, Doctor in Divinity, and Preacher of God's Word in Huntingdon.  Curse ye Meroz (said the Angel of the Lord:) Curse ye bitterly 〈◊〉 Inhabitants ●hereof because they came not to the help of the Lo●● to the help of the Lord against the mighty. judg. 5.23. 
Printed by Isaac ●aggard for john bellamy, and are to be sold at 〈◊〉 Shop at the three golden Lions in Cornhill 〈◊〉 t●● Royal Exchange, 1625.   

TO THE RIGHT Honourable, and Right Reverend Father in God, JOHN Lord Bishop of Lincoln, Lord Keeper of the Great Seal of England, One of his Majesty's most Honourable Privy Council.  
Right Honourable,  
AElian reports, that when Diogenes saw certain Rhodian Gallants gorgeously attired, he laughed, and said, Hic nihil est prater fastum: and after seeing certain Laconians in base and sordid apparel, Et hic (said he) alius fastus est. So it may be thought a kind of pride and vainglory, to thrust forth many Books in this scribbling Age. And again, for such to put forth none that are best able, and that against the common Adversary; may be thought to proc●ede  〈…〉 
But in regard of your Lordships manifold and weighty businesses of State and Church, I forbear any further speech: only I humbly entreat a pardon of my boldness, in presuming to dedicated this Book to your honourable protection; which to do two reasons moved me: One, that your Lordship is a known and renowned Protector of Religion and Learning: and a second, because you are my Diocesan, and so it is your Lordship's right by bond of duty.  
The Lord of heaven that hath advanced you on earth, protect you with his grace in your honour, and at length invest you with an exceeding fare greater honour in his kingdom. Thus prayeth he that is  
Your Lordships in all Reverence and Observance: THO: BEARD.   

The preface.  
NExt unto the knowledge of our Lord and Saviour jesus Christ, there is nothing so necessary, as the true and  knowledge of Antichrist, the cruelest enemy to Christ and his members. For, as except we know Christ, we cannot either put our affiance in him, or obey his word, and so obtain salvation by his means; so, except we know Antichrist we can never beware of him, nor resist him, nor fight against him. Besides, as it is a notorious injury and outrage, to call any one by the name of Antichrist, or to fly from him, he being not so; so it is a palpable flattery unworthy a Christian, to honour, reverence, and adore as a God on earth, him whom we aught to detest and abhor, as the most pernicious Organ of the devil.  
Now, that Antichrist aught to come into the World, there is no controversy among Christians: but who, and what kind of man this Antichrist should be, falleth into great variety and diversity of opinions. For the most Ancient Doctors which wrote before the time of his revealing, expressed themselves with so many doubts, repugnances, and light conjectures (as it ordinarily falleth out in the unfolding of Prophecies) that a man may easily perceive thereby, that they meant not that their opinion should be received as certain and undoubted truths. As also, the lustre, authority, and brightness of the Church of Rome, especially at that time when the chief glory of their Bishops was this; to shed their bloods for the confession of Christ, so dimmed and dazzled their eyes, that they could not persuade themselves, that such a Monster should one day establish his Tyranny, in so flourishing a part of Christ's Kingdom.  
As touching those that came after, and could more clearly discern the marks by the which he is painted out by the Spirit of God in holy Scripture: some of them have confessed and divulged him to the world. Others carried with the current of the inveterate opinion of the authority of the Church of ●ome, have not only confessed the truth, but also banded themselves against it, with all their force. Albeit that God notwithstanding these clouds of darkness, and the fury of Antichrist, which ruined all that durst open their mouth against him, raised up always certain holy men, who neglecting their own lives, gave glory to God, and discovered the impostures of this Son of Perdition: insomuch, that since divers centuries of years, it hath pleased the Lord to manifest more fully his abominations, by the preaching of the Gospel.  
But as this excellent benefit amongst all those that wa receive from God in this decrepit Age of the world, aught to be prized and acknowledged in all respects; so there are very few which regard it as they aught Some by their negligence, suffering the Empire of Antichrist to be repaired where it was abolished: Others, by their miserable dissensions, opening away for this Wolf, to enter into the Sheepfold of Christ: And others, by gathering together all their dexterity and quickness of frauds, sophisms, and lies, labouring to uphold his seat from falling. For to this purpose serve the new writings of those that endeavour to make the world believe that Antichrist is not yet come, to the end, to lull men asleep under his tyranny. And therefore as these men employ all their diligence to maintain the life of this Beast, against whom all aught to arm themselves: So aught the true Servants of God, stiffly to bend themselves both with voice and pen against him, for the glory of their master jesus Christ.  
It is true, that there a sort of men too politic and timorous: who otherwise being sound of Religion, yet think, that truth may be sufficiently taught, and error confuted, without making any mention of Antichrist: a kind of people which require of us another manner of discretion in the execution of our charges, than was used by the Prophets and Apostles, and which consider not how great imbecility is in man, and how easy he is to be transported into error, especially then when it creepeth in under the mask and appearance of Holiness & Meekness: and therefore how needful it is to be pressed to the quick, that he may be retained constant in the profession of the truth: and in a word, that regard not what duty of obedience they own to the Commandment of God, made to us all, Apoc. 18, 6. For what a tyrannous part would it be, to hinder those that know and see the Wolf, from making an outcry against him? What a laziness to spare him, that spareth and careth not for the ruin of so many souls, which he holdeth Captive? Nay, so fare it is, that faithful Teachers aught to hold their peace, that they aught rather with full throat to cry out, and unite their Veins with that which resounded from heaven; Come out of her my people, that ye be not partakers of her sins: for her sins are ascended up unto heaven, and the Lord doth remember her iniquities. And albeit no man should answer to our cry, yet at lest we should deliver our own souls from death, and carry this witness in our consciences, that we have not held the truth in unjust silence, to the danger of souls, which Christ hath bought with the price of his blood.  
This is that which causeth this Treatise to come forth into public, that they which yet know not Antichr●st, may at length know and detest him: and they which both know and detest him, may be confirmed in their knowledge, and increased in their detestation; and so hereby may make more account of the benefits of Christ, and be more ravished with his love. For the more we know and detest Antichrist, the more are we enamoured with Christ, and long for his coming, and desire the full revelation of his glory. So that such as do not w●th all their heart abominate this Man of sin, let them vaunt of themselves what they will, yet are they fare estranged from true piety, and that holy zeal, which made David to say, Psal. 139.21.22. Lord, should not I hate them that hate thee? and shall I not be offended at them that rise up against thee? Yes, I hate them with a perfect hatred, as if they were my enemies. Now if this plain confession doth further enrage Antichrist against us, & it come so to pass that we must seal it with our blood, we shall be thrice happy: for then, shall we be received into heaven, there to sing aloud this blessed song; Aleluiah, salvation, glory, honour, and power be to our Lord God: 
Apoc. 19, 1, 2.  for his judgements are true and just, because he hath taken vengeance of the great Whore, which corrupted the earth with her Fornication, and revenged the blood of his Servants from her hand.  
The method which shall be observed in this Treatise for more facility, is this. The first part shall contain the definition of Antichrist, drawn out of holy Scripture: The second, shall be an application of this definition to the Pope, by certain proofs. And the third, shall refel the opinion of the Romish Doctors touching Antichrist.  
For the rest, I protest that my intention is not to offend men's persons: I only desire to destroy error, according to the gift of Grace given me of God, and to labour the revealing of the kingdom of Antichrist, in what person soever I meet withal. And in that I conceal my name, it is not in apprehension of any feared censure, which shall be always most acceptable to me, if it proceed from the Spirit of Charity, which aught to guide the hearts and hands of Christians. But I have always been of opinion in this subject, that truth hath more force, being all bore and naked, then shadowed with the names of men. And if after the labour of so many learned men, that here illustrated this matter, and whose footsteps I have purposely followed, there be found some clearing by this Treatise, as I hope will be to them that shall take the pains to read it through, and especially the third Part; I desire, that the glory thereof may be rendered to GOD alone, who will right soon make known to the world by the coming of his Son, the utter abolition of him, whom he hath already so clearly discovered by the Torch of his Gospel.   

The Table.  

A  
ABaddon Apollion. Pag. 6.  
Abbay of Beak founded in Normandy miraculously. pag. 354  
Abomination of desolation what. 76  
Adriancureth a man born blind. 328  
Agnus Dei described. 282  
Alexander the 6. a vile Pope. 30  
Albigenses, 100000. slain by the Pope. 60  
An Altar paganish working wonders. 329  
Angel of the bottomless pit. 5  
Angels the Doctors and Teachers of the New Testament. 8  
antichrist's name in general. pag. 1. in particular, page 2. his other names, page 2. his definition, ibid. he is a man, 3. one in number, 3. a Christian by name, 4. his 〈◊〉 horns a double power, 5. in the Church as God, 6. to come with miracles, ibid. his idolatry, ibid. ambition, cruelty, impurity, discovery, 7. affeebling, 8. and ruin, 9 not by Nation a jew, 69. nor the jews Messiah, 72 his miracles, 75. his seat, 77. and 133. how long to reign, 84. his destruction, 94, 95. his name, and the number of his name, 97. and 109, 110. he is the eight head of the Beast, and yet one of the seven, 150 he is an hypocrite, 272. no open adversary, 273. by consequence he denieth jesus to be Christ, 284. h● is in show a Lamb, 194. he shall not abolish Christian Sacrifice, 217, 218. his persecution, 223, 224. the continuance of his reign, 3. years and half, 223. his growth and progress, 166. borne in the Apostles time, 167. his infancy, Ibid. his youth, 169. his man's estate, 173 which hath three degrees, p. 174, 175, 176, 177. and his declining estate, 181. his persecution, 63, 64 87.  
Apocalyps 11, 3. expounded and cleared, 58. the 20.28. expounded and cleared, 66. the 11. and 8. expounded and cleared. 78  
Apollonius Tyantus miracles. 328  
Apostasy in antichrist's time how to be understood, 245. out of the Apostasy five observations, 246. of Apostasy, whether we, or the Papists are guilty, 247, 248.  
Author's calling the Pope Antichrist, & Rome Babylon, 30, 31, 32, etc.   

B  
Babel, the two first syllables of the two great pillars of Popery, 283  
Babylon mystical antichrist's seat, 4. and 146  
Baptism the character of Christ and Antichrist. 127  
Battles of Antichrist. 89  
Bishops of Rome not all Antichrists but since the year, 605. p. 10. at at first holy men. ibid.  
Bishops of base parentage and quality came in, when Antichrist began his reign at Rome. 193  
Blasphemy of the Laterane Council 278  
A blind man discovered to be counterfeit, pag. 321. and one feigning the Falling sickness. 322  
Bonds of Nature dissolved by Popery, 131  
Boniface the third, first open Antichrist. 10  
Bottomless pit, profundity of errors, pag. 5.  
A Bull sacrificed at Rome. 329  
Buying and selling forbidden to all that have not the Beasts name. pag 130   

C  
Cardinal's first beginning. 179  
Ca●herinus mocketh at Caietaines distinction. 289  
Ceremonies Popish, the Beasts Character. 1●0  
Character or mark of Antichrist, 123. diverse opinions concerning the same, 124. is but one, yet hath many branches, 125. Character of a Christian, 126. imprinted four ways. 127  
Chair of Peter giveth holiness. 294  
Christ's name of union incommunicable, 12. he is the only Spouse of the Church, ibid. how he is said to be crucified, 79. denied to be jesus, 266. crucified in Peter, pa. 123. the only universal Bishop of the Church. 175  
Christians preserved from the destruction of jerusalem. 85  
Church of Rome, how a Church, 138 its revolted from itself, 256. true Church called heaven, pa. 211. not extinguished by persecution, Ibid. ours the persecuted Church, page 217  
Clergies character. 132  
A Cock sacrificed to S. Christopher, 341  
A Comprehender cannot merit. 272  
Communion alone condemned in the ancient Church page 257. in one kind also condemned. ibid.  
Confirmation imprints the character of a Christian. 127  
Confutation of Popish opinions concerning Antichrist. 37  
Constantine the Pope's Lackey, 25. his donation. 19  
Cross worshipped with Latria. 24  
Croysado, a trick to catch riches. 334  
A Crucifix dragged into the mire. 329  
Cruelty of Popes to faithful profesfessors of the Gospel, 213, 214, 215 216, 221.   

D  
DAmianus denies the temporal sword to the Pope, pag. 197, 198  
Dan, why not mentioned in the Apocalyps. 69  
Daniel 11, 45. explained, 96. his prophecy explained, 31. and 49. and cap. 11.3. expounded, 298. the 2. and 7. likewise. 49  
Days 1290 in Daniel how to be understood, 67. Days 1260. 42 months, and three years & an half how to be taken, 230, 231, 232.  
Definition of Antichrist applied to the Pope. 10  
Delusions Antichristian, 301. by miracles. 302, 303, 304, etc. by Purgatory, page 330. by invocation of Saints, 339, etc. by Relics, 350. by Images. 355. by Popish excommunnications and pardons, 368. by monastical Vows and the Sacraments of the Romish church, 380. by abuse of holy Scripture. 396  
Denial of jesus to be Christ, the 3. mark of the Apostasy. 265  
Saint Denis body contended about, p. 353  
Destruction of the Roman Empire. 48  
Dipping bread into the Wine condemned in the ancient Church of Rome. 257  
Diseases all cured or procured by some Saint, or other. 344  
Doctrine proper to Antichrist, 283 three doctrines peculiar to the Apostasy. 259  
S. Dominicke equalled and preferred before Christ. 348   

E  
ECclesiasticus 48, 9, 10. cleared. p 56, 57  
Eden what and where it is, 203. it was defaced by the Flood, p. 204 205  
Emperors, Princes, and Priests, 5. Emperors crowned by the Pope, pag. 26  
Empire of Rome a let to Antichrist, pag 10  
Enemies of Christ, of two sorts, 110, 111  
England interdicted six years, 175  
Enoch and Elias coming, 53. why preserved alive, 62. they shall not arise as witnesses against Antichrist, 200, 201, 209, who are meant by them, 201, 202. they live not in the earthly Paradise, 202, 203. are taken up into heaven, 205, 206, 207. Objections to the contrary answered, 208. their arising from death to life after 3 days and an half. 210  
Epicurus helds not this proposition, there is not a God, and yet an Atheist. 285  
Not to Err proper to God, assumed by the Pope. 289   

F.  
A FAble of Christ's incarnation, 26●. another of his resurrection, 269. another of his mission of the holy Ghost. 270  
Facere, signifies to reign. 232  
Fathers descent about the two witnesnesses, 61. about Antichrist, 70. 71. their opinions of Enoch and Elias. 201  
Figures of Antichrist in the old Testament. 112  
Fire caused to descend from heaven, page 76.  
Forgiving of sin, what. 293  
For most● body drawn out of it grave page 28  
Mast. Fox's particular opinion of the 42 months in the Apocalips. 233  
Frederick holdeth the Pope's stirrup, page 25  
Friar Francis descended into Purgatory every year on his Feast day to deliver all that had been liberal to his Order, 337. he is equalled to Christ, pag 34. ●a Friar immeasurably rich. 331   

G  
Gain, the end of Popery. 335  
Genesis 49, 17. expounded and cleared. 69  
S. George, a counterfeit Saint, page 24  
A new God worshipped in the Church of Rome. 299  
Gog and Magog. 92 93 94  
Gospel preached through the whole world, 234. how, 44 45. 237. reasons why in the Apostles age, 235. testimonies of the Fathers that it was preached, 238. Remond answered concerning Granada, 239 traces of it remaining in most countries, 241. in both the Indies, 241, 243  
Greek Article explained. 40  
Gregory the first, the last good Pope, the seventh a notorious Antichrist p 11  
S. Gregory against merits, the Mass and universal Bishop. 259   

H.  
Heaven hath three significations pa 206  
Head ministerial of the Church and Husband, proveth the Pope to be Antichrist. 277  
Heresy falsely imputed to us by the papists, 255 revived in the Papacy. 249  
Saint Hieromes opinion of Rome pa. 81.  
Hildebrand poisoning six Popes, by Brazutus, to ascend unto the papacy. pa. 28  
Horns, ten Kings, 150 the two horns of the Beast what. 194, 195 196  
How the Pope denieth jesus to be the Christ. 73  
How he makes himself a God. 74  
How he makes the image of the Beast speak. 75  
How fire to descend from heaven, 75 76   

I  
Jacobines tale of the Virgin Mary's going into Purgatory every Saturday. 337  
jamblicus lifted up into the air, 327 so Simon Magus. Ibid.  
Idolatry of the Church of Rome, page 298  
jerusalem not Antichrists seat, 78. & 140  
jesus how denied by the Papists to be Christ. 265  
Image of the Beast made to speak, pa. 75  
Images speaking. pag. 76, 322. 183 184  
Images contemned. 323  
Images sweeting, nodding, moving, 324  
Images come from heaven. 359  
An Image full of Blasphemy. 291  
India hath traces of the Gospel, page 47  
Indulgences opposed. 35. 36  
john the thirteenth, a most vile person.  
john Baptist, Elias truly. 55  
john chap. 5. verse 43. expounded pa. 70  
jubilee of Boniface the eight. 19  
judas freed from Hell every week once, by the Prayers of the Church. page 337  
jupiter Olympius set up in the Temple. 299   

K  
S. KAtherine, a counterfeit Saint, pa. 24  
Key of the bottomless pit. 5  
Kingly Office of Christ, usurped by the Pope. 276   

L  
LActantius error concerning Antichrist: pa. 42  
Lateinos. 99, 118. 120  
Laterane Council blasphemeth. 20, 278.  
Latin Service brought in in the year 666. 121  
Leo, the Lion of the Tribe of judah, 278  
Lights of the Firmament, powers in the Church. 20  
Lion of the Tribe of judah. Ibid.  
Lucius' King of Britain head of the Church. 257   

M  
MAlachy chap 4. verse 5. expounded. 54  
Maldonate against Bellarmine. 39  
Maozim what in Daniel. 299. 300  
Marriage of Priests allowed in the ancient Church of Rome, page 258. the prohibition of it there is a sign of the Apostasy, 260. allowed by the Fathers, confirmed by reasons, 260, 261. impure by the Papists. 262  
Mark of the Beast. 184, 185.  
Marry the blessed Virgin equalled to Christ. 23  
Mass, how called the sacrifice of the Church, 220. it is the soul of the Pope's Kingdom. Ibid.  
Matthew 24. expounded and analysed, 45. 234. the 17. 11. expounded and cleared, 57 the 24, 21. likewise. 65  
A young Maid desired of her Confessor, that she might have little dogs in keeping. 343  
Meats prohibited a sign of the Apostasy, 262. in this they agreed with Montanists, 263. and the Manichees. 264  
Melchizedek representeth Christ, 280. his Priesthood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 281  
Merchandise of souls in Purgatory. 131  
Miracles ordained for Infidels not believers, 303. not trials of Doctrine but doctrine of them, 304, 305. they are not so common in the Romish Church as in former time, 306. Indian Miracles discovered 307. miracles of 3 sorts, 307 sergeant, 308, 309, 310. suborned by Priests, 321. effected by the devil, 326 in show, not in truth, 318. 319. Miracles of Saint Francis, 311. 312. of S. Dominick 313. of Augustine the Monk, 314. of juniper, ibid. of the virgin Marie, 317. of Saint Anthony's Priests. 319  
Mystery imprinted in the Pope's Mitre. 152  
Mockage of Christ by the Papists, 265, 267  
Moses abused, 27. his horns confuted. 357  
Multitude of the wicked the City of the devil. 141   

N  
NAhash the Ammonite a figure of Antichrist. 112  
Name, number, and mark of the Beast, 99, 100, 101. names expressing the Number 666. page 121  
Nation of Antichrist. 69  
Nero held for Antichrist by some, pag. 42  
Nichodemus puts some of the blood of Christ into the finger of his Glove, which worketh miracles, 354  
Number of antichrist's name, 114, 115. mystical interpretation thereof, 115. literal interpretation, 117   

O  
OAth to the Pope, the Beasts Character, 128. of the Emperor at his Coronation, 128. of Bishops at their Consecration. 130  
Two Olive Trees, Zach 4, 3. what. pag. 60  
Opinions of the Father's diverse concerning Antichrist. 42  
Orders of the Popish Clergy. 132  
An Ox speaking. 328   

P.  
Palls of Archbishops. 1●2  
Pantheon turned into a Temple dedicated to all Saints. 341  
Papa admirable from pape. 20  
Papacy not true Church, yet hath certain traces thereof, 22 the living image of the Roman Empire, 186 187. 188.  
Papists imitators of the Manichees, 251. pelagianize. 253  
Paradise bought for money, 334. its sunderly interpreted. 204  
Paul's epist. traduced by Rhemists, pag. 257  
Pepin kisseth the Pope's feet, pag. 25  
Persecution under Pope's greatest, 69 213. 214. 215 216. 221. 222. 223  
Periods of antichrist's being, pag. 113  
Saint Peter's chains join together. p. 358  
Pope by name a Christian, but yet in deed contrary to Christ, 12. he usurpeth Christ's offices, pag. 12. his kingdom erected by Satan, p. 17 Pope's Haretikes, 13. He challengeth a double power, 18. carrieth himself as God, 19 worketh miracles, 22 is an Idolater, p. 23. ambitious, 25. full of cruelty, 27. of impurity, 29. sendeth a sword to Princes, p. 21 Popes by diabolical Arts work miracles, 22. He is the sovereign Bishop, 27. his spiritual cruelty, p. 29. his Primacy when first brought in. p. 52. he is Monarch of the world, p. 89 90. called God, 159 Popes modern contrary to the ancient, 257. ancient servants to the Emperor, 259. styling themselves Friends and Husbands of the Church, Antichristian titles. 273  
Pope not bound to his own Decrees, 276 they exalt themselves above Kings, 278, erring ex cathedra, p. 289. Pope styled by the name of Christ, p. 286. usurpeth his titles and dignity, p 287. the power and authority of God, 288. challengeth to himself to depose Kings, 290. is not subject to any Law, 298 above Angels and Magistrates, 292. adored with Hyperdulia. p. 293. is called and calleth himself God, p. 294. interdicts Kingdoms, 295. Is above the Saints and Images, p. 296. dispenseth with the Law and Gospel 29● altereth the Sacraments, 298 maketh more account of his own Traditions than God's Commandments, 298. is elected by the people, confirmed by the Emperor, 175. the beast with 2 horns, p. 194 195 persecutes more than Antiochus or the heathen Emperors, 213 214. 215. changeth the whole service of God, 218. is Antichrist both as one particular person, and by succession p 229. 230. Pope's worshippers of the devil, p 300  
Popish doctrines contrary to Scripture, 13. 14 15 16 Popish prayers to Saints concluded with the name of Christ. 283  
Power spiritual and temporal usurped by Popes, 196. denied by diverse 197  
Priesthood of Christ usurped by the Pope. 280  
Priests crownes shaved. 172  
Printing, when found out. 182  
Prophet call office of Christ usurped by the Pope. 274  
Purgatory a net to catch riches, 333. scoffed at, 335. proved by fables, 336. and cable tales, 337. 338.  
Purple worn by Popes and Cardinals: from whence and what it signifieth. 158   

Q  
QVestions profane about Christ, ●67. 270. Popish idle questions. 406   

R  
A REcapitulation of all the contents of the first book. 103  
Relics strange and ridiculous, 352. 354 356, 357.  
Remonds opinion confuted concerning Antichrists evil spirit, 227. 228  
Revolt from the faith. 245  
Rome the seat of Antichrist, 4. built upon many waters, the Whore of Babylon, 4. the Pope's seat, 17. her numeral letters note the time of its destruction, 51. was the great City when Christ was crucified, 78. 79. Rome not Pagan but Christian, the seat of Antichrist, 142. 143 145. It's one and the same from the beginning, 142. Rome not ruined is antichrist's seat, 145. Rome Christian mystical Babylon, 147. its Sodom and Egypt, 153. betwit 2 seas, Dan. 11.45. pag. 154. painted like a woman, 155. a City situate upon many waters, 156. worshipped as a Goddess, and full of idolatry, ibid. full of blaspemy, 159. is Babylon, 161. 162. 163.  
Rome's secret name. 160  
Roman Empire how to be taken away. 50  
Roman Church and Roman Babylon. 148   

S  
SAcrament of Eucharist carried about as the Persian fire. 24  
Sacrifice of Christ cannot be reiterated, 281. Sacrifices abominable at Rome. 330  
Sackcloth what. 210  
Satan the Architect of antichrist's kingdom. 3  
Samson a Friar enriched by a Croysado. 332  
Saints merits and satisfactions condemned by the ancient Church of Rome, 258. false Saints invocated, 219. Popish Saints and Saintesses like heathen Gods and Goddesses, 339 in their offices, 340 in their protecting of Countries, 341. their names fitted to their Trades, 342. in devotion to them preferred before God, 342. 343. their offices differ. ibid. one or other can cure all diseases, 344. if one be displeased, they fly to another, 345. they must needs be at odds when their Clients are, 345. 346. more honoured of the Papists then God or Christ. 346  
Seat general of Antichrist, 134. 137. and particular, 140  
Sibyl's prophecy that Antichrist should be a King with a Mitre. 149  
Sat in the Temple hath 4 interpretations, 137. sitting in the Church what it is, 6. the Pope's reign designed thereby. 19  
Sixtus Quintus commendeth murder. 28  
Spanish Armado sacrifice to the Virgin Mary before their going forth, 346. and upbraid her after their overthrow. 347  
Star fallen from heaven. 3  
Sword temporal and spiritual ascribed to the Pope, 196. denied by diverse, pa. 197. what meant by 2 Swords. 198  
Superstition in the Church the first 600 years. 172   

T  
TEitan the name of Antichrist according to Ir●naeus. 116  
Temple of God the Church, 6. 134. 136. Temple at jerusalem not to be built, 82. 134, Temple● Christian Churches. 82  
Ten Kings shall share the Roman Empire between them, and join with Antichrist. 80  
At Saint Thomas of Canterbury's death, how many died in the world, and how many saved, 338. his Saintship questioned, 351  
Three unsatiable things, Priests, Monks, and the Sea. 333  
A Time, times, and half a time, 42 monetht, 1260 days expounded. 84. 85.  
Tollet against Bellarmine, 39 136  
Transubstantiation condemned in the ancient Church of Rome 258  
Triple Crown of the Pope. 186   

V  
VEronica her linen picture, 358. 

her whole Legend. 359    
Vespasian cureth a blind man. 328  
Vicar of Christ the title of Antichrists. 272  
Victory at Depant ascribed to the Virgin Mary, not to Christ. 346  
The Virgin Mary's smock. 552  
Vulgar edition preferred before the Hebrew and Greek, 276. its faulty by their Popes own judgements. 275   

W  
What it is for one to come in his own name. 37  
What were the two Witnesses that should prophesy against Antichrist. 59  
Whether Antichrist be no singular person. 38  
Whether Antichrist be come or no. 44  
Whore of Babylon by Rome called. 151  
Whore, the name of an Jdolatrous City. 154  
Whores in Rome 45000 in Paul the thirds time. 332  
Two Witnesses, 119. confuted, 200. what they were, 200. not agreed upon by the Fathers. 61  
A woman Bishop of Constantinople falsely devised. 68  
A woman offering a candle to Saint Michael, and another to the devil. 445   

Z  
ZOzimus alleged a false Canon for the Pope's supremacy. 52    

ANTICHRIST the Pope of ROME, OR The Roman Antichrist.  

The First Treatise. The definition of Antichrist by the holy Scriptures.  
THE name Antichrist is not extant in the whole Scripture, save in the Epistles of S. john, and it is taken in two senses. For either it signifieth in general all those that in any sort calling themselves followers of the doctrine of Christ, do contradict the same, and under the name of Christ, oppose themselves against him, and destroy his Doctrine, whether it be wholly, or in part. Thus it is taken in the second Chapter of the first Epistle of S. john, when he sayeth, that there were already many Antichrists; and that he is Antichrist that denieth the Father and the Son. And in his second Epistle, Many Seducers (saith he) are entered into the world, which confess not that jesus Christ is come in the flesh; such an one is a seducer, and an Antichrist. And such are those, which either heretofore, or at this day have erred either touching the Person, or touching the Office of our Lord jesus Christ. But in particular, it is taken for that grand and famous adversary of Christ, who by a special prerogative is called the Antichrist, and to whom all the other former Antichrists served as forerunners to make way for him, and open him a passage into the Church, by that change and alteration which they have already brought to true Religion by their errors.  

2 Thes. 2, 3.4 Apoc. 11, 7. & 13, 1. & 17, 5. & 19.20.  It is of this Antichrist properly so called, that Saint john speaketh in his first Epistle, 4. chap. 3. verse. To whom are given divers other Titles in the holy Scripture, as the Son of Perdition, the Man of sin, the second Beast, the Whore, the Mother of Fornications, and such like: and concerning whom we are at this day in debate with the Factors of the Church of Rome.  
Now mark that which the Scripture reports in few words concerning him, which I will explain and prove in every part afterwards: to wit, that Antichrist shall be a certain man stirred up by the efficacy of Satan; one in number at one time, but yet varying by succession and subrogation: who shall make profession of the name of Christ, though in effect he wholly opposeth himself to his Doctrine, shall have his kingdom in the great City which reigneth over the Kings of the earth: shall exercise a double power, one spiritual, another temporal: shall carry himself in the Church of God, as if he were God: working signs and miracles, but false and lying: shall be an Idolater, Ambitious, cruel, full of all filthiness, revealed in the last times, and finally shall be fully destroyed by the glorious coming of our Lord jesus Christ.  

The person.  1. We say, that Antichrist is a Man: conformable to that of the Apostle, who calleth him a Man, 2. Thess. 2.3. We add, that this Man is one in number, at one time, but varying by succession; because the Scripture attributeth unto him, things which cannot agreed to one only man. For the Apostle telleth us, 
2 Thess. 2, 7.  that this Mystery of iniquity was in working in his time: 
1 john 4, 3.  to whom accordeth Saint john when he saith, that he was even then in the world. And yet the same Apostle showeth, that he shall continued to the end of the world, and shall be abolished by the presence of Christ; both which cannot be truly spoken of any one man. Whereunto we may adjoin this, that that revolt whereof the Apostle speaketh, and of which Antichrist shall be the head, is not a work of one or few years. Therefore we conclude, that this Antichrist shall indeed be always one only person in number, reigning ordinarily: but that this person shall be changed from time to time for the continuation of the order. Even as in a Monarchy, one only at one time hath the dominion, who coming to fail, death seizeth the living (as the ordinary phrase speaks) and the next heir taketh his place in the kingdom: or at lest, another is surrogated into the deads' room by a new Election, as in the Empire. But the Apostle speaketh of Antichrist, as of one sole person, and not as of many, because all these Seducers shall have but one end and aim, to wit, to reign at their pleasure in the Church: so they shall maintain their tyranny by one means, to wit, by false doctrines, and by false miracles.  
2. The Author and Architect of antichrist's kingdom, 
The Author.  is Satan. For the Apostle saith, that his coming shall be by the efficacy of Satan: and in another place, 
2 Thess. 2, 9 1 Tim. 4, 1. Apoc. 13, 4. Apoc. 18, 2.  he calleth the doctrine of Antichrist, the doctrine of devils. In the Apocalypse it is said, that the Dragon shall give his power to the Beast. And that the great Babylon is the habitation of Devils, and the resort of every unclean spirit. The which God will suffer in his just judgement, to the end, that all those may perish, which received not the love of the truth, 
2 Thes. 2, 11, 12.  that they might be saved; and that they might be damned which believed not the truth, but took pleasure in iniquity.  

The Religion.  3. That he shall be a Christian in name, but indeed shall oppose himself to the doctrine of Christ, appeareth by that which the Apostle saith, 
2 Thess 2, 8  That he shall sit in the Temple of God. 
Apoc. 13, 11.  And Saint john, that the second Beast, that is to say, Antichrist, hath two horns like those of the Lamb, but speaketh as the Dragon. Whereunto may be referred that exclamation of S. Chrysostome: 
Chrysost. h●m. 4●. in ma●t.  What is it that Antichrist shall not attempt, doing the works of Christ, and performing the offices of Christians before Christians? ●o signify, that Antichrist shall serve himself of the name of Christ, to fight against Christ, and under that fair pretext, introduce his own pernicious Traditions amongst Christians.  

The habitation. Apoc. 17.9.  4. It cannot be denied, that Rome is pointed out to be the place of antichrists habitation, seeing S. john telleth us, that the whore is seated upon seven hills, which hath express relation unto Rome, called by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, septicollis, a City situate upon seven hills. Witness this Verse amongst infinite others: 
Propert.  Septem urbs altu iugis, toti quae praesidet orbi. The high City on seven hills, reigning over the whole world.  
Which also is called Babylon, as succeeding to the ancient Babylon in idolatry, pride, covetousness, and extreme cruelty against the Saints. 
Tertul. aduer. Ind. & adversely. Martion lib. 3.  And thus was it expounded by Tertullian long ago. For to what else can that be applied, which is declared by S. john, that this Whore is set upon many waters, 
Apoc. 17.1.15, 18.  which are so many People's, Multitudes Nations, and Tongues? And what is that great City that reigneth over the Kings of the earth, but Rom●, in ancient time the Empress of the world? Yea, if we look to the local situation of Rome, we shall find it in effect built upon many Waters: for it is built upon Tiber, into the which (besides Fountains and small Brooks) two and forty Rivers discharge themselves: Besides that, Rome was replenished in every part, with Baths, Fountains, and Conduite-pipes, to serve not only for the necessity, but also for the curiosity and lasciviousness of the dwellers therein.  
5. His double power; one spiritual, another temporal, 
The power.  is signified unto us by that which S. john saith, 
Apoc. 13, 11.  That the second beast had two horns; that is to say, a double power: according to the ordinary manner of speaking in holy Scripture, where a horn is taken for power, as may appear in many places of the prophecy of Daniel. For this cause he foretelleth, that this same Beast shall exercise all the power of the first Beast, that is to say, of the Roman Empire: and yet calleth him the false Prophet, which is a spiritual acculity. Like as in Ancient times the Emperors themselves assumed to them not only the dignity Royal, but also Pontifical, calling themselves Pontificis Maxima, Sovereign high-Priests. But above all, this Spiritual Power is manifestly deciphered by S. john, Apoc. 9.1. I saw a Star, that fell from heaven on the earth, and to it was given the Key of the bottomless pit: and it opened the bottomless pit, & a smoke arose out of the pit, as the smoke of a great Furnace: and the sun and the air were darkened with the smoke of the pit: & out of the smoke of the pit, issued forth Locusts on the earth: and to them was given power like unto the power which Scorpions have on the earth. And after, speaking of these Locusts, he saith, that they had over them for their King, the Angel of the bottomless pit, whose name in Hebrew is Abaddon, and in Greek Apollyon, that is to say, Destroying. For we know, that the Spirit of God is accustomed to design Bishops and Pastors of the Church by the name of ●ngels, Mal. 3.1. Apoc. 3.20. and of Stars, Apoc. 1.20. So that this Star falling from heaven, denoteth out a Bishop or Pastor, abandoning the preaching of heavenly doctrine, and revolting from the purity of the Gospel. The key is a spiritual power of binding and losing, as is manifest by the words of our Saviour Christ, Mat. 16 19 And the bottomless pit is a profundity of ●hicke and abominable darknesses, frauds, errors, and superstitions. So that this Bishop arrogating to himself the key of the bottomless pit, that is to say, an absolute power, to teach, decree, and establish at his pleasure all sorts of errors, without the authority of holy Scripture, is by good right called the King or the Angel of the bottomless pit, in Hebrew Abaddon, and in Greek Apollyon, that is to say, destroying: which is the same title that the Apostle giveth unto Antichrist, 
2 Thess 2.  calling him the son of perdition.  

Divine honours. 2 Thess. 2, 4.  6. That he shall carry himself in the Church of God as if he were God; the Apostle teacheth when he saith, That he shall sit in the Temple of God, carrying himself as if he were God. For by the Temple of God we cannot here understand any thing else but the Church, which is the true Temple, and the house of God: seeing that the Temple of jerusalem having been destroyed by the Romans, 
1 Tim. 3. Dan. 9, 26, 27.  must never be re-edified according to the prophecy of Daniel. And as touching this sitting whereof the Apostle maketh mention, it doth not simply signify a situation of body, as if he should only have place, and sit in the Church: but also power and dominion after the manner of holy Scripture. As when God the Father saith to his Son, 
Psal. 110, 1.  Sat thou at my right hand; the Apostle expounds it thus: 
1 Cor. 15, 25  That he must reign, till he hath put all his enemies under his feet. And in the same sense it is, that Babylon herself swollen with unsupportable pride vaunteth herself in these words; I sit being a Queen, and am no widow and shall see no mourning. 
Apoc. 18, 7.  Where in few words she glorieth of four prerogatives which are so famous at this day: to wit, of her Seat or Chair, her Royal authority, her Succession, and perpetual durance.  

Miracles.  7. Touching Antichrists Miracles and what they shallbe, we have the Apostles express testimony: That his coming is by the efficacy of Satan, 
1 Thess. 2, 9  in all power, and signs and lying wonders. Whereunto accordeth that which is spoken by S. john, Apoc. 13.13, and 16.14. Concerning the spirits of devils issuing out of the mouth of the false Prophet, and working wonders before the Kings of the earth.  
8. His Idolatry is represented by that wine of fornication, 
Idolatry. Apoc. 17, 2.  wherewith the great whore shall make drunk the Inhabitants of the earth: as an insatiable Strumpet, that with her Sorceries and Lovepotions inflameth her lovers. And this according to the instance of holy Scripture, which oftentimes calleth Idolatry by the name of Fornication; as when the Prophet Esay cryeth out: 
Esay 1, 21.  How is the faithful City become an harlot? And the Lord upbraideth his people, that they had employed the Gold and Silver which he had given them, to the making of themselves Idols: 
Ezech. 16, 17  with the which they had committed fornication. The Spirit of God terming Idolatry by this name, not only for that it is a perfidious treachery against the true Spouse of our souls: but also because ordinarily it is accompanied with all outward filthiness, and unbridled luxury; as was to be seen in the ancient Babylon of the East, and is foretold of the Western spiritual Babylon, the seat of Antichrist.  
9 
Ambition.  His ambition hath heretofore been notoriously discovered, and is most evident in this; because he must exalt himself above all that is called God. For if he lifteth up himself against God, how will he spare Kings and Magistrates, 
Psal. 82, 1. Apoc. 13, 12. Apoc. 13, 15.  to whom the Scripture also giveth the title of Gods? And also in this, that he shall usurp the power of the first beast in his presence: that is to say, the dominion of the Empire, in the view and knowledge of the Emperors. Besides that he shall take to himself authority to give a soul to the first beast: that is to say, 
Vid. Bonha. Aret. & alias in Apoc.  to authority and confirm the new Emperors substituted by him in the room of the old, whose election he holdeth void without his approbation.  
10. 
Cruelty. Apoc. 17, 6.  antichrist's cruelty is figured by the woman made drunk with the blood of the Saints and Martyrs of jesus Christ.  
11. And his impurity, 
Impurity.  by the names of Sodom and Egypt, and of Babylon. Apoc. 11.8, and 14.8. and 19.2.3.  
12. 
Discovery.  That he aught to be revealed and affeebled in the last times, by the preaching of the Gospel: may be proved first by that of the Apostle, Then shall this wicked man be revealed in his time, 
2 Thes. 2, 6, 8  whom the Lord shall consume with the spirit of his mouth. For what is this spirit of Christ's mouth, but the word of the Gospel? The which the Lord hath drawn out of darkness into light in these last times: as when the Prophet saith, 
Psal. 33.6.  That the Heavens were made by the word of the Lord, and all the host of them by the breath of his mouth. And when Esay saith, That God will smite the earth with the rod of his mouth, 
Esay. 11.4.  and slay the wicked with the breath of hi● lips. And when the Son of God denounceth against these that follow the doctrine of the Nicholaitans, 
Apoc. 2.16.  That he will fight against them with the sword of his mouth.  
Secondly, it may be proved by that which S. john speaketh concerning the fall of Babylon, 
A●oc. 14.8.  and the revolt of those very same from her, which had given the kingdom to the beast: who conceiving hatred against her, shall make her desolate and naked. 
Apoc. 17.17  For albeit that in all ages ever since the conception and birth of Antichrist, God hath raised up faithful witnesses that have courageously set themselves against his abominable Idolatries and corruptions: notwithstanding so it is, that the principal dissipation of his kingdom is reserved till the last times. The which is plainly represented in the Apocalypse, by those three Angels; one of which carrying an everlasting Gospel, 
Apoc. 14.6.7.8.9.  calleth men to the fear of God, because the hour of his judgement was come. ●nother proclaimeth and publisheth the fall of Babylon. And the third, advertiseth men of the wrath of God, against all them that shall worship the beast and his Image; or take his mark on their forehead, or in their name. To the which three Angels, two other are joined with like denunciations. Chap. 8. For what are all these Angels, but the true Doctors and Teachers of the New Testament; who publishing with a loud voice in the Church the Gospel of the eternal ●on of God, dispose men to the obedience thereof, and arm them with the sword of God's word to the destruction of Antichrist.  

Destruction.  13. Lastly that the total destruction of this man of sin is reserved till the glorious coming of the Lord jesus Christ, the Apostle declareth when he saith, 
2 Thess. 2.  That he shall abolish him by the brightness of his coming: to which answereth very fitly the representation of S. john, That the beast, and the false Prophet, that is to say, the troup of Teachers, Priests, and Supporters of Antichrist; (for the word false Prophets is thus taken collectively, as we use to speak in schools, for all the false Prophets, and Seducers, which shall authorize and uphold the doctrine of Antichrist;) shall be cast alive into the Lake of fire and brimstone, there to be tormented day and night for evermore. And the residue of his followers shall be slain with the sword of the mouth of him that was mounted upon a horse: that is to say by this sentence, Go ye cursed into everlasting fire, pronounced by the mouth of the Son of God, represented by Saint john as a Monarch triumphing in judgement over all his enemies.  
I might add here many other qualities by which the son of perdition is marked out in ●oly Scripture, and also amplify those which are recited. But I suppose that the matters fore specified, being out of all controversy amongst spirits not contentious, are sufficient to make this beast to be known to the claw, and to lead us by his footsteps unto his den.   

The Second Treatise. The Application of the definition of Antichrist to the Pope of Rome.  
THis is a Maxim received of all, that when the definition and properties of any thing belong to a Subject, than the name also, and all that is thereby signified belongeth to the same Subject. So that if we make known that all that which we have reported out of holy Scripture concerning Antichrist, do properly and singularly agreed to the Pope of Rome; no man can deny, but that he is properly that Antichrist, whose communion we aught with all our heart to detest, at lest if we desire to be received into the communion of jesus Christ.  
But when we say that the Pope is Antichrist, and that Rome is his seat, we do not mean that all those that have been Bishops of Rome since the Apostles times have been Antichrists: we would in no case wrong those holy Lights which have shined bright in it in the primitive Ages, when this Church was set forth unto others, as a rare example of holiness and purity, in doctrine, and manners, and constancy of martyrdom: But this is it we affirm, that all the Popes of Rome, 
About the year. 605.  since the time that Antichrist hath been revealed, and begun his kingdom, are this very Antichrist of whom we have before discoursed: And that Rome is the seat of Antichrist, since the time that it began to war against the Saints. 
About the year. 1073.  And if any demand when that time was; we answer, that it was then when Pope Boniface the third obtained of the Emperor Phocas, a murderer of his Master, the title of universal Bishop or head of all Churches. But after a singular manner, when the Popes to the end to establish their spiritual tyranny, served their turns more furiously with the temporal sword against Kings and Nations. As above all in the time of Gregory the seventh, before surnamed Hildebrand, who filled Christendom with murders, seditions, sackings, and turboyles by those bloody wars, which he moved against the Emperor Henry the fourth. For albeit that the mystery of iniquity begun to advance forward in the Apostles time, whereof we have a notable figure in the Harlot jezabel mentioned Apoc. 2. nevertheless the simplicity of the Pastors of the Church, and of the faithful and their zeal, to preserve the Evangelicall purity, with held (as the Apostle speaketh) this man of sin, from spewing out his poison openly: besides the puissance of the Roman Empire which was then in fullest vigour, suffered him not to lift up himself in that arrogant power, which he hath phantasied to himself since that time. But when this simplicity Evangelicall began to decline, both in the hearts of the Pastors, and in the Church in general: and on the other side, the Roman Empire began to be weakened by the invasion of the Goths and other Nations, which coasted upon it on every part; then this son of perdition began by little and little to establish his power even in the sight, and under the nose of the Emperors: In such sort notwithstanding, that this was not done without opposition and resistance, and particularly in respect of the Bishop of Constantinople, who in the time of Gregory the first, assumed to himself the title of universal Patriarch, and a primacy over all other Churches: which practice was afterwards defeated and stifled by the Emperor Phocas. But howsoever the Popes for this effect and purpose often abused the spiritual sword, yet they took not up the temporal sword until Gregory the seventh, 
Apolog. of the league, published An. 1106.  who (as an Author of that time speaketh) was the first that girt himself with a warlike sword against the Emperor, and gave thereof an example to other Popes. So that we affirm and avouch, that since the time of Gregory the first, the Pope is he to whom the definition of Antichrist agreeth: but whose dominion and cruelty hath been more manifested to the world, since Gregory the seventh. And now behold our reasons.  

The Pope is a singular man.  1. First, he is a man that by a continued order and succession, reigneth over many people, nations, and languages.  

That calleth himself Christ's vicar.  2. He vaunteth himself of the title of a Christian, yea he calleth himself the Vicar of jesus Christ: he retaineth the sacred Bible, and those that at this day show themselves as the principal instruments of his kingdom, ambitiously take to themselves the title of the society of jesus; but in very deed, he is wholly contrary to Christ and his doctrine. To Christ: for he robbeth him of his principal Offices, as of the head of the Church, the Prince of Pastors, the Sovereign High-Preist: 
Heb. 7.23.24.  an office which cannot be attributed to any, save to him that liveth for ever, yet he arrogateth it to himself, 
Bel. de sum Pontifi lib.  not forbearing the very name of the husband and spouse of the Church, though it be so, that the names which are given unto Christ to signify the straight union & conjunction betwixt him and the Church, as those of the head and spouse are incommunicable. For what creature is there, which without blasphemy can assume to itself in respect of the Church that which is the property of a head, to wit, to reign over the body, to govern it, and to give sense, motion, and life to every member thereof? If amongst men any man should name himself the husband of a woman, whom he knew to be coupled to another husband by lawful marriage, should he not give to the true husband of that woman matter of jealousy, and just cause to revenge by all means such a lawless attempt? And dare any mortal man, in this sacred mystery of the conjunction of the heavenly spouse jesus Christ with his Church, open his mouth in blasphemy to paragon himself with Christ, in calling himself with him the Church's Spouse, without considering that a crime of that nature must needs be abominable before God and the Saints? Sure the Apostle would not have us joined to any other husband, save to him who by his infinite love giving himself to death for us, 
Rom. 7.4.  is risen again; to the end that we might bear fruit unto God, and for this cause he thus speaketh to the Corinthians. 
2. Cor. 11.2.  I am jealous of you with a godly jealousy: for I have appropriated you to one only husband, that I might present you as a chaste virgin unto Christ. As for other Titles which are referred to the Ministry, by the which Christ worketh effectually by his Ministers, as are the titles of a Pastor, or Doctor, they may well be communicated unto others: but yet this cannot be either Soveraignely or Vniversally over the Church. But as S. Cyprian hath well said, 
Cyprian de simplic. pralat.  It is but one Bishopric, whereof a Portion is solidly assigned to every Bishop.  
As touching Doctrine, he utterly overturneth that; 
But destroyeth his Doctrine.  for not to speak of those ancient Heretical Popes, Liberius an Arrian, Honorius a Monothelite, Anastasius a Nestorian; or of others that have erred in the principal Articles of Christian Religion, as john 22. thinking amiss of the soul's immortality: the bore and only comparing of the doctrine of Christ and his Apostles, with that which is at this day received in the Papacy, shall determine this matter.  
For first, as touching the Scripture, jesus Christ declareth, that the Commandment of God is made of no effect by the traditions of men, and that God abhorreth that is offered unto him, Mat. 15.6.7.8. On the contrary, the Pope teacheth that traditions aught to be embraced with equa l affection of piety, as the word of God, and the holy Scripture. 
Council Trid. Sess. 4.   
Saint Paul calleth the Gospel the power of God to all that believe, Rom. 1 16. and saith, That the whole Scripture is divinely inspired, and is profitable to teach, convince, correct, and instruct according to righteousness, that the man of God may be perfected and fully instructed to every good work. 2. Tim. 3.16.17. But the Pope teacheth, that the Scripture is imperfect, ambiguous, a leaden rule, a nose of wax, obscure, the book of Heretics, the cause of errors: read the Treatise of Cardinal Peron touching Traditions, or of the unsufficiency of the Scripture: and Bellarmine De verbo Dei; and Charron in his three verities, with others.  
As concerning sin, the Scripture teacheth us that Original sin is a vicious habit, cleaving so close to our Nature, that it cannot be utterly destroyed, not not in the Regenerate, so long as we live in this world. From whence proceedeth that complaint of the Apostle: That he was led captive to the law of sin which was in his members; in such sort, that he crieth out by way of complaint, O wretched man that I am, who shall deliver me from the body of this death? But the Pope teacheth, that the gifts of Nature remained sound and entire in man after his fall, and that Original sin is nothing but a privation of that justice which aught to be in Nature. In brief, that this sin is wholly washed away by Baptism, in such sort that there remaineth not any thing in the Regenerate which may properly be called sin. Concil. Trid. Sess. 5. 
Concil. Trid. sess. 5.  and all the Scholastical Doctors.  
The Apostle affirmeth in express words, that concupiscence is sin, 
Rom. 7.7.  because the Law saith, Thou shalt not covet. The Law I say, that pronounceth every one accursed, That continueth not in all things that are written in it to do them. But the Pope denounceth Anathema to him that shall call Concupiscence properly sin in the Regenerate. 
Deut. 27.26.  Concil. Trid. Sess. 5.  
The Scripture saith absolutely, That the wages of sin is death, Rom. 6.23. and that he that faileth in one point of the Law is guilty of the whole jam 2.10. But the Pope denieth that death is the wages of all sin: but declareth, that there are venial sins aswell as mortal.  
Touching Freewill: the Scripture teacheth us, That the very wisdom of the flesh is enmity against God. Rom. 8.7. and, That the Natural man perceiveth not the things that are of the spirit of God. 1 Cor. 2.14. and, That all the imaginations of man's heart, are nothing but evil continually. Gen. 6.5. So that in our flesh dwelleth no good. Rom. 7.18. But the Pope quite contrary teacheth, that there remaineth in man after his fall a native faculty to cooperate with God by Freewill, for the disposing of himself to the great justification. Concil. Tried Sess 6. and all their Doctors.  
Touching justification wherein consisteth the principal foundation of our salvation; there is no whit less repugnance: For first, the Scripture maketh the efficient cause of our justification and Salvation to be God alone, according to the good pleasure of his Will, his Mercy, and Eternal purpose in jesus Christ, 2 Tim. 1.9. ●phes. 1●, and 2.4, 5. 
Concil. Trid. sess. 6. c. ô. 7. Bel. de justif. lib. 1. Biel. in sentent. etc.  But directly contrary the Pope saith, that there that is in man a certain preparation unto justice, by the which he disposeth himself to his justification by the natural strength of his Freewill, so that he is able to merit of God, Ex congruo, of congruity, as they speak. Secondly, the Scripture propoundeth unto us for the material cause and foundation of our justification, the only obedience of our Lord jesus Christ, Rom. 4.16. and Christ himself is called our Righteousness, 
Concil. Trid. sess. 6. c. 7. Bel. de justif. lib. 1. cap. 2.  jer. 23.6. 1 Cor 1.30. and we are said to be made the righteousness of God in him, 2 Cor. 5.21. But the Pope maketh the material cause of our justification to be the soul of man wherein righteousness is inherent, as in it proper subject and seat, whereunto they refer the dispositions of Freewill; by the which (they say) a man doth acquire the gift of justification. Thirdly, the Scripture teacheth that the formal cause of our justification is the free imputation of the righteousness and satisfaction of Christ, which we apprehended by Faith, and by that means are reconciled unto God. Rom. 4.24, 25. & 5.10. whence it cometh, that the Scripture so often affirmeth that we are justified by Faith, Rom. 3.24.25. & that not only in respect of the beginning of our justification, but also of the consummation and finishing thereof, which is eternal life and salvation. Rom. 1.16.17. 
Concil. Trid. sess. 6. ●an. 9 1● & cap. 7. Bel. de justif. ●ib. 2. cap. 2.  But the Pope in opposition to the Spirit of God, denounceth Arathema against whomsoever shall say, that we are justified by Faith alone, or that we are justified or formally made just by the justice of Christ, by which he hath merited for us. So that he placeth the formal cause of our justification in an inherent quality in ourselves, and in our own justice.  
The Scripture teacheth, that the salvation of all Believers in our Lord jesus Christ is certain and assured. Rom. 8.37.38. even to that, that he which doubteth, can obtain nothing of God. jam. 1.6. On the contrary, 
Concil. Trid. sess 6. c. 9 & ca●. 13.  the Pope denounceth Anathema against him that shall say, that we aught to believe without doubting that his sins are forgiven, and calleth this confidence of the remission of our sins vain, and fare from piety.  
The holy Scripture witnesseth, that it is impossible to fulfil the Law, and consequently that we aught not to hope for salvation, or righteousness, by the obedience which we tender unto the Law. Rom. 8, 3. Gal. 2, 16. Act. 15, 10. But the Pope denounceth Anathema against him, that shall affirm that a man cannot perfectly keep the Law of God. 
Council Tried sess. 6. cap. 11. & Can. 18.  Yea more, he not only teacheth that a man may perform the Law, but also do something more than the Law requireth. Whence spring their works of Supererogation, and their treasures of Indulgences mentioned in the Council of Trent. 
Council Tried sess. 21. cap. 9  And whereas they deny, that that great work of Supererogation, which the Son of God added by his death to the active obedience which he rendered to God for us to the Law, is imputed unto us for righteousness: yet he dareth notwithstanding affirm, that the works of Supererogation of the Saints are imputed unto us, by his jubilees and indulgences: and by this means robbing Christ of his Glory, 〈◊〉 giveth it to his Idols.  
Saint Paul placeth amongst the doctrines of devils, 〈◊〉 prohibition of marriage, and the commandment to abstain 〈◊〉 from meats. 1 Tim. 4, 1, 2, 3. and calleth the abstinence from meats and the distinction of days, Shadows, Rudiments of ●he world, and Doctrines of men. Col. 2, 16, 17, 20, 22. In all which things a power of meriting with God, is placed by the Pope.  
The Scripture saith that marriage is Honourable amongst all men, And the bed undefiled, but that Whoremongers and Adulterers God will judge. 
Lig●is. Eckins. B●l●de monac● lib 2. cap. 30.  Heb. 13, 4. But the doctrine of the Popes, that it is better for a Priest to be a Whoremaster, then to be married. Yea, some of them is not ashamed to say, that the use of married women aught to be common, aswell is of the air and of the Sun. 
Cans. 12. ●●.   
In sum, it would be a subject of no small Treatise, such as we intent this shall be, but of a great volume, to rehearse at length all doctrines of the Papacy, touching Images, fained-Gods, Indulgences, Purgatory, and a number such like things, which are directly contradictory to the word of God.  
3. Now if any desire, 
He is accompanied with the efficacy of Satan.  to understand how Satan hath bestirred himself and wrought in the establishing of the Papal kingdom, let him read that which is written by Cardinal Benno, concerning those Popes which reigned after Silvester the second: or if he will, Platina the Pope's Secretary: and he shall soon see how many Popes gave themselves to the devil, that they might obtain this dignity of a worldly Prince; that I may not stuff this Treatise with a recital of their wretched lives.  
4. That the Pope hath his seat at Rome, there is none so ignorant that knoweth not: 
Hath his seat at Rome.  for albeit it it hath been some●●●●ffered to another part, as to Auignon: nevertheless 〈…〉 but seldom, and that out of order. And that 〈…〉 impasse of many ages, doth in manners an●● 〈…〉 ●●bylon which is figured in the Apocalypse. 〈…〉 age's, that have either read the writings 〈…〉 scace, with the Satyrs of Ariosto and o● 〈◊〉 ●heir own eyes beheld the debauche● 〈…〉 of the Pope's Court. Witness he, who 〈…〉 biddeth it adieu in this Distich 

●a vale, vids, satis est vidisse, revertar,  
Cum leno, meretrix scurra, cynedus ero.   

O Rome farewell, I have thee seen, & that's enough for me:  
I will return, when bawd, whore, knave, buggerer I mean to be.    
Yea not so much as the Author of the gloss upon the decretals but speaketh of it in as plain terms. 
Glos. 1. de El●it in. 6. c. fundament.  Rome (saith he) founded by thiefs, retaineth yet the seeds of her beginning. For it was called Roma, as if one should say, Rodens manus, gnawing hands: whereupon he citeth this verse which out of Latin looseth it grace.  
Roma manus rodit, quos rodere non valet, odit.  
Rome gnaweth hands, and those she cannot gnaw,  
With hatred she pursues, and keeps in awe.  

Hath both a spiritual and a temporal power.  5. The Pope challengeth to himself a double power, one Spiritual, another Temporal; which to be so, Pope Boniface laboureth to prove after a most impudent manner. In this Power (saith he) there are two Swo●d●, the Spiritual and the Temporal, which we are taught by the words of the Gospel: 
Extra de Ma●●●. et obe ●●c. unam Sa●ctam.  for where the Apostle said, behold two Swords here; that is to say, in the Church, our Saviour Christ doth not answer them thus, These are too many, but, It is enough. And certainly he that denyeth the Temporal s●o d to be in the power of S. Peter, doth not well consider the words of our Saviour, when he saith, Put up thy Sword into thy sheath. In brief, the Pope doth so openly lay claim to the Monarchy of both powers, Spiritual, and Temporal, that the Author of the Books entitled, 
Thom. de regni Princip. lib. 3. cap. 10.  The government of Princes, which are amongst the Works of Thomas Aquinas, calleth the Pope both King and Priest, As our Lord and Saviour jesus Christ. And Bellarmine who in this point is so modest that he mindeth the Pope's temporal Soueraign●ty to Indirectly: 
Bel. de Pontif. lib. 5. cap. 6. et 7.  yet affirmeth that he hath power to change Kingdoms, by taking them from one, and giving them to another. And whereas the ancient Christians did not put in practise this power, in disposing Nero and Dioclesian persecuters, julian the Apostate, Valens the Arrian, and such like, it was (saith he) because they had not in their hands sufficient Temporal forces, 
Gregor. epist. lib. 7 ep. 1.  though they wanted not the right to do it. Fare from the modesty of Gregory surnamed the Great, who speaking of the Lumbards' that were Arrians said; If I that am their servant would have intermeddled with the death of the Lombard's, at this day the Nation of the Lombard's had had nei●her King, nor Duke, nor Count: but because I fear God, I fear also to meddle with the death of any mar. And of S. Amb●ose, 
Ambro. in orat. count. ●ux cut.  who in encounter to the barbarous Goths saith: My tears are my weapons: such are the defences of Priests, otherwise I may not, I cannot resist. In fine, as this Boniface the eight was not sparing of words to authorise his usurpation, so he was no less audacious, to represent the same in ceremonies and deeds. For it is recorded, how in that great jubilee, which he celebrated in the year 1300. he sets forth himself the first day in his Pontifical habit, giving his benediction to the people: and the next day, came forth adorned with a crown, and the Imperial vestments, causing a naked sword to be carried before him. Briefly, to this usurped power, appertaineth that pretended donation of Constantine so often brought upon the stage by the Popes: 
Laurent. Valla de falso credita et ementita Constant, donat.  the which Laurentius Valla a Senator of Rome so plainly convinceth of salsity. And an Italian Poet sendeth to the country of the Moon together with the alms which are made for the dead: and Roulands' wit, answerable to that Elegy which the Scribe that wrote the original copy now kept in the Vatican Library, in letters of gold, 
Ari●st. Cant. 34.  added thereunto in his barbarous gibbridge.  
Quam fabulam longi temporis mendacia finxit,  
A fable which an old aged lie hath forged.  
6. The Pope also sitteth in the Church: 
Carrieth himself in the Church as if he were God.  for he braggeth of nothing more than of his seat and chair: neither is his manner of government designed ordinarily by any other word then by sitting: insomuch, that when they count the years of their Popes, they say he sat so long in the Apostles seat. In brief, t●ey sight and contend for nothing so much as for the pretended chair or seat of Saint Peter, directly contrary to the manner of speaking used in holy Scripture, whereby the ministers and servants of God, yea the Angels themselves, are said stare, to stand, and wait before God, as servants before their master to receive his commandments, and not to be set as they reigned and commanded. Thus the Pope fits in the Church, and that he sits as if he were God, appeareth by his usurpation of the name, the power, and works of God: from the name of God, 
Dist. 96. cap. satis. evidenter.  which he saith was given him by Constantine the Emperor, he concludeth that he cannot be judged by any power; because God cannot be judged by men. 
D● E●●ct. cap. fundam in sexto.  And so also the gloss speaketh, that the Pope is not man, but calleth him admirable, which is the title of the Son of God: The Pope, Papa (saith it) is called admirable, from the interjection Pa●●, 
Esay. 9 In pr●●● C●●.  which signifieth admiration, and indeed he i● admirable for he holdeth the place of God upon earth: which made the English Poet in his late poesy to say, 
— Tu maxime rerum  
Nec d●u● es, nec homo quasi neuter es inter utrumque  
O thou that art the greatest of all things created,  
Art neither G●d nor man, but twixt both situate.   

Extr. ne sid● vacan●● O si siatrum.  As touching power, he himself sayeth: That God hath committed unto him the rights of the heavenly and earthly Empire: In the Council of Laterane he suffereth himself to be titled, the Lion of the tribe of juda, the root of David, the Saviour, 
De con●ess. preb C●propo●●i●●i.  etc. and in the ●6 Session of that Council, he permitted that sentence, which is proper to the Son of God, to b● attributed unto him: All power is given unto me, both in heaven and in earth. 
G●s●●●b. f●●. Exer. 〈◊〉 ●nter. D●st. 1●. C. R●●an●tum.  The gloss saith, that he can make any thing of nothing: It calleth him, Dominum deum nostrum papam, our Lord God the Pope. He assumeth to himself the pow●● to g●●e authority to the word of God: The old and the new Testament (saith he) aught to be received, not because they are in the volume of Canonical writings, but because the h●ly Pope Innocent, seemeth to have decreed that they should be received. It is strange to see what sport he maketh with the holy Scripture, for the establishing of his earthly Sovereignty. God saith he hath made two great lights in the firmament of heaven, 
C●s●● d● ma●●r●● 〈◊〉 obe●.  the greater to rule the day, and the lesser to rule the night: both great, yet one greater than the other: God therefore the firmament of heaven, that is, for the universal Church, hath made two great lights: that is to say, hath ordained two dignities, the authority Pontifical, and the power Royal: but that which beareth rule over the day, that is in spiritual things, is by fare the greatest: and that which ruleth over carnal things, the less: Insomuch that we may acknowledge as much d●fference betwixt Popes and Kings, as there is betwixt the Sun and the Moon. Where the gloss addeth, that according to Ptolemy the Sun exceedeth the Moon in greatness, seven thousand seven hundred forty four times. So that it is no wonder, if Pope Alexander durst set his foot upon the Emperor, neck, lying prostrate on the ground, uttering withal this verse of the 91. Psalm, Thou shalt walk upon the Basili●● and the Ass and the Lion and the Dragon s●alt thou tread upon; s●●ing he●d b●seth them so lo●● under his Holiness. Thus we read in the book of ceremonies, 
Lib. 1. Cerem●n. ●ontis. C. 7.  That the Pope on the night of Christ's nativity, blesseth a sword, and then giveth it to some Prince, in sign of the infinite power giu●n to himself, according to that sentence of the Gospel, All p were is given unto me both in heaven and earth, and he shall re●●ne from sea to sea, and from the floods to the world's e●d. Further, besides all this, the Pope by Canonization maketh Saints at his pleasure, as the Roman Senate used in former times to make Gods. And that which is above all, 〈◊〉 it b● God only that throneth and dethroneth Kings, as affirmeth the Prophet Daniel, and reigneth over the kingdoms of men, and bestoweth them on whom he pleaseth, and that it belongeth to him only to writ with his finger, Mene, Mene, Tekel, Vpharsin, 
Dan. 5, 25.  as he that only doth calculate kingdoms, and weigh them in the balance, and dispose of ●●em: nevertheless, the Pope arrogateth this power and authority to himself, to depose Emperors and Kings, to change Kingdom, and States, and to bestow them where he l●●t: a● is not only apparent by the challenge made by himself in his decrees, but also by the manifold examples recited by Cardinal Bellarmine at large hereof. 
Bel. de sum. Pontif. lib. 5. C. 8.  So that it is most probable that the Legate that came not long since into France, to induce that form of practice into that kingdom, which was practised upon the kingdom of Navarre, was assisted by him, and had taken place, if God (who is the protector of Kings and kingdoms against all vn●ust powers) had not turned aside this blow by his mighty hand. Now we say further, that the Pope exerciseth his tyranny in the Church of God: for albeit that the Papacy be neither the true Church, nor a sound member of the same: nevertheless there was on●● a tru● Church in that place where the Pope hath now established his seat, and as yet to this day the name remaineth, and certain traces and footsteps thereof, aswell by the Sacrament of Baptism, which God hath still preserved therein as by the holy Scriptures which are there received, and by th● pure doctrine of th● T●●●ity still professed and maintained by them.  

Worketh lying 〈◊〉.  7. Conc rning miracles, we may found an infinite number registered in the lives of their Popes: but such I dare say, that a man may easily know in what shop they were forged. Thus we read, that the Sepulchre of Pope Silvester the second (who was promoted to the Popedom by diabolical Arts, and died at the ●ame time that was defined unto him by the devil, giveth centaine sign of the death of other Popes, either by a clattering of bone● heard in the grave, or by one sweat and moisture which it casts forth. Gregory the seventh, formerly called Hildebrand, cast the Sacrament of the Lords body into the fire, that he might have thereby some divine answer or sign against the Emperor Henry the fourth. 
Benn● Ca●din, in vita Hildebrand●.  The same Hildebrand (saith Cardinal Benno) when he lifted would shake his sleeves, and thereout cause to issue sparks of fire; and by these, and such like miracles, as by certain marks of his sanctity, abused the eyes of the simple people. And when a the devil could not openly persecute Christ by the pagan, he laboured fraudulently to subvert the name of Christ by this false Monk, under the habit and appearance of Religion. 
Benno. ●●●d.  ●ennet the ninth, giving himself to the sacrifices of devils in woods and forests, made women to run after him, and to be enamoured of him by his Magical Art 
●l ●n●●●●ta G●egor. ●.  Gregory the sixth, as Platina reporteth, being sick of that sickness whereof he died, called to him the Cardinals, and reproved them for that, in I know what envy they found fault with those things which he had holily and justly done: And to the end (saith he) that you may know after I am dead, whether I have done well or evil, set my body within a Church, the doors fast locked, and if the doors open of themselves by the only will of God, judge me worthy of Christian sepulture; but if it happen otherwise, cast my body where you will, as being damned together with my soul. Which request of his, the Cardinals obeying, the Church do●res opened of their own accord, with a great wind, that suddenly arose: and so his body was buried within the Church, not without great admiration & opinion of his holiness. And yet this Gregory the sixth, was one of Hildebrands' Masters in the Art of Magic, as is recorded by Benno. And it was he to whom Bennet the ninth had sold he Papacy for ready money: which notwithstanding he was constrained to quit and give over by Henry the fourth: as also two other like pernicious Monsters, Bennet the ninth, and Silvester the third. But what need I to heap up together a long R●ll of such particular miracles of Popes, seeing all those which we find in their golden Legends, the Chronicles of S. Francis, and the lives of their Saints, were forged by the idle spi●its of lazy Monks, to no other end but to authorise the Pope and his doctrine against the divine truth of holy Scriptures.  
8. 
Is an Idolater.  The Idolatry of the Pope is no whit less palpable than hi● former qualities; 
Concil. Trid. s●ss. 21. dec. 2. Ibid sess. 5. art. 5. e●sess. 5. can. 25. Mary's psalter. ●mp●at paris. an. 16 n● fol. 34, 69, 8●, 90, 91, etc.  for he not only communicateth the worship of God to the Saints, and in a special manner to the blessed virgin Mary, whom sometimes they make equal to the Son of God, by exemption from all sin, and anon lift her up above her Son, when they thus cry unto her: Show thyself a Mother, and by the right of motherhood command the Redeemer. And when they exalt her even to the throne of the Divine Majesty, calling her the Queen of Heaven, the Queen of Angels, and say, that the Heaven, the Earth, the Air, and the Sea worships her, and that her power and her mercy are infinite. 
Concil. Trid. sess. 25. dec. 1.  But that which is more abominable, he divideth the honour of God, with dead bones, with Relics, and Images; yea, and with men, whose acts give just cause to presume, that they are rather tormented in hell, then glorified in heaven: or with Idols that never were, and consequently are by their own definition true and absolute Idols. For what shall we say of S. George whom the Church of Rome invocateth and adoreth amongst the holy Martyrs? 
Athan. Apol●● 1● de sugas●●.  of whom notwithstanding S. Athanasius witnesseth, that he was a wicked man and an Arrian Heretic, who being sent for by the Emperor Constantius, by force of arms seized upon the Bishopric of Alexandria: who afterwards being put to death by the pagan in the time of Iu●●●n the Apostate, and his body burnt, and ashes scattered in the wind, not for the confession of the name of Christ, but for the outrage and violence which he had committed in his charge, 
Epiph i●●aeres. 76.  as writteth Epiphanius; nevertheless was by some held for a Martyr, and the History of his Martyrdom committed to writing by his heretical followers, 
Gelas. ●●●cta Rom D●●t. ●5. Bar●●● mar●y●●log. Roman.  as both Pope Gela●ius, and after him Baronius acknowledge: which last saith, that all the story of the acts of this George, was nothing else but a Fable and invention of the Arrians. And yet this is that George, the iron of whose Lance is vaunted of to be kept amongst the adored Relics at Rome. What shall we say also of their S. Katherine, so famous amongst the Virgins of the Roman Calendar; 
Osorius con●●d● San●t Catarrh. Legend. Aurea.  so that they place her next in rank to the Virgin Mary: whose legend notwithstanding, is no better than a pure Fable? For where did we ever read of a King Costus that reigned at Alexandria, whose daughter they make her to be, or of an Emperor Maxentius in that Country, by whose judgement they say, she was put to death? I know well that they think to escape this blame of Idolatry by answering that they reserve only unto God the worship of L●tria, and afford unto Creatures that only of Dulia. But this is a vain and deceitful star●ing stole: for they ascribe this worship of Latria which is proper only unto God, 
Concis. T●●d. sess. 13. cap. 5.  not only to the Sacrament of the Eucharist; the which in a more than Pagan superstition they carry about in their Processions to be adored as God, and 'cause it to march before the Pope, as the Persians carried fire, which they held for God, before their Kings: But also to the Cross of Christ, and this Image thereof, whether in Wood, or in Stone, ●in any other matter: 
Thom. 8. n. p. 3. q. 25 Art 4. et Ca●et. Ibid.  Directing their speech and prayer vn●it as to himself that was, as saith their Thomas: according 〈◊〉 may be heard and seen in that Hymn which they usually sing unto it: O crux, ave spes unica, hoc passionis tempore, ●●ge pijs iustitiam, reisque dona veniam.  
●ll hail, O cross, our only hope in this our time of passion,  
●ncrease good men with righteousness, to sinners grant remission.  
This is as the Idolaters persons reproved by the Prophet ●●remy used to do; 
jer. 2.27.  To say to a piece of wood, Thou art my Fa●●er and to a stone, Thou hast begotten me.  
9 
He is ambitious.  The ambition of the Pope maketh itself sufficiently shown by the excessive honours which he requireth of emperors and Kings: 
Dist. 96. C. Co●stantinus.  if we will beleeu● the Canon Con●antinus. The great Emperor Constantine holding the ●ridle of Pope Silvesters Horse, served him as his Lackey or footboy. Platina writeth, that Pepin one of the Kings of ●●rance having kissed the feet of Pope Steven the second, 
Platinum vita Stephan. 2.  performed the same office unto him, which Constantine had done before to Silvester. In the book of the Papal Ceremonies it ●s ordained, that all men of what degree or dignity soever, when they come before the presence of the Pope, 
Ceremen. Pontific lib. 3.  do three ●mes bend their knees before him, with distance of place observed for each courtesy, and kiss his feet: and that Kings and Emperors hold his stirrup, when he either mounteth or lighteth from his horse, & lead his Horse by the bridle. And if he must leave his Horse, then that the Princes and Emperors carry him on their shoulders; and that they hold the Basin when he washeth before meat, and bring in the ●irst Messe to his Table. In brief, he showeth no reverence ●o any of what quality or dignity soever he be: only he lifts himself up a little to kiss the Emperor. So great ●s his pride, that when the Emperor Frederick presented himself to hold the stirrup of Pope Adrian the fourth, and mistaking his office, held one for another; the Pope was so incensed hereat, that this fault was like to have cost the Emperor ●●ill dear; although he excused his error by this, that he was not as yet ●o well expert in that service, as in time he might be. A title of this high ambition is to be seen in that picture which Pope Innocent the second caused to be set up in the Temple of Laterane, which represented the Pope sitting in his Pontifical Chair, and the Emperor Letharius kneeling at his feet, and receiving from him the Imperial Crown, with these two Latin verses.  
Rex venit ante f●res, iuran● priùs urbis honores,  
Post homo sit Papae, sumit quo dante coronam.  

See the Ec lesiast. History of Nich. V●gnier.  But his ambition will more clearly appear, by the ceremonies which are observed at the Coronation of Emperors, as they are recorded by an Author that lived about the year 1300. The manner (saith he) how Emperors were consecrated and crowned, was this: The Pope having taken an oath of the Emperor that was to be, upon the stair, of the porch of Saint Peter's Church, that he will faithfully defend the Church, and that which belongeth to it, maintain right justice, and fully and entirely restore all the possessions of S. Peter's patrimony, and the Church of Rome, if any thing be taken from it. Then the Emperor and the Empress, are conducted by the Pope into the Church, where during the Mass, which is celebrated with great solemnity, th● Pope anointeth first the Emperor, and then the Empress, with the accustomed formal words. Then sitting in his Pontifical Chair he holdeth the Crown betwixt his feet, which the Emperor and the Empress bowing down their heads, lift from his feet: and presently the Pope striking the crown with his soot, casts it on the ground, off from the Emperor's head; in sign that he hath power to depose them again if their merits require. And then (in like manner) the Cardinals that stand round about, take the Crown and set it with great reverence upon their heads. But how should a man better represent their ambition, then by the words of their own flatterers? These be the speeches of a Bishop, a chief officer to Pope Paul the second. 
Redoreicus, Zamerent e●●sc●p. Castella●●t Refer e●a. p●. Pa●l. 2. in spec●l vit. human, L. 2. C. 1.  What should we think (saith he) of this Sovereign Bishop, that possesseth the place of the true God on earth, who is lifted up to the fullness of power, to the throne Apostolic, to the top of all honours? From whom as from their fountain, issue all rivers, as branches from a tree; who is not only established for human Principality, but also for Divine: not only for command over mortal creatures, and men; but also over the Angels: not only to judge the living, but all oh the dead: not only in earth but also in heaven: not only to rule over Christians, but also Infidels. And to make short; who is ordained and elevated by the Sovereign God, in his place, to the same Dignity, jurisdiction, Universal power, and Sovereign principality, over all the whole world: of whom it is written in job, that before him tremble those that bear up the world, and that the Kings of the earth, and the Tyrants thereof are no better than a laughing stock in his presence: and that he embraceth all power, and as the Scripture speaketh, He is alone and there is no second. And again, of him it is written, Thou art alone and there is none with thee: and again, Mighty above all the mighties of the world: to whom (as witnesseth the Prophet) appertaineth justice, Power, and Empire: and whom David signified, when he said, To him is given power, and the kingdom, and all people and tongues shall serve him. Thus this man enhancing the Pope's dignity by one degree after another, at last proveth by Var●o, Cicero, Aristotle, S. Dionysius, and S. Jerome that all order of things would perish, if there were not such a sovereign Highpriest, whom he not only preferreth before stammering Moses (so impudently he termeth him) and before Aaron, but before jesus Christ himself, whom he robbeth of this prerogative, to offer up himself in sacrifice for our sins, and attributeth it to his Papal Idol.  
10. Concerning his Cruelty. 
Is full of cru●●ty.  Who can recount without horror, the savage cruelty which Popes have exercised one towards another? Pope Stephen the sixth, in a more than Neronian fury, having caused the body of Pope ●ermosus to be drawn out of its Sepulchre, 
P atina in vt●a Stephen. 6.  and to be devested of the Pontifical ornaments, commanded it to be burned amongst the Laics, having first caused the two fingers of the right hand to be cut off, which are used principally in the consecrating of Priests, that they might be thrown into Tiber. But Pope Sergius the third, 
Id●● vita ●erg● 3.  desirous to carry the prize of cruelty in this very subject, caused the same body of Pormosu●, to be drawn again out of its grave, eight years after his death: and cutting off his head, as if he had been alive, commanded his body to be cast into Tiber, as unworthy of burial. 
Benno in vita Gregor. 7.  Six Popes died of poison within the space of 13. years, by the practice of Hildebrand, afterwards Pope, by the name of Gregory the seventh: So that until he himself was advanced to the Popedom, all in a rank were poisoned, by his familiar friend Brazutus, as saith Benno. This is the same Hildebrand, that would have murdered the Emperor Henry the fourth, in S. Mary's Church in Mount Aventine, if God had not defeated the blow by the death of him, whom he used as the instrument of his villainy. By whose example Pope Sixtus Quintus learned in our time to pled in favour & commendation of the Assassinate's of Kings, 
Ser. Six Quint. de Henrici 3. morte. habit. 11 Sept. an. 1 89 an Antisixt●.  as is manifest by that Oration which he made in the Consistory of Cardinals, in praise of james Clement the murderer of Henry the third King of France: whose act, with a mouth full of blasphemies, he dareth compare with the work of our Redemption. It is not unknown also, how poor Celestine was handled by Boniface the eight, when by his cunning practice he was deposed from his Papacy. In brief, there would be no end, if I should set forth all the murders, assasines, and bloody wars, caused and raised up by Papal Schisms. And what sorts of cruelties (I pray you) have they not made known to the world, then when they banded themselves against the Emperors, either for the defence, or increase of their Tyrannical power? What mischiefs have they not procured, when they armed the West against the East, under pretence of recovering the Holy-Land? What butcheries did they execute upon those who were called Waldenses, by their Croysadoes? And if we will draw nearer to our own times, have we not seen all the Rivers of this Kingdom, stained with the blood of those that made profession of the truth of the Gospel, shed by the instigation and solicitation of the Popes? 
An. 1556.  Principally since the sending of that brave sword by Pope Paul the fourth, to King Henry the second, which was as it were an ominous presage of the fury of God's wrath which he meant to pour down, aswell upon the King and his Lineage, as upon the whole Kingdom. As in very deed, since that time, there hath nothing been seen but miseries, calamities, civil and foreign wars, famines, maladies, and other scourges of Gods divine justice, that have followed and do still follow, one in the neck of another every day. If any say, that all Popes have not been thus transported with cruelty, blood, and butchery; I confess as much: But yet, as he is no less cruel that poisoneth with Sugar, than he that poisoneth with Gall: so neither are they less cruel that hale poor souls to eternal perdition by a counterfeit show of sweetness, than they that throw them headlong thereinto by force and violence. Yea, rather they are more dangerous, that coming in sheep's clothing, insinuate themselves more easily into men's minds, than they that openly showing themselves to be wolves, make men suspicious of them by their behaviours.  
11. The examples of the impurities of Popes, 
Full of inpurity.  are registered by all those that have written their lives & gests. It is not unknown, how they permit public whoredom, and draw at Rome a great revenue from the Stews. What need we to speak of this, when as that infamous kind of impurity which is against nature, and incestuous copulations, cease not to reign and rage amongst them? Nicholas of Bebrach borne in the City of Erphord, hath certified the world by public writing, that being at Rome in the time of Pope Martin the fourth, 
Lui●pra●●●●.  (whom the Pope's flatterers notwithstanding number amongst the most holy of the rank) he was solicited by him, 
Plati●a.  to yield himself to serve him as his Ganymede in his pleasures. john the 13 was deposed from his Papacy by a Synod of Bishops assembled by the authority of the Emperor Otho, for being a murderer, a Churchrobber, a perjured, and incestuous person, an● guilty of Whoredom. Idolatry, and Invocation of devils. And in the end this monster (so Platina calleth him) being surprised in the act of Adultery, 
〈◊〉 ●ine.  was killed by the woman's husband whom he ab●●ed. Pope Alexander the sixth, ab●sed his own daughter Lucretia, and had concurring with him in this incest, his two sons: It was this Lu●●cee upon whose Tomb a certain Po●t writ this notorious ●p●taph, 
Conditur hoc tumulo Lucretia nomine, sed re  
Thais, Alexandri filia sponsa, nuru●.   
In sum, that I may not heap up together too many of their Villainies, that which was spoken of one of the Popes, agreeth to the most of them.  

Matthew Pari● of Innocent the fourth  ' Eius avaritiae totus non sufficit orbis:  
Eius luxuriae meretrix non sufficit omnis.  

Revealed in the e last times.  12. Now, after that many Kings and Princes had complained of the excessive tyranny, insatiable avarice, and damnable debauchments of Popes, as Henry the fourth, that reproached Gregory the seventh, 
Lib. de unitat. eccles. conser●●.  To teach without the Doctrine of Christ, and to speak without the truth of Christ: and as Antichrist to be exalted in his own heart, and to say, I am God, and am set in the chair of God, to be a murderer of bodies and souls: And the Emperor Frederick the second, who in one of his Epistles directed to all the Prelates of Christendom, calleth Gregory the ninth, the Father of discord and desolation, 
Pet. de vinei● lib 1. epist. 3●.  the great Dragon that seduceth the world Antichrist, a second Balaam, the Angel rising out of the bottomless pit, having viols full of bitterness, to hurt the Sea and the earth: And that the Waldenses had scattered the true religion, in France, Germany Italy, and other places: teaching amongst other points, that the Church of Rome, was the whore of the Apacalypse, Babylon mother of fornications, and that the Pope was the head of these errors: 
Ex. Relat. jacobi de Riberia.  And after that, also many good men, too much affected to the errors of their times, and dazzled with the brightness of the Papacy, were notwithstanding constrained to cry out against the Court of Rome, and to paint forth in lively colours the abominations thereof: as S. Bernard, Peter Belsensis Archbishop of Rouen, 
Bernard ser. 3. an Cant.  the passages of which Authors, are elsewhere to be seen at large: And Arnulphus Archbishop of Lions, who for this cause was put to death at Rome under Pope Honorius the second: I say, after all these, 
Pet. Belsens. epist. 25.  many there arose that passed a great deal further; 
Platina in vita Honor. 2.  for Michael Cesenas general Prior of the Gray-Friers, in the time of john the 21. or 22. wrote directly against the Pope, and called him Antichrist, 
An. 325.  and the Church of Rome, with her Prelates, the whore of Babylon made drunk with the blood of the Saints: said that there were two Churches, one of the wicked which is flourishing, 
Vide jacob. de Misnia lib. de a●uent. Antichristi. 1321.  where the Pope reigneth; the other afflicted, which is of the faithful. About this time, or little after, lived the renowned Italian Poet Dante, who in his 19 Sonnet of Hell, saith (speaking of Pope Nicholas the third) that it was he, of whom the Euangilist S. john intendeth to speak, under the name of the Whore which sitteth upon many waters, with whom the Kings of the earth committed fornication. The same Poet in his sixth Sonnet of Purgatory, maketh this complaint, That Rome had once the shining torch of two Suns, which made the most ignorant better to understand, both the things of this world, and of God: But that now the one hath banished the other, the sword being joined to the Pastoral staff, so that they cannot well go together, the one not standing in awe of the other. If any believe not this (saith he) let him judge the tree by the fruit, and he will confess, that since the Church of Rome confounded in herself the two powers, she is grown to all wickedness, and destroyeth with herself the Commonwealth of Christians. About the year 1381. Matthew Paris borne in Bohemia, composed a large Volume concerning Antichrist, wherein he laboureth to prove, that he was already in the world, and that the Pope was he: adding amongst other reasons this one, because according to his ordinances, men worshipped the Saints as Saviour's, and their Images and relics in stead of jesus Christ. A Cannon of the City of prague in Bohemia, called Militsius, a Doctor of Theologie, preached in the time of Pope Gregory the eleventh, that Antichrist was already in the world, and that he reigned visibly in the person of the Pope, Cardinals, Bishops, Monks, and other Ecclesiastical persons, who not teaching the truth, by their ambition and negligence, made the Church desolate, filling it with temporal riches, and despoiling it of spiritual. Insomuch, as having gained to himself many Auditors and Disciples, the bruit hereof came to the ears of Pope Gregory, who excommunicated him. About this very time, Wicleffe began in England to preach the pure doctrine of the Gospel, against the traditions of the Church of Rome, not sparing it in his writings any more than the rest had done. This man was followed by many others, as by name, by john Pourney an Englishman, who writ a Commentary upon the Apocalypse, where he calleth Rome the devil's Brothel-house, & the Church of Rome the Whore of Babylon. Then came john hus after the year 1400. who greatly promoted this doctrine, and lost his life together with Jerome of prague for the confession thereof, at the Council of Constance. This was about that time when Pope john 23. having caused the Croysado to be publs shed for the maintenance of war intended against Ladislaus King of Naples: 
Aeneas Silvius Hist r. Bohem. cap 35.  when it came to be divulged at prague, certain of the people cried out with a loud voice, that the Pope was Antichrist, who ordained a Croysadoe against Christians: which persons were presently clapped up in prison, but the people arising in Arms, demanded them to be delivered and set free, and when they were appeased by the Council, with promise of assurance of their lives, and so returning to their houses, the prisoners were secretly put to death. But their death was di covered by the blood that ran under the prison door: whereupon, the people running again together, took away their bodies by violence, and wrapping them in linen clotheses, carried them through all the Churches in the City, crying: These are the Saints that have delivered their bodies to death, for the testament of God. 
Histor. Eccles. Nichol. Vignier.  Also about this time manfred of Versellas a jacobin preached publicly, that Antichrist was in the world. Hereof james of Misny wrote a book, as did also Thedorick Urias an Augustine friar. Peter Clarke an Englishman maintained publicly the same doctrine, for which cause being chased out of England, he retired into Bohemia, where he composed a book against the Synagogue of Antichrist, and in the end was burned for the same, An. 1433. Yea even divers of those that firmly adhered to the Church of Rome, yet in those times were constrained to reprove an infinite number of errors and abuses that raged in that Church: as Peter of Ally, 
Fascicul rerum ex●ttendarum.  or of Alliaco, Cardinal of Cambray: Gerson, Clem●●gis, and others that lived about that Age: 
Clemang triact de rapaces repar. eccles.  Insomuch as the foresaid Clemangis is bold thus to speak unto her: What thinkest thou of the Prophecy which is in the Apocalyps? dost thou not believe at lest that it is directed against thee in some part? Thou hast not so lost thy shame together with thy understanding, that thou wilt deny it: Regard it therefore, and read the damnation of the great Whore that sitteth upon many waters: and therein behold thy goodly deeds. And a little after: It is long since thy monstrous pride, not being able to uphold itself, began to fall, though slowly and by little and little: and hath not thy ruin been perceived by many? But at this day it tumbleth headlong to destruction, like a swift torrent towards the Sea. Laurentius Valla a Roman, 
Laurent. Valla declare. de ementita Constantini donatione.  declaimeth in his time most bitterly against the Pope after this manner: That he practised in the commonwealth not only that which Verres & Catiline, or any other notorious thief durst not: but also made traffic of things Ecclesiastical, & of the holy Spirit: such as Simon Magus would have detested. About the year 1440. 
Baeleus' Centuries.  Roger Onley Priest was strangled with certain others in the prisons of London, and the Duchess of Gloucester banished for the doctrine of hus. A Provincial Friar of the order of the Mendicants preached in the year, 
Nichol. de Cusaan s●m.  1454. that the Church of Rome was that Whore mentioned in the Apocalyps. Reynold Peacock Bishop of Chichester in England, defended both by word and writing the doctrine of Wiclefe, 
Balaus. et f●x. ex d●ctionatio. theologico Tho Ga●o●gnij. & ex Lolando.  and for the same by the rest of the Bishops, declared an Heretic. Baptista Mantuan, in the year 1464. wrote his Eclogues, wherein he painteth out in most lively and elegant colours, the corruptions of the Pope, Prelates, and Court of Rome: as may witness these verses amongst many other.  
— Petrique domus polluta fluente,  
Mac rescit luxa (nulla hic arcana reu●lo,  
Non ignota loquor liceat vulgata refer:  
Sic vibes populiꝙ ferunt, ea sama per omnem  
jam vetus Europam) mores extirpat honestos:  
Sanctus ager severis, venerabilis ara cynaedis  
Seru●t, honorandae divium Gaenimedibus aede;  
Quid miramur opes recidi●aque surgere tecta?  
Thu● is odroati globulos, et cinnama verdict  
M●llis Arabs, Tirij vestes: venalia nobis  
Templa, sacerdotes, altari, sacra, coronae,  
Ignis, thura preces, coelum est venale, ●eusque.  
In English thus.  
Saint Peter's house defiled with filthy lust  
(I speak not secret, nor things unknown tell,  
But such as Europe's people needs know must)  
Doth languish sore, and Virtues all expel:  
The sacred field with Ruffians is replete,  
And holy Altars are with knaves beset:  
The Temples to the holy Saints devoted,  
Do serve as Stews for unclean Ganymedes.  
Yet rich they are: no wonder to be noted,  
For Arab's drugs, and Tyrus silks out-spreads,  
By sale whereof they purchase riches store,  
But Romish wares are fare in number more.  
here Temple, Altars, Priests, are to be sold,  
With Incense, Prayers, Heaven, and God, for gold.  
In the year, 1498. Jerome Savanarola a jacobin at Florence, was burned by the solicitation of Pope Alexander the sixth, for calling the Pope Antichrist, and condemning his excommunications. Upon the jubilee of which Pope, which fell on the year 1500. were made these verses.  
Pollicitus co●lum, Romanus et as●ra sacerdos,  
Per soelus et cords, ad Stigia pandit iter.  
The Roman Priest of heaven that promise' made  
To others 〈◊〉 himself to hell conveyed.  
The Walde ●ses, though they were persecuted on every side, yet by th●ir public writings, and particularly by that confession of their Faith which they presented unto Princes, the form whereof we have in that which they addressed unto Vlad●slaus King of Bohemia, An. 150●. declared what ●●st cause they had to separate from the Church of Rome: and how fare they were from those errors, which their adversaries wrongfully charged them withal.  
So that King Lewis the twelfth, 
Charles de Moulin. lib. de Monarch. Franc.  understanding by report the demeanours of those of Merindoll and Labriers against whom certain Cardinals and Prelates desired to incite him: swore that they were more honest than himself, or the rest of his people. And presently after, the King by the consent of the Prelates of his Realm caused a Council at Lions to be called against Pope julius, and money to be stamped, which should be currant through the whole kingdom, 
Arnoulp. de feron. i● continuat Paul. Acmilij.  bearing this inscription on the one side, Lud. D. G. Rex Franco. Dux Mediolani: and on the other side, Perdam Babylonem: that is, Lewis the twelfth, by the grace of God, King of France, Duke of Milan. I will destroy Babylon. At the last, 
Nichol Vi●●●e hills Ecclesiast.  in the year 1517. under Pope Leo the tenth, followed the preaching of Indulgences, for full remission of sins, and deliverance out of Purgatory and obtaining of the kingdom of heaven, by all those that should give a certain sum of money for the purchase of the said Indulgences, what crimes soever they had committed. Which gave occasion to Martin Luther a Doctor of Divinity, and of the order of the Augustine Friars to oppose himself against so shameless a Merchandise, and to demonstrate by the word of God, that the Pope is very Antichrist. Wherein he was followed afterwards by a great number of learned men, whom God used in this last Age as Instruments to reform the Church aswell in Germany, England, Scotland, Denmark, as in France and other Countries. In whose steps all they aught to tread, whom God hath called to the government of his Church, to reveal more and more the Son of perdition, and to discover his filthiness, if they will not be reputed Cowards in the defence of the truth, and traitors unto Christ.  
13. There remaineth then no more, but that possessing our souls in patience, 
And lastly shall be destroyed by the glorious coming of Christ jesus.  and persevering constantly in the profession of this truth, what persecution soever Antichrist may raise up against us for the same, we expect in the end that he shallbe utterly abolished, by the brightness of the coming of our Lord jesus, who assureth us, that he will come quickly. Yea come Lord jesus.   

The Third Treatise. Containing a Refutation of the opinions of the Romish Doctors, touching Antichrist.  
HItherto I have sufficiently discovered by Divine testimonies, what kind of person Antichrist aught to be, and by so plain demonstrations, proved who it is in the world that is to be acknowledged to be he, that no man can choose but understand and comprehend the same. Nevertheless, seeing this Antichrist wanteth not his defenders and upholders, that labour by all means to heal his wound, and hinder the fall threatened against him by the Spirit of God: therefore to the end that in this controversy no scruple may remain, I will with as great brevity as the purpose of this writing will permit, resolve whatsoever either the jesuits or any other shall produce to the contrary. Now all that they say touching Antichrist, may in few words be reduced within the compass of this Definition, 
Bel. de sum. Pont. lib. 3.  the particulars whereof shall be refuted in the same order, as hath been observed in the two former parts. 
Peter l●b. 5. in Dan.  They say therefore that Antichrist shallbe one only singular man, who is not yet come: but shall arise out of the tribe of Dan, and be circumcised, 
Remend. lib. de Antichrist.  and received of the jews for their Messiah, and shall reign in jerusalem three years and an half, and fight against many Nations, and at length attempting to mount up into heaven shallbe slain by Christ, on the Mount of Olives. Now out of this Definition arise these seven questions to be discussed. First, whether Antichrist must be one singular person. Secondly, whether he be come or no. Thirdly, of what Nation Antichrist shall be borne, and what Religion he shallbe of. Fourthly, of his seat. Fiftly, of his durance. Sixtly, of his battles. And sevenly, of his end and destruction.  

1. Question. Whether Antichrist be one singular person or no.  
When the Romish Doctors say that Antichrist shallbe one singular person, they do not mean as we do, that he is one only person at one time, which varieth and changeth by succession and subrogation: but that he sh●llbe one person alone, that shall continued b●t a certain time, and shall have no successor. The which Bellarmine laboureth to prove by five passages of Scripture.   


Bel de sum. Pont. l. 3. c. 2.  1 Objection.  
The first passage is in the first Chapter of the Gospel by S. john. v. 43. I am come in my Father's name, and ye receive me not, if another shall come in his own name, him you will receive. Now this text (saith he) is to be understood only of Antichrist, as witness, S. Chrysostome. S. Ambrose, S. Augustine, and others.   

Answer.  
Our Saviour Christ doth not speak here of Antichrist alone, but of all those that shall come in their own name, and not in his: that is, not being called of o● him, albeit they shrowded themselves under his name. 
Mat. 14.4.  As when he saith in another place, Take heed that no man deceive you, for many shall come in my name saying I am Christ: that is (saith Maldonate there jesuite) as if he had said, whosoever he be that shall come in his own name you will receive him, 
Maldon●n johan. c. 5.  so is your judgement depraved: So that it is more fitting that we interpret it not only of Antichrist, but also in general of all false Prophets, which run without sending: for this was the ordinary fashion of the jews, to receive them rather than the the true Prophets. The Fathers also whom they allege, when they apply this unto Antichrist, exclude not other false Prophets: but on the contrary, under him comprehend all others. Repl. I but (say they) jesus Christ opposeth man to man, and person to person; as therefore, Christ was but one person, so also Antichrist shallbe but one person. Answer. Christ opposeth here person to person: but yet a certain person to an uncertain, an individual singular, to a common indefinite: for elsewhere he saith, many shall come in my name, saying I am Christ. Repl. But Christ saith, that Antichrist shall be received of the jews for their Messiah. Answ. This is false, our Saviour saith simply: If any one come in his own name, you will receive him: but he doth not say, you will receive him for your Messiah. For neither received they thus all the false Prophets that came unto them. Repl. But all the false Prophets came in the name of another, but our Saviour speaketh here of one that shall come in his own name; that is to say, shall acknowledge no other God but himself. Answ. This interpretation is false, Maldonate saith fare better, 
Maldon. in joh. 5.43.  That our Lord jesus advertiseth us of one and the same thing both here and Mat. 24.2. And that there is no contrariety when he saith there, that they shall come in the name of Christ, and here that they shall come in their own name: for there to come in the name of Christ, is falsely to say that he is Christ, and sent of God, though he be not: and here to come in his own name, is to come without being sent of God. And to the end that we may oppose not only a jesuite to a jesuite, but also a jesuite Cardinal, to a Cardinal jesuite, 
Tolet. in joh. cap. 5.  Tolet thus interpreteth this passage: He (saith he) shall come in his own name, that shall have in truth no Divine virtue: but shall maliciously feign himself to be sent of God, as the Son of God. Like as the false Prophets came in their own name, because they were not truly sent of God. And this is that which he now saith if any one come in his own name, that is to say, not being truly sent of God, nor having the power of God: but feigning himself such by his own malice. In brief, as Maldonate saith very well: 
Maldon. in Mat. 25.5.  where a sentence may be understood generally, we must not restrain it to one particular, lest we set limits and bounds to the holy Spirit by which jesus Christ spoke.   

