booke it selfe to be shewed to the Church and the name to the booke 3. The most true immediate rightfull owner by the gift of his Father Christ Iesus who sent shewed it to his servants 4. The end wherefore it was given to be shewed 5. The persons to whom it must be shewed his servants 6. A touch of the subject Things which must shortly come to passe 7. The meanes Instruments imployed by our Saviour in this service of Revelation an Angell and an Apostle euen that Apostle who before had ben tried and found faithfull in bearing witnes of the word of God and of Christ Iesus and of all things that he saw his servant Iohn the same who by the H. Ghost was authorised aboue all others to intitle himself Ioh. 21 24. 19 35. A witnes of the things which he saw and therefore of credit aboue all exception and that aswell in his Gospell and Epistles 1 Ioh. 1 1. as in this Revelation Now upon these seven grounds touched in the entrance I propose this Question How this booke can be reputed darke and obscure which God himself hath intitled a Revelation Ephes 5. Eâ—ai 5. or Manifestation Light maketh all things manifest sayth the Apostle And doth the spirit of Trueth call darknes light or light darknes 2. God the Author is light and in him is no darknes 1 Ioh. 1. He maketh light to shine out of darknes 2 Cor. 4. not darknes to come of light 2 The. 2 10. unlesse it be to the children of darknes that loue not the light Also our Saviour Christ is the true light that lighteneth everie one yea the Brightnes of Light He is the Trueth Ioh. 1. Hebr. 1. protesteth of himself in these words whatsoever I have heard of my father I have made known unto you How then can it be said Ioh. 15. that he hath not made this also known which God gaue him to be shewed 3. Our Saviour Christ the true and rightfull owner 1 Cor. 12. as in his mysticall body is one with his Church Ephes 5. and we are all members of that bodie how then can that be said to be concealed from the bodie that is revealed to the head 4. The same inference will follow upon all the other four points aboue noted as upon the 4 Seeing God gaue it to be shewed upon the 5 Ps 119 125 seeing it is directed to be shewed to his servants who must labour to know their Masters will Vpon the 6 Luke 12. seeing it concerneth things that must shortly come to passe and therefore inconvenient to be hid and kept secret And upon the 7 seeing it was committed to two most faithfull ministers of purpose to be signified to the church and thereupon most godly men haue laboured from time to time to search it out and expound it why should we despair to speake of it as the Heathen man doth in Minutius that neither it is given to us to know it nor permitted to search it nor lawfull to require it And not raither say as it is there by the Christian Oratour replyed that to us whose faces God hath lifted up to Heaven and whom he hath indued with speach and reason whereby to know and speake of him yea more to whom he hath directed it to be shewed It is not lawfull to reject this heavenly brightnes which not onely offreth but intrudeth itself into our eyes and senses The obscuritie of this Booke is not to terrifie us from it Aug. de civ dâ—i l 20 17 but to exercise our mindes in it sayth the learned Father Let this therefore suffice coÌ„cerning the obscuritie that it is not invincible but we ought to search it out 2. Let us now therefore Christo Duce for a second Problem inquire of the meanes whereby we may attain to the understanding of this booke For it cannot be denied but there are in it manie mysteries which it is not giuen to all men to understand but it is giuen to some of whom our Saviour sayth vobis datum est it is giuen to you Marc. 4. and for them he hath ordeyned meanes I demand then what are the meanes And whether are not those the best mâ—â—â—es which God himselfe and our Lord Iesus Christ hath shewed us in the Scriptures Aug. de civ dei li. 10 23. Phocyll Nazianz. Aut. nin in sum p. 4.1.4 Prov. 8 13. Wisd 1. viz. 1. True and serious repentance which is as it were the true purgation of the soule so much inquired for by Philosophers and onely revealed to Christians to make us fit to behold heavenly mysâ—â—ies For wisdome sayth he entreth not into a malicious minde nor dwelleth in a sinfull bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Constant obedience and care to serue and please God according to our knowledge If any will do his will he shall know the doctrine And if ye continue in my words ye shall know the trueth Naz. Ioh. 7 17. 8 31. Rev. 5 4. 10 9. 3. Earnest prayer and invocation of God in Christ Iesus which our Apostle used and thereby obteyned to see the opening of this booke and to haue it delivered unto him according to the manifold promises of our Saviour Aske ye shall receiue Mat. 7. seeke and ye shall finde knock and it shall be opened For whosoever asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Whereupon Aske saith venerable Beda by prayer seeke by reading and hearing and knock by doing and practise 4. Diligent reading and meditation upon this booke often recommended unto us by this our Apostle in the Text. Blessed is he that readeth Rev. 1 3. and heareth and keepeth the words of the prophcie of this booke 5 Diligent reading and perusing other bookes and prophesies of the Holy Scripture and conferring one with the other a speciall means to understand the sense and meaning of Propheticall words and Phrases much used in this booke Dan. 9 2. by which means also Daniel confesseth that he understood the end of the Captivitie And some learned men do make no doubt but the literall sence of everie place of Scripture taken with the consent of other places and repugnant to none is the true meaning of the H. Ghost Consent being the most certain badge and cognisance of truth For in the mouth of two or three witnesses shall everie word be confirmed 6. Methodicall proceeding by the rule of learning à notioribus ad minus nota from things once cleared to that which is more obscure and difficult or to use the Apostles Phrase from milke to strong meat Hebr. 5. We must not be alwaies children in understanding and stick in the rudiments or principles nor call that into question which is once made clear And here by the way I would craue a litle leave to aske a question or two concerning the writings of the Fathers
