The fall of Babylon, or, Seasonable reflections on the novelties of Rome with the rise, growth, and final overthrow of Antichrist now at hand, occasioned by the preface to a treatise called Nubes testium, or, A collection of primitive fathers giving testimony to the faith once delivered to the saints, being (as the author stileth it) a full discovery of the sentiments of the ancient fathers in the chief points of controversy at present under debate : written upon the first coming forth of the said treatise (but not permitted to be then made publick) for the benefit of all who abominate the corruptions of the great whore and would not be partakers of her sins of plagues / by B.W.

CHAP. V. When this Eclipse, which the Church, at least a very great part of it was to suffer, was to be?

SAith St. Paul, 2 Thess. 2. 7. The Mystery of Iniquity doth already work. And St. John, 1 Ep. 2. 18. Little Children it is the last time, and as you have heard that Anti-christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (he that is more eminently and notoriously so) shall come, even now are there many Anti-christs.

It seems there were not wanting from the first beginning of Christianity, who endeavoured to oppose the Truth, and draw others from it, as it is described, Revel. 12. 1, 2, 3. No sooner is the Woman cloathed with the Sun, travelling in Birth, and pained to be Delivered, but behold the great red Dragon stands before her to devour her Child, as soon as it was born: Attempts there were from the first birth of Christianity to destroy it; but how∣ever, it is not of those we are to understand the forecited Pre∣dictions: No: As St. Paul gives the Caution, v. 3d & 4th. of that second Chapter of the second Epistle to the Thessalonians, there must come a falling away first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some great and notable Apostacy, or Revolt, and that man of sin be revealed, the Son of perdition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who opposeth, setteth himself as an avowed and restless Adversary, and exalteth himself above all that is called God, or that is worshipped, so that he as God sit∣teth in the Temple of God, shewing himself that he is God.

And when that was to be, he farther declares, by shewing, what it was that at present hindred his coming, v. 6. And now ye know what withholdeth, that he might be revealed in his time; where he speaks of it, as what was no secret among the Christians, what was sufficiently foretold, and made known to them; and then he goes on, v. 7, 8. For the Mystery of Ini∣quity doth already work, only he who now letteth, will lett, until he be taken out of the way, and then shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that wicked, lawless one be revealed.

But still this it may be is not plain enough to fix the Epocha, the just date, and time of the Rise of Anti-christ; to consider this therefore a little more particularly, who was it that with-held that he might be revealed in his time? Who was it who did lett and would lett, until he were taken out of the way? Hear St. Chry∣sostom on the place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What is it therefore which withholds that he should be re∣vealed, i. e. that hinders it? Some, (saith he) say it is the Grace of the Spirit; others that it is the Roman Empire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to whom I chiefly agree. And he gives his Reason: For if, (saith he) the Apostle had meant the Spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he would not have spoken obscurely but openly, for now the Grace of the Spirit, i. e. his Gifts with-hold him, but he must have come in another manner, if he was to come when the Graces of the Spirit should fail: But because, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he speaks this of the Roman Empire, in all likelihood he speaks enigmati∣cally, and obscurely; because, as he goes on, he would not in∣cur unnecessary Enmity and unprofitable Dangers. For if he had said, that in a short time the Roman Empire should be dissolved, they would have buried him alive, as a most Pestilent Wretch, and all the Faithful (or Christians) as those who were to live and War un∣der him. And a little after more clearly, Only he who now letteth will lett, till he be taken out of the way, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. when the Roman Empire shall be taken away, then he will come, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And with good Reason, for as long as there shall be the dread of this Empire, none will suddenly be subject to him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but when that shall be dissolv'd, he will usurp upon the occasion of the Anarchy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and will attempt to snatch to himself the Power (the Rule, and Govern∣ment, or Empire) both of Men and God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For as other Kingdoms were dissolv'd be∣fore him, as that of the Babylonians by the Persians, that of the Persians by the Macedonians, that of the Macedonians by the Romans, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so that of the Romans

by Antichrist, to which he adds, (but of that afterwards) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And he by Christ: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And this (saith he) Daniel de∣livers with the greatest clearness; 'tis Dan. 7. in his Vision of the four Beasts, where he tells us, v. 8. that among the Ten Horns of the fourth Beast, there was to come up another little Horn, (which is generally agreed to be understood of Anti∣christ) before whom there were three of the first Horns pluckt up by the Roots; and behold in this Horne were eyes like the eyes of a Man, and a Mouth speaking great things, see v. 24, 25, ibid.

I shall not heap up other Testimonies in this matter, the Fa∣thers generally concurring in this opinion of Antichrist's being to succeed to the destruction of the Roman Empire: And Corne∣lius à Lapide, in their names, makes it the common sense they had of this place, that Nero and the Roman Emperours were to with-hold, and when they were taken out of the way, tunc reve∣labitur ille iniquus Antichristus, then should be revealed that wick∣ed Antichrist, on 2 Thessal. 2. 6.

Now, that we may come a little closer to the Matter in hand, When was that? when was it the Roman Emperors were taken out of the way? (For if that be made out, especially so as to point any thing near the time he mentions, I suppose the Author will no longer look upon those 10 Centuries of Sleep, and Corruption in the Church (as he phrases it, Pref. p. 5.) to be no more than a Dream of the Reporters, but both He and every serious Reader will be awaken'd to see thorow his Nubes Testium, at least to own that there was such a Cloudy time, such an Eclipse, as his own Metaphor is, Pref. p. 4. The Church was to suffer; I do not say with him for 1000 Years, neither more, nor less, but for a Period in which He and Those for whom He writes, will be equally concern'd to free themselves from the charge of many Novelties). When, I say, was it, the Roman Emperors were taken out of the way? And methinks it should not be difficult to answer the Query, especially the Holy Ghost himself having in a manner herein expresly directed us, 'tis in the 13th of the Revelations, v. 10. He that leadeth into Captivity, shall go into Captivity; He that killeth with the Sword, shall be killed with the Sword: And to make it the more remarkable he calls up our Attention with that Eminent Saying of our Lord, so often made

use of by Him in the Gospel, when He had some great, and notable Lesson to recommend to his Auditors, If any man have an Ear, let him hear, v. 9: and closes it with no less a note of Attention in the following words, Here is the Patience, and the Faith of the Saints.

Now who was it, who led into Captivity?

Was it not the Roman Empire, that had enslaved the Nations round about? Was it not the Roman Empire, which had so insolently triumpht over the Christians; and made them its Vassals?

Who was it was the great red Dragon, having seven Heads, and ten Horns, which stood before the Woman cloathed with the Sun, which was ready to be deliver'd for to devour her Child, as soon as it was born? Rev. 12. 1. 5.

Was it not the Roman Empire, whilst Heathen, which by its furious Persecutions endeavour'd to root out Christianity? So that 'tis not to be doubted, who is here to be understood by Him, that leadeth into Captivity?

But then, How is it He was led into Captivity?

Consult their own Annals, and you have the Answer: For, Was not Rome taken first by Alaricus the Goth in the 410th year after Christ? and again in the year 455 by Gensericus? Or,

If not the taking of Rome, but the Captivity of the Empire it self be to be understood hereby, when could this be better verlfied, than, when the Empire was torn in pieces, and divi∣ded into several Kingdoms, (those ten Horns of which both Daniel, and St. John speak) by the Goths, Vandals, and Hunns? And when happen'd that? but in or about the same Period of 455 or 456?

Now then, if in either of these Periods, viz. of 410 or 455, or thereabout, we grant to be the time, when He that led was taken out of the way, it will unquestionably follow, that,

'Twas then that wicked, lawless One was revealed:

Then was the Birth of Antichrist, i. e. of Him, who was more eminently to be so:

Then the time from whence in such a Latitude may be dated that great Eclipse, which the Church was to suffer; And beginning with either of these, we fall upon what, in the Event, will ex∣tremely well answer the Prediction.

For if we reckon from 410, then will 666 bring us to the Year 1076, which was the Fourth of Hildebrand, or Gregory the Seventh; who, as 'tis Rev. 13. 13. made fire to come down from Heaven on the Earth, in the sight of Men, i. e. (as we shall afterwards shew it to be the sense of that Phrase) so openly, and solemnly Excommunicated the Emperor: which if consi∣dered in all its Circumstances, will be but too plain a Descrip∣tion of that Man of Sin and Son of Perdition, who was to oppose and exalt Himself above all that is called God, or that is worshipt; so that He as God sitteth in the Temple of God, shewing himself that He is God. 2 Thessal. 2. 3, 4.

For what is it to exalt Himself above all that is called God; and that is worship, but to assume to Himself an Authority over those Higher Powers which God hath ordained, those Gods, as Princes are stiled in Scripture, Psal. 82. 1. Joh. 10. 34, 35?

What as God to sit in the Temple of God, shewing Himself that He is God? but to take to Himself the Power of Saving or Damning men, as He shall think fit; to say that he cannot Err, which is the Incommunicable Attribute of the divine Nature, and arrogate the setting up one, and pulling down another, which can belong only to the Supreme Governour of the Universe? where, not to take notice of any thing done by Him, before he was Pope, by which, as I may say, He seemed but to be preparing himself for the great Service he was to do the Chruch, when advanced to the Pontifical See, his carriage in the difference between the Emperor, and the Saxons, is what I shall first pitch on; wherein the Bishops revolting from the Emperor fly to Hildebrand, present their Complaints against the Empe∣ror; the Pope greedily embraces the Quarrel, and so far pur∣sues it, as to cite the Emperor to appear at Rome, and in case of his refusal, threatens Him Excommunication: The Empe∣ror terrified herewith, sends his Ambassadors to divert Him from his resolution; But contrary to the Law of Nations (however Baronius labours to contradict this), He Imprisons his Ambassadors, and having almost destroyed them with Hun∣ger, Thirst, and Cold, sends them out of Rome with the greatest disgrace.

Upon this, the Emperor calls a Council at Wormes; and in return hereof, cites Hildebrand, to appear, imagining the Pope

to have been thereby disabled to Publish his threatned Excom∣munication: And having written a Letter to the Archbishop of Cologn, another to Hildebrand Himself; and a third to the Clergy and Laity of the whole Roman Church, and obtain'd not only of the Germans, but of some of the Bishops of Italy to concurr with Him in the Sentence against Hildebrand; when the Day came, that the Emperor was cited to appear, Ru∣landus a Priest of Parma, brings the Emperor's Letters, and without any title of Honour given him, thus bespeaks him,

Tibi Imperator verae Religioni addictissimus, & Sanctissimi Italiae, Galliae, Germaniae{que} Episcopi praecipiunt, ut Te munere, quod astu, Pecunia, gratia occupasti, abdices: The most Religious Emperor, and most Holy Bishops of Italy, France, and Germany Command, that Thou abdicate thy self from that Office, which by Craft, Bribery, and Ambition thou hast Usurpt. Non enim verus Pastor, ne{que} Pater, ne{que} Pontifex es; sed Fur, Lupus, Latro & Tyrannus: For thou art not a true Pastor, nor Father, nor Priest, but a Thief, a Wolf, a Robber and Tyrant.

Whereupon the Pope having most bitterly inveighed against the Emperor, proceeds to Excommunicate Him; the Form in which this was done being in a peculiar Stile; I shall presume to insert it; 'Twas this which here follows.

BEate Petre Apostolorum Princeps, inclina quaeso aures tuas, & me servum tu∣um exaudi, quem & ab infan∣tia educasti, & us{que} ad hunc diem ab inimicorum manibus vindica∣sti, qui me pro mea in Te Fide oderunt, & persecuti sunt, Tu mihi testis es Optimus, & pia Jesu Christi mater, & frater tuus Paulus, tecum Martyrii par∣ticeps, me non sponte, sed invitum Pontificatus gubernacula suscepisse. Non quod rapinam arbitratus sim, sedem tuam legitime con∣scendere: sed malebam vitam

meam in Peregrinatione degere quam locum tuum pro fama & gloria tantum occupare: fateor Ego, & merito quidem, mihi, tua gratia, non meritis meis, populi Christiani curam demandatam esse; commissam{que} ligandi & sol∣vendi potestatem. Hac ita{que} fi∣ducia fretus, pro dignitate & tu∣telae Ecclesiae tuae sanctae, Omni∣potentis Dei nomine, Patris, Fi∣lii, & Spiritus Sancti, & Hen∣ricum Regem, Henrici quon∣dam Imperatoris Filium, qui au∣dacter nimium & temerariè in Ecclesiam tuam manus injecit, Imperatoria Administratione, re∣giaque dejicio, & Christianos omnes Imperio subjectos juramento illo absolvo, quo Fidem veris Regibus praestare consueverunt. Dignum est enim ut is dignitate careat, qui Majestatem Ecclesiae imminuere conatur. Praeterea vero monita mea, immo tua, ad sui ipsius, populorumque salutem pertinentia contempsit: & se ab Ecclesia Dei, quam seditionibus pessundare cupit, separavit, eum Anathematis vinculo colligo, certo sciens Te esse Petrum, in cujus Petra, ut in vero fundamento, Rex noster Christus aedificavit Ecclesiam suam.

O Blessed Peter Prince of the Apostles, incline thine Ears, I beseech Thee, and hear me thy Servant, whom thou hast brought up from my Childhood, and to this day hast deliver'd me from the hands of my Enemies, who have hated and persecuted me for my Faith in Thee; Thou art my best Witness, and the Pious Mother of Jesus Christ, and thy Brother Paul, who suf∣fered Martyrdom with Thee, that 'twas not of my own ac∣cord, but against my will, that I

took upon me the Government of the Popedom, not that I thought it Robbery lawfully to mount thy Chair; but I had rather pass my Life in Pil∣grimage, than possess thy place only for Fame, and Glory; I confess, and deservedly, that the Care of Christian People was committed to me, and the Power of binding and loo∣sing granted me by thy Grace, and not by my Merits. Relying therefore on this confidence, For the Dignity and Defence of his Holy Church, in the Name of Almighty God, the Father, Son, and Holy Ghost, I depose King Henry, the Son of Henry formerly Emperor, who too boldly, and rashly hath laid his hands on thy Church, from the Imperial and Kingly Administration; and all Christians, Subjects of the Em∣pire I absolve from that Oath, by which, they are used to bind themselves to be faithful to true Kings. For 'tis fit that he should want all Dignity, who endeavours to lessen the Majesty of the Church; Be∣sides, he hath contemned not only mine, but thine Admoni∣tions, which pertain to his and the Peoples Salvation, and hath separated himself from the Church of God, which he desires to subvert by Seditions; there∣fore I bind Him with the Bond of an Anathema, assuredly know∣ing, that thou art Peter, on whose Rock, as on a true Foundation, Christ our King hath built his Church.

