Anti-Christ pointed and painted out in his true colours, or, The popes of Rome proven to bee that man of sinne and sonne of perdition fore-prophesied in Scripture by the clear witnessing of Roman Catholicks themselves, who lived and died in the communion of that church / by William Guild.

CHAP. XIII. Of Antichrists, or the Popes idola∣trie, and spirituall whooredome. Revel (17.6. (Book 13)

IN regard wherof Rome with her Papall Head,* 1.1 (Revel. 17.6.) is cal∣led That Great Whoore, (and alluding to Her usuall. and usurped Ty∣tle of Mother-Church.) Shee is called, The Mother of Harlots; and, abhominations of the earth: Being not on∣lie guiltie herself of idolatrie, (called

spirituall whooredome;) But, also, being the propagater thereof to all other parts under her jurisdiction. So that shee is lyke Ieroboam: Who not onlie sin∣ned by Idolatrie himself; but also made all ISRAELL to sinne.

How guiltie then, the Pope, and the Roman Church under him is hereof, wee shall make manifest: 1. By their Adoration of Images. 2. By their In∣vocation of Saincts and Angells: And 3. By their Adoration of the Hoste.

First, then, concerning the Adoration of Images; Decreed in their late Coun∣cell of Trent, under Pius the fourth, Sess. 9. the doctrine; which by all their Schoolmen is asserted, (as testifieth their own Bishop Peresius,* 1.2) is this; That Ima∣ges are to be worshipped, with the same worship as these whom they represent. And therefore, the Images of GOD and CHRIST, are to bee worship∣ped, with the highest Divine Honour; which they call LATRIA. Which doctrine these who are here after na∣med doe maintaine: To wit, Their ca∣nonized Sainct, Thomas Aquinas. parte. 3. q. 25. art. 3. Alexander de Hales. part.

3. q. 30. art. vlt. Azorius, instit. moral. l 9. tit. 1. c. 6. Bonaventure, in tertiam Sent. Dist. 9. Cabrera in tertiā Thomae, q. 25. art. 3. disp. 2. num. 34. Iacobus At∣lantus, in Rom. 1. f. 42. edit. venet. 1557. with dyvers others.

The Iesuit Vasquez, in lyke manner, disputeth the ••uestion, and concludeth;* 1.3 That if the worship of Images, bee a religious act at all, it may justlie bee called LATRIA: For LATRIA and Religion, are the same thing, (sayeth hee.) And, so sayeth their Bishop Peresius lykewyse, in the place forecited. And, as for such sub∣tile distinctions; whereby they would palliat their Idolatrie. They are such, (as Bellermine speaketh;* 1.4 which neither themselves vnderstand, who haue broached them. And, farre lesse the vnlearned peo∣ple, (sayeth hee.) And, especiallie, that of DULIA; The Scripture witnessing, That the religious act therof, is proper to GOD onlie, Deutr. 6.13. 1. Sam. 7.3. and Act. 20.19. And, when it was given to anie creature, it was ever coun∣ted Idolatrie, GAL. 4.8.

And, as this is their Idolatrous do∣••trine, concerning the sort of Adora∣tion.

So, lykewyse, concerning the ex∣tent,* 1.5 or termination there of; Thus sayeth Bellarmine: To wit, That images are to bee worshipped properlie: That is, As they are considered in themselve••▪ So that the wor∣ship stayeth it self in the Image, (sayeth hee.) For, if the Image were not to bee worshipped; but vnproperlie. To wit, Because before it, or in it, or by it that which it re∣presenteth, is adored. Then, surelie, it might bee simplie denyed, (sayeth hee,) That Images should bee worshipped at all.

Next: To come to the practise of Adoration of Images: It is more than manifest,* 1.6 (sayth their own Cassander,) Then can bee exprest by words; that the wor∣ship of Images, is come to that hight: That the verie Pagans themselves haue given to their Idoles. Neither is that excuse of a∣nie worth, (sayeth hee.) Which some vse to pretend, that they worship not the Images,* 1.7 but them whom they represent, for this colour the Pagans also used for their idolatrie as wee see in Arnobius (sayeth he) and may be also seene in Aug. l. 3. de doct. Christ. c. 7. and elsewhere. And which ex∣cuse likewise BELLARMINS forecited words refuteth, where he sayeth, That if

the Image were not to bee worshipped, but improperlie: Because before it or in it; or by it that which it representeth is adored. Then, surelie, it might bee simplie denyed, (sayeth hee,) that Images should bee worshipped at all; yea, the same is come to that hight of madnes (sayeth their own Polidor Virgil.) That this part of Religion is little diffe∣rent from impietie it self,* 1.8 for there are very many so exceeding rude and stupid (sayeth hee) who worship images made of stocks & stones, brasse and marble &c. not as represen∣ting figures, but as if they had sense and fee∣ling, and confide more in these (to whom spe∣ciallie they go in Pilgramage) then in Christ Himself.

