The accomplishment of the prophecies; or The third booke in defence of the Catholicke faith contained in the booke of the high & mighty King Iames. I. by the grace of God King of Great Brittaine and Ireland. Against the allegations of R. Bellarmine; and F.N. Coëffeteau & other doctors of the Romish church: by Peter Du Moulin minister of the word of God in the church of Paris. Translated into English by I. Heath, fellow of New College in Oxford.

THE SECOND PROPHE∣cie contained in the 2. Epistle of S. Paul to the Thessalonians. CHAP. 2. (Book 2)

3 Let no man deceiue you by any means: for that day shall not come, except there come a departing first, and that the man of sinne be disclosed, even the sonne of perdition.

4 Which is an adversary, and exalteth himselfe against all that is called God, or that is worshipped: so that hee doth sit as God in the temple of God.

5 Remember yee not, that when I was yet with you, I told you these things?

6 And now yee know what withholdeth, that he might be revealed in his time.

7 For the mysterie of iniquity doth al∣ready

worke, only he which now withholdeth, shall let till he be taken out of the way.

8 And then shal that wicked man be re∣vealed, whom the Lorde shall consume with the spirit of his mouth, and shall abolish with the brightnesse of his comming.

9 Euen him whose comming is by the ef∣fectuall working of Satan, with all power, and signes, and lying wonders.

10 And in all deceiueablenesse of vn∣righteousnesse among them that perish, be∣cause they received not the loue of the truth, that they might be saved.

11 And therefore God shall send them strong delusions, that they should belieue lies.

The vnfolding of this prophecy in man∣ner of a Paraphrase.

3 LET no man by any meanes seduce you, by seeking to perswade you that the day of iudgment is neere at han••. For this day shall not come, till there be a generall backsliding, whereby men shal fal from the true doctrine; & that man of sin, which is markt out to perdition, to wit, the bishop of Rome, be disclosed.

4 Whō ye shall know by these marks

He shall oppose himselfe against all that is called God, and which is worshipped; to wit against the true and highest God, and against Emperours, and Kings, and Magi∣strates, whom the holy scripture calleth Gods. Nay, which is more, he shall exalt himselfe aboue God, and especially aboue that which is called God by Idolators, till he shall haue got to be absolute comman∣der over the church, and be called the head thereof, vsurping both the name and au∣thority of God.

5 Remember you not, that when I was yet with you, I told you these things?

6 And now yee know what it is that staieth his comming, which shall come to passe, at the time appointed, & foreordai∣ned by God.

7 For the foundations of this son of perditions dominion are already laid. And Satan doth evē now draw out the threeds, and spinne the beginnings of his doctrine, which shall be woven togither by an abo∣minable art, and ful of wicked craft. There is nothing but one that hinders the disclo∣sing hereof: that is, the Romane Empire (which doeth nowe oversway the whole world) must remaine yet for a time, and af∣terwards

be abolished.

8 And when this Roman Empire shal be destroyed, then shall this bishop be ful∣ly disclosed, and the Papall See shal be ex∣alted by the ruines of the Empire; which bishop, God shall beat down, and weaken by the preaching of his word, but shal not destroy him vtterly til the last day of iudge¦ment, then when Iesus Christ shal come in glorie.

9 Which Pope shall come fortified with the might and efficacie of Satan, with power, and signes, and false miracles, ser∣ving to establish lyes.

10 Whereby such as are markt out to perdition, shal be lewdly seduced, because they haue not loved the truth of the Gos∣pell, which might haue saved them.

11 And therefore God will suffer thē to be seduced, and to be driven into strong delusions, and that they may beleeue lies.

The proofe of this exposition.

He that in the texture of this whole dis∣course shall not see the Popes image, & his doctrine, and the meanes of his rising, all set out in their true colours, doth wil∣lingly

erre, and is blind at noone daie. For we bring no bold coniectures; and our ex∣plications are not violent or forced, but na¦turall, and such as do of their owne accord offer themselues to our hands: such as doe not depart from the words of the Apostle, and are taught vs by experience. Whosoe∣ver wil cōtest about some particulars, shal not thereby endammage the whole bodie of this Prophecie. For though hee moue some difficulties vpō certain verses here & there, yet it is enough to stagger the most strongly opinionated, when they shall see that all the peeces of this so long a Pro∣phecie doe agree vpon one only man, and that there is so good a correspondency be¦tweene all the parts thereof: which shall appeare yet more manifestly by the proofs and by the difficulties which our adversa∣ries moue to the contrary; let vs therefore once more againe run over this Prophecy from the beginning, and examine every particular thereof.

The first part of this Prophecie.

3 LEt no man deceaue you by any meanes; for that day shall not come except there

be a departing first, and that the man of sin•••• be disclosed, even the sonne of perdition.

The Exposition.

3 LEt no man by any meanes seduce you, by seeking to perswade you that the day of iudgement is neere at hād. For this day shall not come till there bee a generall depar∣ting, whereby men shall fall from the true do∣ctrine, and that man of sinne which is markt out to perdition, to wit, the Bishop of Rome, be disclosed.

The proofe of this Exposition.

MAny, being either led by curiosity, or spurred on by impatience, affir∣med that the day of the Lord was hard at hand. Whose over rash and headlong for∣wardnes, is here staied by the Apostle, tel∣ling them that this day shall not come till there be a falling away. What manner of falling away this is, he himselfe telleth vs in that * 1.1 Prophecy of his, which wee haue formerly touched; telling vs before hand, that in the latter time many shall fall away from the faith. And so did some of the An∣cient

vnderstand it; Primasius, Chrysostome and Theodoret, whom, his Maiestie of Eng∣land, followes. There be some that vnder∣stand it, of the peoples falling away, from vnder the Roman Empire. And so do some of the Ancient: which also agreeth with the event. For we shall see anon how that the papacy increased by the decreasing of the Empire, and that the greatnesse there∣of was built vpon the ruines of the Empire.

The head and chiefe cause of this fal∣ling away from the faith, is by the Apostle S. Paule, called the man of sinne, & sonne of perdition, according to the vsuall forme of speech in Scripture, which calleth a bloody man, a man of blood. And those the children of hell, which are markt out for hell. So the man of sinne, and the sonne of perdition, signifie, a man that is a noto∣rious sinner, and such a one as is markt out vnto perdition.

That these qualities, some ages since, were fitting the Bishop of Rome, no man can doubt that hath read the writings, not of their enimies, but even of their owne servants that haue most respected them. Never was there man that did more pro∣stitute himselfe to vphold the Popes pow∣er

then Baronius did. And yet see his own words in the yeare 912. and 8. article. With what face did the Church of Rome then look, and how ilfavoredly? then, when famous queanes, and lewd strumpets did domineere at Rome? at whose pleasure Church livings were bestowsd, Bishopricks given, and that which is horrible to heare, and not to bee spo∣ken, their louers, false Popes, thrust into the seat of Peter. It would bee long to repeate the whole passage; till at last hee breakes out, and asketh, What Priests, and Deacons Cardinals do yee thinke were chosen by these monsters? And hee complaineth that Iesus Christ did sleepe, Now hee speakes of such a great number of wicked & vitious Popes that it should seeme by his reckoning, that Iesus Christ slept a long time. Platina in the life of Benedict the 4. saith, The liberty of sinning hath begot vs these monsters, and prodigies, which by ambition and corruption, haue rather vsurpt, thē possest the holy chaire of Peter, no Prince repressing the wickednesse of these men. Nay I dare affirme, that the hi∣stories of Emperours, and Pagan kings, written by their enimies, or by strangers, doe not speake so ill of them, as the histo∣ries of the Popes, written by their owne

servants, and flatterers, doe speake ill of Popes. From the yeare 870. to the yeare 1050. You see none but Necromancers, but Adulterers, and Murderers, and infa∣mous persons preferred to the Papacy: E∣very one knowes the complaints of Ber∣nard, of Petrarke, of Mantuan, bewailing the corruption, & bad report of the Court of Rome. If these witnesses bee not of au∣thoritie enough, at least I hope Popes thē∣selues shall bee beleeued herein. Aeneas Sylvius otherwise called Pius secundus in the 66. Epist to Iohn Peregall, speaks thus. The court of Rome giues nothing without mony; yea the imposition of hands, & the gifts of the holy Ghost are sold; and the remission of sinnes is communicated vnto none, that haue not wherewithall to pay for it. Where is the man that durst now adaies speake so bold∣ly as S. Bernard did in his 125. Epistle. The beast (saith he) of the Apocalyps, to whome a mouth was given speaking blasphemy, and to make warre vpon the Saints, doth possesse the Chaire of S. Peter, as a Lyon prepared for the pray. I will annex one passage out of the Canonists, which haue glozed the decre∣tals, in the title of Election, and 6. Chap. Their wordes are. Rome built at first by

theeues, doth yet retaine the smacke of her first religion, being called Roma quasi rodens manus. It must needs be that this evill was great, seeing that in a booke so publike & authenticall, which containes all the laws and Statuts of the Church of Rome, these doctors did insert such things to their owne shame. To be briefe, if this be huma∣nitie, to cause 70000 persons, within a few daies to be murdered in a massacre in France; If this bee chastitie, to establish Stewes at Rome: If this bee humilitie, to make Emperours and Kings kisse his feet: If this be fidelitie, to dispense with vowes and oaths; If this be religion, to weare the crosse of Christ vpon his Pantophle: If this be liberalitie, to set the absolutions from sin, and * 1.2 dispensations for ill doing, at a certaine price of money, and to make ex∣presse books thereof; I am then content that we be said to haue done his Holinesse wrong by calling him the man of sinne.

As for the title of the sonne of perditi∣on, it is not our parts to giue iudgement vpon any body, or positiuely to define what men are damned: but wee pray to God to shew mercy to these Popes, which haue bathed their handes in our bloud.

Howbeit * Platina the Popes servant and Secretarie, speaking of their vices, doth as it were despaire of their salvation, saying. Our vices are growne to that heigth, that they will hardly ever find mercy in the sight of God.

Now here. least our adversaries should perplex vs, we are to knowe that the Apo∣stle doth not say, that there must of neces∣sitie be a generall departure, before the son of perdition be revealed, so that when hee shall once come, there shall no more faith∣full men be left in the world: It is enough for the fulfilling of his Prophecie, that this departure be begun, and haue already ga∣thered some little strength, then, when the sonne of perdition shall be disclosed; of which departure hee shall make himselfe the head, and seeke to increase it with all his power; which yet shall never bee so great, but that there shall be some faithfull men in the world, left hid amidst this great corruption.

Moreouer, wee neede not wonder that the Bishop of Rome, is called the man of sinne, in the singular, though there be ma∣ny of them, one after another. For we speak so commonly, and say that the Emperour

goeth before kings, although there be ma∣ny successiue Emperours. So our adversa∣ries say that the Pope is the head of the Church, and not the Popes, because there is but one at a time. In France wee vse to say that the king dieth not, because that by the king, wee doe not vnder∣stand Henry, or Lewis, but a continuall descent of kings, one succeding the other So in the 7. and 8. chapter of Daniell a con∣tinuall succession of kings, is represented by one only beast, which appeareth yet more plainely in the 8. chapter 20. verse. The ramme which thou sawest having two hornes, are the kings of the Medes and Per∣sians. And in the verse following, the kings of Greece are figured by a Goat, the horn of which signifieth the first king. The Greeke article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is singu∣lar, doth most vsually signifie an indefinite person: as in the 2. to Timothy, and 3. chap. where it is also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that the man of God may be absolute, where this word, The man, is aswell, as in this prophe∣cie, taken indefinitely, and applyed to di∣verse men a part. And so Matthew the 18. verse 17. Let him be vnto thee, as the heathē man, or publican, although there were a

great number of this sort; and so shall wee finde it often. But if the sonne of perdition were but one only man that were yet to come, how shall the saying of the Apostle stand, who presently vpon this telleth vs, that the mystery of iniquity did even then in his time begin to worke, for to prepare his way? Is it credible that 5. or 700. yeares should bee imployed about the producing one only man, which should not last aboue 3. yeares, and some few moneths? Or that the mysterie of iniquity shoulde even then begin to worke, and that this man shoulde not yet be revealed? Especially seeing that our adversaries make Antichrist to bee •• Iew, of the tribe of Dan, and which shall build vp Ierusalem againe, whereas we see no preparations for all this, so that by their reckoning the mysterie of iniquity should bee lesse prepared nowe then it was in the Apostles time. But if any one thinke it strange, that Antiochus Epiphanes which was but one person, should bee a figure of divers successiue persons, Let him remem∣ber that many high Priests one succeeding the other, were the figures of Iesus Christ, which yet neverthelesse was but one per∣son. And yet the reason is alike on both

sides. Besides, Antiochus is not the figure of many at a time, seeing there is never but one Pope at the same time.

Neither, can so great a dominion over so many nations (got, not by any exploite of war, but by guile, as the Apocalyps fore∣tels vs in the 17. ch.) be the work of one on¦ly man, much lesse of such a one, that shall raigne but 3. yeares and an halfe; this is a worke of many ages; that which followes, sutes with this, and is full of perspicuity.

The second part of this prophecie.

4 Which is an adversarie, and exalteth himselfe against all that is called God, or that is worshipped: so that he doth sit as God in the temple of God, shewing himselfe that hee is God.

5 Remember yee not that whē I was yet with you, I told you these things?

The exposition.

4 Whom yee shall know by these markes. He shal oppose himselfe against all that is cal¦led God, and which is worshipped, to wit, a∣gainst the true, and highest God, and against

Emperours, and kings, & magistrates, whom the holy scripture calleth Gods. Nay, which is more, he shall exalt himselfe aboue God, and especially aboue that which is called God by Idolatours, till he shall haue got to be absolute commander over the Church, and be called the head thereof, vsurping both the name and authority of God.

5 Remember yee not that whē I was yet with you, I told you these things.

The proofe of this exposition.

The proofe of this exposition consisteth in fiue pointes.

1 To shew that the Pope calleth him∣selfe God, & taketh the authority of God vpon him.

2 That hee doth exalt himselfe aboue God, and especially aboue that which is called God by Idolatours.

3 That hee doth oppose himselfe a∣gainst God.

4 That hee doth oppose himselfe a∣gainst kings, and princes, and magistrates.

5 That he calleth himselfe the head of the church vniversall.

The first point.

That the Pope names himselfe God, and is so called by his favourites, this is a com∣mon thing, whereof the Popes Decrees, & the coūcels where he sat as chiefe, are full. The Canon. Satis, in the 96. Distinction, speakes thus. It is manifestly seene that the Pope can in no wise, neither be vnbound, nor bound by any secular power; who is knowne to haue bin called God, by the religious Prince Constantine before mentioned: now it is ap∣parant, that God cannot be iudged by men. He excludes princes therefore from the ti∣tle of God, that he may reserue it to him∣selfe; and approving of Constantines saying which calleth him God, thence inferreth that the Pope may not bee iudged by any person. Where we are to note by the way, that Constantine in the councell of Nice, speaking to al the bishops present, said vn∣to them, Yee are Gods, but never spake this in particular to the bishop of Rome.