dead sitting on his Throne of majesty chap. 20. VII The seventh and last Problem therefore must needs be concerning the Enemies of the Church whether we may not understand that of them also in this booke there be named Seven viz. 1 The Divel that old Serpent the great Red Dragon with seven heads and ten horns Rev. 2 10. 12 9. and seven crowns upon his heads 2 False Apostles Hypocrites Rev. 2 2. 3 Nicholaitans Hereticks chap. 2 15. 4 The followers of Iezabel and Balaam chap. 2 20. Licentious and Idolatrous Teachers 5 The first beast rising out of the Sea chap. 13. The old heathenish Roman Empire 6 The second Beast rising out of the Earth which seemeth peculiarly to signifie Antichrist unto us chap. 13. the proper and principall subject of this our Investigation 7 Gog and Magog heathenish and open Persecutors joyned with secret and intestine enemies whereof wee have not here to speake These things seeme to me not altogether improper nor inconvenient yet seeing I am no Prophet nor the sonne of a Prophet I dare not determine of them but leave them to Theologians to consider And with favorable permission going forwards to search and find out this great enemie of the Church of God I demaund whether he be not fully described unto us in this book of the Revelation and other parts of Holy Scriptures by seven notable and notorious Attributes 1 His place 2 His state or body politick which must be subject vnto him and support him 3 His Names 4 His Rising 5 His Raigning 6 His words and actions 7 His Times Of which Christ Iesus assisting I meane to speak in order J. Of the place of Antichrist BY the rules of methode we ar taught to proceed à notioribus ad minus nota froÌ„ things better known to infer proue things not so well known of things knowen they say those are best knowen which are visible or sensible and that the outward visible sensible adjuncts accidents do very much conduce to finde out and discover the nature and essence of everie thing Euen our divine Euangelist Prophet being taught by the spirit of God seemeth to approue of these observations where he beginneth his Epistle with this protestation That which was from the beginning 1 Iohn 1. which we haue heard which we haue seene with these our eyes c. making the senses a sufficient proofe of the humanitie conjoyned with eternitie This is the cause wherfore I thought best to begin my enquirie at the Place of Antichrist For what is more cleare and evident then that everie thing which hath an existence must haue a place he that seeketh for a thing out of his proper place or element as they now speak doth as if he should seeke for a fish in the fire or a swallow in the Sea The learned Grecian Aristotle the riches of whose learning I see no cause but it may be brought into the Holy citie according to the Prophecies referreth place to the Predicament ubi which importeth a Relation defineth it verie acutely I thinke truly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which I know not how well but thus I think it may be rendred The unmoueable and nearest confine of that which compasseth any thing about He calleth it unmoueable because in all motions it is not the place that removeth from the thing nor with the thing but the thing it self is removed from one place to another It must be nearest indeed contiguous for els it can not be the place of one thing but may contein another it must compasse it about for if it do but touch it in part it is to be called adjacent or contiguous but not a place The most learned Roman maketh place one of his four principia Varro August And the learned also of later age number it among those things which necessarily concurre to the constitution of things Existent Cajcâ—an By all agreed to be a Relatiue which therefore must haue a Correlatiue Everie place is so called in respect of the bodie placed in it Everie Continent in respect of the thing conteyned everie Principle in respect of the thing proceeding from it as a Father cannot be so called without a sonne nor a master without a servant nor a cause without his effect Herehence are derived those rules and observations of the learned Posito corpore necesse esâ— poni locum posito loco locatum poni necesse est That Places must haue a due proportion of quantitie and magnitude great things must haue greate places for else they could not be compassed or comprehended in them Litle things litle places for els there would be vacuum Things of long continuance must haue places of equall duration and places of long continuance are not appropriated to things that must soone perish or passe away Also Places must haue a due temperament of qualitie agreeable to the things placed and the things placed to the places for else the one would destroy the other and contraries can no more be and continue in one place then in one subject These Observations being discovered unto us by the ordinarie light of nature it hath pleased the God of nature whose majestie is terrible his wisdome incomprehensible and his waies past finding out who numbereth the droppes of the Sea and the sand of the shore who calleth the starres by their names and filleth heaven and earth to descend into the narrow and poore capacitie of humane intelligence and by these outward visible sensible things to teach us who is a Teacher like to him to finde out things most obscure and difficult Let us see therefore what place of what capacitie quantitie and quality the great Governour and Disposer of all things hath appointed for Antichrist And first I demand whether it be not plainly described to be Rome and that Christian upon the consideration of these seven places of Scripture that follow The first in the seventeenth chapter of the Revel where it is set forth to be 1. That great citie Revel 17. 