GOD'S Arrow against Atheists.  
By Henry Smith.  
Printed at London by john Danter, and are to be sold by William Barley at his shop in Gratious-streete over against Leadenhall. 1593.   

To the Right Worshipful, Virtuous and Godly Lady Katherine Hayward, Wife to Sir Rowland Hayward, the grave Father and Ancient Alderman of the famous City of London, john Danter, wisheth Health, with increase of Authority.  
THe Gardener (right virtuous & Godly Lady) Walking in the prime of Summer, in a fragrant & odoriferous Garden, where grows all sorts of sweet Flowers, commonly gathereth the pleasant'st Rose to gratify his Ma●●er: So I (right Worshipful) having come to my hand many excellent works to be published abroad the world: have from amongst them all, chosen this Book Entitled, God's Arrow against Atheists, as the purest Rose for your Ladyship to delight in: hoping upon this favour, that you will be the sweet Patroness of this my poor good will, and to shadow it under the wings of your clemency from the bitter storms of all Heretical Schismatics: In so doing my mind will be fully satisfied, that long hath waited the time, to show my bounden duty to the Grave Fathers and ancient Governors of this famous City of London, but especially to the right worshipful Sir Rowland Hayward your reverent Husband, who thrice hath been Lieutenant under her Majesty, and borne the chiefest office in this City, to the preservation of London's Charter: And you sweet Lad●●is renowned wife, whose virtuous mind hath ever yet been willing to prefer Scholars to the setting forth of God's truth, and to beautify the true endeavours of us Citizens, I therefore still expecting your wont & favourable liking, that you will spend away some part of winter's weary nights & Summers pleasant Evenings, in perusing over this worthy book, made by that famous learned man Master Henry Smith, before he departed this life, wherein is discoursed, the vain Heresies of sundry religions now used in England, to the great hurt of this flourishing Common wealth: In so doing I have my desire, wishing you the increase of all dignity in this world, and in the world to come everlasting happiness. Amen.  
●●urs in all Humble and dutiful service to his poor power, john Danter Printer.   

❧ A Table of such Chapters as are handled in this Book following.  

IN the first Chapter, is contained the absurdity of Atheism & Irreligion, with the confutation thereof.  
In the second and third Chapters, the Christian Religion is approved to be the only true Religion, against the Gentiles and all the Infidels in the world.  
In the fourth Chapter, the Religion of Mahomet is confuted.  
In the fift Chapter, the Church of Rome is disproved to be the true Church of God.  
In the sixth Chapter, the Brownists and Barrowists, with their detestable Schisms are confuted, and our Church approved to be the only true Church of God.    
Gods Arrow Against Atheism, and Irreligion.  

The first Chapter.  
Atheism and Irreligion was ever od●ous even among the Heathen themselves: insomuch as that Protagoras for that he doubted whether there were any God or no, was by the Athenians vanished out of their Country. Diagoras was such a notorious Infidel that he held there was no God; him and all such like Atheists the very Heathens have abhorred and detested, as being more like rude beasts than reasonable men: For Cicero the Heathen Philosopher doth condemn them all, and further saith, 
Cice. 〈◊〉 de nature.  that there was never any Nation so savage, or people so barbarous, but always confessed there was a God: whereunto they were led even by the light of Nature, and natural instinct. For the very same is confirmed by the common use of all Heathens, 
Tertull in Apolog.  in lifting up their eyes and hands to heaven, in any sudden distress that cometh upon them. Yea, by experience of all ages it hath been proved that Atheists themselves, that is, such as in their health and prosperity for more liberty of sinning, would strive against the being of a God, when they came to die or fall into any great misery, they of all other would show themselves most fearful of this God, 
Seneca lib. 1, de ira.  as Seneca himself declareth: Insomuch as Zeno the Philosopher was wont to say, that it see●ned to him a more substantial proof of this matter, to hear an Atheist at his dying day, preach God (when he asked God & all the world forgiveness) then to hear all the Philosophers in the world dispute the point: For that at this instant of death and misery, it is like that such do speak in earnest and sobriety of spirit, who before in the wantonness impugned God. It is remembered of Caius Caligula, (that wicked and incestuous Emperor) that he was a notable scorner and contemner of God, 
Sueton in calig. 1.51▪ Dion in caligula.  & made no reckoning of any other to be God but himself, yet this abominable and wicked Atheist, as God left him not unpunished (for by his just judgement he was slain by some of his own officers) so whilst he lived he was wont (as the Historiographers report of him) at the terrible thundering and lightning, not only to cover his head, but also to get himself under his bed, and there to hide himself for fear. Whence I pray ●ame this fear upon him? but that his own conscience did tell him (howsoever in words perchance he would not affirm so much) that there was a God in heaven, able to quail and cast down his pride and all the Emperors of the world if he listed, whose thunderbolts were so terrible, as that justly by his own example he showed, he was to be feared of all the world. And hereof it is that some say, that God is called Deus, of the Greek word Theos, which signifieth fear, because the fear of him is planted and engrafted in the very natures and conscience of all reasonable creatures, yea even in the conscience of the greatest contemners, and rankest Atheists of the world, who say what they list, and do what they list, yet shall they never be able to root out this impression: namely, that there is a God, whose fear is engraven in the hearts of all men. And whence I pray you cometh shame in men after an offence committed? Or why should men (by natural distinct) put a difference between virtue and vice, good and evil, if there were not a God, who because he loveth the one, and hateth the other, hath written that difference in every man's heart? Therefore conclude, that every man's knowledge, conscience, and feeling, is in stead of a thousand witnesses to convince him (whosoever he be) that there is a God which is to be feared, which hateth iniquity and wicked ways, and which in time of trouble and deep distress is to be sought unto for refuge and relief (as the acts of the very heathen themselves do plainly demonstrate.  
2 Moreover, as God is to be felt sensible in every man's conscience, so is he to be seen visibly (if I may so speak) in the creation of the world, and of all things therein contained: for that this world had a beginning as all the excellent Philosophers that ever were have agreed, except Aristotle for a time, who held a fancy, 
Vide Plutarch de placit philos. Aristotle. Lib. 8. Aristotle. lib de mundo & vide Plotin. lib. de mundo, justine in Apolog.  that this world had no beginning, but was from all eternity: but at last in his old age, he confessed and held, the contrary in his book de mundo, which he wrote to King Alexander, (which book justin Martyr esteemed greatly, and called it the Epitome of all Aristotle's true Philosophy.) This then being so, that the world had a beginning, it must needs follow, that it had an efficient cause or maker thereof. I demand then who it was that made it? If you say it made itself, it is absurd, for how could it make itself before itself was, and when it had no being at all? If you say that something within the world made the world, that is, tha● some one part of the world made the whole, that is more absurd: for it is as much as if a man should say, that the finger (and this before it was a finger or part of the body) did make the whole body. Wherefore it may be confessed by force of this argument (which is plainly demonstrative) that a greater and more excellent thing than is the whole world put together, yea, that some thing which was before heaven and earth were made, was and must needs be the maker thereof and framer of this world, and this can be nothing else but God the Creator of all things, who was before all his Creatures, and is termed in the sacred writings Alpha and Omega the first and the last: For that he only was without beginning himself, and shall be and remain without ending. For he is eternal being the Primus Motor, and the only Almighty Creator of all things: So true is it which Paul the Apostle doth testify, 
Rom 1.20.  when he saith, that the invisible things of God (that is his eternal power and divine Essence) are perfectly seen in the creation of the world, being perceived by his works which he hath made. If therefore men would but cast up their eyes to heaven, and from thence look down again upon the earth and so behold the excellent beauty and building of this world, he cannot be so sottish or dull conceited, but he must know there was and is a God which was the maker of them, and be moved in some sort to glorify so incomparable and excellent a Creator. Yea, the Poets and others have affirmed of God that he is Pater hominum, the Father of men, to show that men have their original and creation from him, so that if we should draw our eyes from the beholding of the great world, and consider but Man: (who for his beauty & excellency is called in Greek Michocosmos, the little world) still we shall be enforced to acknowledge God the Author of us, the Father and Creator of us. So true is it that which Paul the Apostle noteth out of the Poet Aratus which saith, 
Act. 17. ●. ●  that Eius progenies sumus We are the issue or offspring of God. And as true it is, which he further saith in that place, that in him we live, move, and have our being. And therefore we own all dutiful obedience and subjection unto him, which duty and nature commands us to perform, in regard of our Creation. For the son honoureth his father by natural duty, and all men are naturally carried to be grateful to their founders to whom they are specially bound, and whom they ought not to forget, neither will, except they be extreme unthankful and dissolute.  
3 Not only the Creation of the world, and of all things therein contained, doth proclaim that there is a God who is to be honoured for his infinite extended authority and almighty power (for he made all things of nothing, 
Heb. 11.2 Gen. 1.  only he spoke the word and they were created) but his daily blessings and benefits sent down upon the earth do show also there is a God (which is provident and hath care of men, and therefore of men to be praised, thanked, and glorified for ever.) For true it is which saint Paul saith in this behalf, 
Act. 14.17  that God left not himself without witness, when he bestowed benefits from heaven, giving unto us rain and seasonable weather, and filling our hearts with meat and gladness. By means of these and all other his blessings, men might, and still may daily be induced not only to believe that there is a God from whom they receive all these, but also to acknowledge and attribute all praise and thanksgiving unto him, as to their first principal and special benefactor. For the Ox doth know his own, and the Ass his Master, feeder, and maintainer. And therefore how can it be but reasonable men should much more know God, not only their first founder and Creator, but their daily feeder, preserver, keeper, and upholder. For so of● as they think upon these things, and see and have them, they cannot choose but be put in mind of God the sender and Author of them all, and be moved with a grateful mind towards him. And hereof is it that he is called Deus, à dando, Of giving: And in english we call God, 
Mat. 19.17 jam. 1.17.  quasi good, because he is only and perfectly good of himself alone, and the giver of all goodness, and of all good gifts and blessings unto others, from whom as from the fountain all benefits whatsoever do come, 
Rom. 1.8.19.  descend, ffow and be derived unto them.  
4 I might here show how God is also known to the world by his judgements upon wicked and unrighteous people, who divers times he maketh visible examples of his severity and justice (if men did well consider them) for hereby also hath God ministered himself, as Paul the Apostle teacheth. These promises I trust may suffice, (if there were no more to be said) for by them we may easily see and prove, that there is a God which created the world, and all things therein: which preserveth & upholdeth the same with his mighty puissance, which supporteth the earth, and all the creatures thereof with his providence and helping hand: yea, behind the heavens and the earth, which are the work of his hands. Every man's own conscience doth plentifully teach (as I said before) that there is a God which is to be feared. For howsoever many a man that hath spent his life in a wicked way, and most damnabl● course, could wish in his heart there were no God, because he seethe God no otherwise than in his vengeance: yea, howsoever many a wicked person doth ssooth himself in his wickedness, 
Psa. 14.1.  and flatteringly say unto himself (like the fool in the Psalms) There is no God: yet at other times his own conscience will so provoke him, and enforce this matter (that there is a God) that with the horror and dread of him, it will make him quake, fear, and tremble, for the fear of him is so deeply printed in the natures of all men, as that it is impossible to shake it off. And (which is more) a kind of devotion to worship him being the Creator and preserver of men, and of all things else, and the provident father of all is planted, and inseparably fixed in the hearts of all men: though all men of all nations know not how to worship him aright, and in such sort as he requireth. This is manifest by the examples of all nations and people in the world, who all have some one kind of religion or other, though all find not the right religion. All be devoted to the worship of God howsoever all do not find out the true God, nor his right name of worship, but worship him according to the devices of their own brain. Considering then that there is no Nation under the sun so barbarous (nor ever was) but aimed at the worship of God, and either worshipped him or some thing else in his place. It appeareth to be a most vain and foolish conceit which Atheists sometimes utter: namely, that religion is nothing else but a matter of policy, or a politic devise of human Invention: For it is evident that a religious a●●ection to worship God is naturally sealed (and ever was) in the hearts of all men: And the conscience of every man, even of the greatest scorner and contemner of God, which sometimes trembleth before his judgement seat, doth abundantly testify that a religious devotion of fear toward, God is bred and borne with every man, and therefore there cannot be any policy of human Invention: in as much as if there were no laws of men, yet this religious affection to worship God, and the fear of him, would & doth remain written by the finger of God, in the hearts and consciences of all men living, how rude savage or barbarous soever they be. What law of men I pray was there to make Caligula the Emperor when he heard the tirrible thundering in the air and saw the flashing flames of lightning about him, to run under his bed and to hide himself for fear of this tirrible and great God? Or what maketh the rankest Atheist in the world in the like case & at the like tempest to do the like? Or what made the heathen in any dangerous or sudden distress to lift up their eyes or hands to heaven, mightily to fear and to be astonished? None can say it is the law of men for no law of men doth enforce this attempt. But it is a natural instinct of the Fear of God (whom he hath offended, and whose vengeance he dreadeth) and from whom he thinketh succour may come, seated in all men's hearts even from their Nativity, which doth make him to fear, and cause him to seek to God for refuge. Let this therefore remain firm and most undoubted, that the fear of the great God and a Religious disposition to worship the same God, is not enforced by laws of men, but naturally sown in the hearts of all men, though all find not out nor observe the right religion. Let us therefore now seek and search out which is the true Religion, which is acceptable to God, and which without wavering & doubting is t●▪ be observed of men. For all nations & people have a kind of religion (as I said before) but all have not the true and right religion.   

Chap. 2. Wherein, and in the next Chapter is showed that the Christian Religion, is the only true Religion in the world, and wherewith only God is pleased.  
IN ancient times all the world was divided and distinguished into jews, and Gentiles, and this distinction doth and may still remain among us: If therefore I can prove the truth of this our Christian Religion against both jews, & Gentiles: I shall then prove it against all the world. In this Chapter I will first prove it against the jews, and in the next against the Gentiles. Concerning the jews they will easily grant our Religion to be the true Religion, if we can prove jesus Christ (whom we believe) to be that Messiah which was foretold by their prophets, being the true and undoubted prophets of God. And this we are sure may easily be proved, and therefore in vain do the jews look for any other Messiah than he that is already come, namely jesus Christ our Mediator, Saviour, and Redeemer, in whom God his Father is well pleased, and for whose sake (if we believe in him,) he will not be offended with us but be reconciled to us & save us. Whatsoever was foretold to belong unto their Messiah, is fully performed and perfectly accomplished in our jesus Christ and in no other: And therefore our jesus was, and, is the true Messiah and no other. Let us herein consider the marks of the Messiah whereby he might be known. And so shall I we see that our Saviour jesus Christ is the only true Messiah & none but he.  
1 One mark for us to know the Messiah by, 
Psal. 118 22 Esay. 6. Deu. 28. Esay. 65. Esay. 53. Dan. 9  is that when he came, he should not be known or acknowledged to be the Messiah, but should be rejected and refused of the jewish Nation, to the end he might be put to death amongst them according to the fore-apointment and determinate counsel of God: for had they received him for the Messiah they would never have used him so shamefully as they did, neither should he then have been slain amongst them as was foretold he should. This then being one mark of the Messiah that he should be refused for the Messiah of the jewish Nation, and of the chiefest rulers amongst them, is a great confirmation of our faith in as much as it is found fully performed in our Saviour jesus Christ, whom they scorned, rejected, condemned, and put to death. And therefore as if the jewish Nation had received our jesus for the Messiah, It had been an undoubted argument that he had not been the right Messiah, so on the other side because they did refuse him; It is a very strong persuasion to us that he was and is the very true Messiah indeed. In vain therefore it is if any do look for such a Messiah as should be wholly received of the jewish Nation for none such was promised, yea it was foretold (contrary wise) that he should be refused of them▪ As our jesus was: that so he might be made an offering for sin, according to the pre-ordination of God.  
2 It was foretold of the Messiah that he should be borne of a Virgin, Esay. 7. ver. 14. That the place of his birth should be Bethlem. Mich. 5. ver. 1. That at his birth all the Infants round about Bethlem should be slain for his sake jer. 31. ver. 15. That the King of the earth should come and adore him, and offer gold and other gifts unto him. Psal. 71.10. That he should be presented in the temple of jerusalem for the greater glory of that second temple. Mat. 3. ver. 1. That he should fly into Egypt and be recalled thence again. Osc. 11.2. That a star should appear at his birth to notify his coming into the world. Num. 2. That john Baptist (who came in the spirit and power of Elias, and therefore was called Elias. Luk. 1.17. Mat. 11.10.14.) should be the messenger to go before him, and to prepare the way and to cry in the desert. Mal. 3.1. Mal. 4.1. Esa. 40.3. After this: that he should begin his own preaching with all humility, quietness, & clemency of spirit. Esay. 42.2. That he should be poor, abject, and of no reputation in this world. Esa. 53 Dan. 9 Zacha. 9 jer. 14. That he should do strange miracles, and heal all diseases. Esay. 29.8.6. ε 5.91. That he should die and be slain for the sins of his people. Dan. 9 Esay. 53. That he should be betrayed by one that put his hand in the dish with him, which was his own Deciple. Psa 40. ver. 14.54. & Psa. 18. ver. 8. That he should be sold for thirty pieces of silver. Zacha. 11. ver. 12. That with those thirty pieces there should be bought afterwards, a field of potsherds. jer. 30. That he should ride into jerusalem upon an Ass before his passion. Zacha. 9.9. That the jews should beat and buffet his face, and defile the same with spitting upon it. Esa. 50.6. That they should whip his body before they put him to death. Esa. 53.2. Psal. 37.18. That they should put him to death among sheeves and malefactors. Esay, 53.12. That they should give him Vinegar to drink, divide his apparel, and cast lots for his upper garment. Psal. 68.22. & Psal. 22.18. That the manner of his death should be crucifixtion, that is nailing of his hands & his feet unto the cross. Psal. 22.16. Zacha. 12. That his side should be ●serced, and that they should look upon him when they had so pierced him. Zacha. 12. That he should rise again from death the third day. Psal. 16.10. Ose. 6.3. That he should ascend into Heaven and sit at the right hand of his Father (in glory and loyalty, & like a conquering potentate overruling all.) Psal. 110.1.2. All these things, and whatsoever else belonging to the Messiah are found perfectly fulfiled in jesus Christ and in no other: And therefore he alone and no other is the true Messiah.  
3 Hitherto have I spoken of such circomstances and accidents, as did belong unto the Messiah, concerning his incarnation, birth, life, death, burial, resurrection, and ascension into heaven, and there sitting at the right hand of his Father: and also of his rejection by the jews and jewish Nation: which things albeit they be very wonderful and sufficient to establish any man's belief in Christ jesus our Lord, in whom only they are found faithful: yet if we shall consider withal, the time of the Messiah his apearing, & when he should come into the world our faith willbe so much the more confirmed towards him.  
Daniel the prophet of God (who lived in the time of the first Monarchy, 
Dan. 2.39.44. ) foretold that there should he three Monarchies more, & the last of these four Monarchies greatest of all: And that in the days of this fourth and last Monarchy (which was the Roman Monarchy or Empire:) The eternal King or Messiah should come & build up God's kingdom thorughout all the world. And this happened accordingly, for jesus came & was borne in the fourth Monarchy, which was the Roman) namely in the days of Augustus the Roman Emperor. But yet let us go more strictly to the matter.  
The Temple of jerusalem (as all men know) was builded twice, First by king Solomon which lasted about 440 years, & then was destroyed by Nabuchodonozor King of Babylon: Wherefore about 70. years after it was builded again by Zorobabell, who reduced the jews from their Captivity. 
1. Esd. 3. Agge. 2.4.  But this second Temple for pomp and riches of the material building was nothing like unto the first (which the old men in the book of Esdras do testify by their weeping, when they saw this second and remembered the first) (and which Aggeus the prophet doth expressly testify. 
Agge. 2.5.6.7.8.9.10.  And yet saith God by his prophet Aggeus in the same place that after a while, the DESIRED OF ALL NATIONS shall come, and then should that second house or Temple be filled with glory, and that greater should be the glory of this last house than of the first: Which prophecy was fulfilled by the coming of our Saviour jesus Christ into this second Temple, which being personally done, was far greater dignity and more glory thereunto, than any dignity whatsoever was found in the first Temple builded by Solomon. It is therefore manifest that the Desired of all Nations, that is the Messiah should come whilst the second temple stood. 
Dan. 9.26.  And so doth Daniel also show that the second Temple (after the rebinding thereof) should not be destroyed until the Messiah were first come and slain. 
Mal. 3.1.  And Malachy the Prophet doth also most plainly testify that he should come during the second Temple. And so indeed he did: for Christ jesus came into the world during that second Temple, and did himself likewise foretell the destruction thereof, ere that generation passed, which came to pass accordingly: for it was destroyed about 46. years after the ascension of our Saviour into heaven, by Titus' Son to Vespasian the Roman Emperor. Most vainly therefore do the jews or any other expect for a Messiah to come after the destruction of that second Temple.  