And what was the effect of this Excommunication? that we may see how Gregory exalted himself above all that is called God:

Why, the next year, before the Sentence was to take effect, in the midst of the Cold Winter, with a slender Train, the Emperor hastens into Italy, (taking part of his Journey on Horseback, part on Foot) to give the Pope a Meeting, and addresses to have his Excommunication taken off: The Pope requires He deliver up his Crown, and the Ensigns of Royalty, and when He came to the Castle, where the Pope was, which was at Canusium, He makes him wait barefoot a first, second, and third day; on the fourth day being ad∣mitted, He is at last absolved on these Conditions, viz. That at what time, and place the Pope should appoint, He should render Himself, and answer such things as should be charged against Him, and as He cleared, or not cleared himself, He should retain, or lose his Kingdom: and that till the Matter were heard, He should retain nothing of Royal Attendance, or Ensigns; and if restored, He should be subject, and con∣formable to whatever the Pope should require; and if He failed in any of these particulars, then this Absolution to be void: And his acceptance of all this was to be confirmed by Oath: And upon his stay in Italy after this, the Pope writes to the Princes of Germany, that they would choose Rodolphus Duke of Suevia for their King; to whom He sends a Crown with this Inscription, Petra dedit Petro, Petrus Diadema Ro∣dolpho. The Emperor coming into Germany tryes to recover his Crown from Rodolph, and is a second time Excommuni∣cated:

The Form of which Excommunication, being much of the same stile with the former, I shall ask leave likewise to insert; which was this.

BEate Petre Apostolorum Princeps, & Tu Paule Gentium Doctor, vestras, quaeso, aures mihi paululum praebete, me{que} clementer exaudite: Nam veritatis Discipuli estis, & A∣matores: quae dicam vera sunt: Hanc causam suscipio veritatis

gratia, ut fratres mei, quorum salutem exopto, mihi obsequen∣tius acquiescant, sciant, intelli∣gant, quod vestro auxilio fretus post Christum, & Matrem ejus semper Virginem, flagitiosis, & iniquis resisto: Fidelibus autem praesto adsum, & auxilium fero. Non enim libens, & volens hanc sedem conscendi, sed invitus & lachrymans, quod me indignum judicabam, qui tam in excelso throno sederem: Haec autem dico, quia non Ego Vos, sed Vos me elegistis, & gravissimum pondus humeris nostris imposuistis. In me autem vestro jus••u montem ipsum conscendentem, clamantem, & annunciantem populis eorum scelera, & filis Ecclesiae peccata, mèmbra Diaboli consurrexere, & ad Sanguinem us{que} manus suas in me conjecere: Astiterunt enim Reges Terrae, & Principes seculi, cum his conjurarunt Ecclesiastici quidam, & Vulgares in Domi∣num, & nos Christos ejus, dicen∣tes: Dirumpamus vincula eorum & projiciamus a nobis jugum ip∣sorum: Hoc autem fecere, ut me vel morte vel exilio mulcta∣rent, quorum de numero fuit Henricus, quem Regem vocant,

Henricus, inquam, Henrici Im∣peratoris filius, qui cornua & calcem contra Ecclesiam Dei su∣perbe nimium erexit, facta con∣juratione cum multis Episcopis Italici, Germanici, Gallici{que} nominis, cujus superbiae vestra adhuc restitit Autoritas, qui fra∣ctus potius quam ad sanitatem redactus, ad me in Cisalpinam perveniens, absolutionem Ana∣thematis suppliciter quaesivit; Hunc Ego, quem ad poenitentiam venisse credideram, in gratiam recepi: huic{que} tantummodo com∣munionem reddidi, non tamen in Regnum, e quo eum in Romana Synodo depuleram, restitui: nec Regni, ut ad Fidem redirent, concessi. Hoc ideo feci, ut si redire in gratiam cum fini∣timis suis, quos semper vexave∣rat, differret, reddere{que} tum res Ecclesiasticas tum profanas, ex foe∣dere abnueret, cogi ad Officium Execrationibus, & armis posset. Hac opportunitate adjuti quidam Germaniae Episcopi & Prinei∣pes, ab hac fera Bestia diu vexa∣ti, in locum Henrici suis Flagi∣tiis regno cadentis, ducem suum Rodulphum deligunt: qui regia modestia & integritate usus, sta∣tim

nuncios ad me misit, a quibus intelligerem se coactum regni gu∣bernacula suscipere; non esse ta∣men adeo regnandi cupidum, ut non malit nobis, quàm regnum pollicentibus obtemperare; futu∣rum se in Dei potestate semper, ac nostra, id{que} ut arbitremur nos fa∣cturum, filios obsides pollicitus est. Stomachari tum Henricus coepit, & nos primo quidem precari, ut Rodolphum ab occupatione Reg∣ni execrationibus propelleremus. Dixi me velle videre, cui jus competeret, & eo missurum nun∣cios, qui rem omnem resciscerent, me{que} deinceps judicaturum, Uter ipsorum in causa potior habendus esset. Vetuit Henricus, quo mi∣nus Rex a Legatis nostris decer∣neretur, multos{que} tum Seculares, tum Ecclesiasticos interfecit, Ec∣clesias diripuit, & profanavit, at{que} hoc modo Anathematis vinculis sese illigavit. Hanc ob rem fi∣dens in Dei Judicio, & Miseri∣cordia in{que} Patrocinio beatae Vir∣ginis, fultus etiam autoritate ve∣stra; ipsum Henricum, ejus{que} fautores, vinculo Anathematis

colligo, at{que} iterum Regiam po∣testatem ei adimo, interdico{que} Christianis omnibus illo juramen∣to absolutis, quo fides Regibus dari consuevit, ne Henrico ulla in re obtemperent, Rudolphum in Regem suscipiant, quem multi provinciae principes abrogato Henrico, in Regem Optimum sibi delegere. Eternim par est, ut si∣cuti Henricus ob superbiam & contumaciam, facultatibus suis privatur, ita Rudolphus omnibus gratus, pro sua Pietate, & Re∣ligione, regia dignitate, & po∣testate donetur. Agite igitur Apostolorum Sanctissimi Princi∣pes, & quod dixi, vestra auto∣ritate interposita confirmate: ut omnes nunc demum intelligant, si potestis in coelo ligare, & sol∣vere; in terra quo{que} imperia, regna, principatus, & quicquid habere mortales possunt, auferre & dare non posse. Si enim quae ad Deum pertinent, judicare potestis, quid de his inferioribus, & pro∣fanis censendum est? Et si An∣gelos dominantes superbis princi∣pibus vestrum est judicare, quid in servos illorum vos debet fa∣cere? Ediscant nunc Reges hujus Exemplo, & omnes seculi princi∣pes, quid in coelo possitis quanti{que} apud Deum sitis, ac deinceps ti∣meant

Sanctae Ecclesiae manda∣ta contemnere: Hoc autem judi∣cium cito in Henricum exercete ut intelligant omnes iniquitatis filium non fortuito sed vestra ope∣ra è regno cadere. Hoc tamen a vobis optaverim, ut Poenitentia ductus in die judicii vestro rogatu gratiam a Domino consequatur.

O Blessed Peter, Prince of the Apostles, and Thou, O Paul, Doctor of the Gen∣tiles, afford to me your Ears a little, I beseech you, and mer∣cifully hear me; For ye are the Disciples, and Lovers of Truth, the things I shall speak

are true: This Cause I under∣take for truth's sake, that my Brethren, whose Salvation I earnestly desire, may be the better satisfied in their Obe∣dience to me, may know, and understand that relying on your assistance, next unto Christ, and his Mother always a Virgin, I resist the flagitious and unjust; but that to the Faithful I am always ready to give aid: For I did not by my own choice, or willingly mount this Chair, but unwil∣lingly, and with Tears, because I judged my self unworthy to sit in this high Throne: Now these things I say, because I chose not you, but ye have chosen me, and laid this most heavy burden on our Shoul∣ders. However against me ascending to this high Place by your Command, Proclaim∣ing and telling their People their Wickedness, and the Sons of the Church their Sins, the Members of the Devil have risen up together, and laid hands upon me to Murder me. For the Kings of the Earth stood up, and the Rulers of the World, and with these some of the Churchmen, and the People have conspired together against the Lord, and against us his Christs; saying, Let us break their Bonds asunder, and cast away their yoke from us: and this they have done, that they might bring us to Death or Banishment; of which

number was Henry, whom they call King, Henry, I say, Son of Henry the Emperor, who hath too proudly lift up his horn and heel against the Church of God, entring into Conspiracy with many Bishops of Italy, Germany, and France, whose Pride hitherto your Authority hath resisted, who being broken rather, than re∣stor'd to a sound Mind, coming to me on this side the Alps, humbly begged Absolution from Excommunication. Him, whom, I believ'd to have come Penitent, I have receiv'd into favour, & restored to Him Communion, but not his King∣dom, from which I had deposed Him in a Synod held at Rome; nor did I grant leave to the Tributaries of the Kingdom to return to their Fealty. This I therefore did, that if he should delay to be reconciled to his Neighbours, whom He had aggriev'd, and should re∣fuse to restore both their Ec∣clesiastical and Civil Rights, He might by Execrations or Censures, and Arms be compel∣led to his Duty. Being assisted by this Opportunity, some Bishops, and Princes of Ger∣many, who had been long aggrieved by this wild Beast, into the place of Henry, who by his great wickedness and forseited the Kingdom, chose Duke Rodulphus, who with that modesty, and integrity which becomes a King, forthwith sent Messengers

to me, by whom I might un∣derstand that He was forced to undertake the Government of the Kingdom; but however that He was not so desirous of Reigning, but that he had ra∣ther obey us, than those who had promised the Kingdom; that He would be always in the Power of God and us, and that we might believe that He will do this, hath promised to give his Sons Hostages. At this Henry began to be incens'd and to beseech us at first, that by Cursings we would hinder Rudolphus from seizing the Kingdom; I said, I would see to whom the Right belonged, and for that Reason would send Messengers, who should take Cognizance of the whole Affair, and would judge there∣upon, whether of them had the better Cause? Henry forbad, that our Messengers should declare him King, and slew many of the Clergy and Laity, Robbed, and Profaned several Churches, and by this means bound himself the fa∣ster with the Bonds of an Ana∣thema, or Excommunication denounced against him. Where∣fore trusting in the Judgment; and Mercy of God, and the Patronage of the Blessed Virgin, and supported also with your Authority, Henry himself, and his Abettors do I bind with the Bonds of an Anathema, and the second time deprive him of Royal Authority, and forbid all Christians, absolved of that Oath, whereby Fealty is used to be Sworn to Kings, in any

thing to obey Henry, and that they accept Rudolphus for King, whom many of the Princes of the Province (or Empire) rejecting Henry, have chosen to be their good King. For 'tis fit, that as Henry for his Pride and contumacy, is deprived of all his Privileges, so Rudolphus, who is accepta∣ble to all, should for his Piety and Religion be endowed with Royal Dignity and Power. Go to now therefore, ye most most Holy Princes of the Apo∣stles, and what I have said, in∣terpose your Authority to con∣firm, that all men at length may understand whether you can bind and loose in Heaven, and also on Earth are not able to take away or give Empires, Kingdoms, Principalities, or whatever else mortal Men can enjoy? For it ye can judge those things which belong to God, what are we to think of inferiour and profane things? It it belongs to you to judge the Angels who rule over proud Princes, what doth it become you to do to their Ser∣vants? Let Kings and all the Princes of the World now learn by the Example of this [Henry] what your Power is in Heaven, and how great you are with God, and let them hereafter dread to contemn the Commands of Holy Church: And this Sentence forthwith execute ye on Henry, that all

may know, that 'tis not by mere chance, but through your Assistance, that the Son of Iniquity hath fallen from the Kingdom: Only this I would request from you, that being led to Repentance, He may through your intercession ob∣tain Grace in the Day of Judgment.

And now,

And now, Whether this be not to have a Mouth speaking great things, and Blasphemies?

Whether this be not to speak as a Dragon, let the World judge? Nay, I was going to say, the World hath already judged it: For so Aventinus tells us, l. 5. p. 352. Annal. Boior. that upon: this, and the great outrages thereon committed by Rudolphus and his Adherents, most Men openly as well as privately began to cry out against so great a Villany, in pub∣lick to curse Gregory, and wish all Mischief to this Hildebrand; publishing, that 'twas out of Malice, and an intemperate lust∣ing after Rule, that he was thus hurried on Headlong, and declaring him to be Antichrist. Nay, farther yet, He hath here∣in judged Himself: For was it not hereupon that

He under∣took to foretel that before the Feast of St. Peter (and he did all He could to verifie what he had foretold by tampering with Assassines to murder him) Henry should die, or lose his Kingdom (this He did publickly in a Sermon to the people, ascending the Pulpit of St. Peter's, and in his Pontifical Habit) adding, that He would no longer be accounted Pope if this Prophecy should fail:

as Benno is cited to attest it, Histor. Magd. Cent. 11. cap. 8. p. 435.

Shew any thing like this in any other History, whether Ci∣vil or Ecclesiastical, besides that of Rome, and we will give up the Cause, and allow any to be Antichrist, besides Him, whom this concerns: we will strike Hildebrand out of the List, and He shall not be so much as thought of, neither He, nor any of his Proud Successors, in the day when Babylon is to come into remembrance, Rev. 16. 19.

It may seem a long Digression what we have here run, but it being of so high import towards the clearing up so great a part of the Book of the Revelation, as what relates to Anti∣christ in his Rise, Progress, and full Growth, is, I could not well pass by what is here said of Hildebrand, especially considering, How at the same time (that we erre no longer in the Person) 'tis decreed by the third Roman Council under Him, (Ut Papae nomen Unicum esset in Universo orbe Christiano, nec liceret alicui seipsum, vel alium eo nomine appellare:) that there should be but one who should have the Name of POPE in the whole Christian World, and that it should not be lawful for any other to call himself, or any one else by that Name: so then, here's the mark of the Beast, the Name, and Number of his Name all concurring in One, Anno 1076. For then it was, viz. in the same Council in which Hildebrand and depos'd the Emperor, that this Name was thus appropriated to the Bishop of Rome: As Lon∣gus à Coriolano relates, p. 317.

And 'tis very observable what we meet with to this pur∣pose in Aventinus, Annal. Boior. l. 7. p. 420, 421. where the Covetousness, Luxury, Strife, Hatred, Envy, Ambition, &c. of the Romish Chair is most highly inveighed against, in opposi∣tion to the Humility, Meekness, Patience, Charity, which the great Shepherd of our Souls gave as the Rules of his Religion, and was Himself the great Pattern of them; And in particular this Hildebrand, of whom we have been speaking, is pitcht upon, as most guilty of the contrary Vices, and that under the express stile of Antichrist, the Person who there charges Him, is the Chief Priest of Juvavia, his words are, Hildebrandus ante annos centum atque septuaginta primus specie Religionis Anti∣christi imperii fundamenta jecit. Hoc bellum nefandum, (speaking of what opposition the Emperors had constantly found from the Popes after Hildebrand, saith he) primus auspicatus est (viz. Hil∣debrandus), quod per successores huc us{que} continuatur, Hildebrand an hundred and seventy years ago, was the first, who under the shew of Religion, laid the Foundations of the Empire of Antichrist; this nefarious War which hath hitherto been con∣tinued by his Successors, he first began: 'Twere worth the while to transcribe the whole Speech, as 'tis there related, But I can only refer the Reader to the Author, and so I re∣turn

to our Business, which is to consider farther, what we may serve our selves with in this Argument, from the second taking of Rome, Anno 455.