2 which was set upon seven hills 3. which had seven heads or governours 4. And ruled over the kings of the earth 5 which in a mysterie is called Babylon And 6. Most aboundant in riches glory 7 Yet most filthy in all fornication and uncleannes Let us examine these words every one by it self It is first a great Citie A city is by some considered as it consisteth of howses and buildings neare joyning together so Ninivie Tyrus the old Gen. 10. Babylon and others in the Scripture are called great citties So Tully calleth Pergamus and Smirna cities pro Flacco li. 1 de bell li. and Caesar also calleth Rome Civitatem taking that for a principall cause of his Parricidial warrs ut Trib. plebis ex civitate expulsos restitueret that he might restore the Tribunes of the people that were driven out
be seauen hils and seauen kings Cap. 17. 3 It hath his ten hornes crowned 4 Here is no mention of any little horne arising up after â—he rest nor of any of those things which Daniel speaketh of him but there is a second beast rising up after the first Consider now whether the little horne be not now become this second beast 5 It is said that upon his heads were names of blasphemie 6 One of his heads was wounded to death 7 His deadly wound was cured Let us come to the description of this beast in the 17 chap. which I mean but onely to touch leaving the further examination thereof to a place more convenient Probl. â— 1 In Daniel there was a â—ittle horn In the 13 of the Revelation a second Beast whereof in the 17 chap. there is little or no mention 2 In this chap there is a woman sitting upon the seuen-headed beast whereof in Daniel or in the 13 chap. there is nothing what is become of the horne or second beast if it be not this woman 3 In the 13 ch the beast is not said to be of any colour but in the seuenteenth of a skarlet or Crimson colour 4 Power is giuen to the beast over everie kindred tongue and nation in the 13 ch but in the 17 the woman is supported by peoples multitudes and nations 5 Here in the 13 ch the beast maketh war with the saints but there the woman is druncken with the bloud of the saints and Martyrs of Christ Iesus 6 Here the names of blasphemie are onely upon the heads of the beast but there the whole beast is full â—f 〈◊〉 â—f â—â—â—sphemie 7 Here all the world wondreth at the beast worshâ—pâ—th the dragon and the beast But there the kings of the earth â—â—mmit fornication with the woman and the Inhabitants â—f the earth are druncken with the wine of her fornication so both are drunke she with bloud and they with fornication and there is no more speach of worshâ—ping the beast Very notable and remarkable differences If I be not much deceaved whereof to speak shortly my opinion under correction I am persuaded to collect that the state of Rome in Daniel is signifyed by the fourth beast specially before the Caesars in the 13 of the Rev by the first beastè Mari under the Cesars and in the 17 by the skarlet coloured beast under the whore Antichrist in Daniel is the little horne in the 13 of the Apoc. the second beastè terra in the 17 the whore Which being well observed the reason of all the Concordances and differences between these prophecies will easily appear For the proofe whereof leâ— us cast our eye back again consider the severall parts of the description of this beast and therein see whether it do not fully agree to the Roman state in these severall times and whether it can be applyed to any other And first why it is called a beast amongst other things for which the Romanists of these dayes do calumniate the professors of true and sincere religion One is this that we say some places of scripture are to be taken figuratiuely This a late Iesuit objecteth against us calling it a shâ—ft but whether it be a shift or not it is none other then the ancient and best interpreters advise us to looke unto Aug. de doct Câ—râ—st lb 2 3. namely S. Augustin in his books de doctâ—ina Chrisitâ—na where he sheweth that not onely proper but translated words are used in the scripture and of some figures not onely the examples but the names are there to be found whereof one sayth he is allegoria Conâ—es l. 11. which is nothing els but a Metâ—phore continued Pauca sunt quae proprie lâ—quimur pâ—ura non proprie sayth he in another place whereupon learned divines Tb. Aquin. in 1 sentent both Hebrew and Christian haue alwayes confessed that there is not onely a litterall sence to be admitted in the exposition of the scripture but an Allegorâ—â—all and Anagâ—gicall 10. Picuâ— Miâ— in Apolog. so it be with consent of other places So our Saviour when his Apostles doubted what he meant by the leaven of the Pharâ—sees Mat. 16. and of the hypocrisie of the Pharisee And when his disciples murmured for that he sayd Except ye eat my flesh ye haue no life Luke 12. c. He answereth What if ye should see me ascend into heauen Ioh. 6. It is the spirit that giveth life the flâ—sh