Let us yet moreover consider the prophecy of old jacob concerning the particular time of the Messiah his appearing. Come hither my children (saith he) that I may tell you the things that are to happen in the latter days, 
Gen. 49.  etc. The sceptre shall not departed from judah until Shilo come, which is the expectation of the Gentiles. By Shilo is meant the Messiah (as both jews and Christians expound it.) This prophecy so long foretold, was performed at the birth of jesus Christ, in the days of Herode king of jewrie. For from the time that the sceptre was given to king David (who was the first king of the Tribe of judah) it did not departed from that Tribe, but remained always in it until the days of king Herode, in whose time, and not until whose time all government was taken away, and clean departed from the Tribe of judah, and committed to a stranger: and therefore in the time of Herode was the Messiah to be borne, and neither before nor after his time. That the sceptre or government was not clean taken away or departed from the house of judah (after it was once settled in it in the person of King David) even till the days of Herode the King, is evident: for from David (who was the first king of that Tribe) unto Zedechias that died in the captivity of Babylon, the Scripture showeth how all the Kings descended of the house of judah: 
Talo●, in tract. Sanhed, ca Dinei Man mouth. Rab. Moses Egyp. in praef. Maimonim Eld. lib. 1. cap. 1.2.3. Mac. lib. 1. cap. 2.3. Rab. Kimhi come. in Agg. joseph. lib. 13. & 14. Antiq.  And during the time of their captivity in Babylon (which was seventy years) the jews were always permitted to choose unto themselves a governor of the house of judah (whom they called RESCHGALUTA.) And after their delivery from Babylon, Zorobabel was their governor of the same Tribe, and so others after him until you come to the Maccabees, who were both governors and Priests, for that they were by the mother's side of the Tribe of judah, and by the father's side of the Tribe of Levi (as Rabbi Kimbi affirmeth) and so from these men down to Hircanus' King of jewrie, who was the last King which was lineally descended of the house of David, and of the Tribe of judah.  
For after Hircanus came the aforenamed Herode, a mere stranger, whose Father (as josephus (who well knew) reporteth) was called Antipater, and came out of Idumaea: he came into acquaintance and savour with the Romans, partly by his said Father's means (who was (as josephus saith) a well moneyed man, industrious, and factious) and partly by his own diligence and ambition, being of himself both witty, beautiful, and of most excellent and rare qualities: by which commendations he came at length to marry the daughter of Hircanus' aforesaid King of jewrie, and by this marriage obtained of his Father in law to be chief governor and ruler of the province and land of Galilee under him. But Hircanus afterwards in a battle against the Parthians, fell into their hands, and was taken and carried prisoner into Parthia.  
Herode then took his journey to Rome, and there he obtained to be created king of jury without any title or Interest in the world: for that not only his father in Law Hircanus was then living in Parthya, but also his younger brother Aristobulus and three of his sons (viz. Antigonus, Alexander, and Aristobulus) with divers others of the blood Royal in jury were alive also.  

joseph. lib. 15. Antiqu.  Herode then having procured by this means to be king of jury, procured first to have in his hands the king Hircanus & so put him to death. He brought also to the same end his younger brother Aristobulus and his three sons likewise. He put to death also his own wife Mariamnes which was king Hircanus' daughter, as also Alexandra her mother, & soon after two of his own Sons which he had by the same Mariamnes, for that they were of the blood royal of juda: And a little after that again, he put to death his third son named Antipater: He caused also to be slain forty of the chiefest Noble men of the tribe of judah. 
Philo. lib. de temp.  And as Philo the jew (who lived at the same time with him) writeth, He put to death all the Sanhedrin, that is, the twenty seven Senators or Elders of the tribe of judah that ruled the people. He killed the chief of the Sectt of the pharisees. He burned the Genealogies of all the kings and Princes of the house of judah, and caused one Nicolaus Damascenus, an Historiographer, that was his servant, to draw ●ut a pedigree for him and his line, as though he had descended from the ancient kings of judah. He translated the Priesthood and sold it to strangers. And finally, he so razed, dispersed, and mangled the house of judah, in such sort, as no one jot of government or principality, remained therein. Now then in the days of this king Herode and not till then, was the Sceptre (that is) the government departed from judah, and therefore then and not till then was the Messiah to appear according to that prophecy of jacob, and so it came to pass accordingly: For Christ jesus the very true & undoubted Messiah was then borne, viz. in the time of Herode king of jury. In vain therefore do the jews or any other look for any other Messiah to come after the days of that Herode, in whose time (and not before) was the Sceptre and all principality and government departed utterly from the house of judah, and therefore in his time, and neither before nor after was the Messiah to appear and come according to jacobs' prophecy.  
Daniel the Prophet yet goeth nearer to work, and foreshoweth even the very day and time of the day when the Messiah should be slain for the sins of his people, for in the first year of Darius' son of Ahasuerus king of the Medes, about the time of the evening oblation he prayed to his God for the people and their deliverance, inasmuch, as than he perceived that the seventy years of their captivity (foretold by jeremy) were now come to an end. So Daniel thus praying, about that time of the evening Oblation God sent his Angel Gabriel to signify and show unto him, that at the very beginning of his Supplications, the commandment came forth for the return of the people from their captivity, and to build again jerusalem, and showeth likewise that as the people had now been in the captivity of Babylon seventy years and then were delivered from that their earthly bondage: So it should come to pass, that within seventy weeks of years, the Messi●s should come, who should finish wickedness, seal up sins, blot out iniquity, and bring in everlasting righteousness, and be a deliverer not only from the outward but from the spiritual Babylon, and hellish Egypt.  
The words of the Angel be these following: At the very beginning of thy Supplications, the commandment came forth: And I am come to show thee, 
Dan. 9  for thou art greatly beloved: Therefore understand the matter and consider the vision. seventy weeks are determined over thy people, and over thy holy City to finish wickedness, and to seal up sins, and to blot out iniquity, and to bring in everlasting righteousness, to seal up vision and prophesy, and to anoint the HOLY OF holies, or the MOST HOLY. Know therefore and understand, that from the going forth of the commandment to bring again the people, and to build Jerusalem unto MESSIAH THE PRINCE, there shall be seven weeks and three score and two weeks, etc. After these three score and two weeks shall MESSIAH be slain, and not for himself, etc. He shall confirm the covenant with many for one week, and in the midst of the week he shall cause the Sacrifice and the Oblation to cease. For the better understanding of which words, it must be remembered, that this word Hebdomada signifying a week, or seven, is sometimes taken for a week of days, that is, seven days, and then is it called Hebdomada dierum, a week of days, as in this prophecy of Daniel he saith of himself, that he did mourn three weeks of days: But at other times it signifieth the space of seven years, 
Dan 10.2.  and then is it called He●domada Annorum, A week of years, as in Leviticus, where it is said, Thou shalt number unto thee seven weeks of years, that is, 
Levit. 25.8 & cap. 23. & alibi postea.  seven times seven years, which make forty and nine years.  
Now it is most certain that these seventy weeks are to be understood weeks of years and not of days (for that even by the jews own confession, as also by the books of Esdras it is manifest that the Temple and Jerusalem were many years in building before they were finished. These seventy weeks of years therefore are seven times seventy years, which make in a sum total four hundred and ninety years: within which time the Messiah should be slain: for from the going forth of the commandment to bring the people back again, and to built Jerusalem (which commandment went forth at the beginning of his supplications which were the first year of Darius, as the Text showeth) unto the time that Messiah the Prince was anointed to preach the kingdom of God (which was after his baptism when he began to be about thirty years of age) there must be seven weeks, and three score and two weeks, that is, forty and nine weeks, which make four hundred four score and three years: which number of years being rightly accounted from that time of Darius, wherein the commandment went forth, are fully accomplished in the fifteenth year of Tiberius Caesar, at which time, Christ jesus was baptised and anointed by the spirit of GOD descending down upon him in the form of a Dove, A voice also being heard from heaven saying: This is my well-beloved son in whom I am well pleased.  
Yet is there one week more to make up the number of scutcheon, in the midst of which week the Messiah should be slain, which came to pass accordingly: for in the midst of that week, that is, about three years and a half after Christ's baptism, Christ jesus the true Messiah was put to death, and died for our sins, which was in the eighteenth year of Tiberius Caesar: In vain therefore do the jews or any other look for an other Messiah to come after the days of that Tiberius Caesar the Roman Emperor.  
4 The Scriptures do show that the Messiah should come of the seed of David, 
Psal. ●●. 2. King. 7. 1. Chro. 22.  according to the words of God, I have sworn to David my servant, I will prepare thy seed for ever, and will build up thy seat to all generations: Which cannot be applied to king Solomon his son (as the latter jews apply it) for these words, that his kingdom shall stand for ever, and for all eternity, cannot be verified in Solomon, whose earthly kingdom was rend and torn in pieces strait after his death by Ier●boam, and not long after as it were extinguished: neither can they be understood of any terrestial king, but they must needs be understood of an eternal king, which should come of David's seed: The promise then made to David for Christ to come of his seed is again repeated after his death by many prophets and confirmed by God as in jeremy, where God useth these words, 
jer. 23.6. etc. & 33.16.  Behold the days come on, that I will raise up to David a just seed, and he shall raise a King, and shall be wise, and shall do judgement and justice upon earth, and in his days shall juda be saved, and Israel shall dwell confidently, and this is the name that men shall call him, Our just God. All this was spoken of David above four hundred years after David was dead, which proveth manifestly that the promises and speeches were not made unto King David, for Solomon his son, nor for any other temporal King of David's line, but for Christ, who was particularly called the Son of David, for that David was the first King of the tribe of judah, and not only was Christ's progenitor in the flesh, but also did bear his type & figure in many other things. For which cause likewise in Ezechiel (who lived about the same time that jeremy did) the Messiah is called by the name of David himself: for thus saith God at that time to Ezechiel: I will save my flock, 
Ezech. 34. ●. etc.  neither shall they any longer be left to the spoil, I will set over them a shepherd, and he shall feed them, even David my servant, he shall feed them, and he shall be their shepherd, and I will be their God, and my servant David shall be their Prince. In which words not only we that are Christians, but the latter jews also themselves do confess in the Thalmud, that their Messiah is called David, for that he was to descend of his seed.  
Now then let us see whether jesus Christ our Lord did come of the seed of David, as was foretold the Messiah should. It is plain that he did, for never any man doubted or denied but that jesus was directly of the tribe of judah, and descended lineally by his mother of the only house of David (as was foretold he should) which is confirmed most clearly by the two genealogies and pedigrees set down by Saint Matthew and saint Luke, 
Luke. ●. Math. 1.  of the blessed virgins whole descent from David to joseph, that was of the same tribe and kindred with her: for according to the law of the jews, they used to marry in their own tribe. And therefore the evangelists showing the line of joseph, do thereby also declare the lineage and stock of Marie (the mother of jesus) as being a thing then sufficiently known unto all, though they speak no more.  
Secondly, it is confirmed by their repairing unto Bethleem (when commandment was given by Augustus Caesar, 
Luk. 2.1.2.3.4.5.  that every one should repair to the head City of their Tribe and family, to be taxed or sessed for their tribute) for by their going thither it is showed, that they were both of the lineage of David, in as much as Bethleem was the proper City only of them that were of the house and lineage of David, for that king David was borne therein.  
Thirdly, it may appear by this, for that the jews who sought out all exceptions they could against him, yet never excepted this, nor alleged against him that he was not of the house of juda, nor of the house of David, which they would never have omitted if they might have done it with any colour, for such a speech (if it could truly have been spoken) would easily have convinced our jesus not to be the true Messiah. But it appeared they never doubted of this. Yea I add further, that it remaineth registered in the jews Thalmud itself, 
Thal. tract. Sanh. cap. Higmar.  that jesus of Nazareth crucified was of the blood royal, from Zorohabel of the house of David. Wherewith agreeth that saying of Paul the Apostle, where he testifieth thus: jesus Christ was borne of the seed of David according unto the flesh, 
Rom. 1.3.4  though he were also the Son of God in power, according to the spirit of sanctification.  
5 That the mother of jesus was a Virgin, is plentifully testified by the Evangelists, & that so the Messiah mother should be, the scripture of the jews do sufficiently show. For in Esay. 7.14. it is told as a strange thing to king Achas (and so it is in deed) that a virgin should conceive and bring forth a Son (and they should call his name Emmanuel, that is, God with us.) Which could not be strange, if the Hebrew word in that place did signify only a young woman (as some later Rabbins do affirm) for that is no strange or new thing, but common and ordinary for young women to conceive and bear children: wherefore the Septuagints do rightly translate the word Parthenos, which properly and fully signifieth a Virgin, and so did also the Elder jews understand it, 
Rab. Sim. ●. Bea. johar. in cap. 2. Gen. Rab. Moses Hadars. in Psal. 14.  as Rabbi Simeon well noteth. And Rabbi Moses Hadasan (of singular credit among the jews) upon these words of the Psalm, Truth shall bud forth of the earth, saith, that it is not said, Truth shall be engendered of the earth, but Truth shall bud forth, to signify thereby that the Messiah (who is meant by the word Truth) shall not be begotten as other men in carnal copulation: 
Rab. Mos. Had. in Goe 25.  he also citeth Rabb● Berechias to be of the same opinion: and finally Rabbi Hacadosch proveth by art Cabalistical out of many places of Scripture, 
Rab. Hacad ad quaest. 3. in ba. cap. 9 Rab. Hacad in Esay. 9  not only that the mother of the Messiah shall be a virgin, but also that her name shall be Marie. Like as also the same Rabbi Hacadosch proveth by the same art out of many texts of Scripture, that the Messiah name at his coming shall be jesus. And that the mother of the Messiah should be a virgin may further appear in the prophecy of jeremy, where God saith: I will work a new thing upon earth, 
jer. 31.22.  A woman shall environ or enclose a man: which were no new thing, but usual and wanted, except it be understood of a virgin that should bear a child.  
6 Now because Ch●ist jesus by the wonderful works and surpassing miracles which he did, being such as no man could do (if he had been but a bare man) as also by his heavenly doctrine, words, and deeds, did declare himself to be the Son of God, sent from the bosom of his Father, let us also see as we have found the Messiah to be man, so search whether he ought not to be God also. The sacred scripture of the jews give answers, that he ought to be God also, and so to be both God and man. Which thing is signified by the Prophet Esay, when he saith: They shall call his name Emmanuel, 
Esay. 7.14.  which is by interpretation, God with us. Again the same Esay testifieth, that the● shall call his name wonderful counsellor, 
Esay. 9.6.  the mighty God, the everlasting Father, the Prince of peace. 
Esay. 4.2.  Again by Esay he is called The issue of the Lord, and also the fruit of the earth, to signify him to be both the Son of God and the Son of man. And jeremy the Prophet doth testify of him, 
jere. 23.6. & 33.16.  that he shall be called The righteous God, or God our righteousness. And God himself saith of him, 
Psal. 2.7.  Thou art my Son, this day have I begotten thee. And David proveth him plainly to be the Son of God, for though he knew he should come of his s●ede as touching the flesh, yet doth he also call him his Lord, 
Psal. 110.1.  saying thus: The Lord said unto my Lord, sit thou at my right hand until I make thine enemies thy footstool. Sith David calleth him his Lord, it is manifest that he taketh him not only to be man, but God also, even the Son of God, the second person in the Trinity. This matter is testified almost every where in the scripture of the jews, and therefore I need not further to amplify.  
7. Yet because the jews do look for the Messiah to be a terrestrial king which should reign in jewrie, and subdue all their enemies with his terrestrial power and force, wherein how grossly they err, as the premises do partly show so is it not impertinent here to speak some what to convince their so gross an opinion. For first the time is passed long ago wherein the Messiah should come, and yet no such terrestrial King as they dream of, hath been reigning in jewrie: and therefore very experience and knowledge of the times might teach them to abandon so foolish a conceit. Daniel calleth him the Eternal king: 
Dan. 2.44. Mich. 4.5.  Micheas saith he shall reign for ever: which cannot be supposed of an earthly kingdom. Again, Ask of me (saith God to his son) the Messiah, 
Psal. 2.  and I will give unto thee the heathen for thine inheritance, and the uttermost parts of the world for thy possession. Which word● do show, that the Messiah should be an universal king, to rule not only ever the jews, but over the Gentiles also, 
Psal. 71. ●  even over all the world. Again it is said, that he shall endure with the Sun, and before the Moon from generation to generation, he shall reign from Sea to Sea unto the end of the world: All kings shall adore him, & all nations shall serve him, all tribes of the earth shall be blessed in him, and all nations shall magnify him. 
Gen. 18.  And it was told Abraham, that in his seed (that is in the Messiah which should come of his seed) all nations of the earth should be blessed. How then should he overthrow any nations for the jews sake (as they dream) when all nations were to receive their blessing from him. In the prophecy of Es●y, the commission of God his father unto him is thus set down. 
Esay. 49.6.  It is too little that thou be unto me a servant to raise up the tribes of jacob, and to convert unto me the dregs of Israel, behold I have appeared unto thee also to be a light unto the Gentiles, that thou be my salvation unto the uttermost parts of the earth. Every where almost it is testified, that the Gentiles should have every way as much interest in the Messiah as the jews, and should be as beneficial unto them. The Messiah therefore, though he be termed a king, and is so indeed, yet is to be supposed a spiritual and eternal king (as the Prophets declare him) for it is too childish and fond to imagine him to be an earthly king, which should reign only in judea, and be a great & mighty terrestrial conqueror. Doth not Zachary (as touching his state in this world) show, 
Zachar. 9  that he should come poorly riding upon an Ass? doth not Esay say, 
Esay. 53.  that in this world he should be a man despised, 
Dan. 9  abject, and of no reputation? doth not Daniel expressly say, that he should come to be slain, that with his sacrifice he might take away sin, and cease all other sacrifices? 
Zachar. 12.  doth not Zachary say, that they should look upon him after they had pierced or crucified him? And doth not the Prophet Esay say of him, that he gave his soul an offering for sin, 
Esay. 53.  and that he should be lead as a sheep to the slaughter, and as a lamb● dumb before his shearer, so opened not he his mouth? Where then is his pomp, when he was to be poor? Where was his earthly honour, when he was to be abject and of no reputation? Where was his worldly conquest, when he was himself to be slain: Where should his fleshly resistance ●ee, when he was not so much as to offer it, yea when his enemies were to lead ●im to death as the sheep to the slaughter, and as a lamb dumb before his shearer, not opening his m●ut● to save himself? yea, how should the jews think (if they would thoroughly consider) that the Messiah should be such a one as they dream of, when they were the men that should pursue him to death, and whom they should look upon when they had pierced him.  
These things which have been spoken (though in very brief and plain sort) are I trust sufficient to convince the jews, that our Lord and Saviour jesus Christ is that seed of the woman which should break the Serpent's head, which deceived Adam and Eve our first parents, and he in whom all the Nations of the earth should be blessed, and is in all points the very, true, certainè, and undoubted Messiah, which was forepromised and foretold by their prophets: for all things which were foretold of the Messiah, do fitly, fully, and only agree to him, and to no other. And therefore I conclude against them, that the Christian Religion (which we profess, & which we hold derived to us from that Christ the true Messiah, the author thereof) is the only true Religion which is acceptable to God.   

CHAP. III. Wherein is showed that the Christian Religion is the only true Religion, against the Gentiles and all Infidels of the world.  
THat there is a God the heathen have evermore confessed, and that there is but one God (as the Christian religion holdeth) all the learned sort of the heathen philosophers have acknowledged: for howsoever they dissembled at some times, & applied themselves outwardly to the error of the vulgar sort in naming of gods, yet surely they never spoke of more than of one God. Which thing may appear by Plato in an Epistle which he writeth unto Dionysius king of Sicily, 
Plato epist 13. add Dyonis. Plotin. Enneae. 1. lib. 8 1.2. & En. 6. lib. 4. cap 12.3.4. Porph. lib. 2. de Abst. & lib. de occa. cap. 2. Procl. in Theolog. Platon. & lib. de Anima & daem 1.31.42.55.  wherein he giveth him a sign when he spoke in jest, and when in earnest. Hinc disces tu scribam ego seriò, nec ne cum seriò ordior● pistolam ab uno Deo: cum secus, a pluribus: hereby (〈◊〉 he) shall you know whether I writ in earnest or not, for when I writ in earnest, I begin my letter with one God: and when I writ not in earnest, I do begin my letter in the name of many Gods. And three of the most learned that ever professed the Platonic Sect, Plotinus, Porphyrius, & Proclus, do all testify and prove in divers parts of their works (being themselves but Heathens) that both themselves, and their Master Plato, never believed indeed but one God.  
Aristotle that ensued Plato, 
Arist. lib. de mundo.  and began the sect of the Peripatetics, though he were a man so much given to the search of nature, as that sometime he seemed to forget God the author of nature, yet in his old age, when he wrote the book of the world, he resolveth the matter more clearly, acknowledging also one God, and saith moreover in the same place, that the multitude of Gods was invented to express the power of this one God by the multitude of his ministers, whereby doth appear, that belike the foolisher sort of heathens did imagine of God as of earthly Princes, for they saw that every earthly Prince had a great many men ministers, otherwise called servants, and attendants upon him, thereby to declare and show his power, his magnificence, and high honour, and therefore they thought likewise that the great & high God could not be sufficiently conceived of, except it were supposed that he had a great number of inferior gods waiting and attending upon him, in like sort to show his greatness and magnificence. This opinion of their Master concerning One God, Theophrastus and Aphrodiseus, 
Theoph. in Metaph. Alex. Aphro. lib. de provid.  two principal Peripatetics do confirm at large.  
Zeno the chief and father of all the Stoics was wont to say (as Aristotle himself reporteth) that either one God, or no God. Which opinion of One God, is averred every where by Plutarch and Seneca, two most excellent writers, and great admirers of the Stoic severity: And before them by Epictetus, a man of singular account in that sect, whose words were esteemed Oracles, Dicondum ante omnia unum esse Deum, omnia negere, omnibus providere, Before all things (saith he) we must affirm that there is one God, and that this God governeth all, and hath providence over all.  
As for the Academics although their usage was to doubt and dispute every thing as Cicero seemeth to do in his discoerse concerning the gods, 
Cicero. lib. de natura De. Apuleius. Aleg. & Laert. in vita Socra.  yet at last he concludeth in this point with the Stoics, who believed One God. And as for Socrates who was the father and founder of the Academic Sect (and who was judged by the Oracle of Apollo to be the wisest man in all Gréece) the world doth know that he was put to death for ●easting at the multitude of gods among the Gentiles.  
