CHAPTER I. The Firſt Character of the Antichriſtian Kingdom, which is found in the Papacy, viz. a Temporal Dominion, hid under the Appearance of a Spiritual One.

WE have found Antichriſt, and the Antichriſtian Kingdom, in the Scripture-Prophecies; at preſent we muſt find them in History, and prove ſomewhat exactly, and largely, that, what was foretold by the Prophets, concerning Antichriſtianiſm, is by Hiſtory found to be exactly accomplished in the Papacy. We will reduce theſe Evidences, unto ſome general Characters, and will begin with that, which is in the Title of this Chapter. A ſingular character of the Papacy; a mix • ure of the civil ſtate and of Religion. The Kingdom of Antichriſt hath a very peculiar character upon this account; that in it Religion, the Church, and the State are mingled and jumbled together, and hid one under another. This, I ſay, is nowhere elſe to be found; neither in Mahum • taniſm, nor in Paganiſm, nor in Judaiſm, nor in true Chriſtianity. As for Judaiſm, the Empire or Civil State, and Religion, were ſo widely different, that the Kings durſt not perform any Sacerdotal act. Becauſe Ʋzziah attempted to burn Incenſe, he was ſtricken with a Leproſy. 'Tis true, during the Government of the Aſmoneans (or Maccabees) the Prieſthood, and Kingly Power, were united; but this was by a mere Accident, and the Jewish Religion did not require it. Mahometiſm is a Religion, they who eſtablisht it in the World, likewiſe eſtabliſht Empires or civil States, but theſe are not the ſame thing with that Religion; the Muf • i, and the Grand Seignior at Conſtantinople, are two very different perſons. Paganiſm had both a Religion, and a Civil State: The Roman Emperors, were High-prieſts: but they did not exerciſe the Kingly Power under a pretence of Religion; and the obedience, which they challenged as Emperors, was not accounted any piece of that Worship, which was due to the Gods. Nay (in ſubſtance) this Name of High-prieſt was nothing but an empty Title, yea ſo inſignificant, that the Chriſtian Emperors did bear it, untill Gratian, who refuſed it. Laſtly, nothing is ſo contrary to the genius of true Chriſtianity as this Union of the Civil ſtate and Religion: Jeſus Chriſt ſaith expreſly; My Kingdom is not of this world; Joh. 18.36. if my Kingdom were of this world, then would my ſervants fight, &c. The Kings of the Gentiles exerciſe Lordship over them; but ye shall not be ſo. St. Peter ſaid:Luc. 22.25, 26. Feed the flock of God which is among you, not as being Lords over Gods Heritage. Jeſus Chriſt when on earth, refuſed to perform any office of a Prince, a Judge, or a King. Who (ſaid he) made me a Judge, or a Divider betwixt you? He ſtyles the acts of his Miniſters, Feeding, Guiding, Exhorting, Entreating; but never, Reigning, Appointing, Commanding. And if Chriſt is called a King, and his Miniſters, the Embaſſadors, and Agents of this great King, 'tis a Kingdom wholly ſpiritual; a Goverment, that hath nothing Temporal in it.

But that which is nowhere elſe to be found, is found in Antichriſtianiſm; It is an Empire, and a Religion, a State, and a Church; atemporal Kingdom, hid under the name of a Church; a Tyranny, raging under the appearance and comely name of Religion. Let us ſee how this was noted in Scripture Prophecies, and afterward we will ſee it veriſyed in Hiſtory.

Evidences, that Antichriſtianiſm muſt be a Religion.Firſt, we find this, in that famous Oracle of Prediction in the ſecond Chapter of the ſecond Epiſtle of St. Paul to the Theſſalonians: Antichriſtianiſm is there called a Myſtery; for the Myſtery of iniquity doth already work. Now Myſteries do belong to a Religion. Every body hath heard of the Myſteries of Ceres, of Bacchus, and a hundred others, which made up the Pagan Religion. In the ſame place, Antichriſtianiſm is ſtyled a falling away, or an Apostacy; that day shall not come, except there come a falling away firſt, and the Man of Sin be revealed. Now all Apoſtacy in ſacred matters, does import a Religion, a falſe Religion. And the ſame Apoſtle, in the fourth chapter of the firſt Epiſtle to Timothy, ſaith more expreſly, that this Apoſtacy, muſt be a Religion, in which ſhall be taught Doctrines of Demons, and in which the Teachers ſhall recommend themſelves by their Abſtinences, and unmarried ſtate: In the latter times, 1 Tim. 4.1, 2, 3. ſome shall depart from the faith, giving heed to ſeducing ſpirits, & doctrines of Devils, (or Demons V. Medes Apoſtacy of the latter times.) ſpeaking lyes in hypocriſie, having their Conſcience ſeared with a hot iron: Forbidding to Marry, and commanding to Abſtain from Meats. There is no Controverſie about this, that Antichriſtianiſm muſt be a Religion.

That it muſt be a Civil State, according to the Prophecies.And 'tis not leſs evident by the Predictions in ſcripture, that it muſt be a Civil ſtate: for 'tis ſaid, that Antichriſt exalts himſelf above all that is call'd God, or that is worshipped; ſo that he as God ſitteth in the Temple or throne of God: Which ſignifies, that he muſt exalt himſelf above all other Principalities, and challenge divine Honours, as if he were a God upon earth. In the Prophetick Viſions, Beast ſignifies a Monarchy, or State; as all do agree. Now Antichriſtianiſm is thus repreſented.

V. 1. And I ſaw a Beaſt riſe up, out of the ſea, having ſeven Heads, and ten horns, &c.

V. 11. And I beheld another Beaſt, coming out of the Earth, and he had two horns like a Lamb, &c.

V. 12. And he exerciſeth all the power of the firſt Beaſt before him, &c.

V. 14. Saying to them that dwell on the Earth, that they should make an Image to the Beaſt, which had the wound by a Sword, and yet did live.

This plainly ſignifies, that Antichriſtianiſm muſt exerciſe a Temporal Power, reſembling that of the firſt Empire, in whoſe place it comes. This being notorious and confeſs'd; 'tis not neceſſary to inſiſt larger upon it. At preſent we muſt ſee, how this is found in the Papacy, in which Religion, Church, and State are mingled and hid one under another. 'Twould be needleſs to prove, that it is a Religion and a Church: this is acknowledged, this is pretended, this is boaſted: ſo that we have nothing elſe to prove, but that the Papacy, is a mere Civil State or Monarchy hid under the appearance of a ſpiritual one,

The Popish Monarchy hath its Metropolis and Senate.In every Civil State or Empire, there is firſt a Metropolis, which is the ſeat of the Prince, the Reſidence of the Senate, and from which all Lawes and Orders are ſent abroad. The Papacy hath ſuch a one: it hath its Metropolis; and the Wicked Spirit, who hath founded this Monarchy, choſe out a City of great Reputation, to be the ſeat of it, I mean Rome, which all nations of the world, (during many Ages) had been accuſtomed to look on as their Miſtreſſe; which made it leſs difficult, to pay reſpect to it as the Royal Seat of this ſecond Monarchy. The Imperial Dignity, which had alwayes placed its ſeat in this City, proved a Baſis to erect this ſacerdotal ſoveraignity upon. The Bishops of Rome, having had the honour, to be conſidered as the Principal Bishops, on the account of their glorious City, afterward came to perſuade themſelves, that this Honour was their due Prerogative. When the Emperors loſt Rome, the Popes ſeiſed it for themſelves, and preſerved its antient Title, The Queen of the World. 'Twas ſtyld Ʋrbs, the City (by way of Eminence,) under the Emperors, the Popes do ſtill keep the ſame Name for it.

Rex venit ante fores, jurans prius Ʋrbis honores.

Secular States have their Senates; Antichriſtianiſm hath one of its own, in the famous Colledge of Cardinals; a Senate, whoſe Senators, and members, are clothed in Purple, & have in every thing ſucceeded the ancient Senators of Rome. Accordingly at their Election, theſe words are pronounced; You are Senators of the Ruling City, & equal to Kings, Cer • m. l. 3. Sect. 8. Art. 6. the true Pillars of the World. This Senate determines the fates of Kings, and beſtowes the Crowns of Heaven and Earth.

Every ſecular Monarchy, hath its Monarch: It hath a Monarch. Antichriſtianiſm hath one: This Monarch dwells in Stately Palace, hath a numerous Retinue of Servants. He is attended as the greateſt Princes. His Court is made up of ſuch, as challenge the foremoſt rank from all the Potentates of the World. The Cardinals will take place of Kings, or will not come behind them. Every Cardinal hath his Palace, his Retinue, his Equipages, his Houſe, where all the Pleaſures and carnal Pomps of the world are to be ſeen.

Kings are but Lieutenants in this Antichriſtian Monarchy.This Monarch, hath under him, a great and vaſt Empire, divided into ſeveral Provinces, to which he ſends his Deputies. Tis true they are not call'd by this Name; ſome of them are call'd Kings, Dukes, Princes, &c. The Pope is ſo civil, as to leave them theſe ſpecious Titles: But he challenges a Right, to take away their Crownes, to Depoſe them, to abſolve their Subjects from their Oaths of Allegeance, and to give away their Dominions to others. Never any Emperors pretended to more Power over the Governors of Provinces in the Roman Empire. The Canoniſts ſay in plain termes; That there is no Soveraign Power, but in the Pope; that the Authority of God, and of the Pope, is the ſame thing: that whoever ſay otherwiſe, are wretched Flatterers, who deceive the Kings and Princes of the Earth. Beſides this Kind of Deputies, the Pope hath others, who are called Primates, Metropolitans, Archbishops, Bishops, which have divided Chriſtendom into Provinces, to ſhare it among themſelves; and receive from the Pope, Bulls and Commiſſions; and alſo pay him Tribute, and yield him Homage.

Pont. Rom. Hommages, and O •• hes of Alligiance Cerem. lib. 1.This Temporal Monarch takes an Oath of Allegiance from both theſe Kinds of Lieutenants, (where he is not hindred.) The Emperor at his Coronation takes an Oath, that he will cordially pay to the Church of Rome, the Duties of Obedience, Defence, and Protection. Archbishops and Bishops ſwear Fealty and Obedience to St. Peter, to the holy Church of Rome, and to our moſt holy Lord the Pope for time being. And this Oath hath no exceptions. I promiſe Fidelity againſt all manner of perſons. Without ſo much as excepting the Kings, whoſe Subjects the Bishops are.

After the taking the Oathes of Allegeance, there are homages, and preſents to be made. The Emperors are their Coronation, after they have ſworn Allegeance to the Pope, muſt bring a Barr of Gold, and lay it at his feet. The Bishops alſo cannot have the Full Title, nor execute the Epiſcopal Office, till they have payd their Tributes, which is call'd Annates.

Soveragin Princes have invested their ſubjects into their Offices by ſome Ceremony, by giving a Sword or a Staff. Formerly the Emperors inveſted Bishops and Abbots, by a Croſier and Ring. But the Pope is ſo arrogant, that he will inveſt the Emperors into the Empire: On Chriſtmas Eve, he conſecrates a Sword, which he ſends to Soveraigns, to teach them that this ſword ſignifieth, the ſupreme Temporal Power beſtowed by Jeſus Chriſt upon the Pope, his Vicar on Earth.

The Courts of the Antichriſtian Monarchy.Secular Princes have their Courts and Tribunals, in all the Provinces, that are under them. The Pope hath his Courts and Offices, his Tribunals, to which formerly almoſt all Civil Cauſes were brought, under pretext of being ſpiritual. At Rome there is a ſupreme Court, to which all the reſt are reſponſable; 'tis named the Rota. Beſides all this, he reſerves to himſelf the weightieſt Cauſes. He judgeth between one King and another; between God and men; He depoſeth, he excommunicates, he plucks up, he plants, he pulls down, he builds up, he creates new Princes, he layes aſide old ones, he diſpenſeth with Oathes, and with Obedience to divine and humane Lawes.

Secular Princes maintain Allyances with other Princes. They make Leagues and Treaties, they eſtabliſh ſocieties, they keep up mutual Intelligence in one anothers States. For this end they ſend Embaſſadors to one another; they make Negotiations, and conclude Treaties. The Pope doth all this; He ſends his Legates, his Nuncios, his Embaſſadors into all Courts of Europe. He hath his Allyes, and his Enemies, he makes Leagues, and Allyances, hath a hand in all great Negotiations, and Treaties. And it muſt not be ſayd, that he acts as a Temporal Prince, who Rules over ſome part of Italy. For he pretends to have right, to concern himſelf in all Treaties between Chriſtian Princes, as he is Head of the Church.

Secular Princes, beſides their ſubjects, have alſo their Vaſſals. And there are ſome Princes and Lords, who hold their Lands, and Territories of others, as their Feudatories. If we believe the Pope, and Court of Rome; almoſt all the Princes of Chriſtendom, are Vaſſals of the Church of Rome. Vaſſals of the Antichriſtian Monarchy. A bout the tenth Century, there was forged at Rome, a ſhameleſs Inſtrument, call'd the Donation of Constantine, in which 'tis ſayd, That that Emperor gives to the Popes, the Eaſt, and Weſt, the North, and South. Thrace, Grece, Jewry, Aſia, Africa, Italy, &c. By virtue of this donation, all the Kings of Europe are the Popes Vaſſals, and hold their Kingdoms only as his Feudatories. But the Court of Rome, is ſince that time grown more cunning.Baron. in ann. 324. and 1192. ſect. 52. Baronius aſſerts, that this Piece is forged, becauſe Constantine was farr from giving away the Empire, to Pope Silveſter, and his Succeſſors. And Silvester was farr from accepting it, under that notion: For the Empire belongs to the Pope, not by virtue of any human Donation, but by that of Jeſus Chriſt.In Sermone de Sto. Syl • cſtro. S. Sylveſter (ſaith Vincent of Ferrara) pleaded his own Cauſe ſo well, that he gained a ſentence, importing that all the Poſſeſſions of the World, which had been in the hands of Tyrants, who call themſelves Emperors, and Kings, should be reſtored to their Lawful Adminiſtrators, viz. the Pope and the Prelates.

But beſides this General Title, there is not a Kingdom in Chriſtendom, which the Popes do not, or have not claimed upon ſome particular Rights, as the Vicars, and Lieutenants of Chriſt, Gregory VII. declares, that the Kingdoms of Spain belong to the Church,Baron. ad ann. 1073. §. 34. and 1077. §. 63. From the very beginning (ſaith he) the Kingdom of Spain is the Territory of St. Peter, and the Right of it is in no Mortal. The ſame Pope makes the like declaration to the Lords and Biſhops of Corſica, concerning that Iſland, That it belongs to none, but to the holy Church of Rome; and that thoſe who have poſſeſſed it without paying homage to her, are guilty of Sacriledge.

Steuchus Biſhop of Eugubium, proves, that the Kings of Arragon, Portugal, and Sardinia, depend, and ought to depend upon, the Church of Rome, as proper Feudatories. England, for a long ſpace of time, was reckon'd the Popes feudatorie. Innocent III. forced King John to make over himſelf, and his Kingdom to the Church of Rome. And if we believe Polydore Virgil; Lib. 4. Hiſt. Angl. long before that time, Ina King of that Iſle, made himſelf a Tributary of Rome, laying the Tax of a penny Sterling upon every fire-hearth.

The ſame Polydore Virgil reports,Lib. 3. that Pope Boneface VIII. wrote to Edward I. King of England, that he could not make war againſt Scotland, becauſe that Kingdom, belonged to the Pope, who alone had power to beſtow, and take it away.

If any Heathen Kingdom was Converted to Jeſus Chriſt, and the Chriſtian Religion, upon this account, it hath been challenged as a Territory of the Church of Rome. Upon this ground,Baron. ad ann. 1074. Gregory VII. wrote to Solomon King of Hungary, that King Stephen, and the Emperor Henry had given that Kingdom to the Church, and that ſince that time it had depended upon his Apoſtolick Majeſty. The Kingdom of Poland was converted in the year 966. and was made Tributary to the Pope as ſoon as it was ſubjected to Jeſus Chriſt. And things were brought to that paſs, that not only were the Polonians obliged to pay Poll money, without exempting the Gentry; but, (to make their ſlavery viſible to the whole World) Benedict IX. appointed them to go dreſſed almoſt like Monks,Baron. 1013. §. 2, 3. to have their heads ſhaven, their ears bare, to wear on great Feſtivals a linnen garment like a Surplice. Gregory VII. procured a ſurrender of the great Empire of Muſcovy, by Demetrius, to whom he gave it back again, to hold it in Feè of the Pope. The Popes have had the ſame pretenſions to the Kingdoms of Sweden, Denmark, Norway and Bohemia. Above all, they have counted the Empire of Germany as their proper Demeſnes; and have done their utmoſt to have the ſame Juriſdiction over France. For Boniface VIII. had the inſolence to write to Philip the Fair; We will have thee know, That thou art ſubject to Ʋs, both in Spirituals and in Temporals.

I know nothing that this Monarchy wants, to make it like thoſe other Monarchies, which are repreſented in the Prophecies under the Emblems of Ravenous Beaſts, Lyons, Leopards, and Bears. It hath a Metropolis, a Monarch, a Senate, a Council, Senators, Emhaſſadors, Allyances, Leagues, Governours of Provinces, Courts, Judges, Vaſsals, Subjects, Feudatories. It receives Hommages, Oathes of Allegeance, Tributes in Firſt-fruits, Proviſions of Benefices, Tythes, and a hundred other wayes. It hath further, its Canon Law, its Laws, its Codex, exactly as Emperors have their Pandects, their Novelles, and their Civil Law.

The Papiſts boaſt, that their Church is a Civil ſtate.But what need ſo much proving of a thing, which is not denyed, yea is boaſted of. Read but Steuchus Biſhop of Eugubium, about the Donation of Conſtantine; Blondus in his Roma restaurata; Thomas Aquinas on the 2 Chap. of the 2 Epiſtle to the Theſſalonians; Lipſius in the Preface of his Book de Magnitudine Romana; They all confeſs, & take a pride in ſaying, that the Majeſty of the Roman Empire is reſtored in the Papal power; that this new Monarchy, is made up of a Religion, and an Imperial Power; that by means of the Church of Rome, is accompliſht the Oracle which was given to old Rome, Imperium ſine fine dedi. That the Pope is a perpetual Dictator; that the old Senate is found in the Colledge of Cardinals, &c. That Rome, ſtill to this day, receives Tributes from the whole World.

Is it poſſible, that the eyes of men ſhould not be open'd at laſt to diſcern this? How is it, that God will ſuffer ſuch a vail to remain on the minds of men? Will men never diſcern, that the Papacy is the head that was wounded to death, which is healed again? Apoc. 13.3. Will not men perceive, that it is the Image of the former Beast or of the old Empire, and that ſpeaks, acts, commands, and performs all the Actions of the old Empire? What have men ſeen in Chriſt, and his Apoſtles, what have they read in the Goſpel, that gives any pretext to imagine, that the Kingdom of Jeſus Chriſt ought to be a Temporal one, and have a Monarch, a Metropolis, Governours, Officers about ſecular things, Tributes, Subjects, and Vaſſals? How is it poſſible, that men ſhould not ſee a Myſtery of ſuch ſhameful Iniquity, which under the appearance, and names, of a Spiritual Kingdom, and Eccleſiaſtical Power excerciſes a Carnal, Worldly, Earthly Dominion, that is pompous, vain, and deviliſh, and directly oppoſite to the Genius of Chriſtianity?

Our French men, (with their Liberties of the Gallican Church) do miſerably blind themſelves, with the vain diſtinctions of the Holy See, and of the Court of Rome; of the Spiritual Kingdom, and the Temporal Kingdom. Theſe Diſtinctions are abhorred at Rome; 'tis a Hereſy that deſerves the Fire, to maintain them. Now we ought to judge of Rome, and her Empire, not by that which others ſay of her, but by that which she ſaith of herſelf. Beſides, the Spiritual Empire, in the ſenſe of the Gallican Church, is a real Temporal Monarchy. For the Church of France will have Cardinals, Primates, Archbishops, Bishops, Officials, Eccleſiaſtical Courts, Priſons, Penalties, Excommunications, Tythes, Taxes, and all depending on the Pope, who is a very Monarch, reſiding in his Royal City. All this is merely ſecular, and Worldly, and contrary to the Kingdom of Jeſus Chriſt.

CHAPTER II. The ſecond Character of the Antichriſtian Kingdom; purely Human Politicks; 'tis palpable, that they bear ſway in the Papacy.

WHen I read at the beginning of a chapter in the book call'd Legal Exceptions againſt the Calviniſts, that a ſpirit of purely human Policy, appears in their Controverſies with the Lutherans, and that the Author draws from thence an Exception againſt them; I wonder at the imprudence of theſe Gentlemen. Methinks they ought ſtudiouſly to avoid the expreſſions, and terms, which cannot but raiſe in our minds ſuch Idea's, as muſt be diſadvantagious to them; ſuch an one is the term of Human Policy. Certainly they ought to ſpeak nothing, which may cauſe us to remember how the Papacy is conſtituted, and govern'd. Never was ſuch a profound Policy ſeen. Never was any Empire built upon ſuch foundations; therefore I wonder not at its long Continuance. We cannot meet with a more ſubtile Policy, than that, which prevails in this Empire: but 'tis too great an honour to call it, A merely Human Policy; for it is really Diabolical. And in this I find the ſecond Character of Antichriſtianiſm, agreeable to the Predictions.

Acording to the Predictions, Antichriſtianiſm muſt have a deep Policy. Firſt, S. Paul calls it a Myſtery of Iniquity; ſo it is with reſpect to its Religion, and with reſpect to its Policy; for this whole Religion is nothing elſe but Myſtery and Policy. It is myſterious, cunning, ſecret, and dextrous; but iniquity runs through it, is the ſoul and ſource of it. Secondly, S. John deſcribing this Monarchy under the Emblem of a Beaſt, tells us, that he had two Horns like a Lamb. We will preſently ſhew,Apoc. 13.11. that this is one of the tricks of this Policy, always to lurk under the Name of Jeſus Chriſt, his horns, and power. He addeth, that he doth great Wonders, and deceiveth them that dwell on the Earth. Which lets us know, that he was not to reign by force of Arms, but by Deceit, and a cunning Policy. He commands that they should make an Image to the Beaſt. He doth not order the direct reſtauration of the Roman Monarchy, but by an ingenious Policy, only requeſts, that they ſhould make an Image to the Beaſt, (which was to be worſhipt and obeyd, but) which was only a mere Image of the Imperial Power of the old Romans; Apoc. 14.17. and 18. she makes all nations drunk with the wine of her fornication. That is, ſhe bewitches them with her Charms, and Perſuaſions; and her perſuaſive Power depends on this Policy, by which ſhe inſinuates, and gets into the Hearts and Spirits of men.1 Tim. 4. Theſe falſe Teachers have a fair out-ſide of Chaſtity, in their Unmarryed Life, and of Temperance, in their diſtinction of Meats; and this Policy ſerves to erect their Kingdom. Without doubt, this is one Character of Antichriſtianiſm. For the Goſpel ſeeks no Tricks, borroweth no fictions. It marcheth in a ſtraight line. It flatters no body; nay it makes uſe of harſh and diſcouraging terms, in thoſe places, where much ſoſter might have been uſed. It biddeth us, to pluck out our Eyes, and cut off our Hands; it requires us to bear our Croſſes, and follow Jeſus Chriſt; it ſpeaks of nothing but of Death and Mortification. Whereas Antichriſt marcheth under ground, and carrieth on his deſign by Wiles, which men are not aware of. Let us now ſee, how exactly Hiſtory agreeth with the Prediction, in this particular, as well as in the foregoing.

The firſt Policy, to cover the Temporal Dominion under the appearance of the ſpirituality.The firſt human Policy conſiſts in concealing this Secular Dominion, which we have been ſpeaking of, under an appearance of ſpirituality. This they call the Kingdom of Jeſus Chriſt, and every where bring in the names of S. Peter, and of holy Church. The Countreys which are under Rome, are call'd, the lands of the Church, S. Peters patrimony. The paying homage to the Pope, and kiſſing of his Feet, is ſtyl'd a lying down at the feet of the Apoſtles: A going on pilgrimage to Rome, to get indulgences there, is, viſitare limina Petri, frequentare limina Apostolorum, to viſit the houſe of S. Peter, and of the Apoſtles. When a Vaſſal of the Pope is ſpoken of, 'tis ſaid, that he depends on holy Church, that he is a Vaſſal of S. Peter. The Popes Bulls, their Decrees, their Cenſures, are ſtyl'd, Apoſtolical Letters, Bulls, Cenſures, and Ordinances. You may ſee,V. to Tome Con • il. Par. p. 380. how the Curſed Gregory VII. places S. Peters name at the beginning of bis diſcourſes, when he was about to act ſome notable Villany, which all muſt abhorr. Who ſeeth not, that this wicked manner of expreſſion is infinitely crafty, and a piece of helliſh Policy? If the Devil had attempted without diſguiſe to erect a Secular Kingdom at Rome, under the name of the Church, where is that King, who would have been guilty of the Baſeneſs and Cowardiſe, to make himſelf the Slave of a Prieſt? But who had the boldneſs to oppoſe ſuch great Names, when once Religion hath taken deep rooting in men? When any man can once perſwade himſelf, that he acts and ſpeaks in the Name of God, and by Commiſſion from him, there is nothing which ſuch a man cannot effect. The fear of Hell, makes ſtrong impreſſions upon the minds of men. When Ignorant people heard, that there was a Temporal Monarch at Rome, who had the Keys of Heaven in his keeping, they made their backs ready, to bear whatever was layd upon them. Perhaps if Kings had been their own Maſters, they had preſerved themſelves both from Deluſion and Slavery: But the People, who are naturally weak, ignorant, and ſuperſtitious, drew them along. This is the Mystery of this Policy, which hath produced ſuch ſtrange effects, ſo that the Popes, by two or three pages of barbarous Latin, uſher'd in with a ſervus ſervorum Domini, have made whole Nations revolt, have put all Europe into a Commotion, have brought under the mightieſt Monarchs, have ſet States on fire, and put Chains upon Soveraigns.

A 2d Policy; worldly grandeur, joyn'd with Eccleſiaſtical Power.If this Authority, and theſe ſpiritual Weapons, had not been accompanyed with a worldly Grandeur, without doubt, the force of this Charm had been quickly broken. Every Pope hath not been ſo fortunate, as the Nuntio of Julius II. who tho taken Priſoner by Francis, after the Battel of Ravenna, received Hommages from the Souldiers Proſtrate at his Feet, and begging his pardon for having fought againſt the Church, Such an influence hath the force of Religion on the minds of the people. 'Twas in vain, that Boniface VIII. put on his Pontifical Robes at Anagina; notwithſtanding this, his Jawes were bruiſed with a blow of a Gantlet, and he thruſt into Priſon. 'Twas therefore neceſſary to joyn a ſecond policy to the former, and ſupport this falsly named Spiritual Dominion with a Worldly Pomp, and Grandeur. Men are compounded of Fleſh and Blood, the Paſſions are ever the prevailing Party, and the ſenſes are the Faculties, which bear the chief ſway in the conduct of men. 'Twas therefore neceſſary (to maintain this Dominion) that men ſhould ſee ſomething, that affects the ſenſes, and engageth the Paſſions. Therefore it hath been the Policy of that Spirit, which framed this Engine, to heap together vaſt Treaſures, to have ſtately Palaces, to change Prieſts into ſecular Princes, to furniſh them with greath Revenues, with pompous Retinues, with ſumptuous Tables, and indeed with every thing that belongs to Worldly Glory.

This Policy is owned by the conſiderable perſons of the Roman Church; you need only read, what hath been written by Pallavicino in his Hiſtory of the Council of Trent, and the Collection out of him, drawn up by another Author of the ſame Religion, in an ingenious Book, called, The new Goſpel of Cardinal Pallavicino. There it is ſhewn, that the Cardinal makes it a matter of neceſſity, that the Pope, and the Church, ſhould be Rich, and Wealthy; ſhould have Palaces, Benefices, Princes, who are equall to ſecular Princes. We cannot doubt, that this Policy hath been of admirable uſe to the Antichriſtian Monarchy: for 'tis certain, that if the Bishops of Rome, had continued poor, (as they were for the three firſt Ages of the Church) they had never made themſelves Maſters of the World. Thunderbolts iſſuing forth from a Cottage, or a Tent, would not long have aſtoniſht men. But coming from the Vatican, from a Palace, that in poynt of ſplendour, may diſpute with the moſt magnificent in the world, people believed, that there was indeed ſomething real in thoſe painted Thunderbolts.

The Authors of the Logick of Port-Royal, Part 3. cap. 19. have made a judicious remarque, No man doth expreſly argue at this rate, ſuch a one hath ten thouſand pounds per annum; therefore he is in the right: He is of a Noble Familie, therefore we muſt believe every thing he ſaith. Nevertheleſs, ſomething like this rate of arguing is found in the minds of moſt men, which unawares corrupts their judgments, &c. They approve every thing, done or ſpoken by a Great man, through a ſecret condeſcenſion of mind, which bowes down under the weight of Grandeur, and wants Courage to look it in the face. This is the very Method, that the Papacy hath uſed to gain the minds of men: which being once gain'd by this Pomp of Riches, and Worldly Grandeur, have argued at this rate; The Pope is a great Prince, therefore be is in the right, therefore he hath Authority to do, as he doth. Yea, this very thing hath helped to delude the Popes themſelves: A Great Perſon, who taketh no pains to rectify the impreſſions, which his ſecular Grandeur makes on his mind, is eaſily brought to believe, that he excels other men as much in moral and intellectual Qualitties as he doth in Riches and Dignitie: Thus the Popes ſeeing themſelves to be ſerved as Kings, and adored as Gods, have eaſily believed, that they have a rightful Authority over the whole World.

Third Policy, a gain • n • all the Great ones of the World to its party.Again, 'tis an admirable Policy of the Papacy to have the Art of engaging on its ſide all the Great Families of Europe, and of binding them to itſelf by the ſtrongeſt of all the Paſſions, viz. Ambition and Covetouſneſs. If the Court of Rome had engroſs'd her Grandeur and Riches to her ſelf alone, it had been the Object of the Envy of all other Courts, and its Regency, which depends onely upon the Conſent of men, could not have laſted long. But as it hath Riches in all places, ſo it beſtowes Preferments in all places. Rome is the Common City of the nations, the whole World hath the Priviledge of Citizens.

There is not a great Family, which doth not poſſeſs great benefices, and ſupports their Luxury and vanity by the Churches Patrimony: This Patrimony is the ſpoyls, which have been taken from the World. When ever this Church is ruin'd, all theſe Spoyls muſt be reſtored to the owners to whom they belong. Therefore all the Great ones are concern'd to maintain this Monarchy, which furniſheth them with Proviſions for their Luxury, and other luſts. This conſideration makes me aſſert, that there never was any Monarchy in the world, which had ſuch firm Foundations as this. It hath no Enemies among thoſe who are led by Senſe and luſt, nor can have. On the contrary, the whole world adores it, to get a ſhare in its Favours. 'Tis a wonder, that the Empire of old Rome laſted ſo long. What Intereſt had the Roman Provinces, to contribute to the Grandeur of one City, whiles they themſelves were Slaves? Here the caſe is not the ſame, all conſent to the Greatneſs of new Rome, becauſe all reign with her; Priests may come to be Abbots, Abbots to be Bishops, Biſhops to be Cardinals, and all the Cardinals (of whatever nation) to be Popes.

Fourth Poli • y • s the Hierarchy.That which is call'd the Roman Hierarchy is again a piece of admirable Policy. This ſubordination of the Members of this great Body, is a Bond, which makes it firm. The Curates are ſubject to the Rural Deans; theſe Deans, to their Bishop, the Biſhop to the Metropolitan, the Metropolitan to the Primate, the Primate to the Pope. And this Pope is call'd the Center of Unity. This Fiction is one of the laſt things, which will be ruin • d. Our French men, who are cured of the fondneſs for the Popes power, cannot as yet free themſelves from this. They adore this great Image, whoſe Head is of Gold, the Shoulders of Silver, the Belly of Braſs, the Thighs of Iron, the Feet of Earth. The diſproportion between the Pope and the petty Clergy, is greater than that between Gold and Duſt. There muſt be a Stone cut without hands out of a Mountain, an unconceivable Blow of Divine Power, to break this Image in pieces.

5. Policy; The founding the various Orders of Monks.Behold another very cunning Policy of the Papal Monarchy; the founding of the different Orders of Monks, which are as ſo many Citadels of this Kingdom. Theſe men have an Art to make themſelves Maſters of Families, and Conſciences. They inſpire all their Diſciples with Maximes of Submiſſion, and Slavery, to the Holy See (as 'tis named.) They ſtir up Subjects againſt their Princes; when 'tis for the Intereſt of the Court of Rome. And to bind them more firmly to her ſelf, ſhe grants them Priviledges, which exempt them from the Jurisdiction of their Biſhops. This makes theſe Monks take part with the Pope againſt the Bishops, which aſſiſts the Deſign which he hath ever had, to bring down Epiſcopal Authority, to make himſelf the only Bishop, and to make all other Biſhops to be his Subdelegates. The Monks draw all manner of Advantages from theſe exemptions; They have none near them, to order and correct them; they enjoy the greateſt impunitie, & indulge themſelves in Licentiouſneſs. Among the Monks, the Jeſuites Order, is the product of as helliſh Policy, as the world ever knew. The Prince of darkneſs, ſent it out of the bottomleſs Pit, exactly at the time of the Reformation, to ſupport the Papal Monarchy, which had felt ſome ſhaking Blowes. After ſo many Books written on this matter, men cannot but underſtand the Maximes of the Policy of this deteſtable Society. But the corrupt and Antichriſtian Moral Doctrine of it, is not the leaſt of the Tricks of its Policy. Which leads us to conſider a new Evidence of the Carnal Policy, which prevails in the Papacy.

6. Policy; a care to flatter the flesh and the ſenſes.'Tis the great care, which it takes to flatter by all wayes imaginable, the Flesh, the Paſſions, and Senſes; by making eaſy Laws, and ſuting them to corrupt Inclinations, by ſending out every where looſe Directors of Conſcience, and by furniſhing Sinners with means of flattering themſelves in their Diſorders. Hence have proceeded the Simonaical Laws of the Court of Rome; Diſpenſations to marry within the prohibited Degrees; to enjoy Biſhopricks, without having the Age, or qualities which are required; Indulgences for the moſt horrid crimes; Relaxations of Pennances, and the ſetting a rate upon all ſins. Laſtly, from hence 'tis, that care hath been taken to provide all the Pleaſures for the Fleſh which it deſires. Cardinal Pallavicin in this Hiſtory of the Council of Trent, ſaith, that the Form muſt be ſuted to the Matter, and ſuch Lawes made as agree with Times and Places, and that we muſt not deal with men wholy in the dreggs of Adam, as if they were ſtill in a ſtate of Innocence:V. The new Goſpel. Therefore they muſt be Indulged, as to Idleneſs, Exceſſive Eating and Drinking, Playes, yea Stewes, which are allowed at Rome. And that the Church may be able to triumph over Paganiſm, which held men by the Pleaſures of Senſe, ſhe muſt furniſh them with thoſe that are more exquiſite and delicious than thoſe of Paganiſm.

'Tis from the ſame deſign of pleaſing the Fleth and the Senſes, that the External Pomp in Worſhip proceeds. Becauſe men love Playes, Theaters, and the Pleaſures of Senſe; the Policy of Rome hath introduced all theſe into Religion, that She may engage them to herſelf by thoſe things, of which alone they are ſenſible. Churches are ſplendidly adorn'd, they glitter with Gold; their Lights are ordered with great care; thoſe that ſerve at the Altars draw mens Eyes by the pomp of their Veſtments, in them Muſiek ſounds, and flatters the ears. They make Proceſſions, which are a marching in Triumph after the mode of the Pagan Romans. Yea, their very Funerals have Pomp, that ſo even death itſelf, may afford pleaſure. 'Twas once a very difficult matter, to reconcile Religion and Luſt together. But the Papacy hath found out this wonderful Secret, by bringing into Religion whatever gratifieth Luſt.

7 Policy; the Tribunals of Confeſſion.The Myſteries of the Chairs of Confeſſion, are the moſt profound, in the Policy of Rome. Nothing could be imagined, more effectual and proper, to reign over the Conſciences of men; than to oblige them to come, and diſcover themſelves (even to the bottom) to the Agents of the Papacy.

Scire volunt ſecreta domus, atque inde timeri.

A Marryed Woman, looking upon a Prieſt as the Confident of her Diſloyalties, and the Witneſs of her Diſorders, trembles at his Preſence, and can refuſe him nothing. A husband, that hath diſcloſed to a Confeſſor, all the Violations of his Promiſe to his Wife, is a fraid, leſt ſomething ſhould come out, which might trouble the quiet of his Family, and to avoid this miſchief, he becomes the Slave of him who knows his ſecrets. A Merchant, who hath cheated in Trade, will part with ſome of his Gain, to aſſure himſelf of the Fidelity of him, who is privy to his Crimes. But above all, on ſuch Occaſions, when there are but two heads together, the Priests ſay what they pleaſe, they wind about the Conſcience, according to their own deſigns, and Intereſts, they rack, they looſe, they bind, they terrify, they aſtoniſh, they flatter it. And by theſe different Methods, they lead it, where it had no Intention to go. God knows, and Experience hath told us ſomthing, how many diſmal effects have proceeded from this myſterious Policy. All men are not made alike, ſome are cholerick, others are Melancholy and ſerious, (theſe are willing to live auſterely) others are ſanguine, and will have pleaſure, whatever it coſts. There are Confeſſors of different Characters, according to theſe different humours. Some who will endure nothing at all; others who will endure every thing. By this means, they hold faſt all ſorts, becauſe every one is gratifyed.

8 Policy; a great external auſterity.This human Policy, which ſo indulgeth Inward Licentiouſneſs, at the ſame time requires a great External Severity and Rigour. For men are willing to give ſomething to God, and not being able to give him Fruit, they are willing to pay him in Leaves. Therefore they love thoſe Cuſtoms, which have a great ſhew of Mortification. You cannot rid men of this notion, that the Chriſtian Religion, is a ſerious thing, and an Enemy to the Pleaſures of the World. Therefore if the Papacy was licentious in all reſpects, and held no correſpondence with the Temper of Religion, it would be impoſſible, but men would quickly ſee through it. Therefore it endeavours to keep up a great Appearance of Seriouſneſs, in the midſt of its innumerable Villanies. It ordains above a hundred and ſixty Faſts in a year; men eat, and drink on theſe Faſts, as at other times, provided they chooſe ſuch a diet. But no matter, they are always call'd Faſts, and this makes a great Figure in the Outſide of Religion. From the ſame Policy, we have the Penitents, and Whippers of the Roman Church, who tear themſelves with Blowes of a Whip, when they are hired to do it.

Thence come the Cloiſters Frocks, Hair-ſhirts, Whippings, Diſcipline, Confinement, Silence, Solitude, and all the ſtrict and ſevere Rules of the Monks. Such Rules and Orders as in ſhow and appearance are very conſiderable; and gain them Reputation with the people, but in reality they are not much incommoded by 'em, and ſuffer little by their obſervance, as to any thing of that ſeverity and mortification they pretend to, becauſe they are Maſters of their own orders, and comply with them no farther than they think good.

If after this we ſhould examin the whole conduct of the Papacy, it will appear altogether conformable to that ſpirit of humane policy, whereby the whole body is compounded, and all its parts united. When any difference in Religion comes to be determin'd, provided that the perſons whoſe different Opinions are under examination are favorable to the Court of Rome, all their Hereſies are but trivial Miſtakes; but if they are leſs bigotted for the Pope, all their Opinions deſerve an Anathema. Grace by it ſelf efficacious is ſound doctrine in the Jacopins, but down-right Hereſy in the Janſeniſts, the plain reaſon is, becauſe theſe latter are enemies to the Pelagianiſm of the Church of Rome, as well as to its Tyranny. Becauſe the Protestants are Adverſaries to the Pope, they muſt be Hereticks, in the Article concerning the Trinity, and that of the Incarnation of Chriſt. They muſt err mortally, when they ſay that Concupiſcence is a ſin notwithſtanding Baptiſm, and the marriage bond is diſſolved by Adultery.

Let us look into the Popish Councils, and we ſhall evidently diſcover this Spirit of Human Policy; there we may ſee all the Arts, and Tricks, and Devices, that are in uſe in the World, for men to gain what they deſire, and reach the ends they aim at. All the world hath obſerv'd this in the Council of Trent, 'tis every where complain'd of, and all men conſent to the truth of what was ſaid by the Marquis of Lanſac the French Ambaſſador, that the Holy-Ghost, who was invok't at the opening of that Council, came every week from Rome in a Cloak-bag with the poſt letters. It hath often been obſerv'd, that the conduct of that Councill was altogether by the ſpirit of Worldly Bolicy, and had nothing at all of the Character of a Divine ſpirit: and yet thoſe Canons which were forg'd by the Tricks of Humane Policy, muſt be obtruded on us as Divine Deciſions from the Spirit of God.

In a word, if we would ſee the Politiques of the Roman Church in the ſource and fountain, and upon the Threne, we need but go to Rome. All the Courts in the World, how refined and ſubtle ſoever, are but meer Blockiſhneſs and Stupidity, in compariſon of that of the Pope. Cardinal Pallavicin mentions this to the honour of his Religion: pretending, that Policy is the Principal of all moral vertues,, and that the Church ought to be govern'd according to the Politicks of Ariſtotle, and after the Maxims of the Pagan Commonwealths.

CHAPTER III. The Pretence of Infallibility, and eternal Duration. The third Character of the Antichriſtian Kingdom.