And if we well weigh what then happen'd, will it not go a great way towards what we have to make out, viz. that be∣fore the year 500 Antichrist was born. For,

Is it not about this time, that we find Leo Magnus taking to Himself the stile of Universal, or Oecumenical Bishop, and behaving Himself (for that's the Air that runs through all his Writings) with that disdain of all others, as to rescind not only what other Bishops, but what a Council had determined, (He did it in the Case of Eutyches) because not first advising with Him, or submitting all to his Confirmation. He that reads his Sermons on the Anniversary of his Humility, (that's his usual Phrase) being advanced to the Culmen, onus, munus Pon∣tificis summi, will see enough of this aspiring humour, which likewise runs thorow several of his Epistles; and 'tis worth our enquiring thereupon, whether this may not be a fit Epocha from whence to date the certain Birth of Antichrist? of which we shall have occasion to make use in the following discourse.

Baronius in his Annals seems to have settled this Point for us, and that not far from this very Period; For Anno 452. He asserts Him to have been vested in the title of Oecumenicus Episcopus by the Synod of Chalcedon: and whereas Gregory after∣wards saith, Nullum Praedecessorum suorum eo nomine usum esse, that none of his Predecessors used that stile; Ita quidem (saith Baronius) intelligendum est, ut nemo illorum eo titulo ex solenni ritu semper, & in omnibus usus sit Inscriptionibus, vel sub Rescrip∣tionibus; it is indeed to be so understood, as that none of them did in any solemn manner always, and in all Inscriptions or Sub∣scriptions, make use of it; but for the Right they had to it, He cites Leo Epist. 54. ('twas the year after the Synod of Chalcedon) thus stiling himself, Leo Episcopus Romanae & Universalis Ec∣clesiae, Martiano Augusto: and he that shall read that Epistle, will need go no farther to look for one, who began at least to exalt Himself, as St. Paul had foretold of Antichrist, 2 Thess. 2. 4.

And much good may the stile do them; 〈…〉〈…〉 that very stile, which Gregory afterward (and I hope his Auth•…•…ity will not be question'd by them) declares to be the very Character of An∣tichrist,

Ego fidenter dico, quisquis se universalem Sacerdotem vo∣cat, vel vocari desiderat, in Elatione sua Antichristum praeourrit, quia superbiendo se caeteris praeponit, l. 4. Epist. 30. I boldly say, whoever calls himself Universal Priest, or desires to be so called, in his Haughtiness is the forerunner of Antichrist, because in thus Priding it, he prefers himself before others. And to the same purpose may be seen, l. 4. Ep. 32. 38, 39. as also, l. 6. Ep. 2 24. 28.

So then, here are two Periods which both of them answer to the letter of the Text, viz. He that leadeth into Captivity, shall go into Captivity, &c. and may respectively be applied for the clearing up the matter in hand; The first taking of Rome, Anno 410 gives us a Date, from whence if we reckon 666, we are led to One, who hath as fairly put in for the stile of Antichrist, had as much of the mark of the Beast, and the number of his Name, as whoever be the Other that can be pitcht on, to vie with him among all the Children of Pride: And, as for

The second taking of Rome, Anno 455, that gives us ano∣ther Date, (and that's, as I shall afterwards shew, in a manner confined to this matter,) from whence to begin the whole Reign of Antichrist.

The first is a Date that speaks Him not to be risen, but ri∣sing: As 'tis not to be expected that in a moment of time he should leap into his Greatness.

The second is a Date, that shews Him risen, and beginning at least to have the marks of Antichrist upon him; like those, that are stricken with the Plague, the Spots may be upon them, though the Disease not yet come to the heighth, nor ripen'd to all the degrees of its malignity.

And 'tis not unusual in Scripture to predict things in such a Latitude, as that we may be able to serve our selves with any part of the several Periods, whereby to reconcile the Prediction and the Event; We have an instance of this Dan. 12. v. 11, 12: And from the time that the daily Sacrifice shall be taken away, and the Abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days; Blessed is he, that waiteth and com∣eth to the thousand three hundred and five and thirty days.

In the sixth Verse, the Question had been put concerning

the Events which had been there foretold, viz. How long shall it be to the end of these Wonders? And the Answer given by the man clothed in linnen, was, that it should be for a time, times, and an half, this was the certain time (for 'tis confirm'd by a most solemn Oath) for him, of whom the Holy Ghost had been speaking, ch. 11. 31. to accomplish to scatter the power of the holy people: But Daniel is still in a doubt, and professes himself not to understand this, when he heard it, and therefore he puts the Question again, v. 8. O my Lord, what shall be the end of these things? To which the return is, v. 11. And from the time that the daily Sacrifice shall be taken away, and the Abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

Now what is the reason of this difference in the reply? To me it seems to be this; the former question is put by one Angel to another, who were no ways concerned in hastening or deferring the event, and therefore the certain time in Gods Kalender is there prefixt. The latter question is put by Daniel in behalf of the Church, to whom good things are promis'd, and Evils threatned under the conditions and measures of God's dealing with his people; i. e. so as to take effect according to the Repentance, or Impenitency of those therein concern'd; according too, to the several degrees by which great Events are to be accomplish'd, that so the Faith and patience of the Saints may be accordingly (as I may say) working with Providence, and preparing them for what in his Wise Councils, an Allseeing God hath so suited to that varie∣ty there is in humane affairs; and therefore not without a latitude for their beginning or ending: And so the Rule is, Habak∣kuk 2. 3. For the Vision is for an appointed time, but at the end it shall speak, and not lie, though it tarry, wait for it, because it will surely come, it will not tarry.

But then, if Antichrist were come before the 500th year of Christ, what was there did then appear in the World, which could in any sort answer the black Character the Apostle gives of him, 2 Thess. 2. v. 4, 8, 9, 10? To this, I answer, That as the Apostle tells them, to whom he there writes, That the Mystery of Iniquity already works, there is no doubt,

but that he was born: (This Mystery had not been so long conceiving to bring forth Nothing) however he had not then attain'd the mature age of this Man of Sin, and Son of Perdition.

And there will be little reason to think otherwise, if we consider, that agreeable to the three Names, by which the Holy Ghost sets out the Reign of Antichrist, I mean of Sodom, Revel. 11. 4. of Egypt, Revel. 11. 8. and of Babylon, Revel. 17. 5. the first to signifie that Corruption of Manners, the se∣cond that Tyranny, the third that Superstition and Idolatry, which was then to obtain; there was something of all these to make out that Apostasie, or falling away, which was to precede his coming.

And here not to lead the Author beyond his own Collection of Primitive Fathers, I could shew him St. Augustin, St. Hie∣rome, St. Chrysostome, with many others, giving Testimony in this matter, in their several Invectives against those Enormities, which were so predominant among the Clergy, with those many burdensom Rites and Ceremonies, which were introduced, with the Adoration and Intercession of Saints, and the like, suf∣ficient to discredit the Purity of the Church; and at least, Evidence that Antichrist was at hand.

I could shew, where St. Hierome gives Rome no other Name than that of Babylon, and reproves her for the sins of Sodom, viz. Pride, Fullness of Bread, and abundance of Idleness, and a refusing to strengthen the hand of the poor and needy, Ezek. 16. 49. and some degree, at least, of an Egyptian Tyranny, (what hath been already observ'd of Leo Magnus, will go a great way in the proof hereof) in that high hand, with which she began then to carry things in the Church.

How far they were gone in Superstition and Idolatry, Theodoret, whom the Author so often appeals to in his Col∣lection, will sufficiently inform us, in his eighth book de Graec. Affect. Curat. where 'tis his profest business to invite the Hea∣thens to change the worship of their Pagan Heroes, and Deified Persons, into that of the Martyrs.

To this I might add the Testimony of Lactantius, Antonius Eremita, Hilarius and Epiphanius, with Salvian, and many others: For 'tis no difficulty to make good the Charge.

Only the advantage the Author hopes for from it, is, That it being so early, may justifie him in urging this it self as matter of Antiquity; the Use we make of it, is to satisfie Him, that these Errors, and Enormities did so soon obtain, not that be∣cause they so soon obtain'd, they were therefore the more justi∣fiable.

So then, there's no question, but Antichrist was then born, though not arrived to the adult, and mature age of the Man of Sin:

For that, as we before observ'd, was to be reckon'd from another Epocha, viz. That of the first taking of Rome, Anno 410. And but reasonable it should be so, He, who let, being to be taken out of the way, 2 Thess. 2. 7. before the other Beast (as He is stiled Revel. 13. 10.) could come up out of the Earth: For, 'twas the Anarchy, as St. Chrysostom expresses it, that should make way for his Usurpation, as de facto it did, the Bishop of Rome still holding his own, and indeed gaining by the com∣mon Calamity:

Nor is there any thing, which the Holy Ghost himself hath more clearly pointed out, then this very Epocha: For what are those reflections, I took notice of before, viz. If any man have an Ear, let him hear, Revel. 13. 9. and, in the close of the tenth verse, Here is the Patience, and the Faith of the Saints, which sets the Period to the Roman Empire, and the Sufferings of the Christians under it, but to quicken our attention, as to what is thereby immediately usher'd in, so to lead us on to a more strict Observation of what follows? which being the De∣scription of Antichrist, that other Beast, which was to grow up upon the Ruins of the Roman Empire, and being in effect the same, with what is foretold of him in that foremention'd 2 Thess. 2. 7, 8. cannot (especially the Holy Ghost again point∣ing to it, v. 18. in these words, Here is Wisdom,) but guide us to some notable Epocha of his Reign to be calculated from thence:

And what was that, but the very time, when He should, (as St. Paul had foretold, and I have before taken notice of) exalt himself above all that is called God, or that is worshipt (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the very stile of the Roman Emperors) so that He, as God, sitteth in the Temple of God, shewing Himself, that

He is God; which how, eminently He did it, Anno 1076. hath been already shew'd.

But 'tis his Birth, not his mature Age we are now speaking of; And there's another note of Direction the Holy Ghost hath supplied us with, Revel. 17. 12. which in a manner confines it to the very Period of 455. or the second taking of Rome; 'tis that of the ten Horns, or ten Kings, which when St. John wrote, had receiv'd no Kingdom, but were to receive their Power one hour with the Beast; They and He to commence their Reign at the same time, and to have the same continuance, and Duration with one another.

And now to settle the Synchronism, when was it, they, who where thus to be contemporary with the Beast receiv'd their Kingdom? Was it not in or about 455 or 456, which immediarely succeeded the second taking of Rome by Genseri∣cus, that the Division of the Empire was made into so many several Kingdoms?

And whereas these ten Horns or ten Kings are said Rev. 17. 13. to have one mind, and to give their Power, and strength unto the Beast, What is that, but a Confirmation of the means whereby Antichrist should arrive at the heighth of his Usurpation, exercising, as 'tis Revel. 13. 12. all the Power of the first Beast before Him, and causing the Earth, and them which dwell therein to worship the first Beast, whose deadly wound was healed; i. e. Princes and People to pay their Homage which was due to the first Beast, viz. the Emperor, to Himself? in whom, as to the continuing the same Soveraign Power, which before was in the Emperors, though under another 〈◊〉〈◊〉 name, the deadly wound, i. e. the blow given by the Goths, Vandals and Hunns to the Roman Empire, was healed: [not but that there is another sense in which this may be understood, of which afterwards.]

And to shew how 'twas He gain'd this, it follows, v. 13. And He doth great wonders, so that He maketh fire to come down from Heaven on the Earth in the sight of Men; which what can that relate to, but to that foremention'd Excommunication thun∣dred out against the Emperor, called Fire from Heaven, because 'twas from the Church, or under the pretence of that Spiritual Power therein lodged, called Heaven in this Book, this Fire pro∣ceeded?

and on the Emperor, called Earth, because of that Earthly or Secular Power committed to him it came down?

And having advanced so far, which, as I likewise have before remarkt, falls in with the Year 666. it follows, v. 14: And deceiveth them that dwell on the Earth, i. e. the Inhabitants of the Roman Empire, by the means of those Miracles which He had power to do in the sight of the Beast, saying to them that dwell on the Earth, that they should make an Image to the Beast, which had the wound by a Sword, and did live, i. e. having thus prevail'd against the Beast, the Roman Empire, He sets up a Power like it in Himself, making the People (who were thus deceived by the means of those Miracles which He had power to do in the sight of the Beast, those Excommunications, and other Methods, I mean, by which He had so much lessen'd his Soverainty) to assist in setting up his Image, in that shew, or rather real repre∣sentation of Soverain Power, He had transferred to Himself.

Whereupon 'tis added v. 15. that He had power to give life unto the Beast, Breath saith the Margin of the English, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Original, a Spirit, or Spiritual Being unto the Image of the Beast, (For 'tis by Spiritual, or Ecclesiastical Censures the Beast thus recover'd exercises his Jurisdiction) that the Image of the Beast should both speak (as He doth with a Witness in these Anathema's, Thunderbolts of Excommunications, as they are called, or Fire from Heaven) and cause that as many, as would not Worship the Image of the Beast, should be killed; which de facto happen'd in the Persecutions rais'd on those, who could not submit to the Novelties introduced: And He causeth all, both small and great, rich and poor, free and bond, to receive a mark in their Right hand, or in their Foreheads, and that no man might buy, or sell, save He that had the mark, or the name of the Beast, or the number of his name; None to hope for any Preferment in the Church, no, nor yet for any Temporal Advantage; to be so much as permitted the benefit of common Traffick, and Com∣merce, that did not by receiving his mark either in hand, or forehead, by his having the name of the Beast, profess himself entirely to be his, (For that is done by receiving name from any other) or the Number of his name, i. e. after such a time at least that the Beast should have attain'd such a Number, wholly

resign to His Will; which Number is set down in the next Verse, and a Note prefixt to shew that 'twill concern us to know, when He arriv'd at this usurpt Power, which the Holy Ghost had been describing: And that, as I before observed, must be, by looking back to the taking of Rome, Anno 410, and from thence reckoning to 1076 the very point, when as it hath been said, Fire came down from Heaven on the Earth in the sight of Men, i. e. Gregory the 7th, who presided in the Church, or Heaven thundred out his Excommunication, on the Earth or the Emperor, and that in the most publick and solemn manner, i. e. in the sight of men.