profiteth nothing So wheresoever any absurditie or as S. Augustin speaketh facinus or flâ—gitium wickednes or mischief will follow upon the proper exposition there it must be understood to be spoken figuratiuely for there is nothing taught in the scripture sayth he but the loue of God and our neighbour so here not onely by the consent of all interpreters but by the warrant of the spirit of God expounding it to Daniel by his Angel we are taught to understand that the name of a beast in propheticall scriptures Concurrentibus his quae requiruntur other places either concurring or not repugning doth signifie a kingdome going in succession from man to man and we haue no warrant to take it for one particular or individuall person or in any other sense then the Angel hath expounded it And this is no new or uncouth manner of speach to call great kingdomes by the names of great beasts as I haue touched before but why and for what reason or upon what ground they are so called is a consideration not unworthie to be searched out so far forth as the mercie and grace of our Lord Iesus Christ shall illuminate our understanding and direct our mindes wherein if I be somewhat long I hope the value of the matter may countervayl our pains Assist us therefore in this investigation â—â—es 4. O Lord who art ascended up on high and givest gifts unto men First then I demand whether we may not hold it for a certaine and infallible veritie that the later Prophets did converse and exercise themselues in reading and meditateing upon the law Deut 6 6. and the writings of the Prophets that were before them 〈◊〉 18 15. as all are commanded to doe by Moses exhorted by David â—â—l 1. and taught by the example of Daniel Secondly Dan. 9. I demand whether we may not beleeue that they did thereby obtaine an habit or grace of God to use the words and phrases of the former Prophets to make use of them by a kinde of progression As when the prophet David had recorded that excellent prophecie of our Saviour Christ I haue set my King upon Sion the Hill of my holynes Psal 2. Psal 69. He himself goeth forward saying An high hill is Gods hill in which it pleaseth him to dwell he will dwell in it for ever And in another place He will heare me from his holy hill The prophet Micah goeth yet farther Psal 50. saying
doubted or any other man neede to doubt of the trueth but as it should seeme being no profest Churchman he modestly disputes the point as a man that would learne himselfe and others by asking questions wisely and withall inquiring whether it can be imagined that any man can be more like Antichrist then the Pope is he concludes negatiuely that none can and plainely layes downe in everie Probleme the obstinate absurdities of such as looke for Antichrist and beleeue he shall come yet cannot now see him to be come because either he stands too neare them as a beame in their eyes and they are parte of him bone of his bone and flesh of his flesh or they expect him when he comes to be so qualified for publique observation as the Church of Rome hath cunningly and poetically described him But such an Antichrist they shall never see for the church of Rome did so paint him in policie not for the disclosing but for the concealing and clowding of his proper and personall appearance and diverting the eyes of all men from beholding the right object For my parte meeting with this Booke in a manuscript and seeing the profit it may bring to all I could doe no lesse then be a midwife for the edition of this since I am not able to be parent for procreation of the like And I haue taken the boldnes upon me to dedicate it to no lesse persons then to the Kings and Potentates of the Earth for it concernes them all especially aboue and more then others to reade and to understand this Controversie least they should be made drunke or kept drunke with the dregges of that abhominable cuppe of Inchantments wherewith diverse of their forefathers haue been intoxicated and slept to death and least they should under the appearance of Christianitse countenance and support Antichristianisme and so thinking to doe Christ good service persecute his poore members ignorantly Besides many of them haue suffred much from the hand of Antichrist and his members The Kings of France haue beene butchered by their instruments and the kingdome put in Combustion by their incendiaries of the Roman Catholique league or partie Our Queenes Father Henrie IIII. of renowmed memorie must not be forgotten his blood is yet too fresh upon their fingers to be hidden from her Majesties eyes except they force her weake sexe as they haue done manie of the masculine gender to winke by threatning to dippe their fingers as deepe in her bloud which the Lord forefend if she cast an eye towards her Fathers Funerall or so much as inquire whether or no he dyed by age or by some injurious and traiterous hand Our Kings haue beene and are still excommunicated cursed exposed to slaughter and deposition by them The King and Queene of Bohemia haue beene pursued from place to place and all Christendome imbroyled with bloodie warres for the upholding of Papall usurpation against regall Iurisdiction Other Princes haue formerly felt and may hereafter feele the strength of his Imperiall and Catholique Armes and therefore it concernes these also to knowe the man of sinne for their owne comfort that they may the better beare their Crosses considering from what head and hand they come and that they may with more courage and assurance looke up towards deliverance Luke 21 28. as Christ hath willed them who at the length will be too hard for Antichrist and giue a happie yssue to all their afflictions And as it