HEre is an Example that will teach us how much we ought to be on our guard with reſpect to fair Pretences and Appearances, that we be not ſurpriz'd and deceiv'd by 'em. Doubtleſs if there be any ſtrength in any thing of the Papacy, it muſt be in their pretence of Infallibility. For nothing can be more ſpecious and glittering than their Arguments about the Neceſſity of an Infallible Judge upon Earth. They have had recourſe to this Article as their laſt refuge for twenty five or thirty years laſt part. There is good reaſon they ſhould make it an Idol, becauſe 'tis their Tutelar God; and if men could once be brought off from this Chimaera of the Infallibility of the Roman Church, ſhe were utterly loſt. 'Tis her only Foundation, by the removal whereof ſhe tumbles to the ground. But this Principle, which appears ſo comely, ſo uſeful, ſo neceſſary, is the moſt Pernicious, the moſt falſe, and the moſt abſurd that was ever alledg'd. This makes me ſay, that we ought to ſtand upon our guard with reſpect to the faireſt Appearances.

Rome the Eternal and Infallible, is the name of Blaſphemy of the Beaſt.The firſt fault I find with this Principle is, that it is one of the Characters of the Antichriſtian Kingdom, according to the Prophets. When S. John deſcribes it under the image of a Beaſt, he ſaith, that on his heads was writ a name of Blaſphemy. All the Ancients and moderns ever ſince S. Jerom hold it for certain, that the name of Blaſphemy there is that of Rome the Eternal; and I cannot queſtion it. The City of Rome hath alaways pretended to an endleſs Duration. Virgil makes Eternity to be one part of her Deſtiny, and makes Jupiter ſay, Imperium ſine fine dedi. Now this is blaſphemy, becauſe unchangeableneſs is one of the divine Perfections incommunicable to a Creature. All things under the Sun are ſubject to change. Modern Rome is much more guilty of Blaſpheray than Rome Pagan was of old. Not only doth ſhe ſay, that her Monarchy ſhall never ceaſe, ſhall not be deſtroyed untill three years and an half before the end of the world: but declares, that her faith can never be changed, that the Gates of Hell cannot prevail againſt it. So that now more than ever doth Rome carry the name of Blaſphemy on its fore-head, Rome the Eternal.

This is that which is afterwards expreſt by thoſe words of S. John, And there was given him a Mouth, Rev. c. 13. v. 5. ſpeaking great things, and Blaſphemies: For thoſe great things can be nothing elſe than the great Encomiums and glorious Titles ſhe gives her ſelf of being the Queen of all other Churches, the ſeat of Infallibility, the Eternal Temple of the H. Ghost, the Fountain of Oracles, the Infallible Interpreter of the H. Scripture, the Judge of the Prophets and Apoſtles, the ſoveraign Decider of all Controverſies; who makes and diſcovers the Authority of the ſacred Writings, without whom they deſerve no credit. All theſe great things which ſhe ſpeaks of herſelf, what are they, but ſo many Blaſphemies againſt God? for none can aſcribe that to themſelves which belongs only to God, without Blaſphemy.Rev. c. 18. v. 7. But this Character of Antichriſtianiſm doth moſt plainly appear in thoſe words of the Apoſtle; She hath glorified herſelf, and lived deliciouſly: she ſaith in her heart, I ſit as a Queen, and am no Widow, and shall ſee no ſorrow. 'Tis Babylon who ſpeaks thus, or the H. Ghoſt who introduceth Babylon thus boaſting of her ſelf. She hath glorified her ſelf; This the Church of Rome doth by aſſuming to her ſelf the moſt glorious Titles that can be given to a Society: ſhe hath ſaid in her heart, I am Queen; the Miſtreſs of the world; the Chair of the Ʋniverſe; the Metropolis of the Catholick Church; God hath eſtablisht me to be an Head unto all Chriſtians; He hath intruſted his own Power in my Hands; the happineſs or miſery, the good or evill Deſtiny of Mankind is at my diſpoſe; I shall never be a Widow; the Holy ſpirit, whoſe ſpouſe I am, will never abandon me; he will love me forever; and continually guide me in the Way of Truth, and be with me to the end of the world; I shall never ſee Sorrow, or Mourning; I shall never fall into Error, or know what it is to dye; I shall allways rejoyee in my own Light and Glory; and of my Kingdom there shall be no end. This is the ſtile of Rome, of Myſtical Babylon; let us then diſcern the true Babylon in the language of Rome, and hear the voice of Rome in the ſtile of Babylon.

The ſecond fault to be found with this pretence of Infallibility and eternal Duration, is the multitude of groſs Abſurdities contained in it, which we are here to lay open.

Abſurdities contain'd in the doctrine of Infallibility. Firſt, 'tis ſuppoſed without any ſhow of Reaſon, that God hath divided the Infallibility neceſſary to ſalvation into two parts, and cut off one half of it. There are two ways which lead to Heaven, Faith and Charity, ſound Belief, and Good Works:Firſt an Infallibility in matters of Faith, and not of Charity. 'Tis in vain to pretend to be infallible in the one, if without being ſo in the other a man may periſh, and fall ſhort of Heaven. The Church of Rome hath not the Impudence to ſay ſhe is infallible in the point of Charity; and yet ſhe would be thought ſo in matters of Faith. But on what foundation doth ſhe build this Pretence? Where do we read that God hath divided Faith from Charity, as if the latter were leſs neceſſary than the former? as if men might be ſaved who ſinn'd againſt the Laws of Charity, but might not be ſo, if they offended againſt the Rules of Faith: As if theſe two ways were not equally certain, to guide us to eternal Life: as if God might diſpenſe with Crimes againſt Charity, but could not bear with Errors againſt the Truth: All or nothing, both or neither; The Church muſt be infallible in both, or it is ſo in neither. Whence comes this extravagant Diviſion? why dae not the Roman Church pretend to be infallible in Charity, as well as Faith? but becauſe ſhe is convinc't of an abominable Defection and Diſorder in Manners and Practice? but ought ſhe not to be equally convinc't that ſhe is fallen into Error, becauſe ſhe worſhips Images? An Error in the Faith every whit as palpable and notorious, as the Sodomies of the Popes is againſt Charity. Infallibility in points of Right and not in matters of Fact is ridiculous.

Another diviſion of Infallibility, is with reſpect to matters of Fact, and thoſe of Right. The Church of Rome dares not pretend to the former, but challengeth the latter: at this rate ſhe will not be infallible in the moſt important Articles. All the Christian Religion is founded on matters of Fact. 'Tis a queſtion of Fact to know whether Jeſus Chriſt be riſen from the Dead, whether the Apoſtles wrought any true Miracles, whether there have been any Prophets and inſpired writers who were the penmen of ſuch and ſuch books or not. 'Tis concerning a matter of Fact to enquire whether ſuch a Propoſition be recorded in the H. Scriptures, or not. If the Church of Rome be not infallible in matters of Fact in general, ſhe cannot be ſo in theſe; and if ſhe may err in matters of Fact, wherein lies her Infallibility?

Lastly, there is yet another diviſion of Infallibility, viz. as to Diſcipline, and Doctrines. The Roman Church pretends not to Infallibility concerning the latter. What is that Diſcipline wherein ſhe ſaith, ſhe is infallible? 'Tis in every thing that concerns the Government of the Church. The Roman Hierarchy, the conſtituting of a Pope to be the Head of the Church, is a point of Government: ſhe may err concerning that which is a Principal point, and why then may ſhe not err in other matters?

The ſeat of this Infallibility connot be found.This Infallibility is no leſs abſurd, if we conſider the ſubject of it, in whom it reſides. Where and in whom is this Infallibility plac't? they know not what reply to make: If it be ſaid in the Pope; we can produce an hundred Popish Witneſſes, who depoſe the contrary, and maintain that the Popes may err. We can produce with them numberleſs Inſtances, wherein ſeveral Popes have actually err'd: we can bring undeniable proofs to manifeſt, that neither the Scripture nor the ancient Chriſtian Church did ever imagine the Bishops of Rome, or any other Biſhop, to have been infallible. One part of the Romaniſts aſſert, that this Infallibility is ſeated in the Councills. We confute this Party with the reaſons of the other; for thoſe Gentlemen are Infallible when they confute one another, but ſpeak nothing to the purpoſe when they go about to eſtabliſh their own opinion: for when they oppoſe one another, they argue for the Truth; but when they endeavor to prove their own Opinion concerning the ſeat of Infallibility, they maintain a falshood. So that the Pope is not Infallible, neither the Councills; their infallibility then is no where; for if it be ſaid it is in the Pope and a Councill united together, we ſhall make uſe of their Arguments, who ſay it is not in the Pope, and their Reaſons who deny it is in a Councill, and will therupon argue, that if it be not in either ſeparated, it is not in both when joyn'd together: for both united are the ſame they were in the time of their ſeparation: they act by the ſame ſpirit, make uſe of the ſame Tricks to deceive, the ſame Injuſtice and Violence as when conſidered ſeverally.

We know not where to ſtop, as to the point of Infallibility. Infallibility then is fooliſh and abſurd, whether we conſider the ſubject about which it is imploy'd, or the ſubject in whom it is thought to reſide. But let us view it a little in the general notion of it, and in the general term of the Church, which they make uſe of. The Church is Infallible, they ſay; but how ſhall I be aſſured of this? for ſhould the Church be never ſo Infallible, if I know it not, and have no way to aſcertain my ſelf about it, it can be of no uſe to me. Is it a Principle ſo ſelf-evident as needs no other proof to manifeſt and evince it? Is it as plain that the Church is Infallible, as that two and two make four, or that the whole is greater than a part? That is an Abſurdity too groſs and palpable to be affirm'd by any Romaniſt. 'Tis ſo far from being evident, that the Church is infallible, that on the contrary, we muſt proceed againſt all appearances of reaſon to believe it. For we ſee the Church of Rome doth judge by humane methods, debate, conteſt, urge, ſollicit, equivovate, and deceive, and imploy all the arts of Human Craft and Policy, to overcome ſuch or ſuch an Opinion. We ſee her oftentimes to change her ſentiments, and ſay that at one time, which ſhe did not, and would not at another; we ſee her contradict the H. Scriptures, forbid that which is there commanded, and command that which is there forbidden: at leaſt ſhe ſeems to do ſo. This appearance of oppoſing the H. Scripture will at leaſt refute the evidence of her Infallibility, and tell us, that it is not ſo plain, but that 'tis neceſſary it ſhould be Prov'd.

Now from whence ſhall we fetch the Proofs of the Churches Infallability? I muſt take them from her own mouth, and believe her to be infallible, becauſe ſhe tells me ſo, and for that only reaſon, becauſe ſhe ſaith it. This is manifeſtly abſurd, for no man's bare word is to be taken in a buſineſs, wherein he hath a particular Intereſt to be partial. Hath a Turk right to oblige me to believe the Divinity of his Alchoran, only becauſe Mahomet hath ſaid, that the Angel Gabriel brought him the Alchoran from Heaven? Muſt I then conſult Tradition, that is, the Councils, and the Writings of the Fathers? this is another plain Abſurdity, becauſe it is evident, that this way cannot be made uſe of by three Quarters of the number of Chriſtians and more, who are ignorant of Greck and Latin, and ſo cannot read the numberleſs volumns, wherein this Tradition is to be found. Or muſt every one believe his Curate or Paſtor, when he tells him, that the Church is infallible? This is another Abſurdity: for this Pastor muſt be infallible, or I cannot build my Faith upon his Teſtimony. He tells me, there is an infallibility in the Church; but how doth he Prove it? which way ſoever I turn my ſelf, I fall into the former inconveniencies: for if he ſaith, I muſt believe it without proof, he deals with me like a Brute, and not as a Rational Creature: If he gives me Tradition for Argument in this caſe; I tell him, I know nothing of it: if he turns me over to the Church; I ask, where is this Church? If he ſends me to the Pope; I tell him, I cannot go thither, and if I could, I'm told he is not Infallible: If he ſend me to a Councill, I ſay there is none now ſitting: If he ſend me to the Canons of former Councills, I ſhall anſwer, that I cannot underſtand 'em, and if I could have no aſſurance, that theſe Canons were really made by ſuch a Councill. If he proves that theſe Canons were not forged, but really made by a Councill, there remains another difficulty, which I cannot get over, viz. that ſeveral Good Catholicks maintain the fallibility of a Council.

There is then but one way left to ſatisfie my ſelf concerning the infallibility of the Church; and that is, the Teſtimony of the H. Scriptures. But how can any man make uſe of that according to the Principles of the Roman Church? for I ſhall ſay, that the Scriptures have no Authority without the Church; I cannot believe the teſtimony of the Scripture, till I know it to be divine; and I cannot know it to be divine but by the teſtimony of the Church, as we are often told. The Scripture then hath no Authority, as to me, without the Teſtimony of the Church: and yet you would have me believe the Infallibility of the Church, upon the Teſtimony of the Scripture: you muſt therefore in the firſt place convince me that the Church is infallible, without dependance on the Scriptures, and then I ſhall believe the divinity of the Scriptures on the Teſtimony of the Church, and after that I may be able to believe the infallibility of the Church on the Teſtimonies of the Scripture.

The abſurdities of blind obedience.If the Church be infallible, a blind Obedience is my Duty; to obtain this ſubmiſſion to the Church is the reaſon of aſſerting her infallibility. I muſt blindly believe all that the Church affirms. But till then I am not obliged to credit any thing which the Scripture ſaith, or ſeems to ſay; for I am not capable to underſtand the meaning and ſenſe of the Scriptures without the Church, ſo that until the Church hath declar'd, that Jeſus Chriſt is the Eternal Son of God, and equal with the Father, I have leave to doubt of it. There was a time when the Church had not deliver'd her opinion in this point; there was then a time, when I was permitted to be an Arrian, Photinian, or Socinian. But on the other hand, whenever it ſhall pleaſe the Church to determine that the Ark was of a ſquare figure, equal in length and breadth, or that Aaron's Sandals were with, or without latchets, it will be neceſſary that I muſt believe this, or be damn'd. Can any man be unapprehenſive of the abſurdities of ſuch a Doctrine, according to which, at one time we may Blaſpheme God without the leaſt danger, and at another time lie liable to Damnation for the leaſt miſtake about that which the Church hath decided to be the Truth? Theſe Gentlemen tell us, that we muſt believe without examination all that the Church declares: And by the ſame reaſon the Heathens were obliged to believe all that their Prieſts told'um; and the Jews to receive all that was taught in their Synagogues. No, you will ſay, they were falſe Teachers, and ſo not to be credited very well: But the Pagans and Jews ſay the ſame concerning my Paſtors, that they are falſe Guides. And if the Jews and Heathens are bound to examin the truth of what is told them by their Guides, why are not Chriſtians obliged to know and examin what is told them by the Church? at leaſt they ought to examin the Church it ſelf and her Authority, and then we fall into the ſame Difficulties which were mention'd before.

After all this, if a ſhort and eaſy way could be found out to convince me, that the Church is infallible, this were not enough to quiet my mind; becauſe I know not where to find this infallible Church. I ſee a multitude of differing Sects in the Eaſt and Weſt, in Europe and Aſia, who all ſay, that they are the Church; and that all other parties of Chriſtians are guilty of Schiſm? The Latins ſay this of the Greeks, and the Greeks are even with'em, and ſay the ſame of the Latins; the Proteſtants charge it on the Papiſts, and the Papiſts on the Proteſtants. I muſt know which of all theſe is in the right, and to find out this I am plung'd into an abyſſe of difficulties; and how ſhall I find my way out, or extricate my ſelf? for there is no way left but by the Scriptures, and that way is forbidden me, till I am aſſured of the Infallibility and Authority of the Church, without which I cannot be certain that the Scripture is divine. It may poſſibly be ſaid, that I may believe the Divinity of the Scriptures, before I know in what Sect of Chriſtians is the Church; becauſe the Scripture is receiv'd by all the ſeveral Sects. It matters not, may it be ſaid, which of them is the infallible Church, ſince they all bear reſtimony to the Scripture, and there is one among them that is infallible, viz. the true Church; for her, where-ever ſhe be, the Scripture hath an infallible teſtimony.

But this remedy will ſerve to little or no purpoſe, becauſe 'tis neceſſary that I ſhould know which of theſe Sects is the true Church, before I can underſtand the true ſenſe of Scripture, one ſect interpreting it one way, and another ſect in a different manner. So that I cannot be diſcharg'd from the obligation to inquire after the true Church among the many differing Sects and to ſearch for it in ſome way different and independant from that of the Scripture.

Upon all that I have ſaid I would make theſe two Reflections, Firſt, that this pretence of Infallibility on the one hand, is the character of Myſtical Babylon, who boaſts of her being alway Queen, and that ſhe ſhall never ſee ſorrow; on the other hand, that 'tis full of Abſurdities and Inconſiſtencies. Secondly, that this Antichriſtian, falſe, and inconſiſtent Principle, according to the Church of Rome, is the great fundamental Principle of Chriſtianity. I wiſh men would reaſon a little upon theſe two Reflections in ſome ſuch manner as this. If God hath beſtowed on the Church the priviledge of Infallibility, 'tis one of the beſt and greateſt advantages that can be, 'tis the Baſis of Chriſtianity: now it is not plain or probable that God ſhould give for the ground of his Religion ſuch a principle, loaded with ſo many difficulties on the one hand, and on the other containing a pretention, which the Scripture ſpeaks nothing of, ſave in the mouth of the falſe Prophet, and Antichrist. This pretended Infallibility ſhould have been as clear as a Sun upon an high Mountain to give light to all the Faithful at the greateſt diſtance. But inſtead of being ſo, 'tis an ocean of impaſſible Darkneſs. The wiſdom of God would not have ſuffer'd ſuch a Truth to be clog'd with ſo many abſurdities, which being the principal and foundation of all others, ought to have been the cleareſt, and diſcernable by the moſt Ignorant.

It muſt not be ſaid, that 'tis the fate of the Chriſtian Articles to ſhow great Depths and Myſteries in the difficulties which attend 'em, and produce the Articles of the Trinity and Incarnation for Examples. For we muſt carefully diſtinguiſh thoſe Truths which we are to believe from the Principle for the ſake whereof we ought to believe 'um. It is not neceſſary that the Truths we are to believe ſhould be diſintangl'd from Difficulties; 'tis ſufficient if the Authority or Teſtimony on which we give credit to 'um be not obſcure, or at leaſt have ſufficient light to manifeſt it ſelf to a free and unprejudic'd mind. Such is the H. Scripture, whoſe Divinity and true Meaning are viſible to all thoſe whoſe eyes are inlighten'd by the Grace of God. Whereas this Principle of the Infallibility of the Church, is viſible to none, but ſuch whoſe eyes are ſhut by their own Prejudices.

CHAPTER IV. The fourth Character of Antichriſtianiſm that is found in the Roman Church; is the manner of their dealing with the H. Scriptures, the common Rule of all Chriſtians.

WHile we are on the ſubject of Blaſphemy, 13 Exception. part. 2. chap. 5. which is the proper Character of the Antichriſtian Beaſt, who carries written on its Heads the Name of Blaſphemy, and to whom is given a mouth ſpeaking great things and Blaſphemies, we muſt go on to ſhow after what manner ſhe treats the H. Scriptures. Her carriage in this reſpect is an exact accompliſhment of what was foretold concerning her.

And she shall open her mouth in Blaſphemies, Revel. 13. v. 6. even to Blaſpheme against God, and his Tabernacle, and thoſe who dwell in Heaven. This pretence of Perpetuity and Infallibility, which ſhe bears on her forehead, is the name of Blaſphemy, that is writ on the head of the Beaſt. But the manner after which ſhe vilifies and annuls the H. Scripture, is in words full of Blaſphemy. 1. Againſt God: for the H. Ghoſt who inſpired thoſe ſacred Writings, is infinitely affronted and provoked by it. 2. Againſt his Tabernacle: for this H. Scripture is the Dwelling-place of God and his H. Spirit, the Ark from whence he ſpeaks between the Cherubims, the Temple whence he gives forth his Oracles. 3. And againſt thoſe who dwell in Heaven: for the Bleſſed Prophets and H. Apoſtles, who were the Organs of the H. Spirit, are greatly affronted by her treating their Writings after ſuch a manner. This Antichriſtian proceeding of the Papacy againſt the H. Scripture may be reduc't to three Articles. 1. Their Contempt and neglect of the Scripture. 2. Their Abuſe and ill uſe of it. 3. The out-rage they commit againſt it by Falſe Accuſations: for Popery neglects and ſlights the word of God, and hath no eſteem or value for it: They miſerably abuſe and wreſt it: and laſtly, they accuſe it of many faults.

Popery endeavours to avoid any conformity to the H. Scripture.I ſay then in the firſt place, that 'tis the true Character of Antichriſt to take no care to comply with the Rule of Christianity. Every Religion hath its proper Books: the Jews have Moſes and the Prophets for theirs; the Mahumetans have their Alchoran; and the Pagans had their ſacred Books and Rituals, and accounted it their duty to be exactly Conformable to 'em. If the Jews ſhould rebuild a Temple, and therein practiſe ſuch Cuſtoms and Ceremonies, as had no agreement at all with the Law of Moſes, we might with juſtice tell 'em, you are not of the Religion that you profeſs, for your Worſhip and Doctrines have no agreement with the Religion preſcribed in Your Law. If among the ſeveral ſects into which the Mahumetans are divided, there ſhould be any that pretending to receive the Alchoran, ſhould yet have nothing like it, but altogether depart from it, would it not be evident, that ſuch a Sect were not of the Religion of Mahomet?

Ought we not to argue after the ſame manner againſt the Papacy? You call your ſelves Chriſtians; let us ſee how you prove it: if you ſay true, you ought to have ſome conformity with the ſacred Books receiv'd by all Chriſtians. But if there be no kind of Conformity and Agreement between your Doctrines, your Worſhip, your Religion, and that of J. Chriſt you are certainly Chriſtians only in name, but in Truth and reality are Antichriſtian. Now I dare aſſert, that there is no kind of Conformity between Popery and the Laws of J. Chriſt: which to me is an undoubted Character of Antichriſtianiſm.

Paganiſm, 'tis true, hath no agreement with the Rule of Chriſtians, and the Law of Chriſt; but it doth not pretend to have any, and therefore cannot be charged with Antichriſtianiſm. But for men to call themſelves Chriſtians, and yet neglect the Laws of Chriſt, and have no agreement with the Chriſtian Rule, this is to be Antichriſtian. For the Antichriſtian Church is a falſe Church, an Harlot, who pretends to be the Spouſe of Chriſt, who ſaith, I am no Widow, and shall never ſee ſorrow. Therefore to confirm this Character, there needs nothing more than to prove, that Popery hath no agreement with the H. Scriptures.

In the Roman Religion, Popery muſt be diſtinguiſht from Chriſtianity.To prove that their Religion is conformable to the common Rule of all Chriſtians, let them not inſtance in the Unity of one God, the adorable Trinity of Perſons in the Godhead, the Incarnation of the ſecond perſon in our nature, who is call'd J. Chriſt: His death, which was the Ranſom and Redemption of mankind: his Reſurrection, which hath aſcertain'd ours: his Aſcenſion, which hath open'd Heaven and made way for our admiſſion: his ſitting at the Right hand of his Father, who hath conſtituted him Lord and King of the Church and of the World: his Interceſſion, which procures for Believers all the good that is neceſſary to their Eternal Bleſſedneſs: the Efficacy of the Redeemer's blood with reſpect to men: The Life Everlaſting, the Reſurrection of the dead, and the laſt Judgment. Let them not, I ſay, inſtance in any of theſe to prove the agreement of their Religion with the H. Scripture, for 'tis not to the purpoſe. All that is Chriſtianity, and not Popery; 'tis my Religion as well as theirs. We know very well that Chriſtianity hath continued in the Papacy; but we know likewiſe that Paganiſm hath been built upon it in the Church of Rome; and this is that which makes it truly Antichriſtian. Popery is that which conſtitutes a particular Sect, and diſtinguiſheth it from all others; and this we aſſert hath no kind of Conformity to the Law of J. Chriſt.

The Sacriſice of the Maſs hath no foundation in Scripture.Let us inſtance in the Sacrifice of the Maſs, a point of very great importance, if in any Religion there be any ſuch, becauſe it concerns the ſacrifice of a God unto God, thereby to obtain Eternal Life, the remiſſion of ſins, and all the bleſſings of Heaven and Earth for mankind. Becauſe it treats of eſtabliſhing a new Prieſthood, and new Prieſts, and ſuch as in the act of ſacrificing are ſuperior to their own God, who is but a meer victim. Now in making this Sacrifice, I aſſert, that they have altogether neglected and ſlighted the H. Scripture; and had no regard at all to the revelation and Law of J. Chriſt. After the eſtabliſhment of this Sacrifice, it was thought fit to ſearch the Scripture for arguments to prove it; but antecedent to ſuch an eſtabliſhment this was not thought of, inſomuch that the paſſages brought to prove the Sacrifice of the Maſs ſeem to be collected and produc'd for no other end, than to expoſe the Chriſtian Religion to the ſcoffs of the Profane, and the raillery of Infidels.

From the old Teſtament theſe words in the book of Geneſis are quoted,Geneſ. 14. 1 Sam. 2.34. that Melchiſedeck brought forth or offer'd unto Abraham, bread and wine: thoſe words of God to Eli, I will raiſe me up a Faithfull Priest, who shall do according to that which is in my mind, and in my heart. And that which the wiſe man ſaith in the book of Proverbs, Chap. 9.1. Wisdom hath built her an houſe, &c. she hath furnished her Table, and the words of the Prophet Malachy. In every place Incenſe shall be offer'd unto my name, and a pure offering: 1. C. 11. From the new Teſtament are alledged the words of our Lord to his Apoſtles, Do this in Remembrance of me. 26. Matth. And theſe of our Lord to the Samaritan, Woman, Believe me, the hour cometh, 4 John 21. when ye shall neither in this mountain, nor yet at Jeruſalem worship the Father; but they that worship him, shall worship him in Spirit and Truth. And thoſe words of S. Luke 13 Acts. v. 2. And as they miniſtred to the Lord: and thoſe of S. Paul to the Corinthians, You cannot drink the Cup of the Lord, and the Cup of Devills; you cannot partake of the Table of the Lord and the Table of Devills: and in another place, we have an Altar, whereof they could not partake, who ſerved at the Tabernacle.

One would wonder how theſe Texts ſhould be produc't as Proofs in this caſe. Where is the Victim? where is the Prieſt? where are the Ceremonies, the Conſecration, Elevation, Adoration, and Oblation of the Sacrifice? where are the Introitus, the Gradual, the Canon, the Offertory, uſed by the Romaniſts? If the Jews to maintain their worſhip, their Sacrifices, and the different orders of their Miniſters who ſerv'd at their Altats, their High Prieſt, their Feaſts, their Paſcal Lamb, their Continual Sacrifice Morning and Evening, their Scape-Goat, their Ark, their Mercyſeat, their Cherubims, their Diſtinction of Meats, their Circumciſion: if I ſay, to juſtifie theſe things the Jews had produced ſuch Texts of Scripture, and ſaid, theſe contain the Proofs of our Religion, this is our Authority for it, I'am confident they would have paſt for Mad-men; and if the World were once cured of their Prejudices, they would ſay as much concerning the Papiſts. This is one great point wherin Popery is not ſollicitous to keep any agreement with the Scripture, the common Rule of all Christians.

There is no Scripture Evidence for the Pope.There is another Inſtance no leſs notorious than the former. After the Sacrifice it naturally followes that we conſider the Prieſt; now Popery hath an High Prieſt, and Head of the Univerſal Church, a Vicar of J. Chriſt, a Lieutenant of God on Earth: This is the binding ſtone of the Arch, 'tis the Center of the Union; So capital an Affair, that there is no ſalvation without adhereing to this High Prieſt: and muſt we be put off to Tradition for the proof of ſuch an Article as this? what Title is there in the ſcripture to this great Office? what Call to ſuch a Charge? This is alledged, Thou art Peter, and on this Rock will I build my Church: and what thou haſt bound on earth shall be bound in Heaven: feed my sheep: I have prayed for thee that thy faith fail not.

All this is ſpoken by our Ld. to the Apoſtle Peter, and this is the eſtabliſhment of the office and Imployment of High Prieſt, which the Pope claims as his peculiar.

I would that a meer Turk, who is not prepoſſeſt with the ſentiments of a particular ſect, might be our judge in this caſe. Let him look upon the Infallible man at Rome, with his Triple Crown on his head, who pretends to be the Judge, the King, the Spiritual Soveraign of all Christians, even of Kings themſelves: and examin thoſe paſſages cited out of our Law in ſavour of his Pretentions.

'Tis manifeſt that this Turk would believe you mockt him. Where is there any thing here, would he ſay, of the City of Rome, where are the Cardinals, where is there any appointment of this Soveraign Tribunal, to which all the World muſt appeal? If thoſe words beſtow any ſpecial priviledge upon S. Peter, is it ſaid he muſt have a Succeſſor in thoſe Prerogatives? and if he was to have a Succeſſor, is there any one ſyllable, that ſhould make us imagine, that this Succeſſor muſt have his Seat at Rome? 'Tis certain, they may ſay, that S. Peter was at Rome, that He did there exerciſe his Soveraign Authority over the Church, and by couſequence that the Bishops of Rome are his Succeſſors. By what arguments is that proved to be certain, will the Turk reply? By Tradition, muſt the Papiſt anſwer. Common ſenſe will adviſe the Turk to rejoyn, we have loſt the Subject, and miſtake the Caſe; the Queſtion was concerning an agreement with your Written Law, and you carry me off to Ʋnwritten Tradition to prove your Title. 'Tis quite another Queſtion, wherein I perceive you are not of one mind, viz. whether the points of your Religion muſt be decided by Tradition. But be that determined how it will, you muſt needs acknowledg upon the matter of fact, that there is nothing in your Written Law to prove it.

The Invocation of Saints, and the Adoration of Images and Relicks, &c. not proved by Scripture.The Object of Worship, and religious Adoration is a matter of the higheſt moment in Religion, if any thing can be ſo: and I am bold to affirm, that any man muſt have loſt Common ſenſe, and be delivered over to a reprobate mind, who can ſay that this Article muſt be tried by Tradition, and not by Scripture. If then Popery would manifeſt it ſelf to be Chriſtianity, they muſt ſhow that the objects of their Worſhip are to be found in the H. Scripture, and can be proved from thence. They adore God the Father, Son, and H. Ghoſt, but that is not Popery, but Chriſtianity: This doth not diſtinguiſh Papiſts from other Christians in the point of Adoration: But the Sacrament of the Altar, the H. Virgin, Saints, and Angels, Images, and Relicks, which they worſhip, and invoke, and bow themſelves before; this is that which they ought to juſtifie from the H. Scriptures.

Now how can any have the impudence to aſſert, that the Worſhip of theſe is to be found in the Scripture? to prove that the Sacrament of the Euchariſt, or Chriſt in the Sacrament, ought to be worſhipt, they produce neither precept, nor Example, but thoſe words, This is my Body, which they think proves all; but indeed nothing. 'Tis Enough, they ſay, that we know the Body of Chriſt is there, it will follow clearly that we muſt adore it. If it were enough to declare the ſubject to teach us what Honour we ought to pay to it, why did not the Father content himſelf to ſay of J. Chriſt, This is my Son? why did he add, and let all the Angels of God worship him; kiſs the Son, and pay him Homage. Thoſe Appearances of Bread, that to us ſeem to be Creatures in the Sacrament, and in reallity are ſo, do forbid us to adore a Subject, wherin a Creature is ſo ſenſible: that Stumbling-block at leaſt ſhould have been removed by an expreſs Command, ſaying, worship this, as by an expreſs command it is ſaid, Eat ye all of it.

The Religious Invocation of the Virgin, and of the Saints takes up more room in the Popish worship than the Invocation of the true God. There are an hundred Chappells which bear the names of Saints to one that is conſecrated unto God. Where-ever we go, we ſee nothing but Devotions and Altars to the B. Virgin and the Saints; Pilgrimages are undertaken to ſerve and invoke'em; Miracles are expected from them; great Deliverances wrought by their means; and Thanks-givings accordingly return'd to 'em. Their Churches reſound with Letanies, and Ora pro nobis's, much more than with Hallelujah's. In every prayer to God the Saints muſt make a part; for they add the Merits and Interceſſions of the Saints, and pray to God to have regard to 'em, and for their ſakes to ſhow Mercy: the Images of thoſe Saints are expos'd to the Adoration of the People, in their Churches, and even upon their Altars: yea, 'tis not enough to have them in their Temples, but they are plac't in the Streets, and and in the moſt publick places. There they worſhip 'em, kneel before 'em, and carry 'em in Triumph, offer Incenſe to 'em, and pay them all ſort of divine honour. Should an Heathen or an Indian be told, that there is not one word to this purpoſe in the Law of Chriſtians, they could not believe it, and would reckon it prodigious and unaccountable. This is nevertheleſs true: and to manifeſt that it is ſo, we need but look over the Proofs brought from Scripture, by the Papiſts, to ſupport this Idolatrous Worſhip. For Example, David ſaith, Let us kneel before the Lord, and worship before his Foot-ſtool: Abraham and Lot bowed down before the Angels, who appeared to 'em in the form of Men, and they took them to be ſuch: The falſe Prophet Balaam kneel'd down before the Angel: That reprobate Prince Saul bowed himſelf down before the appearance or ſhadow of Samuel, Bellarmin. lib. 1. cap. 13. de Eccleſitriumph. call'd up by the Witch of Endor: and Ahab at the feet of Elijah: Nebuchadnezar King of Babylon at the feet of Daniel: Jacob in bleſſing the Children of Joſeph ſaid, The Angel, who hath preſerv'd me from all Evil bleſs the Lads. Eliphaz ſaith unto Job, Is there any that can anſwer thee? and to which of the Saints upon Earth wilt thou turn thy ſelf? Moſes ſaith, Remember Abraham, Iſaac and Jacob. And Daniel prays for the continuance of Mercy to Iſrael, becauſe of Abraham whom he loved. Theſe are the proofs for the Invocation of Saints; and ſuch as theſe, that they kneeled before the Ark, upon which were the two Cherubims: that they kneeled before the Serpent of Braſs: that God ſaid to Moſes, The place where thou ſtandeſt is holy Ground: S. Paul writing to Timothy, ſaith, the Scripture is holy, thou haſt learnt the Holy Scriptures. Moreover he ſaith, that the firſt day of the week is holy, therfore Images are holy, and we may kneel before them.

Theſe are the Texts which are brought to prove the Invocation of Saints and the worſhip of Images. Doth not this very much reſemble that worſhip of the Virgin, wherin ſhe is called the Redeemer of Mankind, the Queen of Heaven, the Gate of Paradiſe, the Morning-ſtar, the Goddeſs of Chriſtians, and the Salvation of the Living and the dead: wherin ſhe is prayed to, to give Grace, to grant Pardon, to Bind and Looſe, to Save, to Heal, to Protect, to Deliver from Death, from Hell, and the power of the Devil: wherin they build Temples to the honour of Saints, conſecrate Altars to 'em, and ſacrifice the body of J. Chriſt to their Honour: place their Images upon Altars, offer incenſe to 'em, worſhip them, and expect Miracles from them, and render them all ſort of Homage and Adoration. Is it not a ſtrange and horrible blindneſs, that ſhould make men call this a Proof of ſuch Worſhip? Is it not rather to proclaim, that they deſpiſe the H. Scripture, and care not for any conformity to it?

It would be too large to inſtance in all the Doctrines and Worſhip of the Roman Church, and ſhew that they have no agreement with the Scripture: let any man but conſider the Texts they bring for the proof of their fable of Purgatory, Worſhip in an Ʋnknown Tongue, Pilgrimages, and a thouſand other things. There is nothing evident, if this be not, viz. that Popery hath no agreement at all with the H. Scripture. But that this may be more apparent, and manifeſt to all the World, let me make theſe two Reflections, and let the Reader therin follow me.

Chriſtianity and Popery conſider'd in the groſs, are directly contradictory. Firſt, By a Compariſon of the whole Scripture, and all that we find there, with the whole body of Popery; by thus comparing it in the groſs, we ſhall ſee on the one hand the pompous ſhow of the Roman Religion; her High Prieſt ſeated on a ſtately Throne, with his three Crowns, calling himſelf the Supreme Judge of the Church, a Vice-God, the Leiutenant of J. Chriſt, the King of Kings; Magnificent Temples, Altars, Images, and Worshippers, who bow down before Wood and Stone: Altars on which men offer Sacrifice, with all the Equipage of thoſe Religions which do moſt abound in Ceremonies: Prieſts, who are clothed in Myſtical Habits, who perform a thouſand Actions that ſavour of Pride, and are ſaid to be full of Myſteries: Spiritual Judges, ſitting in Chairs of Confeſſion, with Penitents at their feet, repeating all their Crimes, and craving Abſolution. A Worship, wherein creatures are joyn'd in the Praiſes of the Creator, over which eſpecially they have drawn the vail of an unknown Language, that the People and Fools may admire the more what they do not underſtand: Proceſſions, wherin they carry either the Sacrament of the Altar, or Reliques, where ſeveral fraternities march in State and great Pomp, where we ſee all the world bow down to the Earth, and kiſs the Duſt, in honour of the Aſhes of ſome one deceaſed, or of a Rag, which they call the Girdle or Shift of the Virgin, or her Slipper.

On the other hand, let us caſt our eyes upon the New Teſtament, and obſerve the Simplicity of worſhip, which is enjoyn'd there; viz. Prayers, that are the moſt plain, and unadorned, which have God alone for their Object; The breaking a little piece of Bread, in Honour, and for the Remembrance, of the Paſſion of our Lord Jeſus Chriſt; The ſprinkling a little Water upon an Infant, who is to be admitted into the ſociety of Chriſtians; The publiſhing of the Myſteries of the Goſpel with the greateſt plainneſs, and in ſuch a manner as may be profitable to all. If any ſeeth ſomething elſe, beſides this, in the New Teſtament, he will do us a kindneſs to tell us of it. And if this doth in the leaſt reſemble the magnificent and pompous Worſhip of Popery, he will oblige us, by letting us know it. We ought not therefore, only to compare the particular Doctrines and Services of Popery, with particular paſſages of Scripture; but 'tis uſeful, to make this Compariſon between the whole body and maſs of Popery, and the whole body of true Chriſtianity. For theſe objects, placed one againſt another, make the deeper impreſſion, and more ſenſibly diſcover the prodigious difference between Popery and the Common Rule of Chriſtians.

The Papacy is always on the defenſive againſt the Scriptures.The ſecond Reflection, which I would have made upon this ſubject, reſpects the manner, how the Church of Rome defends herſelf, againſt the Accuſation, which we have now brought againſt her. We accuſe her for want of conformity in any meaſure unto that Rule which is common to us both. The natural Method of juſtifying herſelf, would be to take this ſacred Rule and apply it to her Religion, to evidence their Agreement. Indeed the Papacy pretends a willingneſs to try this Method. But it makes itſelf ridiculous in a moſt palpable manner, when it attempts to find its Doctrines and Services in the Scriptures, as we have even now proved. Accordingly it ſtayeth not here; its ſtrength lyes in weakning all thoſe Teſtimonies of the Holy Writings, by which we overthrow its Superſtitions, Idolatries, and Errors. You alwayes find it on its guard, always on the defenſive againſt the Scripture, alwayes wreſtling, alwayes winding, alwayes fighting in retreat, always entrenching it ſelf in a bulwark which is called Tradition. If you object againſt it the expreſs Law, which forbids the making of Images, and bowing down to them; it diſtinguiſheth between an Idol, and an Image; between the Images of falſe Gods, and thoſe of Saints. If you attaque it, with the often repeated Commandment, of ſerving none beſides God, it ſaves it ſelf in the miſts which come forth from the pits of Superstition and Barbarity, I mean the diſtinctions of Doulia, Latria, and Hyperdoulia. If you charge it with the impudent wickedneſs, of robbing the Laity of the uſe of the Cup, againſt the expreſs Command, Drink ye all of it; it retreats to the monſtrous terms of Tranſubstantiation and Concomitance. If you produce expreſs paſſages of Scripture, which ſay, that Jeſus Chriſt was ſacrificed, and dyed but once; it diſtinguiſheth between the Ʋnbloody, and the Bloody Sacrifice. If you prove, that Chriſt hath fully ſatisfyed for our ſins; it diſtinguiſheth between Eternal, and Temporal Puniſhments. If you undenyably make it out, by Scripture, that there is but one Head of the Church; they run to a diſtinction between a Miniſterial and Principal Head. If you ſhow them that the forbidding to marry, and commanding to abſtain from meats, are characters of the Doctrines of Devils, according to S. Paul; they diſtinguiſh between an Abſtinence which proceeds from averſion, out of an Opinion that ſome Meats are unclean; and an Abſtinence, out of a mere deſign to mortify ones ſelf. If you bring them plain Texts, which ſay in expreſs terms, that divine Worship is not to be performed in an Ʋnknown Tongue; they wreſt them, by ſaying, that we muſt diſtinguiſh between Holy, and Profane Languages. In a word, go quite thro Popery, obſerve its combats, you will ſee it every where defending itſelf, by diſtinguiſhing and warding off the Rule of Chriſtianity, which attaques it. If ever there was a Character of Antichriſtianiſm this is one: Antichriſtian, and Antiſcriptural, have a very great agreement. There is no Sect, which deſerves the ſecond Title, more than the Papacy, therefore it is the former. If the Papacy only had the misfortune, of not finding Supports in the Scriptures, and that we could find nothing in them, to bring againſt it; we ſhould ſtand almoſt on equal terms with it, and ought to ſeek ſome other Judge: But the Roman Religion finds nothing in the Scriptures to ſupport itſelf; nay, it finds a thouſand things to ruin and deſtroy it. This is the reaſon, why it treats the Scriptures as an Enemy, whoſe Aſſaults it every where meets, and every where feels its blows.

But, 'twill be objected, Are we not obliged, to anſwer the Heriticks, who abuſe the Holy Scriptures againſt the Truth? Muſt we not, on ſuch occaſions, diſtinguiſh and explain the Rule? To this I reply, that we are obliged to anſwer. But we are not conſtrain'd to be always on the defenſive. For one Blow given by Hereticks, which we are obliged to ward off; they are obliged to ward off a hundred. But Popery, is not able to ſtrike one conſiderable Blow; it is ever on the defenſive. Again, when we defend our ſelves, either againſt Popery, or other Hereſies, we do it with Scripture it ſelf. This Rule of Chriſtians, which furniſheth us with Weapons againſt Hereſy, does alſo furniſh us with a Shield, againſt the Weapons uſed by Hereſy. Whereas Popery ſeeks its defenſive Arms, in Diſtinctions, forged in the Countrey of Tradition, and in the region of Darkneſs.