2. Objection.  
In the second Chapter of the second Epistle to the Thessalonians, the Apostle speaketh of Antichrist as of one singular person, for he useth the definitive or demonstrative Article when he speaketh of him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The man of sin: the son of perdition. For according to Epiphanius his rule, the Greek Articles restrain the signification of names, otherwise common, to one certain and particular thing.   

Answer.  
We agreed to all this: for Antichrist shallbe always one singular person, one in number, one in seat, and one in power; as is to be seen in a Monarchy, or rather tyranny. But this one person shall vary by succession, albeit this Maxim of Epiphanius is not always true, as may be observed in Mat. 12.35. Luke. 4.4. and many other places, where the Article doth not demonstrate some one particular person.   

3. Objection.  
When S. john speaketh of Antichrist so properly called, he addeth the Article, and yet he addeth it not when he speaketh of Antichrist in common: to signify that Antichrist properly so called, shallbe one singular person. As ye have heard (saith he) that Antichrist shall come, even now are there many Antichrists. 1. john. 2, 18.   

Answer.  
We consent that this Tyrant is always one at one time: but yet hence it doth not follow, that many do not succeed one another in this seat of Apostasy. And indeed if this Article demonstrate one certain person and no more, let them point us out one which hath been from the age of the Apostles, and must continued to the end of the world. For S. john saith: Every spirit that confesseth not jesus Christ to be come in the flesh is not of God: and this is the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Antichrist, of whom you have heard said, that he shall come, and he is now already in the world. 1. john 4. ●. Now if this Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, demonstrateth one certain person: how many Ages must this Man of sin continued alive, whom notwithstanding (they fancy) shall endure but three years and an half?   

4. Objection.  
In the seventh, eleventh, and twelfth Chapters of Daniel, Antichrist is not called a Kingdom, but one certain King, who of the ten Kings which he shall find in the world shall destroy three, and also bring under subjection the seven others. And Calaine himself confesseth, that A●tiochus was a figure of Antichrist. Whereupon it followeth, that seeing A●tiochus was one singular person, therefore Antichrist shallbe also one singular person.   

Answer.  
The Prophet Daniel doth not only not call Antichrist a Kingdom, but he also doth not so much as call him a King; for these Texts do not speak of Antichrist, but of Anti●chus p●p●●anes: as is apparent by the Commentaries and Anno●itions of Francis ●unius upon D●●e●, as al●o by that which is written by Sc●liger in his sixth book of the Emendation of times: And if we shall refer allegorically unto Antichrist that which literally is meant of A tio hus, every one know●th that no sound argument can b●e drawn ●●om Ilego●ies. Howsoever it be the consequence is not necessary, th●t se●ing ●ntiochus the figure of Antichrist was one only singular person the efore Anti hrist himself must be ●●t ●o. For a fig●●e doth not always in every par● answer to ●h●t ●●●h; otherwise our Saviour Christ should not be one singular person, seeing he was figured by many Sacrifices, and Priest's in the Old Testament.   

5. Objection.  
Saint john in the thirteenth and seveteenth Chapter of the Apoc●l●ps, speaketh of Antichrist as of a King, that shall come in the time of ten other Kings, and whose reign is determined by three years and an half, as in Daniel. So that as Danie● speaketh of one certain King, so doth also S. john in the Apocalips.   

Answer.  
This consequence is frivolous; seeing Daniel speaketh not at all of Antichrist, as we mean to prove: and besides, doth it follow, that because S. john representeth Antichrist as one King, therefore he must needs be one singular person? The Prophet Daniel representeth the Kingdoms of the Persians, and Medes, and Babylonians, by several Beasts and yet there is none so blockish as to conclude, that therefore these Kingdoms are no other than singular Persons, or Kings. As touching the three years and an half, during which they affirm antichrist's kingdom shall endure, we shall have fit occasion to speak hereafter, and therefore here pass it over in silence.  
It remaineth now that I should here give satisfaction to some testimonies of the Fathers which they use to produce for this purpose. But they that have cast but their eyes never so little upon the writings of the Ancient Fathers, shall found them to have so, 
Sulp●t. Sever. ●ib 2 histor. sac.  as it were, groped in the dark, about this matter, that it is hard to draw out of them any solid conclusion. For some of them have thought that N●ro was the Antichrist, who should rise again before the end of the world, or at lest should be preserved alive till then, and be revealed and reestablished in his kingdom: which opinion was taken from the Author of those verses which go under the name of Sibyls: as is to be seen in the fift book of the Sybilline Oracles. Others have been of opinion, that he should be the devil who should appear in humane shape, 
Hipp●litus Martyr.  and feign himself to be borne of a Virgin. Others have thought that he should be begotten of a woman by the Devil. S. Jerome affirmeth, that he should be a man in whom the Devil did inhabit corporally. Papius, Iust●n Martyr, Lactantius, and others, refer the coming of Antichrist, till after the resurrection of the Saints. For they say that after Six Thousand years accomplished, all the Saints shall rise again out of their graves, and that our Lord jesus shall descend upon the earth, and reign with them in great glory and abundance of all things for the space of a Thousand years. 
Lactant●●●b. 7. cap 24.  In such sort (saith Lactantius) that the earth shall then display her fruitfulness, and of it own accord bring forth all abundance and plenty, that the Rocks and Mountains shall sweated Honey, the Rivers run with Wine, and the overflowing floods shed forth Milk. In brief, that there shallbe such an Age, as the Poet's fancied of an Age of Gold, during the which the Saints should marry and beget Children like to themselves in holiness: But that after the expiration of these Thousand years, Satan should be vnbound and let lose, and raise up a grievous persecution against the Elect, by the means of Antichrist, and that after that should follow the general judgement. 
Hieron. in jerem. lib. 4.  This opinion hath found heretofore such strong Defenders and Abetters, that S. Jerome albeit he doth not approve it, yet dares not condemn it: and S. Augustine confesseth, that he had been sometimes of that mind. In sum, look how many heads, 
Aug. d● civet. Dei. i e. 7.  so many differing opinions shall we find, as it cometh ordinarily to pass in matters prophetical and fare removed. Albeit in the midst of these doubts, the Ancients have manifested, that by that which they spoke concerning Antichrist, they never intended that he should absolutely be but one singular person: but rather an estate and government, as witnesseth S. Augustine when he saith: 
Idem. Ibid. lib. ●●. cap. 19  That divers do not think that by Antichrist is to be understood the Prince alone: but all his whole b●dy in general; that is, all the multitude of his adherents together with their Prince. 
Aug. hom. 3. in Apoc.  And in another place (he saith) that the Whore and the Beast are one, and the same thing; to wit, the whole body of the wicked fight against the Lamb, and all the true Babylon. 
R●per. com●n Ap. ca 8.  To which agreeth Rup●tus, when he affirmeth, That the Beast (by which he meaneth Antichrist) and the Dragon are all one, to wit, the Devil with his bod●; that is, with all the congregation of the wicked. 
Lyra. in Apoc. 17.  And Lyra saith, That the Beast is the whole body of the wicked.  
So then by this that hath been said, is utterly overthrown one of their Arguments whereby they labour to prove that the Pope is not Antichrist; namely, because Antichrist must be one singular person, and the Popes have been many in number. For we avouch clean contrary; that seeing Antichrist must be one individual person at one time, but v●rying by succession, and that the Pope is such a person: therefore there is no let hereby, but that he may be truly Antichrist, forasmuch as this mark fitly agreeth unto him, together with all the rest, as we have already proved before.   

2. Question. Whether Antichrist be come, or no.  
The Romish Proctors, to the end to make men believe that the Pope is not Antichrist, aver and maintain that he is not yet come, neither shall come until about the end of the world, the precise time whereof cannot be known. For the proof hereof, they produce six reasons, which Bellarmine calleth demonstrations: for say they, the holy Ghost giveth us six marks or signs of the coming of Antichrist: of which two go before ●ntichrist, to wit, the preaching of the Gospel through the whole world, and the destruction of the Roman Empire: two accompany him, namely the preaching of En●ch and Elias, and an extreme persecution, by the which all the public service of God shall cease: and two shall follow him, to wit, the destruction of Antichrist after three years and an half, and the world's end, none of all which marks are as yet arrived, therefore Antichrist is not yet come.   

First mark: the preaching of the Gospel through the whole world.  

Viega● in Apo●. cap. ●3. sect. 17.  The Scriptures (say they) bear witness, that the Gospel shall be preached through all the world, before the last persecution, which shall be raised up by Antichrist: Mat. 24.14. and this Gospel of the kingdom shall be preached in all the habitable earth, 
Remond. cap. 8.  in witness to all Nations; and then shall the end come. Now this Prophecy was not accomplished about the year 600. or 700 where some fix the time of antichrist's coming: nor in the time of S. Bernard, whither others refer it: nor is yet fulfilled in our time; for every day new Countries are found out both in the East and West, where there is no sign or token of the preaching of the Gospel. It followeth therefore, that Antichrist is not yet come.   

Answer.  
It is a false supposition, that the holy Scripture should give us for a sign of the coming of Antichrist, that the Gospel should be preached throughout the whole world; for there is not so much as one word hereof in the holy Scripture. For that speech of our Saviour Christ alleged out of S. Matthew, doth no w●yes aim at any such thing; forasmuch ●s he speaketh not of the universal persecution, which shall be stirred up against the Christian Church by Antichrist: but of a particular persecution, by the which, the Nation of the jews should be oppressed, and the Temple destroyed, as it c●me to pass abo●t five and thirty years after the death of our Lord jesus Christ: God in the mean while, having before this desolation of the jews, gathered together his Church out of all Nations of the world by the preaching of the Apostles, as is manifest in the book of their Acts. And as S. Paul, Rom. 10. saith, That their sound was gone out through all the earth: and Col. 1. That the Gospel was come into all the world. Now this will easily appear if we rightly consider the Text of the Gospel: for when the Apostles had showed unto our Saviour Christ the goodly buildings of the Temple, he saith unto them: See you all these things? of a truth I say unto you, that there shall not be here left a stone upon a stone that shall not be cast down, Mat. 24.2. Whereupon our Saviour sitting upon the Mount of Olives, his disciples said unto him, Tell us when these things shall come to pass, and what shall be the sign of thy coming, and of the end of the world: which Question standeth upon two parts: First, concerning the destruction of the Temple, and secondly of the signs of the coming of the Son of God, and of the end of the world. Now our Saviour answereth distinctly to each part of the question, and that according to the order wherein it was propounded: And so he handleth the first part touching the destruction of the Temple unto the 22. verse: and from thence to the end of the Chapter, he speaketh of the end of the world, which is the second. Now that which the Jesuits here allege, is the 14. verse, which appertaineth yet to the first question: and therefore when our Saviour saith, That after the Gospel shall be preached to all Nations, than the end shall be; he understandeth not the world's end, which is called in this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the consummation of the world; but the end of the Temple and Common wealth of the jews, whereof he had said in the sixth verse, All those things must come to pass, but the end shall not be yet, to wit, the end of jerusalem. And thus Euthymius following S. Chrysostome, and Theophilact them both, expound the place. Secondly, admit that by the end should be meant the end of the world, as S. Jerome and others have taken it: yet it will not follow, that the preaching of the Gospel to all the world must go before the coming of Antichrist, as they pretend, but only before the end of the world. In brief, if we should consent to that (which is not true) that this persecution whereof our Saviour Christ speaketh, should be the last persecution stirred up by Antichrist (as they would have it,) yet would they be fare from their reckoning: for, that the Gospel be preached throughout the whole world, before Antichrist attempteth his great and last persecution, is one thing: and that this be done before the coming of Antichrist, is another; and yet this is the foundation which they lay: but a false and weak one, 
1 john. 4.3. 2. Th●ss. 2.  God wots. For the Apostles tell us, that in their time Antichrist was already come, and was in working, but he was not yet revealed, nor stirred up this great persecution. Besides all this, when Christ saith, That the Gospel shall be preached through the whole world, he speaketh not of all the world, considered simply and universally in it own latitude, but comparatively, in conference with the bounds of judea and Israel; wherein the preaching of the Gospel had been locked up, as it were, until his ascension into heaven. Or as Ma●donate speaketh, 
Maldon in Mat. 24.14.  this was but an Hyperbolical manner of speaking, by the whole world, signifying the greatest part of the world. For at that time (saith he) when jerusalem was destroyed there was scarce one Region to be found of those that were then discovered, wherein the voice of the Gospel had not sounded. And that which is more than all this, I say that it is a false pretence of theirs, that there are any quarters or countries of the earth, either in the East or West, wherein no sign of the preaching of the Gospel is to be found. For all those that writ of the newfound world, and such Countries as are daily discovered, do verify the contrary. For they affirm that in India there are many Christians which say that they received the Gospel by the Ministry of S. Thomas, and these admit Baptism, and receive the Lords Supper under both kinds, and execrate the doctrine and manners of the Jesuits: In such sort, that in the year 1567. as in the City of Cochim, not fare from Calcutta, an Armenian Bishop exhorted the Christians that pretended to follow the doctrine of S. Thomas, to beware of Popish superstitions: and that one Melchior Carnerius a jesuite, instiling himself the Bishop of Nicaea, opposed against him: the jesuit had been oppressed with darts discharged against him by the Ind ans, had he not saved himself by flight into the land of China, which bordereth upon India on the East, amongst the idolatrous pagan, where he was miserably buried. Nevertheless, even here also are occurrent I know some shadows of ancient Christianisme, expressed by certain pictures which they retain. For they have an Image with three heads, which heads look towards one another, and in the same three faces of one God, which they say are of one intelligence and william. In like manner, they have the Image of a Woman, holding a Child in her arms, who they say was a Virgin both before and after her Childbearing. They confess the immortality of souls, and believe that there are rewards for just men, and eternal punishments for the wicked after this life.  
In America, the Religion is wholly Pagan: but yet altogether unlike to that of the Ancient Gentiles, and such as giveth probable conjecture, that Christianity hath been before time there preached. For Peter Martyr saith, that towards Dar●en there are certain American Priests, that Baptise infants of a year old, casting the water in cross upon their heads, with certain ceremonies and speeches, which the Spaniards understood not. And john de Lery doth report of those of Brasil that they believe the immortality of souls: and that at a certain time discoursing with them about the true service of God, the creation of the world, the fall and reparation of mankind, and such like points of Christian doctrine: when they had heard him attentively and with admiration, for the space of two hours, at the last one of the most Ancient of them, thus answered: That they had heard of their Ancestors, that a great while since, there was a certain man that was bearded and clothed as we are, which preached unto us these things. But when their Fathers would not give credit unto him, than another came after him, that give them th' sw●rd, which they use as a Symbol of malediction, and that ever since, there ha●h been nothing but wars and dissensions amongst them. Thes are manifest tokens of the publication of the Gospel in those Countries, and of the contempt which they made thereof. All which things may incline us easily to judge, that no man can pretend that the Gospel hath not been preached through the whole world, and consequently that Antichrist is not come, according to this Maxim.  
And thus this subtlety of wit, is not a demonstration, but a dream, too feeble to be opposed to this Divine truth, that assureth us that Antichrist was in the world in the Apostles time; and to experience, which so many Ages have already had of his Tyranny.   

The second mark: the total destruction of the Roman Empire.  

Bel. de Rom. Pon●●f●●●. 3.  The second mark and forerunner of Antichrist, is the total subversion of the Roman Empire: That as Christ came into the world, 
Remond. de Antich. cap. 9 Viegas in Apo cap. 13. sect. 17.  when this Empire was at the per● d of his greatness: So Antichrist should come, when it should be utterly ruined, and at its lowest ebb.   

Answer.  
It is an idle fancy and imagination, that the ruin of the Roman Empire should precede the coming of Antichrist, seeing that he was already in the world in the time of the Apostles: as the Spirit of God speaking in holy Scripture doth assure us. Yet let us hear their grounds upon which they build this Chimaera.  
The Prophet Daniel (say they) in the second Chapter of his Prophecy, describeth the succession of the principal kingdoms of the world, to the end thereof, by a Statue whose head of Gold signified the kingdom of the Assyrians, breast of Silver the Empire of the Persians, belly of Brass that of the Greeks: and feet of Iron, the last Empire of the Romans: and by the ten toes that are on the feet, are understood ten Kings, which should divide amongst them all that which this great Empire had possessed. And in the seventh Chapter, he representeth the same, by the ten horns which issued out of the head of the fourth Beast, which also was signified by those ten horns, that is to say, ten Kings spoken of by S. john in his Revelation, Chapter 17.  
This interpretation of the fourth Beast for the Roman Empire, is repugnant both to the end, events, 
R.  and sequel of the Prophet's words: who by this Beast understandeth the Kingdom of the Seleucides, by the which the jews had been grievously vexed, after the reign of Alexander the Great, as junius most learnedly hath declared upon the second and seventh Chapters of Daniel. And it is also certain, that Daniels Prophecy doth not extend to the world's end, but only to the coming of Christ in the flesh: whose Kingdom was to be established eternally, as may be gathered out of these words: And in the time of these Kings, 
Daniel. 2.44, 45.  the God of heaven shall raise up a Kingdom, which shall never be dissolved, and this Kingdom shall not be transferred to another people: but it shall break in pieces and consume all these Kingdoms, and shall be established eternally. Insomuch, as thou hast seen that a stone is cut out of a Mountain without hands. 
Per●r cem. in joh. lib. 2.  And this the jesuite Pererius is constrained to avow in expounding these words, a stone cut out without hands, albeit otherwise he interprets by this fourth Beast the Roman Empire. Neither is Bellarmine himself repugnant to this interpretation, when he confesseth, 
Bel de Rom. Pont. l. 3. c. 2.  that the Prophet Daniel in his seventh Chapter speaketh literally of Antiochus Epiphanes, which is the little horn, that pulled up the three first horns of the ten of the fourth Beast. As touching S. john, his words are so fare from proving that which they pretend, that they rather supply us with a strong argument for the proof that Antichrist is come: Seeing that not only the Roman Empire hath been dismembered into many kingdoms, which are subsisting at this day: But also these kingdoms have given their power and authority to the Beast, and submitted themselves to the Pope, who assumeth to himself the power to change and dispossess them at his pleasure. If any desire to see the enumeration of these ten Kings, which received their power at the same time with the Beast, he shall find them particularly designed in their writings, who have at this time commented upon the Revelation.  
Ob. 2 You know (saith the Apostle) speaking of Antichrist, What it is that withholdeth him, that he may be revealed in due time, for already this mystery of iniquity is on foot, only he that holdeth let him hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, donec é medio fiat, that is, until he be taken out of the way: and then shall this wicked one be revealed. This passage is by most of the Ancient both Greek and Latin Fathers, interpreted of the Roman Empire, and for the same cause they used to pray unto God in his Church, for the preservation of this Empire, because they knew; that when this Empire should be ruined, great calamities were ready prepared, and like to fall upon the Church.  

Resp.  This text doth no ways prove, that the Roman Empire must be utterly destroyed; whatsoever the Ancients hath said to the contrary: for we are no more bound to believe them in this point, then in that which they affirm touching the kingdom of Christ upon earth, for a thousand years after the resurrection: nor that this destruction must forerun the coming of Antichrist. On the contrary, it rather makes faith that Antichrist was in the Apostles time. For as touching these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until he be taken out of the way, they do not enforce an entire abolition of the Roman Empire, no more than when the Apostle complaineth, that the Corinthians had not sorrowed, to the end that the incestuous person might be taken out of the way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Cor. 5. verse 2. Now he meaneth not that he should be put to death, or utterly destroyed: but only that he should be cast out of the Church. In like manner, if we take these words: he which holdeth let him hold, till he be taken out of the way, to be understood of the Roman Empire, (which notwithstanding all admit not) yet who can let us from interpreting them thus; until such time that he be taken out of the midst of Rome? That is to say, until the Emperor's translating the Imperial seat to some other place, and quitting Rome, do by little and little give place to Antichrist, to establish there his tyranny. For in truth, when the Emperors forsook Italy, they opened a wide door for the Pope's dominion: who afterward came to be revealed by his effects, to be that man of Sin, spoken of by the Apostle to the Thessalonians. And if we will give any credit to the Oracles of the Sibyls, the Roman Empire should have been destroyed before that time: for they describe the durance thereof, by the number of years collected from the numeral letters of the City of Rome in the Greek tongue, in these words.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Sibill. Orac. l●b. 8.   
That is in English: 
When thrice three hundred, forty years and eight  
Thou shalt fulfil: then lo the Destinies,  
Thy utter ruin have decreed straight,  
Accomplishing thy name: which thus implies.   
For the number of the word Rome, is 948. taken in this sort according to the value of the Greek letters.  
● 100 ω 800 μ 40 η 8  948  
And in very deed, to speak properly the Roman Empire ended at the death of the Emperor Decius, when Gallus his successor made it tributary to the Goths, which it never was to any Nation before. Now this happened in the year 1003. since the foundation of Rome: which amount by five and fifty years, only the term set down by the Sibyl: who designed this time after this manner, to place the end of the Roman Empire, at the beginning of that of the Goths: by whom the City of Rome was at last taken, ruined, sacked, and burnt in the 410. year of our Lord jesus Christ, under the conduct of Alaricus their King, and in the time of Honorius the Emperor: which was the true decline of the Western Empire, and the way making to the kingdom of Antichrist. As also plainly appeared soon after in the year 418. when was held a Council at Carthage, wherein Pope Zozimus caused to be propounded by his Legates a Canon, which they affirmed to have been agreed upon at the Council of Nice: whereby it was decreed, that the Bishops of all Provinces might appeal to Rome, and that the Bishop of Rome might either take knowledge of their causes himself, or commit them to the decision of whom he pleased. But this pretended Canon was found counterfeit, after that the original copy of that Council was fetched of purpose from Constantinople, and looked into: so that the Bishop of Rome was disappointed of his desire land it was decreed, that whosoever of the African Clergy should appeal beyond the Sea, should be deposed: as is to be seen by the Acts of the Council, and by the Epistles which were written thereof to Pope Boniface, and his successor Celestine, which Celestine had received into communion one Appiarius, excommunicated by the Church of Africa. So that this was the first introduction which the Pope made into his sovereign Primacy, until such time, that at length his tyranny was fully disclosed, and authorised by the Emperor Phocas. Albeit otherwise we see by the 13. Chapter of the Revelation, that both these Beasts, to wit, the Roman Empire, 
Apoc. 13.12.  and Antichrist, should subsist together. Seeing that the second Beast shall exercise the power of the first in his presence, and shall 'cause the earth, and them that devil therein, to worship the first Beast. In sum, the Apostle saith, that this Son of perdition was withheld or kept back: he was then extant; for that cannot be with held which is not. He saith, that the mystery of iniquity did then work; he must then needs be: for what operation can there be, by that which is not? He saith, that he must be revealed in his time: he was then, before he was revealed. And thus this pretended demonstration vapoureth away into smoke, and cannot hinder, but that this remaineth as an invincible truth, that Antichrist is come, and that it is he whose seat is, where heretofore was the seat of the Roman Empire.   

Third mark: the coming of Enoch and Elias.  
The third mark which they give of antichrist's coming, is the return of Elias and Enoch, 
Bel. de Rom. Pont. Perer. in Dan. Remond. & Vieg. in Apoc.  who (say they) must come into the world, to oppose Antichrist, and to preserve the Elect in the faith of Christ, and to convert the jews, which fable they labour to underprop by these ensuing testimonies of holy Scripture.  
Ob. 1 Mal. 4.5. Behold I go to sand unto you Elias the Prophet, before the coming of the great and fearful day of the Lord: and he shall turn the heart of the Fathers to their Children, and the heart of the Children to their Fathers, lest I come and smite the earth, as it were with an Interdict.  
S. Jerome writing upon the fourth Chapter of Malachy, 
Resp.  answereth for us, that the jews, and judaizing Heretics, imagined that Elias should come, before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suum; that is, the coming of their Messiah: Whereupon it was, that this question was propounded to our Saviour Christ in the Gospel, Wherefore say the Pharises, that Elias shall come? To whom he answereth, Indeed Elias shall come, and if you will believe me, he is already come, understanding by Elias john Baptist. Thus S. Jerome. And in truth, our Saviour Mat. 11.14. saith expressly, that john Baptist was the Elias that was to come: And Mat. 17.12. that Elias was come already, but that the jews knew him not. And to the end that no man should doubt of whom it was he spoke: The Evangelist addeth, that the disciples perceived, that he spoke unto them of john Baptist: whereunto also aptly accord the words of the Angel to Zacharias, Luke, 1.17. That john Baptist should go before the Lord in the spirit and power of Elias, to turn the hearts of the Fathers to the Children, and the disobedient to the wisdom of the just men, that he might make ready a people prepared for the Lord. But the Jesuits guided (as it seemeth) by a different spirit from our Saviour Christ, in the explication of Prophecies, thus reply.  
Repl. 1. It is manifest that Malachy speaketh of the last coming of our Saviour Christ, insomuch that he calleth it, The great and terrible day of the Lord: and after addeth these words: lest I come and smite the earth with an Interdict: that is, lest coming to judge the world, I condemn all the Rebellious.  
Resp. It is certain, that there is a double day of the Lord: one of his first coming, by the which he calleth the Elect to salvation: the other of his last coming, by the which he gathereth to himself those that are saved, and brings them into his kingdom. Neither do we gainsay, but that both the one and the other, may be understood in this place: to wit, that the Prophet having promised the first coming of Christ, doth threaten them with the last, which should not be converted by the first. But howsoever it be, this is certain; that the sending of Elias is referred by the Prophet, to the first coming of Christ: and not to the second. 1. Because these words here, do answer to them, Chap. 3. 1. Behold I will sand my Messenger, and he shall prepare the way before me; and the Lord whom ye seek shall speedily enter into his Temple: which can possibly be applied no otherwise then to the first coming of Christ. 2. Because it is said, That he shall convert the hearts of Fathers to their Children, and of Children to their Fathers: which both the Angel and Zacharias inspired with the spirit of Prophecy, Luke 1. refer to his first coming: and the matter itself beareth witness thereunto. 3. In brief, the same is evident by that which the Prophet addeth: Lest I come and strike the earth with anathema: which is as much as if he should say, lest I be constrained to hasten my second coming, and 'cause them to feel the rigour of my judgement, if they convert not unto me by the trial of my mercy in my first coming. For as touching the word which is translated fearful or terrible, it signifieth also honourable, or venerable, as it is translated by Tremellius, & junius. And albeit those words, fearful, or terrible, should be retained in the text, yet this hindereth not, but that this place may be well referred to the first coming of our Saviour Christ. For though this coming, be the desired time and the day of salvation to the Elect; yet it is fearful and terrible to those that in a blinded fury rejected him: according to that which old Simeon said to the blessed Virgin, Luke. 2.34. That he is appointed for the fall and rising again of many in Israel, and for a sign which shall be spoken against. Neither indeed can it be denied, but that this day was terrible to the jews, aswell in regard of their blinding and hardening, as also by reason of the great calamities which followed their rebellion. For was not their Land truly smitten as it were by Interdict, when jerusalem was destroyed, sacked, and burnt, by Titus and Vespasian, and the whole Commonwealth of the jews utterly razed and destroyed? Hence it is, that Rupertus expounding this text, saith, That he dares not certainly define any thing concerning the coming of Elias into the world: forasmuch as many hold, that he must come in his proper person: and others, amongst whom S. Jerome, deny it.  
Repl. 2. When our Saviour Christ saith: That john Baptist is Elias that should come, he meaneth that (according to their iudgememt) that john Baptist promised by the Prophet Malachy, is Elias; but not literally, but allegorically, and that the true Elias shall come at the end of the world.  
Resp. This interpretation is so fare from truth, that on the contrary, our Saviour plainly intendeth, that john Baptist, was truly he, according to the letter, that was promised by the Prophet Malachy: but that by allegory he was called Elias, because ●e came in the spirit and power of Elias, as the Angel witnesseth. And doubtless this manner of speaking cannot seem strange to those, 
Bel. de Rom. P●● lo●. 3. c. 6.  that are never so little exercised in the reading of the holy Scripture, 
Remond cap. 48. M●●llon. in Mat. 12.  no more than this promise which God maketh to his people, Ier 30.9. Stranger's shall serve themselves no more of thee, but they shall serve the Lord their God, and David their King, whom I shall raise up unto them. And Ezech. 34.23. I will raise up a Shepherd over them, 
Riberus in Apoc c. 11 ●●rt. 12.  even my servant David: I will be their God, and my servant David shall be a Prince among them. The same promise is repeated, Chap. 37. and in divers other places: and yet notwithstanding no man ever thought that David was to come in his proper person.  
Ob 2 Ecclesiasticus speaking of Elias, Chap. 48.9.10. saith thus, Thou wast taken up in a whirlwind of fire, and in a Chariot of fiery horses: thou art appointed to pacify the wrath of the Lord, at the demonstrations of times, together the hearts of the Fathers unto the Children, and to restore the Tribes of jacob. Enoch (saith the same Author) was pleasing to God, therefore was he translated into Paradise, to bring repentance to the generations. Ecclus. 44.16.  

B●●p.  The book of Ecclesiasticus being not of Canonical authority, cannot convince us against the authority of Christ, who expressly overturneth this interpretation of the Prophet Malachy, as jansenius him elf is constrained to confess. This coming then of Elias, was an aged opinion among the jews, as may be gathered out of the Dialogues of justine Martyr, against Tryphon the jew: wherein Tryphon is bold to say, that he knew not whether the Messiah was borne, or no: but admit he were, yet that he could have no power until Elias were come, who should anoint him, and proclaim him to the people. And therefore it is no marvel, if the Son of Syrac a jew, were transported with the same belief. But it is a great shame that Christians, instructed by the mouth of Christ himself, should so lightly entertain these jewish dotages, only disguised with an other colour. As touching the other passage of Ecclesiasticus, they allege it falsely: the words in the Greek are these: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That ●s word for word: Enoch pleased the Lord God, and was translated for an example of repentance to the generations. Now how serves this to prove, that Enoch shall come at the ●nd of the world, because he was transported by God, to be ●n example to men? And if we should retain these words, ●o the end to give repentance to the Nations: yet this must be understood, to be done by example only, and not by his personal coming.  
Ob. 3 Our Saviour, Mat. 17.11. saith, that certainly Elias must come and restore all things. Now that this is to be understood of Elias in his own person, appeareth (say they) by 3. reasons. First, because john Baptist was already come, and had finished his course, and yet nevertheless Christ saith, that Elias shall come. Secondly, because the Apostles speak of the same Elias, whom they had seen in the Mountain. And thirdly, because it is said, that he shall restore all things, which neither john Baptist, nor any other did.  
This is a wrong interpretation of our Saviour's words: 
Resp.  for the sense is this. As our Saviour Christ had forbidden his Apostles to tell unto any man, the vision which they had seen in the Mount, until such time as he should be risen from the dead: they presently received an opinion, that Christ should shortly after dye, and rise again, and then enter into his kingdom. But because this seemed to contradict the order established by God himself, according to the Prophecy of Malachy, wherein it is foretold, that Elias must precede his coming; therefore they propound their doubt to be resolved of him: wherefore then say the Scribes, that Elias must come first: to wit, before thou risest again, and interest into thy kingdom? Now our Saviour Christ answereth them, first by concession: of a truth Elias shall come first, and restore all things: that is, as Maldonate expounds. It is true that Elias must come: It must be that Elias come: the Scribes teach you this truly and well. For we must note that our Saviour Christ doth not say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elias shall come, to the end that they might expect his coming till some other time: But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elias cometh, in the present tense. As when Herod enquired of the Priests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where is Christ borne? that is, where should he be borne? And when the jews said, we know well from whence this man is, but when Christ shall come, no man knoweth from whence he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, no man must know whence he is. Afterward he unfoldeth the true meaning of the Prophecy, showing that it aught not to be understood of the person of Elias the Thisbite, but of john Baptist, whom the jews knew not to be Elias, but had done unto him what they would; insomuch as they consented to the cruelty of Herod exercised towards him: whence he concludeth, that he himself also should be handled in like manner by them, as john Baptist had. It doth not therefore follow, that though the Apostles had spoken of that Elias whom they saw in the transfiguration of Christ, that his answer to them was of the same: but rather he revoketh them from their error, to the true understanding of Malachus' Prophecy, and declareth, who was the true promised Elias, to wit, he that was already come. As concerning those words, he shall restore all things; they are nothing but a Paraphrase of the words of the Prophet Malachy, saying: That he shall tis ne the hearts of the Fathers to their Children and of the Children to their Fathers; which was accomplished in john Baptist: for otherwise, it properly appertains to none but to Christ, to restore all things: as being he, by whom pleased the Father to reconcile all things unto himself, and to set at peace through the blood of his cross, both the things in heaven, and things in earth. Col. 1.20.  
Ob. 4 Apoc. 11.3. I will give power to my two witnesses, that they shall prophesy a thousand, 
Bel ●e R●m. Pont l. 3. C. 3.  two hundred and threescore days, b●ing clothed in sackcloth. Which that it is to be understood of Elias & Enoch, appeareth (say they) by that which S. john saith, that they must be slain by Antichrist, and that their corpses shall lie in the streets of jerusalem, without sepulture: and after three days & an half shall rise again and mount up into heaven, the which never happened yet to any man.  
Saint john speaketh not in this place either of Elias, 
Resp.  or of ●noch, or of jerusalem: so that to prove that he speaketh of ●noch and Elias, because they must be killed by Antichrist, 〈◊〉 to prove the question by that which is in question. This ●hen is a prophecy, which must be understood prophetically ●nd spiritually, as saith S. Jerome, and not literally, 
Hieron. ep. ad Marcel. de q●inque qu. no ●t. tes●●e. R●po●t. job. 6. in Apoc.  for the number of two. For as demandeth Rupertus; Sha●● the Lord of the Prophets, and the Author of prophecies have but two witnesses? Shall not all the Apostles and Martyrs, not to speak of Confessors, be his witnesses? Certainly this speech is great, very grave, and of imm●●surable weight in the mouth of the Almighty: that though many, yea, innumerable witnesses, yet ●he pronounceth that there are but two, and contenteth himself with that number which is sufficient by Law: for the sacred Law admitteth at lest the number of two Witnesses. And if there be no more it contenteth itself with so few. I will give then (saith he) to my two Witnesses, that they shall prophesy: Which may be fitly thus understood; as if he had said, When thou shalt have measured the Temple of God, and the Altar: that is to say, when thou shalt have stretched forth and scattered abroad the limits of the Christian Faith, as it is meet, with thy Reed, that is, with the authority of the Evangelicall scripture, I will not suffer that there shall be want of Witnesses, to testify that thou hast thus written for me. For albeit I have written, and that truly, that many shall be called and few chosen; yet there shall never be so few Elect, neither shall charity grow so cold by the overflowing of iniquity, but that the truth of the Gospel shall find at the lest two Witnesses. By all which speeches, as also by the whole current of his discourse, he showeth us that this number must not be restrained to two alone: but that the Spirit of God would give us to understand, that though the fury of Antichrist laboureth to choke the truth, yet God will never suffer that there shall be wanting so many witnesses as are necessary both to confirm the truth, and condemn falsehood. S. Augustine, 
Aug. hom. 8. in Ap●c. Beda ●n Apoc.  and Beda understand by these two Witnesses, The two Testaments, the Old, and the New. And indeed both their number, and their office, and all the circumstances of the text do not unfitly accord thereunto. As amongst others john Napeir maketh known unto us in his revelation of the Secrets of the Revelation.  
Ob. 5 R●b●ra the jesuite in his Commentary upon the twelve small Prophets, writeth to this opinion of the coming of E●och and Elias, the vision of the two Olive Trees mentioned in the prophecy of Zachary, Chap. 4. ●. because in the Apocal●ps they are called Olive Trees and Candlesticks. And Victorinus Martyr, and others writing upon the Apocalys, declare that he two Olive trees in the Apolcalyps, are the same that are spoken of in the Prophet Zachary.  

Resp.  We confess that S. john hath relation unto the words of the Prophet Zachary, and consequently that the two Olive Trees may receive the same interpretation in both places. But yet withal we affirm, that these two Olive Trees, or these two sons of the Oil which stand before the Lord of all the Earth, as the Angel speaketh, are no other in true sense, than the perpetual and ordinary instruments, by the which the Lord preserveth to his Church, his Grace, Peace. and Light: to wit, either the two Testaments according to Saint Augustine, and venerable Bede, that like good Olive Trees furnish us continually with spiritual Oil in our Lamps, to be ready prepared for the coming of our Brigegroome: or all true Pastors of the Church, who being instructed by these two Testaments stand before the Lord of the whole earth, and convert men to his obedience by the preaching of the Gospel. As Ribera himself is in conclusion compelled to expound it in general of the Preachers of the Gospel in his Tropology upon this Text.  
Ob. 6 Now because the holy Scripture doth so little favour their imaginations: they borrow the authority of the Fathers to uphold them. All the Fathers (say they) with one common consent teach, that Elias and Enoch shall come to sight against Antichrist.  

Resp.  Admit this were so, yet we might answer in one word: that as we have learned to know Christ by the Scripture, so also do we learn to know Antichrist. All that is alleged out, or beside Scripture (saith S. Jerome) may as easily be rejected, as it is alleged. But yet I say further that it is false, th●t there is such a consent of the Ancients touching the coming of Enoch and Elias, as they pretend: for we have already heard how S. Jerome remitteth this opinion to jews and Heretics: and if at any time he maketh mention thereof, as upon the seventeenth Chapter of Saint Matthew, it is not in his own name, but in the name of another.  
Lactantius nameth neither Antichrist, nor Elias, 
Lactant. lib. 7. cap. 7.  nor Enoch: but only maketh mention of a certain great Prophet, which God should sand towards the end of the world, that should be put to death by a certain King borne in Syria, who should 'cause himself to be called and adored as God. Hippolytus Martyr contents not himself to make only Enoch and Elias to rise up against Antichrist, but he associates unto them S. john the Evangelist, who he supposeth is not dead, but transported into the earthly Paradise, there to abide with Enoch and Elias until the time of Antichrist. Aretas writing upon the last words of the tenth Chapter of the Apocalyps: Thou must prophesy again to many people, Nations, and tongues; saith, that many in regard of these words are of opinion, that Saint john is still living, and shall come towards the end of the world with Elias and Enoch, and shall with them be put to death by Antichrist. 
Perer. in Dan. lib. 15.  Pererius confuteth the conceit of Victorinus, who in stead of Enoch, putteth in jeremy for a companion to Elias: aswell as Abbot joachim who accompanieth him with Moses; as doth also S. Hilary according to the report of Viegas. Theodoret saith, that Elias shall preach after antichrist's death. In sum, the difference betwixt the Father's touching this point, is no less, then is at this day amongst the Romish Doctors about the same: for some say, that Elias and Enoch shall come, which is the most common opinion. 
Maldon. in Mat. c. 17.  But Maldonate affirmeth, that S. john writeth so evidently in the eleventh of the Apocalyps, that Elias and Moses shall come. That no man can deny it not only without rashness, but also without impudence: 
Viega in Apoc. cap 11.  with whom consent in opinion, Arboreus, and Gagneus, as Viegas relateth. Ambrose Catharinus is reprehended by Pererius, because he adjoineth to Enoch and Elias, john the Evangelist. In brief, every one speaketh hereof according to his own sense, as it ordinarily falleth out to them that love rather to grope in the dark, then to walk in the light of the holy Scriptures.  
Ob. 7 Finally, that nothing may be forgotten that seemeth any ways, though never so little, to countenance this dream, they add to their precedent allegations, this reason following: That seeing Enoch and Elias are yet alive, there can no other reason be given thereof, but that they are preserved alive, to the end, 
Belde Rom. Pont. lib. 3. c. 6. Peter. in Dan. lib. 9 Remond. de Antich. c. 46.  that a little before the consummation of the world, they should bear witness of the truth of Christ against Antichrist: the which Remondus amplifieth with pathetic exclamations, on this manner. For what other counsel (sa● he) hath the Father of Nature reu●sed the order of Natu● Wherefore hath he in these two so abridged the power of dea● if not to preserve them alive for some great enterprise? A● what greater enterprise could there be, then to resist the unsupportable impiety of Antichrist?  
An idle consequence, Enoch and Elias live; therefore they shall come to fight against Antichrist. As if God had not other reasons of his wonders, then that which these fellows imagine in their feeble brain. The Fathers have searched out other reasons of the transportation of Enoch and Elias then his imaginary preservation to combat with Antichrist. Tertullian saith, 
Tertul. l. Resurrect. ●a●n. Ireneus lib. 5. cap. 5.  that they are examples of our future immortality. Ireneus, that they are pledges of our rapting up before our Lord jesus Christ, and that these bodies wherewith we are weighed down in this earthly life, shall not hinder us from ascending into heaven. But not to seek other reasons, it sufficeth us that God hath assumed them to himself after this manner, for the public edification of the Church, and the making their preaching fruitful: for it is not unknown how the world in the time of Enoch was corrupted and degenerated from it ancient purity into all manner of impiety; which Enoch did most exactly reprove by his prophecy, as appeareth by the Epistle of S. jude. God therefore by this extraordinary ravishment of his person, would as it were by a public seal, confirm and approve the doctrine of his servant: to the end, to move men to repentance, and to yield obedience to his preaching. Whence it is that Eccle● 〈…〉 〈…〉 and Elias were preserved a●●ue to come 〈…〉 ●e time of Antichrist, is repugnant both to 〈…〉 and to reason. To holy Scripture, for it ab● 〈…〉 ●ounceth, That Enoch was taken away that he 〈◊〉 not see death, Heb. 11.5. And to reason: because by this transportation they were changed, and this change is an entire exemption from the power of death, as witnesseth the Apostle, 1. Cor. 15.52.53. 1. Thes 4.17.   

4. Mark. The great persecution of Antichrist.  
Ordinarily (saith Remondus) The last evils are the extremest: they that are in a Fever, 
Remond. lib. de Antich. cap. 43.  feel the last fit most violent. This poor Church which lieth sick, consumed in flesh and beauty, by reason of the violent fits which it endureth; is not yet in it Chrisis: (these are his own words.) The last fit which it shall have, shall exceed all the rest before: 
New words fit for new Doctrine.  the rigour of the cold shall be more sharp, and the fierceness of the heat more violent and burning, and the thick beating of the pulse redoubled. In the end he concludeth, That there shall be a greater persecution than ever was in the Church. With whom are consenting all the others, 
Bel. de Rom. Pont l. 3. c. ●. Peter. in D●●. lib. 15. V●●g ●n Apo●. 13. sect. 17.  that writ of Antichrist. For Antichrist in such sort (say they) that there shall not be any more any public service or ceremonies of Religion, or Sacrifices: none of which we see arrived in our time; therefore Antichrist is not yet come.   

Answer.  
●e●●ing to Physicians to judge whether the Aphorism of Remondas be Hypocraticall: we simply deny, both that Antichrist must abolish all public service and ceremonies of Religion, and also that he hath not already abolished the true service of God, so fare forth as is fore-prophecied of him. For seeing that he must sit in the Temple of God, and have two horn like unto the Lamb: how can it be, that he should abolish all the ceremonies and service of God? He shall indeed Interdict, and hath already long ago interdicted as much as in him lay, the true service of God, and the holy Ceremonies instituted by Christ. Witness, that in the holy Supper, he hath cut off the Cup against the express commandment of our Saviour, Drink ye all of this. And in stead of the Sacrament which was instituted by Christ, for the confirmation of our Faith by the commemoration of his death: hath devised a sacrifice not only for the quick and the dead, but that which is most abominable; for the diseases of Men, of Horses, of Hogs, to avert tempests, and storms in the air, and infertilitie of the earth, and in brief, for all other necessities of this life. But let us see, how they prove that antichrist's persecution shall be the most grievous that ever was, and that he shall abolish the whole service of God.  
Ob. 1 Math. 24.21. it is said, That there shall be great persecution, such as hath not been the like since the beginning of the world, until this time, nor yet shall be. Which words (saith Remondus) are referred by all the Fathers of the Church to the time of this persecution: and the abomination whereof the Evangelist speaketh, shall be the same Antichrist, as saith Tertullian.  
We have already heretofore declared, 
Resp.  that our Saviour Christ's purpose in this place, is not to speak of Antichrist, or of the end of the world. And in truth, if this persecution whereof he here speaketh, were immediately followed with the end of the world; to what purpose should he say: That ●here hath not been the like affliction since the beginning of the world, nor shall be? For if the world's end must follow immediately after antichrist's destruction, it is so fare, that there should be any such like affliction afterwards, that there can be no affliction at all, of what sort soever. As for the abomination of desolation, it can no more than the other, be referred unto Antichrist for the reasons fore specified. Maldonats' interpretation is much more agreeable to this passage, ●o wit, that the abomination of desolation, is nothing else but the abominable and horrible desolation of the City of jerusalem: as is also expounded by S. Luke in these words: When you shall see jerusalem environed with armies, know that then the dissolution is near at hand, Luke. 21.20. To signify that the desolation foretold by the Prophet Daniel should then truly be fulfilled: after the which, they should ●ot expect any more restauration of the City, as it had been after other precedent de olations.  
Ob. 2 Apoc. 20.28. it is said, that at that time Satan shall be ●et lose, 
Bel. de Rom. Pont. l. 3. c. 7. Aug. de civet. lib. 20. c. 8. & 9  and consequently (saith S. Augustine) this persecution of ●ntichrist shall be so much more grievous, then ●●l that went before, because the cruelty of Satan being vn●ound, is greater than when he was bound. Now we have had no experience of any such cruelty, since the year six hundred or a thousand of our Saviour Christ. For what is that persecution, which they affirm to have been exercised against such as have withdrawn themselves from the obedience of the Pope, in comparison of the persecutions of Nero, Domitian, Decius, Dioclesian? Seeing that Damasus writeth in the life of Marcellus, that in one month under the Emperor Dioclesian were slain seventeen thousand Christians? And Eusebius, that the prisons were so stuffed with Martyrs, that there was no room for Malefactors.  

Resp.  It is true, that we read in the Apocalyps, that the Dragon should be bound a thousand years, and at the end thereof be let lose. But it also true, that whether we take the beginning of these thousand years from the birth of our Saviour Christ with Aretas, and S. Augustine: or from the destruction of jerusalem, with others: or whether we refer it to the time of the Emperor Constantine, about the 300. year of Christ, when God began to give peace and refreshment to his Church, after the former persecutions: always these thousand years of Satan's imprisonment shall be accomplished, and this grievous persecution of Antichrist shall begin, either in the time of Gregory the seventh, about the year 1073. or of Boniface the eight, towards the year 1300. For since that time, what hath been seen but horrible butcherries and most cruel persecutions against the Saints of God? And to say that these persecutions are not to be compared to those of Nero, Domitian, Decius, Dioclesian is most true: for those were only corporal persecutions, but these both spiritual and corporal: those were executed by fits and distinct distances of time, and continued not, but for the space of certain months and years: but these endured many Ages together. Those took away certain thousands of Martyrs: but these, innumerable multitudes. And to the purpose, Damasus numbereth up seventeen thousand Christians, 
Bel. de not. Eccles. cap. ult ●●no.  that were slain in one month under Dioclesian. And Bellarmine reckoneth amongst the valiant acts of the Church of Rome, that an hundred thousand of the Albigenses were slain in one day, under Pope Innocent the third. Not to represent here the execrable Massacres executed for the cause of Religion, in France and the Low Countries: So that, so fare is it, that this Prophecy should make us expect the coming of Antichrist, that it constraineth us to acknowledge that he is already come, and hath exercised along time his tyranny; not in secret, but in the open view of the world.  
Ob. 3 From the time that the daily sacrifice shall be taken away (saith the Prophet Daniel) and the abomination of desolation shall be set up, there shall be a thousand two hundred and ninty days: signifying thereby, that the public service and sacrifice of the Church, should utterly be abolished & cease, by the persecution of Antichrist: as both Ireneus, S. Jerome, and others expound the place. Whence they deduce three conclusions. First, that Antichrist is not yet come. Secondly, that the Pope is not Antichrist, seeing he hath not taken away the daily sacrifice of the Church, but rather hath adorned it with all manner of honours. And thirdly, that they that oppose themselves against the Pope, are the forerunners of Antichrist, seeing they hold nothing in so much abomination, as they do this daily sacrifice.  
The Prophecy speaketh neither of Antichrist, 
Resp.  nor of the service and pretended sacrifice of the Christian Church: but of Antiochus, and of the daily sacrifice of the jewish Church: For from the time of the profanation of the Temple, and setting up the abominable Idol of desolation upon the Altar of the Lord, by the commandment of Antiochus Epiphanes, until the purification and dedication of the said Temple by judas Machabeus, enterpassed a thousand two hundred and ninty days, 
Scalig. de Emen dat. temper. lib. 6. pag. 547.  as Scaliger in his book of the Emendation of times hath notably discovered. So that the Allegorical expositious of this Prophecy, cannot make any thing for the confirmation of this dream: especially seeing it hath been before manifested, that it is against reason, to make men believe, that Antichrist must 'cause the service of God to cease. It is sufficient, if under the shadow of God's service, he shall bring in his abominations, and make semblance of worshipping Christ, and honouring his Sacraments, shall deprive them of all efficacy and saving profit: as may be observed more particularly in the Mass: wherein under the pretext of offering a sacrifice to God, it hindereth us from receiving from him, that which he offereth unto us: and by an imaginary sacrifice, abolisheth the truth of the Sacrament instituted by Christ. In which regard, we conclude three things directly opposite to those three conclusions of Bellarmine: to wit, First, that Antichrist is not only come, but that he is also revealed, seeing instead of a Sacrament he imposeth upon the Church a sacrifice. Secondly, that the Pope is this Antichrist, forasmuch as he ordaineth this sacrifice, maintaineth it above all things, and graceth it with all kinds of honour. Lastly, that it is so fare, that we who detest with all our hearts this sacrifice, are sorerunners of Antichrist; that rather we are every one, according to the gift of God's grace, the instruments of the mouth of Christ, by whom he prepareth the destruction of Antichrist: as on the other side, they that employ their tongues and pens, for the maintenance of this sacrifice, are the miserable instruments of Satan, that shall be consumed with the sword of the mouth of the Son of God, 
Apoc. 19.21.  when the Beast and the false Prophet shall be cast into the Lake of fire and brimstone.  
Their fift demonstration, is drawn from the durance of Antichrist, whereof I shall speak afterward in due order: as also of the sixth, which is touching the end of the world, immediately (as they say) following the destruction of Antichrist after three years and an half, to the end I may not interrupt the order of the proposed questions, according to the definition given of Antichrist.   

3. Question. Out of what Nation Antichrist shall grow, and of what Religion he shall be.  

Epist. Leonis 9 ad Michael. Episc. Constant. cap. 25.  There is a very remarkable discourse, in an Epistle of Pope Leo the ninth, to Michael Bishop of Constantinople, where he saith, that the report was, that those of Constantinople, being accustomed to behold Eunuches sitting in the patriarchal seat, at the last advanced thereunto a woman. A fine invention, to make to vanish by this trick the memory of Pope jove, by diverting this infamy upon Constantinople, where all know that never any such thing came to pass. The like they do in this subject: for to the end that the true Antichrist may not be known and acknowledged, they cast out a rumour, that he shall be a jew; that men in this vain expectation, may sleep under his tyranny. The devil herein doing like a crafty Captain, who giving the assault to one side of the City, makes a false alarm on another to amaze the Inhabitants, and hinder them from repai●●g the breach. It is then a received opinion in the Church ●f Rome, as a tradition from all antiquity: 
Perer. in Dan. lib. 15. V●egan Apoc. cap. 13. sect: 3.  that Antichrist ●●all be borne in Babylon, of the Tribe of Dan, and the Nation of the Hebrews: and that he shall be circumcised, and observe the Sabbath; their proofs are fetched either from ho●y Scripture, or from reason.  
Ob. 1 Gen. 49.17. Dan shall be a Serpent by the way, and an Adder in the path. 
Perer. in Dan. lib. 15.  The neighing of his horses (saith jeremy) was heard from Dan, and all the Country was moved with the ●oyse of his horses. And in the seventh of the Apocalyps, where the Angel marketh out the twelve thousand Elect of ●uery Tribe of Israel, there is no mention of the Tribe of Dan; in hatred of Antichrist (as they say) the which conceit ●hey fortify by the interpretation of many of the Ancients upon this place.  
These are not proofs, but conjectures, 
Resp.  without all weight ●or probability: whereupon Bellarmine is constrained to say, that these passages can have no force in this respect; seeing ●he Prophecy of jacob speaketh of Samson, and that of jeremy of Nabuchodonosor, not of the Tribe of Dan, or of Antichrist, as S. Jerome hath understood both the one and the other. And as touching the Apocalyps, he saith: That it is not well known why the Tribe of Dan is omitted, seeing E●hraim is also, which was one of the greatest Tribes of Israel. But he is deceived, in thinking that Ephraim is omitted; seeing he is comprised under the Lineage of joseph, 
Perer. in Dan. lib. 15.  as the jesuite Pererius hath well observed: howsoever, it is certain, that the Tribe of Dan was not omitted in hatred of Antichrist, as some of the Ancients have conjectured: but rather because this Tribe was of long time revolted from the service of the true God: whence it is, that in the first book of the Chronicles, where all the other Tribes are counted, there is no enumeration made of this Tribe. And besides, if this pretended Antichrist, were to be of the Tribe of Dan; how should he be received of the jews for their Messiah (as they would have it) seeing the jews expect their Messiah, out of the Tribe of juda from the posterity of David? For this cause, Bellarmine disclaimeth these allegations, and thinketh to find more forcible demonstrations, that Antichrist shall be a jew, and be received of the jews, in these Texts that follow.  
Ob. 2 I am come in the name of my Father (saith the Saviour of the world) and you receive me not, if another come in his own name, 
Bel. de Rom. Pont. l. 3. c. 12.  him you will receive, john. 5.43. And that which the Apostle speaking of Antichrist, saith, 2. Thess. 2.10. That he shall come in all efficacy of deceit in those that perish, 
Viegan Apoc. cap. 13. sect: 3.  because they received not the love of the truth that they might be saved. Now to whom doth this agreed better than to the jews, who would not receive our Lord jesus Christ? And thus S. Jerome, Ireneus, Hippolytus, Theodoret, Sulpitius Severus, and others expound.  

Resp.  We have already before declared, that the text in S. john, doth not aim at Antichrist in particular: neither is that of the Apostle any more particular touching the jews, but enlargeth itself to all those that shall not believe the truth, whether they be jews or Gentiles: as also the Apostle himself seemeth to make clear, when he addeth, To the end that all they may be damned which have not believed the truth, but have taken pleasure in iniquity. Where it is to be noted, that the Apostle doth not use the preterperfect tense as Bellarmine subtly disputeth, to signify that he speaketh of those only that had not believed the preaching of Christ and his Apostles: but the indefinite tense, which participateth the signification both of the time to come, and past. For if he intended only those that had rejected the preaching of Christ, how could they be punished in their persons, by the efficacy of Antichrist, if he come not till towards the end of the world, as they imagine? As touching the Fathers: wherefore should we be more enforced to receive their opinions, than Bellarmine? 
Be●de Rom. Pont. lib. 3●. 12.  who in this very subject of the generation of Antichrist, refuteth S. Augustine, or Raba●us (as he would have it) that affirmeth that Antichrist shall be borne of a Virgin, by the operation of the devil: and Hippolytus Martyr 〈◊〉 saith, that he shall be the devil himself, who of a ●lse and sergeant Virgin, shall receive false and sergeant flesh: And Origene, that teacheth that certain Angel's ●aue been incarnate: And Sulpitius, or rather S. Martin, ●●at holdeth, that he shall be Nero? In brief, it were an apparent injustice, to constrain us to admit as a divine truth, that which the Fathers propounded only by way of conjecture, ●nd that often against both the truth and themselves. And 〈◊〉 truth, if the Fathers had undoubtedly believed that Anti●hrist aught to be a jew, and re-establish Circumcision, the sabbath, and other jewish ceremonies: how came it to ●asse, 
Aug. hom. 11. in Apoc.  that S. Augustine expounded this passage of the A●ocalyps after this manner: The Beast had two horns like ●●to the Lamb, (that is to say) the two testaments of the ●ambe, like unto the Church: and he spoke like the Dragon, ●hat is to say) presented himself under the name of Christia●ity like a Lamb, to spread abroad secretly the venom of the Dragon. For to what purpose was the new Testament, for ●●e redifying of the Temple of jerusalem, and the establishing the jewish policy, and ceremonies of the Law, Circum●●sion, and the Sabbath? I add further, to what end should Circumcision, the Sabbath, and Legal ceremonies be; if An●●christ must abolish all the public service of God, as these ●uen presuppose?  
Ob. 3 Touching reason. They say that Antichrist will doubtless join himself to those first, that will receive him: 
Bel. de Rom. Pont. l. 3. c. 12.  now ●one are so fitly disposed to receive him as the jews, who expect their Messiah as a temporal King, which King shall be Antichrist: for the Turk hath his Elnabi arrived more than nine hundred years since. The Idolater, Infidel, and Pagan, neither looketh for, nor believeth any such to come. 
Remond. lib. de Antich. cap. 16.  The Christian, that calleth himself reform, is of the same mind: They imagine that he is already come, and that it is he that warreth against them every day. None expecteth him with horror and apprehension of danger, but the Catholic, who trembleth and quaketh at the fear of his coming, and the very remembrance thereof. For (as Aristotle saith) the certainty of a thing to come, changeth the nature thereof, and maketh it of future, present. Conclude: therefore Antichrist shall be a jew.  

Resp.  In many words, there is oftentimes, much leasing and vanity; we deny that Antichrist shall be the Messiah which the poor deceived jews expect as yet, neither can the contrary ever be proved. Antichrist must sit in the Temple of God. 
Chrysost in Mat. hom. 49.  Not in the Temple of jerusalem (saith S. Chrysostome) but in the Temple of the Church. In the Temple of God (saith Aquinas) that is to say, in the Church: forasmuch as many of the Church shall receive him. 
Aquin. in 2. Thess. cap. 2.  Or as S. Aug●stine saith: He shall sit in the Temple of God (that is) he shall have principality and domination, as if he with his messengers were the Temple of God: which indeed is fulfilled in them: for according to their own rule, the Church recideth in the Pope and his Cardinals. They then that are in the Temple of God, that is, in the Church, whether they be jews or Gentiles, are they that are more fitly disposed to receive Antichrist, than the jews that are out of the Church. And what fit disposition I pray you could Antichrist find, for his reception into the Church, than this doctrine, that sendeth over his coming to the end of the world, against the express word of God? We do not then any longer look for this Son of perdition as one to come, but we are assured that he is come, and rejoice and give glory to God, that he hath begun to execute his justice upon the great Whore But they that yet crouch under the yoke of the Papacy, are doubly miserable: for they are fettered in the shackles of antichrist's tyranny, and yet they believe it not, but expect his coming with horror and fear, in stead of labouring to come out of Babylon, according to God's commandment. 
Bel. de Ro●. Pont. l. 3. c. 2.  It is vain therefore, and idle, that they say, that none of their Popes hath been a jew, either by Nation or Profession: and that the jews have not received him for their Messiah, and therefore that he is not Antichrist: seeing it is no better than a mere dotage, that Antichrist must be a jew, and accepted of the jews.  
1. Repl. They reply: That Antichrist shall deny jesus to be Christ: who is a liar, but he that denyeth jesus to be the ●●rist? This is Antichrist, that denyeth the Father and the ●●nne. But the Pope doth not deny jesus to be Christ.  
R. jesus may be denied to be Christ, either overtly or covertly, by mouth or by deed: Thus the devil in many ●●aces of the Gospel, confesseth that jesus was the Christ, ●●e holy one of God: and yet what is his heart more set vp●n, than the ruin of this doctrine? In like manner, the Pope confesses with his mouth that jesus is the Christ, but he de●●●eth the same, when by necessary consequences he destroyeth the truth of his humane nature: ascribing unto him an uncircumscribed body, which may be invisibly in many pla●●s: a body consequently, that is no body, according to this maxim of S. Augustine: Take away the spaces from bodies, ●●d they shall be no where; and because no where, therefore not 〈◊〉 all existing. Or when he robs him of his office, and destroys his benefit to us: His office, by assuming to himself ●●e title of Head and husband to the Church, and communicating his intercession with the Saints: His benefit, in giving ●●rt of the glory of our salvation to our merits, which we ●●●e entirely to the merit of him, That died for our sins, and ●●●se again for our justification: and so the Pope is truly and properly the very true and proper Antichrist.  
2. Repl. They reply secondly, that Antichrist shall name ●●mselfe God, and cause himself to be worshipped as God: ●●d that in ●uch sort, that he shall permit no other God to be worshipped, whether true or false, nor any Idols to be re●ained: according to these words of the Apostle, 2. Thess. ●. 4. That he opposeth and lifteth up himself against all that 〈◊〉 called God, or which is worshipped, seating himself as God in ●●e Temple of God, and deporting himself as if he were God. ●ut the Pope acknowledgeth one God; the Father, Son, ●nd holy Ghost: calleth himself the servant of God, and worshippeth (as the reformed say) Idols. Therefore the Pope 〈◊〉 not Antichrist.  
Resp. S. Chrysostome, 
Chrysost hom. 3. ●n 2. Thess.  excellently expoundeth this passage ●f the Apostle: He saith not (saith he) calling himself God, but labouring to show himself as God: for he shall do magnificent works, 
Theop●il. in 2. Thess 2. Athanas. siue vulgar. in 2. Thess. 2.  and perform admirable miracles. Theophilact, and whosoever was the Author of those Commentaries attributed to S. Athanasius, affirm as much. He saith not (say they) calling himself God, but showing himself, that is, striving to make himself acknowledged as God: for he shall perform both works and wonders exceeding great, to deceive the world. So that the Apostle meaneth not, that he shall openly name himself God, but that by his works he shall constrain himself to be so acknowledged, and shall usurp a divine power and authority. Now, who can deny but that this accordeth fitly to the Pope; if he consider that which we have proved in the second part of this Treatise, sect. 6? As touching Idols, the Pope indeed condemneth them in word, but yet establisheth them under the name of Images. In sum, 

C●si●ut unite E●● ss t aetat. in G● ss.  Restituit Papa solus, deponit et ipse,  
Dividit ac unit, eximit, atque probat:  
Articulos soluit, synodumque facit generalem  
Transfert, et mutat, appellat nullus ab illo.   
That is to say, the Pope of his own sole authority, reestablisheth, disposeth, uniteth, divideth, exempteth, and approveth or rejecteth all writings, yea even those that are divine. He breaketh the Articles of faith, he giveth authority to a general Council, he translateth, and changeth, and none may appeal from his sentence. Can a man say more, and in lesser words, either to prove that he calleth himself God, or to declare himself to be Antichrist? For it is to no purpose to say, that the Pope pronounceth not these words, I am God: seeing there is none of these particular heads of doctrine, which the Glosser doth not prove by the Papal Constitutions.  
3. Repl. There remaineth one difficulty, touching the miracles, wherewith Antichrist is to accompany his doctrine: for not to mention their strange tales, like to the juggling tricks of the old Romans, wherewith Remondus puffeth up ●●e 27. Chapter of his Antichrist; Bellarmine objecteth, ●●at S. john, Apoc. 13. giveth v● three sorts of miracles of ●ntichrist: 1. That he shall 'cause fire to descend from heaven.  
That he shall make the Image of the Beast to speak. And 〈◊〉 that he shall counterfeit himself to be dead and rise again: ●hence it followeth (faith he) that the Pope is not Anti●hrist; forasmuch as none of the Popes, ever feigned himself 〈◊〉 be dead, and to rise again: none of them, nor of their minister's, made fire to descend from heaven, or the image ●f the Beast to speak.  
Resp. The two former sorts of miracles, are indeed attributed to the second Beast, that is, to Antichrist, Apoc. 13. ●●t as for the third, it is a dotage or dream, whereof S. ●●hn maketh no mention at all. He saith indeed: Th●t it ●●all be permitted to this second Beast, that is, to Antichrist; to ●●ue life to the image of the Beast: which having received a ●●adly wound, doth yet live. But this Beast thus wounded is ●●e Roman Empire, at that time when it was dismembered ●●to diverse Kingdoms, and in a manner wholly destroyed 〈◊〉 diverse Nations, that took up Arms against it: as may ●●sily be gathered out of Apoc. 17. The Pope therefore ●●en gave life, to the image of this Roman Empire, when ●e recovered it from its ruin in Charlemaigne; giving unto ●im, the Name, Title, and Authority, (as they themselves ●●ag) of the Roman Emperor. Whence it is, that the ●opes require also of these new Emperors, the oath of obedience and fidelity, as unto their Lords and Superiors. ●o that it is easy by consequence to understand, what it is, To make the mage of the Beast to speak: to wit, to give authority to these new Caesars, to command as Emperors: which they have not, until such time as they be crowned ●nd consecrated by the Pope. As touching the fire which ●hey make to descend from heaven, at lest in show and appearance, although their Legends furnish us with sufficient ●xamples thereof; and particularly of S. Anthony, one of ●he expertest and nimblest of their Saints, for the managing of fire: nevertheless it seemeth more fit, to refer it to a spiritual intelligence, to the fire of excommunication, wherewith they have oftentimes inflamed the Empire, Kingdoms, and Commonweals, and so terrified Kings and Princes, that they have been forced to cast themselves at their feet, 
S●bell. Enead ●.  and to submit their necks under the yoke of their insolences: as were the Emperor Frederick, and Franc●● Dandalus Duke of Venice: who suffered himself to be chained like a dog, and to eat his meat with the dogs under the table of a Pope. Albeit, nevertheless it is a wonder, that Bellarmine should deny, that either the Pope or his ministers, ever caused an Image to speak: seeing this is one of the most ordinary miracles, that are found in their Legends Thus we read, that the Images saluted the body of Pope Formosus, 
Platin. in vita Se●gij. ●. Le●enda Beati Thoma.  being drawn out of Tiber by fisher men. Thus the Crucifix approved the third part of Thom●● his sum, and said unto him: Bene scripsistide me Thoma: Thou hast written well of me Thomas. But harken to an example which is worth the reciting. 
Promptu●r D●● itul●ie miracul. B. Mariae, exemp. 42.  A certain Gentleman called Theophil●, being fallen into great poverty, and thereby brought into despair, gave himself to the devil, with abjuration of his Baptism, of God, and of the Virgin Mary: which abjuration, he wrote with his own blood, and it was sealed with the devil's signet: but a while after, this poor Theophilus, repenting himself of that he had done, prostrated himself most devoutly before the image of the Virgin Mary, imploring her help with tears and weeping: who as always merciful and gracious, took pity on him, and pardoned him: but the image of jesus Christ, which was in the arms of the Virgin, as being offended would not hear, but turned his face backward: which the image of the blessed Virgin perceiving, laid the image of her Son upon the Altar, and went to find out the devil with Theophilus, whom she restored into the favour of God again; and commanded the devil to tender up unto him the writing of his abjuration. Who then can deny, that the images of the second Beast speak? Notwithstanding, Bellarmine is to be pardoned for ●s fault, seeing peradventure he feared, lest out of ●ords spoken by an image, to Pope john the eight, Pa●●annes tu paries: Pope john thou shalt bring forth a 〈◊〉: some should conclude against him, that the successor ●o the fourth, in the Papal Sea, was a woman. In brief, 〈…〉 〈◊〉 prescience: We know not what he hath ordained therea●●●t, nor whether the vicious situation thereof at that time shall ●●●schange it into another jerusalem. And a little after, he ●●●dreth a reason of this speech: For although (saith he) that 〈◊〉 City be the seat of the Church; yet nevertheless, it is not ●●●mpted from the strokes of Fortune. It is composed and cymented of no other mould and mettle, than was Troy, Thebes, and Carthage, great Rome's corrival, whereof scarce the first foundations are to be found. But yet for all this, he denieth that Antichrist, must either reside or preside in the Chair of ●. Peter, and in the Roman Church: directly contrary to ●he opinion of S. Bernard, who in his 125. Epistle thus speaketh, The Beast of the Apocalyps, to whom is given a mouth ●ttering blasphemies, and power to war against the Saints. possesseth S. Peter's Chair, as a Lion prepared for his prey. For albeit, he speaketh not of Pope Innocent the second, but of Peter de Luna, who by force had intended himself into the Pontifical seat, yet he declareth that whether it be by fraud or by force, Antichrist may sit in S. Peter's Chair. Others perceiving how hard it is to separate the City of Rome, from the Church of Rome, which is therefore called Roman, because it appertains to Rome, and that in what place so ever we constitute the Pope, without possessing Rome, his Church cannot be the Roman Church; find it more safe to say, that jerusalem and not Rome, shall be the seat of Antichrist, the Temple of Sal mon, and the Throne of David, not the Temple of Saint Peter and Papal Chair, which they think to extort by these Texts of holy Scripture.  
Ob. 1 Saint john, Apocal 11.8. witnesseth, that Elias and Enoch shall fight against Antichrist in jerusalem and there be put to death by him, 
Bel. de R●m. P●nt l. 3. c. 13.  and that their dead bodies shall lie in the street of the great City, 
R●lera i● Apo ●●. 11. art. 20, & 21.  which is spiritually called Sodom and Egypt, where our Lord was crucified. Thus A●etas (say they) and all others interpret this Text: neither can it be denied. For what City is that, but jerusalem, wherein our Lord was crucified?  

Resp. Hiero● ep. ad Martel● Aug hom. 8. 〈◊〉 Apoc. Beda in Apoc. Rupertus in Apoc. 6. Lyra in A●●c. ●ert●● or l b. 3. 〈◊〉 Ap●c.  It is false, that all interpret this text of jerusalem. Saint Jerome interpreteth it of the world: S. Augustine saith, In the place of the great City, that is to say, in the midst of the Church. Beda expounds it, of the Whose society of the wicked, called (saith he) spiritually Sodom and Egypt, that is, dumb and dark, is having neither the light of Faith, nor the voice of Confession. Rupertus understandeth it after the same manner, ●or the City or Communality of all the w●ck●d, whereof jerusalem was but a part. Lyra expounds it, of the Congregation of the faithful, in the time of the Patriarch Arth●m●us, infected with the Eutichian heresy. Berthorius the Monk thinks that the world is thereby meant. In brief S. Jerome speaking of this Text giveth the advice: Touching Enoch and ●lias whom the Apocalyps says, must return and die, th●s is no time to dispute thereof se●●● all that book must be understood spiritually as I suppose: or if we follow our carnal interpretation, we must receive the jewish Fables: That the Temple of jerusalem shall be built again, and so sacrifices offered in the Temple: and that the spiritual service being put down, carnal Ceremonies shall succeed in place thereof. Finally, as by the holy City in this very Chapter is not meant one particular town, but the whole Church of Christ universally scattered through the world: So through this City with the places thereof, signifieth principally Rome the seat of Antichrist, as she is painted out under this name, Apoc. 17. yet it is also to be understood of all other Cities, Lands, and places of the world, that submit themselves under antichrist's yoke. And as the Poet hath upon other purpose said, That other Nations have their bounds and limits, 
Ouid.  but that Rome is only bounded by the whole world: So we say that this great City is nothing else but the whole world that shall adhere unto Antichrist. And in very deed, it is not found in holy Scripture, that jerusalem is ever called the great City.  
And as touching these words, where our Lord was crucified, they must be taken after the same manner, as Sodom and Egypt are, to wit, spiritually, as Saint john speaketh. For as Rome is Sodom for impurity, and Egypt for tyranny: So our Saviour Christ is herein crucified every day aswell in his members, as by the contempt of his Gospel and Grace. Forasmuch as they that re●ect the Gospel preached unto them without repentance, do as fare as in them lies, crucify again the Son of God, and expose him to reproach, Heb. 6.6. Besides the Sacrifice of jesus Christ, which they brag to offer up every day, wherein Christ must needs be respected as crucified: whereunto I might add, that he was crucified under the Roman Empire, and by Pontius Pilate a Roman Magistra●e.  
Ob. 2 In the seventeenth of the Apocalyps it is said, that the ten Kings, that shall share amongst them the Roman Empire, 
Bel. de R●m. Po●t. lib. 3. cap. 12.  and under whose reign Antichrist must come, shall hate the Whore clothed with Scarlet, that is to say, Rome; and make her desolate and burn her with fire. How can Rome then be the seat of ●ntichrist, if at that time it must be desolated and destroyed?  

Resp.  This Objection is compounded of many falsities. The first, when it setteth down as granted, that Antichrist shall come under the reign of these ten Kings: for the Apostles tell us that he was already come in their time. Another, when it affirmeth, that these ten Kings shall divide among themselves alone the Roman Empire: whereas Saint john saith, that the Beast, which is Antichrist, shall partake with them in this division. They shall take (saith he) upon them power as Kings, 
Apoc 17.17.  at the same time with the Beast. Last, when it conjectureth that these ten Kings shall destroy the Whore as soon as they shall enter upon their reign: whereas S. john on the contrary showeth us, that they shall first accord with the Beast, 
I●●d Apoc. ●. 15.  and shall have one Common Counsel with him, and give unto him their Power and Authority, to fight against the Lamb: but at the last that they conceiving a deadly hatred against the Whore, shall make her desolate, and burn her with fire. So that out of such premises can be drawn no other than a false conclusion. But let us return this supposed truth of his interpretation, and that even against himself: for seeing this Whore which shall be destroyed by the ten Kings which shall be in the time of Antichrist, is Rome: it cannot be meant of Rome Pagan, as he would, 
Bel Ibid. c. 13.  but of Rome Christian. For Rome was not Pagan since the time of the Emperor Constantine: and yet in their opinion Antichrist must not come till a little before the end of the world. And certainly the Ancient Fathers plainly declare, that they did not understand this, but of Rome Christian. 
Hieron. ad Marcel. v●●●●.  I think (saith S. Jerome speaking of judea) that this place is more holy than the rock of Tarpetus (that is to say Rome) which having been so often strooken with Thunder from heaven, hath manifested that it hath displeased the Lord. Read the Apocalyps of S. john, and consider that which he reporteth of the woman clothed with Scarlet, of the blasphemy written in her forehead, of seven Mountains, of many waters, and of the end of Babylon. Come out of her my people (saith the Lord) lest ye partake of her plagues. Weigh also that which is written in jeremy: Fly from Babylon, and save every one his soul: for it is fallen, great Babylon is fallen, and made a habitation of devils, and a resort of every unclean spirit. And to ●●e end that no man should think he speaketh of Rome Pa●●n, he addeth: That in truth there is the holy Church, there ●●e trophies of the Apostles and Martyrs, there was the saith ●reached by the Apostles, there the Christian name having ●●ampled Paganism under foot, advanceth itself aloft: But ●here is also the power and ambition, etc. And what re●ained more I pray you? But that addressing his speech to Rome, he saith unto her with Petrarch: Thou ●●t in truth the very same whom the Evangelist saw in spirit: the very same 〈◊〉 say, and not another, who art set upon many waters. 
Hi●ron. in pra●●●● D ● 〈◊〉 de spirit. sanct●.  In another place the s●me Author speaketh thus. When I conversed in Babylon, and was an Inhabitant of the purpled Whore; I purposed to discourse something of the holy Spirit, and to dedicated the intended b●oke to the Bishop of that City. But behold that Pot which is to be read of in jeremy, after the staff on the North side, began to be inflamed: and the Senate of Pharises made an outcry, neither was there one Scribe that counterfeited: but all the faction of ignorance conspired against me, as if a combat of Doctrine had been propounded. Therefore incontinently I returned to jerusalem, and revisited the lodging of Mary, with the Den of our Saviour, after the Cottage of Romulus, and the lupercals of the Wolves. Where we see expressly, that he calleth Rome; even Rome Christian (for he speaketh principally, of the Bishop and Clergy thereof) both Babylon, and the Whore clothed with purple. If they reply, that admit it be so: yet Rome Christian shall be destroyed by Antichrist, and therefore is fare from being his seat: We answer, that this supposition is false, and contrary to that which S. john speaketh, Apoc. 17.  
Ob. 3 Their third objection, is drawn from the words of the Apostle, 2. Thess. 2.4. which are these: Even to be set in the Temple of God. For though Anselme expoundeth the Temple of God for the souls of the faithful, then when they are seduced by Antichrist: And S. Augustine understandeth that Antichrist shall affirm himself to be the Temple of God, the true Church. And S. Chrysostome taketh it for Christian Churches, which Antichrist sh●ll subdue to himself. Nevertheless, the more common, more probable, and more literal interpretation (saith Bellarmine) is, that by the Temple of God, is ●eant the Temple of Solomon.  

〈◊〉.  S. Chrysostom's interpretation is true: and that of Bellarmine utterly repugnant to the Prophecies of holy Scripture, which speak thus: That the Temple of jerusalem shall not be built again. Dan. 9.27. Mat. 24.2. which Prophecies were long after verified, 
A●● M●●●ll.  under the Emperor julian; who g●ing about to re-edify jerusalem, in favour of the jews, and in hatred of Christians, the foundations were turned upside down, by terrible fire bursting violently out of the earth. 
●●●t. de A●●●●. Cath●●. 〈◊〉 lib. 5. Ap. 1●.  And Galatinus the Monk proveth by the Ancient Thalmudists, that there shall never be any building of a third Temple: Howbeit Bellarmine laboureth to prove his interpretation by reasons, and thus he speaketh.  
Repl. First, Christian Churches (saith he) are never called the Temple of God, in the new Testament. Secondly, the most Ancient Fathers, both Greek and Latin, did not call the pl●c●s of Christian assemblies, by the name of Temples. Thirdly, this is the common exposition of the Fathers: as of Irenaeus, Hippolytus Martyr, Cyrill, Hillary, Ambrose, Se●a●us, Damascene. Fourthly, they that say that he shall sit in the Church, join nevertheless thereunto the Temple of jerusalem: as Chr●sostome, Theodoret, The●ph●lact. S. Augustine, S. Jerome, Oecumenius alone, and ●e the latest in time of all the rest, denieth that Antichrist shall have his seat at jerusalem.  

2. Cor. 1. 1●.  R●●p. The first reason is manifestly false: for, What agreement (saith the Apostle) is there betwixt the Temple of God and Idols? For you are the Temple of the living God: Now he speaketh all this to the Christian Church at Corinth. He that overcometh (saith S. john) I will make a pillar in the Temple of my God, Apoc. 3.12. that is to say, in the Church, as Beda expounds it. 
Beda in Apoc. cap 3.  And in the 11. Chapter, a reed is given to S. john, to measure the Temple of God, that is to say: intelligence to Prophecy of the estate of the Church of God: 〈◊〉 as S. Augustine saith: 
Aug. hom. 8. in Apoc.  To number the Church and prepare 〈◊〉 against the last day: for the Temple of jerusalem was not ●en in being. The second reason is foolish: for wherefore ●hould the Apostles and the Doctors, that immediately followed them, give the name of Temples to the places where Christians assembled, seeing they had not as yet any Tem●les as Bell● m●ne avoucheth? The third reason binde● us ●ot against the Scriptures: and our Adversaries do often al●o reject th● Father's in this argument. As for those Father's, that join the Temple of the jews, with the Church of Christians; they speak figuratively, and meant thereby no other thing, but that Antichrist should sit in the Christian Church, which is collected and compounded of both jews and Gentiles, as we also affirm. So that Oecumenius doth not contradict them at all, but only interprets their meaning. And to purpose, what can be more clear, then that which Theodoret writeth upon this place of the Thessalonians? He calleth (saith he) the Temple of God, the Churches wherein Antichrist shall ravish to himself the first seat, to make himself a knowledged therein as God: For how could a man more lively and punctually design, not only the Church in general, but also the Church of Rome in particular; the Bishop whereof was ordinarily styled, The Bishop of the fi●st seat?   

5. Question. Touching the continuance of Antichrist.  
It was not without the singular providence of God, that the Ancient Doctors, whose learned labours serve as yet to this day for the Church's behoof in the understanding of the holy Scriptures, have nevertheless been so uncertain in this matter of Antichrist, as hath been noted before, that there is nothing resolute in their writings. For hereby it must come to pass, that the mystery of iniquity should advance itself, and yet be concealed, until the time of h s revelation appointed in the Council of God. As therefore the Fathers were deceived in the precedent questions, so are th●y also in this: for the most of them hold, that the continuance of Antichrist, is limited to the compass of three years and a half. ●nd the Jesuits finding that this error serveth greatly t●●erswade simpl● people, who with shut eyes use to rec ●●e the 〈◊〉 of Antiquity, that the Pope is not Antichristian 〈…〉, v●ry stiffly therein, and strive to colour the 〈◊〉, with these ●easons that ens●●.  

〈…〉  〈◊〉 be gathered (say they) out of the seventh, and 〈…〉 Chapt●rs of Daniel: and out of the twelfth of 〈…〉: 
〈…〉  that the continuanc● of antichrist's reign, sh●ll be th●●● years and a half: for these texts say, that he shall 〈◊〉, a t●●●e, times, and half a time: by one time, signifying a year; and by times, two years: and by a moiety of 〈◊〉 ●●ke a year: and ●o S. john explaineth it, when 〈…〉 that Antichrist sh ll reign forty two months and 〈…〉 ●noch, sh ll preach 126●. dries; which are pr●●● y●●● years and a half.  

〈…〉  These places of the Prophecy of Daniel, speak not of Antichr st, as I have proved before: neither can they be applied unto him, but by Allegories, which are no demonstrative proof in cas● of controversy: neither is that Apoc. 12.14. a●y wh●● mo●e to the purpose, for he speaketh of the Dr●g●n, not of Antichrist: of the Christian Church gathered ●●●ly 〈◊〉 of the jews, and not of the Church of the Gentiles: and of the persecution of that time, not of that which s●●ll b● in the l●st times: as the wh●le co●rse of the text 〈◊〉 witness. For it is there related, that after the space of a time, times, and half a time, the D●●gon cast out a flood of water ●gainst the wo●●n to take 〈◊〉 away: but that the earth hauing swallowed up the flood, the Dragon enrage●, went to make war against the other●, which are of the 〈◊〉 of the Church. So that he stirre● up the first Beast, to whom he ga●e his power. Apoc. 1●. 2. And finally, the second B●ast, which is Antichrist, Apoc. 13.11. which maketh it as clear as the Sun, that S. john speaks not of Antichrist in the twelfth Chapter. The true intendment then of this Text is, that when the Dragon had no power against the Church, bringing forth that male Child, whereof menti●●●s made, in the precedent verses; our Saviour jesus ●rist, being gloriously risen from the dead, and exalted up ●o heaven, than he set himself to make war with the ●oman, which had brought forth this male Child, that is, ●e Church of the jewish Nation, out of the which our Sa●our Christ was borne according to the flesh: and to the ●hich the Evangelicall grace being first offered, was after aspersed through all the Nations of the world, by the preaching of the Apostles. But two wings of a great Eagle were ●iuen to the Woman, to the end she might fly before the Serpent ●o her place: that is to say, that this Christian Church of the ●ewish Nation, accompanied with virtue from above, and divinely advertised, escaped from this first assault of Satan, ●nd was preserved from the common ruin of jerusalem, by retiring herself into the City Pella beyond jordan, where God had prepared for her a place of retreat, as in a Desert and separated Angle; as Eusebius reports the story in his third book. For this is a similitude taken out of Deut. 32.11. where the Lord saith: That as the Eagle stirreth up her nest, fluttereth over h●r young, spreadeth abroad her wings, gathereth them, and beareth them on her wings: so the Lord doth lea●●●. In that la●● than was this Woman nourished; for a time, times, and ●alfe a time: that is, for the space of three years a●●●n hal●e, which are comprised from that fa●ous and las●●●olt of the jews, which happened in the twelfth year of N●ro, unto the full and absolute destruction of the City, for so much time passed till the sacking of jerusalem; as may be gathered out of josephus, 
Iose●h. lib. 7. cap. 12.  and other Authors, which plainly report, that before the revolt, there were heard many divine presages and predictions: amongst which, that is very memorable, that during, the feast of Pentecost, there was not only heard a great noise in the Temple, but also a voice understood by many, speaking out of the Sanctuary, and saying: Let us departed from hence. This interpretation I follow the more willingly, because it accordeth well with that manner of speaking, which is used by the Prophet Daniel, Chapter 7. and it is understood literally of three years and a half. As also those seven times which must pass over Nabuchodonozor, whilst he should be out of his Kingdom, cannot signify any other but seven years; besides that, it preventeth a great number of objections, which our Adversaries are went to make against all other expositions. As touching the 1260. days, or 42. months, they no ways concern this time: for even for this cause it hath pleased God to use diverse sorts of numbers, to signify, that they are diverse Prophecies. So that 1260 days, are not three years and an half, but 1260. years: after the which, God let lose the reins of Antichrist to sight more furiously against the Saints, and to overcome them, as it is said, Apoc. 11.17. The which came to pass about the time of Boniface the eight, and the years of our Lord 1300. And this according to the ordinary custom of the Prophecies, where a day signifieth a year, as Numb. 14.34. According to the days wherein you spied the Land, a year shall be counted for every day: and forty years you shall bear the punishment of your iniquities And Ezech 4 6. Thou shalt bear the iniquity of the house of juda forty years, I have given thee a day for a year; I say one day for one year. A text by which th● I●suite Ribera, laboureth to prove, that these three days and an half, during the which the dead bodies of the two Prophets mentioned Apoc. 11. aught to lie in the streets of the great City, signify t●e pretended three years and an half of antichrist's persecution. But what can be more express to prove this, than the Prophecy of Daniels seventy weeks, which cannot be referred to the time of our Lord jesus Christ, 
Galat ●e Ar●●● Cath●l, 〈◊〉 4.  unless we take days for years? as do also Galatinus, Pererius, and other interpreters of Daniel.  
Ob. 2 S. john Apoc. 20. saith, that the unloosing of the devil must be but for a short time. 
Be● de Po●●. R m. l●b. 3. cap. 8.  And our Saviour Christ himself affirmeth: That if these days were not shortened, no flesh should be saved. How can it be then that the kingdom of Antichrist should last 1260. 
Remondus cap. 48.  years? Or how are these days cut short, if they endure above a thousand years? In sum, Christ preached but three years and an half: it is not ●●●refore fit that Antichrist should continued longer.  
All this is from the purpose. 
Resp.  For the continuance 〈◊〉 Antichrist is one thing, and the continuance of Anti●●rists persecution another. Antichrist began to be in the ●●e of the Apostles, as hath been often declared: but his persecution began after a thousand years; whereof is ●oken in the Apocalyps, and hath been handled of us be●ore. This is therefore a bad conclusion: the persecution of ●ntichrist shall last but a small time, (for this is the meaning ●f Saint john by the losing of Satan, 
Ribera in Apo●. c. 1. num. 54. 55. 56. ) therefore Anti●hrist himself shall continued but a small time. Besides, this small time, must be understood figuratively, and in comparison to him, before whom a thousand years are but as one day; as Saint Peter speaketh, 2. Peter 3.8. Touching the words of our Saviour Christ, That if these days should not be shortened, no fl●sh should be saved: but for the Elects sake ●hey shall be shortened: they make nothing to this matter in hand, as hath been already declared. 
Euthym. in Mat cap. 57  He speaketh (saith Euthymius) of the days of the war and siege of jerusalem, saying, that if these were not abbreviated by divine dispensation, no flesh, no person, to wit, of the jews, should be saved, that is, cl●ap● death, and remain alive. For all had been dead both those that were within, and those that were without: the one by Famine, the other by the Pestilence or Sword, and all sorts of deaths. So greatly was the fury of the Romans incensed against all the jews: and that even against those which were dispersed through the world. Now, he calleth the faithful that were among the jews, the Elect, for whose sake the war ceased the sooner, to the end they might not perish with the Infidels: but rather that some part of the Infidels might be slued by them: that no man might say that this was sent of God for their cause which had believed in jesus Christ: But rather, that on the contrary, those that remained alive seeing that all that believed in Christ were preserved from that destruction, they might understand thereby the true cause, and know certainly, that not only these perish not, as not partaking with the incredulity of those that were dead, but also that in that they themselves were preseru●d, was for their sakes. Which agreeth very well with that which hath been said before, touching the preservation of the believing jews in the Village of Pella The phi●act expounds it af●er the same manner. 
Theophil. ●n Mat. cap 24.  There shall be (saith he) an intolerable afflictions: for the Romans shall command that none be pardoned. But Go● for their sake, that should believe among st the people, or that had already believed, doth not suffer all of them to be put to death, he shortened therefore these afflictions and this war: for if the war had been reinforced and continued, all those that were in the Village ha● been famished. And as if he meant quite to overthrew the opinion of our Adversaries, he addeth: Some (saith he) understand these days of Antichrist; but they are not so to be understood, but of the taking of jerusalem: for that that pertaineth to Antichrist beginneth at these words. If any s●y unto you behold here is Christ, or he is there believe him not. What could be spoken more directly for the confutation of th●● Objection, and clear demonstration who is the true Antichrist? Namely, he that affirmeth that Christ, whom the Scripture assureth us to be in heaven at the right hand of his Father, is really and substantially a mo●sell of P●ste in a Cuboo●d, in a Bo●? Touching the consequence from the time of our Saviour Christ's first preaching, to be applied to antichrist's continuance, it is too slender a conjecture to be balanced in so weighty a matter, where we seek not after men's dreams, but the truth of God testified in his word. And therefore this imaginary term of three years and an half doth not hinder, but that the Pope may be the true Antichrist, and that the fift demonstration whereby they labour to prove that Antichrist is not come, is false and erroneous.   

6. Question Of the battles of Antichrist.  
Although they of the Church of Rome that have written of Antichrist adjoin this question to the rest, rather to trouble and amaze simple people, with the terror of I know not what uncouth and fearful words (as they term them, 
Remend. cap. 17.18. ) 〈◊〉 to make them to understand the truth, which they study 〈◊〉 obscure with their shadows: nevertheless, that I may not ●●●ue any thing of moment behind untouched; I will also ●●●fute that which herein shall ●e●ue to carry any show of difficulty. They say therefore, that Antichrist after he hath ●●●●uere● the Kings of Egypt, Libi●, and Eth●●pia, 
〈◊〉. ●e P●●t. R●m. l. ●. ●●  and pos●●●sed their kingdoms being become Monarch of the whole 〈◊〉 shall mak● war against Christians throughout the ●hole world, with an innumerable army which is called ●og, and Mag●g ●one of whi●h things agreeing to the Pope, ●hey conclude that he is not Antichrist. But because they know that men will not believe them on their word, they endeavour to make om●ts passages of Scripture to serve to their purpose.  
Ob. 1 The Prophet Daniel in his seventh and eleventh Chap●●rs, avou heath that Antichrist shall possess the Treasures 〈◊〉 Egypt and pass through Libya and Ethiopia. Thus Saint ●●rome, L●ctuntius, Ireneus, and others expound: insomuch 〈◊〉 Saint Chrysostome affirmeth, that Antichrist shall be the Monarch of the world, and succeed the Romans in the Empire, as they succeeded the Grecians, and the Grecians the Persians, and the Persians the Egyptians. Now the Pope ●●th not subdued the kingdoms of Egypt, Libya, and Ethi●pia, nor calleth himself King or Monarch of the world: 〈◊〉 therefore is not Antichrist.  
These Texts speak of Antiochus Epiphanes, 
Resp.  as hath been showed before, and is confessed by Bellarmine: And the contrary exposition thereo● by Ireneus and Lactantius, do not any more force us, then that which they give touching the thou●and years of Christ's reign upon earth, with the Chiliasts. As for that which Saint Chrysostome saith, that the kingdom of the Romans shall be invaded by ntichrist, ●nd that he shall be Monarch of the world; need not seem ●●range, if we mo●e nearly consider, what the Empero●r 〈◊〉 at this day, and what the Pope. 
The 〈◊〉 ●a Niem.  Theodoret of Niem an Historian representeth them in these words. It is sufficiently seen (saith he) of what Magnificence the Empire of Rome in Germany is: for there is found there one Archbishop or Bishop, that hath twice as much Revenue as the King of the Romans receiveth from all his Land: and some secular Prince that possesseth more Land● then the Emperor doth. And if we 〈◊〉 ●e unto Rome or Italy, it hath been in truth in former time ●he seat of the ancient Empire: But now the Emperor hath nothing but the bore title thereof: Spain, France, Hungary, Sic●ly and Italy, are subject to their particular Princes, and not to the Emperor. And yet in these Countries is to be seen the image of the ancient Empire: for there was in ancient time a Governor of the Gauls who had many Dioceses under him So now there is also a Primate of France, that hath many Dioceses under his jurisdiction. And as in former times the Governors that commanded in the Garrisons of Spire and Worms, acknowledged him for their Superior that was at Mentz: So at this day the Bishops of these Cities are subject to the Archbishop of Mentz. In brief, as all the●e Governors acknowledged the Emperor, and performed unto him an O●th of fidelity and allegiance; so all these Archbishops and Bishops do the same to the Pope. But what say I? the Bishops, 
Blondus li●. 5 Rom. 1 R●st 1●.  yea, Kings, and Emperors do him Homage. Non (saith ●londus) the Princes of the world ado●e and serve 〈◊〉 perpetual Dictator, to wit, the Pope the successor not of Caesar, but of the fisher S. Peter. Now all the world reverenceth i● Rome, next to the ●ope, the Senate of Cardinals. Yea more, 〈◊〉 all Europe sendeth to Rome ●ear●ly tributes, either greater th●● those of time past, or at lest equal unto them, when all Towns repair to the Pope to take from him sacerdotall all benefices. Can any man desire more Authentic titles of the Papal Monarchy? 
〈◊〉 ●●storal, de●e 〈◊〉. in Clement et de Ap●ll. 1.  He himself affirmeth that he hath a Sovereignty over the Empire, and That it being void, he su●ceedeth in his room. So that in right hereof, he declareth for a nullity whatsoever is done by the Princes without his advice. He saith, That the Christian Emperors aught to submit their excecutions to the Prelates Ecclesiastic. 
C. 〈◊〉 ●mpe●as D 96.  And that he is the owner of the Royal Crown and Dignity in all the West. antichrist's great Scribe in his Antipapassae, discoursing of 〈◊〉 Pope's Crown, which they call Regnum, 
C. Constantin. D. 96.  relateth this ●●●sage out of Pope Innocent. The Bishop of Rome beareth 〈◊〉 ●rowne in sign of his Royalty, 
Remond in his Antipap. chap. 20.  and a Mitre in sign of his ●●ntisica●y: but more often the Mitre, because the Pontifical ●●gnity is greater than the Imperial. And in another place: ●he Church hath bequeathed unto me a most precious and in●●●imable dowry, and hath endowed me with many spiritual, and temporal graces: to signify, that first she hath given 〈◊〉 a Mitre, and for the last a Crown: the Mitre for my prelacy, and the Crown for my Kingdom: making me the Vi●●r of him who is the King of Kings, and the Lord of Lords. Did not Boniface the eight, 
Histor. of France.  writ thus Imperiously to a ●reach King? We would have thee to know, that thou art sub●●ct unto us, as well in temp●rall as spiritual matters. Pope ●ius in his second Epistle to Mahomet the Turkish Emperor, promiseth that if he would turn Christian, 
Pius 2. epist. 396. Bel●le transla. Imper. l. 1. c. 6.  and secure him in the necessities of the Church, in recompense of ●●is benefit, he would make him Emperor of the Greekes, and of all the East, as in former time his predecessors had for the same reason, given the Western Empire unto Charlemaigne. And was it not by v rtue of the same power, 
Bel. in franc●s●ol●p. de Ge●era.  that Pope Alexander the sixth, give the East and West Indieses, to the Kings of Spain and Portugal? And what I pray ●ou was Bellarmine, intent and aim, in those books which ●e wrote about the translation of the Empire, when it was transported first from the Greeks to the Frenchmen, and after from the French to the Saxons, and that only by the authority of the Pope: but to demonstrate the Pope's Sovereign Monarchy over the world, by virtue whereof, he translateth Empires and Kingdoms at his pleasure? To deny then, that the Pope doth not succeed in the Roman Empire, and is not Monarch of the world, and so consequently the true Antichrist, is strongly to close our eyes against the light of ●ruth.  
Ob. 2 Apoc. 20. When the thousand years shall be accomplished, Satan shall be loosed out of prison, and shall come forth to seduce the Nations, 
Be●●●● Pon●. ●om 〈◊〉. ●. c●● ●7 R●●. ad cap. 1●. 〈…〉.  that shall be upon the four quarters of the earth, Geg and Magog, and shall assemble them in battle, the number 〈◊〉 wh●m, as l●ke the sand on the Sea shore, etc. The like Prophecy is sound, Ez●ch. ●8. Now Gog signifieth Antichrist, and M●●●g his Army, to wit, the Scythians: none of which can agreed unto the Pope, and therefore he is not Antichrist.  