I could not well say less, than I have on these Points, and being by the discourse brought again to mention this great Epocha in the Reign of Antichrist, I cannot but take notice, that as the Holy Ghost here so manifestly directs us to it, so other Writers, and among them Baronius, (however in the dark as to this light that is here given us in it,) are not sparing to talk of the Power, and Prevalency of Antichrist about this time: The place in Baronius, is Anno 1106: Quod vero pertinet ad Antichristum, fuit quidem Opinio non vul∣garium Virorum eum hoc fore saeculo revelandum, & inter alios Norberti, viri temporis hujus fama Celeberrimi, à quo id se audi∣visse testatur S. Bernardus, Epistolâ ad Gausredum Carnotensem Episcopum. The Report was so strong, that Paschalis stopt his Journey upon it, saith Baronius, ibid. Paschalis Papa rogatus à Conventu Moguntino in Galliam Cisalpinam properare, itineri se committens, ob sparsam famam de proximo Antichristi Adventu, Florentiae substitit. And before Anno Christi nongentisimo, Indi∣ctione tertia, novum inchoatur saeculum, quod sui Asperitate, ac boni sterilitate ferreum, mali{que} exundantis deformitate plumbeum, at{que} inopia Scriptorum appellari consuevit Obscurum: And again 1001. Anno Christi millesimo primo, quo novum saeculum inchoatum est, &c. 'Twas the Opinion of some, that Antichristus adve∣niret, & non longo post tempore Universale Judicium succederet; and He saith, the many Prodigies which happen'd the year be∣fore seemed to foretel it; and then, which I rather take no∣tice of, adds, Sed & ad ista credenda de Adventu Antichristi, & Fine mundi, satis esse videbantur Romanae Ecclesiae tot saepe iterata a naufragia; necnon Corruptio morum, quam magnam valde in hoc tempore fuisse in hominibus, praesertim Ecclesiasticis, Glaber

ea videns deplorat: Insuper & quod ferreum hoc Saeculum ob ma∣lorum excrescentiam, Auctore Ditmaro & diceretur, & revera esset; quod videlicet, ut ait Glaber, deficeret Religiositas Pontifi∣cum, & marcesceret districtio regularis Abbatum, simul{que} Mona∣sterialis Disciplinae vigor tepesceret, ac per illorum Exempla caetera plebs Mandatorum Dei praevaricatrix existeret. And if (not to depart from the Explication that is before given of those words in Rev. 13. 13. But only farther to illustrate the matter in hand,) we may understand the coming down of Fire from Heaven on the Earth in the sight of men, in the sense our Lord speaks, Luke 12. 49. of his coming to send fire on the Earth, never was any Age in which it was so much kindled, no time, wherein what by the intemperate Heats between the Popes them∣selves, as well as between them, and the Emperors, the World was in a greater Flame.

And if those of the Romish Church will give others leave to speak after them in this cause, can there be any more memo∣rable testimony than what we find to this purpose, p. 71. De l'Histoire generale des Eglises Vaudoises? &c. the Title of the Chapter is, Eschantillon de la Doctrine des Vaudois expliquant, leur Sentiment touchant l'Antichrist, 'twas in the year 1120 that what is there quoted was first Publish'd, the Learned Mede mentions the MS. under this title, Qual Cosa sia l'Antichrist, en datte del An Mille cent & vigint, unâ cum Symbolo tali, sicut fumus praecedit ignem, sic & gloriam Christi tentatio Antichristi: And then goes on to give a brief Extract of it in these words, viz.

In this Book the Faithful are admonish't, that that great Antichrist was already come, that 'twas in vain now to expect him any longer, that by the Permission of God He was grown up to full maturity:

That the present State of Ecclesiastical Affairs, consisted in the Government of false Prophets, and Ministers of Lyes, together with the People subjected to it's Error:

That those who are armed with both Powers, and are fur∣nisht with all other Helps to found Error, and propagate it abroad, under the specious Title of the Spouse of Christ, and the vizard of Christian Worship and Holiness, with their fraudulent Errors, and damnable Doctrines oppose the way of Salvation by Christ revealed to the World, derogate from

Christ's Merits, and the Grace, and Office of a Mediator, ascribing to themselves, to Creatures and the Works of Men, what things are due only to God, and Christ, worshipping Saints of both Sexes, as if they were Deities, and giving Di∣vine Veneration to Relicks, and Images, Adoring the Eucha∣rist for God, and Christ Jesus himself: In a word, under the title of Christianity, they do in reality practice Idolatry: Lastly, they rage with Hatred and Persecutions against those who love God, and are the true Members of Christ:

That this State of Men (not one single man) is Antichrist, The Whore of Babylon, the 4th Beast of Daniel (namely in his last state as 'tis said) that Man of Sin, and Son of Perdition, who is extolled above every God, so that He sits in the Tem∣ple of God, i. e. in the Church, shewing Himself as if he were God: Who is now come in all manner of Deceivableness, and lyes in them that perish:

Wherefore that they ought, as God commanded, both inwardly and outwardly to depart from this Mystery of Ini∣quity, and to exhort all to whom the great, and good God hath revealed the same Truth, to do the same that they do, that they would joyn themselves to the Holy City Jerusalem, to the Truth of Christ, and his little Spouse:

To which purpose they now make known to the world, what manner of Society theirs is, and what causes they have of departing.

This is the sum of that Writing, which by the Providence of God the Remainders of the Waldenses, who Inhabit the Alps, have preserved to our times, from whom Joannes Paulus Perrin having received the Ancient Manuscript of it, hath publisht it in Print in his History of the Waldenses and Albigenses, by him written in French: See his first Book, Chapter the 7th and Third part, which treats of the Doctrine, and Discipline of the Waldenses: The whole MS. for its Cu∣riosity is such, that for the Satisfaction of them who under∣stand any thing of the stile in which 'tis written, or are willing to take it in the French Translation, I shall not scruple to in∣sert it here, at large, in the same manner as I find it in the fore∣mention'd L'Histoire generale des Eglises Vaudoises ou des Eglises des Vallees de Piemont par Jean Leger, Pasteur & Moderateur des Eglises des Vallees.

Ce livre est datté de l'an 1120. Voicy le titre qu'ily met devant le traité de l'Anti-Christ.

En ayma lo fum vay derant lo fuoc, la battailla derant la victo∣ria, en ayma la tentation de l'Ante-Christ derant la gloria. C'est à dire, comme le fumée va devant le feu, le combat devant la victoire, ainsi la tentation de l'Anti-Christ va devant la glorie. Et puis il suit de la sorte.

Ante-Christ ès falsetà de dam∣nation aeterna cuberta de specie de la Verità, e de la Justitia de Christ, e de la soa Sposa: con∣trapausà à meseime la via de Verità, de Justitia, de Fè, d'Espe∣ranza, de Carità, e à la vita moral, e à la verità ministerial de la Gleisa, menistrà per li fals Apostols, e defendua opiniosament de l'un e de l'autre bras: ô Anti-Christ ès engan rescondù de la verità de salù de cosas substanti∣als, e ministerials, ô ès fraudu∣lenta contrarietà de Christ & de la soa Sposa, e à un chascun mambre fidel. Et enaymi, non ès alcuna special persona ordena en alcun gra, o uffici, o menestier, e aizò regardant universalment. Ma meseima la falsetà, pausà contra la verità quilli se cuebre, e se orna de belleza, e de pietà, de fora de la Gleisa de Christ, enaima de Christ, enaima de Nom, de Officies, de Scripturas, e de Sacramèns, e de motas autras cosas. La Iniquità d'aquesta maniera com li seo Ministre ma∣jors, e menors, cum li seguènt ley

de maluàs cor e cec, aital congregation ensemp presa ès appellà Anti-Christi, o Ba∣bylonia, o quarta Bestia, o Meretrix, o home de peccà, Filli de perdition.

Li seos Ministres son ap∣pellà fals Prophetas, Mai∣stres mesongers, Ministres de tenebras, Sperit d'error, meretrix Apocalyptica, maire de fornication, niolas senza aigua, arbres auctomnals morts & arancàs per doas vez, undas del crudel mar, errans, Balaamitiens, e Gissip∣tiens.

El ès dit Anti-Christ, em∣perço ca cubert o ornà sot specie de Christ, e de la Glei∣sa, e de li seo fidel membre, contraria à la salù faita per Christ, e aministrà veramènt en la Gleisa de Christ; e par∣ticipà de li fidel per Fè, per Esperança, e per Charità: en liqual modo el contraria per sapientia del mond, per fal∣sas Religions, e per enfeinta bontà, per podesta spiritual, per tyrannità secular, per ri∣guessas, honors de degnetâs, per delicanças e per deleit del mond, e contraria per aquesti modi.

Per aizò sia manifest à un chascun que per neun l'Ante-Christ non po esser, compli, ni venir, sinon quant aque∣stas

cosas nommàs foron conjoin∣tas ensemp per far parfect hypo∣crita e falsetà, zò ès cum li Sa∣vi del mond, Religios, Phari∣sios, Ministres, Doctors, la potestà secular cum lo poble del mond foron ensemp conjoint. Adonca feron l'home de peccà ensemp e d'error entier. Car al temp de li Apostol, ja sia zo que l'Ante-Christ era ja conceo∣pù, macar essent enfant, man∣cava de li debit membre inte∣riors e exteriors. Emperzò, el se conoissia, a se destruia, e se excommunicava plus legiera∣ment enaima rostic e grossier, el era fait mut: Car èl man∣què de sapientia rational, sensa∣tiva, definitiva, car el man∣què de li sols Ministres senza verità, e de li statut humans, manquè de li religiòs de fo∣ra. Emperzò el era vengu en l'error e al pecca, ma non hac cum liqual èl poguès cubrir la sozura o vergongna de las er∣rors o del pecca, cum èl man∣què de riquezas e de dotations, non poc conduire alcun Mini∣stre per si, ni non poc multi∣plicar, conservar, defendre lor: car el manquè de po∣issanza o poesta secular, el non poc forçar, o costreigner neun de la verità à la falsetà. Car el manquè de mot, el non poc scozar ni escandalizar neun per li seo soleniament. Et enai∣ma

essent trop tenre e frevol non poc obtenir en la Glei∣sa. Ma creissent en li seo membres, zo ès en li Mi∣nistre cec e hypocrit, e de li sois del mond, e el meseime creisec entro à Baron parfait en plenetà daità, zo ès cum li spirituals e seculars, e li amadors del mond, cec en la Fè, son multiplica en la Gleisa com tota poestà essent mals. Volent esser orà e hon∣rà en la cosas spirituals, e cubrir la soa propria mages∣tà, malitia, e peccàs, a a∣buzà de Sains e Pharisios, à aizò, enaima ès dit de sobre: Car maxima iniquità ès cubrir e ornar la iniquità dignà de excommunication, & volèr esser per aizò que non ès donà à l'home, ma con∣ven al sol Dio, e à Jesus Christ tant come Mediator. Ostar aquestas cosas à Dio fraudulentament per rapina, e traportar sobre si e las soas obras, ès vist esser maxima felonia, enaimi regenerar, perdonnar li pecca, distri∣buir las gracias del Sanct Esperit, confeitar Christ, e enaimi de las autras. E cubrir se en totas aquestas cosas de mantel d'authorità, e de forma de parolas, e en∣ganàr per aquestas cosas lo poble rostic, seguènt lo mond

èn aquestas cosas que son del mond, e de departir de Dio, e de la vera Fè, de la re∣formation del Sanct Esperit' dèpartir de la vera peniten∣tia, de la perseveranza al ben, departir de la Carità, de la patientia, de la pau∣vretà, de la humilità, e zo quès plus peissime de tot, de∣partir de la vera speranza, e pensar ley en tot mal, e en la vana speranza del mond, servir à tuit li mene∣stier à aquestas cosas, far idolotrar lo poble, servir frau∣dulentament à las Idolas de tot lo mond, sot lo nom de li Sanct, e à las reliquas e à li menestier de lor, enai∣mi que lo poble errant peissa∣ment de la via de verità pense si servir à Dio e far ben, escommou aquel poble à odi, e à ira, e à malici•…•… contra li fidel, e encontra li amant la verità, e fay mo∣ti homecedi, e enaimi l'Apos∣tol

dis verità. Qual ès home de peccà compli, e que èl se esleva sobre tot zo quès dit Dio, e zo quès collu, e quel con∣traria a tota verità, e quel seo al templi de Dio, zo ès en la Gleisa, demonstrant se enaima el fossa Dio, e quel ven en tota seducti∣on à aquilli que perisson, e si aquel felon ja venc per∣fectament, el non ès de quer∣re, car el ès fait per per∣mission de Dio ja veil, e que el descreis ja▪ car la soa potestà e authorità ès a∣merma, e que lo Seignor Je∣sus occi aquest selon per lo Sperit de la soa bocca, en moti home de bona vo∣luntà, e tramès potestà con∣traria à si e à li seo ama∣dor, e decipa li seo luoc e possessions, e depart aquesta Cità de Babylonia en laqual tota generacion trac vigor de malicia.

Quals son las obras de l'Ante-Christ?

La prima obra de l'Ante-Christ ès toller la verità e combiar ley en falsetà e en error e en heresia. La se∣conda obra de l'Anti-Christ ès cubrir la falsetà de la verità, e de las errors, e provar e confermar ley par la Fè, e per las vertus, d'intremenar

la falsetà en las spirituals al poble sogèt, o sia en li Meni∣stre, o sia li Menestier, o sia en tota la Gleisa. E aquestas doas obras contenon perfecta e complia malicia laqual non pogron far neun tyran, neun poissant del commençament del mond entro en li temp de l'Anti-Christ. Ma Christ non hac alcuna vez aital enne∣mic devant aquest que poguès enaima pervertir la via de verità en falsetà, e la falsetà en verità, non semeillanta∣ment lo coltivador de l'un e de l'autre, de la verità, e de la falsetà. Enaimi que la Sancta Maire Gleisa cum li seo veray Fil li ès tota squalqueià en las veritas, spe∣cialment en las Menisterials de li veray Menistre en ve∣rità, e de li Menisteri, e de l'usar de lor, e de li Filli participant, illi plora ploril∣voment per lo parlar, e per lo plaint de Jeremia disent: En qual maniera sè sola la cita del poble Pagan e non circoncis? illi ès faita ve∣sva, zo ès de verità del seo Spos. La Dona de las gens per subjection de las errors, de li peccà, Princessa de las Provincias per depar∣timent del mond, e daquellas cosas que son al mond. Plo∣rà e veias plus enant, e

atrobarès ara totas cosas com∣plias per lo temp: car la Sancta Gleisa se sia e ès ten∣gua per Synagoga. E la Sy∣nagoga de li malignant, ès predicà per maire ben cre∣sent en la Ley. La falsetà ès predicà per la eygaleza, la non justitia ès predicà e tengua per li justitia, lo er∣ror per la Fè, lo peccà per la vertu, la messognia per la verità.

D. Quals obras procedon de las premieras obras?

Respond. Aquestas. La premiera obra ès que el con∣vertis lo coltivament de La∣trie, propiament propi al sol Dio, à si, e à li seo fait, à la pavra creatura rational e non rational, sensible e non sen∣sible. Rational, enaima li home, Sanct, o Sanctas trapassàs d'a∣quest mond, e a las image∣nas de l'or, galas, reliquias. Li fait de luy so li Sacra∣ment, specialment lo Sacra∣ment de la Eucharistia, que èl col per Dio, e per Jesu Christ simellantament, col las cosas benitas e consacràs, e proibis adorar lo sol Dio.

