45. 46. Bellarm. de concil l. 2. c. 17. de pot Rom. lib. 2. c. 31. Ioan. de turrecre sum de eccl lib. 2. c. 27. cap. 80. R. Cupers pag. 34. num 1. Bonifac. 8. c. quoniaÌ„ de immunit in 6. Panormit For it is not sit that the Pope should reseÌ„ble Christ who now is glorified in heauen as he was conteÌ„ned but as the Pastor of the whole world supernal heaueÌ„ly as he shall come to be our iudge to whom it is certain that all men of necessity must obey For it is euident that the worke of redeÌ„ption being accoÌ„plished the power of Christ was extended as well in heauen as in earth Mat. 28. All power is giueÌ„ vnto me in heaueÌ„ in earth Which power is translated vnto his Vicar c. In respect of his office therfore he is the foundation the head the husband the Lord of the vniuersal church in vnction Christ is therfore to be called a R. Cupers de eccl Christus Domini the Lords Christ. Now if it be obiected that Christ alone is the head b Eph. t. 21. 22. 4. 15. 5. 23. Col. 1. 28. of the Catholike Church and so of the c Eph. 5. 24. Ioan. 3. 29. 2. Cor. 11. 2. 1. Cor. 3. 11. 12. rest answere is made that d R. Cupers de eccl pag. 128. num 36. Christ and the Pope in the Church are vnuÌ„ idem caput one and the same head and doe make one and the same consistorie e Idem pag. 30. num 8. for it were a monstrous thing that the Church should haue two heads And to the same purpose saith a f 1. de turrecreâ—…at summ de eccle lib. 2. c. 26. Cardinall of Rome The iudgement of the Pope is reputed the iudgement of God and his sentence and his consistory the consistory of God and therefore Christ and the Pope are not properly two heads but one as Boniface the eight declareth In extrav c. vnam sanctam But to speake more particularly of his offices For prophecie hee is the vniuersall or oecumenicall Bishop and Pastor of Pastors Orat. Cornelij episcopâ—… 〈◊〉 in concil â—…rident sub Pau. lo 3. the Ordinary or Bishop of the whole world Who is oom a light into the world but men haue loued darkenesse more then light who hath the supreme authority of interpreting the scriptures who is the supreame iudge in controuersies of religion hauing De translat epise c. quanto in gloss an heauenly arbitrement and as it were a diuine and infallible iudgement who is aboue 1 Decret Greg. l. 1. de elect 〈◊〉 oâ—… c. significaâ—… Concil Florent Tâ—…dent generall councels for 2 R. Cupers de â—…ccl pag. 31. num 23. Pigâ—… lib. 6. c. 13. although in a generall councell the vniuersall Church is represented in Cupers pag. 125 nâ—… 9. so much that nothing is greater then the Councell Tamen Papa eidem omnimoda supereminet authoritate Notwithstanding Capâ—… sol 23. C. de sumâ—… trinit l. 1. in f. the Pope surpasseth the same in all maner authority whose iudgement is to bee preferred before the iudgement of the whole worlde insomuch that if the whole worlde should determine against the Pope wee must stande to his sentence for so they say 4 R. Cupers pag. 11 〈◊〉 18. Papae sententia totius orbis plâ—…to prefertuâ—… And againe 5 1. de turrecrem lib. 3. c. 64. Si totus mundus sentiret or as the 6 In c. nemo 9. q 3. glosse readeth sentenâ—…iaret contra Papam videtur quòd sentenâ—…ae Papae standum esset vt 24. q. 1. haec est fides haec gloss 7 Baldus who is of greater authority then all the Saints and in respect thereof is of 8 1. de turrecrem summ lib. 2 cap. 26. great perfection then the whole body of the Church besides But it is not sufficient for this Antichrist to preferre himselfe aboue the whole Church which is the body of Christ vnlesse also hee sought in respect of the propheticall office to match himselfe with Christ the head of the church yea and in some respects to ouermatch him 9. He seeketh to match himselfe with Christ 1. in taking vpon him to make newe articles of Eaith and to propound doctrines not contayned in the Scriptures as necessarie vnto saluation 2. In making fiue Sacraments more then Christ appointed some whereof hee preferreth aboue baptisme and those two which Christ hath ordained he hath so altered and chaunged as that the one is scarcely the other not at all the same And whereas Christ ordained the Sacrament of his body and blood in two kindes they not withstanding his institution will haue it administred to the people but in one kind For so it is professed in the Councell of Constance that although Christ administred this venerable sacrament â—…ss 13. vnto his Disciples vnder both kinds of bread and wine and although in the primitiue church this sacrament was receiued of the faithfull in both kinds notwithstanding this custome of receiuing the bread only was vpoÌ„ good reason brought in for the auoiding of some dangers and scandales 3. In making their owne deuises decretals traditioÌ„s of equal authority with the word of God Innocentius 3. comanded that the words of the canon Ioan. Bal in eius vita of the Masse should be held equal to the words of the gospell Agatho the Pope decreed that all the constitutions of the See apostolick are to be receiued as authorized by the diuine voice D stinct 19. c. sic omnes Ioan. de turrecrem lib. 2. c. 108. of Peter himselfe And in the same distinction this is the title or argument of one chapter Inter canonic as Scripturas decretales epistolae connumerantur that is Among the Canonicall scriptures the decretall epistles are numbred Which in Dâ—…st 19. c. in canonicâ—… the chapter it selfe is absurdly proued out of Augustine misalledged And as touching traditions whereby are meant De doctr Christi l. 2. c. 8. all points of popery which as themselues confesse are not contained in the written worde the holy Councell of Trent hath ordained that they are to bee receiued and honoured Pari piâ—…tatis affectu ac reuerentia With as great affection of Sess. 4. pietie and reuerence as the written worde of God Which decree when as a certaine Bishop misliked Ceruinus the Popes Iacobus Nachiantes Clodiae follae episcopus Bal. in vita Marcellâ—… secundi legate who afterwardes was Pope called Marcellus 2. caused him to bee expelled out of the Councell And lastly least he should seeme in any thing to be inferiour to Christ our Prophet hee confirmeth his doctrines by miracles as they call them 10. And thus the Pope matcheth himselfe with Christ our Prophet let vs now consider how he aduaunceth himselfe aboue him Which he manifestly doth in preferring his owne and the churches authority aboue
Why did the Lorde sende Peter onely to the Sea to fishe with an angle or hooke but that he would insinuate that he intended to set Peter ouer the whole surging Sea of this tempestuous worlde and why doth he commaunde him to fishe with an iron hooke but that he was disposed to commit vnto him the sworde both of the spirituall and temporall Empire Hereunto wee may adde that worthy dispute of Antoninus Archbishop of Florence part 3. tit 22. cap. 5. § 17 That the Similiae argumenta habet 〈◊〉 de turrâ—… in sum alâ—… Subtiliss Pope being the vicar of Iesus Christ in the whole world hath in stead of the liuing God the vniuersal iurisdictioÌ„ both of spiritual temporal things But the immediat administration of temporal things he receiueth not vnlesse in the regioÌ„s of the Westerne Empire by reason of the graunt made to the church by Constantine Now that he vseth not the temporal administratioÌ„ in other countries but onely in the parts of Italy c. this is not for want of authority but that hee would nourish in his sonnes the bond of peace and vnity For since the Empire was diuided and of diuerse in diuerse partes diuersly and tyrannically vsurped the Church to auoid the scandal of the Iewes hath made her selfe tributarie with Peter c. And as touching those which say the Pope hath dominion ouer the whole world not in temporall matters but in spirituallonely they are like the counsellers of the king of Syria who said 1. King 20. their goddes are goddes of the mouÌ„taines and not of the valleis For so they say the Popes are goddes of the mountaines that is of spiritaull goods but they are not goddes of the valleys because they haue not the dominion of temporall goods And in the same place he addeth That from the sentence of all Kings and Princes men may appeale to the Pope Astouching his ecclesiasticall authority which as some Th. Aquin. in 2. sent in fine Antonin part 3 tit 22. cap. 6. §. 6. say is the foundation of the Church hee is superiour and greater then all the residue of the vniuersall Church and this is proued by seuen arguments 1. Because hee is the Pastor of the vniuersall Church 2. Because hee is the head of the 1. de turrecrem in summ de eccles lib. 2. cap. 80. vniuersall Church 3. Because he is that prelate which hath authority ouer the whole Church 4. Because he is the prince of the vniuersall church 5. Because he hath supreame power in the Church 6. Because he alone hath fulnesse of power in the Church 7. Because he is Christes vicar generall in the whole vniuersall Church For in the Apostolicke See the Lord Dist. II. c. nolite errare hath placed the princehood of the whole Church and therefore worthily is he called Ecclesiae princeps ac rex reguÌ„ torra 1 I. de turrecrem lib. 3. summ cap. 9. The prince of the church king of the kings of the earth yea 2 Amicij epist. dedic ad Gre gor 13. praefix Capistr Princeps optimus maximus 3 Dâ—…st 40. c. si Papa et R. Cis. pers pag. 29. Ioan. Andreas in c. quanto de translat Panorm c licet de elect Of whoÌ„ the saluatioÌ„ of the church vniuersall after God dependeth He is the head the roote the Monarch the fouÌ„taine of ecclesiastical power hauing the same consistory with God iudgemeÌ„t seat with Christ For so they write 5 I. de turrecrem summ lib. 2. cap. 8. R. Cupers pag. 29. n. 16. 42. n. 14. Idem tribunal Christs Papâ—…â—…erris Inter Papam Deum vnum idem fit tribunal vnumque idem consistorlum Hee maketh lawes which bind the conscience and that with guilt of mortall sinne 7 R. Cupers pag. 62. n. 66. de constitut c. licet in sexto R. Cupers pag. 29. n. 1. he is the liuing lawe yea he hath all lawes in the closet of his breast and hee can dispose aboue lawe and retaineth the fulnes of power so as hee needeth no addition 9 I de turrecrem l. 3. c 64. he alone hath the fulnesse of power as beeing the prince of the churches lawes And euen as the first moouer 10 R. Cupers de eccl pag 166 n. 28. gouerneth the church triumphant so doth the Pope rule the church militant For seeing in the church 11 Clement lib. 5. de haereticis c. ad nostrum in gloss triumphant there is one soueraigne prince to whose obedience that whole church is most perfectly subiect that is to say God it followeth necessarilie that one soueraigne prince ruleth ouer the whole militaÌ„t church that is to say the Pope whose coÌ„mandemeÌ„ts all are bound to obey And thus much of the Popes power in heauen and in earth in respect whereof it is saide that the iurisdiction and care of the Antonin sum part 3. tit â—…2 §. 1. whole world is committed to the Pope not onely as by the name of the world is imported the earth but also as by the name of the world is imported heauen because he hath receiued iurisdiction ouer heauen and earth 16 There remaineth the third part of his kingdome which hee hath in purgatorie For as one of their approued authours Angelus Parisiensis saith Purgatorium est peculium Papae Purgatorie is the Pope's peculiar where as also in hell he hath so great authority as that by his indulgences he is able to deliuer thence so many soules Fulm brut ex bulla Clement 6. as it pleaseth him and to place them in heauen and in the seats of the blessed Insomuch as this is become a probleme in the church of Rome whether the Pope may empty all purgatorie wholy and at once and by Antoninus the Archbishoppe of Floence it receiueth this determination vnder a threefold distinction namelie that in respect of his absolute iurisdiction the Antonin part 3. tit 2â—… cap. 5. §. 6. 7. Pope may be communicating his indulgences absolue all that are in purgatory from that paine and so make a gaole deliuery For seeing Gregory the Pope by his prayer absolued Traian from the paine of hell which is infinite therefore much more may the Pope by communication of indulgenoes absolue all that are in purgatorie from that punishment which is but finite And forasmuch as Christ may take away all paine therefore the Pope also who is his vicar may This the Pope may doe in respect of his absolute power But if you regard the orderlie execution thereof in that respect the Pope may not nor ought so to doe Neither in deede is hee pleased to let out any from the paines of purgatorie vnlesse he bee well pleased for his indulgences and pardons Howbeit I must needs confesse it was a cheape yeare of soules when Leo the tenth sent Torelius about with Bal. in vita Leonis 10. 1. Fox his pardons