concerns Princes especially so it concerns others also as much as their salvation may concerne them to know Christ their Saviour and Antichrist the chiefe enimie of their Saviour and of their Salvation from each other and therefore I haue dedicated it to all Christians But if any wonder why in the Title of the Dedication I use these words To all Christians Reformed and Romish as if I contradicted my selfe in calling the Romish professors Christians which in other places I terme Antichristians I answer that the Pope himselfe could not be the Antichrist except he were a Christian and tooke upon him also to be the chiefe Christian in externall profession A man may in diverse respects be a Christian and an Antichristian at once The Pope is baptized professeth the fayth in generall termes as Peter did and thus he is a Christian and one of S. Peters successors as all other Bishops are but as he chalengeth to be head of the Church universall Bishop of an infallible spirit Iudge of the Scripture c he is Antichrist that is Rev. 18. Rome as head of the church is Babylon such as so dwell in it mystically by adhering to it are in Babylō whether they be in Rome or no such as renounce this Babylonish doctrine of Romish supremacie suprelacie holding the true head which is Christ Iesus alone those are with out Babylon though they dwel in Rome for Christ in shew but against him in trueth So those of the church of Rome are Christians in outward profession but as they adhere to the Pope as to the Vicar of Christ and head of the Church they are Antichristians and such of them as belong to Gods election are called out of Babylon by the holy spirit and may come out from thence by renouncing the Babylonish doctrine of the Church of Rome though for their persons and dwellings they continue in the same place and cittie still And that these Romish Christians may be informed and all other Reformed Christians established in the trueth is the end which the Author proposed to himselfe in the collection and composition and I in the publication of this treatise All that I feare is that both this worke and my owne indeavour shall meete the greatest discouragements from some of those that should protect and countenance us who eyther from error of judgment deny the Pope to be Antichrist and yet separate from him at which I wonder or else out of humane wisedome and policie seeme still to be in doubt and will not be resolved as fearing a diminution of their worldly greatnesse and glorie if this truth should be generally acknowledged Because they suppose much of their authoritie would be found to be built upon the sandie foundation of Antichristian usurpations But shall we loose heauen for earth or looke so low as to bring temporall respects into the ballance with eternall Can there be no provision for upholding the honour and countenance of the Clergie from common contempt and for the incouraging and rewarding of learning but what Antichrist invents to uphold himselfe withall Then let me rather be still poore and despised with Christ and accounted ignorant with his Apostles then rich and respected learned with those of Rome Truth and simplicitie are the chiefe ornaments of Church-men and should be inseparable Their serpentine wisedome should not be used for this world for that naturall subtiltie which hath no mixture of doue-like simplicitie infused by grace Christ did not teach to his Apostles
debacchantur animorum Novum prorsus conversionis genus Licita non faciunt illicita committunt Temperant a conjugio non temperant à Rapina Quid agis stulta persuasio Peccata interdixit Deus non matrimonia and a little after Quid ergo simile apud barbaros Gothos quis ecrum amantibus nocet tu amantes persequeris tu offerentibus munera manus amputas tu diligentes proximos necas Non metuis non expavescis with such and many other like words in his first booke with great authoritie and severitie like a worthie Bishop he reprehendeth their greivious sinnes of oppression which in the Scripture is accounted a kinde of murder a crying sinn according to the verse Voces clamorum vox sanguinis Sodâ—morum Vox oppressorum merces detenta laborum To which we may adde Turba idolorum blasphemia sacrilegorum For so he goeth forward in his sixth booke to shew the sinnes not onely of murther filthines and Sodomy but of most abhominable and Hethenish idolatrie used and continued in Rome euen in those her best times whereof he proveth not onely particular persons but the whole cittie euen the Christians in it to be guiltie First for murder he prooveth them to be guiltie by their common shewes in theaters where men were cast to be devoured of beasts for the pleasures of the spectators then for their idolatrie in their playes for their filthie beastlines everie where his words be these Nihil ferme vel criminum vel flagitiorum est quod in spectaculis non sit ubi summum delitiarum genus est mori homines aut quod est morte gravius acerbiusque lacerari expleri ferarum alvos humanis carnibus comedi homines cum circumstantium laetitia conspicientium voluptate hoc est non minus penè hominum aspectibus quà m bestiarum dentibus devorari And a little after Sed haec inquis non semper siunt Certum est praeclara erroris est excusatio quia non semper siunt quasi verò unquam fieri debeant quae Deum laedunt aut ideo quae mala sunt bene fiant quia non jugiter fiant Nam homicidae homines non semper occidunt tamen homicidae sunt etiam quando non occidunt Et latrones omnes non semper latrotinantur sed latrenes tamen esse non desinunt sic utique omnes hi qui spectaculis istiusmodi delectantur etiam quando non spectant innoxii tamen à spectaculorum maculis mente non sunt quia