The glosse of the extrauagant, cum inter of Iohn the 22. hath these words. To thinke that our Lord God the Pope, the author of the aforesaid Decretall, and of this, had no power to decree as he hath decreed, would be iudged

an heresie. Where we must note that the Cardinals, & Doctors appointed by Pope Gregory the 13. for the correcting of the Canons, Decretals, Clementines, and, Ex∣travagants, having corrected many other glosses, do not touch this at all, and were willing to haue it remaine as it is.

In the last councell of Lateran, and 9. Session in the yeare 1514. one of the secre∣taries of the Popes chamber speakes thus to Leo the 10. The lookes of your divine ma∣iestie, with the beame-darting splendor of which, my weake eies are dimmed, which was inserted in the councell, as good, and war∣rantable; For there must never any impie∣ties bee put into councels, without being found fault with. Nay which is more, after that the said coūcel was written out, Pope Leo approved of it, and his approbation is set in the frontispice thereof: in the same * 1.3 page the papall dignity, is called, Divinū imperium, the kingdome of God.

In the 2. book of holy ceremonies 7. se∣ction, & 6. chapter. There are these words, The seate of God, That is to say, the Aposto∣lical seat. And Steuchus likewise the Popes library keeper, in his booke of the donati∣on of Constantine, saith that Constantine

held Pope Sylvester for a God (& adoravit vt Deum) and worshipped him as God.

In Italie vpon the gate of Tolentū there is this inscriptiō. to Paul the 3. the most high and mighty God vpon earth. Vpon the tri∣umphall arch, erected to Pope Sixtus the 4. as he entered in state into Rome, there was this written

Oraclo vocis mundi moderaris habenas Et merito in terris crederis esse Deus. This lower world thy sacred words do sway, Stile thee an earthly God we rightly may.

Stapleton an English Iesuit in the preface of his booke, of the principles, of the do∣ctrine of faith cals Gregory the 13. Supre∣mum, plane supremum in terris numen. The supreame, the most absolute supreame God vpon earth.

And Coeffeteau denieth not this, but saith that the Pope is God in the same sense that the scripture calleth kings, and other powers by the name of Gods: an idle ex∣cuse, and against the intent of his Holines For in the old testamēt, this word of Gods is indeed attributed to Princes in the plu∣rall. But for a mans selfe to attribute the name of God vnto himselfe in the singu∣lar; this is a thing which no christiā prince

nor prelate ever did. The bishop of Rome is the first, who some ages since began to vsurpe this title.

We are also to note, that the word Ieho∣vah in the old testament is never attribu∣ted to any creature: but well the worde of Elohim may in the plurall, which signifieth Gods, and Lords. As for the new testamēt, wherein the head-springs of all christiā re∣ligion are contained, & which should rule our fashion of speaking, yee shall never there finde the name of God in the singu∣lar attributed to any but God himselfe, or to Satan whom the Apostle calleth, The God of this world, because in this world hee seeks by al meanes to encroach vpō Gods right. Heathen Emperours also haue taken vpon them the title of God, as Bassi∣an Caracalla, & before him Domitian, whō * 1.4 Sueton, and * 1.5 Martiall call Dominus De∣us noster, the Lord our God, which are the very same words with those which I haue formerly cited out of the glosse. But this name was ever reputed odious amongst the Christians, when it was once attribu∣ted to man, because they haue no more ex∣cellent or reverent name then this; not as the Hebrewes, who are of opinion that the

name of Iehova is more holy and incom∣municable.

But for to know in what sense the Pope is called God, the Pope himselfe can best resolue vs. For out of this title, he gathe∣reth by consequence that he should bee a∣dored; The last councell of Lateran, in the 3. and 10. sessions saith. The Pope ought to be worshipped of all people, and is most like vn¦to God: and that a man might not imagine that it speaketh of a civill kind of worship, it is there told vs what manner of adorati∣on this must be, wherwith he is to be ado∣red; to wit, that it must bee with that kinde of adoration that is mentioned in the 72. Psalme. Adorabunt eum omnes reges terrae, All the kings of the earth shall worshippe him. Where by worship, the highest kinde of worshippe is meant, which is due to the son of God; as Tertullian teacheth vs in his 5, booke 7. chap. against Marcion. So doth Mantuan vnderstande it, which speakes of the Pope:

Ense potens gemino, cuius vestigia adorāt Caesar, & aurato vestiti murice reges, He hath 2 swords within his power to draw, Caesar adores him with an humble awe: And kings with Caesar too in this do meete,

Bowing their necks down for to kisse his feet.

The histories of these last ages are ful with examples of this adoration of the Pope. In the 2. Tome of councels they doe highly magnifie Iustinian because hee did adore Pope Agapet••. But the most remarkable worship that is given him, is that which they do vnto him within the conclaue, im∣mediatly after his election. As soone as e∣ver he is pronounced Pope by the Cardi∣nals shut vp in the conclaue, they presently run vnto him, and pulling of his owne ap∣parell, put on other insteed thereof, redde hose, and red shooes with a crosse of gold, a red girdle with buckles of Gold, a red cap, and a rochet, and answerably fitting him with a red mantle, and a triple crowne glittering with Diamonds, they mount him vp vpon their shoulders aloft, as it were some glorified body, and set him vp∣on the Altar. This amongst the Italians is commonly called adoration: and is there∣fore the more worth the noting, because the Pope is set vpon the Altar, which is a place where they set their Masse-god, and which is appointed for divine worship: so that this worship, cannot be taken for a ci∣vill worship. Herevnto adde that in civill

affaires kings haue more authoritie then Popes, and should therefore by a conse∣quent rather bee worshipt with civill ho∣nour. But they doe not only not worship Kings, but exact of kings themselues to worship the Popes. But if a King called himselfe God, he might seem to haue some shew for it, by alleaging the passage out of the old Testament wherein kings are said to be Gods, yet should a king so doe he would be thought by Christians to bee little lesse then a blasphemer, and I am perswaded that the Pope himselfe would not like it, being that hee vsurps the name of God excclusiuely from al other Princes vnto himselfe, by reason that it is a holy word, and imports as much as adoration. Neither will hee bee woone to grant, that kings, because they are called Gods by Da¦vid, should therefore deny to bee iudged; seeing that he takes vpon him to bee their iudge. And yet we haue seene before, how the Pope out of this very saying of David, concludeth that no man may be his iudge, although in that place there bee no menti∣on made of Bishops or Pastours, but of Princes: It is easie to bee knowne in what sense he calleth himselfe God, since hee v∣sually

calls his decrees, and Canons by the name of * 1.6 Oracles. Now an oracle signifi∣eth an heavenly answer, proceeding from the mouth of God. Rom. 3. verse 2. & chap. 11. v. 4. with the like modestie doth he call his decretall Epistles Canonical scriptures in the 19 Distinction, in the Canon In Ca∣nonicis, the inscription whereof is this. In∣ter Canonicas scripturas Decretales Episto∣lae connumerantur. The decretall Epistles are reckoned amongst the Canonicall scriptures. That is to say, that the Popes Decrees are equall to the holy scripture, and by a consequent are the word of God.

What can one say more of God then that which the aboue cited councell of Lateran, in the 9. & 10. Sessions speakes of the Pope, to wit, that hee hath all power a∣boue all powers, both of heaven and earth? And he himselfe speakes as much of him∣selfe in the 1. booke of holy ceremonies. 7. sect. 6. chap. where Pope Sixtus the 4. speakes thus. This Pontificall sword repre∣senteth the Soveraigne temporall power that Christ hath given the Pope his vicar vpon earth, as it is written. All power is given mee both in heaven, and in earth, and * 1.7 elsewhere. His dominion shall be from sea to sea, & from

the river vnto the ends of the land. Which power is also signified by the velvet cap which Popes weare. Of which power even over heaven it selfe, Innocent the 3. was bold to make vse in the bull▪ Ad liberandum: where he grants vnto Pilgrims, that die in their pilgrimage, to enioy a greater degree of glory in Paradice aboue others.

Besides I say, that to call himselfe his Holines exclusiuely to al others, is to take a name vpon him that is proper to God a∣lone, who is not only the most holy Father, (a name which the Pope doth also assume) but Holinesse it selfe. As also for to attri∣bute all power vnto himselfe as Paule the 5. doth in this holy register, where he calls himselfe a Vice-God, the Monarch of the Christian world: the vpholder of the pa∣pall omnipotency.

Next in order comes our Saviour Iesus Christ, adorned with titles, names & qua∣lities, all which the Pope applyeth vnto himselfe. Hee calls himselfe at least a hun∣dred times in his Canons and Decrees, The spowse of the vniversall Church; Bellar∣mine goeth yet farther, Etiam Christo se∣cluso, (that is) that hee is so indeed, Christ being set apart, in the 9. Chapt. & 1. booke

of the Pope; And although Christ were not excluded, yet so it is that in matter of marriage, men doe not lightly admit of a companion, much lesse will this bee endu∣red in that holy coniunction with Christ, concerning which S. * 1.8 Paule saith. I haue prepared you for one husband, to present you as a pure virgin to Christ. And that hee might leaue him nothing proper, Leo the 10. in the Councell of Lateran formerly cited, is called the Lion of the tribe of Iuda, the roote of David, the Saviour of Sion. And Bellarmine in the preface of his booke of the pope, calleth the pope the corner stone, a tryed stone, a pretious stone, whereof Esay speakes in his 28. Chap. 16. verse. Which is therefore the more to be noted, because the Apostle in the 9. Chap. of the Epistle to the Romans, saith, that none that belieue in this stone shall be put to confusion.

After that he hath once seized vpon the names and titles of the Father, and of his sonne our Saviour, it is no wonder that he equalleth himselfe with the holy Ghost, saying in the 25 cause, 1. quest. that to vi∣olate his Canons & ordinances is to blas∣pheame against the holy Ghost, to the end we should know, that such an offence shal

never be pardoned, neither in this world nor in the world to come.

The second point. That the Pope doth exalt himselfe aboue God.

THE Apostle will tel vs in the 10. verse of this Chap. that the sonne of perdi∣tion shall vse all guile and deceitfulnesse. Whence it follows that we must not think that this man of sinne, this sonne of perdi∣tion, shall openly proclaime vnto vs, and say. I am more great and powerfull thē the eternall God, which created the world. For who would followe him if hee should speake thus? Or how could any one be se∣duced therewithall? but rather he must in∣sinuate himselfe through deceipt, and vn∣der the shewe of sanctitie. Hee shall haue (saith the holy Ghost in the 13. of the A∣pocalyps) two hornes like the lambe, but hee shall speake like the Dragon: making a shew of Christianitie, and professing the name of Christ, but teaching divelish doctrine, As S. Hilarie saith against Auxentius; vn∣der the colour of preaching the Gospell he shal be contrary vnto Christ, so that the Lord Ie∣sus shall bee denied, whilst men thinke hee is preached. It is sufficient therefore for the

fulfilling of this prophecy, that the sonne of perdition doth in effect lift himselfe a∣boue God, although he professe that he is beneath him. And it will be no great labor to proue this.

1 Whosoever shall quit a servant frō the obediēce due to his master, must needs be greater then his master: But the popes dispense with the setvants of God for o∣baying of God: Whence it followeth that they are greater then God. A horrible thing, yet that which is necessarily infer∣red out of their doctrine, No man will de∣ny the maior, the minor is verified by a thousand examples.

1 It is Gods will that we should keep our oathes and vowes, but the pope vseth to dispense with them. Say that a man haue vowed and promised to God to goe on pilgrimage; the pope if it please him, will dispense with him for it, teaching him how to be periured with a good cōscience. And how knowe I whether God also will free me, or whether hee will condescend to his Holinesse his will.

2 God hath knit man and wife toge∣ther with a knot, that may not bee losed for any thing but adulterie. But the

pope breakes of marriages in many other cases, frustrating the rule of the Gospell, which saith, That which God hath ioined let no man sever.

3 God hath expresly commanded the obedience & fidelitie of subiects towards their Prince, although he bee an infidell: But the Pope will free subiects from this obedience & fealtie towards their Prince, although this Prince bee no infidell, nor tainted with any other crime, nor one that shall withstand the Romish religiō, but on¦ly if the pope be of opiniō that he is not fit for governemēt, as pope Zacharie boasted that he dealt with Childericke, and Sixtus the 5 a little after with our K. Henry the 3.

4 God saith in the gospell, Do workes worthy of repentance, This commandement is expresse and generall, with which yet the Pope will dispense by his Indulgences as Cardinall Bellarmin saith in the 13. cha. of his 4. booke of pennance; Indulgences cause that for the paines which are pardoned vs by the Indulgences, we be not bound to this commandement of bringing forth fruits wor∣thy of repentance.

5 God in his law doeth formally for∣bid marriage in the 1. degree of affinitie,

that is for a man to marry the sister of his deade wife, or for a woman to marry the brother of her dead husband. Levit. 18. & 20. And yet for all this, the taxe of the Popes Chancery fees in the 40. leafe, giues a dispensation and permission for this at a certaine price. The Penitentiarie in the Court of Chancerie may dispense in the first degree of affinitie, and such a letter is sold for 9. ducats, and sixe groates.

6 As for a man to marry his Aunt or his neece, a thing which God also hath ex∣presly forbidden in the 18. and 20. chap. of Levit. The Popes dispēsations are frequēt in this kinde; especially in great families.

7 In all these things, and more such like, the Pope doth exalt himselfe aboue God, since he dispenseth with men not to obay his commandements. And he him∣selfe & his Doctors do not dissemble this. For in the 8. Title of the grant of Prebēds, he boasteth that by the fulnesse of that po∣wer which he hath, he can dispense with the law, & aboue the law. And the Glosse of the Canonists vpon this place maketh it cleere, where it is said. Papa contra Apo∣stolum dispensat, & contra Canones Aposto∣lorum. Item contra vetus testamentum, Itē

in iuramento. The Pope dispenseth against the Apostle, and against the Canons of the Apostles, and against the new Testament, and with oaths. And vpon the Canon, Le∣ctor, in the 34. Distinction. The Pope can dispense against the Apostle; and vpon the 25. cause, 1. Question. The Pope doth dispēse with the Gospell, by giving it what interpre∣tation he list.