whence they professe 4. Vnctio sacerdotalis they haue receiued this Iewish ceremony which together with the sacrifices Priesthood and ceremonies of the law are abrogated by the sacrifice death of our Sauior Christ. And why then do they not as well retaine circumcision the sacrifices of Buls and Goats other ceremonies of the Leuiticall Priesthood that they might more plainely shew themselues whiles they seeke to be the Apes of the Iewes to be as indeede they are according to the censure of Paul in the Epistle to the Galathians Apostates from Christ. But as their priesthood it selfe is Antichristian wherby the Leuitical priesthood and many Iewish ceremonies are retained as though Christ had not put an end to them whereby Christ is denyed to be our onely Priest whereby Christ himselfe as they say is daily offered to the disgrace of his owne sacrifice as though that once performed had not beene sufficient to the ouerthrow of his humaine nature which they hold to be in many places at once inuisible and incircumscriptible without quantity and dimension and consequently no body to the disparagement of his diuine excellencie whiles euery shaueling Priest taketh vpon him by breathing out a few words after a magical maner to create his maker and when he hath done to offer him as a sacrifice to the father euery sacrifice being inferiour to the sacrificer to the deifying of a piece of bread consecrated to most sacrilegious Idolatry as I say their priesthood it selfe is Antichristian so their vnction whetherof Bishops on the head or of Priests on the hand vndoubtedly belongeth to the marke of Antichrist And although they were able to shew some practise hereof in the Church before the yeere 606. yet this hindreth not but that this Priestly Vnction may belong to the marke because as I said some corruptions were before the reuelation of Antichrist crept into the Church which by him were to be retained with increase and maintained as also because this ceremony is vsed not by authority of their example but as receiued from Moses by the authority of the ceremoniall law as though it were not abrogated by Christ and as imposed vpon the Church by the law of the Pope And lastly because it is a ceremony belonging to such a sacrificing Priesthood as was not known in the primitiue Church But as I suppose they are not able to produce any sufficient testimony or authenticke proofe to declare the vse of this ceremony in the primitiue Church which some of them impute to the rudenes and vnsetled estate of that time For whereas he alledgeth two testimonies of Nazianzene both places are to be vnderstood ◅ighius figuratiuely of consecration to the ministerie For as appeareth De sacra vnctione C. cum venisset by the testimony of Innocentius 3. this ceremony of annointing was not vsed in the Greeke Church whereof Nazianzene was but reiected as Iewish vntill he imposed the same vpon them about the yeere 1200. 10. As touching the fift Sacrifices of praise we offered for 5. Missa pro defunelis those that dyed in the Lord but no propitiatory sacrifices such as their masses be were offered for them The oblations for the dead whereof Augustine speaketh prooue not that masse Lib. de hares C. 53. See D. Fu◅ke in Apoc. 14. 13. s. 5. contra Rhem. were vsed as propitiatory sacrifices for the quicke and the dead Vnlesse therefore he can prooue that they had before the yeere 607. masses as superstitious and Idolatrous as since the frequenting of Masses may now belong to the marke of the beast which before did not 11. Adoration of images and of the Eucharist may most fitly be said to belong to the marke of the beast For those 6. Adoratio imaginum et Eucharistiae that are made drunke with the cup of the whore of Babylons fornications that is which are besotted with the Idolatries of the Church of Rome are the same with those that receiue the marke of the beast But the adoration of Images and of the Eucharist is notorious Idolatry or spirituall fornication and therefore those that are besotted with these Idolatries haue receiued the marke of the beast And as touching the worshipping of Images it is most plainely forbidden and condemned in the Scriptures and Councels and writings of the fathers who liued in the first 600. yeeres The Wine of this fornication wherewith all sortes haue beene made drunke was first set abroach to the world in the second Councell of Nice about the yeere 789. For further proofe whereof read B. Iewell in his 14. article against M. Harding And the like may be said of the adoration of the Eucharist which is a consequent of the eleuation of the sacrament and transubstantiation neither of which were vsed or heard of in the first 600. yeeres as the same Iewell prooueth Artic. 75. 10. And Artic. 8. he sheweth that the adoration of the sacrament cānot be warranted by any commandement of Christ nor by any word or example of th'apostles or ancient fathers but that it is a thing lately deuised by Pope Honorius about the yeere 1226. But let vs weigh his proofes That Images were worshipped he prooueth by the testimony of Ierome who in the life of Paula speaking of her zeale and deuotion in visiting those places where our Lord Iesus had beene conuersant he sheweth how at length she commeth to the sepulcher and kisseth the stone which the Angell had rouled away frō the mouth of the sepulcher and licked the place where Christs body lay and seeing that very Crosse as was supposed whereon Christ was crucified Prostrata ante crucem quasi pendentem Dominum cerneret adorabat Falling downe before the crosse she worshipped the Lord as if she had now seene him hanging on the Crosse. I answere that this practise was not common but peculiar to her and to her not vsuall but onely at that time and in that place neither did she worship the Crosse as the Papists doe the images of that Crosse cult◅ latriae with diuine worship but seeing the Crosse whereon Christ was crucified and being rauished with the memory of his death she falling before that Crosse worshipped Christ. Now that the adoration of the Eucharist was also in vse before the yeere 606. he prooueth by the testimonies of Ambrose and Augustine Ambrose his words are these Itaque per scabellam terra intelligatur per terram caro Lib. 3. de spiritu S. chap. 12. Christi quam hodie quoque in mysterijs adoramus et quam Apostoli in Domino Iesu vt supra diximus adorarunt Therefore by the footestoole let vs vnderstand the earth and by the earth the flesh of Christ which at this day also we adore in the mysteries and which the Apostles adored in the Lord Iesus as we said before But it is one thing to adore and honour Christ in his sacraments as the ancient Christians and we doe and another thing to
that by the Popes means For when as Leo the third called Isaurus Emperour of Greece had held a coūcel at Constantinople of 330. Bishops wherein was decreed that all images within the Empire should be destroied burnt and afterwards put the same decree in executiō the Popes of Rome first Gregory the 2. and after Gregory the 3. excōmunicate him forbidtributes to be paid him out of Italy and Rome absolue his subiects from their allegiance vnto him and hauing stirred vp not onely the Italians but Lombards also against him the exarch of Rauenna is slaine and the Emperour depriued of all his dominion reuenewes in Italy and Rome So that howsoeuer the Empire in the East stood all this while yet according to the prophecie of th'apostle he which hindred the reuelation of Antichrist that is to say the Emperour of Rome was taken out of the way First by remouing to Cōstantinople frō Rome where Antichrist could not vsurpe that dominion and soueraintie whiles the Emperour had his seate there which afterwards he did Secondly because the Empire of the west which properly was the Empire of Rome was dissolued the Emperour of the East lost his title interest in Italy and Rome 5. Of the reuelation of Antichrist there be also two degrees The first of his raigning and shewing himselfe in his colours the secōd of his acknowledgemēt Of his raigning there be 2. degrees also The first whē he challēged supreame authority ouer the vniuersal church of Christ. Which he did when he vsurped the title of vniuersal or oecumenicall Bishop or head of the vniuersall Church which was done as we said about the yeare 607. About which time besides other prodigious sights Anno. 607. there appeared a terrible comet thē we hold that Antichrist to wit the head of the Antichristiā body was borne True it is that the seeds of Antichristianisme were sowē before his time euen frō th'apostles time the mystery of iniquity that is Antichristianisme was working although more couertly preparation was made towards the birth of the great Antichrist partly by heresies some declinatiōs in the church of Rome in religion from the purity of the primitiue church partly by the ambition of diuers of the Bishops of Rome who aduauncing themselues as Socrates saith beyond the limit of priesthood into forraine dominion contended to haue the primacy aboue Lib. 7. c. 11. all other churches and that is the chiefe scope of many of their Epistles decretall and to the same end forged a Canon of the councel of Nice when their ambition was curbed by other generall councels And lastly by the indulgence of deuout Emperours and Princes who haue by great deuotions and priuiledges aduaunced that church Notwithstanding wee hold that Antichrist was not reuealed vntill he shewed himselfe by vsurping an vniuersall dominion ouer the church of God 6. But notwithstanding this great title authority Antichrist was yet but in his nonage and vnder the gouernmēt not only of the Emperor but also for a time of the Emperors Lieftenant in Italy the Eparch of Rauenna by whom the election of the Pope made by the Clergie and people of Rome was of necessitie to bee ratified and confimed vntill Benedict Anno. 684. the 2 obtained this priuiledge frō the Emperour Constantine 4. called Pogonatus that the electiō of the Pope by the clergy and people of Rome should be good without the confirmatiō of the Emperour Vpō which priuiledge obteined the Pope began to care litle for the Emperour holding himselfe hencefoorth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather as th'apostle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 2. 8. without law subiect to the iudgemēt of no mā as they professe in diuers of their canons Not lōg after they began to aduāce thēselues both against aboue the Emperour Constātine the 1. suffereth the Emperour Iustmian to kisse his feet about the yeare of our Lord 710. Within three yeares after the same Anno. 710. Constantine setteth himselfe against the Emperour Philippicus Bardanes in defense of images as did his two successours Gregory the 2. and third against Leo Isaurus in the same quarel In whose three times that wee may know Rome to be the mother of spirituall fornications were helde three Councels at Rome wherein worshipping of images is approued and the oppugners there of excōmunicated And we must note that about this time saith the Author of the booke called Fasciculus temporum the Popes began aboue their woont to oppose themselues euen in temporall matters against the Emperours because of their vnsoundnesse in the faith for so he calleth their oppugning of images and to translate the Empire from nation to nation as time required As for Gregory the 2. he was the first which anouched himself supcriour to the Emperour who Anno. 723. also excommunicated Leo the 3. because he sought to abolish the idolatry of his time which they call worshipping of images But his successour Gregory the 3. not onely excommunicated the said Emperour for the same cause but also forbad any tributes or duties to be paide vnto him out of Italy Rome absolued his subiects frō their allegiance vnto him Wherupō Rome being then a Duchy with diuers other cities in Italy reuolting from the Emperour sware obediēce to the Pope Who Anno. 727. by the defection of the Italians and helpe of the Lombards dispossesseth the Emperour of all his reuenues in Italy consequently as the popish author of the booke called Fasciculus temporum saith totum regnum occidentis ab eo abstulit Hee tooke from him the whole kingdome of the West But when as the Lombards held the exarchat of Rauonna which the Pope intended to himself sought to rule ouer all Italy as the Gothes had done not exempting Rome or those other cities which had reuolted to the Pope first Gregory the 3. when Rome was besieged by Luitprendus vsed the friendship of Carolus Martellus Anno. 732. to free him from the siege Whereupon the Pope remoueth the tuition of the Church of Rome from the Emperour of Greece vnto Carolus Martellus the great Master of Fraunce to his sonne Pipinus after him Whom that the Pope might bind vnto him and finde a sufficient defence against his enimies hee namely Zacharias hauing as themselues testifie Caus. 15 quaest 6. c. alius deposed Childerick the King of Fraunce from his kingdome and absolued his subiectes from their allegiaunce because Anno. 750. forsooth he was too simple to rule maketh him namely Pipin King of Fraunce Who afterwards when his helpe was intreated by the Pope Steuen the third against Aistulphus the king of Lombards enforced the said King to yeeld vp the Anno. 754. exarchat of Rauenna and Pentapolis which hee gaue to the Pope This donation his sonne Charles the great confirmed and enlarged with a plentifull addition reseruing notwithstanding to himself the royalties of those