La seconda obra de l'Ante-Christ ès quel oste e tol de Christ lo merit de Christ, con tota la sufficientia de la gratia, de la justitia, de la

regeneration, remission de li peccà, de la sanctification, de la confirmation, e de l'esperi∣tual nuriment, e lo deputa, e lo tribuis à la soa autho∣rità, à las soas obras, e à li Sanct, e à la lor enter∣cession, e al fuoc de Purga∣tor•…•…, e depart lo poble à aquesta cosas ja dictas, que èl non quera aquellas de Christ, ni per Christ: ma solament en las obras de las lors mans, e non per la Fè viva en Dio ni en Jesu Christ, e al Sanct Sperit, ma per voluntà e obras de l'Ante-Christ, enaimi que el predica tota la salù con∣star en las soas obras.

La tersa obra de l'Ante-Christ ès que èl attribuis la reformation del Sanct Spe∣rit à la Fè morta de fora, e bapteia li Enfant en aquella Fè, e enseignant esser à consegre per ley lo Baptisme, e la regeneration, e presta e dona en ley meseima li Orden, e li autre Sacrament, e fonda en la tota la Christianità, que ès contra lo Sanct Esperit.

La quarta obra de l'Ante-Christ es laqual ensemp bastic, e edifiqua tota Religion e sanctità del poble en la soa Messa; e ensemp ha te∣issut varias ceremonias el

Judaicas, e de li Gentil, e de li Christian. A laqual con∣ducènt la congregation e lo po∣ble à auvir ley, lo priva de l'espiritual e sacramentàl manjament, e lo depart de la vera Religion, e de li Commandament de Dio, & se osta de las obras de mi∣sericordia per li seo offertori, e per aital Messa aloguè lo poble en vana speranza.

La quinta obra de l'Ante-Christ ès quel fai totas las soas obras que èl sia vist, e que èl obra la soa non sazi∣vol avaritia, enaimi quel aya totas cosas vendablas, e non faza alcuna cosa senza symonia.

La sexta obra de l'Ante-Christ ès, quel dona luoc à li peccà manifest, sensa sen∣tentia Ecclesiastica, e non ex∣communica li non penitent.

La septima obra de l'Ante-Christ ès quel non regis, ni defend la soa unità per lo S. Sperit, ma per potestà secular, e ensemp pren lei en adjutori de las spirituàls cosas.

La octava obra de l'Ante-Christ ès, quel eyra, e per sec, & acaisonna, roba e mortifica li membre de Christ. Aquestas cosas son quasi las plus principals de las obras de luy, lasqual el fai contra la verità, lasquals per neun

modo non pon totas esser num∣bràs ni scriptas. Ma baste al present d'aver deità d'a∣questas quasi comma plus ge∣nerals, per lasquals cosas ès cuberta aquesta enequestà.

Premierament e maximament, per la confession de fora de la Fè. De laqual cosa di l'Apostol: car illi confessan lor aver conegù Dio per parolas, ma illi lo dene∣gan per fait.

Secondariament, per la lon∣gueza de temp, e per man∣teza de li Savi, de li Reli∣gios, de li Vergeno, & Ver∣genas, de las Vefvas, e de las honestas Fennas. E lo poble non numbrivol, de lo∣qual ès dit en l'Apocalyps: E poestà sò dona à lei en tot tribù, e lenga, e gent, e tuit aquilli que habitan en la terra adoraren lei.

Terzament, per authorità spiritual de li Apostol, con∣tra liqual di l'Apostol: nos non poen alcuna cosa con∣tra la verità, e poesta non ès dona en destruiment.

Quartamènt, per moti mi∣racli fait daqui entro aqui, de laqual cosa di l'Apostol: l'Advenament del qual ès second l'obra de Sathanas, en tota vertu e enseignas,

e maravillas messongieras, e en tot engan d'enequità.

Quintament, per sanctità de fora e orations, e dejunis, vigilias, e almonas: contra aizò di l'Apostol: havènt la semblenza de pietà, ma de∣negant la vertu de lei.

Sextament, per alcunas pa∣rolas de Christ, e per li escrit de li Antic, e per li Concili, losquals illi gardan entant quant non destruon la mala vita e voluptà de lor.

Septimament, per l'admini∣stration de li Sacrament, per liqual illi vomen la universi∣tà de las errors.

Octavament, per correptions, e predications verbales de li vici: car illi dion e non fan.

Nonament, de liqual alcuns fan enfeintamènt, e alcuns verayament e maximamènt per vita vertuosa. Car li esleit de Dio ben vollent e ben fa∣zènt, detengu aqui enaima en Babylonia, son enayma or per loqual lo felòn Ante-Christ cuebre la soa vanità, loqual non suffre far lo veray colti∣vament al sol Dio, ni tenir la speranza al sol Christ, ni entendre à la veraia Religi∣on.

Aquestas cosas e motas otras son enaimi mantel e

vestiment de l'Ante-Christ, con lasquals el cuebre la soa mesongi∣era malicia, quel non sia repro∣và tant coma Pagan, e eu lasqual el pò proceder deshonesta∣ment, e à las meritrix. Si lo Christian ès entengù per commandament departir se de l'Ante-Christ, lo ès dit, e ès provà del Veilli e de Novel Testament: car lo Seignor dis, Esaia 52. Departè vos, de∣partè vos, issi d'aqui non voilla tocar la sozà, issé del mez de lei, vòs liqual por∣tà li veissel del Seignor, sia mundà: car vos non issirè en la rumor, ni non vos appropriarè à la fuga, &c. E Jeremia 50. Fugê del mez de Babylonia, saillè de la terra de li Caldei, e sia enaima cabri devant lo grez. E vevòs, yo amenarei grand congregation de gent de la terra d'Aquilon en Baby∣lonia, e serèn appareillà en contra d'aquienant serè pre∣sa. Nom. 16. Departè vos del mez de la congregation azo que yo destrua e perda aquisti viazament. E dereco: Depar∣tès vos del tabernacle de li felon, e non voilla tocar aquel∣las cosas que apartenon à lor, que vos non sia enveloppa en li pecca de lor. Levitico. Yo soi lo vestre Seignor Dio lo∣qual departic vos de li autre

poble. Donc vò departirè dere∣çò lo jument mund del non mund, e loissel mund del im∣mund, e non sozare la vostras armas en las bestias en li oisel, e en totas aquellas cosas que son moguàs en terra, e lasquals yo mosteri à vos sozas. Item Exodi 34. Garda que unqua non conjongnas amicitia cum li habitador d'aquella Cita, la∣qual sia en tu en ruina. E dedins: non far pact cum li home d'a∣quella Region, que cum ille aurèn fornigà cum li lor Dios, e aurèn adorà las simulacras de lor, alcun apelle tu que tu manges de las cosas sanctificas à lor. Ni non penres moiller de las Fillas de lor à li teo Filli que en après cum ellas auren forniga zo es Idolatrà, non fa∣zan fornigar li teo Filli en li Dio de lor. Levit. 15. Donc vos enseignare li Filli disent que illi squivon las non mundi∣cias, e non moran en las lor sozuras que illi auren sozà lo mio tabernacle. Ezech 2. Ma lo cor loqual vay per offen∣dament e per las soas offensi∣ons, yo pauseray la via d'a∣quisti a lor cap dis lo Seig∣nor. Deut. 20. Quand tu se∣res intra en la terra laqual lo teo Seignor Dio donare à tu, garda que tu non volhes re∣simeillar las abominations d'a quellas gens: Car lo Seignor

ha totas aquestas cosas en a∣bomination. E per li peccà d'aquesta maniera el sfacarè lor al teo intrament. Tu seres perseit e senza macula cum lo teo Dio. Aquestas gens de las∣quals tu possessires las terras auvon li Arguriador e li devin, ma tu sies ordenà autrament del teo Dio. Ma del Novel Te∣stament ès manifest. Joan. 12. Que lo Seignor venc e sò pas∣sionà per zo quel ajostes en un li Filli de Dio. Car ès per aque∣sta verita de unità e depart depart de li autre ohel dis en Matth 10. Car yo venc departir l'homme en∣contra lo sio Paire, la Filla en∣contra la soa Maire, e la Nora conla soa Socra, e li domestic de l'homme son ennemic de luy. E commandè esser departi, dizent: Si alcun non laissare lo sio Paire e la Maire &c. Item: Gar∣da vòs de li fals Prophetas li∣qual venon à vòs en vestimen∣tade feas &c.Item: Garda vòs del levam de li Pharisio. I∣tem: Garda vòs que alcun non vos engane: car moti venren al mio Nom engana∣ren moti. Et adonca si alcun dire à vòs. Venes Christ es aizi, o aylai, non o voilla creire, non voilla anàr en apres lòr. E en l'Apocalyps: admonesta per propia vouz e commanda lo fio poble issir de Babylonia, dizènt: E auvi

vous del Cèl, disent à mi. O lo mio poble, issi de lei, e nonsia parzonnier de li peccà de lei e non receba de las plagas de lei. Car li peccà de lei pervengro entro al Cèl, e lo Segnor se re∣corde de làs enequitàs de lei. Co meseime di l'Apostol: Non voilla amenar jouc cum li non fidel; car qual participation es de la justitia cum l'iniquit••, o qual compagnia de la luz cum las tenebras, ma qual convention de Christ al Dia∣vol, o qual parte de li fidel cum li non fidel, o qual consenti∣ment del Temple de Dio cum las Idolas? per laqual cosa isse del mez de l'or, e sia departidis lo Seignor, e non tocare lo non mund, e yo recelarey vòs e se∣rey à vòs en Paire, e vòs sere a mien fillis e en Fillas di lo Seig∣nor tot Poderòs. Item Ephes. 5. Non voilla esser fait parzonnier de lor, car vos eras a la via de tenebras: ma ara se luz al Seignor. Item 1 Corinth 10. Yo non voil vos esser fait compagnons del Demoni. Vos non poe esser fait par∣zonnier de la taule del Seig∣nor, e de la taule de li De∣moni. Item 2 Thess. 3. O Fraires nos anuncien à vos al nom de nostre Seignor Jesus Christ, que vos garde de tot fraire anant desho∣nestament, e non second las

costumas lasquals vos rece∣opes de nos. Car vos me∣seimes sabe en qual maniera conventa resimeillar nos. E dedins: si alcun non obedire à la nostra parola nota aquest per Epistola, e non sia en∣semp mesclà cum luy que el sia confondu. Item Eph. 5. Non voilla vòs accom∣pagnar à las obras non fru∣ctuosas de tenebras. Item 2 Tim. 3. Ma sapia aizò. Car perillos temps istaren en li derrier an. E dedins: ha∣vent la semblanca de pieta, ma denegant la vertù de ley, squi∣va aquisti. De las cosas notàs desobre se demonstra manifesta∣ment la malitia de l'Ante-Christ, e la soa perversetà, &c. Car lo ès commandà del Seig∣nor de departir se de luy me∣seime dedins e defora. E. con∣joingner se à Hierusalem Sancta Cita. Donc nos conoissènt a∣questas cosas, lo Seignor re∣velant per li seo serf, e ere∣sent aquesta revelation josta las Sanctas Scripturas, e nos en∣semp admonestà de li Comman∣dament del Seignor, nos fazen departiment exterior e interi∣or

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

de luy, loqual nos cresèn Ante-Christ, e avèn uni com∣pagnia, e unità de bona voluntà, e de dreita entention, de pur e simple perpausament deplaser al Seignor, e asser salvà: lo Seig∣nor ajudant, e la verità de Christ, e de la soa Sposa, enai∣ma pechinità de l'intellect pò so∣stenir.

Donc nos ordennèn notar quals sian las causas del nostre de∣partiment, e encara de la nostra congregation, afin que si lo Seignor aurè dona avèr a∣questa meseima verita: porte ensemp cum nos l'amor en let meseima. E si peraventura non fossa ben enlumenà, recepia aju∣tori per aquest menestier, lo Seignor arrosant. E si lo ès donà plus à alcun, e plus au∣tament, nòs desirèn esser en∣seigna plus humilmènt, e sabèr meilli de luy, e esser corregi en li nostre deffect. Donc aquestas cosas que enseg∣on son causa del nostre depar∣timent.

Sia manifest à tuit e à sen∣gles, la causa del nostre de∣partiment

esser istà, aital per la verità essential de la Fè, e per la interior conoissenza d'un ve∣ray Dio, e unità de essentia, en tres personas, laqual non do∣na carn ni sang. E lo cultiva∣ment convenivol al sol Dio, l'amor de luy meseime sobre to∣tas cosas, la sanctification e l'honoration de luy sobre to∣tas cosas e sobre tuit li nom: Speranza viva per Christ en Dio, le regeneration e re∣novation interior per Fè, per Esperanza, e per Charità: lo merit de Jesu Christ cum tota sufficientia de gratia e justitia: la participation o la communion de tuit li esleit: la remission de li peccà: la sancta conversation, e lo fi∣del compliment de tuit li com∣mandament en la Fè de Christ: la vera penitentia, e la final perseveranza, e vita eterna. Las veritas Ministerials son aquestas: la congregation ex∣terior de li Menistres, cum lo poble suject, en luoc, e en temp, en la verità, per las me∣nisterials, en la verità tocà de∣sobre,

amenànt, establànt, e conservànt, per fidella e so∣vendierà compagnia; li bon Menistre, per sen de la Fè e de vità, essent en costuma, e obedientia, e perfaçent esveilla∣mènt la pratiqua e uzança del Seignor sobre lo grecs.

Las cosas lasquals li Menistre son entengù servir al poble son aquestas. La Parola Evangeli∣ca, e la Parola de reconciliation, o la ley de gratia al sen o enten∣tion de Christ. Car el deo notifi∣car la Parola Evangelica: lo Sa∣cramènt ajoinct à la parola certi, fica le seo sen e entendament, e conferma l'esperança en Christ, e en lo fidel, la communion ministerial à totas cosas per la verità essential. E si alcunas autras cosas sian ministerials, totas se pon ja conclurre en a∣quest dit. Ma d'aquestas sin∣gulas veritàs, alcunas son ne∣cessarias, essentialmènt à la salù humana, alcunas condition∣alment se contenon en XII Articles, en l'ajostament de plusiours parolas de li Apostol. Car l'Ante-Christ ès per lo passà ja regnant en la Gleisa per la permission Divina.