The Papiſts will not omit here, to bring againſt us, their expreſs Text, This is my body, and will tell us, that, at leaſt in this Poynt, we muſt be on the defenſive. But I anſwer; that ſuppoſing, in this poynt, they thould have the Text on their ſide; yet a ſingle paſſage bears no proportion to a hundred. Again, I reply, that this text is far from expreſly aſſerting Tranſubſtantiation; at the moſt, it can only favour a real Preſence; but determines not the manner, how the bread is the Body of Chriſt. Who denyes that the bread is the body of Jeſus Chriſt? Do'nt we grant it, with all Chriſtians? But is there the leaſt hint in theſe words, that it becomes ſo, rather by way of Tranſubſtantiation, than by way of Conſubſtantiation, or Impanation, or Myſtical and Spiritual Communication?

The modern Methods uſed by the French Converters, prove that their doctrines are not conformable to Scripture.Laſtly, I wiſh a third Reflection may be added to the two former; and that the new Method of the Gentlemen Reconcilers, as the Bishop of Meaux, and Dr. le Fevre, ſhould be attentively conſidered. This Method conſiſts not, in ſhewing the Conformity of Popery, unto the common Rule of Chriſtians; but in excuſing, palliating, and diſguiſing the Doctrines and ſervices of the Church of Rome. The ordinary Method uſed by the old true Popery, was to put the Rule on the rack, to make it agree with its doctrines; but the deſign of this new Popery, is to rack its doctrines, to make them agree with the Rule.

Both theſe Methods do equally diſcover, that which we are now proving; viz. that Popery hath no conformity with the Rule of Chriſtians. If Popery did agree with this Rule, why is the Text ſo rack'd? on the other hand, if the Rule accords with its doctrines, why muſt they ſtrain, pare, maim, and alter them, to make them agree with the Rule?

CHAPTER V. A continuation of the fourth character of Antichriſtianiſm, which is found in the Papacy; the profane abuſing of the ſacred Scriptures, that it is guilty of.

WE have ſeen the firſt ſort of injuries, that the Papacy offers to the Scriptures; viz. that it hath diſcarded them, and is not at all concern'd, to be conformable to them. I am bold to ſay, that in this, we begin to perceive a Character of Antichriſtianiſm: But it will much more evidently be diſcern'd, in the two other kinds of injuries, which the Papacy offers to the common Law of Chriſtianity. The firſt of theſe two laſt kinds of injuries, is the Abuſing of them. There is none, who doth not account it a mark of Reprobation, in Judaiſm; the horrid abuſing of the holy Scriptures, which this Religion is guilty of at this day. By the engins of the Cabbala, they draw out of them their moſt impure dreams and fancies. The inſolent manner, in which the Socinians abuſe and wreſt the paſſages of the New Teſtament, is not leſs a mark of Reprobation, in this Sect; than 'tis one in Judaiſm, that they abuſe thoſe of the Old Teſtament. All Antichriſtian Sects agree in this, that they abuſe and wreſt the Scriptures. And if we make it evident, that no Sect is ſo guilty in this matter, as the Papacy; in my judgment, there is juſt ground to conclude, that it is Antichriſtianiſm in the utmoſt degree.

Abuſing of the Holy Scriptures in raſ • lery.I ſhould not do it any great wrong, if I ſhould charge it, with the horrid profanations of the Holy Scriptures, made by thoſe, who employ paſſages out of them, in their jeſts and impious Satyrs. I know very well, that in this Age, there are Libertins of all Sects, who make ſport for others, by theſe Impieties. But 'tis as true, that this wicked Practice oweth its Original to Popery. 'Twas the Ignorance and lazineſs of the Monks, that gave it birth at firſt; afterward the Libertines of Rome and Italy brought it to perfection. This Curſed language, is the ordinary talk of Paſquin, and Marforto at Rome; I have related divers Inſtances in my Legal Exceptions. Prejud. part 2. cap. 9, 10, 11. But I intend not to ſpeak of this abuſing of the Scriptures, or to make it a Character of Antichriſtianiſm; 'tis that, which is found in their Doctors, and grave Authors.

The Papacy delights to falſify the Scriptures.We may place in the Beginning of their Abuſes of Scripture, there falſifying, or corrupting of it. 'Tis an intolerable boldneſs, and a deteſtable contempt of a Rule, to corrupt and falſify it, in order to make it favourable to our actings, and draw it into our party. But this field of Corrupting, is ſo vaſt, that I dare not enter into it, for fear I ſhould not get out again. 'Tis in vain to chaſtiſe theſe Gentlemen for theſe faults, they ſtill repeat them again. They not only plead for the old Corruptings of Scripture, but they make new ones. Particularly in this Age, they have combined by a falſe verſion to falſify that famous paſſage in the 13th. of Acts, v. 2. where S. Luke h • th the expreſſion of miniſtring unto the Lord, which Veron tranſlates, they ſaid Maſſe to the Lord; and the Tranſlators of Port Royal, they offer'd ſacrifice to the Lord, which is as bad as the other.

Therefore paſſing by this head of Falſifications I ſhall inſiſt upon the ridiculous, and abuſive applications of Scripture, which the Papists make, to prove certain of their Doctrines. For example, to prove that departed Saints know our neceſſities, and may be invoked, a Doctor cites theſe words as from S. John, Every thing that was made, was life in him; whereas no ſuch words are to be found; for the Evangeliſt only ſaith, without him was not any thing made, that was made. But if the Text did ſpeak as he pretends, every one perceives, how much it is to the purpoſe, to prove Invocation of Saints. To prove, that Saints are our Mediators, they cite theſe words of the 7 chap. of the Epiſtle to the Hebrews, he is able to ſave to the uttermoſt all that come to God by him. Is not this a rare proof? If any paſſage deſtroyes the Mediation of ſaints, 'tis this.

If there be a bad Tranſlation, and any paſſage ill rendred in a Greek, or Latin Verſion, the Papiſts are ſure to make uſe of them; we may ſay, theſe are for their tooth. Thus, they make uſe of that falſe verſion of the Text,Gen. 3.15. where God ſaith, and it shall bruiſe thy heel; which the Vulgar Latine renders: and she shall bruiſe thy heel; which the Papiſts apply to the Virgin, in order to make her the Redeemer of mankind, and the object of adoration. S. Paul in the 11. Ch. of the Epiſtle to the Hebrews, ſaith that, Jacob worshipt, leaning upon the top of his ſtaff; i.e. he lean'd upon his ſtaff, to bear him up, whiles he worſhipt; the Vulgar Latin hath corrupted this paſſage, by translating, adoravit faſtigium virgae, he worshipt the top of his ſtaff; a miſtake as palpable, as 'tis groſs; and yet the Papiſts, receive and defend it, as very proper, to juſtify the worſhip of Images: For you need only ſuppoſe that his ſtaff had an Image on its head.

How the Canoniſts abuſe the Scriptures.If we would ſee, theſe Abuſes, and ridiculous applications of Scripture, in their deformity, we muſt read the Canoniſts; Authors, who have a great, yea a ſoveraign Authority at Rome. You will find theſe men, proving the twofold power of the Pope, from the two Swords, which the Apoſtles had, when Chriſt was ſeized by Judas. Jeſus ſayd, It is enough; he did not ſay, 'Tis too much; therefore the ſpiritual and temporal power, belong to the Pope. Moſes relating the Hiſtory of the Creation, ſaith, In the beginning God created, &c. in principio, and not in principiis, in the beginnings: therefore the Pope is the only Prince, the only Soveraign of the Univerſal Church: you are a Manichee if you underſtand it otherwiſe. Chriſt ſaith to Peter, Feed my sheep, in general; and not ſuch and ſuch ſheep, in particular; therefore the Pope is the Ʋniverſal Paſtor of the Church. S. Paul ſaith, the powers are ordained of God; i. e. that all Kings are the Popes vaſſals. Moſes tells us, that God made two great Lights, the Sun and the Moon; the Church is the Moon, therefore the Pope is the Sun; the Guide, and Light of the Church. Chriſt ſaith to Peter, put up thy ſword into its sheath; therefore the Pope is to manage the ſword, and take away Crowns from Kings, as he pleaſeth. God ſaith to the Prophet, I have ſet thee over the Kingdoms, to root out and to plant; this is another expreſs text, to prove that the Pope may dethrone Monarchs, and make new Soveraigns. S. Paul writes to the Corinthians, he that is ſpiritual judgeth all things, yet he himſelf is judged of no man: therefore the Pope may condemn, and judge whom he pleaſeth: but as for him tho he is a Sorcerer, Sodomite, a Pagan, he ought to be let alone, and leſt to the judgment of God. Chriſt ſaid concerning himſelf, all power is given me, in heaven and earth; therefore the Pope may challenge this as Chriſts Vicar.All the Kings of the earth shall worship him. We did honeſtly believe, that this paſſage, reſpected Chriſt, and none beſides; but thanks to the Canonists, we now unſterſtand, that the Pope muſt be worship'd, and that all Kings muſt kiſs his Pantofle, this Text ſaith ſo. He hath put all things under his feet; The Kings of Tarſis shall bring him preſents, i. e. the whole world, ought to pay homage to the Pope.

Scriptures abuſed by the Myſtical Authors. Their Mysticall Authors, (who have written whole books, for this very end, to explain the myſtical ſignifications of the Ceremonies of the Church, and of the habits of the Prieſts) come not behind the Canoniſts, in impertinent applications of Scripture. The Prieſt puts a hood on his Head, which is call'd the Amict; the reaſon given is becauſe S. Paul ſaid, take The Helmet of Salvation. He wears a linnen Surplice, which is call'd an Albe; the reaſon is, becauſe 'tis written, let thy Garments be White. This Surplice muſt be embroider'd, about the edges, becauſe 'tis written, the Queen shall be brought in raiment of Needlework. They who are pleaſed with ſuch ſtuff, may find, many other Inſtances, in our Exceptions. I will add no more of this kind, becauſe they are meerly triffling: But will proceed to their Blaſphemies. Thus we ought to call thoſe impious and profane applications, which the curſed votaries of the Roman Church, make unto the Saints, of that which belongs only to God, and his Eternal ſon.

Blaſphemous applications of the Scriptures.Beſide thoſe blaſphemous and curſed Applications which are every where ſcatter'd in their Writings; the lying Spirit, hath taken care, to compile a whole body of them, in two Books, the one is call'd, The Ladies Pſalter, compoſed by Bonaventure; the other, the Bible of Mary, by Albertus Magnus. In theſe two Books you will find, all the great, and glorious things, which the Scriptures ſpeak to the Creators Glory; applyed to the Glory of the Creature. 'Tis not the glory of God, which the Heavens declare, 'tis that of the Virgin; The Heavens declare your Glory, O Virgin. The 27 Pſal. celebrates God, as the Light of Believers; but 'tis no longer He, the Virgin hath his room; O our Lady (ſay they to her) my Illumination comes from your face. The 31 Pſal. maketh God the object of the Soul's Confidence; but they addreſs thoſe excellent words unto the Virgin, and ſay to her; Mother of God, I have truſted in you. I shall not be confounded forever; take my Soul into your Favour and Mercy; I commit my Soul, into your hands, O incomparable Virgin. Nothing is more peculiar to God, than the exerciſe of Mercy, which the Pſalmist implores in the 51 Pſ. Have mercy upon me, O God, &c. The Papiſts pull God out of the Throne of grace, and teach their Penitents to ſay, Have mercy upon me O our Lady, who art call'd the Mother of Mercy; and according to the bowels of your Compaſſions, purge me from mine Iniquities, pour out your Grace upon me, and take not your ordinary Clemency away from me: For I will confeſs my Sins before you; I will accuſe my ſelf of my own faults. The Pſalms of David are peculiarly conſecrated to the Glory of God, this is the reaſon why the Pſalmist, every where ſings the praiſes of God, and celebrates his Greatneſs; but all this is applyed to Mary. For inſtance, that excellent 103 Pſalm, which begins, Bleſs the Lord O my Soul; is thus changed My ſoul bleſs the Mother of Jeſus Chriſt, and all that is within me glorify her Holy Name: Forget not Her Benefits, Her Favours, and Her Conſolations: by Her Grace, ſins are forgiven; by Her Mercy, Diſeaſes are healed. There is the ſame ſtrain from the beginning to the end of the Pſalter.

The Bible of Mary, is written on the very ſame deſign. Whereas the true diſciples of J. Chriſt, find him every where in the Old Teſtament, (not only in the Predictions, and Types, but even in ſuch paſſages, where few would have ſought him;) This Bible of Mary finds the B. Virgin every where in the Old Teſtament, agreeably to its deſign, which is, (as the Author tells us) to apply unto the moſt Holy Virgin Mary, the Mother of God, almoſt every thing, which is in the H. Bible. In proſecuting this deſign, the Virgin Mary muſt be found in the firſt word of the Bible. By the Heavens, which God created in the beginning, we muſt underſtand, the Empyreal Heaven, i. e. the Lady of the World, the V. Mary. When God ſaid, Let there be Light; the meaning is, Let Mary be begotten and born. Every thing that is Great, and Singular in the Antient Hiſtory, is Mary. She is the Altar, which Noah built to God, after the Deluge: the Holocauſt, in which God will ſmell a ſweet ſavour, is the Prayers of the ſame Virgin: the Virgin is the Bow in the heavens, of which 'tis ſaid, when I bring a cloud over the Earth, the bow shall be ſeen. She is the myſtical Ladder, which Jacob ſaw in a Dream; for by her, the Son of God deſcends to us. and by her, we aſcend to him; she is the Gate, thro which we enter into the Kingdom of God: 'twas of the Virgin, that Jacob ſpoke, when he ſaid, how dreadful is this place, 'tis the Houſe of God, the Gate of Heaven. The Jewiſh Tabernacle, and all its parts, did reſpect the Virgin. She is the Ark of the Covenant, that is gone into Heaven before us to prepare us a place there. She is the Mercy-ſeat of pure Gold, becauſe she was ſanctifyed above others, in her Mothers womb. She is alſo the Altar of Burnt-offerings; becauſe she is the Reconciler, and hath taken this Office at her going into Heaven. We may judge of the whole piece, by theſe ſmall ſhreds.

A thouſand, and a thouſand Copies, have been taken from theſe two famous Originals; the antient Preachers of the Roman Church, adorned their diſcourſes with theſe excellent flowers. For example in Solomons Song, they found a large field for theſe profane applications. There the H. Spirit, in a myſterious manner, ſets forth, the Wonders of the Union between J. Chriſt, and his Church, by the Emblems, of a Bridegoom, and a Spouſe, Theſe profane wretches apply all this to the Virgin, as if the Myſteries of our Redemption, and Union with J. Chriſt, were verifyed, and fulfill'd in her. And to give greater authority, to all theſe ſhameleſs applications, they were brought even into the Hymnes of the Roman Church. In them they ſay to the Virgin, Tu quoe furentem Leviathan, ſerpentem, tortuoſumque, &c. Thou bruiſeſt under thy feet the furious Leviathan, and the crooked Serpent: an Elogy which the Oracle in Geneſis gives to the Bleſſed Seed, i. e. to J. Chriſt. Another hymn ſpeaks thus to her, Scala Jacob, ora pro nobis; Jacobs Ladder, pray for us. Nor is leſs done to the other Saints; every one of 'em, hath his proper Votaries; eſpecially the modern Saints, are much more feaſted and careſſed than the old. The book of the Conformities between S. Francis, and J. Chriſt, is full of theſe Abominations. That Author will have, that God had his eye on S. Francis, when he Created the firſt man. For to him, thoſe words ought to be applyed, Let us make man in our Image after our Likeneſs, and let them have dominion over the Fish of the Sea and over the Fowl, &c.

There are none, who have been ſo extravagant in abuſing the H. Scripture, as the Preachers of the Papacy. For they have adopted all theſe profanations, and over and above, have peculiar ones of their own. 'Twas their profeſſion, to make the Scripture ridiculous, and abſurd, by impertinent Expoſitions, by expreſſions fit for the Stage, and by the language of a Farce, which they ſtill uſed in all their diſcourſes. If any ſhould dare to deny this, we have at this day enough to convince the incredulous, in the Sermons of Menot, of Maillard, of Barelette, V. Exceptions. from which we have made conſiderable citations; and the conſulting them, will be uſeful to let us ſee the Character of Popery. Tho their Preachers are not ſo ſottiſhly extravagant in this age, yet 'tis certain, that the ſame Character is to be diſcern'd in thoſe who are newly come out of the Convent, and have not convers'd with the world.

The Writers of Controverſy, Scripture abuſed, by Controverſial writers. ought to be much more exact, and circumſpect, in the uſing of the H. Scripture. Preachers, and thoſe who write Books of Devotion, have ſome Priviledge in this matter, and may take ſome liberty in their Applications of Scripture; provided, that theſe applications are ſutable to bring the ſoul unto God. But when we alledge Scripture, as an evidence, to decide a Controverſy, we muſt keep cloſe to the true Intent of the H. Spirit; Nevertheleſs, one would pity, and bluſh for the Controverſial writers of the Church of Rome, who boldly abuſe and wreſt the Scripture, to prove their Doctrines. We have ground already to ſay, that all the proofs, ſhe brings from Scripture, are real Abuſes of it. And what we have diſcourſed above, to prove that the Papacy is not in the leaſt ſollicitous to have a conformity to the Rule of Chriſtians, might be repeated here: But beſides thoſe abuſes, which the Papiſts are forced to employ (otherwiſe they muſt in plain terms grant that the Scripture is not their Friend, beſides thoſe, I ſay, we may find others, which they could have ſpared.

Are not the words of Christ to S. Peter, Thruſt out a little from the land, Panigarola. and Launch out into the deep, an excellent proof, that S. Peter was firſt to erect his Epiſcopal Seat at Antioch, and afterward to erect the Popes See, and the Soveraign Tribunal of the Church in the City of Rome? Pſal. 110.2. The Lord shall ſend the Rod of thy ſtrength out of Zion; rule thou in the midſt of thy enemies. Behold an expreſs Text to prove the ſame thing, viz. that Rome is to be the Metropolis of the Church, the Queen of the world. Chriſt ſaith to Peter,Bozius. Follow thou me, i. e. Go and place thy Seat, and that of my Kingdom at Rome. Behold I lay in Ston for a foundation a tryed ſtone, a pretious Corner ſtone, i. e. I will eſtabliſh the Pope, to be the Lieutenant of God, and the Vicar of Jeſus Chriſt on earth.Bellarmin. There is one Lord, i. e. The Pope is the only Soveraign of the world. Where two or three are gatherd together in my name, Panigarola. there I will be in the midſt of them, i. e. The Pope alone hath Authority to call general Councils.Bellarmin. Let a man, ſo account of us, as ſtewards of the myſteries of God; i. e. There is a Treaſure of Indulgences in the Popes keeping, which he may diſpenſe, as he pleaſeth. Verily I ſay unto you, Eckius. this generation, shal not paſs away, till all theſe things be fulfilld: This ſignifieth, that there ſhall be a conſtant ſucceſſion of Bishops in the Roman Church. Looſe him, and let him go, did Chriſt ſay concerning Lazarus: And this denotes, that the Church hath a Soveraign power, to damn, and ſave,Eckius. to make Articles of Faith, to fetch Souls out of Purgatory, &c.

The Church muſt be rich, and wealthy, and poſſeſs almoſt a third of the revenues of Chriſtendom; Bozius. becauſe S. Paul ſaith, We that are ſtrong, ought to bear the infirmities of the weak. Touch not mine anointed, do my Prophets, no harm: i. e. All the Bishops, and Prieſts, tho they poſſeſs all the revenues,Eckius. yet ought not to bear any publick Charge.

Saints muſt be invoked, becauſe David ſaith,Bellarm. Let the ſaints be joyful in glory. They govern the world;Eckius. for David ſaith, They shall have two-edged Swords in their hands. They intercede for us in heaven; for the Scripture ſaith, For this shall every one that is godly, Coſterus. pray unto thee, in a time when thou mayeſt be found. They know our Neceſſities; for God ſaith to Moſes, I will make all my goodneſs paſs before thee. We muſt worſhip the Reliques of Saints; for Chriſt ſaith to his diſciples, Not a Hair of your Heads shall perish; Bozius. The Hairs of your Head are numbred. 'Tis the B. Virgin which gives us Grace, to grow in Faith; for 'twas ſaid to Adam, and Eve, Be fruitfull and multiply.

The Church hath done very well, in taking away the Cup from the Laity; for God foretold to Eli, that his Poſterity ſhould entreat the chief Prieſt, to put them into one of the Prieſts Offices, Eckius. to eat a piece of bread. Confeſſion is of Divine Right, and abſolute neceſſity; for S. Peter ſaith, that Apoſtats are like a Dogg, that returns to his Vomit. Turrian. pro Epiſtol. Pontif. l. 4. c. 17. The Authors gloſs deſerves the pains of tranſcribing it whole. What is it to vomit up ſins, as a ſick stomach doth? We muſt follow the ſtrain of the Metaphor. Tell us, where do we vomit, but at the mouth; why do we vomit, but to eaſe and purge our ſelves. Grant therefore, that the Soul is purged, by a certain ſecret vomiting of ſins. i. e. by ſecret Confeſſion, or elſe you give the Apoſtle the Lye. The Unmarried Life of Prieſts, is of divine Right, and of abſolute neceſſity; for S. Paul, enjoyns a Bishop to be ſober and chaſt, Bellarm. Turrian. and he reaſoned before Felix of Righteouſneſs, Temperance, and Judgment to come.

They who have a mind to ſee a greater number of theſe Abuſes, may find it, in our Exceptions, where we have cited both the Author and Book. But here is enough to underſtand the Spirit of theſe Gentlemen. In earneſt, we may ſay, that they do very ill, when they diſpute with ſo much heat againſt the Scripture, to maintain a certain other Rule of faith, which they call Tradition. They have good ſtore of Scripture; for with their Method, there is nothing which they do not quickly and eaſily find there. But if this Method of theirs be good for ought, they muſt permit us to make ſome uſe of it, and to conclude, that, by this, they diſcover, that they bear no reſpect to Scripture. And that 'tis not their fault, if it be not accounted the moſt ridiculous Book in the world.

CHAPTER VI. The Concluſion of the fourth Character of Antichriſtianiſm, which is found in the Papacy, viz. the Affronts that it offers to the H. Scriptures, both in words, and actions.

THat which we have already diſcourſt,Exception 14. part 2. chap. 7, 8. is enough to veriſy that Oracle, in which 'twas foretold, that the Papacy, or Antichriſtianiſm ſhould blaspheme God, his tabernacle, and his Saints. For the greateſt part of thoſe Abuſes of Scripture, which we have mention'd, are real Blaſphemies. But to finiſh this Character of Antichristianiſm, we muſt add a third kind of Injuries, which the Papacy offers to the Scripture, theſe are the Affronts that it puts on them, to take away all their Credit in the minds of men Here, we clearly perceive, that the Papacy carries it exactly like an Enemy to the Scripture. Men employ againſt enemies, Offenſive, and Defenſive Weapons, they ſtrike at them, and ward off the Blowes given by them. 'Tis exactly on this manner, that the Papiſts act towards the Word of God; on the one hand, they perpetually ward off, and repulſe, they diſtinguiſh, and wreſt it; and on the other, they accuſe, they vilify, they deſtroy the Scriptures, as much as lyes in their power.

Firſt, the Papiſts ſpeak with the greateſt Diſreſpect and Contempt of the H. Scriptures, with reſpect to the Need we have of them. They aſſert,In the opinion of Papiſts, the Scripture may very well be wanted. that the Church may very well want them, and with leſs inconvenience, than in thoſe Ages, when 'tis certain there was no H. Scripture. After that theſe H. Books were written, one part of them hath not only been layd out of the way, but utterly loſt, thro the injurie of Wars, and the Babyloniſh Captivities; And yet the Church, hath always been preſerved in her Vigour, Catechiſme of W. Bayly. by the aid of Tradition, &c. Thus, even at this day, The Church may be well enough preſerved without the Scriptures. Another famous Author tells us,Coſterus. that 'tis not the intention of God, that his Church should depend on theſe Paper, or Parchment Writings. Another ſaith,Lindanus. That as long as the foundation of Apoſtolick Tradition remains intire, the Church would have no loſs, if the Scriptures should be loſt, burnt, or deſtroyed. John Faber, Vicar of the Biſhop of Conſtance, in the time when Zwinglius lived, boldly aſſerted, that the Old and New Teſtaments might well be miſt. And Cardinal H • ſius ſaith, that it would go better with the Church, if ther • were no written Goſpel. I know not what name to give, if theſe are not to be call'd Blaſphemies.

The Papiſts charge Scripture with Obſcurity.The Second Affront, which the Papacy, puts on the Scriptures, is an endeavour (ſeeing it cannot aboliſh them) to perſuade men that 'tis an Obſcure Book, good for nothing but to occaſion hereſies. Every one (ſaith Bayly the Jeſuite) makes the Scriptures go in the track of his own fancy. All Hereticks make uſe of them, as a Noſe of Lead, or of Wax. The Scriptures (ſaith Coſter) are very obſcure, and ſuffer themſelves to be drawn any way, like a Noſe of Wax, and to be applyed to any impious Opinion that you pleaſe, as a leaden Rule. 'Tis a dead letter (ſaith Pighius) that endures every thing, written with Ink and Paper, which you may mangle and corrupt with falſe Expoſitions. Tis a Sheath, that receives all kinds of Swords, not only thoſe of Steel, but of Lead, of Copper, of Wood; for you can (with its own leave) draw it to be on your party, by interpreting it as you pleaſe. We must (ſaith one of theſe Gentlemen) remember this, not to refute the Hereticks by Scripture; Men diſputed againſt Luther with Scripture, 'twas this that kindled the flame which burns to this day? 'Tis a prodigious blindneſs, in which there is ſomthing ſupernatural, that men ſhould come ſo far, as to utter ſuch Blaſphemies; and that at this day men ſhould not be afraid to repeat them.

Scripture inſufficient.The Third Affront, tho Papiſts offer to the Scriptures, is their aſſerting them to be inſufficient and imperfect, and that they cannot ſerve as a Rule of Faith. They employ their greateſt Engins to eſtabliſh this Principle,Councill of Trent, Seſ. 4. that Traditions ought to be regarded, with the ſame reverence, and veneration, that is given to the Scripture: Yea, that Traditions excell the Scriptures, becauſe the H. Scriptures cannot ſubſiſt unleſs confirmed by Tradition, Baron. Tom. • . Annal. whereas Traditions keep their ſtrength intire, without the H. Writings. We ſtand more in need of Tradition, than of Scripture; for the Scriptures only furnish us with a dead and dumb letter: But Tradition, as the Church holds it forth, helps us to the true ſenſe, which is not indeed diſtinctly layd down in the Scripture, yet is the real word of God. W. Bayly. Nothing is more injurious to the Scripture, than this. Nothing is more contrary to the intention and wiſdom of God, than to ſuppoſe, that he hath given a Rule of Faith, which cannot regulate Faith, which is too ſhort by more than three quarters, which is crooked, dubious, flexible, and altogether uſeleſs, without the aid of another Rule, (that is unknown to all Chriſtians, excepting a ſmall number of Learned men, who alone are capable of conſulting it.)

Scripture hath no Authority.The fourth Affront, that Popery offers to the Scriptures, relates to their Authority: They have no Authority, without the teſtimony of the Church. Without the Authority of the Church, Bayly. we should have no more Obligation, to believe the Scriptures, than the Hiſtory of Titus Livius. The Scripture, Hoſius. if deprived of the Churches teſtimony, have no more Authority, than Eſops Fables. How know we (ſay they) that the Writings which go under the name of Moſes, are his, ſeeing we never had a ſight of the Originals? And if we should, who could aſſure us, that they were writ by Moſes's own hand? Again, if we could be aſſured of this, what certainty have we, that, what Moſes writ, is true? Who shall aſſure us, that the Evangeliſts were Witneſſes to all that they report? But tho we should believe, that they ſaw and heard all the Actions, and Diſcourſes of J. Chriſt, which they report, yet they might forgett, and lye, as every man may deceive, and be deceived. How can we again know with certainty, Pighius. that what goes under their names, are their true Writings, and not corrupted or forged? I know not what kind of Temper a man muſt be of, who can read and hear ſuch things, without trembling. He that ſhould ſpeak at this rate of the Alcoran at Conſtantinople, would be impaled alive. An Infidel cannot ſay more, to deſtroy all the Authority of the Holy Scriptures.

The ſeveral ways uſed by Papiſts to take away the Credit of the ſcripture.'Tis not enough to theſe Gentlemen, to affront the Scriptures, by theſe four Accuſations: 1. That they are not neceſſary to the Church. 2. That they are obſcure. 3. That they are defective. 4. That they have no Authority, as to us, without the Church; there is no Method imaginable, which they employ not, to diſhonour them. They tell us, that they were writ only Occaſionally, and not at all with any deſign to make them a Rule of Faith. An Evangeliſt, or an Apoſtle, wrote a Goſpel, or an Epiſtle at random, by chance, and on particular private deſigns. Afterward the Church collected thoſe looſe writings into one Book. But ſeeing theſe were not writ by one or ſeveral perſons, writing in concert, we cannot find in them a Syſtem of Faith.

Can any thing be ſaid, more affronting to the H. Spirit, who ordered the pens of theſe Writers, and the occaſions that obliged them to write? The Papiſts talk juſt as if the Apoſtles had writ meerly on their own deſigns, without any Inſpiration. But did not the H. Spirit, who moved them to write, deſign their writings collected together ſhould be the true Rule of Faith?

To leſſen the Credit of the Canonical books, that are truly divine, Popery hath joyn'd with them fabulous books; a tale of Tobit, a Romance of Judith, of Bel and the Dragon, of Suſanna. This tends to diſpoſe the minds of men, to believe whatever they have a mind to propoſe: ſeeing the verieſt Fables, when authoriz'd by the Church, ought to be received as Truth; and the greateſt Truth, deſtitute of the Churches Teſtimony, may be rejected as a Fable.

This is not yet enough: the more effectually to aboliſh the holy Books, and their Authority, they affirm, that at this time, we have not the H. Scriptures compleat. Many Books (ſay they) are loſt; we have not the Book of the Wars of the Lord, mention'd in the Book of Numbers. We have not the Books of Gad, and of Iddo. Solomon wrote concerning plants, from the Cedar, even to the Hyſſop, and I know not how many thouſand Parables, and Songs, which we have not. S. Paul wrote a third Epiſtle to the Corinthians, which is loſt, one to the Church of Laodicea, and perhaps many others, which are not to be found; and who knows whether in all theſe writings that we have not, there were not innumerable things, which would have made the Rule of Faith more compleat. Perhaps, what is come down to us, are only ſome Planks eſcap'd from a Shipwrack, which hath ſwallowed up the Veſſel. All the ſacred Books of the Old Teſtament were burnt, at the ſacking of Jeruſalem under Zedekiah: Afterward Ezra gather'd what he could of the ſcatterd pieces; There are Popiſh Authors, who diſcourſe at this rate.

Yea, they go further; Thoſe Books of Holy Scripture, that are preſerved, are yet corrupted, and alterd; The Jews out of hatred to the Christian Religion have corrupted the Originals: at the beſt, theſe Originals are loſt, and the Copies have felt the injuries of Time, and the fate, that is inevitable to all antient Books: having for above three thouſand years, paſt thro the hands of ſo many ignorant perſons; many things may have been changed in them. Beſides, they are dead Languages, in which theſe Books are written; ſuch as we underſtand not; we are not skill'd in their Grammar; we know not the ſignification of their words. This is what they diſcourſe at this day.

Laſtly, to compleat the Affront, they pull away theſe books out of the peoples hands: they affright them with theſe, as if they tended to ruin their ſouls. They tell men, that it never was the intention of God, to abandon his Scriptures, to the indiſcretion of the Laity. And on this pretence, the Scripture is become a ſecret Book, (hid under a barbarous Language) to which none is allowed to approach, unleſs he is aforehand initiated in their Myſteries.

At preſent I appeal to the Conſciences of all the men in the World, whether the Behavior of Papiſts towards the H. Scriptures, be not exactly like that of an indicted, and convicted Criminal, who goeth about to reproach the Witneſſes, and reject the Judges. How long will this fatal inchantment laſt! and when will men begin to perceive this Character of Antichriſtianiſm, which is ſo manifeſt? If Popery be Chriſtianity, why doth it ſo blame and reproach the Law of J. Chriſt? If the Scriptures are favorable to it, why goes it about to take away their credit; and why doth it hinder the reading of them?

The vain Excuſes of the modern Papiſts, as to the preceding Points.In our dayes, thoſe Impoſtors, who are call'd Converters, are ſtill telling their Diſciples, that the moſt of theſe proceedings are falſe; that which is true as to them, was only the miſtakes of ſome violent ſpirits, who are condemn'd by the reſt; and laſtly, that all this, is paſt, and gone; that at the preſent, the Scriptures are in due eſteem, Tranſlations of them made, and put into the hands of the Laity, with Exhortations to read them. And thoſe poor blind Creatures, who are willing to be deceived, believe all this. But they ought to remember, that even in this preſent age, Cardinal du Perron, hath heaped together, every thing, that might make the Scripture ſuſpected, and contemptible; pleading, that ſome things in it, ſound like Fables, others are apt to raiſe in the mind indecent and diſhoneſt Imaginations, as ſome Expreſſions in Solomons Song; the Hiſtory of Balaams Aſſe which ſpoke; and the Jawbone of an Aſs, with which Sampſon ſlew a thouſand Philiſtins, &c.

'Tis in our age and very lately, I confeſs, that the Gentlemen of the Port Royal, have wrote, that we ought to read the H. Scripture, Mr. Arnauld that it ought to be in the hands of the Common People, that it is full of holy Unction, and of great Efficacy and Vertue for Sanctification and Edification. But it is likewiſe very lately ſaid by theſe Gentlemen,Mr. Nicole's apology, &c. Prejudices, &c and Calviniſts convicted of Schiſm. That it would be a Folly more plain than the day, to go about to prove by Scripture that the Goſpells according to S. Matthew, and S. Mark, are of divine authority: that we never ſtop the mouths of the profane with our new Rule of Scripture without Tradition: that the H. Scriptures have ſaid nothing concerning the Divinity of J. Chriſt, which may not be evaded: that no Interpretations of Scripture are more than probable: that the S • cinian Hereticks find as much there for their cauſe as we for ours; that there are ſome texts of Scripture which do naturally lead men to Error. Behold what all their commendations of the Scripture do amount to! This is juſt the ſame thing that the Ancient Papiſts were wont to ſay, that the Scripture is a Noſe of Wax, a Leaden Rule, a Sheath for any Sword. The terms are different, but any man may perceive that the ſenſe and meaning is altogether the ſame.

Laſtly, It muſt be obſerved, that for eigh • hundred years the common People in the Church of Rome have not known what the Scripture was, and that the reading of it was forbidden them by their Popes, Bishops, Councils, by the Indexes of forbidden Books, and by Parliaments. Mallet hath prov'd this againſt Mr. Arnauld, in an irrefutable manner, to which he never thought fit to make any Reply. He only inſiſts on the Queſtion of Right, viz. whether the reading of the Scriptures ought to be forbidden to the People: he hath ſucceſsfully prov'd that it ought not. But he durſt not meddle with the Queſtion of Fact, whether it hath not been always the practice of the Roman Church to forbid the Common People to read the word of God. He did well not to touch upon that, for he could not have done it, but to his own Diſhonour. Therfore let our New Converts to Popery no longer deceive themſelves, by regarding the Church of Rome only in that ſmall part of it which is in France, and hearken to that inconſiderable number of Popiſh Doctors, who ſeduce them; for they ought to know, that even at this day in Spain and other places, to have the Bible in the vulgar Language is a Crime to be puniſht with Fire and Fagot, and the Inquiſition.

Popish diſpenſations contrary to the Law of God.'Twere eaſy to inlarge this chapter concerning the injuries and outrage that Popery is guilty of againſt the Scripture, without digreſſing, or going far; we need but conſider the bold attempts of the Pope and his Clergy to diſpenſe with the law of God, and act contrary to it: no greater violence or affront can be offer'd to any Law, than to command what it forbids, and forbid what is commanded by it. This is the caſe with the Church of Rome. Popery requires the making of Images, and injoyns the worſhip of 'em; the Law of Chriſtianity forbids it. Popery forbids the eating of all ſorts of meat, at all times, and forbids the marriage of the Clergy; both are allowed by the Great Law of Chriſtians. It grants diſpenſations contrary to the Old and New Teſtament, it diſpenſeth with the obſervation of the moſt ſolemn vows made to God, and with Oaths of fidelity made to Kings, wherein the name of God is invok't. It diſpenſeth with that ſacred and inviolable commandment of childrens obedience▪ to their Parents, and permits girles of twelve or fifteen years old to caſt off the Paternal yoke that they may enter into a Nunnery. It authorizeth the revolt and rebellion of Children againſt their own Fathers, even ſo far as to permit them to uſurp their Crowns, and overturn their Thrones, as is evident in Hiſtory. It eſtabliſheth new Sanctuaries and places of refuge in their Churches to ſave the lives of Murderers, contrary to the expreſs command of God. It makes void the plaineſt precept of God, that every Soul muſt be ſubject to the Higher Powers, by the many immunities granted to their Eccleſiasticks, exempting them from the ſecular power. It allows Fornication and Sodomy for ſuch a ſum of money, and permits Incest, contrary to the Law of God. It gives a Woman leave to marry two Brothers, or a man to marry two Siſters, or an unckle to marry his Neice. It diſpenſeth contrary to the Apoſtles Rule, that a Bishop should not be a Child or a Novice, for it beſtows benefices and Bishopsricks upon ſuch as are altogether unfit and incapable; which agrees exactly with what was foretold concerning Antichrist, that he should endeavor to change the Times and the Law.

Theſe Seducers will doubtleſs tell their new Converts, that theſe things are the Enterprizes and abuſes of the Court of Rome, and that according to the Gallican Church, the Pope is not ſuperior to the Laws, and cannot diſpenſe with the Canons. This is the doctrine of the Sorbonne, and of the Parliaments. I refer them to what is written by Favoriti againſt the plea of the Procureur General, concerning the affair of Charonne. He hath preſt the matter home in that point, and made it evident, that they themſelves do acknowledg and grant this Authority in the Pope, to diſpenſe contrary to the Canons of the Church, and even contrary to the laws of God: becauſe in France all the Benefices they injoy in Commendam are poſſeſs'd by vertue of the Popes diſpenſation: and that marriages with near kindred, (which are as common in France as in other places) are not contracted but by a diſpenſation from Rome: which would otherwiſe be down-right whoredom and inceſt. We muſt then conclude, that Popery is Antichriſtianiſm, in this reſpect as well as others, and that by her words and actions ſhe Blaſphemes againſt God, and againſt his Law.

CHAPTER VII. The fifth Character of Antichriſtianiſm that is found in Popery. The extreme Corruption of its Head and Members. Firſt in their Popes.

THe Papacy is wont to accommodate her Divinity to her Intereſt, in ſome inſtances however ſhe forgets her ſelf, for Example, when Holineſs is made one of the ſigns of the true Church. There is ſome equivocation in this mark of the Church, becauſe the Devil of Hypocriſie doth frequently aſſume the external Characters of an Angel of Light. Nevertheleſs at the bottom this is a truth, that there is no true Holineſs but in the Church: and in whatſoever aſſembly or Society of men this is found, I acknowledg it to be a true Church. But withall it muſt be granted, that where-ever the greater Corruption is to be met with, that Society of all others is the Antichriſtian Church; for this is one of its proper Characters; ſhe is called Sodom on this very account, and repreſented as a diſſolute ſtrumpet, ſitting in a publick place to proſtitute her ſelf for money to all Comers, preſenting a cup full of the wine of her fornications, to make men drunk with her unlawfull pleaſures. 'Tis in this reſpect that ſpiritual Babylon is deſcrib'd in the 18 Revel. as a great City, wherin every thing may be had that may foment and entertain thoſe criminal delights. 'Tis on this account that her head is called the Man of Sin, the ſon of Perdition, or a loſt ſon; that is, one ſunk into debauchery, who gives up himſelf to all manner of licentiouſneſs. This is no doubtfull or uncertain Character: 'tis granted on all hands, that the Antichriſtian Kingdom muſt be ſuch as is exceedingly corrupt in manners, the only thing to be conſidered, is whether we can find ſuch a Corruption of manners in the Papacy as anſwers the Idea of what the H. Spirit hath foretold ſhould be found in the Antichriſtian Kingdom; if the Roman Church be pure Chriſtianity, her Head, who is the Bishop of Rome, will be eminent for Holineſs. Let us then begin the conſideration of the Corruption of the Papacy by that of its head. In order of nature the Head muſt be conſidered before the Members.

We begin this ſubject with a Maxim of thoſe Gentlemen,Exception. 6. part. 1. cap. 16, 17, 18. with whom we had ſo much ado for twelve or fifteen years paſt, I mean the Writers of Port Royal. 'Tis the wiſdom of God, Legal Exceptions againſt the Calviniſts Chap. 3. ſay they in their Legal exceptions, not only to fill the ſermons and diſcourſes of the Goſpell with light and force to convince thoſe who will attend to 'em, but to give them likewiſe ſome external qualities, which may engage men to hearken to 'em, and oblige the unprejudic't to judge that 'tis at leaſt very unjuſt to reject them without a hearing. It would be, they add, a very strange alliance, which our New Reformers muſt ſuppoſe, between ſo ſtrange a privation of the gifts of Grace, and ſo great an abundance of Light. Which is ſo contrary to what we know of the order of Providence, and the divine Conduct, that to believe it we must renounce all the Ideas, which our reaſon, faith, and hope do give us.