principle among them that it is lawfull for him to depose Emperours and Kings and to absolue their sworne subiects from fidelity and allegiance towards them And thus you see how the Pope opposeth himselfe to the prophecy priesthood and kingdome of Christ. Whereunto I might adde how he is opposed to these offices of Christ not onely in these respects allreadie mentioned but as an aemulus as an antiprophet an antipriest and a counter king seeking in his Antichristian pride to match our Sauiour Christ in all those offices but hereof I shall haue occasion to speake in the next chapter Now to the benefites of Christ he is opposite as he is an enemy to the grace of god as hee taketh away Christian liberty and taketh vpon him to make new lawes to binde the conscience as he abridgeth the merites of Christ and ascribeth the merite of saluation not onelie to our owne works prescribed of God but also to such as haue beene in superstition will worship and idolatrie deuised by themselues as he teacheth men to seek saluation elsewhere then in Christ. All which oppositions of the Pope to Christ whosoeuer shall duely consider hee will not seeke further for Antichrist Chap. 5. Of the pride and ambition of Antichrist aduancing himselfe aboue all that is called God c. 1. BVt Antichrist is not onely hostis an enemy to Christ but also as our aduersaries confesse aemulus Christi that is such an aduersarie as is opposed vnto Christ in aemulation of like honour as the word Antichrist doth also signifie It remaineth therefore that wee should speake of the pride and ambition of Antichristâ—… whereby hee seeking to match Christ our Sauiour aduaunceth himselfe as the Apostle speaketh Aboue all that is called God or that is worshipped insomuch that hee sitteth in the temple 2. Thess. 2. 4. of God as God shewing himselfe that hee is God or as the Papists themselues reade as though hee were God Where for auoiding of errour we are to vnderstand the pride of Antichrist Vulgat edit â—…em to be described such as is incident to a wretched man a man of sin a sonne of perdition And the greatest pride that is incident not onely to any man but to any creature be it the diuell himselfe whose Satanicall pride Antichrist was to imitate and not to exceed is this to seeke to be as God When as Es. 14. therefore it is said that Antichrist aduanceth himselfe aboue all that is called God or that is worshipped it is not meant that hee shall seeke to aduaunce himselfe aboue God or the deitie it selfe For God being infinite in goodnesse excellencie and power there cannot bee conceiued a better a superiour a greater And therefore wee cannot imagine how Antichrist should aduance himselfe aboue God And it is euident that the height of Antichrists pride heere spoken of is noted in these words Insomuch as he shall sitte in the temple of God as God By all therfore that is called God we are to vnderstand all those to whom the name of God is coÌ„municated not essence for that cannot be communicated to any that is not god Now the name of God is communicated to Angells in heauen Psal. 8. 5. cum Heb. 2. 7. Psal. 97. 7. cum Heb. 1. 6. and to princes and magistrates on earth Exod. 22. 28. Psal. 82. 1. 6. And wheras it is said that hee shall aduance himselfe aboue all that is worshipped wee are to vnderstand by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not God himselfe but any thing that is worshipped as God or wherein God is worshipped So Wisd. 15. 17. images and Act. 17. 23 altars among the heathen are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such in the church of Rome are Saints images the crosse and reliques of Saints the eucharist c. The meaning then of the Apostle is this that Antichrist being a wicked and wretched man shall aduance himselfe aboue all that is called God as Angells and Kings or that which is worshipped as Saints and images and altars the crosse and eucharist it selfe insomuch that he shall sit in the temple of God as God that is hee shall rule raigne in the church of God challenging a soueraigne vniuersall and diuine authority ouer al those that professe the name of Christ as if he were a God vpon earth shewing himselfe whether by words or by deeds that he is god or which is all one behauing himselfe tanquam sit Deus As though he were God The like things were foretold of Antiochus Epiphanes who is thought to haue bene a type of Antichrist Dan. 11. 36. But to come to the application of this prophecie if Antiochus were comparable to the Pope in aduauncing himself aboue all that is called God or if I shal not proue out of their owne I meane popish writings that he hath lifted vp himselfe in such maner as is scarcely credible to be incident vnto a mortall maÌ„ then let not the Pope be deemed Antichrist but rather looke for some other who shall goe beyond him in Antichristian insolency and Satanicall pride 2. From this place therfore of th'apostle I argue thus Whosoeuer aduaunceth himselfe aboue all that is called God or that is worshipped insomuch that he sitteth in the temple of God as God taking vpon him as though he were a God he according to the testimony of th'apostle is antichrist that is Aemulus Christi such an enimy as in a kinde of emulation seeketh to match Christ and to be equall to him But the Pope of Rome as shal be proued aduaunceth himselfe aboue all that is called God or that is worshipped insomuch that hee sitteth in the temple of God as God taking vpon him as though he were a God vpon earth therefore according to this testimony of th'apostle the Pope is Antichrist And first that the Pope aduaunceth himselfe aboue all that is called God it is plaine because he lifteth vp himself not onely ouer Kings and Emperours on earth but also aboue the Angels in heauen Of his lifting vp himselfe aboue Kings Emperours is the testimony before alledged 2. Thess. 2. 4. Papa superioritatem habet in imperium Clemeatin Pastoralis de re Iudic. especially to bee vnderstood For he speaketh of such an aduancement whereby Antichrist should be reuealed as was to be hindered for a time by the Romane Empire Let vs then consider how he aduaunceth himselfe aboue Kings and Emperours who are called Gods The Pope if you will beleeue him his followers is the 1 Paulus 4. ad ducem Floret in bulla Rod. Cupers meritò rex reguÌ„ dominus dominantium censetur Papa reque ipsa existit pag. 43. num 39. c. solitas extr de maior obed c. per venerabileÌ„ opt qui filij sunt legitimi Antonius de Rosellis King of Kings and Lord of Lordes by 2 Lib. Carem whom Princes raigne and from 3 Clem. 5. in coÌ„cil vienn whom the
the scriptures And if the Hervaeus de potest Tap. e. R. Cupers Petrus de palude de potest Papae â—…t 4. church be aboue the Scriptures then much more is he For he not onely virtualiter est tota ecclesia that is virtually the whole church but also his power alone exceedeth the power of all the whole church besides Now that the authority of the church much more of the Pope who is superior to the church is aboue the scripture it is both generally affirmed by som particulars coÌ„firmed Cardinal Cusanus entitleth his book De authoritate ecclesia concilij supra coÌ„tra scripturaÌ„ Of the authority of the Church councell aboue against the Scripture Syluester Prierias master of the Popes pallace saith That indulgences are warranted vnto vs not by the authoritie of the Scripture Contra Lutheri conclusiones de potestate Papae but by the authoritie of the Church and Pope of Rome which is greater Boniface the Archbishop of Mentz saith That all men so reuerence the Apostolicke See of Rome that they rather desire the auncient institution of Christian religion from the Pope then from the holy Scriptures This saying the Pope hath so approued that he hath caused it to be inserted into the Dist. 40. c. si Papa Canon lawe The particulars which proue the Pope to aduaunce himselfe aboue the Scriptures are these 1 Because he hath as they say authoritie to adde to the Canonicall Scriptures other bookes that are not in the Canon And that those Dist. 19. c. si Romanorum Ioan. de turrecrem l. 〈◊〉 cap. 112. which be in the Canon haue their Canonicall authority from him In the 19. distinction cap. Si Romanorum Pope Nicolas not onely matcheth their decretall Epistles with the holy Scriptures but also affirmeth that the Scriptures are therefore to be receiued because the Pope hath iudged them canonicall Another saith Whosoeuer resteth not on the doctrine of the Romane church and Bishop of Rome as the infallible rule of God Syluester Prierias contra Lutherum à qua sacra scriptura robur trabis authoritatem From which the sacred Scripture draweth strength and authority hee is an Hereticke Eckius saith Scriptura nisiecclesiae authoritate non De ecclesia est authentica The Scripture is not authenticall but by the authority of the Church For I will not tell you how some of them haue not bene ashamed to say that the Scripture without the authoritie of the Church is of it selfe no better worth then AEsopes fables Pighius saith The authority of the church Vid. Chemnit exam part 1. pag. 47. is aboue the Scriptures because the authoritie of the Church hath giuen the Scriptures canonicall authority Secondly whereas the Scriptures are not the words and syllables but the true sence and meaning thereof They teach that the scriptures are to be vnderstood according to the interpretation of the Pope and Church of Rome and that sence which the Pope assigneth to the Scriptures must bee taken for the vndoubted word of God The Pope saith one hath authority so to expound Heruauâ—… de potestate Papae the scriptures that it is not lawful to hold or thinke the contrary A Cardinall of Rome saith If any man haue the interpretation of the church of Rome concerning any place of scripture although he neither know nor vnderstand whether and Cardinal Hosius de expresso dei verbo how it agreeth with the words of the scripture notwithstanding he hath ipsimum verbum Dei the very wordof God And if the sence which they giue be diuerse according to the variety of their practise and diuersitie of times we must acknowledge that the scripture is to follow the church and not the church to follow the scriptures Whereupon Cardinall Cusanus It is no Nicol. Cusanus ad Bohem. epist. 7. maruell saith he though the practise of the church expound the scriptures at one time one way and at another time another way For the vnderstanding or sence of the scripture runneth with the practise And that sence so agreeing with the practise is the quickning spirit And therefore the scriptures follow the church but contrarywise the church followeth not the scriptures And this is that which one who was no small foole in Rome auouched The Pope saith he may change the holy gospell and may Henricus Doctor magister sacri palatij Romae ad legatos â—…ohemicos sub Felice Papa 1447. giue to the gospell according to place and time another sence And to the same purpose was the speech of that blasphemous Cardinall that if any man did not beleeue that Christ is very God and man and the Pope thought the same he should not bee condemned To conclude therefore with Cardinall Cusanus This is the iudgement saith he of all them that thinke rightlie Cardinal s. Angeli ad cosdeâ—… legatos Bohemicos that found the authoritie and vnderstanding of the scriptures in the allowance of the church and not contrariwise lay the foundation of the church in the authority of the scriptures Ad Bohemos epist. 2. 11 Thirdly the Pope challengeth authority aboue the scriptures when he taketh vpon him to dispense with the word and law of God For whosoeuer taketh vpon him to dispense with the law of another challengeth greater authority then the others and it is a rule among themselues In praecepto superioris non debet dispensare inferior the inferiour may not dispense Antonin part 3. lit 22. cap. 6. §. 2. with the commaundement of the superiour That the Pope doth dispense with the lawes of God it is euident For scarcely is there any sinne forbidden there where with he doth not sometimes dispense nay whereof hee will not if it be for his aduantage make a meritorious worke Incest is an horrible sinne forbidden by the law of God and by the lawe of nature And yet there is no incest excepting that which is committed betwixt the parents and the children which hee hath not authority forsooth to dispense with for as they say hee may dispense against the law of nature The Pope dispensed with Henrie the eightth to marie his sister in law and 25. q. 6 authoritatem in glâ—…ss with Philip the late king of Spaine to mary his owne niece Pope Martin the fift dispensed with a certaine brother that Antonin sum 3. part tit 1. cap. 11. §. quod Papa sum angel diâ—…t Papa maried his owne sister And Clement the seauenth licensed Petrus Aluaraâ—…lus the spaniard for a summe of money to marie two sisters at once c. Disobedience to parents periury that is breaking of lawfull oathes rebellion against lawfull princes murdering of a sacred prince are condemned by the lawe of God as haynous offences But if children shall cast of their parents to enter into a Sodomiticall cloister if the Pope shall absolue the subiects from their oathes and forbidde them