〈…〉  The Prophecy of Ezechiel, by the testimony of Theod●ret, had it s accomplishment, before the coming of our Lord jesus Christ, 
〈…〉  in those persecutions which were stirred up against the jews, by the Sel●ue●des, that reigned in Asia M●●b, and in Syria: in that part whereof which is called C●●●lyria, i● situate the City called by the Greeks Hiera●●●, and was builded by the Scythians, so much renowned, by reason of that prodigious Atargati●, or ●erreto, which was there a ●ore●, and was called Mag●g by the Syrians, as witnesseth Pliny. 
〈…〉 lib 5. cap. 23.  For after that Ezechiel in his thirty seventh Chapter had Prophecied of the deliverance of God's people out of the Captivity of Babylon, by the figure of the resurrection from the d●ad; and th●ir full restauration at the coming of the Messi●s: he cometh afterwards, by a kind of Anticipation, which ●s or ma●y amongst the Prophet's ●s is app●●●t both in ●a●●●, and I●remy, to declare the 〈…〉 which should b●fall the people of God, before the ●●mm●ng of the Messiah; principally by the 〈◊〉 y●●ng Nation 〈◊〉 and the judgements of God against all his en●●ies, which 〈◊〉 comprehendeth under Gog and Magog. As touching th●●ee in the Apocalypse, it is di●esty ●●●preted: but assine●ly there is no question, but that th●●pirit of God doth therein represent unto us, how Satan being after a thousand ye●res let lose, shall do all his uttermost ende●ours ●o hurt the Church of God, and arm against it all the Nations of the world, even the most strange Nations; and amongst them Gog and Magog. But the greatest difficulty is, what S. john understandeth by these names of Gog and Magog. Almost all interpreters, both Ancient and Modern, agreed in the interpretation of Gog, and take it for Antichrist: but there is a difference in the application of times and persons. For they of the Church of Rome's side say, that this Prophecy shall not have its accomplishment but at the end of the world: whither also they turn over the coming of Antichrist. Our men affirm on the other side, that it hath been accomplished ever since the time of Bo●if●ce the eight, when those bloody wars were suited up betwixt the East and the West, under pretext of recovering the holy Land. So that by Gog they understand the Pope, as the secret enemy of the Church: and by Magog the Turk, an enemy open and professed: Herein according well with the Romish Doctors, that take Magog for the Scythian Nations, amongst whom are the Turks. And in truth, if ever Satan seemed to be let lose to fill the world with blood and slaughters, it was at that time: 
Bapt. Egnat.  and if ever he made a breach into the fields of the Saints upon the Church of God, it was since that time that the Turks fleshed and enraged against Christians, ravished out of their hands those two flourishing Empires, Trebisonde and Constantinople, invaded twelve Kingdoms, took twelve hundr●d ● i●ties, not to count Islands, that professed the Christian faith, and that which he gaineth every day, in Hungary and else where. But howsoever this be most certain true, ●●d sufficient to show how much damage the Church of Christ ●a h● received by this Roman Antichrist, who hath b●ne the fire brand and inciter of all these bloody wars: Nevertheless, I am of opinion that by Gog, cannot be understood Antichr●st properly: For S. john saith, That Satan shall go forth to seduce the Nations that are upon the four corners of the earth: Amongst the which ●he nameth Gog and Magog. N●w who will ss y that Satan cometh forth to seduce Antichrist, that hath been so long before seduced? And lest any should reply, that he shall come forth to seduce Antich ist, not ss mply, as if he were not already seduced; but to this end and respect, to c use him to r●ise Armies and begin wars; the holy Ghost man fastly distinguisheth, betwixt the Nations seduced, and Antichrist, when he saith: And the devil which shall seduce them: to wit, those Nations which are upon the four corners of the earth, and by name, Gog and Magog, was cast into a Lake of fire and brimstone, where is the Beast and the false Prophet: That is to say, Antichrist, and the whole band of false Prophets. For this cause I had rath●r understand simply by Gog and Magog, the Empire of the Turks, which being out of the bounds of Christendom, warred against the Church, and tore it in pieces every day, especially since the wars of Christians in Asia: and the rather because the situation of those Mahometan Nations agreeth well with the Prophecy of Ezechiel: then to offer violence to the Text, to make it fall upon the Pope, whom the Scripture doth in other places sufficiently discover to be the true and very Antichrist. So that in what sense soever this passage of S. john be taken, it maketh nothing for that which our Adversaries pretend.   

7. Question. Touching the destruction of Antichrist.  
As the Romish Doctors set forth the birth of Antichrist, with variety of inventions: so do they also his death and destruction. 
Remondus cap. 50.  Remondus painteth him out after a marvelous fashion, falling backward at the voice of Christ, descending from heaven with the same Cross in his hand, whereupon he was crucified. And afterward, better advising himself, he attributeth this discomfiture not to the voice of Christ, but to S. Michael. 
cap. 51.  The elder of the Angels (saith he) the chief Captain and Colonel of the Armies of jesus Christ, who shall serve under his name of Michael, as a watchword in this battle against Antichrist, and shall slay him with his hand, for which cause the Apostle saith (these are Remonds own words) that God shall slay him with the Spirit of his mouth: that is to say, according to the opinion of our Masters, jesus Christ shall truly slay Antichrist by authority: But S. Michael shall kill him with his hand, as his Minister and Executioner. 
Esay. 11.4.  Esay prophesied long ago hereof, when he saith, That he ●hall smite the earth with the rod of his mouth, and with the Spirit of his lips shall he slay the wicked. But what an absurd consequence is this? Christ shall slay the wicked with ●●e Spirit of his lips, Ergo, he shall slay him by his minister 〈◊〉 Michael. The contrary is rather true, he shall slay him ●ith the spirit of his lips, therefore not by S. Michael. If ●ou understand not by S. Michael, him of whom mention 〈◊〉 made in Daniel, to wit, the Son of God himself, who ●s indeed the true Michael: for who is there that can be named equal unto God, but he alone? Who being in the ●orme of God, thought it no robbery to be equal unto God, Phil. 2.6.  
Bellarmine prosecuting his sext demonstration, 
Bel. de Pont. R●m. lib. 3. cap. 9  wherein ●he laboureth to demonstrate that Antichrist is not yet come, induceth many passages of Scripture, to prove and verify, that the end of the world shall follow incontinently after the destruction of Antichrist: wherein this is most remarkable, that albeit he produceth that speech of the Apostle, 2. Thess. 2.8. The Lord shall consume him with the spirit of his mouth, and abolish him with the brightness of his coming: nevertheless, he affirmeth that Christ our Lord shall not come, till forty five days after the death of Antichrist: with whom accordeth Pererius writing upon Daniel: 
Perer. in Dan. lib. 15.  for if Antichrist must be destroyed by the spirit of Christ's mouth at his glorious coming; how can it be that he should dye forty five days before the coming of Christ? In brief, not to stay longer upon this point, we grant unto them, that Antichrist shall continued till the end of the world, though effeebled and weakened day by day, by the preaching of the Gospel; and that his utter destruction shall not only be a little before the end of the world, but together with it. But we deny that his coming into the world, shall not precede the end thereof, any more than three years and an half, as they would persuade us against the authority of the Apostles, and the experience of so many Ages.  
As touching the place where Antichrist must be destroyed by the Son of God, they say it shall be upon the Mount of Olyves, where he shall set up unto himself an Altar in the highest top of the Mountain; and for proof thereof, they allege this passage of the Prophet Daniel. He shall place his T●●e ankle at A●adno, 
Remend cap. 49.  between the two Seas, on the glorious and holy Mountain, and shall ascend to the top thereof. Which S. Jerome hath interpreted of the Mount of Olyves, 
Peter, in Dan. lib. 5.  and expoundeth this word Apadno his palace. So that the meaning is, that Antichrist shall fix his Tabernacle and his Palace, or Throne, betwixt the two Seas, to wit, the dead Sea, and the Mediterranean, betwixt which two Seas jerusalem is situate Thus they But if we mark the speech of the Prophet Daniel, 
Dan. 11.45.  as it lieth word for word according to the Hebrew truth, translated by Ari●s Montanus, it will make nothing for this purpose; these be the words. He shall plant the Tabernacle of his palace between the two Seas in the noble Mountain. Now the Prophet speaketh of Antiochus, who seeing himself assailed on the East side, by the Parthians, and on the North by the Romans, determined to settle his Court in judea, for the better taming of the jews: by reason whereof, he committeth Antiochus his son to Lisias, with a moiety of his forces and Elephants, to the end that he might address himself against judea, and destroy all the inhabitants thereof, and divide their Land by lot amongst strangers: whilst in the mean while, he himself directed his course into Persia, to receive the tributes of other Countries. But if any will needs refer this Prophecy to Antichrist; where can a more express text be found for the Pope, who hath his seat in Rome, betwixt the Tythenian and Adriatic Seas? 
Remond. cap. 49.  And so the discourse that Remondus maketh, will not unfit the purpose, that the Father of lies delighteth always to set up his Idolatries in mountains: but yet he shall spend his oil, and loose his labour in vain, in the discourse which he maketh of oil, and of the Mount of Olyves, to build therein the imaginary Tomb of this Antichrist.    

Touching the name, and the number of the name of Antichrist.  
I thought here to set a full period to this Treatise: but that I may not leave it limping in any point, I will enlarge it with a short remonstrance of the name of Antichrist, where●● will content myself to represent barely, the most pro●●le opinions of those that have written thereof, without 〈◊〉 refuting the Adversaries, who confess, that they have thing certain touching his matter.  
S. john, Apoc. 1●. telleth us, that the second Beast, that is, ●ntichrist as all interpret, Caused that all, little and great ●●ch and poor, bond and free, should receive a mark in their ●●ght hand, and to their forehead: and that none ●●ould buy or ●●ll, if he had not this ma●ke, or the name of the Beast, or the ●umber of his name: Here is wisdom, he that hath understanding, let him count the number of the Beast, for it is the ●●mber of a man, and his number is six hundred, sixty, and 〈◊〉.  
Hence are sprung up diverse interpretations of this name ●●d number, aswell amongst Ancient as Modern writers. ●or some take the word name simply and properly: others ●nderstand both this word, and the whole sentence, figuratively. Amongst those that have taken this word in a simple ●nd proper signification, the most received opinion is of ●hem that take the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the name of Antichrist, being the number of 666. is precisely contained therein, as may appear by this figure ensuing.  
λ 30 α 1 τ 300 ε 5 ι 10 ν 50 ο 70 σ 200  666.  
For the Greeks dividing their Alphabet into three ●●nkes or classes, design all sorts of numbers after this ●anner.  
α 1 ι 10 ρ 100 ζ 2 χ 20 σ 200 γ 3 λ 30 τ 300 δ 4 μ 40 υ 400 ε 5 ν 50 δ 500 ς 6 ξ 60 χ 600 ζ 7 ο 70 ψ 700 η 8 ● 80 ω 800 û 9 ● 90 ● 900  
In imitation of which Greeke Alphabet, the Latins have devised the like in Latin letters. A 1. B 2. C 3. D 4. E 5. F 6. G 7. H 8. I 9 K 10. L 20. M 30. N 40. O 5●. ● 60. Q 70. R 80. S 90. T 100 V 200. X 300, Y 400. Z 500 Now as the Greek brings forth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the computation bring made by the Latin Alphabet brings forth the title of this Treatise in French l'Antech Roman, which also makes 666. which indeed is nothing but the explication of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as may be seen i● this table.  
L 20 A 1 N 40 T 100 E 5 C 3 H 8 R 80 I 9 S 90 T 100 R 80 O 50 M 30 A 1 I 9 N 4  666.  
Now they underprop this interpretation of the number of Antechrists' name, upon Irenaeus a Martyr, who affirmeth, That by the witness of those that saw S. john, and by the teaching of reason, the number of the name of the Beast, according to the Greek computation, by the letters therein contained, shall be six hundred sixty six. And albeit Irenaeus doth not wholly ●●solue upon the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which notwithstanding he ●eth is very probable seeing the last Empire was thus cal●●d; yet experience doth at this day more strongly confirm 〈◊〉: for besides that, this name, is the name of a man, and that agreeth not only to the second Beast, but also to the first, 〈◊〉 wit, the Roman or Latin Empire: and that it hath justly ●is number, of 666: The Pope whom I have already pro●●●ed to be Antichrist, answereth ve●y fitly to this name, when ●e ordaineth that all the services and mysteri●● of his Church ●e performed in the Latin tongue, and enjoineth that all ●ersons of what quality soever make their Prayers h●are their Masses, their Vespers, and their Matin● in the language of ●he Latin Beast, whether they understand them or no. He also holdeth for suspect and corrupted, the Hebrew and Greek originals of the old and new Testament, and will ●aue the Latin translation, though never so barbarous and ●●me, as only Authentic.  
As touching those that take this name and the whole sentence figuratively: some understand both by the name and ●umber, the time when the kingdom of Antichrist began. For as the name, is a brief definition, or description of some ●hings by which it is known what it is: so this number 666. ●oth afford us as much: for it leadeth us right to the time wherein Antichrist the son of perdition openly discovered himself to be such. For whether we calculate this number ●ince the pollution of the Temple of jerusalem by Pompey the Great, to the reign of the Emperor Phocas: or whether we reckon it from the nativity of our Saviour Christ, or from ●he Emperor Domitian, when S. john wrote the Apocalypses; we shall find that thereby is justly designed, the time when the Pope began to establish his usurped seat: for in ●he time of Phocas, the Pope began to style himself the Head of all Churches, or the universal Bishop. And about ●he year 666. after the nativity of Christ, reigned C●nstan●●us the Father of Constantine the Bearded, who freed the Pope from the power and command of the ●mperour● and as some b●●●e witness gave him all oh the City of Rome, or 〈…〉 the rights whereby he layeth claim thereunto. ●nd ●bout th● y●are 〈◊〉 6. 〈◊〉 Saint john had written the Apo● 〈◊〉 P●pe 〈…〉 second, who was the first that 〈…〉 to be 〈◊〉 upon men● shoulders, and that 〈…〉 of the Gre●●es to the ●r nch Nation, ●●d the Ki●● 〈…〉 from the r●ce of the M r●es to 〈…〉 recompense whereof, he recei●●● that which i● 〈…〉 which served ●im as a Ladder 〈…〉 which he hath obtain 〈◊〉. 
〈…〉  Whereunto ●gre●t● very well that which Ire●●●● 〈◊〉 to ●●l●ing the means or c●mming to the true kno●●●gde of thi● number 666. For he s●●th, That the faithless 〈◊〉 the number 666. denounced by the holy Scripture to 〈…〉 and certain, do first expect the division of the kingd me, ●that is to say of the Roman Empire) unto ten Kings: and ●fter th●se ten reigning and beginning to advance then 〈…〉 and to enlarge ●heir kingdom: he that shall come vn●●p●●●ed and on a s●da●ne usurping the kingdom, and shall terrify th● f●rmer Ki●●s, having a name containing this foresai● 〈◊〉, this man doubtless shall manifest himself to be the 〈…〉 of desolation. Now to what time may this be bette●●●ferred then to that when the Roman Empire being 〈…〉 pe●ces, and dismembered in ●o many places, by the Goths Lomb●●d●V●●da le●, and other Nations, the Pope in the mean while enriched himself with the spoils of this E●pir●● and usurped in a manner all the power and authority there of over these other Nations by his spiritual tyranny▪  
O● 〈◊〉 that expound al●o this whole sentence figuratively 〈◊〉 that by these word●, the Mark, the name of the Beast, and 〈◊〉 number of his Name are to be understood the diverse degrees, by the which this Beast doth captivated men unto his ●●●●ic●, to employ th●m in the traffic and negotiation of his Indulgences, Dispensations, Excommunications, and other actions of his tyranny. And so by the Mark, they understand the clerical ordination and tonsure: by the ●●me, the sacred Order, by the reception whereof they participate with the name of the ●east: and by the Number 〈◊〉 ●he ●east, the knowledge or the Cannon Law, and Papal ●crees whereby they obtain, as it were in number, all the 〈◊〉 wet. Faculties, and Mystery of the Beast; for in them 〈◊〉 contained the number of his Name. And this is that ●hich ●. Io●n affirmeth, when he faith, That here is wisdom: ●s if he should say, it is easy to have the Mark, or the Name of the Beast: for this contingeth to the most ignorant: but in the Number of the Beast, is wisdom: none ●ut such as are wise, and have underst nying, and are called illumined Doctors can attain unto it. For as there are three sorts or degre●s of the knowledge of any thing: one common and confused, which is gotten by some mark, that is, by some image or protraiture of the thing: Another more particular, and more clear, arising from the name: And the third most certain, when we understand the full estate of a thing, and have as it were by number, all the faculties and means thereof: As when it said, 
Esay 40.26. Psal. 147.4.  That God b●ingeth forth by number the army of the Creatures, and calleth them all by their names: and that he counteth the number of the Stars, and calleth them all by their names: So the first kind of this knowledge belongeth to them that are rude and ignorant; the second, to those that are more advanced in understanding; and the third, to th●m that are perfect: and as Saint john speaketh, that have wisdom. So that this third enfoldeth the two other degrees, and the second, containeth the first: but not on the contrary; a●d therefore he that hath the last hath also the two other●, and he that the hath second, hath the first. For this cause Saint john attributeth this wise and perfect man in antichrist's negotiation the number of 666. to signify three degrees of one quality, by three degrees of one number: for the number of six is a perfect number, and signifying perfection, the which either simple, or multiplied by ten, or by an hundred, Always produceth the fruit of one and the same perfection: as witnesseth Beda upon this place. Whence it was, that Boniface the eight, vaunteth the perfection of the work of his Decretals by the number of six, in these words: We have ordained that this book which aught to be joined to the other five, of the volume of the Decretals, be called the ●ixt, to the end that this same volume, this last being thereunto adjoined, comprehending the number of six, which is a perfect number, may produce a perfect form of practice, and a perfect discipline for manners. Which saying of his, is nothing but an express Paraphrase of that which Saint john saith, That in this number consisteth wisdom and understanding. And so this interpretation is the same with that of Venerable Bede upon this place, who affirmeth, That the mark of the Beast is the mystery of iniquity which hypocrites under the name of Christ, receive in their manners and profession. And thus none may buy nor cell, if he have no● the name of the Beast, or the number of his name: that is, (saith he) if he communicate not with him in his fraud and deceit: only this exposion distinguisheth more particularly, that which he propoundeth in a more general and confused manner. Wherein this interpretaion hath this over and above, that it cannot be denied that the Beast doth not give, imprint, maintain, and cherish this mark, as the witness of his most inward and affectionate Friends.  
If any desire to have a more full sight of these things, he may carry his eyes to others that have at large written thereof. It sufficeth us, that hereby we have made the indagation of these things easy, and demonstrated, that in what sort soever w●e take this name and number of the Beast, it agreeth exceeding well to the Pope, and that in this title he is truly Antichrist.   

Summary recapitulation of all that hath been said, concerning Antichrist.  
I Have by God's mercy, finished this Tractate touching the question so necessary of Antichrist: declared what the Sripture hath defined thereupon:: shown how this agreeth to the Pope, and confuteth that which is by ●he Doctors of the Church of Rome alleged to the contrary. What remaineth more to make known this Man of sin, this Son of perdition? What more visible marks can be represented, than those which we produce out of the holy Scripture?  
First, The spirit of God painteth out Antichrist as a man, wholly succ●ssion shall continued in one seat. And is not the Pope such all one?  
Secondly, That he shall in show make profession of the Christian faith: but in effect shall destroy it. Is not the Pope seated in the Temple of God, where he would have his Traditions to be received, in stead of God's divine word?  
Thirdly, That Satan shall be the Architect of antichrist's kingdom. And where hath Satan more strongly declared his efficacy, then in the Papacy, wherein so many Monsters have been exalted to the highest dignity in the Church by his ai●e?  
Fourthly, That his seat shall be in the great City of Rome, situated upon seven hills. Doth not the Pope keep his residence in this Tarpeion rock?  
Fiftly, That he shall exercise the power of the Roman Empire, and of the false Prophet. And why doth the Pope wear on his head a Crown, like a King, and a Mitre as a Bishop, if not to show that he hath both the one and the other, Spiritual and Temporal power in his hands?  
Sixtly, That he shall carry himself in the Church of God as if he were God. And doth not the Pope say that he cannot be judged by men, forasmuch as God is not judged of any?  
seventhly, That the coming of Antichrist shall be with signs and lying wonders. Who can number by how many false revelations, sergeant Miracles, and feigned apparitions of the dead, the Pope hath insinuated into the Church his false religion?  
Eightly, That Antichrist shall be an Idolater. Now the Papacy is a world of Idolatries.  
Ninthly, That he shall be ambitious. And is not he so that tumbleth down the Crown of Emperors, and treadeth upon themselves with his feet?  
Tenthly, That the great Whore shall make herself drunk with the blood of the Saints and Martyrs of jesus. And have we not seen Kingdoms and Countries filled on every side with bloody Massacres, by the solicitation and mediation of Popes?  
Eleventh, That the seat of Antichrist must be a S● 〈◊〉 and a Babylon for impurity. And doth not Petrarch ca● 〈…〉 at his time, the Fountain of Dolours, and the S● 〈…〉 Errors, the Temple of Heresy, Babylon, and th● 〈…〉 Frauds'?  
Twelfthly, That Antichrist must be revealed. 〈…〉 times. And who that is not blind seethe not in this 〈…〉 the Gospel, that the Pope is truly the Man?  
Lastly, That Antichrist shall be wholly destroyed by 〈◊〉 brightness of Christ's coming. So albeit the Pope's Kingdom day by day goeth to ruin, England, the greatest part of Germany, Denmark, and other Countries being revolted from his obedience: and that at last Rome must be consumed with fire, as is prophesied, Apoc. 17. nevertheless, his entire and full destruction is reserved to him that shall destroy the whole Empire of Satan, and by his glorious coming shall right soon cast him with the false Prophets into a Lake of fire.  
But it may be, the Objections that are brought against this Assertion, do eclipse this truth thereof: let us hear them therefore. First, Antichrist (they say) must be one singular person. This is true: and so is the Pope; as there is but one monarch in one Kingdom, who being dead giveth place to 〈◊〉 successor. Secondly, Antichrist is not come. This is ●se, as hath been sufficiently proved before. Thirdly, The aspell must be preached through the whole world, before the imming of Antichrist. This is a dream: and besides, is not ●eir sound gone into the whole earth, and their words to the ●nd of the world, saith the great Herald of the Gentiles, speaking of the Apostles? Fourthly, The Roman Empire ●ust be wholly destroyed before his coming. A vain fancy: ●or Antichrist is now already in the world, saith ●aint john of ●is time: and the second Beast shall exercise the power of ●he first, in his presence (●aith he) in another place. Fiftly, At ●ast Enoch and Elias must first come, and he put to death be●●●●ichrist. But our Saviour ●hrist said, that Elias was 〈…〉: and the Apostle in the Epistle to the He● 〈…〉 Enoch was transported that he might not 〈…〉 The persecution under Antichrist must be 〈…〉 service of God shall be abolished, and the 〈…〉 shall be nothing in comparison thereof. 〈…〉 ●t fulfilled at this day, that the true ser● 〈…〉 ●ned in every place where the Pope hath 〈…〉 ●ion? And that in stead of a Sacrament in● 〈…〉, is substituted a Sacrifice which taketh a● 〈…〉 ●cacy of Christ's Sacrament? And who can 〈…〉 ●e ancient persecutions, with this under Anti●●●st? They were only corporal, this is both spiritual and corporal: they of short continuance, this for many ages? Se●enthly (But Antichrist shall be a jew, both by Nation and Religion A mere sable: for he must sit in the Temple of God, ●hat is to say in the Church, saith Saint Thomas. Eightly, Antichrist will deny that jesus Christ is come in the fl sh And 〈◊〉 not this to deny him, to ascribe unto him, an uncircumscribed body, a body, and no body, as the Pope doth? Ninthly, Antichrist shall condemn Idols. So doth the Pope ●y word of mouth, but he establisheth them indeed under ●●e name of Images. Tenthly, Antichrist shall 'cause fire to descend from heaven. The Pope with his thunder of excommunications setteth on fire Empires, and Kingdoms. Eleventh, Antichrist shall 'cause the image of the Beast to speak. The Pope boasteth that of his own only authority he gave the Empire to Charlemaigne, and in himself maketh the Beast's image to speak, when he giveth Laws to Kings and Princes. Besides under his Dominion they report, that sometime one Image hath spoken, another hath sweat, another hath moved, and all to authorise his Idolatry. Twelfthly, Antichrist shall fix his seat in jerusalem. A false tale: for he shall ravish to himself the chief seat in the Church, to wit, the Bishopric of Rome, there striving to make himself to be acknowledged as God, saith Theodoret. Thirteenthly, He shall reign but three years and an half. A jest: for he was in the world in the time of the Apostles, and shall be abolished by the brightness of Christ's last coming. Fourteen, Antichrist shall make himself Monarch of the whole earth with an innumerable army, called Gog and Magog. The Pope doth more: for without an Army he subdueth Kings, maketh them to bow to his feet, by the terror only of Excommunication: And as for Gog and Magog, they are to be referred to another purpose. Lastly, Antichrist shall erect his Tabernacle betwixt the two Seas upon the Noble Mountain. And doth not the Pope place his Throne in Rome, situate upon seven Mountains, betwixt the Tyrrhene and Adriatic Sea? What more? Both the name and number of the name of Antichrist agreeth most fitly unto the Pope.  
What greater and clearer revelation can a man desire of the Son of perdition than this is? And therefore you O Kings and Princes, how long will ye suffer yourselves to be made drunk with the Cup of his Fornication? Will you not kiss the Son lest he be angry, and so ye perish in this way, when his anger is kindled but a little? You are they that have given your power and authority to the Beast, to fight against the Lamb: but it is you also, that must hate him and eat his flesh. And why do you delay the doing hereof? Hath not the light of the Gospel sufficiently discovered the frauds of this Man of sin? Hath not the spirit of Christ's ●outh which bloweth in so many places, already discomfi●d him in the most eminent places of his kingdom? Do ●ou expect that he shall be abolished by the brightness of the coming of him, who●e Trumpet soundeth already in our ●res, Behold I come quickly? And what more worthy glo●y, can you join to the Laurels, then to purge the Temple ●f God, as did good King josias? And if this King of Kings, ●his great Protector of your Sceptres, do assist you in your affairs, what happiness may you look for, where not your own cause, but the cause of the Omnipotent is in hand, who calleth all Men together with you, to tender unto Babylon, as he hath done, and to pay her double according to her works? For albeit her thunder-clappes do at this day astonish men: yet she must fall, and be made an habitation of Devils, a resort for unclean spirits, and a receptacle of cursed birds: When as they that shall obtain victory of the Beast, and of his mark and number of his name, having the Harps of God in their hands, shall sing prai●● unto him night and day, for everlasting.  
Now the Father of lights open the eyes and the hearts of Kings, Magistrates, and people, to the end that giving place to the word of God, they may know, and acknowledge Antichrist, and detesting his yoke, may submit themselves to the yoke of Christ: to whom with the Father, and the holy Spirit, be Glory, and Empire eternally, Amen.   
Finis. Deo laus.   

ANTICHRIST the Pope of ROME: OR, The Roman Antichrist. The First Part.  

CHAP. I. Of the name of Antichrist.  
THe name Antichrist, is a Greek word, compounded of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath three usual significations in Greek Authors: for either it signifieth contrariety and opposition, as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or equality, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or substitution & vice gerency, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In all which significations, it properly agreeth to the Pope, and to none else: for all Heretics are enemies unto Christ, and so are jews and Turks; and Mahomet made himself equal unto Christ, or rather superior: for he acknowledged jesus Christ to be a Prophet sent from God, but himself a greater Prophet. But none of those affirmed themselves to be Christ's Vicar general upon the earth, as the Pope doth: and therefore he is the true and proper Antichrist. For he is both a secret enemy unto Christ, as is proved in this Treatise, and matcheth himself in equal dignity of power with Christ, and also styleth himself, Vicarius Dei gen●ralis in terris.  
2. The word Antichrist is used only in the Epistles of S. john, and in no other place of holy Scripture, and it is taken in a twofold signification: either general for all that are enemies unto Christ, or particular for that great enemy, which S. Paul calleth the man of sin. 2. Thess. 2.3. In the first sense it is used by S. john. 1. john. 2.18. and 22. and in his second Epistle verse seven: and in the second sense he useth it. 1. john. 4.1.  
3. By which it is apparent, that all the enemies of Christ and his Church, are in the general acceptation of the word, Antichrists. Now the enemies of Christ and his Church, may be divided into two ranks, as they are by the holy Ghost himself, Acts. 4.25.26. to wit, jews and Gentiles. Touching the jews, who can express the rage and fury, wherewith they have banded themselves against our Saviour Christ and his Church? The Scripture declareth with what malice they persecuted Christ himself whilst he lived amongst them, even until they had brought him to the most shameful and cruel death, crucifying him betwixt two thiefs, and preferring Barrabas a murderer before him, as if he had been the greatest malefactor in all the world: and also how after his resurrection, they persecuted his Apostles. But if we consult Ecclesiastical and Civil Histories, we shall find, that they have not ceased ever since to show their malice to the very name of Christ, in their murdering Christian children, and especially Carpenters sons, in despite of jesus the son of joseph who was a Carpenter: in poisoning Rivers and Springs, and raising seditions in Cities, with many other horrible enormities. But as they have increased in malice against Christ, so God's vengeance hath followed them unto this day: For after that horrible desolation of their prime City and whole Nation, by Titus and Vespasian, they again revolted and committed most fearful outrages upon Christians, and all others in Lybia, Egypt, Cyrenia, Cyprus, and Palestina, till they were again, first by the Emperor Traiane, and then by Adrian his successor, so dispersed, destroyed, and torn in pieces, that till this day, they durst never lift up their hands in public against the Church: yea by a most severe edict of the Emperor Adrian, (which S. Jerome writing upon the first Chapter of Zephaniah maketh mention of) they were prohibited ever to enter into their own Country; and so they are vagabonds and runagates upon the earth as Cain was, without Prince, Commonwealth, or Government. And since me thinks I see in Cain a notable representation of this rebellious Nation: for he slew Abel the just; so they, the just One, the Lord of life, the Son of God: he was made a vagabond upon the earth, and so are they: but yet as he had a mark set upon him by God, that none should slay him, so have they; for God hath so marked them by his secret providence, that though they be hated of all men, yet they are not utterly destroyed, nor mixed with other Nations by marriage, or any other civil or religious combination, as other straggling Nations have been. And that for two causes as it may seem: one, that the vengeance of God might be still visible upon them, for the confirmation of the Christian faith: and the other, because God hath appointed a time of their conversion, and reception into mercy, as the Apostle plainly showeth, Rom. 11.26. These than are the first sort of Antichrists, as the Captains and ringleaders of all the rest.  
4. The second are the Gentiles, which may also be divided into two ranks: first, such as are not of the Church, as were the persecuting Emperors and Potentates in the Primitive Church, during the ten famous persecutions, by which m●ll●●n● of Christians were cruelly slaughtered, for the pro●●ssi●● of the Christian religion, prophesied of, Reuel. 1●. 1●. 〈◊〉 13 ●. 2. A●● the M●● 〈…〉 ●●●tic●l●rly d●s●●● 〈…〉 S. I●●●. A●●● ●. 14. 〈◊〉 And s●co●●●●, ●a●h●●s are 〈…〉, Hypocrite, and all 〈…〉 all 〈…〉 s●●t, ●et ex●●●●s 〈…〉 T●●●u●●●● calleth 〈…〉 A●●●●● ●●●eth t●● Arria● by th● 〈…〉 an● S. Au●u●●●ne 〈◊〉 1. 
T●●●●●●●●tia 〈…〉 3. 〈◊〉. A●● 〈…〉 4.  〈…〉. affirmeth. T●●t so m●● 〈…〉 ●●●d ●●surers 〈…〉 m●● A●t●chr●●t ●are 〈◊〉 ●●●au●●●h 〈…〉 w●●k●.  
5. But properly and particularly, the name An't 〈◊〉 〈◊〉 〈…〉 be appropriated to the great Adversary of Christ, 〈…〉 by S. paul. 2 Thess. 2. and by S. john, in the 13. 〈…〉 th● Revelation, by th● see ●n● Be●●: and i● th● 〈…〉 Ch●pt●● in the 〈…〉. Of whom, all the 〈…〉 but 〈…〉, and in whom all 〈…〉, 〈…〉 the former, w●●● c●●●●● the 〈…〉 〈◊〉, 
Ir●n●●● 〈◊〉  〈…〉 by 〈…〉 tyrannical M●●●r●h 〈…〉 vp●● t●● C●ri●●● 〈…〉 〈…〉 ●●ey, a●● 〈…〉 of C●●● 〈…〉 ●●●selfe. O● 〈…〉 at Anti●h●●●● 〈…〉 ●hat Anti●●●● 〈…〉 th● t ings 〈…〉 b●●●pli●d 〈…〉 was N●●● 〈…〉 th● 〈…〉 ●hat all 〈…〉 fulfil●●● 〈…〉 p●oph●● 〈…〉 Scripture, 〈…〉 ●●●●able 〈…〉 ●ight 〈…〉 represented, 〈…〉 the Prophet Z●c●●, Chap. 〈…〉 ●or●●, I w●●ar●● up a ●p●●rd in the Land, 〈…〉 that be ●ut o●●, ●●ber si●ali feel the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces: woe to the Idol shepherd that leaveth the flock, the sword shall be upon his arm and upon his right ere, his arm shall be clean dried up, and his right eye shall be utterly darkened.  
A notable Prophetical description of this great Antichrist, and is so applied by S. Jerome, in his Commentary upon that place. And he is fitly called an Idol shepherd, to signify that which S. Paul affirmeth, in the second to the Thessa●●nians, that he should show himself in the Temple of God as God, exalting himself as an Idol to be worshipped, 〈…〉 ●ored even by the Princes of the earth: but that he 〈…〉 consumed by the breath of the mouth of Christ, 〈…〉 ●t sword of the Spirit, spoken of Ephes. 6.17. 〈…〉 ●reat Antichrist, quis esset, who it should be, is all 〈…〉 ●sie betwixt us and the Church of Rome: they 〈…〉 he is yet to come; and we, that he is already 〈…〉 sitteth in Babylon spiritually understood.  
〈…〉 concerning this word Antichrist, thus properly 〈…〉, we are further to observe, that it is sometimes 〈…〉 the whole body of the Antichristian kingdom, and 〈…〉 times for the head of the body. In the first sense, it is used by S. Paul, when he calleth it an Apostasy or defection, and the Mystery of iniquity. 2. Thess. 2.3. and is expressed by S. john, under the name of a cruel Beast, and of Babylon, and many waters, Apoc. 12.11. and 18.2. and 17.1. In the second sense it is taken by S. paul. 2. Thess. 2. where he is called the Man of sin, the Son of perdition, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Adversary, and by S. john 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the destroyer.  
7. The several periods of this Antichrist, are five. First, his birth, in the time of the Apostles. 1. john. 4.1. Secondly, his growth, which was from the Apostles times, till the reign of Phocas the Emperor, in the year 607. Thirdly, his reign, which was from the time of Phocas, till about the year, 1517. wherein he commanded in the world as a King, and no man durst gainsay his power. Fourthly, his reveaing, which beginning in the year 1517. proceedeth by degrees, and increaseth till the coming of Christ to judgement. Fiftly, his destruction, which is begun by the preaching of the Gospel, and shall be finished by the coming of Christ. 2. Thess. 2.8.   

CHAP. 2. Of the number of his Name.  
1. AS the manner of Traitors is, under pretence of the King's name and authority to raise forces, seize upon Cities and Castles, and sand forth Edicts and Proclamations, but all against the King himself, that they may deprive him of his Throne, and set up whom they list in his room: So doth Antichrist under the name and authority of Christ, advance himself against Christ, and in pretence that Christ is in body absent from his Church, draw unto himself by a sacrilegious usurpation the government thereof. For this cause the Spirit of God minding to arm the faithful against the subtleties of this hypocritical enemy, propoundeth unto us a certain name comprised under the number, 666. by which rightly understood, we might attain to the true knowledge of him.  
2. The Text in the Apocalyps is this, That no man should buy or cell, b●t he that hath this Character, or the name of the Beast, or the number of his name: here is wisdom, let him that hath understanding count the number of the Beast, for it is the number of a man, and his number is. 666. Where by the character, the name of the Beast, and the number of his name, in all probability is meant one and the same thing. So Haymo, Sixtus Senensis, Alcazar, and others understand it: and thus the latter is still the exposition of the former: as if a man would know what is meant by the character, S. john saith by way of exposition, Or the name of the Beast: and what by the name of the Beast, he addeth: Or the number of his name. And so the character of the Beast seemeth to be nothing else, but the name of the Beast, containing the number, 666.  
3. By the Beast whose Character, name, and number, is here designed, is not to be understood Antichrist himself, who is figured out by the second Beast, Apoc. 13. but the first Beast, whose authority Antichrist doth usurp, and causeth it to be adored, and erecteth an image unto it, and imposeth the name thereof upon all men: as is plain, Apoc. 13.12. that is, the Roman or Latin State (for so the first Beast signifieth) the last head whereof, is Antichrist.  
4. It is said to be the number of a man, either because a man by reason and understanding may find out the mystery thereof: or because it is an obvious and usual name amongst men: as Esay. 8.1. The pen of a man: and Apoc. 21.17. The measure of a man; that is, such a pen and measure as are in use by men: or lastly, b cause the name of the Beast, containing this number, is also the proper name of a man. Which way soever it be taken, it is all to one effect, for the sense of the Text.  
5. This number, 666. is diversely interpreted by expositors of the Text, and that principally two ways; either mystically, or literally. The mystical expositions are four. First, some understand it of the time wherein Antichrist began to reign and reveal himself. Secondly, of the certain degrees, by which this Beast doth captivated men to his service and homage; both these are expressed by the Author and therefore I forbear to speak of them any further. The third interpretation, is by a certain Lawyer called Caryon, in his Anatomy of Antichrist, Chap. 21. who speaking of this subject, saith; that it is a fashion of speech taken from the Greeks & Latins, in the censuring or numbering their Citizens: for there was saith he) a twofold catalogue or numeration of them: The first, census nominis, which every Citizen was bound to give unto the Censor: the other, a declaration of the estate and revenue of every Citizen, whereby they were ranked in their several degrees: and so that S. john like a Censor setteth down, first the name, and secondly the demeanes of the Beast, which is 666. talents of gold yearly coming in. And this (saith he) is the number of the revenue of this mystery, arising from his damnable traffic of souls, answering in greatness to that of rich Solomon, of whom it is said, that there came in unto him every year, 666. talents of Gold; which amounteth to betwixt five and six millions, an Hebrew Talon availing in worth eight or nine thousand Crowns, or six score pounds of Gold, as both Epiphanius, and Budaeus affirm. The fourth mystical interpretation, is that of Anselme Bishop of Canterbury, in his Commentary upon the Apocalyps, Chap. 13. who saith, by the number of six, which is the first perfect number, is mean● those, that in the state of Marriage, do after their measure fulfil the Commandments of God, and so are in the lowest degree of perfection: and by 60. which is form of six and ten multiplied together, those which stand in the middle degree of perfection by their excellent graces and virtues, who though they come short of the third, yet do fare exceed the former: but by the six hundred he saith, are to be understood, such as are in the highest degree of perfection, as Monks that keep the integrity both of body and spirit. Now of these three degrees, the first bring forth fruit six fold; the second, sixty sold; and the third, an hundred fold: and that the Disciples of Antichrist shall preach, that none can be saved, except he bring forth one of these measures of fruits.  
6. Of all the●e mystical interpretations, not one cometh any thing near to S. john's intention: for touching the first, seeing S. Ioh● saith expressly, that it is the name of the number of the Beast, it can in no probability be referred to the number of the time, either of the beginning, or of the continuance of Antichrist. And for the other interpretations, besides many difficulties that encounter them in the Text, this is one principal: that is, there are diverse kinds of numbers, both amongst the Hebrews and Greeks, some mystical and Evangelicall, and others usual and ordinary, as Scaliger well noteth: so to put a difference betwixt these, the holy Scripture setteth down certain marks of distinction, whereby they may be discerned. And for this cause S. john to show that this number is not to be taken mystically, or cabalistically, but literally and usually, setteth this note upon it, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a humane name, or a name ordinary amongst men: for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the article, as if it were the name of a certain man, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without the article, by which signification, mystical and cabalistical interpret●tions are excluded.  
7. The li●erall interpretation of this number is (as all agreed) by some certain name, the letters whereof, exactly contain 66●. by computation, and neither more nor less. For as the Hebrews, so the Greeks in imitation of them, in stead of figures use Alphabetical letters for computation. Now this number of the name of the Beast, some compute by the Hebrew, and some by the Greek Characters: by the Hebrew, because the Revelation was made to S. john being an Hebrew, and therefore most likely in the Hebrew tongue, as most familiar unto him, and that he translated it out of the Hebrew into the Greek: and this they say is apparent, both by the sundry Hebraisms commonly used in this book, and by the Hebrew names therein yet contained, as Abaddon, Harmageddon, Gog, and Magog: and by the so ordinary repetition of the number of seven, all which savour of the Hebrew language. And they that will have it expressed by Greek Characters, give this reason; because the Revelation was written in Greek, and sent to the Greek Churches, which last opinion is most probable.  
8. In Hebrew we find three words containing this number and all of them fitting the present state of Antichrist, as we take it. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romiich, that is Romana, or Romanus, for Nouns collectives with the Hebrews, as junius observeth, are taken promiscuously in both Genders: and if they were not, yet the Feminine termination agreeth aswell to the purpose, because this number is not the proper name of Antichrist, but of the Roman state, which afterward is described by the name of a woman, and an harlot, Apoc. 17. and 18. The second is a Latin name written in Hebrew letters, because the Latins do not use their letters for numeral notes, as the Hebrews and Grecians do, and this they say is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Romanus: the knowledge of which name, devote and learned M Fox, obtained (as he saith) of God by earnest prayer. Both these names do fitly agreed to the Antichristian State, for the Empire is still called the Roman Empire; and the Pope, the Roman high P●iest or Bishop, and their Church the Roman Church; as if Roman and Catholic were all one, as Baronius affirmeth, and the Pope's subjects, Roman Catholics; all which things show the agreement of these names, to the thing they are to express. The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M●ssa, the Mass, wherein is couched together as it were in one bundle, well-nigh all the mysteries of antichrist's kingdom.  
9 In Greek, there are found out many names that contain this number. Irenaeus an Ancient Father and Scholar to Polycarpus, whom S. john ordained the first Bishop of Smyrna, propoundeth three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the first whereof he affirmeth nothing: but the second (he saith) is very likely and probable, because it is the name of the great and last Kingdom, out of which Antichrist was to sprout. But the third he resteth most upon, ut maxima side dignum; as most worthy of belief. But by Irenaeus his leave, we may rather resolve upon the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that for two reasons specified by Irenaeus himself: one, because it is the name of the first Beast; and the other, because Antichrist is to impose that name upon all men. But any one of the three do fitly agreed to the Roman Antichrist. For first, touching the name Euanthas, it is as much in signification, as happily flourishing: and what estate in the world is more flourishing, in power, riches, and stately buildings, multitude of attendants, delightful Gardens, and Meadows, delicacy of meats, and all other things, that may serve either for pomp or pleasure, than the State of the Roman Pope? There is not any thing in this world, either delightful to the eyes, or desirous of the heart of man, which he and his Clergy enjoyeth not. Their Palaces surpass in stateliness the goodliest Mansions of Kings, and Princes, and their Pomp is fare greater than any of them. For this cause, Politian observeth in the se●ond Epistle of his first Book, that Rome in their ancient Sacrifices was called by a secret name Anthusa, which is as much in effect, as Euanthas, happily flourishing. Secondly, the name Titan, is one of the names of the Sun, whom both the Grecians and Barbarians made an Idol, and worshipped, and carrieth with it an ostentation of revenge. And is not the Pope such an Idol? He is carried aloft upon men's shoulders, like the Goddess Pessenuntia, with the Sacrament carried before him like the Persian fire: all sorts of men fall down and worship him as a God upon earth, and kiss his feet. And that he may not want the name of this Idol, he calleth himself the greater light that ruleth the day, to wit the Church; that is, Titan, or the Sun, and the Emperor the lesser, to rule the night, to wit, the Laity. And as the Moon is subject to the Sun, and not the Sun to the Moon, so Emperors and Kings are subject to him, and not he to them: and as fare as the Sun doth exceed the Moon in greatness, so fare doth the Papal power exceed the Imperial: and as it is impossible for the Sun to depend upon the Moon, so it is for the authority of the Pope to depend upon the Emperor: and as the Sun is the Father and Lord of all the Planets, so is the Pope of all Temporal dignities: and as all the Planets receive their light from the Sun, so do all Bishops their power and authority from the Pope. And lastly, as the Sun receiveth his light from the first mover, and communicateth the same to all the rest of the Stars: so the Pope deriveth his power immediately from God, and dispenseth the same to all the members of the Catholic Church. And as for the vengeance which this name Titan also importeth, who can doubt but that it fitteth him in this respect to an hair, that considereth with what Giantlike violence he hath assaulted Kings and Princes; sometimes with the thunderbolts of his Excommunications, wherewith the greatest were wont to be terrified as with lightning from heaven, sometimes with open and bloody Wars, and sometimes with secret Massacres, and treacherous designments: thus making as it were the earth to quake, and the stoutest and greatest hearts to tremble at his threats. Most fitly then by these two names we have a most lively picture of this Man of sin: and yet I confess they are not so grounded upon the holy Scripture, as that we dare fully rest upon them.  
10. The third name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the most probable and likely of all the rest, though Irenaeus holds it not so. For first, the letters of that name exactly contain the number, 666. namely, if it be written with the Dipthong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and and not with a single iota, as the Jesuits cavil it aught to be, and so would infringe the credit of this name, because the letters do not agreed with the number. But Irenaeus that know the Greek tongue better than they, and also wrote in Greek, writeth it with the Dipthong, and not with a single iota. And whereas speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he qualifieth it thus; Si modo per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribatur, that is, if it may be written by the Dipthong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he maketh no qualification, but taketh it for granted that it aught to be so written. And this learned Scaliger observed in his Animadversions upon Eusebius Chron: that the Greeks used to turn the letter iota into the Dipthong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it went before a N, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insomuch, that it was not only not a fault so to writ, but a fault not to writ so. Secondly, it cannot be doubted, but that by that Beast with seven heads and ten horns, Reuel. 13. and 17. is meant ●he state of the Empire and City of Rome: now the seventh head which is Antichrist, is one of the heads of this Beast, and therefore must needs have the same domination with it; that is, Latin or Roman, as the other six were called, especially by the Greeks, who called it ordinarily by this name, The Latin Empire and Emperor. Thirdly, it is also certain, that during the time of the Latin or Roman Empire, Antichrist could not discover himself: but that which was the obstacle of his coming being removed, than he was to spring out of the ruins thereof, and so must needs succeed him in the same place and authority: but the Empire of Rome is long ago taken out of the way, there remaining nothing thereof now but a bore title without being. And the Pope hath usurped all the power and authority thereof into his hands, as also the City itself, and therefore why should we doubt but that the name Antichrist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and so that the Pope is he without all question? Lastly, that he may plainly declare that this name belongeth properly unto him, and none else, he imposeth this name upon all that depend upon him: his Church is called the Latin Church, so is the Apostolical Sea: the public Liturgy is commanded to be Latin: so Prayers, Bulls, Indulgences, Masses, Vespers, Matins, Decrees, Pleas, all Latin; yea, the holy Scripture itself by the Decree of the Counsel of Trent, is not authentical, but in Latin. And that which is most observable, this public service in the Latin tongue, was (as Wolphius showeth) brought in and obtruded upon the whole Church, 
Recondit lect.  by Pope Vitalian precisely in the year, 666. which is the number of the name of the Beast in the Apocalyps. Did not Irenaeus then aim near to the mark, when he propounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as very likely to be this name? Who if he had lived at this day, and seen all these things before named, especially the division of his Roman Empire, and the Papal usurpation, would not have given it out as a probable conjecture, but as an assured and undoubted truth.  
11 There are diverse other names found out, or rather devised by sundry Authors, which in the Greek Characters make this number; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Hippolytus, which is Nego in Latin; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Arethas, that is, illustris, famous; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Victor, a Conqueror; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praws dux, a wicked Guide; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vere nocens, truly hurtful; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, olim invidens, envying of long time; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Agnus nocens, an hurtful Lamb; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Primasius, that is, contrarius, an Adversary; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Italian Church; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am a God upon earth: with diverse other like; out of all which, Bellarmine concludeth, that because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romanus in Hebrew, do not only comprehend this number, but many other names besides, therefore this cannot be the name signified in the Apocalyps. But we are to understand; first, that some of these names do not jump with the number, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and secondly, that some do properly appertain to the Pope, and to the Church of Rome; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yet thirdly, that none of them represent the name of the former beast which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth, and therefore are in no sort to be accepted, as nothing agreeing to the purpose of that Prophecy: for if any name would serve the turn, an hundred such like were easy to be devised by the wit of man.  
12. As for those names invented by the learned Papists, only of purpose to disgrace our Religion, they favour so much of malice and ignorance, that they deserve no other consutation, but derision and contempt: such are these ensuing: Martin Lauter, for Martin Luther, if the Latin letters be accounted for numbers after the Greek computation, this is Lindaas devise: but Genebrard will have it to be Lulther for Luther being written with Hebrew characters. Bellarmine hath devised Dabid Chitreta, for David Chitraeus; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Country wherein Luther was borne: all which are ridiculous, and fare unbeseeming the gravity of such learned men, were not their eyes blinded with malice. By as good reason we might conclude, that Paulus Quintus was Antichrist, because the Anagiam of his name is thus, Quis tu? an Lupus? And his title which he takes to himself, Vicarius Dei generalis in terris, containeth in the numeral Letters thereof just the number 666. as may appear by this computation of them: or that every Pope since they took upon them the title of the head of the Church and universal Bishop, is Antichrist: Otherwise as Walter Bruit diverse hundred years since affirmeth, these words, Dux Cleri, make the same number of 666. but these Cabalistical conceits, are rather flashes of overflowing wits, then sound traces of true judgement.  
13 The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then, is of all the most probable upon which we rest, until it shall please God to reveal another unto us: for Antichrist must be the head of the Roman state in general, but so fare forth as it is Latin: the Mother City whereof is seven hilled Rome. For this name Latin is that by which the East and Western Romans were distinguished, the Western calling themselves indeed Romans, yet by the Greeks were called always Latines for distinction sake.   

CHAP. 3. Of the Character or Mark of Antichrist.  
1. A Character is a mark or symbol of difference by which one thing is known from another; thus Merchants by certain Seals and Marks use to distinguish their Wares, and Graziers their Cattles and Sheep, and Captains their Soldiers; as Ishmael the Persian Sophi distinguished all his followers that held of Haly, whom they pretended to be the true successor of Mahomet, from the Turks, that were of a contrary opinion, by a read Ribbon on their Hats. The word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to imprint, or engrave a mark upon a thing: and so Character signifieth a mark, or note imprinted. And it is taken either literally, or metaphorically; literally as before, and metaphorically as in Demosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, In the speech is seen an image of the mind: more particulary for a form or peculiar fashion of speaking, called of Tully. Forma dicendi: and so also Forma or Character vivendi, A fashion or manner of living, consisting in outward Rites and Ceremonies, as it is used, 2. Machab. 4. And lastly, it is used for the description of a thing, whereby it is distinguished from another, as Tully affirmeth in his Topics. These different acceptations of the word, show plainly, that the Papists who restrain the word to some corporal and visible mark to be imposed by Antichrist upon his followers, do manifest wrong unto the holy Ghost, restraining that to one strict sense, which should be left at large.  
2. There be sundry opinions touching this Character of the Beast what it should be. Bullinger thinketh it to be Unction of Chrism, wherewith all Christians living under the obedience of the Bishop of Rome, are signed in the forehead. Bullinger. ser. 61. in Apocal. Theodorus Bibliander in his Chronology tab. 10. saith, it is nothing else but the outward profession of the Roman faith, without which the Papists affirm, that a man cannot be a true Catholic. Chytreus would have it to be the Oath, which is imposed upon all for their obedience to the Church of Rome. Others think it to be the Unction sacerdotal, by which an indelible character (as they say) is imprinted upon all that take those sacred orders: and some again to be nothing else, but the superstitious carriage of Popish ceremonies of the Romish Church, as worshipping of Images, creeping to the Cross, adoring the Sacramental bread, and such like. Hippolytus the Martyr (if he be not counterfeit) saith, that this Character is nothing else, but not to use the sign of the Cross, but rather to detest and abolish it, which is a privative mark, and therefore no mark at all: for a Character is a positive impression, Primasius, Beda and R●p●●tus think, that the Character of Antichrist shall be certain letters, wherewith the name of Antichrist shall be written: but this opinion Bellarmine himself confuteth. Ribera in his Commentary upon Apoc. 13. 〈◊〉. 1●. and 34.35. hath two opinions concerning this Character, the one that it should be a certain mark in antichrist's privy Signet, wherewith he should seal all his Decrees, Edicts, and Letters after the manner of Kings and Princes, and probably conjectureth, that this may be the picture of a Dragon, as the Roman Emperors carried an Eagle in their Signet and Ensigns: but he little thought that this conjecture would touch some of the Popes, and Paulus Quintus by name, who bore Dragons in their Arms. But not resting upon this, his second conjecture is, that it should be the name wherein Antichrist most glorieth, abridged in a certain figure, and this he supposeth out of one Aubertus, who took it (as he saith) from Primasius, might well be the name of Christ, or the Messiah: which Antichrist should style himself by. 
 This figure is thus expressed by him, as is set down in the margin, which if it be so yet fitly agreeth to the Pope, who glorieth in the name of Christ's Vicar, and useth, or rather abuseth all kind of crosses to most horrible Idolatry: and therefore Napiour upon the Apocalyps, saith; that these very crosses thus abused in the Church of Rome, are the true marks of the Beast. Lastly, Bellarmine with more modesty than the rest, thinketh, that Antichrist shall have a positive visible mark which he will imprint upon all: but what mark this shall be, cannot be known, till Antichrist himself be come.  
3. Bellarmine proveth out of the words of the Text, that this Character is but one and not m●ny, for the Scripture (saith he) speaks always of it, and of the name, and of the number of the name, in the singular number; and therefore that they speak absurdly, that bring in a multiplicity of works: whereunto we consent that the Character is but one: and yet it hindereth not, but that which is unum specie, or numero, one in kind or number, may notwithstanding have many parts and branches: As the body of a man is one, and yet hath many m●●●●ers: a tree is one, and yet hath many branches: the Church is one, and yet hath many parts: so is this Character one, and yet may be divided into many sections and parts which so that they proceed from one root, and tend to one end, do no wai●s hinder the unity of this Character. And so though in general, this Character o● the Beast be common to all Antichrists followers, yet some may be marked with one branch of it, and some with another, according to their quality, being in effect all but one and the same. For as the Character of Christians is but one, to wit, their subjection to Christ, and their spiritual communion with him, as the only Head and Spouse of the Catholic Church: yet this one hath many parts, and is either inward or outward: the inward Character of a Christian, is faith working through love, with which they that are endued, are sealed unto salvation, and known only unto God. The outward, is partly in the forehead by profession of this faith, and partly in the right hand, by living according to the rules of that profession, and partly in the participation of the Sacraments, to wit, Baptism, and the Lords Supper, which are the badges of Christianity. So the Character of antichrist's followers, though it be but one in specie, yet it is partly inward, and partly outward: the inward may well be accounted that implicit faith of the Papists, whereby they believe whatsoever the Pope and the Church of Rome believeth, or propoundeth to be believed, though they know not what it is: and the outward, is either in their forehead, by open profession of the Roman faith, or in the right hand, by living according to the superstitious traditions of the Church; or lastly in both, by receiving the Popish Sacraments, and putting more confidence in them for their salvation, then in those Sacraments which Christ himself ordained. 
Aug. de ciui●. dei lib. 20. cap. 9  And thus Lyranus, S. Augustine, Primasius, Richardus De sancto Victore, Haymo, and diverse others of their own side, expound the phrases of the forehead, and right hand, In front per professionem, in manu per operationem.  
4. This mark of the Beast then being one in specie, and yet divided into many branches, may well be considered two ways: either as common to all that are subject to Antichrist, or particular to such as buy and cell. This distinction is plain in the Text, Reuel. 13.16.17. And he causeth all both small and great, rich and poor, free and bound, to receive a mark in their right hand, and in their foreheads: this is the common mark, and then followeth in the Text: And that no man might buy or cell, save he that had the mark: which is the particular mark, plainly distinguished from the former, by the conjunction copulative (and) whereby all Papists bind themselves in obedience and subjection to the Pope, and the Church of Rome, without which it is not lawful for any to make profession of the Christian faith, without the imputation of Heresy, or Schism at lest. And this mark seemeth to be imprinted four several ways principally. First, by the Sacrament of Baptism according to their use. Secondly, by their supposed Sacrament of Confirmation and Chrism. Thirdly, by solemn oath and attestation. And lastly, by customary superstition, and practise of the Romish Ceremonies.  
5. Concerning Baptism, they themselves teach and affirm, that therein is contained a secret and implicit oath of obedience to the Pope, which is a kind of hidden Character: thus Mathaeus Tortus, or rather Bellarmine page. 51. and Augustinus Tryumphus. q. 22. art. 4. ad secundum. And this Character I think to be imprinted according to their doctrine by the Popish Ceremonies, wherewith that holy Sacrament is adulterated, Cream, Oil, Salt, Spittle, and many other such apish trumperies, which Christ, and his Apostles, and the Primitive Church never heard of, but are part of those sergeant drugs, that are fetched out of the Whore of Babylon's box: and so whereas in holy Baptism, we receive the Character of jesus Christ, they are thereby marked as slaves unto Antichrist, which is a most horrible profanation of that most Sacred mystery. For should that which is the mark of our obedience to Christ, be made a mark of our obedience to Antichrist? Are men therefore baptised into Christ, that they should serve Antichrist? But thus it becometh Antichrist to do, therefore we need not wonder at it.  
6. In their supposed Sacrament of Confirmation, which they blasphemously prefer before Baptism, for they teach, that a man is not a full and perfect Christian, though he be baptised, till he be confirmed by the hands of the Bishop, and that a man is not a Christian till then. I say in this Sacrament, an apparent mark is printed on the forehead of the Confirmed by the Bishop, with their hallowed Chrism, in form of a Cross and this they say is so necessary, that he cannot be a Christian, qui confirmatione episcopali non fuerit chrismatus: that is, not marked with Episcopal Confirmation. 
Bellar. catechism.  Yea Bellarmine directly affirmeth, that by confirmation, another mark is imprinted upon the soul then by Baptism, by which a true Christian shall be discerned from an Infidel apud inferos, that is, amongst the dead, or in the gates of hell. This then is another way whereby men receive the mark of Antichrist, when with such superstition, and an opinion of necessity, they use this Popish Ceremony, of which I doubt not but there is and may be an holy use in the Church of God; but so, that it be first purged from these superfluities.  
7. The third is by protestation and oath, whereby all from the highest to the lowest, Emperors, Princes, Bishops, Clerks, with all that take any degree in schools, or undertake any public office in the Commonwealth, or that being private persons, are suspected to disagree from 〈◊〉 doctrine of the Romish Church, are constrained to swe●●legiance and fidelity to the Pope, as to the supreme 〈…〉 the Church. And this Character is imprinted bot● 〈…〉 forehead by solemn attestation, and in their righ● 〈…〉 laying it on a book: and the reason hereof is this, 〈…〉 they hold it of necessity to salvation, for every creat● 〈…〉 subject to the Bishop of Rome. And that we may see 〈…〉 particular, the Emperor before he can be Crowne● 〈◊〉 confirmed by the Pope, taketh two solemn oaths, one 〈◊〉 his entrance into the City of Rome, to preserve the ancient and usual customs thereof, and the second in the Chapel of the Virgin Mary, called S. Mary amidst the Towers, where he sweareth himself a Liege-seruant to the Pope, and that he will protect and defend him, and the Church of Rome, in all the necessities and utilities thereof: then he must be covered with a surplice, and received amongst the Canons of S. Peter, as a Canon and Brother, as if he were not capable of the Imperial dignity, unless he were enroled into the orders of the Beast: then one of the Cardinal Bishops, accompanied with two Deacons, leadeth him in to the Altar of S. Maurice, where he is anointed on the right arm and shoulders in form of a Cross, with the exorcised Oil of the Catechumes, and before his Coronation, the Pope giveth to the Emperor kneeling before him a Sword and an Apple into his right hand, and a Sceptre into his left. In fine, after his Coronation, the Emperor waiteth upon the Pope at saying of Mass as a sub-deacon, and delivereth unto him the Chalice, and a plate with Hosts, and water to mix with the wine. This is the order of the Emperor's Coronation: wherein what doth he else, but receive upon him the mark of the Beast, seeing all these Ceremonies are both the inventions of the Pope, and serve to no other end, but to tie him to his obedience? The like protestation of obedience to the Pope and Church of Rome, is made by all such Princes as are subject to the Papacy at their Coronation, as Histories 〈◊〉 abundantly testify. The Oaths that Bishops take at 〈…〉 ●f their consecration, is notorious and famous, 〈…〉 mentioning God, nor jesus Christ, nor his word, 〈…〉 are that they will be obedient to the Pope, 〈…〉 ●ll rights of S. Peter, entertain his Legates, 〈…〉 ●gment the Rights, Honours, and Privileges 〈…〉 of Rome, and visit either personally, or by 〈…〉, the apostolic Sea, once in three or four 〈…〉 ●er with many other particulars: which Oath 〈…〉 at large, in the Pontifical, in the Chapter 〈◊〉 ●ecration of Bishops: and who seethe not, that it is 〈◊〉 oath of a Pastor of the Church, promising obedience to God and his word, but of a vassal to the Pope, as to his feudal Lord, and Sovereign Prince? In sum, the general Oath that all take, is set down in the Bull of Pius Quintus, upon the form of Oath from the profession of their faith, wherein is expressly contained, the new Romish Creed, consisting of twelve new articles, equal to those twelve of the Apostles Creed, wherewith, as with a manifest Character, all the Romanists are stamped, and that by the decree of the Tridentine Council.  
8. The last way of imprinting this Character, is by the superstitious practice of the Popish Ceremonies, as namely, the celebrating of Festival days ordained by the Pope, hearing of Mass, fasting in Lent, and other enjoined times, abstaining from flesh on Fridays, and Saturdays, shriving to a Priest at Easter, partaking the Sacrament under one kind, creeping to the Cross, falling down before an Image, putting ashes on their heads on Ashwedensday, and whipping themselves on good Friday, with an hundred more such vain trumperies, which were never commanded by God, and wherein notwithstanding they place the perfection of a Christian life.  
9 As touching the particular mark: that is proper to them that buy and cell in the Church, as the words of the Text do plainly show: now if this buying and selling be referred to outward and civil commerce betwixt man and man, as some suppose, yet it fitly agreeth to the Roman Bishop, who prohibiteth all such commerce with those that are not subject to the Church of Rome. 
Bertold. Constant. Append. ad Herman. Contract An. 1054.  Thus Gregory the seventh, alias Hildebrand, counselled William the Conqueror; Ne aliquem in sua potestate aliquid emere aut vendere permitteret, quem Apostolicae sedi inobedientem deprehenderet, that is, That he should permit none to buy and cell in his Dominion, whom he found disobedient to the apostolic Sea. Alexander the third, in Synodo Turonensi, caused the very Decree to be made, that no dwelling place or succour should be afforded to such as withdrew themselves from the ubiection of the Pope. Sed nec in venditione et emptione al●qua cum ijs communio habeatur. So it was also decreed in the Laterane Council, 
Guliel Neubrig. rum Angl. c. lib. 2. cap. 15 〈◊〉 lib. ●. cap. 3.  against the Albigenses, Ne quis eos in domibus vel in terra sua tenere vel fovere vel negotiationem cum ijs exercere presumat. The like is to be found in the Bull of Martin the fift, against the errors of Wicleffe, and hus: and in the Bull of Pa●lus the third, against King Henry the eight and his subjects, Ne permit intur contractus inne negotiationes et marchantias quoslibet exercere, etc. And no marvel if they forbidden to buy and cell those that have not this mark, seeing they go so fare, as to dissolve the bonds of nature and humanity: as that an Heretic may lawfully be spoiled of all goods: a Father may disinherit an Heretical son: and a son may likewise deny obedience and maintenance to his Father: a Catholic wife, is not bound to yield benevolence to an Heretical husband; subjects are not tied to obey their Heretical Prince, but may ri e up against him and depose him. These are their own proper doctrines, printed, maintained, and propugned by them. And who is an Heretic with them, but he, be never so Orthodox, whose faith doth not conspire in every point, with the faith of the Pope, and the Church of Rome? This Prophecy then in this literal signification of buying and selling, doth so fit the Pope and his Church, that it may seem rather to be an History, than a Prophecy. Neither is Bellarmine's exception any thing worth, that the jews in Rome under the Pope's nose, are permitted to buy and cell: for this Prophecy is plainly to be understood of Christians, and not of the jews or Infidels.  
10. But if we understand it spiritually, of the traffic of souls, then is the case more clear: for is not Merchandise made of souls of men in the Church of Rome, and do they not cell them at a very low rate? Witness their Dispensations, Pardons, Masses, Trentals, Agnus this, holy Grains, with a number more such like fopperies, which they exchange with men for the price of their souls. And who are the traders in this Mart? But only they, that have received the mark of the Beast, who buy them for things of naught, and cell them again to the devil for worse than naught. Of this traffic of souls, S. Peter prophesieth, 2. Pet. 2.3. That there should arise up in the Church false teachers, who through covetousness should with famed words make merchandise of men's souls: that is, prostitute the people of God unto Satan, and change the truth of God into gainful fables. These Merchants are all the Clergy of the Papacy, who in their Sacrament of order, receive the mark of the Beast. This is most apparent, by consideration of the manner of the ordination of their whole Clergy, from the lest unto the greatest. The smaller orders, are these four: Porters, Lectors, Exorcists, and Acoluths. The Porters at their ordination, receive from the Bishop the keys of the Church into their right hand: The Lector receiveth a book, as also doth the Exorcist with his right hand: and the Acolutha a Candlestick with the candle put out: and by these several ceremonies, they receive the marks of their order, as is plainly described in the Roman Pontifical, Fol. 6.7.8.9. etc. But before all this, they receive their first tonsure, the Bishop cutting off the end of their hair in four places: to wit, on the forehead, behind, and by the two ears. The greater orders are three: Subdeacon, Deacon, and Priest. The Subdeacon receives the Character of his order, by touching with his right hand the book of the Epistles, as the Deacon doth by touching the book of the Gospels. As for the Priests, after that the Bishop, with some other Priests assisting, have imposed their hands upon his head, which is an Evangelicall custom; he than anointeth both his hands with sacred oil, and then presenteth unto him a Chalice with wine and water, and a plate with an Host in it, which he receiveth in his fingers, touching withal the plate and the edge of the Chalice, and by this action (say they) is the mark of this order imprinted upon him. The like may be observed in the higher dignities of the Clergy, Bishops, Archbishops, metropolitans, Cardinals, all which, after their solemn oath of subjection to the Pope, as to their Leige-Lord, are really characterized with many marks and ceremonies. As Bishops, at their consecration with holy oil, put on the crowns of their heads, & upon their hands a Crosier staff, a book, a ring, two torches, two loaves of bread, with two vessels of wine, a Mitre all besprinkled with holy water, and a pair of hallowed gloves. All which ceremonies, as they are not to be found in the book of God, so they can be counted nothing else but the Beasts marks. As for Archbishops, Primates, and patriarchs; though they be chosen and consecrated, yet they may not execute their authority, till they have received from Rome a Pall, Pallium, which Pallium, or Pall, is a little narrow cloak made of white wool, hallowed by the sepulchers of Saint Peter and Saint Paul, and after kept by the Subdeacons till it be purchased of the Pope with a great sum of money. And this is their mark, without which they can neither buy nor cell in this Babylonish Fair. He that would see at large the foolery of this superstitious ceremony, let him read Durand his Rational. Divinis lib. 3. cap. 17. and the book of Sacred Ceremonies. Lib. 1. sect. 10. cap 5. The character of the great Cardinal, is a read Hat with long Tassels, by which they are known to be pillars of the world, (as their name in their fond conceit importeth,) and are made not only the great Counsellors of State to the Apostolical Chair, but even parts and members of the great Bishop himself.  
11. By all this that hath been spoken it is clear, that all these diverse orders of the Clergy, receive the mark of the Beast; both in the forehead by an outward profession, and recognition of their subjection to the Pope; and in their right hand, by actual obedience: neither have they only the mark, but also the name, and number of the name: for as the name most likely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, containing also the number; so all that are of these orders must be Latins, that is, be skilful in the Latin tongue, without some knowledge wherein they would be unfit for this negotiation, wherein all their trading is in Latin. And therefore the Council of Trent doth require, that the very first orders are not to be conferred upon any, but such as have some skill in the Latin tongue. I conclude then, that Saint john hath set down nothing touching the mark of the Beast, which doth not fitly agreed to the Pope and his Clergy.   

CHAP. 4. Touching the seat of Antichrist in general.  
1. THe seat of Antichrist (that is, the place where he shall reign and sit) is to be considered two ways: First, at large, secondly, more peculiar and proper. His Seat at large is described, 2. ●hess. 2.3.4. to be in the Temple of God: and his proper and peculiar Seat is marked out, Reuel. 17.18. to be the great City with seven hills, which ruled then over the Kings of the earth. And these two different considerations, do fall into each others: for therefore he is said to sit in the Church of God, because he sitteth in the City with seven hills, which taketh upon herself the name of the Catholic Church: and therefore in the City with seven hills, because in the Church.  
2. By the Temple wherein Saint Paul saith Antichrist shall fit, cannot be meant the Temple at jerusalem, as some of the Fathers have imagined, and the Papists accuratly defend, as most fit for their Antichrist, which they suppose to arise out of the nation of the jews; and that for three reasons. First, because the Temple of jerusalem was a type and a figure of the Church of Christ, and therefore as other types and figures did, so aught it to cease at the coming of the body and the truth: and therefore when the Church was gathered out of the jews and Gentiles, that Temple was to have an end; they than that expect the restoring of the Temple, with the same labour expect the restauration of the jewish Ceremonies. For as the Tabernacle which Moses erected, which was a type of the Church Militant, ceased at the building of the first Temple; so that Temple both in the first and second institution which was a type of the Church triumphant, was to cease and yield to the spiritual Temple which is the Church, wherein is represented both the Church Militant and Triumphant. Secondly, it cannot be understood of the Temple of jerusalem, because it was foretold both by the Prophets and Christ himself, that the second Temple being once laid waste, should never be ●ee ●ified again. Daniel saith plainly, that the abomination of desolation should continued to the end, Dan. 9 ●7. that ●s, to the consummation and end of the world, as both Saint Jerome, Theodoret, and Origen expound the words. Esay also according to Saint Jerome's interpretation prophesyeth of the same utter and irrecoverable destruction. Chap. 25.12. And so doth jeremiah, Chap. 19.8.11. where he saith, I will break this people and this City, as one breaketh a Potter's vessel that cannot be made whole again. Which words, saith S. Jerome cannot be meant of the Babylonian, but of the Roman captivity: for after the captivity of Babylon the City was again restored with the Temple; but after the destruction by Titus and Vespasian, it was never to be restored. But Christ's prophecy is most pregnant of all the rest, both Luke. 19.44. where he saith, That one stone shall not be l●ft upon another, that shall not be overthrown. And Chap. 21.24. That jerusalem shall be trodden down of the Gentiles, until the time of the Gentiles shall be fulfilled: that is, till the end of the world, as Saint Chrysostome in his second Oration against the jews expounds it. Thirdly, the event in experience showeth the truth of all this: for the Temple hath been oftentimes attempted to be re-edified: first by the sergeant Messiah, Barchochebas under Hadrian the Emperor: secondly, in the time of Constantine by the jews: and thirdly, by julian the Apostate, who deputed unto that work Alipius of Antiochia, and furnished him with all provision necessary for the accomplishing thereof. But as Saint Chrysostome speaketh, 
Chrysost. orat. 2. contra Iudae●s.  They knew not that they went about an impossible thing, the Lord from heaven by a fearful earthquake and revenging flames, with miraculous crosses fixed in their garments disappointed their purpose, and made them will they nill they to surcease from their work. julians' scope with the rest of the jews was to convince Christ our Saviour as a lying Prophet: but they themselves were thereby convinced of horrible impiety, blasphemy, and apostasy, against the Son of God. Add hereunto the consent of Chrysostome, Origen, 
Orig. tract. 29. in Mat. Cyrill in Ruffin● lib. 1. c. p. 37. Hieron ad Marcell●●. Sozom●n. lib. 5. cap. vlt.  Cyrill of jerusalem, and Jerome with others, that the opinion of restoring the Temple is to be numbered amongst jewish Fables.  
3. Neither by the Temple of God can we understand any other material Temples built of Lime and Stone, as if Antichrist should choose one of them to make his seat in, and from thence to exercise his dominion over the rest. For God dwelleth not in Temples built with hands: and these places are called Temples and Churches, not for their structure and building, but by reason of the assemblies of God's people in them, to offer up spiritual sacrifices of Prayer and praise unto God: so that wheresoever God's people assemble together to pray unto God, and to praise his name, and to hear his Word, and to receive the Sacraments, there is the Church, though in the caves of the earth, or any other private place, as was in times of persecution: nevertheless, if we understand material Churches, 
Hilar lib. contra Arrian. e● Auxen●.  yet we say with Saint Hilary, that even in these Antichrist shall sit, Potestate regiminis, non actu presentiae corporalis, that is, By the power of rule, and not by corporal presence.  
4. But by the Temple of God is meant the Church militant, which Saint Peter calleth a Spiritual house, built of lively stones, that is Christian souls. 1. Peter. 2.5. this Saint Paul calleth the House of God, 1. Tim. 3.15. answerable to that of the Prophet concerning the Temple of Solomon; My house shall be called an house of prayer to all Nations. It is a wonder that Bellarmine should be either so ignorant, or impudent to affirm, that in the Scripture of the New Testament, by the Temple of God is never understood the Christian Church, but evermore the Temple of jerusalem: whereas the contrary is most apparently true, as 1. Cor. 3.16. Know ye not that ye are the Temple of God? where he speaketh to all those in the Church of Corinth, that call upon the name of the Lord jesus Christ, as is plain in the first Chapter of the same Epistle, and second verse. Again, 1. Cor. 3.17. The Temple of God is holy, which are you, and 2. Cor. 6.16. You are the Temple of the living God: and Ephes. 2.20.21. And ye are built upon the foundation of the Prophets and Apostles, jesus Christ himself being the chief corner stone, in whom all the building fitly framed together, groweth to an holy Temple in the Lord. So Apoc. 3.12. He that shall overcome I will make him a pillar in the Temple of my God, etc. With what face then can Bellarmine avouch, that never in the New Testament, is meant the Church, but always the Temple of jerusalem. And the reason of this appellation is evident; that seeing the Temple of Solomon, called the house of God, and house of prayer, was a type or figure of the Church of Christ, therefore by an usual Metonymy in holy Scripture, the Church of Christ is called the Temple of God, and the House of God, and that not only in the New Testament, but also in the Old, as Zachar. 3.8. Esay. 14.1. jer. 23.8. and 3●. 1●. And though some of the Fathers are against this interpretation, as Irenaeus who sucked this error, as some others, from P●pias a man coetane with some of the Apostles, yet too much given to superstitious opinions which he broached in the Church as Apostolical traditions, as all know; yet the most of them are for it; as Saint Jerome, ad Algas. q. 11. In templo Dei vel Hierosolymis ut quidam putant, vel in ecclesia ut verius arbitramur. Saint Augustine de civitate Dei lib. 10 c●p 19 In templum Dei sedet, tanquam ipse sit templum Dei quod ecclesia Chrysostom. in 2 Thess. 2. Sedebit in temp●o Dei, non Hierosolymitano, sed adeo in ipsis ecclesus. The very same is affirmed by Oecumonius the follower of Saint Chrysostome in his Commentary upon 2. Thess. 2. and by Theodoret on the same place, and by Primasius: Aquinas also inclines to the same opinion, and so doth Zua ez, whose plane censure is this: Hic sensus errorem non continet, sed potius probabilis est.  
5. The words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may receive four several interpretations. First, In templo; secondly, Supra templum: thirdly, Tanquam templum: and lastly, Contra templum; every one of these hath it Author and Fautors; but which way soever they be taken, all fitly agreed to the Pope. For first, he sits in the Church, that is, in that which they falsely call the Catholic Church, wherein without question there are hidden many true members of the true Church. Secondly, he sits in it not as an ordinary member thereof, but as the head thereof, and so exalts himself above it, as the head is above the members; and this the word, Set, doth emphatically declare: for to sit is nothing else but to reign: and to show that none but the Pope is this Antichrist, whereas Kings are said to reign and not to sit; Popes are said to sit, and not to reign, as if they would verify this prophecy to the letter. Thirdly, he sits in the Church, Tanquam templum, as the Church, according to S. Augustine, for he alone sometimes, as when it is said, Papa est tota ecclesia virtualiter; and sometimes jointly with his Clergy, usurp unto themselves the name of the Catholic Church, excluding not only all others from that title that hold not with the Pope, but even their own Laity also, as if they were the only people and heritage of the Lord. Thus saith Saint Augustine, Sedes in amicum, signifieth, velut amicus, As a Friend; and the Scripture saith in like manner: ●sto mihi in Deum protectorem & in locum refugij, that is, Be, O God, as my protector and place of refuge. Lastly, he sits against the Church, though he pretend never so much the title of the Church: For did ever Wolf so havoc the flock of sheep, as the Pope doth the souls of men by his damnable and pernicious doctrines? So then, we need not seek Antichrist in the old walls of Babylon, nor among the ruins of jerusalem, nor amongst the Turks and such as are strangers to Christianity: but we must seek him in the bosom of the Church and amongst them that vant themselves the only Catholic Church of Christ.  
6. It is a most frivolous and absurd exception, that the Jesuits take against this, namely, that if the Pope whom we aver to be Antichrist do sit in the Church, than the Church of Rome is the true Church, and we in separating ourselves from the communion thereof, Schismatics, and Heretics. For first, it is certain that the Church of Rome was once the true Church of Christ, and famous for her faith and godliness Secondly, that they still pretend themselves to be the only Catholic Church. And thirdly, we confess, that they are still a Church, though wonderfully corrupted and depraved, as a sick body that hath no soundness in it, but yet still holdeth life, for it hath in it the sound doctrine of the Trinity, and Christian Baptism, with all the Articles of the Faith. But they have added hereunto many fearful Idolatries and gross corruptions, and so are like a mass of mettle wherein there is some Gold, but more Tin, Copper, Brass, Led, and Dross. The universality of the name of the Church stretcheth itself to all that are dipped with the water of Baptism, and any ways profess Christ: but of this body some parts are more sound, other languish with diseases, and some again are surprised (though yet breathing) with deadly Symptoms, and with death itself: of this latter kind is the Church of Rome, which is possessed with a mortal sickness, even near unto death, from the crown of the head, to the sole of the foot. Now are we departed from the Church, because we renounce her corruptions? Do we forsake the whole mass, because we abandon the dross, and other mixed metals, and retain only the Gold? Doth a man therefore forsake his Country, because he flieth from one City infected with the plague, into another wherein the air is purer within the same dition and dominion? This is so absurd a conclusion, that it needs no refutation. Fourthly, there is no doubt, but that in the midst of this corrupt Church, there are many true members of the Church of Christ, who hate the abominations of the Scarlet Whore, and though secretly, yet sincerely worship God in spirit and truth. And lastly, after the same manner is the Church, wherein Antichrist sitteth: as the jews were the people of God, when they had defiled themselves with most filthy Idolatries: neither are we more to be accounted Schismatics for our separation from this Synagogue of Satan, than the godly were among the jews, who obeying the admonitions of the Prophets, separated themselves from the society of those wicked Idolaters.  
7. Saint Augustine writing to this purpose, upon the first Epistle of Saint john, tract. 3. approveth this exposition; For (saith he) all Heretics and Schismatics went out from amongst us; that is, went out of the Church: but they could not go out if they were of us: and therefore before they went out, they were not of us: and if before they went out they were not of us, than many are within and not gone out, and yet are Antichrists. And Occumenius upon the same Epistle of Saint john rendereth a reason why it is said, that the Antichrists are sprung out of the Church, to wit, to the end (saith he) that they might be accounted worthy of credit with them whom they should seduce, as coming from the Disciples, and preaching the word of God, according to the intention of their Master. Which reason doth so much the more agreed unto the great Antichrist, by how much that his seduction stretcheth itself to more, and therefore hath need of greater appearance to be Christ's Disciple, that the poison of his deceit, might more powerfully work into the hearts of men. And therefore seeing the Pope doth more proudly vaunt himself of the name of Christ and the Catholic Church, than any other Heretics have done: it cannot be doubted, but that this mark of Antichrist doth more properly agreed unto him then unto any other.   

CHAP. 5. Touching the particular seat of Antichrist.  
1. THe proper and peculiar seat of Antichrist, is not jerusalem, as some Papists contend, nor yet the City of the devil opposite to the City of God, nor yet Rome Pagan, as it was before Constantine, as others; nor yet Rome desolated and ruined at the end of the world, as a third sort aver: but the City of Rome whilst it bears the name of Christian, and pretends itself to be the Mother of all Churches, and the place of Saint Peter's Chairs. Not jerusalem, because that City and Temple was so destroyed, that they are never again to be restored, as hath been proved: neither is it either probable or possible, that Antichrist in the space of three years and an half, which is the time assigned unto him for his reign, should build so famous a City and a Temple to reside in. And therefore by that great City spoken of, Reuel. 11.8. in the streets whereof it is said, that the dead bodies of the two witnesses should lie, cannot be meant jerusalem, which is no where in the new Testament called the great City, but Civitas Romana, the City of Rome, whose centre being at that time in Italy, spread itself by the circumference almost over all the world: and is fitly called Sodom for the filthiness therein committed, wherein that unnameable sin of Sodom is not only practi●ed, but even commended and approved, a Cardinal of theirs having written a book in praise thereof: And Egypt, for the cruelty and idolatry: and in this City it is truly said, that the Lord was crucified, not only in his members, but even in a Province and kingdom thereof, which all judea was at that time.  
2. Not the City of the devil, and multitude of wicked men: for if the Whore be so to be understood, than the water● whereon she sitteth, which the Angel interprets to be peoples, multitudes, and Nations, are not the City of the devil, nor yet the Kings that committed fornication with her. For the same cannot be both the place and person that sitteth on the place. If then the Whore of Babylon sitteth, that is, reigneth over the multitude of the wicked, than she cannot signify the same multitude herself. Besides, if all the inhabitants of the earth, whose names are not written in the book of life, be the multitude of the wicked, Apoc. 13.8. and this multitude do follow and adore the Beast. Apoc. 13.3. then if this multitude be the Beast itself, it must needs follow that the Beast should follow and adore itself, which is most absurd. Some of our Adversaries perceiving this contradiction do of themselves reject this interpretation. Remond in his 26. Chapter de Antichristo, saith plainly, that by the Whore of Babylon is meant the City of Rome, confirming the same by the authority of S. Augustine, Orosius, and S. Jerome: Bellarmine condescendeth to the same opinion, and so also do Ribera, and Viegas two other Jesuits.  
3. Nor Rome Pagan under the heathen Emperors: For first, this distinction of Rome Pagan and Christian, is merely Sophistical and absurd. For S. john in the Apocalyps, speaketh of one only Rome, and that from the period of his own time, till the utter ruin and destruction thereof. Apoc. 17.16. Now what a folly is it to dream of two Rome's together, when as he speaketh expressly but of one? Secondly, the City of Rome was never but one and the same, wherein first the Pagan Emperors reigned, which S. john representeth by the first Beast: and then after them, Antichrist, which is the second Beast, or at lest the seventh head thereof. In both which times, notwithstanding the persecutions raised against them, there lived, and still do live, many godly Christians. And therefore it is false which some of them affirm, that Rome is not the same that it hath been, being descended from the seven mountains, where all their stately Palaces were erected, into the field of Mars: as if it were not situate in the same place where Ancient Rome was, and therefore not the same City, with that which is spoken of in the Apocalyps. For as Rome in the time of the Emperor Claudius, under whom Mount Aventine was taken within the compass of the walls, is not another different City from that which was in the times of the Kings and Consuls, when the circuit was fare less: So that Rome which is at this day, is not another from that which was in the time of S. john, though the compass of the walls be fare less, by a thousand and two hundred paces, as Onuphrius reporteth. 
Onuphr comment. Reip●●b. Rom. lib. 1.  And for the field of Mars, whither they say the City is descended; it was in the reign of the Emperor Aurelian, that the plain was enclosed with in the walls, and yet so enclosed, that none of the seven Mountains were left out; though the buildings began to be more frequent in this plain. For after the sacking of the City, by the Goths and Totilas, when the third part of the wal● were overthrown, Bellisarius and Narses re-edified them again, and well-near in the same place, and upon the same foundat on's, which after were enlarged by Pope Leo the fourth, by taking in Mount Vatican, 
Blondu● R●m● Instan. lib 1.  as Blondus affirmeth: So that it cannot be denied, but Rome is the same at this day, which it was in the age of S. john, albeit in regard of the great ruins thereof, it may be much changed in the buildings and edifices. All this is confessed by the jesuite Ribera, writing upon the 14. Chapter of the Apocalyps, art. 43. For he acknowledgeth, that it is for situation one and the same City still, which being soiled with so many foul impieties, must one day be purged with fire: and that many in Rome at this day by their names and Genealogies, do boast themselves to be descended from the Ancient Romans: and though they be not so descended, yet by joining themselves unto them, and making up but one joint body of a Commonwealth, and following their footsteps of wickedness, they are to be reputed the same Citizens and Children of those  parents, though not by nature, yet by imitation, and so are liable to the same plagues and punishments which were denounced against them: thus Ribera. And therefore Bellarmine's distinction of Rome Pagan, and Rome Christian is frivolous; for Rome hath ever been, and is, but one and the same, wherein there ever were from the beginning of the preaching of the Gospel to them, both Christians and pagan; and this Rome as it might in some sense be called the purpled Whore, under the dominion of the first Beast, so it doth much more continued to be, under the dominion of the second Beast. Neither doth it follow from hence, that Antichrist should therefore reign in the time of Nero, and Domitian, and other persecuting Emperors, though his mystery began then to work, according to S. Paul, 2. Thess. 2. For Rome is not only named the Whore of Babylon, in regard of the second Beast, which is Antichrist; but also in regard of the first, the Roman Emperors. Thirdly, if Rome Pagan be the seat of Antichrist, than Rome, & not jerusalem, is his seat; and than Antichrist is already come, under the Heathen Emperors, both which they themselves most stiffly deny. Fourthly, if the whole state of the Roman Empire, be figured out by the Beast with seven heads, whereof the sixth was the Emperors, and the seventh Antichrist, as is confessed by most (though the name of the whole Beast be also attributed to Antichrist, in the same Chapter by S. john:) and if S. john describes the state of the whole Beast, not severing one part from the rest: than it must needs follow, that that City which was the fear of the Emperors, must also be the seat of Antichrist. Fiftly, if S. john had meant to represent under the type of mystical Babylon, Rome Pagan, he would not have described it as it was to be under the eight King, namely Antichrist, who is called the eight, and yet is ●aid to be one of the seven, but as it was under the sixth head, to wit, the Emperors: neither would he have said, that it should ascend out of the bottomless pit, seeing that was already ascended, and in a most flourishing estate. Sixtly, Rome is described by S. john as it was to be a little before the last and final destruction thereof, Apoc. 18.21.22.23. and as under the reign of Antichrist: but in the time of the heathen Emperors, Antichrist was not come by their own confession, neither hath it been yet utterly destroyed, though it was grievously sacked, spoiled, and defaced, by the Goths, yet it remaineth still a famous City. It is impossible then, that S. john should represent Rome Pagan, wherein neither of these were performed. seventhly, S. john speaks of Rome in that estate which it was in, after the desolation of the Empire, it being divided amongst ten Kings, who were to receive their Kingdom together with the Beast, that is, Antichrist which can no ways agreed to Rome Pagan, for Rome ceased to be Pagan before the dissolution of the Empire, and neither the Beast, nor the ten Kings had then received their dominion. Eightly, S. john prophesying of the Whore of Babylon and her idolatry, with the persecution of the Saints, is rapt with admiration, and calleth it a mystery: but if he had meant Rome Pagan, what Prophecy, what mystery, what matter of admiration had been therein? Can either S. john, or the Saints, be ignorant of the Idolatry and cruelty of Rome Ethnic, when they beheld them with their eyes? Lastly, those things which are spoken of the Whore of Babylon, do not agreed at all to Rome Pagan, to wit, that the Kings of the earth committed fornication with her, and that the inhabitants of the earth should be made drunk with her wine. For ancient Rome did not allure Lovers unto her by whorish enticements, but conquered them by politic wisdom, and warlike valour: neither did she impose her religion upon conquered Countries, but rather received their religions into herself, so that (as their own Leo affirmeth) she was subject to the religions and errors of all Nations, 
Leo de Petro et Paulo. ser. 1.  all which is truly verified of Rome Christian.  
4. Nor last, Rome dissolved, ruined, and relapsed (as some of them say it shall be at the end of the world) but not whilst it professeth itself to be Christian: for who can tell that Rome shall revolt into Paganism? Where learned they this Prophecy? I am sure, that this conceit hath no foundation in holy Scripture, no footstep in the monuments of holy Fathers, no testimony of Schoolmen, no consent of their own writers; and lastly, no moments of reason to maintain it. Suarez, Alcazar, justinianus, disallow it, and Maluenda that laboureth as much in this question as any, detests it as altogether incredible, and why should any then believe their vain and idle conjectures?  
5. Seeing therefore that none of these is the seat of this Man of Sin, it must needs follow, that Rome Christian and Papal, is his proper Seat and Throne, which may be confirmed by this demonstrative Syllogism: Mystical Babylon is the seat of Antichrist: but Rome Papal is mystical Babylon: therefore Rome Papal is the seat of Antichrist. To this Syllogism they can give no sound nor solid answer, but are distracted into diverse opinions: Some of them granting the proposition, deny the assumption: others confessing the assumption, deny the proposition; but neither of them bring any probable reason of their denial: and therefore seeing they have nothing to oppose reasonably against the premises, they must needs admit the conclusion, as the English Rhemists, in Apoc. 17.5. in a manner do. For as Nero and other Emperors, which bore the figure of Antichrist, had their prime seat at Rome: so (say they) it is most likely, that the great An●ichrist shall also sit at Rome. But that our argument may be undeniable, it shall not be amiss to prove both the propositions severally by themselves.  
6. That mystical Babylon is the seat of Antichrist, may be proved by diverse reasons: I say mystical Babylon, not the true Babylon in Chaeldea, properly so called, where, Antiochus Epiphanes reigned, who was the type of Antichrist: for the Woman in the Apocalyps, is said to have the name Mystery written in her forehead, to wit, the great Babylon, the mother of fornications, & abominations of the earth, Apoc. 17.5. plainly thereby showing, that that Babylon whereof S. john speaketh, must be mystical. First, because the Chaldean Babylon was a type of this mystical, and therefore as that was the seat of Antiochus the type: so this must needs be the seat of Antichrist himself. Secondly, that which is the seat of the Beast, must needs be the seat of Antichrist, for Antichrist is described to be the last head of the Beast, Apoc. 17. and sometimes by a Synecdoche, is named the whole Beast; but mystical Babylon is the seat of the Beast, therefore also of Antichrist. Thirdly, because that which is the seat of the Whore, is also the seat of Antichrist, for the Whore and Antichrist are one and the same thing, by the confession of many learned Papists: but mystical Babylon is the s●ate of the Whore, and therefore of Antichrist. Fourthly, the same that was the seat of the six first heads of the Beast, must needs also be the seat of the seventh and last; but mystical Babylon was the seat of the six first heads, to wit, Kings, Consuls, Dictatours, Decemniti, Tr●bunes, and Emperors; therefore also of the seventh and last, which is Antichrist. Lastly, that City which in the time of Antichrist was to be the Metropolis of impiety, and mother of fornications, and abominations of the earth, wherewith the Kings of the earth should commit fornication, and the inhabitants be made drunk with her poisoned cup, and which should be herself drunk with the blood of the Saints and Martyrs of jesus, is without doubt the seat of Antichrist: but S john describeth mystical Babylon to be such a City; and why should any doubt then, but that it is the proper seat of Antichrist?  
7. Concerning the assumption, that Rome Christian is mystical Babylon, may be proved by many arguments and reasons, but all may be reduced to this one head, namely, that seeing the description of Babylon made by S. john, Apoc. 17. doth exactly agreed unto Rome in every point, therefore it cannot but be, that Babylon is there intended. But not to stand upon every particular, there are two notes in the d●scription, which so evidently mark out the City of Rome, as there can be no place of doubting left: for they so properly agreed unto Rome, that they cannot be applied to any other City of the world. The first is, Apoc. 17.18. where the Angel telleth john, that the Woman, to wit, the Whore of B●bylon, is th' great City, which hath dominion over the Kings of the earth: now what City had then, and long after, even in the Christian state thereof dominion over the Kings of the earth, but Rome only? No man is so ignorant as not to know this to be true, none so impudent as to deny it. The second note is, that this Woman sitteth upon seven hills: and this is the situation of Rome at this day, for the walls of the City enclose seven hills: to wit, Palatine, Capitoline, Quirinall, Coelius, Esquilme, Vininall, and Aventine, and therefore it is called in Greek, Roma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Latin Septicollis, and to that end they held a Feast every year, as Plutarch reporteth, called Septimontum, in honour of those seven hills. Propertius lib. 3. Eleg. 10. concludeth both these notes in one verse.  Septem urbs alta iugis, toti quae praesidet Orbi. 
Now from hence I thus conclude: that City which in the time of S. john, had dominion over the Kings of the earth, and was situate upon seven hills, is mystical Babylon. But Rome in S. john's time, had dominion over the Kings of the earth, and was situate upon seven hills; therefore Rome is mystical Babylon. Hither I might add the testimony of the Fathers, as of Tertullian adversus judaeos et contra Martion. lib. 3. cap. 13. Euseb. lib. 2. cap. 14. Hieron. in Esaiam. lib. 13. cap. 47. et ad Algas. q. 11. Victorinus Martyr in Apocalyps. etc. But S. Augustine's witness shall serve for all the rest: he in his book de civitate Dei. lib. 18. cap. 1. 21. 27. et lib. 16. cap. 17. calleth Rome the second Babylon, another Babylon, and the Western Babylon. Yea many of the Popish Doctors themselves, being overcome with the force of truth, confess the same. As Baronius, Ann. 45. nu. 18. Pabera in Apocal. 14.11.27.28. Viegas in Apoc. 17. come 1. sect. 3. Bellar. de Rom. Pontif. lib. 2. cap. 2. and lib. 3. ●ap. 13 etc.  
8. The Rhemists in their Annotations upon the 17. of the Apocalyps, distinguish betwixt the Roman Church, and the Roman Babylon. The Church (say they) in Rome was one thing, and Babylon in Rome another thing. Peter sat in Rome, and Nero sat in Rome; but Peter as in the Church of Rome, Nero as in the Babylon of Rome; thus they. And thereupon they infer, that Rome Christian is not mystical Babylon, and so not Antichrists seat, but Rome Pagan and Heathen. But this is a most idle conceit: for though it be true, that the Church of Rome was one thing, and Babylon in Rome another; yet they were both in Rome, and so mixed together, that Nero lived in the midst of the Church, though he was not of the Church, and Peter in the midst of Babylon, though he was not of Babylon. For if the faithful were not in the midst of Babylon, why doth the voice from heaven cry, Come out of her my people, etc. Apoc. 18.4. Howbeit in antichrist's time, which was ever since Boniface the th' rd (for then he first began to show himself) till this day, the Church of Rome is depraved so, and corrupted, that there remaineth of it nothing but the bore carcase without life, it being fallen from the faith of Christ, to the idolatry and superstition of Antichrist. And therefore not the true Church of Rome, but Rome corrupted and Apostated, yet vaunting itself to be the only true Church, is this mystical Babylon, the mother of all abominations.  
9 Yet the same Rhemists, in the place above named, with a fearful and troubled breath confess, that it may not unfitly be deemed, that the great Antichrist shall have his seat at Rome: this testimony was wrung from them by the evidence of the truth: and it is strange that they should acknowledge so much, seeing elsewhere they demonstratively conclude, that his seat should be at jerusalem. Thus they sup up their own vomit, and are driven to avouch the same truth which elsewhere they impugned. But let them remember two things. 
Auent. Annal. lib. 4.  First that which Aventine speaketh concerning the gener ll opinion of the Fathers of that Age, which was almost 700 years ago. They held that Rome then possessed by the Pope was Babylon, and that for this reason, because it usurped Divinity, equalled itself unto heaven, and boasted that it was eternal, and never had, nor could err. Secondly, the prophecy of Sibyl who describeth Antichrist to be a certain King, adorned with a white Mitre, and bearing the name of Pontus, with his seat near unto Tiber; in such plain terms, that any man may easily know, that he is none else but Pontifex Romanus, the Roman Bishop, whose chief seat of residence is at Rome, upon the bank of Tiber.  
10. By the Beast in the Apoc. cap. 17. with seven heads, and ten horns, is painted out by the holy Ghost the state of the Roman Empire under the reign of the last head, who is the eight, and yet one of the seven, verse 11. Now this eight, is no other but the Pope of Rome, from the time of Boniface the third, until this day, and forward to the end of the world: for five heads of this Empire, or five of the prophesied Kings were ceased before john's time. The sixth head which was of the Emperors, was then in being: the seventh is to be understood of the Roman Bishops and patriarchs, which was not then extant: (for though there were from the Apostles time always Bishops of Rome; yet they were not heads of the Roman state, before the seat of the Empire was translated from Rome to Byzantium. Now the Text saith thus, this head must endure but a short time, that is, from the time that the seat of the Empire was translated into the East, until the utter decay, and ruin of it in the West: from which time until the Papal kingdom was set up by Phocas, it might well be said, that this h●●● was, but is not, and yet is, verse 11. Was, that is, usurped an extraordinary state of government in the Church for a time; Is not, that is, ascended not to that height of pride which it after did: and Yet is, that is, continued in the same name and succession, though with greater tyranny and usurpation. For after Boniface the third had usurped the Monarchy of the Church; and Gregory the second and third, had wrung from the Emperor the Western portion of the Empire, and especially Gregory the seventh had ravished into his hands the universal power of both Swords, styling himself the Pastor of Pastors, and the King of Kings; then was this head the eight in number, and yet one of the seven, because still the Bishop of Rome. And if they say that the Pope is but the seventh head, and that the eight is yet to come, which is Antichrist: they must remember that the seventh was to endure but a short time; but the Pope's kingdom is not short, having continued these many hundred years: out of all which it necessarily followeth, not only that Rome under the Pope is Babylon, but also that the Pope himself is Antichrist, being the eight head of the Beast, and yet one of the seven.  
11. The ten horns, which by the Angel's interpretation are ten Kings, that shall divide the Roman Empire amongst them, and shall receive their power as Kings at one hour with the Beast, do plainly intimate the same thing. For whereas the Western Empire was dissolved, and the power thereof taken by the Pope from the Constantinopolitan Emperor, than these ten Kings possessed the Provinces, and the Pope the City of Rome at one time: and whereas it is said, that first, with one consent they gave their power to the Beast, and fought against the Lamb, but after being called out of Babylon, hated the Whore, and made her desolate and naked; what can be more plainly spoken to show, that which by experience at this day is verified, to wit, when those Kingdoms and Kings which at the first were slaves and subjects to the Pope, are now the greatest enemies unto him? which prophecy is already in part fulfilled, and shall do doubt in short time be fully accomplished. Hence it is that Bellarmine complaineth, 
Bel. de de Rom. Pon. lib. 3. c. 21.  that the Pope since the preaching of the Gospel, hath lost part of Germany, Suevia, Gothia, Noruegia, all Denmark, and a good part of England, France, Helvetia, Polonia, Bohemia, and Panonia, he might have added Scotland and Ireland. Now I demand whether the Roman Empire be not already dissolved, and divided into ten Kingdoms at lest, and whether it is likely that that relic and shadow of the Roman Empire which is now in Germany, shall be ever divided into ten Kingdoms? And therefore if those ten Kings have been long since in the world, and do still reign, it must needs follow, that Antichrist is already come, and that Rome subject to the Pope is the mystical Babylon spoken of in the Revelation, and the seat of that Man of sin.  
12. The description of the Whore doth as fitly confirm this truth: for Rome Papal may rightly be called a Whore: First, because she joineth herself to another Spouse than Christ, to wit, the Pope who styleth himself Christ's Vicar, and the Spouse of the Church. Secondly, because she is guilty of Apostasy from Christ, and the Orthodoxal faith, whereby of Bethel she is become Bethaven, and of a faithful City, an Harlot. Witness, besides a number of other things, those two Apostatical doctrines spoken of by S. Paul, 1. Tim. 4. ●. 3. to wit, the prohibition of marriage to certain men at all times, and of meats to all men at certain times, which two the Apostle sets down as notes of that Apostasy. But principally she is called the Whore of Babylon, by reason of the horrible superstition and filthy Idolatry practised in her (which is nothing else but spiritual fornication before God:) as namely, in the worship of Angels, Saints, Images, Reliqus, the Cross, and the Eucharist, to all which she prostituteth herself as an Harlot, in a most silthy manner. Neither only is she thus defiled herself, but as the Mother of Fornications makes drunk the inhabitants of the earth with the Golden Cup of her Fornications: for from her teats hath all the world sucked this poison, and she braggeth herself to be the Mother and Mistress of all other Churches, which she hath infected with her witchcrafts.  
13. Neither is it to be forgotten that Saint john wondered when he saw this Whore, which he could never have done, if he had meant Rome Ethnic. For what wonder was it that Ethnic Rome should worship Idols, and persecute the Saints of God? but this made him to wonder, that Rome famous for Christianity and Religion, should so degenerate from her ancient purity, that it should apostate from Christ, and become the Mother of superstition, and the seat of Antichrist: and to this may be applied the name that S. john saith, should be written in the Whore's forehead, Mystery. Which very name the Pope for a long time wore imprinted in his Mitre, as the high Priest of the jews wo●●● in his these words, Holiness to the Lord. Now wh● 〈◊〉 this but signify unto us, that God would have the 〈…〉 know, that in him is accomplished the mystery 〈…〉 that is, Antichristianisme spoken of by Saint Pa● 〈…〉 Add hereunto for a conclusion, that the prou● 〈…〉 Whore, I sit as a Queen and am no widow, a● 〈…〉 sorrow. Apoc. 18.7. is taken up and vaunted a 〈…〉 the Church of Rome with equal ostentation: so 〈…〉 claimeth to be the perpetual Spouse of the Church, 〈…〉 Church of Rome to be the rock against which the g● 〈◊〉 hell cannot prevail, and to be free from all possibility of e●ring, much more utter falling from Christ.  
14. For the conclusion of this subject, by the great City spoken of Reuel. 11. cannot be understood any other than the City of Rome; which is therefore called spiritual Sodom and Egypt: Sodom both by reason of the corporal and Sodomitical uncleannesses there practised by means of the prohibition of marriage, as of the idolatry therein maintained and exercised, by which the Scripture compareth to Fornication: and Egypt, by reason of their tyranny used against God's Saints, wherein the Popes have fare exceeded the heathen Emperors. In regard whereof, Petrarch in one of his Epistles thus writeth: All that which is read either of the Assyrian or Egyptian Babylon, or of the Labyrinths, or of the mud of Avernus, or of the infernal groves, is but a fable in comparison of this hell. here is the builder of Towers, and the terrible Nimrod: here is Semiramis with her quiver, the inexorable Minos, and Radamanthus; here is Cerberus devouring all, and Pasiphae prostituting herself to a Bull, with a double form race, the Minotaur, the Monument of an execrable lust. In a word, thou shalt see whatsoever hath been hideous, terrible, and confused, and to speak all at once, this (mea●ing Rome) is the smoke of all wickedness and impurity. Now it is well called the great City: for as the names of Sodom and Egypt properly taken, do not only signify certain particular Cities, but whole and entire Kingdoms, consisting of many Cities and Towns, as is most evident of 〈◊〉 ●ot, which is a most ample Kingdom, and of Sodom 〈◊〉 ●ch was not the name of one City only, but of a 〈◊〉 ●ime, as is apparent, Gen. 14.2. so this great Ci● 〈◊〉 indeed principally Rome, the proper seat of An● 〈…〉 anagogically the whole society of Romish pro● 〈…〉 all Kingdoms and Cities that are subject to the 〈…〉 ●e. In like manner as by the judgement of Ansel● 〈…〉 ●bera, with diverse others, by the holy City which 〈◊〉 ●iles should trample under their feet, is meant the v● 〈◊〉 all Church of Christ dispersed over the whole world: 〈◊〉 in this City it may well be said, that the Lord was crucified. For he suffered under Pilate a Roman Magistrate, and in a Province of the Roman Empire, which was then judea: and besides, it is manifest, that Christ was crucified two ways, one in his own person, another in his members: which distinction the Papists cannot deny: for both Bellarmine and Baronius report, that when Saint Peter was flying from Rome to save his life, Christ jesus met him, and being demanded of S. Peter whither he went; he answered, I come to Rome to be crucified again: by which answer (say they) Peter understood that Christ would be again crucified in his servant. Now according to this distinction we say, that Christ in his person was crucified on Mount Golgotha, but in his members and servants at Rome, as well in the person of Saint Peter (if that history be true) as of many other Martyrs whose blood hath been, and is daily there shed for the testimony of the truth, and in other places by the Pope's authority. Add hereunto, that all such as reject or profane by their wicked lives the Gospel, are said by the Apostle to crucify to them elves again the Son of God, Hebrews 6.6. Neither indeed to speak properly, was Christ in person crucified in jerusalem, but without the City on Mount Caluary, as the Apostle speaketh, Heb. 13.12. and that to fulfil the figure, levit. 16.17. That the bodies of those Beast, whose blood was offered by the High Priests for a sinne-offering, were burned without the Campe.   