Theſe Gentlemen argue very variouſly, according to their different Intereſts; formerly they have told us, that they who are the Guides of Jeruſalem are oftentimes no other than the Citizens of Babylon. Nevertheleſs I'le admit their principle, and I believe it a good one; but I demand how they can have the face to make uſe of that Reflection againſt us, which is one of the ſtrongeſt we can imploy againſt them. If that be true which we have juſt now mention'd to be written by the Divines of Port Royal, how is it poſſible they can look upon that Church to be a true one, whoſe Head is ſtigmatized with the moſt Infamous Characters of Vice, that can any where be parallell'd? How can they regard the Chair of Rome as the ſupreme Tribunal of the true Church, ſince for above a thouſand years we have ſeen thoſe who have ſat there inſtead of the ſpirit of J. Chriſt and the Goſpel, to have been acted by meer Humane policy, and a boundleſs Ambition, and guilty of the moſt abominable Crimes, and infernal Practices, no better than thoſe of Nero, and Heliogabulus? 'Tis there, that we muſt ſuppoſe a very monſtrous alliance between ſo ſtrange a privation of the Gifts of Grace, and ſuch an abundance of Light. Is it not a prodigy, that Vertue ſhould be as rare in that Seat as Vice ought to be, and that of all thoſe who have ſat on the ſeveral Thrones of Chriſtian Europe, there have been no Princes who had leſs of the Spirit of Chriſtianity than the Popes? This Prejudice and Exception againſt Popery ſeems very ſtrong: the pretention in matter of Right is very clear: the Queſtion will be concerning the matter of Fact, and that will manifeſt the Truth. This I ſhall do, after having made theſe two Reflections.

To the Pope's being Antichriſt, 'tis not neceſſary that every Pope be Impious and debanch • .The firſt is this, that we are not obliged to find that ſpirit which is directly oppoſite to the Spirit of Chriſtianity in all the Popes who have ſat at Rome from the time where we ſix the Riſe of Antichriſt. We place it about the middle of the 5th Century; ſince that time it will be ſaid, there have been ſome good Popes. It will not be very eaſy to find any conſiderable number of 'em; but ſuppoſing that there have been ſome good ones, we ſay, that Antichriſtianiſm is not a Monſter, that is born all in one day. It is, to ſpeak properly, that Corruption of Chriſtianity: now all ſorts of Corruptions do advance by degrees. The Spirit of Chriſtianity did gradually abandon the Popes, as they forſook the Truth, and roſe to Tyranny: as long as they preſerved any thing of the purity of worſhip, God did not permit his H. Spirit abſolutely to leave 'em. But when Idolatry came to its height, when the abomination was ſet up in the Sanctuary, which came to paſs when Images prevail'd, then the Spirit of the Devil took poſſeſſion of that Chair, and we hardly meet with any ſince, but diſſolute Monſters, or meer worldlings.

My ſecond Reflections is this, that to manifeſt, that ſince the perfect eſtabliſhment of Popery, the Popes have entirely loſt the Spirit of J. Chriſt, and of the Goſpel; 'tis no way neceſſary to prove a continued ſucceſſion of ſuch profligate Popes, without any interruption. You muſt know, that a fair appearance of Honeſty, and what among Great Men is called the Wiſdom of the World, is oftentimes as oppoſite to the Spirit of Jeſus Chriſt, as the moſt publick Crimes. If in the hiſtory of the See of Rome they can find one Pope that was but indifferently honeſt, the Papiſts preſently frame an Exception from it againſt what we ſay of the Pope's being Antichriſt. Boileau. prefat: diſquiſitionis de Sanguine Chriſti poſt Reſuir. How often have they told us of the Holineſs of Innocent XI. the preſent Pope? The Calviniſts, ſaith a Doctor of the Sorbon, convinced by the Sanctity of this Great Pope Innocent XI. the Soveraign Rules of all Chriſtian Affaires, Confeſs that he is rather the Christ, the Anointed of the Lord, than the Antichriſt. I know not where he found that we confeſs this. The preſent Pope loves not the Jeſuites, he hath condemn'd their Morals, he loves not Balls, or Comedies, and hath declar'd againſt them, but loves Money exceedingly. We know from very good hands, that he is a Monſter of Covetouſneſs; and the moderation of his Expences is owing to that vice. He is the principal Merchant of the Corn of Europe: He obliges all his ſubjects to fell their Corn to the Apoſtolic Chamber: and when he is Maſter of it at a very low rate, he ſells it again to the people for double the price which he gave 'em: 'tis it may be the moſt deteſtable Inſtance of Monopoly that ever the world ſaw. Beſides this, 'tis well known that the terrible and exorbitant Taxes, which he hath ſet upon the Rents of the mounts of Piety at Rome, have drawn upon him the complaints of all Italy. They are ſcrew'd up to a third or to half of the Principal: in ſo much as that Cheat is thought to amount to more millions than they dare mention. This is what is ſaid, and I know not what can be replied for his juſtification.

But ſuppoſe that theſe accuſations are falſe, and that the conduct of Innocent XI. be unblameable, and that in ſeven or eight hundred years paſt there have been four or five more like him: Is it ſuch a buſineſs to be gloried in? 'Tis a mighty wonder indeed! Rome Pagan had her Titus's, who were called the Delights of Mankind, and may not Rome Antichriſtianiſm have two or three Honeſt men, according to the opinion of the World, in nine or ten Ages? Nevertheleſs becauſe Humane Vertues are apt to dazle our Eyes, and men may be therby deceiv'd, God by a particular Providence hath ſo permitted it, that there is no one of all the Thrones of Chriſtian Europe, on which fewer Honeſt men have ſat, even in the Judgment of the World. God hath viſibly poured out a Vial of Darkneſs upon the Seat of the Beaſt, that we might not miſtake it. This I ſhall now evince by an abridgment of the Hiſtory of the Popes.

CHAPTER VIII. A Continuation of the Fifth Character of Antichriſtianiſm: an Epitome of the Diſorders and Corruptions of the Popes from the ninth Century unto the ſeventeenth.

WE may begin this Hiſtory from the eighth and ninth Century, when the Controverſy aroſe and was continued between the Worſhippers of Images, and the oppoſers of 'em. The Popes were very zealous Image-worshippers, and maintain'd that Quarrel againſt the Eaſtern Emperors, and cauſ'd thoſe dreadful Commotions, wherwith the Church was torn for above an hundred years. Their Character in thoſe times was, not only of men ſottiſhly Ignorant, ſuperſtitious and Idolatrous, but fierce and head ſtrong, raging and violent to that degree, as to rebel againſt their lawfull Emperors, and excite the people of Italy to a Revolt. We may find, I ſay, even from thoſe times, that the Wickedneſs of the Popes was advanc't to that degree, as did manifeſt their Antichriſtianiſm. But I'm content to be ſo kind to 'em as to leave them there, becauſe it ſeems to me to be a ſufficient proof that that Seat is the Seat of Antichrist, that we find there a conſtant Succeſſion of Villains and Worldlings for the ſpace of ſeven or eight hundred years.

The Corruption of divine worship being got to its height about the end of the ninth Century, God permitted the corruption of manners to be moſt extreme in the following Century, and then was accompliſht the Prophecy of the firſt Vial, and the firſt Plague; a malignant Ulcer, noiſome and hideous overſpread thoſe who bore the mark of the Beaſt, thoſe eſpecially who ſat upon his Throne. The H. Spirit decyphering therby the proper period of this Corruption, 'tis from the tenth Century we muſt begin the Hiſtory of the Abominations of the Popes.

Pope Formoſus dyed in the year 897. by means of a faction of villains his ſeat was filled by one called Boniface, An. 897. The Popes of the 10. Century, and their Villanies. who had twice before been depoſed, once while a Deacon, and a ſecond time when he was Prieſt. This Boniface turn'd out of the chair by another Faction,Platina. gives place to Stephen VII. who made himſelf very famous by a remarkable Action, in cauſing the Body of Formoſus to be dig'd out of its Grave, and a Proceſs to be made againſt him, upon this pretence, that he ſuffer'd himſelf to be tranſlated from another Bishoprick to that of Rome, contrary to the Canons, and ſo his Body was thrown into the Tyber. The Hiſtorians who write the lives of the Popes, characterize him as a profligate Wretch, and make him to have govern'd only fifteen moneths. Two Popes follow'd, whereof the one ſat in that chair but four moneths, and the other no more than three weeks. After this came John 9. who continued three years ſay ſome,An. 906. others make it but one year and ſome moneths. One Benedict ſucceeded him on the one hand, whilſt a vile fellow, named Sergius on the other did alſo exerciſe the Pontificial Power. As appears by the records of thoſe times. Leo V. followed upon the death of Benedict, who at the end of forty days was impriſon'd by another Pope, named Chriſtopholus, who had the Chair but ſeven moneths. Here are at leaſt ſeven or eight Popes in that number of years, becauſe they turn'd out and ſtrangled one another. An excellent Character and deſcription of the Succeſſors of our B. Lord.

This Chriſtopholus was turn'd out by another Villain,An. 908. named Sergius, of the Faction of the Marquiſs of Tuſcany. Here we ought to peruſe the confeſſion of Baronius himſelf, who enters upon the tenth Century, with Rage and Paſſion, calling it the Leaden, the Iron Age, a Century of Horror and Darkneſs. At this time ruled thoſe two Notorious Strumpets, Theodora a Roman Dame, moſt infamous for her lewdneſs, and her Daughter Maroſia wife to Albertus the Marqueſs of Hetruria, and Concubine of this Pope Sergius, who at the ſame time kept the Mother and the Daughter, to reward them for raiſing him to be Pope by their Influence and Authority. One Athanaſius ſucceeded him, concerning whom we have no account: it is not eaſy to imagine the cauſe, for as this Pope was one of the Cabal of Theodora and Maroſia, he was of the like character with his Predeceſſors. After him comes Laudo, who to oblige the infamous Theodora prefer'd a Prieſt of Ravenna, named John, to the Biſhoprick of Bologna, and afterwards to be Archbiſhop of Ravenna. But Theodora not finding it for her Convenience to have her Gallant at ſuch a diſtance from her, quickly makes away with Laudo, An. 912. and makes this John the tenth, by name, Biſhop of Rome. Platina. Some Hiſtorians ſay, that This John was the ſon of Pope Sergius by Maroſia, Theodora's daughter. This Pope then was the Son of a Pope, and kept his grand-mother Theodora to be his whore. This Monſter poſſeſs'd the Chair ſixteen years, and leſt it by a violent death; for Maroſia, who is reputed by ſome Authors to have been his Mother, cauſed him to be put in priſon, and there to be ſtifled under a Bed. She made Leo VI. Pope in his room, who ſurviv'd but ſix months, and dyed in priſon, of a violent Death as his Predeceſſor did.

Stephen VIII. ſucceeded him, and he was permitted to continue in the chair till it was thought fit to place John 11. in his room, who according to the opinion of ſeveral Authors was Maroſia's baſtard by Pope Sergius, An. 931. and not John 10. as Platina would have it. This John had his own Mother Maroſia for his whore. Albertus the ſon of Maroſia by her marriage with Albertus Marqueſs of Tuſcany impriſons both Maroſia, An. 936. and John 11. his Brother by the Mothers ſide. This latter dyes there, and leaves his ſeat to Leo VIII. of whom Platina gives this great commendation, nihil memoriâ dignum fecit: that he did nothing worth remembring. Thoſe that follow'd till the year 956. had the good fortune to be almoſt buried in ſilence.An. 955.

It was otherwiſe with Octavian ſon of Albertus Marqueſs of Tuſcany, who was made Pope at ſeventeen years old, the firſt who chang'd his name upon his advancement to the Chair, which hath been the cuſtom of ſucceeding Popes ever ſince. His Crimes were very enormous, but they are well known alſo by all the world.Luitp • and. In him did Rome ſee another Nero, a ſecond Heliogabulus. The Lateran Palace became the moſt publick Bawdyhouſe of all Europe; an Honeſt Woman could not with any ſafety perform her Devotions in the moſt publick places; for women were raviſht even in the Churches. Beſides that, he was Cruel, and cauſed Benedict his Spiritual Father to have his eyes put out, and John Cardinal a Subdeacon to be put to death, by cutting off his Privy Members: he offer'd incenſe to the Devil, and invok't Jupiter, and the other Gods of Paganiſm: the Emperor Otho coming to Rome, cauſed this monſter to be depos'd, but he formed a party againſt the Emperor, by which an Inſurrection was made, and much Blood ſhed. Otho remain'd Maſter, and ſet up another Pope; but aſſoon as he left the City to return into Germany, the Whores at Rome ſet him again upon the Chair, and thruſt out the other Pope, whom the Emperor had made. Otho, who again prevail'd over the Seditious at Rome, being dead, another Villain, who called himſelf Boniface VII. ſeiz'd Pope Benedict VI. and cauſ'd him to be ſtrangled in priſon. Another Tyrant of the Faction and Family of the Marqueſs of Tuſcany named Benedict VII. turned out this Boniface VII. who was forc't to ſave himſelf at Constantinople, whither he carried all the moveables, and as much of the treaſure of St. Peter as he could with him. Some time after he comes back to Rome, and puts himſelf again in the Chair, where he found one named John XIV. whom he throwes into Priſon, and there he is ſtarv'd to death. Eight moneths after this, he himſelf dyes, and is drag'd thro the ſtreets to be thrown on a common Dunghill. Behold, theſe are the God's of the Papacy! The Emperor Otho the Second, Son of Otho the firſt, would put a ſtop to theſe diſorders as his Father had done: He comes to Rome, makes a new Pope according to his own mind; but no ſooner was he gone from thence, but the Romans ſet up another Pope, who called himſelf by the name of John XVI. Otho returns, and makes himſelf Maſter of Rome, cuts off the Hands and Ears of this John XVI. and put out his eyes: he enters the Caſtle of S. Angelo by force, and throws Creſcentius, the Leader of the Rebells, who was retir'd thither, headlong from the walls. Doth not this look like the Chair of Jeſus Chriſt, the Prince of Peace?

Gilbert, firſt Arch-Biſhop of Rhemes, and afterward of Ravenna concluded this tenth Century, and took the Chair under the name of Silvester the ſecond. Some late writers will have him to have been a good man, contrary to the unanimous conſent of all Popish Hiſtorians, of any Age, and of any Credit. Geofrey of Monmouth, Cardinal Benno (who liv'd in that age) Martinus Ciſtenſis, Petrus Premonſtrenſis, Platina, Nauclerus, Rolluinkus, Martinus Polonenſis, William of Malmesbury, do all ſay he was a Sorcerer, and ſtrangled by the Devill in a Chappell at Rome, which is called Jeruſalem. The Devil promiſ'd him, that he ſhould not dye till he had ſaid maſs at Jeruſalem; he thought of no other Ieruſalem, but the City of that name in the Holy Land, and confider'd not that there was a little Church in Rome, which bore the ſame name, where he went to ſay Maſs, and there dyed. This Hiſtory is not invented by Proteſtants, no more than that other, which ſaith, that he kept a Brazen Head in his Cloſet, which he conſulted concerning future Events, and which gave him Anſwers.

The Popes of the eleventh century and their Character.The eleventh Century, ſaith Baronius, began with a Report which ſpread it ſelf far and near, that Antichrist was come, and that ere long we ſhould ſee the end of the World. He confeſſeth, that the horrible Villanies which had been ſeen in the Church, and were yet to be ſeen there, gave occaſion to this Report. This was no Popular Error, but an evident undeniable Truth, which all the world might take notice of, that Antichriſt was then come. In this 11th Century untill the middle of it, the Roman Chair was poſſeſt by men every whit as vile and monſtrous as their Predeceſſors. The Marqueſſes of Tuſcany, who did whatever they pleaſed at Rome, continued to beſtow the Popedom on their Kindred, or to ſell it unto Strangers. Terrible Schiſms follow'd on this; Gregory VI. was choſen Anti Pope againſt Benedict VIII. the Sedition was very great, and much Blood ſpilt, and Benedict flies into Germany; Henry (ſurnamed Saint) comes with an army from thence to expell Gregory VI. and re-eſtabliſh Benedict VIII. 'Twas in this century that there was one Pope but of ten years old, the ſon of Albertus Count of Tuſcany. He was called Benedict IX. and was one of the vileſt Monſters, that was ever in that Chair, or in the World. Cardinal Benno aſſures us, he was a Sorcerer, An. 1034. that he ſacrified to Devills in the Woods, that he drew the Love of Women by Magical Charms. In this age likewiſe there were three Popes at once to be ſeen at Rome. When this Benedict IX. had raign'd peaceably for the ſpace of ten years, another Faction of Villains created another Pope, under the name of Silvester III. Benedict IX. ſells his ſhare in the Papacy to one named John, and retires to his own houſe to live in privacy: but returns within a few moneths, and ſets up himſelf again for Pope, without thruſting out the other two, ſo that Rome had three Popes in three diſtinct Churches. Benedict in the Church of S. John Lateran; Silvester in that of S. Peter; and John in that of S. Maria Majore. After they had endeavour'd to no purpoſe to depoſe one another, they at laſt agree, and divide the revenues of the Roman Church among them. So that the Spouſe of J. Chriſt ſaw Three Husbands at the ſame time, living peaceably together, and dividing her Favors among them with a good Agreement. The Papiſts, who are ſo concern'd to diſprove the ſtory of Pope Joan, and ſo ſtoutly deny it, have here a piece of Hiſtory, as good as that, and no leſs to their Reproach.

Thoſe three Wretches might have longer poſſeſs'd the honour and the profits of the Papacy, if a fourth, more cunning than they, had not perſuaded them to part with their Dignity in his favor, on condition that they might retain theſe Church Revenues, which before they enjoyed. This Gratian, for ſo that Prieſt was called, he buys the Popedom, but doth not long injoy it. Clement II. takes his place, and continued in it but nine moneths, and then was Poiſon'd by Damaſus II. who ſucceeded him. This Damaſus after three and twenty days was himſelf Poiſon'd, by one Gerard Brazuta, who was kept in pay for ſuch work by the Holy See. For Cardinal Benno tells us, that he had Poiſon'd ſeven or eight ſucceſſively, (the Predeceſſor, in favor of him who had a mind to ſucceed him.)

We ſee then what ſort of men were Bishops of Rome 'till the middel of the eleventh Century. But the ſcene begins to change. For two hundred years the Popes had been profligat and debaucht, monſters of Filthineſs, worſe than Sardanapalus Afterwards we meet with ſuch as were mercileſs Furies, whoſe Debaucheries are hardly taken notice of, becauſe their Ambition and Pride tranſported them to that degree, as made their other Vices to be leſs obſervable. Leo IX. was put into the Chair: An. 1049. Tis under his Pontificat that Baronius and ſuch Hiſtorians as he, begin to get a little breath; in him they find one who recover'd the honour of S. Peters chair. The beſt thing they ſay of him is, that he rais'd an Army, compos'd partly of Criminals, and of Banditi, to make war againſt the Guiſcard, who were Norman Gentlemen, that had ſeiz'd upon Apulia. As Great a Pope as he is pretended to be, he did not eſcape being Poiſon'd, any more than his Succeſſors, Victor II. Stephen X. and Nicolas II. Benno.

Alexander II. An. 1061. was choſen by the Cabal of Hildebrand, Monk of Clugny. The Emperor Henry IV. being provok't that this election was made without his conſent, cauſed another to be choſen at Baſil, named Cadalous, and ſent him to Rome with the name of Honorius II. Italy is hereupon divided, and Armies raiſed for the one and for the other, there were pitcht Battells, and Sieges, and very much blood ſhed. At length Alexander gets the victory, and remains Maſter: Honorius after having endur'd a Siege of two years in the Caſtle of S. Angelo, forſaken of all his Friends, he dyes of deſpair. See how they diſputed for the ſucceſſion of the Heritage of Jeſus Chriſt.

From that time the Popes began to diſtinguiſh themſelves, and be taken notice of for their Attempts againſt the Authority of the Emperors. Alexander II. undertook to cite the Emperor Henry IV. before him, to purge himſelf from the Crimes that were laid to his charge. But Hildebrand the Monk of Clugny, that Monſter of Pride, when he was made Pope under the name of Gregory VII. carried his Inſolence againſt Soveraigns much farther than any of his Predeceſſors had done. He began his Pontificat with a falſe Oath, for having ſworn fidelity to the Emperor Henry IV. he revolts from him, to become his Maſter. He Cites him, Excommunicates him, Depoſeth him, and puts Rodolphus of Senobia in his place. That wretched Rodolphus ſuffers the due Puniſhment of the Crimes which the Pope had made him commit. He is wounded, and dyes, and makes this excellent declaration at his death; Behold I now leave the Empire, Abbas Uſbergenſis. and this preſent life; ſee this perfidious hand, which I lified up to Heaven, when I ſwore Fidelity to my Empeur: Behold me in this deplorable condition, you that made me uſurp that Throne which belong'd to him. Gregory makes the Emperor Henry IV. come to him a foot to obtain his peace, makes him wait three days barefoot in the Snow at the Gate of his Caſtle, ſtrips him of his Imperial Habits, and makes him put out a pitifull woollen cloak, and ſhews him a Whip and a pair of Sciſſors, to let him know that he deſerved to have his head ſhav'd,Malmsbuty. and be thruſt into a Convent, and there to have ſevere Diſcipline. He added Perfidiouſneſs to his Pride, and wrote to the Germans, that he had given the Emperor Peace, but not reſtor'd to him his Empire. This Tyrant did likewiſe excommunicate and depoſe the Kings of Naples and of Poland, the Emperor of Conſtantinople, and threatned as much to Philip I. of France. His Pride exceeded that of any of his Predeceſſors, but he had not renounc't their Vices. He was ſuſpected to have been too familiar with Mathilde. Counteſs of Tuſcany, he oblig'd her to part from her husband, that he might the more eaſily enjoy her, and ſo inchanted her, that ſhe bequeath'd all the lands ſhe had in Italy, which were very conſiderable, unto the Church: beſides this, Benno accuſeth him to have been a Sorcerer and Necromancer.

The conduct of this Gregory was a pattern for all his Succeſſors, who copied it exactly. Ʋrban II. continues the revolt, and engages in it Conrad the Emperor Henry's own ſon. This Son drove his own Father out of Italy, but dyed ſoon after without enjoying the fruits of his Crime. Paſcal II. engages Henry the Emperors ſecond Son in the ſame Rebellion againſt his Father, and ſtirs him up to that degree of inhumanity, as to deprive his Father of every thing, and even to take him out of his Grave after his death. The Popes forced the Emperor Henry IV. to fight above threeſcore Battells: and in that manner they prodigally ſhed the beſt Blood of Germany and Italy. Paſcal II. made a Treaty of peace with the Emperor Henry V. and confirm'd it by the moſt dreadful Oaths, breaking a conſecrated wafer (their breaden God) in two peices, he gave one half to the Emperor, and took that other himſelf, with theſe words, when both in the manner did communicate,The Popes of the 12. and 13. Centuries, and their Character. May either of us two, who shall firſt break this Treaty, be ſeparated from Jeſus Chriſt, as theſe two pieces are ſeparated from one another. A little while after this he diſannull'd all that he had done, retracted all that he had promis'd,An. 1119. and excommunicated the Emperor. Caliſtus II. excommunicated the Emperor Henry V. with bell, book, and candle. Adrian IV. makes a propoſition to the Emperor Frederick Barbaroſsa that he ſhould hold his Stirrup while he got on Horſeback, and at length made him do it by force.An. 1155. He acknowledged himſelf to be his Vaſſal, and that it was of him that he held his Empire; he ſho • 'd him the Picture of the Emperor Lotharius, upon his knees before the Pope, receiving his Crown from his hand, with words written at the bottom of the Picture that were intolerably inſolent. Alexander III. continues the perſecution againſt Frederick, and after having ſtirr'd up numberleſs enemies againſt him, doth at laſt force him to ſubmit, and come to him, and kiſs his Feet. He put his Foot on the Emperors Neck, uſing theſe words, Thou shalt tread upon the Adder and the Cockatrice, the young Lion and the Dragon shall come under thy feet. Another Pope having the Emperor at his Feet, whom he had juſt crown'd, kicks the Crown from off his Head with his Foot. Boniface VIII. giving holy Aſhes to the Arch-Bishop of Genoa, inſtead of pronouncing the uſual words, Thou art duſt, and to duſt shall thou return; tells him, Thou art a Gibelin, and with the Gibelins shalt thou perish.

The Fury of the Popes in the Holy Wats.Let us again go over the ſame times, and we ſhall ſee the Popes very buſy in the Holy Wars, wherin the Blood of men was ſpilt like Water, the Popes being Generals of Armies, and robbing Princes of their Territories and Revenues, by the pretence of Piety, and pillaging the Chriſtian World by the levies of exorbitant Sums, under the colour of deſraying the Expence of an Holy War againſt the Infidels. Gregory IX. ſent the Emperor Frederick II. upon this ſleeveleſs Errand into the Holy Land, that he might periſh there, and during his abſence, he ſeizeth for himſelf all his lands in Italy and Sardinia. At the ſame time he divulg'd an horrid Calumny againſt the Emperor, that he had abjur'd the Chriſtian Faith; with this deſign, that S. Lewis and the other Chriſtian Princes ſhould not ſcruple to take Arms againſt him.An. 1245. Innocent IV. treading in the ſteps of his Predeceſſor, excommunicates Frederick II. depoſeth him, and cauſeth Germany to revolt from him. And perceiving that open Violence did not ſucceed ſo well as he would have it, he endeavor'd to have had him murder'd by his Domeſticks. The conſpiracy being diſcover'd, he gains Peter de Vignes, the Emperors Chancelor to poiſon him,Matthew Paris. and lets looſe the Cordeliers upon him like ſo many mad dogs to worry him. He caus'd a Croiſade or an Holy War to be publiſht againſt him, abandoning his Life, his Perſon, and his Empire to the firſt that would take'em.

The fury of the Popes in their ſchiſms.If we would a third time look over thoſe Centuries, from the 11th to the 14th, we ſhall there obſerve the Pride and Fury of the Popes in their ſchiſms. We have already ſeen that of three Popes who ſat at one time on the pretended Chair of S. Peter at Rome. During the reign of Gregory VII. we ſee him at war with an Anti Pope called Clement III. who came with an Army to make himſelf Maſter of Rome. Gregory VII. withſtood him with another Army, and the earth was covered with Blood of the one ſide and the other; Gregory dyes, but not the ſchiſm with him, it was continued under two ſucceſſors, to whom Clement ſtill made a cruell reſiſtance, in which at laſt he is overcome.

Soon after you find Pope Gelaſus II. contending with Maurice Burdin Biſhop of Braga, An. 1117. who was created Pope by a contrary faction to that of Gelaſus. That Pope dyed an Exile; but his Succeſſor was more fortunate, he overcame his Competitor, took him alive, put upon him the bloody skin of a Goat, cauſed him to be drag'd thro the city of Rome, and at laſt to be thrown into the Dungeon of ſome Monaſtery, where he ended his wretched days. Within ten years you find the Popes are at the ſame trade again, bidding defiance to one another.

Anacletus was Anti Pope to Innocent II. they mutually excommunicated one another with all their adherents,An. 1133. much Blood was laviſht in that Quarrell; for the Germans took the part of Innocent II. invaded Italy, and made terrible ravage and deſolations in the Kingdom of Naples. In the time of the Emperor Frederick II. Alexander III. and Victor IV. (Pope and Anti-Pope) made the like havock by Sword, and Fire, and the effuſion of much Blood, upon all that refuſe to obey'em. If the Reader care not to tarry longer on the conſideration of the different ſchiſms, which have torn and divided that See of Darkneſs, he need only conſider that great ſchiſm which laſted above forty years. One Pope being ſeated at Rome, another at Avignon, and ſometimes a third in another place. When there was nothing heard but mutuale excommunications, Damning one another, and bloody wars, which divided Europe, eſpecially the Kingdom of Naples and Italy. Thoſe wretched Popes combin'd to continue the ſchiſm; they refus'd joyntly to do any thing that the Princes of Europe advis'd, for the election of a Pope according to the Canons, and with the conſent of all the World. They rejected all propoſitions of Peace, and did their utmoſt to keep every one the advantages they had got, and retain the Kingdoms in obedience to them. The ſpirit of Pride, Tyranny, Inſolence, Covetouſneſs, Impiety, and Irreligion was viſible in all theſe things, as the Common ſpirit and temper of the Popes. But each Pope had alſo his peculiar character.

The Character of the Popes of the 13 and following Centuries.In the Catalogue of theſe Popes we meet with one Honorius III. whom Matthew Paris ſtiles, Leo feritate ſanguiſaga avaritiâ, a Lion for Rage and Fury, and an Horſe-leech for Covetouſneſs. We find alſo one Innocent III. who made himſelf Soveraign of the Kingdom of England, and forc'd King John to poſſeſs it only as his ſubject, and as the Vaſſal of the Church. One Innocent IV. who was ſummon'd before the tribunal of God, ſaith Matthew Paris, and accuſed, to have render'd the Church of Chriſt abject and Contemptible as a deſpicable Servant, to have made it a shop of exchange, to have overturn'd both Faith and Manners, destroyed Juſtice and concealed the Truth. 'Twas this Pope who told his Kindred at his death, wherefore do you Weep, ye wretches; shall I not leave you Rich? we alſo meet with one Martin IV. whoſe Encomium was this, that he had the outſide of a Shepherd, but within was a Wolf; 'twas he that among other Wiſhes, made this one, that all Germany might be turr'd into a Pool of Blood: One Boniface VIII. who entred into the Popedom as a Fox, liv'd there as a Lion, and left it as a Dog, inrag'd and deſperate. One Benedict XII. who bought the Siſter of Petrarkus, not of Petrarque himſelf, who abhorr'd the Popes, their Perſons and their Lives, but of Gerard his Brother. One John XXII. who was depoſed in the Councill of Conſtance, as an Heretick, Simoniack, Perjured, Murderer, Poiſoner, Adulterer, and Sodomite.

After the Councill of Conſtance we find Alphonſus Borgia Pope under the name of Caliſtus III. An. 1455. who pillag'd all Europe under pretence of ſolliciting the Princes to make War againſt the Turk. An. 1458. To him ſucceeded Pius II. who confeſſes his debaucheries, in the Books we have yet extant of his, and for the Reward of his Good Works he dyed with this Teſtimony, that he was without faith, and without Piety.

Quickly after comes Paul II. An. 1464. declared enemy of all honeſt men, eſpecially men of learning; a Simoniack, who ſold all Eccleſiaſtical Preferments; a meer brute, and yet Proud and ſtately; a great Lover of Jewels and precious Stones, wherof he had heapt together a vaſt quantity.An. 1471. After this we meet with Sixtus IV. who from being a Cordelier got to be Pope: whoſe character Baptiſta Mantua, hath left us; he ſaith in ſhort, that he was Luxurious, Debaucht, a Drunkard, Adulterer, and whatever can be imagin'd that was abominable. Tis concerning him that we read in Hiſtory,Weſſelius Croning. Tract. Theſ. Indulg. that when the family of the Cardinal of S. Lucy preſented him with a Requeſt to have permiſſion to uſe Sodomy, during the three hot moneths of the year, that he wrote at the bottom of the requeſt, ſo let it be as is deſired. To this Sixtus ſucceeded one Innocent VIII. who was Laſcivious beyond meaſure, and left eight Baſtard Sons and as many Daughters; beſides this, he was a Glutton, Covetous, and exceſſively Idle, ſo that no Vice was a Stranger to him. Immediately after this we find Alexander VI. An. 1484. Guiccardin. whoſe Enorimities were ſufficient to efface the memory of all thoſe of his Predeceſſors. He purchaſed the Popedom with money, he liv'd there in Inceſt with the famous Lucretia, who was his own daughter, whom he married to his own Son Caeſar Borgia. She was therefore his daughter, his wife, his daughter in law. Pontificis filia, ſponſa, nurus. He Poyſon'd many that were Rich, to get their Eſtates, and after he had acted a thouſand Villanies, was kill'd by that Poyſon, which himſelf had prepared for Cardinal Adrian. After him, comes Julius II. a Proud, Head-ſtrong man, Turbulent and Cruel, who acted the Souldier, and fill'd all Europe with Confuſions: This was he, who had ſuch famous Quarrells with Lewis XII. King of France, named the Father of the People. On which occaſion, that King coyn'd a Medal, on which was a Pope with a Tripple Crown, and on the reverſe, theſe words, Perdam Babylonis nomen. I'le destroy the name of Babylon.

Leo X. ſucceeded him. 'Twas in his Reign that the famous Revolution of the Reformation hapned. He had not a dram of Religion, as every body Grants: A meer Worldling, that minded nothing but to make a Figure, to ſpend high, and heap together Moneys to ſerve his Luxury. 'Tis notorious, that he did not ſo much as believe a God; and one day told Cardinal Bembo, that this Fable of J. Chriſt, hath done us good ſervice. Adrian VI. ſucceeded him: they ſay, he was an honeſt man, but a bad Pope. Thus the Papists themſelves ſpeak of him; and ſo confeſs that a skilful Pope, and an Honeſt Man are inconſiſtent.

Clement VII. comes next; Guicchardin tells us, he was a Baſtard, a Knave, a Hypocrite, a Coward, Credulous, a Slave to his Domeſticks, and yet Proud, Reſtleſs, always aſpiring to new Greatneſs. Paul III. ſucceeded him. Never was the Memory of any man loaded with more heinous Accuſations. He had ſold his ſiſter Julia Farneſe to Alexander VI. for a Cardinals Hat. He lay with another of his Siſters, and out of jealouſie poyſon'd her. Laura Farneſe his Niece, was his Miſs. He endeavourd beſides to debauch another Niece, which was young, and hanſom. He lay with his own daughter Constantia, and poyſoned Boſius • fortia her husband, and conſequently his Son-in-law. A Book, that came out after his death, accuſeth him of all this: if but a quarter be true, 'twould be enough. John Maria de Monte was choſen Pope, by the name of Julius III. the moſt Voluptuous Man in the World. He was ſuſpected of Sodomy with a ſtrange young Boy call'd Innocent, whom he made a Cardinal. But Sodomy in a Pope is a meer triſte, there is ſcarce an Italian who is free from it.

Paul IV. was the proudeſt Creature in the world; He would ſtamp with his Foot, and ſay, I'le bring down all the Kings under this Foot. He fill'd all Italie with Commotions, and made himſelf ſo odious to the people, that no ſooner was his Breath gone, but his Statues were pull'd down, and thrown into the Sewers. Pius IV. who finiſht the Council of Trent, was Wiſe as to the World, one of the moſt cunning Politicians of that Age: His Policy was tryed to purpoſe, with the difficulties he met with in managing that Councill, in order to the keeping up his Soveraignty, and hindring it from doing any dammage to the Court of Rome. Pius V. was a cruel Perſecutor of the Truth. Gregory XIII. approved of the Maſſacre at Paris; he orderd that Tokens of publick Joy ſhould be made at Rome for it: And to perpetuate the Memory of it, as of the moſt gallant act which was performed in his Reign, he coyn'd a Medal, on one ſide was himſelf, on the reverſe, a repreſentation of the Maſſacre, with theſe words, Hugonotorum ſtrages; the ſlaughter of the Hugonots. This Maſſacre, was an abominable Fact; and whoever approves of it, muſt either be Antichriſt, or the Son of Antichriſt. Sixtus V. who ſucceeded, was the Patron of the League, he ſet all France in a flame. This proved, that he muſt have been a very good friend of the Spaniards. And yet they have told the World, that he was a Conjurer, and made a Compact with the Devil to make himſelf Pope. Clement VIII. was accuſed to be a Poyſoner, a Murtherer, guilty of Simony, a Sodomite, a Perjured Villain, an Adulterer, guilty of Superſtitious divinations, and ſacriledge. Thus ended the laſt Age. As for the Popes of our Age, they are well enough known. We know, that Rome, is always Rome. We need only read the Writings of the Papiſts themſelves, ſuch as the life of Donna Olympia, the Miſs of Innocent X. the Syndicat of Alexander VII. and a hundred other pieces of this nature; which are call'd Libels, and Satyrs, but do inform us of many Truths.

All this, is the leaſt part, of what might be ſayd on this head. 'Tis an Ocean of Iniquities which cannot be drawn dry. In a word, we muſt know, there hath not been a Throne in the World, defiled with ſuch Abominations. We find above 25 Popes, convicted, or accuſed of Magick. Cardinal Benno reckons up ſeveral in leſs than fifty years. He was a Cardinal of the Roman Church, in the time of Gregory VII. Tis true, he was a bitter enemy of that Pope, and conſequently, it may perhaps be ſaid, that he is immoderate, in ſpeaking of him. But I would fain know, what Intereſt he could have in painting out in ſuch a manner, the ſeven Popes, that were Predeceſſors of Gregory VII? What rage, could induce him, to diſhonour a Church in which he was Cardinal, and Arch-presbyter, if there had not been the force of truth, and the wiſe Providence of God, who would furniſh us with this Witneſs? We find in the Holy See, examples of the moſt horrid Brutalities, that ever Paganiſm was guilty of, Inceſts, Adulteries, Sodomies, Whoring; and all along, a monſtrous Covetouſneſs, and Pride. I confeſs, I never reflect on this, without trembling at the diſmal judgments of God, and the blindneſs, which men may contract. When men ſhall come to themſelves, they will wonder (as I do) how ſuch multitudes can poſſibly look on this ſpectacle without Horror: how they perſuade themſelves, that ſuch a Seat, can be the Seat of J. Chriſt, the manſion of the H. Spirit, the ſource of thoſe Oracles, that guide the Church. Surely, ſay I, ſome Thunder-clap hath ſtruck the Hearts of Men, and plainly brutifyed them.

None muſt object, that ſome High Prieſts under the Law, were wicked, and favourd Idolatry: for 1. Firſt they come behind theſe Examples, a thouſand, and a thouſand leagues. 2. Thoſe High-prieſts had not the Priviledge of Infallibility, which the Popes pretend to. 3. Laſtly. 'Tis not to be wondred at, that about the End of Judaiſm, God who intended to aboliſh that Religion, ſhould permit ſome of the laſt High-prieſts to fall into great Wickedneſs.

CHAPTER IX. A continuation of the fifth Character of Antichriſtianiſm, that is found in the Papacy; The extreme Corruption of its Members.

HEarken, how the great Babylon is deſcribed,Predictions of the extreme corruption of Antichriſtianiſm. in the 18 Chap. of the Revelation. V. 7. How much she hath glorifyed herſelf, and lived deliciouſly, ſo much torment and ſorrow give her, &c.

9. And the Kings of the Earth, who have committed fornication, and lived deliciouſly with her, shall bewail her, and lament for her, when they ſee the ſmoke of her burning.

11. And the merchants of the earth, shall weep, and mourn over her; for no man buyeth their Merchandiſe any more,

12. The Merchandiſe of Gold, and Silver, and Pretious Stones, and of Pearls, and fine Linnen, and Purple, and Sick, and all thyne Wood, and all manner Veſſels of Ivory, and all manner Veſsells of moſt pretious Wood, and of Braſs, and Iron and Marble.

13 And Sinnamon, and Odours, and Oyntments, and Frankincenſe, and Wine, and Oyl, and fine Flour, and Wheat, and Beaſts and Sheep, and Horſes, and Charrets, and Slaves, and the Souls of Men.

14. And the Fruits, that thy Soul luſted after, are departed from thee; and all things, that were dainty and goodly are departed, &c.

16. Alas, Alas, that great City, that was clothed in Fine Linnen, and Purple, and Scarlet, and deckt with Gold, and pretious Stones, and Pearls.

22. And the Voyce of Harpers, and Muſicians, and of Pipers, and Trumpetters, shall be heard no more at all in thee.

'Tis evident, that all this gives us an Idea of the Corruption of this falſe Church, by the repreſentation of what is ſeen in great Cities; where all manner of Pleaſures abound, and all kinds of debauches are committed, and where men taſt all the ſinful delights of the fleſh. Add to this, that she is deſcribed, as a proſtitute Woman; adorned with Gold, and Pearls, that invites all the Kings of the Earth, to make themſelves drunk with her criminal Amours. Let us now ſee, if this Copy does reſemble the Original, and if the Romish Church bears this Character of an extreme Corruption in Manners. We have already viewed this Corruption in her Head, by a Relation of the lives and Practices of the Popes. We muſt now conſider it in her Members.

The Corruption of the Tenth Century.We shall not go further back, than we have done in our account of the Popes, i.e. we will only conſider this Corruption, down from the Tenth Century. And as to this Century, we will produce no other Evidences of the extreme Corruption which then prevailed, beſides the notoriety of the thing, and the conſent of all Hiſtorians. Ad an. 900. Since Cardinal Baronius confeſſeth it, I believe none will queſtion it, He ſaith, Is was an Iron age, on the account of its Hardneſs, and Barrenneſs; a Leaden Age, on the account of the Ʋglineſs of the Vices, which broke ont as a deluge; and an Age of Darkneſs, on the account of Ignorance. We have ſeen, that the City of Rome, and the Church of Rome, were arrived to a height of Wickedneſs, and Corruption, which paſſeth all imagination. This Torrent over-flowed all the places, which were joyn'd to this Church. The Author of Faſciculus Temporum informs us, that in moſt places, not ſo much as the Sacraments were adminiſtred, that Magick, and the Art of making Charms, and Bewuching people, were almoſt the only Learning of the Prieſts.

The Corruption of the Eleventh Century.The Eleventh Century was not better: We may conſult the Hiſtorians of that Age, and Baronius who on their report, tells us. That beſides Simony, the Field of Chriſt was overgrown with Thoorns, and Nettles, which ſpring from the shameful putrefaction of the flesh, and dunghil of Corruption: that all flesh had corrupted its way, ſo that it ſeem'd, that a deluge was not ſufficient to wash away the Filth; and that theſe horrid ſins call'd for the Fire of Gomorra. That is, that all kinds of Adulteries, Fornication, Sodomy, Brutality, horrid and monſtrous Exceſſes, Debauches, Luxury, Pomps, Vanities, and Pleaſures of the Fleſh reign'd in that Age.