semper vellent spectare si possent So much for murder now for Idolatrie and sacriledge It followeth Nec solum hoc sed sunt alia majora Quid enim nunquid non consulibus pulli adhuc Gentilium sacrilegiorum more pascuntur volantis pennae auguria quaeruntur ac pene omnia fiunt quae etiam illi quondom Pagani veteres frivola atque irridenda duxerunt Et cum haec omnia ipsi agant qui annis nomina tribuunt a quibus anni ipsi exordium sumunt credimus nobis bene annos posse procedere qui a rebus talibus ordiantur vel ordinantur Atque utinam sicut haec propter consules tantum fiunt ita illos tantum incestarent propter quos fiunt Illud est feralissimum gravissimum quod dùm consensu publico aguntur honor paucissimorum fit crimen omnium And againe speaking of their playes and spectacles he sayth Per turpitudines criminosas aeterna illic salus Christianae plebis extinguitur per sacrilegas superstitiones maiestas divina violatur Dubium enim non est quod ledunt Deum uâ—pote Idolis consecratae Colitur nam que honoratur Minerva in gymnasiis Venus in theatris Neptunus in cercis Mars in arenis Mercurius in palestris ideo pro qualitate auctorum cultus est superstitionum So much for their Idolatrie Now for their detestable and Sodomiticall filthines De quotidianis impuritatibus loquamur sayth he Equidem quia longum est dicere de omnibus Amphitheatris scilicet odaeis lusoriis pompis athletis petaminariis pantomimis caeterisque portentis quae piget dicere quia piget malum tale vel nosse de solis circorum theatrorum impuritatibus dico Talia enim sunt quae illic siunt ut ea non solum dicere sedetiam recordari aliquis sine pollutione non possit With many words to that effect concludeth the place with an Ecce qualia aut omnes aut pene omnes Romani agunt and againe Ecce in numera Christianorum millia in spectaculis rerum turpium commorantur And againe Christo ergo o amen ta monstrosa Christo Circenses offerimus mimos Christo pro beneficiis suis theatrorum obscaena reddimus Christo ludicrorum turpissimorum hostias immolamus And again Vbi christianitas nostra qui ad hoc tantummodo sacramentuÌ„ salutis accepimus ut maiora postea praevaricationis scelere peccemus Nos ecclesiis Dei ludiera anteponimus Nos altaria spernimus theatra honoramus Si quando enim venerit quod scit saepe evenit ut eodem die festivitas ecclesiastica ludi publicâ— agantur quaero ab omnium conscientia quis locus maiores christianoruÌ„ virorum cepias habeat caveane ludi publici an atrium dei templum omnes sectentur magis an theatrum Where shall we finde greater armies of christians in the church or theater And again Vitiositas impuritas quasi germanitas quaedam est Romanorum hominum quasi mens atque natura And in the seuenth booke of their Sodomitrie he sayth Quid fieri prodigiosius potuit in urbe christiana in urbe ecclesiastica quam quondam doctrinis suis Apostoli instituerant quam passionibus suis Martyres coronarant viri in semetipsis foeminas profitebantur hoc sine pudoris umbraculo sine ullo verecundiae amictu ac quasi parum piaculi esset si malo illo malorum tantum inquinarentur authores per publicam sceleris professionem fiebat etiam scelus integrae civitatis Videbat quippe hoc universa urbs patiebatur videbant judices acquiescebant populus videbat applaudebat ac sic diffuso per totam urbem dedecoris scelerisque consortio etsi hoc commune omnibus non faciebat actus commune omnibus faciebat assensus And a little after Vniversa Romani nominis dignitas facinoris prodigiosi inurebatur infamia Is not this sufficient to prove Rome even christian to be full of Sodomie and Idolatrie A great deale more hath he His whole booke is most worthy to be read over And this was in his time which was about the yeare of our Lord 460 when there had been at least ten christian Emperors and aboue twentie Martyrs and Saints Bishops in Rome where then was the excellent puritie of the Roman Church or golden Common-wealth which some do so much boast admire where was their christianitie as Salvianus himself demandeth
Idolaters as in the Succession of so many ages she hath susteyned And if she cannot answer but as the wombe of a woman that it is altogether impossible to bring forth so many at once as she doth in tract of time then will I aske againe Whether any of the Popes be free of this and whether they be not all of them as one man guiltie of these great sinnes by act approbation consent and imitation and consequently fit to be represented under one person and called one Man And if this be so then will I demand as Salvianus doth of the consciences of all men that haue any sence or feeling of Truth Whether this be not that great Whore here described then whom never any no not the Divel himself if he ruled the Earth but three yeares and an half or for one mans life onely could practise or cause more fornication or Idolatrie to be committed And so much of the first note the Great Whore The second is that she sitteth upon manie waters Which the Angell expoundeth to signifie Peoples and Multitudes Nations and Tongues Here first I obserue the word of sitting which is used not onely here but by the Apostle 2 Thes 2. And it is a word â—â—metimes applied to Kings sometimes to Bishops Kings are said to sit on their Thrones Bishops in their Chayres or Churches Both are applied to Antichrist For in the 2 Thes 3. it is sayd He sitteth in the Temple or Church of God and here upon manie Nations The one place sheweth he must be a Bishop the other a King can this be applied to any but the Pope Now that the Pope and Church of Rome for these nine hundred yeares haue been supported by many Peoples nations and Tongues I will desire to haue none other witnesses then their owne chief