CHAP. 6. Moore particular observations about the same subject.  
1 The Doctors of the Church of Rome deriving their opinion from Saint Jerome, apply that prophecy of Daniel, Chap. 11.45. (He shall plant the tabernacle of his Royal Palace between the seas) literally unto Antichrist. Now though we know that this prophecy is literally to be understood of Antiochus, and of Antichrist only Anagogically, of whom Antiochus was a type; yet it makes a good argument against them, that Rome is most likely to be the seat of Antichrist, because it is situate betwixt two Seas, the Tyrrhene and Adriaticke, according to this prophecy.  
2. In the seventeenth Chapter of the Apocalyps, there is mention made of the great Whore, which name cannot more properly be applied to any thing then unto the City of Rome: for the usual custom of the Prophets is, so to term Cities corrupted in manners, and given to idolatry by the name of Whores. So Niniveh is by the Prophet Michah, Chap. 1.7. and by the Prophet, Nahum. Chap. ●. 4. and jerusalem by the Prophet Esay, Chap. 1.21. How is the faithful City become an harlot? And therefore the Prophet jeremy representeth the corruption of the Tribes of Israel and of the realm judah, by two debauched or whorish women, Chap. 3.6. etc. and Ezekiel amplifieth the same metaphor at large, Chap. 16. Now this name agreeth very fitly with the City of Rome, which was in ancient times painted like a woman gorgeously attired, to whom other women, representing the sundry Provinces of the Roman Empire, came to offer their presents, as is to be seen in the book entitled, Notitia Imperij Romani. Thus was Rome also painted, triumphing over the Dacians, and the picture thereof was to be seen in Marble in the Gardens of Cardinal Frederick Caesius in the year, 1549. 
Hubert Gol●zius l●erum Antiquar. c. 3.  Ataulphus King of the Goths having taken Rome, and desiring to eternize the name of his Country, stamped a certain coin, wherein the City was figured like a woman, to whom Victory presented a Laurel branch with this inscription, Memoriae Gothiae. But a more excellent picture then all these, we read of in the time of the Emperor Vespasian, where Rome is protrayed in the similitude of a woman, with an Helmet on her head, her arms naked, one half of her breast open, her thighs almost uncovered, holding in her hand a Sceptre, and seated upon seven Mountains, with the river Tiber running on the one side, and a Wolf the Nurse of Romulus and Rhemus standing on the other. In the bottom was this inscription in great letters, Roma. Now this ordinary description of that City, being not likely to be unknown unto S. john, and being directed by the same Spirit by which the former Prophets spoke, it cannot be doubted but that he followed the steps of the one, and alluded unto the other in calling Rome the great Whore.  
3. This woman is said to sit upon waters, Apoc 17.1. that is, to reign over Kings, Peoples, Multitudes, Nations, and Tongues, as the Angel himself expoundeth it, verse. 15. and 18. Now as a seat is subject to him that sitteth on it, and serveth, upholdeth, beareth, and giveth ease unto him; and as the Majesty of a Throne procureth authority to him that sitteth thereon, and striketh a reverence into the beholders, in such sort that when it is voided, men give a certain obeisance unto it: so all Kings, People, and Nations for a long 〈◊〉 ●●ued, sustained, and maintained by their greatness and 〈◊〉 ●●y this Papal seat, the name whereof being deriu●d from Saint Peter, struck such a terror into them, that they reverenced the pe● on's for the seat sake, and so this prophecy was mystically fulfilled. And if thereunto we shall add literally the topography and situation of the place, we shall find, that the City of Rome is situate vp●n many waters: for it is built upon the banks of Tiber, into which River, excepting all Fountains, and petty roundlets, th●re discharge themselves, as Pliny writeth, 42. Rivers, besides the great number of Baths, Fountains, and Conduits, as are there to be found, serving not only for necessity, but for pleasure, so that every way it is a City situate upon many waters.  
4. It is said further, Ap●cal. 17.2. That the Kings of the earth commit fornication with the Whore, and the Inhabitants were made drunk with the wine of her fornication. Now, was there ever any City of the world, to which this might be so fitly applied, as to the City of Rome, whether ancient or new? For touching ancient Rome, the abominable Idolatries both original in themselves, and derived from conquered Nations practised therein, were innumerable. They worshipped as Goddesses Clo●cria, (that is, the jakes and ●ewer oh filthiness) Fear, Pastor, the Fever, etc. Worthy indeed for their impiety to have their Gods always present with them, Acea Laurentia and Flora, two famous Harlots, were reckoned amongst their adored Deities: and their Templ●● were no better than common Stews, as Minutius Felix reporteth. 
M●n 〈…〉  The most of their Emperors with their wives were consecrated after their death, and made Gods, having Temples, Priests, and Sacrifices, appointed for them: as the Priests of L●uia, Drufilla the wife of Augustus, and of Domicilla the sister of Titus and Domitian; and to make up the full heap of her idolatry, Rome itself was worshipped of them as a divine Godhead, 
Dion in Augusto.  as Dion reports: and had a Temple dedicated to her, as P. Victor, 
Onuphrius civet. Roman.  and Onuphrius report. In the treasure of Antiquity, written by Hubert us Sol●zus, we find these two inscriptions derived from ancient coins, one in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the other in Latin, Dea R●m●, that is, Rome a Goddess, whence are these excellent verses of Prudentius a Christian Poet: 
Delubrum Romae colitur, nam sanguine et ipsa  
More deae nomenque loci seu numen habetur,  
Atque urbis, venerisque pari se culmine tellunt  
Templa, simul geminis adolentur thura deabus.   
Which is thus in English, 
Rome like a Goddess is adored at Rome,  
With Image, Altar, Sacrifice, and blood,  
And by a change most wonderful, whilom  
A City, is become a God of wood:  
Venus, and she, their equal Temples share,  
And to them both, men incense daily bore.   
Where besides the deifying of the City, from the correspondence betwixt the worship which the Romans performed to Venus and Rome, we may by good right conclude, that she is truly named by S. john, The great Whore. But as co●●●●●g new Rome, since the Papal seat exalted itself to the height of Antichristianisme, the spiritual fornications and idolatries, are so evident to the world, as no man can doubt thereof that hath his eyes in his head. But of them more particularly in other places.  
5. The apparel of this great Whore, is said in the fourth verse, To be purple and scarlet, beautified with gold, precious stones and pearls. 
Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pliny lib. 22. cap. ●. Gratian dist. 96. C. Constantinus. Durand Rationale. lib. 3. cap. 19  And were not the Roman Emperors so adorned? Synesius speaking to the Emperor Arcadius, describes their attire at large, and so doth Pliny, with other writers more. But the Popes marvelously vaunt themselves in this colour, saying, that they received this privilege from great Constantine, to wear royal Robes, as Gratian reports, and Durand giveth reasons of their wearing Scarlet: as namely: First, that they are ready to give their lives for their sheep, and therefore are clad in read. And secondly, as Scarlet is twice died, so their charity is exceeding great, both towards God and men. But if we desire to behold this Man of Sin in his ruff, attired in all points like the Whore of Babylon, observe him as he is described in the book of his own Ceremonies, 
Sacrar. Ceremon. ar. ad. 1 cap. 2.  after this manner: He that is new Elect to the Papal dignity, is presently disrobed of his old attire, and covered with a garment of white wool, with read hose and sandals, adorned with a golden Cross, a read girdle with golden clasps, a read cap, a read rochet, a long Albe, and Aumusse and a Stole behung with Pearls: And after all these, they cast upon him a read cloak of costly price, and a Mitre adorned with gold and precious stones. Can (I pray you) the Whore of Babylon be more fitly represented in the person of the Pope? Their Cardinals also wear read hats, and seldom go forth, but clad in Scarlet. In a word, there is no colour ●o much in use and affected in the Court of Rome, as this is; all the seats of the Cardinals in the great Hall of the Palace, are painted with read, together with the Arms of the Pope: all which doth not only declare Rome to be the Whore of Babylon, but also doth signify the blood that this Whore hath shed, and the shame that aught to possess their faces, for her abominations. I conclude with that witty Epigram of learned Beza, touching this matter: 
Semiviros quicunque patres radiante galero  
conspicis, et rubrae syrmata longa togae:  
Crede mihi nullo saturatas murice vestes  
divite nec cocco pilea tincta vid●s.  
Sed quae rubra vides, sanct num caede virorum  
et mersa insonti tota cruore madent,  
Aut memor istorum quae caele● crimina vestri,  
pro dominis iusto tacta pudore rubent.   
In English thus.  
When thou beholdest the hats and sacred weeds  
Wherewith the Romish Cardinals adorned be:  
Thi●ke not these garments died, with purple seeds,  
Nor yet derived from old Antiquity.  
The blood of Innocents, which by their hands is shed,  
Doth give unto their caps, this colour read:  
Or else the garments blush with open shame,  
For those fowl si●res, which do their Lords defame.  
6. Again, she is said to be full of names of blasphemy, Revel. 17.3. which to be apparently verified of Rome, may appear by the blasphemous titles which are given both to the City itself, and also to the Emperors and Popes thereof. To the City, they call it, urbs sacra, the holy City: Vrbs aeterna, an everlasting City: Inuicta Roma, invincible Rome: Inuicta Roma aeterna, Rome invincible and eternal: Conseruatrix urbis suae, the preserver of itself (for they made her a Goddess as before.) In the time of Maxentius the Emperor, they represented Rome in this figure; A Goddess sitting in her Temple, holding in one hand a Lance, and in the other a Globe, as the Queen and Lady of the whole world. And in the time of the Emperor Probus, she was painted also sitting in a Temple, having in one hand the Goddess Victory, crowning her with a Crown of Laurel, with this inscription: Romae aeternae, that is, to eternal Rome: what greater blasphemy can be spoken then this? The like titles they give to their Emperors, as to julius Caesar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, julius Caesar a God, Deo Augusto, to the God Augustus: yea they were not ashamed to affix the title of God, to most wicked and infamous persons, as Adrian did to his Gan●mede Antinous. Neither do the Popes come behind the Heathen Emperors in these blasphemous titles, as when the Canonists call him, a God on earth, having fullness of power, an essence of the second intention, compounded of God, and man: partaking both the natures of Christ, as being not God alone, nor man alone, but both. Neither do their flatterers only adorn them with these brave titles, but the Popes themselves approve thereof, as is evident by that triumphal verse made of Sixtus the fourth, at his entry into Rome, which he well appr●●ed of.  
Oraclo vocis mundi moderaris habenas,  
Et merito in terris crederis esse Deus.  
Nay Paulus Quintus of late, and his Nephew the Cardinal Burghesius, caused every piece of their plate to be marked with this inscription; Burghesiumae aeternitati dicatum. But what do I stand upon these things, whereas he causeth himself to be worshipped as a God, with prostration of body, adoration, bussing of feet, exaltation of men's shoulders? etc. as one of their own crew shamed not to writ touching Paulus Quintus: quem n●m●nis iustar vera colit pietas: yea he takes upon him to be omnipotent like God, as not to err, to have power to dispense with the Law of God; to be the first cause, and the cause of causes, etc. These, and a number more such like horrible blasphemies, are belched forth by them, against the God of heaven; and therefore Rome both Pagan and Papal, may well be said to be full of names of blasphemy.  
8. In the Whore's forehead is written the name, Mystery, Apoc. 17.5. to signify, not only that all that is spoken of her, aught to be understood mystically and spiritually, but also that all abominations and idolatries, were to be presented to the world as divine mysteries, and that this City hath gotten all her power and authority by the pretext of Religion, 
Minutius ●aelix in Octau●s.  as Minutius Faelix affirmed, That superstition gave, founded, and increased the Empire to the Romans. Hereunto may be added, 
Pliny lib. 3. cap. 5. S●linus. Polyhist. ap●●.  that Rome had a certain other mystical name, which by their laws might not be published and uttered abroad, and therefore Valerius Sorannus was condemned to death, for presuming to divulge this mystical name of Rome against the Law. And for this cause they had a Temple dedicated to the Goddess Angerona the Goddess of Silence, to whom they sacrificed about the twelfth of the Calendss of February. This Goddess was painted with her mouth covered, to signify the virtue of silence, not only in other things, but especially in this mystery: but hence also the name of the God to whose protection Rome was committed, was kept secret and hidden (as witnesseth Pliny) for fear least being known, 
Pliny lib. 28. cap. 1.  he should be called out of their City, and alured away by the prayers of their enemies, as the Romans were accustomed to entice unto them by certain charms and exorcisms the Gods of other Cities which they besieged, promising them greater honours, and services at Rom●, then ever they had b●fore: Howbeit this name more fitly accordeth to this Whore under the Popes. For what is it, that elevated them to that authority, which it once had over the whole world, but the opinion of Religion, as i● it had engraven in it forehead, all the mysteries of the Kingdom of heaven, to teach, give, and ell them at his pleasure? yea, and to conceal them too, from the Lay-people, whose salvation (as they say) depended upon the faith of the Church, which they ignorantly believed in all things, keeping them from searching the Scriptures, and meddling with matters of faith, as mysteries only appertaining to the Church, that is, the Romish Prelates. Besides that also, they had, and have still at this day, certain secrets in their Religion, which in no case may be communicated to the common people: To all which, if we shall adjoin the word, Mystery, reported to have been usually imprinted in the Pope's Mitre, 
Ia●●●. brocard. 〈◊〉 ●p●c. 17. D ●arat. Trancijci M●nach●. in Eccles●●e v●nd ● in jan. 28. ●n. 1601. ●l ny lib. 6. ●p. 2●.  as witness james Brocard, and Francis the Monk, who beheld it with their own eyes; what can be mo●e clear and evident?  
9 When S. john calleth this City Babylon, he speaketh not of Babylon in Chaldea, which at that time was utterly deserted, by reason of the neighbourhood of Se●e●cia, as Pliny who lived about S. john's age, reporteth: nor of the Egyptian Babylon, to which the marks given unto it in this Chapter, do no ways agreed: but of a third; whereof the Ancient Chaldean Babylon was a figure, that is, Rome, as all writers for the most part do testify. 
●u●. de civet. ●ei lib. 18. cap. 2. Ibid. cap. 12.  S. Augustine elegantly ●●●●th, Babylon the first Rome, and Rome the second Babylon: an in another place he saith, That Rome was built as a second Babylon, and as it were the daughter of the first. And Orosius having treated of the corre ponden●e and similitude betwixt Babylon and Rome, concludeth thus: 
Or●sius lib. 2. cap. 2. & 3.  Behold a like beginning of both Cities, like in power, like in greatness, like ● time, like in goods and evils, but yet not like in issue or e●●. For the Empire of Babylon was then worn out, but that of Rome subsisted yet under the governme t of Honorius. Thi● opinion is also confirmed by Tertullian before them both, 
Tertull. advertus, Iuda●s. et contra Martion lib. 3. Hieron in prol●g. lib. 6 Didymi de spiritu.  i● these words: Thus Babylon in S. john doth bear the figure of the City of Rome, and consequently, both great, and proud in Empire, and the murderer of Saints. And S. Jerome alluding to this passage of the Apocalyps saith, When I conversed ● Babylon, and was an inhabitant in the Harlot clad in purple, and lived after the Roman rights, etc. The same is confessed by Bellarmine, 
Bel. de Rom. Pon. lib 20. 2. Baron. ad An. 45. R. b re in Apoc. cap. 14. Ludoui●. Viues. in Aug. de civet. lib. 18. cap. 21.  Baronius, Ribera, the Rhemist, Ludo●ie● Viues, and others. The words of this last are worth marking: Though S. Jerome (saith he) in his Epistle to Marcelia, calleth Rome Babylon, yet now it is delivered from that odious name: For there is no confusion in her, but all things are distinguished and reduced unto certain Laws: so that though there be a sale of all, yet nothing is done without law and process, and a most holy right. Thus merrily he taunts this scarlet Strumpet, intimating in plain terms, that seeing there is no confusion so great, as that which is established by Law, therefore Rome even in this regard, deserveth the rather to be styled with the name of Babylon, which signifieth confusion: and that worthily. For as Theophilus said of old Rome, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an abridgement of the supersttion of all Nations which ran thither as into a common sewer: so may we truly say of new Rome, that there is a confused medley of all superstitions and Heresies, and not only so, but of all Nations and Cities also, as Athenaeus writeth. In the heavenly City Rome, are found enclosed all Cities: all Nations devil there, Cappadocians, Scythians, they of Pontus, and innumerable others, so that it may well be named, the epiteme of the habitable world. So that as the name Babel, was given to the old City in the plain of Shinar, by reason of the confusion of languages which was there made; so worthily may it be given to this, wherein there is as great a confusion as there was.  
10. And of what City can it be truly said, that it is situate upon seven hills, but of Rome only? For though they writ the same of Constantinople; yet that City was not in being in S. john's time, and he describeth a City that was then extant; and besides, Rome only of all the Cities in the world, was named Cinitas septicolli● in Latin, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, by Ancient Poets and Historians: and in this it fitly resembleth ancient Babylon, which by the Oracle is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a City of seven letters, because the name Babylon, containeth so many; which seven letters of Babylon, answer to the seven hills of Rome: And because it is mystical Babylon, what number is fit to represent this mystery, than seven? The Greeks called the true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, whose name consisted of seven voices or vowels, and it is to be seen in the book of ancient Oracles, collected by john Opsepeus: and that, either because the name of God might be gathered out of the seven Greek vowels, or because the name that God himself taketh upon him to Moses, Exod. 3.14. is composed of seven letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, He that is, as joseph Scaliger observeth. 
Scaliger de emendat tempore.  In Hebrew also the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisteth of four consonants, and three vowels, which in Latin is written with seven entire letters: And indeed it would be tedious to relate the mysteries that are by ancient Authors found in this number. So that whether we take this number in a literal, or in a mystical signification, it fitly sorteth with the City of Rome.  
11. Remond, cap. 26. de Antichristo, speaking of Harmag●ddon the place where the battle should be fought for the false Prophet, that is to say, Antichrist, Apoc. 16.16. doth strive to encounter the name of Geneva in those words: but the Hebrew letters wherewith this word is written, do easily confute this malicious dotage, and plainly show they care not what they say, so they may any ways disgrace our Religion. Daneus giveth us a more probable interpretation thereof, when he fixeth it upon Rome, because Armageddon signifieth in Hebrew (the word being read backward, after the Hebrew manner) The subversion of highness; and what is Rome but haughtiness, if it be conceived in the Hebrew, as S. Jerome witnesseth: 
Hieron. adu●rsus ●●uinian. lib. 2.  And if in Greek, strength, well then may Rome be called Armageddon, The subversion of highness, both for that she hath a long time subverted many of the great Kingdoms of the earth, by her temporal first, and secondly, by her spiritual sword: and also for that she shall at last subvert herself by her own greatness and pride. But yet to speak ingenuously, I take that the place is otherwise understood, in a more simple and plain meaning, which in a word is thus. Har in Hebrew signifieth, a Mountain, and Mageddon, is the proper name of a City, situate in the land of Canaan, as we read, 1. Kings. 9.15. from the mountainous situation of which City, ariseth the name Harmageddon: and of this ●ity, those waters take their denomination, which are mentioned, judges. 5. near unto which, was that great Army of jabin under the conduct of Sisera, discomfited by an handful of the Israelites, under Deborah and Barak. Now unto this defeat doth S. john seem to allude, as to a most excellent figure and representation of those things which he intended to propound. For this King jabin with his nine hundred Chariots of iron, and innumerable multitudes of soldiers, doth he not lively represent the designs, leagues, and conspiracies of Kings, and people, fight against Christ, under the banner of Satan and Antichrist? And what did Deborah, a feeble and disarmed woman represent, but the Church of Christ, standing valiantly in opposition against all these assaults? And why is the Mountain of Mageddon assigned to be the place, wherein this combat is to be fought, rather than any other? But to represent, that they that fight against the true Church, small in strength and number, in comparison of her enemies, shall have the same issue of their battles, as the Canaanites had against the Israelites of the two Tribes of Zabulon and Nephtalim, near unto the waters of Mageddoni where they were all slain even to one, as it is evident, judg. 4.16. and judges. 5.19. This I take to be the most probable interpretation of this Text: and the rather, because it is usual, to shadow out the prophecies of the deliverances of Christ's Church in the New Testament, by some famous deliverance of God's people in the Old Testament: as our redemption by Christ, by the redemption of the Israelites out of Egypt: the conquering of our spiritual enem●es by jesus Christ, by the overthrow of the Madianites by G●d o●, Esay. 9.3. the deliverance of the Church from her enemies, under the name of the deliverance of jerusalem, Zach 12.9.11. where is also express mention of this Mageddon, where the Israelites wept for King josias. But enough of this: the conclusion of all is, that there is nothing in the description of this Harlot, but fitly agreeth unto Rome, not only ancient, but modern, which is named by an excellency of speech (the City) without any other addition, as Saint john styleth it in plain terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the City, the great, the Articles repeated importing so much.   

CHAP. 7. Of the growth and progress of Antichrist.  
1. THe Apostle, 2. Tim 2.17. compareth the doctrine of Heretics to the Gangrene, the nature of which disease is to fret by little and little, till at length it seize upon the vital parts, & so bring death to the body. So heresy doth not insinuate itself into the Church all at once, nor in a moment possess the body thereof, but infecting the members by degrees, ere it be perceived, disperseth itself through the whole body. This our Saviour Christ himself affirmeth, Mat. 1●. 24. when he saith, That the enemy whilst men slept sowed his Tares, that is, in secret and unperceived, according to that of Saint Peter, 2. Peter. 2.3. That false teachers should with famed words privily bring in damnable heresies. And the Apostle speaking of Antichrist, confirmeth as much when he saith, That from that time the mystery of iniquity began to work, 2. Thess. 2.7. to show, that Antichrist should not come at one chop, so that he might be descried, but should gain footing by little and little, till at length he seated himself in the Temple of God, and exalted himself above all that is called God: which may serve for an answer to them that require us to design precisely the time when Antichrist first seated himself at Rome, who was the first Pope that merited this title, what year he lived, and what histories make proof thereof. For seeing this mystery of iniquity hath like a Canker or Gangrene, been a long time wearing itself into the Church; will it follow that no such evil was, because the beginning thereof cannot be determined? How many diseases are there in the body, and those even unto death, the beginning and first causes whereof cannot be known? Now is a man therefore sound, because he cannot tell when his disease took him? Nevertheless, that our Adversaries may not take this as an excuse of ignorance, I will clearly manifest ●he progress of this Man of perdition, and deduce in brief by certain histories his growth and increase.  
2. As therefore the holy Scripture describeth Antichrist by the name of a man; so it giveth us just occasion to observe in him the like progresses and changes as are found in the life of a man. As therefore the life of a man is divided into seven principal periods or pieces, to wit, Birth, Infancy, Youth, Man's estate, Declining age, Old age, and Death: so Antichrist hath the same degrees and stairs, from his first entrance into the world, until his final end and dissolution. For it must needs far with this Kingdom and Empire of Antichrist, as it hath done with all other Kingdoms and Empires of the world, which have grown from small beginnings to a great height and strength, and after by little and little decayed again, till they come to their final ruin. This we may see clearly verified in the four great Monarchies of the world, and all other great and mighty Kingdoms: yea, the mighty Ottoman Empire is not now so great and powerful as it hath been, but as it arose and sprang by little and little, and spread itself at last over the greatest part of the world; so we hope by the declinnig thereof, that its death and ruin is not fare off. And concerning Antichrist, me thinks, Saint Paul, 2. Thess. 2. evidently discovereth all his degrees of his standing, both in his growth and fall. His Birth, when he saith, that he was even then already come in his time, as Saint john also affirmeth, 1. john. 4.3. His Infancy, when he saith, that the mystery of iniquity did already work. His Youth, when he saith, that he could not be revealed till that which withheld was taken out of the way. His Man's estate, when he saith, then shall this Man of sin be revealed, and shall exalt himself above all that is called God. His Declining, when he saith, the Lord shall consume him with the spirit of his mouth, that is, with the preaching of the Gospel: and lastly, his Old age and death, when he saith, that after his consumption he shall be destroyed with the brightness of Christ's coming. Of these degrees in order.  
3. antichrist's birth was without doubt in the Apostles time, seeing Saint Paul saith, that the mystery of iniquity did then work; and Saint john, that Antichrist was already come into the world. Now he could not come before Christ, for how could he then be Antichrist? Therefore it is an undoubted truth, that he was borne in the Apostles time: and yet no man can expressly define in what year, month, or day he was borne; for his coming was into the Church as a disease into the body unknown and secret: neither can the place of his birth be determined, whether in Rome, or in any other City of the world. And as for Rome, we are so fare from affixing the title of Antichrist to those holy Bishops that were first in Rome, that we confess that the Church of Rome was then proposed to other Churches as a rare example of sanctity of life, and purity of doctrine, and constancy in martyrdom: yet howsoever it is impossible to determine either the time or place of his birth, notwithstanding that he was borne in the Apostles time, is so evident a truth, that he that will deny it, must withal deny the holy Scripture wherein it is plainly affirmed.  
4. His infancy may well be thought to have continued from the Apostles age until the first Nicene Council: for if we consider the history of the Roman Bishops during those three hundred years, we shall easily perceive that presently after the Apostles, they began (doubtless beside their thought and intention) to prepare the way for Antichrist, who was to establish his throne in their seat, and that as well by offering a kind of primacy above other Bishops, as by bringing in an intolerable number of traditions to darken the simplicity and purity of the Gospel: which will plainly appear, if we receive for truth, Decretal Epistles ascribed unto such Bishops of Rome as lived in the first Age of the Church, to wit, Anacletus, Eraristus, Alexander, Sixtus, H●ginus, Pius, Eleutherius, and others: for what do they all breath but the spirit of Antichrist? What do they thunder out, but the primacy of the Church of Rome? What do they beat upon, but prohibitions of offending Priests in any sort whatsoever? And what do they speak of, but of appeals to the Sea of Rome, and such like things? And all this at the time when prisons were full of Christians, and the streets ran with their blood. But howsoever these Epistles were sergeant, as it is without doubt, yet certain it is, that Pope Victor nourishe● this infant, and made way for his further growth, when he excommunicated all the Churches of Asia, and others, for not celebrating their Easter upon Sunday, as did the Church of Rome: which d●ede of his, was sharply reproved by many Bishops, and particularly by Saint Irenaeus, 
Eus●. histor. lib. 5. cap. 24.  as Eusebius reporteth: so did other Bishops his successors, when they made no scruple to take cognition of the causes of such as were condemned by other Bishops, and arrogated the judgement thereof unto them. 
Cyprian. lib. 1. epist. 3.  Which ambition of theirs, Saint Cyp●ian in an Epistle to Cornelius the then Bishop of Rome, reprehendeth most sound and gravely, and proveth that every one aught to be judged where his crime was committed, and where both his witnesses and accusers might be present: and that to appeal to the Bishop of Rome, was nothing else but to abrogate the authority of other Bishops. So also did Pope Zepherine, when he the first of all others took upon him this title, Pontifex Maximus, Episcopus Episcoporum, The chief Bishop, 
Baron. Annal. ad An. 216.  and Bishop of Bishops as Baronius confesseth. And thus did this wicked child play in his infancy, and yet showing even then most certain presages of his future behaviour in the Church.  
5. After the Nicene Council, when peace was given to the Church, Antichrist came to the prime of his youth; and his pride and ambition grew to an higher stature and strength, mixed with more boldness and courage then before: for fearing no more any persecution from the pagan, whose religion began by little and little to be abolished, the Bishops of Rome began to lay more strong foundations of their projected primacy, under pretence of defending the sound doctrine of the Trinity. For, when as Athanasius, with Paul Patriarch of Constantinople, an● other Bishops were banished from their Churches by the Arrians, and retired themselves to julius then Bishop of Rome, he received them, 
Epist. I●lij Papae. tom. 1. Concil.  and wrote in their behalf, letters to the Eastern Bishops full of pride and ambition: wherein he challengeth the right of calling general Councils, the judgement over other Bishops, and the appeals to the Church of Rome: which arrogancy of theirs, was greatly cherished and increased by a Decree of the Council of Sardic, which rather by provision to remedy the troubles of that time, in regard of the Arrian Heresy wherewith the whole East was infected, then for a perpetual right, permitted appeals to the Bishop of Rome: if at lest this Decree of the Council of Sardick be not sergeant: seeing Saint Augustine acknowledgeth no Council of Sardick, but heretical. 
Aug contra Crescon. lib. 3. cap. 34.  The same steps of pride were trodden in by all the whole rank of Roman Bishops of that ●ge, insomuch that the Council of Melevis was forced to give stoppage thereunto, 
C●n il. ●●leuit. cap 22. tom. 1. Concil.  by forbidding all appeals to be made beyond the Sea, under pain of being excluded from the Communion of the Churches of Afric●: which caused Pope Zozimus, for the maintenance of the authority of his Sea, to produce the Decree of the pretended Council of Sardick, which was said to be the same with that of Nice: b●● it was convicted of falsehood by the Copies of the Council of Nice fetched from Constantinople, and so his labour lost. This Council wrote unto Pope Celestine the successor of Boniface about this falsification, and advertised him not to bring into the Church (which aught to appear as a light of simplicity) Fumosum typhum seculi, A smoky arrogancy of the world. In like manner the Council of Chalcedon went about to bridle this height of pride in the Roman Bishops, when notwithstanding the contradictions of the Legates of Pope Leo, it gave an equal place of primacy in the Church to the Patriarch of Constantinople, and equal privileges ●f honour, with absolute jurisdiction over all the metropolitans of Asia, ●ontus and Thracia, and that by reason of the Imperial seat which was then there planted, as the Bishop of Rome had before time been exalted for the same cause. Hence forward the Patriarches of Constantinople went always in equipage with the Bishops of Rome, and retained the title of Ecumenical as well as they: and the Church of Constantinople, was by the authority of the Emperors styled, Cap● omnium aliarum ecclesiarum, Head of all other Churches, as is evident by the writing of justinian the Emperor to Epiphanius Patriarch of Constantinople, and Authemius, and Meminus, and of the Emperor Leo, to Stephen Patriarch of the same place. So that in this Age, the Bishops of Rome ambitiously desired, and in a youthful heat audaciously attempted that, which yet by no means they could absolutely effect and bring to pass. And though Gregory the great, whether by feigned humility or otherwise, seemed to abhor the title of Universal Bishop, or Patriarch, which john of Constantinople assumed unto himself, calling him therefore the forerunner of Antichrist, and saying, that none of the Bishops of Rome ever usurped this title: yet notwithstanding (if we will believe Baronius) he forbore not in effect to take the same title upon himself, 
Baron ad An. 595.  when he saith in one of his Epistles, That the Roman seat served for a Watch-tewer over the whole world, and sent out unto all, new Constitutions. But I think this Epistle rather to be forged, then truly of Gregory's composing, for it was dated, Indict. 11. Anno Christi. 593. which kind of datation the Popes used not; 
Gregor. lib. 12. epist 32.  besides he bringeth in Theodoricke subscribing to this privilege, whereas at this time he was scarce of age to speak, and in possession of the City of Soissons which he never had. Now if we add hereunto the great pomp and riot which the Romish Prelates and Clergy abandoned themselves unto in this Age, we shall perceive more of the youthful disposition of this Man of sin. 
Ammian. Marcell l. 27.  Ammianus Marcellinus a Pagan Historian, having related the schism and contention betwixt Damasus and Vicisinus about the Papacy, wherein much humane blood was shed and spilt, at last concludeth after this manner: When I consider the great pomp of the Roman Bishops, I cannot but confess that they which aspire unto those honours, have reason to strive with all their might; seeing when they have obtained them, they are assured to be enriched with the oblations of Matrons, and to come forth in public in their Chariots magnificently arrayed, and to make feasts with such excess, that their banquets surpass the tables of Kings. And all this he appropriateth only to the Bishop of Rome: for of other Bishops he thus writeth in the same place, That their frugality in meats, and drinks, parsimony in apparel, and humility in carriage, commended them to God and to his servants, as pure and modest persons. Thus Marcellinus. Now it cannot be said, 
Baron. ad An. 367.  that this Historian in a malicious humour reprehendeth the riot of the Romish Bishops (as Baronius would have it) seeing he commendeth other Christian Bishops for their modesty and temperance: And therefore, rather is Baronius impudent, in daring to justify this their pomp and pride, saying, that Then to the sovereign preisthood of Christ was joined a magnificent and regal Majesty: 
Hier●n. epist 61.  whereby he giveth cause of fit application of that which Saint Jerome reporteth to have been spoken by one Praetextatus, a designed Consul, but a sacrilegious wretch, who mocking at Pope Damasus, said, Make me Bishop of Rome, and I will presently turn Christian. In fine, the multitude of traditions, ceremonies, and superstitious doctrines, brought into the Church by the Bishops of Rome, in those first six hundred years, do show, that Antichrist was grown to a good age and strength: as the mingling of water with the Sacramental wine by Alexander the first, and of salt with water for Benediction, agreeable to the pagan: Lent fast for seven weeks by Tolespherus: the celebrating of Easter on the Sunday, by Pius the first; the which one Hermes is said to have received by revelation from an Angel in a shepherd's habit: the shaving of Priests crowns, by Amicetus, a custom derived from the practice of Isis' Priests, and condemned by diverse of the Fathers, as Clemens of A●exandria, paedagog. lib. 3. cap. 11. and Octatus contra Parmen. lib. 2 and Jerome on Ez kiel. 44. and the fourth Council of Toledo. cap. 40. the Fasts of four times by Calixtus: Silver Cups into the celebration of the Lords Supper, by Pope Vrbane: but no Gold as yet, because I think they follow Persius' rule, In satri q●id facit aurum? new Chrism to be made every year, and the old to be burnt at the Eucharist, by Pope Fabian: Divine service to be celebrated upon the sepulchers of Martyrs, by Pope Faelix: blessing upon the Altar of the fruits of the earth, as if they held them unclean with the Manichees, till they were thus purified, by ●urich●●●us: as also the prohibition, that no Martyr should be buried, but being clothed with a certain kind of Vestiment called a Dalmatica, and a purple hood. Thus superstition began then to increase and grow to some strength in the Church, and that not only in matters of ceremony, but also of doctrine: for than began Temples to be dedicated to the honour of the Virgin Mary, and Martyrs, to the great dishonour of God, to whom as all divine worship is to be given, 
Aug. count. Maxim. Ar●●an. lib. 1. tit. 11 Leo ser. 1. de matalib. Petri et Pat. l. Greg●r. epist. lib. 12. aepist 32.  so all Temples for the exercise of that worship, are to be erected, as witnesseth Saint Augustine. Then entered in the Invocation of Saints, with the placing of hope and confidence in them, as may appear by the doctrine of the Pope Leo, and Gregory the Great: then came in prayer for the dead, and Purgatory: for the fabric whereof, they forced to forge an infinite number of miracles, and apparitions of dead ghosts. The doctrine of justification by the merit of works, began then also to take some footing, though not so deep as afterwards. So that now it is easy to conclude, that albeit the Bishops of Rome, until the year 600. were not such as to whom might be properly applied the title of Antichrist; yet it cannot be denied but that the mystery of him wrought in them, and by them; and that it was grown to some strength and stature in this ●ge  
6. We have seen Antichrist in his youth, the mystery of iniquity working in the Sea of Rome, through the simplicity of some Bishops, and ambition of others, for these first six Ages, till Gregory the first; after whose death, he came to his man's estate, that is, was revealed in the Church, and reigned in the Roman Sea: and as the period of this Age of man is commonly of longer continuance than the rest, so is the time of antichrist's reign, longer than of his infancy or youth. It began presently after the death of Gregory the Great, and continued well-near the full space of 800. years, and arose to it height by certai●●●egrees and stairs: for no mortal thing is perfect at the first, b t groweth by steps, as it also decayeth. The first degre● o● his reign, which I term his man's estate, was in the time of the Emperor Phocas, who having most treacherously and cruelly murdered his Master, Mauritius the Emperor, together with his Wife and Children, to the end, that he might gain the favour of the Romans, and keep Italy from revolting; he caused the primacy and superiority of the whole Church, to be adjudged to the Roman Sea, and the Bishop of Rome to be declared the sovereign and universal Head of the Church, and of all other Bishops; alleging for it this reason: That as the City of Rome was the Mother and Princess of the Roman Empire, so it aught also to have the primacy and sovereignty in religion. And from this time, Boniface and his successors took upon them the title of universal Bishop▪ A title, which in deed appertaineth to none but Christ, who is the only true shepherd (as S. Peter calleth him, 1. Pet. 5.4.) and consequently the only universal Bishop and Head of the Church, 
Gregor epist. lib. 12. ep●st. 32.  as S. Gregory notably confirmeth in many places, as in an Epistle of his to all Bishops, where he useth this superscription: To all the members of the holy Church, most precious stones, shining in Christ's diadem, whose universal head is Christ: he doth not say, the Bishop of Rome, but Christ: yea he that taketh upon him this name, doth not only rob Christ of his dignity, but also every other particular Bishop of that power and part of the administration of the Church, which is committed unto him by God. This S. Gregory most excellently, and at large proveth in diverse of his Epistles, as lib. 4. Epist. 34. and Epist. 36. and Epist. 38. and all grounded upon this reason, because to be the universal Bishop, is to be the only Bishop, and so all others to be but his Substitutes, and Vicars, and therefore to have no power of themselves, but as it is derived from him: and therefore that distinction of the word universal, devised by the Jesuits, is both vain and frivolous, when they say, that it either signifieth singularity, and so to be universal, is to be the only Bishop of the world: or preeminency, and so to be universal, is nothing else but to be the chief of all Bishops. And that in the first signification, the title is profane, sacrilegious, and proper unto Antichrist: but in the second, it may be attributed to the Pope, according to S. Gregory's intention. This, I say, is an idle conceit: for he that shall advisedly read S. Gregory in the forenamed places, shall find, that he doth not only condemn it in the first sense, but in the second also, namely, that one should usurp that title to himself, depriving all others of it, seeing it is apparent in the Ancient Councils that all the patriarchs in common, bear the title of ecumenical or universal Bishops, without derogating thereby one from the other. And therefore if the Council of Chalcedon (as they pretend) or any other Council, did at any time give the Bishop of Rome this title, it was in common as to a Patriarch, and not in any singular manner: As the care of all the Churches was committed to Peter, but not in private, but in common with the rest of the Apostles; for else S. Paul had overlashed, when he said, That he was troubled with the care of all Churches. 2. Cor. 11.28. Hence it is, 
Theodoret hist. lib. 4. cap. 19 Nazianz. ser. de Cypriano.  that S. Basill was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great light of the world: and Gregory Nazianzene speaking of S. Cyprian, saith, that he not only presided over Carthage, but also over the whole West, yea the East, and the South, and the North. In a word, these two titles, Bishop of the universal Church, and universal Bishop of the Church, are fare different, if not contrary: for the first was a common name to all Bishops that made profession of true and sound doctrine, whereby they were discerned from Heretics and Schismatics, the universal Church signifying nothing else but the Orthodox and Catholic Church. But the second cannot properly agreed to any, but to an infinite person, to wit, jesus Christ, and if it be ascribed to any, it is not in regard of prehemiennce, that he should have above all others, but in regard of the univer ality of care, he aught to show towards the whole Catholic or universal Church.  
7. This was the first degree of antichrist's reign or Kingdom. The second was, when the Bishops of Rome shaken off from their necks the yoke of obedience and fealty, which they aught unto the Emperors: for, for a long time, the Pope was chosen by the common voices of the Clergy, and people of Rome, and this election was confirmed by the Emperor himself, or by his Lieutenant, 
Platina. Baronius.  the Exarch of Ravenna, and was subject to him, as to his Lord and Master, to be either established or deposed at his pleasure: as we may see particularly in the example of Pope Martin the first, who was carried as a criminous person to Constantinople before the Emperor, and by him banished into the Isle Chersonesus, where he died: But afterward Pope Benedict the second, by his hypocrisy, obtained of the Emperor Constantine the fourth, freedom of election, without the authority of the Emperor, or his Exarch: and then presently began this Man of Sin to ruffle in his pride, and never ceased, what by seditions and excommunications, till he had chased the Emperor's authority wholly out of Italy. Then Pope Constantine, excommunicated the Emperor Philippious (who indeed was a favourer of the Heresy of the Monothelites,) and forbade the people of Rome, either to acknowledge him for their Lord, or to obey any Mandate or Commandment that came out by his authority. Then Gregory the second, resisted the decree of the Emperor Leo the third, who in zeal to God's glory, had commanded all Images in Churches to be beaten down, and so maintained himself by the favour of Charles Martell against him, that the Emperor durst not give assault upon him by Arms Then Pope Stephen the second, by the aid of Pepin, than King of France, wrung out of Arstulphus the King of the Lumbards' hands, not only the rights and territories of S. Peter, but the whole Exarchate of Ravenna, with all the dependences thereupon, & bestowed it upon the Bishop of Rome: And yet their ambition was not satiate herewith, for they rested not till the Kingdom of the Lumbards' was utterly rooted out by Charles the successor of Pepin, who having conquered Dedier their last King, added unto his Father's gifts, all that lieth beyond Liguria, from the old ruins of the City Luna, unto the Alpes, and much else where: And this is that which is called S. Peter's Patrimony, which they defrauding their true benefactors of that acknowledgement which is due unto them, had rather ascribe to the donation of Constantine the Great. Here than we may see two notable events. First, the Pope aspired unto two horns, to wit, both spiritual and temporal authority, and so became a temporal Prince in those great territories which were conferred upon him. And secondly, the erection of the Image of the second Beast: when the first made P●pin the Father a King, deposing Chilpericke as unsufficient, and then translated the Western Empire, from the Greeks to the French, conferring it upon Charles his son: thus notoriously verifying the prophecy, Apoc. 13.14.15. That Antichrist should command the inhabitants of the earth, to make an image of the first Beast, to give him a spirit, and to 'cause him to be worshipped. This is so manifest a token of Antichrist, that it cannot be doubted of, whether we respect the erection and translation of this new Empire, which is a power only proper unto God: or the bringing into the Church the adoration of Images, and the canonisation of Saints, which was a kind of giving life to the image of the first Beast, with whom it was accustomed both to worship dumb Idols, of wood and stone, and to consecrated and deify mortal men, as they pleased. For this cause, many learned men have fixed the number 666. upon this time, as the true beginning of the revelation of antichrist's kingdom: for if we add to 97 years of Christ, which were run when the Apocalyps was written, 666. we shall fall upon the year of 762. in which the Pope as an earthly Prince, possessed the Exarchate of Ravenna, and those other territories, which he rece ve by the gift of Pepin and Charlem●igne.  
8. But for all this, the Whore of Babylon was not yet ascended to the top of her abominations: for the Roman Sea was as yet held in some subjection to the mperours; so that no Popes could be received, without their approbation and confirmation, as is apparent by Stephen the fourth, and his two successors, who were compelled to travail into France, to get the confirmation of their election Also the guardance and sovereignty of their temporal lands given by Pepin and his successors, remained in the hands of the Emperor, and of those that held under him the command of Italy. Also Lewes the second, making his abode for the most part at Rome or thereabout, commanded with more absolute power, than any of his predecessors had done. The Pope's power than was by these means somewhat bridled, so that he could not do as he list. But th●se proud Prelates, disdaining to be thus kerbed, soon broke the yoke, and s●t themselves free from all obedience to mortal man. Pope Nicholas the first led the ring: he amongst other his goodly constitutions, prohibited the Emperors to be present at their Synodall assemblies; concluded that the Pope could not be judged by any secular power; forbade the marriage of Priests, interdicted Princes, and received appeals of Bishops and Priests that were Canonically deposed: of which dealing, we find many complaints made by learned and godly men living at that time, as of Hinemare Archbishop of Rheims, and Lintpert, Archbishop of Mentz, with others. After him succeeded other Popes, whose continual labour was to strangle the power of Kings (as Claudius Fanchet speaketh) and that partly by occasion of their negligence in government, 
Claudius' Fanchet delinat. maison de Charlemaigne.  and partly of the ignorance of their own rights and ancient Canons, as may appear in the answer of Theilgunt, and Gouthier, Bishops, recorded by Fanchet and others: about which time, Pope Adrian the second, threatened to excommunicate King Charles the Bald, if he did not tender Lorraine to the Emperor Lewes. Neither did these effects of their power show themselves only in France, but in England, Germany, Italy, and other Countries of Europe; as is manifest in the stories of those times: deposing Kings, translating Kingdoms, excommunicating all that any ways withstood their ambitious designs, and interdicting whole Nations, as here England in the time of King john, which stood in that state of interdiction for the space of six years: during all which time, no bells were rung, no divine service publicly used, no bodies buried in Christian sepulture, no Sacraments publicly administered, nor any religious exercise else performed, but all carried the face of Paganism, religion being utterly banished, or at lest so smothered, that it could not appear. At this time also it was, that after the declining of the house of Charlemaigne, the Popes grew to that height, of not only pride, but also impiety, that they were esteemed no better than monsters, 
Baron. ●d An. 912.  whom Baronius is constrained to call Apostaticks, and not Apostolicks. Then did that famous harlot Theodora, with her two daughters, Marozi● and Theodora, make Popes at their pleasure, even adulterous russians, which are not registered in the roll of the Popes of Rome, for any other cause (as Baronius confesseth) but to fill up the succession, and mark out the time. And these monsters created Priests, and Deacons, and Cardinals, like to themselves: so that Baleus had great reason to call the time of the sitting of these Popes, from john the eight, till Silvester the second, the reign of the great Whore. And it may seem, that the Author of the book of Antichrist, which is found in the ninth Tome of S. Augustine's works, aimed at the same, when he designeth the revealing of Antichrist, to the time of the Empire's translation from the French unto the Germans. And after this also, when john the 1●. gave the Imperial Crown, to Otho a King of Germany, and Prince of the Saxons, as it was before given to Charlemaigne, by Leo the third. This Otho, took not only an oath of allegiance to the Pope, but also of protection of him and his estates, against all the world. The oath is recorded at large by Gratian, dist. 63. (tibi domine) by the tenor whereof, we may easily see, how the Emperor received at that time, the Character or mark of the second Beast; and in stead thereof, yielded unto them thei● power and authority, as it was foretold by S. john. So that it cannot be doubted, but that in the Church of Rome at those times sat the true Antichrist, in whom all the Prophecies were fulfilled, and the manners of the great Whore practised to the full: And therefore in a Council held at Rheims, not long after, the Fathers there assembled, were not afraid to affix the title of Antichrist upon those Popes.  
9 The last and highest period of antichrist's reign, is yet behind, which began when john the 18. or 19 successor of Silvester the second, deprived the people of Rome of all right of election of their Popes, which power they had retained and exercised all that time. For he took it from them, and invested therewith the Priests of Rome, which began then to be called by the name of Cardinals; in which form of election, it continueth till this day: and here began the arm of his reign, which grew a little bigger under Benedict the seventh, who by a Decree ordained, that none might be called Emperor, but whom the Pope should choose, and to whom he should present the Imperial sign, (which was an Apple of gold, beset about with precious stones, and a golden Cross on the top) so that whereas before, the Pope was no Pope, except confirmed by the Emperor, now topsy-turvy, the Emperor is no Emperor except confirmed by the Pope. But the top and top-gallant of his reign, was under Gregory the seventh, formerly called Hildebrand, who converted the whole spiritual power of the Papal Selover Churches, into a politic Monarchy over earthly Principalities.  
10. Out of all which that hath been said, I may commend unto the Reader, three notable observations for the confirmation of this truth. First, that not only our modern writers, but also such as were more ancient, living before the reformation of the Church, refer to this Gregory the seventh, the highest degree of antichrist's reign. For Lollard who wrote upon the Apocalyps, in the year 1357. settleth the beginning of antichrist's reign (whom he peremptorily affirmeth to be the Pope, upon the year 1033. and with him agreeth eberhard the Bishop of Saltzbourg, in the time of the Emperor Frederick: who in an Oration which he made in an assembly of the Princes and Bishops of Germany, saith; that Gregory the seventh laid the first foundation of the Kingdom of Antichrist. Secondly, that at this time, the lives of the Popes were so filthy and abominable, as it would irk any Christian heart to read such things as are written of them by their own writers. Cardinal Benno representeth unto our view, a map of such horrible monsters and incarnate devils, living at that time in the Roman Sea, as the earth never bore the like. And of this time, the Author of the book called, Fasciculus temporum, thus speaketh. An effeminate time, wherein the Christian faith began greatly to sail, and decline from it masculine vigour: for then Sacraments, and Ecclesiastical Ceremonies, were not observed, but the people gave themselves to Southsaying, enchantments, and Necromancy: and as were the people, so were ●he Priests: Then Popes murdered one another by poison, rent Christendom with Schisms, filled Churches with abominations, and Kingdoms with wars, massacres, and blood. Thirdly and lastly, that at this time the pride of the Roman Bishops was grown to such an excessive height, as is almost incredible: for they constrained Emperors and Kings to kiss their feet, to hold their stirrup when they got on horseback, to minister water unto them for the washing of their hands when they went to meat, to wait for access unto them at their gates, till it were their pleasure to admit them to their presence; and finally, they were not ashamed to trample upon their necks, as Alexander the third did to the Emperor Frederick the first, and to set the Crown on their heads with one foot, and kick it off again with the other, with infinite other most arrogant demeanours. All which things laid together, do exactly conclude, that ever since Boniface the third, the Pope hath been the true and grand Antichrist, albeit his tyranny and pride increased by degrees till Gregory the seventh, when it was ascended to his highest period.  
11. Thus we have seen Antichrist in his man's estate, that is, in the top of his strength and pride; but then he began to decline and decay, as a man useth to do after he is fifty or threescore years of age. This declining estate of the Man of sin began, when Martin Luther dispelling the mists of Popery, preached the glorious Gospel of jesus Christ to the world, and especially cleared the doctrine of justification, which till then lay cloaked under the veil of Scholastical distinctions, and Monkish devotion. For albeit there wanted not in all Ages some that opposed themselves against popish tyranny and superstition, and discerned and avouched that the Pope was that Antichrist: yet none of them gave him his deadly wound, till God stirred up Luther to be the instrument of this mercy. For his doctrine and preaching was no sooner spread abroad in the world, but it was entertained as finding it not new, but grounded upon the antiquity of holy Scripture and ancient C uncills and Doctors. At this time God also raised up such a number of bright Stars, learned men in the Church, as no Age ever saw the like: these did not only refine from Monkish barbarismes, humane learning, but also g●● great light and propagation unto the truth, which had 〈◊〉 long time lain clouded under ignorance and superstition. And to help forward this great work, not long before this time, the Famous Art of Printing was by God's providence found out, as it were of purpose to divulge and spread abroad the most excellent writings of famous men then living, which peradventure otherwise had never come to light. Now than all these means of God's providence working together, brought forth such an effect, that not only millions of people in all places, but also whole States and Kingdoms spying out the abominable errors of the Romish Harlot, fell away from the obedience of the Pope, and embraced the truth of the Gospel, as is apparent at this day in Germany, France, England, Denmark, Poland, and almost all parts of Europe. And this is that very same which was prophesied of by Saint Paul, 2. Thess. 2.8. in most plain terms, where it is said, That the Lord should consume Antichrist with the spirit of his mouth: where by the word (Consume) is meant a declining and languishing sickness that should fall upon him, whereby his vital parts and powers should every day grow weaker and weaker, as it is with such as are in a consumption: and by the spirit of Christ's mouth, nothing else but the preaching of the Gospel, according to the opinion of most Interpreters: and this is the reason why of all men living, they most hate godly and painful Preachers, because they are the Trumpeters to blow down the walls of their jericho.  
12. Thus hath this Man of sin been in his wane and declination, ever since Luther's time: but whether his old and decrepit age be yet come, is hard to judge: as also of the time and hour of his death. These things we must leave unto God, who only knoweth the secrets of times and seasons that are to come: only we may thus fare judge, that as when we see a man wax gray-headed, and declining, we are assured old age and death are not far off: so we may also safely judge, considering the declining estate of this Man of sin, that he is growing old and near to his destruction: which final destruction notwithstanding, shall not be accomplished, till Christ himself come unto judgement, when ●s the Apostle speaketh, he shall destroy him by the brightness of his coming, 2. Thess. 2.8. How aught we then to wish and long for that blessed day?    

The Second Part.  

CHAP. 1. Touching the Image of the Beast.  
FIrst, Apocalyps 13.14. it is written by S. john, that the second beast should make an Image of the first, which had the wound by a Sword and did live: and that he should have power to give life unto this Image, and 'cause it both to speak and to be worshipped. Which words may be understood either literally, or morally, or mystically: but in which sense soever we take them, yet every way they sit the Pope, and demonstrate him to be the true Antichrist, figured out by this second Beast whereof Saint john speaketh.  
2. For if we understand it as many of the Popish writers do, literaly, that this must be one of the miracles of Antichrist, that he shall give life and speech to a dead Image, which because no Pope ever did, therefore he cannot be Antichrist: I answer, that it is false, that never any did so: for else what mean those frequent motions, noddings, sweats, and weeping of Images, reported in their Legends, and Martyrologies? At that great controversy betwixt the Monks and married Priests, at the Synod at Winchester under Dustan, a Crucifix is said to have thus spoken in favour of the Monks, against the Priests, Non fiet, non fiet, judicastis bene, mutaretis non bene; non bene s●●tiunt qui presbyteris favent, that is, It shall not be, it shall not be, you have judged well, you shall not do well to change; they think ill that favour the Priests. It is written in the Roman Breviary in the Feast of Saint Thomas, that when he prayed very earnestly before a Crucifix at Naples, this voice was heard from the Crucifix: Bene scripsisti de me Thoma, qua● ergo mercedem accipies? Thou hast written well of me Thomas, what reward therefore wilt thou receive? Also in the life and acts of Hyacinthus, recorded by Severinus, we read that an Image of the Virgin Mary thus spoke unto Hyacinthus flying from the Tartars. O filled Hyacinthi, effugis man●● Tartarorum, & me cum filio meo dissecandam & conculc●●dam relinquis? Accipe me igitur tecum: that is, O son Hyacinthus, dost thou flee from the hands of the Tartars, a●d leave me with my Son to be cut in pieces and trampled upon by them? Take me therefore with thee: and when he answered that her Image was so big that he could not carry it: it answered, Accipe, quia alleviabit pondus filius meus, Take me, for my Son will help to bear thy burden. We find also in Cesarius, another Image of the blessed Virgin, that in the behalf of a Renegade that had denied Christ, and humbled himself before her, craving pardon for his sin, spoke thus unto her Son in her arms; Dulc●ssime fili miserere istius hominis: Sweet Son have mercy of this w●●● which when he turning away his face denied to do, she laid him upon the Altar, and cast herself at his feet, saying, Ego te precor mi fili, ut propter amorem mei huic homini vel● ignoscere, I pray thee O my Son, for the love of me, to take pity of this man. Then the Son lifting up his Mother, said, Nihil ego tibi possum denegare Mater mea, ecce ego omnia ei condono propter amorem tui. O my Mother, I can deny thee nothing, behold, I forgive him all for thy sake. The like examples we find of the Image of the blessed Virgin speaking to the Porter of a Church, concerning Alexius; Fac i●troire hominem Dei. Let the man of God enter in: and to Saint Bridget, in the Church of Saint Paul in Rome; and to Pope Celestine in the Church of Saint Mary the Empress, with a number more. Now if these reports be true, as why may not the devil that (according to their opinion) caused the dead body of Samuel to speak, cause also a dead Image to do the like? or if they be false and sergeant, devised by superstitious Priests; yet howsoever, they make a good argument against them, that the Pope is Antichrist, who thus giveth life and speech to dead Images. I omit that they constrain all their Disciples to worship Images, and condemn and persecute all them for Heretics that refuse this service. And albeit these Images cannot be said to be portraitures of the Beast, to wit, the Roman State, for this was to erect an ugly Image with seven heads and ten horns; yet they may truly be called his Images, both because they are made in favour of him, and he also possesseth and causeth them to be adored. As Laban Gen. 32. and Micah, jud. 18. call the Images which Rahel and the Danites had stolen f am them, their Gods; because they made, worshipped, and possessed them.  
3. Thus literally may this prophecy rightly be applied to the Pope: and as literally, so may it morally also. For as by the Beast is meant the Roman Empire, so the Image of that beast is nothing else but the representation of that Empire, and this is notably verified in the Western Empire erected by the Popes, first in France, and after in Germany. For as In ges retain the name, and a certain outward similitude of the prototype, but are utterly voided of the Nature and essence thereof: so these new Emperors of the West, bore the name and title of the ancient Roman Emperors, and were adorned with Imperial Ornaments and prerogatives of honour, yet wanted the power and Majesty of the ancient Empire, wherein its life consisted. For the ancient Emperors ruled over Rome, and the Provinces subject thereunto: but these neither have dominion over Rome, nor over any ancient Province of the Empire: but are a bore title and name without the thing. Now the Pope hath given a spirit unto this Image, that is, an Imperial dignity and speech, that is, power to make Laws and Decrees. So that seeing the Pope after the decay of the old Eastern Empire was the erection of this new in the West, creating the first Emperor, and instituting a College of Electors for the choice of new in their succession, and confirming the choice by his authority; we may deservedly conclude, that he is the second Beast, that is Antichrist, which made an Image, and gave life and speech to the first Beast.  
4. And so it is also morally fit and true: but if we take it in a mystical sense, than the Image of the Beast is the Papacy itself, especially since it usurped both the Spiritual and Temporal Monarchy of the world. For the ancient Emperors held an absolute and universal power over the whole world; so doth the Pope challenge unto himself the like power and authority over all Creatures, yea more than ever any Emperor did; over the Angels in heaven, Souls i● purgatory, and all men upon earth: in regard of which inpartite Dominion, they assume unto themselves a Triple Crown. Neither need it seem strange that the Papacy is made and animated by the Pope as the Image of the first Beast, seeing he claimeth and usurpeth to himself both the Swords, Spiritual, and Temporal, and is not only the Spiritual, but also the Temporal Lord of the world. In which regard, Apoc. 17. Antichrist is said to be both the seventh King, and the eight: in respect of his temporal power, the eight, and so the image of the sixth, which was the Emperor: but the seventh in respect of his Spiritual Monarchy, which giveth life unto the Temporal, and maketh it 〈◊〉 speak, and without the which, all his temporal power we●● but a mute and brute Image. This truth, that the Papacy is the lively Image of the Roman Empire, is confessed by the most part of the popish Rabbis themselves. Steuchus i● his book De donatione Constantini, saith, As all Nation once obeyed the Emperors, so now they do the Bishop of Rome. Blondus Rom. instanc. Lib. 3. nu. 86. calleth him 〈◊〉 perpetual Dictator, the successor not of Caesar, but of the fisherman Peter, whom all the world adore and worship, Henry Bullinger paralelleth them thus: 
Bullinger us Apoc. 13.  As many of the Emperors had fullness of power, and were worshipped as Gods, so is the Pope as an earthly God invested with plenitude of power.  
5. But all this will more clearly appear, if we shall a little compare the pride, power, and behaviour of Popes, with that of ancient Emperors. And to begin with Augustus Caesar: he besides the Imperial dignity, usurped the sovereignty in religion, and was therefore styled Pontifex Maximus: the same name usurpeth the Pope, and not only so, but as Caligula proudly called himself, Caesar Optimus maximus: so he himself, Pontifex optimus maximus, the proper epithets of the Deity. Domitian would thus be styled, Dominus & Deus noster, Our Lord God; the same title is attributed to the Pope, Dominus Deus noster Papa, Our Lord God the Pope. Cal●gula his voice to his Grandmother Antonia was this, Memento mihi omnia li ere, Remember that all things are lawful unto me: and doth not the Pope challenge the same power? Whatsoever he listeth is lawful, though in itself never so unlawful; his reason stands for Law, and his Decrees all without examination are bound to obey. Nero vaunted that the whole world was his, and that it was in him to give and take away Kingdoms. And doth not the Pope brag, that the world is his Diocese, and that he hath power over Nations, to plant or pull up Kingdoms at his pleasure? Caligula and Maximinus the younger, caused their feet to be kissed of their Saluters, and to that purpose Dioclesian decked his shoes with Gold and Gems; the Pope in like pride or greater, causeth not only the common people, but even Kings and Emperors to kiss his feet. Claudius' pardoned incestuous marriages, and allowed the Uncle to marry with his Niece: and the Pope likewise dispenseth with incestuous Contracts condemned by the Law of God and man. The Emperors ascribed into the title and society of Gods whom they listed; as Adrian commanded Antinous his Ganymede to be worshipped as a God: And what doth the Pope else, when he taketh upon him power to canonize dead Saints, and to insert them into the Calendar to be adored, together with their Images and Relics? Caligula bragged, that nothing was law and equity, but that which came out of his mouth: and doth not the Pope say as much, when he affirmeth that his Decrees are unquestionable, and that all Laws are sealed up in the closet of his breast? Vespasian in love of filthy lucre raised a tribute out of Urine; and doth not the Pope the like out of the Stews? Nero, when he conferred an office upon any man commanded him to wring out of men's purses, by the virtue of that office, all that they could to enrich his Coffers, saying Scis quid mihi opus sit, hoc agamus nequis quicquam habeat. The same mind and manner possesseth the Pope, he would have no man rich but himself, sucking in like hell, the revenues of the world into his bottomless gulf, from whence there is no redemption: 
Mat. Par●s in Henri● c. 3.  whereupon Matthew Paris was bold thus to writ, Romana Curia instar barathri potestatem habet & consuetudinem omnium reditus absorbendi. It was ordinary with the heathen Emperors, to cell civil honours for money: and as ordinary to the Pope, to set to sale the dignities of the Church. Simonia (saith the same Matthew Paris) perinde regnat in Romana Curia as si nullum peccatum esset. The Roman Emperors ascended often to the Imperial throne by murder and bloodshed: and is not this the beaten path to the Papacy? Hildebrand (as testifieth Benno) poisoned six or seven Popes in order by the help of Brazutus his familiar friend, that he might seat himself in the Papal Chair. Nero and Vespasian caused those whom they saw to grow rich, either to be condemned to death upon false crimes, or to be poisoned, or by some other violent course to be taken out of the way, that they might enjoy their wealth. And thus dealt Alexander the sixth with many wealth Priests and Cardinals, as witnesseth Onuphrius. In fine, Caligula being offended with the Romans, 
Onuphrius in Alexand. 6.  wished them altogether to have but ●ne neck, that at one blow he might dispatch them: and Martin the second being angry with the Germans, wished that all Germany was but one great pool, that they might all be drowned at once. What should I speak of the abominable incests, adulteries, Sodomitries, and filthy luxuries, wherein the Beast and his Image the Papacy, do answer each other? Do not the Christian, or rather Antichristian, Ziscusses, Intiusses, johns, Bonifaces, and Paul's, imitate the Heathen Nero's, T●beriusses, Caligulaes', and Heliogabalusses, in all their foul vices? It would be tedious to prosecute all: these for instances may suffice, to teach us whither this image of the Beast is to be referred, and that the Pope is the great Antichrist, in whom all the lineaments of the old Roman Empire are lively drawn, and the very face thereof expressed in lively colours.  
6. For the clearing of this point, it is further to be observed, that S. john saith, that the second Beast should exercise the power of the first in his presence, and 'cause the earth and them that devil therein, to worship the first Beast, whose deadly wound was healed, Apoc. 13.12. Which prophecy is so clearly accomplished in the Pope of Rome, that no man that hath but common reason can doubt thereof. For what is the power of the first Beast, but the Majesty and Authority of the Roman Empire, reduced into the hands of the Roman Bishop, with such subtlety and craft, that the Emperou ss were persuaded by them, that they went about only to advance their dignity, when in the mean while they wrought nothing but their destruction, leaving them a body without life, or rather a shadow in stead of a body? So that if we regard the thing itself, the Papacy and the Empire, is one and the same in effect. But if we consider the outward fashion and appearance, the Pope to blind men's eyes, hath changed the name, and under pretence of his double power, usurped a Sovereign authority over the whole world. The power then of the first Beast, which Antichrist should exercise, is only this; that as the Roman Emperors challenged a Sovereignty over all the Provinces and Kingdoms of the earth: So the Popes in like pride, vaunt of the like power over all Kingdoms to appertain unto them: which how fitly it may be called the Image of the Beast, let all men judge. For proof of all this, let us hear one of their own Advocates, Augustinus Stenchus, in his book de donat. Constantini. In one place whereof he saith, that the Majesty of the Roman Empire, was revived in the Papacy, which though it was not attained to the same greatness, yet it retained a certain form (or if you will image) thereof: and this he would derive from the donation of Constantine, who (as he affirmeth) quitting Room, gave it and all the West, to a greater Prince than himself, the Pope. For the Emperor of holy things, is greater than the Emperor of earthly. And in another place, to show that this second Beast the Papacy, caused the first to be worshipped and adored, he saith that by this donation of Constantine, the Empire was not impaired, but augmented and ennobled: for it revived the power and language thereof, which were quite both defaced, and gave new life unto it, when it was well-near dead: yea whereas before it was only a temporal dominion, now it invested it with both swords, and so the Papacy supported the Empire, which was ready to fall, and made it again famous through the whole world. And as touching the deadly wound of the first Beast, which S. john saith was healed: some are of opinion, that this Prophecy was then fulfilled, when as the line of the Caesars was cut off by the death of Nero, and the Empire translated to another stock, which healed the wound thereof, and made the estate more flourishing, then ever it had been before. But I think rather by it to be meant, the banishing of the Emperors out of the West, which was the wound, and erecting a new Empire in stead thereof, which was as it were the healing of the wound: and all this brought to pass, by the power and means of the Pope, whose estate is the second Beast, and beareth the image of the first.   

CHAP. 2. Observations upon the thirteenth Chapter of the Revelation of S. john, verse eleventh.  
1. SAint john, Apoc. 13.11. saith, That he saw in the spirit another Beast, coming up out of the earth, having two horns like a Lamb, but speaking as a Dragon. In which words, the Spirit of God doth reveal unto us by certain circumstances, a notable description of Antichrist, who is intimated unto us by this second Beast. For by those two Beasts mentioned in this Chapter, is figured out the double Empire of the most cruel tyrants and persecutors of the Church of Christ, sitting and reigning in one and the same City, spiritual Babylon: as the four Monarchies represented by Daniel, reigned successively in the Caldean Babylon, which was a type of this. So that as the first Beast, represented the State and dominion of the Roman Emperors, so the second without doubt, demonstrated the Papal Empire, wherein Antichrist was to reign. This I say, will most evidently appear, if we shall advisedly consider three notable circumstances of this Text.  
2. The first circumstance is, of the time when this Beast appeared, to wit, after a great confusion of the City of Rome by bloody wars: for in the tenth vers. immediately going before, it is said, He that leadeth into captivity, shall be led into captivity, and he that killeth with the sword, must be killed with the sword: and then presently S. john addeth: I saw another Beast rising out of the earth. By which it is plain, that when the City of Rome was reduced into that misery, that there was nothing in it, but murder, bloodshed, and confusion, than was the time of antichrist's appearance. Now there is no man so ignorant in history, that knoweth not how the Empire and City of Rome, was haressed and spoiled by the barbarous Goths and Vandals, and other Nations, insomuch that it was almost brought to utter desolation, especially in the West: and how presently after these broils, the City of Rome fell into the hands of the Pope, the whole dignity of the Roman name, settling itself in him. For though there is at this day a Prince that beareth the name of the King of the Romans, or Emperor of Rome; yet he hath no command in Rome, it is the Pope only that ruleth in that City.  
3. Secondly, it is said, that this Beast arose out of the earth, that is, from a base and low estate, and from small beginnings, and as it were out of the dust, exalting itself by degrees unto that height: which circumstance also fitteth the Pope to an hair. For at the first, the condition of the Bishops of Rome, was humble and base, unlike in man's judgement ever to ascend to that greatness, which it after came unto. They were poor men, living by the labour of their hands, and eating their bread from the sweat of their brows S. Peter himself, whom they falsely brag to have been Bishop of Rome, was a poor fisherman, wanting money to pay the ordinary tribute to Caesar, till Christ supplied it by a miracle: And Acts. 3.6. confesseth of himself, Silver and Gold he had none: And the first Bishops of Rome, till Constantine's time, as Mantuan under the person of Telesphorus, that lived. An. 142. reporteth, gave themselves to ploughing the earth, planting of Orchards, making of Gardens, digging and deriving of Rivers, with many other such like manual exercises to keep them from idleness. Mantuans verses are worth the reading, touching this subject. But besides this, he that shall look but somewhat nearly into the manners of the Popes, shall easily discern, that the Papal power is merely earthly, little savouring of heaven and heavenly things. For what erected the Papacy, but the ambition of earthly men? The Ancient Councils declare, that the true cause of the Papal primacy over other Bishops, was never the commandment of Christ, nor the holiness of those Bishops, but only the prerogative of the Imperial City wherein they sat. Hence they obtained the first degree of honour and dignity amongst other Bishops; as afterwards the Bishops of Constantinople obtained the next or equal pre-eminence, by reason that that City was made the seat of the Empire, being translated thither by Constantine. This is manifestly to be seen in the first Council of Constantinople, and ●n the 28. Canon of the Council of Chalcedon: and is confessed by Cardinal Cusarus, in his first book of the Catholic Concordance, Chap. 16. His words are these, If the primacy of seats might be demonstrated by the holiness of him ●hat first presided, or by the reverence of the place, doubtless Ie●usalem should be the first, because there our great high-Priest ●esus Christ washed his Church with his blood. Add hereunto, that presently after Antichrist began to reign in the Roman seat, there came in a rabble of Bishops, borne of ●o base parentage, and more vile in condition, that they deserved truly to be called the sons of the earth: as john the eleventh, son to Pope Sergius, and the Harlot Marozia: Hildebrand or Gregory the seventh, was the son of a Carpenter: Vrbane the fourth, of a Cobbler in Campania: and so also, john the 22. or the 23. as Platina numbereth him: Bennet the eleventh, of a poor Laundress: Bennet the twelfth, of a Pasterer or Cook: Sixtus the first, of a Swineherd, with diverse others, which are to be found in the Catalogue of the Popes. And these, besides their base offspring, were infamous for bad conditions, as Histories report of them: and that which is most strange, none were equal to them in pride and arrogance, none so much elevated themselves above Kings and Princes. Hildebrand deposed the Emperor Henry the fourth, and thrust into his place (though with ill success) Rodulph of Sabandia. john the 23. excommunicated Lewes of Bavaria, for taking upon him the name and title of Emperor, before he was crowned of him, though lawfully elected: And Sixtus the fift, excommunicated the Prince of Conde, and the King of Navarre, declaring them by his Bull utterly uncapable for ever of the Kingdom of France. And thus every way, this second Beast, may be said to rise out of the earth, if we take the words not in a literal, but in a spiritual understanding, as they aught to be.  
4. The third circumstance is, That this Beast had 〈◊〉 horns like unto a Lamb, but spoke like the Dragon. That i● in general thus: that Antichrist shall be a Lamb in appearance, pretending humility, mildness, and courtesy; b● what show so ever he maketh, yet his voice is like the Dragons, that gave his power and throne to the first Beast: by which voice, notwithstanding his dissembling, he discouere●● himself to be the great enemy unto Christ. This interpretation is entertained by the Jesuits, Ribera, and Vug●●, writing upon this very Text of the Apocalyps. By these horns, saith Ribera, are not meant Kings or Kingly power, which showeth itself openly, But a certain secret and subtle power lurking in sweet words, savouring of nothing but humility and holiness, but by the which notwithstanding be produceth wonderful and strange effects: and to show that this is 〈◊〉 violent power, therefore they are said to be like to the horns of a Lamb, which are not strait and pointed, but crooked 〈◊〉 tender, unfit to des● withal. Thus Ribera. But Viegas mou● plainly, when he saith: That this Beast shall have two bor●● like unto a Lamb, because he shall make show to be gentle 〈◊〉 innocent: but because this gentleness and innocency shall 〈…〉 true but counterfeit, therefore he is said not to have the har●●● of a Lamb, but like unto a Lamb: and he is said to speak l●●● the Dragon, because under his words, which seem to proce●● from zeal of the truth, is hidden the very poison of the Dragon. By which interpretation the hypocrisy of Antichrist is notably set forth; which S. Paul calls the mystery of iniquity, an● the holy Ghost also saith, that the word Mystery, should b● written in the Whore of Babylon's forehead: All to signify, th● his proceed should not be by open force, but by secret and mystical stratagems. Now this doth so properly mark out the Pope of Rome, as that it so agreeth to him, that it cannot so fully be verified of any other. For doth it not under the title of, The servant of the servants of God, cover his power of being Lord of Lords? He calleth himself the successout of Simon Peter, and yet in close covetousness, resembleth Simon Magus: he braggeth of the Keys of ●eauen, and yet may draw with him (as themselves writ) ●roopes of souls to hell without controlment. He hath nothing in his mouth, but the names of S. Peter, and S. Paul, ●uen then when he trampleth Kings under his feet, and trea●●eth on their necks: his temporal revenues are called S. Peter's Patrimony; he exacteth homage of the Kings of the earth in the name of S. Peter; he excommunicateth, proscribeth, and dethroneth them, all under this venerable name: he filleth his treasures, enricheth his Whores, and advanceth his Nephews and kindred, by S. Peter's pence: Indulgences, and pretence of recovering the holy-Land, and of defending the liberty of the Church: he speaks scarce three words, but ●he repeats this sentence of the Gospel, Thou art Peter, and to thee I give the Keys of the kingdom of heaven: and that nothing may be wanting to procure himself reverence, he styles himself an Apostle, and his Decrees Apostolical ordinances: Thus under specious titles and names, he glideth into men's hearts the venom of the Dragon. He establisheth idolatry by the worshipping of images, and yet with his mouth detesteth Idols: he Anathematizeth Heretics, as Martion, Montanus, Pelagius, and yet decketh his religion with the flowers of their heresies: he dares not utterly deny the efficacy of Christ's blood, and yet he annihilates it, by conferring it upon holy Grains, Crucifixes, Agnus This, holy-water, whips, Monks Cowls, etc. as if he had power to infuse grace into men's souls by such fopperies. In a word, he commandeth the Saints in heaven to be worshipped & invocated as God himself, giving to them the honour which is due unto Christ, in seeking remission of sins, and the kingdom of heaven by their merit: and yet as if all were well, their prayers must be finished with this conclusion, Per Dominum nostrum jesum Christum: By our Lord jesus Christ. So it were miserable blindness, to seek any where else for the Beast, that hath two horns like a Lamb, and speaketh as the Dragon, but in the Roman seat.  
5. But there be some of the learned, that interpret this circumstance of the two horns otherwise, to wit, for a double power, which this Man of Sin should challenge vn●● himself; Civil, and Spiritual: which interpretation, as it agreeth unto Antichrist in general, so doth it also unto the Pope in particular, to demonstrate, that he is that Antichrist here spoken of. To Antichrist, for the name of the false Prophet, which importeth a spiritual dignity, is given unto him of S. john, Apoc. 15.13. and as this, so he is represented, Apoc. 17.18. and 8.7. as a King armed with civil power and authority. For the Whore is said to reign over the Kings of the earth, and the second Beast to exercise the power of the first: & she herself in the pride of her heart, vaunteth to sit like a Queen: So that as the Emperors of Rome, were called not only Kings, but High-Priests: so Antichrist is described as invested with both the titles. And it agreeth to the Pope also: for he so apparently usurpeth both these powers, that he both boasteth of them in his Decrees, and his Favourites also ascribe the same unto him. Bo●iface the eight, in the extravagant de maiorit. et obedient. C. unam Sanctam; proveth this to be true in plain terms: for he saith, That i● this power (to wit of the Popes) there are two swords, the spiritual, and the temporal: and we are instructed herein (saith he) by he words of the Gospel: for when the Apostles said, Behold two swords, our Saviour Christ doth not answer, These are too much, but, It is enough: and certainly be that denieth that the temporal sword, is not in the power of S. Peter, doth not well consider the words of Christ, saying, Put thy sword into thy sheath. 
C. fundamenta tu sexto de Electaet Elect. potestate. Aquin. de Regimine princip. lib. 5. cap. 10. Bel. de Rom. Po t lib. 3. cap. 6. aet. 7.  Nicholas the third affirmeth, that the Pope rightfully possessed both Monarchies; spiritual, and temporal. And the Author of the book entitled, Of the government of Princes, amongst the opuscula of Aquinas, averreth directly, That the Pope is both King and Priest as our Lord jesus Christ. Bellarmine also that shown more modesty and discretion in this cause then his fellows, though he affirmeth that the Pope hath this Sovereign temporal power, but indirectly in order to spiritual ends, yet he saith, that he can change kingdoms, by taking them from one, and giving them to another. And if the Ancient Christians did not use this their authority against the persecuting Emperors, it was, because they had not temporal forces to bring it to pass, though they had right to do it. And thus both the Swords are usurped by the Pope, represented, according to this interpretation, the two horns like unto the Lamb.  
6. But it is to be noted, that that novel opinion of these Antichristian Prelates, was in ancienter times either never heard of, or utterly condemned and confuted. Not to remember Saint Chrysostome, Saint Augustine, Saint Ambrose, and Saint Gregory, with other of the Fathers, who were all against this temporal Sword of Bishops; we find many holy men of later time most earnest oppugners thereof: as first Petrus Damianus, a man famous in their Church for his holiness, who lived about the year of Grace, 1050. as Baronius confesseth. This man, in an Epistle written against Pope Leo the ninth, who was then in arms against the normans, thus writeth in effect: The Terrene kingdom and the priesthood are distinguished by proper offices: the King useth secular arms, and the Priest is girt with a spiritual Sword, which is the word of God: It is of the secular Prince that Saint Paul saith, he beareth not the Sword in vain, and of the Priesthood, that the weapons of their warfare are not carnal, but spiritual: and therefore, as when King Ozias usurped the Priestly Office, he was covered with a leporosie, so when the Priest usurpeth the office of the King, he cannot escape God's vengeance: with much more to the same purpose. For which cause, 
Baron. ad An. 1053. sect. 10.  Baronius for all his holiness, taxeth him to have maintained a doctrine in this point, contrary to the Catholic faith: and produceth against him Saint Bernard, Pope Gregory the ninth, and Boniface the eight: who all ascribe this double power to the Pope upon the ground of those words of Christ, Put up thy Sword into thy sheath: But by his leave, more credit is to be given to Damianus then to himself, or any of those whom he allegeth. For Damianus proveth his assertion by the divine testimony of holy Scripture; he only by the humane testimony of Bernard, Gregory, and Boniface. For as for those passages of ●●e Gospel, Behold two Swords, and It is enough, 
Bellar. de Rom. Pont. lib. 5. c. 5. Maldona. in Luc. c. 22.38.  and Put up thy sword into thy sheath, Bellarmin● himself, and Maldonate, confess that no such thing can be literally concluded. Listen to Saint Ambrose, who saith, that by the two Swords are meant the Old and New Testament, with which we are guarded against the ambushes of Satan: and by (It is enough) that he wanteth nothing that is furnished with the doctrine of both the Testaments. Besides, Damianus was more ancient than either Saint Bernard or the others opposed by Baronius, and according to Aristotle's rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well seconded by Tertullian, Antiquissimum quodque verissimum, that which is more ancient is more reverend and true. For Damianus wrote this Epistle in the year 1053. and Saint Bernard sent this Books of consideration to Pope Eugenius the third, in the year 1152. that is, upon the point of an hundred years after: and as for Gregory the ninth, and Boniface the eight, they were yet later; the one elected in the year 1227. and the other in the year 1294. Add hereunto the differences of their persons: Damianus was as famous for his holiness as ever Saint Bernard was; and for the two Popes they are marked out for their detestable ambition, the one against Frederick the second, and the other against Philip the Fair, King of France; and therefore such witnesses as deserve no credit, especially in their own cause. Lastly, we may oppose Saint Bernard to Saint Bernard, who more fully and plainly declareth his mind in another place of the same book, where he proveth out of Saint Peter, 1. epist. chap. 5. and of the Gospel of Luke, 22.25. that that Priest or Bishop which taketh upon him the power of the Temporal Sword, doth there withal lose the Spiritual itself: the place is remarkable and worth the noting. But was this man alone for this defence? Not, there succeeded him diverse others, who set themselves as bulwarks against this usurpation: as the Author of the book entitled De unitate ecclesia conseruanda, attributed to Venericus of Verselles, in the time of the Emperor Henry the fourth. Again, an Epistle of the Clergy of Liege's written to Pope Paschall the second: Ott● Frisingensis in prologo. lib. 4. Chronicorum, about the year 1150. Dantes the Italian Poet, Marsilius Pataninus, and others: all of whom conclude strongly against the temporal power of Popes, saying, that as the Prince may not meddle with the Spiritual Sword, so neither may the Priest with the Temporal: but that there is a distinct order set by God betwixt these two great powers which must not be confounded. Thus it is clear, that this ascription of a double power to the Pope, which we say is the mark of Antichrist, was condemned, and rejected long ago; and therefore that it is no novel doctrine now in these days, to set ourselves against it.   