Las errors e las non mun∣ditias entreditas per lo Seignor de l'Ante-Christ son aquestas, varia e non nombrivol idolatria ès contra lo Commandament. de Dio e de Christ, dona à la creatura,

e non al Creator, vesibla e non vesibla, corporal o spiritual, enten∣divol e sensibla, natural o fabri∣ca, per qual se sia art sot qual∣que qual nom de Christ, o de li Sanct, o de las Sanctas, e de las Reliquias, e de las authoritas, à lasquals creaturas ès servi per Fe, per speranza, per effect, per orations, per peregrinati∣ons, per alimosnas, per offertas, per sacrificas de grand despensas. Laqual creatura illi colon, a∣doran, honran, per plusors manieras. Per canzons, proe∣mis, per solemnizations, e celebrations de Messas, de Ves∣peras, de completas à lor meseime, per horas, per vi∣gilias, per festivitàs, per a∣quistamènt de gratia ista al sol Dio essentialment, e en Jesu Christ meritoriamènt, e ès aquistà per la sola Fè, per lo Sanct Sperit.

Car lo non ès alcuna autra causa de Idolatria sinon falsa opinion de gratia, de verità, de authorità, d'envocation, d'entrepellation, laqual el mesei∣me Ante-Christ departic de Dio e attribuis en li menestier, e en las obras de las soas mans, e li Sanct, e al Purgatori. E aquesta enequità de l'Anti-Christ ès dreitament contra lo premier article de la Fè, e contra lo pre∣mier Commande∣ment de la Lei.

Semeillament lo desordenà amor del mond de l'Ante-Christ, ès del qual germenan tuit li mal e li peccà en la Gleisa, de li guia∣dor, de li regidor, de li officier; liqual peccà istan senca correcti∣on, illi son contra la verità de la Fe, e contra la conoissenca de Dio lo Paire. Testimoniant Joan, loqual dis: Aquel que pecca non conois ni non vè Dio. Car si alcun ama lo mond, la Charità del Paire non ès en luy.

La seconda enequità de l'An∣te-Christ ès l'esperanca de perdon, e de gratia, e de justitia, e de verita, e de vita eterna, non reposta en Christ, ni en Dio per Christ, ma en li home vio, e mort: e en authoritas, e en menestier Ecclesiastic, en be∣nedictions, en sacrifications, en orations, e eniami de las autras sobre nombràs, ni per vera Fè, laqual obra penetentia per cha∣rità, e per adjostamènt al ben. Istablament e principalmènt l'Ante-Christ enseigna non sperar in aicò, la regeneration, la confermation, la spiritual refe∣ction, o communion, la remis∣sion de li peccà, la sanctifica∣tion de vita aeterna: ma per li Sacrament, e per la soa simoniaca, pravità per laqual lo poble ès scarni, e avènt totas cosas vendablas, atrobè varias ordonnanzas anticas e novas

sot obtennement de pecunias, per∣mettent si alcun aurè fait aizò o autre; dit o autre fait, vel qu'ai∣tal aquistarè gratia e vita. E aquesta dobla eniquità es appellà propriament en las Scripturas, adulteri e fornication. Emperzò aitals Menistres regènt lo poble bestial, en aquellas errors son appellà meretrix Apocalyptica. E aquesta eniquità ès contre lo second article, e dereco conira lo second e lo ters Commandament de la Lei.

La terza eniquità de l'Ante-Christ ès quel atroba autrament que ès dict, falsas Religions, & Reglas, & Monestiers, en Gleisas per aquistament. d'es∣peranza. Enaimi quasi alcun fo∣vendeirant auvirè devotàment Messas, e aurè usa de li Sacra∣ment, •• serè confès (ma rara∣ment contrit) e satisfazènt per dejunis e despoillament de borsa, •• si serè ista, o serè membre de la Gleisa Romana, o si el serè donâ, o liorà à la Regla, o a la cappa, illi afferman contra tota veri∣tà dever. E aquesta ene∣quità de l'Ante-Christ ès dreitement contra l'oytèn article del Symbolo: Yo creo al Sanct Sperit.

La quarta eneqiutà de l'Ante-Christ ès, car el meseime essent la quarta bestia devant Scripta per Daniel, e meretrix Apocalip∣tica, se orna de nom de authorità, de potestà, de degnetàs, de menestiers, d'officis, de Scrip∣turas, e se aigala e compara à la vera e Sancta Maire Gleisa, en laqual menisterialment es salù, e non autrament, en laqual es la verità de la vita, e de la Doctrina, e de li Sacrament. Car si non qu'illi se cubres enaimi, e li seo Menistre erronic, e ma∣nifest peccadòrs, conoissua, seria abandonnà de tuit. Car li Emperador, e li Rey, e li Princi estimant ley ••sser semblant de la vera Sancta Maire Gleisa, ameron ley meseima, e la dote∣ron contra lo commandament de Dio. E aquesta eniquità, de li Menistre, de li soject, de li ordennà en error, e en peccà, es dreitament contra lo noven. Yo creo la Sancta Gleisa. Aquestas son de la prima part.

Secondament, car li partici∣pant à las solas cosas defora en las costumas, ordenàs a attrobàs humanament, creon, o esperan

lor participar à la verità de li offici pastoral, e de la cura, cum si quilli sian tondu enaimi aquel, e sian oinct à modo de las parès, e sian benaizi tocant lo libre e lo calici com la man, confessan lor esser ordenà drei∣tament Sacerdots. Semeilla∣tament (enaima ès dit de sobre) lo poble soject, com∣municant per parolas, per seg∣nals, per exercitations de fora, e per li lor souvent divers fait, pensan ja lor participar à la verità traita d'aqui me∣seime. E aizò ès contra l'autra part del noven article: Yo creo la communion de li Sanct. Lo es de issir de la pes∣sima communion de li Monach, à la participation de laqual amenant li home carnal, pois fan lor sperar en cosas de nient per l'avaricia, sian quals se sian o luxurios, o avars, so∣lament quilli donàn à lor me∣seimes dison lor participar à lor me∣seimes dison lor participar à la lor pavretà e castità.

La quinta eniquità de l'Ante-Christ es quel promet enfeinta∣ment perdonnanza e remission de li peccà à li peccadòr non contrit verament, e non cessant istablament de las malas obras: ma premierament remission de li peccà en la confession auricular, e en l'Absolution humana, en

las pelegrinations per avaricia. E eaquesta niquità ès contra l'onzen article de la Fè. Yo creo la remission de li peccà. Car illi ès en Dio authoritativament, e en Christ ministerialment, per Fe, per Speranza, per Pe∣nitentia, per Carità, per O∣bedientia de parola, en l'home participativament.

La sexta eniquita ès eneoquilli servon, à speranc a entro à la fin de la vita per las devant ditas cubertas enequitàs, per li manifest peccador, e special∣ment per la extrema onction, e lo Purgatori soinà, enaima que li home rustic de la verità perseveron en error, e son ab∣sout de li peccà de liqual unqua non se departiron per libra volun∣tâ que illi speressan la remission avenador e vita aeterna. Et a∣questa eniquita ès dreitament contra l'onzen e lo dozen article de la Fè.

L'Anti-Christ est fausseté de damnation eternelle, couverte de l'apparence de la Verité, & de la Justice de Christ, & de son Epouse: opposé à la méme voye de Verité, de Justice, de Foy, d'Esperance, de Cha∣rité, & à la vie morale, & à la verité ministeriele de l'Eg∣lise, administrée par les faux Apôtres, & deffenduë opinia∣strément par l'un & l'autre bras: ou bien l'Anti-Christ est tromperie, laquelle cache la verité du salut des choses sub∣stantielles & ministerielles: on bien c'est une frauduleuse con∣trarieté à Christ & à son Epou∣se, & a châque membre fide∣le. Et par ainsi ce n'est point aucune speciale personne or∣donnée en aucun degré, ou office, ou ministere, cecy est consideré universellement. Ma∣is c'est la fausseté méme op∣posée à la verité, qui se cou∣vre & s'orne de beauté, & de pieté, hors de l'Eglise de Christ, comme des Noms, des Offices, des Ecritures, &

des Sacremens, & de pleusieurs autres choses: l'Iniquité la∣quelle est de cette maniere, a∣vec tous ses Ministres grans & petis, avec tous ceux qui les insuivent de mauvais coeur, & aveugle, telle congregation prise ensemble est appellée An∣ti-Christ, ou Babylone, ou qua∣triéme Bête, ou Paillarde, ou homme de peché, Fils de perdition.

Ses Ministres sont appellez faux Prophetes, Maîtres menson∣gers, Ministres de tenebres, Esprit d'erreur, paillarde Apocalyptique, Mere de fornication, nuees sans eau, arbres automnals morts & arrachez par deux fois, ondes de la cruelle mer, étoiles errantes, Balaamites, & Egyptiens.

Il est dit Anti-Christ, pour ce que couvert & orné de la Livre de Christ, & de son Eglise, & de ses fideles menbres, il con∣trarie au salut fait par Christ, & administré vrayement en l'Eglise de Christ, auquel par∣ticipent les fideles par Foy, par Esperance, & par charité: en telle maniere contrarie-il par la sapience du monde, par fau∣se Religion, & par bonté simu∣lée, par puissance spirituelle, par tyrannie seculiere, par rich∣esses, honneurs, & dignités, par delicatesses & les delices du monde.

Et pourtant qu'il soit mani∣festé à un châcun que l'Anti-Christ

ne peut venir en fasson quelconque sinon que toutes ces choses cy-dessus mentionées soient conjointes ensemble, pour faire une parfaite hypo∣crisie & fausseté, savoir est avec les Sages du monde, les Reli∣gieux, Pharisiens, Ministres, Docteurs, la puissance seculi∣ere avec le peuple du Monde, joint ensemble. Ainsi tous en∣semble ont fait l'homme de peché & d'erreur tout entier. Car encore que l'Antichrist fust déja conceu au tems des Apô∣tres, parce qu'il estoit encor comme en enfance, il luy de∣falloit des membres interieurs & exterieurs. Et pourtant on le connoissoit, & le distruisoit & excommunioit plus aisé∣ment comme estant plus rusti∣que & grossier, il estoit devenu muet. Car il n'avoit la sapience, ni la raison pour l'excuser, pour definir & prononcer Sentence. Il n'avoit point encor des Mi∣nistres sans verité, & les tradi∣tions humaines defailloient, & au dehors il n'avoit point de Religieux. Et pourtant il e∣stoit tombé en l'erreur & au pe∣ché, mais il n'avoit point de quoy pouvoir couvrir sa vile∣nie ou vergonge des erreurs ou du peché, n'ayant point de richesses ni de dotations, il ne pût lors attirer à soy aucun Ministre pour son service, & ne

pût multiplier, conserver, ni deffendre les siens: car il estoit destitue de puissance ou pou∣voir seculier, & ne pût forcer ni contraindre aueun de la ve∣rité à là faussetè. Et d'autant que plusieurs choses luy manquoi∣ent, il ne pouvoit souiller ni scandaliser aucun parses trom∣peries, & par ainsi estant encor tendre & foible, il ne pût ob∣tenir place en l'Eglise. Mais croissant en ses membres, savoir est en ses Ministres aveugles, & hypocrites, & en suiers du monde, il est crû jusqu'à l'hom∣me parfait, en plenitude d'age, assavoir lors que les amateurs du monde, spirituels & seculi∣ers, aveugles en la Foy, se sont multipliez en l'Eglise avec tou∣te puissance. Eux estans mau∣vais, voulans estre priez, & ho∣norez aux choses spirituellez, ils ont couvert leur propre ma∣jesté, malice, & pechez, se ser∣vans des Sages du Monde, à cet effet, & des Pharisiens, com∣me il a esté dit cy-dessus. Or c'est une grande méchanceté decouvrir & ornir l'iniquité digne d'excommunication, & de se vouloir établir par le moyèn de ce qui ne peut estre ottroyé à l'homme, ains convi∣ent au seul Dieu, & à Jesus Christ entant que Mediateur. Oster ces choses à Dieu frau∣duleusement & par rapine, &

les transporter sur soy & ces oeuvres, semble étre une grande felonie, comme lors qu'on s'attribuë de pouvoir regene∣rer, de pardonner les pechés, de distribuer les graces du S. Esprit, de faire Christ, & autres choses semblables. Et en toutes ces choses, se couvrir du man∣teau de l'authorité & de la pa∣role, en trompant par ce moy∣en le peuple grossier qui suit le monde, en ces choses qui sont du monde, se separant de Dieu, & de la vraye Foy, & de la re∣formation du S. Esprit, s éloig∣nant de la vraye repentance, def l'operation vertueuse, de la perseverance au bien, se reti∣rant de la charité, de la pati∣ence, de la pauvreté, de l'hu∣milité, & ce qui est pire que tout, se départir de la vraye esperance pour la poser en tout mal, & en la vaine esperance du monde, servant à toutes les ceremonies qui font pour tel∣les choses, faisans idolatrer le peuple frauduleusement aux I∣doles de tout le monde sous le nom des Saints, & aux reliques & service d'iceux, en sorte que le peuple errant méchamment de la voye de verité pense ser∣vir à Dieu & faire bien, émeut ce peuple à haine & courroux contre ceux qui aiment la ve∣rité, fait plusieurs meurtres & comme dit veritablement l'A∣pôtre.

C'est cét homme de peché accompli qui s'éleve sur tout ce qui est dit Dieu, ou qui est servi, & qui con∣trarie à toute verité, lequel est affis au temple de Dieu, c'est à dire en l'Eglise, se mon∣trant comme s'il estoit Dieu, le∣quel est venu en toute seduction pour ceux qui perissent; & puis qu'il est vrayement venu, il ne le faut plus attendre, car il est déja vieil par la permission de Dieu, voire il diminuë déja, & sa puissance & authorité est déja amoindrie: car le Seig∣neur tue déja ce méchant par l'Esprit de sa bouche par plu∣sieurs personnes de bonne vo∣lonté, envoyant une puissance contraire à la sienne, & de ceux qui l'aiment, & dissipant son lieu & ses possessions, divisant cette Cité de Babylone en la∣quelle toute sorte de malice est en vigueur.

Quelles sont les oeuvres de l'Anti-Christ?

La premiere oeuvre de l'An∣ti-Christ est d'ôter la verité, & la changer en fausseté & en erreur & en heresie. La se∣conde oeuvre de l'Anti-Christ est de couvrir la fausseté de la verité, & de confirmer & prouver le mensonge par la Foy & par les vertus, & d'en∣treméler

la fausseté parmi les choses spirituelles au peuple, qui luy est assujeti: soit par le moyen de ses Ministres, ou par le Ministere, ou soit en tout ce qui est en l'Eglise. Or ces deux manieres de proceder conti∣ennent une parfaite & accom∣plie malice, telle que n'a pû faire aucun Tyran, ni Puissant, depuis le commencement du monde jusqu'au tems de l'An∣ti-Christ. Et n'a encor eu aucun ennemy avant cetuy-cy, qui pût ainsi pervertir la voye de verité en fausseté & la fausseté en verité, ni pareillement qui eust perverti ceux qui font profession de l'une ou de l'au∣tre; assavoir de la verité & de la fausseté. En sorte que la Sainte Mere Eglise avec ses vrais Enfans est toute foulée aux piés, specialement en la ve∣rité, & cause du vray service en la verité, & du Ministere, & de son vray usage, & des Enfans qui y participent: elle pleure amerement és termes, & par les plaintes de Jeremie, disant: comment és-tu seule cité du peuple Payen, & incirconcis? elle est faite vefve, c'est à dire, destituée de la verité de son E∣poux. La Dame des nations à cause de la subjection des er∣reurs & du peché. Princesse des Provinces par le partage du monde, & des choses qui

sont au monde. Pleure & re∣garde plus avant, & tu trou∣veras que maintenant toutes ces choses sont accomplies en ce tems: Car la Sainte Eglise est reputée Synagogue. Et la Sy∣nagogue des malins est recon∣nuë pour Mere de ceux qui croyent bien en la Loy. La fausseté est préchée pour veri∣té, l'injustice est tenuë pour la justice, I'erreur pour la Foy, le peché pour la vertu, le men∣songe pour la verité.