to obey their princes if he shal excommunicate a lawfull prince or suborne a wicked traytour to murder his soueraigne then disobedience to parents periurie and rebellion in subiectes murthering of sacred Princes is not onelie a warrantable but also a meritorious acte For as you haue hearde Papa ex iniustitia potest facere iustitiam The Pope of sinne can make righteousnesse And that the Pope may thus dispense with the word of God his canonistes and diuines doe diuersely dispute One saith a Michael Medina Christian paraenes lib. 7. c. 17. Gratian. part 1. pag. 76. Potestas in diuinas leges ordinariè in Romano pontifice residet Power ouer the lawes of God remaineth ordinarily in the pope of Rome Others say Papa potest dispensare contra ius diuinum b 16. q. 1. de decimiâ—… in â—…loss Dist. 34. c. Lector 15 q. 6. authoritatem Priuilegium contra ius diuinum concedi potest The Pope may dispense or grant a priuiledge against the law of God c Abb. Panorm extr de d 〈◊〉 cap. sin that is as another saith hee may dispense against the law of God in particular but not in generall Papa potest dispensare contra Apostolum the Pope may dispense against the Apostle d Felin de constitut cap statuta canonum The Pope may dispense against the new testament vpon a greate cause e The Pope may dispense against the Epistles of Paule And to put this matter out of doubt which is so doubtfullie handled by some popish writers this question in summa angelica is determined and decided out of diuerse authors approued in the church of Dictione Papa Rome That as in the precepts of the second table the Pope cannot dispense vniuersally for that were not to dispense with them but wholly to abrogate the lawes themselues but in particular cases vbi ratio legis desicit where the reason of the lawe faileth so hec may dispense with all the precepts of the old and new testament But how shall wee know where the reason of the lawe faileth This may partly be knowne by those examples in the scripture where God himselfe dispensed with his lawes But where there is no example of Gods dispeÌ„sation in the like case then it appertaineth to the Pope alone to declare when and in what particular case the reason of the lawe faileth And I sirmelie beleeue saith the authour of that booke that if any man crauing a dispensation in any case against the lawe of God interpose not importunitie of reward or suite but simplie put himselfe into the hands of the Pope by declaring his case that God will not sufter his vicar to erre in dispensing So that whereas the lawes and commandements of God are to bee vnderstoode with this exception onely Nisi Deus ipse aliter voluerit vnlesse God himselfe otherwise appoint because hee alone may dispense with his owne lawes notwithstanding by the popish diuinitie they are to bee vnderstood with this exception vnlesse the Pope otherwise appoint that is wee are bound to keepe euery commaundement of God vnlesse the Pope interpose his authoritie betwixt God and vs as the tribunes of the comunalty among the Romanes were wont to intercede against other magistrates and exempt vs from the obedience thereof 12 And as the Pope may dispense with all the lawes of God so in the last place hee may and doth take away some and abrogate others Papa potest tollere ius diuinum ex Felinus de maior obed cap. sin parte non in totum the Pope may take away the law of God in part but not in whole Thus hee taketh away the second commaundement out of the decalogue because with it his Idolalatrie cannot stand and to make vp the full number of ten he diuideth the last commandement into two against all reason and authority of antiquitie But that commandement concerning images and diuerse others the Pope also abrogateth by his countermaunds God forbiddeth vs either to worshippe or to serue any but himselfe Mat. 4. 10. 1. Sam. 7. 3. Ex. 20. 3. The Pope commaundeth vs to worshippe Angells and Saints yea and the reliques of Saints God forbiddeth the making and worshipping of images the Pope commaundeth the contrary God condemneth stewes the Pope alloweth them yea Six 4. Concilâ—…trid sess 5. one of them built a famous stewes God condemneth concupiscence as a sinne the Pope alloweth it for no sinne God commaundeth all the faithfull to drinâ—… of the cup in the Lords supper the Pope forbiddeth the same God commaundeth euery soule to be subiect to the higher powers the Pope exempteth his cleargie a iugo seculari from the secular yoke God commaundeth all to mary who haue not the gift of continencie the Pope forbiddeth all his cleargie though neuer so incontinent to mary Besides it is euident that the Popes lawes in the church of Rome are in greater estimation theÌ„ the lawes of God the obedience of them beeing more straightly vrged and the disobedience thereof more seuerely punished then of Gods lawes As for example it is more safe for a man in the church of Rome to bee a meere Atheist a worshipper of no God then not to bee a worshipper of their God of bread though otherwise a good Christian better for a priest to bee a So domit then to mary better to bee a drunkard and whoremonger then to eat slesh in Lent better with the begging friers Anno. 1254. Matth. Paris 1254. to set foorth a new gospell which they called the gospell of the holy ghost and the eternall gospell wherein they taught that Christ is not God and that his gospell is not the true gospell Naâ—…r t. 2. 3â—…6 and no more to be compared with their gospell then the Bal. in lib. de vitis pontif in append 〈◊〉 Fox nutshell is to be compared with the kernel then for that learned man Guilielmus des Amore to write against them and their gospell for him the Pope disgraded and deposed from al his dignities when he would not suffer them to be disgraced him he sent into exile when hee retained them in his high fauour Yet because he had rather be Antichrist then seeme so he caused the friers Gospel when it was complained of to be burnt yet secretly that his Friers might not be disgraced nor scandalized Better for priuate men to reade any bookes of ribaldry or any villany whatsoeuer then to read any parte of the scriptures in their owne tongue To these many other particulars might be added wherin the Pope aduanceth his owne lawes aboue the commaundements of God and his owne authority aboue the authority of the Scriptures Let vs therefore humbly conclude according to the popish humilitie that as the Pope is aboue the Church so the Church is aboue the scriptures Humiliter confitemur saith a Papist ecclesiae authoritatem Ioan. Maria verractus apud Iuellum esse supra Euangelium We humbly coÌ„fesse that the authority
receiued to testifie their coÌ„munion with the church of Rome are certaine sacraments of their holy mother church which as they say do imprimere charactereÌ„ indelebilem imprint a character that cannot be done away and therfore are not to be iterated as namely their sacrameÌ„ts of coÌ„firmatioÌ„ orders In the former wherof which they prefer before baptisme all youÌ„g ones are anointed in the forehead with oile which they cal Chrisma salutis The Chrisme of saluatioÌ„ without which they will haue none to be accoÌ„pted christians NunquaÌ„ erit Christianus say they in their law nisi coÌ„firmatione De consecrat dist 5. c. vt iciuni episcopali fuerit Chrismat us In the latter those of their clergy besides their shauing on their heads are anointed also on their heads as Bishops or on their hands as Priests Thus you see also how the Characteristicall note or marke of Antichristians which is one in substance namely subiectioÌ„ to the Pope acknowledgmeÌ„t of the See of Rome is diuersly expressed testified Whosoeuer therfore since the reuelation of Antichrist is a Romane or Latine in respect of his religioÌ„ acknowledging the Popes supremacy professing himselfe a meÌ„ber of the church of Rome that is to say in one word euery resolued Papist hath the marke of the beast his name and number of his name 6. Now it remaineth that by application of this prophecy to the Pope I should shewe that hee causeth all both small and great rich and poore free and bonde that hee should giue them a marke in their right hand or in their foreheads And that no man might buy or sell saue hee that had the marke or the name of the beast or the number of his name Whereby thus much is meant that Antichrist by his vsurped dominion and tyranny should make all sortes of men subiect vnto him and to testifie their subiection both by wordes and deed and that hee should suffer none to liue among them or to enioy the benefites of humane society but such as acknowledge the See of Rome professe themselues members of the Romane church and vse the Latine religion and seruice All which doth fully and only agree to the Pope of Rome For he by his diuelish policy vsurped authority lying woÌ„dâ—…rs al deceiueablenes of vnrightâ—…ousnesse had not onely brought all men both high lowe into subiection but also perswaded theÌ„ that vpon necessity of saluation and paine of damnation they were to subiect theÌ„selues vnto him both by word and deed to testifie their subiection Hereunto beloÌ„geth that oracle for so sometimes they cal their their decrees of Boniface 8. Subessâ—… saith he Romanâ—… pontâ—…fici omni humana creaturae declaramus Extr. de Maior obed c. vnaÌ„ sanctam dicimus definimus pronunciamus omninò esse de necessitate salutis To euery humane creaturâ—… wee declare affirme define and pronounce that to be subâ—…ect to the Pope of Rome it is a matter altogether necessary to saluation Whereupon the glosse saith Quic quid saluatur est sub Romano pontifice Whatsoeuer is saued is subiect to the Pope The same is concluded by Thomas Aquinas and others That to be subiect to the Pope is of the necessitis Lib. de error Graecor c. 72. Antonin sum 3. part tit 22. c. 6. §. 5. An. 884. of saluation Stephanus 5. alià s 6. decreed that such Canons as were concluded vpon and giuen out by the See of Rome are of necessity vnto saluation to bee obserued Calixtus 2. straitly forbad any to dissent from the Church of Rome for as the Sonne came to doe the will of his Father so Christians must do the will of their mother the church of Rome Ex. 1. Bal. act pontiâ—… Rom. Capistran fol. 26. For to gainâ—…say the Church of Rome is Heresie Those which denie the Pope to haue both powers deny the Gospell and they which deny the Pope to haue the primacy of the vniuersall Cuperâ—… pag. 46. in summar num 9. Church their errour is equall to the errour of the Grecians who deny the holy Ghost to proceed both from the Father and the Cupers pag. 56. num 21. Sonne If therfore thou wilt not be an Heretike this must be thy faith that as there is one God immutable so there is one vicar general of God vpon earth namely the vicar of Rome whose Capistran fol. 32. sâ—…ip is stable For seing in the triumphant church there is one supreame Clementin lib. 5. de hareticis cap. ad nostrum in Gloss. prince to whose obedience all that church is most perfectly subiect to wit God it followeth necessarily that one supreme prince is preâ—…nt ouer the whole militant Church towit the Pope whose 〈◊〉 all are bound to obâ—…y And this priuiledge Christ Anton. part 3. tit 22. cap. 6. §. 5. hath giueÌ„ to the church of Rome that al must be obedâ—…t vnto it aâ—… vnto Christ. Therfore he susteineth the sentence of condeÌ„natioÌ„ Ibid. cap. 5. §. 17. ex Gloss. ordin Papae appliâ—…ta qui conteâ—…it fâ—…i pontificis is obedientiaÌ„ tanquaÌ„si contemneret Dei 〈◊〉 wâ—…o 〈◊〉 the Popes obedience aâ—… if he coÌ„temned Gods omnipotency And to coÌ„clude as I began with an other oracle or canon of their law Peccatum igitur paganitatis 〈◊〉 quisquis dum Christianum se esse asserit sedi apostolica Dist. 81. c. si qui sunt obâ—…dire contâ—…it He incurreth therfore the sinne of Paganiâ—… whosoeuer professing himselfe to be a Christian renounceth obedience to the Sâ—… apostolicke 7 And as he hath made all to subiect themselues vnto him all I meane whose names are not written in the booke of the lambe for this is the vniuersality that the Papists bragge of so he hath caused all both small and great rich and poore c. to testifie their subiection as namely by pinning their faith on his sleeue and binding themselues to beleeue as he beleeueth by professing his Antichristian faith and religion of poperie by obseruing his popish that is to shy superstitious and idolatrous rites and customes as frequenting masses adoring images and reliques worshipping the crosse and Eucharist praying to Saintâ—… yea to stocks and stones going on pilgrimage praying in latine and that on beades c. by taking his marke both on the forehead in the sacrament of confirmation and on the hand in the sacrament of orders but especially by taking an oath of fidelity and obedience vnto him For therein especiallie they receiue his mark both in the forehead by solemne profession and in the right hand which they lay on the booke This oath not onely graduates priestes Bishoppes but Kings also and Emperours were compelled to take And whereas it is Vid. Meditat. 1. Foxij in 14. cap. Apoc. Decret Gregor libro 2. tit 24. de iureiur c. Ego N. Clementin lib. 2. de iureiur c. Romani said that Antichrist should take order that none might buy or sell vnlesse