All these four Se●●s of Philosophers then (who in their time ba●e the credit of learning) made (as we see) profession of one God, 
Vide apud Plutarch. De placit Philos. Trismeg. paeman. in● Ascl. & ●  when they came to speak as they thought. And yet if we will ascend up higher to the days before these sects began, that is, to Pythagoras, and Archytas, Tarentinus, and before them again to Mercurius, Trismegistus that was the first Parent of Philosophy to the Egyptians we shall find them so plain and resolute herein, as none can be more. It is true that the Heathen did honour such men as were famous either for their valiant acts, their singular invention in matters, their good turns to others, or their own rare gifts and qualities above others) with their titled gods, but yet they believed not that those men were gods: yea, they knew them to be no other than mortal men, which thing Trismegistus showeth, when he saith, 
Trisme. in paeman. ca 2.3.4.5. etc. in Asclep. ca 2.6. etc.  Deos non natura ratione, sed honour is causa nominamus: We name them Gods not in respect of their natures, but for honour's sake. That is, we call them gods not for that we think them to be so, but because under that title, we would honour some famous acts, or rare parts and qualities which were in them. 
Cicero his opinion concerning the gods of the Painyms.  Cicero likewise testifieth the same in these words: The life of man (saith he) and common custom have now received to lift up to heaven by fame and good will, such men as for their good turns are accounted excellent. And hereof it cometh that Hercules, 
Perseus' his opinion. Herod li. 1  Castor, and Pollux, Aesculapius, and Liber, (which were but men) are not reckoned for gods. Persons likewise zeno's scholar testifieth the same: And therefore did the Grecians truly think, who (as Herodotis reporteth) thought that their gods (whom they so called) were no other at first than mortal men, and so is the common opinion of all. And when men and women that were famous, excellent, and surpassing others dyed, because the memory of them should not die with them, but remain as precedents to follow, or as persons to be admired at, those that were living could not be content to honour them with the title of gods and goddesses, 
The beginning of Idolatry.  but also would needs have their pictures or Images drawn, and s●t up some where for posterity ● behold: Her of it ame that they after a while began (as man's natural corrupt inclination is too prone that way) to give honour and to do reverence unto them● and not so contented, they proceeded further and builded Altars and Temples unto them, and at length consecrated Priests and appointed certain rites, ceremonies, and sacrifices to be done there: The Devil hereupon taking occasion and fit opportunity (purposing always to seduce the world, and to hold them in error so far forth as he might) entered at last into those Altars (which were dedicated to those men) and under the names of those men, made a way to have himself worshipped, (in strede of the true God.) For true it is which the sacred Psalm witnesseth, That the Gentiles sacrificed their Sons and their Daughters unto Devils: And which Paul saith, 
Psal. 105. 1. Cor. 10, 20.  that whatsoever the Gentiles offer, they offer unto Devils, and not to God. For the devils being entered into those altars received their sacrifices offered to them, being glad they had them in such a predicament, and because their delusion should be the stronger, under the names 〈◊〉 those men they would yield forth 〈◊〉 is to such as came to demand any questions of them, and those their answers were written by their Priests, and called Oracles, and with such fights those devilish spirits bewitched the world and deceives them: Of which their Oracles, more shall be spoken hereafter: But here first I make this Argument against them.  
They which (howsoever ignorantly) worship Devils, are far from the true Religion: this is plain.  
But the Gentiles worshipped Devils: Ergo, etc.  
That the Gentiles worshipped Devils (not God) may appear, first by this reason, for that those their Gods allowed (yea required) not beasts but men to to be sacrificed unto them, delighting themselves in such infinite murders and manslaughters, as were most cruel and unnatural, signifying themselves to be thereby appeased, wherein God is most displeased. 
Polid. de Inuen. li. 5. cap. 8.  For (as Polydore Virgil hath collected) the people of Rhodes sacrificed a man to Saturn: In the Island Salamis, a man was acci●●ced to Agravala: To Diomedes in the Temple of Pallas, a man was offered, who being thrice led about the Altar by young men, was at last by the Priest run through with a spear and put into the fire and burnt: Among the people of Cyprus, Teucrus sacrificed human sacrifice unto jupiter, and left the same to posterity to follow: To Diana likewise human sacrifices were offered: The like was done to Hesus and Teutate●t Amongst the Egyptians three men a day which were sought out (if they were clean) were sacrificed to juno:: Amongst the Lacedæmonians they were wont to sacrifice a man to Mars: The Phoenicians in the calamitous times of war and pestilence, were wont to sacrifice unto Saturn their dearest friends: The people called Curetae sacrificed children unto Saturn: At Laodicia a virgin was sacrificed to Pallas: And amongst the Arabians, every year a child was sacrificed and buried under the Altar▪ Also the Thracians, Scythians, the Carthaginians, and almost all the Grecians (especially when they were to go to war) sacrificed a man: All barbarous Nations have doné the like: yea, the Frenchmen and Germans: yea, the Romans themselves did the like sacrifice, as namely to Saturn in Italy a man was Sacrifice● at the Altar: and not only so, but he was also to be cast down from a bridge into the river Tyher: 
Dionyl. Halicar. 1. Antiqui.  Dionysius Halicarnesseus writeth, that jupiter and Apollo were 〈◊〉 angry, for that the tenth part of men were not sacrificed unto them, and therefore sought they revenge upon Italy: Diodorus reporteth, that the Carthaginians when they were overcome of Agathocles king of the Sicilians thought their Gods to be angry with them, and therefore to appease them, sacrificed unto them two hundred of the Noble men's sons at a time. Omonstrous cruelty! Who then can possibly be persuaded otherwise, but that these gods of the Gentiles (which they thus worshipped and sacrificed unto) were mere Devils, considering that such monstrous unkind and unnatural slaughters at men (which must needs offend God the more) were the appeasements of their anger and wrath?  
Again these gods of the Gentiles were not only well pleased with the sacrifices of the blood of men, but also well liked and allowed of fornications, adulteries, and all uncleanness: For at Alexandria the Image of Saturn was most devoutly worshipped, whose Priest Tyna●●us by name, 
Ruffin. li. ● Eccles. hist.  brought certain Matrons of the City, which he had selected out unto that image, or idol, as being sent for by their god, and there when the lights were put out had to do with them in the name of that their god. Also among the Nasamones it was the custom that the Bride the first night after her marriage should lie with all the guests, 
Polid. de Invent. lib. 5. cap. 8.  in honour ●f the goddess Venus. I therefore conclude, that those gods of the Gentiles which delighted in the slaughters of men, and likewise in their filthiness and uncleanness, must needs be devils: for the kind and righteous God ran abide none of these things (as any man's own reason, sense, and understanding may teach him.)  
2 An other ●●●ument to prove that the gods of the gentiles were devils, is this: because the oracles which they gave forth in matters merely contingent, were either false, or else so ambiguous and uncertain, 
Porphyr. lib. de respon & oracul.  as that they were deceitful, and thereforé could not come from God, but from the devil. This falsehood and deceitfulness of their Oracles Porphyry himself, the great patron of Paganisms testifieth in a special book of the answers of the gods, wherein he professeth, that he hath gathered truly without addition or detraction, the Oracles that were most famous before his time, with the false and uncertain event thereof: in consideration of which event, he setteth down his own judgement of their power in predictions after this manner. The gods do foretell some natural things to come, for that they observe the order of their natural causes: But in things which are contingent, or do depend upon man's will, they have but conjectures, only in that by their subtlety and celerity they prevent us: But yet they oftentimes lie, and deceive us in both kinds, for that as natural things are variable, so man's will is much more mutable. Thus far Porphyry, of the prophecies of his gods: whereunto agreeth another Heathen among the Grecians named Oenomaus, 
Oenomaus de falsitatis oraculorum & de artificibus maleficiis.  who for that he had been much delighted with Oracles, and more deceived, wrote also a special book in the end of their falsehood and lies, and yet showeth that in many things wherein they deceived, it was not easy to convince them of open falsehood, for that (cunningly) they would in●olue their answers (of purpose) with such obscurities, Acquinotations, Amphibologies, and doubtfulness, as that always they would leave themselves a corner wherein to save their credits. As for example, when Croesus that famous and rich king of Lydia, consulted with the Oracle of Apollo, whether he should make war against the Persians, and thereby obtain their Empire, the Oracle gave answer thus: If Croesus without fear shall pass over Halys, (which was a river that lay between him and Persia) he shall bring to confusion a great rich kingdom. Upon which words Croesus passed over his Army in hope to get Persia, but he lost Lydia his own Kingdom, and so was deceived by that uncertain Oracle.  
Like answer gave the Oracle of Apollo to Pyrrus king of Epirus, demanding whether he should prosper in the war against the Romans, for it was delivered in these words. Aio te Aeacid● Romanos vincere posse: I say that the Son of Aeacus, the Romans may overcome. Upon which Oracle, Pyrrus the son of Aeacus thinking to be the Conqueror, was himself vanquished by the Romans.  
A number more such Oracles there were wherewith the world was deceived, that trusted them, but I need not recite them, for (as it appeareth) the Oracles and answers which their wicked spirits gave forth in matters future and merely contingent, were such as might be taken and construed two ways, and therefore their worshippers (if they had been wise to have noted their cunning and deceitful answers, con-containing no certainty at all) they had been as good neuér to come at them to inquire of any matter future, for they had such ambiguous answers, as whereby they might remain as doubtfully, and as unresolved as they were at first, and so depart home as wise as they came, or rather more fools than when they went. But what might be the reason why these devils or devilish spirits, gave no certifier answers to their worshippers in these matters future whereof they were demanded?  
The reason is manifest, for no doubt they would if they could, that so their credit might have been the more: But it was a thing not in their power, but only reserved unto God to know and foretell certainly the things that are to come, for here in God provoketh all the gods of the gentiles to make trial and experience of their power in these words: Declare unto us (saith he) what shall ensue hereafter, 
Esay. 41, 23  and thereby we shall know that ye are Gods indeed. Which showeth that the certain foretelling of things future, doth manifest a divine power, whereof these devilish spirits are not partakers, for had these wicked spirits such a power in them, as certainly to know and foretell such things as were to come, out of all doubt they would then have given such certain, plain, and undoubted Oracles and answers in this behalf, as would have purchased them everlasting credit in all the world: but now the falsehood and uncertainty and deceitfulness of them, have got them justly perpetual discredit in all the world, and manifested them to be no better than lying spirits, whose worshippers were miserably deluded by them (as even the Heathen themselves have testified.  
Having thus briefly, yet I trust sufficiently, disproved the religion of the gentiles, as being a cruel, wicked, false, lying, and deceitful religion having in it no certainty at all, whereupon men might rely or assure themselves, it remaineth now that I show and prove against them the truth of the Christian religion, which we profasse. Where in the first Argument, to show the powerful and undoubted truth thereof shall be this: namely, the confession of the gods of the Gentiles, that is, of Devils and hellish spirits themselves, who have given testimony thereof, even to their own worshippers, especially when the time of Christ his appearing in the world (who should be the light of the Gentiles) drew near an● approached: for the manifestation whereof, two Oracles of Apollo may suffice, the one whereof was to a Priest of his own that demanded him of true Religion, and of God: to whom he answered thus in Greek. O thou unhappy Priest, 
Suidus in Thulis, & Porphyr. & Plut. de oraculis.  why dost thou ask me of God, that is the Father of all things, and of this most renowned kings dear and only Son, and of the spirit that containeth all, etc. Alas that spirit will enforce me shortly to leave this habitation and place of Oracles. The other Oracle was to Augustus Caesar, even about the very time that Christ was ready to appear in the flesh: for the said Emperor now drawing to age, would needs go to Delph●s, and there learn of Apollo who should reign after him, and what should become of things when he was dead? Apollo for a great 〈◊〉 would make no answer, notwithstanding Augustus had been very liberal in making the great sacrifice called Hecatomb: but in the end, when the Emperor began to iterate his sacrifice, and to be instant for an answer, Apollo (as it were enforced to speak) uttered these strange words unto him: 
Suida● in vita Augusti.  An Hebrew child that ruleth over the blessed gods, commandeth me to leeve this habitation, and out of hand to get me to hell. 
Niceph. li. ●. hist. c. 17.  But yet do thou depart in silence from our Altars. Thus it appeareth, that this Hebrew child (which is our Christ jesus) hath power over the gods of the Gentiles, to command them unto hell from whence they came, to enjoin them silence, and to remove them from their habitations. And therefore the religion of this powerful jesus (whereof he is the author) must needs, even by the acknowledgement of the devils themselves (whom he doth command) be the true religion.  
3 Another Argument of the divinity and truth thereof is this: namely, that it hath removed by the puissant force thereof, all the gods of the Gentiles in despite of them, ceased their oracles, and driven them clean out of the earth, so that now they are no where to be found. 
joph-2.  And so it was foretold by the Prophets, that Christ (when he came) Attennuabit omnes deos terrae, shall wear out all the gods of the earth. The truth whereof all the world doth now see clearly to be certain and undoubted by the event.  
The Oracles and answers of of these gods, 
Cicero lib. de divin. 2.  even in Cicero's time (as Cicero himself witnesseth, who syved somewhat before the coming of Christ) began to cease: and at last by little and little they ceased altogether, 
Polid. lib. 5. cap. 8.  and were utterly extinct. It is reported that in Egypt (when Christ was there with joseph and his mother Marie) all the Adals of that foolish and superstitious Nation fell down of their own accord. Afterwards, in the time of the Emperor Adrian, all sacrifices unto those gods ceased, as also the Oracle of Apollo, and all other Oracles became d●nube. 
lwenad.  Wherefore junenal saith, Cessant oracula Delphis, that is, The oracles cease at Delphos. And another Poet saith: 

Lucan.  Excessere omnes a ditis arisque relictis,  
Dij quibus imperium hoc steterat, etc.  that is, All the gods whereby this Empire stood, have departed from their Temples, and left their Altars and place of their habitation. Plutarch affirmeth the like, 
Plutarch de defectus oraculorum,  and is much busied to search out the cause & reason of the ceasing of their Oracles, who being a heathen was much troubled herewith, guessing at the matter, and vainly devising fond conceits in his brain not able indeed to pierce into the very cause thereof. But Porphiry (even that great patron of Paganism, and enemy of Christian Religion) can teach him or any other the true cause thereof, showing them that since the coming of jesus their gods are dumb, & can do them no good, but are all gone and departed from them. His words be these, Nune vero mirantur (inquis) fi tam multos annos civit as pest vexetur, 
Porphyr. ● advers. rel. Christ.  cum & Aesculopius & alii dii long absint ab ea: postea enim quam IESVS colitur, nihil utilitatis adiìs consesequì possumus. Now (saith he) they marvel why this city is so many years vexed with pestilence, when as (indeed) Aesculapius and other gods be far gone and departed from it: for since the time that jesus is worshipped, all our gods have been unprofitable to us. Considering then that jesus (the author of the christian religion) hath silenced & utterly destroyed the gods of the Gentiles (as histories & the visible event them, his religion must needs be the only true religion.  
4 What should I say more & even the Gentiles themselves, the most ancient, & the best, have testified of jesus Christ, & of the truth of his religion: for in as much as Christ was appointed before the creation of the world, to work the redemption both of the jew and Gentile, and to make them both one people in the service of his Father: héerehence it is that he was foretold, and not altogether unknown or unheard of to both these Nations, and therefore divers forewarnings and significations of him were lest, aswell amongst the Gentiles as the jews, to stir them up to expect his coming. For first by the consent of writers it is agreed, that in those ancient times there were three famous men that lived together: namely Abraham (who descending from Heber, 
Euseb. in Chron.  was the father or beginner of the Hebrews, who were afterwards called the jews) and with him job & Zoroastres, that were not of that jynage of Heber, but (as we call them for distinations sake) heathens or Gentiles. 
job. 19.25.26.27.  job (we know) testifieth of Christ, calling him the Redeemer, and was most assured to see him one day with his own eyes, and none other for him, although worms should destroy that body of his (as he himself testifieth.) Zoroastres living thus in Abraham's time also, might (by account of scriptures) see or speak with Noah, for Abraham was borne 60 years before Noah deceased: and here of it is, that in the writings of Zoroastres, 
Clem, Alex. lib. 1. Strom. & Orig. lib. 6. contra Cel sum, & Procl. lib. 2, & 3 Parm, Plato.  which are yet extant, or recorded by other Authors in his name, there be found very many plain speeches of the Son of God, whom he calleth Sucundam mentem, the second mind: but much more is to be seen in the writings of Hermes Trismegestus (who received his learning from this Zoroastres) h● whom appeareth, that these first heathen philosophers had manifest understanding of this second person in Trinity: whom Hermes calleth the first begotten Son of God: 
Herm. in Paeman. cap. 1. & deinceps.  his only Son: his dear, eternal, immutable, and incorruptible Son, whose sacred name is ineffable. 〈◊〉 are his words. And after him again amongst the Grecians, were Orpheus, Hesiodus, and others, that uttéred the like speeches of the Son of God, as also did the Plateniffs, whose words and sentences were too long to repeat. Moreover the Gentiles must remember, that they had also some Prophets among them: 
Nam. 24.  for Balaam was a Prophet among the Gentiles, and a Gentile, and he is such a one as testified of Christ, & of the Star that should appears at his birth, by means of whose prophecy (it should seem) the wise men in the East seeing that Star, were assured that Christ was borne, and therefore came a long journey to judea to see him (as one Gospel showeth.) The same Star is mentioned by divers heathen writers, 
Plin. lib. ●. cap. 25.  as by Plini● under the name of a Comet (for so they term all extraordinary Stars) which appeared in the latter days of Augustus Caesar, and was far different from all other that ever appeared. And Pliny saith of it, Is comet a unus tote orb colitur, that only Comet is worshipped throughout all the world. Calcidius a Platonic doth say, 
Calcid. apud martil. vicin. tract. de stella mag. Lact. contra gent.  that the Chaldean Astronomers did gather by contemplation of this Star, that some God descended from heaven to the benefit of mankind.  
The Gentiles also had certain women called Sibylla, which were Prophetesses, who being endued with a certain spirit of prophecy, uttered most wonderful particularities of Christ to come: one of them beginning her Greek meeter in these very words. Know thy God, which is the Son of God. Another of them maketh a whole discourse in Greek verse called Accresticki, expressly affirming therein, that Christ jesus (by name) should be the Saviour, & that he was the Son of God, & expressly saying that he should be incarnate of a virgin, that he should suffer death for our sins, and that he should be crucified, that he should rise again and be exalted into the glorious heavens, and from thence (at the time appointed) and at the day of the resurrection of all flesh come again to the last judgement. Of these Sibyls there were ten in number, 
Sibyl. Samia apud Betu●.  & talking of his first coming into the world, they also say, that Rutilans cum fidus monstrabit, A blazing Star shall declare him. These Sibyls speak so plainly of Christ jesus, as the Prophets among the jews did, yea more plainly, and as plainly as may be, and in a manner as fully as our Gospel speaketh: and therefore if the Gentiles will believe their own Prophets, they must likewise believe the Christian religion (whereof jesus Christ is the author, of whom they abundantly testify.) Now lest it might be thought by some suspicious heads, that Christians have devised and invented these things, as also that it may yet more fully appear, that Christ before his coming was notified over the world, by means of those verses of the Sibyls, 
Varro lib. de reb. divin. ad Caesarem. Font. Max.  it must be remembered, that Marcus Varro a learned Roman (who lived almost a hundred years before Christ) maketh mention at large of the Sibyls, (who in number, he saith, were ten) and of their writings, countries, and ages, as also of the writers and authors that before his time had left memory of them: and both he & Fenestella (another heathen) do affirm, 
Fenest. cap. de 15. viris  that the writings of the Sibyls were gathered by the Romans, 
See the oration of Constant, in Euseb. lib. 4. cap. 32. de vita Const.  from all parts of the world where they might be heard of, & laid up with great diligence and reverence in the Capitol. Sibylla Erithraea, who made the former accrostoick verses, testifieth of herself (as Constantine the Emperor doth record) that she lived about fire hundred years after the flood of Na●: And her countryman Apollidorus, Erithraeus & Varro do report that she lived before the war of Troy, and prophesied to the Grecians that went to that war, that Troy should be destroyed: (as it came to pass) which was more than a thousand years before Christ was born. Cicero also (that died more than 40 years before Christ was borne) translated into latin the former accrosticke verses (as Constantine saith) which translation was to be seen in his works, when Constantine wrote that his oration: see Cicero of these accresticke verses of Sibylla, lib. 2. de divinatione. 
Cice. lib. 2 de divin. Sueton. Tranq, cap, 3. de vita  And finally Suetonius an heathen recordeth, that Augustus Caesar (before our Saviour Christ was borne) had such special regard of the sayings of the Sibyls, that he laid them up in more straighter order than before under the Altar of Apollo in the hill Palatine, where no man might have the sight of them but by special licence. And so much for the credit of the Sibyls, who gave full testimony of our Saviour jesus Christ (by name) and therefore if the Gentiles will believe them (who were their own Prophets, & highly reverenced of all the world) they must also believe our Gospel, and the Christian religion to be the only true religion. Lastly, the Gentiles might have the understanding of Christ the Messiah by the Hebrew scriptures, which were in the Greek language divers ages before Christ was borne. For Ptolemy king of Egypt, which had the famous library, was studiously inquisitive to search out the original of all nations & religions, & he found that the people of the jews was the most ancient, and that they only had the most certain and undoubted history of the creation of the world, & therefore he sent unto them to send to him from jerusalem seventy men, by whose help the sacred Bible might be translated out of Hebrew into their tongue, which was done accordingly: as also the Gentiles might have knowledge of this Messiah, either by access into the jewish country, or by the access of the jews into their country: as namely by their long bondage in Egypt, as also their long captivity in Babylon, etc. But I conclude this matter thus: Sith the Prophets of both jews and Gentiles (that is to say, the Prophets of all the world) have given full, plain, & evident testimony of jesus Christ the son of God, that therefore his religion is the only true religion, and all other to be rejected and detested.  