D. Quelles oeuvres proce∣dent de ces premieres?

Respon. Celles-cy: La pre∣miere oeuvre est qu'il conver∣tit le service de Latrie, qui n'est proprement deu qu'à un seul Dieu, à luy, & à ses faits, à la pauvre creature raisonnable ou irraisonnable, sensible ou in∣sensible. Raisonnable comme à l'homme, aux Saints ou aux Saintes trépassez de ce monde, & aux images, charognes, ou reliques. Ses faits sont les Sa∣cremens, specialement le Sa∣crement de l'Eucharistie qu'il adore comme Dieu, & comme Jesus Christ, sert aux choses be∣nites & consacreés, & defend d'adorer le seul Dieu.

La II. oeuvre de l'Anti-Christ est qu'il ôte & ravit le merite de Christ à Christ, avec toute la suffisance de la grace, de la justice, de la regeneration, re∣mission

des pechez, de la sanctification, de la confirma∣tion, & de la nourriture spi∣rituelle, & l'impute & attri∣buë à son authorité, à la forme des paroles, à ses oeuvres, & aux Saints, & à leur intercession & au feu de Purgatoire, & separe le peuple de Christ, & le conduit aux cho∣ses sus-dites, afin qu'il ne cher∣che point celles de Christ ni par Christ: mais seulement és oeuvres de leurs mains, & non par la Foy vive en Dieu, ni en Jesus Christ, ni au S. Esprit, ains par la volonté & oeuvre de l'Ante-Christ, ainsi qu'il préche que tout le salut consiste en ses oeuvres.

La troisiéme oeuvre de l'An∣ti-Christ consiste en ce qu'il attribuë la reformation du S. Esprit à la Foy morte exteri∣eure, & baptise les Enfans en cette Foy-là, enseignant que par elle on doit avoir le Bap∣téme & la regeneration, & en elle il préte & donne les Or∣dres & les autres Sacremens, & fonde en elle tout le Christi∣anisme, ce qui est contre le S. Esprit.

La quatriéme oeuvre de l'Anti-Christ est en ce qu'il a constitué & mis toute la Reli∣gion & sainteté [du peuple en la Messe, & a confu ensemble plusièurs ceremonies dont les

unes y sont Judaiques, les au¦tres des Gentils, & des Chrêti∣ens. A quoy amusant la congre∣gation & le peuple, le prive de la manducation spirituelle & sacramentale, & le separe de la vraye Religion, & des Com∣mandemens de Dieu, & le retire des oeuvres de misericorde par son offertoire, & par une telle Messe il a logé le peuple en vaine esperance.

La cinquiéme oeuvre de l'Anti-Christ est en ce qu'il fait toutes ses oeuvres à ce qu'il soit veu, é ce qu'il réjouisse son insatiable avarice, à ce qu'il puisse mettre en vente toutes choses, & ne façe rien sans simonie.

La sixiéme oeuvre de l'Anti-Christ est, qu'il donne lieu aux pechez manifestes, sans aucune Sentence Ecclesiastique, & n'ex∣communie point les impenitens.

La setiéme oeuvre de l'Anti-Christ est en ce qu'il ne regit, ni defend son unité par le Saint Esprit, mais par la puissance seculiere, & joint à son aide les choses spirituelles.

La huitiéme oeuvre de l'An∣ti-Christ est, qu'il hait & per∣secute, & poursuit, pille & met à mort les membres de Christ. Ces choses sont quasi les prin∣cipales des oeuvres qu'il fait contre la verité, léquelles ne peuvent estre nombrées en

sorte que ce soit, ni écrites. Mais il suffit pour le pre∣sent d'avoir marqué ce qui est de plus general, & par léquelles est couverte cette iniquité.

Premierement & principa∣lement par la confession exte∣rieure de la Foy. De laquel∣le chose l'Apôtre dit: qu'ils confessent qu'ils ont connu Dieu, par paroles, mais ils le renient par oeuvres.

Secondement il couvre son iniquité par la longueur du tems, & par la manutention de quelques Sages & Religi∣eux, de certains Vierges, & Fil∣les Vierges, & par certaines Vefves & honnêtes Femmes. Et est maintenu par un peuple innombrable, dont il est dit en l'Apocalypse. Et puissance luy fut donnée sur toute tribut, langue, & nation, & tous ceux qui habi∣tent en la terre l'adoreront.

En troisiéme lieu, il couvre son iniquité par authorité spi∣rituelle des Apôtres, contre lé∣quels l'Apôtre dit: nous ne pou∣vous rien contre la verité, & pu∣issance ne nous est point donnée en destruction.

En quatriéme lieu par plu∣sieurs miracles par-cy par-la, de laquelle chose l'Apôtre dit: l'Advenement duquel est selon l'oeuvre de Satan, en toute vertu, & signes, & merveilles de men∣songe,

& en toute tromperie d'i∣niquitè.

En cinquiéme lieu, par sain∣teté exterieure, par prieres, par jûnes, vigiles, & aûmônes: con∣tre léquelles choses l'Apôtre dit: Ayant l'apparance de pieté, mais en ayant renié la vertu.

En sixiéme lieu, il couvre son iniquité par certaines pa∣roles de Christ, & par les écrits des Anciens, & par les Conci∣les, léquels ils observent, entant qu'ils ne détruisent point leur mauvaise vie & leur volupté.

En setiéme lieu, par l'admi∣nistration des Sacremens, par léquels ils vomissent le general de leurs erreurs.

En huitiéme lieu, par cor∣rections & par predications en paroles contre les vices: car ils disent & ne font pas.

En neufiéme lieu, par la vie vertueuse de certains qui vi∣vent avec feintise, autres verita∣blement. Car les éleus de Dieu qui veulent & font le bien, sont là detenus comme en Ba∣bylone, & sont comme l'or du∣quel le méchant Anti-Christ couvre sa vanité, ne souffrant point qu'ils servent au seul Dieu, ni qu'ils ayent leur esperance au seul Christ, ni qu'ils entendent à la vraye Reli∣gion.

Ces choses & plusieurs au∣tres, sont comme un manteau

& les vêtemens de l'Anti-Christ, avec lequel il couvre sa mensongere malice à ce qu'il ne soit rejetté comme Payen, & sous lequel il procede de∣shonnestement, & comme la putain.

Or est il montré tant par le Vieil, que par le Nouveau Testament, que le Chrêtien est tenu par le commandement qui luy en est fait, de se separer de l'Anti-Christ: car le Seig∣neur dit au 52. d'Esaie: Retirez vous, Retirez vous, sortez de-là, ne touchez point à chose souillée, sortez du milieu d'elle, Nettoyez vous, vous qui portez les vaisseaux du Seigneur: car vous ne sortirez point en haste, & ne marcherez point en fuyant, &c. Et Jeremie au 50. Fuyez hors de Babylone, & sortez hors du pais des Cal∣deens, & soyez comme les houcs qui vont devant le troupeau. Car voi-cy je m'en vay susciter & faire venir contre Babylone, une assemblée de grandes nations du pais d'Aquilon, qui se range∣ront en bataille contre elle, dont elle sera prise. Au 16. des Nom∣bres: Separez vous du milieu de cette assemblée & je le consume∣ray en un moment, & derechef: Retirez vous du tabernacle des méchans, & ne touchez à aucune chose qui leur appartienne, que vous qui leur appartienne, que vous ne soyés enveloppes en leur peché. Levit. Je suis le Seigneur

vôtre Dieu, qui vous ay separés des autres peuples. Et pourtant vous separerez la bête monde de l'immonde, & ne souïllerez point vos ames aux bêtes, ni aux oi∣seaux, ni en toutes choses qui se meuvent sur la terre, & mon∣tré qu'elles son souïllées. Item en l'Exod. 34. Gardez que vous ne fassiés amitié avec les habitans de cette Cite-là, qui te soit en ruine. Et plus bas: Ne fait point d'accord avec les hommes de cette Religion-là, de peur que quand ils auront paillar dé aprés leurs Dieux, & auront adoré leurs simulacres, ils ne t'appel∣lent, ils ne te convient à manger des choses qu'ils leur au∣rent dediées. Ni vous ne prendrez point Femme d'entre leurs Filles, de peur qu'aprés qu'elles auront paillardé, c'est à dire, Idolatré, elles ne fassent aussi paillarder tes Enfans aprés leurs Dieux. Levit. 15. Et pourtant vous enseignerez vos Enfans, & leurs direz qu'ils se gardent de leurs souïllures, & qu'ils ne meurent en elles, quand ils auront souïllé mon Tabernacle. Ezech. 2. Mais le coeur qui va aprés leurs infa∣metés & leurs iniquités, je rendray leur train sur leur tête, dit le Seignour. Deut. 20. Quand tu seras entré en la ter∣re que le Seigneur ton Dieu te

donnera, garde que tu ne faces selon les abominations de ces gens-la: Car le Seigneur a en abomination toutes ces choses-là. Et à cause de tels pechês il les effacera lors que tu entreras en leur païs. Tu seras net & sans tache avec ton Dieu. Ces gens-là déquels tu possederas les terres entendant les Augures & De∣vins, mais ton Dieu en a or∣donnè autrement pour ton regard. Or est-il maniseste au No∣veau Testament Joh. 12. Que le Seigneur est venu, & a souffert mort & passion, afin q'uil unit en un les Enfans de Dieu. Et c'est pour cette verite d'unite, & de separation des autres, qu'il dit en St. Matth. 10. Car je suis venu diviser l'homme de son Pere, & bander la Fille à l'encontre de sa Mere, & la belle Fille à l'encontre de sa belle Mere, & les Domesti∣ques de l'homme sont ses pro∣pres ennemis. Et il a com∣mandé certe division, di∣sant: s'il y a quelqu'un qui ne laisse son Pere & sa Mere &c. Item: Gardez vous des faux Prophetes, qui viennent à vous en vêtemens de brebis. Item: Gardez vous du levain des Pharisiens. Item: Gardez vous qu'aucun ne vous seduise: car plusieurs viendront en mon Nom, & en seduiront plusi∣eurs. Et lors si quelqu'un

vous dit: Voicy Christ est icy ou là, ne le croyez point & n'al∣lez point aprés eux. Et en l'A∣pocalypse il admonête par sa propre voix & commande aux siens de sortir de Ba∣bylone, disant: Et j'oüy une voix, du Ciel, disant: O mon peuple sortez d'icelle, & ne participez point à ses pechez, que vous ne receviez de ses playes. Car ses pechés sont parvenus jusques au Ciel, & le Seigneur se souvient de ses iniquitez. L'Apôtre dit le méme: Ne vous accouplez point sous un même joug avec les infideles; car quelle participation a la Ju∣stice avec l'iniquité, ou quelle compagnie de la lumiere avec les tenebres, & quelle commu∣nion de Christ avec le Diable, ou quelle part a le fidele avec l'infidele, ou quel consentement du Temple de Dieu avec ler I∣doles? Et poutant, sortez du milieu d'elle, & separez vous, dit le Seigneur, & ne touchez aucune chose souillèe, & je vous retireray, & vous seray au lieu de Pere, & vous me serez pour Fils & Filles, dit le Seig∣neur tout-Puissant. Item au 5. des Ephesiens: Ne partici∣pès point avec eux, car vous estiès en la voye de tenebres, mais maintenant vous estes lu∣miere au Seigneur. Item en la 1. aux Corinth. 10. Je ne

veux point que vous soyés faits compagnons des Diables. Vous ne pouvez participer à la table du Seigneur, & à la table des Dia∣bles Item en la 2. aux Thes. 3. O Freres! nous vous annoncons au nom de nôtre Seigneur Jesus Christ, que vous vous gardiès de tout Frere allant deshonnestement, & non point selon les coûtumes lè∣quelles vous aves receu de nous. Car vous memes savez en quelle maniere vous nous devez resem∣bler. Et plus bas: s'il y a quel∣qu'un qui n'obeisse à nôtre parole, notes-le par Epître: & ne vous entremleez point avec luy à ce qu'il soit confus. Item Ephes. 5. ne communiquez point aux oeuvres de tenebres qui sont infructueuses. Item 2 Tim. 3. Or saches cecy qu'es derniers tems il surviendra des tems fâcheux. Et plus bas: Ayans l'apparence de piete: mais en ayant renie la force, detourne∣toy de telles gens. Par les choses notées cy-dessus, paroît mani∣festement la malice de l'Anti∣christ, & sa perversité. Aussi est-il commandé par le Seigneur de se separer de luy, & de se joindre à la Sainte Cité de Je∣rusalem. Et pourtant nous qui avons connoissance de ces cho∣ses, le Seigneur nous les ayant revelées par ses serviteurs, croyans à cette revelation sui∣vant les Saintes Ecritures, e∣stans admonétés par les Com∣mandements

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

du Seigneur, nous nous départons interieure∣ment, & exterieurement de luy, parce que nous croyons qu'il est l'Antichrist, & avons fait compagnie & unité de franche volonté, & en sincere intenti∣on, nous estans proposés pure∣ment & simplement de plaire au Seigneur, & étre sauvés; moyennant l'aide du Seigneur, nous tenans fermes à la verité de Christ, & de son Espouse, quelque petite qu'elle soit, & ce autant comme nôtre intelli∣gence peut porter.

Et pourtant nous avons de∣liberé de montrer quelles sont les causes de nôtre separation, & qu'elle est nôtre congrega∣tion, afin que si le Seigneur donne la connoissance de cet∣te méme verite: ceux qui l'au∣ront receuë l'aiment avec nous. Et si d'adventure ils ne sont suffisamment illuminés, ils re∣coivent secours per ce Mini∣stere, & soient arroses par le Seigneur. Que s'il en est plus a∣bondamment donné à quel∣qu'un, & plus hautement, nous desirons d'estre enseignés d'au∣tant plus humblement, & ap∣prendre mieux de luy, pour estre corrigés de nos defaus. Ce sont donc les choses qui sui∣vent qui sont causes de nôtre separation.