Authors and Advocates who make their greatest brags of their Vniversalitie Bellarm. Staplâ—ron â—lendus c. how the power of their Pontif. extendeth it self not onely to Europe but to all euen the farthest remote parts of the world America and India which the Turke nor any other Potentate couâ—d never yet attaine unto And if this be evident and undeniable let us againe peruse over the Questions â—boue proposed Whether this may be affirmed of any Iewe or Turke And whether it be possible that the power of any Iew or Turke or any one man whatsoever should within the space of three yeeres and an half or of one mans life so far prevail or procure to haue so many Peoples Multitudes Nations and Tongues subject unto it as the Multitudes Nations and Tongues which haue served the Popes for these nine hundred yeares do amount unto Or to giue a nearer instance so many at once as within that time haue come to Rome to their Iubiles solemnities The third note of this Antichristian Harlot is that the Kings of the Earth haue committed fornication with her and the Inhabitants of the Earth haue been made druncken with the wine of her fornication And what king was there in Europe for these nine hundred yeares which did not committ or permit fornication both corporall and spirituall with the Church of Rome Which of them did not worship the same Images and use or permit the same uncleanes And I demand againe whether this can be verified of any Iew Turke or other person whatsoever past present or to come The fourth note is her exceeding great riches pompe and gorgeousnes Let me instance but in one or two particulars Majora vel certe paria c. sayth Blondus All Europe sendeth to Rome greater or surely no lesse Tributes In Roma inst urata then were payed to the Ancient Roman Emperors Pope Iohn left at his death in treasure ducentos quinquaginta Tonellos Ducatorum Bibâ—iand ex Palmerio ad ann 1334. sayth another Omnes Reges mundi non possent tantum de Thesauro reddere infra unum annum quantum fuit de Papali Palatio asportatum de Palatiis trium Cardinalium Marchionis sayth another speaking of Pope Boniface the eight R. Avesb and three Cardinals and the Marquis his nephew I demand then Whether Prince or Potentate State or person haue had the like testimonie of Riches and whether it be credible that any in three yeares an half or one mans life time should attaine to the like The fifth note She hath a name written in her forehead A Mysterie Babylon the Great Mother of Harlots and abhominations of the earth First it is called Great I demand Whether ever this title were so much giuen to any cittie besides Rome The old Babylon was never so many times called great And I thinke none will make question of any other And Whether the Bishop of Rome the Church of Rome and the cittie of Rome haue not everie one of them had a speciall title of Greatnes I referre me to the consciences of the Romans themselues to their Decrees and Canons who giue to their Bishop the Title of Pontifex Max. or Summus so Lipsius that hath written a Booke De magnitudine urbis Romae and to that other who writ a Booke De magnitudine Romanae Ecclesiae So their Church is great their cittie is great and their Bishop is greatest of all Of the name of Babylon I haue spoken sufficiently before And for the other title of Mother of Harlots or Sodomites as Scaliger and others reade and abhominations of the earth I demand of all that know Rome eyther by travelling in those countries and eye witnesse or by reading and hearesay Whether there be in any place of the world being of no greater extent so many Harlots and Sodomites and so publikely mainteyned and allowed as in Rome and the Popes Iurisdiction and where his power is acknowledged and whether any other Prince or Prelate Church or State Turke or Iew haue giuen or made such and so many faculties and dispensations pardons and Lawes for such things Let the notable booke of the Taxa and the cases reserved to Papall dispensation be perused And here is to be noted the Name that the Holy Ghost giveth to her calling her The Mother of Harlots or Sodomites and fornications which is singularly Emphaticall For it cannot be denied but there are many Harlots and Fornicators in other places neyther can it be denied but other Empires and kingdoms are called Whores as Inda and Israel by Ezekiel Ninive by Nahum Babylon by Ieremie But no other place is called the mother of Harlots or Sodomites This of all the rest seemeth to be Proprium quarto modo A propertie inseparable which agreeth to the Popes omni soli semper to them onely and everie of them ever since the Councels of Hispal and Toledo aboue mentioned For noÌ„ne but the Popes haue forbidden Mariage nor made Lawes that the Cloysters and Convents of Nunnes should be subject to monkes and Fryers and that it should be lawfull for Priests to haue Concubines No other Prince State or