CHAP. 3. Touching the two witnesses that should rise up against Antichrist, Apoc. 11.2.  
1. BEllarmine and other of that crew produce this as a demonstration to prove that Antichrist is not yet come, because Enoch and Elias have not yet appeared, who should stand up to fight against him, not with corporal but with spiritual weapons: which fable deserves to be entertained rather with scoffs and hisses, then to be confuted by serious reasons. By how much the more I wonder at their impudence or blindness, that should obtrude that for a demonstration, which hath not so much as the lest probability of reason: for as this dream hath no ground in holy Scripture, as may easily appear by the solid answers given by this Author to those arguments which are derived from thence; so the opinions of the ancient Fathers are so discordant between themselves, and so variable and interfering with each other, that no man of sound judgement will derive a demonstration from them. It is an opinion of Irenaeus, that Antichrist should descend out of the tribe of Dan, which notwithstanding Bellarmine rejecteth as erroneous, and why should he then cleave to this deui●● of Enoch and Elias, which hath sure no greater, yea even lesser reason in it then the former.  
2. The ground of this conceit is out of, Apoc. 11.2. where it is said, that the holy City should be trodden under foot by the Gentiles two and forty months: at which time, Christ promiseth, that he will give power to his two witnesses to prophecy, 1260. days. And that their testimony being ended, they should be slain by the Beast, their dead bodies lying in the streets of the great City, and that after three days and an half, the spirit of life should enter into them again: and by that miracle, the jews should be converted. Hence was that fable framed, that the jews under the conduct of Antichrist, should possess the City of jerusalem, and that those two witnesses which should rise up against him, were Enoch and Elias, who were for this purpose reserved alive in Paradise, to come again in the end of the world, to oppose against Antichrist; and at last after their resurrection should overcome him in Mount Olivet, and then five and forty days interceding, should be the second coming of Christ. This is the fable which hangs so ill together, as no man can believe it without hazard of his wits. For first, how can it be that by these two witnesses should be precisely understood two men, and no more, seeing it is said in the ninth verse, That people, and kindreds, and tongues, and Gentiles should see their corpses three days and an half, were of all Nations and people of the world gathered together at jerusalem to see this spectacle? And again in the tenth verse it is said, That these two Prophets vexed them that dwelled upon earth: and is it likely that two were enough to trouble the whole world with their preaching, and to turn them into this rage and fury? Besides, how could the report of their death be divulged in the world in three days and an half, that it should rejoice at their destruction?  
3. Secondly, suppose that by these two witnesses are meant two men precisely: how will they prove by any reason, that Enoch and Elias should be these two? The Scripture speaks nothing of them to this purpose, as is sufficiently proved by the Author of this Treatise: nay, it is flat ●gainst it, for Heb. 11.5. it is said, that Enoch was translated ●hat he might not see death, and yet these fellows in a plain contradiction, will have him to dye, and to rise again: and so whereas the Scripture saith, that he was translated that he ●ight not see death, they on the contrary affirm, that he was translated that in the end of the world he might see ●eath. And though the Scripture doth not affirm the same of Elias, yet why should we not think the same condition to ●elong to him, seeing they are both see forth to us as types of Christ? and as patterns of our immortality, one in the time of Nature, and the other in that time of the Law? Neither can it with any reason be imagined that being thus translated they retained still mortal bodies, but rather that they were changed into immortality, as they shall be that survive ●t Chr●sts coming. As touching the Fathers, they are so much distracte● in this opinion, that it is folly to ground upon their conjectures: some saying, that by these two witnesses are meant the Old and New Testament, which is Saint Augustine's opinion, and i● both godly and probable: some, the two Churches of the Law and the Gospel, as Beda: some Elias and Elizeus: other Elias and Moses: others Enoch and jeremy; others add to these two, john the Evangelist, which both Arethas and Theophilact affirm, was the opinion of many in their time: others the Church and the Scripture, which are both double, the particular Church of the jews, and the Catholic of Jews and Gentiles, and the Scripture of the Old and New Testament, and so the two Olives should represent the Scripture, and the two Candlesticks the Church, which receiveth Oil of grace from these Olives: others, two kind of Martyrs, one in habit, the other in act; or two kind of witnesses, Confessors, and Martyrs, figured by Enoch and Elias; for Enoch walked in peace with God, but Elias endured grievous persecution: or lastly, two kinds of Preachers, Priests and Monks, which though they are many, yet are said to be but two, in allusion to the practice of our Saviour Christ, who sent forth his Disciples to preach by two and two; with diverse other maintain conjectures which I forbear to name. So that the Fathers are neither for them in this point, as they audatiously boast, nor yet indeed for the truth, which can be but one, and simple. With how much greater modesty do other of the Fathers speak of this secret? 
Nazianz. de Theolog. ●●at. 2.  Gregory Naziazene speaking of Enoch, saith, that it is not yet manifest whether he already hath comprehended the nature of God, or shall hereafter comprehend it. 
Chrysost. in Gen hom. 21.  Chrysostome holdeth it a manner beyond the capacity of mortal man, too curiously to inquire whither Enoch was translated, and how he life's: that Enoch was translated (saith he) and that Elias was assumed up into heaven, we believe, because the Scripture tells us so: but where they are, 
Oecumen. in epist. a. Hebraos' cap. 11.  and how they live, the Scripture is silent. So Oecumenius concerning Enoch, saith, that he was translated alive, but where, and how, it is uncertain. Of the same opinion is Theophilact, 
Theophil. Ibid.  and diverse others: and therefore I conclude with Saint Augustine, where the Scripture is silent, Cohibere se debet humana praesumptio, Man's presumption must bridle itself. I might add besides all this, that this devise crosseth directly the speech of our Saviour Christ; for he saith, That no man knoweth the day and hour of Christ's second coming, but that he shall come as a thief in the night, and as a snare upon the Fowl. But if this opinion be true, than that day of his coming may be certainly known 45. days before: than which, nothing can be more opposite to our Saviour's words.  
4. Touching Paradise wherein they say these holy men do live till the coming of Antichrist; if they understand thereby that heavenly Paradise which is the receptacle of blessed souls spoken of by our Saviour, Luke. 23.43. and by Saint Paul, 2. Cor. 12.4. we condescend that there these two just men enjoy eternal beatitude: but then they would not return from thence to be slain here on earth, because a mortal creature could not reside in that place of immortality. But if they mean the earthly Paradise which Moses describeth, Gen. 2.8. we say, that this was utterly defaced by the flood, and so could be no receptacle for Enoch at that ●ime, nor for Elias afterward: which to be true, the description of Paradise given by Moses doth evidently demonstrate. For he saith, that God placed a Garden Eastward in Eden: where the word Eden is not to be taken in it proper signification, for pleasure and delight, from whence is derived the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure, but for a Country called by that name, as is plain, Ezek. 27.23. Haran, Conneh, & Heden, were thy Merchants: and 2. Kings. 19.12. where Rabsakeh maketh mention of the people of Mesopotamia conquered by the King of the Assyrians, to wit, Haran and Rezeph, and the children of Eden which were in Thelasar; which Thelasar was a Fortress of the Babylonians, situate in the midst of Euphrates, to withstand the Assyrians, and is otherwise called Tiluthan by Ammianus Marcellinus. So that when it is said, that God planted this Garden in Eden, it cannot but be understood of the Country wherein it was planted, and so if we can find out where this Country of Eden was situate, we may also easily judge where Paradise was, for it was planted in the East part of that Country. Now all avow that the Country of Eden was in Mesopotamia or Babylon, and therefore there also was this Garden or earthly Paradise. And to make the matter more plain, Ptolomey an ancient Geographer calleth this fruitful tract, by the name importing a delicious Country Auramitides, or rather Audanitides, as junius hath judiciously observed: and it is certain, there is not at this day a more fruitful and pleasant Country in the world than this is: and that which is most remarkable, it agreeth in every particular with Moses his description. For the River that ran out of Eden to water the Garden is Euphrates which divided itself into four heads, that is, four currents or channels, named by Moses, and known at this day to be there, and no where else. If Paradise than was in Mesopotamia, as is manifest by this description, than it must needs follow, that it was defaced by the flood, and so could not remain the habitation for Enoch and Elias.  
5. Hence appeareth how fond and improbable those opinions are which are taken up by many both ancient an● modern writers. Origen with others, translate the whole literal sense of the history into allegories, affirming Paradise to be no corporal, but a spiritual place. josephus saith, this Paradise was distended over the whole earth, 
I sephus Antiqui lib 1.  and so Adam being cast out of Paradise, must by this interpretation be cast out of the earth. Tostate, with Ariosto and others, place it in the top of an high Mountain, in the third region of the air, near unto the circle of the Moon, a place as Philosophy tells us unfit for man's abode, by reason of the proximity of the Element of fire, and of the Planets. Some sand it over beyond the river Ganges into the East Indies, not considering that the situation of the river Euphrates with the channels derived thereout, do plainly contradict this conceit. In brief, the common opinion of the modern Papists is, that this place is so fare remote from the knowledge of man, that no man can tell where it is situate, but yet that a remains entire and sound notwithstanding the flood: which opinion is more absurd than all the rest: for if it be remote from all humane knowledge, to what end serves the description which Moses makes of it so expressly? Why doth he paint out the course of the river Euphrates with it diverse currents, the bordering Countries, the things wherewith those Countries are renowned, as Gold, Bdellium and the Onyx stone of the land of Havilah, all which are circumstances by which Geographers use to mark out the Countries which they describe? And that this place could not consist entire without being wasted by the flood, these reason's evince. Because Moses saith, Gen. 7.19. that the waters of the Deluge ascended higher than the highest Mountains of the earth, fifteen cubits, and how then could Paradise be exempted from this destruction? If they say that it was preserved miraculously from this inundation, as the Israelites were preserved in the midst of the Read Sea and of jordan: I answer, that this being a dream having no ground in holy Scripture, may be as easily rejected as it was rashly forged. And besides, it is manifest that all Mesopotamia where doubtless this Garden was planted, was anciently after the Flood, and is still at this day inhabited, without any trace left of this delicious Garden. And further, to what purpose did God command Noah to build the Ark for his preservation, with so great pain and labour, if this Garden of Eden had been safe? And lastly, if Enoch was preserved alive in that Garden, how is it true which S. Peter affirmeth, that only eight persons were preserved in the Ark? 2. Pet. 2.5.  
6. The Ie●uite Pererius, convinced with these reasons, hath forsaken his fellows, and devised a dream of his own brain: for he confesseth, that the Paradise spoken of by Moses, was defaced by the Flood: but because it is certain that Enoch was not touched with that destruction, therefore he saith; First, that it may be, he was taken up miraculously by God into the air, and there saved alive during the deluge. Secondly, that though S. Peter nameth but eight persons preserved from drowning, yet Enoch is to be added unto them, and that no mention is made of him, because he lived not in the society of men. And thirdly, lest he should cross the vulgar translation of Ecclesiasticus, where mention is made of Paradise, though the word be not found in the original: he imagineth that there is another Paradise, situate in some secret and unknown Country of the world. Thus he propoundeth his own fancies, as men do that forsake the Scriptures: and giveth us besides the heavenly Paradise spoken of in the new Testament, and the earthly Paradise described by Moses, a third never heard of before, situate either in the air, which the Scripture maketh the lodging place of the devils, or in a world unknown to all Geographers, or at lest in the Newfound Land of Utopia, described by Sir Thomas Moore, or in the land of Phonacia, which our English Mercury speaks of.  
7. The plain truth then according to the Scripture is this, that Enoch and Elias were taken up into heaven, into the place and seat of the blessed, where having changed mortality into immortality, they live still, and can never taste of death: for Gen. 5.23. it is said, that all the days of Enoch were 365. years, And that he walked with God, and us not, for God took him: that is, lived no longer amongst men, but was taken of God to himself, for so the word importeth. And Heb. 11.5. it is said, That he was translated, that he should not see death: where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle, signifieth properly to be changed from one estate into another, and alludeth to that, 1. Cor. 15. where it is said of those that are alive at Christ's coming, that they shall not sleep, but shall be changed; how changed, but from mortality to immortality, and where is the place of immortality but in heaven? But concerning Elias, it is a more clear case: for the Text, 2. Kings. 2.11. saith plainly, That he ascended by a whirlwind into heaven: Now there is no doubt but Enoch was transported into the same place whither Elias after was, that is, into heavenly Paradise. I know that Heaven is taken in three significations in holy Scripture. First, for that space which extendeth itself from the earth to the circle of the Moon, where the birds fly, and rain, snow, and thunder are framed. Secondly, it is taken for the celestial circles, wherein are the Stars, Gen. 1.14. And thirdly, for the place of the blessed, whither Christ visibly ascended, and of which the Apostle speaketh, 2. Cor. 12. when he saith, That he was rapt up into the third heaven. But to say, that Enoch and Elias were assumed up into the first heaven, that is, into a region of the air, full of more tumultuous agitations and disquietness than the earth, is a thing without all show of reason: And to imagine that they are amongst the Celestial bodies of the firmament, either there to be rolled about the world with the Spheres from the East to the West, or to be fixed in one of the Poles, this is a profane imagination, 
Peter. in Sent. lib. 7 disput. de translat. Enoch. q. 2 Hieron adversely. errores joh. Hieros●lymit ad Pammachium.  more proper to the Stoics, then to Christians. Therefore it remaineth, that they were received into that heaven which is the resting place of the blessed, and the desired Country of all the Saints. Neither is this a novel opinion, for Pererius confesseth, that Procopius Gazelus was of the same mind: And S. Jerome also confirmeth the same in an Epistle of his: where to prove, that after the resurrection, we shall have the same flesh, bones, and members, as we now have, he first allegeth the authority of the Apostle, 1. Cor. 15.53: Secondly, the example of the transfiguration of Christ, which was not only in his face, but in all his members: And thirdly, the example of Enoch and Elias, translated in their bodies into the heavenly beatitude. 
justin. Martyr resp. quaest. orthodox. q. 85.  justine Martyr also affirmeth, that Enoch and Elias were gathered into the same place, where the souls of the faithful rest till the resurrection. Of the same opinion is Irenaeus, 
Irenaus adverse. heres. lib. 5. c. 5. Epiphan. in An corat.  and to conclude, Epiphanius calleth them, The two first borne of our resurrection: thereby showing that they are already so beautified in soul and body, as we shall be after our resurrection, and therefore to these two, he opposeth Dathan and Abiram, who as he saith, both in soul and body descended into hell.  
8. All the difficulty of this interpretation lieth in this, that it seemeth by john. 3.13. and 1. Cor. 15.20. that no flesh ever ascended into heaven before Christ, because he is said only to have ascended, that did descend, and that he was the first fruits of them that sleep, and the first borne of the dead. But if we understand these Texts aright, this difficulty will soon vanish. For by ascending into heaven in S. john, is not meant any local, or corporal ascension, because Christ himself was not then ascended, but either a spiritual ascension in the knowledge of heavenly mysteries, as Beza, and Maldonate, and others think: or more simply, 
Beza Annot. in no vum testam. Maldon. in joh. 3.  as Tollet another jesuite supposeth, that Christ alone descended from heaven by the assumption of our nature, to teach and instruct the people, & yet still remained in heaven in his Deity: And whereas he is called the first fruits of them that sleep, and the first borne of the dead; it doth not prove, that none went to heaven before his ascension: but only that the resurrection of the other Saints to eternal life, and their reception into heaven, depends upon the resurrection of Christ, as the true cause thereof: as the blessing of the whole harvest depended upon the blessing of the first fruits, as the Apostle speaketh, Rom. 11.16. and so all that ever ascended into heaven, either in body and soul together, as Enoch and Elias did, or in soul alone, as the rest of the Saints did, thi● was by virtue of Christ's resurrection and ascension, which extended itself unto all Ages, both before his coming in the flesh, and after: and doubtless, if the souls of the Saints had access into heaven before Christ's ascension, then might their bodies also, for the same reason is of both: but their souls did, as may appear by Lazarus his soul, which was translated into Abraham's bosom, which bosom of Abraham, signifeth nothing else but the felicity, and joy, and rest of the souls of God's Saints after this life in heaven, as Christ himself avoucheth, Mat. 8.11. Where he saith, that many shall come from the East, and from the West, and sit down with Abraham, Isaac, and jacob, in the kingdom of heaven. And thus both Beda, and S. Ambrose, and Sulpitius Severus, 
Bed● in Luc. lib. 5. cap. 65. Ambrose in orat. de ob●tu. Valentiniani. Sulpit. Severus. epist. ad Bass.  interpret the place. For as for Limbus Patrum, that is a doting dream without all ground either in holy Scripture, or reason: and ●o also is this conceit (as appeareth by that which hath been said) to wit, that Enoch and Elias were reserved alive in the earthly Paradise, to come against Antichrist in the end of the world, and by him to be put to death.  
9 These two witnesses than are not Enoch and Elias, neither are they any two singular persons: for as Rupertus, one of the most learned men of his Age saith, 
R●pertus. in Apoc. lib. 6.  Is it likely that the Lord of the Prophets, and the Author of all Prophecy, should have but two witnesses? Were not all the Apostles, the Martyrs and confessors, his witnesses? Surely this is a great, grave, and weighty speech, to wit, that though there be innumerable witnesses, yet he saith that their shall be but two. By which speech, as also by the rest of his discourse, he signifieth, that this number is not to be restrained to two alone, but that the Spirit of God would notify unto us, that though the fury of Antichrist, doth labour to stifle the truth, yet God will not suffer it to want so many witnesses, as shall suffice to confirm the same. And therefore the most probably opinion is, that by these two witnesses are meant, all the con●ant defenders of the truth against Antichrist, who though ●hey be many, yet are said to be only two, for these reasons. ●irst, because of the paucity of them, in comparison of the infinite number of false teachers, and Antichristian Locusts. ●econdly, because all their whole doctrine is derived out of ●he Law and the Gospel, the two Testaments which God ●ade with mankind. And thirdly, because this number is ●ufficient by the Law of God to convince falsehood, For by ●he mouth of two or three witnesses (saith the Law) shall every ●atter be established: to which Law it seemeth the holy Ghost hath reference in this place: and certainly the work ●f defending the truth against Antichrist, is so great, that it requires more workmen than two alone. And yet we ●inde, that two men stirred up by God, to wit, john Husse, ●nd Jerome of prague, witnessed the truth, and sought the reformation of the Church, against that great famous Council of Constance, wherein the whole power of Antichrist was gathered together. For the Emperor was there present in ●is own person, and the Pope, four Patriarches, 29. Cardi●als, 47. Archbishops, 170. Bishops, 564. Abbots, with Doctors and learned men innumerable: and yet these two holy men, witnessed the truth against them all, and willingly ●ayd down their lives in defence thereof.  
10. I speak not this in mind that the holy Ghost aimed at these two particularly, and yet why not any two rather than Enoch and Elias? Must God needs sand them out of heaven, or else his truth could not be witnessed? And if Enoch and Elias in their ascending up into heaven, were figures of Christ, ascending and triumphing; to 'cause them to descend again to suffer death, is it not in a sort to bring down Christ again from heaven to suffer on earth? For it destroyeth the figure of his triumph. Besides, have we not an express Text, Luke. 16.29. That we must not look for ●●y to come from heaven to instruct us, but must hold to that which is written in the Law and the Prophets? In a word, to what purpose should Enoch and Elias come? To dispute against Antichrist, and convince him out of the word of God? W●● what then shall become of the Church of Rome, which they say cannot err, and against which, the gates of hell ca●● prevail, and that it is the hammer of all Heresies, according to Baronius his devise: vicit haereses subegit gentes? shall it be enclosed up in some cave with the seven sleepers, that Enoch and Elias must needs leave the place of their repose, and come down to supply her office? Is not this to overunne their own strong proposition, touching the continuance of the Church of Rome?  
11. But if by the two witnesses are meant the faithful ministers and people, that shall maintain the truth against Antichrist; why do they not preach in sackcloth, and why are not some of them raised from the death, after they ha●e been slain, and ascend up into heaven? for those things are attributed unto these two witnesses. I answer, that by this sackcloth, we may well understand, prisons, persecution, tortures, and all manner of afflictions wherewith the Sain● and ministers of Christ, are havocked under the tyranny of this Man of Sin: these are the garments wherewith these faithful witnesses are clothed, without sacks or haircloth on their backs: whereas a number of their Friars, as the Capuchins by name, wear hair on their backs without affliction, being puffed up with worldly glory, and esteemed and cherished of all men. Which then are the likest witnesses of Christ, whether they that preach without sackcloth being subject to all manner of opprobries and afflictions, or they that are adored of the world, and yet wear sackcloth o● their backs? And for their rising again from death after three days and an half, I say it is truly accomplished in these our witnesses, though not according to their gross imaginations, yet according to the intention of the Spirit of God, speaking by the mouth of S. john. For as all things else i● this Prophetical book, so is this resurrection of these two witnesses to be understood spiritually, not of their bodies, but of their doctrine, order and profession, raised up and increased by the succession of others in their room: As also ●y their ascending into heaven, we may well understand a collecting and gathering them together by the divine calling, ●to the form of a Church, in spite of the malice and fury of ●heir Antichristian Adversaries: as we see at this day verified, in England, Scotland, Germany, Denmark, and other Countries. For as the Congregation of the malignant ●s called in this Prophecy, The world, or The earth; so is the Church of the elect and faithful in opposition thereunto, cal●ed Heaven. And if we consider the state of the true Church persecuted in all Ages, we shall easily subscribe to this truth. For after the ten first persecutions, wherein it was scattered and spoiled like a ship in a tempest, did it not again revive and recover life, when Constantine gave peace unto it? So afterward, in the time of the Arrian Heresy, wherewith it was long tormented as with a burning fever; was it not again restored as it were to life and safety, by the faithfulness of Christian Emperors, and diligence of godly Bishops? In the time of Boniface the eight, how were the faithful persecuted and tormented, till within three years and an half before his death, when his persecutions ceased, and the Church took a little breath and rest? But of all, this is most apparent after the Council of Constance, where john Husse, and Jerome of Prague, were put to death: for immediately after that Council, which lasted three years & an half, these two witnesses stood again as it were on their feet, and the spirit of life entered into them, not in their own persons, but in their doctrine, which being condemned by that Popish Council, began to spread itself and to prevail, and to have more followers and abetters, than ever it had before: and that not only in Bohemia, but after an hundred years, in Germany, and other Countries, as the same holy Martyr Husse had prophesied at the hour of his death. And indeed it is strange to consider, what a number of excellent, learned, and holy men God stirred up at that time, to enter combat with the Pope, and to batter down the walls of Babylon: and thus this Prophecy is every way accomplished, if it be spiritually and rightly understood.  
12. Note one thing more, and so an end of this? they say, that these two witnesses shall prophesy 1260. da●●● which come to three years and an half, and then they m●●● be put to death by Antichrist. Now the continuance of antichrist's reign is by their devise but three years and a● half; so that he must begin his reign the same day with the Prophecy of these pretended witnesses, Enoch and Elias, and dye also the same day, which how ill hangs together I need not stand to prove. And to shut up all in a short compass, I affirm two things. First, that if it were true that Enoch and Elias, or any two other men, should come into the world to oppugn Antichrist; yet it cannot be concluded, that the Pope is not Antichrist, because these two are not yet come, seeing they may yet come in due time: unless they can prove, that the world shall have an end, within these four years, or 1335. days, which one answer, is sufficient to overthrew their whole demonstration. Secondly, it is most probable, that S. john speaketh not of Antichrist in that chapter, Revel 11. because first it is aid there, that the holy City shall be delivered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To the Heathen, therefore not to the jews or false Catholics, which they make the followers of Antichrist: And secondly, because the Beast which is said to fight against them, arising out of the bottomless pit, and having seven heads, and ten horns, is not meant Antichrist, but the Roman State, whose last head is only the representation of Antichrist.   

CHAP. 4. Of antichrist's persecution.  
1. THat the persecution under Antichrist shall be great, is no question: but that it shall be greater than any ever was, or shall be besides, cannot be proved by any sound testimony of Scripture, as this Author hath most exactly proved. But yet if this be granted, as we willingly condescend thereunto, I say that the persecution of the true Church by the Popes, and of the faithful Professors of the Gospel, hath been, and is at this day, more cruel and grievous, then ever any persecution was in former time, either by Antiochus amongst the jews, or the heathen Emperors amongst Christians. For first, Antiochus persecuted the true Church that was only among the jews, but the Pope hath extended his persecution to all Nations and Countries of Christendom, the lest of which Countries fare exceeded in largeness the jewish Nation. Secondly, Antiochus his persecution was but for a short time, not much above three years, but the Pope's persecution, hath continued in full strength and force, these eight hundred years and upward. And lastly, the number of Christians that have been slain by Popes, doth fare exceed the number of the jews destroyed by Antiochus, so that there is no comparison between them. The like may be said of the Roman heathen Emperors, the limits of whose persecution was straighter, the time shorter, and the number lesser, then that of Popes by many degrees, as the histories of the Church manifestly prove unto us. So that this consideration above all others, proves the Pope to be Antichrist, and the Church of Rome to be the Whore of Babylon, who is said to be drunk with the blood of the Saints and of the Martyrs of jesus, Reuel. 17.6.  
2. Seventeen thousand reported by Damasus to have been slain under Dioclesian in one month, and Eusebius saith, that then the prisons were so stuffed with Martyrs, that there was no place left for Malefactors. This was I confess a cruel and lamentable time, but yet the times of Popery since these eight hundred years, have been more cruel and lamentable: for what kind of torments and cruelties were practised against Christians by the ancient heathen Emperors, which the Pope and his slaves have not exercised against those that have any ways opposed his superstition, 
Math. Paris in Henrico. 3.  even to the burying of men alive, as Matthew Paris reporteth? The blood of so many thousands slain by reason of the excommunications and proscriptions of the Emperors Henry's, and Fredericks, by the Pope, is a notable witness of the Popish cruel, and more than Neronian persecutions. I omit the cruelties exercised upon the Waldenses, Albinge●s●●, Leonists, Lollards, Patarines, Petcobusians, Pighardes, Hussites, who under these names, albeit good and found Christians, were so havocked and spoilt, that Phalaris may seem gentle and humane in comparison of the Roman tyrant. 
Bellar. de notis Eccles cap. 18.  Bellarmine himself confesseth, that under Innocent the third, an hundred thousand of them were slain at one expedition into France. And Matthew Paris tells us, that in Germany an infinite number were put to death in one year: but they say that they were Heretics, 
Ibidem.  and therefore deserved to be thus rooted out. Indeed, they are slandered by our Adversaries and theirs, with most horrible heresies, and damnable ●●●●ons: but if a man shall observe the repugnancy 〈…〉 ●dities contained in their writings, he shall 〈…〉 confess those things were either taken 〈…〉 ports, which are always soon spread 〈…〉 ground, or devised by their enemies of 〈…〉 their reputation, and to hinder the cour● 〈…〉 For he that doth but consider those holy 〈…〉 and frauds, (so they call them) used 〈…〉 Priests against the true Professors of the Go● 〈…〉 in the clear light of the Gospel, cannot do● 〈…〉 like deceitful calumnies might well be cast upon 〈…〉 men in the thickest darkness of antichrist's kingdom. Look into the books of the Jesuits, as that which is called the Credo of the Caluinists, Becanus, Caluinian Aphorisms, and Giffords' Caluino-Turcismus, and such like, and we shall find such prodigious doctrines attributed unto us, as never so much as dreaming came into our minds, much less issued out of our pens. Now they that are thus bold and shameless towards us being alive, would they, think you, spare them being dead, and not able to answer for themselves? I am sure that Matthew Paris reports, that their doctrine condemned thus of heresy, was approved by many Bishops of that Age, as Orthodox and sound. And that the Albigenses were the same with the Waldenses, both Aeneas Siluius, and Stapleton also, in a manner confess: now what the opinions of the Waldenses were, appeareth both by their own Apology written unto the King of France, and to Vladislaus the King of Hungary, and also by those things which Alphonsus de Castro ascribeth unto them as heresies, which notwithstanding are so agreeable to the word of God, as that it is heresy to hold the contrary. It is manifest then, that these good men suffered persecution for no other cause but for the truth sake, and for opposing themselves to Popish tyranny.  
3. What should I speak of their cruelty in Bohemia against the Hussites, where infinite numbers perished, partly by war, and partly by secret violence, and open executions, for following the doctrine of john Husse, and Jerome of ●ague, which notwithstanding was the very truth of God, 〈◊〉 ●h we now profess? I mention not their grievous per● 〈…〉 ●ns here in England, Scotland, and in the Low-Coun● 〈…〉 or their bloody and barbarous inquisitions, whereby 〈…〉 ●rable Christians have been after diverse fushions in a 〈…〉 manner made away, 
Sleidan. Come● lib. 16.  as witnesseth Vergerius who 〈◊〉 well tell. Three histories I cannot forget being fresh 〈◊〉 ●emory: the first of those of Merindole and Cabriers, ●osta, and Sanfalese: my heart trembles to relate the executions that were there made of simple people, armed with nothing but prayers and tears: there was no difference made of sex or age: women great with child were miserably murdered; young infants Herod-like thrust through with spears, and swords: forty women shut up in a Barn full of hay and straw, were consumed with fire: and when they laboured to get out at the windows, they were beaten back with spears and staffs: five and twenty men being fled into a Cave, were there stifled with smoke and fire: 800. were slain outright in Cabriers, and a great multitude of poor people beside massacred in all places: yea, in detestation of the men, or rather their Religion, these Tigers cut down the Trees, not sparing the fruitful according to the Law: burnt the houses, and ruined the Castles, and so made the whole Country desert and desolate. The second is the tragical Bartholomew day in France, under the colour of a royal marriage, in the year, 1572. to which all the cruelties of pagan are not to be compared, not not that of Dioclesian, whereby, 17000. Christians were murdered in one month: for here. (as some say) 40000. as others, that speak with the lest, 30000. poor Hugonites as they call them, that is, sound and good Christians were slaughtered in less than a month. And of this Massacre the Pope would needs have the glory, or rather the infamy: for in joy thereof, he caused a certain coin to be stamped, wherein on the one side was the picture of Gregory the thirteenth then Bishop of Rome, with this inscription, Gregor. 13. Anno. 10. summi sui pontificatus, and on the other was represented an Angel, having a Cross in one hand, and a Sword in the other, killing a multitude of men and women with this inscription, Hugonotorum strages, that is, The massacre of the Hugonotes. And not content herewith, to the end that he might glut his eyes with his own cruelty, he caused this massacre to be painted in three several places in the great Hall, where he used to give audience to the Ambassadors of Princes: this is an example of cruelty, not to be paralleled by any former times, in any Age of the world. The third, is the horrible and unmatchable Powder Treason here in England, which though it came not to that effect they desired, (God in mercy discovering their hellish design the night before the blow should have been given,) yet in their intention and purpose, which is the life of all actions, it was the most cruel practice that ever the Sun beheld like unto that of Caligula, that wished that all the Roman Senators and people had but one head, that he might strike it off at one blow. I need not enlarge the heinousness of their intentions in this plot, the thing itself cryeth cruelty, and the lateness of the designment cannot but fix it fast in our minds.  
4. Hence derive three consequents. First, if the greatest persecution that ever was, be a mark of Antichrist, then is the Pope Antichrist: for never was there such a persecutor of the Church of Christ, as he is, and hath been. Secondly, that it is a most vile and palpable lie, which they fasten upon our Religion and Church that it began with Luther, and is no elder than his age; this they whisper every day into the ears of simple people, and divulge in their Sermons and writings: but doubtless against their conscience: for there are few leaves in their Annals and Church histories, which are not marked with the blood of our Martyrs; and they themselves cannot deny, but that 400. years before Luther was borne, their Fathers persecuted to death, and that by most cruel torments, a number that professed the same Religion with us in substance, though not so fully revealed unto them by reason of the thick darkness of that Age. And thirdly, that ours, not theirs, is the persecuted Church. For though here in England, and elsewhere the public exercise of their Religion is forbidden, and men by mulct constrained either to communicate with us in the service of God, and holy Sacraments of the Church, or to suffer, and also diverse Priests and Jesuits have been executed by the edge of Law: yet for their number it is not one to a thousand to those of our Religion that have been put to death by them: and for this cause, ours is Religion merely, theirs rebellion and transgression of politic Laws, against which they willingly dash themselves by their voluntary thrusting themselves into the kingdom, to seduce the people, and withdraw their hearts from their allegiance to their Sovereign. This is so known a truth, that I need not stand further to prove it.  
5. To the cruelty of antichrist's persecution they ascribe as a principal effect, the abolishing of the public service and sacrifice of the Church, which they gather out of the twelfth of Daniel, and because the Mass is not yet abolished which is their great unbloody sacrifice, therefore Antichrist is not yet come, and so the Pope is not Antichrist: which objection is most exactly confuted by the Author of this Treatise: but yet to clear the matter further, I add a note or two. And first, it is observable, that the sacrifices of Christians, are either private, or public: private Sacrifices, 〈◊〉 first, every man's own body which he must offer up 〈◊〉 living, holy, and acceptable Sacrifice unto God, Rom 12.1. which kind of Sacrifice is so fare from being abolished by any persecution, that it is thereby rather effected, when the faithful willingly offer their bodies to death, and all manner of torments for the truth's sake. Secondly, the spiritual Sacrifices of Christians, are Prayers, Thanksgiuings, Alms, and a contrite and humble heart, none of which can be abolished by Antichrist except the Church of God should be utterly destroyed, which is impossible: neither shall the public Sacrifices and Ceremonies of the Church then cease, as Baptism, and an external profession of Christianity. For Antichrist shall sit in the Temple of God, as Saint Paul affirmeth, and shall have two horns like the Lamb, though he speak like the Dragon, 
Remon. de Antichrist. c. 29. 5.  Apoc. 13.11. For this cause Remond is of opinion, contrary to the Tenet of Bellarmine, that this persecution of Antichrist, shall not abolish the Mass which they esteem to be the only true Sacrifice of a Christians: and therefore that that prophecy of Daniel, is to be understood of the Sacrifices of the Law interrupted by Antiochus Epiphanes, as witness both Saint Chrysostome, and the Author of the book of the Maccabees, and josephus. True it is, Iraeneus, Theodoret, 
I●sephus Antiqu●●. Iud jar. lib. 12. cap. 11.  and others of the Fathers alleged by Bellarmine, understand that Text of Antichrist, but these are but the conjectures of those good men, which aught not to prejudicate the truth confirmed by experience, and the event of things foretold. Howbeit even thus also it may be fitly applied to the Pope: for he hath changed the whole service of God anciently practised in the Church, and in stead thereof brought in a number of vain observations, and impious superstitions, as much different from that which was in ancient time, as Lead is from Gold, or dirt from precious stone. For whereas the substance of Christian Religion in regard of practice, consisteth in these three points; the invocating of God's name, Preaching and hearing the word, and administration of the Sacraments; he hath foully depraved and corrupted all these. In stead of invocating the name of God, he hath brought in Prayers in an unknown tongue, invocation of Angels and Saints departed, yea the worship of Images, Crosses, and Relics, and of a piece of bread which they call their God: and oftentimes the Saints which they adore, are such as never were living in the world, but mere Chimaeras of their own brain: and that which is strange, even Pagan Idols under their name: as in the Temple of the Vatican in Rome, under the title of Saint Peter, they adore jupiter Capitolinus, as is evident by the hair of the Image, which is curled and frizzled: whereas Saint Peter is always painted bald, only they have taken away the thunderbolt out of his hand, and thrust in keys in stead thereof. And at Bourdeaux in Saint Andrew's Church at the entrance of the Choir, they make the image of jupiter mounting up into heaven upon an Eagles' back, to represent the ascension of Christ. Touching the preaching of the Gospel, is it not apparent that the greatest part of God's word is delivered to the people in an unknown tongue? And what do their new upstart Friars never heard of in the world till of late years, which are their great and almost only Predicants? I say, what do they preach for the most part, but the rotten traditions of the Church, and legendary fables to amaze men's minds, and nuzzle them in superstition? And touching the Sacraments, it is lamentable to see how they have changed, corrupted, mangled, and profaned them: adding unto the blessed Sacrament of Baptism a number of vain, idle, yea filthy superstitions, as Salt, Cream, Spittle, Oil, and such like: as if Christ was not wise enough when he appointed water only without any other mixture. And the holy Eucharist they mangle, pervert, and abuse, according to their own fancies, taking away the one half from the people, to wit, the Cup, the lively representation of Christ's blood, not breaking the bread as it aught to be by institution; nor communicating with the people, but oftentimes alone, contrary to the nature of a Communion: and that which is most strange, crossing the Host: which they say is very Christ, to protect him from the devil: as if Christ stood in fear of the devil, or that the Cross did sanctify him, and not he the Cross. Thus the Pope hath depraved, if not utterly abolished the whole external service of God, and therefore even in this respect also we may conclude, that he is the true Antichrist spoken of in the Scripture.  
6. The Mass indeed continueth under him, and is maintained with great pomp, and the Fathers call it the sacrifice of the Church: but how? Not a true and real sacrifice, as the Papists hold, but because by the Lord's Supper is continued in the Church a recordation, and memorial of the death and passion of Christ. 
Aug. de doctrina. Christ lib. 3. cap. 16.  Thus Saint Augustine: We (at the Eucharist) partake of the passion of our Lord, and with sweetness and profit retain in our memory that his flesh was crucified for us. 
Chrysost. in epist. ad Hebraos' cap. 10. ser. 17.  And Chrysostome: That which we do in the Lord's Supper is done in commemoration of that which was done before: neither do we offer a sacrifice, but the recordation of a sacrifice. And Theophilact: We offer every day, or rather make a recordation of that oblation by which Christ offered himself. 
Theophilact. ad. Heb. c. 10  In this sense principally do the Fathers call this Sacrament a sacrifice, and therefore when these men contrary to their intention, affirm, Christ to be truly and really sacrificed unto God in the Mass by a mortal Priest for remission of sins, what do they but destroy the whole nature of the Sacrament, which is a communion of the body and blood of Christ to the faithful, and not a sacrificing of it to God? So that we confess, that the Pope doth not abolish the Mass, but rather maintain and uphold it as the soul and strength of his kingdom. It is the Sacrament which he destroyeth by the Mass, and not the Mass itself: and this his maintaining the Mass, prove h him plainly to be that Antichrist figured by Antiochus, who took away the daily sacrifice of the Synagogue, and suborned a false worship to jupiter Olympius in stead thereof, as these have done the worship of a piece of bread in stead of the true and pure worship of Christ.  
7. But that we may see that the Popish persecution is not less, but fare greater than that of the Heathen Emperors, it will appear, if we call to mind the bloody executions by most exquisite torments, acted by their Inquisitors of heretical pravity as they term them: For these kind of people, are most ingenious in devising tortures for poor Christians; they think scorn that they should be excelled of any Heathen Tyrant in this kind: nay Phalaris himself, never went beyond them in cruelty, as all know that know their Inquisition Court: neither is this cruelty proper only unto them, but the whole Nation of Papists are infected with the same freity: and that they may know themselves to be the slaves of Antichrist, the more a man is addicted to their religion, the more fierce and bloody minded he is. Our own Stories do show, how they delight to glut their minds and eyes with beholding the tortures of such as they esteem Heretics, making sport at their pains. And albeit our Nation doth naturally abhor all spectacles of cruelty; yet I know not how, they that are abandoned to that religion, change this natural clemency, into unnatural immanity. Was ever any cruelty more monstrous, then to take a young infant delivered out of it Mother's womb, and crawling out of the fire wherein the Mother was burning, and to cast it again into the flame, there to perish with the Mother? This we have had experience of in this Kingdom, as also of ransacking the graves of the dead, and burning their bones as Heretics, as they did the bones of Bucer, and Paulus Fagius. Yea so foolish is their impiety and rage, that they have come unto the grave of a dead Christian and digging up the earth, taken away his winding sheet, and summoned him to appear at their Courts, as if he had been alive: but they themselves shall one day appear in the high Court of heaven, before the judgement seat of Christ, and there receive the just guerdon of their cruelty May we not then prefer the Pope to the fiercest Tyrant that ever lived? And thereupon, if there were no other argument but their bloody cruelty against him, conclude, that he is the very Antichrist spoken of in the Scripture, whose religion breathes nothing but blood, and whose designments aim at nothing but Massacres, and whose projects plot nothing but the ruin and destruction of all those that will not receive his mark on their foreheads, and become his slaves.  
8. For conclusion of this point, touching antichrist's persecution, observe these few things. First, that though there was to be under Antichrist, almost an universal defection from the faith; yet his persecution is not to be universal, but only in those places where the Gospel is entertained. Secondly, that this persecution is not to continued in full strength till the end, but as it grew up by little and little, so it is to decrease by degrees; as that Man of Sin is more and more revealed, and his power weakened, by the preaching of the Gospel. Thirdly, that the edge thereof is bend against none but Protestants: for Jews, Turks, and Infidels, may live safely with them, even in Rome under the Pope's nose, and never be called into question for their blasphemies: only the poor Protestants are sure to feel the dint of their malice, of which no other reason can be given but this, because we set ourselves against their errors and pomp: and these are open enemies unto God, to show that their own glory and credit is more dear unto them, than the glory of God. Fourthly, that he persecutes not only us whom he calleth his enemies, but also his own friends and followers, havocking their souls, as he doth our bodies, and leading them blindfolded by troops into hell, and yet no man may dare to say unto him, why dost thou so? Fiftly, that he exerciseth this cruelty, not only by judicial censures, but by open wars, setting Kingdoms and Princes together by the ears, and raising up subjects in rebellion against their Sovereigns: and when Peter's keys will not serve the turn, to gird himself with Paul's sword, turning the Priesthood, which should be the Oracle and Sanctuary of peace, into Martial fury, and the sword of the Spirit, into a sword of iron, the force whereof all Christian States have felt and feared not many years since. Sixtly, that when by open violence he cannot prevail, than he seeks by treason to effect his will, sending forth his damned Emissaries, Priests, and Jesuits, and such like, to poison or stab all such as stand in their light; not sparing Emperors, Kings, and Princes themselves, as Histories do plentifully report unto us. And lastly, that his hatred is not so much against men's persons, as against their religion and truth itself, which he labours by all means to exterminate out of the world. But as Luther a little before his death, comforting his friends said, so say I: Let us be of good courage, though all the Potentates of the world be combined against the truth, yet it shall prospero and prevail in despite of them: For, pro nobis magnus quidam heros stat, a great worthy stands on our side. And when his friends doubted who this great man should be: He replied, 
Sleidan. Coment.  Is jesus Christus est quem oportet vincere, It is jesus Christ who must overcome: who hath already wasted this Man of Sin, by the breath of his mouth, that is, the preaching of the Gospel, and shall at last utterly destroy him by the brightness of his coming. Even so Amen, come Lord jesus, come quickly.   

CHAP. 5. Touching the continuance of antichrist's reign.  
1. ANtichrist is to be considered two ways: either in respect of his person, or in respect of his reign. Touching his person, he was borne in the Apostles time, and shall continued in the world, till the second coming of Christ, though with many changes and alterations, as it happeneth to the life of man: where we must take the word Person, not as it is ordinarily used in our language, for one certain particular man, but as the best Latin Authors often do, for a certain title, office, and quality, belonging to one at once, yet to many by succession. And thus when we say the Pope is Antichrist, we make all the Popes since Boniface the third, but one person, though they have been diverse men in succession: and for this cause it is, that when mention is made of Popes, the speech is in the singular number, though that thereby they intent not any one in particular, but the whole order of them in general: as the Pope is head of the Church, the Pope cannot be an Heretic, the Pope is Christ's Vicar on earth, etc. Which speeches cannot be understood of any one singular Pope, but of the seat and succession of the whole order. And thus also we speak of Kings and Emperors, who at one time are but one in number, yet vary by a personal representation, whether by election, or hereditary succession; and so we say, that the King never dies, not the Pope, nor the Emperor, to wit, so long as there is a succession and continuance in the Kingdom. Now in this sense I say, that A●tichrists continuance in the world, hath been from the Age of the Apostles, and shall continued till the last day. But if we understand it of antichrist's reign, than the time is of a shorter limitation: for as hath been already showed, that began in Boniface the third, and grew to the height in Boniface the eight, and Gregory the seventh, and not long after, began to fade and decline, as we see at this day.  
2. The Papists affirm, that he shall reign just three years and an half, and no more; which they strive to prove out of Daniel 7.25. and 12.7. and Apoc. 12.14. where mention is made of time, times, and half a time: understanding by time, a year; by times, two years; and by half a time, half a year. But this interpretation is sufficiently dispelled by the Author himself: only I will show them how senseless a devise it is, and what difficulties they thereby cast themselves into, which are not possible to be reconciled. For first, to say that Antichrist shall reign but three years and an half, and in that space to reduce the whole world into his obedience, is as impossible, as if a man should undertake to travail ten thousand miles in three days: it is beyond the compass of man's power to achieve such a conquest in so short a time, not not if we make him as fortunate as Timotheus the Athenian Captive, whom they painted sleeping, and Fortune casting Cities and Countries into his lap: and albeit he be armed with all the power of hell, yet the devil himself is not able to bring the whole world under the subjection of one man in so short a time. Secondly, they say, that he must reign over the Nation of the jews, at jerusalem, and that they shall receive him for their Messiah. But how can this be brought to pass within that space? The Nation of the jews, is di pierced almost over the whole world: now what Posts or Pegasusses shall he have, to admonish them so speedily of their Messiah his being, and reigning at jerusalem? Shall he get the Sun to be his trumpeter, and the Moon to carry his letters, to summon this scattered people? But suppose the fame of him may come to their ears; how shall they so speedily march out of those fare Countries wherein they inhabit, and assemble so suddenly at jerusalem? or if they could, and would; will those Nations wherein they live, suffer them to pass thus suddenly from them, with bag, and baggage, and not rather retain them by violence, as Pharaoh did their progenitors in Egypt? Besides, they hold that Antichrist shall re-edify Salomon's Temple, which is so demolished, that one stone is not left upon another. But Solomon was seven years in building it at the first, and that with an hundred and fifty thousand workmen: and for the second restauration of it, we hear the jews saying unto Christ, six & forty years was this Temple in building, & will Antichrist in three years space set it up anew? Where of such a sudden, shall he find workmen, timber, stone, and other materials, with instruments, and wages? Belike because Christ said of his body, destroy this Temple, and I will build it again in three days, therefore Antichrist shall build again the material Temple in three days, taking a day for a year. Again, by their doctrine, after Antichrist hath obtained the Kingdom of the jews, he must fight with three mighty Kings, of Egypt, Lybia, and Ethiopia, and possess their Kingdoms: Now these Kingdoms are under the dominion of two great Emperors, to wit, the Turk, and the Emperor of the Abassines; and is it probable that they can be so soon conquered? Surely Caesar was never so speedy in his victories, when he wrote to the Senate of Rome, Veni, vidi, vici: I came, I saw, I overcame. He must all oh subdue seven other great Kings, and so become the great Monarch of the whole world, and 'cause all Nations to Apostate from Christ, and entertain his religion The whole age of a man, is not sufficient to discover and view all the Nations of the world, and yet this monster must quell and tame them in three years, whereas the Romans scarce in seven hundred years could erect their Empire, and that but over one part of the world. The Apostles of Christ, endued with divine virtue, and power of miracles, and the gift of tongues, could hardly in twenty years plant Churches in most part of the world, and hardly in five hundred years was Heathenish Idolatry abolished; and shall he, as more powerful than Christ, effect as great a work in three years and an half? Further, when they say that he shall 'cause himself to be worshipped in all places, I wonder what kind of Apostles and preachers he shall have, thus to pervert the whole world in an instant. Shall men fly about the world on the wings of the winds? and if they do, with what eloquence and Art, shall they persuade both learned, and simple, to this defection? What shall become then of the Pope, with his College of Cardinals, and whole Roman Clergy? Shall he find them so light of faith, that they will renounce, not only their religion (which is no great matter with them) but their State, Pomp, and Authority, upon so slight a summons? These and a number such like dotages, are fit to be preached to stocks and stones, or as their Friar Franci● did, to beasts, and fowls, rather than to men of understanding and judgement: and yet their great learned Rabbis, are not ashamed to propound them to simple people as Oracles of faith: but their repugnancy shows their vanity.  
3. The Texts out of which they derive this fancy, are as full of contradiction to their interpretation, as the fancy itself. For first, whereas it is written, Dan. 7. They shall be delivered into his hand for a time, times, and half a time, In the eight Chapter, it is said: That he shall trample down the Sanctuary, 2300. days: both which Texts, are applied by them unto Antichrist. But how can this agreed, whereas in one place they find, three days and an half, and in the other, above six years, for so 2300. day's import. Secondly, the time, times, and half a time, in the twelfth Chapter, are expounded in the eleventh verse, by the number 1290. days, which Bellarmine confesseth to determine the durance of antichrist's reign: but 1290. days, make three years, and seven months, which is a month more than three years and an half: now if Antichrist must reign three years and an half, or 1260. days, as they gather out of the Apocalyps, than he cannot reign 1290. days, or if this, than not the former. Thirdly, they say, Antichrist must reign three years and an half, and Enoch and Elias must preach against him 1260. days, which make just three years and an half, and yet they add, that these two Prophets must be slain by Antichrist, a month before his own destruction: but how can th' ss hung together? If antichrist's reign, and Enoch and Elias preaching, have one and the same space of time allotted unto them; how can it then be true, that they shall be slain a month before his destruction? Or if the last be true; th' n the first must needs be false, that Antichrist shall reign but three years and an half: for here by their own confession is a full month after their slaughter given unto the life and reign of this monster: which difference of time, though it be but small, yet it plainly proveth, that those numbers in Daniel, and the Apocalyps, cannot be assigned for the precise term of three years and an half for antichrist's reign.  
4. But saith Remond, 
Remon de Antichrist c. 17.2.  following his sergeant Hippolytus, Antichrist shall sand out his evil spirits through the world, to signify and proclaim unto all men, that a great King is borne in the world, and summon them to acknowledge and yield obedience unto him. A strange dream doubtless, concerning the which, I would demand of them three questions. First, what ground of Scripture they have for this dream. S. Paul indeed, 2. Thessal. 2.9. saith, that his coming shall be with the efficacy of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness: but that he shall have at command the infernal Spirits, and sand them as his trumpeters through the world, to gather his subjects together, is no where to be found in holy Scripture. Secondly, I demand, whether these malign spirits, which he shall sand a broad, shall be visible with assumed bodies, or invisible as spirits? If they say invisible, how then shall they found out this message to their cares, and how can it be but that all men will suspect them for deceivers, seeing they know that the devil was a liar from the beginning? Or if visible like men, how shall they be able to persuade the whole world to Apostasy from Christ in so sudden a manner, when as Christ's own Apostles, furnished with the gifts of the holy Ghost, could not convert the world in a fare longer time? Besides, appearing as men, they must needs be suspected of error and infirmity. Thirdly, I ask what shall become at that time of their great Bishop, his Cardinals, and the innumerable Armies of Monks, Friars, Jesuits, Priests, etc. will they all bend their knee at one instant to this Idol, and renounce their Christianity: yea their Pomp, Riches, triple Crown, read Hats, with all S. Peter's Patrimony, for the maintenance of which things, they have so laboured and striven so many hundred years? Is this the foundation upon which their Church is built? Is this their faith, which they say the gates of hell cannot prevail against? Is this S. Peter's chair, which they affirm cannot either err or fail? When they have answered these questions, than we will believe this dream.  
5. Yea but saith Remondus, he shall be so stored and furnished with abundance of treasures amassed together by the devil, that by them he shall be able to draw after him infinite multitudes of people: for Quid non mortalia pectora cogis auri sacra fames? What cannot Gold do? Indeed Gold can do much, but is it possible that he should heap together so much Gold, as to corrupt the whole world therewith? Must he not needs have a mass bigger than Mount Atlas to bring this to pass? Besides, is it likely that all the people of the world would be tempted with Gold to forsake their God, and their Faith, which is more precious than Gold? How many of the very Heathen do we read of, that have despised Gold, and preferred Virtue before it? And shall there be found no Christians to be compared unto them in continency and virtue? Credat judaeus Apella. Let the unbelieving jew believe this fable, surely we cannot. But if peradventure they speak this of themselves, and those that are of their own profession: why then they must of necessity confess themselves to be miserable slaves unto Gold, and to have saleable consciences. Neither is it any marvel if in this regard we affirm the Pope to be Antichrist, seeing by riches and worldly honours and preferments he bindeth unto himself his followers, especially his Clergy, whose worldly state and pomp is so great, as scarce any Prince doth go beyond them: Gold, Honours, and preferments being the very sinews of the Pope's kingdom.  
6. But if they stand precisely for the term of three years and an half for antichrist's reign, and because the Pope hath reigned spiritually in the Church fifteen hundred years, as Bellarmine affirmeth, that therefore he is not Antichrist: I answer two things: First, that if they take Antichrist to be one singular person, as they do, than some of their Popes might be Antichrist by this computation of their reign: for it hath fallen out by God's providence to them, as never to any other kingdom in the world, so fare as I have read, that they have reigned full three years and an half, according to this prophecy. As St●phen the third or fourth, governed the Papacy three years, five months, and twenty eight days, as Anastasius reports in the lives of the Popes. Bennet the fourth sat three years six months and fifteen days, and Leo the seventh, three years six months and ten days; so that one of these might be Antichrist according to their own account. But because we must not seek for this monster in any one particular man without relation to succession; therefore I say secondly, that whosoever presumeth to reign spiritually in the Church besides Christ alone, the true and sole spiritual King thereof, the same is Antichrist sitting in or over the Temple of God. But the Pope by their own confession hath done this; he therefore without doubt is that Antichrist spoken of, usurping an unlawful tyranny in the Church of God. For Saint Peter forbids all Pastors to behave themselves as Lords over God's heritage, 1. Peter. 5.3. and consequently to reign over them.  
7. Out of all which I conclude, that those numbers in the Apocalyps of 1260 days, 41 months, and three years and an half, are not to be taken in a literal, but in a mystical signification: and that they denote not any certain or definite time in respect of humane understanding: but only this, that God in his counsel hath determined a set bound to the persecution of his Church, which cannot be passed; which bond though it be certain unto him, yet is uncertain unto us, because it is not for us to know the times and seasons which the Father hath placed in his own power. Acts. 1.7. And therefore as after four hundred years complete, God brought the Children of Israel out of Egypt, so he will after some hundreds of years, deliver his Church from the cruel and bloody persecution of all the enemies thereof, and give it a peaceable and quiet repose, as we see effected in the time of Constantine the great: and to this end serves the diverse supputation of times by years, months, and days, partly that the faithful might know, that the lest moments and minutes of time are determined by God, and partly that they might be strengthened in their miseries and afflictions, with the consideration of the shortness of them, intimated by such short limitations of time, as of a few years, months, and days. And besides, in that all those several numbers jump together in one sum of time; for 1260 days, 42 months, and three years and an half, are all one in computation; it showeth plainly, that they must be spiritually conceived, otherwise to what end should that variation serve?  
8. But howsoever they be taken, yet it is clear, that they cannot be meant of the reign or persecution of Antichrist, but either of the state of the primitive Church under the heathen Emperors, or of the durance of the Roman Empire figured by the first beast, Apoc. 13. The first of these opinions is built upon this ground, because it is not the manner of holy Scripture to premonstrate any certain periods of those intestine troubles which are raised up in the Church by false Christians, but only of such as arise from foreign enemies that professedly hate the truth: as we see the persecution of the ancient Church, under the Egyptians, Babylonians, and Antiochus, defined by a certain number of years by the Prophets: but not that which was inflicted by Idolatrous Kings, as Manasses, jeroboam, and the rest of the Kings of Israel: and so these numbers in the Apocalyps are not to be referred to Antichrist who was to be a domestical foe, but to the bloody cruelty of those heathen Tyrants. And this is plainly evinced by the number of 42 months, which is all one in effect with the other two: for Apoc. 11.2. it is said, that the Gentiles shall tread under foot the holy City 42 months, which I see not how it can be well understood but of the heathen Emperors. And Apoc. 13.5. it is said of the first Beast, that power was given unto him to continued 42. months; now by the first Beast is signified doubtless the Roman Empire, which is said to rise out of Sea, that is, out of warlike tumults; and by the second which ariseth out of the earth, that is, out of peace and quietness, in a fly and subtle manner, the state of Antichrist. If then this be directly spoken of the Roman Empire which is the first Beast, than it can no ways appertain to Antichrist figured by the second; unless we will make these two Beasts signify but one and the same thing, which is as much, as to make a thing both before and after itself: and that which the holy Ghost calls another, yet not to be another: and lastly, the image of a thing, to be the thing itself. The second opinion touching the durance of the Roman Empire, seemeth also to have some probability of truth: for the words in the original, Apoc. 13.5. do thus sound, and Power was given unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Facere, to do forty and two months. Now this word Facere to do, being put absolutely, signifieth in the Scripture language, to command, reign, or execute whatsoever a man intendeth without impeachment: as Daniel. 8.12. speaking of Antiochus, it is said, That he cast down the truth to the ground, and did (Fecit) and prospered: and verse 24. He shall destroy, prospero, and do. And so Saul saith unto David, 1. Sam. 26.25. Blessed be thou my Son David, thou shalt do and prevail. The words as they are translated Verbatim by Arias Montanus are these: Faciendo facies, et valendo valebis, that is, thou shalt come to the end of thy desire, and reign in Israel as God hath promised. So here when it is said, Power is given to the Beast to do, 42. months, the meaning may seem to be to reign 42 months. So that Saint john in great likelihood seemeth here to define the length of continuance of the Roman Empire by 42. prophetical months, which make 1260, years, taking according to the use of prophecy, a day for a year: which opinion is strengthened by the event. For from the first foundation of Rome, till the utter ruin and sacking of it by Theodoricke the Goth, which was in the time of the Emperor Anastasius, in the year of the world, 4456. and of Grace, 507. passed so many years by precise computation: at which Antichrist began to grow ripe, and to show himself more and more in the ruins of that Empire. Hitherto may be annexed the account of pagan themselves. 
Censorinus de die nat. 1 ●.  Censorinus reporteth out of Varro, in the eighteenth book of his Antiquities that one Vectius a famous Augur affirmed, That seeing the Roman people had passed in good estate six years, it should continued 1200. and then should be an end both of the City and Empire: which account differs from that in the Apocalyps but only 60. years. The like unto this is that heathenish prophecy found in the Sybilline Oracles, where the term of Rome's durance is defined by the letters of the name in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being numbered, make 948. which numbers though they differ from those in the Apocalyps, yet they evidently prove this much, that the end of the Roman Empire was to be about that time, and that it is no strange thing thus to conjecture.  
9 Our learned and godly countryman M. Fox, hath an opinion of his own, different from all others touching these numbers, which he saith, was after long study and prayer cast suddenly into his mind, by some divine inspiration. It is this, that those 42. months are to be referred to the persecution of the Church under the Roman Emperors, counting from the time of john Baptist, that was slain by Herod the Tetrarch, until peace was given to the Church by the Emperor Constantine, after the death of Licinius, taking these 42. months for weeks of years: so that forty two months make by this reckoning 294. years, to which if we add the 3●. years of our Saviour Christ, when he was baptised by john, we shall fall upon the 324. year of Christ, in which Constantine embraced Christian Religion. Which interpretation of changing months into weeks, though it seem not to accord with the ordinary current of the Scripture, where days are put often for years, but never months for weeks: Yet seeing the sanctity and holiness of the man is so famously known, and he saith, that he received it by divine revelation, and the event answereth so fitly thereunto; why should it be utterly rejected? Sure it is, that a month by reason of the solemnity of the new Moon was religiously observed by the jews, and the number of seven, whether of days or years, was Gods own ordinance and appointment. Now who can tell, whether in this regard, the Spirit of God did translate the name of a month, to signify a week of years? The seventh day was to them a cessation from all worldly businesses: the seventh year was deputed for manumitting servants, releasing debts, and giving refreshment to the tilling of the earth; seven times seventy year, was their jubilee, wherein liberty was restored to all bondage, a restoring of inheritances, and as it were a renovation of the world: wherefore seeing this Religion of Sabbaths depended in a manner upon the monthly course of the Moon, why should it seem absurd to refer a month to a Sabbath of years? But here I affirm nothing, but leave the opinion of this good man rather to be charitably construed, then contumeliously disgraced, as it is by the Papists: for it hath in it more probability and reason, than a number of their idle dreams and conceits.   

CHAP. 6. Of the preaching of the Gospel through the whole world.  
1. THat the Gospel should be preached through the whole world, is no question, seeing the mouth of truth hath spoken it, Ma●. 24. But whether that prophecy be already fulfilled, or whether it be yet to come, is all the doubt. The Papists hold, that it is not yet accomplished, and thereupon conclude, that Antichrist is not yet come: but we on the contrary answer two things. First, that though it be not yet accomplished, yet it doth not therefore follow that Antichrist is not come. For our Saviour speaketh not at all of Antichrist in that whole Chapter, except in general under the name of false Prophets but of the destruction of jerusalem, and of the second coming of Christ, which were the two questions propounded unto him by his Apostles, as he sat over against the Temple. The first whereof, to wit, touching the destruction of jerusalem and the Temple, he resolves from the 4. verse to the 23. And the second from the 23. to the 34. and then in the 34. and 35. verses, he designs a certain time for the first, to wit, before that generation should pass, that is, the age of the Apostles, but leaves the time of the second uncertain, and therefore exhorts to vigilancy and sobriety, to the end of the Chapter. And that the 34. verse is to be understood of the destruction of jerusalem, and the 35. of the second coming of Christ to judgement, the Pronownes' demonstratives there used plainly evince. For the Disciples had asked him thus, When shall these things be, (that is, these things which thou spokest concerning jerusalem and the Temple) and what shall be the sign of thy coming? Now Christ answereth, hac, these things which I spoke of jerusalem shall be fulfilled before this generation pass: but concerning that day, to wit, of my second coming, No man knoweth, etc. So then, if it be granted, that in the 24. and 25. verses, there be an implicit prophecy of Antichrist as Chrysostome supposeth, yet it is apparent that the preaching of the Gospel through the whole world, cannot be made a sign concerning his coming, but either of the destruction of jerusalem, or of the second coming of Christ, which were the questions which the Disciples desired resolution in.  
2. But more probably, we affirm, that this sign was effected before the destruction of jerusalem in the Age of the Apostles, and by their Ministry. For first, Christ being ready to ascend into heaven, laid this charge upon his Apostles that they should go out into the whole world, and preach the Gospel to every Creature: now can we doubt but they performed what Christ had enjoined? This was to accuse those holy Heralds of want of zeal and diligence in their calling; yea, of manifest infidelity and contempt. Or shall we imagine, that God reserved this work to be brought to pass by certain new Apostles, the Disciples of a reformed soldier in this last Age of the world, which were to make up that which was sailing in the others duty. Secondly, to this end and purpose Christ furnished his Apostles with the gift of tongues, whereby they were enabled to speak all languages without study, as is apparent, Acts. 2. Now shall we think that this gift was given them in vain? And in vain it had been doubtless if they had not preached to all Tongues, Languages, and Nations: to what end had been the faculty of speaking he Arabian, Scythian, Indian, tongues, if they had not preached the Gospel to those people? Thirdly, the City of jerusalem, with the Temple, were shadows and types of the Catholic Church, which was to be dispersed over the whole earth: now the type was not to cease till the body came in full place, and therefore before eversion of that City and Temple, it was necessary, the Gospel should be preached through the whole world. This i● the collection of venerable Bede, 
B edain Marc. 13. Oros. part. 1. lib. 2. 1.  thus writing. Diuin●tus procuratum est, etc. It was divinely procured, that the grace of the Evangelicall faith being manifested through the whole world, that Temple sometimes so famous, with it ceremonies, should be taken out of the way, lest some being weak in the Faith, seeing those things to remain which were instituted of God, should fall into admiration thereof, and so be withdrawn from the sincerity of that Faith which is in Christ, to carnal judaisme. Fourthly, our Saviour doth not only foretell that the Gospel should be preached through the whole world, but doth also determine the time that it shall be, before the consummation or end come: which consummation or end, is not to be intended as of the world, but of jerusalem, for so Saint Luke cleareth it, Chap. 21. where the same predictions that are in Saint Matthew, stand applied and limited to the ruin of the City and Temple of jerusalem: and so most of the Fathers interpret that consummation or end. Tertullian de Resurrectione carnis, cap. 22. Hilar. in Mathae. Can. 25. Chrysost. in Math. hom. 76. whose words for their plainness deserves to be set down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, And then shall be the end, not of the consummation of the world, but of jerusalem. Theophilact hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Not of the world, but of jerusalem. Of the same mind are Ignatius, epist. ad Philipp. Eusebius hist. lib. 2. cap. 3. Jerome on Esay. 11. and Daniel. 9 Ambrose on Rom. 10.8. Theodoret, and Beda, with many others. Lastly, there are diverse express Texts of Scriptures, which affirm, that the Gospel was preached in the whole world in the Apostles time. As Mark. 16.20. where it is said, that the Apostles Went forth and preached every where, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which every where must needs encircle the whole habitable world. Their sound (to wit, of the Apostles) went out (saith Paul) into all the earth, and their words unto the end of the world. The like he affirmeth, Col. 1.6. where he addeth, that it did not only come into all the world, but also brought forth fruit, and therefore it must needs be that it was not only virtually (as Bellarmine cavilleth) but even actually in the whole world: for how else could it bring forth fruit? Lastly (which is without all exception) the same Apostle in the 23. verse of the same Chapter saith, That the Gospel was then preached to every creature under heaven. And surely reason showeth the same to be possible: 
Chrysost. in Mat. hom. 76.  for as Chrysostome well observeth, If one Paul was able to plant the Gospel in so many Countries, as from jerusalem to Spain, imagine what the other eleven might do, who were employed in this work, and divided the world betwixt them.  
3. When we say, that the Gospel was preached by the Apostles in all the world, our meaning is not, that the Apostles preached in every particular Region of the world, in their own persons; so that there was no Country, Province, or City which they honoured not with their presence: for this could not possibly be in so short a time, as twenty, or thirty years, which was the uttermost extent of their Legacy. Neither yet do we think the speech to be merely hyberbolical, as if by all the world were meant some part of the world. But we say confidently, that the Apostles themselves preached the Gospel in the most famous and general Countries of the world, and whither themselves could not penetrate, thither they either sent their Disciples in their rooms, or some of those new converted Christians, in zeal to the faith received, went of their own accords; or at lest the fame and echo of the Gospel spread itself without any set teachers, as S. Ambrose expressly affirmeth. 
Ambros. in Rom. cap. 20.  Where (saith he) the presence of a preacher was wanting, there the report and fame of the Gospel sounded, as the fame of the miracles in Egypt spread itself to all Nations, as witnesseth Rahab the Harlot. 
Euseb. hist. lib. 2. cap. 3.  And thus (as Eusebius saith) The saving doctrine of the Gospel, by the virtue and working of God, like a glistering Sunbeam illuminated the world, and as water being strooken with a stone, leaveth not circling, till the circles come to the banks, so neither was the sound of the Gospel stayed, till it touched the very ends of the world. Now this is most probable, because the Apostles by mutual consent, or as some think, by lot, divided the world betwixt them: some travailing into one Country, and some into another: As Andrew to the Scythians, Thomas to the Indians, Bartholomew into Armenia, Matthew into Aeth●opia, Simon Zelotes into Persia, and so of the rest, as we may see at large described by Baronius, in the 44. year of Christ. And it is also to be noted out of Chrysostome, in the Homily formerly alleged, that Christ doth not say, that all the world shall believe, and receive the Gospel, but only that it shall be preached to all the world. So that it can be no good argument to say, that such a Nation never heard of the Gospel, because they are not Christians, but pagan: for it might be preached unto them, and find no entertainment; and if it did, yet it might be taken away again from them for their ingratitude, and they themselves abandoned by God's just judgement to their former Idolatry: as is notorious at this day in many Countries now wholly serving Mahomet, having been before famous for their Christian profession.  
4. But if it be granted, that this universal promulgation of the Gospel, was not effected before the destruction of jerusalem, yet it doth not follow (supposing this as a necessary forerunner of antichrist's coming) that he is not yet revealed. For it might be long ago accomplished, and so was, if we give any credit to the testimony of Antiquity: For Irenaeus, 
Irenaeus adversus hares. lib. 1. cap. 3. Theodoret de curand. Gracer. affect. lib. 9  one of the most Ancient, commendeth the Churches in Germany, and the East, for the integrity of their faith. Theodoret affirmeth, that not only the Romans, and they that lived under the Roman Empire; but also the Scythians, and Sauromatians, Indians, Ethiopians, Persians, Seres, Hyrcanians, Britons, Cimmerians, Germans, and in sum, all mankind, and all Nations, were converted before his time, 
Tertul. contra. Indeos.  to the Evangelicall Law. tertullian's witness is most pregnant, for he peremptorily affirmeth, that in his age, The varieties of the Cetulians', the many borders of the Moors, and coasts of Spain, the diverse Nations of the Gauls, with the places of Britain unaccessible to the Romans, the Countries of the Sarmatians, Dacians, Germane, and Scythians, with many other hidden and unknown Nations, Provinces, and Islands, had received the faith of Christ. Where it is to be noted, that when he nameth hidden, and unknown Nations, Provinces, and Islands, he taketh away clearly that exception of Bellarmine touching the finding out of the new world: for that must needs fall within the compass of those terms, which though it hath been but of late discovered unto us, yet might be known to the remotest Christian Provinces, by whose neighbourhood and traffic, they could not but receive some taste of the Gospel. Nicephorus testifieth, 
Nicephor. lib. 40. cap. 43.  that after S. Marie had planted a Church at Alexandria, he went and preached to the Egyptians, Lybians, Barbarians, Cyrenians, and Pentopolitanes. 
Euseb. hist. lib. 6 cap. 1.  Eusebius writeth of diverse Martyrs that were in Thebais, under Severus the Emperor: and we read, that in one Council of Carthage, 
Concil. Carthag. apud Cyprian.  under S. Cyprian, were assembled together fourscore Bishops, out of A●●● a Numidia, and Mauritania, which plainly showeth, that though in S. Augustine's time, the faith of Christ might be extinguished in some parts of Africa, yet it formerly had received the sound, if not the faith of the Gospel: As Ortellius speaketh of the kingdom of Nubia, 
Ortellius in tabul. Africa.  which is a part of Africa, That it was in time passed imbued with Christian religion, and yet at this day, doth scarce acknowledge any religion at all. So then, all these testimonies of Antiquity do manifestly prove, that the Gospel hath been preached through the whole world: whatsoever, only Origine, in a singularity of opinion affirmeth to the contrary: and therefore that this doth not hinder, but that Antichrist may be come and revealed, and that the Bishop of Rome is he.  
5. Most frivolous then is that argument of Remond, in his eight book of Antichrist, where he instanceth in Granada, a Country of Spain, which (saith he) cast itself at the foot of the cross, and quitted Mahometisme in the time of our Fathers, under the Arms of King Ferdinand: conclude; therefore they never heard of Christ before; for this is the question: Surely either too gross ignorance, especially in a learned Lawyer, whose knowledge in matter of history should be more than vulgar, or too too palpable malice, if he knew it and concealed it: For who knoweth not, that this kingdom being before replenished with Christians, was invaded by the Saracens, in the time of King Roderick, about the year, 713. or 714. as Baronius confesseth? The History of which invasion is particularly recited by Guevara, 
Baron. ad An. 713.  in one of his golden Epistles: where he saith, that the Saracens gained in eight months, that which was not regained by Christians in almost 800. years: for so much time passed from the first losing of Spain, till the recovery of Granada. And if this were not, yet the religion of Mahomet, whereof he saith the Granadans made profession before they were subdued by King Ferdinand, might have taught him that they had heard report of Christ before, seeing Mahomet himself maketh mention of him in his Koran. The like folly he showeth in speaking of the Kingdom of China, when he saith, That the great Kingdom of Sanglai, which we call China, never heard of jesus Christ, but since the year, 1577. A bold assertion, and contradicted by the Spaniards themselves, in their reports of that Country. For Mendoza affirmeth, that the inhabitants of China, made great reckoning of the books of the Armenians, wherein it is found written, that S. Thomas travailing towards the Indians, passed by China, and there preached the Gospel, though with little fruit, by reason of the bruit of war at that time; but yet nevertheless that some of the Chinans were baptised, & received the doctrine of the Apostles, with commandment to publish and disperse the same. To which report, agreeth that which is written by the jesuite Maffeus, 
Maffeus hist. Indica. lib. 2.  in the second book of his Indian Histories, where he saith; that in the division of the habitable world amongst the Apostles, India falling to the lot of S. Thomas, it is held by tradition, that he arrived first in Socotora, an Isle of the Arabian Sea, and having there made many Christians, that he passed to Cranganor; where also after he had begotten many Children to Christ, he came to Colan, and having not sown the seed of the Gospel there in vain, he passed into the East parts, overthwart the Mountains, with great toil; where having also happily advanced Christian Religion in many places, especially in the Kingdom of Coromandell, he came at length to the famous Kingdom of China, and in this field sowed the seed of the Gospel with no small fruit, and built Temples for the worship of Christ, and after returned to Coromandell, to revisit and confirm his new apprentices in the saith. Remond therefore should either have been better advised, or else held his peace in this subject.  
6. But if Christian religion had been ever planted in those Newfound Countries, there would have remained (saith Bellarmine) some tracts and footsteps thereof: for it could not be so utterly blotted out, that no memorial thereof should survive. To which I answer two things. First, that it doth not follow, for peradventure only the same and echo of Christ came unto their ears, without any settled preaching; or if it were preached, yet peradventure they did not entertain his doctrine, nor submit themselves unto him: either of which might be, and the prophecy fulfilled, that the Gospel should be preached through the whole world as I have showed. Secondly, I say that in most of those Countries there have been found, manifest traces of the Christian faith, as may appear, not only by those examples set down by this Author, but by diverse others recorded by other writers. Maffeus in his fore-alleadged book, 
Maffeus hist. Indica. lib. 2.  tells us of diverse Images and pictures in China, which lively (as he thinks) represented the Christian faith, as that Image of a Woman with a Child in her arms, which they say was the daughter of a great King, who for all her Child borne of her own body, remained still a Virgin: and that other of a body with three heads, representing the Trinity, and that more expressly (if it were lawful to picture the Godhead) than any of the Popish Images do. Again, they have a picture of twelve men, signifying as it may seem the twelve Apostles of Christ, who the natives say, were Philosophers excelling in miraculous virtues, and at last translated amongst the Angels. Likewise amongst the East Indians, have been seen diverse monuments of Christianity: for their Brachmanes, that is, their Priests, whom they hold in great honour, acknowledge but one Sovereign God, and they use to carry three Suns upon their right shoulder, to signify the Trinity in one Divine essence, as some writ. Maffeus saith, that by these three Suns, they honour a certain Parabramma, whom they esteem as the most ancient of all the Gods. They believe that upon a certain time, God came into the world in an humane shape, to redeem the world from eternal death. The learnedst of them observe religiously the Lords day, and therein often repeat this prayer: I worship thee, O God, by thy grace and act for ever. They have in their writings, the ten commandments of the Law, and tell of a certain Prophecy, which foretelleth that one day they shall all be brought under the obedience of one Law. 
Nichol. Pimentales. in epist. ad Claud Aquaviu.  Melchior Cotigin a jesuite affirmeth of the Brachmanes in the great City of Ciandegri, that they had books called Samestretan, which answered in some sort to our books of holy Scripture, and that a certain Brachman told him, that God created man by his only thought, whom they called Adam, and that they worshipped one God only, and gave no part of his honour to any other. This relic of knowledge the jesuite refers to the dispersion of the twelve Tribes of Israel, rather than to the preaching of S. Thomas, who as they themselves confess, preached in those Countries, and was slain in the City of Meliapor, now called S. Thomas upon this occasion: Yea they also acknowledge, that there in were many Christians, before ever the Portugals set foot amongst them. 
Maffeus. Ibid. lib. 2. In histor. ●elat. de India orient. ex e●ist. E●an Cumalijs anno 1599 ex Malacu. Histor ●elat. de regno Moges ex utrijs epist. anno 1582. 90. b. 95.  Xavier another jesuite, reporteth of the great Kingdom of Xatui, that he was certified by a certain Merchant who had travailed that way, that they were Christians, and had many Churches of great beauty and bigness, and that he had seen their King go to Church, for he was a Christian. And in another relation of the Jesuits, touching the great Kingdom of Magor, they say, that there have been Christian Kings in the Land of Industhan, but that they were vanquished by the Parthians, and that their last King was called David, whom they held to be of the posterity of S. Bartholomew.  
7. Equal testimonies and monuments of Christian religion, are found in the West Indies, the late Newfound world, called America; for Osorius reporteth, 
Osor. histor.  that in many Islands thereof which are now wholly Pagan, were found by the Spaniards, diverse monuments of the Christian faith buried in the earth. And Peter Martyr avoucheth, 
Pet. Martyr de Ensue. nuper Invent.  that in Western Cuba, now called Ferdinandina, circumcision was in use: and that in Mexico, the Priests baptise all infants, both male and female, when they are a year old, with religious Ceremonies. Benzo also relateth, 
Benzo h hist no●t orbis lib. 1. cap. 16.  how amongst other Ceremonies, they offer in their Temple's bread; which the Priests taking and blessing, distribute to the people after the manner of the ancient Christians. 
Nichol. Pimenta ad Aq ausuam.  The inhabitants of Peru believe, that there was upon a certain time long ago, a great deluge of waters, whereby all mankind perished except some few that hide themselves in a cave, the mouth whereof was rammed up, that no water could enter unto them, with provision of victuals; and that they discovered the abatement of the waters on the earth, 
Vrban Calueto come. in Benzo lib. 3. cap. 20.  by two dogs sent forth of their hole. Also they believe, that there shall be an end of the world, but not before such a great drought and heat come, that the very Sun and Moon shall be consumed: and this is the reason why at the Eclipses of the Sun and Moon, both here, and in the East Indies, they so lament and cry, supposing that the Dragon of the firmament than gnaweth and devoureth the Sun. They believe also (saith Benzo) the immortality of the soul, and the resurrection of the body: and therefore when the Spaniards razed and searched men's graves for gold, they desired them not to disperse their bones, to the end they might rise the more easily. The like also doth john Leri report of the Brasilians, in the story of his Navigation.  
8. All these things are testimonies of the light of the Gospel, sometimes presented to these Nations, and rejected again by them by their folly and ingratitude; the devil abusing the simplicity of this people, that wanted faithful teaching, and changing the Christian doctrines which they had received, 
Pet. Martyr ocean●s. Decad. secund. lib. 6.  into gross Idolatries. Peter Martyr giveth us a notable example hereof concerning one of the Cariques' Roitelets of Cuba, who having received from a Popish Mariner an Image of the Virgin Mary, placed it amongst his Idols called Zemes, and presented unto it meat and drink, as unto his other Idols: which Image notwithstanding ceased not to work miracles amidst the other Idols, the devil finding it no less fit to delude this ignorant people, than any other Idol is. So than it is clear, that there is scarce a Country to be found in the world, whither the Gospel hath not penetrated, and therefore that the prophecy of Christ, That the Gospel should be preached through the world, being fulfilled, there is no doubt by their own account, but that Antichrist was long ago come into the world. For as touching the Lands yet undiscovered and unknown, which lie (as R●mond dreameth) in palpable darkness, without any light of truth: I say, if those Countries be yet undiscovered, why doth he speak of their religion, which must needs be as much undiscovered as themselves: if of discovered Countries, he is plainly confuted by that which hath been related out of the Indian Histories, and might further be enlarged if need were. Howsoever, let all this be taken only in a probable discourse: for though the Gospel hath not yet shined in all Countries, yet Antichrist may become for all that: seeing this is not set forth as a sign of antichrist's coming, but either of the destruction of jerusalem, or of the second coming of Christ to judgement.   

CHAP. 7. Of the revolt, or falling away, foretold by Saint Paul, 2. Thess. 2. how it is fufilled in the Papacy.  
1. THe revolt or falling away mentioned by Saint Paul, 2. Thess. 2.5. which should be in the world before the coming of Christ, is not a revolt from the Roman Empire, as some have thought, albeit that be also long ago effected: nor yet a defection in manners, though that also be employed in the former; nor by it can be understood Antichrist himself, though Saint Augustine and some other of the Fathers have so called him. For how can a man be said to be an Apostasy in the abstract, except by it they understand that he was to be the principal and prime Apostate of the world, and as it were the Apostasy itself, because he was the cause thereof; which doubtless was the meaning of those Fathers. But by this Apostasy, revolt, or falling away, the Apostle understands a famous, and as it were, a universal and general defection from the Faith, and from true Religion, which should be in antichrist's time; and whereof he should be the head and Captain: for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is properly and usually taken both in holy Scripture and all holy writers, for a defection from God, and from the Faith, as the jesuite Suarez confesseth. 
Suarez lib. 5. cap. 10.16.  But to make the point clear, Saint Paul in another place thus expounds himself, 1. Tim. 4.1. The Spirit speaketh plainly, that in the latter times some shall Apostate from the Faith, meaning the some Apostasy (saith Espensaeus) which is mentioned 2. 
Espens. in 1. Tim●t. 4 1. Anselme. in ●. Tim. 4 1●  Thess. 2.3. And Anselme thus expounds the same words, The Spirit of God doth manifestly in me, and by me say, that in the last times, that is, during the reign of Antichrist, or before, some shall departed from the Faith, by reason of which departure it is said, 2. Thess. 2. unless there come a falling away first. Now this is called the Apostasy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a speciality or excellency of speech; because though there have been many defections from Christ caused by the persecutions of Heretics or Tyrants, yet that which is to be under Antichrist is by an Antonomasie of speech, called the Apostasy: because it is to be fare greater and more general than all the rest. Whence we may pertinently by the way note five things. First, how idle and vain a question it is which the Papists demand of us usually: Where was your Church before Luther? As if than it took the first beginning and root in the world. For though it be easy to prove, and hath been often by the Champions of our Religion, that in all Ages, even in the darkest times of Popery, there hath been a continual succession of witnesses to the truth which we profess: yet it is no marvel that there was then no visible form of a reformed Church, seeing this Apostasy did prevail and overflow the world for a long time: which is a sufficient answer to that vain objection. Secondly, I gather hence, that the Church of Rome doth err grossly, in holding that the Church of Rome cannot err, meaning the visible Church: for if there must be by their own confession an universal Apostasy under Antichrist, than the visible Roman Church must needs be subject unto it, or else it is not universal. But as touching the invisible Church which is the Congregation of the Elect, known only unto God, neither can it wholly, nor any one member thereof be seduced by Antichrist, as is apparent by our Saviour Christ's own speech, 
Aug. de civet. de●. lib. 20. c. 8.  Mat. 24.24. which is also confirmed by S. Augustine in these words; Nunquam à diabolo ecclesia siducetur praedestinata & electa ante mundi constitutionem, that is, The Church predestined and elected before the beginning of the world, shall never be seduced by the Devil. Thirdly, note that if this Apostasy be of Antichrist, and those that belong to the body of Antichrist: then Antichrist cannot possibly be a jew by nation and profession, nor his chief adherents the jews receive him for their Messiah. For they that never made profession of Christian Religion, cannot be said to Apostate from the Faith. Fourthly, note that seeing the mystery of Antichristianisme, which is this Apostasy here spoken of, began to work in the Apostles time; therefore it may well be concluded, that all those opinions and traditions which are maintained in the Church of Rome to descend from antiquity, having no ground nor warrant in holy Scripture, are parcels, fragments, and symptoms of this Apostasy. Lastly, seeing the Antichristian Apostasy here spoken of, was to continued a long time, and not to be for a few years and days only, as those mystical numbers, time, times, and half a time, 1260. days, and 42. months declare: then Antichrist cannot be one singular person, as the Papists dream, but a succession of persons in one seat, as is by this Author unanswerably proved.  
2. But the Papists affirm, that the Protestants are guilty of this Apostasy, and not they, seeing it is manifest that they have fallen away, à Sede Romana (they be Bellarmine's words) The Roman Sea, and that it cannot be proved that they ever fell away from any Church. But I answer three things; First, that it is false that we are fallen away from the Roman Sea: we confess that we are fallen off from that Sea, but not fallen away: for we hold still with it, what it holdeth with the truth, as the doctrine of the Trinity, the twelve Articles of the Apostles Creed, with the Baptism of Christians, in the name of the Father, the Son, and the holy Ghost. Secondly, we distinguish betwixt Papacy, and Christianity in the Papacy, that is betwixt Curiam & ecclesiam, the Court of Rome, and the Church of Rome; or if you will betwixt Fidem Romanam, and Fidem Christianam, the Roman faith, and the Christian faith, which is hidden in the Roman as a little Gold in a mass of Tin. Now I confess that we are fallen away from the Papacy, that is, the Court and superstitious doctrines of that Church, but not from the Church, Christianity, and Faith thereof. Thirdly, I say that we are commanded by the holy Ghost to come out of Babylon, Apoc. 18.4. but Rome is Babylon, as both many of the Fathers acknowledge, and they themselves confess: to departed then from Rome is not to departed from jerusalem the Church of Christ, but from Babylon, which is the Synagogue and kingdom of Antichrist. May a man for the safety of his body fly out of an house infected with the plague, and may not we for the safety of our souls fly out of the Church of Rome infested with most pestilent errors? We were indeed once joined in fellowship with this Church, until God enlightening our eyes by his holy Spirit, we perceived in what danger we stood, and therefore finding that it was departed from the Gospel of Christ, and had framed to itself a new Faith and Religion out of its own brain, and in stead of Christ had entertained Antichrist, we durst not be so senseless and perverse, as to pull the eyes out of our heads, and still embrace that Religion, which we were assured would bring us to damnation. And what if out forefathers were drowned in that superstition, and lived and died in the same, should we follow their examples? And not rather with leaving them to the mercy of God, who might take pity upon their ignorance, say with the Prophet jeremy, Chap 16.19. Surely our Fathers have inherited lies and vanity wherein there is no profit, which is a prophecy of the Gentiles converted to the faith of Christ, both from heathenish Idolatry at the first, and from Antichristian superstition at the last. So that though we are departed from communion with the Church of Rome, yet we can in no reason be called Apostates from the faith, seeing we retain the ancient Religion taught by Christ and his Apostles, and professed in the primitive and purer times of the Church, and revealed in the Scriptures of the Old and New Testament. But if we turn our eyes upon them, we may easily perceive where this Apostasy resteth; for they are they that are apparently revolted from the faith: I say, from the Faith. First, of Christ, and his Apostles. Secondly, of their own Church as it was in ancient time. And thirdly, into those errors which are called by the Apostle, Doctrines of devils, and are set down as marks of this Apostasy.  
3. That they are revolted from the saith of Christ and his Apostles, the manifold heretical doctrines taught and maintained in their Church do clearly evince; for as it was of old time said of Rome, that it was Orbis in urbe, a confluence of all Nations; so may it be truly said of the Romish Religion, that it is a confluence and sink of all heresies, which to be so will appear, if we take a view of the whole body of their Religion compared with the heresies of former Ages, and that in order of time, as they sprung up in the Church. To begin therefore, Saint Augustine fixeth upon the Capernaits as the first Heretics in the Church, 
Aug. in Psal. 54.  which heresy though it was unfruitful in that time, yet hath been received in the Papacy by their opinion of the carnal eating of the body of Christ in the Sacrament, which at this day they so violently defend; for though the error of the Capernaites was more gross in the circumstance of eating, yet it was all one in substance with that which the Papists hold. From Simon the Magician, 
Irenaeus lib. 3. in praesat.  whom Irenaeus calleth The Father of all Heretics, they have sucked that pestilent infection of setting spiritual things to sale for money, which is so ordinary a practice in the Church of Rome, that their own writers cry shame upon it with open mouth; and whereas it is a question whether Peter were ever at Rome or no, it is out of doubt that Simon was there, as is in that elegant Epigram: 
An Petrus Romae fuerit, sub judice lis est:  
Simonem Romae nemo fuisse negat.   
From him also and his followers they have taken their exorcisms, as may seem by the resemblance which is betwixt the one and the other. The Sicconians, Sethians, Archontiques, Basilidians, Valentinians, and almost all other Heretics had their traditions which they opposed as often as they were pressed with holy Scripture, as if the Scripture were not perfect, and that Christ taught many things in particular to be conveyed from hand to hand, which were not written. And is not this the very practice of the Papists in their disputations, and their constant tenet, that the Scripture is not sufficient without traditions; and that the word of God is of two kinds, one written, another unwritten? Nay, so impudent are they in this blasphemy, that Turrian a jesuite writing against Sadeel, is not afraid to say, that if Christ had left in his Church the Scripture only for the total rule of faith, it had no better than a Dolphian sword to be ruled by. The Gnostics had their Images of Christ as they said, which they used to worship: and do not the Papists the same? Their extreme Unction they have borrowed of the Valentinians and Heracloonites, who used it, as both Irenaeus and Epiphanius testify: 
Irenaeus lib. 1. cap. 24. Idem. lib. 1. cap. 18. Epiphan. haeres. 36. Irenaeus. lib. 3. cap 3.  and also Exorcisms and Charms, with strange and unknown words, now also frequently practised in the Church of Rome. Martion whom Polycarpus called the eldest son of the devil, affirmed, that Christ had only a fantastical and imaginary body: and do not the Papists say the same, when they teach and believe that Christ's body is really and substantially contained under the form of bread in the Eucharist, without either quantity or quality of a true body, that is, without its true dimensions and properties? He also magnified for merit, single life before marriage, as also did the Eucratites of old and new, the Papists in our time. 
Idem. lib. 1. cap. 36.  He enjoined the Saturday fast, permitted women to baptise, contrary to the practice of the ancient Church: all which things notwithstanding, are received, practised, and maintained in the Church of Rome. From whence come the set Fasts in the Papacy, but from the grand heretic Montanus, who was the first that prescribed laws for fasting, 
Euseb. hist. lib. 5. cap. 18. Epiphan. har. 53.  as Apollonius in Eusebius witnesseth? The Elceseans worshipped certain women, and kept the dust of their feet, and their spittle, as matters of reverence. And do not the Papists the like in their adoration of women, and many ridiculous relics, as the foreskin of Christ the breath of joseph, the breeches of S. Francis, and hairs of Saint Peter's beard, with a thousand such like trash? The Nonatians gloried in their own merits, and called themselves Catharists, that is pure persons: the which pride is imitated by the Papists, when they vaunt of their ability to fulfil the Law of God, and of such perfection of works as can merit heaven. The Manichees have contributed much to the building of this mystery of iniquity. As first, their opinion of two beginnings, to which well accordeth the dream of Augustinus Steuchus, 
Aug. Steuchus. in cymopaia.  to wit, that the Imperial heaven was coeternal with God: and if coeternal with God, what other thing but another God? Secondly, their practice of ministering the Sacrament under one kind, to wit, the bread, as witnesseth Pope Gelasius. Thirdly, their prohibiting marriage to their elect, that is, to their Priests, 
Dist. 2. C. Relatum est. C. compertmus.  and tolerating it in their Lay Auditors. Fourthly, their abstinence from flesh on their fasting days, not forbearing in the mean while to glut themselves with all manner of delicate fish and junkets. Fiftly, their inhibiting their elect from eating flesh at any time, 
De consecrat ●ist. 5. C. carnem.  which was in like manner enjoined by Pope Gregory to all Monks, but it is in practice only amongst the Charterhouse Monks at this day. Sixtly, their swearing by the creatures, as S. Augustine objecteth to Faustus the Manichee, 
Aug. contra F●●st. Manich. job. 19 c. 22.  for these swear by the Saints and their relics. Lastly, the principal reason why the Manichees constitute two beginnings, one the Author of good, and the other of evil, was for fear lest they should make God the Creator of evil. But the Papists in this exceed the Manichees, 
Bell. de great. Adam. lib. 7.  for they fear not to teach, that the rebellion of the flesh against the spirit, had been in man by the condition of his nature, if he had never fallen: which opinion, directly maketh God the Creator and Author of evil. Again, their vow of celibacy and voluntary poverty, 
Aug. de haeres. cap. 4●.  was derived from the Heretics called Apostolikes, who received none into their society that was ever married or possessed any goods in propriety. From the Messalians they have borrowed the idle life of their Monks, pretending that they aught to give themselves wholly to prayer, and to abstain from all labour, as an impediment thereunto. Thus did those Heretics, 
Idem ibid. cap. 57  as S. Augustine declareth, and the same is the religion of the Popish Monks. The same Heretics taught, that Baptism was effectual only to wash away sins going before, comparing it to a razor that shaveth away the hair that is grown out, but not that which is within the skin; which very opinion is taken up by the Papists, and therefore for such as sin after baptism, they have ordained the Sacrament of Penance for the obtaining of remission. From whence cometh that strict silence of certain Monks, especially the Chartrians, who being saluted or spoken unto, may not answer a word by the rules of their order, but from the Pattalorinchi●es? who as S. Augustine witnesseth, 
Ibid. cap. 63.  in such sort professed and observed silence, that always in company they stopped their mouths and nostrils with their fingers, for fear lest any voice should steal out of them: a superstition agreeing better with the school of Pythagoras, then with the doctrine of Christ and his Apostles, & which changeth men into brute beasts, from whom we are distinguished by two excellent differences, ratione, et oratione, reason, and speech. S. Augustine reciteth amongst the number of Heretics, 
Ibid. cap. 68  certain people that in a kind of superstition, went barefoot, the which is imitated by the Capuchins and other Friars, as if any worship of God consisted in covering or bearing the feet. The same Father in his 48. Epistle to Vincentius, mocketh at the Donatists', for gathering out of that text of the Canticles, Chap. 1.7. Tell me where thou feedest at noon: that the true Church remained only in Africa, so tying it to one place: and do not the Papists in like manner, tie the Catholic Church, whose bounds stretcheth to all places and times, to Rome? Calling it Romish Catholic: which is as much to say, as particular universal. The Pelagians, whose heresy was the very bane of Christianity, and the canker of our Redemption, are revived in the Papacy, and that in such sort, that a man may see them as it were living in their persons, and their heresies in their doctrines. For they taught, first, that Adam had died by the condition of his nature, though he had not sinned: which very opinion is avouched by Augustinus Steuchus writing upon Genesis, 
Aug. de haeres. cap. 88  without any disapprobation, or condemnation of the Church of Rome: for he saith, that infants die though they be without sin. Secondly, they taught, that infants are borne without original sin, and in the same estate wherein Adam stood before his fall, and that sin is not borne with a man by nature, but received into man by will, &c: as S. Augustine at large declareth in his books written of that subject. 
Aug. de peccato originis count Pelag. et Celestina lib. 2. c. 1, 6, 13  And doth not Pighius maintain the same opinions in his books of controversies dedicated to Pope Paul the third, where he also directly confuteth S. Augustine? his Pelagianisme in this point will be evident to him that will 
Pighius cont. 1. de peccat. orig.  take the pains to read his town book: neither was this doctrine of his condemned, but rather approved by the Council of Trent, as both their deep silence of it, and also their own purging Indices set forth by the authority of the said Council, do bear sufficient witness: 
Indices Expo●g Hispan. f. 124. & 126.  for thereby they were authorised to raze out of their own Writers, all such sentences as seem to oppugn this heretical Doctrine. As for example: these out of Ferus writings upon Mat. 12.33. Christ here pronounceth plainly, that we are all by nature evil Trees. And upon john 1.12. By this speech, Christ condemneth our old nativity, and consequently all the powers of Nature that are transfused into us by natural generation. And also those words which he addeth touching spiritual regeneration; to wit, that it proceedeth neither from the holiness, nor from humane reason, nor from the wisdom of the flesh, but solely from the will, purpose, and election of God, with infinite other sentences of like nature both in him, and other Authors. Besides that, 
Aug. count. julian.  they teach, that the Virgin Mary was conceived without original sin, who notwithstanding cannot be denied, but that she was the daughter of Adam. Thirdly, they hold, that Concupiscence, especially that which remaineth after Baptism, is no sin: which same opinion is maintained by the Council of Trent. Fourthly, 
Concil. Trident Sess. 5.  from these same Heretics: they have derived their doctrine of , to wit, that a man hath power in himself, to desire and effect his own conversion, only by an external coadiution of Grace, which he may admit or resist at his pleasure. Thus the Pelagians, and thus the Papists, 
Aug. epist. 89. & lib. de great.  as is to be seen in their writings. Lastly, the same doctrines which were taught by the Pelagians, touching the merit of Works, justification, and Predestination, are retained to the full in the Church of Rome at this day.  
The Eutychians hold, that the humanity of Christ was in every place: and is not this the opinion of the Church of Rome, when they affirm, that Christ's body may be locally in two places at one instant, to wit, in heaven and in earth? for if it can be in two places at once, by the same reason, it may be in infinite places. 
Aug. de haeres. cap. 39  The Heretics called Angelici, adored the Angels; so also by their example do the Papists. The Collyridians whose heresy is described and confuted by Epiphanius, 
Epip. haeres. 79 Osorius concio in festo assump bea●● Maria.  laid the foundation of that Idolatry which is committed in Popery towards the blessed Virgin, which is so gross, that they make no difficulty to equal her with God, 
Clarus Bonarseius altas Carol. Scriban. jesuita.  and her milk with Christ's blood: They shame not to say, that she is as good a Mother, as God is a Father; and that she and her Son redeemed the world with one heart, as Adam and Eve lost it with one Apple. And as the Collyridians offered Cakes unto her, so they offer Prayers, Incense, Wax candles, with many other gifts. Lastly, the Gnosimaches, certain Heretics of whom Damascent maketh mention, condemned all manner of study and learning in Christians, and gave the same rule to a certain order of Friars in Popery called Ignorantes, whose profession is ignorance, as also to that doctrine of the Church of Rome, that ignorance is the Mother of Devotion, and that to know lest, is best of all.  
4 Thus we see, that Popery is no better than a hotchpotch of Heresies, and therefore in that regard of their falling from the pure doctrine of Christ and his Apostles into these foul Heresies which overth owe the Faith, they are guilty of this Apostasy spoken of by S. paul. I confess, they charge us, and our Religion, with many of the same Heresies; but how maliciously and falsely, we may easily judge by these few examples. 
Bel. de notis Eccles. cap. 9  Bellarmine and Saunders, with others affirm, that we hold the wicked Heresy of Simon Magus, who said, That a man was saved by grace, and not by just works: but the same Bellarmine giveth him elf the Lie in the same place: for he saith, that the Simonians referred not salvation to the grace of the true God, apprehended by faith in Christ as we do, but to the grace of the Magician Simon, who vaunted himself for God: answerable to that of Irenaeus, that by their opinion men were saved by the grace of Simon, 
Irenaeus lib. 1. cap. 20.  and not by just works. And yet the jesuite Fevardentius writing upon that passage of Irenaeus, is not ashamed (so seared is their conscience) to enrol us under this Heresy, as if the grace of God, were the grace of Simon Magus, and there were no difference betwixt the Son of God the Redeemer of the world, and a notorious Sorcerer and Impostor. But hereby they show, how hateful and odious the Doctrine of the free grace of Christ, is to these sworn servants of Antichrist. Again, 
Bellar. de notis Eccles. cap. 9  how impudently do they fasten upon us the blasphemy of Martion and Florinus, to wit, that with them we should make God the Author of sin? But our Doctrine showeth, how much we detest this horrible blasphemy: for though with the holy Scripture, and ancient Doctors of the Church, we acknowledge that God ordereth and disposeth to his own glory the sins of men; yet fare be it from us, as it is, to accuse him for the Author of sin, either directly, or by any true consequence. For sin is to be considered two ways; either absolutely in itself, or in relation to some other thing: Now we expressly teach, that sin absolutely cometh from the efficient cause, which is man the true author of sin; but relatively, it is not simply directed by it efficient cause, but by the providence of God, which wisely ordereth both evil and good to his own ends: 
Aug. de gen. ad lit. imperfect cap. 5.  which is the express opinion of S. Augustine, who saith; There are some things which God both maketh and ordereth, and others which he ordereth only; he maketh the just and ordereth them too; but sinners as they are sinners, he maketh not, but only ordereth. Thus Augustine with us, and with him and us conspire all the Fathers, and most of their own Doctors, as is plentifully proved by our writers. 
Vid. Morton in Apol. Cathol. lib. 1. cap. 25.  Again, they accuse us of Novatianisme, and why? Because we deny Penance to be a Sacrament: not considering, that there is great difference betwixt this and the opinion of the Neu●tians, 
Bellar. Ibid.  which denied remission of sins to those that sinned after Baptism, though they repent never so much. Again, they link us with the Manichees for denying ; and yet who knoweth not, that the Manichees denied it to our nature, wh●n it was first created and pure, and we only to nature corrupted: they took away all liberty of doing any manner of good whatsoever, and we only in doing spiritual good. Further, they lay also Donatisme to our charge, as if we held with them, that the Church only consisted of just men: whereas we plainly teach, that though to the invisible Church belong only the elect, yet in the visible (of which Donatus meaneth) good and bad are mingled together, as Chaff and Wheat in the Barn store: and so there is as much difference betwixt their opinion and ours, as betwixt visible and invisible. To omit all the rest of their imputations of Heresy unto us, by these few examples we may judge, how in hatred to our Religion, they make no conscience to slander it and us, though never so palpably falsely, according to the old Proverbial precept, Calumniare audacter, aliquid adhaerebit.  
5. Secondly, as the Church of Rome is thus revolted from Christ, so is it from itself; that is, new Rome under Antichrist, from ancient Rome under the first Bishops; and the Church that now is, from the Church that then was, and from the faith that was then professed: so that there is no more likeness betwixt them, than is betwixt light & darkness. Let us take a little view of this change: and first, consider but that excellent Epistle written by S. Paul to the Romans, wherein is comprised the whole faith of the ancient Church of Rome. Where is there any the lest mention either of the Pope's primacy, or of Indulgences, or of the invocation of Saints, or adoration of Images, or virtue of Relics, or Monkish sanctity, or Purgatory, or Transubstantiation, or the sacrifice of the Mass, or Auricular confession, with other such like Doctrines, wherein the pith and substance of their Religion consisteth? Is it likely, that if these were Doctrines received into that Church, the Apostle writing unto it, would not have so much as spoken one word of them? Nay, do they not directly cross and contradict the Apostle by many of their Tenets? as by their doctrine of justification, by inherent justice contrary to Rom. 1.17. and 4.6. and invocation of Saints, contrary to Rom. 10.13. and satisfactions and merits of condignity, contrary to Rom. 8.18? Insomuch, that the Rhemists are constrained to admonish their Reader, that if any thing in Paul's Epistles seem to sound contrary to the faith of the Catholic (that is, in their presumption, the Roman) Church, he aught to persuade himself, that he swerveth from the true sense of the place. As if the Apostle should speak one thing, & mean another; or avouch one thing in word, and condemn the same in sense: an imputation which none but blasphemy could lay upon him. So that whether we respect the Apostles omission of their superstitions, or their contradicting of his Doctrines, it cannot be denied, but that the face and substance of their Religion is changed from that it was at that time. Secondly, if we compare the Doctrine of the ancient Bishops of Rome, with the decisions of the modern Popes, and of the Council of Trent, this will appear more clear. For example: Eleutherius Bishop of Rome, 
Eleuther. epist. ad Lucium Reg. Britan.  being consulted by Lucius the King of Britain newly converted, by what rules or laws he should govern the Church, answered; That he had in his Kingdom both the Testaments (utramque paginam) and that he aught by his Council to take his direction from them, for he was God's Vicar in his Kingdom. But the Pope now styling himself Christ's only Vicar on earth, denieth that any such power appertaineth to secular Kings, to dispose of any matters of the Church, and calleth them intruders that take any such power upon them. It is a Decree of Anacletus, and after him of Calixtus, 
Dist. 96. si Imperato. Dist. 1. Episcop. & 2 peracta. Council Trident sess. 6. can. 8.  That the consecration being finished, all aught to participate of the Sacrament, unless they w●ll be excluded from the Church assemblies. But the Roman Church that now is, hath decreed it lawful for the Priests to communicate alone, the people standing by, and looking on; as if that which is done by the Priest, were sufficient for them.  
julius' the Bishop of Rome, 
De consecrat. ●ist. 2 〈◊〉 o●●re.  disallowed the dipping of the bread into the wine, as contrary to the Gospel, where the bread and wine are distinguished and set apart from each other in express words: but the modern Church of Rome alloweth the Priest to dip the third part of the Host in the cup, 
Breviar. in Canon missae. Gelas. count. Eutich. & Nestor  and prayeth, that this mixture may be available to salvation. It was the opinion of Gelasius a Byshoppe of Rome, that an image and similitude of the body and blood of Christ is celebrated in the Sacrament, and that the substance and nature of Bread and wine doth not cease; at which sentence, Cardinal Contarenus was astonished in the conference at Ratisbone, 
Them Exam. Con●●l trident. de transub●t.  as witnesseth Chemnitius: but now, the Pope counteth this an Heresy, and them Heretics that hold the substance of the Bread and Wine to remain after consecration, and not to be changed into the very body and blood of Christ. Pelagius the first, ordained a married man Bishop in Syracuse, 
Dist. 28 de S●rac●●.  with this caution only, that he should not transfer the goods of the Church to his wife and children: but now the Church of Rome cannot in any case endure married Bishops, 
Bel. 〈◊〉 Clericis, lib. 1. cap. 19  not lest the goods of the Church should be embezeled, (for this is an ordinary practi●e with the Popes themselves, to prostitute the Church goods to their Bastards, Nephews and Kindred;) but for the impurity and pollution of marriage estate, which (they say) cannot agreed with the holiness of the sacerdotal order. 
De consecr. ●●st. 2 comperimus.  Gelasius again forbade the superstition of receiving one part of the Sacrament without the other, saying; That either the whole must be received of all, or not received at all: and that a division of one and the same mystery could not be made without great sacrilege; 
Concil. Trident Sess. 5. Can. 2.  but the Church of Rome now is so fare from condemning such division as sacrilege, that they pretend many causes and reasons why it aught to be so; and pronounceth Anathema to all that condemn the Church of erring herein. Leo the first speaking of Martyrs, 
Leo, Ep●st 81.  saith; That they received, & not gave crowns: and that from their constancy arose examples of Patience, and not gifts of justice, and that their deaths were peculiar to themselves, not satisfactory for others; seeing amongst all the sons of men, only our Lord jesus Christ was, in whom all are crucified, all dead, all buried, and all risen again. 
Bel de Indulg. lib. 1. cap. 2.  But the modern Church of Rome, clean contrary avouch the superabounding passions and satisfactions of the Saints, to supply the necessity and want of others, and to merit for them the relaxation and remission of their debt. The same Leo professed his obedience to the Emperor's Edicts, and the like did Agatho after him, to Constantine. 
Leo, Epist. 16. Constantinop. sin. 6 act 4. in Epist. Agathor.  But now the Pope challengeth obedience from the Emperor, calleth him his Man, and exacteth of him an Oath of fidelity. In brief, Gregory the Great denied all merit of works, 
Greg. Mag. moral, lib. 9 cap. 1 & 14.  ●aying, That our justice if it were districtly judged, would be convinced as unjust. Again he said, That the holy Communion, was called Missa, a Mass, 
Idem, E●ist. lib. 6. Epist. 30. & lib. 4 Ep st. 32.36, 38.  because they that did communicate were by the Deacon sent out of doors; and that except this were performed, the Mass was not rightly celebrated. And lastly, he affirmed him to be the forerunner of Antichrist, that styled himself universal Bishop. All which things are directly contradicted by the Pope, 
Corc. Trident. sess. 6. cap. ●6.  and the Church of Rome: for they ascribe unto their own works and justice a merit of condiguity, and a perfection proportionable to the Law: they celebrated the Eucharist by the Priest alone, and yet dismiss not the people: and lastly, the Pope styleth himself Universal Bishop, and saith; 
Rhemens'. in 2. Tim. 4.8.  That it is of the necessity of salvation for every soul to be subject unto him. All which great change considered, 
Extrac. de maior & obed. C. unam Sanctan.  who can but confess, that the modern Roman Church, is not the same with that which was of old, but is revolted from it; and that if those ancient Pastors of that Church were the true Bishops and servants of Christ, then must they that have thus departed from their faith and holiness, needs be the true Antichrist in , that is, contrary to Christ and his truth?  
6. Thirdly, that we may more fully understand that this Apostasy whereof we accuse the Papacy, is a just imputation; we must consider how those Doctrines which are set down in holy Scripture as express marks thereof, do properly and fitly agreed unto the Church of Rome. For albeit this Antichristian revolt doth in general spread itself over the whole body of Christian Religion, yet the Spirit of God hath marked out certain particular Doctrines, which are most notorious in that mystery of iniquity, and whereby we may judge of the rest. These Doctrines are in number three; two whereof are expressed by Saint Paul, 1 Tim. 4.1.2.3. to wit, the prohibition of marriage, and the abstaining from certain meats, which he calleth Doctrines of devils: And the third is mentioned by S. john, 1 john 4.3. the denying of jesus Christ to be come in the flesh: all which, if they be found in the Church of Rome, it cannot be denied, but that they are guilty of this Apostasy.  
7. Touching the first, to wit, the prohibition of marriage, where can we find this mark more apparent then in the Church of Rome, wherein by express Laws & decrees it is prohibited and forbidden? For as Theodoret well observeth, 
Theodor. in 1. Tim. 4.  The Apostle blames not single life or continency, but condemneth them that by public Law constrain men to follow this course of life. And where is this decree but in the Papacy? as the Law of Pope Calixtus inserted into the Decretalles doth evidently declare. So that they are not content with Montanus, 
Dist. 26. cat. presbyteral.  to condemn second marriages, but they also bar their Clergy by a constrained Vow, from the first also. Which Decree of theirs, is both contrary to the Scripture, and to the continued practice of the Church, till Antichrist began to reign therein. For the Scripture commendeth marriage as God's ordinance, and as an holy and undefiled estate, and permitteth it equal to all men, so that they marry in the Lord. And for examples, were Abraham, who is called the friend of God, and father of the faithful: Moses then whom no man was more faithful in God's house, Esay the miracle of Prophets, Ezekiell, the Highpriest a type of Christ, Zachary and Elizabeth, just persons before God, Peter, Paul, Philip, with thousands more of godly Bishops and Priests, 
Be 〈◊〉 de Cler. lib. 1 cap. 9 D●cres. Greg. de Cler. convig cap. quod ad te. Campian rat. 4  that suffered martyrdom for Christ, were they, I say, less holy, because they were married, or more unfit for sacred Functions? This is to condemn the generation of the just, and to give the flat lie unto the holy Ghost: a fit practice for Antichrist and his servants, who call it a sacrilege, an impurity, and an abominable act, and incompatible with holy orders. But how contrary do they speak and decree to the ancient Church? The great Council of Nice consented with Paphnutius, that the familiarity betwixt a Priest and his own wife was chastity, 
Socrat. histor. lib. 2. cap. 8. Concil. Gangrenes. can. 4. Chrysost. in tot. hom. 2.  as Socrates reporteth: and the Council of Gangrene strooke him with Anathema that held that a married Priest aught not to offer. S. Chrysostome thought marriage so honourable an estate, that a man with it might ascend to the sacred Episcopal Chair. And Ignatius before all these affirmeth, 
Ignat. epist. ad Philadelph.  That if any m n call the lawful society of man and wise, corruption and pollution, he hath the Apostate Dracon for his companion. But that which me thinks is most strange of all is this, that the Council of Trent speaking of the Mass, saith; That it is so pure a sacrifice, that no unworthiness nor wickedness of the offerers can defile it; and therefore, let a Priest be never so wicked a Fornicator, an incestuous person, a Sodomite, a perjured wretch, yet none of these foul crimes do make him unfit to serve at the Altar, or any ways impair the virtue of the Sacrifice: only marriage ordained of God makes them unfit, and the service unprofitable: and so sacerdotal purity shall not be polluted by the works of the devil, but shall be by the ordinance of God. Can any spirit but antichrist's breath out this impiety? Peccata interdixit Deus, non matrimonia (saith Saluianus:) that is, God hath forbidden sins, not marriages: but these men allow that which God forbids, sins; and forbidden that which God alloweth, marriage. I know their scape-hole here is, that they do not condemn marriage simply as evil, which Tatian, Martion, and Manichee did; and which is it that the Apostle speaketh against, but only respectively unto holy Orders. To which I answer five things: First, that it is impiety to forbidden marriage in any sort whatsoever, whether absolutely, or in some respect, seeing that it dependeth not upon any ordinance of man, but is the gift and vocation of God. Secondly, that S. Paul speaketh generally against those that prohibit marriage without any such distinction: and therefore to restrain his speech, is to wrist the Scripture, and to limit the sense thereof to our own understanding, which is an intolerable injury to the Spirit of God himself, especially there being no other place of Scripture, whereby that distinction may be justified. Thirdly, that their distinction being admitted, yet they are not thereby cleared from this imputation: for with those forenamed Heretics, they absolutely condemn marriage as an impure and unclean thing. 
Bellar. de Clericis, lib. 1. c. 19  Bellarmine delivereth this Doctrine in direct words, when he saith, That in the conjugal act there is mixed a certain impurity and pollution, yea in the very Saints themselves: and therefore Pope Siricius, and after him Pope Innocent, to prove the unlawfulness of Priests marriages allege these texts of Scripture. 
Dist. ●2. cap. propos●●●sti.  Titus 1.15. To them that are defiled and unbelieving, nothing is pure, but even their mind and conscience is defiled. And again, that they that are in the fl●sh cannot please God, Rom. 8.8. So that though they prohibit marriage only to some sort of people, to wit, the Clergy; yet their reason why they do so, is, because it is in itself an unclean act. Fourthly, the Manichees did not condemn marriage in all, but only in those whom they called their elect; as the Papists also do only to their Priests. Lastly, the horrible fruits not only of Adulteries and Fornications, but also of Sodomitical abominations and murders that have sprung from this root of Celibacy (which he that desireth to take notice of, may read elsewhere at large discovered) do manifestly evince, that it is indeed a Doctrine of devils, as S. Paul calleth it, and an evident mark of the Apostasy of the Church of Rome from the truth.  
8 The second mark of this Apostasy, is, the prohibition of meats, which God hath created to be received with Thanksgiving: which mark is most express and notorious in the Church of Rome. For it hath forbidden by Law, that which God by Law ordained; to wit, the free use of the creatures, restraining it by certain times and differences at their pleasure, and forbidding some at all times, and all at some times, to abstain from some kind of meats. Their shift to avoid this mark, is; That they do not command abstinence from meats as if they were unclean of their own nature, which was the opinion of the Marcionites, Eucratites, and Manichees, but only in respect of religion and devotion, which by such abstinence is much furthered and increased. To which I answer, that though they never so much abhor the Heresy of these forenamed Heretics; yet they fall into that of Montanus and Eustathius, who held the same opinion of Fasting, that themselves now do; and were therefore condemned by the whole Church, 
Eus. hist. lib. 5. cap. 16.  as Eusebius witnesseth. For Popish Fasts are prescribed by public authority and law, and so they are no more arbitrary, but necessary. And Montanus Fasts are of the same nature, for he was the first that prescribed laws of Fasting, for which he was condemned of the ancient Church, as witness both Eusebius, 
Idem, lib. 5. cap. 15.  Socrates, S. Augustine, Theodoret, with diverse others. Socrates' his words are these, 
Socrat. hist. lib. 6. cap. 21.  after he had largely discoursed of the varieties of the Lent fast in several Churches, he thus concludes: It is manifest that the Apostles permitted free liberty of Fasting to every man's mind and choice, that every man might do that which is good, without impulsion by fear or necessity. But S. Augustine is more plain, when he saith, 
Aug. epist. 86. & count Faustum. Theodor. hist. sanct. patrum cap. 3.  That he found in Scripture that we aught to Fast, but that it was defined by no precept of the Lord or his Apostles, what days we aught, and what we aught not to Fast. Secondly, the Papists avow, that meats of themselves are not unclean: the same did the Montanists, 
Tertul. de ieiunio. Cester Euchir. cap. 16. Tertul. de ieiunio, cap. 15. Bellar. de bon oper. in part. lib. 2. cap. 8.  as may appear out of Tertullian Montanizing in his book of Fasting. Thirdly, the Church of Rome doth not absolutely prohibit any meat, but only suspendeth the use of some for a time. So likewise saith Tertullian in the name of all the Montanists: We abstain from meats, we do not reject them, but differ them. Fourthly, the Church of Rome prescribes fasting, and the choice of meats, as a service of God, and a part of his worship. So also said Montanus: Our Fast are services of God, and aught to be performed to God alone. Lastly, the Papists teach, that by their Fast they appease God, satisfy for their sins, obtain relief in distresses, and merit heaven: And doth not Montanus his paraclete say the same? when he affirmeth, That Fasting can do much with God, and that God is satisfied by it, and original sin abolished, and our salvation rekindled, which is extinguished by fullness, yea, that the prerogative of it is so great, that it maketh God cohabite with man, as like with like. By all which, it is easy to conclude, that the Romish Fasts are derived from Montanus, and that he laid the foundation, and these have reared up the building of that superstition. And therefore seeing the ancient Church condemned the error of Montanus in this point, and the Montanists defended it by the same argument which the Papists now do; their opinion and practice being all one in effect, I see not how they can clear themselves from the same censure and guilt. Nay, I peremptorily affirm, that they fare exceed the montanists in this superstition, and that in two respects. First, because Montanus though he prescribed laws of Fasting, yet the penalty of them was only this; that they accounted the violaters of those laws not Heretics and Apostates from the Faith, but only less holy, and Psychici, that is, carnal men: whereas amongst the Papists, he is esteemed unclean and an Heretic, and worse than any jew, that eateth flesh on a Fasting day; wherein, they shake hands with Manichees. Secondly, the Montanists undertook this exercise of Fasting, 
Aug. con. Faust Manich. lib. 30. cap. 5.  edomandi corporis causa, for the taming of fleshly lusts, as S. Augustine confesseth; and therefore they abstained not only from flesh, but from Wine, Fruits, many kinds of Fish, and all delightful meats, that might any way pamper or please the body: but the Popish Fasts permit all delicate viands and junkets, that either Sea or Land can afford, flesh only excepted, as infected with an unclean spirit. They glut themselves with the most exquisite and rich Wines, with the most rare and delicate Fishes of all sorts, with sauces of rarest Cookery, with Fruits, Spices, Preserves, Confections, and Broths, as excellent as the Art of the Apothecary, or of the Kitchen, can afford. So that one did not without cause merrily say, That he had rather be a guest at their fasts, then at the most plentiful feasts of other men. And thus (forsooth) they seek to tame their flesh by their Fasting, and to quench the lusts thereof by such provocations as Nature cannot afford better and stronger: insomuch, that Plutarch calleth Gluttons by the name of Fish-eaters. 
Plutarch Symposiac. lib. 4. q. 4.  And thus is Montanus left behind the Papists, as a Novice in comparison of themselves, who in this last point rather resemble the damned Manichees then the Montanists, as we may read at large in S. Augustine, 
Aug. de morib. Manich. lib. 2. cap. 13.  in his book concerning the manners of those Heretics. And so I leave the Church of Rome branded also with this second mark of the Apostasy.  
9 The third mark of this revolt is out of S. john's Epistle, chap. 4.3. and that is, to deny jesus Christ to be come in the flesh; which though it hath been literally verified in diverse Popes that were rank Atheists, and mocke-Gods, as in Pope Leo by name, who called the Gospel of jesus Christ, a Fable, to Cardinal Bembus; and in a number of their Prelates and Priests, which have ordinarily belched out the like Blasphemies: As of one for example, that having preached of the passion of Christ, so passionately, that he made his Auditors to weep; presently comforted them with this exhortation: O weep not, for peradventure this is not true. Yet let that be granted unto them which they challenge, to wit, that in word they do confess jesus Christ to be come in the flesh; and than what is that to the clearing of them from this mark? For, as S. Augustine noteth, 
Aug. tract. 6. in epist. johannis.  all the grand Heretics that ever were in the Church, would confess as much; and so doth Mahomet in his Alcharon, whom diverse Doctrines of the Church of Rome design for the great Antichrist: and yet who knoweth not, but that by consequence and in effect they deny him, albeit in word they confess him? So likewise doth the Church of Rome by consequent, deny the coming of jesus Christ in the flesh, because they deny the virtue and efficacy of his coming, and the end for which he came: for to take away the end of a thing, is to take away the thing itself, and to make it idle and vain, which is all one as if it were not. Thus the Apostle reasons when he saith, Gal. 2.21. If righteousness be by the Law, Christ is dead in vain, that is, by consequent, not dead at all, for he could not dye in vain. And Gal. 5.4. Christ is made of none effect in regard of you that will be justified by the Law. How of none effect? but because the end for which he came, is annihilated. Now, what is the end of the coming of our Saviour jesus Christ in the flesh, but to be Saviour of the world, as the name jesus importeth, and to be the King, Priest, and Prophet of the Church, as is intimated by the name Christ, which is Nomen officij, a name importing his office? Now both these ends are denied in the Papacy, and therefore they must needs be guilty of denying Christ to be come in the flesh.  
10. Touching the first end, which is to be the Saviour of the world; do they not destroy that, when they make so many Saviour's besides Christ, as the Virgin Mary, and the Saints, to whom in express words they ascribe this title of Saviour, as is to be seen in many of their prayers unto them found in their Breviaries? and not only so, but also make themselves half Saviour's of themselves, by mixing their own merits with the merits of Christ, and their own satisfactions with his, making both together the joint cause of our salvation, which is the precise doctrine of the Church of Rome, as their books witness: as also when they teach, that we are justified by our own inherent righteousness, wrought in us partly by God's grace, and partly by our own free will, which they say, is able either to admit or exclude the grace of God coming to convert us. Is not this to deny Christ to be jesus? For if he be not a jesus alone, he is no jesus at all. And for the second end, they deny him also to be Christ: For they make the Pope the head of the Church, and attribute unto him an infinite and an unlimited power to rule over men's consciences, to prescribe Laws to the Church, to dispense with the Law of God, to be free from error, and to do what he list: And thus they rob Christ of his Kingly Office, and give it to the Pope. And for his Priesthood, do they not also take that from him, by ordaining a new Priesthood of Popish shavelings, that have power to make their Maker, and to offer him up unto God, and a new sacrifice in the Mass for the remission of sins, both of the quick and the dead, and that without shedding of blood, without which the Scripture saith plainly, that there is no remission? And do they not intrude the Saints into his Office of Mediation, and every particular man into his Office of Satisfaction; and dead creatures, as holy Water, holy Lambs, holy Beads, etc. into his Office of purification of sins? And lastly, touching his Prophetical Office, that they also deprive him of, by adding to the holy Scripture their own traditions, which they make of equal dignity and authority with the word of God, by teaching the Scripture to be an unperfect rule of itself, and of no credit without the authority of the Church, yea not better than a nose of wax, or a rule of lead; by detracting from the Scripture some parts thereof, and appropriating to the Pope the only key of interpretation. Thus they deny the ends why Christ came in the flesh, and consequently deny him to be come.  
11. But that they may be left without excuse, will you see the height of their impiety in this kind? It is in the blasphemous and abominable questions which their Schoolmen make about Christ's incarnation. 
Bonauent. in 3. Sent. dist. 4.  Bonaventure moveth this question, Whether the Virgin Mary merited to conceive Christ in her womb, or whether her conception was only the gift of divine Grace? and answereth thereunto, that she merited by congruity, in regard of her superexcellent humility, purity, and goodness, to be the mother of Christ before his Incarnation; but after her Annunciation, that she merited by condignity, to be over-shadowed and engrossed by the virtue of the holy Ghost. I omit the unchaste discourses that they make of her conception, lest in reporting them I should both dishonour my Saviour, and give just offence to Christian ears.  
Another of the same stamp and rank, thus discourseth: 
Baralet. ser. s●l. 229. col. 4.  The Fathers (saith he) of the first Age, to wit, Adam, Enoch, Noah, etc. longing for the coming of Christ in the Flesh, earnestly desired of God the accomplishment of his promise; and when they could not obtain it by their own prayers, they sent unto him their Ambassadors the Prophets, as Moses, David, Esay, with the rest, who all requested this favour at God's hand; but these being also denied, they then sent their wives with supplication for their suit, as Madame Eve, Madame Sarah, Madame Rebecca, Madame judith, Madame Ester, which all received their answer with reproach; one, of causing her husband to sin, another of infidelity, the third of partiality to her children, the fourth of murder, and the fift of vanity; and therefore were rejected as unworthy to obtain their suit. At last, was sent a young maid of fourteen years old, who full of humility and shame fastness, kneeled down and said: O that my beloved would come into this Garden, and eat of the fruit thereof: [This Garden was the Virgin's womb:] now the Son of God hearing these words, said unto his Father; My Father, I have loved this Maid from my youth, and have sought means to have her my spouse. Whereat God the Father presently called the Angel Gabriel, and sent him to Nazareth unto Mary, with Letters of credit, and a message from the Father, that he had chosen her to be his Wife; and from the Son, that he had chosen her to be his Mother, and from the holy Ghost, that he had chosen her to be his habitation; and with these letters and messages, Gabriel descendeth unto her, and saith as it is in the Gospel, Aue Maria, etc. Now Mary hearing these words of the Angel, was troubled, and calling her three maids that she had attending upon her, to wit, Prudence, Virginity, and Humility, asked their opinions what she should do; to whom Prudence answered, that she must not be light of belief; and Virginity, that she must know of the Angel, whether this must be effected by the seed of a man: and Humility said, that it might be a delusion, seeing that no woman that ever lived, was worthy of such a grace. Then the Angel said, Fear not Mary, for thou hast found favour with God, neither shalt thou fear the carnal knowledge of man, for the holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, and therefore that holy thing that shall be borne of thee, shall be called the Son of God. Then Mary was resolved and said, Behold the handmaid of the Lord, be it unto me according to thy word: thus he. And what is this, I pray you, but to make a jest of the greatest mystery of our redemption, to wit, Christ's Incarnation, and to turn it into a mere fable and interlude? With the like profaneness they discourse upon his passion, resurrection, and sending of the holy Ghost. For concerning his passion, they say, that rather than Christ should not have been crucified, the Virgin Mary would have crucified him with her own hands so great was her desire of the salvation of mankind. And touching his resurrection, they tell us this pretty tale: That there was a strife in heaven who should go to declare unto his mother his resurrection: Adam said, that it belonged unto him, because as he was the cause of evil to the world, so he might be the messenger of their redemption: but Christ answered, nay, it may be thou wilt be stayed by the way with eating Figs: Abel said that it pertained to him; but Christ said, nay, for Cain may meet thee by the way and kill thee: then Noah presented himself, but Christ said, nay, thou mayest not, for thou lovest wine too well, and so mayest forget my message. john Baptist said, I will go, but Christ said nay, for thy garment is but of hair: the thief of the cross said, Let me have this office, but Christ said, no in no case, for thy legs be broke, and thou mayst not travail so long a journey. At last an Angel was sent who began to sing, Regina cali laetare, Alleluya, resurrexit sicut dixit, Alleluya. The like or more profane tall, they have devised touching the mission of the holy Ghost, which is this; That the Apostles came to the Virgin Mary, and complained that jesus Christ her Son had not kept promise in sending the holy Spirit: to whom the Virgin answered, that this could not be performed before the fiftieth day after his resurrection, as on the fiftieth day after the deliverance of the Children of Israel out of Egypt, the Lord appeared in Mount Horeb in flaming fire: then there went to prayer Peter, with others on the one side: Lazarus with the 72. Desciples on another, Marry Magdalen with other women on a third, and the Virgin Mary in the midst: whereupon there grew a dissension in heaven betwixt God the Father, the Son, and the holy Ghost. The Son said, O Father, I promised to sand to my Apostles the Comforter, and now the time is come to fulfil my promise: the Father answered, I am content, tell the holy Ghost: but the holy Ghost replied, tell me how they handled thee when thou wast among them? Then the Son shown him his side, hands, and feet, pierced and wounded, saying; this have I suffered for the love of mankind; then said the holy Ghost, alas for me, but I will go unto them in such a shape, that they shall not dare to touch me, and immediately he descended with a great sound from heaven, like the rushing of a mighty wind in the similitude of fiery tongues. All these profane fables are found in Barlet, a famous preacher of theirs, whose books being authorised by the Church of Rome, and not any ways purged or condemned, must needs be imputed unto it, as a doctrine received and approved.  
12 But to return to the point of Christ's coming in the flesh. 
Lombard lib. 3 Dist. 12.  The master of Sentences, their famous Doctor, propoundeth this question, whether Christ might not have taken humane nature in the feminine sex: and answereth, that some were of opinion, that he might have done it in either sex if he had pleased, but that it was more honourable and fit that it should be in the masculine sex. 
Bonauent. in 3. Sentent Dist. 12.  Bonaventure goeth a degree further, and asketh whether it were fit for Christ to take flesh from a man and woman together, or from a woman alone: he answereth, that doubtless he might have taken flesh from man and woman together, or from man alone: which is such a blasphemy as over throweth all the prophecies of Christ's Incarnation, and indeed his Incarnation itself, in denying an absolute necessity of being borne of a Virgin. But above all in impiety, is that execrable question of the same Author in the same place, and of other Schoolmen his followers, to wit; whether it was possible that the man Christ could sinne, and so not be God: For if he could sinne (say they) he might also be damned; and if he might be damned he might also not be God. To this they answer, that the humane soul of Christ is to be considered, either as united to the Word, or as separated and not united: Now it is without question (say they) that this same soul if it were not united might sin, which being united could not sin: As if (profane wretches as they are) the soul of our Lord jesus Christ, could be not united in any consideration whatsoever, or that it is not blasphemy to have such a thought: nay, the same Author concludeth peremptorily, that if we regard the power of freewill in Christ in this sense, as the power by which a man sinneth, Christ might have sinned, and so might be damned, and not be God. O blasphemies intolerable! my heart quaketh to think of them, and my hand and pen to writ them: neither would I in reverence to my Saviour Christ dare to mention them, were it not to discover the abominations of the Whore of Babylon, and to show that howsoever in word they confess Christ, yet in effect and truth they deny him, by calling the efficacy of his coming into doubt by such profane questions.  
13. To conclude, he that divideth Christ, doth also deny him, and is as S. john saith, the spirit of Antichrist, for so their vulgar translation, according also to S. Augustine, readeth that Text. 1. john. 4.3. Omnis spiritus qui soluit jesum, ex Deo non est, et hic est Antichristus: out of which ground of their own, I conclude that the Papists dividing Christ, do also thereby in effect deny him to be come in the flesh. 
Bellar. de. Christo. lib. 5. c. 1. et. 3. et sequent.  For they teach, that Christ performed the office of the mediatorship in his humane nature alone, without any help or occurrence of his divinity: which is both pure Nestorianisme, in making Christ's humanity a person alone, for actions are of a person, and also against common reason because Christ as he was Mediator, produced operations that were not only humane, but also divine; as when he raised the dead, discovered men's thoughts, conquered the devil, and rose again from death, all which were wrought by his divine power: now it is impossible that a mere humane nature should be the occasion of divine operations. Add hereunto, that it is the common opinion of all their Doctors, that Christ from the very first moment of his conception, was a Comprehender, that is, in the state of that blessedness which is future to us after this life: but by their own doctrine, a Comprehender is not in the state of meriting, and so it will follow, that Christ by his coming in the flesh hath merited nothing, and consequently that his coming was in vain, and so indeed as if it were not. And thus every way the Church of Rome stands guilty of the Apostasy foretold by S. Paul, whether we respect their falling from Christ into heresy: or from their own ancient Church and religion; or the three Apostatical doctrines which they are fallen into, which are left as brands thereof.   