Corruption of the 12 Century.The Twelfth Century comes next, when Croiſades were in faſhion: God, weary with enduring ſuch diſmal Wickedneſs, gave up theſe Wretches to a ſpirit of Madneſs, (ſtyl'd then a Spirit of Devotion) that they might go and be deſtroy'd in the Eaſtern parts, and there ſeek the puniſhment of their Crimes. We may ſee how both antient and modern Writers, ſet forth the ſtate of the Roman Church at that time, and the corruption of theſe Holy-war Souldiers, who yet were the very Flower of the Saints of Europe; for they had the Devotion to conſecrate their Eſtates, to ſacrifice their Eaſe, and Lives, to the gaining of the H. Sepulchre. They were Monſters,Maimbourg Hiſtory of the Croſſades, l. 1. who wherever they came, left behind them the Traces of their Covetouſneſs, in ſeizing all, of their Cruelty in Burning and Killing all, Friends and Enemies, without diſtinction; of their abominable Luxury, in the Villanies they committed. The Lives of the very Clergy (ſaith Maimbourg) was ſo horribly debaucht, that one cannot, without trembling, relate the hideous deſcription, which the Writers of that Age have made of them.

We may ſee how S. Bernard a Miracle-working Saint, and conſequently of good credit; and Honorius of Autun, the two graveſt Authors of that Twelfth Age, do paint is forth. The Picture is made up of all kinds of Fornications, Adulteries, Inceſts, Deteſtable Villanies, and Acts of the utmoſt Filthineſs: This is S. Bernard's account; he confeſſeth, that if one had digg'd through the Wall of the Sanctuary, as Ezechiel did, he might have ſeen far greater Abominations, than thoſe the Prophet ſaw. There was no order of men, that was ſound. And Honorius of Autun, ranks in order, Princes, Monks, Prieſts, Nunns, and Nunneries, and all orders of men, giving a particular account of their horrid Abominations.

Corruption of the 13 Century.The Corruption of the Thirteenth Century, was every whit as bad, yea worſe; even as a torrent in its progreſs, ſwells and grows greater. We may judge of this, by one Inſtance, related by Matthew Paris. In this Thirteenth Century An. 1245. that the Council of Lyons (which is reckon'd among the General ones) was held.In Henrico 3. At the Concluſion of this Council Cardinal Hugo preacheth a ſermon, in which he had this paſſage, addreſſing himſelf to the Citrens of Lyons. My Friends (ſaith he to them) ſince we came into this City, we have been good Benefactors to you, and brought you in very great Gain. For at our coming hither, we found but three or four Whore-houſes; but at our going away, we leave but one; 'Tis true, it reacheth thro the whole City, from the Eaſt-gate, to the Weſt-gate. The Corruption of Manners, muſt be worſe, than it was in Sodom, when Impudence gets up into the Pulpit of Jeſus Chriſt; or rather, that muſt be the Pulpit of Antichriſt, where men take the liberty to ſpeak ſuch Abominable jeſts.

Corruption of the 14 Century.We have credible Witneſſes of the Corruption of the Fourteenth Century. For inſtance, one Alvares Pelagius, a good Friend of Pope John XXII. whom he defended againſt Oceam (the Father of the Nominals, who undertook the cauſe of the Emperor Lewis of Bavaria) He ſets forth the Cloyſters of his Age a • places of Proſtitution, where Debauchery, Gluttony, Idleneſs, Drunkeneſs, Luxury, filthy Converſes, impure Diſcourſes, Laſcivious Touches did reign. And where all the Gates and Windows (as 〈◊〉 ſpeaketh) were open towards Death. He eſpecially ſets forth the horrid Sin of Sodom, a ſin which reign'd even in the Quire of the moſt auguſt and venerable Churches. We may likewiſe conſult a grave Author, call'd Marſilius of Padua, Deſenſot paci • . who hath ſet forth Rome as it was in his days, exactly like that Babylon of which we have ſeen the deſcription in the Apocalypſe. But none hath ſo painted to the life, the corruption of the 14th Century, as Petrarch, the greateſt Wit and Schollar of his Age. There are two and twenty Letters of his, which have no inſcription, in them he reckons up all the Villanies of the Nero's, of Heliogabolus's, of Sardanapulus's, of Caligula's. He addeth the Wickedneſſes feign'd by Poets, the Crimes of Paſiphaë, of Medea, of Hercules when madd, of Oedipus, and Thyestes; and finds all theſe too little to afford a true Idea of the Corruption of the Roman-Church in that Age. So that he requeſts from God, the return of Nero's, and the reſurrection of the greateſt Monſters of Impurity and Cruelty; as a leſs Miſery, than that the Church was oppreſs'd by.

Corruption of the 15th. CenturyWe may judge, concerning the ſtate of the Roman Church, in the 15th Century, by the Chaſtity of that venerable Aſſembly, the Council of Conſtance, which paſſeth in the Gallican Church at this day, for the moſt Sacred and valuable of all the Councils. 'Twas the flower of all the Clergy of Europe; in it, a Zeal againſt Hereſie, burnt John Huſs, and Jerome of Prague. 'Twas this Council, that purged the Sanctuary, and ended the grand Schiſm of the Weſt. Notwithſtanding in the Catalogue of thoſe who attended on this Council, we find ſix hundred Barbers, 450 Women of Pleaſure, and 320 Juglers and Stageplayers (not reckoning the other Miniſters of all ſorts of criminal pleaſures, who no doubt were there) Fornication in that Age was a mere trifle. Aeneas Sylvius, who was afterward Pope, Epiſt. 15. by the name of Pius II. confeſſeth it without the leaſt ſhame, as if it had been a Bagatell; he ſaith, that he was not holyer than David, and Solomon. 'Tis (ſaith he) an old Fault, and I know not ſo much as one, who is free from it. A good Evidence, to prove the Chaſtity of the Age, and Clergy in general. Nay, he is ſo impudent, as to aſſert, that, 'tis a natural Inclination, and that it cannot be criminal, ſeeing it comes from nature. We need not wonder, that this Pope ſhould ſay, that there was good reaſon to deny the Liberty of Marrying to Priests; but that upon better, it ought to be granted again to them. If we would hear another Witneſs, concerning the manners of the Roman Church in the 15th Century, we may bring Nicholas de Clemangis, Archdeacon of Bayeux. He wrote a Treatiſe on purpoſe, which he calls de corrupto Eccleſiae ſtatu: and beſides this, he mingleth his Complaints and Deſcriptions of it, in all his Writings. There are no Crimes, Debauches, Diſorders, Brutalities, Ignorance, Drunkenneſs, Luxury, Impuritie, and Abominations, which do not find place in the deſcription which he makes.

Corruption of the 16th. Century.The ſixteenth Century, was the Age, when the Reformation began. If we would be aſſured, concerning the Corruption of the Roman Church at that time, we need only hear the Confeſſions, which our Adverſaries make at this day. Read Maimbourg's Hiſtory of Lutheraniſm, Mr. Arnaud's Apologie for Catholicks, and (to ſay all in a word) all thoſe who have either writ the Hiſtory of the Church of the laſt Age, or have made Remarques on that Hiſtory. They all ſay, that 'tis true, there was reaſon to complain and be offended at the Clergy, and Monks; that the Corruption was deplorable, and Manners extremely corrupted; and that, this occaſion'd the revolt of Zuinglius and Luther, and diſpoſed the ſpirits of the people to ſeparate from a Clergy, that was guilty of ſuch diſmal Diſorders. Beſides, we have the Confeſſions of the Papiſts of the ſame Age, of Pope Adrian VI. of Cornelius Muſſe, Biſhop of Bitonto, who in the midſt of the Council of Trent, ſaid, That there was no Filthyneſs how monſtrous ſoever, no Villany, no Impurity, with which the People and Clergy were not defiled. We have the Teſtimony of the famous Mantuan, and of the learned Eſpenſaus, who make ſuch diſmal and affrighting deſcriptions of the manners of the Roman City and Church in general, that one cannot forbear trembling, as he reads them. After this, we need not the teſtimony of the Lutherans, and of the Hundred Grievances, which were drawn up at the Diet of Norimberg 1522. wherein the Abominations of the Clergy of that time, are ſet down with exact Fidelity.

The Prieſts, and Monks have always been guilty of the greateſt Corruption.Obſerve, I pray you, that this diſmal Corruption of Manners, in all the Ages which we have been mentioning, hath always been charged more particularly on the Clergy, than on the People. And this is a ſenſible Character of Antichriſtianiſm, that is found in the Papacy. We know that the Clergy and Monks are the principal Members of the Papacy: its Spirit and Soul reſides in them ſo, that if Popery were Chriſtianity, the ſpirit of this later, would be found in theſe two Orders of men; we ſhould perceive ſome marks of the Chriſtian Religion to ſhine forth in them. But by a righteous Judgment, God hath permitted them to contract the very greateſt corruption; to convince thoſe whom God will ſave, that the Papal Empire cannot be the Kingdom of J. Chriſt. The Corruption of the Prieſts, Monks, and Nuns, hath always been worſe than that of the Laity, that ſo it might appear, that the farther a man goes in Popery, the more he partakes of the ſpirit of Antichriſt. We may view over again Alvares Pelagius, Petrach, Nicholas de Clemangis, Faſciculus Temporum, and add to them, Walter Mapes an Engliſh Doctor, Arnold de Villâ novâ, Leonard Aretine, and an infinite number of others; and we ſhall ſee, that their moſt bitter Invectives, the lively Deſcriptions, and affrighting Repreſentations of the Corruption they ſpeak of, do principally relate to the Court of Rome, the Prieſts, the Clergy, the Monks, and Nuns. This is not a matter that needs to be proved. 'Tis notorious even in our dayes: for all, who have had a mind to collect filthy and obſcene ſtories (even among the Papiſts themſelves) ſcarce relate any thing, beſides the enormous Crimes of the Prieſts and Monks; this hath made the Name of a Fryar odious; and the Proverbs which are in uſe, among the vulgar, make theſe the Inſtances of impurity: ſuch a one (they ſay) is Lazy, fat, and leacherous as a Friar. Hence, thoſe who write Satyrs, fall eſpecially on the Monks, as may be ſeen in the writings of Rablais, and the Apologie for Herodotus. Nor are they only obſcure writers, who have attacht them with violence: The Biſhop of Bellay, in the preſent age, hath omitted nothing, that might make them odious. And yet not one paſſage in him can be cited, where he hath ſpoken without truth.

Conſequences that ought to be drawn from •• n • e.Here I conjure thoſe, who have any care of their own ſalvation, to beſtow their attention on this ſubject. For in my judgment, 'tis the moſt proper to awaken thoſe, who have not quite loſt even Common ſenſe. How can it poſſibly enter into the mind of any man, that the only true Church ſhould be found in a Society, which for eight hundred years together, hath been guilty of ſo abominable a corruption of manners, that, that of the Heathens has not equall'd it? I grant indeed that we may find in Heathen Hiſtory, ſome paſſages, as diſmal, as thoſe which are ſeen in the Hiſtory of the Papacy: But I am bold to ſay, that we cannot find ſuch a long ſeries of Villanies, and abominable Practices ſo long continued. For about a thouſand years, a Church is made up of Drunkards, Whoremongers, Inceſtuous, Wizzards, Magicians, Sodomites, Luxurious, Unclean Wretches, without Shame, without Virtue, without Modeſty, without Bounds, without Maſque. Theſe are the main body, and community, there are ſcarce honeſt men enough, to complain of the Diſorders of the reſt. A man, I ſay, muſt be reſolved to damn himſelf in cool Blood, if he digeſts this Abſurdity, and is perſuaded, that 'tis poſſible for Jeſus Chriſt, to abandon his true Church at this rate, and ſuffer her to ſink into ſuch a Corruption. What can be replyd to this?

The Vanity of the Papiſts excuſes.'Twill perhaps be reply'd, that in all Ages of the Church, the H. Fathers have complain'd of Corruption of Manners; and that we muſt not condemn the whole, for the Faults of ſome particular men. But 'tis an intolerable Affront, to the Primitive Church, to make the Compariſon, between ſome Diſorders, that the Fathers complain'd of, and the horrid Enormities of the Papacy. At leaſt, the Clergy of thoſe times, complain'd; therefore they were not guilty of the Diſorders that they reproacht in others. Some will ſay, That there were great Corruptions ſometimes in the people of Iſrael, which was the only people of God. 'Tis true; but then they did not laſt ſo long; God never ſufferd this people to perſevere conſtantly, for ſeven or eight Ages, in the Vices of the Heathen, and in the Abominations which they borrowed from the Gentiles.

'Tis ſayd, that however theſe Diſorders are paſt, and that we cannot any longer juſtly charge the Church of Rome with them: But Firſt, if this were true, it doth not contradict the Truth of what I have alledg'd: 'Tis a certain Truth, that the Church of Rome, for ſeven or eight Ages, was ſunk into this extreme Corruption. And I ſay it over again; There is none who retains any Liberty of Mind, who can poſſibly believe, that the true Church could lye under this diſmal Infamy for ſo long a time, thro the permiſſion of God. But, beſides, where is this Reformation of Manners, which they ſo much glory in? In all the Countreys, where there are no Protestants to inſpect the Deportment, and Manners of the Papiſts, things are almoſt at the ſame paſs. We have Hiſtorians, Travellors, and Writers of Travells, who tell us, that in Italy and Spain, Convents are places of Proſtitution, the Monks are employ'd to execute the worſt of Villanies, and the Prieſts are the moſt notorious Pimps. We may conſult A Relation of the Commonwealth of Venice, writ by M. de S. Didier a Papiſt, and a thouſand other Books, that are in every ones hands.

'Tis true, in ſome Countries, the outſide is ſomewhat alter'd, eſpecially in France, where for theſe twenty years paſt, the Court being ſet upon the deſign of Reunion, hath judg'd it neceſſary (in order to gain the Proteſtants) to oblige the Clergy to behave themſelves with more diſcretion. But how long hath this continued; and how far doth it reach? 'Tis in this preſent Age, that the Bishop of Bellay, hath ſet forth the Cloiſters, as the Receptacles of Idle Drones, who live on the charge of the publick, and their Practice, is nothing but a company of Tricks to procure Gifts, Legacies by Will, Alms, the Eſtates of the Poor, of the Widows, and Orphans. 'Tis in our dayes, and within theſe 20 years, that the Behavior of all the Convents of Cordeliers, in all France, hath been diſcover'd. The Factum of the Nunns of Province, (the moſt notable piece that hath ſeen the light theſe hundred years) hath told us, that theſe wretches, turn the Nunneries which are committed to them, into infamous places, to game and Drink in, where they converſe very laſciviouſly with the Nunns, where both words and actions are licentious, where the higheſt Debauches are acted, where the Nunns take the Monks into their Beds, and ſuffer themſelves to be debaucht, even at the foot of the Altar. This, I ſay, is very lately done, yea 'tis univerſal. 'Tis not one Convent alone, that is thus guilty; the Factum tells us, that the very ſame is acted in all the reſt. The piece is too curious, and too remarkable, to be neglected. It ought to be read, that we may there ſee, the preſent and modern Holineſs of the Papacy: the Copies are not yet ſo rare, but they may be had, and large Citations may be read in our Legal Exceptions againſt Popery.

The Hiſtory of Magdelen of Bavent, a Nun of the Convent of Louriers in Normandy, is of as freſh a date. This wretched Creature, together with the greateſt part of the Nunns of that Convent, acted ſuch Abominations, that would make one tremble, at the inſtigation of two Prieſts, who were Directors of that Houſe. Theſe curſed monſters, were wont to ſay Maſs to the Honour of the devil, and made uſe of the conſecrated Hosts when they lay with the Nunns, in ſuch a manner that I dare not expreſs it; 'tis to be read in the Proceſs; which we might ſet down whole, if it was neceſſary. The matter was examined in the Parliament of Rouan, the Convent was razed, the Directors were burnt, Magdelen Bavent was impriſon'd, ſeveral of the Nuns were ſentenc'd, and diſpers'd into obſcure places. Some were puniſht with perpetual impriſonment. The buſineſs was huſht up to prevent the ſcandal. Thus when the Vail is never ſo little drawn aſide, we diſcry Villanies, cover'd with a pretence of Reformation. In earneſt, is a man edifyed by the Lives of our Court-Bishops, by their Luxury, their Prodigality, the Coſtlineſs of their Furniture, of their Tables, and Equipages, by their irregular, licentious Lives, nay ſcandalous as to women? Is not every Satyr fill'd with their Diſorders, and Debauches? Shall they perſuade us, that the Court of Rome is reformed? Thoſe who are dayly Witneſſes of what is done there, do they not give ſuch deſcriptions of it, as are almoſt the ſame, with thoſe we read in old Writers? I conclude therefore, that in the Hiſtory of the Manners of the Papacy, we meet with an exact Accompliſhment of what was foretold concerning the deſperate Corruption of the Manners of Babylon. This is the Fifth Character of Antichriſtianiſm: we may proceed to the ſixth.

CHAPTER X. The Sixth Character of Antichriſtianiſm, which is found in the Papacy, viz. Exceſſive Pride.

Texts, that foretell the pride of Antichriſtianiſm. PRide and Covetouſneſs, may be ranked among the branches of Corruption of Manners. But theſe two Vices are ſo diſtinctly ſet down in Scripture, that they muſt be the principal Characters of the Monarchy of Antichriſt. We ought not to put them into the croud; we ought to handle them diſtinctly, ſeeing the H. Spirit doth ſo. We begin with Pride. Of this S. Paul ſpeaks in the ſecond Ch. of the 2 Epiſtle to the Theſſalonians, where he deſcribes that Man of Sin, who was to be revealed.

V. 4. Who oppoſeth and exalteth himſelf above all that is call'd God, or worshipp'd; ſo that he as God ſitteth in the temple of God, shewing himſelf that he is God.

I ſit as a Queen, and am no widdow, Chap. 18.7. and shall ſee no Sorrow, ſaith the Whore in the Revelation.

The Waters which thou ſaweſt, Chap. 17.15. where the whore ſitteth, are Peoples, and Multitudes, and Nations, and Tongues.

'Tis neither Right, nor the Gift of God, that raiſes her thus above the Nations; 'tis her Pride. 'Tis a Beaſt that claims worſhip.

And they worship'd the Dragon, Chap. 13.4. which gave power to the Beaſt, and they worship'd the Beaſt.

V. 5. And there was given to him a mouth, ſpeaking great things, and Blaſphemies.

Theſe are the arrogant Titles, and proud Authority which he claims.

Laſtly, as Chriſtianity is a Diſpenſation of Humility, and ſelf-abaſement; Antichriſtianiſm, which is in all things contrary to it, muſt be a Diſpenſation of Pride. Let us ſee, whether there was ever any pourtrait more drawn to the life, and ſo exactly like the Original. In the Papacy, Pride is got to that height, as was never ſeen any where elſe.

Pride of the Popish Divinity.Such a Divinity hath all along been taught in the Papacy, as inclines the Soul towards Pride. It is Pelagian; it makes Man Maſter and Diſpoſer of his own Salvation; it as good as aboliſheth Grace, to give all away to the power and will of Man. It cheriſheth this proud conceit in men, that they are ſaved by their own Merit; that their Perſeverance depends on themſelves; that they are able to do more good works, than they are obliged to do; that the overplus makes ſatisfaction for thoſe who have not enough of their own. A few diſciples of S. Auguſtine (the Janſeniſts) who are hid in the crowd, and at this day, dare not ſhow their heads, are not conſiderable enough to make an exception from this general Rule.

The vaſt number of vain Services, the mortifying of the Body, the Ropes, the Haircloaths, of which the Papacy ſo much boaſts of, as Inſtances of Humility, are really ſources of Pride. A man that hath been ſingular on earth for his obſerving theſe things, believes that God doth owe him a good recompenſe in Heaven. Our Angelical, Archangelical, Seraphical Fathers, do revive the Proud Sect of the Phariſees. 'Tis the Papacy, that hath afforded ſuch proud Impoſtors, as d' Aviano, who go from one place to another, to get the Hommages of all the Fools, and that people may cry out as they go along, The Holy Man, the Holy Man.

Pride of the Clergy in general.If we conſider the Clergy in general, 'tis a Company of the proudeſt Creatures, that ever was in the world. Without any compliment, or bluſhing they ſtile themſelves. The Princes of the world: if you will take their word,V. Hallior, de Hierarchia lib. 3. art. 3. parag. 1. The meaneſt Prieſt is a ſpiritual Emperor; to compleat an Emperor in his own Order, that nothing is wanting to his Imperial dignity. His anointing makes him a King of the Church, and he acquires the whole perfection of the Quality of a Prince, as ſoon as he gets ſubjects, i. e. when a Prieſt gets a Cure and Parishioners. They talk continually of the Clerical eminence, and ſublimity. They tell us, that the Clergy doth the neereſt approach to, and bears the moſt exact reſemblance of God: yea, that thoſe of the under-Clergy, are Superiors to any of the Laity. At this rate, not long ago a Doctor of the Sorbon diſcourſt, in his Book againſt the Jeſuit Cellot. Is not this very like the deſcription which our Lord Jeſus Chriſt hath made of his Miniſters? The Kings of the Gentiles exerciſe lordship over them; but ye shall not be ſo: but whoever will be great among you, let him be your Miniſter, or ſervant. Not lording it, or affecting dominion over the Heritage.

A little ordinary Priest hath the greateſt Monarchs lying at his feet, and with a tone of Authority giveth 'em Abſolution and remiſſion of Sins. They ſet up themſelves as ſo many Judges between God and men; and diſpoſe of Heaven and Hell, as if they were their own. They take place and the upper-hand without any ſcruple of the greateſt perſonages. Of the three States, which Commonwealths are divided into, viz. the Nobility, Clergy, and Commons; the Clergy, (which ought not to be reckon'd, as the Tribe of Levi was not, among the reſt of the Tribes) notwithſtanding, hath the precedence; and conſequently place themſelves above Kings, who are only the firſt or chief Nobles of their Kingdoms. The Tribe of Levi had no inheritance in Canaan, it was not reckon'd among the reſt, becauſe it was the portion of God, and he was their portion. But the Clergy in the Papacy, hath renounced their ſhare of heaven, and taken poſſeſſion of the earth: they make no account of God, but take for their portion, the chiefrank in the dignities of the world. The Bishops will be ſtyled My Lords; and whenas Princes have only the title of Monſieur, theſe monſters of Pride will be call'd by every body Monſeigneur. Read the Acts of their Aſſemblies; Tis pleaſant to ſee, how in every line, they ſtyle themſelves Monſeigneur, or My Lord. My Lord of Agen ſayd thus, My Lord of Tulle, My Lord of Paris, &c. reported thus. Their houſes are ſtately, their equipages are magnificent, their tables ſumtuous, they live like Princes. Is not this very ſutable to the Miniſters of Chriſt? Nay, is it not evident, that theſe are the Officers of Antichriſt?

The Clergy make themſelves to be a Kingdom within a Kingdom;Pride of the Bishops. they exempt themſelves from the Juriſdiction of their lawful Soveraigns. By virtue of their Priviledges, and immunities, they muſt be free from all charges. They have their own Courts, their own Judges, will have every body appear at their Tribunals, but will themſelves appear at none, as if they were Soveraign Princes. We read in Hiſtory, that theſe proud Prelates, have reſiſted their Soveraigns, have excommunicated, and made them hold the ſtirrup for them to get a horſeback. In theſe later ages, Kings have taken a little heart, and refuſed ſuch ſubmiſſions: But upon this, the Clergy complains lamentably of oppreſſion, and violence offer'd to them.

Pride of the Coat • of Rome and the Cardicals.If we would ſee the Pride of the Papacy in its height, we muſt caſt our eye on the ſource, the Court of Rome, the proudeſt, that ever was in the world; there we ſee ſome beggars, whoſe firſt riſe was, to be ſcullions in a kitchin, or valets de chambre, and at the ſame time the Pathick to ſome Church man; ſuch fellows, I ſay, leap ſo high, as to become Princes of the Church. Pillars of the world, Senators of the Univerſal Church: theſe are the titles of Cardinals, who pretend to be the ſuperiors of Kings. For on their grand ſolemnities, the Seignior Cardinal Bishop, Ceremon. lib. 3. and lib. 2. ſect. 1. ſits next after the Emperor, above all the Kings of Chriſtendom: as is appointed by the Roman Ceremonial. In all places, they will go before Princes (who are not Kings) whatever Race and family they are of. At Rome they dwell in ſtately Palaces, have Bishops for their domeſticks, and often times, there is not one of their ſervants, who is not of a better family than they.

Pride of the Pope.Laſtly, 'tis in the Pope himſelf, in whom we have an exact accompliſhment of the Scripture predictions, that paint forth the Seat of Antichriſt, as a Seat of Pride: he will be ſtyld Sanctiſſimus Dominus noſter, Our moſt holy Lord. A true name of blaſphemy, ſeeing that the true head of the Church J. Chriſt, never would be ſtyl'd other than Our Lord, without addition. But the Pope will on many occaſions, be call'd, Our Lord God the Pope, his divine Majeſty, The victorious God and man in his See of Rome, Deus Optimus Maximus, Soveraign Monarch, and Vice-God, named God by the pious Emperor Conſtantin, and adored as God by that Emperor, The lamb of God, that taketh away the ſins of the world, The moſt holy, who carrieth the moſt holy, i.e. the H. Sacrament; which being in their opinion Jeſus Chriſt himſelf: behold the Pope in the ſame rank with Chriſt. This is he, who will have men to ſay of him, that he is greater than all the ſaints in heaven, yea greater than all the Angels, greater than the whole Church. That he cannot be judged by any, that he cannot be cenſured, or abſolved, that tho he should carry along vaſt multitudes to hell, none may ſay to him, what doeſt thou? That he ought to be adored by all nations, that he exactly reſembles God, that 'tis written of him, let all the Kings of the earth worship him, that he hath power in heaven and in earth, and ought to rule from ſea to ſea. Behold what things he ſaith of himſelf, and orders to be ſaid, in his Decretals, in his Councils, in his Bulls, in Inſcriptions. Nothing in all this is aggravated. 'Tis tranſcribed word for word,Exceptions 1. and 7. the citations are to be ſeen in our Leg. Exceptions.

Pride of the Popes pretentions.Twill be objected, that Titles ſignify nothing: but theſe Titles are ſo many real pretentions. And theſe pretentions, are prodigies of pride, that were never heard of in any Throne, nor in any perſon. He pretends to have alone Right to make new Lawes, to employ the forces of the Empire in his own ſervice, that Princes ought to kiſs his feet, that there is no other name in the world but that of the Pope, that he may depoſe Emperors, Kings, and all Soveraigns; that he can give away Crowns to whom he pleaſeth, that he can abſolve ſubjects from all Oathes of Allegiance, that he hath authority to diſpenſe with Law, againſt Right, againſt the Goſpel, againſt the Apoſtles; That God made two great Lights, that the Pope is the Sun, and that the Emperor is but the Moon, who hath all his authority from the Pope, who gives him the Empire, and that in the interregnum between the death of one Emperor and the Election of another, the whole ſoveraign power comes into the Popes hands: That Kings are only the doggs of his flock: but the Pope is the only shepherd: That he hath all Lawes in the cabinet of his breaſt; that he is the Cauſe of Cauſes: that he keepeth the keys of Heaven and hell: that he hath authority to command the Angels: that he is the Infallible Judge of the whole Church; that none can be ſaved, but in communion with him: that the Old and New Teſtaments ought not to be received, but becauſe the H. Pope hath ſo pronounced: that he can change the natures of things, and make ſomething out of nothing: that his power is greater than that of all the Saints; and that the Pope is the only Bishop, and the reſt, are but his ſubdeligates, and have no power but from him: that Emperors, and Kings, ought to adore his Pontifical Crown, and his Diadem: that all Kingdoms are tributary to him: and that he may conſtrain all the Commonwealths of the world to pay him Tribute: that he is the ſtomach of the Church, and conſequently it belongs to him, to diſtribute nouriſhment, i. e. riches, and wealth to the whole body.

But what? perhaps theſe pretentions are vain, and without effect. Quite the contrary. For the Pope took the actuall poſſeſſion of all thoſe pretended Rights,Proud actions of the Popes. as far as he was able. Divers Popes have depoſed Emperors and Kings. They took away the Empire from Henry IV. Frederick I. and Frederick II. they depriv'd ſeveral Families of the Kingdom of Naples, and beſtow'd it on others. Innocent III. gave the Kingdom of England to Philip Auguſt King of France. After that he aſſum'd it to himſelf, and made King John pay him homage for it, as his Tributary and Vaſſal. Alexander VI. gave the Weſt-Indies to the Kings of Spain, by the title of a Kingdom: Julius II. took away Navarre from its lawfull Soveraings to beſtow it on the Spaniards. The Popes have ſetled Impoſts and Taxes throughout all their Dominions, and appointed Receivers to Collect the money. They have forc'd the Greateſt Monarchs actually to kiſs their feet: they have trod upon the necks of Princes; and kickt their crowns from off their heads aſſoon as they had put them on, and made 'em hold the Stirrup, while they got on horſeback: they have obliged them to come and ask pardon on their knees, in the habit of Penitents, ſtript of all their royal Robes; they have ſent ſwords to Princes, to let them know that they have all their power and authority from them; they have pronounc't Anathema's againſt all who would not obey them, and declar'd them to be Accurſed, of what rank, quality, or condition ſoever they be, who ſhould refuſe obedience. They have appear'd in publick, with a magnificence and pomp, that was rather divine than Royal: they make the H. Sacrament, which is their God, to be carried in a leſs honorable place and manner, than they themſelves. It is carried upon an Hackney, while the Popes are born upon mens ſhoulders, of whom the Emperor is to be one, if he be at Rome at the time of the great Ceremony. They actually grant diſpenſations contrary to the laws of God, in Oaths, and in the forbidden degrees of Marriage. They exalt themſelves above their own Saints, who are their Gods, for they canonize'em, and decree them to have the honour of Altars and Incenſe, whenever they pleaſe. They open the Gates of Purgatory, to fetch Souls from thence, whenere they have a mind to do ſo. They give Indulgences for Sodomy, and Buggery, for the murder of Parents, and for Inceſt with a mother or ſiſter: Could God himſelf do more? There is not a tittle of all this but is notorious matter of fact, known and acknowledg'd, ledg'd, or ſufficiently proved, by undeniable Inſtances, in our Hiſtory of Popery, and Legal Exceptions.

Is it poſſible that the eyes of mankind ſhould continue ſhut as to theſe things? was there ever any picture more like the original? How can it be, that we ſhould not confeſs that this is he, who should oppoſe and exalt himſelf above all that is called God, and worshipt, and should carry himſelf as if he were God? Is not this to exalt himſelf above the true God, to diſpenſe with his laws, to aſſume to himſelf the adoration and worship that belongs to God, to call himſelf his vicar and vicegerent, without any authority or Commiſſion to do ſo, and take to himſelf the name of a God upon Earth? Is it not to exalt himſelf above all that is called God, to advance himſelf above all thoſe who are called Gods, and the ſons of the moſt High; above the Kings of the Earth, who bear the Image of God? Is it not to exalt himſelf againſt that which is worshipt, to take place of the H. Sacrament of the Altar, which they adore as God; to prefer himſelf before Glorified Saints and Angells, to whom they build Temples, and confer upon 'em divine Honour? Laſtly, is it not to act as if he were God, to pretend to be Infallible, which God alone is, to require that men ſhould worſhip him, and kiſs his feet, to rule over the Kings of the Earth, to depoſe them at pleaſure, and ſet up others, to exact tribute from the whole Church; and ſtile himſelf the chief Shepherd and only Biſhop of Souls?

The vanity of the popish Excuſes for all this Pride.Shall we always be put off with this pittifull reply, that theſe are only proud pretences of ſome Popes, and that we are not to judge of their true Authority by ſuch attempts as the wiſeſt and beſt men among the Papiſts do at this day condemn; that theſe are only particular Opinions of ſome in the Roman Church, who with the Prot. Miniſters abuſe the people, to make the Holy See odious to the People? Prudence is an admirable thing, and ſo is the blindneſs of the Gallican Church, and of the preſent Clergy of France: to facilitate the return of the Proteſtants to the Church of Rome, they deprive the Pope of his ſoveraign power: they delare that he is not Infallible, that he is not above the univerſal Church, but the Church is ſuperior to the Pope: that he hath no authority to depoſe Princes, or to diſpenſe with the oaths of allegiance and fidelity in ſubjects, upon any pretence whatever, no not in the caſe of Religion. But what do they do by all this? they declare the Pope to be a Monſter of Pride, who doth arrogantly aſcribe to himſelf a ſoveraign Power, which doth no way belong to him; and that all the bold attempts he hath made to dethrone Emperors and depoſe Kings, and cauſe ſo many thouſands to be murder'd to preſerve himſelf in this authority, are enormous crimes, villanies and Injuſtice. That is, in ſhort, they declare the Pope to be Antichriſt; for is not this the Character of Antichriſt, to aſſume to himſelf falſly and injuſtly the Rights of Jeſus Chriſt, to have power as our Lord, to beſtow Kingdoms, and take away Crowns, to open Heaven and Hell, infallibly to determine all Controverſies, to pluck up, and to plant, to build and to deſtroy, to have two ſwords, the one ſpiritual, th' other temporal, and to be the only center and fountain of all the authority in the world? Is it not the part of Antichriſt, to maintain an uſurp't authority by the ſlaughter of ſo many thouſand Christians, as the Popes have done, who have often made Germany and Italy to ſwim in blood, to get the poſſeſſion of this power to diſpoſe of the Imperial Crown according to their pleaſure? for my part, I expect a direct Anſwer to this, and in the mean time I maintain, that the Pope is a Monſter of Pride, and the Antichriſt, according to the laſt definitions of the Clergy of France, and the Kings Declarations purſuant to 'em.

Can any thing be more ridiculous than what the New Converts alledge, there is nothing, they ſay, more tolerable than the Power of the Pope, as it is now explained in France: But I would fain know, whether the opinion of France, and the deciſion of her Clergy, be that which conſtitutes the Pope to be what he is, and what he ought to be. Let the aſsembly of the french Clergy at Paris ſay what they pleaſe, is it ever the leſs true, that the Pope doth aſcribe to himſelf all that tyrannick Power we have been ſpeaking of? Is it the leſs true, that he hath exerciz'd this power on an hundred occaſions, and that he will ſtill exert it, whenever he can? Is it the leſs true, that the Gallican Church on this very account is cenſur'd at Rome as guilty of Hereſy and Sciſm? Is it the leſs true, that the whole body of the Roman Church looks upon the deciſion of Paris as a Crime? If I ſhould diſcourſe in France, of the Kings attempts upon his Neighbours, as men diſcourſe of them at Vienna and Madrid, that nothing can be more unjust, would this make any alteration in the Kings Right, if he have any? would he not ſtill have reaſon on his ſide, if it be true that he is in the right? what hurt can it do to a Potentate, that his Rights are limited and contracted by another Potentate, in words and writing, if the former continues ſtill in poſſeſſion of that which he pretends doth of right belong to him? Let not thoſe therfore be deceived, who have ſuffer'd themſelves to be abus'd by the modifications and abatements that have been made of the Popes power in France. This doth not touch the Pope, who continues ſtill to be that in himſelf which he pretends to be: and therfore once more I aſſert, that this ſerves to no other end, but to prove to the Gallican Church, that the Pope is a Monſter of Pride, and by conſequence, that in this reſpect at leaſt he bears the true Character of Antichriſt.

CHAPTER XI. The ſeventh Character of the Antichriſtian Kingdom, which agrees to the Papacy; a Spirit of Covetouſneſs and Simony; and its extraordinary Riches.

Babylon is to be a City of Merchants.'TIs manifeſt by the 18th Chapter of the Revelations, that Babylon the Great was to be a City of great Commerce and Trade, and of great Riches, and conſequently of Rapine and Avarice; becauſe theſe are the ordinary methods by which men acquire more than ordinary Riches. Babylon is a City of Merchants.

V. 11. The Merchants of the Earth shall lament and mourn over her; for no man buyeth her Merchandiſe any more.

V. 12. The Merchandiſe of Gold, and Silver, and precious Stones, and of Pearls, and Fine Linnen, and Purple, and Silk, and Scarlet, and all ſweet Wood, and all manner of Veſsels of Ivory, and of precious Wood, and Braſs, and Iron, and Marble.

V. 13. And Cinamon, and Odors, and Oyntments, and Frankincenſe, and Wine, and Oyl, and fine Flower, and Wheat, and Beaſts, and Sheep, and Horſes, and Chariots, and Bodies, and Souls of Men.

The Papacy framed by Covetouſneſs.That is to ſay, that Spiritual Babylon is Rich and Powerful, that her Goods are immenſe, that every thing there is to be ſold and bought. Let us ſee whether this be not exactly verified in the Papacy; Firſt, as to its Doctrines is it not Rich, to the greateſt abundance, and do they not make ſale of every thing. Firſt, 'tis plain that Covetouſneſs, diſhoneſt gain, and that wretched Paſſion, which never ſaith 'tis enough, are the very ſoul and ſpirit of Popery. Their Doctrines are framed to get Money. The fable of Purgatory was forg'd by the ſpirit of Covetouſneſs as well as Lying, to drain Wealth and Treaſure from the Houſes of the ſimple People into thoſe of the Priests and Monks. 'Tis this hath made ſo many foundations of Convents with good Revenues, and Great houſes ſetled by that which they call works of Piety.

The Sacrifice of the Maſs, the moſt auguſt of all the Myſteries of Popery, is made the ſource of a ſhameful and filthy Gain. 'Tis a Lucky hit for the Clergy, that ſomeway hath been found to perſuade the people, that this Sacrifice is good for every thing: good for the Living, and as good for the Dead; good for Sickneſs, and good for Health; excellent to Find out what a man hath Loſt, and as admirable to Preſerve that which he hath in poſſeſſion; good for Succeſs in any undertaking by Sea or Land; ſo that there is no Merchandiſe in the world, that on this account hath ſo good a vent. Innumerable perſons are maintain'd by it, and live by nothing elſe. They have increaſed the number of the Sacraments, becauſe they are as ſo many Mines, from whence money may be had. Why are humane Satisfactions made to ſignifie ſo much, but becauſe you muſt pay dear to redeem them? Why have they contriv'd a Treaſure for the over-plus of the Righteouſneſs of the Saints, but to exhauſt the treaſure of the Ignorant, of the Superſtitious, and of Libertins, who buy Indulgences for money, and do Penance by Proxy, paying well for it.

'Tis well known, that thoſe Indulgences have made a filthy trade in the Papacy; the traffick of 'em hath been ſo ſhameful, that Papiſts themſelves have complain'd of it. By what ſpirit were Images brought into the Church, and the Invocation of Saints? not only is a ſpirit of ſuperſtition and Idolatry concern'd, but of Covetouſneſs too; for Cuſtomhouſes are eſtabliſht with reference to theſe, called the ſhrines of Saints, and conſecrated Chappels, where the Reliques and Images of our Lady work Miracles. Multitudes of People flock thither, and bring coſtly Preſents, and load the Altars with their Offerings, to the great Gain and Profit of the Prieſts. The proud Divinity of the Merit of Good Works, ſerves only to advance that which they call Works of Piety, which are no other than liberal Contributions to Convents and Prieſts. They fail not to urge the advice of Daniel to the King of Babylon, to very good Purpoſe, Redeem they ſins by Alms-deeds.

Laſtly, that arrogant piece of new Divinity, which exalts the Clergy ſo far above the reſt of mankind, is of great uſe to ſerve a Covetous deſign; The Pope muſt be the firſt and principal Monarch of the world, the Cardinals muſt be the Princes of the Church, and Arch-Bishops and Bishops muſt be Lords and Peers, and conſequently very rich to ſupport their Dignity. No wonder therfore that the Church exacts Tribute from the whole Earth, and hath got poſſeſſion of one half of the Wealth of Chriſtendom. To this purpoſe doth Cardinal Pallavicini argue in his Hiſtory of the Council of Trent. By this we ſee how the Popish Theology turns altogether to the ſide of a diſhoneſt Gain: let us ſee whether their Practice be not anſwerable.

Prodigious Riches of the Papacy. Firſt, let us conſider the Extraordinary Riches of the Papacy. There is no Empire upon earth, which can equal it. The City of Rome, and a very great part of Italy is intirely their own. The Kingdom of Naples is held Feudatory from the Pope. He is the temporal Lord of very conſiderable Lands, and large Revenues, as the Cities of Liege, with the Country that depends upon it, Cologne, Treves, Mentz. He did once poſſeſs all thoſe great Biſhopsticks of Germany, Saltſburg, Munster, Oſnabrug, Magdeburg, Paderborn, and ſeveral others, whoſe Biſhops are Soveraign Princes, and many Abbies, whoſe Abbots are Princes, and members of the Empire.

The Papacy had all this: ſome part of it 'tis true is loſt, but they yet retain a very conſiderable ſhare. How large are the revenues of the Church in France? There are Lordships, and Dutchies, and Peerages, and Bishopricks of a vaſt revenue, wealthy Abbies, and great Commendoms. 'Tis the ſame in Spain, where all the Prelates are more Potent than the King, even at this day. England formerly was altogether the Territory of the Court of Rome. All the reſt of Europe was almoſt in the ſame condition. In a word, we may ſay truly, that the Papacy in its height and glory was Maſter of more than half the Riches of Europe. To ſpeak plainly, is this the Character of Jeſus Chriſt, or of Antichriſt? of Jeſus Christ, who had not where to lay his head; and foretold his Diſciples, that they muſt look for Poverty and Tribulation, Diſtreſs and Suffering? How blind and ſottiſh muſt we be, not to perceive that this prodigious Power and Riches is Antichristian, exalting it ſelf upon the ruin both of true Christianity, and of Chriſtian Princes.