and unseemly not onely for the majestie of divine Truth or dignitie of Apostolike writings but euen for the gravitie of a sober man to speake so often or make such incuications of things that should either come so late or continue so small a time Therefore to speak of the first consideration I â—ske whether it be not expressely directly intimated unto us by the Holy Apostle S. Paul where he sayth 2 Thes 2. the Mysterie of Iniquitie beginneth to worke alreadie And by S. Iohn 1 Iohn 2. Euen now there are manie Antichrists And againe 2 Iohn 7. now alreadie he is in the world And againe Manie deceivers are entred into the world which confesse not that Iesus Christ is come in the Flesh 2 Pet. 2. such a one is Antichrist And S. Peter and S. Iude with many words great diligence warne the Church of God Iude epist that there were then certaine men crept in which defiled the flâ—sh and despised government Is it possible that the Apostles should be so carefull to admonish and advertise the church that there were such beginnings and such workings of Antichrist in those times and yet that he should not come in 1600 yeares after or should continue so short a time I am not ignorant that it was the opinion of some learned and godly men from whom I do not willingly dissent But I know that God doth not reveal all things to one man nor all things at one time nor in one manner Iohn 3. Everie man hath his gift and measure Everie thing hath his time and season and everie time his temper and disposition Eccles 3. It was sayd of a verie learned and excellent Doctor of the Church Non videt omnia And he that is non unus è multis See Io. Pic. Mir. in apolo sed inter omnes prope singularis held some strange opinions Yea Moses and David erred in some things It may be also that the Fathers of the Primitiue Church having other great Controversies in hand gaue themselues but little to the studie of the Apocalyps that booke being then in question as it seemeth and not publikely received untill the Councell of Toledo which was about the yeare of our Lord 630 Vida concil Pantal. as if our Lord had provided it against that time Yet somethings they saw and where their opinions are consonant with the Scriptures they are verie much to be regarded Leaving therefore the ignorance of those godly Fathers in some points to sleepe with them in their graues and covering them with a vail of just excuse in that they saw not the successe of times and fulfilling of divers prophecies which haue since appeared and with a Robe of Honorable and Sacred Memorie for the gifts and graces of God which otherwise shined in them as Shem and Iaphet did the nakednes of their Father Let us follow with straight steppes the light of divine Trueth shining in the Scriptures whereunto the Fathers themselues do send us to guide us out of the mistie cloudes and perplexed Labyrinths of Humane Errors And let us see what the Apostles meant by the words aboue cited as where one of them sayth 2 Thes 2. The Mysterie of iniquitie worketh alreadie And againe His working is with all deceiuablenes c. And another Iohn 3. Euen now there are manie Antichrist c. and there are many deceivers gone out c. Did they meane this of Turks which were then scarce heard of in the world or of Iewes which did not then deceitfully but had long before openly and professedly shewed themselues to be the Enemies of Christ and all Christians Or of Heathenish Pagans that were also open persecutors or of any that should openly and professedly deny that Christ was come as now the Greate Patrons of the Romish cause would perswade us If so what needed they to tell us of a Mysterie Deceiveablenes Deceivers c. What Mysterie or deceit could there be in the direct and professed denying of Christ 1 Iohn 3. Or doth not S. Iohn teach us plainly that they meant it of perverted Hereticall Christians where he sayth They went out from us but they were not of us For if they had been of us they would haue continued with us They went out from the Church and they would haue continued with the Church Do not both these words signifie that they were sometimes of the Church and not Iewes Turkes or Pagans that were never of the Church So in the Epistle to the Elect Ladie where he sayth Such a one is a deceiver So S. Paul His comming is with all deceiueablenes These admonitions might seem verie impertinent if they had understood that Antichrist should haue been a Iew Turke Pagan or other professed enemie of Christ So in another place They professe that they know God but by works they deny him and are abhominable disobedient Titus 1. and to everie good worke reprâ—bate The like may be sayd of that fatherly and serious admonition and charge which the beloved Apostle giveth unto us 1 Iohn 4. that many false Prophets were gone out into the world and therefore that we should trye the Spirits What tryall neede we make of anie Turke Iew Pagan or professed enemie of Christ 2 Pet. 2. And the Apostle Peeter seemeth also to warne us of such men whom he calleth False Teachers which should privily bring in damnable Heresies denying the Lord that bought them c. He sayth Heresyes shall we say Iudaisme Turcisme Paganisme He sayth privily shall we say openly What manner of Interpretation is this to contradict the Text Surely the Ancient Fathers would not so interpret it Tertullian Qui pseudoprophetae sunt nisi falsi praedicationes De praescript qui pseudoapostoli nisi adulteri Euangelizatores qui Antichristi interim semper nisi Christi rebelles Ad Magnum Cyprian Indignandum dolendum est Christianos Antichristis assistere praevaricatores fidei atque proditores Ecclesiae intus in ipsa ecclesia contra ecclesiam stare August August Opera loquuntur verba requirimus Magis mendax est Antichristus qui ore profitetur Christum factis negat In Matth. Chrysostom Exercitus Antichristi sunt omnes Haereses praecipue ista Bern. quae obtinuit Ecclesiae locum Ministri Christi serviunt Antichristo Were these men ignorant of the Catholike veritie Or are not these ynough to proue that which Vincentius requireth Quod ubique semper ab omnibus creditum est Vincent Let us returne then to the Apostle S. Iude Iude epist. who exhorteth us earnestly to maintaine the faith against such as turne the grace of God into wantonnes and defile the flesh speaking ill of Magistrates denying the onely Lord God and our Lord Iesus Christ If we should aske upon these words who they be that deny God would not the Apostle himself answer us that they are the