CHAP. 8. Touching the title of the Vicar of Christ.  
1. THe title of Christ's Vicar upon earth, agreeth well unto the name and nature of Antichrist: for the name Antichrist, signifieth not only an opposite, but also a substitute unto Christ, as hath been declared before: to signify that Antichrist should be in name and pretence a friend unto Christ, but indeed an enemy, and therefore an hypocrite, having horns like a Lamb, but speaking like the Dragon. And it must needs be so: for first, where mention is made in holy Scripture of the Antichristian Apostasy, there is also remembered the hypocrisy of the Apostates, as 1. Tim. 4.1.2. where the Authors of the Apostasy are said to speak lies through hypocrisy: So 2. Tim. 3.5. and 2. Pet. 2.1.2.3. and S. paul. 2. Thess. 2.3.7. calleth Antichristianisme not only an Apostasy, but also a mystery of iniquity: which he would never have done, if Antichrist should have been a professed enemy unto Christ. Secondly, to oppugn Christ by open force, and to seek to root out the Christian name, is directly contrary to all those conditions whereby Antichrist is described by the holy Ghost: as that he should be a teacher of lies through hypocrisy, and that he should sit in the Temple of God, that is, the Church, that his impiety is mystical, that is, palliated with the name of piety, as their own gloss speaketh on 2. Thess. 2. and that the cup wherewith the Whore of Babylon doth make drunk the inhabitants of the earth, is of gold, fair and specious to sight, and the liquor in it wine, which is pleasant to taste; but under both, lieth and is mixed most deadly poison: all which doth plainly show that Antichrist cannot be an open Adversary. And lastly, seeing his very drift and aim is, to seduce and deceive the world, for which cause he is said to come with the efficacy of deceit; it is not likely that he should be so simple as to profess himself Christ's enemy in plain words, for who would not then beware of him? So that as it is usual with a Traitor to pretend the name and authority of the King to draw the subjects to his part: so doth Antichrist, under pretence of Christ's name and authority, draw the world into manifest rebellion against Christ. Now the Pope doth manifestly declare himself to be Antichrist, as by other marks and qualities, so especially by this, in that he assumeth to himself the title of the Vicar of Christ, and under that colour secretly opposeth Christ and his Church. For, I pray you, what meaneth this title but one of these two things, to wit, either that Christ hath discharged himself of his office, and committed it to another; or that he hath need of a Vicar to supply his room, himself being unsufficient thereunto? And if they say that it is neither through negligence, nor impotency, but rather as a means which he hath ordained by his providence to govern his Church on earth: I would then ask them, where is this commission, and when was this authority given unto him? Sure it cannot be, being a matter of so great a moment, but it must be expressed in wortis: especially seeing the Spirit of God is the great and general Vicar of Christ on earth, and the Ministers are appointed as the means to bring men to heaven, and Kings and Princes are in their dominions his Vicegerents and Lieutenants, for the outward government of the Church. And indeed if we consider a little nearly the Offices of our Lord jesus Christ, to wit, his Prophecy, Priesthood, and Regality, we shall find, that this usurping Vicar hath ravished them all into his hands, and deprived Christ thereof, as shall appear in the discourse following.  
2. The Prophetical Office of Christ, is taken from him by the Pope many ways, especially by these doctrines that follow: Namely, that the holy Scripture is insufficient and unperfect of itself, and that this imperfection must be supplied by the help of traditions: for the Pope scorning to be enclosed within the bands of holy Scripture, hath taken unto himself authority to add thereunto what he pleaseth, to cut off what he lifteth, to change it into what fashion he will, and to interpret it at his pleasure. In such sort, that whatsoever he either forbiddeth, 
Benedict de Benedict. praeat an Antith. ont. Whitak.  or commandeth, he cannot be accused of error, or contradiction to the holy Scripture; seeing he hath the interpretation and exposition thereof in his own breast, as being a man divinely chosen, to discern truth from falsehood, to decide the controversies of the Church, to resolve doubtful questions, to determine articles not determined, and to ordain a Symbol of the faith, as speaketh one of their own side. Now what do all these things else import, but a derogation from Christ's prophetical Office, 
Mat. 23. ●. john. 17.8. Mat. 17.5.  who is our only Master and Doctor, who hath given unto us the word, which the Father gave unto him, and concerning whom, the Father speaketh from heaven, Hear him. But their opposition unto this Office of Christ, is more gross, in that they prefer their vulgar edition of the Bible, before the Hebrew and the Greek, which was the immediate dialects of the holy Ghost. For the Council of Trent ordained, 
Concil. Trident Sess. 4.  that this ancient Latin version, should be held Authentical in all public Lectures, Disputations, Sermons, and Expositions, and that none should dare to reject it upon any pretence whatsoever. 
Praefat. Sixti. 5. prafix biblis suis.  And yet Pope Sixtus the fift, causing it to be reimprinted in the Vatican, and corrected, enforceth it upon the Church as the only Authentical translation ordained by the Council: as if a thing corrected might be the same as it was before the correction: Yea Bellarmine with the rest of the crew, accuse the Greek and Hebrew of many corruptions, which they say are not found in the vulgar Latin: whereas notwithstanding, for one corruption which they would fain fasten upon them, there are to be found twenty in this, and that by confession of many learned of their own side. And that which is worse, 
Lyndan de optim●gen. juterpret. lib. 3.  so impudent is one of their Bishops, that setting forth the Bible in diverse languages he placeth the vulgar Latin, betwixt the Hebrew and the Greek, As Christ betwixt two thiefs, as blasphemously he speaketh. Now it is to be noted, that notwithstanding the decree of the Council, and the ordinance of Pope Sixtus; yet Clement the ninth in the year 1592. in the first of his Pontificy, caused the same to be reprinted again in the Vatican after another edition, giving unto it the same authority, which Sixtus had done unto his: where we may behold a Pope opposed to a Pope, a Pope that cannot err, to a Pope that cannot err: and yet they contradict and enterferre with each other after a strange manner: for that which Sixtus affirmeth, Clement denyeth; that which Clement affirmeth, Sixtus denyeth; the one breatheth hot, the other cold; the one the truth, the other falsehood; the one diminisheth, the other augmenteth; and in a word, display to the world a spectacle of gross and ridiculous contradictions of Roman Popes. A full view whereof, he that is desirous to take, let him read an entire book of our Countryman Doctor james, about this subject. Now judge, 
Bellum papale. Tho. James.  what assurance a faithful preacher or expositor of the word of God can have, by resting himself upon this version so Authentical by the Council of Trent, considering the discordance that is in the editions of these two Popes. For if the one could judge that the other had erred in many places, why might he not also err in many others unobserved? And if this might happen to one Pope, why may it not be suspected of another? If to Sixtus, why not to Clement? If (as they say) Pope Sixtus wrought his work after dinner, who can assure us that Pope Clement might not also slumber before dinner? But to pass from this, and omit many other doctrines of theirs, which are flat opposite to the Prophetical Office of Christ; I conclude with a most audacious and presumptuous practice tending to the same, and namely, a peremptory decree, that all the ordinances of the apostolic (that is Roman) Sea, must be received as if they were confirmed by the divine voice of S. Peter himself, 
Dist. 19 cap. sic omnes.  and that what Kings, or Bishops, or Potentates soever, shall violate or suffer to be violated, the decrees of the Roman Bishops, shall incur the execreable Anathema, as a prevaricator of the Catholic faith. And yet the Pope himself must not be subject to these thrice sacred Canons, as Gratian most philosophically discovereth. 
Causa. 25. q. 2. c●deo perm.  For as Christ (saith he) who was the Lawgiver, accomplished the same in his flesh, being Circumcised the eight day, and presented in the Temple the fortieth with Sacrifices according to the prescript of the Law; yet afterward to show that he was the Lord of the Law, he healed a Leper by his touch, contrary to the letter of the Law. So the Bishops of the Sovereign seat, give reverence to the Canons, made either by themselves, or by others under their authority, and in humility observe them for example sake unto others: yet nevertheless sometimes, either by commanding, or decreeing, abrogating, or altering, they show themselves, Lords of the Decrees and Canons: thus he. By which we may see, how the Pope usurpeth the very authority and power of Christ himself, to wit, not to be subject to his own Laws, but to be the only absolute Prophet, Master, and Teacher of the world: to teach all, and not to be taught of any; to give Laws to all, and not to take Laws from any; to judge all, and not to be judged of any; and lastly, not to err, as all others may do besides himself.  
3. Touching his Kingly Office, do they not in like manner ravish that from him, when they assume to themselves those very titles, and that same power which appertaineth unto Christ? It is a Decree of a Council held at Rome under Gregory the seventh, in the year 1057. That there is but one name in the world, to wit, of the Pope, and that this name aught only to be named in the Churches. What is this but to rob Christ of that honour which the Scripture ascribeth and appropriateth only to his name, Acts. 4.12? Again, the Pope intitleth himself the Head and Husband of the Church, both which are the proper titles of our Saviour Christ by their own confession: what then? will they make the Church a monster with two heads, and an adulteress with two husbands? For Christ must be one head and husband and the Pope will be another, and so there must be two of each: which howsoever it may be borne withal in the title [Head,] yet it cannot be in endured the title [Husband:] for jealousy will not suffer an husband to admit of a Vicar or substitute in his office of an husband; it cannot abide that the wife's love should be wooed, much more drawn away by another: and therefore it is most absurd to dream of a ministerial husband, as they do of a ministerial head. The Pope can in no sense be the husband of the Church, but in that he wooeth the Church, which is Christ's spouse, from her own husband to himself, must needs be an Adulterer and not a husband. As for the title [Head,] I confess that one may be said to have diverse heads in different respects, but not of the same order and kind: for beside the the natural head which every man hath, he hath also a spiritual head which is God, and a politic head which is the sovereign Magistrate: but there is nothing in the world that can have two heads of the same respect and rank, but is a monster; and so is the Church, if it have both Christ and the Pope: for their headship is of one and the same kind, to wit, spiritual as cannot be denied. I know their evasion, which is, that Christ is the principal head of the Church, and the Pope only the ministerial: but this is an idle and vain distinction: for besides that, it hath no foundation in holy Scripture, I demand, in what respect is the Pope the ministerial head? Sure it must needs be either in respect of Christ, or of the Church: but in respect of the Church it cannot be, because to be the ministerial head in respect of the Church, is to serve the Church, now to serve and yet to be the head, are things so opposite, that they can no more agreed together, then in the body to be a member, and to be the head: for the prerogative of a head is not to serve and minister, but to command and govern: so that if the Pope be the head of the Church, he cannot be the minister of the Church, and if he be the minister, he cannot be the head. Neither can he be so called in respect of Christ, because than it would follow, that holding the room and place of Christ, he should be a head of the same kind and order, and consequently the Church should have two heads, and so be a monster. As therefore he that should challenge himself to be a ministerial husband to another man's wife, is no better than an Adulterer: so the Pope challenging to be the ministerial head of the Church, is no better than an usurper. And that we may be fully resolved in this point, observe lastly how they attribute to the Pope, and the Pope to himself, all that ever appertaineth to the Kingdom of Christ. Thus john the 22. saith in his Extravagant, 
Extrau. n● sede vacant, c Simo fratrem.  that God had committed unto him the rights both of the Celestial and Terrestrial Empire. Antonius Puccius in his Oration which he made at the ninth Session of the Council of Laterane, 
Concil. Lateran. sess 9  saith; that that prophecy in the 72. Psalm, was fulfilled in Pope Leo the tenth, All the Kings of the earth shall worship him, and all Nations shall serve him; and a little after, the same flatterer cryeth thus out, All Christian Princes know, that to thee alone is given by the Lord, all power both in heaven and earth. And in the tenth Session of the same Council, an Archbishop thus secondeth him: Take therefore unto thee the two edged sword, sharpened by the power of God, and bid, command, enjoin, and bind Kings with the cords of the great King's greatness, and Nobles with the iron fetters of censures, for to thee is given all power, etc. And in the Oration he saith, 
Ibid. sess. 10.  that All power above all powers as well of heaven, 
Sess. 6.  as of earth, is given to thee. So that it is no marvel that if in another Oration of the same Council of Laterane, the forenamed Pope Leo the tenth is called, the Lion of the tribe of juda, the root of David, the saviour and deliverer. So we read in the books of the Ceremonies of the Church of Rome, 
Lib. 1. Ceremon. sect. 7.  that the sword which the Pope halloweth upon the night of Christ's nativity, denoteth the sovereign power of the Papacy, according as it is written, All power is given unto me in heaven and earth, and elsewhere; and he shall reign from Sea to Sea, and from the flood to the ends of the earth. But most notorious is that adulatory Encomium of a certain Bishop to Pope Paul the second, where he thus mounteth: What may we think of the Sovereign Bishop who holdeth the place of the true God on earth, 
Roderick. Zomorens Episan specul. vitae human lib. 2. cap. 1.  and is elevated to the fullness of state, to the throne apostolic, and to the top of all dignities? From whom as from a spring, issue all rivers, as branches from a tree: who is not only established for humane principality but also for divine; not only to command over mortal men, but also over the Angels; and to judge not only the living, but even the dead; and not only upon earth, but also in heaven, and to preside not only over Christians, but also over Infidels; and to make short, who is ordained of God in his own place, dignity, jurisdiction, and universal power and principality over the world. And to this purpose he applieth many texts of holy Scriptures, as spoken of him, which belong only unto God: and in conclusion, he preferreth him to stammering Moses (as impudently he calleth him) and to Aaron, yea to jesus Christ himself. And yet this man for all his blasphemies was in great credit with the Pope, and his book of great authority in the Church of Rome. In fine, 
Bell de Rom. Pon●, lib. 4. cap. 15. & 16.  they attribute unto him a power to make new Laws that bind men's consciences as well as the Laws of God, and of Christ. So that we may justly conclude, that the Pope pulleth Christ from his Royal throne to mount himself thereinto: for if he be the only one to be named in the Church, where is then the name of jesus Christ? If he be the Church's Bridegroom, how is Christ the same? If he be the head of the Church, how is Christ the head? If he have all the power in heaven and earth, hath Christ any left for him? If he be the judge of the quick and the dead, what shall Christ do? And if he can make Laws to bind our consciences, what need have we of the Laws of jesus Christ? And thus the Papal Monarchy is erected in the Church to overthrew the Monarchy of Christ.  
4. The Priesthood of Christ remaineth, which is after the order of Melchizedek, and hath two parts, to wit, the expiation of our sins by an offering of himself on the Cross once for ever, whereby he satisfied the divine justice for the sins of all the Elect: and his Intercession, whereby we being delivered from our sins by his satisfaction, are made partakers of eternal salvation: which two acts as they are inseparably joined together, and have mutual dependency upon each other; so they are uncommunicable to any Creature, and unimitable by any. Howbeit this sacred Office with both the parts thereof is taken from Christ in the Papacy, and imparted to other things: As first, when they device another Priesthood, Altar, and Sacrifice, different from those of jesus Christ, making the world believe, that Christ is offered every day, and in all places, in the Mass, for obtaining of remission of sins, for the living and the dead, contrary to the express Text of the holy Ghost, Heb. 9.26. and 10.10.11.12. and that oftentimes by the hands of a mortal man soiled with abominable vices: and in stead of Christ, offering a piece of bread, to the which they tender Divine honours, as if it were Christ himself, by an execrable Idolatry: and instead of the Cross, substituting an Altar of stone after a jewish and heathenish manner: as if Melchizedek was not a type of Christ's Priesthood, who notwithstanding represented Christ in these particulars. First, in that he was both a Priest and King together. Secondly, without Father, Mother, or descent, having neither beginning of days, nor end of life. And thirdly, in that his Priesthood was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, (as the word signifieth) unpassable to any other successor or Vicar whatsoever. For we must note, that as Melchizedek is brought in by Moses as a man fallen from heaven, not declaring either his Father, Mother, or race, not succeeding in office to any that went before, not resigning the same to any successor or Vicar; so our Lord jesus Christ as he had no predecessor in the office of his Priesthood, so he cannot have any successor or Vicar: but as he alone was designed by the Father to this office, so he alone without any helper, exercised the same here on earth, and still exerciseth it in heaven by his intercession for sinners, always living, to the end that by the virtue and force of his Priesthood and sacrifice, he might to the full, or to the uttermost, save such as come unto God by him, as is at large discoursed in the seventh Chapter of the Epistle to the Hebrews. Nevertheless, quite contrary the doctrine of the Church of Rome is, that the Pope with all his Bishops and Priests, are Sacrificers after the order of Melchizedek: which if it be true, how is Christ's Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or untransitive, or unpassable? And how is Christ only a Priest after the order of Melchizedek, if he have for his companions in office so many thousand of Popish shavelings? And if the oblation made once by Christ on the Cross be reiterated every day in the Mass, how can it be, but that Christ's sacrifice was imperfect, seeing it stood in need of iteration, as the Apostle concludeth of the legal sacrifices in this regard, Heb. 7.27? But not content herewith, they join also the sufferings of the Saints, with this sacrifice of Christ, for the satisfaction and expiation of our sins. For they say, that the Apostles, Martyrs, and other Saints, have for the love they bore to God, done more good and suffered more evil, then was needful for the expiation of their own sins before God, and for the meriting of eternal life: So that of their superabounding merits and sufferings, joined with those of Christ, is composed that supposed treasure of the Church, which the Pope dispenseth to the world by his Indulgences: yea, they proceed so fare, as to make every Christian a satisfier for himself and his own sins, by the merit of his good works, as Fasting, Alms, and other works of Penance. And that which is yet more, they attribute unto dead things, as Agnus d●is, Holy grains, and other trash, a power of taking away of sin, which belongeth only to Christ's blood. For so one of their Popes, Vrbane the fift commendeth his holy Lamb which he sent to the Emper or of Greece, that it hath power to break and vex sin as Christ's blood: Peccatum frangit (saith he) ut Christs sanguis, & angit: and what was this but the picture of a Lamb composed of Balsam, pure Wax, and holy Water, as it is described by the same Pope in this Distich?  
Balsamus, et munda cera, cum chrismatis unda  
Conficiunt agnum: quod munus do tibi magnum.  

Lib. 1. sa●ra. Ceremon. sect. 7.  But the prayers used at the consecration of this Agnus, are most blasphemous and horrible: for they pray, that by the power of it crimes may be dissolved, and spots of sins cleansed away, and that pardon and grace may be conferred, and eternal life gained: they compare it with the Paschall Lamb of the jews, by the sprinkling of whose blood they were delivered in Egypt from the destroying Angel; and to the Lamb of God which taketh away the sins of the world, even the Son of God that was offered on the Cross, and ascribe unto it all the virtues and effects of either of these, as to deliver from all manner of danger both body and soul, to protect from the devil and his subtleties, and to deface and abolish sin. If this be not to reject the blood of Christ, and the virtue of his sacrifice, what can be, seeing a little piece of Wax is made to have equal virtue and efficacy to them, against sin and the devil? And thus they rob Christ of the first part of his Priesthood; and do they leave him the second to wit, his Intercession? Not verily he is not so much beholding unto them; but they make the blessed Virgin with the rest of the Saints and Angels, their intercessors unto God as well as Christ, as if he alone were not our sufficient Mediator, without their assistance: What say I, as well as Christ? Nay, more than Christ: for their Prayers, and Temples, and Devotions, are ten times more in honour of the Saints, then of Christ, as experience showeth, and as hath been declared before.  
5. I know that all their Prayers to the Saints are covered and coloured with the name of Christ, and concluded ever with these words, By jesus Christ our Lord: and that all the virtue and power which the Saints have, cometh from Christ. But who knoweth not also, that the Idolatrous jews cloaked their Idolatries under the name of jehovah, and thought themselves unreprovable when they put his name upon their Idols, and in that pretence offered sacrifice unto them? So the Mother of Michah said unto him, I have wholly dedicated the silver to the Lord of my hand for my Son, to make a graved and molten Image: and so this miserable Michah having consecrated his Idol, and appointed it a Levite for a Priest, said: Now do I know that the Lord will do me good, seeing I have a Levite to my Priest. In like manner the Papists excuse all their Idolatry, which they commit towards the Saints, and the injury which they do unto Christ, with this pretence, that all the virtue which is in them is by some secret influence derived from Christ: as if it were lawful for men to add in matter of Religion whatsoever they think good, whether Paganish Idolatry, or jewish Ceremonies, under colour, that they draw their efficacy and virtue from Christ: Or that they apply unto us the efficacy of Christ's redemption: of which transmission of virtue and application the Scripture hath not a word, but referreth us unto Faith, as the only means of applying Christ to our souls, and the redemption wrought by his blood. And thus under the title of the Vicar of Christ lyoth hid the very poison of Antichrist.   

CHAP. 9 Touching four other doctrines proper unto Antichrist by the Papists confession.  
MIlenzius an Italian Monk writing against Marcilius in defence of Cardinal Baronius his advice to Pope Paul the fift, about excommunication of the Venetians, hath a pretty conceit upon the names of Baronius and Bellarmine; for he frameth out of the first syllables of them both Basilius, and Bel the name Babel, and surely not impertinently: for these two Authors have as it were comprised in their writings all that apportioneth to the building of Babel, one in the question of right, the other in that of fact, and indeed are the very pillars of Popery. I speak this only by the way, because we often speak of them in this Treatise. Bellarmine therefore to divert men's eyes from the true Articles of the Antichristian Apostasy, 
Bell de Rom. Pont. l●b. 3. c 4.  proposeth four other doctrines, which he saith Antichrist must hold, which because the Pope doth not hold, therefore he is not Antichrist.  
2. The fi●st of these four doctrines is, That Antichrist shall deny jesus to be Christ, and consequently abolish the Sacraments of Christ, and bring in again the jewish Sabbath and Ceremonies. For (saith he) Antichrist must be a jew by Nation and Religion, and received of the jews for their Messiah, and therefore must openly oppose himself unto Christ. And besides Saint john saith, that he that denyeth jesus to be Christ, is the spirit of Antichrist. To which I answer, that first he setteth down that for certain, which is in question. For we peremptorily deny, that Antichrist shall be a jew, either by Nation, or Religion, or received of the jews for their Messiah, as is evidently proved by the Author of this Treatise, where he answereth all the Arguments that are brought to the contrary. Secondly we confess, that Antichrist shall deny jesus to be Christ, and so doth the Pope. For though he acknowledge the name of Christ in appearance, yet he taketh from it all the virtue and efficacy thereof, as hath been proved before, and professeth Christ by word, but denyeth him in effect: for it is certain, that Christ may be denied two ways; either overtly, or covertly, that is, either in word, or in effect: thus the devil in many places of the Gospel, confesseth that jesus is the Christ, and the holy one of God; and yet doth he not by might and main oppugn this doctrine, and in effect deny it? S john therefore well expresseth what Antichrist shall do, but he doth not express the manner how he shall do it: and therefore this is a sophistical conclusion, to argue from the substance of a thing, to the manner of doing it. For things may be denied, either directly or indirectly, either by express maxims, or by necessary consequences; and this latter is therefore more dangerous, because it is more deceitful. We do not read that Epicurus denied this proposition, There is a God: but when he framed to himself such a God that had no care nor providence over the world, did he not indirectly deny there was a God? For God cannot be without a providence. So the Pope doth not in direct words deny this proposition, jesus is Christ: yet when he giveth unto him a fantastical body by his doctrine of transubstantiation, robbeth him of all his offices, and joineth others with him in the work of Redemption, what doth he but by consequent deny him to be Christ? Yea but (saith he) all Heretics thus deny Christ, therefore Antichrist must deny him after another sort; to wit, simply and absolutely. But say I, the clean contrary doth rather from hence follow: For S. john doth manifestly affirm, that the spirit of Antichrist, is the same with that of former Heretics, when he saith; Such is the spirit of Antichrist, of which ye have heard say, that he shall come, and now is already in the world. Now if Antichrist must speak by the same spirit that Heretics did, than he must also deny jesus Christ after the same manner, to wit, not by denying his name, but by destroying his faith; and thus this first doctrine agreeth fitly to the Pope, if we understand S. john as he aught to be understood.  
3. Their second doctrine of Antichrist is, that he shall name himself not the Vicar or servant of Christ, but Christ himself, and this, because it is said, john. 5.43. If another shall come in his own name, him will ye receive. Where it seemeth (saith Bellarmine) that Christ expressly useth these words: In nomine suo, In his own name, 
Bel. de Rom. Pont. lib. 3. cap. 14.  foreseeing that the Lutherans, and Caluinists would say, that Antichrist should not come in his own name, but in the name of Christ, as his Vicar. But what a vain interpretation this is, may appear by two reasons out of their own Maldonate. 
Maldon in joh. 5.43.  First, that Christ speaketh not here in particular of Antichrist, but in general of all false Prophets, by the word, another; not defining one particular person, but designing any one whatsoever, that shall come in his own name. Secondly, that by, In his own name, he meaneth not, that he shall take upon him the name of Christ, but that he shall come of his own private authority, without being sent of God. For albeit diverse amongst the jews, both about Christ's time, and after, took upon them falsely the name of the Messiah, of whom Christ foretelleth, Mat. 24.3.33. Many shall come in my name, saying, I am Christ, and shall deceive many: nevertheless he here prophesieth of many that shall come in their own name, that is, not being sent of God, as the Prophet jeremy speaketh: 
Ier, 23.21.  I have not sent these Prophets, saith the Lord, and yet they ran: I have not spoken to them, and yet they prophesied. So that to come in a man's own name, is nothing else, but to come without mission or commission from God. Howbeit we deny not, but that Antichrist shall seat himself in the place of Christ, and in some sort entitle himself by the name of Christ, and assume unto himself all the honour and reverence which is due unto Christ; all which seeing it is apparent that the Pope doth, we may therefore in this regard also conclude him to be Antichrist. For first, all the passages of holy Scripture which are directly intended of Christ, he referreth to himself, as hath been sufficiently proved. Secondly, he assumeth also the proper titles of Christ, as to be the Head and Husband of the Church, the Highpriest of the new Covenant, the Sovereign Bishop of the world, the great and universal Shepherd of the Flock, and in a word the Lion of the Tribe of juda, and the root of David, with other such like. Thirdly and lastly, he forbeareth not to style himself by the very name Christ, as Gregory the seventh, alias Hildebrand doth, both in an Epistle to Lanfranke Archbishop of Canterbury, and also in a Council held at Rome, against Henry the Emperor. In both which, he applieth to himself that speech of the Prophet, Psal. 2.2. The Kings of the earth are banded, 
Baron. An. 1080. 8.  and the Princes assembled against the Lord, and against his Christ, which S. Peter, Acts. 4.26. interpreteth as spoken directly of Christ and none other. In the second Chapter of the Epistle to the Hebrews, the holy Ghost applieth unto Christ, these words of the eight Psalm: Thou hast made him a little inferior to the Angels, to wit, in regard of his passion, Heb. 2.9. and yet this very same is the device or motto of Pope Paul the fift of late memory, in all the pictures and pourtraicts that were made of him. What should I speak of their blasphemous application of the rest of that Psalm? as where it is said, Thou hast put all things under his feet, that is to say, the Pope's feet: Sheep, that is, the souls of the faithful Christians: Oxen, that is, jews under the yoke of the Law: Beasts of the field, that is, pagan wandering in the broad way to hell: Fowls of the air, that is, Saints departed and in bliss: and lastly, Fishes of the Sea, that is, souls tormented in Purgatory. The Pope is made Lord of all these, and what can Christ have more? Nay, 
Bell. de Rom. Pont. lib. 2. cap. 16.  Bellarmine highly commendeth S. Bernard, for giving these high titles to Pope Eugenius: Thou art the great Priest, the Sovereign Bishop, the Prince of Bishops, the Heir of the Apostles, thou art Abel in Primacy, in Government Noah, in Patriarchacy Abraham, in Order Melchizedek, in Dignity Aaron, in Authority Moses, in judgement Samuel, in Power Peter, & in Unction Christ. Here the very name Christ is given by S. Bernard to Pope Eugenius, accepted of him as his own, and allowed of Bellarmine as due unto him: and what can Antichrist do more? But that we may see the very height of their blasphemy in this kind, I cannot pass over in silence one example more: It is this. After the Sicilian Vespers, wherein so many hundred Frenchmen were massacred at once, in the year 1282. those of Palerma sent Ambassadors to Pope Martin the fourth, for absolution from that bloody act: who casting themselves at his feet, and saluting him as if he were Christ, made this supplication unto him: Thou that takest away the sins of the world have mercy on us: and again, Thou that takest away the sins of the world have pity on us: and the third time, Thou that takest away the sins of the world, give us thy peace: which the Pope was so fare from rejecting as blasphemous, that he contented himself only thus to answer, that the Palermans imitated those that smote Christ, saluting him by the name of the King of the jews, and yet in effect being enemies unto him, and seeking his blood. Now then, if their own maxim be true, the Pope is without all doubt Antichrist; for he both styleth himself, and suffereth himself to be called of others by the name of Christ.  
4. The third doctrine, which Bellarmine ascribeth as proper unto Antichrist, is, that he shall usurp the name and title of God, and not only his power and authority, and so shall call himself God, and be worshipped as God: and this he groundeth upon 2. Thess. 2.4. where it is said, That he shall sit in the Temple of God, as if he were God. But by his leave, S. Paul doth not say that he shall call himself God, but that he shall carry himself as God in the Temple, that is, in the Church of God: and what is that, but to usurp the power and authority of God? This is therefore an absurd conclusion, grounded upon a false interpretation of S. Paul's words. It is sufficient then, to prove the Pope to be Antichrist by this mark, if I show that he usurpeth the power and authority of God in the Church, and putteth on the divine properties. And this he doth many ways: as first, it is an essential property belonging unto God, and his peculiar privilege, not to be subject to error: for though the Prophets and Apostles in their Sermons and writings, did not err, because they were immediately inspired and directed by the Spirit of truth; yet seeing that immediate inspiration is not now to be found in the Church, unless by the Enthusianisme of the Anabaptists, therefore no man living can challenge to himself such a power. But the Pope doth this, and thereby demonstrateth himself evidently to be the Antichrist: and yet this maxim, That the Pope cannot err, is one of the principal engines which Satan hath devised to uphold the kingdom of error. I know what they answer when we object unto them the examples of many Popes that have erred; namely, by strange distinctions, as, that he may err as a particular person and Doctor, but not as Pope: or thus, Not when he determineth ex Cathedra, out of his Chair, for the instruction of the whole world, but only when he propoundeth and delivereth his private opinions by word or writing. But who seethe not the absurdity and contra●●●tion of this distinction? For the Pope is always a public person and Doctor of the Church, and not a particular; so that these are contradictory propositions, to be Pope, and yet to be a particular Doctor; as to be a Sovereign King, and a private person. And therefore if Catharinus had reason to mock at Caietane, who writing of Herod's sadness, for the demand of john Baptists head, distinguished betwixt the King and Herod, as if it was the King that was sad, and not Herod: for (saith Catharine) if the King was sad, and Herod was the King, then by my Logic, I must confess, that Herod was also sad; and if Herod would slay john, than the King would slay him; & if the King seemed unwilling to have it done, than Herod did the like. And have not we reason to reduce to the rules of the same Logic, those that say, that Clement may err, as Clement; that is, as a private man: but not as Pope, that is, a public person? For as Herod is King, so is Clement Pope. This is as if a man should say, that Aristotle was ignorant as a man, but wise as a Philosopher; and so he should be called a wise Philosopher, and an ignorant man. But let this absurd distinction be allowed, yet it will help them nothing; for many Popes have erred as Popes, out of their Chair in their public Decrees and Doctrines. For Clement the first, in a decretal Epistle, which Turrian the jesuite maintainteh not to be sergeant but true, delivereth two gross heresies, one of the Anabaptists, 
Caus. 12 q. cap. dilectissimis.  touching the community of goods; and another of the Nicolaitanes, touching the community of women: which opinion Surius held so heretical, that in the Colen edition, he cut out these words: In omnibus autem sunt fine dubie et coniuges. 
Tertul. adversus Praxeam. c. 1.  Tertullian telleth us, that a Bishop of Rome in his time (some think Zepherinus, others Eleutherius) approved by his public censure, the prophecies of Montanus, Prisca, and Maximillo. Pope Marcellinus, in a public Act as Pope, sacrificed to Idols, confessed by Bellarmine, though thus qualified; that he did it for fear of death, albeit that the Council of Sinuessa saith, that he did it being corrupted with gold. Liberius was infected with the Arrian heresy; and so was Felix his successor, by the testimony of most ancient writers: as Athanasius, S. Jerome, Damasus, Hilarius, Martinus Polonus, Cusan, Platina, Alphonsus de Castro, with others: neither doth Bellarmine deny it concerning Liberius, 
Aug. adversus julian. Pelag. lib. 1. cap. 2.  but attributeth his fact unto fear, as he did that of Marcellinus. In a word (to omit many particulars in this kind) did not Innocent the first teach and define, that infant's which had not received the Eucharist, could not be saved, contradicted by a direct Canon of the Council of Trent? 
Concil. Trid. Sess. 21. Can. 4.  Did not Vigilius deny, that there were two natures in Christ? Did not Celestine the third err, in the doctrine of marriage of the faithful, when one party was fallen into heresy? Did not john the 22. 
Liberat Abridg. cap 22.  deny the vision of God unto souls departed, before the resurrection, which error he was constrained to recant by the Divines of Paris, 
Alphons. de Castro. heres. lib. 1. cap. 4. Eras in praesat. ad quintum lib. Irena●  in the presence of Philip King of France, with the sound of trumpets? And lastly, did not john the 2●. say, affirm, teach, and maintain, (they be the very words of the Council of Constance) that there was no life eternal after this life, and that the soul of man died together with his body after the manner of beasts, and that there should be no resurrection? All these then erred, not only as private persons, but as Pope's governing and instructing the Church.  
5. But to leave this, a second privilege belonging to God, is to depose Kings, and dispose of Kingdoms. Dan. 2.21. and 4.32. and 5.24. job. 12.18. Now the Pope challengeth also to himself this absolute power, as is evident in the insolency of Celestine the third, at the Coronation of the Emperor Henry the sixth, when he crowned and decrowned him with his feet, in sign, that it was in his power, both to give and to take away the Empire. And in the Epistle of Pius the second, to Mahomet the Turkish Emperor, where he promiseth him that if he would receive the Christian faith, and aid the necessities of the Church; he in recompense of this benefit, would created him Emperor of the Greeks, and of the East, as his predecessors had for the same reason, given the Western Empire unto Charlemaigne. In pretence of which usurped power, julius the second interdicted the Kingdom of Navarre, which by that colour was then invaded, and still at this day possessed by the King of Spain. The like he did to the Kingdom of France, but not with like success, as witnesseth Onuphrius; 
Onuphrius in judio. 1.  and to the Kingdom of England in King john's time. And to make the case more manifest, there is to be seen at Rome, an Image of Pope Paul the fift of late time, whereunto as there are adjoined many proud insculptures and devices, so these especially are most remarkable: under the picture are these words written. Vultu portendebat imperium, above it these: Paulo quinto vice Deo Christianae reipub. Monarchae invictissimo et Pontificiae omnipotentiae conseruatori acerrimo. At the right hand a flying Angel beareth this inscription: Gen● et regnum quod non seruierit illi, in gladio, in fame, et in peste, visitabo super Gentem illam ait dominus, jer. 27. and at the left hand another Angel speaking thus: Et dedit ei Dominus potestatem et regnum, et omnes populi ipsi seruient, potest as eius, potestas aeterna quae non anferetur, et regnum eius quod non corrumpetur, Dan. 7. by which we see, that though the Pope at this day be much weakened in his power, a great part of Christendom being departed from his obedience; yet he is nothing at all abated in his pride, but takes upon him as much as any of his predecessors have done: and therefore it is no marvel, that Alexander the sixth, gave unto Ferdinand King of Arragon, all the Isles and firm Lands, which were discovered in the West and South, from the pole Arctic, unto the Antarctic, as may more fully appear in his Bull to the said King.  
6. A third privilege belonging to God, is, not to be subject to any Law or judgement of any creature: and doth not the Pope encroach also upon this? Thus they plainly writ of him. 
Extrau● de conc●ss prebendae. Sede●. Apostolica.  The Pope is not subject to any humane Law the hath all Laws enshrined in his own breast: He may not be judged, either of the Emperor, or Kings, or Clergy, or people: but his judgement is to be preferred before the judgement of the whole world: nay he can do all that God can do; prescribe, ordain, 
D●st ●● quoniam.  forbidden, dispense, absolve, restrain, confirm, disannul, derogate, reserve, and what not? Yea make new articles of faith, and give authority to the word of God, as if without him it were of no force.  
7. Another privilege of God, is, that he alone is above Emperors, 
Optat. cont. Parmen. lib. 3.  Kings, and Princes, and is the only Lord of the Angels. Optatus saith plainly, That none but God is above the Emperor; and doth not the Pope usurp a super-eminency above both these? Above Emperors and Kings, as hath at large been showed before; when he calleth them his vassals and servants, maketh them his Lackeys to hold his stirrup, lead his horse by the bridle, minister water for his hands, help to carry him in his Chair upon their shoulders, and kiss his feet, 
●●b sa●●●●remon ●. sect. 5. & lib. 5. sect. 12.  and adore him like a God. And above the Angels in four things as the Canonists affirm; to wit, in jurisdiction, Administration, Knowledge, and Reward. Hence it is, that they take upon them to command the Angels, as Clement the fift did, when he commanded them to take souls out of Purgatory, 
Fe●●●n cap. Canon stat. de constitut. Cornel. Agrippa ac vanit scient. fol. 138.  and to carry them into Paradise. And Clement the sixth, who commanded the Angels to convey the souls of such as died in their pilgrimage to Rome in the year of jubilee, directly into Paradise, being wholly absolved from the pains of Purgatory. And therefore Baronius is not ashamed to call the Pope's throne, 
Baron in paranes ad Remp Venet.  A throne divinely established, exalted above the heavens, applying thereunto that sentence of the Apostle, 1. Cor. 6. Do you not know that you shall judge the Angels? And in declaiming against the Venetians, saith; He that is revered of the Angels, shall he not be so of Princes? Further, it is God's prerogative only to be adored with Divine worship, and yet the Pope assumeth this also to himself. For the salutation which is given unto him by Princes, Cardinals, and Ambassadors, 
Antomia. hist. ●om. 3.  is called adoration: and the Ambassadors of Florence, tell Pius the second, that their City Sanctitatem illius Hyperdulia adorat, that is, 
Bell. de Sanct. beatit. lib. 1. cap. 12.  worshipped his holiness with Hyperdulia, which is a kind of worship due only to the humanity of Christ, and to the Virgin his Mother. Lastly, to pardon sin, to adopt and regenerate a sinful man, to be not only holy but even holiness itself in the abstract, and to be judge of the whole world, are all Divine prerogatives, which notwithstanding are all attributed to the Pope by his flatterers, and not denied, nor rejected by himself. For first, he taketh upon him power to pardon sin, even the guilt and eternal punishment thereof; (as some of them have written,) but certainly the temporal punishment both of living and dead here, and in Purgatory. Now to free from punishment, is to forgive, as not to forgive is to bind over to punishment; and so that saying of Christ, He that sinneth against the holy Ghost shall never be forgiven, neither in this world, nor in the world to come, is to be understood, to wit, shall be punished both in this world, and in the world to come. Secondly, 
Sixt. Senens. in praefat. bib●oth. Sancta.  a great learned Rabbi in the Papacy, speaking to Pope Pius the fift, as unto God, saith; That he (to wit, the Pope) had adopted him for his Son, and regenerated him by his spirit; a blasphemy which a Christian man's ears are not able to brook. Thirdly▪ the ordinary title of the Pope is, his Holiness, a if he were as God, of a simple nature without all composition: and had his holiness not by participation, but of himself. Of the like quality is that title, The cause of causes, which the Canonists give unto him, by which Aristotle and all the best of the Philosophers, defined God to be Causa causarum; Natura naturans, and Eus entium: but I forbear to soil my paper any further with these blasphemies. Lastly, 
Baron. Ibid.  Baronius styleth him Vniversorum judicem, the judge of all, and not to be judged of any: which to do, what is it else but to place him in God's throne, or rather to demonstrate him to be the true Antichrist, who as Paul saith, must sit in Temple of God as if he were God? And that which is most strange of all the rest, they ascribe these preeminences unto him, though he be never so wicked a wretch, and vile a monster. For the seat of Peter giveth him holiness, 
Melchior Canus. locor. lib. 6. cap. 8.  though he hath none of his own, and Saint Peter hath transmitted to his successors a perpetual dowry of merits, with an heritage of Innocency, 
Dist. 40. Cannon not.  as one of their Popes speaketh: so that if their own merits fail, the predecessors are sufficient: for either excellent men are advanced to this honour, or they are made excellent that are advanced; 
Baron. An. 34.27.  thus he. And Baronius allegorising upon the shadow of Peter, affirmeth the same, saying; that such virtues and abundance of graces were conferred on Peter, that his very shadow, (by which he typically meaneth his successors) were partakers thereof: so that as their gloss speaketh, 
D●st. 40. Cannon in glossa.  it is sacrilege to dispute of the Pope's fact; and to accuse him, is the sin against the holy Ghost.  
8. And thus it is manifest, that the Pope investeth himself with the Dignities, Privileges, and Prerogatives, that appertain properly to God, and so maketh himself no less than God upon earth; which doubtless is enough to prove him to be Antichrist: howbeit if he also call himself by the very name of God, than they cannot deny but by their own doctrine he must needs be so. 
Dist. 96. ●. satis evident.  And did not Pope Nicholas avow this title, as given unto his Predecessors, and him, by great Constantine? 
Aug. Steuchus. de donat. Constant. Extrau. joh. 22 in glossa.  And Augustine Steuchus confirmeth the same as truth? Besides, the Canonists and other Doctors of the Church of Rome, do ordinarily style the Pope, Our Lord God the Pope. And the Popes admit of this title, neither are their books purged of it; and Stapleton calleth Gregory the thirteenth, 
Staplet princip. fi●. Doctrine. praefat. ad Gregor. 13.  Supremum, plane supremum in terris numen, The highest, even the highest Godhead in earth: and Paul the fift named himself Vicedeus, a Vicegod, that is, one in the room and place of God. I confess, that Kings and Princes, are named Gods in holy Scripture, but in a fare different sense then the Pope: for they are not so named, as if any divine properties did pertain unto them, but because they represented in their authority, majesty and government, the very Image of God in their own Dominions: but the Pope is so dignified for that the very properties of God, and omnipotent power are attributed unto him, and usurped by him over all the world.  
9 The fourth and last doctrine, which they say is proper unto Antichrist, is, That he shall not suffer any God to be worshipped, neither true, not false, nor any Idols, but shall exalt himself above all that is called God, or is worshipped, which because the Pope doth not, that therefore he is not Antichrist. Thus Bellarmine reasoneth. De Rom. Pontif. lib. 3. cap. 14. Whereunto I answer two things. First, that the Pope exalteth himself apparently above, not only all that is called God, that is, to whom the name of God is communicated, but even God himself, not openly and in word, (for what followers and Disciples could he then have in such a foul and gross ostentation?) but indeed and fact, like judas that kissed Christ with his mouth, but betrayed him by his practice to the jews. Now that the Pope doth thus exalt himself, is so apparent, that none that hath any relic of understanding can doubt thereof. For how he advanceth himself above the Angels, who are called Gods, Psal. 8.6. hath been declared before; and for Magistrates who are also named Gods, Psal. 82.2. the case is as manifest; for when as they constrain the supreme Magistrate of the world, to wit, the Emperor, to kiss the Pope's feet, and to hold his stirrup, when they deprive them of their Crowns, and settle others in their thrones, when they interdict their Kingdoms, as they did England in the reign of King john, and France under Philip Augustus, so that all their public acts were thus dated at that time, Regnante Christo, in stead of Regnante Philippo, when they make Princes to hold their Crowns in Fee of the Pope, paying him yearly tribute, as hath been seen well-nigh in all Kingdoms of Christendom, but especially here in England, which Pope Innocent the fourth, calleth his Garden of delight, and a bottomless Spring, and others, the Pope's Ass to bear all burdens: And lastly, 
Math. P●rt● in He●. 3.  when they trample upon their necks, 'cause them to wait at their gates, Crown them with their feet, and burn their Letters and Embassies in contempt, as Pope Nicholas the first did the Letters of Michael the Emperor of Constantinople, which were distasteful unto him: when they excommunicate them, absolve them, whip them, suspend them, and call them their Vessals and Liege-men: all which particulars might be exemplified with a multitude of examples if need were: When I say, he doth all things, doth he not apparently exalt him else above all Magistrates? Again, the Papists adore and worship the Saints, as their tutelar Gods, and doth not the Pope exalt himself above them, when he canonizeth whom he pleaseth, and blotteth out of the Calendar those that please him not? So that let him be never so holy, yet he is no Saint to the Church, except the Pope will: and be he never so wicked, yet if he will, he must be worshipped as a Saint. 
Tertul. Apol. cap. 5.  And so as Tertullian saith in another case to the ancient Romans, Apud vos de humano arbitratu divinitas pensitatur, nisi homini Deus placuerit, Deus non erit, we may affirm of the modern Romanists, Sanctity is weighed by the Pope's judgement, except a man please him, he shall be no Saint, and if he please him he shall be one, be he never so wicked. Images also which are their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, objects of their worship are dominered over by the Pope: for he authorised their worship in the second Council of Nice, it being a matter, if not unlawful, yet in different before that time, this consecration makes them capable of public adoration: and his Indulgences ascribe more to one Image then to another. Again, do they not adore their consecrated Host, which they say is the very body of Christ, as Christ? and yet they make it march after the Pope in his journeys of pleasure amongst the baggage and rabble of his Court, being carried on the back of a little Nag, having a bell hanging at his neck, whilst he himself is carried in pomp upon men's shoulders, or rideth in Majesty upon a fair Palfrey.  
10. And thus in fine, there is nothing that is worshipped as God, which he doth not exalt himself above: nay he doth it even above the true God himself: as when he maketh all Religion and worship to depend upon the Oracle of his mouth, saying; that nothing aught to be received by the Church, though ordained by general Councils, that is not confirmed by his authority: when he subiecteth the holy Scripture to his interpretation, to be wrested into what sense he pleaseth: when he releaseth men of their Vows and Oaths which they have made to God or Men, which is not only avouched by their Canonists, 
Can non est v●●●de v●●o p●●● the C. quanta de iure iurando.  but confirmed by experience. ●s when Alexander the sixth discharged his Son Caesar Bargi● from his vow of Priesthood, that he might marry and become a Temporal Duke. And when Hildebrand released Rodulph of Sabaudia from his Oath to his lawful Sovereign Henry the fourth, and created him Emperor. But the vengeance of God followed Rodulph for his perjury, his right hand wherewith he had sworn fidelity to the Emperor, being cut off in a battle against him. And lastly, 
Felin. l. quae in eccles. de constitut.  when he taketh upon him power to dispense cum iure Divino, with divine right, by limitation or restriction, and with the express Law of God, to wit, the fift Commandment, by freeing Children from obedience to their Parents under pretence of Monastical Obligation; and the sixth Commandment, Thou shalt not kill, by their places of Sanctuary, whereout a Murderer (by their Canons) may not be fetched, what blood soever he hath shed; 
Polyder. Virgil. d● Inuen: lib. 3. cap. 12.  against which abuse Polidore Virgil, a man of their own bitterly inveigheth. And the seventh Commandment, by their public and authorised Stews: and so in like manner, with all the rest of the Commandments. Yea, not only with the Law, but also with the Gospel, and with the Apostle, as their Canonists speak; for whereas Christ in the Go pell ordained but two Sacraments in the Church, he addeth hereunto five other, 
C proposuie, de conces. prebend. Causa. 25. q 1. sunt quidem. in gl ss●. Dist. 5 decensec● at de hi●.  and preferreth in dignity his Confirmation before Christ's Baptism, because that can be performed by a Bishop only, this by every Priest, and in case of necessity by a Laic, or a woman: yea, they are so impudent as to say, that the Pope can change the form of words in Baptism; 
Mathei Terti. Auiso all● subdit del●dem. vene●. Fe●●n C quae in eccles●ie co ●st. tut. Concil. Trid. Sess. 22. ●n fine  and in stead of the name of the Father, the Son, and the holy Ghost, put in, In the name of the Trinity. And for the other Sacrament of the Lords Supper they take away the Cup from Laics; which when it was required by many Princes and States to be restored again in the Council of Trent, the Council referred them herein to the discretion of the Pope, thereby attributing unto him full power over the divine Sacraments. In brief, to cut short, do we not see by experience, that the Pope and his instruments do more severely punish such as transgress his Decrees, and Traditions, than those that trample under their feet the Commandments of God? For, to eat flesh in Lent, is with them a greater sin, then to steal, or commit adultery: and who knoweth not, that a Priest shall be more rigorously handled, if he join himself to one only woman in holy marriage, then if he keep openly many Concubines and Harlots, or defile other men's wives, or haunt the Stews? And thus the Pope exalteth himself above all that is called God, yea above God himself.  
11. Secondly, I answer, that it is no where found in Scripture, that Antichrist shall suffer no God to be worshipped, whether true or false, nor any Idols; nay rather his Idolatry doth prove him to be Antichrist. For his City and Seat is called the great Whore, with whom the Kings of the earth committed spiritual fornication: and who knoweth not, but that by spiritual fornication, is always in holy Scripture understood Idolatry? as Ezek 16. Isaiah. 1.21. And therefore when some of the Fathers affirm, that Antichrist shall be no Idolater, but a hater of Idols, we must conceive, that either they misunderstood the prophecy of Daniel, Chap. 11.38. whereupon this opinion is grounded, or that they meant only the Paganish Idolatry, in the worship of jupiter, Apollo, Mercury, etc. Which indeed our Antichrist hath declared himself to detest and hate, but nevertheless, doth not cease to exercise an Idolatry altogether as profane and abominable in his worship of Saints, Images, Relics, Crosses, and a piece of Paste, which they say, is Christ. As for that text of Daniel which they thus translate, He shall not care for any God, but shall rise up against all: I say first, that the Prophet speaketh not here literally of Antichrist, but of Antiochus, as hath been showed before. Secondly, that according to the Hebrew verity, the Text must be thus translated, as Tremellius and junius have proved. And as for the God of forces, he (to wit Antiochus) shall in his seat worship with Gold, Silver, Precious stones, and things desirable, a God which his Fathers knew not. Now who is the God of Forces, but the true God of Israel, whose Temple Antiochus profaned with horrible Idolatry, and placed therein the Idol of jupiter Olympics, as we may see in the sixth Chapter of the second book of Maccabees? which prophecy, I confess Anagogically agreeth to the Pope. For he having abolished both all the worship of heathen Gods, and in a manner also of the true God himself, the Omnipotent God of Forces; hath set up a new God in the Church, namely, a piece of bread in the Mass, which none of the Fathers, or Apostles of jesus Christ ever knew. And to their breaden God they ascribe power to forgive sins, to defend from evils both men and beasts, and to bring to heaven: and therefore willingly dedicated unto it whatsoever is dear and precious unto them, as Gold, Silver, jewels, and what not? as the Children of Israel did for the making of their Golden Calf. And that with such reverence and devotion, that the lest contempt unto it in word, or deed, is revenged with Gibbets, fire, and all manner of torments, when as in the mean while most horrible blasphemies against Christ himself are tolerated and slighted over.  
12. Bellarmine is here strangely puzzled, and cannot tell where to rest. For first, he saith, that by the God Maozim, or God of Forces, is signified Antichrist himself; which if it be true, then according to their own authentical vulgar translation he shall worship himself: for it readeth it thus, Deum autem Maozim in loco suo venerabitur: that is, He shall worship in his place the God Maozim. Now was it ever heard that any man ever worshipped himself? For though Alexander the Great took upon him the name of jupiter Amon, and Caligul●, with others, assume● a Deity to themselves, yet this was in regard of the people: for touching themselves they could not but know that they were no better then mortal men. But to make the matter more evident, their translation addeth, that he shall fortify M●●zim with a strange God whom he knew not: how then can this Maozim be himself? Did he not know himself? And how can he be but an Idolater, seeing Idols in holy Scripture are called strange Gods? Therefore Bellarmine not daring to rely upon this Interpretation, addeth a second, to wit, that Antichrist shall be a Magician, and shall worship the devil in secret, by whose aid he shall effect wonderful things. An opinion which destroyeth itself, and his own position, that Antichrist shall be no Idolater: for is it no Idolatry to worship the devil? Is he, the old Dragon, a new unknown Idol? And do Magicians use to offer Gold and Silver unto him, and not rather receive such gifts from him? Howbeit they that shall view the lives of the Popes, shall not find this strange, 
Baron. An. ● 63. sect. 17. Be●no● v●ta Hildebrand.  that Antichrist shall worship the devil. For if we will believe their own Histories, many Popes have been Magicians and given themselves to the devil. As john the twelfth, who invocated jupiter, Venus, and other Daemons, being at dice, and drunk a carouse in honour of the devil. And Bennet the ninth, wh● sacrificed to devils in Forests and Mountains: to omit others of the same rank which might be named. Lastly, Bellarmine more changeable than the Chameleon, falleth upon this, that by Maozim was not meant a God, but some Castle or Fortress, wherein Antichrist should repose his Treasures, thinking it may be upon the Castle Saint Angelo, where the Treasures of the Pope are laid up. Thus he knoweth not what to fix upon, and yet it must be grounded upon this text, that Antichrist is no Idolater: and because the Pope is an Idolater, therefore he is not Antichrist: for one of the two they must of necessity confess, either that he is Antichrist, if no Idolater: or an Idolater, if not Antichrist. So then, we clearly see that all those doctrines which t●●y say are proper unto Antichrist, are plainly taught and maintained by the Pope.    

The Third Part.  