5 That religion which is most ancient is the true religion (for truth was first, insomuch as error is nothing else but the corruption of truth, or wandering from truth:) but the religion whereof Christ is the author is the most ancient (in as much as Christ the author thereof is the most ancient of days, being the Son of God, as also because he is testified of by the Hebrew records, which are the most ancient writings in the world:) Ergo the Christian religion is that which must needs be the only true religion in the world. 
Tertul. contra Pra●.  For it is a true saying of Tertullian, Verum quod primum, quod posterius adulterinum est: that is true whatsoever is first, & that is adulterate which is not the first. That the Hebrew records do testify and foreshow Christ to come, is declared before in the second Chapter, and none can deny it. For he was promised to Adam the first man that ever God made, under the name of the seed of the woman, that should break the Serpent's head: he was foretold to Abraham that he should come of his seed, in whom all the Nations of the earth should be blessed.  
jacob foretold of him, calling him Shilo, and that he should be the expectation of the Gentiles. God telleth Moses of him, and foreshoweth to him that he should be the Prophet whose voice all should hear and obey, etc. Considering then that he is come, and that he is the very same that was foretold by the writings of Moses, and by the Hebrew records, which are the most ancient records of the world, I conclude, that his religion (whereof he is the author) is the only true religion.  
The antiquity of the Hebrew history to be long before all other, is acknowledged by the heathen themselves, and therefore I need not to prove it: only this I say, that Eupolonius and Eusebius also do say, 
Euseb. lib. 10. de praepar. Evang  that letters (which are the beginning of words that should be written) were first found out by Moses, & by him delivered to the jews, and that the jews taught them to the Phoenicians, and that lastly the Grecians received them of the Phoenicians: and therefore the Hebrews most needs be they, amongst whom the first and most ancient records of the world were to be found, as Ptolemy also king of Egypt did find, and affirm, and therefore made much of the Hebrew scriptures. Now then for as much as the Hebrew writings and histories be the most ancient, they must also needs be supposed true, in as much as in themselves they all agree in a sweet harmony, and no other records are able to disprove them: yea, if men will be so incredulous as to doubt of Moses history (because it is so ancient) why may they not (with as good reason also) doubt of any other history which is ancient, and long before their times? But because some are of so little belief (although the history do sufficiently give credit to itself) yet for better settling of their minds in this behalf, I will briefly show, that even the heathen historiographers & writers do confirm the same, that so the credit and reverence due unto Moses may be reserved, & wicked tongues that bark against him may be stopped. The very heathen and profane writers themselves that speak of Moses, speak of him most reverently, 
Treb. Pol. in Claud.  insomuch that Trebellius Pollio speaking of Moses, Solum Dei familiarem vocet, doth call him the only man with whom God was familiar. 
Tacit. Annal, lib. 21.  Cornelius Tacitus although he speaketh what he can against the religion of the jews, yet cannot discredit Moses history, but is enforced to confess (according to the history written by Moses) that after there were botches and swelling, sores sent into the land of Egypt, which were noisome both to men & beasts, the king of Egypt then took order that the people of the Hebrews should go out of his land, and departed whither they should be directed. Procopius also mentioneth josuah the son of Nun, Moses successor, and saith that the people of Phenicia, for fear of josuah and of the Israelites, left their own country, & departed into Africa, he mentioneth likewise the jehusites, Gergesites, & the other people named in the sacred Bible. Orpheus' one of the most ancient writers next to Moses, and an heathen, doth mention the two Tables of stone wherein the law of God was written, and wisheth moreover all such as he studious of virtue, to learn out of his verses divine knowledge, whereby (saith he) they shall understand and know the author of the world, which is one God which created all things, cherisheth all things, nourisheth all things, who is not seen with human eyes, but is perceived only by the mind, which doth no hurt to mortal men, insomuch as he is the causer & procurer of all good things, Furthermore he addeth that no man mortal hath seen God at any time, except only a certain most godly old man that came of the Chaldeans (uz. Moses.) At last he concludeth with this saying, that he had learned these things out of the monuments which God in times past had delivered in two Tables of stone, Linus also saith that God created all things, & in the seventh day had finished all things. Homer also & Hesiodus testify the same, the one saying that the seventh day did perfect & finish all things, the other, septimam lucem fuisse sanctam & praefulgidam, that the seventh day was most holy & bright. How the earth was without form before it was fashioned by God; Ovid testifieth, calling it a Chaos, which is rudus indigestaque moles, a rude & unfashioned heap: which Homer & Hesiodus also testify, calling it Hyle, a certain unshapen & rude matter, which God afterwards brought into good form & fashion. These have testified we see of the creation of the world (which is the great marvel of marvels) affirming in a manner the very words of Moses which he writeth in Genesis, the wing that the world had a beginning, & that God treated heaven & earth▪ & at therein in seven days, and that the seventh day was holy unto the lord 
Vide Plut de placit, philos.  And this truth of Moses history concerning the creation of the world; all the chief & best learned Philosophers amongst the heathen did also firmly believe. The flood that drowned the world, which we call the flood of Noah, 
joseph. li. de antic jud. Euseb. lib. ●. de praep▪ Evang,  not only Ovid testifieth in his Metamorphosis, but also divers ancient heathen writers, namely Berosus, Chaldaeus, jeronimus Egiptius, Nicholaus Damascenus, Abydenus, & others (according as both josephus and Eusebius do prove.)  
Concerning the tower of Babylon, and institution of tongue● 〈◊〉 which Moses recordeth Gen. ●● ● testimony 〈◊〉 ●●en by A●ydenus that lived abo●● king 〈…〉▪ 
Euseb.. li. 9 de praep. ●●. 4.  the word● of 〈…〉 of Sennar where ● was 〈◊〉: and these Gentiles do show by reason, that ● there had not been 〈◊〉 such miracle in the din●●●on of tongues, no doubt but that all tongues being derived from one (as all men are of one Father) would still have retained the same 〈◊〉 which we see and was seen long, not to be the world: the difference of languages in the world is a prose of that confusion of tongues.  
Of the long life of the first Patriarches, not only, the forenamed Baerosus, Chaldeus, jeronimus Aegiptius, Nicholaus Damascenus, Abydenus, but also Manethus, that gathered the history of the Egyptians, Molus Hestians that wrote the acts of the Phen●●ans, Hesiodus, Hecatenus, Abd●rica, H●lamicus, Acusilans, and Epherus do testify, that these first inhabitants of the world did live so long. And they allege the reason thereof to be for the multiplication of people, and for the bringing of all sciences to perfection, especially Astronomy and Astrology, which (as they writ) could not be brought to any sufficient perfection by any one man that had lived less than six hundred years, in which space the great year (as they call it) returneth about. 
Alex. Poly hist. lib. de Indaica historia.   
Of Abraham and his affairs I have alleged some heathen writers before, as Barosus H●cataus, & Nicholaus Damasc●nus: but of all others Polyhistor allegeth Eupol●mus most at large of Abraham's being in Egypt, of his fight and victory in the behalf of Lot, of his entertainment by king Melchisede●h, of his wife and sister Sara, and of other his doings, especially of the sacrifice of his son Isaac. To ●ehem agreeth Melo in his books written against the jews, and Artabanus, of the strange lake whereinto Sodoine and Gomorrha were turned, by their destruction called Mare m●rtuum, the dead Sea, where nothing can live: both Galen, Pausanius, 
Galen de simpli. Paul, in Eliae. Solin. in Poly hist. Tacit. lib. vlt. trift.  Solinus, Tacitus, and Strabo, do testify and show the particular wonders thereof.  
From Abraham down to Moses, writeth very particularly the said Alexander Polyhistor, albeit he mingleth sometime certain fables: whereby appeareth that he took not his story wholly out of the Bible. And he allegeth one Leodemus who (as he saith) lived with Moses, & wrote the self same things that Moses did: and with these also do cancurre Theodorus a most ancient Poet, Artabanus & Philon Gentiles. And therefore it is manifest that Moses history, (as also all the rest of the sacred and canonical scriptures) is no fable or feigned matter (as the devil would make us believe) but a true; certain, & most undoubted history in all points. All which matters be sufficiently and substantially showed also even by the heathens writings, which are too tedious to he here rehearsed.  
But the great wonders and miracles which Moses did, being acknowledged to be done not by his own power, but by the power of God, do sufficiently give credit unto him: of whom and of whose acts do bear witness, not only the forenamed (especially Artabanus in his book of the jews) but many others also (especially Eupolemus) out of whom Polyhistor reciteth very long narrations of the wonderful and strange things done by Moses in Egypt. Yea the miracles done by him, the greatest enemies that ever he had in the world, 
Appion li. 4. contra judaeos. Porph. lib. 4. adversus Christian.  that is Appion in the fourth book against the jews, and Porphiry in his fourth book against the Christians do confess. And Porphiry adjoineth more for proof thereof, namely, that he found the same things confirmed by the story of one Sacontathon a Gentile, who lived (as he saith) at the same time with Moses: but all those miracles (say those two his great enemies) were done by Art Magic, and not by the power of God. But first where could Moses a simple shepherd learn so much magic? or why could not then the great Magicians of Egypt either do the like, or at least wise deliver themselves from those plagues that were in Egypt, (especially since their study was in Art Magic from their infancy) yea why did they cry out The finger of God is here, 
Exod. 8.18  when they could not do as he did? or let them answer why Pharaoh king of Egypt did speak to Moses and Aaron, 
Exod. 8.9.10.11, etc.  saying: Pray ye unto the Lord, that he may take away the frogs from me and from my people. His great Magicians belike could not do it, yea he signifieth in that speech that none can do it but God, yea and that neither Moses nor Aaron could do it any otherwise than by praying unto God. And indeed Moses and Aaron did by prayer unto God effect it, at the very same time that the king did appoint it to be done: that he & all the world might know, that there was not any like unto the God of Israel.  
Where did you ever hear of such works done by Art Magic as Moses did? when he divided the great and mighty red Sea, that the people of Israel might go through on dry land? 
Exod. ●4.  when the waters came together again upon Pharaoh and all his host, and drowned them and all their glory in the Sea? 
Exod, 16.  when he called so many Quails upon the sudden into the Camp, as sufficed to feed six hundred thousand men, beside women and children? 
Exod, 17.  when he made a very Rock by smiting it, to yield forth abundance of water, sufficient for the whole company of Israel? 
Num, 16.  when he caused the ground to open and swallow down alive three of the greatest of his Army, Corah, Dathan, and Abyram together, with their tabernacles, bags and baggages?  
Beside, what wondrous works or miracles soever Moses did, he always acknowledged to come from God, rejecting utterly all glory from himself, and attributing and yielding all the glory unto God. Again, 
Deut. 32. Gen. 49. Num. 12. Deut. 14.  in his writings he doth not excuse nor conceal his own sin, nor the sin of his people, no not the sin of Aaron his own brother, nor of Marie his sister, nor of Levi his grandfather, nor of any other of his lineage and kindred: neither did he once seek or go about (although he were in place of power and authority to do it) to bring in any of his own Sons into the rule and government after his decease (although he had many) but left the only rule and government unto a stranger named josuah, as God commanded. 
Deut. 3. Num. 37.   
All which things do show (and many more too tedious to rehearse) that Moses both in his writings, in his words, and in his works, was no man of ambition, or of worldly spirit, but of a meek, humble, dutiful, obedient, and faithful servant of God in all matters.  
The history of Moses therefore being the most ancient, and the same being most undoubted and certain true, insomuch as he and his history do plentifully testify of Christ, which was to come, & should be heard in all that he should say and teach, it remaineth that his religion which he hath taught unto the world, is the only true religion, and all other religions (not grounded of the like antiquity and truth) to be abandoned.  
6 None can discredit Moses, nor the Psalms, nor any of the Prophets amongst the jews, but they must withal discredit Christ: for Christ saith thus of himself, 
Luk. 24.44  that All must be fulfilled which were written of him in Moses, the Prophets, and the Psalms. And again he sendeth such as would know of him whether he were the true Messiah, to the scriptures of the jews, saying thus: Search the Scriptures, for they are they that testify of me. So that Christ, Moses, 
john. 5.39.  the Psalms, and the Prophets, and in a word the whole canonical scriptures of the jews do got arm in arm, and be linked together like inseparable friends that will not be sundered: and therefore the one is always a proof for the other, as likewise a disproof of the truth of the one, is a disproof of the other: and therefore is it that though the incredulous jews be so false in friendship, as that they will not (through unbelief) take part with the Christians, yet the Christians be more firm, and will hold with the Scriptures of the jews to the death. Now if there were no more to prove the divinity of Christ, but the great and wonderful miracles which he did (some whereof were such, as never any did before, nor could do but God only) it were sufficient to prove him to be the S●nne of God, and that he came from the bosom of his Father. The great and many miracles that he did (being famous not only in judea, but in all the Roman Empire, and so over all the world) are and were such as none of the heathen dare do, or can deny, but all acknowledge. And therefore I conclude, that the Christian religion, proceeding from so divine a power, and from one whose works and wonders is above all the world, is the most undoubted true religion.  
7 Christ did never any hurt on earth, but he did marvelous much good, he healed all manner of diseases, he caused the dumb to speak, the halt to go, the blind to see, and the deaf to hear: he stilled the raging of the winds and seas, gave sight to him that was borne blind; raised the dead to life again, cast out devils, knew men's thoughts, and did such works as no man could do except God with him, yea except himself were God. Moreover his life was such, as none was able to accuse him of any sin, so pure and unreproovable was he. Again, the doctrine he taught was far from a worldly spirit, being most heavenly, most innocent, and most divine, for never any man spoke as he spoke, nor with such authority. Again, he always pronounced that he sought not his own glory (which deceivers are wont to do) but the glory of his Father, and as he spoke so it was indeed. The whole course of his life and death, resurrection, and ascension doth show the same: for when the jews would have made him an earthly king, he would none of it, but conveyed himself away. john. 6.15. teaching his Ministers to do the like also. Luk. 22.25 26. for he proclaimed that his kingdom was not of this world. job. 18.36. but that he came to do the will of his Father. Over and above all this, he was the greatest Prophet that ever was, and foretold divers things (as namely, that he should be crucified of the jews, and the third day rise again: that jerusalem and the Temple should be destroyed ere that generation passed: that after his Ascension the holy Ghost should come down upon his Disciples assembled at jerusalem, and divers others) all which the world doth know came to pass accordingly. And nothing which he hath spoken but it shall be performed, for there was never any fraud within his lips, or falsehood within his tongue. And therefore I conclude, that the Religion of him (who was most holy in his life, most harmless towards others, most beautiful towards all, most wonderful in his works, most true in his propecies, most heavenly in his doctrine, not savouring of any carnal delight or worldly affection, nor by any way or means seeking his own glory, but the glory of God, and to do the will of his Father) is and must needs be the only true Religion.  
8 An other argument I frame thus: that Religion which proceedeth undoubtedly from God, is the true Religion: But the Christian Religion proceedeth undoubtedly from God: Ergo etc. that it proceedeth undoubtedly from God, I prove thus. Either it must proceed from God, or from the Devil, or from men: But it is too holy to proceed either from men or devils, for it overthroweth the works and kingdom of the one, and forbiddeth the revenging spirit of the other (commanding men to love their enemies, to do good to them that hate them and persecute them) it condemneth their wanton eye, and the adulterous thoughts of their hearts, and their covetous humour, admitting no uncleanness or impurity, and forbidding all iniquity and wickedness be it never so secret or close: Sith therefore it is so opposite and contrary to men's affections, wherewith naturally they be carried, and that it commandeth to be holy, even as God is holy, it is manifest, that it can neither be of man's devising, nor of the devils invention, it remaineth therefore, that it must needs be of God, and consequently the only true Religion.  
9 An other Argument is this: that Religion which respecteth only the glory of God, is and must needs be the only true Religion. But such is the Christian Religion: for it alloweth not any man to glory in himself, but showeth that whatsoever glorieth should glory in the Lord. 1. Cor. 1.30.31. Rom. 4.2. Therefore the Christian Religion is the only true Religion.  
10 Lastly, the spreading and prevailing of the Gospel of Christ over the universal world, when as all the world (both jews and Gentiles) were set and opposed against it, doth demonstrate plentifully and effectually, that the Christian Religion proceeded from God, and that God is the author thereof: for if it had not had a God to protect and patronage it, and to make it pass currently through the world, it must needs have been utterly suppressed and choked even in the springing and first rising thereof. For after the ascension of Christ jesus into heaven, what were his few Apostles (in the judgement of reasonable men) able to do, for the spreading and prevailing thereof, against the force and power of all the world, which was then ready bend with all both fury and fraud, violence and vengeance, & with all their devices which they could invent to suppress it? or what eloquence had his few Apostles to persuade the world, or any therein, to the receiving and embracing of that Christian Religion which they were appointed to preach: they (as all men know) were reputed & known to be unlearned men, but only that they were taught and instructed by the spirit of God, which (according to the promise of Christ their master) at the time appointed descended down upon them, being assembled at jerusalem, by which spirit they were enabled to speak all languages, and emboldened to preach his Gospel and religion, in such sort and with such puissant and divine wisdom, as none should be able to resist that spirit they spoke by, howsoever their persons might be hindered, molested, vexed, and persecuted.  
This, even this is a wonder of wonders, and an infallible demonstration of the divine virtue of the Christian religion, that it having so few to publish it, and such as they were, and being encountered by all the Princes and Potentates of the world, it should notwithstanding so strangely prevail, as within a short time to be universally spread over the face of the whole earth. Who can now say but that it was protected and prevailed by the power of God: for the power of all the world was against it: and if the Christian religion had been no better protected by God than by men, alas it had perished long ago, yea, it had never lived until this day, but it had been choked even at the first uprising, & as it were in the cradle or infancy thereof. Let all wits therefore throw down themselves, and let all tongues freely confess the divine virtue of the Christian religion, which could not be stopped or suppressed, but was so mighty, as that the power of all the world, and of all the devils in hell joining with them, was not able to stay the course and passage thereof, but that it did prevail, and that within short space over all the earth. And therefore the Christian religion (without all doubt) is the only true religion, which came down from heaven, being brought by jesus Christ the true Messiah, from the bosom of God his father. Of which (having so many and so infallible arguments to prove to every man's sense the truth thereof) none can doubt except he will also doubt whether the eye doth see, the ear doth hear, and the heart doth understand: the evidence thereof is so clear and manifest, as that it is able, if not to convert, yet to convince all gayne-sayers whosoever, and to make us that already profess, firmly to hold the same, knowing for certain, that the Christian Religion is the only true religion in the world, and that salvation is no where else to be sought. For run over all the religions of the world, and where shall you find any so pure, so divine, so powerful, so miraculous? It hath all the signs, tokens, arguments, and proofs that may be, for the splendent truth thereof, and to demonstrate that undoubtedly it came from God.   

CHAP. FOUR Wherein is briefly showed, the Religion of Mahomet to be a false and wicked Religion.  
IF I shall speak some thing of the Mahometish Religion, I think the truth of the Christian Religion will appear so much the more: for when black and white are laid together, the white carrieth the greater estimation and glory with it. And beside, Mahomet himself testifieth of Christ to be a great Prophet of God, 
Math. Paris. hist. A●●n H●●. 3.  and a great worker of miracles, And that the same jesus Christ was Borne of the Virgin Marie, that he lived without sin among men, that he was a Prophet, and more than a Prophet, and that he ascended into the heavens: and therefore he reproved the jews, for that they would not believe him to be borne of a Virgin. But on the other side, because he would not have Christ to bear credit above him, he disliked that he should be called or reputed the Son of God. But beside the testimony of all the former Prophets of the world, both jews and Gentiles (as is before showed) who all do teach, 
Suidas.  that he should be the Son of God, Suidas doth moreover confute this false Prophet, who reporteth in his history, that the pharisees at jerusalem called a Council to find out the Father of jesus. They enjoined certain women to search his mother: the women affirmed they found her a Virgin. Then was it recorded in the famous register book of the Temple, jesus the Son of God, and of Marie the Virgin. This proveth, not only that the mother of jesus was a Virgin (which Mahomet truly held) but also that jesus was the Son of God (which Mahomet allowed not.) And indeed Mahomet's Religion is a patched religion, mixed partly with judaism, partly with Gentilism, partly with Papisme, partly with Christianisme, being subtly contrived for the erecting of the same, and to bring followers after him, whereof shall be spoken more hereafter.  
The beginning of Mahomet's uprising, and of his Sect, 
Mathaeus Palm. Mathaeus Chro. li. 13 Drenchsle●r. chro. de Saracen. & Turc. orig.  was thus: Many hundred years after Christ, namely, in the year of our Lord, 597. & in the reign of Mauricius the Emperor, when as Gregorius magnus was Bishop of Rome, this Mahomet was borne, being of the line of Ishmael the Son of Abraham, by Agar the bondwoman, having unto his Father one Abdara, and unto his Mother▪ one Emma, being very obscure and base parents, in Mecha a City of Arabia: his parents deceased, and left him a very young Orphan, who in short time by misadventure was taken captive. This being once known unto his kindred, 
Volat. Geogr. lib. 12.  one Abdemonapl●s (saith Volateran) and Israelite, bearing him good will, for his favour and forwardness of wit, paid his ransom, and made him servant and factor in all his merchandise.  