of the new Testament substituted and ordained insteed of the old are called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them And all these significations sometimes 1. Pet. 3. 21 are incident to one and the same worde As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometimes contrariae partis ducem the chieftaine of the contrarie part sometime propraetorem that is one who in the prouince hath the same authoritie which the Praetor hath in the city sometimes also him qui est vice praetoris as the Lieutenant or deputie In like sort all these significations may be applied to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it in them all most fitly agreeth to the Pope Who being indeed an enimy vnto Christ and challenging vnto himselfe the office and authoritie of Christ as if he were a counter-Christ doth also professe himselfe to be the Vicar of Christ. 4. Yea but saith Bellarmine Antichrist cannot by any meanes signifie the vicar of Christ first because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth opposition I answer Vllo modo that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply signifieth for in composition as many times it signifieth against so sometimes also equall or like sometimes for or in steed as Greeke writers Lexicographers do teach c. Secondly we must saith he vnderstand the word as it is vsed in the Scriptures But in the Scriptures it is vsed to signifie an enemy of Christ which we doe confesse albeit his prooues are ridiculous all eadging 2. Thes. 2. Mat. 24. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not once vsed Notwithstanding we accept his ground that we are so to vnderstand the word Antichrist as it is vsed in the Scriptures Now it is vsed in the epistles of Iohn onely and there ascribed not to open and professed enemies but to such as being enemies notwithstanding professed the name of Christ as the heretiques of those times Thirdly al those authors saith he which haue written of Antichrist haue vnder that name vnderstood a notable false Christ who shall affirme himselfe to be Christ. If they meane that Antichrist shall be such a false Christ as shall plainly and directly affirme himselfe to be Christ the onely Messias that affirmation agreeth not with that Antichrist whom the Scriptures describe If they hold that although in words he professe himselfe a follower and seruant of Christ and yet indeed obtrudeth himselfe vpon the Church as if he were Christ taking vpon him the titles attributes offices and authoritie of Christ which in effect is as much as if he should say I am Christ Christ being a name of office we also confesse so much and withall professe that the name Antichrist in this signification most fitly agreeth vnto the Pope Fourthly he alleadgeth Henry Stephen but neither he nor any approoued Author denieth but that Antichristus may signifie him who being an enemy of Christ professeth himselfe to be his vicar And therfore all these foure arguments are friuolous for althogh Antichrist do signifie an enimy to Christ yet that doth not hinder but that it may signifie him which is the Vicar of Christ because he which in profession is the vicar of Christ may indeed be the enemy of Christ. 2. Because the compositioÌ„ of the word importeth so much 3 Because the beast which figureth Antichrist is said to haue two hornes like the Lambe for horne in the Scripture signifieth power the two hornes his two-fold soueraigne power whosoeuer therefore challengeth this twofold power as the Vicegerent of Christ he hath two hornes like the lambe and the same person as he is the Vicar of Christ in profession so is he also that Antichrist which is resembled by the two horned beast The Scriptures therefore describe Antichrist both as an enimy of Christ and as the Vicar of Christ an enemie indeed and Vicar in profession 5. And so much of his proposition which we hold to be most true that Antichrist according to the signification of the word is host is aemulus Christi but withall we adde that the word may signifie also such an aduersary as obtrudeth himselfe vnto the Church as a Prochristus that is as a vicar of Christ. Let vs therfore come to his assumption consider how he proueth that the Pope is not hostis aemulus Christi An enemy one that seeketh to match himselfe with Christ. Forsooth because the Pope confesseth himselfe to be the seruant of Christ and subiect vnto him in all things neither doth he by any meanes say that he is Christ nor make himselfe equall vnto him As if he should say he that professeth himselfe to be the seruant of Christ is not an enemy of Christ and he that dooth not call himselfe Christ nor make himselfe equall vnto him he is not aemulus Christi As touching the former I answer that vnlesse the Pope did confesse himselfe to bee the seruant of Christ he could not be such an aduersarie as Antichrist is described to be in the Scriptures that is a couert and disguised enemy who vnder the name and profession of Christ oppugneth Christ and his truth And what though he professe himselfe to be the seruant of Christ dooth it therefore follow that he is not an enemy to Christ Surely no more then it followeth he is Seruus seruorum Dei indeed because he calleth himselfe so Deceiuers such as Antichrist is pretend The seruant of Gods scrâ—…ts good names false Prophets such as Antichrist is are Wolues in Sheepe skinnes neither are any enimies so pernicious or dangerous as those which make semblance of friendship And that the Pope is aemulus Christi that is an aduersarie opposed vnto Christ in emulation of like honour we haue prooued heretofore at large shewing how in many things he matcheth himselfe with Christ and in somethings aduanceth himselfe aboue him So that the former part of his speech dooth not prooue his assumption as being inconsequent the latter needeth proofe as being vntrue And yet this is all that he bringeth to prooue that the Pope is not hostis aemulus Christi But the vntruth of this assumption we haue heretofore demonstrated at large when as we concluded thus He that is such an aduersarie as is described in the Scriptures opposed vnto Christ in emulation of like honour he is Antichrist as the Papists confesse But the Pope is such an aduersarie as is described in the Scriptures opposed vnto Christ in emulation of like honour as we then prooued at large therefore the Pope is Antichrist Lib. 1. cap. 4. et 5. The second Chapter maintaining that Antichrist is not one definite and singuler person 1. THe second argument which Bellarmine vseth to prooue that the Pope is not Antichrist is drawne from the person of Antichrist namelie that Antichrist is one certaine man wheras the Popes haue beene many His reason is thus framed Antichrist is but one singuler person The Pope meaning the order or succession of Popes is not one
this interpretatioÌ„ is signified by Apostasie doth not signifie one man but the whole body and company of those that doe reuolt that is the whole body and kingdome of Antichrist which we haue prooued to be the Apostaticall Church of Rome And so Augustine whom Bellarmine alledgeth in the very same place which he citeth reading in the concrete nisi venerit refuga primum vnlesse the Apostate first come and expounding what is meant by De ciuit Dei lib. 20. cap. 19. the temple not the temple at Ierusalem but rather the Church of God because the Apostle would not call the temple of the diuell the temple of God propoundeth the opinion of some which hee doth not mislike Vnde nonnulli non ipsum principem c. Whereupon some vnderstand in this place not the Prince himselfe but his whole body as it were that is the company of men pertaining vnto him together with their Prince to be Antichrist and they thinke that it might more rightly be said in Latine as it is in the Greeke that he sitteth non in templo dei sed in templum dei not in the Temple of God but as the Temple of God as though he were the Temple of God which is the Church Which as hath beene shewed notably sitteth the Pope and Church of Rome And here we are by the way to note whereas Bellarmine saith that Antichrist shall be such a notable Apostate as that he may be called the Apostasie it selfe that seeing none can be an Apostate which hath not beene a Christian by this assertion therefore of Bellarmine Antichrist shall not be a Iew but a backslyding and reuolted Christian 16. Secondly he saith by Apostasie we may vnderstand a reuolt from the Romane Empire as many of the Latin fathers doe expound To omit the dissension of the fathers which prooueth that their exposition can be no good rule of interpreting the Scriptures we doe confesse that before the manifest reuelation of Antichrist there was to go noâ—… onely a defection from the faith but also a reuolt from the Romane Empire But as the reuolting from earthly kingdomes is neuer in the Scriptures termed Apostasie so is it not here signified but as the word elsewhere is vsed and by the most and best writers here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a falling away from God a defection or departure from the true faith as heretofore I haue shewed Augustme saith quem refugam vocat vtique a domino Deo whom he calleth a Lib. 20. cap. 19. §. 2. runnagate namely from the Lord God Neither can it be denied but that this Apostasie is that which afterward the Apostle calleth the mystery of iniquity which was working in and by the heretiques of those times whom also Bellarmine calleth the forerunners of Antichrist because they peruerted the faith and therefore the defection caused by Antichrist is an Apostasie from the faith according to the prophesies of the Apostle that in these latter times diuers should make an Apostasie 1. Tim. 4. 1. 2. Tim. 4. 4. from the faith and should turne away their hearing from the truth and shal be turned vnto fables 17. Thirdly although we should grant saith he that by Apostasie is to be vnderstood a defection or reuolt from the true faith and religion of Christ yet it is not necessary that it should be an Apostasie of many yeares For it may be that the Apostle speaketh of one great Apostasie which shal be onely in that most short time of Antichrists raigne that is of three yeares and a halfe But this bare ghesse of Bellarmine ought not to be of so great waight with vs as the plaine speech of the Apostle compared with the euent And therefore it is but vaine to tell vs what might be seeing we haue seene the contrary to be which the Apostle foretold should be For as the Apostle tolde vs that there should be an Apostasie so he saith that the mysterie of iniquity whereby many were seduced did worke already euen in his time and insinuateth that it should worke vntill the full reuelation of Antichrist And the euent hath shewed how by degrees this Apostasie hath bin wrought euen from the primitiue Church vntill it came to that height wherein it continued vntill Antichrist began to be acknowledged And surely as this generall Apostasie could not grow at once but by degrees so can it not be abolished at once but by degrees and therefore was not like to be an Apostasie of three yeares and an halfe onely Neither is it credible that by one man the greatest part not onely of Christians but also of the Iewes should be seduced in three yeares and an halfe seeing Christ in the like space of time could not as he was a man and minister of the circumcision conuert many of the Iewes notwithstanding that his doctrine was more effectuall and his miracles more admirable then those of Antichrist can be yea the Apostlès some other of the disciples who for so long time scarce went out of Iewry were able to preuaile but with a few of the Iewes in coparison of those which reiected their doctrine And shall wee thinke that Antichrist who as the Papists hold shal be but one man shall in three yeers an halfe seduce the remnant of the Iewes and al the visible Church of God dispersed into so many parts of the world And wheras he alledgeth Augustine as a fauourer of this ghesse therein he abuseth the authority of that learned father to seduce the ignoraÌ„t who onely deliuereth the Iudgement of others concerning the mysterie of iniquity that to this effect That the mystery of iniquity worketh in De ciuit Dei lib. 20. cap. 19. euill men in the Church and counterseit Christians when as they reuolt from the truth and that vnto this mystery belongeth the reuolting of those of whom S. Iohn speaketh They went out from vs but 1. Ioh. 2. 19 were not of vs c. And that this mystery should stil worke that is that vnsound men in the Church should more and more reuolt vntill they make a sufficient number for Antichrist But there is neuer a word of this defection caused either by one man or in so short a time but rather the contrary as hath beene shewed 18. Fourthly he answereth that although it should be granted that this Apostasie is of many ages which he saith cannot well be denied seeing th'apostle saith it began to worke in his time yet it is not necessary that it should appertaine to one body vnder one head neither that it appertaineth to the kingdome of Antichrist but rather is a disposition thereunto happening in diuers dominions vpon undry occasions c. But this fourth answer is ouerthrowne by the first wherein this Apostasie was made so proper to Antichrist as that by it Bellarmine thought we might most fitly vnderstand Antichrist himselfe or rather as we shewed the whole body