Quil soit manifesté à un châ∣cun en general, & en particuli∣er

que la cause de nôtre Separati∣on est telle, assavoir, pour la veri∣té essentielle de la Foy, & pour l'interieure connoissance d'un vray Dieu, & unité d'essence en trois personnes, laquelle connoissance la chair ni le sang ne donne point. Et pour le ser∣vice convenable deu à un seul Dieu, par dessus toutes choses; pour la sanctification & pour l'honneur qui lui est deu sur toutes choses, & par dessus tout nom: pour l'Esperance vive par Christ en Dieu, pour la regene∣ration & renouvellement inte∣rieur par Foy, par Esperance, & par Charité: pour le merite de Je∣sus Christ avec toute suffisance de grace & justice: pour la par∣ticipation, ou communion avec tous les éleus pour la remission des pechés: pour la sainte con∣versation, & pour le fidele ac∣complissement de tous. Les Commandemens en la Foy de christ: pour la vraye repentance pour la perseverance jusqu'à la fin, & pour la vie eternelle. Les verités ministeriales, sont celle-cy, la congregation exte∣rieure des Ministres, avec le peuple sujet, en lieu, & en tems, en la verité par le Mini∣stere, en la verité mentionée, cy-dessus, amenant, établissant & conversant les dits bons Mi∣nistres fidele & frequente compagnie, tendant à la Foy,

& à l'integrité de vie, en sui∣vant les coûtumes, & l'obeis∣sance, & s'addonnant coura∣geusement à la pratique, & aux faits pratiquez par le Seigneur sur le troupeau.

Les choses que les Ministres sont obligés de faire pour le service du peuple sont celles-cy. La Parole Evangelique: les Sacramens joints à la Parole, léquels certifient quelle a esté l'intention, & l'intelligence, con∣firment l'esperance en Christ aux fideles la communion mi∣nisteriale à toutes choses par la verité effentielle. Et s'il y a quelques autres choses mini∣steriales, elles peuvent estre toutes rapportées a ce que des∣sus: Mais de ces singulieres verités, les unes sont necessai∣res essentiellement au salut des hommes, les autres condition∣nellement, elles sont contenuës aux XII articles de la Foy, & en plusieurs propos des Apô∣tres. Car l'Anti-Christ a déja regné par le passé en l'Eglise, par la permission Divine.

Les erreurs & impuretéz de l'Anti-Christ defendues par le Seigneur, sont celles-cy, assavoir, diverse & inombrable idolatrie contre le Commandement de Dieu & de Christ, service ren∣du

à la creature, & non au Createur, visible & invisible, corporelle ou spirituelle, ayant intelligent ou sensible, naturelle ou fabriquée, par quelque ar•…•… & sous le nom de Christ, ou des Saints, ou des Saintes, & des Reliques & des authorités, la∣quelle creature est servie par Foy, par esperance, par acti∣ons, par oraisons, par pelerina∣ges, par aûmônes, par offrandes, par sacrifices de grande dé∣pense. Laquelle creature ils servent, adorent, honorent en plusieurs manieres. Par chan∣sons, harangues, solennités, & celebrations de Messes, de Ves∣peres, de Complies aux mé∣mes creatures, par heures, par vigiles, parfètes, par acquisition de grace, laquelle est en un seul Dieu essentiellement & en Jesus Christ meritoirement, & est acquise par la seule Foy, par le S. Esprit.

Car il n'y a aucune autre cau∣se de l'Idolatrie que la fausse opinion de grace, de verité, d'authorité, d'invocation, d'in∣tercession, laquelle cet Anti-Christ a osté à Dieu pour l'at∣tribuer à ces ceremonies, au∣thorités, oeuvres de ses mains, & aux Saints, & au Purgatoire. Et cette iniquité de l'Anti-Christ est directament contre le premier article de la Foy, & contre le premier Commande∣ment de la Foy.

Semblablement l'amour de∣fordonné du monde, laquelle est en l'Anti-Christ, est celuy du∣quel germent tous les maux & les pechés qui sont en l'Eglise, aux conducteurs qui la regis∣sent, & à ses officiers qui pe∣chent sans aucune correction, ils sont contre la verité de la Foy, & contre la con∣noissance de Dieu le Pere. Témoin S. Jean qui dit: Ce∣luy qui peche ne connoit ni ne voit Dieu, car si aucun aime le monde, la charité du Pere n'est point en luy.

La Seconde iniquité de l'An∣ti-Christ gist en l'Esperance qu'il donne de pardon, ne grace, de justice, de verité, & de vie eternelle, comme n'estant point en Christ ni en Dieu par Christ, mais és hommes vivans où ja decedés, en authorités, en ceremonies Ecclesiastiques, en benedictions, en sacrifices, en o∣raisons, & en autres choses cy-dessus mentioneés, non point par vraye Foy; qui produit re∣pentance par charité, fait que l'on se départ du mal, & que l'on s'addonne au bien. Or l'An∣ti-Christ n'enseigne point d'es∣perer fermement telles choses, assavoir la regeneration, la con∣firmation spirituelle, ou com∣munion, la remission des pechés, ni la sanctification eternelle: mais d'esperer par les Sacre∣mens, ou par sa méchante si∣monie,

par laquelle le peuple est trompé, tellement que vendant toutes choses, il a inventé plu∣sieurs ordonnances anciennes & nouvelles pour attraper de l'argent, permettant que si quelqu'un fait cecy ou celà, il acquerra grace & vie. Et cette double iniquité est ap∣pellée proprement és Ecritu∣res, adultere, & paillardise. Et pourtant tels Ministres qui conduisent le peuple brutal en ces erreurs-là, sont appellez la paillarde Apocalyptique. Et cette iniquité est contre le se∣cond article, & derechef con∣tre le second & troisiéme Commandement de la Loy.

La troisiéme iniquité de l'An∣ti-Christ gist en ce qu'il a in∣venté, outre ce qui a estè dit, des fausses Religions, & reigles, & des Monasteres, donnant es∣perance d'acquisition de grace à cause de la construction de certaines Eglises. Comme aussi en cecy, assavoir, s'il oit souvent & devotement la Messe, s'il a participé aux Sacremens, s'il s'est confessé (mais rarement contrit) & si on a satisfait par jûnes, & vuidement de bourse, ou si on a esté, et est membre de l'Eglise Romaine, ou si on ne s'est point donné, ou voüé à quelque reigle, ou cappe, ou froc, ils affirment contre toute verité qu'on y est obligé. Et

cette iniquitè de l'Anti-christ est directement contre le hui∣tiéme article du Symbole. Je croy au S. Esprit.

La quatrieme iniquité de l'Anti-Christ gist en ce que combien qu'il soit la quatriéme bête cy-devant décrite par Da∣niel, & la paillarde Apocalyp∣tique, il s'orne neantmoins de l'authorité, puissance, dignité, du ministere, des offices, & des Ecritures, & s'égale & com∣pare à la vraye & Sainte Mere Eglise, en laquelle est le salut ministeriellement, & non autre∣ment, en laquelle est la verité de la vie, & de la doctrine, & des Sacremens. Car s'il ne se couvroit ainsi, & ses méchans Ministres étans reconnus pour pecheurs manifestes, il seroit bandonné d'un châcun. Car les Empereurs, & les Rois, & Prin∣ces, estimans qu'il estoit sem∣blable à la vraye & Sainte Me∣re Eglise, l'ont aimé, & l'ont do∣té contre le Commandement de Dieu. Et cette iniquité des Ministres, des sûjets, de ceux qui sont ordonnez en erreur, & en peché, est directement con∣tre le neufiéme article, Je croy la Sainte Eglise. Voilà ce qui re∣garde la premiere partie.

Secondement, d'autant que ceux qui participent aux seules ceremonies exterieures, ordon∣nées par inventions humaines,

croyent & esperent participer à la verité des offices Pasto∣raux, & des Cures, pourveu seulement qu'ils soient tondues comme agneaux, & oincts com∣me parois, & soient benits en touchant le livre & le calice a∣vec la main, ils publient qu'ils sont ordonnés Sacrificateurs comme il faut. Semblablement (comme il a esté dit cy-dessus) le peuple qui leur est assujeti, communicant par paroles, par signes, par exercices exteri∣eurs, & par leurs diverses acti∣ons, estiment qu'ils participent à la verité tirée de la méme. Et cecy est contre l'autre partie du neufiéme article, Je croy la communion des Saints. Or faut il sortir de la tres-méchante communion des Moines, à la∣quelles sont attirez les hommes charnels, les faisant esperer en choses de neant par avarice, voire encore qu'ils soient luxu∣rieux, ou avares, seulement qu'on leur donne, & lors ils di∣sent qu'on participe à leur pau∣vreté & à leur chasteté.

La cinquéme iniquité de l'An∣ti-christ gist en ce qu'il feint & promet pardon & remission des pechez aux pecheurs, qui ne sont point vrayement contrits, ne cessant de perseverer en leurs mauvaises oeuvres: & ce en premier lieu il leur promet

remission de leurs pechés à cause de la confession auricu∣laire, & de l'absolution humai∣ne, en leurs pelerinages par a∣varice. Et cette iniquité est con∣tre l'onziéme article de la Foy: Je croy la remission des pechés. Car elle est en Dieu authorita∣tivement, & en Christ ministe∣rialement, par Foy, par Espe∣rance, par repentance, par Cha∣rité, par obeissance de parole, & en l'homme participativement.

La sixiéme iniquité est en ce qu'ils servent & esperent jusqu'à la fin de leur vie aux sus-men∣tionnées iniquités couvertes, & specialement jusqu'à l'extreme onction, & le Purgatoire resvé, en sorte que les ignorans & grossiers perseverent en leur erreur, leur donnant à entendre qu'ils sont absous de leurs pe∣chés, quoy qu'ils ne les quit∣tent jamais de franche volonté pour esperer la remission des pechés, & la vie eternelle. Et cette iniquité est directement contre l'onziéme & le douzié¦me article de la Foy.

Notes

• Banning.
• Que c'est que l'Anti-Christ.
• Non une personne particulie∣re.
• Ses Noms.
• Et dè ses Ministres.
• Pourquoy dit Anti-Christ. Sa Livre.
• Quant ma∣nifesté.
• Qu'il ravit •…•… Christ l'honneur qui luy ap∣partient.
• Pardonnant les peches.
• Faisant a∣dorer les images, les Saints, les reliques, &c.
• La premie∣re oeuvre de l'Anti-Christ, ban∣nir la veri∣te du mon∣de.
• La 2. de ra∣vir à Jesus Christ son merite.
• La 3. la Foy morte.
• La 4. l'in∣troduction des tradi∣tions hum. & des Cere∣monies Ju∣daiques & Payennes.
• La 5. la si∣monie.
• La 6. La connivence aux vices.
• La 7. l'u∣surpation de l'antho∣rite tempo∣relle.
• La 8. La persecution des fideles.
• Que l'A¦ti-Christ couvre son iniquite. 1. par une con∣fession de Foy Chreti∣enne en ap∣parence.
• 2. Par l'an∣tiquite & la multitu∣de.
• 3. Par la pretendue authorite Spirituele & Aposto∣lique.
• 4. Par les miracles.
• 5. Par sain∣tite appa∣rente.
• 6. Par l'a∣bus quel∣ques paro∣les de J. Christ.
• 7. Par ses Sacramens source d'er∣reurs.
• 8. Par bel∣les Predi∣cations.
• 9. Par la vie austere de plusieurs.
• Necessite de se separer de tel Anti-Christ.
• Les Vaudois rotestent le leur se∣paration l'avec l'an∣ti Christ.
• Causes pour lesquelles les Vaudois se sont se∣pares de l'e∣glise Ro∣maine.
• 1. Pour maintenir la verite es∣sentielle.
• Qui consiste en la vraye connoissance & service deu a Dieu seul.
• Et les ve∣rites mini∣sterieles, & en quoy elles consistent.
• Devoir des bons Pa∣steurs.
• Sommaire des erreurs & impure∣tes de l'An∣ti-Christ. 1. Idola∣tries & su∣perstitions de plusieurs sortes.
• Premiere cause de tel∣les supersti∣tions.
• La 2. ini∣quite de l'Anti-Christ, la confiance es creatures.
• La 3. ini∣quite de l'Anti∣christ, l'eta∣blissemant du merite des •…•…uvres.
• 4. La ini∣quite de l'Anti-Christ es beaux titres dont il se couvre.
• De l'onction & tonsure supersti∣tieuse des pretres & Moines & de ses effets.
• La 5. ini∣quite de l'Anti-Christ, la presom∣ption de pardonner les peches.
• La 6. ini∣quite, de tromper a∣vec presti∣ges.
• Que c'est que l'Anti-Christ.
• Non une personne particulie∣re.
• Ses Noms.
• Et dè ses Ministres.
• Pourquoy dit Anti-Christ. Sa Livre.
• Quant ma∣nifesté.
• Qu'il ravit •…•… Christ l'honneur qui luy ap∣partient.
• Pardonnant les peches.
• Faisant a∣dorer les images, les Saints, les reliques, &c.
• La premie∣re oeuvre de l'Anti-Christ, ban∣nir la veri∣te du mon∣de.
• La 2. de ra∣vir à Jesus Christ son merite.
• La 3. la Foy morte.
• La 4. l'in∣troduction des tradi∣tions hum. & des Cere∣monies Ju∣daiques & Payennes.
• La 5. la si∣monie.
• La 6. La connivence aux vices.
• La 7. l'u∣surpation de l'antho∣rite tempo∣relle.
• La 8. La persecution des fideles.
• Que l'A¦ti-Christ couvre son iniquite. 1. par une con∣fession de Foy Chreti∣enne en ap∣parence.
• 2. Par l'an∣tiquite & la multitu∣de.
• 3. Par la pretendue authorite Spirituele & Aposto∣lique.
• 4. Par les miracles.
• 5. Par sain∣tite appa∣rente.
• 6. Par l'a∣bus quel∣ques paro∣les de J. Christ.
• 7. Par ses Sacramens source d'er∣reurs.
• 8. Par bel∣les Predi∣cations.
• 9. Par la vie austere de plusieurs.
• Necessite de se separer de tel Anti-Christ.
• Les Vaudois rotestent le leur se∣paration l'avec l'an∣ti Christ.
• Causes pour lesquelles les Vaudois se sont se∣pares de l'e∣glise Ro∣maine.
• 1. Pour maintenir la verite es∣sentielle.
• Qui consiste en la vraye connoissance & service deu a Dieu seul.
• Et les ve∣rites mini∣sterieles, & en quoy elles consistent.
• Devoir des bons Pa∣steurs.
• Sommaire des erreurs & impure∣tes de l'An∣ti-Christ. 1. Idola∣tries & su∣perstitions de plusieurs sortes.
• Premiere cause de tel∣les supersti∣tions.
• La 2. ini∣quite de l'Anti-Christ, la confiance es creatures.
• La 3. ini∣quite de l'Anti∣christ, l'eta∣blissemant du merite des •…•…uvres.
• 4. La ini∣quite de l'Anti-Christ es beaux titres dont il se couvre.
• De l'onction & tonsure supersti∣tieuse des pretres & Moines & de ses effets.
• La 5. ini∣quite de l'Anti-Christ, la presom∣ption de pardonner les peches.
• La 6. ini∣quite, de tromper a∣vec presti∣ges.