Not long after his master died without issue, and his servant Mahomet matched with his mistress, a widow of fifty years of age, called Eadigam, and (saith Paulus Diaconus) his own kinswoman: so that his master being of credit and substance, 
Paul. Dia●rer. Rom. lib. 18.  and his mistress (afterwards his wife) of no less account, and also shortly after departing this life, he succeedeth them both in credit, and all their substance, and by this means grew of great power and estimation.  
Diaconus further saith, that this Mahomet for the space of ten years gave himself secretly by persuasion to bewitch the people, and other ten years after, with Rogues and vagabonds that repaired unto him, with force of Arms, with sword, and shedding of blood, he spent in subduing of Countries: And lastly, nine years he openly and manifestly enjoyed as a deceiver, a false Prophet, and a king over those whom he had already infected throughout Arabia.  
Sabellicus writeth, 
Sabel. Aenead. 8. li. 8  that Mahomet's Father was an Heathen, and his Mother an Ismaelite, whereby it came to pass, that whilst his Mother taught somewhat of the religion of the Hebrews, and his Father on the other side the religion of the Gentiles, Mahomet (like a dutiful child, but not like a discreet son) obeyed both, and that was some cause of his mirt and patched religion. He had the falling sickness, which took him extremely, so that he groveled along the ground, and fumed piteously at the mouth. His wisbéeing of great honour and substance, bewailed her hard hap in matching with a beggarly rascal, and a diseased creature: but he (with his wily companions) having taught a Dove to feed at his ear, wherein he had put grains of corn, persuaded his wife to be content, and that he was another manner of man than she took him to be: namely, that he was a Prophet, that the spirit of God tell upon him, and that the Angel Gabriel in the form of a Dove came to his ear, and revealed him secrets from God, whose presence he was not able to abide: and therefore was it that he so prostrated himself, and lay in a trance. His wife being herewith satisfied, she began to that the same amongst her Gossips, saying: Say nothing, my husband is a Prophet. The women after their manner (whereof some of them all can keep no counsel) blazed abroad that Mahomet was a Prophet, & so from women it came to men.  
This being once noised, they flocked unto him from all parts of Arabia. He being thoroughly instructed in Satan's school, and well seen in Magic, observed the present opportunity. 
Auentin. Annal. li. 3.  The Romans and Persians than warred together, Mahomet with his Arabians want, & first took part with the Romans, but afterwards served them a life touch, and forsook them, 
Zonara's Annal. Tom. 3.  and thereby weakened that side. In a while after he espied the Persians go to wrack, and having despised the Romans, he setteth less by the Persians, and then setteth forth himself with might and main with his Captains and Lieutenants (called Amirai) to subdue Nations, and to destroy the Christians, to th● end that he might establish that false religion, devised by himself and his wicked confederates: he prevailed wonderfully, and in short time after his decease (in the time of Ebubezer and Haumar, that successively reigned after him in Arabia) there were got and subdued to the Arabians, the Region of Gaza, the City Bostra in Arabia, Damascus Phenicia, Egypt, Palestina, the City jerusalem, all Syria, Antioch, Edessa, Mesopotamia, all Persia, yea, and in a manner all Asia: But I may not forget the end of Mahomet, who in an evening fitting up late in his palace, and having taken his fill of wine, wherein one of his companions had powered some poison, felt his wont sickness approaching and made haste forth, saying he mu●t needs departed to confer with the Angel Gabriel, and go aside, lest his glorious presence should be an occasion of their deaths: forth he went, and remembering that a soft place was best for his falling sickness, down he fell upon a dunghill, groveling along with great pain, fuming at the mouth, and gnashing his teeth. The Swine came about the dunghill, fell upon him, wounded him sore, and had eaten him up▪ had not his wife and others of his house heard the noise of the hogs, and rescued the false Prophet. Antoninus reporteth, 
Antonin. chro. part. a. tit. 13. ca ●  that he was not without sundry diseases, which his intemperate diet brought him: namely, the Pleurisy, and a kind of lethargy, for oftentimes his senses seemed to be taken from him. He continued drooping the space of fourteen days, at length he departed this life, his belly had such a swelling that it seemed ready to burst, & his little finger bowed backwards. In the time of his sickness, he commanded them that were about him that when breath departed his body, they should not straightway bury him, for he said, that within three days he would ascen● into heaven: but hereby appeared that he was a false Prophet, for they kept him above the ground the third and fourth day, yea (as Flores historiarum testifieth) the space of thirty days, in great hope he would rise and ascend according to promise, but they saw nothing, saving that they felt an intolerable stinch, so that in great disdain (saith Antoninus) Eum long à domibus proiecerunt, they cast him far from houses. But his companions (such as consulted with him, and concealed his falsehood and treachery) remembering themselves, & judging that the disdain of Mahomet would be their discredit, and his fall their foil and shame, they fetch him again, 
Sabel. Enead. lib. 6. Naucl. Gene. 22.  they chest him in an iron coffin, (saith Sabellicus and Nauclerus) they bring him unto the famous Temple of Mecha (in which City he was borne) with great solemnity, as if he had never been seared upon the dunghill with swine: they convey to the roof of the Temple mighty loadstones, they lift up the iron Coffin, where the loadstones according to their nature draw to them the iron, and hold it up, and there hangs Mahomet▪ on high.  

Anton. Chro. part. ●. cap. 5. Volfgang. Drenchsle●er Chron. Naucler. Gen. 22. Sabel. Enead. 8, lib. 6.  Those that embrace the Religion of Mahomet, are called Saracens, for it was the pride of Mahomet to have them so called, to advance his own doctrine and profession, because he knew himself lineally descended of Ishmael the son of Agar the bondwoman: therefore to avoid this reproach, he bore the world in hand that he came of Sara the fréewoman, the wife of Abraham, and called himself and his followers Saracens. Sabellicus writeth, that the Grecians of spite are wont to call the Saracens, Agarens: for that they came not of Sara, but of Agar.  
This Mahomet while he lived used the company of Christians, jews, and Infidels. 
Sabel. Enead. 3. lib. 6  Et ut popularior esset eius lex, ex omnium gentium sectis aliquid assumpsit, & to the end his law might be the more favoured, he borrowed some thing of every sect. 
Fascicul. Temp.  Satan furnished him with three instruments, as helies to bring his mischievous intent about. The first was a jew, a great Astronomer, & a Magician, who opened to him at large the jewish follies: the second, one john of Antioch: the third, one Sergius a Monk, both abominable heretics. Every one played his part. To slatter the Christians, he was content to be baptised of Sergius, 
Sabel. Enead. 8. lib. 6.  & of these heretics he learned with the Sabellians to deny the Trinity, with the Manichees to establish two beginnings, with Eunomius to deny the equal power of the Father and the Son, with Macedonius to call the holy Ghost a creature, and with the Nicolaites to allow many wives, & wanton lust. 
Ant. Chro. part. 2. tit. 15. cap. 2.  Sergius the Monk also persuaded Mahomet in his Alcoran (so is the book of his law termed) to commend the humility of Christian Monks & Priests, he made him also deliver the Saracens a Monks cowl, which they use to this day. Also instar Monachorum multos genuflexiones, many duckings & crouchings like the Monk. Mathias â Michou addeth, 
Mathias a Michou de Sarmat. Asian. lib. 1. lib. 7.  that they use shaving: & this no doubt was the Monk's doctrine. They commend the blessed virgin Mary, confess God to be the governor of all things, & that jesus Christ was the Apostle of God, begotten by the Angel Gabriel on Mary the virgin, who never knew man, 
Laonic. de Turc. lib. 3.  & that he was greater & worthier than man: they allow the miracles that Christ did, & the Gospel (so far forth as it agreeth with the Alcoran) and Moses, 
Sabel. Enead. 8. lib. 6.  and the old Testament, correcting therein (so presumptuous is the spirit) certain errors. He called himself a Prophet, and that he was sent of God to supply the imperfections of all laws, he forbade his followers all pictures and images in their Temples, he forbade the eating of swine's flesh, he commanded purifyings and washings, and similitudinem judaeorum, after the manner of the jews. The Christians have Sunday for their Sabaoth, the jews Saturday, and Mahomet Friday, to dissent from the Hebrews and Christians: or as Antoninus writeth, in the honour of Venus the Goddess of Arabia, thereby the rather to win that country people: and thus it pleased him to devise a Religion mixed of all these, to the end he might have of all religions some to build up his kingdom. And indeed Mahomet took the advantage of the time, for that time was a time of dissension among Princes, and of division amongst those which called themselves Christians. Heraclius the Emperor, & Chosdroes' King of Persia were at deadly enmity, one warring against an other. The Scythian Nation were of neither side, but at last against both, raising a power of themselves, having Mahomet their ringleader. The Church was troubled with divers sects and heresies, as with Nestorians, jacobites, Monothelites, etc. And then was there contention amongst the Bishops, who should have the proud title of universal Bishop. God was highly displeased with this wickedness, and suffered Nations to rise as a rod or scourge to whip his people: for where the hedge is broken; there it is easy for the beasts of the field to enter and spoil. Now the vanity and falsehood of this Religion may be proved thus.  
1 First by the newness of it, for it is but of late years begun, and there was never any prophecy that did allow of such a Prophet, or of the doctrine of such a one. And therefore he cometh in his own name, and so consequently not to be received.  
2 Secondly, he did no miracle at his coming, 
Math. Paris. hist. An. in Hen. 3.  and therefore no reason that any should believe on him. He spoke unto the Saracens of himself, Non sum miraculis aut judiciis ad vos missus, I am not sent unto you with miracles and signs. There was no divine power showed in all his practice. 
Flor. hist.   
3 Thirdly, it is manifest that Mahomet was a false Prophet, because he said that within three days after his death he should ascend into heaven, which was notoriously false, as before appeareth. 
jacob de Vorag. legend. 1●7. Laonic. de reb. Turc. lib. 3.   
4 Fourthly, the Religion of Mahomet is fleshly, consisting in natural delights and corporal pleasures, which show that man, & not the divine spirit of God, is the author thereof: for it is permitted the Saracens by that his law to have four wives (though these be of nigh kin) yea five, marrying them virgins, and to take beside as many of them which they have bought and taken captives, 
Ant. Chro.  as their ability will serve to maintain. The paradise likewise promised to his followers is this, namely, they shall have garments of silk, with all sorts of colours, bracelets of gold and Amber, parlours and banqueting houses upon floods and rivers, vessels of gold and silver, Angels serving them bringing in gold, milk, silver, wine, lodgings furnished, cushions, pillows, and downe-beds, most beautiful women to accompany them, maidens and virgins with twinkling eyes, gardens and orchards with harbours, fountains, springs, and all manner of pleasant fruit, rivers of milk, honey, and spiced wine, all manner of sweet odours, perfumes, and fragrant sentes, and to be short, whatsoever the flesh that desire to eat. Thus fleshly people have a fleshly religion, & a fleshly paradise to inhabit. But like Prophet like people, and like religion: for Mahomet himself was such a fleshly fellow, as that though modest ears are both to hear, yet because the filthiness of this Prophet may not be concealed, I must utter it: he committed buggery with an Ass, 
Bonsin. lib. 8. Decad. Berna d. in Rosar. part 1. serm. 14. Ant. Chro. part. 2. tit. 15. cap. 2. Caelius. Nichol. Clen. 1. epi. Anton. Chro. part. 2. cap. 5. Auicenna metaphies.  Bonfinius writeth it. Again, he committed adultery with an other man's wife, that upon displeasure was from her husband, and when he perceived the murmur of the people, he feigned that he had received a paper from heaven, wherein it was permitted him so to do, to the end he might beget Prophets and worthy men. Again Mahomet (as Caelius reporteth) had forty wives, and further he gloried of himself, that it was given him from above to exceed ten men (saith Cleonard) fifty men (saith Antoninus) in carnal lust and venery. Auicenna one of Mahomet's own sect, is himself brought in disliking of this Religion, for this reason: Because Mahomet (saith he) hath given us a law, which showeth the perfection of felicity to consist in those things which concern the body, whereas the wise and sages of old had a greater desire to express the felicity of the soul than of the body, as for the bodily felicity though it were g●●nted them yet they regarded not, neither esteemed it in comparison of the felicity which the soul requireth: his paradise & doctrine is such, as there seemeth small difference between Epicurism, Atheism, & Mahometisme.  
5 Mahomet's law is a tyrannical law, for he made it death to dispute of it, 
Ant. chro. part. 2. tit. 13. cap. 5.  and if any man speak against it (saith he) Proditoriè occidatur, Let him be traitorously put to death: and again, sine audientia occidatur, Let him be put to death without coming to his answer. 
Sabel. Aenead. 8. li.  Qua sanctione (saith Sabellicus) palam fecit ●ihil sinceri in ea lege esse, etc. By which decree he manifested, that there is nothing sincere in that law, etc. Moreover he wrote in the Arabian tongue, 
Math. Paris hist. Ang. in Hen. 3.  and taught his followers, that his religion, A gladio cepit per gladium tenetur, & in gladio terminatur, began by the sword, is holden by the sword, and is finished or ended in the sword: which showeth that the sword & arm of flesh is all the author and protector that his religion hath. Again, Mahomet made this law amongst them, saying: He that slayeth his enemy, 
Paul. Olac. rer. Rom. lib. 18.  or is slain of his enemy, let him enter & possess paradise: he spoke like a man, with a carnal spirit, teaching revenge to the uttermost, & pr●mising paradise to such: but no proof of a divine spirit appeareth in him.  
6 As Mahomet's religion is defended by force of sword and fraud, insomuch as he made it death to call it into question: so likewise did it begin, as by force of sword, so likewise by notable fraud, & was established through wiles, deceit, subtlety, and lies: for first he having the falling sickness, persuaded his wife and others, that it was the power of God▪ & the presence of the Angel Gabriel that caused him to fall down. Sergius the heretical Monk was at hand, and bare false witness to the same (saith Zonaras. 
Zonara's Annal. Tom. 3. ) He told them that the same Deue which he taught to feed at his care, was sometime an Angel, and sometime the holy Ghost. He had three companions all of a confederacy, to devise and face out lies with him. When he perceived that men gave ear to him, he feigned that the Angel Gabriel had carried him to jerusalem, & thence to have lifted him up to heaven, and there to have learned his law.  

Antonio. chro. part. 2. tit. 13. ca 5  He made the Saracens believe, that before God made the world, there was written in the throne of God, There is no God but the God of Mahomet. When he had framed his Alcoran, and bound it up fair, he caused secretly a wild ass to be taken, and the book to be bound about his neck, and as he preached unto the people, upon a sudden he stood amazed as if some great secrecy were revealed to him from above, he broke out and told the people: Behold, God hath sent you a law from heaven, go to such a desert, there ye shall find an Ass, and a book tied about his neck. The people ran in great haste, they found it so as he had said, they take the Ass, they bring the book, 
Auierus li. 2. cap. 12. john Leo. lib. 3. ca 23 Aph●●c.  they honour the Prophet. Touching divorced and separated wives, he told the Saracens he had received a paper from heaven. He used soothsaying and divination, the which at Fessa, a City of Mauritania, 
Bernard. in Rosar. part 1. serm. 10.  unto this day is called Zarragia. He persuaded his followers, that at the end of the world he should be transformed into the form of a mighty Ram, full of lacks and long fleeces of wool: & that all that held of his law, should be as fleas shrouding themselves in his fleeces, and that he would jump into heaven, and so convey them all thither. These and such like were his sleights, to beguile a foolish, rude, and barbarous country people: the foolery, pride, and vanity of whose religion, I trust every one doth sufficiently perceive.  
7 Mahomet's Religion is no true Religion, but a mere devise of his own, and of three others his false conspirators: for he hath patched together his Alcoran of the doctrine of Heathens, Indians, and Arabians, of superstitious jews, of Rechabites, of false Christians and Heretics, as Nestorians, Sabellians, Manichées, Arrians, Cerinthians, Macedonians Eunomians, and Nicholaits, of illusions, and inventions of their own: and lastly (for further credit) he borrowed some out of the old and new Testament. But God will not thus be served: for he delivered his mind of old unto Israel, and he is not changed, but continueth the same God still. 
Deut. 12●  Ye shall not (saith God) do every man what seemeth him good in his own eyes: Whatsoever I command you, take heed you do it, thou shalt put nothing thereto, nor take aught there from. Satan being conjured to deliver the truth of the Alcoran of Mahomet, said, 
Fascicul. Temp.  that therein were comprised twelve thousand lies, and the rest was truth: by all likelihood very little. And therefore I conclude, that there is no evidence to prove Mahomet a true Prophet, many to prove him to be a false Prophet, and blasphemous, and presumptuous, and his Religion to be a wicked, carnal, absurd, and false Religion, proceeding from a proud spirit, and human subtle, and corrupt invention, and even from the devil, the crafty father of lies, a murderer, and mankiller from the beginning. And so much hereof may suffice.   

CHAP. V Wherein is showed that the Church of Rome is not the true Church of God, nor observeth the right Religion.  
I Am now entering into that great controversy between the Protestants & the Papists, whether of them should be the true Church, and true worshippers of God in Christ: for they both acknowledge God and Christ his son, and all the sacred and canonical books of the scriptures they confess▪ to come from God, & from his divine spirit, as indeed they could come from no other. But whiles they both confess this book, it is good reason that they should both stand to the arbitrement and judgement of these books, for the trial of the true Church: which if they do (as indeed they must) this controversy is at an end and not worthy to be made a question, or to be doubted of: for by the sacred & canonical writings it shall by and by be manifest, that the Church of Rome cannot be the true Church possibly. But first let us hear what it saith for itself, & what good grounds it hath for the fortification thereof. For if it be not builded upon a good foundation, and upon such sure grounds as will hold, the whole building is like to lie in the dust, and to come to ruin.  
1 They hold very stiffly (but not so strongly) that the Church of God militant here upon earth, is ever visible to the outward eye, and may be pointed out by the finger at all times, in such sort as that any one may know thither to resort, as to the congregation of God's people, there to join himself unto them, & to praise and pray unto God with them, and to do those things which he requireth at their hands. But all this gain of profit them, 
visibility ●●sol. n●len 〈◊〉 of the ●●urch in ●●tward 〈◊〉, is no 〈◊〉 or 〈◊〉 ma●●e of the tru● Church.  nor hurt us: for as in the Primitive Churches persecuted by those tyrannical & heathen Emperors, there was a Church of God (though not seem of them) who had their meetings & assemblies amongst themselves (though secretly because of their enemies:) so likewise in the days of Queen Marie, as also in all other times of the persecution of our Church by the Romish Bishops and their partakers, our Church no doubt was and might be, and they likewise have their meetings, and assemblies, though both they and the place of their resort were unknown to those their persecutors.  
In the time of Dioclesian the Emperor (especially) Christians were so wasted, as to the judgement of men none were remaining, their books were burned, the Churches destroyed, and themselves put to death: in the end when this great havoc was made, and cruelty had wasted and destroyed all that could be found, where was then the visible church? It must needs then be enforced to hide itself, and so it was, and the glory thereof so eclipsed, that for a w●yl● it shined no where. And therefore the Church is not always visible and seen to the outward eye, nor splendent in the faces and sight of men, & yet a true church notwithstanding, as than it was: for it is the Sumne though it be sometimes overwhelmed with a cloud, and it is fire still, though it be sometime raked up in Embers: and so the true Church is and may be, although not seen or known to the world, yea though it seem overwhelmed with tyrannical malice, and hide itself as though it were clean extinct.  
2 Let them tell me where the Church was visible, when being assembled at jerusalem, 
Acts. 8.1.  there arose a great persecution against it, insomuch as they were all dispersed and scattered as the Text showeth? Or let them tell me where or how the Church was visible, when Christ was smitten, and all the rest were scattered and hid, and concealed themselves: 
Mar. 12.27  the face of the visible Church was then not in Christ & his Apostles, but in the jews among the Scribes & pharisees: and therefore it visibility be such a mark of the true Church, than these (who crucified Christ) were the true church, and not jesus Christ & his Apostles. Which who dare affirm? yea, who will not deny yea, when the shepherd was smitten, and the sheep scattered, and yet a true Church, who can deny b●● that a true Church may be, though it be not apparently visible and seen to the world? What should I say more? Doth not S. john in his Revelation testify expressly, 
Reu. 12.6, 7  That the Church of Christ (signified there by a woman) fugit in solitudinem, fled into a desert or wilderness, where she had a place prepared for her of God, and where she could not for a certain season be found of her persecutors? Let them further show me how the Church was visibly in the time of Elias the Prophet, when he complained that himself was left alone? 
1. King. 19.11. etc.  O Lord (saith he) they have forsaken thy covenant, they have destroyed thine Altar, & slain thy Prophets with the sword: and I am left alone. Elias did not think himself to be solus Propheta relictus (as Campion answered in the Tower) I say he spoke not of himself only in that respect: but in this respect, that he took him to be the only true worshipper that was left in Israel, which is manifest by the answer which God gave him: namely, that beside him he had seven thousand true worshippers yet remaining, which had not bowed their knee to Baal. I demand of the Papists, when Elias knew no other true worshippers of God but himself, how the church was visible, for whither he should go to find a true worshipper he knew not. Again it is written in 2. King. 16. 