2. Tim. 4. 4. trueth and are conuertd vnto fables They cannot abide to heare that the Scripture should be the onely rule of faith and maners they cannot endure to see any of their people to read the Scriptures and therefore desire to keepe it from them in an vnknowne language The foundation of their trueth is the authoritie of their Church and in the Church of their Pope who they say cannot erre But if the Pope teach doctrines of Diuels and speake lyes in hypocrise as the Apostle hath prophesied especially of them then is there in that Church little soundnesse of trueth that is built vpon so vnsound a soundation Thus therefore I reason The head of the generall Apostasie is Antichrist The Pope is the head of the generall or catholicke Apostasiei therefore he is Antichrist 21. To the three former arguments a fourth may be added The seuen heades of that beast which signifieth the Romane state are not so many persons but so many heades or states of gouernement wherby the common wealth of the Romanes hath beene at diuerse times gouerned the sixt head was the state of emperours the seuenth Antichrist as the Papists confesse the eight which also is one of the seauen the state of Emperours renewed Whereby it euidently appeareth Rhem. in Apoc. 17. Bellarmi not onely that Antichrist is not one man but also that the Pope who is the seuenth head is Antichrist CHAP. 3. Concerning the time of Antichrist his comming 1. TO withdraw our minds from beholding Antichrist in the See of Rome and to make vs looke for the expected Messias of the Iewes that neuer shall come the Papistes labour by might and maine to perswade vs that Antichrist is not yet come For euen as the learned of the Iewes when Christ was among them contrary to their one perswasion for worldly respects refused the true Messias and made the people expect another which neuer shall be So the learned among the Papists hauing Antichrist among them for worldly respects cannot endure that he should bee acknowledged but teach the people that he is not yet come and describe vnto them such an Antichrist as themselues may well know shall neuer come as by the grace of God shall appeare in the particulars Now as touching the time of Antichristes comming Bellarmine first reciteth diuers false and erronious opinions as heo calleth them and afterwarde setteth downe sixe solemne demonstrations to prooue that he is not yet come In the former he spendeth a goodlong chapter reckoning vp diuers opinions both of the fathers in former ages and also of hetetiques as â—…he calleth them in latter times mingling the trueth with errours that the credit of both might be alike As touching the fathers because he taketh it for granted which is the question that Antichrist is not to come before the end of the world which we deny according to the Scriptures 1. Ioh. 2. 18 2. Iohn 7. 2. Thes. 2. 7 he would make their opinion concerning the approching of Antichrist which they heid according to the Prophesies of the Scripture compared with the euent of no better credit then their conceit of Christs approching vnto judgement grounded not so much vpon the Scriptures as vpon their owne conjecture For to omit their conjectures concerning Christs comming consuted by experience what can Bellarmine answer to the sound argument either of S. Ierome or Gregorie concerning the comming of Antichrist confirmed by experience alledged by Bellarmine himselfe Ierome applying the Prophesie of Paul Epist. ad Geront de Monogamia 2. Thes. 2. 6. 7. 8. that Antichrist should appeare when he that hindereth meaning the Romane Emperour was taken out of the way to his time wherein not onely the imperiall seat had beene remooued from Rome which was the first degree of taking out of the way that which hindered but also Rome it selfe in distresse being taken of the Gothes and the Empire in decay Quitenebat saith he de medio fit non intelligimus Anticbristum appropinquare He which did holde is taken out of the way and do we not vnderstand that Antichrist dooth approch And likewise Gregory Omnia quae praedicta sunt fiunt Rex superbia propè est All things which were foretold doe come to passe the King Lib. 4. epi. 38. of pride is at hand Which arguments alledged also by vs Bellarmine because he could not answer he thought to discredit by reckoning them among erronious conceits 2. But let vs come to his heretiques Who although they all agree in this that Antichrist is come and that it is the Pope yet saith Bellarmine they are deuided into sixe opinions The first opinion viz. of the Samosatenians in Hungarie and Transyluania is not worth the mentioning being of such heretiques as deny the Trinity and also the diuinity of Christ with whom though we haue as little to doe as the Papists sauing that some of our men haue soundly confuted their heresies whiles the Papists held their peace yet he numbreth our opinion with theirs as Christ was numbred among the wicked that by this mixture of truth with falshood he might discredit the truth As for the rest it is easie to shew that all Protestants almost that haue written in this argument and namely those whom Bellarmine alledgeth doe agree in the substance concerning the comming of Antichrist And that there is no such difference among them as Bellarmine would beare vs in hand For concerning this matter this is the receiued opinion of our Churches When with Iohn in his Epistles we speake of Antichrist meaning the whole bodie of Heretiques and Antichrists we hold with Iohn that euen in the Apostles times Antichrist had as it were set his foote in the Church and that from that time the mysterie of iniquitie that is Antichristianisme did more and more worke vntill the head of this body the man of sinne was reuealed Which with Paul we hold to haue beene done after that which hindered was remooued out of the way But when we speake of the head of this body who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called the Antichrist figured by the second beast Apoc. 13. of whom also the Apostle intreateth 2. Thes. 2. the constant opinion of the learned is this that of the reuealing or manifest appearing of Antichrist there were two principall degrees The first about the yeare 607. when Boniface the third obtained the supremacie ouer the vniuersall See lib. 1. cap. 3. Church The second after the yeare 1000. when he claimed and vsurped both swords that is a soueraigne and vniuersall authoritie not onely ecclesiasticall ouer the Clergie but also temporall ouer Kings and Emperours Vnto which second soueraigntie they had long aspired but neuer attained vntill the time of Gregorie the seauenth We holde then that Antichrist was come and shewed himselfe in Boniface the third and that after this his birth as it were he grewe by degrees vntill he came to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
or full growth in Gregorie the seauenth in whose time and in all ages since the Pope hath been by some acknowledged to be that Antichrist 3. Now as touching his comming or birth which is the chiefe matter in question all agree Illyricus and the other writers 2. of the Centuries as Bellarmine coÌ„fesseth hold that about the yeare 606. Antichrist was borne when Phocas granted to the Bishop of Rome that he should be called the head of the whole Church Of the same judgement is Chytraeus For although he 3. confesse that the smoake of false doctrine ascending out of the In Apoc. 9 bottomlesse pitte began sooner to obscure and darken the truth yet he saith that in the yeare 607 Boniface the third was by Phocas ordained the Angell of the bottomlesse pit meaning thereby Antichrist when he receiued from him the title of oecumenicall Bishop Luther perceiuing that the Papacie consisteth of 4. the two swords teacheth that there is a two-fold comming of De supput annorum Mundi Antichrist the first with the spirituall sworde after the yeare 600. when Phocas gaue him the Antichristian title the latter with the temporall sworde after the yeare 1000. Bullinger doth not say as Bellarmine falsely chargeth him that Antichrist first 5. appeared Anno 763. for he aboue all others most plainely and In Apoc. 13. distinctlie hath deliuered that truth which we doe hold Pontisex Romanus saith he initium quidem dominij jecit sub Phocá sub regibus Francorum fundauit regnum ampliauit autem sub Henricis et Fridericis confirmauit demum sub sequentibus aliquot regibus regnat nostro seculo ac praecedentibus aliquot The Pope of Rome laide the beginning of his dominion vnder Phocas vnder the French Kings he founded his kingdome vnder the Henries and Fredericks he enlarged it vnder some other Kings which followed he confirmed it bereigneth in our and some former ages Musculus whom he nameth in the sixt place dooth not say that Antichrist 6. came about the yeare 1200 but by the tyrannie of the Popes and vsurped dominion ouer the Church by their shamelesse symony by their excessiue riote and diuellish pride by their abominable lusts and vncleannesse he concludeth that the Church of Rome is Babylon and the seat of Antichtist and addeth that Bernard was of the same minde Who seemeth to haue signified that Antichrist was then come and that onely it remained that the man of sinne should be reuealed that is acknowledged and detected as Musculus vnderstandeth him which discouerie of Antichrist saith he hath followed in our age And thus you see a notable consent of all our writers whom he alledgeth in the maine point concerning the time of the comming of Antichrist 4. Now let vs see what he objecteth against this receiued truth Concerning the time of his comming with the spirituall sword he objecteth that Phocas did not giue the title of vniuersall to the Pope but called him the head of the Churches as Iustinian before him had done and also the councell of Chalcedon And therefore no reason why the comming of Antichrist should be placed in the time of Phocas As touching the title good authours affirme that he receiued from Phocas both the title of the head of the Church and also of vniuersall or oecumenicall Bishop And no doubt he sought for and by suite obtained that which Iohn of Constantinople had before claimed Neither is there any great difference betwixt these two titles as they are now giuen to the Pope saue that to be the head of the vniuersall Church is the more Antichristian stile And although titles of honour and preheminence were sometimes giuen to the Church of Rome as the chiefe or head of the Churches the mystery of iniquitie working before the reuelation thereof in the Papacie yet before this graunt of Phocas which was obtained with much adoe and contention the Church of Rome had the preheminence and superioritie ouer all other Churches excepting that of Constantinople not in respect of authoritie and jurisdiction which after this graunt it more and more practised but in respect of order and dignitie And that for this cause especially because Rome whereof he was Bishop was the chiefe citie as it is specified in the councell of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the councell of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for the same cause was the Patriarch of Constantinople sometimes * Concil Chalced. matched with him sometimes ‖ Tempore Maâ—…itii preferred aboue him because Constantinople which they called new Rome was become the imperiall seate Yea and the Bishops of Rauenna because their city was the chiefe in the exarchate of Rauenna whereunto Rome was for a time subject stroue with the Bishop of Rome in the time of the exarches for superioritie Seeing therefore that now the Pope of Rome had with great contention and ambition obtained the supremacie and soueraigntie ouer the vniuersall church and now intituled himselfe the head of the vniuersall Church a title peculiar vnto Christ the head I say not onely in respect of excellencie and dignitie as a chiefe member of the Church as he had beene in former times by some acknowledged because he was the Bishop of the chiefe citie but also in respect of authoritie and Iurisdiction as beeing the prince and supreme gouernour of the Church vniuersall we doe therefore worthily call this soueraigne dominion challenged ouer the vniuersall Church the first reuelation or open comming of Antichrist 5. Concerning the comming of Antichrist with the temporall sworde after the yeare 1000. he obiecteth that from the 700. yeare the Pope had receiued teÌ„porall dominion that about the yeare 715. he excommunicated the Greeke Emperour c. But Bellarmine knoweth well enough that we speake not so much of the Popes temporall dominion ouer those parts which they call the patrimonie of Saint Peter but of that which they call and challenge to themselues Utriusque potestatis temporalis spiritualis Monarchiam The Monarchie of both powers temporall and spirituall I answer therefore that the Pope indeed had a temporall dominion before but not generall and that he had long endeuoured to get the superioritie ouer the Emperours but neuer so fully attained vnto it as in the times of Gregorie the seauenth and afterwards For Gregorie the seauenth as Auentinus saith Primus imperium pontificium condidit c. First founded the Papall Annal. Bâ—…cm lib. 5. Empire which his successours saith he reckoning vnto his owne times for these 450. yeares in spight of the world and maugre the Emperours haue so held that they haue brought all in heauen and hell into subjection From this time forwarde the Emperour is nothing but a bare title without substance c. And thus haue I answered whatsoeuer is in his third Chapter pertinent to the matter in hand omitting as my maner is his other wranglings as being either altogether impertinent or meerely