8 How many dispensations for age doth he giue contrary to the Apostles wil? Who * 1.9 forbiddeth that a bishop should be a young schollar. He bestoweth bishopricks vpon children; yea, the very Popedome it selfe (into which none are nowe a daies in∣vested, but old men) hath in times past bin given to children. Benedict the 6. was not aboue 9. yeares old when he was chosen pope, as Baronius witnesseth in the yeare, 1033. 6. Article. Hee which as yet knew not what faith meant, could not erre in the faith.

2 To this proofe we may annex an o∣ther, which is a demonstration, built vpon these maximes, that, those faults are grea∣ter which are committed against a greater person; so it is a greater iniurie for a man to wrong his king, then his neighbour, &

for to strike his father, then his compani∣on, as also vpon this, that the more grie∣vous the faults bee, they are punished the more grievously: If therefore an offence committed against the Pope, be more se∣verely punished then an offence commit∣ted against God; if the Popes Decrees be more authorized, thē the commandemēts God: if a man bee thought to haue sinned more hainously in disobaying the Pope, then in disobaying God; how can wee but confesse, that this sin of the two is thought to be the greater, and by a cōsequent that the Pope doth exalt himselfe aboue God? Experience confirmeth this; swear, & blas∣pheame in Italie, no man is moved at it. Oathes are thought to bee but the flowers of eloquence. But should a man goe to Rome, and there say, that the pope is not head of the Church, it is not the intercessi∣on of a king that could deliver him from the stake, or free him frō the clumbs of the Inquisition. The Iewes say that Christ was a deceiver, and yet they are suffered to liue quietly at Rome, but shoulde a man once dare open his mouth to dispute of purga∣tory, hee would presently bee had to the house of Inquisition. There be certain sins

which they call reserued cases, from which no bishop can absolue a man, except it bee only vpon the point of death. You will i∣magine perhaps, that these cases are either murder, or parricide, or incest, or atheisme, or sodomie; no such matter. But these great sinnes from which none can absolue a mā except the pope only, are, the stopping of a man vpon the way as he is going to Rome to purchase him great pardons, the intru∣ding ones selfe in a benefice, the stealing of church goods, to haue spoken ill of, or done ill, vnto the Apostolical seat, &c: such sinnes as these cannot be pardoned on this side the Alpes, except it be by a special per¦mission, and that vpon the point of death. If you haue committed either murder or fornication, the priest will absolue you frō this. But if you haue eaten flesh the weeke before Easter, the priest cannot pardō this but must send you to the penitenciarie: and yet notwithstanding, one is the ordinance of God, the other a commandement but of man. In the Taxe of the popes Chancerie, in the chapter of pardons, 36. leafe. Incest with ones mother is fined at fiue groates, but in the page following, the falsifying of the Apostolicall letters are set at tenne groates.

2 Againe, the pope exalteth himselfe aboue God, when he takes vpon him to be the chiefe iudge in controversies of religi∣on, in steede of deferring this soveraigne iudgement to the holy scripture, which is the word of God. It is said, that it is the church, which doth giue force & authority to the scripture, and that the pope is aboue the church: so he is two degrees aboue the word of God, seeing that he is aboue the church, and the church aboue the Scrip∣ture.

3 But especiallie the pope exalteth himselfe aboue that, which is called God in the church of Rome, for so do papists at this time, call the bread of the Eucharist; they say, that they holde vp God in the Masse, when they hold vp the bread, that they carry God to the sick when they car∣ry the bread, that they eate God and take their creatour, when they take▪ and eat the bread. Many kinde of waies doth the pope exalt himselfe aboue this God. For in the procession vpon the day of his coronation, and at other solemne times, they make this God go before him, carryed vpon a white horse, having a Sansbell about his necke, and a lantherne before, being covered all

over with a Canopy, which is carryed vp by the citizens of Rome. But the pope comes after being carried vpon mens shoulders, vnder a Canopie helde vp by princes or princes ambassadors, the Emperor to (if he be there) putting to his helping hand, or if his Holynesse bee on horse backe holding his horses bridle, after that hee hath first held the stirrup for him to mount; as it is described at large in the 1. booke of holy Ceremonies, 2. Section, & 3. cha. compare the popes manner of furniture with that of his God, and yee shall see the Apostles pro∣phecie fulfilled, where it is said, that he shall exalt himself aboue that which is called God, and is worshipped.

4 You shall see the like example to this, in the 1. Section of the 2. booke in the 14. cha. where it is set downe, with what solemnitie the pope doeth celebrate the masse in his owne person. As he is going vp to the Altar, the greatest prince, or the Emperour himselfe (if he be present) hol∣deth vp his traine: there is a Canopy car∣ried ouer his head, borne vp by 8. princes, or princes ambassadours: being before the Altar, whilst he is singing of the masse, the prelates come, and kneeling downe kisse

his right knee: others kisse his feete. He doth bow himselfe, I confesse, before the host; but the standers by doe him ten times more reverence, then they doe God. The greatest prince in the company giues him water 4. times to wash, serving it to him vpon his knee, as Charles the 8. did to A∣lexander the 6. He is capt, & vncapt, shod, and vnshod; gloued, & vngloued; ringed, & vnringed, I know not how often. There is his taster by him, as they vse to haue at princes tables. There standes one by his side, that points at the words in the booke with his finger, as we vse to serue litle chil∣drē. He sucks wine out of the chalice with a reede. So that all well considered, this whole solēnitie, vnder a shew of worship∣ping the Host, is done farre more for the honour of the pope, then for the honor of his God.

3 Let vs annex one proofe more; he that giveth authority to the holy scripture hath more authority thē the scripture. But Bishops of Rome take vpon them to giue authority to the holy scripture, & say that wee are to receaue it, because the pope hath so ordained He attributs more au∣thoritie therefore to himselfe, then to the

holy scripture. The minor is proved by the words of pope Nicholas in the 19. Distin∣ction, and Canon. Si Romanorum, where he approueth of their saying which said, That the old and new Testament are to bee recea∣ued, not because they are annexed to the Ca∣nons, but because holy Pope Innocent hath pronounced that they must be receaued, For there, he doth not only not reprehēd those that speake thus prophanely, but doth herevpon ground the establishment of the popes Decretals, which are not inserted in the Canons. By this reckoning then, wee must beleeue; that God created the world; that Cain killed Abell; that Noah built the Arke; that God made a covenant with A∣braham; that God gaue his law vnto Moy∣ses; wee must belieue all this I say, not be∣cause the holy scripture witnesseth as much, but because the pope & the church of Rome doe say that it is true, and that these bookes ought to be receaued; And for to make vs relie more vpon the autho∣ritie of the Church of Rome, then of the scripture, they vse commonly to speake thus vnto vs. How would you knowe that this were the scripture, if the Church had not told you of it? whence they conclude

that the church is aboue the scripture. As if I should say, I should not haue knowne that this was the king, but that such a man shewd him to me, therefore this man is a∣boue the king. A wicked church may in∣forme vs that this is the scripture. The Iewes made the old Testament knowne to the Apostles, & yet notwithstanding they persecuted our Saviour.

4 Briefly, to take such wordes out of the common forme of Gods law, as doe forbid vs to make images, or to fall down be∣fore them, what is this but to correct God, and by a consequent to exalt himselfe a∣boue God.

The third point. That the Pope doth set himselfe against God.

This needeth no long proofe, & it doth followe out of the two precedent points. For it is impossible, that hee should call himselfe God, & exalt himselfe aboue God, without being contrary vnto him, & withstanding his wil: yet behold some for∣mal proofs for the confirming of this too.

1 God in the 4. of Deut. 2. verse, doth

forbid vs to adde any thing to, or take any thing from his word. And at the end of the new Testament, God doth denounce a curse against him that shall adde any thing to the things contained in that booke. A passage, which the Councell of Friuli ap∣proved by the Church of Rome doth thus expound. The Apostle S. Iohn in the Apo∣calyps, vnder the name of one book, doth pro∣test of all the bookes, both of the old and newe Testament, If any one, &c. On the contrary the pope doth presume to make new arti∣cles of faith, and to adde to the Creed. At the ende of the last Councell of Lateran, there is a Bull of Leo the 10, wherein all Luthers heresies are reckoned vp. The 26. heresie is, that he said, That out of doubt it lay not in the handes either of the Church or Pope to make new articles of faith. And in the Councell of Florence, in the last session it is defined, that the Church of Rome may adde vnto the Creed. Of all the articles of faith which the pope hath ad∣ded, I am perswaded that this is the worst. That Iesus Christ did not satisfie for the paine due to sinnes after Baptisme.

2 God saith, Drinke yee all of this, the Pope on the contrary, Yee shall not all drink

of this, but this is the priviledge of Priests, and kings, If in the line going before, the commandement of eating bee made vnto the people, as well as vnto the Priest, why not the commandement of drinking as well?

3 God saith in his lawe. six daies shalt thou labour. The Pope saith, Yee shall not la∣bour six daies, but yee shall keepe a great many other resting festivall daies in the weeke.

4 God saith, Deuter. 4.16. Take heede that yee corrupt not your selues, and make you a graven image or representation of any figure, whether it bee the likenesse of male or female. On the contrary the Pope suffereth images of God to be made in stone, and in painting, of the Trinitie in wood, and of God the Father in papall habiliments.

5 God saith in his law, thou shalt not lust; whence it followeth, that to lust, is to sinne, and so S. Paul calleth it, Rom. 7. v. 7. The Church of Rome on the cōtrary saith, that to lust is not to sinne. And the Coun∣cell of Trent in the 5 Session saith, that this lust, which the Apostle calleth sinne, to speake properly is no sin, but onely that it springs from sinne, and makes vs prone▪ to 〈◊〉〈◊〉.

6 God saith, Thou shalt worship God onely, where he speakes of a religious kind of worship. On the contrary, the Church of Rome doth with a religious worship▪ worship the virgin Mary, the Saints, their Images, their reliques, and the Pope takes vpon him to be thus worshipped, as wee haue aboue shewed by many witnesses, & by experiences, where wee haue also refel∣led their evasions.

7 God saith in the 2 of Chron. 6. cha. 30. ver. That God only knoweth the hearts of men. On the contrary the Romish Church saith, that the Saints knowe our hearts, & our thoughts.

8 God saith in the 1. of the Apocalyps 3. v. Blessed is he that readeth, and they that hear the words of this prophecy. And S. Paul wrote vnto the people of Rome, Corinth, &c. vnto the ende that they should reade that which he wrote. On the contrary the pope forbids the people to reade the scrip∣tures, to finde a Spanish or Italian Bible, in Spain, or Italie, is held for a capital offence and thought to be a note of heresie.

9 God by his Apostle in the 1. to the Corinth. 14. Chap. doth beate altogether vpon this, that wee ought not to speake in the

Church with an vnknowne tongue; On the contrary, the pope doth make all his publicke service to bee read in a tongue, which the people vnderstand not, and ac∣custometh women to pray in Latin, as though they were afraid to be vnderstood

10 God saith by his Apostle. 1. Tim. 3, v. 12. Let a Deacon be the husband of one wife. The pope on the contrary, Let him not be married at all; and so of Bishops.

11 God saith by his Apostle. 1. Cor. 10. If any of them which belieue not call you to a feast, whatsoever is set before you, eate, as∣king no question for conscience sake. On the contrary the pope saith. If hereticks invite you to a feast, eate not of flesh vpon a fish day although they carne it vnto you, for it is a case of conscience.

12 God commandeth kings expresly to read in his law; which is the holy scrip∣ture, al the daies of their life, that they may learne to feare him. On the contrary the popish Doctors, Bishops and Confessours, which are about Kings, never recommend the reading of the scripture vnto them; for they are afraid, that by this reading they might chance to learne the truth, & come to knowe that their Crownes are not sub∣iect

to the pope.

Finally, The holy scripture saith that life everlasting is the gift of God;* 1.10 & an in∣heritance, which wee haue as wee are the children of God. That the bloud of Iesus Christ doth purge vs from all our sins. That we eate & break bread in the Lords Supper; That Iesus as he was man, was like vnto vs in all things, sinne only excepted. That Iesus Christ was offered vp for a sa∣crifice but one onely time. All which doc∣trines are cleane overthrowne by merits, by purgatory, by transubstantiation, by the sacrifice of the Masse, as wee haue for∣merly shewed.

In all these things the pope doth op∣pose himselfe against God, and resist his word. In so much that he suffereth a * 1.11 Ca∣non to be in his book of Decretals, which saith, that the Apostle S. Paul spoke against truth and reason.

The fourth point. That the Pope doth set himselfe against Kings and Magistrats, and exalt himselfe aboue them.

This fourth point hath been proued suffi∣ciently

in my first book. To degrade kings and thrust them out of their kingdomes. & after that he hath denounced them depo∣sed, to expose them to the mercy of their subiects, in saying with * 1.12 Bellarmine, that, Executio ad alios pertinet, the execution belongs to others: To tread vpon Empe∣rours necks, and when they come to kisse his pantofle, to strike of the imperiall crowne with his foot: To make them hold the stirrup and the bridle of his horse; To whip Kings or their Ambassadors in their place with rods by way of pennance, ma∣king them to fall downe before him; for which wee haue fresh examples, and they themselues brag of it: to raise infinite sums of mony vpon their Kingdomes vnder the colour of first fruites, bulls, dispensations, absolutions; and to withhold the fift part of their subiects from them, and the third part of their kingdome; are things that cā∣not be taken for any great good turnes, or testimonies of his loue towardes Princes. As for the exalting himselfe aboue them, pope Innocent the 3. in the Decretall that beginneth with, Solitae, puts as great a dif∣ference betweene the pope, and the Em∣perour, as there is betweene the sun & the

moone. Which according to the rules of Astronomie. is 6539 times lesse then the sun; and we haue seene before how Bellar∣mine maketh Kings as much inferiour to popes as artificers are to Kings.

The fift point. That the Pope doth call himselfe head of the Church.

WE need plaints rather them proofs vpō this point. For the pope doth not onely take the title of the head of the Church vpon him, but makes vs to feele the effects of it. Neither, when we say that the pope calleth himselfe head of the vni∣versall church, doe our adversaries say that we wrong them, but they take it hardly, that we doe not beleeue them. And I must needs condemne our selues of blockish∣nesse in offering to dispute about this title with him, seeing that pope Anaclet in his 3 Decretall Epistle, hath proued it so well out of the Gospel; saying, that Peter is cal∣led Cephas, that is to say, the head. For this Etymologie must needes stand for good, since the pope hath approued of it. With the like soliditie,* 1.13 doth pope Boniface the 8

ground this superiority vpon the very first line of scripture. In the beginning God cre∣ated the heaven and the earth.