2. King, 16.  that under the reign of Achas there was taken a pattern of the Altar of the Idolaters of Damas●us, and that Urias the high Priest removed the Altar of the Lord, whereby it appeareth, that the Priesthood was corrupted, the Altar removed, & consequently the sacrifices ceased, etc. What visibility of the true Church could there be in those days, either of Achas, Manasses, and other kings being Idolaters, when the Temple itself (where only by the law of God, the jews were to offer the sacrifices) was polluted and defiled with heathenish Idolatry? What Church or Congregation could any man (in this case) have resorted unto to have performed a true and acceptable sacrifice unto God in those times, when the Temple of jerusalem (which was the place to worship at) would admit no true worshippers, but only Idolaters? It is therefore manifest, that a true Church may be, though they know not a congregation of God to resort to, yea though it be close and not seen or known one to the other, nor yet to the world. And consequently visibility (which the Papists make a mark of the Church) is no perpetual mark thereof. Yea, if such visibility should be a mark of the true Church, than were the Idolatrous people in the time of Elias, in the time of Achas, Manasses, and many other kings of Israel that were Idolaters, the true Church, who indeed were the false Church: And then were Elias and all other the true worshippers of God, who had in those times no places left to sacrifice in, the false Church, which is absurd. Chrysostom saith, 
Chrysost. in Mat. 24.  that in the times of the abomination of desolation (spoken of by Christ jesus in Math. 24.) that is, in the time of wicked heresy which is the army of Antichrist (as he expoundeth it) Nulla probatio potest esse Christianitatis, neque effugium potest esse Christianorum aliud volentium cognoscere fidei veritatem nis● scripturae divinae: No proof can be made of Christianity, neither can there be any other refuge for Christians which are desirous to know the tru● faith, but only the divine Scriptures. And therefore I conclude (which is apparent) that the true Church sometime is in such a state, as that visibleness cannot discern or prove it, but only the divine scriptures must demonstrate & declare it: And consequently, it is demonstratively manifest, that it is no true position of the Papists, that the Church of God is always and evermore visible, seen, and splendent, to the outward eye and view of the world. Wherefore the Papists do us great injury, and bewray their own ignorance, when they would have us to show our Church in all times & ages (which notwithstanding perhaps may be done) for our Church was always, though it were not seen or known to them, but lay bid and kept itself close from their fury and tyranny, as the first and primitive Churches did from their bloody persecutors. Our Church was then persecuted in those times when it could not be seen, & many than like constant Martyrs, endured the tyranny of that Romish religion, so that some were banished, others fled into other Nations, some endured Martyrdom at home, some other hid themselves, but the whole Church generally was vexed, and oppressed. And therefore when our Church was thus persecuted, it is a good argument (I think) to say, We had our Church then and always, though a persecuted Church, though a Church chased and pursued, though a Church scattered, though a Church not seen or visible to them, yea, though in itself it were enlightened from God many ages together. Namely, till the tyranny e● Antichrist were overpast.  
Secondly, Another erroneous position, whereby they are miserably deceived is this: They hold the Church cannot err: 
2. Thess. 2, 3, 4.  And therefore suppose because the Church of Rome was once the true Church of God, therefore it is so now and evermore. As though there might not be an Apostasy in the Church, which Saint Paul affirmeth there should. Or as though a particular Church (for the Church of Rome is but a particular Church) could not err? Yea, as though general Counsels (which represent the whole Church) could not err? for so they affirm, but how truly let the world judge. And if it may be showed that general Counsels have erred, or may err, than they yield their cause in this behalf. I wish they would for their own sakes: for false jesuits & Seminaries do but deceive themselves & others to their own confusion in this world, and except they repent in the world to come. That general Counsels may err, is manifest by Augustine, who plainly teacheth that only the Scriptures cannot err, all other writers may err, Provincial Counsels may err, lastly, he saith, Concilia quae fiunt ex universo orb Christiano, 
August. Tom. 6. li. 2 contra Donatist.  priora posterioribus sape emendari; cum aliquo experimento rerum aperitur quod clausum erat, & cognoscitur quod latebat: That general Counsels which are gathered of all the Christian world, are often corrected, the former by the latter, when by any trial of things, that is opened which was shut, and that is known which was hidden. A general Council may be corrected (saith Augustine) Ergo, it may err. And therefore Augustine speaketh plainly to Maximinian the Bishop of the Arrians, 
August. contra Maximin. lib. 3. cap. 4  Neither ought I to allege the Council of Nice, nor thou the Council of Arrimine, to take advantage thereby; for neither am I bound, nor held by the authority of this, nor thou of that; Set matter with matter, cause with cause, or reason with reason, try the matter by the authority of Scriptures, not proper witnesses to any of us, but indifferent witnesses to us both.  
In the time of Constantine that Christian Emperor, 
Theodor. lib. 2. ca 18.  was the first and last Counsel of Nice, wherein according to our creed was decreed, that Christ was God as well as man. In the time of Constantius (Constantinus son) favouring the error of the Arrians; it was decreed in the Counsel of Arimine, that Christ was not God but only man. This Counsel of Arimine did err, (and that grossly in a matter of faith) Ergo, it is palpable that a general Counsel may err, even in matters of faith.  
Again, general Counsels have been contrary one to the other, and that in matters of faith: as the Counsel of Constantinople condemned the setting up of Images in the Church: and the Counsel of Nice afterward allowed Images. One of their (being contrary) must needs be errors: Ergo, A general Counsel may err. 
Consil. Tom. 1. de ord.. cons●l.   
The general Counsel confesseth of itself that it may err: For the whole Counsel prayeth in the end of a general Counsel (in a set form of prayer that i● appointed to be said after every Counsel) namely, that God would Ignorantiae ipsorum parcere, & errori indulgere. Spare their ignorance, and pardon their error. Ergo, a general Counsel may err.  
The Pope of Rome (whom the Papists hold for head of their Church) may err: Ergo, their whole Church may err. 
Lib. 2. ad Bonif. contra epist. Pelag. ca 4  Augustine proveth it errs, Beatae memoria Innocentius Papa, sine baptismo Christi, & sine participatione corporis & sanguinis Christi vitam non habere paruulos docet. Behold Pope Innocentius of blessed memory doth teach that young children cannot be saved, except they receive the baptism of Christ, and also the communion of the body and blood of Christ.  
But this is taxed for an error, Ergo the Pope of Rome can err, and consequently the whole Church under him, except perchance members have a privilege above the head. 
Part. 1. distin. 40▪ ca  But what shall I need to stand hereupon, their own Cannon law (as is evident in the decrees) doth say expressly, that if the Pope be found negligent of his own and his brethren's salvation, yea though he lead innumerable people by heaps to the devil of hell, no mortal man may presume to reprove him: because he himself being to judge all, is to be judged of none, nisi deprehendatur a fide devius, except he be found erring from the faith: whereby it appeareth, that they thought he might err in matters of faith, or else that exception was put in in vain. But the Pope is no other than a man, as also all the members of his Church be, and humanum est errare, all men are subject to error. Let every man take heed how he trusteth the Pope or any man mortal, for it is written jere. 17. Maledictus homo qui in homine confidit, Cursed is that man that putteth his trust in man. And why? because (as the kingly Prophet David saith Psa. 116.) All men are liars in their words, and sinners in their works. But when the doctrine of that man of Rome and of his Church is in divers things clean contrary to the express word of God, who can deny but it is an apparent erring Church?  
As when it established ignorance to be the mother of devotion, which Christ calleth the mother of error, saying, Ye err not knowing the Scriptures, Math. 22. ●9. Who can choose but think that it hath no good meaning in it, but purposed only to build vy the pride of the Pope, of his Cardinals, Bishops, Priests, Monks, and other their ecclesiastical men. Christ biddeth the people, to search the Scriptures: john. 5. 39. ●●is Antichrist forbiddeth them, saying, it is perilous, it causeth schisms, sects, and heresies, as though they were wiser than Christ. Again, the Apostle Paul commandeth, That the word of God should dwell plenteously in the people, whereby they might teach themselves. Collos. 3.16. But the Pope of Rome and his Church, alloweth not plentiful knowledge of the word in them, yea ignorance is the knowledge that he would desire them to have. Who would not justly suspect such a Church, & such a Religion, yea condemn it, when to maintain and continue their Church in errors, they would have none of the people to search any scriptures, whereby they might be discovered. Thus the silly Papists (whom I pity) are lead like blind men they know not whither, and with their implicita fides (which is to believe (for their part) they know not what) are lamentably seduced. It is good themselves should see & know what they believe, and that their faith and belief be right, least at last they be (through ever much trust of their teachers) extremely deceived. The people of Berca were highly commended, and it is noted to their praise, that they searched the scriptures, to see whether those things were true or no which Paul himself teached. Acts 17. For whosoever he be, yea though it were an Angel from heaven, if he teach matters contrary to the doctrine of the holy & canonical scriptures, we are to held him accursed, yea and accursed again, as the Apostle of Christ jesus S. Paul commandeth. Gal. 1.8.9.  
Again, the Church of Rome when it taught and holdeth, that the Scriptures were to be made unto the people or congregation in an unknown tongue, what were the people the wiser? Saint Paul would have all things own to ediffing in the Church. For saith Saint Paeule, Is qui supplet locum indoctiquomodo dicturus est Amen ad tuam gratiarum actionem, qua● do quidem quid dicas nescit? How shall he that supplieth the place of an unlearned man say Amen to thy thanks giving, when he understandeth not what thou sayest? 1. Corinth. 14. And in that whole Chapter be utterly disliketh service in an unknown tongue. And therefore if the Church of Rome will not confess their error herein, she is past all shame, and hath the impudent and shameless face of an harlot.  
They have all devised and defend a place of Purgatory, wherein all that depart this life be put, and there punished (being a punishing fire) until they help to fetch them out with their Masses, and other their inventions and devices: which they will not do, nor think they have reason to do, except they have good currant coin for the same.  
And therefore it may be well and justly called Purgatory pickpurse: and it is manifestly apparent hereby, that wealth and great riches of the Clergy was the only mark they ayu●ed at. For it hath no warrant in the Canonical books of the scriptures: yea the Canonical books of the scriptures show the contrary, and so do the ancient Fathers. Christ in the Gospel, Luk. 16. showeth only but two places, namely, heaven and hell, saying, that the rich man's soul (which was unmerciful to Lazarus) went after his death to hell, & there was tormented, & that Lazarus soul (being dead) was carried into Abraham's bosom, a place of joy and comfort. To the Thief which was executed at the passion and suffering of Christ; and believed in him, Christ answered, Hodi● eris mocum in paradiso, This day shalt thou be with me in paradise. Luk. 23.43. Which showeth that the souls of the faithful never come in Purgatory fire to be boiled and punished, for all their sin is forgiven, and consequently the punishment incident to the same is forgiven also, and their souls pass from death to life and into paradise, a place of comfort, delectablenes, & all sweetness: namely heaven where Christ is. Verily verily I say unto you (saith Christ) he that heareth my word, & believeth him that sent me, hath eternal life, and cometh not into condemnation, but passeth from death to life. john. 5.25. What is become then of this Purgatory▪ Saint Paul saith, I covet to be dissolved and to be with Christ, Phil. 1.23. showing thereby, that presently after his dissolution he was to be with Christ in glory. For we know (saith he) that when this earthly tabernacle of ours is dissolved, we shall be a building not made with hands, but eternal in the heavens. 2. Cor. 5.1. Saint john in his Revelation saith, Blessed are the dead which die in the Lord, from henceforth they rest from their labours, and their works follow them. Reu. 14.13. If from the time of their death they have blessedness and rest (as he showeth) then are they not in any Purgatory fire to be scorched and molested. Saint Peter telleth the Saints and children of God, and assureth them of it, That the end of their faith is the salvation of their souls. 1. Pet. 1.9. If salvation of their souls begin at the end of their faith which lasteth unto the end of their life (and no longer for then they have the fruition and possession of that which they believe and hope for, 
Amb. lib. 2▪ de bono mortis.  then is it manifest there is no Purgatory. Ambrose saith, Qui hic non receperit remissionem peccatorum, illic non erit is in coelo: quia remissio peccatorum vita aeterna est: He that here in this life receiveth not remission of sins, shall never come in the kingdom of heaven, for life eternal is remission of sins. Cyprian saith, 
Cyprian contra Demet. tract▪ ●  Quando ●stine excessum fuerit, nullus iam locus poenitentiae, nullus satisfactionis effectus: hic vita aut amittitur aut tenetur: hic saluti aeternae cultu Dei & fructu providetur. And again by and by he saith: Tu sub ipso licet exitu & vitae temporalis occasu pro delictis Deum rogues, quiverus & unus est, venia datur confitenti, & credenti indulgentia salutaris, & ad immortalitatem sub ipsa morte transitur. That is: when men are once departed hence, there is then no more place of repentance, no effect of satisfaction: here life is either lost or kept: here provision is made for eternal salvation by the worship of God & fruits. And therefore saith he: Do thou call upon God, though it be at thy last gasp, and departure of this thy temporal life, but call upon that God which is one and true, pardon is given thee if thou confess thy sins, and saving forgiveness if thou believe: and from death presently thou shalt pass to immortality. Jerome saith, 
jerom. in Gal. cap. 6.  that the time of sowing their sáede for Christians is this present life, & that as soon as this life is ended, they reap everlasting life. 
August. li. hypog. 5.  Augustine saith, Primum fides catholicorum divina authoritate regnum esse crescit calorum: secundum gehennam, ubi omnis Apostata, vel a Christi fide alienus, supplicia experitur: Tertium peni●us ignoramus, nec esse in scriptures sanctis reperimus. The first place (saith he) the faith of Catholics doth (by divine authority) believe to be the kingdom of heaven: the second, hell: a third place we are utterly ignorant of, neither can we find any such in the holy scriptures. And the same Augustine writeth in another place, 
Aug. Enchir. ad L●●rent. cap, 67.  That they which believe a purgatory fi●e are much deceived, and that through an human conceit. How then can the Papists be the true Catholics, which believe not the faith of the Catholics, which Augustine doth affirm?  
They also hold that a man since the fall of Adam, batl, free will of himself & of his own power to c●me unto God, and to do things acceptable & well pleasing in his sight. Whereas God saith after that time, that the imaginations of men's hearts are only evil every day. Gen. 6. If they be only evil, then have they of themselves no affection to goodness acceptable to him. And Christ saith, no man can come unto me, except my Father draw him. john. 6.44.65. If her must be drawn before he can come, he hath no proclivity or willingness of himself to come. And therefore is it that the Prophet saith, Convert thou me, and I shall be converted. jer. 7. showing that he hath no power in himself to be converted. And S. Paul showeth, that till God give grace, there is none that doth good, no not one. Rom. 3.10. etc. For all the philosophical virtues & good deeds which men do before they have faith (which is the gift of God) are sin, & not acceptable to God. john. 6.29. For the Apostle witnesseth that without faith it is impossible to please God. Heb. 11.6. and that whatsoever is not of ●aith is sin. Rom. 14.23. Christ himself again saith, that except men be ingraf● into him, they can bring forth no fruit. john. 15.1.2. etc. Paul often teacheth that we must be new men, & cast off the old man. Rom. 1.2. ●. And again he biddeth to be renewed in the spirit of our minds. 1. Cor. 2.14. And moreover he saith, that the natural man perceiveth not the things that are of God, neither can he: for they are spiritually discerned. And again, that it is God that worketh the will & the deed. Phil. 2.13. And he plainly confesseth of himself, & of all others, that we are not able of ourselves so much as to think a good thought: and that all our sufficiency is of God. 2. Cor. 3.5. Which premises do show that our understanding is blind, & our will perverse in any divine matter, or acceptable service unto God, till God do enlighten the one, & draw and move the other unto himself. Thus hath God ordered matters, to the end himself might have all the glory ascribed to him, as good reason he should. For what is a man since his fall in Adam, but an abject and runaway from God, of himself seeking bypaths & crooked outweighs, leading from God, and from his worship: except he be assisted from above? (which is signified by Adam's hiding himself from the presence of God after his fall.) And therefore Augustine saith well & truly, Hominem libero arbitrio male usum, 
August. ad Arasf. epic 44. & Ench●r. ad ● aur. cap● 30. & lib. ● cap. 7. & a● Boni● cap. 8. & 3. & a lib. pas●●  & see & illud per didisse, That man having ill used his free will that he had, hath now both lost himself and that. And again, Liberum arbitrium captivatum ne quid possit ad justitiam, that free wlt is taken captive, that it can do nothing towards righteousness. And again▪ Hominis non libera, sed a Deo liberata volunt as obsequitur. Not the free will, but the freed will of man, (which is set free by God) doth obey & yield obeisance: & again, Liberum non fore quod Des●ratia non liberaverit, that the will is bound & not free, till God deliver it and set it at liberty. Cyprian (which S. August. so oft citeth) saith, De nullo gloriandum, etc., many must glory of nothing, 
Lib. de praede●●. sanct. i●●m ad Bonifa. lib. 4. in Gen. Homil. 1.  because nothing is curs, therefore every man annihilating his own power, must learn wholly to depend upon God. And Chrisostom saith, that Omnis homo non modo naturaliter peccator sed totus peccatum est. Every man is not only sinful naturally, but is altogether sin. And therefore S. Paul showeth, that till a man be regenerate or born anew, & until he be renewed in the spirit of his mind, he hath in him nothing else but concupiscentias erroris, lusts and affections after error, Eph. 4.23.24. saying likewise, that by nature we are the sons of wrath, Ephe. 2. ●. Which also Christ himself testifieth to Nicodemus▪ saying: that that which is borne of the flesh is flesh, and that which is borne of the spirit is spirit, and that except a man be born anew by that spirit, he can never so much as see the kingdom of God, john. 3.3. etc. And therefore S. Paul telleth, that there must be a new creature, whosoever will be in Christ jesus, and a renewing and Metamorphosis of the mind (he useth the very word) before men can find out the good and acceptable will of God, and what pleaseth him. Rom. 12.2. I therefore conclude, that the Papists are far wide, and know not the misery and thraldom of men whereinto they are fallen by that great sin an● disobedience of Adam, whilst they stand to defend free will in natural men: indeed it appeareth to be free and too free unto evil, but it is so bound and fast tied from desire of any divine duties, that God must first draw it out of that servitude wherein it is, and set it at liberty, and move it to come before it will show any readiness that way. I trust therefore they see that their Church not only may err, but erreth most grossly in many points.  
They hold that in the Sacrament of the lords Supper, it is lawful to debar the people of the Cup: And so they use, which is contrary to the institution of Christ, Bibite ex hoc omnes, Drink ye all of this, Math. 26.27. And as well, and by as good authority may they take the bread from the people likewise: And it is contrary to the express doctrine of Saint Paul, 1. Cor. 11.23.28. (who as himself testifieth, delivered the Institution of Christ) for he saith, Let a man examine himself, Et sic edat, & bibat, And so let him eat of this Bread, and drink of this Cup. So that he must drink as well as he must eat. And that the people should be partakers, and receive in both kinds, was observed many hundred years in the Church after Christ. Insomuch, as Pope Gelasius decreed, that all they should be excommunicate, 
C. comperimus de confera distinct.  which would receive but in one kind. But Rome that now is, is not Rome that then was, but with her Council of Constance, is not ashamed to go against all Antiquity, and all Divinity.  
But they hold (which is a marvelous gross error also) Transubstantion in the Sacrament, namely, that after the words of Consecration, the Bread and Wine are changed into the very substance of the Body and Blood of Christ: And this they would seem to ground upon these words, Hoc est Corpus m●um, This is my Body, Math. 26.26. which they will have to be expounded literally. But why then do they not expound the other words of Christ literally also, concerning the Cup: For the Text saith, in the 27. & 28. verses, That he took the Cup, etc. and said, This is my blood. I am sure they will not say, that the cup was the blood of Christ (as the words be) but they will grant a figure in those words: namely, Contineus pro continent●, that by the cup is meant the wine in it. If then they will admit a figure in this, why may there not be a figure in the other? namely fignatum pro figno, that these words, This is my body, should be understood thus: This bread is a sign of my body (which was broken for you.) If we look into the old Sacramantes of the jews, namely, Circumcision, and the Paschall lamb, we● shall find the phrase of speech observed. For Circumcision was called the Lords covenant, when indeed it was not the covenant (as all men do know) but a sign and seal of the covenant: for the covenant was this to Abraham, Ero Deus tuus, & seminis tui, etc. I will be thy God, and the God of thy seed, etc. Gen. 17. Rom. 4.11. So likewise the Paschall Lamb is called the Passeover, when indeed it was but a sign of their passover, or passing over or through the red Sea (which was a mighty and most wonderful deliverance, Pharaoh and all his host being in the Sea, when they passed through as on dry land.) Insomuch therefore as it is usual in Sacraments so to speak, it is not against reason, but standeth with very good reason to think, that Christ jesus in instituting this Sacrament, which to the Christians is the same that the Paschall Lamb was to the jews, did likewise call the bread his body, in such sort as the Paschall Lamb was the Passeover: that is to say figuratively, that as the Paschall Lamb was called the Passeover, and yet was but a sign and remembrance of their Passeover, so the bread was called his body, and yet it was but a sign and remembrance of his body.  
And that this is the right exposition, may appear by the words of Christ, where he saith, Do this in remembrance of me. 
Tertul. contr. Mar. ●iod. lib. 4.  Luke. 22.19. Tertullian likewise doth so expound them: for he saith, Christ said, Hoc est corpus meum, id est, figura corporis me●, This is my body, that is, a figure of my body. 
August. in Psal. 8.  Augustine likewise saith, Christi miranda patientia adhibuit judam ad convinium in quo corporis & sanguinis sui figuram discipulis tradidit●, The admirable patience of Christ admitted judas to the banquet, wherein he delivered to his Disciples a figure of his body & blood. And again he saith, 
August. i● Tom. 6. contra Adamant. ●  Non dubitavit Dominus dicere hoc est corpus meum, eum daret fignum corporis sui, The Lord doubted not to say this is my body, when he gave but the sign of his body. And this exposition must needs be true, for Saint Paul saith plainly and expressly, 1. Cor. 11.26.28. That the Communicant doth eat bread, Ergo it remaineth bread after the words of consecration. For if it were transubstantiance into the body of Christ, then were there no bread to eat, but the body of Christ is the thing that should be eaten. But none do eat the very body of Christ: for if every Communicant did eat the very body of Christ naturally, carnally, and really (as they grossly suppose) Christ should have a number of bodies, which inpalpably absurd and monstrous: and beside then every Communicant should be saved; yet, even judas himself (which is known to be the ch●●● of perdition:) for Christ saith, He that eateth my flesh, and drinketh my blood, hath eternal life: john. 6.54. Indeed the elect and godly do eat Christ, and drink Christ, but how? not carnally, but spiritually, and by a true faith, apprehending Christ, and applying Christ with all his benefits as firmly unto their souls, as the bread and wine is applied to their bodies.  