Yea, some dote so upon images (sayth their own Gabriel Biell) that they believe a cer∣tan Deitie, grace or holienes to bee in them,* 1.9 whereby they are able to work miracles, re∣store health, and deliver from dangers, and to preserue from hurts and snares, out of the con∣fidence of the forenamed, being moved to wor∣ship them, that they may obtaine some of the former things: Whence also it is (sayeth hee) that they obliege themselves to under∣go Pilgramages▪ some to this and some to that Church, according as they respect the images,

believing that this image in such a place is of greater vertue than in another, and is more famous for miracles, & of greater power, (a cleir example wherof we haue in the pil∣gramages to our lady of Loretto & Hales) And if at any time miracles bee wrought upō men who haue recourse to them, this is not by vertue of the image (sayth he) but some tymes by the operation of the Devill, to d••∣ceiue such idolatrous worshippers, GOD so permitting, and their infidelitie so deserving the fame.

Secondlie of Popish Adoration and in∣vocation of Saints.

This their idolatrie which they perform heerein, they seeke to palliat by this di∣stinction, that they invocat them not as mediators of redemption, but onelie of intercession, which last, tho it be altoge∣ther unlawfull, CHRIST being onely our Mediator of intercession in the hea∣vens, & this being that part of his priest∣lie office which he there performeth, & shall performe till his second comming, and wherein he will haue no partner nei∣ther Saint nor Angel, yet to showe the

contrare, to wit, that they invocate thē, as mediators of redemption, I shall prove the same. 1. Out of their Roman mis∣sall, where they say to the virgine Marie,

O Faelix puerpera, nostra pians seelera, Iure matris, impera redemptori.

And thereafter,

Tua semper ub••ra nostra sanent vuln••ra.

That is,

O Happie Mother, who expiats our sinnes, by the authoritie of a Mother command our Redeemer, and let thy Pape milk heale our wounds. Wher we see the expiation of our sinnes, and hea∣ling our souls wounds attributed to the virgin Marie and her milk, which is on∣lie proper to CHRIST, and to His Blood, and that most blasphemouslie is ascribed to her a power now to cōmand her Sonne▪ and consequently the Creator to be subject to the creature, and there∣fore also in a book called ANTIDOTUM ANIMAE. They speake thus, Tu ancillam Iesu Christi te vocare voluisti, sed vt doc•••• Lex divina, tu illius es Domina: nam Lex jube•• & ratio, matrem praesse Filio.

The like blasphemous stuffe wee haue in that book written by a Iesuit of late

named Carolus Bonartius, alias, Scribonius called Amphitheatrum honoris, Who in∣quiring what is the best soules plaister, answereth,

Lac matris miscere volo cū sanguine Nati Non possum antidoto nobiliore frui.

That is I will mixe (sayeth hee). the Mothers milk with the Sonnes Blood, for I can∣not haue a more soveraigne plaister than this.

Yea, moreover they affirme (as wee haue it in their owne famous Gabriel Biell.* 1.10) That as Asuerus offered to Ester the half of his Kingdomes: so GOD hath di∣vyded his Kingdomes betweene Himself and the virgin Marie (sayeth hee) giving to her, Mercie to bestowe, and reserving justice onelie to Himself, wherefore it is lawfull (sayeth BERNARDIN de busto) to ap∣peale from the Sonnes justice to the Mothers mercie;* 1.11 And therefore, in like manner they haue turned the whole psalter of David which suteth mercie, from Domi∣ne▪* 1.12 Lord, to Domina, our Ladie, as may be seene speciallie psal. 71. & 93. where they say psal. 71 Deus judicium tuum re∣gi da, & misericordiam tuam Reginae matri ejus▪ and psal. 93. They say of CHRIST,

Deus ultionum Dominus, sed tu Benignae Mater misericordiae ad miserandum infle∣ctis illum. That is, O GOD Thou art a LORD of revenge, but thou myld Mother of mercie thou art shee that mo∣veth Him to pittie And not only call they her Domina but Dea, and therefore they sing unto her, Tunc tibi laudes Dea dicet omnis sexus & aetas.* 1.13