It is true, that to shift of the matter, they vse to say that the pope is but a ministeri∣all head. But herein mee thinkes they doe delude themselues, because these wordes of a ministeriall head, are meerely contra∣dictory, for it is as if one should say, a king¦ly subiect, or a masterly servant. And there is no king in the world, which hauing sent his Vice-gerent into a Province, woulde endure that hee should call himselfe king, although he should excuse it, and say that he were but a ministeriall king, And do we thinke that Iesus Christ, whome the holy scripture calleth the head of the church, will be well pleased that a man should take this title vpon him, vnder the pretext that some doe excuse it by,, saying that he is an inferiour, or ministeriall head? And yet for all this, not forbeare to rule like the cheife head, as it often falleth out, that vnder the title of the Kings Lieutenant many, doe v∣surp the authority of the King.

But this is an other question. It is suffi∣cient for vs if it appeare that the Pope names himselfe head of the church, for this

is enough for the fulfilling of the prophe∣cie contained in these words, that the son of perdition shall sit in the temple of God. For it is not without cause, that the holy ghost doth vse this worde of sitting, in steede of raigning. Because this is a word whereby the dignity, and papall authority is com∣monly exprest. It is said, that he sitteth in the chaire of S. Peter, the common fashiō of speech is to say that Boniface or Clement sate so many yeares, insteed of saying they governed the church so long. And so doth the whore speak in the 18. of the Apocal. I sit as Queen, that is to say, I rule, shee the sāe sat vpon many waters, which are the people and nations, Apoc. 17. ver. 15. To sit there∣fore in the tēple of God, signifieth to take vpon him to rule in the temple of God.

This temple of God, is the church of God: according to the stile of the new Te∣stament, S.* 1.14 Paul speaks thus to the church of Corinth, What agreement hath the temple of God with Idoles? For yee are▪ the temple of the living God. So likewise it is said in the Apocalyps chap. 3. Him that overcommeth will I make a pillar in the temple of my God. And in the 11. c. the Angel of God cōman¦deth S. Ioh. to mete the tēple of God, which is not a building of stones, but the church

of God, called by S. Paule the house of God.

I am not ignorant that some of the An∣cient by the Temple of God, haue vnder∣stood the temple of Ierusalē,* 1.15 with the like cōiecture, as they haue said that Antichrist should be Nero, raised vp againe from the dead. But there be some others of the An∣cient which contradict them. Chrysostome vpon this place. He shall sit in the temple of God, not in that of Ierusalē, but in the church Theophylact, and Oecumenius, vsing lightly to follow him, say the same. Authors, whō Bellar. hath thus falsified; He shall sit in the temple of God, not only in that of Ierusalem. This Only is of his own, falsly put in cōtra∣ry to the reading of all copies. S. Hierome sheweth himselfe cleerly to be of this opi∣niō. He shal sit in the Temple of God, that is either in Ierusalē, or in the church, which la∣ter expositiō I take to be the truer of the two.

Others thinke to catch vs with a subtil∣ty, and say. If the sonne of perdition be sate in the church, and the Pope be that sonne of perdition, it followes that the church of Rome is the church, since the Pope is sate there. The Apostle lendeth vs a helping hand to get out of this difficulty. For every one knowes that it is one thing to sit, and another thing to bee sate; the one notes a

moving, the other a resting; the one signi∣fies to take a place, and the other to keepe it. This is the reason why the Apostle hath set it downe in the accusatiue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to represent a moving vnto vs. His meaning then is that the Pope shall sit in the temple of God, and take place there, but he doth not deny that after he is entered into the temple, and is sate there, hee shall driue the service of God thence. The temple of Salomō, was it not the house of God? And yet the Priests which were sate there changed it into a den of theeues: how much more if they had brought Ido∣latry into it? They therefore which know∣ing the abuses of the Church of Rome, say that they must not go out of it because An¦tichrist is there, suffer themselues (as it see∣meth to me) to be bound with a straw, and to be held with a slight reason▪ and I can∣not sufficiently wonder at their foolish∣nesse: for they speake as if they should say. We may not go out of this house, for the plague is here; or thus, that we may not be the children of perdition, we must be sub∣iect to the sonne of perdition. We confesse that the Church of Rome was the true church, when the Pope was first establisht

therein, as well as the Greeke church, the Syrian, or Armenian, but whē he was once establisht there, by little, and litle he over∣threw religion, so that they, which look to be saved, must of necessity goe out of her; And he that shall go out of her, goeth not out of the vniversall Church, but out of a particular corrupted church.

The fourth part of the Prophecie of S. Paule.

6 And now ye know what withholdeth, that he might be revealed in his time.

7 For the mysterie of iniquity doeth al∣ready worke.

The exposition of this prophecie.

6 And now ye know what it is that stai∣eth his comming, which shall come to passe, at the time appointed, and foreordained by God.

7 For the foundations of this sonne of perditions dominion are already laied. And Satan doth even now draw out the thre••des, and spin the beginnings of his doctrine, which shall be woven togither by an abominable art, and full of wicked craft.

The proofe of this exposition.

For to proue this exposition, wee are to shew two things. 1. That there were some seedes of Papistry sowen even in S. Paules time. 2. That Papistry is built with artificiall mysteries, & fraudulent devises.

The first point. That there were some seeds of Papistry sowen even in S. Paules time.

1 THe affectation of preheminencie in the church. 2. The religious service done to creatures. 3. The Distinction of meates, and of daies. 4. The allurements of philosophy. 5. The traditions of men; all these are the maladies of the Papacie, and vices of the church of Rome.

There were some seedes of these vices sowne in the Apostle S. Paules time. For e∣ven at that time, one called himselfe the disciple of Peter, another of Paule, and a third of Apollos; which were enflamed with emulation about chiefdome. The encrease of which disorders was for the present hin∣dered

by the humility, and vnion of the A∣postles. And it may well seeme not to bee without great consideration, that the same Apostle hath advertised the Romanes not to be high-minded, vnder the paine of be∣ing cut of. Rom. 11. For although the same instruction be giuen in general to the gen∣tils, yet doth he meane it more in speciall to the Romans; foreseeing that their fall would come by pride; & giueth them this information, which they should take in∣steed of a prophecy.

2 There were some of them too which were giuen to worship Angels, whom hee reprehendeth in his epistle to the Colossi∣ans, 2. chap. Let no man (saith he) beare rule over you, by humblenesse of minde, and wor∣shipping of Angels.

3 There were euen in those daies these words heard, Eate not, taste not, touch not. Col. 2. and many made a conscience of eating certaine meates. 1. Cor. 10. Rom. 14. and this for a religious exercise, and out of a voluntary devotion, & for no other end but to keepe downe the flesh. Then did some begin to make a distinction between daies, as if one had beene better then ano∣ther, Rom. 15.5. Gal. 4.10.

4 Then were there some, that sought to seduce the simple by philosophy; where of S. Paul doth also admonish the faithful. Beware that no man spoile you through phi∣losophy, and vaine deceipt.

5 In the same place he forbiddeth the Colossians to sticke to the traditions of mē; and he toucheth the corruption, that was growing amongst thē. Out of these sparks, through continuance of time, there arose a great flame: Satan endeavouring at that time to beate vpon this yron with as little noise as might bee, which hee could not bring to that perfect forme as hee desired, till many ages were past; There were many yeares to be imployed about the licking of this beare, before it could be brought to any handsome shape. The authority of the Apostles, the zeale of their disciples, the violence of persecutions, did stop him frō going forwards in his worke; but if frō the very infancie of the christian church, & in the sight of the Apostles, he did begin to set about this mysterie of iniquity; what did he do after these lights were extingui∣shed, after this zeale was waxen cold; is it likely that hee woulde forget his former worke, or begin it so earely to cast it off at

last? Seeing that if Antichrist must be such a one, as our adversaries describe him to be, to wit, a Iew, one that must build vp Ie∣rusalem againe, and be a soveraigne mo∣narch over the whole world, we see no be∣ginnings yet of all this, nor nothing more vnlikely to come to passe.

The second point. With what cunning the prophecie is built and of the diverse sortes of guile that are therein.

AS the Apostle calleth the doctrine of our redemption, a secret or mistery of godlynesse, because of the height, & depth thereof: so doth he call the doctrin, which is framed with deceipt, and continued by deepe policie, a secret or mistery of iniqui∣tie: which is the selfesame with that, which the spirit of God in the 2. of the Apocalyps calleth the deepnesse of Satan.

The policies imployed about the buil∣ding of Poperie, and establishment of the papall dignity, are of 4. sorts. 1. There be some of them, which serue to blinde the people, and to darke their vnderstandings.

2. There bee others that serue to heape vp riches; 3. There be others that serue to ex∣alt the pope, and his clergie to honour, & dignitie. 4. There bee others which serue for the preservation of that which is got∣ten.

The first sort of Policie serving to blind, and inveigle the people.

THat the people therefore might bee blinded, and deceaued without vnder∣standing so much; the pope hath wrested the scriptures out of their hands, and takē order that they should not bee translated into a knowne tongue. Within these fewe yeares, the scriptures were no more knowne to the people of France, then the Alcoran was: There were only some Latin Bibles in Monasteries, and in clergie mens houses. And evē at this very time in Spain, Italie, Sicilie, &c. to see an Italian or Spa∣nish Bible, would be deemed to bee a pro∣digy, and thought a matter sufficient to fetch one vnder the inquisition. To the same ende it is that hee will haue the com∣mon service read in a strange tongue, and the women and children are taught to

pray in Latin, for feare they should vnder∣stand themselus. This once effected, it was easie for the Pope to drawe religion to his owne profit, & to disguise it as he thought best; the poore people suffering themselus perforce to bee led along by these guides, which haue hoodwinckt their eies. Ne∣verthelesse because it is the nature of the people to be busie about some thing; ha∣ving taken away the scripture from them, insteed thereof he gaue them images, to∣gether with many outward ceremonies, & gay ornaments, to the end that whilst they stood gazing vpon these he might the ea∣sier display his nets to ensnare them; Some pretty recreations they haue for to occu∣py their mindes, whilst hee in the Interim builds a strong fort round about them, for to keepe them in slavish bondage.

2 But because, be you never so care∣full herein, yet there will ever be some cu∣rious spirits that will escape and get out, and that it is hard, but that some one or o∣ther will be desirous to see the head spring and knowe vpon what authoritie Christi∣an religion is founded; for feare least such a man as this, hauing gotten the sight of the scripture by stealth, should bee offen∣ded

for to see it so little agreeing with the doctrine of the Romish Church, they haue sought to prevent this inconvenience, by an impudent shift. That is, they vse to re∣vile the scripture, saying that it doth not containe all things necessary to salvation, that it is but a peece of a rule, that it is ob∣scure, and ambiguous, that the divell him∣selfe makes vse of it, that it is not the chief iudge of controversies; but that frō thence wee must appeale to the Church of Rome, which cannot bee deceaued, and to the Pope which cannot erre in the faith; By these meanes they haue made the rule of religiō subiect vnto themselues, since that they themselues, are the rule of religion: and haue made themselues, both iudges & parties, since that in the accusatiōs against the Church of Rome, they will haue the Church to be iudge, and acknowledge no other true Church but the Church of Rome.

3 To the same end is it that they bind and tie the beliefe of the people, with an ignorant respect, making them to followe without vnderstanding, and to beleeue without knowledge, whereas the * 1.16 Scrip∣ture would haue vs first know & then be∣lieue.

So doe they fold the faith of an ig∣norant man within the faith of his curate; but take away the means from him, where by hee might knowe whether his Curate taught the truth or no.

This also serueth to detain mens minds, to wit, that the Church of Rome by varie∣tie of recreations hath studied to fit it selfe to all sorts of humors, and to content all kind of persons; There is not so distasting a spirit, but may finde something here to please his palat. Doe you loue pompe and magnificence? where is the like to that of the Cardinals, and Prelates? or set out with that stately furniture, as their most solemne Masses are? But if a sordid life bee more pleasing to any one, you haue the Capuchins, and Fevillants; doe you loue to liue at your ease? you haue your Abbays, and Priories, together with richly landed places for Canons and Monckes: who enioy their hearts desires, & haue the world at wil; but if you like ra∣ther to liue like a beggar, you haue the 4. orders of begging Friars; if you affect soli∣tarinesse, you haue the Hermits; if to keepe company, you haue the Convētuall Mōks; are you desirous of knowledge, behold the

Iesuits that take vpon them to professe it; or if ignorance? you haue the ignorant Fri∣ars, which haue made a vertue of ignorāce; Doth insolencie, and lasciviousnes, like a∣ny one, there is shrouetide, a time appoin∣ted to daunce, and revell in, which sportes if any chance to distaste, presently there∣vpon ensueth ash-wednesday, which chā∣geth their countenances, and turneth all their lewd mirth into a suddaine devotion. At Rome you haue covents of cloystered Monckes wonderfull for their austerity, & stricktnesse of life; and hard by, the commō stewes: liberall almes bestowed on the ho∣spitall of the holy Ghost; but withall sel∣ling of benefices, dispensations, absoluti∣ons, and Church offices.

All this is done in divers places, and by divers men, but behold contrary things in one and the selfe same person. The Pope makes Emperours to kisse his feet, but hee himselfe on Maundie Thursday washeth poore mens feet; he calleth himselfe a Mo∣narch & God vpon earth, but ye shal heare him at another time, say that he is the ser∣vant of servants. Pretty diversity, and de∣lightfull; a witty people, to cloath religion with this variety of colours. There are

none there, euen to little children of 6. and 7. yeares old, but shall haue some thing or other that wil content them; there are cer∣taine feasts of purpose for them, as the feast of S. Catharin, and S. Nicholas, when they are clad in gay apparell, when they are led about in procession, & haue little painted pictures giuen them to beare in their hāds. When they are 9. or 10. yeares old they haue their heads bound about with fillets, and little crosses laid vpon them of beaten gold, thē the bishop stroaks their crowns, and this is that which they call confirma∣tion.

The second Policie serving to gaine.

IN the second place, Popery hath made religion serue, as a meanes to gather vp riches;

1 This is the reason why they haue made a new article of faith, which over∣throwes the whole gospel: to wit; that Ie∣sus Christ by his passion hath not satisfied for the paine due to our sinnes which wee commit after Baptisme, but that it lieth vp on vs to satisfie for them, by doing pen∣nance in this life, and after this life by bee∣ing

in the fire of Purgatory; a fire, seauen times more hot then common fire is, and wherein a man shall fry for many ages to∣gither. But such is the mercy of his Holi∣nesse, that hee pardoneth a great deale of this time to some, whither it be by iurisdi∣ction, or else by way of suffrage.