B●●●des, if Christ gave his body to be eaten really by his Disciples, at the time of the Institution of this Sacrament, what was it that did hang on the cross on the morrow? Moreover Saint Peter saith, Act. 3.21. that as touching the body of Christ, the Heavens must contain him unto the end of the world: If his body be in heaven, and that he hath a true body (as all men know he hath) how can it be that he should be both in heaven and in earth, as touching his body at one time. For though he have a glorified body, yet he retaineth the nature and property of a true body still, which can be but in one place at once: 
August. 2. johan. tract. 3.  And so saith Augustine, saying, Corpus Domini in quo resurrexit uno tantum loce esse potest: The body of the Lord wherein he rose again, can be but in one place only. But the Papists to help themselves, are driven to this, to say that there is a miracle in the Sacrament, and that Christ is there miraculously: Whereto I answer, that if the bread be turned into the very body of Christ by a miracle, then should it appear visibly so, for the nature of every miracle is to be visible to the outward eye and senses: as when Christ turned water into wine, it was visibly wine: When Moses rod was turned into a Serpent, it was visibly a Serpent: And so if the bread be turned into the very body of Christ, it is visibly his body, if you will hold a miracle to be wrought therein. But Augustine answereth there is no miracle in the Sacrament, 
Augustine Tom. 3. de ● Trinit. lib. 3. cap. 10.  saying thus: Honorem tanquam Religiosa poscunt habere stuporem tanquam mira non poscunt: The Sacraments may have honour as things religious, but they are not to be admired at as miracles. Theodoret also is most expressed against Transubstantiation, 
Theodor. Dialog. 2.  for thus he saith: Neque enim signa ●istica post sanctificationem recedunt à natura sua manent enim in priore substantia, figura & forma, & videri, & tangi possunt sicut prius. That is, The mystical signs after consecration, do not departed from their nature, for they abide still in their former substance, figure and form, and may be both seen and felt as before.  
Gelasius a Pope himself, doth say most plainly, that there is no transubstantiation in the Sacrament: his words be these, Non desinit substantia vel natura panis & vivi, & certe Imago, 
Gelas. contra Eurich.  & similitude corporis & sanguinis, Christiin actione miseriorum corporis Christi celebratur. The substance or nature of bread and wine doth not cease, and verily there is the image and similitude of the body and blood of Christ celebrated in the action of the mysteries of the body of Christ. And therefore I conclude, that the Church of Rome which now is, is not the same which it was in former times, but it is become degenerate and revolted from that former puri●●● which once was in it: And consequently it is expressly manifest, that that Church both may and doth err.  
The Church of Rome doth further hold, that their Pope hath authority to depose kings and Princes: But by what Title? It is clear that in his either so doing, or attempting to do he is both a notable Traitor unto God whose authority he doth claim and arrogated, and unto Princes to whom he should be subject. For the raising and pulling down, of Prince's God hath reserved to himself alone and in his power: For it is he (not the Pope) that deposeth the mighty from their seats, and exalteth them that are of low degree, Luke, 1. It is he (not the Pope) that putteth down Kings, and giveth Kingdoms to whomsoever he will. And it is he that testifieth of himself, saying: Per me Reges regnant, & principes dominantur, By me Kings reign, and Princes bear dominion, Dan. 2.20. & cap. 4.14. & 22. Seeing therefore, It is God that hath this high authority proper to himself which way can the Pope claim it, without injury and treason unto God? Will he claim it by reason of his keys, and in his Apostolical right? That he cannot do: For he must remember that the keys given, were the keys of the kingdom of heaven, Math. 16.19. And therefore by authority of the keys h●● cannot meddle with terrestrial kingdoms to open an entrance for any into them, or to shut out or exclude any that be in them. And beside Saint Paul the Apostle doth say expressly both of himself, and of the rest of the Apostles, that how great authority soever they have for the overthrowing of ●●●ang holds (that is, of rebellious thoughts, and proud cence●●●●, and stiff-necked opinions seated in men's hearts against God, as himself expoundeth in the same place) that all their power and means to convert men is only by the sword of the spirit which is the word of God, and by the power of the keys committed to them. In all which their authority, given unto them from Christ, he confesseth plainly, 2. Cor. 10.4. That the weapons of their warfare, are not carnal, but mighty through God, that is, spiritual: Which words do demonstrate, that by their ecclesiastical ministery, they have clearly no civil authority committed to them.  
And moreover it is manifest, by the practice of the Apostles and all their precepts (commanding all Christians to obey their Rulers, their Kings and Princes, yea, though they were persecutors) that the Apostles never had any such authority committed to them, Rom. 13.1.2.3.4. 1. Pet. 2.13. Tit. 3.1. And therefore it is undoubtedly true, that the Pope of Rome cannot claim it by any such authority. Again, the Bishop of Rome can claim no more authority by the power of the keys, or of binding and losing, than any other Bishop elsewhere may do, for the keys, that is to say, the power of opening and shutting, and of binding and losing, john, 20.22.23. were given to all the rest of the Apostles as well as to Peter: And consequently for any Minister of the Gospel thereby to claims authority above another is absurd: For they be all indifferently joined in one commission, and therefore have all equal authority, & therefore the Bishop of Rome by virtue of the keys hath no more authority than any other Bishop hath: That is to say, none at all to depose Princes, their duty is rather to practise obedience themselves to them, and to teach the same obedience to others as the Apostles of Christ did. Yea, Christ himself said, his kingdom was not of this world, joh. 18.36. Himself likewise refused to be made a king, joh. 6.15. Himself paid tribute unto Caesar, and commanded others to give the same, and all other duties of subjection and obedience unto Caesar, Math. 22.21. If he were subject to Caesar, it is a shame for the Bishop of Rome to exalt himself above Caesar.  
But perchance the Bishop of Rome, will challenge this his Sovereign Authority over Princes by donation from Constantine, or some other Christian Emperor: Indeed such Fables sometimes he is not ashamed to utter, but let it be the strongest way for him if you will, that some Christian Emperor was so foolish as to give him his Empire (which is neither likely nor credible) yet s●y I, it was neither lawful nor tolerable for him to take it, if he will be a Minister of the Gospel, or a Successor of the Apostles. For Christ hath expressly forbidden his Apostles, and in them all the Ministers of his Gospel, all such dominion, and civil jurisdiction, saying thus unto them, The Kings of Nations reign over them, and they that be great amongst them, bear rule or dominion: But it shall not be so with you. Matthew, 20, 25.26. Mark, 10.42.45. Luke, 22.25. and 26. verses.  
Which words be most prohibitory, and show that they may not reign like kings of Nations, nor bear rule as great men in those Nations do: But they must serve in the Church, and be diligent to discharge that great charge in the Church which their Master Christ jesus hath laid upon them: And therefore every way the Pope of Rome hath no title, but is herein an usurper, and an intruder, and a notorious and odious Traitor both to God and Princes. And beside, all the ancient Churches have affirmed and acknowledged the supreme authority of Princes, above and over all both Priests and people: And therefore saith Tertullian, Colimus Imperatorem ut hominem à Deo secundum, 
Tertullian ad Scapulam.  & solo Deo minorem: We honour the Emperor as the next man to God, and inferior to God only. And again he saith, that Princes are A Deo secundi, 
Tertul. in Apologet. ●  post cum primi, ante omnes, & super omnes. The second to God, the first next after God, and before and over all men.  
Optatus in like sort saith, 
Optatus contr. Parmen. lib. 1● Chrysost. ad populum Antioch. homil. 2. Gregor. epist. lib. 3. cap. 100 & cap. 103.  Super Imperatorem non est, nisi solus Deus qui fecit Imperatorem, There is none above the Emperor, but God only which made the Emperor. And Chrysostome saith, Parem ullum super terram non habet● He hath no equal on earth. And Gregory Bishop of Rome himselfelf affirmeth, That power is given to Princes from heaven, not only over soldiers, but priests. And therefore I conclude, that the Church of Rome which now is, is not the Church which once it was, but is wonderfully fallen into corruption, and grown into pride, both against God and his anointed Prince, and consequently not only may err, but doth err, and that most detestably and abominably in the highest degree.  
The Bishop of Rome doth further hold, that he hath authority from God to forgive sins: & thereupon he sendeth forth his Charters of pardon, his Bulls and Indulgences, to such as he meaneth to assoil. The Scribes in the Gospel could say, None can forgive sins but God. Mar. 2.7. job, 14.4. Esay. 43.25. If therefore the Pope of Rome will take upon him to forgive sins (in that sort he doth) he must prove himself to be God, otherwise his actions will not be warranted: how often in the Scriptures is it said of God that he forgiveth iniquity and transgressions? ascribing that authority only to God and to no other.  
I need not recite any particular places, the whole book of God is plentiful herein. I do not deny, but Ministers of the Gospel have power to bind and to lose sinners (as Christ himself showeth, Math. 16.) but how, and whom? They can neither justify the unrighteous whom God abhorreth, nor yet condemn the godly and faithful, whom God dearly loveth: In as much therefore as they cannot pardon such as God condemneth, nor yet condemn such whom God acquitteth, Rom. 8.33.34. it is manifest that all their power of binding and losing sinners, is limited and bounded within the compass of God's word, which they may not pass: for if they do, they go beyond their warrant, and so all that they do will be of no force. The incredulous and obstinately wicked persons, they may by warrant of God's word pronounce condemnation against, except they do repent, and to the assuredly faithful repentant and godly persons, whose centinuall care is to please God and walk in his ways, they may pronounce the sentence of undoubted and certain salvation, because the word of God doth affirm as much: and this all the binding and losing of sinners which they have. For in all their pronunciations of pardons, and forgiveness of sins, they must be sure they speak not in their own names, nor their own wills and pleasures, but they must do it in the name of God, being first assured that it is his word, will, & pleasure which they utter. But the Bishop of Rome observeth not the rule of God's word to square & measure his pardon by: but pardoneth whom he lift, & as he list, as if he were a God himself, having absolute power in himself (without respect of God's word or will) to do what he list. Insomuch as Traitors & rebels against God and their lawful Princes, he will not only pardon without exception, but he will abet them in their devilish devised, and persuade them forward in their damnable courses, till at last (when it is too late for them to repent) they will (if they take not good heed in time) feel the ●●art of it in hell torments together for ever. What the religion of Rome is, may appear by this, that any man for money may get a pardon for his sins: & then what sin need rich men fear to commit, when a Pope's pardon will save all▪ or how can it be otherwise than a religion of licentiousness, when for money a man may have a licence of dispensation against any sin whatsoever. These things be such open blots to the Romish religion, as that worthily every good and godly mind hath it in detestation, & doth justly condemn it. Yet further will I prove, that the Church of Rome cannot be the true Church possibly.  
1 The Church of Rome doth hold, that the divine and sacred Scriptures do not contain all things necessary to salvation: but their unwritten traditions must (forsooth) all be received with equal and like authority, for so hath their Council of Trent determined. 
Council, Trent. 1. decree. 4. Session. Distin. 20. cap. in libellis. Distin in cap. in canonicis. Distin. 19 cap. sic omnes.  And Pope Le● the fourth feareth not to pronounce with a loud voice, That he that receiveth not without difference the Popish Cannons as well as the four Gospels, believeth not aright, nor holdeth the Catholic faith effectually. The decretal Epistles also they number with the Canonical scriptures. And Pope Agathe saith, that all the sanctions and decrees of their Romish Sea are to be taken as established by the divine voice. Which blasphemies who can abide▪ For hereby they make both the Scriptures imperfect, and not so content, do further add unto those Scriptures.  
Wherein they commit two notable sins, first accusing the sacred and canonical scriptures that they contain not all matters necessary to salvation: which is directly contrary to the testimony of S. john, who saith, that these things are written that ye may believe, & that in believing ye may have life eternal: and clean contrary to the testimony of Saint Paul, who saith, That the Scriptures (given by divine inspiration) are profitable to reprove, to teach, to correct, to instruct, and perfect the man of God. 2. Tim 3.15. Ergo the Scriptures or word of God written, is a true, sound, and perfect whole doctrine, containing in itself fully all things needful for our salvation. Yea Saint Paul saith expressly to Timothy, That the Scriptures are able to make him wise unto salvation. 2. Tim. 3.13. And therefore the Church of Rome being clean contradictory, doth marvelously err: and therefore also we need none of their unwritten traditions.  
And again, how should we be assured that those traditions which they call Apostolical, be Apostolical, considering them not written by the Apostles? Augustine speaking hereof, saith thus: Si qua retinuit jesus Christus, 
August. in epist ad januar.  quis nostrum dicet hoc vel illud esse? Et si quis hoc dicat, quomodo probabit? That is, If jesus Christ have kept any thing close, which of us shall say that it is this or that? And if any say it is this, how wil● he prove it? For all the errors of the Church of Rome, shroud themselves under the harbour of traditions. And Chrysostom saith flatly, whatsoever is requisite for our salvation, 
Chrysost. in Math. 24. hom. 4: Chrys. in 2. Thes. 2.  is contained in the Scriptures. And again he saith, All things be clear and plain in the Scriptures, and whatsoever things be needful be manifest there. And Jerome in the prologue of the Bible to Paulyne, after he had recited the books of the new Testament and the old, saith thus: 
jerom in his prolog of the Bible.  I pray thee (dear brother) among these live, muse upon these, know nothing else, seek for none other thing. And again upon the books of the old and new Testament: These writings be holy, these books be sound, there is none other to be compared to these, whatsoever is beside these, may in no wise be received amongst these holy things. 
jero. upon Agge, 2.  And again he saith, All other things which they seek out or invent at their pleasure, without the authority & testimony of the Scriptures (as though they were the traditions of the Apostles) the word of God cutteth off. Let us therefore stand fast to the written word of God, and as for their traditions, which they cannot prove but obtrude unto us without testimony of Scriptures, let us contemn them. 
Athana●, contra gentiles.  For as Athanasius saith, the holy Scriptures inspired from God, are sufficient to all instruction of the truth. And as for the other point of the Papists in equalling and adding of their traditions, their decretal Epistles and Canons, to the pure and divine word of God, it is a blasphemy intolerable, and who can endure it? For doth not God say thus, 
Deu. 4.  Ye shall put nothing to the word which I command you, neither take aught there from. 
Deu. 12.  Deut. 4. And again he saith, whatsoever I command you, that take heed ye do only to the Lord, put nothing thereto not take aught therefrom. And doth not S. john in his Revelation, 
reve. 22.  say that if any man add to this thing God shall add unto him the plagues which are written in this book and shall take away his part out of the book of life. I conclude therefore that the Church of Rome which doth not content herself with the sacred and Holy Scripture (which the chaste spouse of Christ evermore doth) is not the true Church of God: for there she showeth herself to bear the mark of a strumpet. But when she proceedeth and addeth her own traditions, Decretal Epistles, and Cannons to the word written: and maketh them to be of as good and equal authority as the Canonical and sacred Scriptures themselves, What greater pride could have been showed, or what higher blasphemy? But these are the right notes of an adulteress, to equal herself with her husband. Yea, What should I say more? They hold that the authority of the Church is above the Scriptures, which showeth fully the notable pride and spiritual whoredom of their Church.  
2 The Church of Rome is Idolatrous, and therefore it is not the true Church. They fall down before Idols and Images as the heathen did, and therefore commit idolatry as the heathen did: I speak for the manner of their worship, for the heathen how soever they worshipped not the true God, yet they thought they worshipped the true God, and their meaning was to worship the the true God in the Image or Idol, as the Papists likewise do mean: for they say, they be not such fools as to think or believe that an Image or Idol (made of wood or stone) could be God: neither were the heathen so foolish as to think or believe that their Idols or Images were God, (for they knew they were made of wood or stone or such like) but (as they took it) they worshipped God in the Image, as the Papists say they do: and therefore the case for the manner of worship is all one: Again if the Papists do not worship the Idol or Image, why do they bow down unto it? God commandeth saying: Thou shalt not make to thyself any graven Image, 
Exod. 20.  so that the very making of Images to represent God withal (who is a spirit eternal and invisible) is idolatry. Again he saith: Thou shalt not bow down to them, nor worship them, etc. So that to bow down unto them (though they be supposed to represent God) 〈◊〉 idolatry, for God must be worshipped in such sort as himself hath prescribed, and not otherwise: and that it is flat idolatry to worship God in any Image, is express and manifest by the Children of Israel, when they made the golden Calf to be a representation of God, 
Exod. 32.  for the Tert showeth that it was idolatry, for which many of them were plagued & punished, and yet their meaning was to worship the true God in the Calf: for they were not so simple as to think or believe that that dead Idol or Image was God, and therefore the idolatry of the church of Rome is as gross and wicked as theirs was. Neither can the Papists help themselves in their wont distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirming that they give to Images but Duliam that is service and to God Latriam that is worship, 
2. Cor. 6.15.16.  showing thereby that both they worship God and serve Images: But how agreeth the temple of God with Images, saith Paul: or what warrant have they to serve Images beside God? When Christ himself saith (it is written:) Thou shalt worship the Lord thy God, 
Math 4.10 Deu. 9.13. & 10.20.  and him only shalt thou serve.  
And Paul the Apostle doth likewise persuade expressly: that men should turn from Idols or Images to serve the living God, (where the word Dulia is used) whereby the Apostle doth show that there is such an opposition between Images and the service of God, that he that serveth the one, cannot serve the other. God himself disliketh Idols and Images utterly, 
Abac. 1.  saying by his Prophet that they are so far from being laymen's Books (as the Papists term them) that they are no better than teachers of lies. And Saint john himself commandeth all Christians to keep themselves from Idols: 
1. Ioh, 5.21.  Besides it is idolatry to pray unto any but God: For Christ hiddeth when men pray, not to call upon the Virgin Mary, nor any other Saint departed this life but upon God only: When ye pray (saith he) say thus. 
Math. 6.  Our Father whinh art in heaven etc. Again Saint Paul saith, how shall they call upon him on whom they have not believed? 
Rom. 10.14  declaring thereby that faith and prayer go together. We can call upon none but we must consequently also believe on him: But we are to believe none but God, therefore we may pray to none but God; and therefore the Church of Rome calling upon Saints departed, committeth gross idolatry, for the Scripture showeth that God only is to be prayed unto. Besides, They that in their Idolatrous Mass or Sacrament of the altar (as they term them) after a certain mumbling of words by the Priest, there is no bread nor wine remaining but the very body & blood of Christ, and that piece of bread which is showed (for bread it still appeareth to be, for all their magical mourning) they commanded to be adored and worshipped. To adore or worship any creature (such as bread is) is Idolatry: the Papistical Church doth the same: Ergo it is Idolatrous. I have proved it before, that it remaineth bread after consecration, and that Christ cannot possibly be there as touching the bodily substance because in that respect he is ascended up into heaven and there sitteth on the right hand of God his Father, until he come to judge the quick and the dead, & if they will not believe Divine testimonies therein: Yet the authority of Cicero a heathen man might somewhat move them, for in one place he saith: Quem tam Amentemesse putas qui illum quo vescator Deum credat esse? That is, 
Cicero. lib de natura.  Whom do you think so mad as to believe that which he eateth to be God. Insomuch therefore as the Church of Rome doth worship bread, as if it were God, It is manifest they be gross idolaters. And consequently their Church cannot be the true Church of God on earth.  
3 The Papists do not deny Christ in words, but if we examine them by particulars we shall find that in deed they do: as for example, we know that the right faith believeth Christ jesus to be both God and man, which the Church of Rome in words will so affirm: But urge them in this point of the Sacrament, and then they bewray themselves, that they believe not Christ to have a true body: for when they are pressed with this, that the body of Christ cannot be both in heaven and in earth at once, and the self same time, because it is against the nature of a true body so to be: then they become ubiquitaries and say, that because the Godhead of Christ is every where, therefore his humanity is every where. But this is no good consequent, for the Godhead and humanity are of several nature. And if his body and flesh were every where as his Godhead is: how is that true which the Angel spoke saying surrexit non est hic. He is risen he is not here. For these words showeth that his body and flesh is not every where. 
Mat 28.6.  Again if he were every where in respect of his humanity, how is it true that he ascended into heaven? For that word ascension doth show that his bodily presence did remove from one place to another, and then was it not in that place from whence it did remove.  
Lastly it is the property of a Divine nature to be every where, and therefore whilst they defend this ubiquity of the flesh of Christ: It is as much as if they should say that the flesh of Christ is turned into God (which is a groosse Heresy. And thus it appeareth, that the Papists do with the Eutychians, deny that Christ hath a true body when they hold that (contrary to the nature of a true body) it may be in divers places at once: yea, every where: and therefore denying Christ to have a true body, they are not the true Church: and somuch for their error concerning the person of Christ.  