Unlawful ways us'd by the Papacy to get Riches.Let us ſee by what methods the Papacy hath attain'd to this height of Power and Riches. It was by unjuſt and unlawful Means, by Impieties ſo horrible, that we muſt be altogether inſenſible, ſtupid, and of a ſeared Conſcience not to take notice of the working of the Man of Sin. The Reader would do well to peruſe the treatiſe of Father Paul concerning Benefices. God permitted that in theſe latter days, it ſhould be drawn out of Darkneſs, to open the eyes of the moſt blind in this matter. 'Tis wrote in a grave ſtile, by a learned Pen, without diſcovering any other deſign than to ſpeak the Truth. 'Tis properly an Hiſtory of the Roman Church, who made uſe of one Knavery after another to draw the Riches of Europe into their Net. He had good reaſon to begin the Hiſtory of Benefices, with the Inſtance of Judas, who carried the Purſe of the Apoſtolical Colledge, and for Lucre of Money ſold his Maſter; for he was the true Forerunner of the Bishop of Rome and his Clergy, and of the carriage of the Church of Rome. There we ſee the Tricks and Cheats which the Clergy uſed to perſuade the Laity to alienate their Lands and Revenues, to put them into the poſſeſſion of the Church: How the Clergy underſtood the knack of getting money by Excommunications, Interdicts, Holy-wars, and the Fewds of Germany, and the Contentions between the Popes and Emperors, the Diviſions of Italy, the Weakneſs of ſome Princes, and the Superſtition of others, therby to attain to this Prodigious Wealth. When we ſee a beggar, one that was ſuch, become of a ſudden immenſly rich, we need no other proof of his being a Cheat and a Robber, and we may therupon charge him with it without Injuſtice: for ſuch exceſſive Riches cannot be got by honeſt means. To conſider the Prodigious Wealth of the Papacy, is ſufficient to aſſure us, that they did not honeſtly come by it, but by Rapine, Fraud, and Violence. The Church was poor, and had neither Gold nor Silver, in thoſe days, when ſhe open'd the eyes of the Blind, and made the lame to Walk: the Liberality of Christian Princes drew her out of this Indigence; but it was to her unhappineſs and loſs; for as ſoon as ſhe became Rich, ſhe became Covetous, Luxurious, and Wicked: and becauſe thoſe Riches which ſhe got by the bounty of Princes, and the well-meant (tho miſtaken) Piety of others, could not ſatisfie her greedy deſire of more, no ſhamefull and diſhoneſt means have been unattempted to acquire larger Revenues than ſhe had before, and to add more to what ſhe had already.

The Simony of the Papacy▪ She then ſet her ſelf to work upon the Living and the Dying, and to ſcare and frighten 'em, that they might part with their Goods in favour of thoſe whom they intruſted with the care of their Souls; that is, the Monks and Priests. By plain and down-right Uſurpations, without other myſtery, the Popes and Prelats have ſeiz'd divers Kingdoms, and the moſt conſiderable lands of Europe; and to enrich themſelves have made uſe of the moſt execrable Simony, which hath riſen to that degree, as would make an honeſt Heathen tremble. Theſe are but ſmall matters in compariſon; the Sale of Benefices, Reunions, Commendams, Degrees, Reſervations, Expectatives, Preventions, Proviſions, Reſignations, Reſcriptions, Dignum Arbitramur, Reſcriptions in common form, and of the leſſer one, ſigning the Grace of Firſt-fruits, Tranſlations, Erections, Cathedrals, Subrogations, Diſpenſations for Non-reſidence, Diſpenſations for Defects of Body, for Defect of Age, &c. Theſe, I ſay, are but little things, and trivial in compariſon with ſome others. Who can read without Horror the Sale of the moſt enormous Crimes, Inceſt, Parricide, Buggery, Sodomy, and Murder of the neareſt Relations, ſet at a certain price, ſo much for Buggery or Sodomy, ſo much for a Nun who ſuffers her ſelf to be known by a man ſeveral times within and without her Convent, with a capacity again for any dignity of the Order, even that of being Abbeſs, ſo much for a Woman who hath kill'd her child in the Womb; ſo much for having deſtroyed Infants by Inchantments; ſo much for having murder'd a Father or a Mother, &c.

Can we read without trembling the Robberies which ſeveral Popes have committed upon England, as reported by Matthew Paris, or as is ſet forth in our Hiſtory of the Papacy? Every year there came new Exacters of Tribute, who diſpoſed of the wealth of that flouriſhing Kingdom, as if it had been their own, who ſold Inheritances, Moveables, and every thing, as if it had been an Enemies Country conquer'd by the Sword. This Character was given of one Pope, that he was an ambitious, Proud Creature, inſatiable for money; that there were No crimes ſo black and horrid, which he would not countenance and commit upon the promiſe of Money. 'Tis the portrait which Matthew Paris gives of that great Pope Innocent III. but agrees as well to the reſt of 'em as it doth to him. In all places, the Clergy combin'd together to oppreſs the Commonwealth, inſomuch that in thoſe dayes the Princes and Great men found themſelves obliged to ſave themſelves from thoſe oppreſſions by contrary Leagues and Combinations. We have to this day extant in Matthew Paris the Act of Union of the Dukes, Counts, and Peers of France, who conſulted together how they might maintain their Eſtates and Intereſts, againſt the Rapines, Frauds, and Violence of the Clergy of that Kingdom.

The inſatiable avarice of the Papacy is ſo palpable and notorious, that for ſeven or eight hundred years paſt, ſcarce any Author, whether Hiſtorian, Poet, or Orator, but hath imployed his Pen upon that ſubject. You may read the extract we have made out of Alvares Pelagius, the Abbot of Ʋsberg, Petrarch, Sannazar, Mantuan, Eſpencaeus, all of them Authors who lived and dyed in the Communion of the Church of Rome.

Some of 'em compare the Roman Church to a vaſt Abyſs, into which Torrents and Rivers continually run, but cannot fill it: others to a dreadful Labyrinth, in which are all ſorts of Monſters, but no getting out of it, but by money the true Ariadne's thread wherwith to ſind the way out. Another tells us, that every thing is to be ſold at Rome, Temple, Prieſts, Altars, Crowns, Fire, Incenſe, Prayers, Paradiſe, and God himſelf. Their eyes muſt be very faſt cloſed, who cannot in all this Perceive the character of the Antichriſtian Kingdom. After all this, is it not very pleaſant to hear the Gentlemen of Port Royal to draw a Prejudice and Exception againſt us from our Covetouſneſs and ſelfiſhneſs in Oppoſition to the Ancient Biſhops? Concerning them,Prejudices againſt Calviniſm, chap. 3. they tell us, that we do not hear of the Intereſt of Families, of Marriages, of baſe and carnal Paſſions, in the lives of thoſe famous Bishops, and of all the great men of Antiquity, &c. They were all eminent for Holineſs and ſelf-denial. It may very well be true, that in the lives which are wrote of thoſe Great men we hear nothing of the Intereſt of Families, and ſordid paſſions; but neither do we hear of their Simony, Diſpenſations for Money, and Sale of the Sacraments, of Orders, of the Body of Chriſt, and of Heaven it ſelf: we hear not one word of their ſelling Pardons for Parricides, Inceſts, Buggeries, Sodomies, Adulteries, and the vileſt Crimes that can be named.

The vanity of popish excuſes from the foremention'd crimes we accuſe them of.Now what can they reply to all this? will they ſay that theſe things are only Stories and Calumnies made by Proteſtant Miniſters? Let the Proofs we bring be conſider'd, and our witneſſes heard: we have a multitude who affirm all this; ſome of their Saints, Bernard, Thomas Aquinas, Anthoninus Arch-Bishop of Florence, beſides Petrarch, Rodrigue de Zamora, Nicolas de Clemengis, Sannazar, Alvarez Pelagius, Baptiſta Mantuan; in ſhort, all the Honeſteſt men that the Church of Rome had for three or four hundred years. Will they ſay, that the Church is not obliged to anſwer this, and that we are not to make a Judgment concerning a Church by ſuch things as theſe? That's very pleaſant: by what then ſhall we judge? Is not a Tree known by its Fruits? and a Church by her Works? why muſt not the whole Roman Church be reſponſible for an Abomination, whereof ſhe is guilty, both in her Head and Members? why muſt we not lay that to her charge? which was ſetled both by Cuſtom and Law, by Rule and Practice?

Will they ſay, that this is an old buſineſs, Crimes committed long ago, and that we ought not to aſcribe it to the preſent Roman Church, that is now recover'd, and ſound? were this true, I muſt ſay again, ought we not to judge of the Roman Church by what ſhe hath been for ſeven or eight hundred years together? If this be a character of Antichriſtianiſm, as moſt certainly it is, ſhall any one perſuade us that God would ever permit the True Church to have this Character, during ſeven or eight Centuries? 'Tis little more than an hundred years ſince the time of Eſpencaeus, who wrote againſt this horrible Simony. The diſtemper was then in its ſtrength, and the Church not cur'd: The Clamors of the Lutherans and Calviniſts had no place then. But why do I urge this? are matters much mended in our days? Is not the ſame trade driven at Rome now as formerly? ſelling Diſpenſations, and Licences for all kinds of things, Bulls for Tranſlations, Diſpenſations of Age, and for Marriages in forbidden degrees, for Commendams, and a thouſand other things? what Reformation hath been made as to any of theſe by the Council of Trent? only that ſhe hath raiſed the price of Diſpenſations, and that which heretofore might be had for a few Pistols, will now coſt a conſiderable ſum; ſo that the Rich only can get a Licence to Sin. If any man who is guilty of Sodomy or Parricide make his applications to the Court of Rome for abſolution, may it not be obtain'd now, as well as formerly? Do we not know that all things may be bought there for Money, as well as in ſormertimes, tho now it be done with more ſecrecy, and in a manner ſomewhat leſs ſcandalous? Let us ſee how the Court of Rome is deſcrib'd by a French Author, Balzac. one of the wiſeſt and moſt ſolid Writers of this Age. At Rome, ſaith he, every Eccleſiaſtick believes the world to reach no farther than his own Head and Feet: he thinks that all is made for him. Let Monſieur the Cardinal B. arm himſelf with money, and friends, againſt Monſieur the Cardinal P. whom he looks upon as a Turk and an Infidel, if he happen to encounter him in the Conteſt for a Benefice or ſome other dignity. Who knows not that to this day they cauſe money to be brought to Rome from all parts of the World, by their Annates, Bulls, Diſpenſations, and a thouſand other like methods? Some whereof may be ſeen in the extract drawn out of Cardinal Palavicini's Hiſtory of the Council of Trent, compriz'd in a little Book, named, The New Goſpel; ſo far is the Cardinal from being aſham'd of this Symony of the Court of Rome, that he pleads for it, and defends it by twenty reaſons, and maintains that what we call Avarice and Simony, is an honeſt and lawful means to ſupport the honour and the Majeſty of the Church.

CHAPTER XII. The Eighth Character of Antichriſtianiſm, which agrees to the Papacy. The Spirit of Impurity and Reprobation.

IN the 16th Chapter of the Revelations we have an admirable Character of Antichriſtianiſm, and a very plain and evident one: where He ſpeaks of three unclean Spirits coming out of the mouth of the Dragon, of the Beaſt, and the Falſe Prophet.

V. 13. And I ſaw three unclean ſpirits like Frogs come out of the Mouth of the Dragon, and out of the Mouth of the beaſt, and out of the Mouth of the falſe Prophet.

V. 14. For they are the Spirits of Devils working Miracles, which go forth unto the Kings of the Earth, and of the whole World, to gather them to the battel of that great day of God Almighty.

V. 15. And he gatherd them together into a place, called in the Hebrew tongue, Armageddon.

The Spirits coming out of the Mouth of the Dragon are his words.I cannot think that any man, who will conſider without prejudice the interpretation we have given of this Oracle in our Accomplishment of Prophecies, can doubt of the truth of it. 'Tis manifeſt, that thoſe Spirits coming out of the mouth, muſt be underſtood of words; for ſo words are expreſt in a figurative ſtile in the H. Scripture. The Spirits therfore which come out of the mouth of the Dragon, the Beaſt, and the Falſe Prophet, are doubtleſs the Words, Laws, and Doctrine of Antichriſt. And termed Ʋnclean Spirits, becauſe of the Impiety, Folly, Extravagance, and Character of Reprobation, which is to be apparent in thoſe Laws, and in that Doctrine of Antichriſt. Let us ſee whether this agree to the Papacy, whether their words be not impious, and impure, extravagant and fooliſh, and bear the marks of a Reprobate Spirit. We muſt look for this in the words of Antichriſtianiſm, that is, what hath been ſaid and taught by thoſe who have liv'd in the Antichriſtian Kingdom; in one word, by the Doctors of the Church of Rome. They are of ſeveral ranks and degrees, Schoolmen, Canoniſts, Legendaries, Preachers, Caſuiſts, and the Authors of Myſtical Theology, Devotion, and Controverſy. If we examin the words of all thoſe different Authors, we ſhall find in 'em the Characters of theſe impure and diabolical Spirits, which come out of the mouth of the Dragon, the Beaſt, and the Falſe Prophet.

The Impurity of the Schoolmen.In the firſt rank are the Schoolmen, a ſort of Doctors who ſtarted up in the twelvth Century; when the Devil had juſt compleated the Antichriſtian Monarchy, and made up the confuſed maſs of Errors and Superſtitions, which belong to Antichriſt, the Beaſt ſpake, and innumerable lying Doctors appear'd under his Authority, to abuſe the People, and continue them in the darkneſs of Ignorance. The Patriarchs of this kind of Doctors, who gave riſe to this Monſtrous Theology, were, Lombard, (whom they call the Maſter of the Sentences) Albertus Magnus, Abelardus, and Thomas Aquinas. The H. Scripture was buried in oblivion: Ariſtotle ſucceeded in the place of S. Paul: and a barbarous Philoſophy brought forth a Divinity that was much more barbarous! What is this Divinity of the Papiſts? 'Tis a black and gloomy ſcience, riſing from the Bottomleſs Pit, cover'd with Clouds and Darkneſs. 'Tis a Dedalus, an inextricable Labyrinth, which the wiſeſt of mankind can never unriddle. 'Tis a dark and confuſed Chaos, where a very little of that which is good is buried under a great deal of that which is otherwiſe. 'Tis a new and barbarous Language, invented to aſtoniſh and confound the ſimple, where they talk of nothing elſe but Quiddities and Entities, Formalities, and Modalities; Hecceities, and Identities, Categoricks, and Syncategoricks, and a thouſand ſuch like things, good for nothing but to darken the minds of men, and hinder the light of Truth by an infinity of trifling unintelligble diſtinctions. 'Tis an Heap of frivolous Queſtions, knotty, impenetrable, obſcure, and oftentimes blaſphemous. In this Scholaſtick Divinity they gravely inquire, whether God can ſeperate a Relation from its ſubject; whether the Body of J. Christ could be in the Euchariſt before his Incarnation; whether God could become a Woman; whether this Propoſition, God is a ſnail, or a pumkin, be as poſſible as this, God is man; whether God could command all ſorts of Crimes, even the Ha • red of himſelf, and the Hypocriſie and Diſſimulation of all good Actions, even in his own Service; whether numeral words do add any thing real to the Divinity; whether the number of divine Perſons ought to belong to firſt or to ſecond Intentions; whether this Propoſition, God the Father hates his Son, be poſſible or no; whether the ſecond perſon of the Trinity might not have been united to a Devill, to a Stone, to a Plant, to an Aſſe; and if that be ſuppoſed, how the Stone or Plant could have been crucified, have preacht, and wrought Miracles, &c.

In all this one may plainly perceive an Impure and Reprobate Spirit, and the unclean ſpirits which come out of the mouth of the falſe Prophet. There is none of the Chriſtian Mysteries but they have polluted and blemiſht by their bold Queſtions; that of the Trinity, of the Incarnation, of the Divine Nature and Providence. And tho of late they are a little come off from that way, there yet remains ſo much of it as is ſufficient to diſcover this character of Antichriſtianiſm. The Errors and Superſtitions and Idolatries of Popery are concealed and cloak't under the niceties and darkneſs of this Divinity. 'Tis this that hath coin'd thoſe numberleſs diſtinctions, which are ſo many Subterfuges, where error and Idolatry ſecure themſelves, when we attempt to diſcover 'em. 'Tis to this Theology that we owe thoſe famous terms, of worship abſolute, and relative, Dulia, Latria, and Hyperdulia, of Tranſubſtantiation, Concomitance, and an hundred others like theſe.

Impurities of the Canoniſts.The Canoniſts are another kind of the Mouths wherby the Dragon, the Beaſt, and the Falſe Prophet do ſpeak; their words likewiſe have the Character of unclean and diabolical Spirits. Burchard Biſhop of Wormes, Albertus Abbot of Gemblour, Anſelme Biſhop of Lucca, Ives Biſhop of Chartres, Gratian a Benedictine Monk of Bologna, Raimond of Penna Fortè, were the principal Compoſers of the Papal Laws, and of thoſe Decrees of the Papacy, the body whereof makes up the Canon Law, and they are in truth the unclean and diabolical ſpirits which come out to deceive the Kings of the Earth, and to gather them together in battell againſt God, in the place of Armageddon, and that under the bond and tye of Excommunication. It may be ſaid truly, that there is no Folly, Filthineſs, Extravagance, or Blaſphemy, which is not to be found in theſe Authors of the Canon Law. In one place we read, that a Community of Wives is a very good thing, and that Plato, who would have introduc't it, was the wiſeſt of all the Greeks: in another we read that Fornication and having Concubines, is that which ought to be allow'd. 'Twas the Canon Law and the Canoniſts that eſtabliſht the Rules of that horrible Simony we mention'd in the foregoing Chapter. 'Twas they who regulated and confirm'd all the Rites of Popery, whereof their vain ſuperſtitions, and Idolatrous worſhip is compoſed. 'Tis they who have made all the Corruptions of Doctrine and worſhip to paſs into a Law. 'Tis they who have made a God of the Pope, and ſpoken ſo many Blaſphemies concerning him, a part whereof hath been mention'd in that Chapter where we treated of the Pride of the Popes; that he is a God; that he can make any thing of nothing; and that he is above Emperors and Kings; and can diſpence contrary to the Law of God; that he is the ſun of this world, and the only Soveraign; that he can be judged by no man; that if he should lead multitudes of People to Hell, or give them over to the Devill, no man hath any right to hinder him. The ſtupidity and blindneſs of men that can fall into this extravagance, is not to be expreſt or imagin'd.

Impurities of the Ca •• •••• .The third ſort of Doctors, who ſpeak for the Papacy, and manifeſt what Spirit it is of, are the Caſuiſts. In this order of men an impure and diabolick Spirit is very notorious, the Spirit of the Beaſt, and of the Dragon; for this we have no need of proofs. One part of the Roman Church will teſtifie againſt the other. The writers of Port Royal in our age have laid open the unclean Spirit of Popery in their morals. Fully to underſtand the Filthineſs of this ſpirit, you muſt read the Books which have been writ to inſtruct the Directors of Conſcience, and teach them what Queſtions to put to the Penitents who come to Confeſſion, and the works of Burchard, Sanchez de Matrimonio, Emanuel Sa, Tolet, and ſeveral others, and you will find thoſe Inſtructions can teach a man more Abominations, than are known by practice in the moſt infamous places of Debauchery. After this you muſt read the Deciſions of their Caſuiſts upon caſes of Conſcience, and concerning the nature of mortal and venial Sins. And you will ſoon perceive, that there are no Crimes, which they do not excuſe, tolerate, and make light of. According to theſe men, Simple Fornication implies no guilt or malice; that to kill an infant in his mothers womb, by cauſing Abortion, is no Murder; that an unmarried Woman may be made to miſcarry, to ſave her credit: that it is not Adultery to lye with a married. Woman, if her Husband conſent: that a Backbiter, who doth calumniate you, may be kill'd to prevent reproach: A man is not obliged to put away his Concubine, if she be neceſſary to him for his diverſion and delight: 'Tis lawful to deſire the death of a Father, to enjoy his Eſtate: 'tis not neceſſary to Salvation to believe either Paradiſe or Hell, but only in the general to believe in God: the command to love God is not at all obligatory: the ſin of Luxury, Sodomy, and Buggery, are ſins of the loweſt rank: no one act of Love to God is neceſſary to Salvation; Contrition is ſufficient, that is, the Fear of Hell. Are not theſe the unclean Spirits coming out of the mouth of the Dragon, the Beaſt, and the Falſe Prophet?

The vanity of their Excuſes of their ill Morals.The Church of Rome muſt not think to acquit her ſelf from this Charge, on the account of ſome modern Writers, few in number, perſecuted by the reſt, and overcome by the multitude of a contrary ſentiment. For this moral Divinity is allowed of. What Sollicitations, and incredible pains hath it coſt, to procure the condemnation of ſome few of theſe and the like propoſitions? Even Pope Alexander VII. who condemn'd ſome of thoſe maxims by his decree of the 5th of May 1667. did ratifie the toleration of one of the moſt frightful of all thoſe Doctrines, viz. that Attrition alone caus'd by the fear of Hell, without any act of the love of God, is ſufficient unto Salvation. This is a piece of the moſt monſtrous Theology that ever came out of the mouth of the Devil. For it deſtroys the neceſſity of the firſt and great Command, which is the ſoul of all Religion, Thou shall love the Lord thy God with all thy Heart. 'Tis to overthrow the whole of Christianity from top to bottom, and open the door of Salvation to thoſe who liv'd and dyed as bad as Devils. Alexander VII. left all this abominable Morality of the Caſuiſts compleat, and all that he condemn'd in 45 Propoſitions is of little moment, except two or three articles. Innocent XI. whom they make a Saint, hath gone ſomewhat farther, I confeſs; but beſides that, he hath ſpared all thoſe Maximes that are fatal to the lives of Princes, and the ſafety of their Kingdoms; he hath only condemn'd thoſe doctrines, that are expreſt in the Bull, and forbad the teaching of 'em; but neither the Books or the Authors are made liable to any Puniſhment, and therfore this kind of Morality doth obtain as much as ever, and by this the ſect of the Jeſuites is riſen to that point of grandeur, where we now ſee them. Becauſe of their inſ • uence in all the Popish Courts of Europe; and 'tis to be obſerv'd, that they are the great ſticklers for theſe Morals, which are no better than Infernal; the Ieſuites, I ſay, who are fully poſſeſt with the ſpirit of Popery, who are the great Bulwark of that Religion, and have preſerv'd it from ruin for one hundred and fifty years; They are the true Mouth of the falſe Prophet. We can never ſufficiently deſcribe how many unclean ſpirits have come out of this Mouth of the Jeſuites. Popiſh Authors themſelves have taken the pains to keep a regiſter of 'em; the many Books which complain of their Theology, and cry out of their Morals and Doctrine, would make a conſiderable Library. Alphouſus de Vargas a Spaniard, hath wrote a Book, intitl'd, the Stratagems of the Jeſuites. Among other things he there tells us, that about the year 1625. the Spanish Jeſuites had the impudence to compoſe a Syſteme of Divinity, which overthrew the whole Chriſtian Religion; one of them, named John Baptiſta Poza, made a book in honour of the Virgin, and of her immaculate Conception, called Elucidarium Deiparae. Wherein he utters ſo many Prodigies and Blaſphemies, that the other Monks, tho ſufficiently drencht in Superſtition, could not but abhor it. This deſerves to be conſidered in the Original, or in the relation we have given of it in our Legall Exceptions: Part. I. chap. 3 • . the Spanish Jeſuites were ſo far from condemning their Brother for this, that they undertook the deſence of him and his Book. In the ſame place we find a Cenſure of the Apoſtles Creed, compoſed by the ſame Spanish Jeſuites, which is the moſt ſcandalous piece that ever ſaw the light. For all the Articles of the creed are therin diſcourſt of, as Captious, Deceitful, Impious, Blaſphemous, Heretical, Equivocal, and Erroneous: did ever more unclean Spirits come out of the mouth of the Dragon and the Beaſt than theſe?

CHAPTER XIII. A Continuation of the Eighth Character of Antichriſtianiſm found in the Papacy; the Reprobate Spirit of their Legendary Preachers, Myſtical Authors, &c.

THe Writers of their Legends are another Mouth of the Beaſt and Falſe Prophet: and how many unclean Spirits have come out from thence? all the men of any ſenſe and judgment among the Papiſts are aſham'd of it. Let any one but read the Book of the Conformity between Jeſus Chriſt and S. Francis, and he will find it ſtuft with more Extravagancies than all the Fables of Paganiſm amount to. He will there find S. Francis to be the man whom Moſes ſpeaks of, when he brings in God ſpeaking after this manner, Let us make man after our own Image and likeneſs, and let him have dominion over the Beaſts of the field, &c. God entred into a conſult of the whole Trinity for the creation of this Saint. The unclean Spirit of the Legendaries. He was given to the world at the prayer of the H. Virgin. He wrought more miracles than Jeſus Chriſt; caſt out more Devils, and raiſed more from the dead than all the Apoſtles together. Was Jeſus Chriſt transfigur'd once? S. Francis was ſo at leaſt twenty times: did our Lord open the Eyes of ſome few who were blind? S. Francis hath cured a thouſand. Had Jeſus Chriſt his hands and feet pierc'd? S. Francis endur'd the ſame torment for many years. S. Francis was foretold by all the Prophets, and painted out by the moſt glorious deſcriptions of Sanctity that are to be found in the Scriptures. And this was the Sanctity of this S. Francis, that at a certain time he had the impudence to ſtrip himſelf ſtark naked in the preſence and view of an whole City. He put Worms into his boſome, called the ſwallows his Siſters, Lambs and Hares his Brethren, ſpent whole days in ſinging with a Nightingale, made Women of ſnow, with whom he Lay at nights for the greater Mortification, &c.

The reprobate Spirit of Popery appears more viſibly in nothing more than in the Idea of Evangelical Holineſs, which their Legends of Saints give us; for it ſeems as if they did deſign to render Chriſtianity ridiculous; and in reality this is unqueſtionably the Intent of that Lying Spirit, which hath fram'd the Papacy, and invented her Legends. When theſe Legends deſcribe a Saint, they repreſent a Fool and a Madman. They tell us, that one Brother Juniper, out of Humility, and to make himſelf Contemtible, us'd to eaſe himſelf in the beds of thoſe who entertaind him, and to play at childiſh Games with Boyes; and that he wiſht, that his Body after his death, might ſtink ſo horribly, that none might endure to come near him, and ſo he might be unburyed. Beſides, aſcribing ſuch Follies to them, they make them at the ſame time exerciſe terrible Cruelties towards themſelves, to lye ſeven years on Thorns and Thiſtles for having kill'd a flea, as Macarius did: to tear, to burn their Bodies, to disfigure their faces, &c. as if God required ſuch things of us. We ſhall not cite any thing of the old Legends, which may be rejected as ſillineſſes, that are now out of faſhion; read the Panegyrick of S. Roſe, written a while ago, and ſpoken at Rome by Father Oliva, the General of the Jeſuites, and turn'd into very elegant French by F. Bouhours, another Jeſuite. There they propound the moſt ſottiſh and extravagant Idea of Sanctity, that can enter into the mind of man. This S. Roſe was a native of Lima, a City in Peru. In her infancy, a certain inſpiration moved her to conſecrate herſelf to God, and renounce the world. While she was a very young Child; her mother having forced her to wear a garland of Flowers, on a publick Feſtival, ſhe put Needles under the Flowers, and ſtuck them ſo deep into her Head, that the skull was pierced, ſo that a great deal of skill and ſtrength was neceſſary to pull them out: After this, inſtead of a Crown of Flowers, she made herſelf one of Nayles, which made a circle of great Wounds round about her head. Becauſe Nature had given her Beauty, every night she rubb'd over her Face with an Indian powder, that was of ſo diſmal an acrimony, that her whole face was cover'd with ugly and painful Sores. Becauſe a Gentleman once commended the whiteneſs of her hands, she thruſt them both into quick Lime, and held them there, till the Fleſh was waſted away to the Bones. Her ordinary food, was the ſeeds of bitter Oranges, and Gall. She would be ſix or ſeven dayes together, without drinking, and when ſhe did drink (that ſhe might not dye of thirſt) ſhe took only a little warm water. Every night, she diſciplin'd herſelf, with a heavy Iron Chain, that wore off the fleſh, and bruiſed her very Bones. One day, she girt this Chain ſo ſtrait about her, that it went into the fleſh: ſhe lockt it with a Padlook, and threw the Key into a well. This Chain fretted ſo deep, even to the Bones, that it grated on them: On this manner, this wretched Creature, was like to periſh miſerably by a lingering, and moſt tormenting death, and none could help her, for the Padlock was lockt, the Key loſt, and her body being cover'd with ſores, 'twas impoſſible to uſe either hammer, or file to get off the Chain. But the Virgin Mary, who had ſome work to do for S. Roſe, came and delivered her from this Torture. After this (her Hiſtory tells us) she made her ſelf a little Hut, (as it were a little Hermits cell) at the further end of her Fathers Garden. The Flies, that annoy thoſe climates, came preſently in multitudes, and fill'd the Cell. The Saint was ſadly tormented, and She who was ſo in love with pain, yet could not endure this. She therefore made a Treaty with the Flies, on theſe conditions; I will give you leave to shelter your ſelves in my Cell, when exceſſive heat, or cold drives you out of the Garden. I'le do you no hurt; and you shall promiſe to do me none. Let us live in amity, that neither my hands kill you, nor your Stings wound me. Theſe are her very words. Thus the Treaty was made, and it was honeſtly obſerved. The Saint made her a large Ring of Silver, in which were faſtned ninety nine ſharp Nayles, in honour of the 33 years of Chriſt's Life, which number ſhe trebled in her round plate and wore it under her Hair, that it might tear the skin of her head. Her haircloth was made up with ſharp Needles, and of ſuch thick Hair, that her Body was conſtantly cover'd with many bleeding wounds. She wore ſharp Iron Pricks on her Feet; but finding, that thoſe parts were not mortifyed enough by that, she put her feet to the mouth of a glowing oven, and ſtirr'd not, till they were half burnt, and cover'd over with Ulcers. Her Bed was made of very hard planks, without a Mattreſs, without Blankets, or any coverings; on the planks thick logs of wood, at ſome diſtances one from another, filling the empty ſpaces, with Brickbats, and ſharp Pebbles; this was her bed. Theſe Stones pierced into the Planks; and much more into her Fleſh, ſo that her Body was always cover'd with Blood, with Bruſes, and wounds. Behold, after what manner this Saint lived ſix and twenty years. We ought in Charity to believe, that the Legend of this Saint, is a Romance, like the reſt: and that there was never any perſon ſo ſottiſh, as to make a ragouſt of ſuch a long and ſmarting torment. But ought we not to diſcern a ſpirit of Reprobation, in thoſe who draw ſuch pieces, on deſign to give us an Idea of the moſt excellent Sanctity! What an extravagance is it, to believe, that God requires ſuch like things, or is pleaſed with them? where have we any Commands, any Examples of them? Becauſe, we ſhall have occaſion, in the following diſcourſes, to ſpeak again concerning Legends, I intend not at the preſent, to inſiſt longer on the Evidences of this Spirit of Reprobation. Tis ſufficiently manifeſt from other inſtances.

Vanity of the excuſes, for the impure genius of the Legends.To avoyd the force of this Evidence, the Papists now ſpeak with great Contempt, of theſe Legends, and Legendaries They cite concerning them, Lewis Vives, Claudius Eſpencaeus, one Canus Biſhop of the Canaries, who have ſpoken very ill of theſe Books, and of their Authors; they ſay, that theſe are Fables, which men of ſenſe deſpiſe. But to what purpoſe is this? 'Tis ſo far from diſproving our Evidence, that it ſtrengthens it. Theſe are ſo many witneſſes for us, even among our very Enemies. Let Monſr. Arnaud, and thoſe of his Character, call theſe Legendaries, pitiful Authors, as much as they pleaſe; This is not at all againſt us. For it muſt be granted, that for five or ſix hundred years, theſe Legends were the Goſpel of the Papacy. The Bible was a Book lockt up, and prohibited, utterly unknown by the Laity; they know, read, heard nothing preacht, beſides theſe impertinencies. No other Spirits came out of the mouth of the falſe Prophet, and the Beaſt. Is it credible, that God would ſuffer, that the true and real Church, ſhould for ſo many Ages, be nouriſht with nothing, but this filth? Therefore, tho it ſhould be true, that the Reign of this Legend-Goſpel, is paſt, and ended, is it leſs true, that it laſted five or ſix hundred years? But I add, you muſt not be over-perſuaded, that it is ended; Go into Spain, and Italy, you will find that the Devotion of the people there, is ſtill nouriſht with this diet. Know that the moſt learned, and grave Authors, which the Papacy hath had in later times, have repeated all theſe impertinencies. The Jeſuite Turſeline hath in this Age, given us in his elegant Latin the Legend of our Lady of Loretta, together with all her falſe Miracles. Lipſius, famous among the learned men of this age, hath wrote Books to propagate ſuch Fables. And but the other day, F. Craſſet, hath printed on very good paper, and a large Letter, a Collection of ſuch Extravagancies.

The wickedneſs of Popish Preachers, and their genius.We may joyn their Preachers, with the Authors of the Legends. For before the Reformation the ſermons in the Church of Rome, were nothing but Stories, and Fables taken out of the Legends. The ſame unclean ſpirit (coming out of the Mouth of the falſe Prophet) is to be diſcern'd in them. When for a long time, the Pulpits had been forſaken by the ordinary Incumbents, the Mendicant Friars took poſſeſſion of them: The Bishops and Curates lived in a ſtupid Lethargy, and a brutal Ignorance; The Priests ſcarce underſtood Latin enough to read and ſay Maſs; and at the ſame time lived in Drunkenneſs, Whoring, and the moſt horrid Diſorders; the Monks finding the Pulpits forſaken, entred into poſſeſſion of them. But good God! what kind of Preachers! Their Sermons were heaps of Extravagancies. If they were to preach of Charity, or of the Paſſion of Chriſt, they took their Exordiums from the heads of Nilus, and philoſophiz'd upon the Twelve Signes of the Zodiack. They read a Text for faſhion ſake, but came not near it by many miles. The Fryar ſpake neither of S. Peter, nor S. Paul: he cited only the Seraphick and Angelick Doctor, the ſubtil, the Irrefragable Doctor. He fell upon ſome thorny School controverſy, of which he diſcourſt in barbarous language. As to Morality, they put off ſome cold and childiſh allegories, ſome wreſted applications of Texts of Scripture, ſome ridiculous paraphraſes on Scripture paſſages: ſome ſottiſh notions, (which were taken for flights of Wit, and efforts of Imagination) ſome ridiculous Fables, which were often obſcence and filthy. We may ſee the proofs of all this, in the printed Sermons of that time, which are come down to us. Menot, Oliver Maillard, Barelett are at this day the Varities of Libraries, and thoſe who are curious, preſerve them as Originals of Impertinences. And in truth, tho at this day the Popish Pulpits, eſpecially in France, are amended; there remains enough in the Sermons of the Monks, and in their Countrey Preachers, to convince us, at what rate they formerly preacht.

Impurity of the Books of Monkish Devotion.After their Preachers, we will rank the Authors of Books of Devotion. And we muſt ſeek the Devotion of the Papacy in the Monks; for, as for the Bishops and Curates, we may affirm, that for ſeveral ages, they have renounced even the Profeſſion of it. All the Religion of a Curate conſiſted in ſaying Maſs very punctually, in ſinging Veſpers, and Mattins, without either underſtanding or attention: the reſt of his time he ſpent in Idleneſs, and Debauchery. But in what doth the Monkish Devotion conſiſt? In erecting Fraternities, as they call them; among which the principal are that of the Roſary of the Jacopins, that of the Rope-Girdle of S. Francis's order, that of the Scapulary of the Carmelites, that of the Girdle in the Auguſtinian Order. Theſe are ſtyl'd Arch-fraternities. The grand buſineſs of the Monks, is to draw into theſe Fraternities, the devouteſt Men and Women that can be found; but eſpecially Women who are rich, and have the diſpoſal of their Eſtates. Thoſe that are poor, will not ſerve; the end and deſign of their devotion is to gain large Almes and Gifts to themſelves. By the Fraternities (ſaith the Biſhop du Bellay) the Monks impovreish whole Parishes, deſtroy the Hierarchy, get into their own hands the Government of the Church, like Boares, and Foxes, that ſpoyle the vineyard with their ſtrength and cunning. Every Brother or Siſter of theſe Fraternities, wear under their Clothes, either the Scapulary, or the Rope-girdle, or the Girdle of Auguſtine. To theſe they add Letters of Adoption, to have a ſhare in the Whippings, Faſtings, and other pretended Mortifications endured by the Brothers of the Order. But nothing can be had without good ready Money, which muſt be put in the Box, by the name of Almes. Theſe are the great Revenues of the Mendicant Fryars. Accordingly you have one Order contending with another, which is a good diverſion to ſee: every Order cryes up their Fraternity, and Marchandiſes, and ſpeaks the moſt contemtuouſly of the advantages of the other Orders. The Jacopin boaſts of his Roſary, and ſaith, that God reveald it to S. Dominick, to be the ſcourge and terror of Devils, a ſhort abridgement of the whole myſtery of Religion, a remedy againſt all Evils, the ſource of all good things, a certain means of getting eternal Life. The Carmelite ſaith, that his Order is as antient as Elijah, that the Virgin Mary is one of its Founders that all the Carmelites are Brethren of the Virgin, that the Holy Scapulary was brought by her, to the Bleſſed Simon Stock, General of the Order, for this end, that whoever dyeth in the Scapulary, might eſcape the flames, of hell. The Cordeliers, and Auguſtins ſpeak of as great Wonders, about their Ropegirdles and Girdles. They have Bulls, in which full pardon of all ſins is granted to thoſe, who ſhall wear theſe marks of the Beaſt: On the other hand, every Order, turns the devotions of the reſt into ridicule. While the Dominican cryes up the Virtues of his Roſary, he jeers at the Scapulary of the Carmelites, the pretended antiquity of that Order, the extravagant viſions of Simon Stock. The Carmelite calls the Ropegirdle of S. Francis, a Whip for Doggs. Every Fraternity hath its Writers, whoſe Books are fill'd with impertinent Commendations of themſelves, and contain Rules of devotion, to be obſerved by their Diſciples. But the whole, is ſo dull, ſo ridiculous, and nonſenſical, that a very Jew, who is wont to make his Religion conſiſt in impertinent Obſervations, would be aſham'd of it, and would not on any terms ſubmit to it. Theſe are the unclean ſpirits, that come forth of the mouth of the Falſe Prophet.

Impurity of the myſtical Teachers.Theſe ſpirits do alſo come forth of another Mouth of the Beaſt. Theſe are the Mystical Teachers, a ſort of men who are for Devotions, that are much raiſed above the ordinary Devotion of the vulgar. They are in a manner diſtracted, and have a ſtyle peculiar to themſelves, which is altogether unintelligible both to others and themſelves. When they would expreſs, the elevations of the Soul to God, and its uniting with him, they will tell you, of paſſive unions of the Deiform ſtate of the Soul, of the introverſion of the Mind, of the deiform fund of the Heart, of Irraditions, of Sequeſtrations, of melting ones ſelf, to loſe and drown ones ſelf in God, of imaginary Exerciſes, of divine Inactions, of the ſtate of Totality. Among theſe myſtical Authors, I believe we may rank a certain kind of Fishers of myſteries, who make it their work, to ſpiritualize, and turn into Myſteries, all the Ceremonies of Popery. Chance, Time, Superſtition, Ignorance, brought them into the Church, ſometimes ſuch cauſes as ſubſiſt not now; and there was never any intention to couch myſteries under them. But afterward, they muſt be diſcovered in them. A Priest hath ſix or ſeven kinds of habits, a Bishop many more. The ſhape, the figure, the ſtuff of every one of theſe veſtments, muſt hide under it ſome myſtery of our redemption. A Prieſt cannot make the leaſt antick motion but 'tis myſtical. We have taken the pains, to relate in our Legal Exceptions againſt Popery ſome conſiderable ſpecimens, of theſe impertinencies; any one may conſult the Book. There he will read the pretty myſteries (for example) which are coucht under the Ringing of Bells, Rationall divin. offic. lib. 1. cap. 4. as Durant explains them. Bells ſignify Preachers, whoſe Office is (like a Bell) to call the faithful to the Faith; the wide hollowneſs of the Bell, is the Mouth of the Preacher; the Clapper, is his Tongue; the hardneſs of the mettal, denotes the ſtrength of his underſtanding, according as God ſaid to the Prophet, I have made thy forehead hard, againſt their foreheads; the Bands which tye the Clapper to the Bell, is the moderation of the Preachers Tongue; the Bell-ſtock, is the Croſs of Chriſt; the pieces of wood that go from ſide to ſide are the Fathers, who have ſpoken of the Croſs of Christ, &c. the wheel faſtned to the Bell-ſtock is the Conſcience of the Preacher, the bell-rope is his Humility, &c. There is a whole long Chapter of this ſtrain; we may judge of the reſt.

Impurity of the Eternal Goſpel of the Monks.Indeed, if we ſhould go on with the Hiſtory of theſe Spirits of Reprobation, that come forth out of the Mouthes, of the Monks, and Teachers of the Papacy, we ſhould never come to an end; I will therefore only inſtance in The Eternal Goſpel, which the Fryars labour'd to ſet on foot, in the 13 Century, on deſign to ruin the Clergy, or (to ſpeak more truly) Chriſtianity itſelf; for never any thing more horrid was ſeen. This Eternal Goſpel, was (as they gave out) a New Revelation, made to the bleſſed Abbot Joachim. And this new revelation was much more excellent, than the doctrine of J. Chriſt, the Prophets, and Apoſtles; more than the New Testament, which was to be abrogated within ſix years, i. e. was to continue only till the year 1260. They gave out, that another Goſpel, and another Prieſthood, were to come in its place: That the Jews who dye in their Infidelity and Blaſphemies againſt Jeſus Chriſt, ſhall notwithſtanding be ſaved in the next World: that the Monks are not obliged to ſuffer martyrdom for J. Chriſt: that out of a Monkish Order, ſhould ariſe a perſon in whom the Prophecies ſhould be accompliſht: that men ought to think of returning to Judaiſm. This is a ſpecimen of the impieties of this Goſpel, which was framed by the Abbot Joachim, Abbot of a Monaſtery of the Order of the Ciſtertians in Sicily; one Cyrill, General of the Carmelites; and John of Parma, General of the Franciſcans. The Divines of Paris were alarm'd, the wrote, and order'd others to write againſt this Goſpel; but their writings were ſharply cenſur'd at Rome. The iſſue of the Controverſy was, that ſome Cenſures were granted againſt the Monks, whoſe Body declared themſelves Protectors and Patrons of this Goſpel: and the Book that bore this name, was ſilently ſuppreſs'd. This History is to be read in the Directory of Inquiſitors, and in the Treatiſe of Archbiſhop Ʋsher, de Chriſtianarum Eccleſiarum ſucceſſione & ſtatu.