So that (as their own Vives testifyeth) They are come to that hight of Idolatrie in this poynt, that they worship no otherwise their he & she Saints (sayth he) then they do GOD Himself, neither see I (sayth he) in many things what differēce ther is between their opinion of Saints, & that which the ve∣rie Heathen haue of their gods. Yea, They haue placed more confidence in their merits and intercession than in CHRITS merite, (sayeth their own Cassander,* 1.14) and so ha∣ving obscured that Office of CHRISTS onlie mediation, they haue in place thereof substitute (say••h he) the advocation of the Virgine Marie, and others.

I may heere adde their Idolatrous A∣doration by kneeling and kissing of pre∣tended Reliques of Saints, which being most part false through the avarice of Priests

(sayeth their own Cassander) haue beene obtruded,* 1.15 for entysing of simple People, and fained miracles haue beene alleadged to haue beene wrought by them, whereby the supersti∣tition of people hath beene greatly fostered.

Yea, not onelie are such Reliques wor∣shipped by kneeling and kissing, but also by putting up prayers to them, as if they heard, or had sense or lyfe, for thus they pray to the Crosse, as Bellarmine granteth which hath now no being.

O Crux ave spes unica, Ange piis justi∣tians, reisque dona veniam.

That is,

Hayle holy Crosse, our onlie Hope, who upon earth do liue, To godlie righteousnes augment, to guiltie pardon giue. So likewise they pray to the speare that pierced CHRISTS side. Ave ferrum triumphale, faelix hasta nos amore per te fixo saucia.

That is

All hayle triumphant yron, and speare that happie is. Lance us with love of Him, whom thou didst pierce, I wis.

And to that Picture of CHRISTS face on Veroni∣cas Handkerchife, they pray thus. Nos de∣du•• ad patriam o faelix Figura,* 1.16 ad videnda••

faciem quae est CHRISTI purae.

And as for their worshipping and Ido∣latrous praying to angels, chieflie whom they call their guardians, as the same is expreslie against COL. 2.18. Who affir∣meth that these who do so under pretēce of Humilitie do not hold the Head, and consequentlie cannot retaine communiō with the Bodie, which is CHRISTS Church. So likewise that famous and an∣cient Councell of Laodicea. CAN. 35. not farre from the COLOSSIANS did solem∣lie decree against the same as manifest Idolatrie, and pronunced anathema to al such who did invocat Angels, because (say they) These who do so, haue foresaken Our LORD IESVS CHRIST, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and given themselves to Idolatrie, which canon also Theodoret upon the second to the Colo∣ssians citeth, and showeth that this was their pretence of humili••ie for their Ido∣latrie, saying, that GOD was invisible and inaccessible, and therefore it was fi•• that men should obtaine GODS favour by the means of Angels, which is now in like-manner the very excuse of Poperie.

Thirdlie, of Popish Idolatrie in Ado∣ration of the Hoste.

But before I come to this their Idola∣trous adoration, I cannot pass by First, Their blasphemous assertion. Which Gabriel Biell setteth down in these words of the Priest,* 1.17 saying, Hee that created mee hath given mee power to create Himself, and Hee that created mee without mee, is created by me. Their late Iesuit likewise Corne∣lius a lapide sayeth,* 1.18 That CHRIST is borne and as it were begotten upon the Altar (sayth he) and if He were not yet incar∣nat, yet as powerfullie Hee should be incar∣nat by the words of consecration, as Hee was at first, wherefore the Priest (sayeth hee) is as the Virgin that boore Him, the Altar is the manger, & the little Emmanuell which he beareth, is CHRIST brought foorth under the little Hoste.

Next, as for the worship which is to be given to it, the Councell of Trent hath decreed that it is the highest Divine worship,* 1.19 which they call Latria. Now if the conceate which Papists haue of Transsubstantiation proue false,* 1.20 Their Iesuit Coster in his Euchiridion freelie

confesseth That then they should committ the grossest Idolatrie, the like whereof (say∣eth hee) was never heard nor seene in the whole world.* 1.21 Now (beside the word of GOD against it, and their own exposi∣tion of the words of consecretion in their cannon law, declaring them to bee figuratiue) according to their own prin∣ciples they cannot certanlie know that Transsubstantiatiō is made by the priests consecration, and consequentlie that the Hoste which they worship is any other thing but bread, & therfor that their act of adoration is Idolatrie, seing the chāge doth whollie depend upon the consecra∣tion,* 1.22 and the consecration again depen∣deth upon the intention of the Priest, which none can certanly know but him∣self, Bellarmin himself saying thus, Ne{que} potest quis cert{us} esse certitudine fidei se perci∣pere verum sacramentū,* 1.23 cum sacramentum sine intentione ministri non conficiat••r, & in∣tentionē alterius nemo videre possit. That is, Neither can any be sure by the certanty of faith that he receivth a true sacramēt, seing the sacrament is not made with∣out the intention of him who ministrats it, & no man can see the intention of an∣other.