CHAP. I. Touching antichrist's delusion of the world, and first by supposed Miracles.  
FIrst, S. Paul, 2. Thess. 2.9.10.11. telleth us, that antichrist's coming, shall be after the working of Satan, with all power, and signs, and lying wonders; and in all deceivableness of unrighteousness in them that perish, because they received not the love of the truth, that they might be saved: and that for this cause, God should sand them strong delusion to believe a lie. In which words, we may observe five things. First, that Antichrist shall come, armed with the power of Satan. Secondly, that by his power he shall deceive the world. Thirdly, that the reason why the world shall be deceived by him, is, because God shall sand upon them strong delusion, even so strong, as to believe a lie. Fourthly, that the chief means whereby he shall deceive, is by lying signs and wonders. And lastly, that they only shall be deceived by him, that are ordained to perish, who received not the love of the truth that they might be saved? Now that this Satanical delusion of the world is evidently verified in the Papacy, is so manifest, that none that hath but the lest spark of reason can doubt thereof: and also that this delusion is effected, as by one special means, by lying signs and wonders. For all the whole rabble of their writers, boast of their miracles, as an essential mark of their Church, which they call Catholic. There is no Temple of any note in the Papacy, wherein there is not some Statue or Image celebrated for miracles, whereunto they go in Pilgrimage for devotion; nor any author of any sort of Monks or religious place, which are not made famous by this mark. Their Monasteries, their Cloisters, their Chapels, their Altars, proclaim every where this delusion: The Legends of their Saints and such like books, whereunto most men heretofore gave as much credit as to the word of God itself, are so prodigiously stuffed with this trash, that the very reading of them would astonish any in whose heart there is but the lest taste of piety. Read the conformities of S. Francis, the History of the Archbishop Antoninus, the flowers of S. Francis, the Golden Legend of james De Voragine, the book of the miracles of the Virgin Mary, the Dialogues of Cesarius, the Annals of Baronius, the History of our Lady of Halls written by Lipsius, the Sermons of Dormi secure, with a number other such like; and you shall find neither bank nor bottom of this foppery: neither moderation, measure, nor end, of miracles: Yea, how Satan hath bewitched their hearts, to believe that which is incredible, and to imagine they see that which they see not, nor can be seen. And by this mark (forsooth) they would prove the true Church to be with them, and no where else; and challenge us to prove our religion and mission by miracles; which because we cannot do, they therefore triumph over us as Heretics and Schismatics from the true Church: whereas indeed their vaunt of miracles, doth prove them rather to be the Synagogue of Antichrist, and our want of them, doth clearly deliver us from that suspicion.  
2. For we are to observe here three things in general, before we come to the particular consideration of this point. First, that miracles were ordained of God for the ignorant, and such as had not received the faith of Christ, and that in the prime days of the Church, when the new and strange doctrine of the Gospel began first to be preached, to the end that they which by reason of the seeming contrariety of Christian religion, to the principles of humane reason, would not be persuaded with words, might by beholding strange works, exceeding the power of nature, wrought by the Apostles, be inclined to the entertainment of their doctrine: and so there was a necessary use of miracles, in the infancy of the Church; that thereby unbelievers might be converted to the faith. But after the world had received the doctrine of the Gospel, and professed the faith which was before so strongly confirmed, there was no further use of miracles in the Church: but if any controversies did arise in religion, men were not to seek the decision of them by new miracles, but by the holy Scriptures, which were given of God to be the rule of faith, and touchstone of truth and falsehood, and the supreme judge of controversies. Thus saith Chrysostome, 
Chrysost. in 2. Cor. 2. hom. 6.  Miracles were then profitably wrought, and are profitably now not wrought: for now we confirm our doctrine by divine Scriptures, and by those miracles which were wrought before. 
Aug. de vera. Relig. cap. 5.  So S. Augustine, Our Fathers followed visible miracles, whereby it is come to pass, that they are not necessary for their posterity. Miracles (saith Gregory) were necessary in the beginning of the Church, that faith being nourished thereby, might increase, 
Gregor. in Euangel. hom. 29.  as we when we plant trees, do water them till they be settled in earth, but not afterward. Espencaeus also faith plainly, 
Espens. in 2. Tim. 3.  That where there are no infidels, there is no necessity of miracles: as long as there was a vocation from infidelity to faith, miracles were wrought by Christ's ministers: but this vocation ceasing, and seduction from faith to infidelity coming in place thereof, the power of doing miracles, was to be given up to it, as an help thereunto. But Stella above the rest, 
Stella in Luk. 11.  discourseth most excellently upon this matter. For he showeth, first, that miracles are not now necessary in the Church, being grown and confirmed, as they were in the first planting thereof. Secondly, that he which believeth not for the miracles already done, will much less believe if new ones be propounded unto him. And thirdly, that miracles now are rather hurtful then profitable: as a child when he beginneth first to go, is supported with a little chariot, which would be an hindrance unto him when he is grown to strength: or as ladders and scaffolds are necessary in the building of an house, but when the house is finished, they are impediments to the passengers: So if now miracles should be wrought, men would say that their faith was not sufficiently confirmed and proved, seeing it stood in need of more miracles to do the same. Thus Stella, a man of their own sect and religion: And therefore to conclude again with S. Augustine: Whosoever yet seeketh for wonders that he may believe, he himself is the greatest wonder, 
Aug. de civet. Dei. lib. 22. c. 8.  who, the world beleeeving, believeth not. Answerable to all which, is that of S. paul. 1. Cor. 14.22. Tongues are a sign not to them that believe, but to them that believe not. So that their vaunt of miracles, is nothing else but an Antichristian bravado.  
3. Secondly, observe that miracles are not the touchstone to try the truth of doctrine by, but the truth of doctrine the touchstone of miracles, whether they be true or false: and so of Doctors and Preachers, they are neither to be proved or disproved by their miracles, but are to be tried by their doctrine. This proposition is evidently proved by two express Texts of Scripture: the one, Deut. 13.1.2.3. etc. and the second, Mat. 7.22. For albeit, such wonders as are wrought by false Prophets for the confirmation of an untruth, are for the most part no true miracles, but sergeant and feigned; nevertheless admit they were true, (as oftentimes God doth cooperate with false teachers, for the punishment of men's impenitency) yet whether they be true or false, doctrine is not to be tried by them, but they by it. 
Tertul de prascript. c. 44.  Therefore Tertullian speaking of Heretics saith, That they confirm the faith of their doctrine, by ostentation of Miracles, as that they had raised the dead, cured diseases, and foretold things to come, to the end, they might be counted true Apostles, as if it were not written, that many false Christ's, and false Prophets should arise, that shall show great signs and wonders to dece●ue, if it were possible, the very elect. Mat. 24.24. and all to fortify us against heretical preaching: thus he. By which speech he forewarneth to take heed, that we be not deceived by the vaunt of miracles, seeing they may be common, aswell to Heretics, as true believers. S. Augustine is more direct in this point, whose words in his book of the unity of the Church, are worthy to be remembered: they are these: Let none say it is therefore true, because Donatus, or Pont●us or some other, have wrought great marvels, or because men praying at the sepulchres of the Saints are heard, and obtain their suits: these are but either the fictions of lying men, or the wonders of deceiving spirits: for either they were not true, or if any wonders be wrought by Heretics, we aught the more to beware of them. And as for the impetration of men's prayers at the sepulchers of the Saints, he saith: that the jews were often heard of God in the high places, which notwithstanding were abominable unto him: and for visions and apparitions, he saith; that the devil can transform himself into an Angel of light, and deceive by this means: nay he saith, that the very Pagan, and jews, are often heard in their supplications, and relieved, either by seducing spirits, which can do nothing but that which God permitteth: or by God himself, either for the punishment of wickedness, or for the comfort of misery: or as a means to make men seek for eternal life: thus he. Where he showeth, what little moment miracles are of, seeing both pagan, jews, and Heretics, are permitted to work them, that wicked men might thereby be more hardened in their malice, and made more obstinate to their destruction: which very thing the Apostle avoucheth, concerning the miracles of Antichrist, 2. Thess. 2.10. And therefore the same Father writing against Petilian the Donatist, 
Aug. contra. Petal an. lib. 2. cap. 55.  who objected against the Catholics their miracles as marks of the true Church, thus answereth in brief: Seeing many do not such things, which yet notwithstanding belong unto the kingdom of God; and many again do them, which yet do not belong thereunto: therefore no man aught to boast of miracles as marks of the true Church, but seek for it rather in his word that purchased it with his blood. S. Chrysostome is yet more plain, 
Chrysost●m Mat. hom. 49.  and affirmeth, that Christ foretold that false Prophets, and Antichrist, should pretend great signs and wonders to deceive the world, to the end (saith he) that Christ's true ministers might not be tried by their working of miracles, though never so good; but by this, that they work no miracles at all. So then, when they say, that theirs is the true Church, and their Ministers the true Ministers of Christ, because it is illustrated with miracles; and our Church and ministerial mission false, because we have no miracles: The answer is, first, that if this were a good argument, than the pagan and Donatists' were the true Church aswell as they, who bragged of their miracles as much as they: and Antichrist himself should have his mission from God, because his coming is with great signs and wonders, as the Apostle speaketh. And secondly, that our want of miracles, is so fare from proving us to be none of Christ's Church, that it proveth us rather to be his Church, according both to S. Augustine, and S. Chrysostom's opinions.  
4. Thirdly, observe that miracles are not so frequent and common in their Church, as they were in former times: for whereas heretofore they were so usual, that scarce a day passed without some new miracle; and scarce an Image or Saint, that were not renowned therewith: now we shall hardly hear of one in many yeeeres, & that in some few notorious places, as at Lauretto, Hals, and Sichem, and such like. Now I demand, where are their miracles that they so much brag of? And if they tell us of those that were wrought in former times I ask again, where is that power now become? Is it flown into the Indies to be practised there by the Jesuits for the conversion of those unbelieving pagan? So indeed they say. 
Acosta de salute Indor. lib. 6. cap. 4. et cap 12. et c. 17  But their own Acosta an eyewitness doth give the lie to this fiction, for thus he writeth: What is our preaching? And what is our confidence? Certainly we work no miracles to confirm our doctrine, neither is there any need of them: so to shine in holiness before men, that they seeing our good works, may glorify our Father which is in heaven, this is the greatest persuading miracle that can be. Therefore Melchior Canus thus censureth those fabulous books, 
Melchior Canus. loc. lib. 11. cap. 6.  that were written of this subject: There are of late (saith he) certain fables come forth, the Author whereof, and the place where they were acted, are so fare off, that it is not possible to discover their falsehood: but yet the whole body of the narration is so contrived, that the Spanish proverb may easily appear to be verified in them: Des lueng as vias, luengas meniras, that is, From fare Countries, long lies. And such are their Indian miracles. But what need they travail so fare for miracles, if they be necessary marks of their Church? And why are they not still wrought, at the sepulchres and relics of their Saints, as they pretend they were in time past? Mary the reason is, because the devil fears to play his tricks in the day, lest he should be discovered, but loveth the darkness, as becometh the Prince of darkness. 
Nicephor. hist. lib. 2. cap. 17.  As at the rising of the Sun, Owls and Bats, and all night birds, hide themselves in their holes: so did these superstitious fables, at the breaking out of the Sunshine of the Gospel. And as at the coming of Christ, the Oracles ceased, and the great God Pan died; so at the preaching of the Gospel, 
Plutarch de defectis craculorum. Euseb. de praepar. Euang. lib. 5. cap. 9  miracles in a manner vanished, and all those superstitions were ashamed to show their faces. And this indeed is the greatest miracle of this Age, that the falsehood of miracles is thus discovered.  
5. But to leave the general, and to come to more particular discovery of Popish miracles, and to show that they are no better than lying signs and wonders, such as are ascribed to Antichrist by S. Paul: They may well be distinguished into three ranks. For some are altogether false and sergeant, yea many so ridiculous, that they carry with them no likelihood of truth. A second sort are true, but are not miracles, having nothing in them that is prodigious or supernatural. And a third sort there are, which to our senses seem miraculous, forasmuch as they surpass our understanding; but are wrought by the operation of Satan, and by the deceit of unclean spirits. And to this distinction of Antichristian miracles, 
Bellar. de Rom. Pont lib. 3. cap. 15.  doth well agreed that of Bellarmine, where he saith, that they are lying in respect of all the causes: the Efficient, the Matter, the Form, and the End. The efficient, because they are wrought by the power of the father of lies, who can effect no true miracles; as the Apostle saith, that his coming is after the working of Satan. The matter, because they are not true miracles, but fabulous and sergeant, 
Th●odor. in 2. Thess 2.  such as jugglers use to work, saith Theodoret, dazzling men's eyes, and as it were robbing them of their sight, saith Aretas. Form, because howsoever they may seem strange, 
Aretas in Apoc. 13.  yet they have their hidden causes, not exceeding the power of nature, as true miracles do. And lastly, in regard of the end, which is the principal, because they lead unto lies, 
Chrysost. in 2. Thess. 2. Aug. de civet. Dei. lib. 20. c. 19  as Chrysostome observeth: and so are well termed lying wonders, though in regard of matter and form they be never so true, as S. Augustine noteth.  
6. But to follow our first division, which is in effect all one with this. In the first rank we may place an infinite number of Visions, Revelations, Apparitions of souls out of Purgatory, 
Melchior Can. lib. 11. cap. 6.  and Legendary wonders. For Melchior Canus a great man of theirs, and a Spanish Bishop, affirmeth, that the lives of the Philosophers were more gravely and truly written by Diogenes Laertius, than the lives of the Saints by Christians: and that Suetonius had more faithfully reported the acts of the Emperors, than Christians had the acts of Martyrs, Virgins, and Confessors: and that he was ashamed of many things written, tending not to the profit, but to the hurt of the Church; the writers rather aiming to please themselves in their fictions, then to edify others; and presenting unto us such Saints, which if they could be such, yet would not be such as they make them. For who would believe (saith he) that S. Francis having caught a Flea, would not kill it, but put it fairly again upon him; as if (forsooth) he delighted not only in poverty, but in sluttery and filthiness? And how ridiculous also (saith he) is that which is written of S. Dominicke, that he caused the devil that came to annoyed him, to hold a candle in his hand till it was spent, and so burnt his fingers with great pain and anguish? Thus Canus writeth, affirming withal, that the number of such idle fictions is not to be numbered. But I will add some few to his beginnings, which nevertheless shall be but as the gleaning after the harvest. That it may appear, how pitifully the devil hath blinded men's eyes under the kingdom of Antichrist. And here to omit, how S. Anthony of Padna caused his horse to kneel down and worship the holy Host: how a certain woman to make her Bees fruitful, put a consecrated Host into the Hive, where the Bees built a Chapel with an Altar, and windows and doors, and a Steeple, with Bells, and sung their Canonical hours, and kept watch like Monks in their Cloisters: how Saint Dusta●e pulled the devil by the nose or by the lips, (as some others say) with a pair of Pincers: how a Parrot being like to be surprised by an Hawk, flying over the shrine of Saint Thomas of Canterbury, cried Saint Thomas help me, when presently the Hawk fell down dead, and the Parrot escaped: how another being falsely accused for stealing his Master's Hawk, and ready to be executed, desired in his heart help of the Lady of Lawretto, when instantly the Hawk came flying in the air jingling her Bells and lighting upon the gallows, and freed the poor man from the halter: how Saint Aidus in compassion giving eight Lambs to eight hungry Wolves, afterwards by prayer drew them again alive out of the Wolves bellies: How Saint Patrick driven with his staff all the venomous beasts out of Ireland, and caused a stolen sheep to bleat in the belly of him that had eaten it: how Saint Lupe or Low shut up the devil in a tankard all night, and made him howl and bray most hideously, before he could get out: how Saint Barbara turned the sheep of a certain shepherd that had discovered her to her Father, into Locusts: how a certain Knight being long learning his Aue Maria, and not able to come unto Gratia plena, had a flower sprung out of his mouth in his gr●●e, in every leaf whereof was written in Golden letters, Aue Maria: how Saint Margaret was swallowed up of the devil in the figure of a Dragon, and making the sign of the Cross in the Dragon's belly, the Dragon burst, and Saint Margaret came out safe and sound: how Saint Gooderick with the sign of the Cross tamed Wolves and Serpents in such sort, that they lay with him by the fire side without offering any hurt: how Saint Christopher's staff being stuck into the ground; began presently to bear leaves, and to burnish, whereupon 8000. men were converted to the Faith of Christ. And how Saint Nicholas when he was an Infant, fasted every Wednesday and Friday from sucking his Mother's teat. How Saint Denis the Areopagitan, carried his head in his hands after it was stricken off, two miles: How Saint Bernac turned oak leaves into loaves, stones into fishes, and water into wine: how a Bishop called Trian having killed his Cow and his Calf to entertain Saint Patrick, found them the next morning both feeding in his Meadow: how Saint Dominicks books lying three days in a River, were taken up as dry as a feather: how Saint Romual spoke Divinity as soon as he was borne, and preached as soon as he was baptised: how Saint Christina spoke when her tongue was cut out: how Saint Ambright Earl of Venice when he could not take the Sacrament at his mouth, laid it on his side, which opened then to receive it, and then shut again: how Christ took from Saint Katherine at her request her old heart, and gave her a new in room thereof: How Saint Margaret catching the devil by the hair, trampled him under her feet: how Saint juliana bound the devil, and whipped him, and dragged him along the streets for a laughing stock to boys, and at last cast him into a jakes: how Saint Zene saw a company of devils sleeping on the skirts of a woman's gown, and on a sudden tumbling into the dirt, whereat he and the other devils that followed on foot laughed hearty: and lastly how the devils for seeing of holy water ran so fast out of the sick man's Chamber, that they trod one on another's heels for haste. I say, to omit all these, with a numberless number more of the same kind, I will insist in some only which are not commonly known, and yet are as famous in foolery and falsehood as these are.  
7. And to begin with Francis their so much admired Saint; if we search the books that are written of his acts, we shall find many so strange and ridiculous wonders, 
Flores S. Francisci. cap. 15 & cap. 20. Lib. conf rmit. S. Francise● Chronic.  that they deserve rather laughter than credit. As that he commanded the Swallows to hold their peace while he was preaching, and they obeyed him: and that one day seeing a great flock of Birds together, he said unto his Fellows that were with him in company, Mark me how I mean to preach to these Birds my Sisters: and whilst he was preaching, how the Birds sat very attentive, and did not departed thence till he had finished his Sermon, and given them his benediction, which they received with show of great reverence, in opening their eyes and beaks, and stretching forth their heads and necks. That he converted a Wolf in the territory of Augubium which devoured both men and beasts, and finding him said unto him: Come hither brother Wolf, I command thee in the name of God, that thou hurt no person any more. Whereupon the Wolf cast himself at his feet, and lifting up his paw, put it into Saint Francis his hand, promising to do no more hurt, and so followed him up and down as his brother, so that the very dogs would not bark at him. And again, that upon a certain time being pursued by the devil, he fled to a rock, where finding no place to hide him in, he thrust his face close to the rock, which softening like Wax, received the impression, and hide him a long time from the devil. This is a new trick of escaping the devil by nimbleness of foot, and absconsion in a rock: but they are as senseless as rocks that will give any credit thereunto. It was as familiar with him and his Disciples, to raise up the dead, as to drink a cup of Wine. At a time in a bravado, he slew a man's Son, to the end that he might restore him again to life, as he did, if all that is written be true. It is reported also of him in the famous book of his Conformities with Christ, that finding at the Mass a Spider in the Chalice, he would not put it out for shedding some drops of the blood, but drank it with the blood and all, and that by and by, his thigh itching, the Spider issued whole there-out, he having no hurt at all, nor yet the Spider, being both preserved by the merit of the imagined blood. But the palp●blest Lie of all the rest is this, that God upon a time determining utterly to destroy the world for the contempt of the Gospel, his Son Christ to appease his anger, promised to renew his life and passion in Saint Francis, and to imprint upon him his five wounds; by the virtue whereof, men should be reclaimed from th●ir sins, and so saved. All which he did to pacify his Father's wrath, and also promised, to draw many thousand women out of the hand of the devil, by the virginity of our Lady his Mother, renewed in the body of Saint Clare: both which being effected, God changed his opinion, and pardoned the world: as if the false wonders of Francis, and the hypocrisy of Clare, were of as great merit and power with God, as the blood of Christ. The like we read of the jacobius of the Order of ●aint Bennet, who to countenance their opinion against the Cordeliers, about the sinless conception of the Virgin Mary, suborned a novice of their Covent to sergeant Saint Francis, and to suffer with great torment, five wounds to be seared into his body, with a number more such like impostures; and to declare unto the people how all this was done unto him by the revelation of the blessed Virgin. The whole story is at large related by Paulus Langius a Monk of the same Order: declaring withal, that the Magistrates of B●rne where the Tragedy was acted, 
Pa●l 〈◊〉 C●ron. C●●zens●. ●n. 12. 6  finding out their knavery both by diverse evident suspicions, and also by the confession of the counterfeit himself, seized upon the Authors thereof, and after degradation, committed them to the fire to be purged of their villainy. If the marks of Saint Francis had been as well examined, as these were of this poor Novice, I doubt not, but they would have been proved to be of the same nature and stamp.  
8. But to leave their Francis, and to come to Dominicke another grand Saint of theirs, and some of the rest of their Saints. This Saint Dominicke having a man presented unto him, that was possessed with devils, took his Stole, and first putting it on his own neck, after enclosed with it the neck of the Demoniac, and commanded the devils to torment the man no more, at which command they themselves were tormented within the man, and desired of him leave to departed: but he would not, except they would give a pledge that they would no more return unto him, and the pledge must be the holy Martyrs whose bodies lay buried in that Church: Which after the devils had (with much ado) obtained of the Martyrs to be their pledge, and proved it to be so by the turning of their bodies in their graves, their heads being removed to the place where their feet should be, he set them free to seek their fortune in the broad world. This fine Fable is accompanied with another of the same mettle. As Saint Dominicke was once preaching in a place, 
Henr. Stephan pr●p●sad Apolog. pro Herod.  after the Sermon, certain Ladies which had been seduced by heresies came and kneeled at his feet, and said unto him: O thou servant of God, help us: if it be true which thou hast preached, the spirit of Error hath hitherto blinded our thoughts. Then he said unto them, be still & wait a little, and you shall see what Lord it is that you have served. And by and by they saw leaping into the midst of them a great black Cat, with broad flaming eyes, & a bloody huge tongue hanging down to his navel, a wreathed tail turned up to his back, showing: his filthy part behind, out of which came an horrible stink, and when he had encompassed round about the Ladies on each side, at last he mounted into the steeple by a Bell-rope, and left a filthy savour behind him. Then the Ladies gave God thanks, and returned to the Catholic Faith, Au● mentiuntur poetae. I omit how Saint Dominicke forced the devil that came to tempt him, to hold him the candle till it burned his fingers, and made him yell and howl; because this is already touched before by Ca●us. But to leave these two, and to come to some other of their Saints.  
And first of Augustine the Monk, our pretended English Converter: this man having a holy staff in his hand which he usually walked withal, on a sudden (saith his Legend) it flew out of his hand, and pitched three furlongs off, where it founded a plenteous Well, which was never seen before. Again he telleth, that he cursing the people of Kent for mocking him, their children were presently borne with song tails in token of God's vengeance upon them for abusing so holy a man. And that which is yet more strangely ridiculous, it relateth that he raised up at a Mass two Ghosts out of the graves, one of a Layman that died excommunicate for not paying his tithes and had lain in hell 150 years, and the other of the Priest that accursed him, who at his request absolved this poor Ghost, and so they returned both to their grave in peace. Full of like wondrous lies is that Legend which I forbear to mention. Next I come to Saint juniper who was accounted of Saint Francis for a most holy man, of whom in the foresaid book of Conformities we find these two stories. The first is, that on a certain time he being purposed to play the Cook, set on a kettle with Pullet's, without pulling, drawing, or washing them, together with other fl sh and roots in like manner: and having made these boil together upon a great fire, brought this brave dish to his compainions, who found no distaste nor sluttery in it, but all as fine and neat as might be. This tale calls to my mind another of the same nature, but of a contrary effect, to wit of a Pilgrim, that coming to demand justice for the murder of his Son of a Magistrate, who being then at dinner, was unwilling to hear him: he caused the Capon that was on the table ready d●est and hot, to start upon the feet, and to be covered with feathers and fly away, to the end he might thereby justify the truth and equity of his complaint. The second story of Friar juniper is, that being lodged at a certain time by a friend, in a fair bed and white sheets, he left behind him in the bed his filthy Excrements for payment, without bidding his Host so much as far well: now these two honest stories are recited in that book, to show the humility of this holy Friar: but this is humility with a witness, except he was moved to such an act by revelation, or that the thing he left behind him in the bed, was a memphiticall perfume, and not a stinking excrement, and then he was a great deal more holy than another Friar called Ruffian, who made the devil to flee away with this threat, that h●e would do a thing in his throat. I could add to these beastly tales, another of. S Genoule, who when his wife chanced to say, that he could work miracles as well as her back side could sing; laid this punishment upon her, that all the rest of her life, she never opened her mouth to speak, but a crack with an evil savour came out behind. But to return to S. juniper, it is no marvel that he was so humble to beguiled his bed, seeing (as it is in the book of Conformities from whence these brave stories are fetched) one Friar john de Vallees affirmed, that he smelled the savour of the said juniper 12. leagues off, so odoriferous was his sanctified body. We read in the Legend of Saint Machary, that he did penance seven years, amongst thorns and bushes, for that unadvisedly he killed a Flea that bitten him; neither can I forget another act of Saint Dominicke, recited towards the end of his Legend, an act to make good companions laugh, and gear at: it is this. There was a certain Nun called Mary, that was diseased in her thigh for the space of five months, with great pain and hazard of her life: at last she thought with herself that she was unworthy to pray unto God, and to be heard; 
Vide Hen. Stephan. prapar. in Apol. pro Herod.  & therefore prayed Saint Dominicke to pray for her, that she might recover her health: after whose prayer she fell asleep, and in her sleep saw S. Dominicke standing by, who drew out from under his Cope an ointment of pleasant savour, and therewith anointed her thigh: and when she demanded the name of the ointment, Saint Dominicke answered that it was the ointment of Love: this is the tale, and I leave the interpretation thereof to the Reader, without saying what I think: only a merry man may imagine, that it was neither better nor worse, than the privacy of Saint Francis with Saint Clare, a holy Virgin, and with Friar Mass a beautiful young man related in the book of his Conformities.  
9 But not to trouble the Reader with more of these idle Fables, I pass over Saint German, who preaching in Britain, because the King did not entertain him in his house, therefore the next day possessed him of his Crown, and placed a Neat-heard in his room, that had entertained him: and Saint Cosme and Damicen, who cured a devout worshipper of them, of a Gangrene in his thigh, by cutting it off whilst he slept, and fetching a Blackemores thigh that was lately buried, and fastening it in the place thereof. And Friar Bennet of Arezze, who being a devout worshipper of Saint Daniel, whose Sepulchre is in Babylon, was carried thither upon the tail of a Dragon, and cut off his finger for a Relic, and was brought again by the same means he went; and how he being in a tempest cast into the Sea, was like a second jonas, enclosed with a cloud, and transported into Paradise; where being asked of Enoch and Elias what he was; he answered, I am a brother of S. Francis: which Enoch and Elias no sooner heard, but they danced for joy, and led him up and down to view that pleasant place: from whence, he was presently after taken by a little cloud, and carried again into the Sea, which men seeing, were wonderfully astonished. I omit (I say) these, with a number more, and end with their tales of the blessed Virgin, and our Saviour Christ. For as their own Melchior Canus affirmeth, they have even dared to abuse them with their Lies, as they have done other Saints. For their fabulous tales and miracles concerning Christ, I refer the Reader to those Apochryphas books which are written of the life of Christ, where they shall find a whole thrave of them. As for the blessed Virgin, they attribute to her such strange miracles, as do rather deserve contempt then credit. As that she changed herself into the form and habit of one Beatrix a Nun, and served in her room fifteen years, whilst she played the Harlot abroad, and that at length Beatrix being oppressed with poverty, came to the Nunnery gate in a secular habit, and asked the Porter whether he knew Beatrix or no, 
Caesar. Ill●st. miracul. lib. 7. cap. 35.  who was sometime Guardianess of that College. He answered, I know her well, she is a good & holy Dame, & hath lived long without reproach in this house: which speeches she wondering at, and departing, the blessed Virgin appeared unto her, and told her how she had supplied her place in her habit, and bade her now return, for none living knew her fault. A tale devised by filthy Monks, to encourage their devout sisters to play the harlots freely, in hope that the Virgin Mary would cover their faults: and thus they make a Virgin, a patroness of whoredom; as may appear also by another tale. A certain Abbess being with child, 
Miracoli, della gloriesa Virg. Mar. imprima millian, Anno. 1547.  the Virgin Mary to hide her fault, presented herself in her shape to the Bishop to be examined, and shown by proof that she was not with child, and so cleared her from the imputation. But they do not only make her a patroness of whoredom, but of theft also, as this tale witnesseth. A certain woman having rob her husband, ran away with a Priest that had also rob the Vestery, and being pursued and taken, the Virgin Mary commanded the devil that had tempted them to this sin, to deliver them again and restore them to their owner; who presently freed them of their prisonment, and put the woman in bed with her husband, and the Priest in his own house, bringing back again also the things they had stolen into both places, and instead of them, left two devils in prison in their shapes: and so they denying the fact, & the devils being found in the prison who manifested what they were, and vanished; the parties were acquit both of their punishment, and reproach. What shall I relate how another woman took the Virgin Maries Son out of her arms, and vowed to keep him from her, as she did, till she had freed her son which was in prison? And how they bring her in sometimes kissing an armed man, or a Monk, sometimes giving suck with her teats, and sometimes giving a man a box on the ear, with a number such like unbeseeming acts: or how to save the credit of an Abbess who was with child, she commanded two Angels to play the midwives, and to carry the child in her name, to a certain Hermit, to be kept for her till it was seven years old: Or how she came to the Cell of one Alanus, and was so familiar with him, that she not only espoused him to her husband, but also kissed him, and opened to him her paps, and poured great plenty of her own milk into his mouth. These are sufficient if not too many, to show, not only the falsity, but also the ridiculousness, of most of their miracles which they so brag of; and how fitly they answer those which S. Paul and S. john ascribe unto Antichrist.  
10. To the second sort of Popish miracles, appertain those things that to the outward ense seem miraculous, but indeed have nothing of a miracle in them, nor of a supernatural effect. 
Caesar. lib. 10. cap. 27.28.  As that which Caesarius reporteth for a miracle, that upon the Eve of S. Mathias, a thunderbolt fell upon S. Andrew's tower in Collen: For how often is it heard to thunder, not only at the end of February, but also in the month of january, and December? And that in the year 1222. thunder falling upon a Theatre, twenty men were stricken dead, and only one Priest escaped, flying when he saw the others burning. In brief, if any one by any means were cured of some grievous disease, or were delivered out of prison, or his ship after a tempest were arrived at a good Haven, or escaped shipwreck, or any such like thing; if the party called upon any of their Saints, presently they cry, A miracle, as if some extraordinary matter was happened; when it is merely the providence and goodness of God, that causeth the Sun to shine upon the just and unjust that hath done it: and surely in such things if any thing be miraculous, it is the ingratitude of men, who having felt the succour so present of the divine Majesty in their necessities, in stead of offering up unto him the cup of thanksgiving, they give the glory of their deliverances to Idols, and dead creatures, and so rob him of the homage which is due unto him. Like unto jeroboam, who said of his Calves which he had newly fashioned, 
1. King. 12.28.  Behold thy Gods, O Israel, which brought thee up out of the Land of Egypt: 
Dan. 5● 3.  or to Beltassar the King of Babylon, who is reproved by Daniel, for magnifying his Gods of Gold, Silver, Iron, Brass, and Wood; that neither saw, nor heard, nor understood; and not praising the God of heaven, in whose hand was his breath and all his ways: or to the Emperor Mark Aurelius, who having by the prayer of his Christian soldiers, obtained a memorable and miraculous victory against the Marcomans, in stead of giving the glory thereof to the true God, attributed his victory to jupiter, causing it to be engraven in a pillar in honour of that Idol, as Baronius reporteth.  
11. To this kind, I may refer all such sergeant miracles, as have appeared strange to the ignorant persons, as have been contrived by the secret juggle and fraud of men: as that of joane the holy Maid of Kent, who was long time held for a Prophetess, by the subtle invention of the Grey Friars: For they said that she was descended from heaven, and that she did neither eat nor drink, though in secret, she banqueted and reveled with her holy Fathers. Amongst other things, they persuade the silly people, that she knew the sins of all persons; and indeed she would tell them that came unto her, the sins that they had committed; but it was by this means: the Friars suffered none to come unto her, but such as had first confessed themselves to their Ghostly Father; and she had a place fitted of purpose, where this holy Hypocrite might hear their confessions, being herself unseen: But her cozenage being at length discovered, she with her holy Fathers, the devisers of this miracle, was executed to death, as our Chronicles witness. Again, a certain Pardon pedlar of S. Anthony, used this trick of legerdemain to gain credit to his Saint and himself: he strewed gunpowder in the nest of a Pie, that was near unto the place where he was to preach, and then tied unto the nest a little cord, setting fire on the other end thereof. Now as he was divulging his pardons in his Sermon, the Pie scenting the powder, made a great noise, whereat he expecting the same, and knowing that the fire was crept near unto the nest, cried out: Thou wicked beast, that hinderest this holy preaching, S. Anthony will burn thee with fire: and by and by, the fire being got to the nest by the cord, burned it with the young ones that were therein: and so a miracle was cried, to the great gain of this pardon monger. 
joh. Menard. lib. declare. la regle & estate. de. Cor. Achers.  The same Author reporteth another miracle of the same impression: to wit, that these Priests of S. Anthony, used to make hot their little crosses or images of brass, whilst the good wife went into her garner or cellar to fetch them their alms: and when she had offered her gift, they caused her to kiss the said cross or Image; which being found hot, they persuaded the good woman, that S. Anthony was angry, as not being content with her gift; and then in hast she returned again to augment the same, and finding the image grown cold, it was a sign (as they persuaded her) that S. Anthony was well pacified. He relateth another also, acted by the masters of the same faculty, to wit, how a gallant of this trade, being offended that nothing was given unto him at a poor husbandman's how e, set fire on the stable where his Kine were, which burned not only the stable, but the rest of his house, and all his goods: and this went currant for a miracle of S. Anthony, till the villainy was discovered. He addeth also another story of the same subject, how another of S. Anthony's Priests, cozened a poor butcher and his wife of a piece of linen cloth, by persuading his wife, first that her two Swine which she had, would shortly turn up their heels, unless they were cured by some holy blessing of S. Anthony. For which, she must give him that piece of linen cloth which was in her house, which she did: and then by deluding her husband that pursued him for the cloth, with putting some fire into it, which made it to burn and smoke, so that the poor man astonished, gave back the cloth to the Priest, and cried the miracle, and went about the Country with him to publish the same. Again, in the Country of Berry in France, 
Vide Henric. Stephan. in praesat. ad Apol. pro Herod.  there was a Chambermaid of a Priest (to speak in reverence to their shaved order) that received a swine's blood into a Tin platter, the Boss whereof was fashioned with the picture of S. Peter, the which plate the Priest used for the receiving of his offerings of the people: now it happened that some drops of the blood entered into the Boss, and there congealed, which afterward being thawed, appeared in the face of S. Peter, and then lo the bells rung, and the people assembled together, to see this great miracle; and so was it believed, till by another Priest that envied his fellow, the cause was discovered, and the miracle dismiracled. A like tale the same Author reports to have happened at a Castle without Bourges, it was thus: It chanced that a Pigeon bleeding with a blow which it had received, light upon the head of an image of our Lady, where it came to pass, that the blood ran down upon her face: presently a miracle was proclaimed with a loud outcry; but the King's Lieutenant causing the head to be searched, found both the feathers of the foul, and blood in the holes thereof; and then the miracle which had been cried so loud, was fair and soft uncryed again.  
12. It is no news, nor strange thing, to hear of infinite numbers of blind, lame, and diseased persons, that have been cured by such a Saint, or such a Crucifix, or such an Image; and especially by the Images of our Lady at Lawretto, Halls, and Sichem, and other places. But it is to be noted, that though some such cures might be wrought by the power of Satan, to further superstition; yet most of them were merely sergeant: for it hath been an ordinary practice of Popish Priests, to have men to feign themselves blind, or lame, or otherwise ill affected with some dangerous disease, and then to return as if they were sound and healed. There be many examples of this kind of imposture: But I will relate only three, out of Henry Stephanus Apology. The first is of S. Renand at Paris, in the suburbs of our Lady of the fields, which Saint, the Monks of that place would make men believe, was the most holy and greatest worker of miracles, that was within fifty miles round about. And to this effect, they suborned certain lame, and blind, and other counterfeits, who knew their watchword, when they should cry, I am cured: But it happened, that one amongst the rest, that said he was borne blind, and making the same outcry, I can see: a certain man desirous to discover the abuse, bade him if he could see, to tell him what colour the lining of his cloak was of; the counterfeit presently to prove that he could see, told him directly the colour: which being heard of many, their knavery was revealed; for how could a man borne blind judge of colours? The second example is, of those that fain themselves sick of the falling sickness, which is called S. john's evil, and therefore they use to pray unto him for remedy thereof. Some such went upon S. john's Festival day, to entreat his help, who after they had foamed and cried a long time, john, john, john, about his shrine or image, made show to be healed: wherein is an apparent impudent falsehood, for they that fall of that evil, can neither speak, nor move, as all know. The third example, is of a certain Monk of Venice, called Fra. Mathio, to who●e sepulchre there resorted multitudes of people, that seemed either blind, or lame, or impotent in some member, or distressed with some evil or other, and these persons lodged at the best Inns, for they were well waged for their pains: but ere they had stayed any while there, they be came all sound and well as they re●orted: howbeit this juggling trick was easily spied and discovered by all men of understanding, and therefore the Priests being ashamed of it, laid it soon aside; and so this holy Monk was not so soon canonised, but he was decanonize● as soon. And this in truth was, and is an ordinary practice of Romish Monks and Priests, deluding poor people, and blinding their eyes with a mist of supposed miracles; when indeed there was no such matter, but all hypocrisy and dissimulation.  
13. And to conclude, what should I speak of the speaking, weeping, nodding, stretching forth the hand, and such like actions of their images? are they not all forged in the same shop? The Image of the blessed Virgin is said to have spoken to S. Bernard, bidding him good morrow, and to S. Hyacynth, entreating him to take her and her Son with him, when he fled from the Tartarians: and to Alexius, who staying long in the Church Porch, the image of our Lady bade the Sexton let him in. And the crucifix to Thomas Aquinas, Thou hast written well of me Thomas, what reward wilt thou have? And to the Council of Winchester gathered together about the question of Priests marriages, Take Dunstanes ways unto you, for they are the best: as hath been declared before. Concerning all which, I may give the same censure, that Polydore Virgil, otherwise a strong Papist, doth of the last; that they were nothing but the contriving of subtle Priests, who hiding themselves, either behind or in the hollow of the image, uttered these voices: witness these few examples. A certain Florentine, a devout worshipper of S. john Baptist, was at a time inquisitive of the image of this Saint, whether his wife had ever played false with him or no: which request being overheard of some bon companion, he placed himself so closely behind the image, that the next day when the devout jealous fool came again, he spoke unto him, and bade him come again the next day, and he should be resolved of his doubt: he supposing it to be the voice of the Saint, came at the time appointed, and then the other not failing to lurk in his old place, told him that his wife had played false, and that he was a cuckold: at which the poor man, being first abashed, at length grew into choler, and said to the image: Cursed be thou of God, thou hast always been an evil tongued Saint, and therefore Herod cut off thy head: and so with other reproachful speeches he departed in discontent. This story is to be seen in an Italian book entitled Piaccuoleze del piovano Arlotto: 
Vide Hen. Stephan. prapar. ad Apol. pro Herod.  and doth not only show how images speak, but also how saucily they handle their Saints, when they anger them in any thing. To which purpose, the same Author reporteth another story, which I will not forbear to set down by the way, that we may the better judge of their devotion: It is this. A Cook of Florence, that vowed with great devotion to worship an image of a young jesus Christ, to wit, of that age which he was of when his mother found him in the Temple disputing with the Doctors, had but one Son, who with a tile falling on his head, was so wounded, that he was like hardly to escape. Then the Father runneth in haste to his little image, and instead of a candle which he used to offer unto it, brought a good rod to terrify it, praying it since he had served him so long, & had never received any boon from him, now to grant him the life of his child, that was all his comfort and hope: but his Son died, and he in a rage returned to his little jesus, and without either kneeling or reverence said unto him: Thou boy, I renounce thee, and will never serve thee more: wouldst thou not grant me this one request, for all the service I have done thee? If I had prayed to this great crucifix which is hard by thee, I know I should have been heard, but this it is to deal with boys, I promise' thee for thy sake I will never have to do with boys again. What sottish ignorance, what profane superstition is here? Ignorance, in distinguishing betwixt a great jesus and a little one, an old and a young: and profaneness, in defying him whom he had worshipped as his God. But to return to my purpose of speaking images. There was one that prayed to the image of our Lady, and hearing an answer that pleased him not, made by some juggling Priest behind the image, he judged by the manner of the voice, that it was not the mother that spoke, but the child, and therefore said unto him, Hold thy peace thou little wag, suffer thy mother to speak, who is elder than thou. By this hand full of flower, we may judge of the whole batch of talking images: And that the Weeping, Sweeting, Nodding, and Moving of images, is a loaf baked in the same oven, as diverse examples do testify: for their tears and sweat might easily be procured, by distilling by night into some concavity of the image, either water or oil: or by anointing their faces without, and heating them within, with a chafing-dish of coals. As old men in the Country stick not to tell of an image at Berry, near the Abbey of Ramsey, which used to sweated; and that sweat was held a sovereign remedy against all aches, and weakness in the back; and therefore happy was he that could get any of it in his handkerchief. So there was a crucifix at Maret, 
Hoveden.  near unto Tholouse, down whose cheeks tears used to distil ordinarily; but deceitfully, as my Author affirmeth to have been proved by search. The like may we think of that Rood of P●yteirs, which when William Longshamp Bishop of Ely lay a dying, let tears fall abundantly out of his eyes, as if it had been a flood of water: but no marvel, for they say it was the use of that Rood always to mourn when a Bishop departed. Concerning moving of the hand, the Image of Saint Nicholas at Westchester, may serve to discover the trick of all the rest: for at the burning of it in the market place of the City, it was found that the Image was made with such a devise, that if one standing behind did pull a certain string which was in the back part thereof, it would move the hand as if it blessed the people. This is known to be true by many of the inhabitants yet living. But this was a blessing Image: the next I speak of, was hurting and malicious. For when as a certain Peasant of Burgundy, near unto a Town called Chascule, was praying to a Crucifix for the soul of one newly deceased, and for whom the Bells rang, the Crucifix in stead of making only a sign to him by nodding his head, by the weight of him that was behind it, fell down right upon him, and so crushing the poor man, that the ringers were fain to leave the Bells, and carry him to his house half dead; where he lay sick a long time, after which sickness returning to the Church, and seeing a fair young Crucifix with a smiling countenance in place of the old, which had broken it neck in the fall, he could not forbear but say thus unto it: What good countenance soever thou cast upon me, yet I will never trust thee: for if thou live to the age of a man, thou wilt be as wicked as thy Father that thought to kill me. I could enlarge this point with many more such like examples; but these I think are sufficient to declare, that a great part of their pretended miracles, are nothing but things either effected by natural causes, or devised by subtle Priests for their own gain. And they themselves when they call Piae frandes, 
Agrippa d● v●ritat. scient. cap. 97.  holy deceits, do plainly intimate as much: and Caietane a Cardinal and a great learned Divine faith, that the credit of their miracles dependeth upon the report of men, who because they are men, may both deceive others, and deceive themselves.  
14. As touching the third sort of their miracles, they are such as are indeed things admirable to the eyes and opinion of men, but yet are not true miracles, which cannot be effected but by a Divine power: whereas these are merely the works and effects of evil spirits, as were the wonders of Pharaohs Magicians, the devil herein aiding his servants, and enabling them to work marvels for the advancement of his own kingdom. As for example, cannot the devil willingly quit a possessed Demoniac, making show to be forced thereunto by Exorcisms? Cannot he disturb the humours in a body, and so 'cause some sudden sickness, which shall cease as soon as he withdraweth his working? They heal truly, when they cease to hurt. He that desireth examples of these wonderments, shall find a full armful of them, in the book of Saint Francis Conformities with Christ. For whereas it relateth so many healings of the sick and diseased, so many raisings of the dead, and other strange things done by him and his disciples, that it might seem they had all miracles at command, and that it was as easy and ordinary for them to work a miracle as for to eat and drink: what should we imagine, but that either they are lying Fables, or if true, feats of Satan to delude men's souls? For is it likely that they should exceed Christ and his Apostles, in the power of working miracles? And to whom but Satan can we ascribe it, if it be true that Saint Francis Cowle should be so miraclificous, as to give sight to three blind persons, a man and two women? and that his Breeches had that virtue in them, to make women conceive with Child that were naturally barren? with a number such like. But they brag of no miracles so much as of those that have accompanied their Mass: and yet can they not produce a stranger wonder in this kind, then that which Irenaeus reporteth to have been acted by a certain heretical Impostor, 
Irenaeus lib. 1. cap. 9  called Mark. For in celebrating this Sacrament, he so changed the colour of the wine, that it appeared to be very blood, and caused a little wine so to puff up and swell, that it filled the whole Cup, and ran over, yea and another greater vessel also without any addition or augmentation of the liquor. This must needs be a Satanical illusion, and so it is censured by Irenaeus. In like manner in the Church of Rome, 
Alex. Hales. in 4. sent. q. 13.  one of their own Schoolmen confesseth, that there appeared sometimes in the Sacrament the very substance of flesh, either by the legerdemain of men, or by the operation of the devil. And ●●ell upon the Canon of the Mass affirmeth, that sometimes miracles are wrought at Images by the working of devils, to deceive such as addict themselves to those mi ordered services, God so permitting, and their infidelity requiring. They tell how Saint Dominick, and S. Francis, were ravished up into the air, which is a strange thing if true but yet such as might be effected by the devil. For Eunapius in the l●fe of the Philosophers saith, that jamblicus whilst he was praying, was hoist up ten cubits from the earth: and themselves writ, that Simon Magus used to fly in the air, till Saint Peter brought him down headlong to his confusion. Caesarius a Monk, reporteth likewise, 
Caesar. lib. 8. cap. 19  how a certain Knight called Gerrard of Hollenbach, going a Pilgrimage to Saint Thomas in the Indies, and promising his wife to return within five years, or else that she should have liberty to marry, dividing a Ring betwixt them in pledge of this agreement, upon the very day of the expiration of these five years when she was married to another, was transported by a devil from the Indies to his own house before the new married were got to bed, & being known of his wife by the half Ring dispossessed the other of his prize. When therefore we read such examples of Monks and others, transported from place to place, why should we not conclude, that the devil furnished them with Horse, Chariot, and Coachmen, as he doth often to Conjurers and Witches, and not that they were transported by a fiery Chariot from heaven, as Elias was? So that when we hear of moving Images, of Saints going through the fire without burning, of entering Churches and other places the doors being shut, of plagues falling upon those that despised their Saints, and such like things; we aught to remember that Simon Magus did by the power of the devil as much, or more. 
Baron. An. ●8. 2●.  He (saith Baronius) made Images to walk, rolled himself in fire without burning, flew in the air, turned stones into bread, opened barred doors, broke chains of iron, caused many shadows to walk before him, which he said were the souls of men: and lastly, if any durst repute him for an Impostor, he either afflicted with diseases, or tormented him with evil spirits.  
15. And indeed what miracles can the Church of Rome brag of, which are not equalled by the heathen through the operation of the devil? It is written of Apollonius Tyaneus, that he raised to life a young Maid laid in her Coffin; that he banished the pestilence out of Ephesus, for which cause the Ephesians erected a Statue unto him in their City, and offered sacrifices unto him, as unto a God: he being at Ephesus declared to the Citizens the death of the Emperor Domitian, at the same hour that he was slain at Rome: and that which is most strange, that he did not only work wonders in his life, but also after his death, at the Monument which was set up unto him. So Seleucus, whilst he was sacrificing, the wood that was above the Altar, turned itself toward the Image of jupiter, and was fired no man knowing how. A Roman Virgin carried water in a Syve: another drew with her girdle a ship that was drowned in the sand, into the Haven, which by the strength of Men and Oxen could not be moved. In the second Punick-warre, an Ox spoke, and said; Caue tibi Roma, Beware to thee Rome. The Emperor Vespasian (if Cornelius Tacitus may be believed) opened the eyes to one that was blind in Alexandria, at the advertisement of the Oracle of Serapis, and cured one that was lame. And in like manner did the Emperor Adrian, to one that was borne blind, as Spartianus reporteth. But that which Lipsius writeth of a certain Tablet taken out of the Temple of Aesculapius, 
Baron. An. 139. ●.  confirmed also by Baronius in his Annals, is not only strange, but even a perfect picture of Romish miracles; for he affirmeth that in this Tablet it was recorded, that one Caius a blind man worshipping at the Altar, was restored to sight by touching the Altar with his fingers, and after putting them into his eyes: and how one Lucius desperately sick of a Pleurisy, was cured with the ashes of the Altar, mixed with wine and applied unto his side; and how one julian was cured of an extreme vomiting of blood, by taking a few grains of a Pineapple from the Altar, and eating them three days being mixed with honey: and how one Valerius Aper a blind Soldier, recovered his sight by anointing his eyes with the blood of a white Cock mixed with honey. Now it is to be noted, that all these things were done by the advertisement of the Oracle; and that those that were thus cured, returned and gave thanks unto the Idol, or rather the devil for their deliverance. ●f these reports were false, as some think, than we may judge the same of Popish miracles; and if true, than we see that if such wonders might be done under the first Beast, for the upholding of their heathenish Idolatries, why not under the second, for the maintenance of Antichristian superstitions? And that we may see that these two Beasts are not unlike, I will conclude with two notable examples. The first under Pope Adrian the sixth, 
Remond de Antich cap 17 Paul●●u●us. hist. lib. 21.  when the City of Rome was greatly afflicted with the pestilence; A certain Greek named D●metrio Spertavo, took a Bull and cut off a part of his right horn, and whispering some charm in his right care, made him instantly so tame, that he led him with a thread tied to his left horn, to a pillar where he sacrificed him, whereupon the contagion presently ceased. This abominable sacrifice was tolerated at Rome under the Pope's nose, and at that time when Popery was in the ruff, and when it was no less than death to preach the pure doctrine of the Gospel. The second is more horrible, acted by Priests at the siege of Mount Dragon in Naples: the story is this. The Castle being ready to yield for want of water, certain people of the City deceiving the Watch and Sentinels of the enemy's camp in the night, drew to the Sea bank an Image of a Crucifix, 
Adrian. Pont●●. de bello Neapol. lib. 5.  and cast it into the Sea with execrations and imprecations, and in the mean while, the Priests set an Ass at the Temple gate, and sung him a funeral Hymn as to one abou● to dye, and then put a consecrated Host into his mouth, and burned him alive at the gate of the Temple, which devilish sacrifice was no sooner performed, but the heaven was covered with clouds, a storm arose, and with thunder and lightning, a great abundance of rain fell, and so the besieged were delivered from their danger. Is not this an horrible miracle of Romish Priests, and can any but the devil be author thereof? For Christ crucified was drowned by them in his Image, and surely God could not be present at such an abomination. These be their miracles then that they vaunt so much of, either ridiculous Fables, or men's delusions, or sathan impostures. And it is God's mercy that they brag of them, seeing else we should want one main Argument to prove the Pope to be Antichrist, whose coming must be with lying signs and wonders, and with the efficacy of Satan to deceive, if it were possible, the very Elect.   

CHAP. 2. Delusions by Purgatory.  
1. ANtichrist like Morpheus transforms himself into many shapes, sometimes into the shape of a Lamb with Servus seruorum Dei: sometimes into a Lion by his Excommunications and thundering threats: sometimes into a Wolf by devouring not only men's goods, but their bodies and souls by false doctrines: sometimes into a Tiger, by cruel massacres and bloody persecuting the Saints: and sometimes into a Fox, by subtle tricks and crafty delusions. And as the Fox hath many shifts, and windings, & turnings to deceive withal; so hath he many devices to delude the world. One I have discovered, which is by false miracles. And now I propound a second, which shall be from the false opinion they have of the Saints: not that I purpose to derogate any thing from the true Saints of God, who are blessed in heaven, and to be honoured on earth; but to show how they are abused by the Papal Antichristian Church, and how thereby they have deluded the world, and gained great riches to themselves; for this is the chief aim of all their designs in this kind, and therefore whatsoever brings water to this Mill, be it never so foolish, and against reason, they maintain with might and main, and what so is or can be spoken in opposition thereunto, is so much labour lost, because it is spoken against the belly which hath no ears. The old proverb is verified by them. The smell of gain is good out of any thing. And when they are upbraided with their covetousness, they laugh in their sleeve with that avaricious Athenian, 
— Populus me sibilat, at mihi plaudo  
Ipse domi simul ac nummos contemplor in arca.   
Whereupon I remember the answer of a Monk of Blois, to one that mocked him and his Order; 
Henry Stephen quo supra.  It shall be long (saith he) ere you of the Laiety, shall so mock us of the Clergy, as we have many years mocked you: which he spoke having regard to the delusions wherewith they had entertained the world a long time, and led them by the nose as a Bear to the stake. I confess he spoke not so blasphemously, as Pope Leo the tenth, who answered Cardinal Bembo, alleging unto him a text of Scripture, What riches hath this fable of jesus Christ brought unto v●? Though as concerning riches this wretch lied not, and had spoken truly if he had said thus; What riches have we gotten in abusing the name of jesus Christ? For it is incredible how great the Treasures of the Church and Churchmen have been. 
Baptista Ful. god's. de hom. luxe. atque delicijs l. 6. cap. 1.  Baptista Fulgosius a great favourer of the Roman Church, reporteth of one Peter Riary a Friar Minor that was made Gardinall by Pope Sixtus the fourth, who contented not himself only to wear in his private house garments of cloth of Gold, and to use Coverlets for his bed of the same stuff, but even the tickes for his beds were cloth of Gold for the most part, and the rest silk. He relateth also how at Rome he made a Feast to Ellenor of Arragon, who went to marry with Hercules d'Este Duke of Ferrara, wherein he furnished her service with ●uch variety of dishes, a●d abundance of exquisite cates, that th' banquet lasted seven hours: during which time (lest they should be weary of eating) he intermixed diverse sports and interludes: and to ostent his high Magnificence, at every service his servants changed their habits, and came in new attire. And yet all this is nothing, in comparison of that which he expended upon his Harlot ●●r●sia: for he entertained her in that sumptuosity and pomp, that her very shoes were covered with precious stones. This Fulgosius reporteth out of his own knowledge and view. But to return to Pop● L●● that wondered at the great rich●s which this Fable (as he called it) had procured unto them: 〈◊〉 did he augment the same by one only Cro●sad●? 〈◊〉 Friar of Milan called S●mson, out of the money 〈…〉 had gained by this means offered an hundre● 〈…〉 tho●sand Ducats fo● the Papal seat: and 〈…〉 much, what may we think that he had gai● 〈…〉 ●bou●? For it is not likely, but that he would 〈…〉 s●lfe a good sum against all events. Now 〈…〉 servants was so great, what may we judge of 〈…〉 their Masters? And to show evidently that they 〈…〉 the ol● proverb before named the booty and 〈…〉 which they receive from common Harlots doth manifest 〈◊〉 same. For is it not abominable, that the successors of Saint Peter (as they brag themselves to be) should receive a good part of their revenue from those that got their living by the miserable sweat of their bodies, and that so filthy again should be consecrated to their holiness? True it is, that in the time of Pope Paul the third, the number of such detestable Creatures was much diminished, for he had in his register recorded but five and forty thousand, a thing greatly lamented by them, that the devil's kingdom was no greater, though for all that it be a good and ●ound number. And it is certain that the name Courtizane (which is the honestest title of a Whore) arose from the Court of Rome, as being such as were night and day entertained by the great Cardinalis, Prelates, and Courtiers. In a word Barelet one of their great preachers, giveth us a true proverb that ran currant in his time: That Priests, Marks, and the S ●, are three vnsati●b e things. experience showing the same to be true, when as they did not only suck profit from the quick and the dead, but also peeled and polled their children from generation to g neration.  
2. One means amongst the rest, whereby they have thus abuse● the world and scraped together so great wealth, is a fall e persuasion wrought into men's hearts of the dead, whether such as are canonised and rest in heaven as they say; or such as remain without canonisation, are either simply in Paradise, or tormented in Purgatory: These be the ●●o sorts of dead, which they raise their profit from. And to 〈◊〉 in with the last first: who knoweth not, that the chief 〈◊〉 a ●ce of simple Priests and Monks, was, and is drawn 〈◊〉 ●●eir Requiem? as heir common manner of speech wit● 〈…〉 ●●t us go d ●●k● upon the first skin that cometh to 〈…〉 ●et: witness also that Priest that thus complained to 〈◊〉 ●ishioners: What wo●ld you have me to do my p●rishio● 〈◊〉 ●ou give me no offerings, and if you die not, 
See Henry Stephen's preface to his Apology where these things are at large set down.  wherewith 〈◊〉 I live? Now all this traffic is grounded upon the ter●●or of Purgatory, from which men hoped to be delivered by their large gifts to Priests, who should sing Mass for them. But if after they had sung their Requiem, their reward was not such, as that they might chant Gau eamu●; then was the devil there presently, than the souls of them for whom so lean a Requiem was sung, returned to be revenged of their Children, or Parents, or Friends, that had not so well rewarded the Priests, that they might by their powerful Dirges be, if not wholly released from Purgatory, yet at lest eased of some part of their torments. This is so common a trick in the Papacy, to bring water to their Mill, and to drain men's purses; as it will be but lost labour to stand much upon it. Therefore to pass over examples which are frequent in this kind of delusion: I say only, that it was, and is, an ordinary custom and practice of the Romish Priests, when they confessed such persons as lay at the point of death, to 'cause them to make S. Francis, or S. Dominick, or some other Saint, the Patron of their Religion, their heir, or else they could not be saved: by which means, they drew from some half, from others two third parts, and from others the whole sum of their substance; which should have been to maintain their wife and children: for sometimes if the children refused to turn Monks, they seized upon all as their own inheritance. There be extant at this day many Testaments and Wills, that give faith to this report. But that which is worse than all, is, that oft-times they do not stay till men be near their end, but make them put off their clotheses ere they be willing to go to bed, as the proverb speaketh. Their Croysado is a notable trick to this purpose; for never did any thief so injuriously take a travellers purse by the high way, as the Croysado ministers do secretly rob and spoil infinite numbers of people; and that not only the rich, but even the poor also; making them to borrow, beg, or steal, to give to this holy use; or else neither themselves, nor their children, can be saved. By which means it is no doubt, but that many of these poor people, in stead of redeeming their souls from the devil, as they supposed, have even sold them into his hands. It is no new nor soft cry of theirs, that Paradise is to be bought for money, as the old Latin verses found in S. Stephen's Church at Bourges, engraven in a Table of stone bear witness. The first whereof is this, Hic des devote, coelestibus associo te: but never were men constrained to buy Paradise till this trick of the Croysado was invented: for the authorization and confirmation whereof, the Preach●rs of those times alleged many strange tales and reports, as this one among the rest; that when the living gave money to the Priests for the dead, the souls that were in Purgatory, hearing the sound of the money ting in the basin, fell a laughing for joy of their deliverance.  
3. Thus was the world deluded in those times, by these panic fears of that supposed fire of Purgatory, which men stood in more awe of, then of hell itself. But yet some were wiser than others, and easily smelled out this religious fraud: of which sort I will propound some few examples. Pope Clement the eight, being besieged in the Castle of S. Angelo, together with certain Prelates his friends, a Gentleman of Rome was bold thus to say, Hitherto I have believed that the Pope could deliver souls out of Purgatory: but now seeing that he cannot free himself out of this earthly prison, I am constrained to believe, that much less can be deliver souls out of that infernal prison. Another jest was acted at Florence, of the same mettle with the former: A certain Florentine being importuned by some Friars, to 'cause Mass to be sung, to deliver the soul of his Son lately deceased out of Purgatory; he consented, and promised them a crown for their pains, when they had delivered his Son's soul: whereupon the Friars having sung their Masses, forgot not to demand their crown. But the Florentine made them this answer: If you make it appear unto me, that you have delivered him out of Purgatory, you shall have your crown, but not before that be done. The Friars, after long contestation, complained to the Duke, and desired justice against the party; who called the man before him, and demanded why he did not pay them according to his promise? to whom he answered, that his promise was upon condition, that they should deliver his son's soul out of Purgatory; which if it might appear that they had done, he would presently pay them. The Duke hearing this, told the Friars that the man had reason; and therefore 'cause either the soul that you have delivered to come before me in person, and testify his deliverance, or let him sand two other souls to witness the same, or at lest let him sand a letter signed with the hand of jesus Christ, and then you shall be sure to receive your crown. Thus was Purgatory derided, at Florence in Italy, under the Pope's nose, and that in the time of their greatest blindness. Another like mockage was committed in France; for when as the Priests demanded their pay of a certain man for delivering a soul out of Purgatory by their Masses, he asked them; If a soul that was once come out of that prison were in any danger to return thither again? Who answered, Not: why then (quoth he) there is no need that I should give you money for this soul that is already delivered and in safety; I will rather keep it for the deliverance of one that is still there detained. An Italian also at Venice, in as merry a mood, and with as good a grace, told the Pope's Legate; that if his Holiness had been well advised, he would not have said that he could deliver souls out of Purgatory, but out of Hell. For concerning Purgatory, there were two things to prove: First, that there is a Purgatory: and secondly, that he can deliver souls out of it: whereas every one believeth that there is a hell, and so there remained nothing but to prove, that he could deliver souls out of it.  
4. He that doth but well consider the reasons which they allege for Purgatory, will say that there never was a greater delusion in the world: for to omit the Texts of Scripture, which they wrist and wring till they bleed again, against all sense for the proof thereof: they use besides in their preaching, many pretty tales, to amaze and delude the vulgar sort. A certain preacher at Paris, in the reign of Henry the second, speaking against the Lutherans that would not believe there was a Purgatory, said, he would tell his Auditors a story to confute these fellows; which was this, and thus: I road (saith he) late one evening to my father's house at S. Anthony's bridge, and as I was riding with my man before me on a very good horse that carried my cloak-bag, his horse stayed on a sudden contrary to his custom, and began to puff and short: I bade my man to spur him: so I do said he, but he will not go forward; for a certain I know he seethe something: Then I remembering what my mother had told me long before, that in that very place she had seen some apparition; I fell to my Pater noster, and Aue, and bad my man again to spur his horse forward, which he did, but the horse having gone two or three steps, stopped again, and began a fresh to puff and blow; my man then told me again, that doubtless there was some spirit in the way; and then I said my De profundis, which was no sooner done, but the horse went forward, and by and by stopped the third time; I had no sooner said, Auete omnes animae et Requiem aeternam, but he passed freely without any more stopping. Therefore seeing these wicked Lutherans say there is no Purgatory, and that we aught not to pray for the dead; I sand them to my man's cloak-bagge horse, even to my man's horse, to learn their lesson. This Asslike reason you see is taken from an horse, and indeed fit for a horse to believe then a man. Another preacher, a grey Friar, called Bardotti, being demanded why the good thief went right into Paradise, and tasted not of Purgatory, seeing he had not done any penance here on earth; answered, that the reason (as he found it related in a certain Gospel) was, for that when Christ being an infant, was carried into Egypt, this thief hindered his companions from robbing him, and those that were with him, and also that he then said to Christ; I pray you bear in memory the good turn that I do you; which was promised by Christ, and this promise was then performed, when they were crucified together: for in recompense of his good turn, he freed him from Purgatory, and led him directly into Paradise. But I wonder in what Gospel he found this. Sure I am, neither in Matthew, Mark, Luke, nor john, but in some Apocrypha Gospel, if rather it were not ally forged in his own brain. Take with you two or three stories more, and then I shall leave this Popish fire to be quenched, or kindled at their pleasures. The Cordeliers or grey Friars, and the jacobins, envying each others gain and thriving, and labouring to get custom in their trades, thus encountered together. A grey Friar preaching to the people in a town of Sicily, made his Auditors believe, that S. Francis every year upon his Feast day, descended into Purgatory, and delivered from thence, all the souls of such as had been bountiful to his brethren. The jacobins perceiving that by this tale the Cordeliers had gained much custom, and profit, and so hindered their trading, began to preach, that the Virgin Mary, as having more charity and authority then S. Francis, did not leave as he did, her devout followers and benefactors a whole year in Purgatory, but seven days, only at the longest: for every Saturday (which day is dedicated unto her) she descended into Purgatory, to redeem thence all those that had given alms to her brethren: which device of theirs being believed, brought them again into more credit and trading then ever they were before. The other tale is out of S. Brandon's Legend, where to persuade silly people, that their prayers and Masses are able to deliver souls out of Purgatory; they tell how judas is permitted to come out of hell every Saturday at Even song time, and to rest himself on a certain rock in the Sea, until all the Sunday service be performed: concluding strongly, that if the prayers of the Church can ease for a time the pains of hell to the damned, much more are they of force to free the souls of the Saints out of Purgatory, and sand them directly into heaven. A third is in the life of S. Thomas of Canterbury: at the day of whose death (saith the Legend) there died in the whole world, three thousand thirty and three: of whom the three thousand went directly into hell, thirty into Purgatory, and three only into Paradise, whereof S. Thomas was one. And this (saith it) was revealed by one of them that went to heaven, to a friend of his upon earth: Sum praedicant. tit. mors. By these and a thousand such like fictions and fables, touching this purging fire, they kept the world in awe; and deluded them after a miserable manner for their own gain: it being no marvel, that seeing Purgatory maintains them, and their pomp, and pride, they also maintain it, and stoutly stand in the defence thereof: for what with sergeant apparitions of dead ghosts, and such terrible tales of tormented souls, the poor people were so scared, that they spared for no cost to prevent this pain: when in the mean while, for want of true faith and repentance, they cast themselves into hell and destruction.   

CHAP. 3. Delusions by the Invocation of Saints.  
1. THe second sort of their Saints, are such as are either actually canonised by the Pope, or opiniatively in the minds of men, and being freed from Purgatory, keep their perpetual residence in heaven. From these flow three kinds of delusions: The first by their invocation: the second by their Relics: and the third by their Images. Concerning their Invocation, it is first to be observed, how almost the whole Liturgy of their Church in respect of their Saints, is borrowed from the pagan, both for matter and form. There is so great a conformity betwixt the Pagan Gods and Goddesses, and the Popish Saints and Saintesses, as it is hard to distinguish betwixt them: not a conformity in regard of the true Saints (lest I should be mistaken) but in regard of their worshippers, who in all things imitate them, save in their manner of sacrificing. For the pagan worshipped dead men, whom they supposed to be placed in the number of the Gods, and attributed unto them diverse offices, and charges over humane affairs; the which very same is practised in the Church of Rome, as experience showeth. 
Aruob. contra. Gentes. lib. 3.  And as Arucbius long ago reproached the pagan for forging unto themselves Gods, whereof some were Carpenters, some Clothiers, some Mariners, some Musicians, some Huntsmen, and some Herdsmen: one was a Piper, another a Midwife, another a Diviner, another a Physician: one was the God of Eloquence, another of War, another a Smith, etc. The Babylonians had Bell for their tutelar God, The Egyptians, Isis and Osiris: The Rhodians, the Sun: The Delphians, Apollo: Rome, a God that might not be named: The Athenians, Minerva: The Ephesians, Diana, etc. So in like manner have the Papists their Saints answerable to them in all respects: For do not S. Cosme, and S. Damian, succeed Apollo, and Aesculapius, in Physic & Chirurgery? For these are the Saints they pray unto in these cases. Among the pagan, jupiter was the God of the fire, juno of air, Tellus of the earth, and Neptune of the sea: In stead of whom, the Papists have for the fire S. Agathe, for the Sea S. Nicholas. For wine recommended to Bacchus, by the pagan, and corn to Ceres; they have S. josse, and S. Vrbayne: In stead of Apollo, and Pan, the overseers and guarders of their cattles, these have found out S. Vandoline, or Wendeline for their sheep: S. Eulogius for their horses: S. Pelagius for their oxen and kine; and S. Anthony for their hogs. Among the pagan, Apollo, Minerva, and the Muses, were patroness of learning, Vulcan the God of the Forge and of Smiths, Aesculapius of Physic, Mars of War, Diana of Hunting, Venus and Flora, of Harlots and Courtesans: In place of whom, the Papists have for learning S. Catherine and S. Gregory; for Painters, S. Luke; for Physicians, S, Cosme and S. Damian; for Smiths, S. Eloi; for Hunters, S. Eustachius and S. Hubert; for Harlots, S. Mary Magdalen, and S. Aphre. The pagan had their Physicians for several diseases: as Apollo for the pestilence, Hercules for the falling sickness, Lucina for the pains of childbirth, etc. The Papists in their room, have Sebastian and S. Roche, for the pestilence; S. Petronella for the fever; S. john or S. Valentine, for the falling sickness; and S. Margaret, for women in travail: Yea so fare grew this superstition, that they ascribe to several Saints, the government of the several members of the body, which the Astrologians assign to the twelve signs of the Zodiac. For S. Ottilius governs the head, S. Catherine guardeth the tongue, S. Apollonia cureth the teeth, S. Blaze hath the neck in tuition, S. Laurence the back, backbone and shoulders, S. Erasmus the belly and the entrails, S. Apollinarius or S. Brice the privy parts, and so of the rest: Yea instead of their filthy Priapus, Mutunus, Persica, Pertunda, these have substituted S. Guerlichon, and some others; that in nothing they might seem short of them in abominable superstition. Neither want these like them their Patroness for sundry Countries: as S. Denis, and S. Michael for France, S. james for Spain, S. George for Germany and England, Saint Peter and Saint Paul for Rome, Saint Mark for Venice, and so forth. Albeit that all these Countries are (as they say) under the special protection of the Virgin Mary, to wit; Spain by reason of the promise made that the blessed Virgin made to Saint james; Italy, by the choice that she made of her residence there, transporting her Chamber to Lawretto; Germany, by reason of the multitude of Temples dedicated there unto her; and France, because the chief Cities of that Country are consecrated to her honours. Thus the Papists make by their superstition, their Saints near a kin to the heathen Gods, excepting only, that whereas they esteemed those things that were written of their Gods but Fables, those things that are written of their Saints are believed, and accounted as true Histories; as it is a Fable that Perseus slew Medusa, but a true history in their account that Saint George slew the Dragon. One thing they cannot deny, that Boniface the fourth turned the Pantheon, a Temple dedicated unto all their Gods, into a Church consecrated to all Saints, and placed the blessed Virgin the Mother of jesus Christ in room of Cybel's the Mother of the Gods. I will add yet another thing more notorious for impiety, to wit; that albeit in this resemblance, I excepted sacrificing, yet we find that abomination also in some places. As for example, when in bourraine they used to offer a Cock to Saint Christopher, for a certain sore in the top of the fingers: and to enlarge their superstition, it must be a white Cock, otherways they should rather provoke the Saint to anger, then make him propitious unto them. I will not speak of their sacrifice in the Mass, wherein the greatest part of the Ceremonies are derived from the pagan; nor of Purgatory, whereof the Pagan Poets were the first Authors.  
2. Secondly, if we consider a little the several Offices and Trades, together with the strange names ascribed to these their Saints, we shall more easily and clearly apprehended their gross abuse of the world in this kind of delusion. For touching their names, many of them are so fitted to their Occupations, that a man cannot imagine, but that either they were of purpose baptised with them for the credit of their offices, or that their offices were assigned unto them in resemblance of their names. For why else should they call their sweet smelling Saint, Saint juniper: their Saint for the diseases of the hand, Saint Maine, as if it were Saint Hand, and he which was for the Gout which is commonly in the knee, Saint Genon, that is Saint Knee: for stinking dung and excrements Saint Fiacre, as we cry fie when our noses encounter such a savour: their Shoemaker's Saint, Saint Crepin, as if it were Saint Pantofle: their Shrovetide or Gut-tide Saints, Saint Mangeard, Saint Crevard, Saint Pansard: their Saint Protrectrisse of Harlot's Saint Aphre, as the heathen called Venus Aphrodit, as issuing out of froth, or Saint Magdalen, because she herself was once such an one: Saint Susanna for slanders, and Saint job for scabs, with a number more of the like nature. What do these names I pray you import, but the mere gulling and deluding of the world? For why should their names & offices thus jump together, if it were not by fraudulent and imposturous devices of crafty & covetous Priests? Besides that, we may see how they exceed the pagan in their profaneness: for though the pagan had a large number of Gods, of the greater, middle, and lesser size, as these have of Sa●nts; yet always they carried a more reverend respect, and devotion to their great jupiter, then to all the rest, 
Plantus.  as he in the Poet said, Dummodo Iupiter mihi propitius sit, flocci facio minores Deos. But the Papists without all conscience employ their Saints in all their affairs both great and small, passing by God as an idle Idea, seldom praying unto him, in comparison of the frequent prayers that are made to the Virgin Mary, and the other Saints. Their Beads show this to be true, where for one Pater noster, they drop nine Aves: and their Temples and Altars, which are more ten to one dedicated to Saints, then to the blessed Trinity. And did ever the pagan debase their jupiter so much, as to picture him like an old man with a staff in his hand, as these do God the Father in their Churches? Or did they ever in contempt cast their Gods into the fire or dirt, as Pope Boniface did his breaden Christ; and another Priest threatened to do to the same God of Paste, if he could not assuage a tempest which was raised (as he supposed) by the devil? And to conclude this point, albeit the pagan imagined Pan to be the God of shepherd's and sheep; yet they never put any of their base sort of Gods to the keeping of Geese and Swine, as these do their Saints. Upon which occasion I remember a story in Stephen's Apology for Herodotus, which I will not forbear to relate for the solace of the Reader. It is, how a certain young Gentlewoman being in a dangerous sickness, and having confessed herself to her Priest and received absolution, said unto him that she feared least when she should come into Paradise, the charge of such filthy Beasts should be committed unto her, and therefore it would be a great contentment to her mind if she might be made the Protectress of little dogs, whereunto she had been formerly accustomed: but whether the Priest granted her suit, or not, I cannot conjecture: only this I gather out of her request, that the pagan did not so vilify their Idol Gods, as the Papists do their Saints in their blind superstition.  
3. What should I speak of the great difference which is in the opinion of their best Legenders, touching the qualities and offices of their Saints? some ascribing the same office to one Saint, which others do unto another. This is at large discovered by the forenamed Author Henry Stephen in his Apology for Herodo●us, and therefore I here but touch upon this string: only me thinks it sounds in touching this plain song, that all these superstitious invocations of Saints, are no better than devices of men, whereby they sought both to enrich themselves, and to impoverish the world. And is there any so sottishly blind, that will be thus deluded by them? For when the question is, whether Saint Feriol, or Saint Andoche, or Saint Gallicut is the keeper of their Geese: or whether Saint Wendeline hath the care of sheep, or Saint Loupe: or whether Saint Genon be for the Gout, or Saint Maure: or whether Saint Roche be Physician for scabbed hands, or Saint Maine: whether the eyes be committed to the charge of Saint Ottilia or Saint Clare, and of the teeth to Saint Apollonia, or to Saint Christopher: because of his great tooth kept as a relic in a certain Abbey in France which is of that bigness, that in proportion the mouth wherein it stood, must needs be as great as the mouth of the greatest Furnace betwixt London and York. I say when as this question rests undetermined, until the Pope and his Cardinals either decide it in their Consistory, or call a Council for that purpose, how can the poor people in these their necessities, either believe they shall be heard in their prayers, or not rather fear, that if they pray unto a Saint that hath no interest in their cause, he will be offended for troubling him with matters that concern him not, and the other that hath, will be angry for being neglected?  
4. But the highest strain of impiety and Idolatry in their Invocating of Saints is this, that there is no disease belonging to man either in regard of body or mind, the cure whereof they do not attribute to some one Saint or other. As for the body, the very itch in the hands to Saint Maine, and scald in the head to Saint Tignan, and cough in the lungs, to Saint Quintin; and the very French pox, to Saint job: And for the mind, the Frenzy (they say) is cured by Saint Acarius: and jealousy by Saint Auertine: but what should we doubt of this, when sterility and barrenness in a woman is remedied by the filthy dust scraped off from a part of the Image of Saint Guerlichon, which shame and honesty forbiddeth to name: or by striding over Saint Rumbaulis breeches, which if a barren woman do, she shall be sure to have a child within a twelvemonth, as they make poor people believe at this day? and so they make some of their Saints as filthy and abominable as the heathens did their Priapus. And that which is yet more abusive and absurd, they affirm, that the same diseases which they suppose these Saints can cure, they can also sand if they be displeased and so they must of necessity invocate them not only in the hope of good, but for fear of hurt; as that good wife after she had offered a candle to Saint Michael, offered another also to the devil that stood by him, (for these two always are painted together) that ●he one might help her, and the other not hurt her. And as the Indians acknowledge one Sovereign God, but yet sacrifice to the devil, because (as they say) God is good, and will not hurt; but the devil is malicious and need to be appeased. 
Lactant.  Or as the Romans had their Vae joves as well as their joves, and worshipped as Gods the Fever & the Gout, with other diseases, for fear they should ●a● upon them: so there is no doubt but the Popish Saints were and are adored and worshipped rather for fear of some evil they might do them, then for hope of any good from them. Hence it was, that if the Saint which they invocated did not relieve them in their miseries, then in anger they used to renounce him, and choose unto themselves another Saint in his room, at whose hands they hoped to find more favour. This is an ordinary practice in the Church of Rome, & whereof daily experience affordeth many examples: to wit, of such as have forsaken Christ because he did not help them in their need, and fled to the Virgin his Mother, as more merciful and indulgent● and so from one Crucifix to another, from an old to a young, and from Saint john to Saint Peter, and from the Lady at Lawretto to the Lady at Sichem, etc. And this worse than the heathen Romans, who though they in all reverence transported the tutelar Gods of those Cities and Countries which they conquered into their Pantheon, having first invocated and conjured them to forsake their old habitations; yet they did neither renounce, nor with less devotion worship their own Gods which they had before. But that which is most strange of all, hence it must needs come to pass, that when the Clients of diverse Saints are at odds and strife, than the Saints whom they have chosen to be their Patroness must also of necessity either be at odds for their Clients, or forsake them, or at lest one be overruled by the other. And so in like manner when one kingdom is at war with another, as suppose England with France, then also S. Michael standing for the defence of France, Saint George for the defence of England, must be at war in heaven, or else how are they their protectors, if they quit them in their greatest need? As the heathen Poets made Vulcan and Pallas to stand against Troy, and Apollo and Venus for it: the verse is well known, Mulciber in Trotam, pro Troia stabat Apollo, Aequa Venus Teveris, Pallas iniqua fuit. If these seem to any strange conclusions, I answer with the proverb, Like lips, like Lettite; from such rotten practices, what else can flow, but rotten conclusions?  
5. To conclude, though their impiety and Idolatry be in all these respects most gross and palpable; yet all is nothing to their abominable blasphemy in preferring their Saints before Christ, or at lest in equalling them unto him: and this will plainly appear by two practices of theirs. First, in that they rely more upon the mediation and intercession of Saints, then upon the mediation of Christ, & therefore direct more prayers, and build more Altars unto them, then unto him. And secondly, in that after any great benefit received or deliverance obtained, they ascribe all the honour rather unto them, then unto Christ, as if they were the only authors and bequeathers thereof. Many and memorious are the examples of this blasphemy, and so ordinary in all places, as with no forehead can be denied. I will in this purpose relate only two famous examples, the first whereof is this. After the great battle at Lepanto, wherein Don john of Austria being General, the Turk received such an overthrow, as the like he never had by Christians before; presently solemn thanksgivings and processions were made by Sea and Land to the Virgin Mary, as to the Goddess of victory; with little or no remembrance of Christ jesus, who was the only protector of them in that dangerous expedition. This story is recorded at large in the book entitled the general history of Spain. The second example is of the Spanish attempt for the conquest of England in the year, 1588. at which time, when the whole Armado was gathered together and ready to set forward, the Generals and great Commanders assembled in a Church of our Lady, gave her a solemn thanks for the victory, which they made themselves as sure of, as if it had been already achieved: but when they saw themselves discomfited, and their Navy overthrown, those that remained, went to the same our Lady's Church, and there not only expostulated with her, but upbraided & reviled her to her face for her neglect of them. Neither is this any wonder, seeing they set her up as the Commandress of her Son, equal her milk to his blood, and offer up more sacrifices of devotion to her then to him. Howbeit they may seem to have some reason for the blessed Virgin, because she was Christ's Mother; but what reason have they for S. Francis and Saint Dominicke, whom they not only equal unto Christ, but in some things prefer them before him? For touching Saint Francis, mark what they writ of him in the book of his Conformities: Christ made Saint Francis like and conformable to himself in all things. Again, in the Mount of Aluerna, Friar Francis was made one Spirit with God the Father, and his Son Christ jesus. Again, blessed Saint Francis had the title of jesus of Nazareth King of the jews given unto him. Again, he observed the Law of God literally, and the whole Gospel to a title. Again, that prophecy of the Revelation, I saw another Angel, which had the seal of the living God, was literally fulfilled in Saint Francis. Again, as Christ on the day of his death descended once into Limbo, and by the virtue of his passion released all the souls that were found there; so Saint Francis every year on his birth day went into Purgatory, and carried from thence into Paradise all the souls of three Orders, to wit; Minorites, the Sisters of Saint Clare, and the Continentes. Again, whosoever died in his habit, could not be damned, and that it was as forcible for remission of sins, as the Sacrament of Baptism. Again, that in Saint Francis were renewed the wounds and passion of Christ for the Redemption of mankind: that he was given for a light to the Gentiles, that Abraham saw his day and rejoiced: that he came out of the wound of Christ's side, with the banner of the Cross in his hand displayed, that as Christ was foretold by the Prophets, so was Saint Francis; as Christ had his forerunner, so had S. Francis; as Christ had his Apostles whose sound went out into all the world, so had Saint Francis: as Christ had his Magdalene to wash his feet, so had Saint Francis: and as Christ had his judas to betray him, so had Saint Francis. Lastly, to omit a number more of such like impieties, as Christ was transfigured in the Mount, so was Saint Francis, but with more glory; for unto Christ appeared only Moses and Elias, but unto Saint Francis appeared Christ, the blessed Virgin, john Baptist, and john the Evangelist, with a great multitude of Angels. And thus blasphemously they advance their Saint Francis, in an equal, if not superior dignity unto Christ.  
6. Neither is this their blasphemy any whit inferior in their Dominicke. For when as these two Orders of Franciscanes and Dominicanes envied one another's greatness, and S. Dominicke though first in time, yet was behind in credit to Saint Francis; Antoninus a great Archbishop, and a Dominicane by sect, start up, and labours to exalt his Founder, not only above Saint Francis, but even above Christ himself: and to that end, thus he writes of him; Christ (saith he) raised but three dead persons, but S. Dominicke forty: Christ being immortal entered twice in unto his Disciples the gates being shut, but Saint Dominicke being yet mortal (which is more wonderful) entered into the Church when the doors were shut, without noise, that he might not waken the Friars; and so he runs over all Christ's miracles, and still prefers Saint Dominicke. Further the same power was given to S. Dominicke that was unto Christ; for the Angels ministered unto him, the Elements obeyed him, as when the book containing his doctrine was thrown into fire, it came out thrice unhurt, and the devils trembled at his beck, and refused not his command. He was called Dominicus (saith he) quasi totus domini, so that Christ is Lord absolutely and authoritatively, but Saint Dominick principally and possessively: Christ said, I am the light of the world: and of S. Dominicke the Church singeth; Thou art the light of the world. All the Prophets prophesied of Christ, so did they of S. Dominicke: Christ was borne naked, but laid in a Manger by his mother, that the cold might not hurt him: but S. Dominicke being an Infant, went out of his bed, and as if he had hated all delights of the flesh, lay often naked upon the bore earth. When Christ was borne, a Star appeared in the sky, which led the Wisemen unto him, and foreshowed that he should enlighten the world: but when S. Dominicke being borne, and was to be Baptised, his mother saw a Star in his forehead, foretelling, that there was a new light come into the world. Christ's prayer was always heard of his Father, save once in the Garden, when praying according to his sensuality, he would not be heard according to his reason: but S. Dominicke was never denied any thing that he prayed for, and consequently, never prayed according to sensuality. Christ loved us, and washed us from our sins by his blood, which was shed by others: but S. Dominicke let out his blood daily with his own hand, with a three corded chain; one for his own sins, which were few; a second, for those that are in Purgatory; & the third, for such as live in the world. And lastly, Christ being to departed out of this world, promised his Disciples the comforter his Spirit: and S. Dominicke, when he lay upon his deathbed, said to his Disciples, Weep not for my corporal departure, for I shall be more profitable for you in that place whither I go, than I have been here; for there I shall be a more powerful Advocate for you to God, than I could be in this world. Thus he prosecutes the comparison, through all the parts of the life of Christ. But thus much I suppose is sufficient to demonstrate the horrible blasphemy of the Church of Rome, in their invocation of Saints. And that no man may think these be the conceits of private men the book of S. Francis conformities; was approved by the general consent of: the Minorite Friars in their Chapter house, and printed at Beno●ia by authority ●n the year 1389. and after reprinted at M●llen in the year 1510. by Gotardus Ponticus, and entitled Liber Aureus, A Golden book: Yea three Popes, Gregory the ninth, Alexander the fift, and Nicholas the third, commanded all men to believe S. Francis five marks or wounds, upon pain of heresy: And Bennet the twelft ordained a Feast to be observed to their honour. And for S. Dominicke, Gregory the ninth, in the year, 122●. assumed him into the number of Saints, allowed him a Festival day, approved his rule, and guarded it with many privileges: In a word, these books were never condemned by the Church of Rome, nor decreed to be purged by any of their Indices; and therefore stand in their Calendar of books as Authentical witnesses of their impiety.  
7. Out of all this discourse, I may howsoever infer these three important Maxims. First, that the Cimmerian or Egyptian darkness was never so great, as was this general darkness, or rather blindness in Popery; or as is still at this day, where that religion reigneth in full sway. Secondly, that their Priests and Friars, were in those days, and are still, men without all conscience and fear of God; who for the increase of their own gain and credit, obtruded these gross abuses upon the common people, as divine Mysteries and Oracles not to be spoken against, but received with undoubted belief. And thirdly, that the prophecy of S. Paul, being thus verified in them, concerning strong delusions, this must needs be the time of antichrist's reign, and of the height and top of his power and pride: though now (God be thanked) his Kingdom is in the wane, and hath all the symptoms of a deadly consumption.   

CHAP. 4. Delusions by Relics.  
1 THe second delusion which ariseth from their canonised Saints, is by their relics, by means whereof it is strange, both how miserably they have abused the world for a long time, and what wealth they have amassed to themselves. I might be infinite in this kind, but I will contract my discourse into as short and narrow room as I can: And therefore to omit their infinite number of false relics, suborned by crafty Priests for their own gain; yea such as were not of Saints in heaven, but of the damned in bell, as an Ancient Doctor testifieth when he saith: Multorum corpora adorantur in terris, quorum aminae cruciantur in inferis: that is, The bodies of many are adored in earth, whose souls are tormented in hell. And as it is confirmed by the Legend of S. Martin, where we read, of one worshipped with great devotion, who was known to have been a notorious wicked man: In which tank, we may justly place our Canterbury Saint Thomas Beck●t, at whose shrine so many devotions were made. For forty eight years after his death, it was disputed among the Doctors of Paris, whether he were damned or saved, as a French History reporteth: and one Roger a Norman, maintained, that he had justly deserved death, for rebelling against his Sovereign, the minister of God. Again, to omit the multiplicity of relics of the same kind, belonging to one and the same Saint; as half a dozen of heads, two or three dozen of ears, as many of hands, and of arms, and of legs; this imposture being sufficiently discovered by many writers. And lastly, to omit their secret foisting in of new relics in stead of the old, which either were stolen away, or lost, or could not be preserved from rottenness; and these the members, sometimes of a man hanged or buried, and sometimes of an Ass or Dog, or some other beast: as at Geneva, that which a long time was worshipped for an arm of S. Anthony, was found to be no other than the haunch of a Dear: I say, to omit all these impostures which are most frequent in the Church of Rome, and whereof plenty of examples might be brought, I will insist only in such deceits as are more rare, and admit no exception nor cavil.  
2. At S. Mary mayor in Rome, they show the Cratch or Crib wherein our Lord jesus Christ was laid at his Nativity, which some of them say was made of earth, alleging to that purpose the opinion of S. Chrysostome misinterpreted, 
Chrysost. hom. 2 in Lu●.  but others of wood, as Baronius affirmeth: And so they themselves agreeing not what it was, why should we believe that there is any such thing at all? Sigonius reporteth, that at the taking of Caesarea in Syria by Baldwin the first King of jerusalem, 
Sigon. de regno ●ed●c. lib. 9  the Genuans had in their share a cup made of an Emraud which Christ used at his last Supper, and caused it to be kept and worshipped as an holy relic. 
Baron. An 54. 63.  But Baronius giveth this fiction (it may be unwillingly) the lie, for he allegeth the authority of Bede, that the Cup wherein Christ celebrated his last Supper was of silver, with two ears, and was kept at jerusalem: both which opinions cannot be true, and therefore the one thus discrediting the other, makes them both two to be suspected as false. Again, at S. john Laterane in Rome, is to be seen and adored, the Sponge wherewith they presented unto Christ on the Cross vinegar and gall, 
Idem An. 34.116.  which Baronius affirmeth, retaineth still a certain ruddy colour, as if it had been dipped in blood. But the French Annals affirm, 
Nich●l. G●ll●s. Annal.  that S. Lewis the French King redeemed this Sponge of the Venetians, to whom it was pawned by the Emperor of Constantinople, together with the true stump of the true Cross, and the iron of the Spear wherewith Longis pierced our Saviour's side: and those were received as holy relics in a Chapel at Paris, and yet they brag of the same at Rome, and in other places. By virtue of the same Chemical multiplication, whereby Christ's Coat without seam is found at Argentined in France, and at Triers in Germany: and S. john Baptists finger wherewith he pointed unto Christ, at Vezentium, at Tholouse, at Lions, at Florence, and else where. But I promised to pass by these things, having handled them at large in my Retractative from the Romish Religion. M●t. 7. pag. 20●. My aim is here to show how they discover their own fraud, by their contradictions; and to that purpose, the Smock of the blessed Virgin may serve for another example, which they say is woven of fine linen and silk; two else and a quarter long, and an Elle two quarters and an half large: a costly smock without doubt, especially in those times, when the use of silk was not so frequent as it is now; for a pound of silk as Flavius Vopisius witnesseth, was in the time of Aurelian the Emperor worth a pound of gold: And is it credible (think you) that the Virgin Mary should have a smock of half silk, when her poverty and joseph's was so great, that they had not means to buy a Lamb to offer at her purification, as she was commanded by the Law if she had been able, but two turkle Doves, or two young Pigeons, which was the offering of the poorer sort, as all interpreters of the second Chapter of S. Luke's Gospel, with Maldonate a jesuite himself affirmeth? In like manner, there was a great suit in Law betwixt the Chapter of our Lady in Paris, and the Covent of S. Denis, about the body of S. Denis; whereof the Chapter said they had the head, and the Covent the whole entire body, head and all: the matter came to trial, and it was adjudged by the whole Parliament, that the relic in the Chapter, was the head of S. Denis of Corinth, and not of Denis of Athens, which they adjudged to be in the Covent. But this creates a new doubt, for it is not read in any History, that the Corinthian Denis was ever in France, and how then could his head come to Paris? And for the Athenian Denis, 
Baron. An. 1062. 10.  Pope Leo the ninth, as Baronius confesseth, decreed by an absolute sentence, that his true body was at Ratisbone in Bavaria, and no where else: whence I gather, that if the Pope erred in his sentence, as he must needs do, if the Parisians were in the right; then the Ratisbonians were Idolaters, in worshipping a sergeant Saint; if he erred not, then were the Parisians Idolaters, especially seeing it was prohibited by the Council of Laterane, that no relic should be received publicly, without the authority of the Pope.  
3. But to proceed with this abuse: They are not content to prostitute the bodies and members of their Saints to adoration only, but they also propose as relics to be adored, 
See more for this in Stephen's Apology for Headdress  their very garments, and whatsoever did any ways appertain unto them. As at Tr●ers, in the Abbey of S. Simon, joseph's Pantofles were a long time in request: And at Aix in Germany, they brag of his Breeches, together with the Virgin Maries Smock before mentioned: the one being so little as they would fit a child, the other so great as they might be worn by a Giant. In some places are reserved their pots, and dishes; yea to the very tail of the Ass which carried Christ, which is to be seen at Genues; and to the purpose of this Ass, the holy Hay which was in the Manger where Christ was laid being new borne, is a relic of great same in Lorraine. But what shall we say to that strange dotage of theirs, that cause the stones wherewith S. Stephen was stoned to be worshipped: as at Arles, at Vigand in Languedoc, and at Florence, And the arrows wherewith S. Sebastian was shot to death? Sure if the stones deserved to be worshipped, much more did the stoners; and if the arrows, much more they that shot them. And that the Reader may not be too much astonished at this their sottishness, let him but mark this story following, and he shall easily perceive how the poor world at that time, had neither eyes in their head, nor understanding in their brains, but were led like blind men to the ditch, and fools to the stocks, without once saying, Wither go I? The story is this (for let me do them that favour so to call it:) when Nicodemus took down the body of Christ from the Cross, he gathered some of his blood into the finger of his glove (for there is no doubt but that gloves were then in use aswell as they are now) and with this blood wrought many miracles: by reason whereof, being persecuted by the jews, he took a parchment and wrote therein all the miracles he had done and ●he mysteries of this blood, which he closing up together with the blood, tied it to the beak of a great Bird which he had found, & threw the beak into the Sea, 
This tale is more at large in Stephen's Apology for Herodotus.  recommending it unto God. This holy beak about a thousand years after, having travailed up and down all the Seas, from the East to the West, at last arrived in Normandy, in the same place where at this day stands the Abbey of the beak: This holy beak lying there among the bushes, it chanced that a good Duke of Normandy hunting a Hart in those quarters, the Hart and Dogs were on a sudden all so silent, that none knew what was become of them: till at last, they were all found on their knees, and praying their Canonical hours as some think: with which sight the Duke's devotion was so stirred up, that he caused the bushes to be grubbed up, and found there this holy beak, with that which was within it safe and sound; whereupon, as being admonished of God, he erected the foresaid Abbey, and called it by the name of the Beak, where this holy relic is still to be seen. Now who doth not see, that if one beak feedeth so many idle bellies as are in that Abbey; and not only feedeth, but also enricheth them with great possessions; how great must needs be the riches that accrue from so great a number of relics, as cannot be brought within the compass of an Inventory? If there were no other thing to prove this, the very caskets or shrine ●herein they put their relics are a sufficient demonstration hereof; for they are commonly of that price, being embossed with gold and precious stones, that few men's estates are able to countervail their worth.  
4. But besides those solemn relics kept thus in pomp, in their Churches and religious houses, there are others of lesser esteem, which are carried up and down from one place to another, & shown to the common people, to drain their purses withal. Now these were oftentimes discovered by the Churchmen which lived in those places where these Pedlets came with their wares; and this partly through envy, lest their own trading in this kind should be hindered, and partly through fear, lest the simple people perceiving their gross abuse and cozenage, should thereby be moved to suspect all the rest. For these relike-mongers did many times so evidently and impudently delude the poor people with their sergeant trash, that if they had not been kerbed and restrained, they would have discredited the whole pack: For they contented not themselves in setting forth their wares like Mountebanks, to say and proclaim, behold in this Vial the blood of jesus Christ gathered up under the Cross by the Virgin Mary: and in this the tears that fell from Christ's eyes, when he wept for Lazarus: and behold the bands wherewith the Virgin swathed Christ in Egypt: and behold the Milk, and the Hair, and the Comb, the Coif, the Veil, the Girdle, the Pantofles, the Glove, the Ring, the Handkerchief, etc. of the Virgin Mary: But they were some of them so shameless as to say, behold in this box (but they must not open the box) the breath of jesus Christ, kept carefully by his mother ever since he was an Infant. And amongst those that were grown to this impudence, we read of a Priest at Genues, who returning from the East, boasted to have brought with him from Bethleem the foresaid breath of jesus Christ, and from Mount Sinai, the horns that Moses had on, when he descended down from that hill: and when he was accused for deluding the people with this forged stuff; his answer was nothing but this, that if they would not believe that he had the true breath o● Christ in the Viol, and the horns of Moses; no more would he believe, that the Milk which they shown publicly and solemnly at Genues, was the very milk of the Virgin Mary, seeing there was an equal ground of credibility for them both: and therefore that either his relics deserved as much credit as theirs, or at lest, theirs no more than his. A reason me thinks unanswerable, considering that the credit of all their relics, dependeth merely upon the opinion and report of men, who are subject, both to deceive, and to be deceived.  
5. But no marvel, if such relics as these were disavowed by the warier sort, seeing they cross both common sense and reason; and imply, not only an improbability, but also an impossibility: For touching the breath of Christ, what wit of man can give a reason, how it could be enclosed in a box, and kept so long a time? And for Moses his horns, it is apparent that there was no such thing; it arose from a gross error of their own translation, whereas the Text saith only, that the skin of his face did shine, when he descended down from the holy Mountain. Exod. 34.29. And Saint Paul alluding thereunto; 2. Cor. 3.7. confirmeth the same: for he saith, that he carried a veil over his fade, because the Children of Israel could not steadfastly behold the same, for the glory of his countenance; but for horns, not a syllable in holy Scripture is to be found; and yet they picture him with a pair of horns on his forehead, and ostent the same horns for relics in their Churches. Neither need these seem strange, seeing they want not many others, that are both more senseless and absurd: as Saint Michael's Sword and Buckler, wherewith he overcame the devil, as if the devil that is a spirit, would be conquered with such weapons: the sound of the bells which hung in Solomon's Temple, which a certain Monk made the world believe he brought from the East; certain hairs which fell from the Seraphim, when he came to imprint the five wounds of Christ in Saint Francis body: yea, some of them are not ashamed to show the Pilgrims that go to jerusalem a three cornered stone, which they bear them in hand, is that very stone whereof David speaketh in the 118. Psalm. The stone which the builders refused is the head of the corner. And that joseph the reputed Father of Christ might not come behind his Son, at Courtheverin near unto Blois, is kept for a Monument his breath also, which he breathed when he clavae wood being a Carpenter: and at Burges in Spain is shown a Crucifix whose nails and beard are cut every month they grow so fast, and in these excrements they say is great virtue. In Galicia (as Pilgrims report) are preserved some of the Feathers of certain Chickens, which are of the race of that Cock which crowed when Peter denied his Master. And at Saint Denis is to be seen, the Lantern which judas carried in his hand when he came to betray his Master. Can any man believe these that is in his right wits? And yet they obtrude these relics, with an infinite number more of the like strain and stamp, upon the common people, as matters of faith and devotion.  
6. But let me conclude this whole discourse of Relics, with two most famous examples. The first whereof is of Saint Peter's chains, the one of which (as they say) being the chain wherewith he was bound at jerusalem and brought unto Rome, and laid near unto the other wherewith he was bound at Rome; these two chains rejoicing to see one another as two friends, so leapt and skipped, that they ceased not until they embraced each other, and became united together, as they remain at this day in a famous Church at Rome, called upon this occasion Saint Peter ad Vincula. Another is of the linen cloth of Saint Veronica, wherein Christ had imprinted the picture of his face; this was carried by Volusian an Ambassador from Tiberius to Rome, and cured him of his sickness which the Physicians were in despair of: and ever since is reserved at Rome for an holy Relic, though a certain City in Spain doth challenge the same also, and in both places it is devoutly worshipped, and therefore either the one, or the other, must needs be guilty of Idolatry.  
7. To search to the bottom of this gulf of superstition, would beget both a great labour to myself, and weariness to the Reader, I end therefore this discourse about Relics with two Mementoes. The first whereof is, that this must of necessity be the kingdom of Antichrist, when the whole world in a manner should be deluded with such gross and palpable Lies. And the second, that seeing these Relics were worshipped with such great devotion, that they even put their whole hope and confidence in them for the obtaining of blessings, either temporal, spiritual, or eternal; they were therefore guilty of as gross Idolatry, as ever the pagan were in worshipping their Idol gods, or rather devils, as Saint Paul termeth them, 1. Cor. 10.20.   

CHAP. 5. Delusions by Images.  
1. THe third kind of Delusion from their Saints Canonised, is by their Images; which because it hath been partly touched already in the point of miracles, where their moving, nodding, speaking, and healing, is discovered as sergeant and false; I will here insist only upon such things as concern their very essence and being, that their Antichristian superstition may be apparent to the whole world. And to begin with their conformity with the pagan. The pagan say, that some of their Images were fallen from heaven, as the Image of Pallas, and some made by men's hands. In like manner the Papists brag of some of their Images, that they came from heaven, as that of our Lady of Gladness, which they say was brought down by the Virgin Mary herself from heaven, accompanied with a band of Angels, and delivered to three Friars prisoners at Cairo, and by them transported into France. And another of our Lady of Montserrat, which they say was found in an hollow cave of a Mountain, by the direction of an heavenly light, and the melodious singing of Angels that worshipped it before men ever knew thereof: for these people are not content to be Idolaters themselves only, but they would fain make the Angels both Fautors and partakers in the same Idolatry. To this kind may be referred such as they affirm, were miraculously made, and which they hold in as great esteem as if they were fallen from heaven. Amongst which, that is most famous, which they say Christ jesus imprinted on a linen cloth of S. Veronica, of which I made mention before, & which is kept at Rome in Saint Peter's Church, which because it is a renowned Image, behold the whole Legend thereof, 
Feriol Locrius. mar. Aug. lib. 5. cap. 4.  as it is reported by Friol de Locres in the words of Matthew of Westminster. Tiberius' the Emperor (saith he) being afflicted in his body with the disease of the Leprosy, it was told him that there was a Physician in jerusalem that healed all diseases with his word, not knowing that the jews and Pilate had put him to death. He giveth therefore in charge to one Volusian his Friend, to go presently to jerusalem, and to command Pilate to sand this Physician unto him: but Pilate having received the commandment of the Emperor, and being terrified therewith, desires fourteen day's respite: during the which time, Volusian ask a certain Matron that he heard had been familiar with jesus called Veronica, where he might find this Physician: she answered, alas this was my Lord and my God, whom Pilate hath condemned, and caused to be crucified through the envy of his own Nation the jews. Then Volusian in great grief said, I am hearty sorry therefore, seeing I see I cannot accomplish my Master's commandment. But Veronica answered, when my Lord went up and down preaching, and I was deprived of his company, I was desirous to get his picture drawn; to the end, that when I should be deprived of his presence, I might solace myself with the sight of his Image: and as I was carrying a linen cloth to a Painter to have his picture drawn therein, my Lord met me, and asked me whither I was a going? To whom I having declared the cause of my voyage, he asked of me the cloth, and wiping his face therewith, left therein the impression of his venerable countenance. If therefore thy Master look but devoutly upon this picture, he shall presently recover his health. Volusian answered, Can such a picture be bought for Gold or Silver? Not saith Veronica, but with an earnest affection of devotion: and therefore I will go with thee, and carry to the Emperor the Image to look upon, and then return to mine own Country. Volusian upon the credit of this report, returned to Rome with Veronica, and said to the Emperor Tiberius, Pilate and the jews have put this Physician to death whom thou desiredst to be brought unto thee: but a certain Matron is come with me, which bringeth with her his picture, which if thou lookest upon devoutly, thou shalt be cured of thy disease. Then the Emperor causing it to be presented unto him, and looking upon it with great devotion was forthwith restored to his former health. This is the tale, which if it seem to any to be but of a tub as the Proverb speaketh, that Author forenamed confesseth as much, when he desires to be believed in it, but confesseth it to be cousin German to a dream, and yet the ignorant people believe it to be as true as the Gospel, and Pope john the two and twentieth alloweth ten thousands days of pardon to each one that shall say this prayer following to this picture of Veronica.  
Salue sancta facies nostri Redemptoris,  
In qua ●●itet species divini spendoris,  
Impressa panniculo nivei candoris  
Dataque Veronica signum ob amoris, etc.  
Wherein they address their speech by a most palpable Idolatry not to Christ, but to his picture only, and to such a picture as is the mere device of man, whereof none of the Evangelists make any mention, who remembering matters of lesser moment, would never have forgotten such a miraculous impression of the face of Christ, if there had been any such thing: but let the credit of this tale depend upon their Legend, which is as full of Lies as a stable of dung, as one of their own Bishops confesseth.  
2. Concerning Images made by the Art of man, we have diverse pregnant examples of notorious delusion; as when they make Nicodemus (he that is spoken of in the third Chapter of Saint john's Gospel) a Painter, and to have drawn an Image of Christ on the Cross, which the jews in scorn crucified again, to despite Christ. This story is referred by Bellarmine to Athanasius, 
Bellar. de Imag. lib. 12. cap. 10.  in a book entitled The passion of the Image of our Lord. Chap 4. but he doubteth whether Athanasius was the Author of that book or not, and yet he is alleged in the seventh Synod, act. 4. as an authentical writer. But Baronius giveth the flat lie both to Bellarmine and to this sacred Synod, when he saith, that this miracle happened in the time of Constantine and Irene, under whom was held that pretended seventh universal Synod, and therefore could not derive its authority from Athanasius. Sigebert also in his Chronicle reciteth it as done in the year of our Lord, 765. And to make the matter clear, Lucius Marineu. Historiographer to the Emperor Charles the fift saith, that he worshipped the same Image at Burges in Spain in a Temple of the Augustine's, whereas Syria is held to be the seat thereof. Saint Luke also is made a painter of an Evangelist, out of whose shop (if we will believe their tales) have been sent forth more Images of Christ, and the blessed Virgin his Mother, than out of any Painter's shop of the world beside. For at Rome only, we find in the Laterane Chur●●, an Image of our Saviour of twelve years old embossed with Gold and precious stones, begun (as they say) by Saint Luke, and after finished by an Angel, which Image every year on the fourteenth day of August, is by the ordinance of Pope Leo the fourth, carried in triumph upon the shoulders of the most honourable Citizens of Rome all about, from thence to Saint Maria mayor, and the next morning after Mass said, it is carried with like pomp into it own place: and upon this day are set free fourteen prisoners worthy of death, in honour of this Image. At Saint Mary of the people, is a Tablet of the Virgin Marry painted (as they say) by the hand of Saint Luke. At Saint Mary in the broad way, is to be seen a Chapel, where Saint Luke wrote the Acts of the Apostles, and painted a Tablet of the Virgin Mary, which is in the same Chapel, and was the first (say they) that he painted, after he had first seen her, and therefore representeth her with a Ring on her finger. At Saint Augustine also they ostent another Image of the Virgin Mary painted by Saint Luke. At Saint Mary called Ara caeli, is another Image of the Virgin Mary of Saint Luke's workmanship, in such quality as she was in, when she stood by the Cross of her Son: before the choir of which Church is also a round stone latticed about with iron, wherein the impressions of the feet of an Angel are to be seen, fixed there when Pope Gregory consecrated the said Church. At Saint Mary the new, in a Marble Chapel is a Tablet made by the hand of Saint Luke, which was brought from Troas to Rome, and was not hurt by fire, when the Church wherein it stood was all burnt to ashes. Likewise in the Chapel of Saint Mary of grace, there is another Tablet of Saint Luke's painting; and another in the Church of Saint Sixtus, with a number more, and all at Rome: by which we may guess what a multitude of his pictures are to be found in other places, when one City doth so abound with them. I speak not of vulgar and common Images, the abuse whereof is no less than of these; but I remember only such as no man of sound sense can apprehended with probability or appearance of truth, considering what the holy Scripture reporteth of Saint Luke, and what the more found antiquity witnesseth of him.  
3. Moreover, 
Arn●b. adversus G●nte●. l. 6.  as Arnobius long ago derided the pagan for the diverse figures which they assigned to their Gods, as when they pictured jupiter Hamon, with two horns like a Ram, Saturn with a Sickle, Mercury as a Messenger equipaged for a voyage, Venus all naked, as a woman ready to prostitute her body to whoredom, Vulcan with a Hammer and other instruments of the Forge, Apollo with a Harp like a Musician, and Neptune with a three forked Mace: So he might well deride the Papists if he were now living, who represent their Saints in like fashion, as Moses with two horns, Saint john with a Chalice, Saint james with a Pilgrims staff, Saint Paul with a Sword, Saint Peter with two Keys, Saint Genist with a Viol, S. Anthony with a Hog, and such like. For as he speaketh of the heathen Gods, so we may truly affirm of these Popish Saints, that if we take from them their ensigns, one of them could not be differenced from the other, no more than Actors in a play without their habits, for what can we term this but merely an interlude of superstition? Add hereunto, that as the pagan worshipped their Gods under the Image and prourtraicture of certain men, yea, of infamous Harlots as we read, that Phidias drew the Image of jupiter Olympian by the visage of his Minion Pantarces, and Prapiteles the Image of Venus by the famous Harlot Phryne: So the Papists have their Images drawn after the same model, as of our Lady, Saint Mary Magdalen, and other she Saints, by the feature and favour of such delicate Dames as were presented to their view: yea, this gross superstition is grown to that height of impudence, that if the picture of any notorious Harlot be but placed in a Church or Chapel, or some other place of public or private devotion, they spare not to kneel unto it, and to adore before it, 
Guevara ●olden epist. lib. 1.  as if it were a most undoubted Saint. Of which horrible abuse Anthony Guevara Bishop of Mondonedo, Preacher and Chronicler to Charles the fift, giveth us a sufficient witness; for he in one of his Golden Epistles affirmeth, that a certain Great man of note called Henry Henriques, had in his Oratory three Tablets of three very beautiful women curiously drawn, with these inscriptions over them, Saint Lamia, Saint Flora, Saint Lais, the names of three ancient and famous Harlots among the pagan, which notwithstanding this Lord prayed every day unto, and said his Aue Maria, and Pa●er nosters. Neither is this only in private devotion, but it is notoriously known by experience, that on their Feast day of Corpus Christ's, at which time Altars are addressed in the midst of the streets with great ostentation, they use to present to the people to worship the most wanton and lascivious pictures that they can find out in any private houses, with a more than heathenish profanation.  
4. But the quintessence of delusion lurketh in the Images and worship of the blessed Virgin, against whom fare be it from me to conceive the lest thought of irreverence and dishonour, I sp●ake only against their superstition which she herself abhorreth. It is therefore to be noted, that they have a whole legion of our Lady's pictures, from whence springeth the greatest revenues of their Clergy. Some take their names from the places, Cities, or Towns, where they are, as our Lady of Lawretto, our Lady of Sichem, our Lady of Halls, our Lady of Walsingham, our Lady of Aix, our Lady of Nantueil, our Lady of Francucile, with a number more. Others give names to the places where they are; as our Lady of the Vale, which is therefore called our Lady's Vale, our Lady of the Mount, our Lady of the Wood, our Lady of the Field, our Lady of the Well, our Lady of the Fountain, our Lady of the Cave, our Lady of the Snow, because in the hottest time of summer the place where this Image stands, is always full of Snow, as they report: some again take their names from the supposed effects, which they are thought to work: as our Lady of Recovery, our Lady of Comfort, our Lady of Gladness, our Lady of joy, our Lady of Pity, our Lady of Virtue, our Lady of good News, our Lady of good Desire, our Lady of Aids, with an infinite number of the like kind: So that we may justly say of these Papists, as the Lord himself saith of the jews by the mouth of the Prophet jeremy, Chap. 11.13. O judah according to the number of thy Cities were thy Gods, and according to the number of the streets of jerusalem, have ye set up Altars to that shameful thing, even Altars to burn incense unto Baal. A prophecy verified in the Popish Church, where they have a several Saint for every City, and the Virgin Mary a common protectrix of them all.  
5. But this is not all: the differences that are betwixt these our Ladies are very great, aswell in other things, as in their names; and that both in their age, and in their feature, and in their beauty, and their countenance; as Henry Stephen in his Apology for Herodotus, hath at large described: but in this lurks the main poison (saith the same Author) that for the most part they are acoutred and garnished both in countenance and vesture, like notorious Harlots; as they used to paint S. Mary Magdalen, to wit, naked in some parts, as also the Egyptian Mary. And to this purpose I remember (saith he) what I have read of our Lady of all beauties at Tours, so termed because she used to be painted after the same manner that Venus was wont to be among the pagan: For all the daintiest Wenches of Tours were brought before the Painter; and from one he borrowed her high forehead, from another her sparkling eyes, from a third her pretty long nose, from a fourth her smiling mouth, from others a dimpled chin, and other parts of the body: now whether the object of so beautiful an our Lady, enkindleth our devotion or not, or rather what other flame it stirreth up, I leave to them that are competent judges in this kind. This I am assured of, out of his Author, which is one john Menard, a great preacher in those times, that there are in their books of devotion, to be seen most lascivious pictures, fit to incend lust, then to stir up devotion. But whether those pictures were of such as they had at command, or of such as they would have at command, I know not: only it is likely they were of such creatures, as to whom they bore great affection, and lest they should forget them, would contemplate their pictures in their prayers.  
6. Now I would ask them in this subject but one question, to wit, Whether all these our Ladies which I have named, are one and the same in substance, or diverse and many? If they say, One and the same, I ask then why they disguise her after so many fashions? If they say that they are diverse, I would fain know of them, which is the true Virgin Mary the mother of jesus Christ? This question which way soever they answer, casts them into most foul and gross absurdities, and therefore I leave it to their wisdoms to resolve: only let me remember them of the opinion of a good woman of Mount Rivard in France, who said, that our Lady of Nautueil, and our Lady of Francucil were Sisters, and surely she had reason, seeing their habits and countenances were somewhat alike.  
7. But this abuse is not only in the habits of our Ladies, but also of the other Saints, which to decipher to the full, would ask a longer discourse than I intent; and for which, I refer the Reader to the former Author, Henry Stephen. Indeed the differences betwixt them, is both infinite, and incredible; not only in these things, but in many others; and therefore it is a great wonder how they being so different between themselves, should have so perfect an harmony in the kitchens of their holy Church, which they all with one accord maintain in such sort, that they hardly give place to the kitchens of Kings and Emperors. Much revenue cometh to them from the bodies of their Saints departed, in regard of their relics, as hath been declared before, but it is nothing to that wealth which they gain by their souls: which that we may believe to be true, let the Reader take but the pains to view these Latin verses, which I will set down verbatim, as they were a long time written in Gothick letters in a Tablet of stone, fastened to a picture of the Church of S. Stephen at Bourges, near unto the Altar, where used to be sung their Cardinal Mass: for they contain in them the very quintessence of most impudent and abominable impiety, and is so Authentical a precedent, as cannot be denied, without denying their own hand and scale. The verses are these.  
Hic des denotè, coelestibus associote:  
Mentes aegrotae per munera sunt ibi lotae:  
Ergo venitote gentes à sorde remota:  
Qui that is estote certi de divite d●●e:  
Te precor accelera, spargas hic dum potes aera:  
Et sic revera secure coelica spera.  
O si tu scires, quantum data prosit ibires,  
Tu iuxta vires, donares quod dare quires.  
Te miser à paena dum tempus habet aliena  
Huc dare te paena, v●niae fit aperta crumena,  
Censors coelestis fabricae, qui p●rrigit, est is:  
Ex hoc sum testis, hic vos mundare potestis.  
Fratres haurite de trunco pocula vitae  
Hic aliquid sinite, veri velut Israelitae  
Crede mihi crede, coeli dominaberis oede  
Nam pro mercede Christo dices mihi cede.  
Hic datur exponi paradisus venditioni,  
Currant ergo boni, rapientes calminathroni  
Vis retinere forum, mihi tradas pauca bonorum  
Pro summa quorum, reserabitur aula polorum.  
Hic si large des, in coelo fit tua sedes:  
Qui serit hic parce, parce comprendit in arce  
Cur tardas tantum? nummi mihi des aliquantum,  
Pro solo nummo gandebis in aethere summo, etc.  
I forbear to interpret these verses in English, because their greatest grace lies in the Latin rhymes; only the meaning in few words is this: That he which giveth to an Image, goeth directly into Paradise, and the more he giveth the better place he shall find there; yea, that Christ himself shall yield his place up to such an one. Now is it possible that men that are reasonable creatures, should be thus deluded and blinded? But this is the efficacy of Antichristian delusion inflicted by God's judgement upon men for their sins, and wrought by the subtlety and malice of Satan, upon their souls.   