à caeteris distinguuntur A Character or marke is à certaine manner of siuing according to the lawe of any whereby men are distinguished from others which also agreeth with our judgement Againe the Scriptures often times make mention of markes and seales which cannot Ezec. 9. Apoc. 9. 4. â—…t 7. 2. et 2 17. 2. Tim. 2. 19. without absurditie be vnderstood of visible markes 4 Now let vs see how easily this trifler is able according to his vaine brag to refute those toyes of ours His reasons are two the former because that which we deliuer concerning the marke agreeth not with the words of the text which he sheweth by foure instances First because the text speaketh but of one character we speake of many We answer that as of the Lambe so of the beast also there is but one character in substance although the same by diuers meanes may be diuersly expressed and testified that is subjection to the Pope as their head and the acknowledgment of the See of Rome and of the Popes supremacie c. And this marke to answer his second instance also is common to all as being inforced vpon all sorts of men without exception Heare the words of their law Subesse Romano pontifici omni Extr. de maior et obed C. vâ—…a sancta humanae creaturae declaramus dicimus definimus pronuntiamus omnino esse de necessitate salutis For euery humane creature to be subiect to the Pope of Rome we declare affirme determine and proneunce that it is altogether of the necessitie of saluation See more lib. 1. cap. 8. § 6. 7. Thirdly saith he The scripture sheweth this character to be such a one as may indifferently be caryed either in the right hand or in the forehead But none of these markes which the Protestants mention are such The Chrisme is receiued in the forehead and not in the hand c. The scripture saith thus Apoc. 13. 16. And he causeth all both small and great c. That he may giue them a marke on their right hand or else vpon their foreheads That is by his vsurped dominion and tyranny he shall make all sorts of men subject vnto him and in testimony of their subjection to receiue his marke on the forehead by profession or in the right hand by practise and operation Of the carying of this marke and the carying of it indifferently either on the forehead or in the hand the scripture speaketh not The marke is subjection vnto him which as hath beene said is diuersly expressed and testified Fourthly the Scripture saith that none in the kingdome of Antichrist shall be suffered to buy or sell vnlesse he haue this marke but how many saith he are there within the dominion of the Pope who hauing none of these markes doe buy and sell as namely the Iewes I answer that Antichrist was to sit in the Church of God and to tyrannize ouer Christians Now of all those that professe the name of Christ the Pope suffreth none where he hath to doe either to buy or sell except he haue his marke See the Bull of Martin the fift annexed to the councell of Constance where expresse and straight charge is giuen that whosoeuer doth not liue in subjection to the Pope and communion with the Church of Rome meaning such as Wicliffe and Husse shall not be suffred See lib. 1. cap. 8. §. 7. to buy or sell or to enjoy the comforts of humane societie Whereas therfore the Pope permitteth that to the Iewes which he will not permit to the professours of the Gospell of Christ that as it sheweth his greater opposition ot the seruants of Christ then to the enemies of Christ the Iewes so it bewrayeth him to be Antichrist 5. His second reason is thus concluded If all these things which the Protestants mention were vsed in the Catholick Church before the comming of Antichrist then none of them belong to the marke of Antichrist for otherwise Antichrist should haue learned them of the Church But all these things as namely Chrisme and the rest which the Protestants mention were vsed in the Catholicke Church before the yeere 607. that is before the comming of Antichrist according to the opinion of the Protestants therefore none of these belong to the marke of the beast First I answer to the proposition that although these things had beene vsed in the Catholick Church before the reuelation of Antichrist yet that hindereth not but that now they may appertaine to the marke of the beast For we doubt not to affirme that before the reuelation of Antichrist there were many corruptions crept into the Church both in Doctrine and in the worship of God the mysterie of iniquitie more and more working euen from the Apostles times vnto the reuelation of Antichrist which corruptions Antichrist was to retaine with increase If therefore the seeds of Antichristianisme which were sowne before Antichrists appearing were signes of his approaching the same being as it were growne vp confirmed and increased may without absurditie bee sayd to belong to the marke of Antichrist already come Especially if we consider the diuersitie in vsing of them since the reuelation of Antichrist and before For there was not in the Catholicke church an vniuersall subjection to the Pope as the head vntill he by much ambition and contention obtained the supremacie and was called the vniuersall Bishop and head of the vniuersall Church which he could neuer obtaine vntill the yeare 607. Seeing then there was not an vniuersall subjection to the Pope before that time these things if they had beene vsed at all could not be vsed as signes thereof as since they haue Neither were they imposed before and enjoyned vpon all by the lawes of the Pope as since they haue so that the cause of vsing them now is not the example of the ancient Church but the authoritie of the Popes lawe injoyning and commaunding them Therefore although these thinges had beene vsed in the Church before the yeere 607 yet now they may appertaine to the marke of the beast And therefore the connexion of the proposition is first to be denied But now if these things were not vsed in the first 600. yeeres will not he then in confuting those toyes shew himselfe a meere trifler 6. But let vs consider of the particulars And first that Chrisme was vsed before the yeere 606. he proueth by the testimonies of Tertullian Cyprian and Augustine I answer that these Fathers speake of the annointing with Oyle vsed in the Sacrament of 1. Chrisme Baptisme which also without warrant of the Scriptures is retained among the Papists But of the chrisme of saluation which the Papists make the element of their counterfeit sacrament of confirmation whereof there is no institution in the Scriptures no worde no element these Fathers speake not The ceremonie of imposition of hands with prayer for the confirmation and strengthning of those which before had beene baptized was indeed vsed
in the primitiue church neither is it altogether misliked of vs although not much vsed among vs because it was so much abused by them But this ceremonie was done without vnction or chrisme for further proofe whereof see D. Fulke his answer to the Rhemists Acts. 8. 17. And therefore notwithstanding that ancient practise of the Church this Chrisme vsed in confirmation may belong to the marke of the beast And the rather because the Papists make their confirmation with Chrisme not onely a sacrament but also a most necessary and Principall sacrament So necessary as that they haue set it downe as a law that no man is to be esteemed a Christian without it Nunquam De consecrat dist 5. C. vt iciuni erit Christianus nisi confirmatione episcopals fuerit Chrismatus He shall neuer be a Christian who is not confirmed with Chrisme by a Bishop So principall as that they preferre it before Baptisme affirming that it is maiore veneratione venerandum with greater veneration to be reuerenced Now if it be a priuiledge De consecrat dist 5. C. de his vero peculiar vnto Christ the author and bestower of grace to ordaine Sacraments of grace then must it needes be accounted a practise Antichristian if any man shall take vpon him to ordaine a Sacrament and not onely to obtrude the same vpon all as necessary to saluation but also to preferre it before that excellent Sacrament of Baptisme ordayned by Christ himselfe Therefore as the ordayning and enforcing of this Sacrament vpon men is a note of Antichrist so those which doe not onely receiue it when they are young but also retaine it when they are olde remayning in the communion of the Church of Rome may be said to haue the marke of the beast 7. Secondly that to adhere to the Romaine Church was a marke of a true Catholicke before the yeere 606. he prooueth by 2. Romanae ecclesie adhaercre the authority of Augustine Ambrose and Victor Vticensis But we speake of the Church of Rome that now is that is the apostaticall Church of Rome he argueth of the ancient Church which was apostolicall Indeed whiles the Church of Rome did cleaue vnto Christ so long might it be a note of a good Christian to cleaue vnto it although these testimonies doe scarce proue it but after that Church became apostaticall and adulterous as appeareth by their fundamentall heresies and horrible Idolatries and consequently of a faithful Church became an harlot and of the Church of Christ the synagogue of Antichrist it hath beene the marke of an Antichristian to liue in the communion of that Church Besides this great difference betwixt the present and the ancient state of the Church of Rome there is also great oddes in the manner of adhering or cleauing thereto Then as other Churches did cleaue to the Church of Rome so did the Church of Rome cleaue to them now it acknowledgeth no Church besides it selfe Then the Church of Rome was accounted but a part of the Catholicke Church and so a man might be a good Christian although he were not of the Church of Rome now the Church of Rome alone must be accounted the Catholicke Church and consequently he that is not a member of that Church must not be taken for a Catholicke or true Christian. For when the Pope got the title of vniuersall Bishop or head of the vniuersall Church then the church whereof he was head was accounted the onely Catholicke and vniuersall Church Hereunto agreeth that Glosse Constat ecclesiam ideo esse vnam quia in vniuersali ecclesia est vnum caput suprem◅ Clementin Lib. 5. ad nostrum in gloss cui omnes de ecclesia obedire tenentur seil Papae It is euident that the Church is therefore one because in the vniuersall Church there is one supreame head whom all that are of the Church are bound to obey And agreeably therunto saith a late writer whose bookes were published at Venice in the yeere 1588. Non potest quis se Christianum fateri qui curae Papae dicit se non subesse No man may Rod. Cupers 127. num 29. professe himselfe to be a Christian who doth not confesse himselfe to be subiect to the Popes cure or charge And therfore in the conclusiō of his booke he professeth himselfe to be Mancipium S. R. E. The bond seruant of the holy church of Rome Non ignorans he saith haud possehaberese deum patrem si sanctam vniuersalem Romanam ecclesiam non habuerit matrem knowing that a man cannot haue God to be his father vnlesse he haue the holy vniuersall Church of Rome to be his mother Seeing therfore the Church of Rome is become the whore of Babylon as hath bene prooued and the synagogue of Antichrist seeing the Pope compelleth all men to cleaue to the church of Rome suffering none to buy or sel or to enioy any benefits of humane society which professe not themselues to be members of the Church of Rome it followeth that this cleauing to the Apostaticall Church of Rome or liuing in the communion thereof belongeth to the marke of the beast 8. Thirdly as touching the oth of obedience and fealty 3. Iura◅ium obedientiae made to the Pope of Rome Bellarmine prooueth that it was vsed in the time of Gregory the great and therefore before the yeere 606. as appeareth in the Epistles of Gregorie I answere that although Lib. 10. Epist 31. before the yeere 606. the Bishops of Rome tooke more vpon them then became the ministers of Christ yet Bellarmine is not able out of all antiquity to alleadge one example of such an oath of fealty and allegeance imposed by the Pope vpon forraine Bishops and much lesse vpon Kings and Princes as all Catholicke Bishops as they call them Priests graduates Princes and potentates are compelled to sweare vnto the Pope of Rome That one example which as it seemeth is all that he can alledge of an oath taken not long before the yeere 606. is little to the purpose For it is not an oath of obedience and allegeance to the Pope but of faith and religion towards God conformable to the faith and religion then professed by the Bishop and Church of Rome For it is the oath of a certaine Bishop who sweareth to renounce his former heresies and to professe and maintaine that faith and religion which then the Bishop and Church of Rome did professe which oath in effect is no otherwise to be vndestood then if a minister among vs being reclaimed from Popery or some other heresie should take an oath before a Bishop that whiles he liueth he will professe and maintaine that religion which is now professed and established in the Church of England and other reformed Churches which is not to sweare allegeance to them but the like allegeance with them vnto Christ. 9. Fourthly the annointing of Priests we confesse to be as ancient as the Priesthood of Aaron from