Whence it will follow that no Papist can be sure that he committeth not Idolatrie, but admit that the Priests intention should be right at the time of consecration, yet if either he that bap••i∣sed him, or the Bishope that gau•• him order haue missed in their right inten∣tion, then he is neither a Christian, nor a Priest, and consequentlie what he doeth is no consecration, so that the bread re∣meaneth bread still, and consequentlie the worshippers thereof are grosse Ido∣laters, and all Papists are in no better case then the Samaritans were in, of whom our Saviour said, Yee worship yee know not what.* 1.24

Where I cannot omitt that notable dis∣course of Catarinus Bishop of M••nori in the Councell of Trent,* 1.25 consonan•• to this of mine; If a Priest (said hee) having a charge of 4. or 5000. soules were an Ath••••st or infidell in heart, but yet a formall Hypo∣crit, and in absolving the penitent, baptising of Children, and consecrating the Eucharist, had an intention not to do what the Church doth, i•• must be said, that the Children are damned (said hee) the penitents not absol∣ved, and that all remain•• without the fruit

of the Communion, hee added, if any would say, these cases were rare, would to GOD it were so (said hee) and that in this corrupt age wee had no cause to doubt they were ma∣ny. But suppose they are very few, or but one onelie, let there be a knave priest (sayth hee) who faineth, and hath not an intention to minister true baptisme to a Child, who af∣ter being a man growne, is created Bishope of a great citie, and liveth many yeares in that Charge, so that he hath ordained a great part of the Priests, it must be said that hee not be∣ing baptised, is not ordained, nor they ordai∣ned who are promoted by him, so that in that Citie there will be neither Eucharist, (and consequentlie an Idolatrous adoration of bread) nor yet confession or absolution (said hee) because that cannot be without the Sa∣crament of order, nor order without a true Bishope nor can he receive order who is not baptised, Behold then (said hee) millions of nullities of Sacraments by the malice of one Minister, and in one act onelie.

Notes

• * 1.1

  Gloss. or∣din. inte∣ger Anti∣christus, caput & corpus.
• * 1.2

  Peres. de traed. part. 3.
• * 1.3

  Vasq. l. ••. de ador. c. 1. disp. 6. num. 168.
• * 1.4

  Bell. l. 2. de imag. c. 22. §. 4.
• * 1.5

  Bell. l. 2. de imag. c. 21. & 23.
• * 1.6

  Cass. con∣sult. de i∣mag. c. 21.
• * 1.7

  Arnob. l. 6 adv. gentes Lact. l. 2. divin. in. stit cap. 2. Aug. in psal. 96. and 13.
• * 1.8

  L. 6. de in∣ven. reris▪ c. 13▪
• * 1.9

  Biel. in ca∣missae, lect▪ 49.
• * 1.10

  Lect. 80. in Canone Missae.
• * 1.11

  In mari∣ali part. 3 Serm. 3.
• * 1.12

  Psalterum B. Virg.
• * 1.13

  In lib. 8. Aug. de ci¦vit. Dei, cap. 27.
• * 1.14

  Cass. con∣sult. art. 21.
• * 1.15

  Cass. Con∣sult. Art. 21.
• * 1.16

  In mirabi∣lia Romae. p. 24.
• * 1.17

  Lect. 4. in canonē mis¦sae.
• * 1.18

  A Lapide in Isai 7.14,
• * 1.19

  Sess. 13. Can. 5.
• * 1.20

  Cap. 12.
• * 1.21

  Dist. 2. de consecr.. c. Hoc est.
• * 1.22

  Concil. Trid.. Sess 7. can. 11.
• * 1.23

  De justif. l. 3. c. 8.
• * 1.24

  Iohn 4.22
• * 1.25

  Hist. of the Coun∣cel of Trēt lib. 2. p. 240.