2 To the same end is it, that they tie their pardons to certaine churches, and hang them on certaine altars; to which this priviledge is granted, that whosoeuer shal cause a Masse to bee said there, on such a day, shal haue his choice to free what soule he will out of Purgatory; but this is neuer done without paying; And in the buls of Indulgence there is this clause ordinarily inserted, that this priuiledge is for none, but Manus porrigentibus adiutrices, for such as shall put to their helping handes, that is to say, for such as shall giue some thing to the Church, or which shall put some thing into the poore mans boxe, which for this purpose is set before the church dore where the pardons are han∣ged. Wherein wee may note a notable point of subtilty, for the Pope sending his Iubilee into Fraunce, sendeth it but onlie into two or three places of the Realme, &

not thorough the whole Country, for so it would be hard for him to gather in the cō∣tributions; and the summes of mony being dispersed must needs be much diminished in passing through so many mens hands.

3 With the like cūning is it, that they vse to make the people institute obits, and yearely masses to bee said for their soules, which are bought at a deare rate. For to hope to haue Masses without mony, were but a folly; it is no reason that a mā should die cheape; yet this is one commodity that in this happy age, euery one is received in∣to paradice for his mony; it cannot be ima∣gined what profit they reap hereby: seeing that there is no mā which would not glad∣ly giue all 〈◊〉〈◊〉 he were worth, to bee deli∣vered from a fire that should torment him but for halfe an howre, how much more to be freed from a fire wherein hee should lie burning I know not how many hundreth years; these were the meanes by which this shamefull gaine beganne first to encrease, whereby bodyly pennance, is turned into a pecuniarie mulct; they cannot haue the earth broken vp for them to be buryed in, nor the bels rung out, nor be named in the Memento without mony; yea & the masses

are solde for more and lesse according to the degree of the solemnitie that they are set out in; there are none but the poore in a bad taking when they die. The 4. orders of the Friars Mendicant never come to visit them vpon their death beds, neuer accom∣pany them to church at their funerals, nor do them any other seruice. For the Taxe booke in the chapter of matrimoniall dis∣pensations, in the 23. leafe, doth put for an vndoubted maxime, that Hae gratiae non cō∣ceduntur paup ribus, quia non sunt, ideo non possunt consolari. These favours are not grā¦ted to the poore, because they are not, ther¦fore they cannot bee comforted. For as thē they thought thēselues to stand on so sure ground, that they might scoffe at the peo∣ple without any danger, and bragge how they had abused them.

4 The inuocation of Saints, and mira∣cles, and supposed reliques, haue, and still do serue to the same end; for if one Saint be in credit, every one carieth his offrings to him; The Curate liues by this, & the vil∣lage fareth the better for it; And when the people come to kisse the reliques, the ba∣sen is never farre of. To go away without casting any thing into it, would bee

thought to haue beene done in contempt, and be censured for an vncivill part; Their solemne feastes are daies of collection, which for this reason, haue beene so much the more multiplied; On such times as these, the Saints are better clothed then they vse to bee ordinarily, and the Virgin Mary doth change her attire.

5 To the same end is it that the Pope hath invented a thousand inhibitions for certaine meats, As also that hee hath for∣bidden marriage in the third & fourth de∣gree, & in spirituall parentage, & in Lent, &c. Because look how many the more in∣hibitions there are, by so much the grea∣ter need haue we to seeke for more dispen∣sations, which do alwaies bring some pro∣fit.

6 The Clergie it selfe is not exemp∣ted hence, vpon whom the Pope doth raise yearely payments, and contributions, and makes every Archbishop amōgst them to buy his Pall at a deere rate, which is a white Pall; 4 fingers broad, with buttons of lead, covered over with blacke silke, made of the wool of certain Lambs which are bread at S. Agnes in Rome, according as it is related in the 1 booke of holy 〈2 pages missing〉〈2 pages missing〉

vate designes of princes; If any one bee in∣tended to trouble a state, and to make the people take armes against their King, his next way is to fall in with the Father con∣fessours, that so he may knowe howe they are inclined, and by confession egge them on to rebellion.

5 Absolution after confession doth adde no lesse authoritie vnto them; For by this it is that they haue vsurped a tempo∣rall dominion, yea ouer kings and princes; The pope will absolue a King, but vpon some tyrannicall conditions; to wit, if hee will submit himselfe to be ierkt, & to take a certaine number of lashes by the handes of Monkes; or goe in pilgrimage, or make his land tributary to the pope, holding it as from S. Peter, or send so many souldiers to such or such a country, for the service of his Holinesse; whereof we haue produ∣ced many examples aboue.

6 In publike ceremonies, in Masses, in Sittings, & Feasts, they haue taken vp∣on them to be princes superiours, and ex∣act slavish submission at their hands; The Kings must serue popes at the Masse vpon their knees; They must hold his stirrup as he is getting vp to horse; They must hold

his horse by the bridle as he is going; or else help to beare vp his chaire with their shoulders; they must wait vpon him at the table. And at the popes feast the chiefe Cardinall Bishop, is to sit aboue the high∣est prince of Christendome; and it is a no∣table maxime, and infallible rule, which is mentioned in the 3 booke 1. sect. and 2. chap. of popish ceremonies; to wit; Note that the Pope doth never doe reverence to a∣ny man.

7 If there bee any fountaine that is good against the stone, or to comfort the stomacke, and strengthen the sin∣newes, presently there is the statue of some Saint or other sent, and erected hard by it; as if this were done by some miracle and by vertue of the Saint, that so they may the more confirme superstition.

8 They haue also yet more exalted themselues by their works of supereroga∣tion, by vertue of which, they obtaine a de¦gree of glory in Paradice aboue the com∣mon Saints, which had no other sanctitie but to obay God; wheras these squires do more then God hath commāded; their su∣peraboūdant satisfactions serue for others, & the Monckes which haue suffered more

paines their sinnes deserued, are in a man∣ner our redeemers, as Bellarmin saith in the 4. chapter of his 1. booke of Indulgences.

9 The cases of marriage also haue bin a great helpe to encrease their power; for they haue remoued all matters of this na∣ture from the courts of ciuill Magistrates. Whence it comes to passe that men repaire to Rome from all parts of Europe, for the disanulling of marriages, and for dispensa∣tions to marry in forbidden degrees; the children that are borne out of which mar∣riages, are boūd of necessity to defend the Popes authority, seeing that such marria∣ges as these, depend altogither vpon his permission.

10 Of the same rancke is their com∣mon service which they cause to be said in the Latin tongue. For as the Romanes did plant their language in the coūtries which they conquered, and the king of Spaine v∣seth the Indians to speake spanish, because it is a marke of soveraignty, and a meanes to make them the more his owne. So the Pope hath made all the churches which are vnder him glad to yeeld their necks to this yoke, & hath giuen thē the Roman tongue, for a marke of subiection to the bishoppe of Rome.

The fourth Policie. The meanes how to keepe that which they haue gotten.

THe Popes being thus enriched, and ex¦alted to this height of honour, did wisely cōsider, that it was to little purpose to get, if they were not able to keepe that which they had gotten; & this is the maine point aboue others in which they haue beaten their braines, and laboured to the vtmost of their power.

1 The first meanes, to preserue that which they had gotten, was to forbid men of the church to marry, for feare lest bi∣shops and Curates, should encroach vpon church goods, and least they should turne little streames out of the common chan∣nel to their private families; Gregory the 1. hath told vs as much aboue, saying, that he was therefore vnwilling to admit of a marry∣ed bishop, because a wife and children, doe vse commonly to consume the church goods.

2 And for feare that Princes might come to finger their substaunce, and that their lands (for treason or other such like

crimes) might chaunce to be confiscate to the crowne, they haue got to haue their iudges, their officers, & their prisons apart yea they haue so farre forth prevailed with our ancient kings, (which were intente to nothing else but to draw the sworde, and followe the game) that their civill causes were altogither decided at Rome; they did also obtaine that the church shoulde euer be held to be vnder age, that so they might not be bound to stand to any bargaine, if it were their lucke at any time to be over∣taken.

3 And to the ende that kings & prin∣ces should not put their noses in their af∣faires, by medling with the choosing of * 1.17 Popes, as they did heretofore, they haue not only confined this election to the suf∣frages of a fewe Cardinals, but they shut them vp also within the Conclaue, damme vp the windowes, put in their meat vn∣to them at a little hole; giue them their bread cut in small peeces, their wine in cleere glasses, for feare least there should be any ticket inclosed, wherby they might receaue some information from without; They dine every one apart, without hel∣ping one another. And to make them dis∣patch

their businesse the sooner, their cō∣mons are diminished, and their ordinarie made lesse from day to day; yea Princes now adaies thinke themselues highly fa∣vored if they can buy the Cardinals voy∣ces for huge summes of mony, to the ende they may haue a Pope that will not handle them too rigorously; And there is scarse ever a Pope made but by such meanes as these.

4. The same politicke wisdome of theirs hath suggested this maxime vnto them, that for the strengthning of their state they must of necessitie oblige great families, and let them haue a share in the pray. Wherefore if a Prince or Lord haue a house overcharged with children, they will bestow a Cardinallship on the youn∣gest, and make him an Abbot, or a Prior, this makes the house the lighter. A father hauing put his daughter into some religi∣ous order, is not troubled to provide her a dowrie against her marriage day. They giue civill magistrates leaue, and make them capable of holding benefices, al∣though they be married, so to make them obliged.

5 The chiefest point of their policie,

is their thrusting of Prelates, and other churchmen into Councels, & into Courts of Parliament, to the end they may know all the affaires of a Realme; which is more; Cardinals promoted to this honour by Popes, sit in the Councels of kings, against all the rules of state, that a king should ad∣mit such into his Councel, as are the crea∣tures of a stranger; By the like reasō, kings should also for their parts haue some lay men in all Ecclesiasticall assemblies, and generall Councels, which should haue an eie over their actions, and knowe what they did; but they are to wise to suffer this.

6 This is not sufficient: For because a∣mongst Prelats, Bishops, Abbots, and the most quallified men of the clergie, there are ever a great many honest, & well min∣ded persons, which doe loue their coun∣trie and the liberty of their Kings, the Pope hath therefore here and there dis∣persed a great rabblement of petty Monks which should preach the obedience due to him; who meriting for themselues, and others, haue receaued certaine preroga∣tiues of holinesse from the Pope, which o∣thers haue not; The fraternitie of the Cor∣deliers haue the privilege to drawe a soule

out of Purgatory vpon certaine daies. The Carmelites haue the prerogatiue not to be in purgatory beyond the Saturday after their deaths. To weare the cowle, & make the vow of S. Francis & S. Dominick, doth confer the same grace that baptisme doth as Bernardine telleth vs in his Rosarie, and Thomas of Aquine, in his 4. booke of Sen∣tences, and fourth Distinction.

7 But aboue all, their greatest policy, and all the depths of the mysterie of ini∣quitie haue beene discouered in their in∣venting the order of the Iesuites; which leaue the honour of keeping the vowe of pouertie, and chastitie to other orders, binding themselues chiefly to the vow of obedience, being tied in particular by an oath to the pope, whom they sweare to o∣bay, In omnibus, & per omnia, with an obe∣dience, which they call a blind obedience, such as doth execute the commandements of a superiour, without inquiring why; which are sent to run over the whole earth even to the Indies, which haue a permissi∣to goe in Lay mens apparell, and to vse e∣quivocation in iudgement, and not to re∣veale the confessions of traytours, & con∣spiratours against the life of their Kings:

which take nothing from any by parcels, but catch by grosse, & swallow vp whole families together.

All these tricks, and devises, tend chief∣ly to the ruine and reproach of kings, whō his Holinesse doth cause to bee whipt most shamefully, and with whose crownes hee dispenseth at his pleasure.

8 It is true indeed that the pope doth recompense them; For hee giueth them of his spirituall graces, an Holy Rose, a Stan∣dard, or a sacred sword, a Boxe full of holy Graines, of little crosses, and beads, which in kissing and carrying about them, they shall gaine an hundred yeares of pardon. As also the priviledge of communicating vnder both kinds. Whoe will not stand a∣mazed to behold these things? Or who will be so obstinate as not to be forced by the evidence of the truth? Although al this which I haue said is little, or nothing; I had need of better eies to looke downe in to the bottome of this so deepe a mystery. Wee haue produced nothing of this but what we haue knowne by experience. But how much more is that which lies hid, and which we doe not knowe? All other poli∣cie is but blockishnesse in respect of this,

and I am of opinion that they which are the contrivers of it, can hardly look vpon one another without laughing. Finally this is altogether such a subiect, as God doth demand for to shew that he doth cō∣found the wisdomes of men, and take the subtill in their own devises. But the Apo∣stle calls vnto vs, intending to make the matter more cleere yet.

The fourth part of this prophecy.

7 Only he which now withholdeth, shall let till he be taken out of the way.

8 And then shall that wicked man bee revealed, whome the Lord shal consume with the spirit of his mouth, and shall abolish with the brightnesse of his comming.

The explication of this prophecy.

7 There is nothing but one that hin∣ders the disclosing of this Bishop. That is, that the Roman Empire (which doth now o∣versway the whole world) must remaine yet for a time, and afterwards be abolished.

8 And when this Roman Empire shall bee destroyed, then shall this Bishop bee fully

disclosed, and the Papall see shall bee exalted by the ruines of the Empire, which Bishop God shall beat downe, & weaken by the prea∣ching of his word, but shall not destroy him vtterly till the last day of iudgement, then when Iesus Christ shall come in his glory.

The proofe of this exposition.

FOr the proofe of this interpretation, we are to shew, 1. That the papacie is en∣creased, and exalted by the ruines of the Empire, 2. That God hath weakned the papacie by the preaching of his word.

The first point. That the Papacie is encreased by the ruine of the Roman Empire.

THe Apostle saith, That hee which doth obtaine shall obtaine, or that hee which boldeth must hold; By him which holdeth he vnderstandeth him, which possesseth, or holdeth rule; which cannot bee vnder∣stood but of the Roman Empire, which did as then beare rule over a great part of the world. For the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which

he vseth, doth signify to possesse. as in the 1. to the Cor. chap. 7. v. 30. Hee foretelleth vs therefore that the Empire which did beare rule must be abolished, and that out of the ruines of the Empire the sonne of perdition must exalt himselfe, & bee made manifest. The same word signifies also to withhold, or hinder; which also agreeth to our pur∣pose. For the Roman Empire while it was in force did hinder the pope from rising, and kept him vnder, by punishing him, dri¦uing him to corners, degrading him, if at any time he failed to do his duty. But this Empire being decayed in the West, & di∣minished in the East by the Sarasins, The popes found means to seize vpō the chiefe citie of the Empire, together with a great part of Italie, & to devoure the neighbou∣ring Churches, and Realmes at his plea∣sure.

