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· Ammian. Marcellin.

Part 2. Lastly, It is certain, that so it was, that Pride. The Pride was establisht in the Church in this and the followshops, and ing age. Then it was , thay the Bishops, who particular- till that time had been all equat, through pride Bisbops of made themselves Arch-Bishops ,' and Patriarchs, creared in Patriarchs, that are diminutive Popes, and consethe same quently petty Antichrijfts, Above all, the pride of Age.

the Bishop's of Rome began to be very plain. 'Twas in the fourth age, that that noble Roman Conful .

lived, who said, make me. Bishop of Rome, and I - St. Jerome. will be a Christian. These Bishops caused them

selves to be carried in a Litter , kept sumptuous, tables , had great equipages, and lived like the . great ones of the World. 'Twas at this time also, that they began to ascribe to themselves the primacy over other Bishops. Therefore, bribery and violence, began to be used to climb up

inta In less than an Age, this torrent of pride, fua perstition, and corruption swelled to such a degree, that it became exceeding plain ; in the 450 year superstition was already the degree of idolatry, corruption was very high, and pride very

great. To what degree idolatry was alHition was ready advanced in the middle of the fifth age, we advanced need read but the 8th book of Theodoret , de Cugree of randis Græcorum affectionibus. He faith, the Chridolatry. ftians called the Martyrs, their physicians and their

Protectors. · «The Temples of the Martyrs, faith che, are remarkable for their greatness and their “ magnificence, they are filled with all sorts of or

naments, and they diffuse abroad thesplendor and “glittering of their beauty. Weaffemble there,

not only one, two, three, four, or five times a 5 year; but we celebrate feasts therein very often, yea, and every day we sing in them the praises and


that fee.

In the fifth

ro thede,

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shymns of the God of the Martyrs. They that Part 2: “are well, desire the Martyrs to preserve them in "health; and they that have any disease , desire of

them to be cured of it. Men and barren Wo«men ask Children of them; and they that have “them, desire them to preserve um. They that take a Voyage, pray to the Martyrs to accompa.

ny them in the way, and also to guide them; cand they that return in health, thank them for it, confefling that 'tis from them they have received that benefit. Not that they look on the ?Martyrs as Gods, but pray to thein as divine

men, and invocate them as their interceffors with “God. . Now that they who pray devoutly and

with faith, receive that which they desire; ap

pears plainly enough by the gifts which they preClent them, with acquitting themselves of their “vows, which are the marks of the health which they have recovered. For some hang up figures

of eyes, others of feet, others of hands made of
"gold and silver: All these things exposed to
66 ,

“ing they have been given by those that have been
“cured. These things, I say, shew, how great

“the vertue of the Martyrs and of their Tombs.

If any would be assured of the degree to which the great corruption of manners was advanced in the same corruption age, he may read Salvian Bishop of Marseilles: in the fifthi Speaking concerning the excellency of the territory of Aquitain, and that abundance wherein its 1. 7. de Inhabitants lived., he faith, that as they surpassed Provide all others in riches, they surpassed them also in vices; that nevti was there

any where seen more infamous pleasures; that their life was exceeding filthy, and that discipline was entirely corrupted. This is, faith he , the returns they have made so God for



Part 2. bis holy liberality. He confesses, the inundations

of the Barbarians, that had spoiled them of their goods, could not take away their vices from them; and that they remained unchaste to that degree, that the very Barbarians were scandalized at their impurities. For the Gorls fuffer'd not among them. selves , either impurity , fornisation, or adultery. Spain, faith he, is lost in the same vices , if not in greater. Speaking of the people of Africa , he laith, that the City of Carthage was full of abominations, that there was no place , nor Areet with. ont a l'hore-house. All the streets were full of snares and baits, as so many ditches of impurity, in such a manner, that they who disliked these fores of crimes. could not prevent their falling into them. All the Inhabitants of that great City were plunged into the filthy mire of those infamous debauches. They breathed from one to another the filthy smells of their mutual unchastity ; bue none trembled at it, becanso every one was plunged in it. He telis us, the Clergy was engaged in the same disorders, and that there were no imaginable crimes, thefts, covetousness,robberies, abominable extorsions,voluptuousness, but what were in use: the corruption then was an overflowing torrent. We must repeat the whole work, to make an exact description of the miserable state the Church then was in. This Bishop seems perswaded, that 'twas these horrible excesses, that drew down the fad judgements of God, and that open'd the dore to the barbarous nations, which made the Empire desolate.

The tyranny and pride of the Clergy, and partie of cularly that of Rome, were also found very high the Bashop in the fifth age. Leo the first, that held the fee of gan to be Rome in the year 450. hath diffused abroad in his conder writings an air of pride and domineering, wherein able.

In the fifth

Age, the



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it appears, that he aspired after tyranny, and that Part 2. he designed to make himselfmaster of the

Christian Churches. He exalted his See above all others ; Jer. 2. in 'tis the Chair of St. Peter, who is called the rock and annivers. the foundation. He faith, that God had exalted Pontificahim, viz. himself Leo , to a Soveraign degree. Humilitatem meam in fummum gradum provebit. After he had said, that Saint Peter was called the rock , the foundation , the Porter of Heaven, the determiner and judge of those that are to be bound and loosed, he adds that the power of Peter lives in his Sée, and that his excellent authority resides there. And he saith afterwards, that Saint Peter was the Prelate and Prinjare of all the Bishops. The Sermon whence this is taken , shews, that every year he celebrated the day of his exaltation to the Popedom, and made it be celebrated in his Church; which is great Pride.

Writing to Flavian Bishop of Constantinople, he complains, that he had not acquainted him with what Enryches had done,& pretends, that upon that account he had not been rightly condemned. He complains of this especially, that they did not shew refpect to the appeal to Roine that Eutychus had put in. Sometimes to the title of Bishop of Rome, he adds that of Ecclefiá Carbólica. Ecclesia Catholiće Ep. 221 Episcopus urbis Roms ; Bishop of the Catholick Church. He opposes the decree of the general Council of Conftantinople, by which the second place was given to the Bishop of new Rome; and a power to exercise the same jurisdiction within his district, as the Bishop of old Rome exercised in his. The Council of Chalcedon confirmed the de-Can, 28. cree of that of Constantinople, and made the Church of Constantinople equal in allthings to that of Rome: He was vexed at it, and opposed the execution of

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Part 2. it as much as he was able. This I confess, was no

thing in comparison of what was afterwards leen; however, it was much; and the Bishop of Rome did not long itay from proceeding further.

CH A P. Vi

That we will look for the point of the birth of

Antichristianism in the fifth Age.. It must end about the year 1710, or 1715.


E have just before seen, in the extent of an

age from the year 350, to the year 450, the idolatry , tyranny and corruption of manners that were establisht, and encreased. And 'tis in the extent of this Age, that one may seek for the point to which God would affix the beginning of the Antichristian Empire, and whence he would have us reckon the 1260 years of Antichristianism. But the difficulty is yet to know the year precisely, or within a little of it. We must here again make use of the ingenious observation of Joseph Mede, which we have already mentioned. He thinks, that in the words of the rith Chapter, Rise and measure the Temple of God, and the Altar, and them that worship therein. But the Court which is without the Temple, leave out, and measure it not; we have a short representation of the Church, and its duration.

By the Altar and the Temple he understands the obievati: inward Court, and by this inward Court , he beSoph Mede, lieves,is meant the primitive Church pure in its manverlic of the ners, found in its Doctrine. And by the outward Iith Chap. Court he understands the Church corrupted by super


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