There only remains another Mouth of Antichriſt, which we have not mention'd, viz. the Divines, who have treated concerning the Object of Adoration, and the manner of Worship. Out of this Mouth are come forth, unclean, and diabolical Spirits, abominable Diſcourſes, which muſt not be omitted. But becauſe we ſhall hear them in the ninth Character of Antichriſtianiſm, viz. Idolatry, we will not mention them here.

CHAPTER XIV. The Ninth Character of Antichriſtianiſm, which is found in the Papacy; Idolatry in its height, confeſs'd by the Papiſts themſelves.

Antichriſt, muſt e an Idolater, according to Prophecies. Dan. 11.IT cannot be doubted, that the Religion of Antichriſt, muſt be an Idolatrous Religion. Firſt, we read, that he ſhould worſhip Mauzzim. Dan. 11.38. But in his eſtate he shall honour the God of force (Hebr. Mauzzim) and a God whom his Fathers knew not, shall he honour, with Gold, and Silver, and with pretious Stones, and with pleaſant things. He ſhall worſhip Idols of ſilver, and gold.

And S. John ſaith concerning the ſubjects of the Antichriſtian Monarchy:Revel. 9.

V. 20. And thereſt of the men, which were not kill'd by thoſe plagues, yet repented not of the works of their hands, that they should not worship Devils, and Idols of Gold, and Silver, and Braſs, and Stone, and of Wood, which can neither ſee, nor hear, nor walk.

The whole thirteenth chapter, ſets forth the Antichristian Monarchy, as an Idolatrous State. Ver. 4. Its ſubjects worship'd the Dragon, which gave power unto the Beaſt. They worſhip the Beaſt itſelf.

V. 8. And all that dwell upon the Earth, shall worship him, whoſe names are not written in the Book of Life of the Lamb.

The ſecond Beaſt with two horns, exerciſeth the power of the firſt Beaſt in his preſence.

V. 12. And cauſeth the Earth, and them that dwell therein to worship the firſt Beaſt, whoſe deadly wound was healed.

Altho theſe Adorations principally refer to the ſlaviſh Obedience, that the Subjects of the Antichriſtian Kingdom do yield to the Head of this Kingdom: 'tis nevertheleſs certain, that this Obedience is here ſet forth as an Idolatry, and that it is really ſo. Laſtly, this Babylonian Empire is deſcribed to us by the emblem of a notorious Harlot, which was to commit abominable fornications with the Kings of the Earth, and make all men drunk with the Wine of her Fornications.

V. 1. Come hither. Chap. 1 • . I will shew unto thee the judgment of the great Whore, that ſiſteth upon many waters.

V. 2. With whom the Kings of the Earth, have committed Fornication, and the Inhabitants of the Earth have been made drunk with the Wine of her Fornication.

Now every body knoweth, that when the Scripture ſpeaks of a Body, a Society, a Church; the Fornications, and adulteries which are charged on them, ſignify Idolatries. Therefore 'tis certain, that Idolatry, muſt be one of the Characters of the Antichriſtian Kingdom.

Several ways by which the Papacy is guilty of Idolatry.Let us ſee, if this Character be found in the Papacy, It is Idolatrous. 1. In the Adoration of the Pope, in giving divine Honours, & divine Attributes to him, viz. a divine Power, and an Univerſal Authority, which are put in his hands. 2. The Papacy is guilty of Idolatry, in the Adoration of the Sacrament of the Altar, which is nothing but Bread, and yet all divine Honours are given it. 3. It is Idolatrous in the account of the Invocation of Saints; for the worſhip which is given to the Virgin, to Angels, and Saints makes them ſecond-rate Gods; to whom Honour of the ſame kind are orderd to be given, that are given to the Great God. 4. Laſtly, The Papacy is Idolatrous, becauſe it obligeth men to fall down before Images of Wood, of Stone, of Gold and Silver. The Idolatry of the Church of Rome may be conſider'd either in their Worship itſelf, or in the exceſſes of this Worſhip. For inſtance, in the Invocation of Saints, either as it is generally owned by all the Members of the Roman Church, or as it is explain'd by the bygotted Monks and Priests, who are exceſſive in every thing, and keep no bounds. Thus, the Idolatry as to Images may be conſidered, either as layd down in the Decrees of their Councills, or in the modern ſoftning explication, by which 'tis palliated, or in the Practice and downright Divinity of true Papiſts. I will not here undertake to prove the charge of Idolatry upon the Roman Church, on the account of the Services, which ſhe Authoriſeth by her Canons, and the unanimous Conſent of her Doctors. This would neceſſarily lead us into Controverſy, where we ſhould be obliged to waſh off the falſe colours, which the modern Papiſts make uſe of, to prove themſelves no Idolaters, neither in adoring the Sacrament, or in the Invocation of Saints, or in worſhipping of Images. In a word, we ſhould be engaged in a long debate, whereas in this Treatiſe, I deſign to take my arguments only from indiſputable matters of fact, and which are not debated. After this Method, I have proved all my preceeding characters of Antichriſtianiſm from Hiſtory, and Teſtimonies taken from the Books of our adverſaries, which themſelves cannot gain-ſay. And thus I will here prove the Idolatry of the Papacy, by thoſe Exceſſes, which are own'd for ſuch, by all thoſe of the Roman Church, who pretend to any honeſty and purity. Mr. Arnaud and the Papiſts of his ſtrain, do in manner plainly confeſs, that the diſciples of F. Craſſet, and ſuch like, are Idolaters, by their own Method of explaining and practiſing the Invocation of Saints, and Worship of Images. I ſhall aſſiſt thoſe Gentlemen by ſetting down our Arguments.

Palpable Idolatry in the Books that direct the Devotion of the people.We cannot I ſuppoſe be blamed, if in diſcovering the nature of the Popish Worship, we make uſe of the Authors who have wrote Books, to guide the Devotion of the People. Now if their Directions be not Idolatrous, and lead not directly to Idolatry, we are content to be counted Lyars. First, theſe Books, and theſe Teachers, aſcribe without any ſcruple a Divinity unto creatures. They call the V. Mary, a Deity, and Goddeſs. One of theſe Authors thus ſpeaks to her:Damian. ſerm. 7. in natif. Virg. O Virgin, have you forgotten your Humanity, becauſe you have been Deifyed? 'Tis a Cardinal of the Church of Rome, who ſpoke at this rate in the eleventh Century: which lets us ſee, that theſe Idolatrous Exceſſes are not new.Binet. Marq. de Predeſt. A much later Writer ſaith of the Virgin, that She is advanced to a kind of equality to God. Another, that, Her boſom is the Ocean of the Deity. O Holy Lady (ſaith another to her) I know that nothing is hid from you, and that by your Deity, you exactly understand all my faults. Bonaventare. The Lord hath ſaid to our Lady, Sit thou at my right hand, untill I make thy Enemies, thy footſtool. I ſuppoſe that to ſit at the right hand of God, is the ſame, as to obtain divine Honour; at leaſt we take it ſo, when we explain the Article of Chriſts Aſcenſion. The Ieſuite Delrio giveth the Virgin the Titles of optima & maxima, i. e. moſt good, and moſt great; We know, that the Romans gave theſe to none but the ſupreme of their Gods, and that Chriſtians have beſtowed them on the Infinitely Perfect Being. The Ieſuite Turſellin, with innumerable others, calls her at every foot, Diva, i. e. Goddeſſe. My Goddeſſe, the Ieſuite Iames du Iardin. The Ieſuite Rapin, who is now living, famous for his Writings in proſe and verſe, ſaith of her, Diva, quam rebus trepidis benignam. Lipſius calls our Lady of Hall, Dea Hallenſis, the Goddeſſe of Hall. Theſe are Poets, you'le ſay: therefore that none may lay the blame of ſuch language on the licenſe of Poeſy, we muſt know, that Philip Ber • ald, Ambroſe, Catharini, Cardinal Bembo, in their proſe, call her by the ſame Name of Goddeſs. Bernardin de Buſtis, Antonin, Archbiſhop of Florence, would have her ſtyl'd Dea dearum, the Goddeſs of Goddeſſes. Now theſe Goddeſſes, over whom the Virgin preſides, are all the Saints of Heaven. And thus we have as many female deities; as there are Canonized Women in the Calender. They do not only ſtyle the Virgin a Goddeſs, but prove her to be ſo, and take their Arguments from this. That there is an infinite difference Between Her, and Her Servants, even as there is an infinite difference between God and his Worſhippers; and from this,Viridarium, Viepas. Alanus de Rupe, Alexis de Salo. That we may meaſure the divine Greatneſs, by the Greatneſs of the Virgin: and from this, That she is the most noble chamber of the moſt H. Trinity; and from this, that God ſayd to Her, Thou shalt be changed into me: and again, from this, that beſides a being of Glory, and Grace, ſhe hath eſſe dei, the Being of God; and laſtly, from this, that God is not only in Her by his Grace, but in the way of identity, i. e. is become one with her.

Viridarium Pelbatt. Binet. Alexis de Salo.If the Virgin be a Goddeſs, and all the other Sheeſaints be inferior Goddeſſes, and conſequently, all the Men-ſaints be inferior Gods, it muſt not be doubted that all our good things come from them both. At this rate theſe devout Gentlemen ſpeak;Bernardin, Stellarium. No favour comes down from God to us, but thro the hands of the B. Virgin. The Virgin is the Queen-regent of Paradiſe, the Country of Grace and Mercy. The Treaſures of the H. Spirit were given her as her dowry, and Paradiſe as her Portion: Therefore all the Gates of Heaven are at her devotion. 'Tis thro her hands that all the Happineſs which Heaven lets Fall into our ſoules doth paſs. She is the Lady-Treaſurer of Heaven; the diſpenſer of all the Gifts of God; She is the Neck, thro which Ieſus Chriſt ſends down all ſpirituall ſenſe and motion unto his Church.Methodius. Ozotius. Albett. Biblia Mariae. She ruleth over Earth, Heaven, and Hell. She is the high and mighty Princeſs, of the heavenly Potentates. She is univerſal Queen. A Queen ſeven ways; for she hath ſeven Kingdoms. The moſt important Affairs of the Trinity paſs thro her hands,Alanus de Rupe. ſo that all the Citizens of Heaven, the inhabitants of Earth, the Souls in purgatory, nay in Hell,Antonin. Biel. do acknowledge her as their Miſtreſs, and humbly bow the Knee before Her.J. Gerſon. The Angels are the ſouldiers of the Virgin.Miſſels. She ſaith to one, Go, and to another Come.Hymns. She turns about the Heavens, giveth light to the Sun,Methode. and governs the World. Her dominion is vaſt;Admirable. for she not only commands the Creatures, but even God himſelf, as being his Mother. She hath a power over her Son,Bonaventure. founded upon a better right, than that of other Mothers.Lvo Carnet. For our Saviour hath a greater Obligation to the Virgin Mary, Salmeron. than other Children have to their Mothers. She hath requited God for all that she received of him.Conformities. She hath diſcharged herſelf by way of retribution; yea, she hath requited God for all that we receive from him.Carolus. 'Tis true,Scribanius. we are Debtors to God, but as for the Virgin, God is a Debtor to her: for the Virgin hath done more, or as much for God, as God hath done for mankind. Ieſus Chriſt by imitating the Virtues of Mary, diſcharged his Office of Saviour. The Virgin, together with her Son, is the cauſe of the Creation of the World; 'tis for her, and for him, that God created the whole univerſe. All believers, are elected, and predeſtinated, thro the Virgin. She is the Book of Life. She merited to be the mother of God, and to be the Mother of all Mankind. Every thing that is ſpiritual flowes from Ieſus as the Father, and from Mary as the Mother of it. She is more merciful to Sinners, that Ieſus Chriſt: 'Tis not poſſible, that thoſe should be ſaved, from whom Mary turns away the eyes of her Mercy: and 'tis abſolutely neceſſary, that thoſe should be juſtifyed, toward whom she turns her Eyes. 'Tis againſt her alone that we ſin. If a man finds himſelf proſecuted by the juſtice of God, he may appeal to the Virgin. The Mothers Mercy hath often ſaved th • ſe whom the Son hath a mind to damn: one condemned by the Son, is ſaved by the Mother: If a man were in Hell, the Virgin is able to fetch him out.

Every body hath heard of the Red Ladder, and the White Ladder; the Red, is that of J. Chriſt; the White, is that of the Virgin. All thoſe, who had a mind to go up by the Ladder of J. Chriſt, were tumbled down from the top to the bottom: and all thoſe who went up by the Ladder of the Virgin, got into Paradiſe. 'Tis the Virgin, that gave her Son to men, and ſacrificed him for them. She offerd him, by agreement with the Father, and by conformity to the Son, and thus offering him for all, she hath procur'd the ſalvation of all. The Clients of the Virgin, repreſent themſelves, as in ſuſpence between the Son, and the Mother, between the Milk and the Blood, not knowing which way to turn.

'Tis eaſy to conclude, what kind of worſhip ought to be given to one, that is, and doth ſo many things. Therefore they ſay, that the Invocation of the Virgin, Salazar. Binet. Coſter. Alexis. Vaſques. is of abſolute neceſſity, and that thoſe who pray not to her, are as bad as thoſe who blaſpheme her. They beg of her in expreſs terms whatever is deſir'd from God; Heaven, Pardon of Sin, Grace, Repentance, Victory over the Devil.F. Sufften Viridarium Craſſer. 'Tis not enough to pray to the Virgin, you muſt adore her: every knee must bow to her; adoring her as ſoveraign Queen of Men and Angels. And this Adoration, is not to be a meerly external Adoration, but internal. The Angels themſelves adore the Virgin, and have adored her ever ſince ſhe was born. On the account of her own Holineſs men owe Dulia to her; on the account of her maternal relation they owe her Hyperdulia; and becauſe ſhe toucht our Saviour, the adoration of Latria is due to her. Thoſe who well perform theſe ſervices, tho never ſo negligent of their duty toward God, tho Villains, Robbers, Debaucheés, &c. they cannot be damn'd, becauſe they have been Clients of the Virgin. This they prove, by innumerable examples of thoſe, whom the Virgin hath by ſtrange Miracles, brought back as it were from the Gates of Hell, becauſe they had been her Votaries. And as an evidence, how highly pleaſing this Adoration is to the Virgin, ſhe hath wrought more Miracles within theſe laſt ſeven or eight hundred years, than God hath wrought ſnice the Creation, by Moſes, and the Prophets, by Jeſus Chriſt, and his Apoſtles, and by all the Saints together. Her Images have Spoken, they have Sung, they have reſiſted the Fire, and the Hammer, they have ſored in the Air like Birds, they have ſwet Blood, and Oyle and Milk have run from them; ſome of them have been turn'd into Fleſh; they have Wept, Lamented, Groaned; they have made the Lame to Walk, the Blind to See, the Deaf to Hear. They have cured all kinds of Diſeaſes, and Wrought all ſorts of Prodigies. For theſe reaſons, people will go to the end of the World, to viſit theſe conſecrated Images, they kiſs, and fall down before them, and render to them an external Worſhip, accompanyed with a moſt fervent internal devotion. They rubb their Chaplets, or Beads, their Handkercheifs, upon theſe Images, and wear about them theſe Chaplets, and cloths, which have touched the Images of the Virgin: and believe, that they are reliques which have a virtue to preſerve from all Evills. That which we have diſcourſt concerning the Virgin, may be applyed to Saints proportionably. There is no Folly, or Extravagance that we have now related, but every Order of Monks ſay ſuch like of their Founder, and Author: the Cordeliers and Capucins of their S. Francis; the Jacopins of their S. Dominick, and in general, of all the pretended Saints of their Orders, they are more Holy than Seraphims; they raiſe the Dead; they heal all Diſceaſes, the whole Creation is ſubject to them. We ſhall ſee their Inſtances, when we come to handle the Fables of the Legends.

CHAPTER XV. An Examination of the Excuſes, by which ſome late Authors endeavour to palliate the Idolatry which hath been ſet forth in the preceding Chapter.

THere is none, unleſs he is plung'd into the darkeſt Superſtition, but muſt confeſs, that, what we have been relating, is Idolatry in the higheſt degree. Accordingly, ſince of late ſome Papiſts of the Gallican Church, have taken up ſomething of a Spirit of Moderation, people begin to be aſhamed of theſe Exceſſes. Indeed, how can it be, that men ſhould not ſee the Blasphemy, that lyeth in giving to a Creature that which belongs only to the Creator? To aſcribe juſt every thing to the Virgin, which can be ſpoken of God, and conſequently to give her divine Honours? Thoſe Gentlemen, who make it an Article of their faith to follow the ſentiments of a certain Eccleſiaſtick, who wrote, The wholſom Advices of the Virgin to her indiſcreet Votaries; tell us, that the things charged, are the Exceſſes of ſome Fryars, which were never approved by the Church; that no Council ever enjoyn'd them; that at preſent, all thoſe Follies are antiquated; that men are perfectly come off from 'em; and that the Invocation of Saints, muſt not be judged of by that meaſure. And therefore, if we have no other Arguments, to make good the charge of Idolatry, that we bring againſt the Church of Rome, we muſt be non-ſuted. This is their note for theſe laſt twelve or fifteen years, and what they perpetually repeat to the New Converts; yea they write, and print it, that all thoſe who revive theſe Monkish Superſtitions, are ſome pitiful Jeſuites, ſuch fellows as F. Craſſet. They tell us, that when we pray to Saints, we do nothing more really, than place them among them who pray. And that we pray to them, on the ſame ground and deſign that we deſire a Friend to pray for us.

The Roman Church, is Idolatrous in the Invocation of Sts. Firſt, we reply, in a word, that the Invocation of Saints, the moſt refin'd, and the moſt amended by the Eccleſiaſticks of France, is a real Idolatry; and therefore tho we could not reproach the Church of Rome with theſe exceſſes, we have notwithſtanding very good proof, to convict her of Idolatry. We ſay in the 2d place, that 'tis enough to us, that theſe Gentlemen do acknowledge, that theſe Exceſſes are Idolatrous, as Mr. Arnaud expreſly owns it, and the Author of the Advices, &c. does ſtrongly prove it. This acknowledgment, I ſay, is enough to us, to found an Accuſation of Idolatry againſt the Church of Rome, and to evince, that ſhe bears this Character of Antichriſtianiſm, as well as the reſt. 'Tis a meer Cavil, to ſay, that the Roman Church can only be charged with that ſhe hath expreſly determined in her Councils. The univerſal conſent, the conſtant practice of her people, the uniform Theology of all her Doctors, the Orders and Examples of her Popes, and laſtly, the toleration, or rather the long reign of theſe Abominations, without the leaſt contradiction, are ſufficient to give us ground for judging this to be the Religion of the Papacy. For we now take it for granted, that for theſe laſt ſeven or eight hundred years, this is the Religion of the Latin Church, and that all her Teachers, have approved, have taught and practis'd it; that the Popes have Authoriz'd it, by their Decrees, by their Examples, by the blaſphemous Hymns, which themſelves have compoſed in Honour of ſome Creature.

We defy Mr. Arnaud, and all the refin'd Papiſts at this day, to cite the Authors, who have dared to condemn theſe Exceſſes. We eaſily believe, that there have been ſome, who have neither approved, nor practis'd them. But the number hath been ſo ſmall, and the torrent ſo violent againſt them, that they had been burnt, if they had taken the courage to declare themſelves. 'Tis ſo publickly notorious, that nothing can be more, that before the Reformation, God and his Worſhip were ſcarce known by the common people: Nothing was talked of but Pilgrimages to Saints, or to ſome Image of the Virgin, the Miracles wrought by Images, and eſpecially by thoſe of the Virgin; Vows and Prayers made to He-Saints, and She-Saints. The Jeſu Maria had ſo ſhut out the name of God, that it did fill your ears on all occaſions. In dangers, in fear, in ſurpriſes, in ſhort prayers produced by any ſtrong paſſion; All the world knoweth that in theſe horrid dark Ages, the Monks were the Maſters of the Conſcience, and Directors of the peoples Devotion. Theſe Monks, I ſay, who are the principal Authors of theſe diſmal Exceſſes, which men are forc't to be aſham'd of at this day. Such was the torrent of this impiety, that thoſe who were not born down with it, were forced to conceal themſelves, ſo that 'tis no wonder, that we of this age cannot name and ſhew them. Theſe Gentlemen, when we tell them, that God reſerved his Elect, hidden in Babylon, do inſultingly ask us, Where were thoſe, who denyed to adore the Euchariſt, or pray to Saints? and that we ſhould name thoſe hidden Believers. We take our turn to ask them, ſhew us thoſe honeſt people, who did not partake in theſe Monkish ſuperſtitions, as you call them. Shew us thoſe true Catholicks, who worſhipped God in all purity, and who prayed to Saints, only to place them in the number of thoſe who pray to God.

In the publick Hymns, compos'd by Popes, we find inſtances of Idolatry.But behold two or three Evidences ſufficient to ſtop the mouthes of theſe Gentlemen, the Advocates of Popery, whoſe deformities they conceal with ſo much cunning. The Firſt is, That in their publick Hymns authoriſed by the Church, publickly ſung, printed in their Miſſials and Hours, we find theſe ſame Superſtitions, which they own to be Exceſſes, and we call Blaſphemies and Idolatries. Have they not ſung in one of the Hymns of the Roman Church, monſtra te eſſe matrem; shew yourſelf to be his mother, i.e. command your Son with the Authority of a Mother. Did ever any private Author ſay anything more horrid, than this, that a Creature ſhould in a way of Authority command its Creator? Are there not theſe words in an antient Hymn, poſitus in medio quo me vertam neſcio; which are ſpoken by a Devotioniſt, plac'd between Jeſus Chriſt, and the Virgin, and knoweth not which of them to prefer? They were not therefore meer private perſons, who were guilty of theſe Exceſſes. Our ſecond Evidence is this, that theſe Blaſphemies have come out of the Mouthes of the Popes themſelves; of Popes, I ſay, who are the Mouth of Jeſus Chriſt, and who cannot err, as 'twas univerſally ſuppoſed in thoſe times. Was it not Pope Innocent III. who compoſed that Hymn, in which theſe words are found, Precor te Regina Coeli habeas me excuſatum, nam peccavi tibi ſoli, i. e. I beſeech Thee, O Queen of Heaven, to forgive me, for 'tis againſt Thee only I have ſinn'd? Is not this to put the Virgin in the place of God, the great Lawgiver and ſoveraign? Our third Proof is this, that the Authors of this extravagant Devotion, whoſe worſhip is full of Blaſphemy, have yet been canoniz'd. One of theſe Saints is Cardinal Bonaventure, another is Antonine Arch-Biſhop of Florence. There are others, as St. Bernardin, St. Anſelme, &c. Did the Church at that time look upon theſe men with the ſame eye as Mr. Arnaud now doth? would he increaſe the number of Saints by the names of thoſe whom he ſtiles Wretched Authors, and Pittiful Fellows, ſuch as Father Craſſet, and other ſorry Ieſuites? A fourth Argument we may fetch from their Expurgatory Indexes. If theſe Monkish Superſtitions have been lookt upon as extravagant and exceſſive, ever ſince the Council of Trent, why are they not condemn'd? why are they not raz'd out of their Writings? why are not the Books forbidden? wherefore do we not find them in ſome Index of forbidden Books? and there have been many ſuch printed at Rome and in Spain within an hundred and fifty years. On the Contrary, Theſe Authors have been in vogue, and as much eſteem'd as formerly; theſe Idolatrous Saints have kept their place in the Calender, and their Statues been continued in Churches, their Worship in the Roman ſervice, and their Feſtivals in the days of the year: After this they muſt be very impudent to tell us, that theſe exceſſive and extravagant Devotions were not the general Religion of the Roman Church for ſeven or eight hundred years.

This Extravagant Devotion which thus borders upon Idolatry doth yet continue.As to that which theſe Gentlemen tell us, that this is a thing paſt and gone, and ought not to be jmputed to the preſent Roman Church, becauſe they are not now guilty, but have reformed and brought back the Invocation of Saints to what it ought to be. To this, I ſay, divers things may be anſwered; Firſt, that granting the truth of this, it would nevertheleſs be true, that the Church of Rome hath been Idolatrous for ſeven or eight hundred years, and this were enough to juſtifie our Charge of Idolatry againſt her, and to prove the Character of the Kingdom of Antichriſt belongs to the Papacy. But I ſay further, that this Aſſertion implies a much greater Impudence, than the former Excuſe; for the darkneſs we are under as to former times, might ſerve for a pretence in the denial of a matter of Fact concerning thoſe times; but all ſhame muſt be loſt in thoſe that will conteſt a preſent Truth, and affirm that which our ſenſes will evidence to be falſe, whereof we may every day ſee the contrary. What ought we then to judge of our modern Converters, who ſo confidently aſſure their now Converts, that all that was exceſſive in the Worſhip of Saints is now corrected and amended. Is there any one thing abated of what we Charge them with? do they not every day ſing in their Churches thoſe blaſphemous Hymns againſt God, and againſt the B. Virgin, that we accuſe 'em of? wherin they call her. The Tree of Life; the Well of Living Water; the Ocean of Graces; the Light of the Church; the Light of Hearts; the Buckler of Mankind; the Refuge of Mortals; the Queen of Angells; the Princeſs of Seraphims; the Ark of the Covenant; the Holy Altar; the Repairer of all that Adam ſpoil'd; the Judge of Quick and Dead. Was there any thing worſe than this ever ſaid by the Bonaventure's, Albertus's, Antonine's, Biel's, &c? If the Virgin be the Light of the Living and of the Dead, who inlightens every man that comes into the world; if ſhe be the Altar of our Propitiation; the Aſylom to which all men muſt have recourſe; if she hath reſtor'd all that Adam loſt, what remains for Jeſus Chriſt to do? and what could be ſaid more of himſelf? Is this paſt and gone? doth it not ſtill continue? Is it not dayly ſung in the Hymns and Letanies of the Virgin? what Authority reduc'd the Church to the Truth in the point of the Invocation and Worſhip of Saints? It may be the Council of Trent? but have not the greateſt part of theſe extravagant Authors we have quoted, liv'd ſince the Council of Trent? The Author of the ſigns of Predeſtination, the Stellarium, Binnet, Salmeron, Salazar, Coſterus, Vaſquez, Father Suffren, Carolus Scribanius, and an hundred others, who have liv'd in our age, have they abated any thing? on the contrary, have they not out-done their Predeceſſors? ſo far is the Idolatrous worſhip of the Virgin diminiſht, that within an hundred years it is very much augmented. The opinion of the Immaculate Conception of the Virgin was once a Probleme, a diſputable point; but in our times the Monks have almoſt made it an Article of Faith. No man durſt preach or write againſt it; and ſince that time the votaries of the Virgin have kept no meaſures. Kingdoms are put under her Protection, and every Individual takes her for his Patroneſs: new Temples and Chappels are every day built to her Honour.

How thoſe have far'd who condemn'd this Exceſs.It may yet be ſaid, that there are ſome in the Church of Rome who condemn this exceſs. Mr. Arnaud in his Apology for the Catholicks, cites his good Friend the Bishop of Caſtoria, M. Pavillon the Biſhop of Alet, and ſome others: and above all, we have the Advice of the H. Virgin to her Indiſcreet Votaries, which takes away all Theſe abuſes. But theſe ſorts of writings, which are but a few, are ſo far from convincing us that this Idolatry is paſt, that it teaches us the contrary, that it is yet in vigor. At that very time when that little Book came forth, there were thoſe who ſaid, That a man might be aſſur'd of his ſalvation tho he liv'd in Sin, if he did but bear any devotion to the Virgin: that God could not damn thoſe who had any external Devotion to the Virgin: that Devotion to the Virgin was a ſign of Predeſtination: that the virgin brought back her votaries from Hell, to give 'em ſpace to repent: that a man might be ſaved without the Love of God, if he apply'd himſelf to our Lady: that a man might render all Honours to the Virgin, tho he forgot that which was due unto God: that the Virgin is more merciful than J. Christ: that the Virgin is an Inferior Divinity, without whom there can be no acceſs to God: that she is the Mediatrix of Mankind, and hath a great deal of Merit, which she never receiv'd from her Son: that she is the Joynt-Redeemer and Saviour of the World with J. Chriſt: that we may appeal from God's Tribunal to hers: that she hath an Empire and Kingdom diſtinct from that of the Father: that she may be plac't parallell with her Son: that Mercy belongs to her, but Juſtice to Chriſt: that we may apply our ſelves only to her, and neglect her Son: that Devotion to the Virgin may be prefer'd to the Love of God, and truſt in him: that we may put our confidence in Images: and that a difference is to be made between the ſeveral Images of the virgin, as to efficacy and vertue, and conſequently that there muſt be a difference in our Devotion to 'em.

If thoſe wicked and abominable Extravagancies are paſt and forgotten, this modern Author was much to blame, to give ſo particular an account of them, in order to his charge againſt them; that could be of nouſe but to revive 'em. But for the fuller conviction that theſe Impieties are ſtill the Religion of the Papacy, we muſt conſider how that Book, The Advice of the Virgin, &c. Was receiv'd; viz. as an Heretical Book. Father Craſſet, a famous Jeſuite, wrote an anſwer to it: he treats the Author in his Preface as one that deſerv'd the Inquiſition; and 'tis certain, had he been in the hands of the Spanish Inquiſitors, they would have burnt him as a Lutheran. In a word, Father Craſſet confutes him, and eſtabliſheth all thoſe Impieties which the other had condemn'd: he doth, I ſay, eſtabliſh and confirm 'em one after another; proving the truth of 'em, and the Piety of the practice of theſe things, ſupporting his own Opinion by the teſtimony many hundred Authors, which he thinks of great weight; and this Book is printed with Approbation, and Priviledge, and ſold publickly throughout all France. On the contrary, the Book of The Advice, &c. and other ſuch pieces, are diſperſt very ſecretly, concealing the Authors names, and with evident tokens of being diſlik't and diſcountenanc't. 'Twas not long ago that the Cordeliers of Rheims caus'd this Inſcription to be put upon the Frontiſpiece of their Convent, Deo Homini & Beato Franciſco, Utrique Crucifixo.

To God-man, and to S. Francis, who were both Crucified. Some or other abhorring this Blaſphemy, wrote againſt it, but was forc't to hide himſelf under the name of S. Saviour, and to print his paper with great Secrecy.

Few at this day dare openly condemn theſe extravagances.In the mean while, it may be ſaid, that there are great numbers of Papiſts in France cur'd of theſe Follies. I grant and believe it; and 'tis that which makes me hope that Popery will ere long be baniſht out of France: but it muſt be obſerved, that thoſe very men who in their hearts it may be condemn thoſe fooliſh Devotions to the Saints, do yet practice 'em, to appear Good Catholicks in the eyes of the World. We gave an inſtance in the late Marshal de Faber, who was of all men the leaſt taken with theſe Fooleries, and perfectly deſpis'd the Roman Religion: And yet after his death, among his Papers were found Bulis and Letters of Filiation that he had procur'd, to have a part in the merits of the Monks; we alſo mention'd the Example of the Arch-Bishop of Rheims, one of thoſe who would be thought to be free and diſingag'd from the Errors of the vulgar, and yet hath caus'd the Confrairies of S. Sebaſtian to be ſet up in his Metropolitan City, with all kinds of Indulgence annext, plenary, fuller, and moſt full. Laſtly, we have given the Relation of a matter of Fact, which all Paris is witneſs to, and whereof the Narrative hath been printed; 'Tis the Tranſlation of the Reliques which the Princeſſe Palatine bequeath'd to the Abbey of S. Germain des Pres. The Ceremony was perform'd by the Arch-Bishop of Paris, with all the Impiety and Idolatry that could have been practis'd in an age of the groſſeſt Ignorance. Nevertheleſs this Arch-Bishop of Paris, is in all appearance one of the moderate men, of the Religion of Mr. Arnaud, and the Biſhop of Meaux, who condemn the Devotions of the Monks.

To all theſe Examples I will add another, 'tis of Father Maſcaron, as Formerly he was call'd, but now Biſhop of Agen. A Benedictine Monk named Dom Gabriel, Preacht at Duras on the day of our Lady in March 1686. in his ſermon he vented all the Impieties and Extravagances, wherof we have given ſome Inſtances in the foregoing Chapters. This made a great noiſe, the new Converts complain'd of it, the Bishop was wrote to about it, who ſends Dom Gabriel the following Letter.

From Reole, 4. Aug. 1686.

YEſterday, Sir, I had a Letter imparted to me, which I judged you would be glad to read a copy of, the ſubject of it was this. A Benedictine Father, of the Convent in this City, who preacht the laſt Lent at Duras, made a ſermon on the day of our Lady in March, wherein he made uſe of ſeveral very bold and extravagant Expreſſions, concerning the veneration due to the H. Virgin, in ſo much that not only New Converts, but many of the ancient Catholicks were ſcandaliz'd at it; among others that were offended, were the Curate, and the Firſt Conſul of the City, who ſent their complaints to this Preacher, to have had him repair that fault in his next ſermon. But as he reſus'd to do ſo, every one on either ſide took care to give an account to Monſieur the Biſhop of Agen, formerly Biſhop of Tulle, and known under the name of Father Maſcaron. About 8 or 10 days after the preaching of the firſt ſermon, this Father at the cloſe of another told the people, that having underſtood that ſome had been offended without cauſe at his Sermon on our Ladies day, he had given the Biſhop an account of it, who did perfectly approve all that he had ſaid. Whereupon the Curate replied with a loud voice in the preſence of the whole Aſsembly, that it was not ſo, and that he himſelf could produce Letters to the contrary.

Here is the copy of a Lr. which that Prelate writ to this Preacher, who calls himſelf Father Dom Gabriel.

The Bishop of Agen to the Reverend Father Dom Gabrië.

I Am troubled, my Father, at that which hath lately paſt at Duras; and I could have wiſht that as good and catholick ſoever as your ſermon might be, and I doubt not but it was, that nevertheleſs you had not preacht it. J. Chriſt told his Apoſtles, multa habeo vobis dicenda, ſed non poteſtis portare modò. I have many things to ſay to you, but you cannot bear them yet. For the preſent we muſt keep to the juſt bounds which the ſixth Council hath ſet us, concerning the Invocation of Saints, that it is good and profitable to invoke them, that they hear our Prayers, and that we receive many Favors by their Interceſſion. But we ought to ſtop there. When the new converts ſhall be better ſetled and eſtabliſht in this Faith of the Church, they will not ſtumble or be ſtartled at certain Expreſſions, which now they are afraid of. Make a peaceable end of this affair my Father, and without any affectation endeavor to mollifie and temper the buſineſs. Return my Lr. if it pleaſe you, aſſoon as may be to M. the Curate, and make my excuſes to Father de la Mercy, if I do not anſwer him. I am ſo oppreſt with buſineſs, that I can ſcarce find a time to breath: I deſire to be recommended to your Prayers, and am with all my heart

Your moſt humble and moſt affectionate Servant, Julius Bishop and Count of Agen.

And by a Poſtſcript.

I am juſt now inform'd by Lrs receiv'd this day, that you ſhould have ſaid, that I gave you order to preach this Propoſition, that our whole Heart muſt be given to Mary, to make a Temple for her; and that the Eternal Father conſulted with the Virgin about the Sacrifice of Jeſus Chriſt; that no Evil can befall us without the permiſſion of Mary; that she made the Rocks to cleave aſunder by her Sorrow. They add, that you gave your Auditory to underſtand, that there were four Perſons in the Trinity, and that the Virgin made the fourth. I know very well that a good conſtruction may be made of all this: but you cannot acquit your ſelf from the greateſt indiſcretion, to ſtart ſuch kind of Queſtions among the New Converts, who ought to be dealt with very tenderly, as thoſe that are weak in the Faith. I have undertaken to ſend Father Meladon, (a Jeſuite) to moderate and reconcile matters, and to reduce both parties to that juſt medium, from whence you have ſwerv'd by your Paſſions, and I beſeech you to yield to the Truth, and to ask pardon of God for your great Imprudence; for 'tis inexcuſable: muſt an whole Church be put into a Combuſtion, becauſe you made ſuch a Sermon? This is not according to Order. Remember that in ſtrictneſs and rigor of Faith, as to particular perſons, the Invocation of Saints and of the H. Virgin ought neceſſarily to be approv'd: but the exerciſe and practice is not of neceſſity for every Individual: and when they are at ſervice, they ought not to ſeparate from thoſe who pray to Saints, or disapprove their Prayers.

The Character of this Bishop is well known, that of all men in the Kingdom he hath the greateſt contempt and ſcorn for the monkish Devotions: and yet you ſee how he talks, how he ſaith, that the Impious Expreſſions of that Monk had, and might have, a very good ſenſe. He doth not require of the Monk to retract thoſe Blaſphemies; he would only that they ſhould be reſerv'd till another more convenient Time; that theſe things ſhould be kept for thorough pac'd Catholicks, who have been inſtructed in all their Myſteries. What is the import and meaning of this Caution and conduct? it plainly ſignifies thus much, that theſe Devotions are ſtill the Religion of the People in the Papacy, that they would not have 'em ſcandaliz'd by diſapproving them, and that they durſt not oppoſe the Monks, who have the multitude as yet on their ſide. In a word, we muſt reckon that all Spain, all Italy, and all the States of Germany, under the Emperor, and all the Ignorant Devout People in France, are ſtill of this mind. And conſequently that the Papacy ſtands convicted of Idolatry, by the teſtimony of all the wiſe and Intelligent men of her own Communion: as many of the moſt conſiderable of 'em have freely owned to me before ſeveral witneſſes.

CHAPTER XVI. The Tenth Character of Antichriſtianiſm found in the Papacy: that it is a reviv'd Paganiſm, built upon Chriſtianity, whoſe Worship is neither Spiritual, nor Rational.

According to the Prophecies the Kingdom of Antichriſt is to be Idolatrous.'TIs certain, that according to the Idea which the Prophets give us of the Antichriſtian Kingdom, that it muſt not be a ſort of Judaiſm, as the Papiſts ſuppoſe without the leaſt proof, but a reviv'd Paganiſm: This is manifeſt by the preceding Character, that of Idolatry. Pagan and Idolatrous are one and the ſame; that which partakes of Paganiſm, partakes of Idolatry: but without making uſe of Conſequences, we have an expreſs Text, which tells us, that Antichriſtianiſm is to be a ſort of Paganiſm.

Apoc. 11. c. v. 2.Apoc. chap. 11. v. 2. But the court that is without the Temple, leave out, and meaſure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two moneths.

The term of Forty Two Moneths makes it evident that he ſpeaks of the Antichriſtian Kingdom; for all Interpreters of the one Communion and th' other do agree, that the three years and half ſo often mention'd in the Apocalypſe, under the names of forty two moneths, and 1260. days, are the duration of the Kingdom of Antichriſt. Now this Empire of 42 months is given to the Gentiles, to the Pagans; Antichriſtianiſm then muſt be a ſort of Heatheniſm: not pure Paganiſm, but ſuch a one as is erected upon Chriſtianity, and not ſeparated from it. For thoſe Gentiles are to tread under foot the Holy City. They muſt then poſſeſs it, how elſe can they tread it under foot? This is that which is alſo foretold expreſly by the Apoſtle Paul, that the Man of Sin shall ſit in the Temple of God. Antichriſtianiſm therfore is not to be a pure and ſimple Paganiſm, an abſolute and totall Apoſtacy from the Chriſtian Religion. 'Tis ſufficient if it Symbolize with Paganiſm, and very much reſemble it. This is alſo ſignified by what is ſaid 13th. chapter of the Revel, that the Beast which was ſtruck dead should revive again.

This Beaſt is the Roman Empire as Pagan. There were two things conſiderable in that Beaſt, His Kingdom, and his Paganiſm: the firſt had been ſtruck dead by the Goths; the other, the Paganiſm, had receiv'd a mortal Wound, from the time of Conſtantine untill that of Theodoſius, but both muſt revive and recover again. The Empire of the Beaſt, in the Papal Domination, and the Paganiſm in the Papal Religion. The Papacy reſſembles Paganiſm, Firſt, in General, becauſe its Worship is neither Spirituall nor Rational, as neither was the Religion of the Heathens. Secondly, in particular, that the doctrines and worſhip of the Papacy are an imitation of the Pagan Religion: by theſe two Articles of Conformity between Popery and Paganiſm, I intend to prove the Paganiſm of the Romish Religion. And in the firſt place I'le prove, that the Worship of the Papacy hath this in common with that of the Gentiles, that it is neither Spiritual, nor Reaſonable.

The two Characters of Chriſtian Worship, are that it is Spiritual and National.This is undeniable, that the two great Characters of the Service and Worſhip of the Chriſtian Religion, are theſe two. That it is Spiritual, and that it is Rational. By Spiritual I underſtand a Service freed from Ceremonies and bodily Obſervances. By Reaſonable I underſtand a Worship that is holy in its Inſtitution, full of Wiſdom and Reaſon, and proper to impreſs a lively ſenſe of its Divinity, by elevating the Soul unto God. Our Lord Jeſus told the Samaritan Woman, Woman, believe me, the hour Cometh, John 4. c. v. 21, 22, 23, 24. and now is, that neither in this Mountain, nor at Jeruſalem shall ye worship the Father. The true Worshippers are they, who worship in Spirit and in Truth, God is a Spirit, and they who worship him, muſt worship him in Spirit and in Truth, &c. 'Tis plain that the Spirit and a Spiritual Service are there appos'd to the Carnal, Bodily, Ceremonial Service of the Ancient Church. S. Paul ſpeaks in like manner to the Romans. I beſeech you Brethren by the Mercies of God, that you preſent your bodies a living Sacrifice, holy, acceptable unto God, which is your Reaſonable Service. That is the other Character of the worship of Chriſtian Religion.

'Tis true, Judaiſm had a corporal worship, bodily exerciſe, but it was reaſonable, being full of deep myſteries, of types, and leſſons of piety; but the worſhip of the Heathens had neither Spirituality nor reaſon. Chriſtian worship is altogether both Spiritual and Rational. Nothing can be more Rational than to pray to God, to ſing his praiſe, to offer him thanksgivings, to hear his word and preach it, to keep his commandments, to receive the ſign of our waſhing in Baptiſm, and of our Spiritual nouriſhment in the Sacrament of the Euchariſt. In the Popish Religion there is juſt as much of Spirituality, and of Reaſon, as there is of Chriſtianity; therfore we find there prayers to God, and Thanksgivings, and Sacraments. But ſo far forth as Popery hath made additions to Chriſtianity, there is nothing that is either Spiritual, or Rational.