Now although the Fathers haue spokē nothing concerning these things, but on∣ly by guesse, & coniectures; because they were not as yet come to passe, nevertheles I knowe not how it hath come to passe to bee a generall receaued opinion amongst them, and a common prophecie, that this sonne of perdition whom they call Anti∣christ,

should rise out of the destruction of the Empire, and be exalted vpon the ruins thereof: And they apply this passage to that purpose, wherin they al hold that An¦tichrist is spoken of: Tertullian in his book of the resurrection of the flesh, chapter 24 Onely (saith he) hee which now holdeth, must hold till he be abolished; what is this but the Roman Empire, the scattered parts whereof being divided amongst tenne kings shall pro∣duce Antichrist, and then shall that wicked man be revealed, &c. Chrysostome in his 4. sermon vpon the second to the Thessalo∣nians, What is it therefore that withholdeth, that hee bee not made manifest, that is to say, what is it that hindreth him from being re∣vealed: some say that it is the grace of the ho¦ly Ghost, others say that it is the Roman Em∣pire, of whose opinion I am altogether. The Greeke scholiast gathered out of diverse interpreters, saith the same. By him which holdeth, hee vnderstandeth him which hin∣dreth; And what is this? some say that it is the holy Ghost, others that it is the Roman Empire, and this opinion is the best; S. Austin in his 20. booke and 19. chap. of the cittie of God: Whereas the Apostle saith, that only he which now holdeth, must hold till hee be a∣bolished,

this is thought by some and that not absurdly to be spokē of the Roman Empire, as if it had beene said, Only hee which now bea∣reth rule, must rule, till he be put from it. Pri∣masius; The Roman Empire shall be destroy∣ed before that Antichrist bee revealed; S. Ierome saith the same in the 11. quest. to Algasia where he doth expoūd this place, If the Roman Empire bee not first destroyed, and Antichrist goe before, Christ shall not come. And a litle after, hauing said that the name of blasphemy written in the fore∣head of the harlot clad in skarlet, is, Roma aeterna, hee addeth, that the Apostle durst not say in expresse tearms that the Roman Empire should bee abolished, for feare of drawing persecution vpon the Church.

Since therefore that the destruction of the Roman Empire must goe before the manifestation of the sonne of perdition which is called Antichrist, we are to looke whether this Empire be destroyed. For if it be found that it was long since ruinated, there is no question but the sonne of per∣dition is made manifest.

Here vpon there is a question moved whether the Empire of Germanie bee the true Roman Empire, and the same Empire

which was in the Apostles time. There be some that affirme this, building vpon this ground, that the Emperour of Germanie is called King of the Romans. Others say that we are not to stand on wordes, but things: And that the Romā Empire, wher∣of S. Paul speaketh, is no more, as Machi∣avell saith in his 1. booke of the Florentine historie: that, L' Imperio é tutto in terrâ. the Empire is all fallē flat vpō the ground. That the Empire of Germanie came not by succession from the auncient Romane Emperours; but that Charles the Great, King of France was the first founder of it. That the Emperour of Germanie holdeth nothing neither in Rome nor in Italie. That Germanie for the most part is out of the ancient Roman Empire. That it is vn∣likely that hee should be the Roman Em∣perour, which is not onely not Emperour of Rome, but sendeth to Rome to tender his submission, and to take an oath of alle∣giance and obedience to him that beares sway there, to wit, to the Pope of Rome. And indeed Lypsius whoe hath spent his whole study in an exact knowledge of the Roman Empire, and which in this point yeelds to no man living, affirmes boldly

that the Pope holdeth the remainder of this Empire; wherefore hee saith that this Pope and Roman Dictatour doth sustaine the parts of this ruined edifice. That hee hath his Senate clad in purple, whom wee may compare to Kings; That hee hath im∣posts, and Embassadours from farre coun∣tries. That Kings themselues, and Princes doe bend before him, and bow down their heads in token of subiection. Wherevpon also he saith that this sacred Empire at Rome, hath beene, and is, insteed of an ankor to floating Europe: And in my opinion the Pope and his Parasites do but plainly scof at the Emperor, in calling him king of the Romans, since that they haue taken away all Rome and Italy from him. But we need not here go about to decide this differēce; for it is is sufficient that all confesse the Roman Empire long since to haue beene so decayed, that one may say truly that it is ruinated, and destroyed; as say that our Kings should bee thrust out of al France, except it were a little Corner in Brittany, one might say that their kingdome were destroyed, & abolished. Besids, Bellarmine doth not see how he doth contradict him∣selfe, in affirming that the Roman Empire

whereof S. Paule speakes is not yet abo∣lished: For hee saith by a consequent that the Empire of Germanie doth hinder the comming of Antichrist: which being gran¦ted, there is no likelyhood that Antichrist must be a Iew which shall take vp his seat in the kingdome of Ierusalem, for the Em∣perour of Germanie hath no meanes to hinder this.

This then being out of question, to wit, that the Roman Empire, whereof S. Paule speakes, is already ruinated, it must needs also be that the sonne of perditiō is alrea∣dy made manifest; since that hee is to rise out of the ruines of the Empire, and bee made manifest by the abolishment therof. We are therefore to finde out some state that did raise it selfe by the fall of the Ro∣man Empire: the head whereof must call himselfe God, and take vpon him to rule in the house of God, which is his Church, and boast of signes and miracles: Doubt∣lesse the Turke never tooke such titles: & there shall no man but the Pope be found to whom all these things will agree: who hath also made the seate of his Pontificall Empire in the same towne, which in the Apostle S. Pauls time was the seate of the

Roman Empire, and which for many ages together was the chiefe cittie of the Em∣pire: so that it cannot bee denied but that he holdeth the same place which the Ro∣man Emperours did of old: And this is so knowne a thing that our adversaries thē∣selues are forced to confesse it, some of whose testimonies wee will cite. Nicholas Machiavell dedicateth his Florentine hi∣storie to Pope Clement the 7: And yet for al that, in the 1. booke there of hee is not a∣fraid to speake in this manner: The Empe∣rour therefore becomming a Christian, and withdrawing himselfe to Constantinople, it followed therevpon that the Roman Empire came to decay, and the church of Rome to en∣crease the more: neverthelesse till the com∣ming of the Lombards (all Italie being vn∣der the rule of Emperors or Kings) the Popes never tooke any other authoritie vpon them at that time, but to looke into mens manners, and their doctrine: In other matters they o∣bayed the Emperours or Kings, which some∣times did put them to death, and imploy them as their servants in what businesse they plea∣sed: but that which woone them the more ho∣nour, and made them to be the more respec∣ted in Italie, was King Theodoricks laying

siege to Ravenna: because Rome remaining without a Prince, the Romans to haue the more refuge, were compelled to yeeld the Pope the more obedience. Yet they did not gaine much authoritie by this, only the Church of Rome got to be preferred before that of Raven¦na. But the comming of the Lumbards, & the division of Italie into so many parts, were the occasions of the Popes rising. Because he (be∣ing as it were the head at Rome) the Emperor of Constantinople, and the Lumbards did so far forth respect him, that the Romans by the Popes meanes did enter a league of friend∣ship with the Lombards, and with Longinus, not as subiects but as friends. And so the Popes continuing to be friends both with the Lombards, and with the Graecians, did en∣crease their dignitie; but a little after ensued the downefall of the East Empire, which hap∣ned about that time vnder the Emperor He∣raclius, by the Sclavonians, Persians, Sara∣sins, &c. He addeth farther that the Pope being not able to obtaine succor from the Emperour against the Lombards, sought to the kings of Fraunce for aide, and that all the wars which were in Italie after that time were raised by the Popes, which made Barbarians come to succour them,

vnder which word of Barbarians hee doth also comprehend the French, who were the only men that did vphold the Papacie as it was falling, and which gaue the Pope whatsoever he doth possesse in Italie. Fi∣nally hee concludeth this whole narration with these words. Wherfore to describe that which followed after this time, wee neede no more to tell of the ruine of the Empire which is vtterly decayed, but how the Pope came to encrease.

Hee that woulde see more particularly how the bishop of Rome hath made his cō¦modity by the ruine of the Empire, let him read Sigonius his historie of the kingdome of Italie. In the beginning of his 3. booke he relateth how (the Emperour Philippicus Bardanes, opposing himselfe against the re¦ceiving of images into churches) Pope Gregory the 2. did for bid the Italians to re∣ceiue any letters frō the Emperour, to pay him any tribute out of their mony, to place his statue in their temples, or so much as once to name him in their publike service. This was the first time that the Popes did rebell against the Emperours, being much enfeebled by the Sarasins in the East, and spoiled of the Empire of the West. Before

then they tooke heed not to raise any mu∣tinies. Now this first attempt of the Popes fell out in the yeare of our Lord, 712. yet this stroke drew no bloud, for no man did for all this withdraw himselfe from beeing subiect to the Emperour. And Sigonius tels vs plainly that eleven yeares after, the Em∣perour Leo gaue Marin, an Esquire of his body, the governmēt of the city of Rome, which place they that helde were called Dukes of Rome, to whom he gaue in com∣mission to put Pope Gregorie to death: which he being not able to effect (the au∣thority of Emperours as then decreasing from day to day, he commanded his Lieu∣tenant in Italie who was called the Ex∣arch, to spoile him of his Popedome, & to degrade him; But Gregorie sued to the vsurpers of Lombardie for aid, against the Emperour his naturall Prince: And his di∣spute concerning the service of images served him for this purpose, wherein vn∣der the colour of devotion he did oppose himselfe against the Emperors, which did beat downe images in all places; and ha∣ving perswaded the Italians that to over∣throw images was to overturne Christian religion, hee made the Emperours odious

to the people of Italie. Till at last in the yeare 725. hee wrought them of Rome, of Campania, of Ravenna and Pentapolis to revolt from the Emperour, with a thou∣sand cruelties practised vpon those that tooke the Emperours part; Wherevpon Sigonius concludeth thus; By these meanes Rome and the Dukedome of Rome came to be in the Popes power, being taken from the Grecians by reason of their wicked heresie; that is to say, that the Popes did take away the chiefest part of the Empire from vnder the Emperours government, because they would not yeeld to worship images. This was the pretext; but the true cause was, because the Emperour was poore & weak so that one might offend him without much danger. This notwithstanding was nothing in respect of the greatnesse to which Pepin king of France did exalt the Pope in the yeare 755. which is the time wherein the Pope did first begin to bee an earthly Prince vnder any title. Now even as when a great tree doth fall, every man runs with his hatchet to get some branch or other: Even so in the ruine of the Ro∣man Empire, diverse Princes, and people ••an to the wracke thereof, and every one

snatched a part of it. But the Bishop of Rome over and aboue the possession of the head citty of the Empire, and of the coun∣try round about, did by little & little take the markes and dignitie of the Empire vp∣on him, to wit, his habit, & shooes of skar∣let; his senate clad in skarlet, the power of enrolling some for Gods, and Canonizing them for Saints: the obeisance, & submis∣sion of all the Princes which doe agnize him▪ the Canon law in imitation of the ci∣vill: Embassadours called Legats, as those of Emperours. Papall iniunctions in imi∣tation of the imperiall. Imposts, and tri∣buts vnder the title of Annates and con∣tributions. The imperiall crowne; but tri∣ple. So that becomming of a Bishop to be a King, hee did labour tooth and naile to make a monarchie of the church, & a Tem¦porall Empire of a mysticall and spirituall body: For which purpose hee made vse of our ancient kings (especially after Lewes surnamed the Debonnayre) which being plaine meaning men, not seene in pointes of religion, thinking that to study was a disgrace for a King, suffered themselues to be led by an idle respect, vnder colour of the keyes, and S. Peters chaire, till a last

they did cease to bee their owne masters, seeing that their crowne is at the popes disposall, who takes it and giues it to whō he thinkes good▪ These things haue beene noted by Guicciardine that famous Histo∣rian in the fourth booke of his historie, where after a long discourse of the rising and advancements of the popes, hee shuts vp all with these wordes. The Popes vpon these foundations, and by these meanes being exalted to an earthly dominion, having by little and little neglected the salvation of soules, and cast aside the remembrance of di∣vine instructions, bending their studies howe to attaine to worldly greatnesse, & vsing spi∣rituall authoritie no farther, but as it was an instrument, and help for the temporall, did begin to shew more like secular Princes then Bishops; A * 1.18 passage, which together with others the Expurgators haue razed cleane out of the last editions of Guicciardine. To be briefe he must bee very little read in hi∣story, that can bee ignorant of the accom∣plishmēt of the Apostles prophecy, which saith that when he which bore rule should be abolished, then the sonne of perdition should be exalted and made manifest.

The second point. That God hoth staggered the Papacy by the preaching of his word, & shall destroy it finally by his last comming.

IN the yeare of our Lord 1513. the pope∣dome being in the heigth of worldly glory, and covering al the earth over with a darknesse more thick then that of Egypt, pope Leo the 10 began a most shamefull trafficke: sending messengers to carry his pardons into all places, who sold the re∣mission of sinnes at a set price, and for two crownes would drawe a soule out of Pur∣gatorie. These Babylonish merchants wēt from towne to towne venting their ware, and gathering infinite summes of money, which as they made shewe was to bee im∣ployed in warre against the Turke, but the diuell a souldier was euer prest for this purpose; but all was converted by these Collectours to the buying of Cardinals caps, and the maintaining of pride and in∣solency, as if one should take a sack full of crownes, and throwe it into a deep quag∣mire. The holy scripture as then was no

more knowne to the people then the hi∣story of the newe Guinie. The subiect of their sermons was onely to speake of the miracles of Saints, and vertues of reliques: Iesus Christ could scarse be knowne from their common sort of Saints, and it was a long time before he could get a fea∣stiuall day to be assigned vnto him. The common fashion was to wrap men, as they lay a dying, in a Monks gown, that so they might dy in the state of grace; this was thought to bee of no lesse vertue then a se∣cond baptisme. Amidst this so grosse igno∣rance which was scarse two fingers bredth from paganisme, yet for all, euen at that time, this marchandize did seeme so odi∣ous, that euery one cryed after a reforma∣tion, & many had a desire to see the foun∣taines and headsprings of christian religi∣on, and to consult with the scripture that was kept hid from them. Luther did tran∣slate it into the German tongue, & being assisted by others did by vrgent perswasi∣ons exhort the people to follow the * 1.19 coū∣sell of Iesus Christ, who willeth them to search the scriptures that they may haue e∣ternall life: These abuses being by these meanes discouered, the Gospell was made

open vnto all, and infinite sorts of people came flocking vnto the doctrine of sal∣uation. England, Scotland, Denmarke, Suethland, the greatest part of Germanie, & of Swizzerland, a great part of the low Countries, of France, of Hungary, Bohe∣mia, Polonia, Morauia, and Transsyluania, acknowledged their errour, opened their eies, gaue the glory to God, and shook off the Romish tyranny, not to speak of those which euen in Italy and Spaine it selfe doe grone vnder the yoke, and earne after li∣berty. To these churches newly reformed in many places, we may add others which before Luthers time held the same doctrin that he did, which were in Hungaria, in Province, in the valleyes of the Alps, in Bohemia, and in diuerse other places, be∣ing the remainder of that horrible perse∣cution, which the pope practised amongst them some foure or fiue hundred yeares since. Since what time, euen in the Coun∣tries ouer which the pope is absolute com¦mander, the reliques are not visited so of∣ten as they were wont, and may bee seene for lesse money, then they vsed to bee for∣merly: The gifts and offerings of our La∣dy of Loretta, and of S. Iames in Gallizia,

are by two thirds lesse then they were: The badges of the * 1.20 crosse, by which the pope in turning of his hand could leuie whole armies; are now no more in vse. And there be some states and common-wealths, euē in Italy it selfe, which dare argue the case, and dispute with what right hee holdeth one of his swords, to wit, the temporall. And out of doubt popery had beene abo∣lished ere this, if Kings and Princes had not vpheld it by their power, and if their crueltie had not compelled men to yeeld vnto it for feare; and if the great revenews which the Clergie possesse did not hold many people fast bound by the bellies, & obliged to maintaine this error. Now this so suddaine and so great a change doth e∣vidently shewe, that before euer Luther taught, many did distast this abuse, and watcht for nothing but an occasion to cast of the yoke of tyrannicall superstition, we haue therefore by the events which fell out in our fathers time seene a greate part of the accōplishment of the Apostles pro∣phecy, which is, that Iesus Christ shoulde consume the sonne of perdition by the spi∣rit of his mouth, which is a fashion of speech vsed by Isaiah in the 11. chap. & 4.