if he said I am Christ. To the assumption I answere that although the Pope doth not plainly directly say I am Christ but forbeareth the name of Christ as Caesar did the name of a King yet notwithstanding in that he challengeth the office authoritie of Christ it is as much in deed and in truth although indirectly and by consequent as if he made himself Christ Christ being a name of office For certainly whosoeuer professeth himselfe to be y e foundatiō the head the husband Lord c. of y e vniuersal church he maketh himself Christ althogh he do abstain frō the name For who is the head and Lord c. of the vniuersall church but Christ who hath authoritie to ordain sacramēts to prescribe lawes to the conscience to deliuer doctrines and articles of faith as necessary to saluation to forgiue the sinnes of the quicke and the dead who is the Prince of Priests the great Priest after the order of Melchizedec the Pastor of Pastors the King of Kings and Lord of Lords by whom Kings and Emperours do raigne who hath authoritie to commaund the Angels to bestow the kingdome of heauen on whom he pleaseth Finally vnto whom is all power giuen in heauen and in earth but onely to Christ But the Pope doth challenge al this to himselfe and much more as hath bene shewed He forsooth is the foundation the head husband and Lord of the vniuersall Lib. 1. cap. 5. Church c. And to conclude if you respect his nature Atquè ac Christus Deus est ens secundae intentionis compositum ex Deo homine As well as Christ he is God an essence of the second intention compounded of God and man if his office vnctione Christus est he is by annointment Christ hauing the very same office which Christ had when he was vpon the earth And therfore Bellarm. de pontif Rom. lib. 5. cap. 4. if this be a propertie of Antichrist to leaue vnto our Sauiour the name and title of Christ to take to himselfe the dignitie office and authoritie of Christ it cannot be auoyded but that the Pope is Antichrist 9 The third doctrine of Antichrist saith Bellarmine is this He shall affirme himselfe to be God and will require that hee may be worshipped as God From whence he reasoneth thus Antichrist will affirme that he is God and will be worshipped for God The Pope of Rome doth not affirme himselfe to be God neither would be worshipped as God therefore the Pope is not Antichrist The proposition is proued out of 2. Thess. 2. 4. So that he sitteth in the temple of God shewing himself as though he were God Answ. The meaning of the Apostles words is thus much that Antichrist shall sit in the Temple of God as God that is he shall rule and raigne in the church of God as if he were a God vpon earth shewing himselfe not so much by words as by deedes that hee is a God Or as the vulgar Latine edition and English translation of the Rhemists doe reade tanquam sit Deus as though he were God And thus Chrysostome Theophylact and Oecumenius expounde this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith shewing himself he said not saying but endeuouring to shewe for he shall worke great workes and shall shewe forth wonderfull signes and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing as Beza obserueth is answerable to the Hebrew Moreh faciens se apparere prae se ferens or as we say taking vpon him as if he were a God It is not therefore necessary that Antichrist should in worde plainly openly professe himselfe to be God it is sufficient if in deed and behauiour hee taketh vpon him as if hee were 〈◊〉 God As for example if he shal be content to be acknowledged saluted and called God If he shall cause nay if he shal but willingly suffer himselfe to be worshipped as God if he shall challenge vnto himselfe those titles attributes and workes which are proper peculiar to the Lord. But Bellarmine perceiuing that this place in this sense may fitly be applied to the pope therefore he contendeth that it is not sufficient that Antichrist should indeed shew himselfe to be God as the Pope doth but that he shall openly name himselfe God and that he shall vsurpe not only some authoritie of God as the Pope doth but also the very name of God And that he saith is prooued out of these words of the Apostle 2. Thess. 2. in so much that he sitteth in the temple of God shewing himselfe tanquā sit Deus as though he were God Where saith he Paul doth not onely affirme that Antichrist shall sit in the temple for we also sit in temples and yet are no Antichrists but also expoundeth his maner of sitting namely that he shall sit as God to whō alone a tēple is properly erected And this hesaith is more cleerly set down in the Greek text for it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee is God But in this cauill are contained diuers errours 1. by temple which as we haue proued signifieth the church of God he vnderstandeth a materiall temple which should be built at Ierusalem 2. by sitting in the temple which signifieth his raigning in the church he vnderstandeth the corporall gesture of sitting in that materiall temple 3. by his sitting in the temple of God as God which signifieth his ruling ouer the church as if he were God hee vnderstandeth thus much that the materiall temple should be erected and consecrated to his honor as if he were God As though that temple which should be erected to his honour as if he and no other were the true God were called of the Apostle the temple of God or as though he pretending himselfe to be the Messias of the Iewes sent from God would not also pretend the building of that temple to the honour of God 4. Whereas he saith that the Greek text hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is plaine that the text hath both In so much that he sitteth in the temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God shewing himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is God Now Antichrist may sit in the temple of God as God and by his deedes and demeanour beare the world in hand that he is a God vpon earth and yet not professe himselfe openly and plainely to be God 10 And in this sense to come to his assumption doth this place properly agree to the Pope of Rome who sitteth in the temple of God as God that is ruleth in the church of God as if he were a God vpon earth and in his behauiour and course of life taketh vpon him as if he were a God and so would be reputed of others For first in their owne lawe the Pope is not Dist. 96. c.
I haue proued and the church of Rome that now is Babylon the Synagogue of Antichrist then all other controuersies betwixt vs and them may be easily decided their chiefe ground being the authoritie of their church and of the See Apostolike For then it is to be presumed that those doctrines which are peculiar to the Pope and Church of Rome are the errours of Antichrist yea and as the Apostle calleth 1. Tim. 4. 2. them doctrines of diuels 2 If the Romish church be Antichristian then our seperation froÌ„ it is warranted yea commanded by the word of God and all returning to it forbidden Apoc. 18. 4. Come out of her my people least pertaking with her in her sinnes you partake also in her punishment 3 If the Pope be Antichrist then those that embrace that religion and ioyne themselues to that church acknowledging the Pope to be their head receiue the marke of the beast And those that do receiue the beasts marke especially after he is reuealed shall drinke of the wine of Gods wrath and shall bee punished with fire and brimstone before the holy Angels and before the Lambe Apoc 14. 9. This therefore must serue as a serious admonition and necessary caueat both to reclaime all tractable Papists and to confirme all wauering and vnstayed Protestants The former as they tender their saluation so to come out of Babylon The latter as they will auoid their endles confusion to keepe out of Babylon For not onely to retaine the marke of the beast wilfully after he is discouered but to reuolt from the profession of the truth vnto Antichristian religion it also is a fearefull signe of reprobation For it is impossible that the elect should finally be seduced by Antichrist Math. 24. 24. And the Apostle Paul obserueth that Antichrist shall effectually deceiue them that perish with all deceitfulnes of iniquitie because they haue not receiued the loue of the truth that they might be saued And therefore God shall send them strong delusions that they should beleeue lies that al they might be damned which beleeued not the truth but delighted in vnrighteousnesse 2. Thess. 2. 10. 11. 12. Whervpon Chrysostome also writing hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist preuaileth with Castawayes or such as perish And Ierome likewise Ad AlgasiaÌ„ quest 11. They shall be seduced saith hee by the lies of Antichrist who are prepared vnto perdition But on the other side those which renounce the Pope and church of Rome and rise sroÌ„ the graue of Antichristianisme and Popery and follow our Sauiour Christ in the sincere profession of the truth Blessed and holy are they for they hauing part in the first resurrection shal be freed from the second Apoc. 20. 6 death And howsoeuer they are esteemed of the followers of Antichrist as heretickes schismatickes which are to be persecuted with fire and faggot yet are they happie in their life whiles they ioyne with Christ against Antichrist for such are called elect and faithfull and redeemed out of the world and they are also blessed in their death dying in the quarrell of Christ Apoc. 17. 14. against Antichrist for of those specially doth the holy Ghost speake Apoc. 14. 13. Blessed are those that dye in the Apoc. 14. 4. Lord c. 4 If the Pope be Antichrist then those that are found to be resolute Antichristians that is recusant Papists but especially Iesuites and Seminary Priests which are sent to reconcile men vnto the Pope and Church of Rome that is as hath bene proued to set on them the marke of the beast consequently to brand them to destruction and all such as seeke to peruert seduce others ought not to be fauoured or spared in a Christian common wealth First because they are limmes of Antichrist and therfore by the commandement of God we should do to them as they haue done to vs. Apoc. 18. 6. Secondly because they are enemies to God and traitors to Christian Princes They are enemies to God not onely because themselues are Idolaters and consequently such as hate God Exod. 20. 5. but also because they labour to withdrawe others from the true worship of God vnto superstition and idolatrie and therfore in no case ought to be spared Deut. 13. 5. 8. They are traitors also to ChristiaÌ„ Princes being sworne vassals to the Pope their capitall enemie For hee esteemeth all Christian Princes that do not acknowledge him to be their head as schismatikes or heretikes And as he vseth so oft as he dareth to proceede Antonin sum part 3. tit 22. cap. 5. §. 11. against such foure wayes viz. by excommunication deposition depriuing them of their temporall goods possessions and raising warre against them so all Papists acknowledging the Popes supremacie do hold both that he hath authoritie so to proceede against Christian Princes and also that in his definitiue sentence hee Antonin sum part 3. tit 22. cap. 5. §. 10 cannot erre And therforé if they put not in execution the sentence of their holy Father it is not for want of treasonable will and rebellious affection towards their Prince but for lacke of meanes and oportunitie As for example when Pius 5. had sent his Bull of excommunication against our late Soueraigne Cupers pag. 182. num 8. Queene of happie memorie therein deposing her from her crowne and absoluing her subiects from their alleageance towards her it is most certaine that whatsoeuer many hollow hearted Papists pretended yet fewe of them did acknowledge her for their lawfull Queene and many of them thought it a meritorious worke to take away her life And surely if not their persons then much lesse ought their Antichristian religion the mysterie of iniquitie be tolerated in the Church of Christ. For what fellowship can there bee betwixt light and darkenesse or what agreement can the Temple of God haue 2. Cor. 6. with Idols 5 If the Pope be Antichrist and his Church Antichristian then can there be no reconciliatioÌ„ betwixt vs the church of Rome we being as often hath bene proued the true church of God For what agreement can there be betwixt Christ and Antichrist Such neuters therefore shewe themselues to be nâ—…llifidians and politicke Atheists who would perswade men that both wee and they are the true church of Christ and that the difference betwixt vs being in words rather then in substance may easily be composed but they might as well say that there is but a verball difference betwixt the Gospell of Christ and the doctrine of Antichrist 6 Lastly if the church of Rome which because of her largenesse calleth her selfe the Catholike that is to say the vniuersall church bee notwithstanding the Synagogue of Antichrist What infinit thankes doo wee owe to our good and gracious God who hath not suffred vs to be carried away with that Catholike Apostasie as it were an vniuersall deluge but hath gathered vs into the arke of his true church making vs with the rest of his true professors his peculiar people It remaineth therefore that seeing God hath bene so gracious to vs wee should not be vnthankful to him but rather should walke worthy our calling as it becommeth the children of the light adorning the profession of the glorious Gospel of Christ by a godly conuersation to the ende that by the plentifull fruites of righteousnesse and true holinesse wee may glorifie God our heauenly Father stoppe the mouthes of our aduersaries and gather assurance vnto our owne soules of our iustification and saluation by Iesus Christ our bessed Lord and Sauiour To whom with the Father and the holy spirit be all praise and thankes-giuing both now and euermore Amen FINIS