Popish worship neither Spiritual nor Reaſonable. Firſt, their worship is covered under an unknown Language, a dead, and barbarous one, which the People underſtand not, and that alone were enough to take away all the reaſon and ſpirituality of any ſuch worſhip. For tho all that is contain'd under that language, convered under that va • l, ſhould be Spirit and Reaſon, to the higheſt degree, tho all ſhould be devout, pious, full of unction, and able to raiſe the ſoul to the third Heaven, of what uſe could it be? to what purpoſe could it ſerve? we could perceive but the outſide, a frightfull carnal bark and cover, that were only for the eye: wherin even the ear can have no part, but with reſpect to the ſymphony and Harmony of ſounds.

Secondly, All that we ſee is meerly corporeal; viz. Churches adorn'd with extraordinary pride and pomp, wherin is a glimmering Light mixt with darkneſs, but inlightned with Lamps and candles, with niches in the walls, where we ſee Images of a Curious ſculpture, in rich and magnifick habits: They who ſerve at their Altars have extraordinary garments both for matter and form, and ſometimes for coſt too: the ſervice is not ſaid but ſung with Muſick, and the Maſſes of Great and Feſtival days accompanied with inſtrumental and vocal Muſick.

The Body of the Clergy with all the People march often in great pomp, a Croſs lifted up, and banners diſplaid, and ſo walk thro the ſtreets and ſometimes the fields with this equipage. The shrine of a Saint is ſometimes carried in this manner, before which one cries, that all muſt kneel, and all the people are preſently on their knees. Every year The God made by a Priest is carried in great pomp, all the ſtreets eccho with joy; all places thro which they paſs with this Ceremony are adorn'd with Tapiſtry and Pictures, and the ſtreets covered with Flowers: nothing can be more like the pomp of Iſis, a part whereof is deſcribed by Apuleius. Is this a ſpiritual and Rational worſhip? Is not this like the Heathen worſhip, who carried their Gods in proceſſion upon ſacred Chariots, which they called Thenſae Deorum? Is not this to make Religion a meer ſpectacle, a kind of Comedie? In ſhort, all the devotion of the People comes to this, to look upon Proceſſions, the shrines and Reliques of Saints, the Ciborium where they put the H. Sacrament, Altars, Ornaments, Tapiſtrys, Pictures, Images, Crucifixes, Prieſts Habits, Canopies, and the magnificence of the Train, which follows according to Ceremony. The Imagination and the Heart likewiſe are fill'd with this glittering outſide, and gawdy ſhow, which is ſo far from elevating the ſoul to God, as is pretended, that it ſtops and hinders it from mounting higher than to what is meerly external and earthly.

They pretend that this worship of theirs is very ſpiritual, and full of Myſteries. The Prieſt puts the Amict upon his head, which is the name of his hood; this ſignifies, they tell us, the Divinity of Jeſus Chriſt, which was hidden and concealed under his Paſſion. He puts on the Albe or white ſurplice over his other cloaths, becauſe it is written, thy garments shall be white, and this to denote the Innocence of thoſe who ſerve at the Altar. The Subdeacon in ſome places kiſſes the right hand of the Priest who doth officiate, becauſe the right hand of the moſt High hath done valiantly. The Prieſt or the Bishop doth ſit down after the prayer, in remembrance of our Lord Jeſus Chriſt's fitting in the Temple to diſpute with the Doctors of the Law. In a word, there is not the moſt minute and trifling Ceremony of their worship but hath its myſtical and ſpiritual reaſon aſſign'd for't. But Firſt, theſe are meer Chimaera's and fancies, which the firſt Inventers of theſe Ceremonies never dreamt of; we are told of a learned man in the Church of Rome, a Canon of Clugny, who hath prepared a book for the preſs, that will confute and ſhame the Durand's, the Biels, the Innocent's and the Diſciples of ſuch as have wrote of the Myſteries of the Maſs; for he will prove, that all theſe Ceremonies are without any myſtery, and that they were only inſtituted upon motives of commodity and convenience, or by meer hazard and occaſion; but ſuppoſe there were a myſterious Intention hidden under theſe Ceremonies, were the ſervice any whit the leſs carnal for this? who allmoſt is there that underſtands theſe Mysteries? A man muſt have been for a long time in a dream, to have imagin'd thoſe impertinent reaſons which are brought by the myſtical Authors of the Roman Church for all the parts of their external worſhip. The Priests themſelves do not know them: and the People never heard one word concerning them; ſo that they never ſee any thing but bodily exerciſe, and a worſhip meerly corporeal and external.

The moſt important piece of worship in the Church of Rome is the Maſs; let us examin it a little, whether it hath thoſe two Characters of being Spiritual and Reaſonable, which are certainly two properties of every Service in the Chriſtian Religion. In the Maſs the Prieſt being cloath'd with his Sacerdotal Habit begins with that, which they call, the Judica, the Introitus, and the Confiteor. There ſome words taken out of the Pſalms are thruſt in, and mixt with ſome words of prayer. The Prieſt makes confeſſion of his ſins to God, to the Virgin, and to the Saints: he demands abſolution, and he beſtows it on the People, he aſcendes to the Altar, he ſtoops down below it, and mutters ſome prayers to himſelf, of which no body underſtands either the ſenſe or the ſound. He ſays to the People, Cantate Domino, i. e. ſing to the Lord, and yet no man dares ſing. He repeats ſeveral times, Kirie Eleiſon, Chriſte Eleiſon, Greek words, whoſe meaning he knows not; for 'tis very common that he ſcarce underſtands the Latine of the Maſs. The Gradual is the ſecond part of the Maſs, in which he ſings ſome kind of ſongs, that are different according to the time and Days on which Maſs is read: the Deacon prepares himſelf to read the Goſpell, he prays to God in Latin that he would purify his Lips: the Prieſt gives him his bleſſing, and makes many ſigns of the Croſs over him. The Deacon kiſſeth the hand of the Prieſt, and makes the ſign of the Croſs with the thumb of his right hand over the Book, over himſelf, upon his forehead, his mouth, and ſtomach, he perfumes the Book with Incenſe, and being thus well armed againſt the charms of the Devill by his Grimace and wry-faces, he reads the Goſpell of the day, but the poor People in the mean while underſtand nothing. The reading being over, the Prieſt returns the Book, ſaying theſe words, Per Evangelica dicta deleantur noſtra Delicta; i. e. by the ſayings of the Goſpell may our ſins be blotted out. The Deacon burns Incenſe: the Prieſt reads the Creed, and turning towards the People, he ſays, Dominus vobiſcum.

After the Gradual comes the Offertory, in which the Prieſt taking the diſh wherin are the unconſecrated wafers, he offers them unto God with theſe words, Holy Father, God Almighty and Eternal, receive this immaculate ſacrifice which I thine unworthy ſervant offer unto Thee my living and true God, for my innumerable ſins, offences, and negligences, and for all thoſe who are here preſent round about, and for all faith full Chriſtians Living and Dead, that it might be profitable to their ſalvation in Eternal Life. Obſerve that 'tis all this while but meer bread: But what kind of Bread think ye? little looſe leaves of paper made with a little flower and bak't between two Irons. This is the propitiatory oblation that is offer'd for the Living and the Dead. After this the Prieſt takes the Chalice, and offers it likewiſe unto God, he makes many Prayers that God would bleſs this ſacrifice, that he would accept it, and that it may be gratefull and well-pleaſing to him. You muſt know, that this was the ſacrifice of the Maſs before Tranſubſtantiation was found out: plain Bread and wine was then offer'd. Judge then whether any man could believe that this was a true propitiatory Sacrifice. In this part of the Maſs every thing that can be imagin'd, is done to make this bread and wine to be a propitiatory Sacrifice: They offer it to God, they offer it to the honour of the Saints, and of the Virgin, and ſay unto the People, Pray to God that this Sacrifice which is yours, and mine, may be acceptable to him. 'Tis in this part that the Secrets are ſaid, they are ſhort Prayers ſpoken with a low voice, but are concluded with a per omnia ſaecula ſaeculorum, which breaks forth in a voice of Thunder after a deep ſilence.

Laſtly comes the Canon of the Maſs, which is an additional peice in favor of Tranſubstantiation. There begins the Conſecration, and the Body of Jeſus Chriſt then comes upon the Altar. There the Priest changes poſtures, and makes an hundred grimaces; he ſpeaks, and then holds his tongue, he ſtoops down, then raiſeth himſelf up, and kiſſes the ſides of the Altar. He makes many ſigns of the croſs: he prays for the Popes, for Kings, and for him in particular on whoſe account that Maſs is ſaid. He offers to the honour of God, of the Virgin, of the Apoſtles, and of the Martyrs: when the conſecration is over, he riſes up, and worſhips: After this he proceeds to the true propitiatory Sacrifice, He offers the Body of J. Chriſt, praying God that it may be as agreable to him as the Sacrifice of Abel; i. e. they compare the Body of our Lord to that of a dead Beaſt. The Prieſt ſtrikes upon his breaſt ſeveral times; he uncovers the chalice, and makes many ſigns of the Croſs over the Blood of J. Chriſt, to drive the Devil from it. He ſings, he prays, and then ſets down the chalice and the conſecrated wafers upon the corporal, that is to ſay, upon the linnen of the Altar. He again takes up the Diſh wherin the wafers are, he makes over himſelf a great ſign of the Croſs, and breaks the wafer into three pieces. He throws one back into the chalice, with the other he makes the ſigns of the croſs over the chalice, touching the foot of it, the middle, and the brim, and then he ſtroaks his eyes with it. He covers the chalice again, he prays, and returns to the ſide of the People, and makes them kiſs the Pax, ſo they call a Trenchar, or a little board on which is painted a Crucifix, or the image of the Virgin. Then he puts himſelf in a poſture to eat the wafer, and drink the chalice He prepares himſelf by divers ſigns of the Croſs, kneelings, and prayers; he eats the pieces of the wafer that are upon the plate, and then repeating the ſame actions as for the wafer, he drinks the chalice, with that part of the wafer that was thrown into it. He makes the aſſiſtants likewiſe to communicate, if there be any preſent who are prepar'd. He rinſes the gobelet with unconſecrated wine, he drinks it, he empties the chalice, and folds up the linnen, and pronounces the laſt Dominus vobiſcum; and at laſt he ſaith the Ite, Miſſaeſt, and for a concluſion, he kiſſeth the Altar, lifts his eyes and hands to Heaven, worſhips the croſs, and bleſſeth the People.

Theſe are the ordinary ſimple Maſſes, but thoſe upon Great Feſtivals have the addition of many other things. For inſtance, in that on the Saturday before Eaſter, they put out all the candles in the Church, and ſtrike new fire, with a Flintand ſteel;The Pomp of Solemn Maſſes. they ſprinkle the new fire with holy water, they light up torches, the Deacon takes three lighted Tapers at the end of a ſtick: The Acolyte faſtens five grains of Incenſe in the form of a croſs upon one of the conſecrated Tapers; they kindle it; they conſecrate the fonts of Baptiſm, by cutting the water in the form of a Croſs they make it leap back towards the four parts of the world, breathing upon it three times in the form of a Croſs, and dipping the conſecrated Taper on which are the five grains of incenſe three times in this water, in the form of a Croſs.

Abſurdities of the worship of the Maſs.When I conſider this medley of vain Ceremonies, without reaſon, without order, ill contriv'd, and ill put together, I cannot comprehend how ſo many men of underſtanding ſhould ever ſuffer themſelves to be inchanted with it. What is there of Spirituality, or of Reaſon in all theſe Grimaces, turnings, and returnings, elevations, and ſtoopings, theſe ſigns of the croſs repeated an hundred times over, upon the Altar, upon the Prieſt, upon the book, upon the wafers, upon the body and blood it ſelf of our Lord Jeſus Chriſt, theſe ſoft murmurs, and loud ſcreamings, theſe Reverences, and extenſions of the hand, &c? One muſt be prodigiouſly blind, that can perſuade himſelf that this is becoming the Majeſty of divine ſervice; It would hardly be tolerable on a Theater in a piece that were any thing grave; and theſe Gentlemen need not wonder that men compare this to the Ceremonies of ſuch, who by ſigns, and figures, and circles, and muttering words, think they can charm and chain up the Devill. The Pagans themſelves obſerv'd a better decorum in their ſacrifices. There is nothing Spiritual to be found in all this.

And there is as little to be found in it that can be called Rational. 'Tis true, in this miſcellany there are ſome things good; for we meet with divers paſſages of the H. Scripture, but they are intermixt without reaſon, order or coherence: and ſometimes you may divine long enough ere you can imagine why or wherfore they are mention'd: Beſides that, being in an unknown tongue, whatſoever there is in it of Spirituality or Reaſon is loſt as to the People. What reaſon is there for the Confeſſion of Sins to the Saints, and to the Virgin, as well as unto God? what reaſon is there to demand the prayers of the people, when they are ignorant of what you ſay to 'em? Is it not abſurd and ridiculous, that a Prieſt celebrating a private Maſs in the Corner of a Church, without any aſſiſtants, ſhould turn himſelf about and ſpeak to the walls, ſaying, Dominus vobiſcum. The Lord be with you?

Is it not ridiculous to make the Deacon aſcend an high Pulpit, in ſight of all the People, to read to 'em an Epiſtle or Goſpell in Latine, which they underſtand nothing of? Is it not a manifeſt Contradiction to offer little wafers that are not conſecrated, as a Sacrifice for the living and the dead? Is it not to affront our Bleſſed Lord Jeſus, to pretend to arm him againſt the Devill by making ſigns of the Croſs? Muſt they not be void of reaſon and common ſenſe to leave a parcell of words in their liturgie which are addreſt to the people, and yet expreſly to order that they ſhall be pronounc't with a low voice, that they may not hear ſo much as the ſound of 'em? To what purpoſe do they pray for all the People, as if they were to partake of the bread and wine, and yet oftentimes they do not all communicate, and when they do but in one kind, of the bread only? In truth, we may as ſoon number the ſtars, as reckon up all the abſurdities, contradictions, and impieties of this falſe Worſhip.

What ſpirituality and what reaſon is there in the Ceremonies added by the Papacy unto Baptiſm; the ſigns of the croſs upon the forehead, upon the mouth, upon the noſe, upon the eyes, upon the ears of the Baptiſed, the ſpittle wherwith they ſtroak his noſe and ears, their exorcizing the water, and the conjurations over the font of Baptiſm? Circumciſion was plain and ſimple, there can be no compariſon between this and that.

Can there be any ſpirituality or reaſon in giving to their Devoto's a Roſary, or a ſtring of Beads, wherby they may repeat juſt ſuch a number of Ave's, and Paternoſter's? but ten Ave's to one Pater, that is, ten homages to the Virgin, for one to God the Father; as if the Virgin were ten times more adorable than God. Is it not abſurd to ſay the Ave, i. e. the ſalutation of the Angell to the Virgin, in the form of a Prayer? to give her the tidings of the future conception of Jeſus Chriſt a thouſand times a day, two thouſand years after his birth? we ſhould never have done, if we ſhould ſay all that may be urg'd againſt them on this head. Theſe Inſtances may ſuffice to let us ſee that the Romish worship in the general hath this in common with Heatheniſm, that it is groſs, and carnal, and without reaſon. Let us now ſee it more particularly.

CHAPTER XVII. The Parallel between Popery and Paganiſm, in Doctrines and Worship; being a continuation of the tenth character of Antichriſtianiſm found in the Papacy.

Popery hath five objects of worship.THe Paganiſm of the Romish Religion is ſo obvious and manifeſt, that 'tis not poſſible not to diſcern it, wherefore it hath been accus'd of this many hundred times, within theſe laſt two hundred years. That we may be convinc't there is ground for this charge, we muſt conſider in Popery the Object of their worship, and the Ceremonies of it. For the object of their worſhip, they have, Firſt, the Supreme God, an Infinite Being. 2. They worſhip Angells, Spirits by nature ſeparated from matter. 3. They imploy and worſhip the Souls of men, of Dead men, whom they canoniz'd, to whom they build temples, and offer incenſe. 4. They have ſervices to the Dead, and to the Ashes and Reliques of the Dead. Laſtly, they worſhip and make uſe of Images and Pictures, of the great God, of Angels, and of Separate Souls. Theſe are the five objects of worſhip in the Papacy; The Heathens had juſt as many.

Paganiſm had alſo five.Firſt, Rome Ancient as well as Modern worſhip one Supreme God, a being infinitely Perfect, King of men and of Gods, as they were wont to ſpeak: Their Jupiter was the Soul of the world; and as the Maſters of their myſteries explain'd it, he was Every thing. Their different Gods, called Neptune, Pluto, Ceres, They worshipt but one ſupreme God. Apollo, Vesta, &c. were but different names of the ſame great God, upon different accounts; many of their wiſe men have left it in their writings, that at the bottom they believ'd but one only God, at leaſt this is certain, that between their Jupiter, and their other Gods, and as to the opinion they had of him and his worſhip,S. Auguſt. lib. 4. de Civi • . dei. cap. 11. they made the ſame difference as the Papiſts do between the great God, Creator of Heaven and Earth, and between Angels and Saints. The inferior Gods of Paganiſm were nothing elſe but thoſe created ſpirits, which according to our Theology do execute the orders and commands of God under him; ſo that Popery hath no reaſon to boaſt it ſelf above Paganiſm in this reſpect, that they acknowledg'd and worſhipt a plurality of Gods, wheras the Papiſts do adore and acknowledg but one only: for at the bottom the Theology of the Papiſts and of the Heathen is all one in that particular. To prove a difference between Paganiſm and Popery in this reſpect, they muſt not alledge the fables of the Heathen Poets; for the Romans look't upon the fables of the Grecians, as no other than Blaſphemies againſt the Deity: you ought to read what is written on this ſubject by Cicero in his Book de naturâ Deorum; and by Dioniſius Halicarnaſsaeus in the ſecond Book of his Roman Antiquities.

The ſecond object of worſhip in Paganiſm as well as Popery is Angels. Heathens and Papiſts worship Angells. The Heathens conceiv'd of 'em as Mediatory Spirits, Agents between the Supreme Gods and mortal men. God hath nothing to do with man, ſaith Plato, but all the commerce and correſpondence between God and man is by the mediation of Demons. So they call'd thoſe Spirits, which we now term Angels. The Demons, he adds, are as meſſengers who maintain the intercourſe between God and man; who on the one hand convey our ſupplications and prayers to God, and on the other his Commandments and Rewards unto us. All that have any knowledg of Antiquity know this to be true. Is not this meer Popery? are not the Angels ſet up as Mediators between God and men, to offer unto God the prayers and good works of men? Are they not made Interceſſors, to obtain from God the favors we ſtand in need of?

The Heathens had 9 orders of Spirits as well as the Papiſts. Paganiſm went as far as Popery in the knowledg of good and evill Angels. The Heathens had a notion of bad Angels as well as good. They divided the Angels into ſeveral claſſes; and 'tis very remarkable, that the myſtical Authors of Paganiſm rankt Spirits in nine orders, as the myſtical Divinies of the Papacy do. Jamblicus names 'em thus. 1. God. 2. Angels. 3. Demons. 4. Heroes. 5. Princes or Greater Governors. 6. Governors of matter, or more inferior Governors. 7. Archangels. 8. Souls. 9. He adds to theſe the viſible Gods, as the Sun, and Moon, &c. 'Tis plain the one is the copy of the other: the only doubt is, which of the two is the original. Paganiſm paid homage to all theſe Spirits, that they might make them • avorable to themſelves, they built Temples to them, they burnt Incenſe in honour of them, they made prayers to them, they put themſelves under their Protection, they choſe them for their Patrons; they believed, that every one of theſe Angels, beſides their general affairs, took a particular care of one ſingle perſon. The Papiſts do all this to the Angels, they pray to them, they ſerve them, they build Chappels to them, they chooſe them for their Patrons, every one believes that he hath his guardian Angel.

The Papiſts worship the dead, as th • Pagans did.The third article of the Conformity that is between the Papacy, and Paganiſm, is the Worship of the dead. 'Tis certain, that the greateſt part of the Gentile Gods, were men, that had been deifyed after their death. When a perſon had done ſome extraordinary ſervice, either to the commonwealth, or the world, either by the Inventing of ſome uſeful Art, or by ſome conſiderable deliverance of his country, or by his ſingular virtues, after his death, they made him a God. Afterward 'twas grown the faſhion at Rome to Deify all their Emperors, good and bad.

Nero, that he might abuſe his own Religion, and his Predeceſſor Claudius, got him ranked among the Gods. At firſt the deifying of Hero's was done by the tacit conſent of the people. But the ancient Romans (the very Patriarchs of the modern) begun the cuſtom of making Gods in a ſolemn manner.

When any of their Emperors dyed, they built in ſome ſpacious place of the City a ſtately Funeral pile of wood, and other combuſtible matter, divided into ſeveral ſtories, which were faſhion'd as a Pyramid, to the poynt of which a rope was faſtned, with which an Eagle was tyed by the foot. The dead Corps was placed in a lower ſtorie, then the Pile was ſet on fire, and when the rope was burnt, the Eagle flew up to the heavens, and ſome witneſſes appointed for the thing, came and made report to the Senate, that they had ſeen the Soul of the Hero fly up to heaven. After this, by order of the Senate, a Temple was built to him, and divine honours were given him. The Philoſophers, by their fanci'es, augmented and ſupported the ſuperſtition of the vulgar; they ſaid, that the Souls of men after they leave the bodie, become a kind of Demons, or Angels, which the antients call'd Lemures; that thoſe ſouls which were good natured, and took care of their posterity, were named Lares,Apulejus de Deo Sccrat. familiars: And thoſe that were reſtleſs, troubleſom, ill natur'd, and affrighted men by night viſion, were named Larvae; and when it was uncertain to which rank the departed ſoul did belong, whether it was Lare, or Larva, then it was only named the God Manes.

A man muſt in my judgment be very blind, if he ſeeth not, and very obſtinate, if he confeſſeth not the conformity, that is between this, and Popery. In the Papacy, all their Churches are ſo many Tombes, and Temples of dead men and women, exactly as it was under Paganiſm. They bear their Names, this is the Church of S. Peter, that of S. Paul, of our Lady, of Magdalen, &c. and either their Reliques, or thoſe of ſome other Saint, are layd up under the Altar. Theſe Saints are, departed ſouls, which have been Canoniſed or deifyed. At firſt this Canonization was made by the tacit conſent of the ſuperſtitious. But in following ages, modern Rome imitated the faſhions of antient Rome. She hath her witneſſes ready, takes informations, ſolemnly declares, ſuch, or ſuch an one, a Saint, or Bleſſed. After this is done, they are prayed to, their names put in the Calendar, a Feaſt is made for them, their Protection is deſired, ſacrifices are offer'd in their honour, men ſhelter themſelves under their merit, recommend themſelves to their interceſſion, ask of them every thing that they want. They are made the Protectors of Cities, of Kingdoms, of families. Paganiſm ſhar'd employments among their leſſer Gods. The Supreme God had the inſpection over all: but Neptune was to manage the ſea; Pluto, the entrals of the earth; Ceres, the Surface of it; Lucina, had the charge of Infants and child-bearings, &c. The Papiſts after the ſame manner have divided the employments of their Saints, in governing the world. S. Nicholas is the Patron of Seamen; S. Margerit takes care of women in childbed; S. Rochus cureth the plague; S. Hubert, madneſs; S. Memin, the jaundiſe; S. Paulina the toothache.Papiſts have borrowed their Ceremonies at Funerals, from the Pagans.

The very Ceremonies us'd at Funerals in the Papacy, have been borrowed from Paganiſm. For that which the Papists at this day perform to the dead, is nothing but an imitation of the Pagan Ceremonies. At this day, when the dead body is to be buryed, 'tis expoſed at the door o • the houſe, that every one may throw holy water on it, and pray for the ſoul. Thus the Romans expoſed the corps's of their dead, placing them in the porches of their houſes. When the corps of a Great man, is carryed to a diſtant city; every night it is layd by the way in a Church. Suetonius relates, that when the body of Auguſtus was brought from Nola, where he dyed, to Rome, where his funeral was to be ſolemniz'd, when it came to any City, it was layd in ſome Palace, or in the greateſt Temple; and when it came to Rome, it was ſet in the Porch of his own houſe. The old Romans ſet branches of cypreſs, by the dead body; at this day, a branch of boxtree is ſet by it. At the end of ſeven days they ſolemniz'd the funeral; the Papiſts have maſſes ſaid for the dead, ſeven days, that ſo the dead perſon (ſaith Durant) may the ſooner come to the eternal ſabbath, and that his ſins, (which are reckond' by ſevens) may be forgiven him Among the old Romans, the corps's were accompanyed to the Funeral-pile, by all who had a mind to honour the Ceremony with their preſence, and by a company of Singers, and Muſicians, who ſung mourning ſongs. The modern Romans have ſorrowful and mourning ſongs, ſung by their Prieſts. The Romans made great uſe of luſtral or purifying water in the interments and funerals of the dead; and at this day the Papiſts make adoe in ſprinkling their holy water; tho with this difference, that then the living were ſprinkled; whereas now they eſpecially ſprinkle the dead: Then it was to cleanſe the living from the pollution contracted by touching the dead; for under Paganiſin, as well as Judaiſm the touching of a dead body was thought to defile. S. Jerom informs us, that the Heathens in there obſequies, made uſe of torches and flambeau's, and thus the Papiſts do. The Romans in kindneſs and honour of their dead, kept a religious ſolemnity, which they call'd Novemdialia, i. e. a nine-days feſtival: they alſo celebrated the laſt day of the month, the fortieth day, and the anniverſary day; on all which they offerd ſacrifices to the dij inferi, the under ground Gods: they ſaluted the ſouls of the deceas'd, they prayed for them, and requeſted ſuch as paſs'd by, to pray for the ſoul of the deceaſed: they wrote on the graves bene precare, qui legis; whoever paſſeth by, pray for him that is dead. They added, ſit tibi terra levis, molliter' oſſa quieſcant: let the earth lie light upon you, let your bones reſt in eaſe. The Papiſts alſo exactly colebrate the ninth, the fortieth, the anniverſary day, at all which times, they offer ſacrifice for the Reſt of the departed ſouls, they pray for them, they ſalute them. The old Romans had a ſtated time, which was appointed for the appeaſing of the Manes, and for the procuring reſt for them, it was in the month February: Now, 'tis the ſecond day of November, when the feaſt of all ſouls is celebrated, and ſolemn ſervices are performed in order to their reſt. We are told, that it was an Abbot of the Order of Clugni, named Odilon, who invented this Feaſt. Mount Aema in Sicily, often caſts out fire, with moſt diſmaying noiſes, Odilon imagin'd that they were devils who roar'd out of rage, becauſe ſouls were fetcht out of purgatory: and the more to enrage theſe wicked Spirits, he agreeth with his Monks, to ſay ſolemn Maſſes once every year, to fetch ſouls out of purgatory. In the Papacy you ſcarce hear of any thing elſe, beſides the apparitions of ſouls, which complain, and beg ſuccour, i.e. maſſes. The heathens had ſuch kind of fables, and offer'd ſacrifices on the ſame deſign, viz. to appeaſe the Manes who were out of humour, or tormented.

Est honor & tumulis, animas placere paternas.

The worship of the dead, is much more ſuperſtitious among Papiſts, than among Pagans.There is (we ſee) a near reſemblance, between the Service which the Pagans did to their dead, and that which the Papiſts do to theirs. But that of the modern Romans, in point of ſuperſtition, infinitely ſurpaſſeth that of the old ones, and of all other heathens. In all Pagan antiquitie, 'twas an unheard of thing, to adore the ashes, the bones, the cloathes, the raggs of the dead, or any thing which at this day is call'd Reliques. The Fathers reproach the heathens with this, that their Temples were nothing but the ſepulchers of dead men and women; that the Temple of Minerva of Lariſſa was the tomb of Acriſius; Arnobius. Euſebius. and that of Minerva of Athens, was the ſepulcher of Cecrops; that the Capitol was the tomb of Aulus Vulticentanus. But the Heathens did not own this, and were ſo far from honouring their dead, by burying them in their Temples, that they buryed none within their Cities, they buryed always in the high ways: But now, modern Rome, boaſts of that which old Rome was aſham'd of. They glory in having the reliques of dead men and women in their Temples, yea they lay them under the altars; they think that a Church, or a Chappel, is not rightly conſecrated without reliques. If the body of ſome Hero was laid in a Pagan Temple, they did not believe, that theſe bones did make the Temple Holy; on the contrary, they believed, that it was a great honour to him that was buryed there: But the Papiſts believe, that the holineſs of a Church, comes from the holineſs of the Relique. 'Twas never heard of among the old Pagans, that a dead mans bones were kept for a ſhow, were carryed about in State, that men ſell down before them, gave them worſhip,The heathen did not worship the ashes of the dead. expected miracles from them, and expoſed them to be adored by the people. This is the madneſs of ſuperſtition, and was reſerved for revived Paganiſm, for the beaſt who was wounded to death, and recovered. The Soul (and not the body) was the object of all the ſervices, that the heathens did in honour of the dead. They believed, that the ſouls, or at leaſt the Ghoſts, as they call'd them, had a particular kindneſs for the places, where their bodies were buryed. And 'twas for the repoſe, and ſatisfaction of theſe Ghoſts that they built emty tombs, when they had not the bodies to bury: 'twas for them that they poured out wine, and warm milk, on the ashes of the corps, and in theſe ſervices they cry'd aloud to the departed ſoul, ſaying to it, Accept theſe funeral ſacrifices, which I offer to thee; come and drink the blood, which we offer to thee. But the Papiſts addreſs not their devotions to the departed ſouls only; they adore the aſhes, the carkaſſes of the dead, and pay them divine honours. Nay their folly is ſuch, that they adore the very shirts and linnen, the ſlippers, the ropes, the girdles, the hair and nailes of the dead: an extravagance that was never ſeen among the Pagans.

Conformity in the worship of images, between Popery, and Paganiſm.I come to the fifth Article of the Conformity between the Pagans and Papiſts, as to the object of worſhip, viz. their Images. And here the Conformity is ſo ſenſible, that we need only explain it, to make it evident to all. The Churches of Chriſtians, are at this day fill'd with pictures, and images, as well as the Pagan Temples were: Inſtead of thundring Jupiter, they place a Crucifix on their Altars. Inſtead of Juno the Queen of heaven, they have the Virgin, the Mother of God, the Queen of Paradiſe. Inſtead of the twelve Dij conſentes, or conſentientes, i. e. the Councellors of the ſupreme God: they have the twelve Apoſtles. Inſtead of the Heroes that were deifyed, one for firſt planting vines, another for inventing the Art of Phyſick; they have the founders of the Monkish Orders, and the Inventors of modern ſuperſtitions. Their Images relate unto objects, that differ from thoſe of Paganiſm, but are of the ſame materials, of wood, of braſs, of ſtone, of gold, of ſilver, of ivory; they have mouthes, but ſpeak not; ears, but hear not; hands, but handle not; feet, but walk not; eyes, but ſee not. They are likewiſe ſerv'd after the ſame manner: the Pagans fell down before their images, ſmok'd them with incenſe, carryed them in proceſſions, kiſs'd, adorn'd them, ſet them in ſuch places where all might ſee and worſhip them. The Papiſts do exactly the ſame to their Images.

This is a thing, that perplexeth thoſe Papists who have kept any thing of Conſcience. Therefore they attemt a thouſand wayes, to make a diſtinction between themſelves, and the Pagans; ſome, on the one hand, extenuate the worship that is given to Images; on the other hand, ſome aggravate the Idolatry of the Pagans, with reſpect to their images. The firſt ſay, 'tis falſe that we adore images, we worship them not; God forbid; we only make uſe of them, to raiſe our minds to their Originals. This is a pitiful Evaſion, a ruinous intrenchment, out of which the Papiſts have been beaten a hundred times. It hath been proved to 'em,The Papiſts re • lly worsh • p images. that their Councils in expreſs terms, enjoyn the adoration of images, that their Doctors do downright plead for it, that their Practice doth undenyably prove it, and that their boldneſs in this diſpute, is like that of thoſe who while they beat a man almoſt to death, yet at the ſame time proteſt, that they do not touch him. They worſhip not images, but they fall down before them; they kiſs 'em, they burn incenſe to 'em, they cloth 'em, they carry 'em in proceſſion, they go on long pilgrimages to viſit and pay homages to 'em. They may call this what they pleaſe, but we will ſpeak the language of men, and of common ſenſe: therefore we will always call this, the giving Adoration to Images. They adore not images (ſay they) becauſe they give 'em not that ſupreme worship, that is due to the Soveraign Lord of the world, or becauſe they give 'em not the internal worship which they give to creatures, that have life, ſenſe, and reaſon. In earneſt, we are obliged to them for this fair dealing: but at this rate where ſhall we find any Idolaters? Had the Pagans other ſentiments of their Images, than the Papiſts have of theirs?

The Pagans did not worship their Images as Gods.The Doctors of the Roman Church, to ſhew what a diſtance there is between them and the Pagans in this affair, do ſuppoſe, that theſe did worship their Images as Gods, becauſe they ſaid to a ſtock, thou art my Father; and to a ſtone, thou haſt brought me forth. And becauſe the Iſraelites ſaid to their Calf, theſe are thy Gods O Iſrael, that brought thee out of the land of Egypt. We muſt ſay, that theſe Gentlemen have very little reſpect for the Reaſon of men, and for Truth. That they may juſtify themſelves, they make the wiſeſt among the Pagans to be madmen and fools. For muſt not that man have loſt his ſenſes, who can believe that a ſtatue, but the other day caſt, or graven, is a very God, an infinitely perfect, eternal, Almighty Being? If one ſhould aſcribe this ſentiment to the brutiſh vulgar, perhaps we might believe, that ſome vulgar Pagans might be guilty of this ſottiſh ſtupidity. But we cannot without the worſt injuſtice, and inſincerity, charge the Heathen Prieſts with ſuch an opinion. We muſt therefore know, that the Heathens had the ſame ſentiments of their Images, that the Papiſts have of theirs. They call'd them the ſigns, or ſymbols, the emblems, the portraits, the memorials, and at moſt, the dwellings of the immortal Gods.

Among the Pagans, many deſpiſed Images.To underſtand, how exact the Conformity is between Popery and Paganiſm in the point of Images, we muſt know, that the ſentiments and expreſſions about it, were different under Paganiſm of old, as they are at this day under Popery. Firſt, there are perſons of the Roman Communion, who very much deſpiſe Images, who believe that Religion might very well ſpare them: yea, are willing with all their hearts, to have them quite deſtroyed. There are but few, who dare ſpeak thus, but many think it. The wiſeſt among the Pagans, had the very ſame thoughts of their Images. S. Auguſtin citeth the words of Varro: Lib. 1. cap. 31. de C. D. That the Romans would have worshipt the Gods much more purely, if they had continued to worship them without Images, as they had done for 170 years. The ſame S. Auguſtin relates the words of Seneca, who admired the folly of men, who made very abaſing repreſentations of their Gods, calling by that name, lifeleſs things, at which they would be affrighted, if they ſhould begin to ſtir of themſelves. Common ſenſe made a Pagan ſpeak at this rate: and 'tis very amazing that the ſame common ſenſe, aſſiſted by divine Revelation, ſhould not at this day inſpire the Papiſts with the ſame ſentiments. They give a Religious worship to lifeleſs & ſenſleſs ſtones, which if they ſhould begin to move, and ſpeak, would ſeem much more worthy of worſhip: but in ſuch a caſe, men would fly from them as monſters, and tremble at them as prodigious.

Papiſts believe, as Pagans did, that the conſecration of Images confers a virtue to them.Thoſe Pagans who went the higheſt in their eſteem of Images, aſſerted, that by virtue of their conſecration, they became (not Gods, but) the dwellings of the Gods, and that their deities were preſent with thoſe Images: i. e. with a preſence of virtue, and operation. For they did not believe, that the very ſubſtance of Jupiter, was in ſuch a manner faſtned to his Image at Rome, that he was not at all preſent with his Images in Greece. Now I beſeech you, what real difference is there between this Opinion, and that which the Papiſts have concerning their Images? The Council of Trent declares, that it would not have people believe, that there is more virtue in one Image than in another. But doth this hinder the devout vulgar from thinking otherwiſe? Do they not believe, that there is a far greater virtue in the Images of our Lady of Loretto, and Montferrat, than in thoſe at Paris? If not, why do they take ſuch long journeys, to viſit, and kiſs thoſe Images which are in other Countreys? Why do ſome Images work miracles, and others none? Why are the Prieſts (who are the Jaylors and Keepers of ſuch Images) ſo wealthy? Why are the Chappells where thoſe Images are kept, ſo rich, and ſtored with treaſure, if one Image is not better than another?

Pagans gave no other worship to their Images than what Papiſt • give theirs.The more moderate Papists, are continually telling us, that their Images have nothing divine in them, that they are only meer repreſentations, by which they honour the Saints. The Pagans ſaid the very ſame concerning their Images. Who (ſaith one of them) that is not a fool, Celſus apud Origin. can imagin, that the Statues are Gods, and not the Images, and repreſentations of the Gods? There is not a Papiſt, who dare ſpeak with ſo much contemt of his Images, as Plato ſpake of the Heathen ones. He ſaid, that we owe a much greater honour to our Parents, than to the Images of the Gods; and that the Images having no Souls, can do us neither good nor evil. There is no Roman-Catholick, who builds Chappels to his ſurviving Father and Mother, or burns Incenſe to them. And there is not one, who dare ſay, that our Ladies Images, that are famous for their miracles, are good for nothing, and do neither good nor hurt. They will indeed confeſs, that the Image doth not work the Miracles: But they ſay, that the Virgin works the Miracles, at the preſence of her Images, as God worketh grace in men, at the preſence of the Sacraments. They cannot therefore ſay, that they do neither good, nor hurt; for then we might ſay the ſame of the Sacraments. Therefore we muſt not imagin, that the Pagans, (tho they have not found out the pretty diſtinctions of Latria, and Doulia, of abſolute and relative adoration) did not make a great difference, between the worship they gave their Gods, and that which they gave their Images. If there were among the Pagans, ſome ſo ſtupid, that they did not diſtinguiſh the Image from the Original; there are ſome ſuch among the Papiſts; their own Authors do confeſs it. Otherwiſe, (ſetting aſide the ſentiments of the heart) 'tis plain, that the external honours that the Papiſts give their Images, are exactly like theſe, that the Pagans gave their Statues. This is a point, that cannot be conteſted, or needs to be proved.

But here we ought to obſerve, (what we remarqued before,Papiſts, more ſuperſtitious as to Images, than the Pagans. concerning the ſervice that is done to the dead) that Popery much ſurpaſſeth Paganiſm, in the Worſhip of Images. The madneſs for Images, never was ſo exceſſive among the Pagans, as it is among the Papiſts. 'Twas never ſeen, that theſe did run from one end of the world to the other, to adore a forreign Image; every one was content with his own Gods. 'Twas never ſeen, that Images were ſurrounded with worſhippers, who expected miracles from them. They had no book Legends of the miracles wrought by their Images. 'Tis true, Iſis, and Eſculapius (as they pretended) did ſome miraculous cures: But the leaſt Popish Saint hath done more than the greateſt Pagan Deities. And there is no proportion between the Fabulous Hiſtories of miracles written by Pagans, and thoſe written by falſe Chriſtians.

'Tis not now I ſuppoſe difficult to ſee a near Conformity between Popery and Paganiſm, as to theſe five objects of worship. 1. The ſupreme God. 2. Angels. 3. Dead perſons. 4. Reliques. And 5. Images. We ſhould now have proceeded to ſhow their Conformity, as to Ceremonies of worship: But the Parallel would be over long, becauſe ſo eaſily made. For we may truly affirm,Ceremonies of Popish ſervice borrowed from Paganiſm. that there is nothing in the External worship of Popery, that is not an imitation of Paganiſm. Their holy water is come in the room of the Luſtrat Waters of the Heathens: Their Patron Saints, ſucceed the Pagan Penates and Lares, i. e. houſhould Gods: Their Canoniſations; the Roman Apotheoſes's: Their Pope; the High-Prieſts: Their Cardinals; the Colledges of Augurs: Their Prieſts; thoſe of Paganiſm: Their Altars; the Pagan Altars: Their Lamps always burning; the perpetual Fires that were kept in the Temples: Their Proceſſions; the Pomps of the Circus: Their Shrines; that which the Heathen call'd the Chariots of the Gods: Their Perambulations; the Amberales: Their Carnaval; the Baccanals: Their Benedictions and Conſecrations; that which the Pagans call'd Luſtrations: Their Purgatory; the Subterraneous Manſions, whither the Pagans ſaid Souls went down to be purged.

Is not this a ſtrange Event, which falls out to the Confuſion of Popery; that at Rome, and divers other Places, the Pagan Idols and Temples have only chang'd their Names, without changing their Uſes? 'Tis affirmed, that the Image of the Capitoline Jupiter at Rome, is changed into that of S. Peter; only inſtead of a Thunderbolt, the Keys are put in his hands. At Bordeaux, formerly an Antique of Jupiter going up to Heaven on an Eagle, ſerv'd on Aſcenſion-day to repreſent Jeſus Chriſt going up to Heaven. The Temples of Heathenish Gods have been conſecrated to Saints: Thoſe who write of the Antiquities of Rome, confeſs it. The Pantheon is now the Church of the V. Mary, ſurnamed the Rotunde: Twelve Idol Temples are reckon'd, that have the ſame Honour, i. e. to be conſecrated to the Virgin. The Primitive Chriſtians did ſo abhor Paganiſm, that they would not for any thing in the world have celebrated their Myſteries in Pagan Temples. But Popery, which came in afterwards, makes uſe of any thing of the Pagans, their Temples, their Images, their Ceremonies. I know not how any one can look on this Conformity, otherwiſe than a certain Character of Antichriſtianiſm.