ver. where speaking of Iesus Christ he saith, that he shall smite the earth with the rod of his mouth, & slay the wicked with the breath of his lips. so, that which the Prophet calleth the breath of his lips, S. Paul calleth the spirit, or breath of his mouth; wherfore also in the 1. of the Apoc. it is said that a sharp two-ed∣ged sword went out of his mouth: which sig∣nifies the peircing vertue of his word. And out of questiō if the kingdom of the son of perdition must be established through the doctrine of lies, it must needs bee that hee must be overthrown by the word of truth. Nor doth S. Ieromes interpretation, in the 11. quest. to Algazia, cōtradict this, which will haue the spirit of his mouth to signifie the power & ordinance of his maiesty: For what is the worde of God but his ordi∣nance? And preaching, which makes the foundations of Babylon to totter, could it haue this vertue without the power & effi∣cacie of God for to quicken it?

Now to shew that this finall destructiō of the son of Perditiō must not be wrought all at one blow, but by little and little, the Apostle vseth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to wast and consume, and not to kill as the cōmon translation of the church of Rome turnes it, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; I do

not here dispute whether S. Paule by this discomfiture or consuming, do vnderstand an vtter abolishment, or only a weakening of the Papacie: only this I say, that the A∣postle vseth such words as signifie that this destruction shall not be effected but in pro¦cesse of time, and by degrees. I say more∣over that God hath already put his hande to the worke, and made vs see the accom∣plishment of this prophecy well onward.

For as for the finall destruction of the sonne of perdition, S. Paule hath told vs before hand that it shall not be till the day of iudgement, saying, that God shall abolish him with the brightnesse of his comming; A∣greeable to the prophecy of Daniel, which makes him to last, till the thrones were ere∣cted, and the ancient of daies sate,* 1.21 and that the sessions were held, and the bookes were o∣pened. Which we are therefore the more to note for feare least any one to delicatly im¦patient should flatter himselfe in his hopes and promise to himselfe that he shall liue to see the Pope vtterly abolished: for feare also least being too hasty in our desires, we come at length to murmur, and complaine as if the time were prorogued.

This point were at an end, but that I cā∣not

passe by * 1.22 Bellarmines allegation of Chrysostome, taken out of his 4, sermon vp∣on the 2. to the Thessalonians, which place (as it seemes) he did not vnderstand. Chry∣sostome speaketh thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bellarmine in the 9. chapt. of his booke a∣gainst the king turnes it thus. Quemadmo∣dum irruens ignis passim minuta animalia e∣tiam antequam planè adveniat procul adhuc situs terrefacit & consumit. He thought that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signified, passim irruere, wher∣as it signifies, illabi, or supervenire, & that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signified, terrefacere. Whereas it signifies sopire or soporare; but let vs come to that which followes.

The fift part of this Prophecie.

3 Which wicked mans comming is by the effectuall working of Satan, with all pow∣er and signes, and lying wonders.

10 And in all deceiueablenesse of vn∣righteousnesse, among them that perish, be∣cause they received not the loue of the truth that they might be saved.

11 And therefore God shall send them

strong delusion that they should beleeue lies.

The explication of this prophecie.

9 The Pope shall come fortified with the might and efficacie of Satan, with power, and signes, and false miracles, & serving to esta∣blish lies.

10 Whereby such as are markt out to perdition shal be lewdly seduced, because they haue not loved the truth of the gospell which might haue saued them.

11 And therefore God shall suffer thē to be seduced, and to be driuen into strong de∣lusions, and that they may beleeue lies.

The proofe of this Exposition.

ALthough the ordinary workes of God deserue most to be admired, yet men ne¦ver wonder at these, but are still desirous to see some extraordinary thing: Few are there that take notice of the suns moving, but what a wonderment would it be to see the sun stand still? And yet notwithstan∣ding the motion thereof is the more won∣derful of the two. Man is naturally encli∣ned to looke after extraordinary eventes,

but to to carelesse to better himselfe by them. So the Iews resorted to Christ: be∣cause of the miracle of the fiue loaues, but not to receiue instruction. This is the rea∣son why God, being willing to direct mēs vnderstandings by naturall means, did an∣nex miracles to the publication of his law and his gospel: that so he might plant a du∣tiful respect in our hearts, before he did en¦graue his will in them. Yet for feare that miracles by being made to commō should cease to be miracles, he thought it not fit to satisfie every mans curiosity in this, but sends vs backe to the hearing of his word: which being once confirmed by miracles in the first publication thereof, to aske any more for miracles is manifest incredulitie. Herevnto adde that Satan doth sometimes imitate the miracles of God, but never his truth, whēce it happens that he which will not beleeue except he see miracles, doth thereby (without thinking of it) sollicit Sa∣tan to worke some miraculous feates, and to sport himselfe in deluding him. This is the reason why our Lord in the 13. of Deu¦teronomie doth forbid vs to iudge of the doctrine by the miracles, and woulde that we should rather iudge of the miracles by

the doctrine, saying that if any one shal giue vs a signe, or wonder, and the signe or wonder which he told of should come to passe, yet we must not harkē vnto him if he once say, Come and let vs go serue other Gods; that is to say, if he shall teach false doctrine. Such were the miracles of the magicians of Egypt, which counterfaited the power of God. Such were the miracles of the ancient he∣reticks, who disputing against the Catho∣lickes did alleadge their miracles, as Ter∣tullian reporteth in 44. chapt. of the booke of prescriptions. They will moreover (saith he) speake much concerning the authority of every hereticke, that they haue more then any others cōfirmed the certainty of their doctrin that they haue raised the dead, healed the sick, foretold of events to come, that they might be reputed for Apostles: as though this also were not written, that many shall come doing great miracles, for to strengthen the deceitfulnesse of their wicked preaching. And in the 3. cha. of his 3. booke against Marcian, hee saith, that the false Christs doe worke miracles ve∣ry easily. For Iesus Christ tels vs that in the last day many shall say vnto him, haue not we cast forth divels in thy name? To whome he shall answere, I know yee not, depart from

me yee workers of iniquity. And in an other * 1.23 place he saith, that false Christs; and false prophets shall arise, & shall shew great signes, and wonders, so that if it were possible they should deceiue the very elect. And S. Paul yet more in particular saith of the sonne of per¦dition which is called Antichrist, that his comming shall be with signes, and lying wō∣ders, so called, both because they shall bee deceitfull miracles, and meere illusions, as also because they shall serue to establish a lie.

Which made me not a little wōder how Bellarmine and others came to put mira∣cles amongst the notes of the true church, since the spirit of God hath given it vs in these last daies for a marke of the false. And that after the miracles of the Apostles, and their disciples, we hear of no miracles fore¦told, but only those of false teachers, and the sonne of perdition, as the author of the commentary vpon S. Matthew (common∣ly fathered vpon Chrysostome) saith in the 49. sermon. We do not now acknowledge ani•• to be the ministers of Christ because they doe profitable miracles, but because they do no•••• of these miracles. It is an evill and adulte∣rous generation that seeketh signes, saith

Christ in the 12. of Matthew; But the faith∣ful rest the contented with the wil of God revealed in his word: For if we teach no o∣ther doctrine then that of the Apostles, their miracles are ours, and confirme our religion. It is for them that forge newe ar∣ticles of faith, to worke new miracles, that they may be beleeued.

Now for to finde the accomplishment of S. Pauls prophecy in the miracles of Po¦pery, wee are of necessitie to rippe vp the whole matter from the beginning, and to see by what miracles the Papacy beganne first to be advanced.

The Apostles & their Disciples having wrought many excellent and sauing mira∣cles, this vertue did insensibly diminish by little and little. This notwithstanding in the third and fourth ages there were some miracles done. But wheresoever God hath his Church, the divell will be sure to build him a chappell not far of: and where he cā∣not overthrowe the worke of God by cō∣tradicting it, hee will obscure it by coun∣terfeiting the like therevnto. He did ther∣fore doe many miracles by the handes of hereticks, as S. Austin doth confesse in his 13 tract vpon S. Iohn, and in the 16. chapt.

of his booke of the vnitie of the Church, where he saith that Donat and Portius did miracles, of whom and of all those which pray towards the sepulchers of the dead, and which see visions, he saith, that they are either the fictions of lying men, or prodi∣gies of deceitfull spirits.

Satan hath for this purpose made vse of another more subtill device. For hee hath raised vp historians, which in rehearsing the true miracles of the good servants of God, doe adde some of their owne, & min∣gle the true with the false. Or else he him∣selfe hath wrought some absurd and ridi∣culous miracles, which hee hath patcht in among the actions of the Saints, so to make the true miracles suspected, being thought to come out of the same shop.

S. Martin did doe God great service in winning the Gaules from Paganisme, and advancing Christian religion, and was a man full of zeale, and mightie in workes; but Severus Sulpitius, which tels vs that he saw him, reporteth many things of him which turne to his disgrace, and make the whole historie ridiculous. Hee saith that Martin healed one that was possessed of a divel by giving him somthing to purge,

and that he made him void the divell out at his backe parts.* 1.24 He, the same relateth how Martin did inioine a company of wild fowle not to catch any more fish, cō∣manding them to flie thence into a desert country. A certaine man comming into one of Martins cels, & finding a fire there sate him down, tuckt vp his clothes about his knees, so to warme him the better, which Martin (who as then was in ano∣ther roome) knowing by revelation, cryed out from farre. Quis nudato inguine nostrū incestat habitaculum? These tales which follow here are worse. He saith that Mar∣tin promised the mercy of Iesus Christ vn∣to the divell, if hee would but repent, as if Iesus Christ had died for the divels also. The brother of Martin being dead, his soule was presented before God, and for his sinnes sent to hel, there to be grievous∣ly tormented: But two Angels, came, and signified to God (for God himselfe knewe not of it) that this was the man for which Martin prayed, wherevpon God com∣manded that hee should bee releast, sent backe againe into the world; and restored to Martin. After his death a dog barked incessantly at certaine men as they passed

by, one of which turning backe, said vnto the dog, In the name of Martin I command thee to be quiet. What was this but to place Martin in the roome of Iesus Christ, & to make vse of his power in a matter of no importance? whereby you may see, that Satan did euen then begin to cast his pro∣iects, how he might establish the worship of Saints in the Church, and make them which had abandoned the false Gods, change the true Saints into Idoles. Now this was about the 400. yeare of our Lord.

But these things began dayly to growe worse and worse; for two hundred yeares after came Gregory the 1. Bishop of Rome, surnamed the Great, for what reason I knowe not; who in his dialogues doth fur¦nish vs with other examples of this kinde. In the 1. booke and 4. chap. an Angell gel∣deth S.* 1.25 Equitius in his sleep. In the same place a maid comming into a garden, and taking a lettice to eate it, crusht the divell betweene her teeth in the lettice: and this poore divell (whom belike she swallowed downe together with the lettice (being commanded to goe out and chekt by E∣quitius, excuseth himselfe, saying. * 1.26 Alas what hurt did I, I was sitting quietly vpon

the lettice, and she came & bit me. The fault was in her for not making the signe of the crosse when she gathered the lettice: and it may bee the diuell would haue vanished from out the leaues, if shee had but dipped her lettice in vineger. In the 19. chapter. S. Boniface maketh a fox, with all gentlenes that may be, to bring back a chicke which he had taken away. And in the 10. chap. a Lady of good fashion is possessed with a diuell because shee lay with her husband the day before the dedication of a certaine church. In the first chapter of the 2. booke, the diuell breakes S. Bennets bell with a stone, which hee did vse to ring, when hee would haue meat brought vnto him. A lit∣tle after, the same Saint burning with the fits of loue, did (for to correct the outragi∣ous insolencie of his flesh) roll his naked body vpon thornes, and nettles, till the blood sprang out againe. In the 20. chap. a Monke holdes a candle to S. Bennet all supper time, as though it had beene a sinne for him to set it downe vpon the table. In the 22. chap. the Deacon saying, as the fa∣shion is, * 1.27 If there be any one here that doth not communicate, let him depart, two maids being buried in the church, which died

without euer receauing the Communion, rose out of their graues, went out of the church, & returned againe after the com∣munion was ended. In the 14 chap. of the 3. book, S. Eutiche calleth a Beare his bro∣ther, giuing him a charge to lead his flock to feeding, and to bring them home still at night. In the 15. chap. some of the cloaths of this Saint, being hanged out, haue the vertue to procure raine. In the 4. booke and 21. chap. two Monkes that were han∣ged, doe sing most melodiously vpon the gibbet after their deathes. And this fourth booke is spent wholly in mentioning of soules, that say they are in Purgatory, not in a fire vnder the earth, that the Pope might draw them out by his Indulgences (for this invention was not yet thought vpon) but in bathes, in the wind, vnder the leaues of trees, or in the cold water. And these soules being asked why they suffe∣red these paines, answered, because they had wronged some Monk or other, or had not giuen that to the Church which they had promised. Wherevpon Gregory stands amazed at the so frequent visions of souls, neuer heard of before. Saying in the 41. chap. Whence comes it to passe I pray you,

that in these latter daies we haue so many things revealed concerning the soules of the departed, which lay hid from vs before?