CHAP. 6. Delusions by Popish Excommunications and Pardons.  
1. BEsides all these forenamed delusions, the world hath been no less inveigled and deceived by their use, or rather abuse of the Keys, which the Pope challengeth, to have authority to dispose in the Church, and sublegateth the same to Bishops and Priests. This power is exercised two ways: either by shutting whom they list out of the Kingdom of heaven, by excommunication: or by setting open the door to whom they list, by Pardons, Indulgences, and Absolution. Now their Excommunication is twofold, the lesser and the greater: the lesser is nothing else but an exclusion from the Sacraments of the Church: and the greater called Anathema, an utter abscission from the body of Christ. And in like manner their Indulgences are of two kinds: one Sacramental after the Sacrament of Confession and Penance, which is an absolution from sins: and the other juridical, which is an act of jurisdiction and Ecclesiastical authority, giving absolution from the censures of the Church: now how both these are abused, and the world deluded by them, is the point I am to manifest in this discourse following.  
2. And first, I say that this power left to the Church by Christ, is in many things so aviled by the Church of Rome, and in others so exalted above measure, that there remains little in it of the institution of the Son of God. This is a formal abuse, and one of the festered ulcers of the Church of Rome, which requireth a fuller Treatise to launch the sore thereof, than my intent will allow: I will only search it a little, though not to the bottom. And to begin, observe first, how the Council of Trent, in the 15. Session, and Chapter 3. of the reformation, seemeth willing to put it hand to the correction of the abuses of Ecclesiastical censures: but all that those holy Fathers do, is nothing else but to exalt the authority of Bishops, and to abase that of Priests, and to clip the wings of the secular Magistrate. Secondly, the form of their Sacramental absolution, which is in the Priest's power to give, is utterly full of blasphemy; for they do not only absolve in the name of the Father, the Son, and the holy Ghost, which is agreeable to Christ's institution, but also in the name and merits of the Virgin Mary, 
Eman Sa Iesu●●●h●●●sn. in principio.  and all the Saints, and their own satisfactions, which is a manifest corruption of the doctrine of salvation. Thirdly, this absolution is given upon condition, that the sinner shall endure some satisfactory pains imposed upon him by the Priest, as some Fasts, some certain Pilgrimages, some certain number of Prayers; which last seemeth to me a gross abuse, to put prayers amongst pains, seeing good works cannot be called pains or punishments, it being a greater punishment to be forbidden them, then commanded. Fourthly, (which is yet worse) if a man being enjoined this penance have no humour to fast and pray, or go on pilgrimage, he may redeem all with a little money, and permute this affliction of his body, into the affliction of his purse. 
Can presbyter dist. 82.  This their own Canon affirmeth expressly. And the gloss upon it saith, that if a man may redeem his fast by giving a penny, much more may one be freed by another's fast, and therefore it is an ordinary practice amongst them to give money to some religious persons, to fast and pray and make satisfaction for them, and in their steads. But I should fear that if I did my penance by a Proctor, I should also be saved by a Proctor ●astly, that which is worst of all, these fellows under the colour of spiritual satisfaction, usurp to themselves a temporal dominion over the bodies and goods of men: their bodies, by causing them to be whipped and scourged, 
Tollet de instruct Sacerd. lib. 1. cap. 14.  as Cardinal Tollet witnesseth. Absoluatur (saith he) cum Psalmo et oratione deminica et verberibus: and as we have two famous examples in two great Kings, Henry the second of England, to whom Pope Alexander the third caused the whip to be given by a multitude of Monks, whereof some gave him five blows, others three, and so forth as their humours led them, as it is recorded by Matthew Paris in his History. The second example is in Henry the fourth of France, who received in the person of his Ambassador the Bishop of Eureux, being prostitute at the feet of his Holiness Clement the eight, diverse strokes with a wand, before the King could be received into the bosom of the Church of Rome. And how they encroached upon men's goods by this means, their continual sale of Indulgences, for a certain rate of money, which gave Luther the first occasion of breach with the Roman Church, doth sufficiently show: for by this trick they drained men's purses, and amassed infinite treasure into their own coffers.  
3. And because I have mentioned their Indulgences, which are an extravagant kind of exercise of the Keys, neither merely sacramental, nor iuridicall, but of a mixed nature partaking of both: let us in few words observe their abuse of the world by them; and that so gross and palpable, as is almost incredible, were it not fore-prophecied of them by the Apostle, that God should sand upon them strong delusion to believe lies. This power the Pope challengeth to himself alone: for he (say they) being Christ's Vicar here or earth, hath the keys of the Church's treasury tied to his girdle, which treasury is filled with the merits of the Saints, to wit, their works of supererogation, which they have more than they need for their own salvation, mixed with the merits of Christ, and all these to be dispensed and disposed at the Pope's pleasure. By this power the Pope can at an instant, deliver all the souls that are in Purgatory, and sand them into Paradise: which if it be true, than it followeth, that if he can do this and will not, he is an unmerciful Tyrant, in suffering so many millions of souls to lie frying in that furnace, when it is in his power to give them ease: if he will and cannot, than he is a notorious liar to vaunt of this power. By this same power, he taketh upon him to give pardons to those that are alive, and to exempt them from the punishment of their sins by plenary remission: but it is with this condition, Si non ponatur obex, If there be not a bar in the receiver; which bar is want of Faith and Repentance: but this is a most intolerable abuse, for if a man have faith and repentance, he is sure to be saved, whether he have the Pope's pardon or no: and if he want faith and repentance, they themselves confess that the Pope's pardon can do him no good. By this power, they promise' plenary remission of sins, to all that come to Rome on Pilgrimage, and chance to dye by the way, and to them that live and visit the holy places there, especially the seven privileged Churches. They promise' to some 50. to some an 100 to some 3000. years of pardon: yea Boniface the eight granted out of his bountiful liberality 82000. years pardon, to every one that should say a prayer of S. Augustine, printed in a Table at Venice, and that toties quoties. And john the 22. granted 20. years pardon to every one that doth but bow his head at the naming of jesus: by which account, a man may provide in one day for millions of Ages, and, that which is remarkable, beyond the world's continuance; whereas Purgatory lasteth according to their opinion, but till the day of judgement. By this power, the Pope useth to consecrated and hollow an infinite number of Crucifixes, Medailes, and Agnus This, holy Grains, or Beads, and such like trash, and to sand them abroad into the world, that whosoever weareth one of them about him, if he be at the point of death, and say but in his heart the name jesus, shall have an absolute forgiveness of all his sins, though he cannot be partaker of the other Sacraments of their Church ●y this power, lest Rome should be too fare to fetch these pardons, the Pope hath appointed many petty Markets and Fairs of them in every Country, and the Pedlars that carry about this trash, are the Priests and Jesuits. L●o the tenth, sent one Terelius about with these Pardons, offering to every one for the payment of ten shillings, and not a penny under, to set at liberty the soul of any one which they should name in Purgatory. Out of this power issueth their odious merchandise and setting to sale of all manner of sin called, Taxae poenitentiaria Apostolica: whereby impunity is granted, be the sin never so grievous, so the party pay according to the rate for his absolution: as for adultery or incest, four Turons: for both together, six Turons: for wilful murder being in holy orders, twelve Turons: and so in proportion for other offences; so that there is no sin so heinous, for which pardon may not be purchased for a small sum of money. Now then is it not too too manifest, how grossly the world hath been deluded by this impious practice? For hereby not only notorious sinners, as Whores, Thiefs, Adulterers, Murderers, etc. are made secure and careless in their sins, seeing a pardon is so easily to be obtained, but they are also enboldened to continued in their sinful courses; forasmuch as they use to pardon a sin before it be committed: as it is said of Doctor Party, that he brought with him his pardon in his pocket, for murdering our late Queen of happy memory, intended by him: and a certain german, having obtained a pardon for the next sin he should commit, rob presently the Pope's Pardoner, and so could not be accused thereof, because he had his pardon to show. And that this delusion, though it ran currant amongst the ignorant people, was resente● by some of the wi●er sort, even in these times of darkness, may be proved by diverse testimonies: as of one Oliver Maillard, a great preacher of their own, and a Friar, who speaking of these pardon-Pedlers, whom he calleth Bullatores, amongst other hath these words: An credit is quod unus magnus usurarius plenus vitijs, qui habebit mille millia peccata, dando sex albos trunco habeat remissionem omnium pecatorum suorum?  durum est mihi credere, et durius praedicare. In like manner the Author of the book entiled Onus Ecclesiae, thus speaketh: is't, indulgentiarum Buccinatores omnimodam promittunt securitatem, quae parit negligentiam, et negligentia offensam Dei: that is, These publishers of Pardons promise' all manner of security which breedeth negligence, and negligence the offence of God. But most pregnant is the complaint of the german Nation in the book of their Centum gravamina, exhibited to the Pope's Legate at Norimberge, An. 1522. for there they thus complain. By the sale and Merchandise of this ware, (namely Pardons) not only Germany is spoiled of money, but Christian godliness is extinguished: for from hence Whoredom, Incest, Adultery, Perjury, Murder, Theft, Robbery, Usury, and a whole heap of mischiefs have preceded, no man being afraid to commit any sin in respect of conscience, when he was persuaded that a pardon might be purchased at so easy a price.  
4. But enough of this trash, wherein peradventure I have stayed too long: I come now to their Excommunications, which contain in it so many abuses as is hard to count them. For whereas the Ecclesiastical censures were admitted to humble sinners, and so to bring them to repentance, the Church of Rome turns them quite to another end: For they make them serve for the finding out of things lost, and the payment of desperate debts, and for terrifying from sins not yet committed, so laying a plaster where there is no wound. For the first: if a man have an Horse stolen from him, or any other thing, he may procure an Excommunication against the party that had stole him though unknown, to be of force if he bring him not again, and so the Thief must either gallop away to hell, or return to the Gallows, let him choose which: and so oftentimes it falleth out, that by this means, a Father hath unwittingly excommunicated his own Son, and for the body of an Horse, 
Tollet de Instruct. Sacord. lib. 1. cap 8. Concil. Trident. sess. 25.  sent his Son's soul to the devil. Cardinal Tolet approveth of this kind of Excommunication, and so doth the Council of Trent. In like manner, the same Cardinal alloweth, that an Excommunication may be publicly denounced against all such, as shall rob such a Lords Orchard, or steal his Kine, this is for a fault committed. And if a Creditor be desirous to be speedily paid his debt, he may by their rules excommunicate the Debtor before hand, if he come not to give satisfaction within a prefixed time. And this is the use they make of the power of the Keys, given by our Saviour Christ to his Apostles for the salvation and humiliation of sinners.  
5. But most pernicious is their common rule that a man excommunicate, is suspended from the charge and office he beareth whatsoever it be, and can exercise no act of jurisdiction which is not void in Law: for this is to subject under the power of the Pope and his Bishops, all civil Magistrates, all the offices of the Crown, all the Lords of the Council, yea the very Crowns of Kings themselves, who after once an Excommunication is darted against them, be it wrong or right, are deprived of all authority, and all their Edicts, Ordinances, and Decrees, made utterly void and annulled. And yet their interdict of a whole Kingdom for an offence conceived against the King only, is a matter of greater horror and detestation: for than no Bell is suffered to be rung in the whole Land, all Divine service ceaseth, he that would hear a Mass must go out of the Land, all the Sacraments of the Church are suspended, except Baptism, auricular confession and extreme Unction: the bodies of the dead are buried in the fields, and all Churchyards shut up. In this miserable case was our England under King john for the space of six years, during all which time, how many souls were sent into hell (if we believe the Pope) as men dying out of the communion of the Church of Rome? And all this for pecuniary quarrels, and certain temporal rights, which the King denied to the Pope, the people being not the cause thereof. But yet it is most abominable of all, that remission of sins is given as the wages of iniquity, and absolution to a sinner upon condition that he give his House, or his Land, or his Kingdom to the Pope, for the wages of iniquity: as when having excommunicated one Prince, he giveth his Dominion to another upon condition he should invade and sack the others Country, and dispossess him thereof. This is a common practice of the Pope against Emperors and Kings, as the stories of the Emperor Frederick the second, and his son Conrade, with diverse of our English Kings sufficiently witness. And in France during the last league, were there not pardons set up in all the principal Cities of the Kingdom, wherein nine years remission was granted to every one that should rebel against the King? as if he should say, because thou art wicked, therefore thou shalt be saved: because thou art a Traitor, therefore thou shalt have remission of thy sins, and the kingdom of heaven. And as touching the ravishing of men's goods by this means, the case is so clear by manifold experience, that it admits no deny all; for during the 300. years wherein the Pope quarrelled with the Emperors of Germany, (for so long that quarrel continued) did not the power of the Pope increase, and that of the Emperor decrease every day? Every Pope by the terror of his Excommunication drawing from the Emperor excommunicate, Gifts, Privileges, Possessions and temporal rights, before he could be absolved. He gave absolution to King john of England, upon condition that he should give him his Kingdom, and become his Vassal and Liegeman, paying him a thousand Marks a year, as to his chief Lord.  
6. And sure a man would hardly believe, how enormous and profane the abuse is in their absolutions from the censure of excommunication. The jesuite Sa, 
Eman. Sa. Aphorism. in verb● Excommunicate, Tollet. de Instruct. Sacerd. cap. 14. Azor. lib. 1. cap. ●. q. 2.  in his Aphorisms saith, that an absolution made upon a false ground is available: and Tollet, that an unjust absolution stands in force: and if a Bishop absolve without satisfaction, his absolution holds. As if a Bishop absolve a thief without binding him to restore the theft. Besides, that which is worse: in the Church of Rome as they absolve by a Commissary, so a man may be absolved by his Proctor; and that which is yet worse, a man may be absolved without his knowledge, and against his will, which is as much as to say, thou shalt be saved whether thou wilt or no. 
Tollet de Instruct. Sacerd. lib. cap. 14. Idem. cap. 15.  They teach also that an Heretic or Schismatic may absolve an excommunicate person at the point of death: and so an excommunicate may give communion, that is, that which he hath not: yea, that a man may be absolved from his excommunication after his death. But it is pretty which Bellarmine, Sa, and Navarre affirm, that he which giveth Indulgences to others, may also give them to himself, and so there can be no want of pardon, when a man may pardon himself: and yet Mass is said for the Pope departed, presupposing that he is in Purgatory, and that he cannot pardon himself. But above all, is the Bull of Caena Domini remarkable, by which the Pope every year upon Maundy Thursday, being mounted on a Scaffold, having two Peacock's tails at his two ears in imitation of the heathen Emperors, (as is reported by Dion in the life of Seueru●) thundereth out along Excommunication, and ratifieth it by casting down from aloft a burning candle wherein are excommunicated, first, all Heretics and Schismatics, with all others that are disobedient to the Pope. Secondly, all that appeal from the Pope to a future Council, together with their Counsellors, aiders and favourers. Thirdly, all Pirates and Robbers, that ramage the Pope's coasts, from Mount Argentario to Terracina, as if the Pirates upon the coasts of England, and France, and Spain, were not as guilty as these. Fourthly, all Princes that impose any new Taxes, Subsidies, or impositions upon their people without the permission of the Pope: which clause, toucheth all Kings and Princes to the quick, who are constrained by necessity of their affairs, and authorised by the word of God to raise such Taxes on a sudden for their present occasions. Fiftly, all falsifiers of the Apostolical Letters, all that convey Arms to Heretics, all that stop provision of victuals coming to the Pope's Court, all that hinder the voyage of such as go to Rome on pilgrimage, and all that kill, hurt, strike, or rob a Cardinal, or any other Prelate. Lastly, all that receive tithes of the Clergy, or usurp any ways their rights, or take knowledge of causes Ecclesiastical being Laymen, which clause enwrappeth not only inferior officers of state, but even Emperors, Kings, and Dukes in their Dominions, and is indeed directly aimed against them. Here is a roaring Bull indeed, able to terrify the whole world with his bellowing: but God be thanked, men that are not altogether blinded with superstition, have learned out of the word of God, that it is but Brutum fulmen, which hurts none but those Cowards, which a panic fear can as soon strike down dead as the stroke of a Gun. And I hope we have thousands that are of the same mind with a Parisian Priest, who having received an Excommunication against the Emperor Frederick the second, which was to be published with sound of Bells, and Candles lighted, and after extinct, thus answered: I am commanded to excommunicate the Emperor Frederick, and not knowing the cause, yet knowing that there are great quarrels and an irreconciliable hatred betwixt the Pope and him, and I know that one doth wrong to the other, but which it is I know not: therefore as fare as my power extendeth, I excommunicate him that doth the wrong, whethersoever he be, and absolve him that it is done unto.  
7. Yea so infinitely outrageous were they in this censure of Excommunication, that thereby they brought the necks of Emperors and Kings under their feet. It is a story notoriously known, how Pope Alexander trampled upon the neck of the Emperor Frederick, when he came unto him to be absolved from his Excommunication. And how the Emperor Henry the fourth danced attendance  in cold weather diverse days before the Pope's gate, ere he could be admitted to his presence: and how for fear of this thunder clap, Kings have waited like Lackeys on the Pope's Horses, and one held his bridle, another his stirrup: and how Francis Dandalus the Venetians Ambassador, crept on his hands and feet, with a chain about his neck like a dog all along the Pope's great Hall, ere he could obtain an absolution for the State of Venice from the Pope's Excommunication. And how the King of France, and the King of England, attended on the same Pope like Lackeys in the City of Bagence. And how Adrian the fourth, caused the forenamed Emperor Frederick to hold his stirrup when he dismounted from his Horse, and frumped him for his labour, in holding the right for the left. And how arrogantly Boniface the eight entreated Philip the Fair, King of France, bragging that for his contumacy the Kingdom of France was fallen to the Church of Rome. And Albert of Austria, in refusing to give him the Imperial Crown being lawfully chosen, and vaunting that he himself was Emperor and Lord of the whole world. These stories being at large set down by others, I do but briefly touch, and as it were by the way.  
8. Machiavelli upon the occasion of the dealing of Pope Alexander the third with the Emperor Frederick, hath this notable saying; that the Popes were grown great by three things, by Excommunications, by Pardons, and by Arms: for by Pardons they made themselves to be adored, by Excommunications to be redoubted, and by Arms to be obeyed, but by all three they raked together infinite Treasures, and so made themselves great. For touching Pardons, it hath been sufficiently declared before: and for Excommunications, their ordinary practice was to excommunicate, to the end, that an absolution might be purchased with money, 
See these things more fully discoursed of by Mornay in his papatus. Abbot and Downam de Antichristo. and Hen. Stephen in his Apology for Herod.  as the forenamed Frederick bought his absolution of Pope Gregory the ninth, for an 100000. ounces of Gold. Boniface the eight in the highest degree of impiety, was not content to excommunicate the French King Philip after the ordinary manner, but together with him, all his, to the fourth generation. Is not this a manifest trampling upon the neck of Kings, and abusing of the blindness of the world? For what appearance is there that any mortal man hath power to excommunicate a man and all his posterity to the fourth generation? The same Pope in despite of the forenamed French King, disannulled all the Indulgences given by his Predecessors to Frenchmen: a most strange and absurd act: for if these Indulgences were of that virtue as they pretend, they must have redeemed out of Purgatory millions of souls; and if they were by this Decree nullified, than it must needs follow, that these poor souls must return back again out of Paradise into Purgatory: this conclusion is an Amphisboena which stingeth both ways. And for Arms, the only use of them was, when their spiritual censures were either rejected or contemned.  
9 To conclude, with this thunder and lightning from the Pope's seat (for so it is named by themselves) men were so terrified, that they were driven into courses of extremity and desperation: for they were persuaded that they were hereby given over to the power of Satan, and utterly deprived of the protection of God, and his holy Angels, and of the kingdom of heaven. 
Menot. Concien. fol. 143. Col. 4.  And therefore one of their own Friars saith, that it is not fit that this dart should be put into the hands of every foolish Prelate, which notwithstanding is ordinarily done in the Church of Rome, the Pope lending to Bishops and Priests this thunderbolt, as often as occasion requireth. And this is the more remarkable, seeing such as are excommunicate are deprived not only of the communion of Saints for the present, but of the very prayers of the Church for the future. For on good-Friday when they pray for jews, Turks, and pagan, yet they pray not for these. Howbeit since the light of the Gospel began to shine in the firmament of the Church, the world is grown a little wiser, and these thunderclaps are as much now contemned, as they were before revered: yea, many of their own Religion have cast off the terror of them, and sot them at naught. Take for example the Emperor Charles the fift, who was not only a favourer, but a protector of the Church of Rome: this man being menaced with an Excommunication by Pope Paul the third, if he did not deliver up the City Plaisance into his hands, gave him to know by his Ambassador, that if he thundered and lightened with his Excommunications, he would answer him with the thunder and lightning of his Artillery. Their devilish policy therefore being thus discovered, they fell to other more violent courses, as the fire and faggots, the bloody Inquisition, the burning chamber, open wars, secret treasons, sword, gunpowder, dag, pistol, and poison, massacres, murders, with all manner of more than Nero-like cruelty, and all too little to maintain their abominable pomp and superstition. These are now the engines of their policy, the old spiritual censures being almost out of date, and by these they labour both to uphold their Babel, and to overturn the truth. But our Lord jesus Christ hath given to the cinders of his blessed Martyrs, the virtue which is said to be in the ashes of the Phoenix, and that with more abundance: for the ashes of a Phoenix bring forth but one Phoenix; but the ashes of one faithful Servant of jesus Christ, hath engendered an infinite number of the same kind, who notwithstanding all their cruelties and bloody executions, do, and will stand for the defence of the truth, and more and more discover the abominations of that purple Whore.   

CHAP. 7. Delusions by Monastical Vows, and the Sacraments of the Romish Church.  
1. THeir Monastical Vows and Sacraments lie so in my way, that I cannot draw towards my conclusion, until I a little discover how the world hath been deluded by those means. And touching their Vows, they are of three sorts. First, the Vow of voluntary poverty. Secondly, of celibacy or single life. And thirdly, of blind and regular obedience: all which are professed by their Monks and Friars in their Cloisters, to the great abusing of the world by these tricks of Antichristian policy.  
2. Concerning their voluntary poverty which they vow and profess, who seethe not how by this trick they have made themselves rich and mighty upon earth? they profess to have nothing, and thereby gain all things that their hearts can desire, and that in such plenty and abundance, that the very fat of the earth is their portion. Look into all Countries of Christendom, and you shall find the Abbeys, Monasteries, and other Religious houses, seated for the most part in the most fertile and pleasant places of all Kingdoms, and enriched with so infinite possessions, 
Pet Ferariens. ●n forma libell quo agitur ●ex substit. eu su● corpore.  that here in England the Law of Mortmain was fain to be made to restrain men from giving too lavishly to those idle bellies. Monasteries (saith one of their own writers) were founded in time passed for Devotion, though now they are abused to rapine and covetousness: for they have at this day destroyed the world, and brought to nothing the state of the Empire and of all Laymen: wherefore all such places as are, or shall be erected, may worthily be called nets framed to catch Laymens' goods. In this small land of England, the revenues of the Religious houses which were dissolved, did arise according to the old rents, to the sum of an hundred thirty four thousand six hundred and three pounds two shillings four pence half penny: which sum what it would amount unto in the true value according to the esteem of these times, I leave to them to calculate that are better seen in worldly matters than myself: my opinion is, that it is not the tenth of the true value. The Votaries of Saint Francis Order, of all other, professed poverty in the highest degree: according to the rule of their Order they might not so much as touch any Gold or Silver, neither had they any right, title, or interest in any thing to be their own: their good Founder Francis having laid it down, that without any construction, gloss, or interpretation, they should have nothing of their own. And yet these Hypocrites will take as much Gold or Silver as is given them with their Gloves on their hands, and live possessed of great revenues, and far plentifully in their Cloisters: like unto that melancholy Athenian that imagined all the ships and goods in the Port P●raeum to be his own, when he had none: so these professing they have nothing, yet possess all things their hearts can wish. But I would fain know how they can excuse themselves by this rule from being thiefs. For (as Hospinian saith) what is he but a thief, 
Hospinian. de orig. Monach. lib. 6. cap. 16.  that eateth and drinketh, and clotheth himself with that that is none of his own, nor can be by any right? other thiefs eat and drink their own when by gift it becometh theirs, but no gift could give them a propriety to any thing: this thing (saith the same Author) troubled the Friars exceedingly, because it proved them manifestly to be thiefs, and they could not device how to shifted it off. And to this agreeth Ferus in his exposition of the eight Commandment, 
Ferus. in Exposit. Dec●lig.  where he placeth in the rank of thiefs, all those which under the habit of Religion, devoured widows houses, and ravished to themselves the riches of the world by Lies and deceits: what is then this vow of poverty, but a mere trick to gull and rob Laymen of their wealth, and to enrich themselves with their spoils? And yet forsooth they pretend hereby a state of perfection and holiness, above the Law, and grounded upon an Evangelicall counsel, If thou wilt be perfect, go cell all thou hast and give it to the poor. Mat. 19 As if it were likely, that our Saviour would at the first dash give a counsel of perfection to one that was not yet converted to the faith of Christ, but was merely of the jewish Religion: or if he did, yet that these fellows are ascended to this degree of perfection, when by their giving away all (as they say) they gain more than all, more case, plenty, belly-cheer, wealth, and contentment, than they could have if they had kept their own in their hands.  
3. Their vow of celibacy or single life is of like quality and nature: for under the pretext of holiness and purity, the Clergy of Rome practised all manner of filthiness and impurity. So grossly was the world deluded by this their sergeant sanctity, that if a Priest was found in bed with another man's wife, yet he was not to be suspected of any unclean act, but to be thought only to counsel and advice her for her soul's health: and yet the horrible adulteries, and Sodomitical abominations which have sprung from this root of celibacy, are uncountable. I might call to witness Saint Bernard in his book the convers. ad Clericos. cap. 29. and upon the Canticles ser. 66. and also Huldericke Bishop of Augusta in his Epistle to Pope Nicholas the first: and Robert Holkot 
Robert. Holcot.  an English Dominican Friar, in his 173. Lecture upon the book of Wisdom: and Panormitane 
Panormitan.  a man of great same in the Council of Basill. part. 3. the cleric. coning. cap. cum olim. And john Gerson 
Io. Gerson.  Chancellor of Paris, who complained that in his time some Cloisters of Nuns were become Stews of Strumpets and Whores. And Mantuane 
Mantuan.  a Carmelite Italian Friar, with Polidore Virgil, 
Polid. Virgil.  and many more, who have in their writings largely discovered the abominable fruits of this filthy vow: but I will fix only upon such as touch this point of delusion. Aventine 
Aventine.  thus writeth concerning those times. The Decree of Celibacy (saith he) was acceptable to Whoremongers, to whom now it was lawful in stead of one wise to have the fellowship of six hundred Harlots. Hence many false prophets took occasion by fables and miracles to cast mists over the truth: and by drawing places of Scripture to their purpose to deceive the people. In a word, when as very few did truly make war with lust, and some did fain continency for gain sake under the honest name of chastity, they committed Whoredoms, Incests, Adulteries, every where, without punishment. Thus he. 
Mat. Paris in Gulie●●o. primo.  Matthew Paris is altogether as plain and down right to this purpose, his words are these. He (speaking of Gregory the seventh) forbade all Divine service by married Priests, and Lay-people to hear their Masses, by a new example, and as most think, an unconsiderate judgement, contrary to the opinion of the holy Fathers. From whence arose such a scandal, that the Church was never so distracted by any Schism or Heresy: some contending for justice, others against justice, and in the mean while few keeping themselves continent, though some made great ostentation thereof for their own gain: many joined to their incontinency perjury by reason of their adulteries, and yet who were in greater estimation with the people than these hypocrites? 
Sigebert. Anno. 1074.  Sigebort another Historiographer of theirs, thus writeth. By this occasion (saith he) many false Doctors springing up in the Church turned the people from Ecclesiastical discipline by profane novelties. Nicholas Clemangis thus bitterly inveigheth against these fellows: 
Nichol. Clemang. lib. de ruina & re●aras. E●cles.  These Votaries (saith he) who by how much according to the vows of their Religion they should be more perfect, and chaste, etc. than others, by so much are they more wicked and obsc●ene; Monks in habit, but monsters in conscience, and conversation. And in the same book concerning Nuns he saith, That they were not assemblies of Virgins dedicated unto God, but brothelhouses of Whores and Strumpets, Stews of Venus, and receptacles of lascivious and unchaste wantoness to glut their lusts. But to leave testimonies, and to come to examples. 
Mat. Paris. in Henrico. primo.  Did not that Cardinal called johannes Cremensis, that came into England as Legate from the Pope, in the reign of Henry the first, foully abuse the people & the Clergy? when the next night after he had in a Council at London vehemently inveighed against Priests marriages, and exhorted unto chastity, and enacted a Law in that behalf, he was found in bed with an Harlot to the shame of the Order of Priesthood, and real confutation of his own Decree? 
Stephan Apol. for Herod.  Or that filthy Friar, named johannes de Cornibus that died of the Pox, yet left such an opinion of holiness behind him, that when after his death the read buttons of that disease appeared in his face, the people presently believed that he was turned into a Seraphim? Or that great Saint of theirs Saint Dustane, who for the disallowing of Priests marriages, wrought by the Art of Necromancy, wherein he was very expert, diverse great miracles, as to make an Image to speak to the Council assembled at Winchester, and his Harp hanging upon the wall, to sound of itself an holy hymn, Gaudete in coelo, etc. with sweet melody, and to hold the devil by the nose with a pair of Tongues or Pincers when he came to tempt him unto incontinency. If these stories were true, as they are related, then doubtless the devil was there the chief Actor: if false, then what shameless beasts were they, that reported them to the world? But howsoever it were, still it remaineth that hereby the poor people were miserably deluded. It is written of Saint Godericke, who being mightily tempted with the lusts of the flesh, that to abate the heat thereof, he used diverse remedies, as to wear a hair shirt next his skin, 
Bale Acts of English Votaries.  and sometimes a coat of Mail, and to stand in the night when he was most tempted, in a Well of water up to the chin. One time (as they say) there appeared unto him a great old devil, accompanied with a number of young ones like black boys with shaved crowns, which turned up his bore buttocks unto him in defiance of his chastity: and if any man that had a barren wife complained to this holy Saint, he made them fruitful by tying his girdle about them. This and much more of such stuff is found in his Legend, which was read in the Church on his festival day with great devotion, and certainly believed by the blinded multitude. And no marvel if they were so deluded to believe this, when as they gave credit to fare more abominable and filthy relations, as to that obscene tale of the miraculous conception and birth of Saint Wolstone Bishop of Winchester, which is this: 
Idem.  that his Father desirous to lie with his Mother upon a good Friday, and she refusing in honour of the day, was forced to leave his Sperma upon a stone, which she finding and lamenting the loss thereof, wrapped it up in a lock of wool, and nourished it up under her armhole till it was a perfect Child: and hereupon they say, he was called Wolstone, a man famous in those days for many things but especially for this his miraculous (I might say Sodomitical) begetting. I will end with a merry story related by Malsmbury and others, 
Guliel. Malmesbur. lib. 11.  of a Nun that was Sister to the Emperor Henry the second, whom he so entirely loved, that he would often have her to lie within his Palace very nigh to his own Chamber. 
Vincen●. specul. h●stor. lib. 25. cap. 18.  This Nun was secretly beloved of the Emperor's Chaplain, and with him had diverse amorous meetings in the night: now one morning he being about to departed from her Chamber to his own, lest his footing should be seen in the snow which was newly fallen that night, she took him on her back and carried him over to his own Chamber: at which time, the Emperor being by chance risen to do some work of nature, and looking out of his window, beheld the whole pageant: shortly after fell a Bishopric which the Priest gaped after, and a Nunnery which his Sister desired: then the Emperor first called the Priest, and said to him, I give thee this Benefice upon condition, you saddle no more the Nun: And after calling her said, I give you the Nunnery upon condition you horse no more the Priest. Were not these couple like to be excellent governors of the spiritualty, think you? But all was chaste Religion so long as marriage was absent. And because I have mentioned a Nun, let me give you two or three examples more of them to accompany the Friars. One is of Editha the Abbess of Wilton, who was Saint Dunstanes holy Minion. 
M●lmsbury. Ranulph. ●n Polichro. lib. 6 cap. 9 Antonin. part. 2. tit. 16. c. 18.  Her that holy man beheld on a time, as she was crossing and blessing her forehead with her thumb; which he presently taking into his hand said, Never may this thumb perish, and so it fell out (saith the story) for after her death, all her body was found resolved into ashes, except that thumb, and another secret part which in all likelihood he had blessed also. It is written by the same Authors, that Elgina the wife of Canutus King of England having no children, and being therefore disliked of the King her husband, went to an holy Nunnery to those religious chaste women, hoping to found there some release for her malady, as in deed she did: for finding there an holy Sister with child, she bargained to have the child brought unto her in secret, which she, counterfeiting herself also in the mean time to be great bellied, made show to be her own, and so contented her husband: this Child was called Sweno, and the year before Canutus died, was crowned King of Norway. But above all these, two Nuns following were famous for their cozenage: one a Nun of Watton in Yorkshire, who being engrossed by a young Monk of the Cisternian Order, when she was to be delivered, feigned that Henry Murdach Archbishop of York deceased, who had been her bringer up in her infancy, sent two midwives from heaven, and discharged her of her child without pain, and took it away with them, so that it was never seen after. Another, the Nun called Beatrice (of whom I have spoken before) that is reported to have been so favoured of the Virgin Mary, that she in her habit and feature kept her place for many years, whilst she played the Strumpet abroad. I conclude with that chaste Sister, that having had three bastards, which afterwards grew famous in the Church for their learning, to wit, Lombard, Gratian, and Comester, gloryed in her villainy, and said, that it was an happy fault that had brought forth three such worthy men. And thus we see, how the simple world hath been deluded and abused by this vow of celibacy.  
4. Their third Vow is of regular obedience, whereby they so religiously tie themselves to the rules of their Order, as in outward semblance, they seem to the world to be most holy Saints, when in the mean while in secret they break those rules at their pleasure, and make no conscience of observing the Commandments of God. So great is their hypocrisy in this kind, that some of them would not forsooth die, till their superiors had given them leave. But I cannot better decipher the hypocrisy of this generation, then in the words of Cornelius Agrippa, 
Cornel. Agrippa de vani●. scient. cap. 6.  who at large describeth them after this manner. There are (saith he) in the Church diverse sects, Monks, Friars, Anchorites, etc. which both the old Law, and the purer times of the Church were ignorant of. These at this day, challenge to themselves the only name of religious persons, professing difficult rules of life, and most holy duties, under the names of the worthy Fathers, as Saint Basill, Saint Benedict, Saint Bernard, Saint Augustine, Saint Francis, etc. but at this day few of them are good, whereas of evil there is a great multitude. For hither resort as to a Sanctuary for wickedness, such as are terrified in conscience for their misdeeds, or that by reason of the vengeance of the Law can be safe no where else, or which have cast themselves into poverty by Harlots, Dices, and Luxury: or whom the hope of ease, and the impatient desperation of defrauded lust, the inconsideratnes of youth, the malice of an unjust stepmother, and greedy Tutors, have enclosed within these walls. All which troop are combined together by a pretended show of sanctity, under a hooded habit, and a strong vow of poverty. In that great Sea of superstition, wherein swim and ravine the great Leviathan, and Behemoth, with other strange fishes, and creeping things innumerable: out of this gulf issue forth so many Stoical Apes, so many insolent money-wormes, so many palliated beggars, so many hooded monsters, some wearing long beards, some cords, some ropes, some sackcloth, clubfooted, wood-shanked, barelegged, black, dusky, grisly; attired some in white, others in diverse colours, others in linen, others with nets, others with short cloaks scarce reaching to their buttocks others with long cloaks to their heels, others clad like Mourners, others like Soldiers: some breeched, some unbreecht, some girt, some lose, with a number more of such like Stage-Players. These for their habit sake usurp the only sacred name of Religion, and boast themselves as companions to Christ and his Apostles: when as their life for the most part is notoriously wicked, and yet unpunishable through the pretext of Religion. For they are guarded with the privileges of the Roman Church, and exempted from the jurisdiction of all other Churches: and therefore though they may call others in question in any Court of justice, they if they have done wrong cannot be met withal but at Rome, or jerusalem. Foxes they are in sheep's skins, so dissembling their Art of fraud, that they seem to profess nothing but sergeant hypocrisy, and pure gain, under the colour of piety: whilst with a pale countenance they fain to fast, and draw deep sighs from their breast, with tears at command and murmur continual prayers with moving lips, and by a composed gesture, sober gate, dejected eyes, seem most humble and meek, when in truth if they be looked into, no sink is more filthy and corrupt: and yet they overcome all with the title of Religion, and defend themselves with their hood, as with a buckler against all the darts of Fortune, and so being secure from worldly troubles and dangers, eat the bread of idleness, and sleep in deep security; and accounted this Evangelicall poverty, to eat the fruit of others men's labours, and live by the sweat of other men's brows: and whereas by their base habit they profess deep humility, walking  like poor peasants, disguised like Comedians, bound with cords like thiefs, shaved crowns like Fools, with hoods, earelaps and little bells like jesters, and other such marks of dejection, and reproach for Christ's and religion sake: in the mean while are transported with ambition, and direct the whole course of their order, to gain to themselves titles of honour, no kind of people being more greedy of high places in the world than these are. This and much more to the same purpose writeth Agrippa, touching the hypocrisy of these Romish Votaries. And so we see how the world hath been a long time deluded by these Monastical vows.  
5. And now I come to their Sacraments, which are engines of no less delusion than the former. But to omit the two Sacraments instituted by Christ, which notwithstanding they have most horribly corrupted, I insist in their own five which are proper unto them. And first to begin with their Sacrament of Penance, whereof there are three parts: Contrition, Confession, and Satisfaction. For Contrition, though their constant doctrine is, that paenitens si vel pus●llus dolor sit, absoluitur aculpa, as Roffensis; 
Roffens. Art 5. Maldonat in Summa q. 16. Art 1. Acosta de salut ●ndorum. lib. 5. cap. 11. Tollet de Instruct. Sacerd. lib. 3. cap. 5. Suarez tom. 4. disput. 4. sect. 4. ●u. 9  though the penitents grief be small, yet he is absolved from his fault: Tennis dolour sufficit, a little grief sufficeth, as Maldonate: Contritio imperfecta, an imperfect contrition, as Acosta: Quocunque gradu remissa, in the lowest degree, as Suarez, and Tollet: yet it may wipe away the greatest sin. Though I say, they teach this in their books, notwithstanding they terrify the people in their Sermons, that they must be greatly humbled, and rend their hearts by contrition, if they will be saved (for it is to be noted, that Popery is one thing in their books, and another in their common practice and speech:) and that which is most absurd of all, they need not to be contrite at all, if they will give a little money for a Pardon, and yet go to heaven too. Touching Confession, what is it but a meet device of policy to drain men's purses, and to dive into their purposes? Hereby they search into the Counsels of Princes, and mysteries of State, and intentions and practices of the common sort of people; and so frame and proportion their plots accordingly, and that many times for the ruin and destruction of whole States. For if they find any mischievously minded against Heretical Princes, as they term all that protest against the corruption of their religion; they not only give them absolution from their intended crime before it be committed, but even animate them unto it with promise of Paradise, and commendation of an act, not only meritorious, but Heroical. Thus Father Garnet confessed our Powder Traitors; and a jesuite, Ravillac, that murdered Henry the fourth the French King: and yet forsooth the seal of secrecy solemnly sworn, but daily broken for advantage, doth cast a vizard of holiness upon their practice. Besides it is a known case, how most of that shorn generation, make their confession an ordinary bawd of uncleanness. This is affirmed by diverse of their own writers: one thus. 
Aluar Pelag. de planctu eccles. lib. 1. Art 27.  It is an ordinary practice (saith he) for Priests to commit execrable villainy with women at shrift, ravishing wives, and deflowering maids in the Church, and committing Sodomy with young men, etc. Cornelius Agrippa calleth in plain terms Auricular confession, 
Agrippa de vanit. cap. 64.  genus quoddam lenocinij, and proveth the same partly by a story out of the tripartite History, where it is recorded, how a noble woman was ravished by a Deacon in the time of shrift, for which cause Nectarius the Bishop of Constantinople banished this secret confession out of his Church, as also all the Bishops of the East, did the like in theirs: and partly by their own knowledge and experience in these words: I need not seek fare (saith he) for examples, for I could relate many, fresh and well known if I would; for Priests, Friars, and Monks, have under pretence of religion, free and secret access to all sorts of women, in show to visit, comfort, or confess them for their soul's health: but in stead thereof, they to whom it is a sin to touch money by the rule of their order, accounted it no sin, contrary to the rule of religion. 1. Cor. 7.1. to touch women with unchaste hands, and to defile holy Virgins, Widows, and Wives; yea oftentimes like the Trojan adulterer and thief, to convey them from their husbands, and according to Plato's law, to prostitute them to their fellows: and so whose souls they should gain unto God, their bodies they sacrifice to the devil. Upon this same ground Acosta, a famous jesuite, saith, 
Acosta de procurand. juder salut. lib. 6. cap. 16.  that it was a good provision if the obligation of secret confessions were utterly taken away, for the preventions of most abominable sacrileges and filthy acts, in likelihood to be committed by such as were forbidden the use of marriage. What is this but under a pretence of holiness, to open a gap to all wickedness and uncleanness? As for their satisfaction, which is the last part of their Sacrament of Penance, that is clearly nothing else but a Pageant of hypocrisy, and a mere mockery: For first, whatsoever pain is enjoined them by their Confessor in recompense (as they say) for their sin, is for the most part so sleight and easy (to wit, saying so many Creeds, or Auces, going in Pilgrimage to such or such a Saint, giving themselves a few stripes on the back with a whip, fasting a certain number of days, etc.) as a wicked man would hardly exchange his long pleasure in sin, for so small and short a punishment. And secondly, let the Penance enjoined be never so sharp and great, yet a pardon may release it, and that may be obtained by a little money; or if money be wanting, for visiting one of the seven Churches in Rome, or saying a short prayer in the Primer, or devoutly worshipping the Cross, Nailes, Whip, Lance, Heart, or Hands, of Christ painted on a wall. Yea thirdly, if we are not able or willing to perform our penance ourselves, we may hire another to do it for us, and in our stead, which is the plain doctrine of Tollet, as hath been showed before. And what is all this, but a May-game of sport, and a mere mocking of the world? by which notwithstanding they both keep the people, yea and Princes too, in awe and subjection, and heap up great treasures into their coffers.  
6. From their Sacrament of Penance, I descend to the other four. And first of Confirmation, which as it is abused in the Church of Rome, is nothing else but a device to gain reverence and respect to their Bishops above other Priests. For hence it is, that they prefer it before Baptism, which they say every ordinary Priest may confer, but this only be performed by a Bishop, and that a man hath not his full Christendom, till he be Chrysmatus, that is, thus comfirmed; and the Bishop's blessing is so donative of saving grace ex opere oper● to, that if a man dye before he hath committed any mortal sin after it, he must of necessity go to heaven. Hence it was, that young & old flocked unto them by troops on every side, kneeling on their knees as to some Saint come from heaven, and craving their benediction with most earnest devotion, and yet in conclusion all was not worth a rush, but they returned home as empty of grace as they went thither. I know that this Ceremony is of great Antiquity, and hath an holy and commendable use in the Church of God: but that it should be a Sacrament conferring grace, and that a man is not a perfect Christian without it, is a most abominable delusion.  
Marriage is the next, which they call a Sacrament, ascribing unto it the very efficacy of saving grace, as to the rest, and yet deny the use of it to their Priests: before a vow (say they) it is Sacramentum, a Sacrament; after a vow Sacrilegium, sacrilege. Now if it be a Sacrament, why is it not common to all? Why may any man vow against it? Why do they bar their Priests of it, who of all other have a right unto the Sacraments? Will they deny them the means of their salvation, and so make them ungracious as they are? But I mean not to dispute the question any further, save only to show how these fellows have deceived the world with a pretence of piety, in calling this ordinance of God a Sacrament of grace, and yet deny it to their Clergy as a sin of the flesh, and preferring concubinage, adultery, and whoredom, before it, as lesser evils.  
I will put in the next place, their extreme Unction, though it be last in order, and say only thus much of it, that if it be true which the Council of Trent decreed, 
Concil. Trident. sess. 14. cap. 2.  that this Sacrament wipeth clean away all such sins as remain unpurged or unsatisfied for: and which the Council of Florence judged; that the effect of this Sacrament is, Sauati● animae, The healing of the soul: and which Bellarmine affirmeth, that therefore the five sense, are anointed, 
Bellar. de extreme. unct. lib. 1. cap. 8.  because they are as it were the five doors by which sin enters into the soul: to wit, that there might be a general purgation of all sins which remain: I say, if all this be true, then hath the world been grossly deluded by them. For Purgatory, say they, is ordained to purge away the relics of sin which in our life time we have not satisfied for: 
Idem de Purgat. lib. 1. c. 1. et lib. 2. c. 1  thus Bellarmine defineth Purgatory, To be a place, wherein as it were in a prison, those souls are purged which were not sufficiently purged in this life, to the end that being so purged, they may be admitted into heaven. Now if all the relics of sin be wiped away by this extreme unction, than what use is there of Purgatory? And if the relics of sin be to be purged in Purgatory, then what use of this Sacrament? Either therefore the one, or the other, is a mere delusion, or rather both, seeing there is no purgation of sin, but by the blood and Spirit of Christ alone, by which as many as believe in him are washed, and cleansed from the very dregss of corruption, 1. john. 1.7. 1. Cor. 6.11. Add hereunto, that this unction was not used by the Apostles, and in the primitive Church, as a medicine to purge the soul from sin, but as a miraculous means of curing some dangerous disease of the body. Thus saith Cassander, 
Cassander. Consult. Art 2.  setting down the form of words which were then used at the anointing of sick persons: I anoint thee with holy oil, in the name of the Father, the Son, and the holy Ghost; praying that by means of this holy unction, and our supplication, Sanitatem re●●peres per Dominum nostrum: wherefore (saith he) this unction was not then applied to such as were at point of death, 
Feu●rden●. come. in Iac●b 5.  and whose life was desperate. The jesuite Penardi●tiu● confesseth as much, when he saith, That the effect of this oil of old, was that 〈◊〉 be cured from the disease's of the body: And therefore S. Cl●●ent Bishop of Rome, amongst the sacred constitutions, sees down this form of benediction of this holy oil: O God the Creator, sanctify by Christ this oil, and give it virtue to cure and drive away diseases. How are they then beguiled and deluded, that are made believe, that this last unction by a Priest, is available for remission of their sins, and a powerful passport to convey them into Paradise?  
7. I will end, though out of order, with their Sacrament of Orders, wherein the whole institution of Christ is so disordered, and put out of frame, that little remaineth entire and found in this sacred function. For the charge laid upon Priests by the Spirit of God in holy Scripture, is, to labour in the word, 1. Tim. 5.17. and to feed the Flock of Christ with wholesome doctrine, Acts. 20.27, 28. and to administer the Sacraments to the people, and pray for them, Acts. 2.24. But in the ordination of Priests in the Church of Rome, there is no mention of any of these things. The formality used is only this: The Bishop anointeth with oil in form of a cross, the fingers of him that is to be Priested, which are to touch the Host, and putting into his hand, betwixt his fingers, a Chalice and a little Dish with these words, Receive power to offer sacrifice to God; and to celebrated Mass, 
Gulie●. Malmsbur.  both for the quick and the dead. And by these words he establisheth him a sacrificer of the body of Christ, and giveth him a power that surpasseth the power of all creatures in heaven or earth, whether Emperors, or Kings, or Angels, or the Virgin Mary herself: whence Pope Vrbane the second inferred, That it was an abominable thing, that the hands of them that created their Creator, should be bound to serve them whose hands are daily polluted with filthy touchings. And by this reason he maintained, that Emperors and Kings aught not to give Inuestitures. Another great Doctor, that was Almoner to the Prince of Conde, in the first book of his Royal Priesthood, Chap. 3. thus magnifieth this function upon the same ground. joshua (saith he) stayed but the Sun in the place where it was before: but these (to wit Priests) stay jesus Christ being in heaven, on the midst of an Altar, where he was not before: the creature obeyed him, but the Creator these: the Sun hi●●, but God these, as often as they pronounce the words of consecration. And again, The Priesthood and the Divinity have some thing in common betwixt them, and are almost of equal greatness, because they are of equal power: And therefore (saith he) seeing the Priest marcheth cheek by jolle with the Divinity, and that all Priests are Gods, it followeth that the Priesthood excelleth the Royalty, and that Priests are greater than Kings. Neither is their practice different from their doctrine: For at the Papal Mass, if an Emperor or King assist in person, he performeth the office of a Subdeacon or a Deacon at most, and Deacons we all know are but Priests servants. And Baronius commendeth S. Martin, because at a Feast he presented the cup to a Priest to drink of next himself, rather than to any of the Princes, that were set with him at table. And this is the first piece of his ordination Next unto which followeth the second, that the Bishop than imposeth his hands upon his head, and useth these words, Receive the holy Ghost: whose sins thou shalt remit, they are remitted unto them, and whose sins thou shalt retain, they are retained. By which words is committed unto them a power to remit, and retain sins as we see, and yet not all sins neither: for some pass the power of simple Priests, and are reserved for Bishops and Penitentiaries, from whom also there are some causes reserved to the Pope himself, and therefore they cunningly altar the words of the Gospel, and in stead of, Whosoevers sins, say only, Whose sins. And these be the two parts of their ordination, wherein the chief piece is clean forgotten, to wit, authority and power to preach the Gospel: and not only forgotten in their Orders, but also in their practice; for few there are of infinite multitudes, that labour to instruct the people by preaching, either for want of ability, or of conscience: whereas every ignorant Idiot sacrificeth daily, and giveth absolution to every one that will demand it for a price. And yet who are in greater esteem than these? Who dares control them? Or what Laws can take hold of them? They are wholly exempt from all civil command and authority, and endowed with such privileges and liberties, as no man dare say unto them be they never so wicked, Black is thy nail, for fear of incurring the censures of the Church. And thus it is apparent, how strongly the world hath been deluded by this their Sacrament also, aswell as by the rest.   

CHAP. 8. A rabble of other Romish Delusions, arising principally from the ignorance and abuse of holy Scripture.  
1. TO avoid tediousness in this subject which is infinite, I will bind up in one bundle a few more of their delusions, whereby the Popish Priests have abused the world, and those principally which arise, either from the ignorance, or from the malicious abusing of holy Scripture, or from both together as joint causes. The ignorance and sottishness of the Romish Clergy in former times, is so notorious and famous, that it is almost a needless thing to report that which is written of them. Their own rule, that Ignorance is the mother of devotion, though directed to the Laity, yet possessed their Clergy also: by which they were encouraged to lay aside all study of holy Scripture, and to addict themselves to blind and superstitious devotion, the true daughter of their blind mother Ignorance. S. Bernard saith, that ignorance hath two daughters, dubiety or doubting, and falsity or error: their devotion then must either be full of doubts, as proceeding from unknown grounds, or of error proceeding from authorised ignorance of holy Scripture. There is one Ancient Law in our Kingdom, hatched in the blindness of Popery, that plainly evinceth the ignorance of the Clergy in those times, and their want of learned men: It is this, that in many criminal offences, he that could but read the Psalm Miserere, or some other, though he understood never a word thereof, should be exempted from the secular power, as being fit to make a Clerk, which plainly argued that which I named before, the gross ignorance of the greatest part of the Clergy in those days. I confess that this Law is still continued, but it is not with opinion that such persons are fit to be made Priests, but only for mitigating of the rigour of the Law in petty offences, which otherwise would be inflicted on them as upon the greatest. If we desire particular examples of this sottishness in Popish Priests, I could refer the Reader to other Authors that have written thereof, and especially to Stephen's Apology for Herodotus, where is a whole thrave of them: but that he may have also here some satisfaction, I will not forbear to relate some of them, partly out of that book, and partly out of other writers. Their own Canon Law telleth us of a Priest, that in the Sacrament of Baptism used these words, Bapizote in nomine patria, et filia, et spiritua sancta, which notwithstanding Pope Zachary writing to one Boniface a Bishop in whose Diocese this absurdity was committed, 
Decret. 3. p. de consecrat. Dist. 4. can. ●4. L●mbard. lib. 4. Sentent. Dist. 6.  resolveth to be true Baptism, though the rules of Grammar were broken; and so doth also Peter Lombard. Another, in the consecration of the Eucharist said, Hoc est corpu●● meum, which by the same rule must be a good consecration, albeit notwithstanding their Religion will never allow it, seeing the consecrating virtue lurketh in Christ's own words, Hoc est corpus meum, and those truly pronounced. Another, read in Luke 19.8. Euertit domum, in stead of Euerrit domum, overturned the house, in stead of swept the house, which was a mistake that every Schoolboy could have corrected: but it seems this Priest had read Euertit in his books, but never Euerrit in all his life before. Another read Demissus per portam, let down by the gate, in stead of Demissus per sportam, let down by a basket. Acts. 9.25. Another to prove that an Heretic aught to be put to death, alleged that text of Saint Paul, Titus. 3.10. Haereticum denita, avoid an Heretic, as if it were de vita, suppling, tolle, that is, take away an Heretic. But most famous was he that being asked whether the Virgin Mari●s name could be found in the Old Testament, answered yes, in the first of Gen. verse. 10. where it is written, Et congregationem aquarum vocavit Maria; and he also that would find the Mass in the first Chapter of Saint john in these words: Inueninus Messiam, we have found the Mass: and he also who being in contention with his Parishioners, about paving the Church, brought in the Prophet jeremy for his Advocate, Chap. 17. in these words, Paveant illi et non paueam ego, let them pave, but I will not pave. I will not remember that Popish Priest in the beginning of Queen Elizabeth's reign, who reading the first Chapter of Saint Mathewes Gospel in the Church, Abraham begat Isaac, and Isaac begat jacob, etc. when he came to the hard names of Aminadab and Naasson, etc. broke off on a sudden, not being able to read any further, with this conclusion, And so they begat one another to the end of the Chapter. Neither will I speak of him a Popish Priest also ministrified in that time; that read, Mat. 17.27. in stead of cast an Angle into the Sea, cast an Angel into the Sea: nor him that being by his Ordinary bidden to construe this Article of the Creed, Passus est sub Pontio Pilato to try his sufficiency, answered thus, Passus est, he passed, sub Pontio Pilato, over the bridge Pilatum: which the Bishop finding fault withal, saying, that Sub signified under, not over, he replied; but if he had gone under he had been drowned. But to pass further, if their ignorance in the Latin was so great, what shall we think of their knowledge in the Hebrew and Greek? One of them being held for a learned Rabbi, 
Stella. Clericorum.  hath this derivation of the word praesbiter, either praebens iter, or more subtly, quasi prae alijs bibens ter: and of the word Diabolus, of dia which signifieth duo two, and bolus which signifieth morcellus a morsel, because he makes but two bits of a man, one of his body, and another of his soul. 
Lib. Confor●●it. S. Francisci.  The blessed name jesus is thus abused by them: for they say that the two syllables whereon the word jesus standeth, signify the two natures in Christ, and the three vowels the Trinity, and the two consonants the two substances in Christ's Humanity, to wit, his body and soul. So the word Cephas, which is a Syriac word signifying a stone, some of them derive from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an head; cutting off the two last letters. Some again from the French or English word Chef or Chief, and others from the Latin word Caput, which comes from Capio, whose preterperfect tense is Copi: and all this doltish stir is to uphold the Pope's supremacy that he should be head of the Church. But it is no marvel if they thus dealt with those three holy Languages, sanctified by the Cross of Christ, seeing in their opinion the knowledge of them was a manifest introduction into Lutheranisme, which they call heresy, but in truth is a means to discover their errors, and lay them open to the world. Neither was this ignorance found only in ordinary Priests, but even in Bishops and Popes: as witnesseth Alphonsus de Castro. lib. 1. cap. 4. ad haeres. when he saith; Constat plures corum adeo illiteratos esse, ut Gramaticam penitus ignorant. It is well known, that many of them are so unlearned, that they know not their Grammar rules: for example, a Bishop examining one that was to be made Deacon, in stead of ask Quot sunt Sacramenta, demanded quot suni 7 Sacramenta: how many are the seven Sacraments? To whom the Deacon answering, Tres: the Bishop replied In quibus, what call you them? And it is reported of Pope junius the second, that signing a Warrant, in stead of fiat he wrote fiatur. If any should here step up and say, that we have also amongst us many ignorant Ministers, that have been as absurd in their preachings and demeanours: I answer, that there never was Church better furnished with able, learned, and godly Preachers, than ours is (the Lords name be praised for it:) howbeit I deny not, but that there are amongst us many wand'ring stars, lewd, and unlearned. Ministers, who in their preachings and sayings may peradventure abuse their calling, and afford matter of laughter to profane and superstitious persons: but notwithstanding I avouch, first, that the number of them is but small, in comparison of the huge troops of ignorant Priests and Friars which swarm in all the places of Popery like Locusts in Summer. And secondly, that our Church is sick of them, and seeks to ease her stomach of such unsavoury morsels by little and little, not countenancing them and their ignorance, as they do in the Romish Synagogue. And thirdly, that such abuses in some of our Clergy are matters merely taken up by report, and often devised by Popish and irreligious persons, in malice to our Religion, without any ground of truth: whereas those things which are related of them, are either authentically registered in their own books, or divulged by men of their own faction and Religion. And therefore I may truly make use of the saying of the Poet against them: Et si not dignisumus hac contumelia maxim, indigni illi qui dicant tamen. Howsoever, the whole world will confess, that the times of Popery were times of blindness and ignorance, both in Clergy and Laity, and that when the Gospel began again to shine forth in the world, Learning also began to show itself in all places, which before had lain hid as it were in a dungeon.  
2. Thus they abused the world by their ignorance: but their horrible profanation of holy Scripture is much more abominable; as first, in depriving the people of all liberty to read the same, as if it were the only root and spring of Heresy. This prohibition was so strictly urged, that it was more danger to be found reading in a Bible, then forging false money, or counterfeiting the King's coin, and he was peremptorily judged an Heretic, 
Beres. de tradit. pag. 44. Thyrraus de damoniacis. c. 21. Thes. 257. H●sius de expresso verbo. Dei.  that was found with a Bible in his house, though he held in opinion no doctrine contrary to the Church of Rome: yea, one of them affirmeth, that it was the devil's invention to permit the people to read the Bible: and another, that he knew certain men possessed, because being but husbandmen, they used to discourse of the Scriptures: another, that Laymen are no better than hogs and dogs, and therefore that these precious pearls are not to be committed unto them: and that the Scripture to a Layman, is as a Sword in a mad man's, or a knife in a child's hand. But what marvel if Laymen were forbidden by Priests, when even Priests forbade themselves to read the Scripture? For their whole study was either the Canon Law, or some Postill, or at lest some book of worse report: as for the Bible, they did little acquaint their eyes with that object, lest it should induce them into Heresy. In somuch as an old Priest hearing a young man allege Scripture out of the New Testament, wondered, and swore that he had been a Priest fifty years, and yet never knew what the New Testament was. Espensaeus in his Commentary upon Titus, 
Espensaeus in Tit. cap. 1. & 2 pag. 105.  giveth us a full justification of this report: for there he thus writeth, I remember (saith he) that a Noble Italian Bishop was wont to tell me, that his Countrymen were terrified from the study of Divinity with fear of being made Heretics, as if heresy sprung from the study, and not rather from the ignorance of the Scripture. What Art do your Countrymen profess? said I: of both Laws (quoth he) but especially of the Canon Law, for this is the shortest cut to all the high dignities of the Church. I confess that for very shame, within these forty years they have translated the Bible into diverse vulgar languages, as the French and English: howbeit it is so corrupted in translating, and so counterguarded with false glosses and annotations that in stead of the wholesome juice of saving knowledge, the Reader sucks out nothing but poison and venom to his soul. And these editions were permitted to be read only of those, that had attained a dispensation therefore from their Ordinary, or that could dispend a certain s●mme of money by their yearly revenue: as if heresy builded her nest rather in the breast of the poor man, then of the rich: or as if the rich were less carnal than the poor. And thus that general name which Epiphanim giveth to all Heretics, ●ucifugae, agreeth well to this generations, who cannot abide the light of the Scriptures, but fly from them as Owls and Bats from the light.  
3. Another gross profanation of ●oly. Scripture whereby they deluded the world, is, by their ●h●●●●esse additions, and idle paraphrases, and interp●e●●●●m. For ●ouching additions, what can be more palpable, then when they patch up the Canon of the Scripture, with those books which were hel● both by the Iew●● and most of the anci●● 〈◊〉 for Apocrypha? And which of themselves 〈◊〉 evidence that they proceeded no● from the Spirit 〈◊〉 shineth in the Canonical writings. Besides, do they not make their unwritten traditions, I say not one, but the principal part of God's word? Without which in their judgement, the book of God is an unperfect rule of faith, a dead letter, an incky divinity, and no better than a leaden rule, or a nose of wax, flexible to every humour. In this rank I may place diverse sergeant books, disguised under the name of some of the Apostles, or their Disciples, full of fables, blasphemies, and contrarieties, and yet commended to the world as parcels of the written word of God, and believed in as holy Scripture itself. As, the Gospels of Saint Nicodemus, of Saint Thomas, of Saint Bartholomew, of the Nazarites, of Saint Anne, the book called Pastor, and that which is called Orthodoxographa Theologiae sacrosanctae: with diverse others. But above all, that book ascribed to Saint james, called Protevangelion, sive de natalibus jesu Christi, et ipsius Matris virginis Mariae, beareth the bell for impiety. In this is recorded a long story of Saint Anne's barrenness, and how by prayer she obtained a child of God which was the Virgin Mary, and how she was dedicated by her Mother to the Lord, and brought up in the Temple like an holy Nun, and after by lot fell to joseph, and being with child by the holy Ghost, after much trouble and stir, was delivered in a Cave of her child, by help of a midwife miraculously found out by joseph, with a number more such idle circumstances, which any Christian heart would blush to read, though they were not ashamed to writ, and commend to the deluded world as Articles of Faith. There they tell likewise of many miracles wrought by our Saviour Christ when he was a child: as that when he was carried an infant into Egypt, and being assaulted by thiefs, one of the thiefs would not suffer his fellows to lay hands upon joseph and his company, but departing, desired the infant jesus to remember this good turn: and this was the good thief whom Christ remembered upon the Cross. Again, that Christ being a Lad, and working with his Father joseph in the Trade, had been on a time corrected by him, for miscutting a piece of timber too short for his work, had he not miraculously with his hands pulled it out to the full length. And thus the doltish Friars and Priests stuffed all their Sermons, discourses, and writings, partly with Legendary tales, and partly with fables out of such Apocrypha books, leaving in the mean while, the holy Scripture untouched, wherewith they had small or no acquaintance.  
4. Besides, what do they by their strange paraphrases of the text, but turn it into a plain interlude or play? The Sermons and Postils of their Friars, are stuffed with such idle stuff, which savoureth merely of a profane wit, and tendeth to no other end, but to the deluding of ignorant people. For instance, take the example of that sinful woman called Mary, Luke. 7. who washed our Saviour's feet with her tears, and wiped them with the hairs of herhead: this they turn into a pleasant Comedy, wherein are these Dramata or Actors. First, Mary a wanton Wench, given to pleasure and fleshly dalliance, like another Thais: then her Sister Martha a devout young woman reproving her for her wicked life, and persuading her to repentance: next jesus Christ, an holy and Religious Preacher working upon her conscience by wholesome and heavenly admonitions. Then Simon the Pharisee preparing a dinner for Christ in his house, and entertaining all his Friends that came with him: besides, certain gallant youngsters making love to Mary, and labouring to keep her in her old course of wantonness. And lastly, the Virgin Mary entertaining her after her conversion into her friendship and familiarity. There was never Comedy better acted, and more to the life, than this Friar-like relation was, by that Friar Menot by name, which we will confess if we read the discourse itself, as it is written by him at large. In like Comical manner they handle the perable of the prodigal child, which being briefly recounted by the Evangelist, is so enriched and disguised with a number of idle circumstances, as cannot but move laughter in reading of them: for the true discourse whereof, as also of the story of the Officers that were sent to apprehended Christ, john. 7. and of the two women that contended about the living child before King Solomon, 1. Kings. 3. with a number such like. I refer the Reader to their own books, and especially to the Sermons of Friar Menot, Dormi secure, and Stella Clericorum.  
5. As for their false interpretations and misallegations of texts of Scripture, they are so frequent in all their books, that it may seem lost labour to stand about them: therefore for a taste only take these examples following, wherein they apply the Scripture directly intended of our Saviour Christ, to their Saints and Saintesses. The book of the Conformities of Saint Francis affords many examples of this kind of profanation, but the conclusion of that book is worth the noting, which is this, Multa quidem & alia signa fecit Franciscus, qua non sunt scripta in libro hoc: so affirming the same words of him, which were written by the Evangelist of Christ himself. Thus a Friar of Saint Dominicks Order applied unto his Patron Saint Dominicke that prophecy of Zachary, Chap. 6.1, 2, 3. touching the four Chariots, which being drawn with four kind of Horses of diverse colours, signify four kind of Friars of that Order, Minors, Heremites, Carmelites, and Predicants. To Saint Augustine they apply that of Ezekiel. 28.12. 'tis signaculum plenitudinis Dei plenus sapientiae: and to Saint Agnes, that text in the Canticles, 7.6 Quam pulchra es & decora char●ssima in delicijs; and to Saint Lucy, that of Saint john, Chap. 1.5. Lux in tenebris bucet, & tenebrae came non comprehenderunt. These brave applications are in the Sermons entitled Dormi secure: but these are nothing to them that follow for blasphemy and impiety. The two great lights spoken of, Gen. 1.16. signify (say they) the two dignities in the firmament of the Catholic Church, to wit, Pontifical, and Regal; the one to rule the day of the Spiritualty, and the other to rule the night of the Laity, and is less than the other by 57 degrees, as saith the Glosser upon that place. That first and famous promise of the Messiah, Gen. 3.15. is taken off from Christ, and put on the Virgin his Mother, by reading Ipsa conteret, etc. in stead of ipse or ipsum, according to the Hebrew original Text, and the Septuagint translation. Again, that Prophetical promise made principally unto Christ, and secondarily to the Elect, Psal. 91.13. Thou shalt walk upon the Asp and Cockatrice, etc. was applied by Pope Alexander the third to himself, and the Emperor Frederick; and that not in bore words, but in a real action, by trampling upon the Emperor's neck. Esay. 49.23. it is written, They shall worship towards the face of the earth, and li●ke the dust of thy feet: and Esay. 28.16. Behold I will lay in Zion a tried flo●●, a precious corner stone, a sure foundation: and Hosea. 1.11. The Children of judah and Israel shall be gathered together, and appoint themselves one head: and Cantic. 7.5. Thy head is like the Mount Carmell: and Mat. 28.18. All power is given to me in heaven and in earth: and Psal. 8.7. Thou hast put all things under his feet, the Fowls of the air, that is (say they) the Angels in heaven: Beasts of the field, that is, the godly in this life: and Fishes of the Sea, that is, the souls in Purgatory. All these Texts they apply unto the Pope with a number more, making him equal unto Christ, and investing him with his titles of dignity: as of the Church's Head, the gr●●● Shepherd of the Flock, the Lion of the Tribe of juda, the Bridegroom, etc. I might enlarge myself in this field: but for brevity sake take only these three or four examples more, and so an end with this piece of delusion. Pope Boniface the eight, challenged to himself the power of both swords, Temporal, and Spiritual; because Christ said, that two swords were sufficient, and bad Peter not cast away one of them, but put it up into the s●eath. So likewise they expound that Text, Mat. 17.24. S●lus proce et me, P●y for thee and me: to signify that Christ's family hath two heads, to wit, Christ and Peter; because they 〈◊〉 only pride, and that Peter was a chief over the rest of the Apostles, because none of the rest paid; as if paying of Tribute was a sign of pre-eminence, and not maker of ●u●●●ction. In like m●●ner, Baronius allegeth that of Acts. ●0. 1● Arise, ●●ron. kill, ●●de●●●●: to prove the Pipes p●●●●● 〈…〉 the Venetians: Kill, that is, excommunicate: And eat, that is, bring them to the obedience of the Church of Rome. In fine, I cannot omit that their famous interpretation of a Parable recorded by S. Mark, Chap. 13.34. where it is said, That a certain man going into a strange Country, leaneth his house, and giveth authority to his servants, and commandeth the porter to watch. This man (say they) going into a strange Country, is the soul which by death departeth out of this world: his leaving authority with his servants, signifieth, that he chargeth his Executours to procure with his goods, the prayers and suffrages of the Church, whereby he may be freed from Purgatory: he commandeth the Porter to watch, that is, he giveth part of his goods to his Pastor, that he may diligently sacrifice for him, by saying Mass. Who seethe not the impiety and profaneness of these interpretations? And yet these are nothing, either in number or quality, to those that are ordinarily found in their books.  
6. What should I speak of their intricable questions, curious distinctions, subtle speculations, and rond allusions, where with they have so perplexed all divinity, that little of the true sense and meaning thereof can be understood? Take a short view of them, and thereby judge of the whole lump. Touching questions: whether God could sinne if he would? Whether he can yet do as much as he hath done? Whether he could assume the nature of man in the Female kind? Or whether the holy Ghost could produce the Messiah out of another creature than a woman? Whether the good Angels are of one accord? Whether God serveth himself with all of them? Whether they are grieved at the damnation of them whom they guard and keep? How many orders and degrees there are amongst them? With many more of the like nature. Again, about the Sacrament, how Christ is present, and at what moment of the consecration the elements are changed? Whether if a Rat eat the Host, he be thereby sanctified, and made an holy Rat, and so of Mice and Dogs? How the Spider swallowed up by S. Francis came out whole and sound at his thigh, whether of it own motion, or by Divine revelation, and whether it partooke of the merits of Christ's blood, and so was translated into heaven. These and a thousand more such like questions are to be seen in their books, full of blasphemy and impiety.  
7. Touching their subtle speculations and inferences, who can but say unto them, Wit, whither wilt thou, if he read but these ensuing instances? One proves, that Peter had no skill at his weapon, because when he should have stroke of Malchus head, he did but slice off his care, Another, that the royal Majesty is subject to the Priesthood, because the servant whose ear was struck off, was called Malchus, which signifieth a King. A third, that Ecclesiastical dignities are not to be conferred in regard of kindred, but of desert; because the keys were given by Christ to Peter, and not to john, though his best beloved, because he was his cousin. They tell likewise, both the colour and fashion of Christ's coat, how it was made by the hands of his blessed mother, and grew up with him, as he grow: And how his flesh was so tender being made of the purest blood of the blessed Virgin's body, that if he had but dashed his foot against a stone, it pained him as much, as if another had been wounded in his eye. Yea, they blush not to preach, how many scourges Christ had given him on his book, and how many wounds he had in his body, and how many thorns there were in his crown, and what he wrote on the ground when he absolved the woman ●●ke● adultery: and what was the woman name that cried, Blessed in the womb that bore thee, to wit, S. Marcilla, Martha●s▪ Chambermaid: and the soldiers name also that pierced his side, to wit, S. Longine. Nay, they can discover what speeches passed in Paradise betwixt God the Father, God the Son, and God the holy Ghost, about the incarnation of Christ, and 〈◊〉 the message to be sent to the Virgin Mary, touching his resurrection. These metaphysical speculations savour more of ●●oth of wit, then of any fruit of Religion.  
8. Their distinctions are no less delusive than the former: for thereby they labour, if not to extinguish, yet at the lest so to obscure and darken the truth, that it can hardly be discerned of the quickest sight. For example: to excuse the●● Idolatry in worshipping of Saints, they make a threefold kind of religious worship: Dulia, belonging to the Saints in general: Hyperdulia, appropriated only to the humanity of Christ, and the blessed Virgin his mother: and La●●ia, due only unto God. Again, to maintain their doctrine of merit, they distinguish works into three degrees: some proceeding from nature only before grace: others from faith and grace, but not from a man fully justified: and some from a person fully justified: and these last (say they) are meritorious of everlasting glory and happiness. Besides, they distinguish their merits, into congruity, and condignity: the sacrifice of Christ, into bloody and unbloody; the one on the Cross, the other in the Mass. And whereas in the first institution of the Sacrament, our Saviour saith, Drink ye all of this, they distinguish of the word All, and say, 〈◊〉 by it are meant, not all Christians, but All the Apostles only. And likewise in their Sacrament of Marriage, whereas the Apostle saith, Marriage is honourable among shall men, they distinguish again of the word All, in like sense as they did before in the Sacrament of the Lords Supper, viz. no● A●● in general, b●t All that are not bound with avow to the contrary. And thus when we say out of the Scripture, that Christ is the only true foundation of the Church; they distinguish of foundations; and say, that Christ indeed is the p●●ne and principal foundation, but that the secondary foundation is Peter, and so the Pope, upon whom all the rest are buil●. Again they say, that all the Apostles were equal in respect of the people; but not between themselves as if Peter, that neither ordained his fellow Apostles, nor instructed them, nor governed them, could be their spiritual Pastor. So when the Scripture plainly affirmeth, that Christ is the only Mediato●●r betwixt God and us; they answer by distinction, that he is the only Mediator of Redemption, but nor of intercession. Again, that he is the only Mediator in regard both of Nature and Office, but that the Saints are our Mediators in regard of Office, though not of Nature. So for satisfactions, Christ's satisfaction (they say) is in virtue sufficient but not in act efficient, except it be applied by our satisfaction. So when the Gospel saith. That when we have done all that we can, we are yet unprofitable servants, they elude it by a distinction, saying; we are unprofitable indeed to God, but not to ourselves. And when we give instances of many Popes that have erred and been Heretics, they answer that the Pope may err, quatenus hom●, but not quatenus Papa. In fine, there is no truth in religion, nor point of faith, which is not mangled and obscured by such curious distinctions, and the world thereby most grievously deluded.  
9 Lastly, touching their fond allusions, to decipher them to the full, would ask more ink and paper, than I would willingly employ upon such idle stuff: I will instance in three examples only, The first whereof shall be of their Episcopal ornaments. The two horns of a Bishop's Mitre (say they) signifieth his knowledge in the old and new Testament: his white Gloves, the sincere administration of the holy Sacraments: his clean Surplissa, the simplicity and innocency of his life: his Crosier St●●fe, the drawing of Christ's sheep to the pasture of God's word: and his Cross and book, the affections and afflictions which he is subject unto. Are not these brave contemplations befitting an Heroical invention? Bu● I come in my second example to their Mass, where the Priest at one instant personates many parts: to wit, of Christ, of the Virgin Mary, of the twelve Apostles, and principally of judas, of the Thief on the Cross, of the Centurion, of the Publican, and a number others. When he crosseth the Host (say they) he represents the person of Christ: and when the Cup, the person of judas: by three other crosses which he maketh before, he personates the Father, the Son, and the holy Ghost: and by three after, three estates of men; one in heaven, another in Purgatory, and a third upon earth: by five crosses which he maketh after all these, he represents either the five days betwixt Palm sunday and good-Friday, or the five wounds of Christ: by burning candle (say they) figureth either Christ, who enlighteneth every one that cometh into the world, or the light of saith and ardour of charity, which is in every Christian soul: and the Glorin in excelsis, pronounced with a low voice, representeth christ crying in his cradle when he was an infant: and pronounced with an high strain, his terrible voice at the day of judgement. Did ever Mountebank or juggler so cousin the world with sergeant shows and wares, as these Impostors have done by these their hypocritical devices? The third example is, touching their Lent diet, wherein they find such an infinite number of sottish mysteries, as would be tedious to repeat. There is not a Fig, nor a Raysin, nor Prune, nor Egg, nor Eggshell, nor Kernel, but hath a mystical and spiritual allusion: their very Salad composed of diverse kind of Herbs, must signify the word of God of diverse senses; and the Vinegar and Oil which are equally mixed in it, the Mercy and justice of God, the Orange charity, and the Kernel secret alms. But for this matter I refer the Reader to a book called, Quadragosimale Spirituale, printed at Paris, Ano. 1565. and corrected and allowed by two Doctors. Therein we shall find no manner of thing which is eaten of them in Lent, but applied to a spiritual sense. But I leave the further amplification of this dotage to others, that shall search more narrowly into the bottomless gulf of their idle speculations.  
10. I could add here a multitude of Apish tricks and inventions, used by Popish Priests, to make their Auditors laugh, or weep at their pleasure: with a catalogue of their ridiculous discourses both in ●heir books and pulpit. As of him, that upon a wager made one half of the people in the Church to laugh, and the other to weep at one instant, and that of purpose by a passionate discourse of the passion of Christ to those that sat before, and laying open his bore backside to them that stood behind. And of him that cried in the pulpit before the Pope and his Cardinals, Fie S. Peter, Fie S. Paul etc. Or of him that to terrify his Auditors, presented unto them a man like a devil, with flaming eyes, a great hooked nose, bloody teeth, and long crooked nails, braying out an hideous voice. Or of him that to show the people the ugliness of hell, laid open to their view the filthy backside of the Sexton, with whom he had compacted for the acting of this play. Or of him that preached always by dumb gestures and shows. Or of him that was discoursing upon mortality and death, caused on a sudden a dead man's skull, with a candle burning within it, to be raised up on the top of a pole, to the terror of the people. Or of him that would prove a Lutherane to be worse than the devil, because the devil would flee away at the making of the sign of the cross, but a Lutherane was not afraid of it. or of him that having let fall his note of the names of persons to be excommunicate, said, that be excommunicated all that were in that hole, except the Bishop and Official, whose names were also there written. Or of him that compared the Grace of God, to sheep's tri●les: and another, the Sacrament to a Venison Pastry, which is called Venison though nothing be seen but the crust. Or of him that compared soldiers to jesus Christ in all things save in one; namely, that he having descended into hell, returned back again, which they should never do. I could (I say) add these with a number more such like examples, but that they are at large set forth by other Authors, and especially by the forenamed Henry Stephen in his Apology, and also because the whole rabble of Popish shavelings may think themselves already sufficiently graced in thus magnifying their witty inventions. But howsoever they think, the world I am su●e may clearly hereby perceive, how it hath been a long time deluded by them, and how S. Paul's Prophecy is fully verified in the Papal Church and religion: God shall sand upon them strong delusions to believe lies.   

CHAP. 9 A conclusion of the whole Treatise.  
1. I Had here cast Anchor, and stroke sail, had not two shelves lain in my way, which seemed to hinder my ●anding: I mean two doubts or scruples which are to be removed. The first whereof is, How it was possible, seeing these abuses are so palpable, that the world should be deluded by them. And the second, Whether there were none in those blind times that smelled out their delusions, but all in general were carried away with the stream thereof: which two things being resolved, it cannot but be manifest, that the Pope is that man of sin, that son of perdition, and that great Antichrist fore prophesied in the Scripture, and that the Church of Rome is that Whore of Babylon which should inebriate the world with her enchanting cup of Fornications.  
2. Touching therefore the first: I say, that it need not seem strange, that the world should be thus deluded by them, if we consider: first, the just judgement of God, who gave them up to the efficacy of deceit, because they had rejected the love of the truth, as the Apostle speaketh, 2. Thes. 2.9. For where there is not the love of the truth, there must needs be a love of lies, error and superstition. Secondly, if we consider the powerful enchantments of the Babylonish Whore, who like a hellish Sorceress so bewitched the world with the vain name of the Catholic Church, and S. Peter's Chair, and a brave ostentation of pompous Ceremonies, together with the whole frame of their religion, agreeable to man's corrupt nature, that few (most being besotted with their brave shows) could either conceive in their heart, or discern with their eyes in what state they stood, but were carried in the crowd like sheep to the shambleses to manifest destruction. Thirdly, if we consider how the word of God, out of which they might draw saving knowledge, and by light whereof might discover their errors, was locked up from them in an unknown tongue, and not permitted to be read of any, save such as had a special privilege and licence thereunto: for when light is taken away, darkness must of necessity follow in place thereof, and the only light of heavenly truth is to be found in the holy Scripture as David confesseth, Psal. 119.105. Lastly, if we consider the reverend opinion they had of their holy Mother the Church, and also of their Prelates and Priests, whose doctrines they were forbidden to examine or dispute, upon pain of heresy, but swallow all that came to hand, under the pretence of an implicit faith, which they were taught was of itself sufficient to salvation, without any more ado. From these fountains sprung all that strange blindness and stupidity of those times. For in truth, could any man that was not strooken with the spirit of giddiness and slumber, ever frame his heart to believe these monstrous doctrines, that Saints departed aught to be worshipped and invocated with trust and confidence as God himself? that the Pope can canonize them to this worship at his pleasure? that Images are to be adored with the same degree of honour as is due unto their patterns, contrary to an express precept of the Law? that the Pope though never so wicked a wretch, is as a God upon earth, cannot ere in his definitions, but hath the keys of Paradise at his girdle, to let in, or shut out, whom he list? that it is a less sin to commit Fornication or Adultery, then for a Priest to marry, or for a Layman to eat flesh on a Friday? that every Mass mumbled up in a corner, and bought with money, can deliver a soul out of Purgatory? that an ignorant Priest having pronounced certain Sacramental words over all the loaves in the market, with an intention to consecrat, they should be presently turned into so many Gods? that a man can eat his God; and carry him up and down in a box to be adored? that a man can perform works of supererogation, that is, do more good works than are needful for his own salvation and put the rest into the treasury of the Church to be bestowed upon others that want? that Emperors and Kings are subjects unto Popes, not only in Spiritual things, but also in Temporal In ordine ad spiritualia? that it is an heroical act to kill an heretical King, namely, such an one as in all things doth not accord with the Church of Rome? Lastly, (to omit many more doctrines of the like nature) that pardon of sins here in this life, and deliverance out of Purgatory in the life to come may be bought for money, and where no money there no remission? I say, can any man that is not extremely stupefied with sottish ignorance believe these doctrines, which are so palpably false, and so contrary to natural reason, as nothing can be more? Yea, so gross was their stupidity, that when any thing happened, that might give them occasion to misdoubt they were not right, they were so fare from the apprehension thereof, or of laying it to heart, that it reflected upon them to their further hardening. As when they saw the Sacramental Bread and Wine to poison the receivers, as the one did an Archbishop of York in the time of Pope Anastasius the fourth: and the other, the Emperor Henry the seventh: or to be devoured of Rats and Mice, and dogs, or to putrify and corrupt in the vessels wherein they were reserved. These occurrents might open their eyes in all wise judgement, but in stead thereof it darkened them more, even to this, to esteem those base Creatures sanctified by their greedy theft, and no less than holy Saints in their account. And to shut up the point, were they not utterly blinded, and deprived of all light of reason and understanding, they would never ascribe such an holy virtue to the very habit of a Friar of the Order of Saint Francis, that they should think if they were wrapped in it at the hour of their death, their souls must needs fly immediately to heaven: and that the only means for the devil to be saved, was to take upon him the habit of Saint Francis. I will not speak of their equalling or rather preferring the Virgin Maries milk to the blood of Christ: there is a whole Poem of that subject extant, written in Latin by Clarus Bonarscius, alias Carolus Scribanius a jesuite: nor of their curing all diseased horses with holy water sprinkled upon them by a Priest on Saint Joys day, at a Church in France dedicated to his honour: nor of a thousand more such like fopperies which might be produced. This little I think enough to clear the first doubt, to wit, that this blindness came upon the world by the just judgement of God, and that it is neither strange nor incredible.  
3. Touching the second objection, I say, that though this blindness was great, yet it was not so general, but there were some in the midst of those dark times which spied out, and discovered their abuses. Witness Saint Bernard, Petrus Damianus, Guiliemus de sancto Amore, Nicolau. Gallicus Narbonensis, Savanarela a Florentine, Arnolphus Bishop of Orleans, Hildebert Archbishop of Tours, Matthew Paris, Marsilius of Padova, Vrspergensis, Clemangis, with a number more of later time: as Petrorch, Mantuan, Platina, not to mention john Wickleffe, john Husse, Jerome of prague, etc. all which learned persons did mightily inveigh against the abuses and corruptions of the Church of Rome in those days, and that with such vehemency of spirit, that the sound of their words could not but ring in all ears. Take two or three examples in stead of all the rest. Baronius bringeth in Peter Damian thus crying out against the pravities of the Sea of Rome: O the apostolic Sea, heretofore the glory of the world, but now alas thou art become the shop of Simon, the hammers there beat upon the Anuile, and their money comes from hell: whereunto Baronius himself addeth these words: for then all flesh had corrupted their way. 
Baron. An. 1033. sect. 8. et 1049 sect. 10. 15.  So that it seemed a deluge was not sufficient to wash away the filthy ordures, but they required the fire of Gomorrha to purge them: and therefore (saith he) Peter Damian then an Eremite of Mount Auellan in Vmbria, wrote unto Pope Leo a book entitled Gomorrhaeus, wherein he discovereth the hidden vices of the Clergy, and desireth reformation. Hildebert Archbishop of Tours, is as plain and direct, as may appear in the Ecclesiastical history of Nicolas Vignier, where his complaint is set down at length. Matthew Paris reports, 
Mat. Paris in Hen. 3. pag. 792.  that when Pope Innocent the fourth was to departed from the Council of Lions, the Cardinal Hugue, who was appointed to give the farewell Sermon to the City, after the elegant passages of compliment which he used to them, at last added these words: My Friends, since our coming hither, we have done much profit to this City; for when we arrived, we found three or four Stews in it, but now departing we leave but one: but it is true, that one stretcheth from the East gate of the City, and continueth all along to the West. But it is most strange, that in the list of the Orders and persons that were at the Council of Constance, is placed as a chief part of that sacred assembly, the number of the professed Whores that were there found: 
P ●ralei●om. V●sp rgensis.  and Vspergensis saith, that there were of them at the lest 450: so that it is no marvel if such a holy Synod adjudged to the fire john hus and Jerome of prague. Marsilius of Padova, 
Marsil. Pata●. l●b. Desens pacis p. chap. 24.  compareth the Papal Church, and Court, to Nebuchadnezzars Statue, whose head was of Gold, arms and breast of Silver, belly and thighs of Brass, legs of Iron, and feet one part of iron, the other of earth: by all which is represented (saith he) the arrogancy, luxury, simony, carnality, stupidity, and avaricious greediness of the Popish Clergy: adding in the end, a prophetical prediction of the ruin of this Babylonish Strumpet. It is worth the labour to read this whole discourse at full, a breviate whereof I only here offer to your view. 
Nicel Clemangis. epist. ad joh. Gerson.  But above all, let us hear the fearful complaint of Clemangis. This Age (saith he) is an Age of Gold, not in manners (as the Poets feigned under Saturn) but in the enraged and unsatiable desire and extortion of that mettle: for Sacraments, Orders, Dignities, Relaxations, Dispensations, Offices, Benefices, yea sin itself, is now set to sale for Gold: Idiots, and unlearned persons, that can scarce spell, much less read with understanding, & that understand Latin no better than Arabic, and when they pray or sing, know not whether they bless or curse their maker, are admitted into the Priesthood. here you may see men without discipline, without rest, without order: gluttons, drunkards, idle praters, ubiquitaries, unchaste and lascivious persons, and to say all in one word, idle bellies without learning and common honesty. Thus he complaineth, and much more to this effect, which he that will may find in the forequoted place. Petrarch also, though living under the Pope's nose, wrote as bitterly against the impieties of the Antichristian Synagogue: he called Rome Babylon, and said, that Christ was thence banished, and that Antichrist ruled in his place: that Beelzebub was there judge, and that under the standard of Christ they made war against Christ: that greater injury was there done unto Christ, then ever was by the Scribes and Pharisees when he lived amongst them: that the hope of eternal life was held of them for a fable: that the more wicked a man was, the more he was prized & honoured. And in a word, that in this Church heaven gate was opened, and Christ bought and sold for Gold, and if judas should bring hither his thirty pence (the price of Christ's blood) he should be received: and that truth was held for folly, and error and lying for the chiefest wisdom. Thus wrote he, thus peremptorily, and thus piercingly, and yet (which is a wonder) escaped the fire, but then the sacred inquisition was not on foot, as it is at this day. A multitude of such like sayings of learned men I could heap together: but let these suffice for a fay of the whole, that I be not over-burdensome to the Reader.  
4. Besides, the common Proverbes and Verses used in those times, do evidently prove, that their filthy abominations lay not undescryed: for what else do these Proverbs import? As confident as a Pope, as proud as a Prelate, as fat as a Monk, and as crafty as a Friar, the Table of an Abbot, more unlearned than a Monk, Vinum Theologale for the most excellent Wine? 
Hespin. de orig. m●nachat. lib. 6. cap. 18.  In Germany they have this Proverb: In medio consistit virtus, Spricht der Teuffel, dha er schwischem tzwo monichem sa●, that is, Spoke the devil when he sat between two Friars? And in France this, A Friar is a Creature that love's to have the fire at his back, and the table at his belly. And this also: Three things are insatiable, Priests, Monks, and the Sea, in respect of their avarice, as the former was in respect of their luxury. These things were in every ordinary mouth, in somuch as the ignorant people stuck not to scoff at many of their gross absurdities, as he that being reproved for not uncovering his head when he was sprinkled with holy water, answered; that if that sacred water could pass as fare as Purgatory, it might most easily pass through his Bonnet. Or he that affirmed, that crossing and holy water might peradventure scare a way young devils that were but young novices in their trade: but an old devil would not be affrighted with such bugbears. The like scoffs were ordinarily cast out in that blind Age against Purgatory, Invocation of Saints, and Images, as hath been showed before. Nay, many of the very Popes themselves have made a mock and scoff of their own Religion: as Leo the tenth called it a Fable, and said; that he could not open the door of Paradise to himself, because he had sold the keys thereof unto others. And julius the second, that threw Saint Peter's Keys into Tiber, and took in his hand Saint Paul's Sword; saying, that seeing Saint Peter's Keys could do him no good, he would now try what Paul's Sword would do. And Gregory the seventh, alias Hildebrand, who when he saw the Host would not answer a demand that he made unto it, in a rage threw it into the fire, in the presence of many Cardinals that thought to hinder the same. And if Pope's Holinesses were thus Atheistically profane, why should we wonder at inferior Priests? As at him that meeting his Enemy in the street, who threatened to beaten him but for reverence to his God of Paste, laid his God on the ground, saying; the devil take him if he take part with either of us. Or at him, that threatened to throw his God into the fire if he did not appease the present tempest of thunder and lightning, and so show himself stronger than the devil: or at him, who having received a box on the ear by a Captain, bidding him also to turn the other ear to receive another, according to Christ's rule, as he also did, fell hastily upon the Captain, & buffeted him sound, with this Memento, that Christ also commanded us to do as we would be done unto; and withal, desired the standers by to let them alone, for they did nothing but expound Scripture: or at him that being about to go to Mass, and having a box full of Wafers, shaken them together and said, ye rogues, ye rogues, which of you shall be made a God to day? Or at him that said, that they dealt with their God in the Mass, as a Cat doth with a Mouse, which after they have made sport withal a while, they ear at last. But to leave these Proverbs and scoffs, and to come to the verses that were written in those days of the impiety and impurity of the Romish Clergy. In this subject I might be infinite, but I will omit such as are ordinary in every book, and propound a few more rare, and which are not obvious to every view: Pasquin is famous in this kind, as in this Epigram of five Popes, with many more of the like stamp.  
Sixtum Lenones, julium rexere cyvaedi,  
Imperium vani scurra Leonis habes.  
Clementem furiae vexant, & avara cupido,  
Quae spes est regni Paule futura tui?  
In English thus.  
Bawds ruled Sixtus, julius' Ganymedes,  
A ruffian swayed of Leos power the reinss;  
Fury and avarice Clement possedes,  
What hope then of thy rule, O Paul, remains?  
Another Poet in those times thus writeth of the Monks of Saint Anthony's family.  
Diceris Antoni porcos pavisse subulcus  
Viws, adhuc Monachos lumine cassus alis:  
Par stupor ingenij est, ventrisque abdomen utrisque:  
Sorde pari gaudent, inglwieque pari:  
Nec minus hoc brutum genus est mutumue suillo,  
Nec minus insipidum, nec minus illepidum:  
Caetera convenient, sed non levis error in uno est,  
Debuerat Monachie glans cibus esse tuis.  
In English thus.  
O Anthony, thou hog art said to feed  
Alive, now dead, Monks are thy charge indeed:  
Like doltish wit, like greedy paunch in both,  
Alike they are in filthiness and sloth:  
Monks no less brutish, no less dumb than swine,  
As stinking as unsavoury are thine:  
The rest agreed, yet one thing is amiss,  
That Monks on Acorns do not feed I wisse.  
Gualther Mapes, an English Divine that flourished about the year 1197. describeth this generation after another strain, in a style consonant to that Age.  
Est nullum Monacho magis daemonium,  
Nihil avarius, nihil magis is varium,  
Cui siquid datur est possessor omnium,  
Si quidquam petitur, nil habet proprium,  
Si prandit, competit ut loquinesciat,  
Ne lingua dentium opus impediat,  
Si bibit, expedit ut sedens hauriat,  
Ne pes sub pondere ventris deficiat,  
Die devotius adorat dolia,  
Nocte cum bipede laborat bestia  
Tali discrimine, tali modestia,  
Meretur vir Dei regna caelestia.  
In English thus.  
The devil is not so wicked as a Friar,  
Nothing so covetous, so various here:  
If aught be given, he takes it as his own,  
If aught be asked, he nothing hath thats known:  
When dine he doth, he must abstain from speaking,  
Lest that his tongue should let his teeth from eating.  
And when he drinks he must not stand but sit,  
For fear his feet should falter, and his wit:  
All day devout he Bacchus doth adore,  
All night a beast two footed is his store:  
This danger great, and modest exercise,  
Conducts this man of God to Paradise.  
Of the same kind of people another Poet writ this Distich.  
Credibile est Circen mutasse potentibus herbis,  
In Monachosque sues, inquesues Monachos.  
In English thus.  
I think some Witch hath changed of late by bells,  
Monks into Swine, Swine into Monks in cells.  
Another thus describes them.  
Maxima pars turbae raso quae vertice oberrat  
I am nunc consuevit vivere more suo:  
Gratior est lepus, exiguusue cumiculus illis,  
Quam sunt Iohannis mystica scripta libri,  
Plu●is vel minimam partem salmonis habentes,  
Quam Salomonis habent provida dicta simul.  
In English thus.  
The greatest part of crowne-shaven Priests are such,  
As use to live as list themselves each one:  
A Hare or Cony is more pleasing much  
To them, then are the sacred books of john.  
They more esteem a piece of dainty Salmon,  
Then all the gravest words of wise Solomon.  
Another Poet thus.  
Dorsum asini, cor onis, rostrum suis, osque columba,  
Fulcra bovis monacho sint, et honestus erit.  
In English thus.  
Give to a Monk an Asses back to bow,  
A sheep's round hart, the nostrils of a Sow,  
A Doves wide mouth, an Ox's legs in store,  
And then will he be honest, not before.  
Another Poet thus.  
Fercula, vina, venus, modo sunt semperque fuere,  
Verticibus rasi sola ruina gregis.  
In English thus.  
Good cheer, good wine, and wanton Venus' game,  
Have been, and are, of fhaven-crownd Priests the bane.  
I cannot pass over the elegant Epigram written by john Pannonia●, a Poet of their own, touching the hollow Chair, wherewith they used to examine the virilities of their Popes before they were installed: Lincoln: Bennet the ninth, was strangled by the devil in a wood, 
Baron. An. 1054.  of whose damnation Baronius affirmeth, there was a manifest vision presented to one Vaclus. john the 21. was crushed to death with the fall of an Hall, which he had built in the Castle of Viterb●●m. Celestine the fift, died in prison, wherein he was enlosed by Boniface the eight: neither did that wicked Boniface escape the vengeance of God; for being imprisoned in the Castle S. Angelo, by the procurement of Philip the Fair King of France, he died stark mad most lamentably, having first gnawn off and eaten the flesh of his own hands: and at the hour of his death, there was heard such terrible thundering in the Castle, as if all the devils in hell had been present. Clement the first died with fear. Vrbane the sixth poisoned himself. Paul the second died drunk of an Apoplexy. Alexander the sixth was poisoned by a drink, which he himself had prepared for certain Cardinals, through the mistake of his Cupbearer. And julius the third, feigning himself sick, and abstaining from food, fell sick indeed, and died, and so his jest was turned into earnest. I might relate the fearful ends of a number more, but that I hasten to my conclusion. Neither do I speak of those that were purposely poisoned, the Catalogue of which would be too great, it being an ordinary practice in that Sea, seeing in the space of 13. years, six Popes were thus brought to their ends by Brazutus the familiar friend of Bennet the ninth, whose names are recorded by Cardinal Benno, in the life of Hildebrand. Who now can doubt, but that that title, The Son of perdition, ascribed first by our Saviour Christ unto judas that betrayed his master, and hung himself: and secondly, by S. Paul to Antichrist, doth fitly appertain to the Popes of Rome; who as they have been apparent havockers and destroyers of millions of souls and bodies of other men, so they for the most part, have been destroyed themselves, after a violent and horrible manner? And so we have a plain real testimony of the villainy and impiety of the Romish Clergy in those times; for the head being thus distempered, how could the body be but unsound and depraved.  
6. And now, Quid nisi vota supersunt? That God in mercy would enlighten the understanding of all Popish seduced souls, that they may see their errors, and the dangerous estate wherein they stand under the kingdom of Antichrist: and give us wisdom more and more to discern their abominable delusions, and constancy to stand against them to the end: we have not yet resisted unto blood, and in all likelihood the fiery trial is not fare off. For never did that man of sin rage more than at this day, both by open war, and secret policies. Friar dominics shoulders are now too weak to upbeare the Laterane roof, and therefore Loyola with his jesuitical brood, have put under theirs. This Macciavillian rout, professing poverty, and yet possessing more goods and lands then many Princes, and interessing themselves in all matters of State, are crept into all Kingdoms, and like the Cockatrice poison with their very breath and aspect: these are the Pope's engineers and stratagematizers, whereby he seeks to subvert the true Church of Christ, and to fortify the walls of his own Babylon. But Christ jesus the great King of heaven and earth, standeth armed with power, for the defence of his Children; and therefore maugre all their fury and malice, we doubt not but that truth shall prevail against error, and true religion flourish more and more; and that in fullness of time, that Prophecy shall be accomplished, Apoc. 18.2. Babylon that great City is fallen, is fallen, and become the habitation of deuil●, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Even so be it, Amen,  
Amen.   
Finis. Laus Deo.  
END