Behold two abuses, euen in those daies, crept into the Church of Rome, and both confirmed by miracles, to wit, the Adora∣tion of Saints, and the opinion of Purga∣tory; although this were another kinde of Purgatory, thē that, which we haue in the church of Rome now adaies. And this was not aboue 600. yeares after Christ.

But in the two next ages following, Sa∣tan holding on his olde course, did much advance the mysterie of iniquitie, hauing raised vp a new heresie, to wit, the Adora∣tion of images, which was no small helpe to the exalting of the Papacy. For in the controversie cōcerning Prioritie between the Patriarch of Constantinople, and the Bishop of Rome, the Emperour Phocas de∣ciding it on the Bishop of Romes side, & a little after the Emperours forces decay∣ing in Italie, the pope after hee had vsurpt the title of the head of the church, began to cast about how hee might shake of the yoke of the Empire: and the * 1.28 the question concerning images falling fit to his pur∣pose for to withstand the Emperor, which

did persecute the worshippers of images, he made himselfe Prince of Rome, and of a great part of Italy, by such meanes and de∣grees, as we haue formerly related. Mira∣cles were made serue to this end, which as then were so frequent, that it was held for a miracle, not to worke a miracle. Baroni∣us in his Annals, in the 870. yeere parag. 63. names certaine witnesses which report that three miles of from the towne of Da∣mas, there was in former times a table or image of the virgin Mary in painting, the painting whereof came to bee flesh incar∣nate within the wood, and sent forth a more odoriferous oyle then balme. Luit∣prandus, and Platina in the life of Sergius the third, reports that when the body of pope Formosus was carryed into S. Peters church, all the images of the Saints that stood there did him obeysance. Bellarmine in the 12. chapter. of his booke of images, speakes of an Hermit that was tempted with fornication, to whom Satan promi∣sed that he would tempt him no more, that is to say, that hee would giue him the gift of continency, on conditiō that he should ever after that adore the image of the vir∣gin Mary. This was a meanes rather to in∣cite

him on to it afresh. There are images shewed at Burgo in Spaine, which are re∣ported to haue fallen from heauen, and to be made by S. Luke, and images of a cru∣cifix the haire & nailes of which do grow out new every month. Caesarius and others recite infinite miracles done by images, which did sweat, or weep, or speak, or wag the head, and it is certaine that (if at least∣wise we may beleeue these people) the i∣mage of the virgin Mary hath wrought a thousand times more miracles, then Iesus Christ himself ever did in his own person. Which holy virgin they haue prophanely dishonored, by attributing such miracles vnto her as are scarsely honest. There is an Italian booke sufficiently knowne, intitu∣led, Miracoli d' ella gloriosa virgine Maria printed at Milan in the yeare 1547. which saith that a certaine Abbesse being great with child, the holy virgin willing to co∣ver her crime, did in her steed present her¦selfe before the Bishop in forme of an Ab∣besse, and shewd him by an ocular demon∣stration that she was not great with child. The same booke relateth that an honest woman snatcht the virgin Maries sonne from betweene the armes of her image,

saying vnto her, Giue me my sonne which is kept prisoner, or I will not giue thee thine, & that the virgin Mary for to haue her owne sonne did free the other womans sonne out of prison. Caesarius in his 7. booke 35. chap. reports that the virgin Mary for 12. whole yeares together, did supply the place of a certaine Nunne called Beatrice, whilst shee lay in the Stewes, till at last she came backe againe to take her place, and freed the Virgin from standing sentinell any longer. And God being enraged a∣gainst the rebellion of men, hath giuen to these miracles a powerfulnes of deluding, that so the Apostles prophecy might bee fulfilled.

Nowe looke after what manner Satan went about at first to establish the wor∣ship of Images, the same way did he go to lay the foundation of transubstantiation, & did also for the authorising of this, serue his owne turne with a new sort of false mi∣racles. For many faithfull servants of God opposing themselues against this errour in the rising thereof, the foster-fathers of this abuse, began to invent a kinde of miracles never heard of before. A certaine Monke reportes that he saw Iesus Christ in forme

of a childe sitting vpon the Altar; another saith, that * 1.29 Wittikind King of the Saxons, entring disguised into a church, and dili∣gently observing the Christians fashion of receauing the communion, saw them put a litle pretty smiling boy into their mouths. Others report that they haue seen the host make the signe of the Crosse: others that they saw Angels which held a little childe vpon the altar, and afterwards cut him in∣to a thousand small pieces. Iodocus Coccius Canon of Iuliers doth produce 35. such like examples as these, and yet doth not al∣leage the one moyty of them. All these mi∣raculous apparitions of flesh, and bloud, beganne in the yeare 785, for before that time they were never heard of, nor doe our adversaries alleadge any one example of them: neverthelesse to giue colour to these new fables, by the testimony of some an∣cient witnesse, one (I know what manner of man) Amphylochius by name, hath writ∣ten the life of S. Basill, many ages after Ba∣sill was dead, altogither different from that which Nazianzen hath writtē of the same subiect, where he saith that a Iew saw an infant torne in many pieces betweene S. Basils handes. The like fable is related by

Simeon the Metaphrast, a new author, in the life of Arsenius the Hermite. For it shal never be found that any author, as ancient as Basill, or Arsenius, or those which came long after, did ever speake of this. The 8. age began first to bring forth these prodi∣gies, and impostures: Iesus Christ as then beginning to make himselfe known in the Masse, and to shew himselfe in his proper shape, beeing a perfect compleate man in heauen, and but a childe vpon earth, whol∣ly entire in heaven, but here cut and man∣gled into small pieces betweene the hands of the Priest. Wherefore they do yet keepe some bloud & flesh in many churches, for feare least the people suspect that these were illusions. For Satan even in those daies did secretly begin to weaue the web of the mistery of Transubstantiatiō: which having cōfirmed by these miracles, he got it at last to passe in an article of a councell, the Lat••ran Councell I meane, held vnder Innocent the 3. in the yeare of our Lorde, 1215. To these apparitions they annexe the testimoines of beasts. There were an hiue of Bees seene in S, Gervays his mona∣stery in Paris which builte a chappell of waxe in honor of the Host; but aboue all,

the miracle of the Asse that left his proven∣der to worship the hoast, seemes most ridi∣culous to the king of Great Brittaine: and that with good reason: howsoever * 1.30 Bel∣larmine in his answere to the king seeke to colour it with other miracles mentioned in the Scripture, which, as he saith, seeme no lesse absurd to him. Wee are therefore now come to that passe, that it is helde im∣piety not to think that foolish legends for∣ged but of late, must haue all one authori∣ty to bind our beliefe, as the word of God, besides, no miracles of the scripture do plāt Christiā vertues in brute beasts: for it must needes be (by their reckoning) that this Asse (going of his own accord to worship the hoast) had some zeale in him & know∣ledge of God, which was not to be seen in the Kine that drew the Arke, nor in Bala∣ams Asse. The miracles that are done nowe a daies are of no more worth, and are al re∣ducible to one miracle, which is to driue away divels, who make as though they were afraid of holy water, and the signe of crosse, so to detaine the people still in er∣rour: and as theeues are thought to giue life when they do not take it away, so the divels are said to do good when they cease

to hurt. Wherevnto they do willingly cō∣descend, for to make men thinke that the Masse or these cōiurations haue some ver∣tue in them. The Pharisies accused Iesus Christ for casting out divels by Beelzebub Prince of the divels, thinking that Beelze∣bub did cast out others as being more po∣werfull then they. But we speak not as the Pharisies: for we say not that these coniu∣rers of spirits in this age, do cast out divels by any superiority or predominancie that they haue over them, but by collusion, and by the voluntary departing of the divels themselues. Wherefore they cannot an∣swer vs as our Lord did the Pharisies, that if Satan cast out Satan his kingdome can∣not endure, because hee is divided against himselfe, for in all their exorcismes we pre∣suppose that the diuels are to well agreed. Yea and I say, that if Christ could haue done no other miracle but to heale those which were possessed with diuels, the Pha∣risies had had some reason to doubt of his power: but he gaue sight to such as were borne blinde, raised the dead that lay stin∣king in their graues, multiplyed the bread, things which the diuels cannot doe, and which our aduersaries (though neuer so

foole-hardy in imitating) doe not yet dare to counterfait: for they haue beene manie times taken tardy in lesse matters, and pu∣nished for such pranckes by iudges of the same religion that they are. In the yeare 1509 there were fowre Iacobin Friers exe∣cuted at Berne, for raising vlcers, in the feete, in the hands, and in the side of a sim∣ple man, of whom they would haue made another S. Frauncis, and giuen him the marks, as * 1.31 Langius witnesseth in his chro∣nicle, and it is a thing commonly practised to this day in Swizerlād. In the year* 1.32 1534 the Cordeliers of Orleans did put a Novice of their profession over the vault of the church, which with pittifull sighes & great lamentation did faigne that hee was the soule the Provosts wife of Orleans, that died without giuing them any thing, and gaue them to vnderstand that she was dā∣ned, and that her body must bee digged vp againe out of the earth. This point of kna∣very being detected by the Officiall, the two principall authors of it, to wit, Colimā and Steven of Arras, were sent to Paris, & after iudgement past, were forthwith led backe againe to Orleans, and there in an open place (where malefactours vse to suf∣fer)

were made to confesse their imposture. Papon in the sixth edition of his Reportes, 1. title, & 6. Iudgement. doth relate manie sentences that haue past in the high Courts against these false, and abusiue miracles. The miracles of Martha Brossiere, which was possest with a diuell, haue lately beene found to be false, and shee condemned in iudgement, Mounsieur Marescot a Physi∣tiā that was sent for to visit her, hath writ∣ten an expresse booke of this. Mounsieur Boutiller that famous advocate at Paris hath written a set tract against the fable of Gargoville of Roane, slaine by S. Roman, wherein it is said, that for a requital of this good turne, God hath done him this favor that whosoeuer doth but lift vp his coffin (be it that he bee a parricide or haue com∣mitted incest) is forthwith absolued both from the punishment, & the guilt of these crimes. Read the miracles of our Lady of Halls in Flaunders, published by Lipsius, & you shall see that the good man hath spent 40 yeares in gathering choice flowers of Grammar Latin to throw them downe at the feete of an image, and made vse of all his philosophy vpon an idle toy: there shal you see how he doth often call the Virgin

Deam, & Divam, Pagan-like substituting femall Gods. S. Ignatius Loyola the father and patron of the Iesuits had not for a lōg time done any miracles: but his opening vertue began of late to shew it selfe, by vn∣stopping the obstructions of a wench trou¦bled with the stone & making her to leake. This is the first signe of any powerfull ver∣tue that was in this Saint, and this goodly miracle was newly printed of late at Liege and at S. Omers, and is proclaimed by the common cryer to be sold at Paris.

To go about here to reckon vp a thou∣sand false miracles wherewith the legends are stuft, were nothing else but to rake vp heapes of dunge. S. Dominicke heales a wenches thigh, by rubbing it over with the oile of Loue, as his Legend reporteth. That of S. Frauncis saith, that he preached to the Pyes, and Swallowes, and called thē his sisters: that he gaue his hand to a wolfe calling him his brother, and that the wolfe gaue him his paw. The booke intituled Fasciculus temporum, composed by a religi¦ous Carmelite, vpon the yeare 754, repor∣teth of S. Gingolfs wife, that she vsed to sing with her lower mouth, which was in∣flicted vpon her for a punishment, because

shee scoffed at her husbands miracles. In all this, the greatest miracle is the patience of God▪ and the blockishnesse of the peo∣ple, that are thus led. But it must needs bee that the Apostles prophecie, must be fulfil∣led; which saith, that the comming of the sonne of Perdition should be in all power, and signes, and lying wonders: and that God should send the powerfulnesse of de∣lusion for a punishmēt vnto such as would not loue his truth, On whom (saith the Apo¦stle) God hath sent strong delusions, that they should beleeue lies.

Notes

• * 1.1

  1. Tim. 4.1.
• * 1.2

  Taxa Can∣cellaria A. post fol. 11.
• * 1.3

  Pag. 510. edit. Colon. tom. 4.
• * 1.4

  Sues. in Dom cap. 13 Mart. lib. 5. ep. 8.
• * 1.5

  Sues. in Dom cap. 13 Mart. lib. 5. ep. 8.
• * 1.6

  Extra. D•• Mai••rit▪ & obed titulo. 33. cap. Per∣petuas.
• * 1.7

  Ps. 72. v. 8.
• * 1.8

  2 Cor. 11. v. 2.
• * 1.9

  1. Tim. 3.6
• * 1.10

  Rom 6.23. Ephes. 2 8. Rom. 8.17. 1 Ioh 1.3. i. Cor. 10 11 Heb. 2.4. Heb. 9.10.
• * 1.11

  C••n Hac 〈◊〉〈◊〉. cau¦sa 31. quaest 1
• * 1.12

  Con. Bar∣claium. c. 7.
• * 1.13

  Extrau. v∣••m sanctā.
• * 1.14

  2. Cor. 6.19
• * 1.15

  1. Tim. 3.15
• * 1.16

  Iob. 10 4.17.8.6.69.
• * 1.17

  De electi∣one Papae vi∣de 1. sect. 1. lib. sacr. Ce∣remon.
• * 1.18

  Out of the Venice editi¦on printed in the yeare 1514. in pag. 125. after these wordes Il Ba glidi Digiuno.
• * 1.19

  Ioh. 5. v. 3••
• * 1.20

  They bore crosses on their breasts which waged warre for the Pope against the Turke, or any other in¦fidels.
• * 1.21

  Dan. 7. v. 8.9.10.
• * 1.22

  Apol. con∣tra Regem. c. 9. parag. At inq••••unt.
• * 1.23

  Mat. 24 ver 24. Marc. 13 v. 22.
• * 1.24

  Tractain de trans•••••• Martini.
• * 1.25

  Nocte qua∣dam assisten∣te Angelo Eunuchiza∣vi sevidit.
• * 1.26

  Ego quid feci? sedebam ibi super lac∣tuc••m venit illa & m••∣mordit me.
• * 1.27

  Si quis non communicat det locum.
• * 1.28

  Bell. lib. •• Imag cap. 1•• parag Arg••••mentum. E•• adem occas••••one amisit dem Leo •• successor es ius imperi•••• Italiae.
• * 1.29

  Albertus Krantzius in Metrop lib. 1 cap 9. Wer∣nerius Role u∣ingius de laud Westph cap 7. Sigon. de reg. Ital. ad annum 1264. Plati∣na in Leone 3. Onuphr. in Platinae Vr∣banum 4. Meierus an∣nal. Flandri. lib. 33.
• * 1.30

  Apol. in Re∣gem cap. 9.
• * 1.31

  Langii Chron. Citi∣zense ad an∣num. 1509.
• * 1.32

  S••e••dan l▪ 9