4 Now for the office of Christ, (for his person & his office be two chief things which we are all to regard.) The Papists will yield with us that it consisteth in these three points, namely: that he is both a Prophet, a Priest, and a king. This I say in words they will acknowledge, but in deeds and verity they do not, for in respect that Christ is our Prophet which should and did reveal his Father's will unto the world, we ought to be content with his voice, and search no further than he hath revealed in his Scriptures. But the Papists are not so contented, but they hold that their unwritten traditions and Popish Cannons, must also be received upon like peril of damnation, as before it showed concerning the Priesthood of Christ. It consisteth in two things, namely the offering up of himself once for a full perfect and sufficient Sacrifice: And his intercession with his Father, which yet remaineth also and shall do to the world's end. Both these the Papists annihilates as I will prove. First concerning the Sacrifice and Oblation of Christ, there is no doubt but being once done upon the Cross, it was a most full, perfect and satisfactory Sacrifice to deliver both a culpa & pana: from the guiltiness and the punishment incident to that guiltiness: for otherwise how should Christ be jesus, that is a Saviour, 
Mat. 1. ●1●  if he did not deliver us from the punishment, as well as from the sin. But the Papists hold that Christ hath obtained by his passion, remission for our sins going before Baptism: but sins committed after Baptism, that his passion hath taken away only the guiltiness, but that the punishment remaineth notwithstanding, which is to be paid in purgatory (as they say) and to be redeemed by our own satisfactions, and so they make the punishment due to sin (which is indeed eternal in hell) to be but temporary in purgatory upon satisfactions (as they have devised). But what can a man give for the ransom of his soul? And it appeareth before, even by the report of Augustine that the Catholic faith believeth in Purgatory, such as they have invented. 
1. joh. 1, 6●.  For as Saint john saith the blood of Christ is that which purgeth us from all sin, and that his most precious blood is the only Purgatory we hold, and doth deliver his people from the punishment due to sins, aswell as from sins: for our punishment was laid upon him and with his stripes are we healed, 
Esay. 53.  as the Prophet Esay speaketh: Again the Papists do say they offer up Christ in their Mass, which Mass they say is propitiatory, both for the living and the dead: First for the dead it cannot be propitiatory nor do good unto, for as the tree falleth, 
Eccle. 1●.  so it lieth: and as a man is found to die, so be goeth either to heaven or to hell. A third place which the Papists call purgatory there is not. And if any be in heaven their Masses can do them no good: for they enjoy all good already: And if any be in Hell, 
Luk▪ 1●.  we know that Ex inferno nulla redemptio, from hell there is no redemption. And therefore for the dead it cannot be propitiatory, nor any thing else available: And for the living it cannot be propitiatory. Yea it is blasphemous & derogatory to the passion of Christ once for all, for in as much as he is a Priest for ever, after the order of Melchisedeck, he is to die but once which he did upon the Cross: whose obligation being perfect (as the Author to the Hebrews speaketh: 
Heb. 5. & 6.7. & 8, & 9, ) needeth not any other help (as of mask or whatsoever else) to make it perfect: yea it is wicked, gross, blasphemous, and damnable to suppose any imperfection in the sacrifice and ablation of jesus Christ, for God twice cried with a voice from heaven saying, This is my beloved Son in whom I am well pleased. 
Math. 3.17 Math, 17.8   
5 As touching the other part of his Priesthood: namely, 
Rom. 8.34. Heb, 7.25.  his intercession with his father, whereby he maketh request unto God for us, although the Papists ascribe them chief unto Christ, yet what do they else but clean rob him of it, when they associate others with him. As namely the virgin Mary, They call her the Queen of heaven; the gate of Paradise; their life and sweetness; the Treasurer of Grace; the refuge of sinners; and the Mediatrix of men. I pray what do they now leave to Christ: Yea when they say thus to her,  
O felix puerpera nostra pians scelera, iure matris impera Redemptori, that is, O happy mother satisfying for our sins, by thy motherly authority command the Redeemer.  
What greater blasphemy to Christ could they have uttered? It is clear that saint Paul saith there is but one God, and one Mediator between; God and men, the Man Christ Jesus, 1. Tim. 2.5. But the Papists be not content with him, but will have many Mediators. Saint Paul saith moreover, that by him we have b●ldnes and access unto God, Eph. 3.12. And therefore what foolish fear is it of the Papists to appoint to themselves other Mediators? Sith therefore the Church of Rome doth not repute the once Oblation of Jesus Christ, and his Intercession to be perfect, but accuse them of imperfection (as appeareth by their doctrines) it cannot possibly be the true Church. Christ himself biddeth to ask in no other name than in his, and promiseth that whatsoever shall be asked in his name, it shall be done, joh. 14.13.14. Chrysostome, 
Chrisose. homil. 12. de Cana●neae.  speaking of the woman of Canaan, who though she were a sinner was hold to come unto Christ, saith thus, En prudentiam huius mulieris non precatur jacobum non supplicat johanem, non adit ad Petrum, nec Apostolorum caesum respicit, aut ullum eorum requirit, sed pro his omnibus penitentiam sibi comitem adiungit & ad ipsum fontem progreditur. Behold the wisdom of this woman. She doth not pray james, she doth not beseech john, she goeth not to Peter, she looketh not to the company of the Apostles, neither doth request any of them, but for all this she taketh repentance for her companion, 
jadem ●mil.  and goeth to the very fountain itself. And again he saith, that to have access unto God, Nihil opus est atriensi servo vel intercessore, sed dic miserere mei Deus, is enim te audit quocunque sis loco & undecunque innocetur. W have no need of any Courtly attendant or intercessor, but say, have mercy upon me O God, for he heareth thee in what place so ever thou art, and from what place soever thou callest upon him. Ambrose likewise answereth the carnal reason of the Papists, 
Ambro. in Rom, 1.  solent (saith he) misera uti excusatione dicentes, per istos posse ire ad Deum sicut per comites itur ad reges, ideo ad regum per tribunos & comites itur quia homo utique est rex: ad deum autem, quem utique nihil latet, suffragatore non est opus sed mente devota. Vbicunque enim lelis locutus fuerit & respondebit illi. That is, They are wont to use a pitiful excuse saying, by these (Saints.) They may have access unto God, as by Earls there is access to Kings, Therefore is it that by Officers and Earls access is made to the King, because the King himself is a man. But to come to God (from whom nothing is hid) there is no need of a spokesman, but of a devout mind: for wheresoever such a one speaketh to him, he will answer him. The Church of Rome therefore which accounteth not of the sufficiency & perfection of that one Oblation of Christ, nor of his continual intercession: cannot possibly be the true Church.  
6 The Papists in words will not deny but Christ is a King, which hath all power in heaven and in earth: But indeed it appeareth they do exile and banish him out of his kingdom, or at least leave him but a small portion or rather none at all: for in respect that he is a spiritual King and the King of his Church, 
jam. 4.12.  he is also (as Saint james speaketh) the only law giver thereunto, and thereforeby his laws only, the Church is to be governed, which they cannot abide, for they add their Popish cannons, constitutions, and customs, whereby they will have the Church governed: yea they will have these take place though they utterly displace the word of God, for the maintenance of them. Secondly Christ only is to reign in the consciences of men, and yet the Pope claimeth power to bind men's consciences by his laws, statutes, and decrees. Thirdly he claimeth most traitorously to be the head of the whole universal Church, which title by way of prerogative is given and attributed only to jesus Christ (to whom it only appertaineth. 
Ephe. 1.22. ) But before I proceed any further herein, I demand of the Pope and Papists: when & by what right he their proud Pope taketh up on him this title to be head of the Church or universal Bishop over all the Christian world (by virtue of which title he taketh upon him to rule as he list, & to do what he list.) First to claim it as successor to Peter, is impossible for that Peter the Apostle, never had any such title, prehemince, or authority over the rest of the Apostles. 
Mat. 16.18.   
It is true that Christ said to Peter (after he had confessed Christ to be that Christ the son of the living God.) Thou art Peter and upon this rock will I build my Church. These words hitherto give no superiority to Peter above the rest: only they show that the Church is builded non super Petrum sed super Petram: not upon the person of Peter but upon the rock: and upon what rock? namely upon that Christ Jesus whom Peter confesseth to be the son of the living God. For that confession of Peter concerning jesus to be that Christ the son of the living God, is the rock whereupon the Church is builded: for (as Saint Paul expoundeth and affirmeth.) Other foundations can no man lay, 
1. Cor. 3.11  but that which is laid already, namely jesus Christ: And in another place he saith expressly: 
1. Cor. 10.4  that that rock was Christ: And Christ himself affirmeth likewise, 
Mat. 7.24.  that he that heareth his words and doth them is likened to one that buildeth his house upon a rock, showing thereby that he, and his words, & Doctrine be the rock, against which the gates of hell shall never prevail. Agreeably whereunto speaketh Saint Paul again, 
Eph. 2.20  when he saith that the Church is builded upon the foundation of the Prophets and Apostles, Christ jesus himself being the head stone in the corner. Where then shall we find that Peter was made Prince of the Apostles to rule over all the rest, 
Mat. 16.19  as the Pope now doth: The Papists answer that in the next words, when Christ gave unto Peter by speacial name, the keys of binding & losing, he thereby made Peter the Prince & universal Bishop of the whole Church. But hereunto I say, that Christ therein gave no authority more to Peter than to the rest, that is at this time: The keys were not given to him nor to the rest, only there was a promise that they should be given: for the words be not in the present tense, Do tibi I give unto thee: But in the future tense, Dabo tibi I will give unto thee, which promise of Christ was afterward truly performed, and when it was performed, the keys, 
joh. 20.22.23.  that is the power of binding and losing sinners, was given not only to Peter, but to Peter and all the rest together, as Saint john in his Gospel clearly declareth and avoucheth. Now because Peter was the man that gave answer for himself and the rest, and so both Cyprian and Augustine do expound and declare it: And therefore neither in the promise of the keys, nor yet in the receipt of the keys, by Peter did he receive any more authority or superiority than the rest of the Apostles did. I grant he was called Primus because he was of the first that was called to the Apostleship, or because he was the first of all the Apostles that confessed Christ to be the Messiah and Son of the living God, or because he was readiest always to speak and answer. But all this, doth not prove that he had authority over the rest, or a larger Commission than the rest: Yea the words of their Commission do show the contrary, namely that they had all equal authority, for it was thus made unto them all indifferently, & without putting a difference, namely, Go ye and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost, teaching them to observe all things whatsoever I have commanded you, Math. 28.19.20. Run over all that remaineth written and you shall find that Peter was one of the twelve equal with the rest, and their fellow but not their Lord: Where was Peter's superiority, when Paul reproved him to his fate? Gallathians, the second Chapter, and the eleventh verse, when being accused, he pleadeth no privilege, but for the clearing of himself, and satisfaction of others, he answereth to that accusation?  
Where was Peter's authority over the rest, when the rest sent him and john into Samaria? Acts, the eleventh Chapter, the third and fourth verses: and also in Acts, the eighth Chapter, and the fourteenth verse. In that he went at their sending, he plainly showeth that he had no principality over them.  
Where was his pre-eminence or authority, when in a Council held at jerusalem, where the Apostles were, yet not Peter, but james, ruled the action, and according to his sentence was the Decree made, Luke, 22.25.26. etc.  
Yea, I say moreover, that when there was contention amongst the Apostles, who should be chief amongst the, Christ told them plainly, that kings of Nations might bear rule over their people, and that great men under those kings might likewise exercise authority over other, but so might not they do one over another, Luke 25.26. etc. But the greatest amongst them should be as the least, & as a servant: yea, should be the least, and should be a servant, as it is declared in Matthew, 20.25, 26 and in Mark, 10.42, 43.  
If the greatest must be as the least, what authority hath he above the least? For than hath the least as great authority as the greatest: That is, they been all equal authority. I marvel therefore what the Pope and Papists mean, contrary to the tenor of the Commission of Christ, contrary to the practice of Peter himself, and contrary to this decree made by Christ of their equality, to say notwithstanding that Peter was Prince of the Apostles, and had authority over them all, when as indeed, it is manifest by all the Scriptures and course of his life, he neither claimed nor had any authority over the rest, more than the rest had over him, and consequently the Pope of Rome can never claim that as successor to Peter, which was never in Peter his supposed predecessor.  
The Papists perceiving that the scriptures make nothing for them, but against them, (because they would have the matter coloured with some Antiquity, or show of Antiquity at the least:) have devised some counterfeit and forged Authors, (as Amacletus, and Amissetus and such like) to speak something for them. But the falsehood of all those, is discovered by other writers (if they be well marked.) In Cyprians time it was deemed a matter odious for any to take upon him to be a Bishop of Bishops, as appeareth by that voice which he cried in the Counsel of Carthage. It was likewise decreed in the Africans Counsel that none should be called Priest of Priests, or Archpriest, or any such like. The Counsel of Nice did decree that the Bishop of Rome should keep himself within the compass of his province and not exceed his bounds, as likewise the Bishop of Antioch, jerusalem, and Constantinople were ●● do the like. Other councils did affirm as much, (which because they are sufficiently known I need not to recite. But they all show that at those times the Bishop of Rome had no greater Jurisdiction than within his own Province, and that he could not meddle within the Provinces of other Bishops. And Jerome of his time saith, 
Hierome ad Euagrium.  that the Bishop of Engubium, or any other the least Sea, is equal to the Bishop of Rome. The Title of Universal Bishop, was much desired of John Bishop of Constantinople, and much contention there was about it. But it was never obtained of the Bishop of Rome until the time of Boniface the third, who procured that Title of Phocas that wicked Emperor of Rome: after which, the Bishops of Rome never ceased still to augment their dignity, and increase the pride of their Romish Sea: And even at that very first time when John Bishop of Constantinople, sought to get that Title of Universal Bishop to his Sea, Gregory then Bishop of Rome, 
vide Greg. lib. 4. epist. 32.34, 36, 38.39. & lib. 6. epist. 24.28.29, 30.  did himself stand against it mightily, and affirmed that he could be no less than Antichrist whosoever did take unto him that Title. First therefore it is manifest, that until the time of Gregory Bishop of Rome, an universal Bishop was not heard of in the Church, and Boniface the third was the first Bishop of Rome that got this title which was above 600. years after Christ. And besides how will the Bishop of Rome that now is, avoid himself to be Antichrist, Sith by the express determination of Gregory Bishop of Rome his predecessor, he is condemned for Antichrist, in as much as he hath this Title, and is not ashamed thereof. For what is this else, but to come in the place of Christ, and consequently to be Antichrist, usurping the prerogative Title of Christ Jesus? But the Pope saith, that though he claim thus to be the head of the Church, yet he doth not name himself to be otherwise than a Ministerial head, & to be Christ's Vicar on earth. But why will he be so arrogant as to challenge this Title without ●●●full conveyance made unto him from Christ, which he cannot show. For who dare take upon him to be a lieutenant to an earthly Prince without S●st●rs Patents first had from the Prince. Again, the Church of Christ on earth, being as a chaste Spouse to her Husband and head Christ jesus: neither can or aught to acknowledge any other for her head, than that her husband to whom she hath plighted her troth. Lastly, there can be no successor but when the Predecessor is gone and absent, but Christ is always present with his Church according to his own words, Behold I am with you to the end of the world, Matthew, 28.20. And therefore he can have neither Successor nor Vicar to represent his person, or to guide his Church: For his spirit (since his bodily ascension) is the guide and governess of the Church in his room, john, 14. & 15. & 16. For no man mortal is appointed thereunto.  
I conclude therefore that for all these causes the Church of Rome can not possibly be the true Church.  
7 The Church of Rome doth not ascribe Justification to faith in Christ jesus only, but saith that men's works be meritorious, and to them partly is justification to be ascribed, and so they make men's imperfect works to be causes of salvation, which is a gross error even in the foundation or fundamental point. Saint Paul saith, That all are justified freely by his grace, Rom. 3.24. If they be justified gratis, freely, (as he affirmeth) then are they justified withoot any desert of theirs. And Saint Paul setteth down the Axiom in the Conclusion, We hold that a man is justified by faith without the works of the Law, Rom. 3.28. And the Apostle in very many places (whereof mention shall he made hereafter) doth expressly exclude Weeks from being any causes of our justification: 〈◊〉 indeed they are the effects thereof: And therefore it appeareth to be a true position, that Faith only doth justify, in as much as justification is (in the sight of God) imputed to our Faith, not to our Works: For Abraham believed God, and that was imputed to him for righteousness, as Paul speaketh Rom. 4.8. And he showeth that Abraham was not justified by Works before God, for if Abraham were justified by works, than should he have wherein to glory, but not before God, and because he had not wherein to glory before God, therefore he was not justified in the sight of God. I grant that saint james in his second Chapter doth say that Abraham was justified by his Works, when he offered up his Son Isaac at God's commandment: And likewise that he saith, that a man is justified by Works, and not by Faith only: But before whom is he justified by Works? Not before God, but before men, that is to say, his works do declare unto men that saith whereby he is justified before God: And that this is the meaning of saint james may appear by that his saying, where he saith, Show unto me thy Faith by thy Works, thou sayest thou hast faith, that is not enough, thy words doth not prove it, thy works will, therefore (saith he show me thy faith by thy works. This word (Show me) doth manifest what manner of justification he speaketh off, namely, that he speaketh of a justification before men. For it is God that respecteth the faith of a man, whereby only he is justified in his sight: And it is men which respect the works, whereby indeed they testify unto the world their faith to be good before God. For (as saint james saith truly) faith without works is but a dead faith, and not good, nor found, nor available. But faith and works must go together, and indeed where a true faith is, there good works will show themselves as the fruits thereof. And thus Paul and james are to be reconciled, which thing Thomas Aquinas a schoolman of the Papists doth himself plainly testify saying, that Christ jesus doth justify effectiuè effectually: Faith doth justify apprehensiuè, by taking hold of Christ: and good works do justify declaratiuè, that is, do declare unto men their justification before God: And so it is clear, that howsoever, a true faith cannot be without works, as fire cannot be without light and heat, yet our justification before God is to be imputed to our faith, not to our works: as warmth is to be imputed to the heat of the fire, not to the light of the fire. For so saith saint Paul expressly, That God imputeth righteousness without works, Rom. 4.6. And again, That it is by grace not of works, Rom. 11.6. And again, Not of works, Rom. 9.11. Again, saint Paul telleth the Saints at Ephesus, that God hath ordained men to walk in good works, yet he saith that they may not trust to be saved by them, for he affirmeth, and assureth them, That they are saved by grace, and not by their works, Eph. 28.9.10. Again, he speaketh in the person of himself, & of all the children of God, and saith, that we are saved not by works, but by his predestination and grace, 
Hilláry in Mat. cap. 8  2. Tim: 1.9. And again, God is our Saviour, not for any-workes which we have done, but according to his own mercy he hath saved us, Tit. 3.5. And divers other like places be: Wherefore saint Hillary hath these very words (which we hold) Sola fides justificat, Faith only doth justify. 
Amb. in Rom. 3.  And Ambrose among other sentences hath this, Non iustificàri hominem apud Deum nisi per fidem, That a man is not justified before God but by Faith. Which is as much, as Faith only doth justify before God. Saint Basil doth say, that this is perfect and sound rejoicing in God, when a man doth not boast of his own righteousness, but knoweth that he wanteth in himself true righteousness, and that he is justified by faith only. And Gregory Nazianzen saith, that to believe only, is righteousness. And therefore it is evident both by the express testimony of the Scriptures, and of the Fathers, that we hold the truth in this behalf, and that the Church of Rome is in a marvelous error. It is true which is written, that every man shall be rewarded according to his works: because the faith of men is esteemed and estimated by their works, as the free is known by the trust: But there is no Text of scripture to show, that any man is saved propter merita, for his works or merits, but many Texts of scripture to the contrary, as before appeareth. For when we have done all that we can, yet we must say (as Christ commandeth) We are unprofitable servants, Luke, 17.10. And therefore the Papists which teach works meritorious, yea works of supererogation available to salvation, as well for others as for themselves, hold not the right faith, and consequently are not the true Church.  
8 But if I should show all the corruptions of the Rómish Church, I should be infinite, neither am I able to number them. I will therefore conclude all this discourse only with this argument following. The Pope of Rome being the head of that Church, is that famous Antichrist that was foretold by Paul the Apostle, and that is presignified in the revelation of Saint john, Ergo it is impossible that the Church of Rome, should be the true Church, for the Church of Antichrist (though it boast never so much) cannot be the true Church though it would feign be so accounted, as many an harlot desireth to be reputed an honest woman, one mark of that Antichrist, Paul showeth to be this: 2. Thes. 2.8. that he should exalt himself above every one that is called God: he doth not say above God, but above every one that is called God: john. 10.34. Now those whom the Scriptures calleth God we know to be such as be the judges & Magistrates of the earth, Psa. 81.6. who for that they be in the place of God and his Lieutenants, are vouchsafed (in Scripture) this high and Honourable title is to be called Gods. That the Pope of Rome is such a one as doth exalt himself above any such God of the Earth, namely above all Princes and Magistrates is a thing so well known as I need not to prove it: himself by his wicked practices, and his jesuits Seminaries, and Patrons do in their books manifest the same unto the world.  
2 An other mark of Antichrist Paul setteth down to be this, namely: 2. Thes. 2.4. that he should sit in the Temple of God as God, showing himself to be God. And I pray what doth the Pope else but sit in the Temple of God as God: When claiming the Apostolic Sea, he taketh upon him to be the head of the Church and to rule it as he list: to erect Princes, and to depose them again from their thrones: that he cannot err: that he can forgive sins: matters that belong peculiarly to God and to no other? What doth he else but by these demonstrations show himself to be God, insomuch as he arrogateth to himself most proudly the authority of God himself: which things the sixth book of the Decretals, the Clemantines, and the Extravagants do abundantly testify. For these men were not content with that which Angelicus wrote in his Poetry (the beginning whereof is, Papa stupor mundi, the Pope is the wonder of the world. Nec Deus es, nec homo, sed neuter, & inter utrumque. Thou art not God, ne art thou man: But neuter mixed of both. But these Popes were bold to take unto themselves the very name of God, and to accept it given of others, according as Pope Sixtus the fourth, when he should first enter into Rome in his dignity papal, had made for him a Pageant of Triumph, cunningly fixed upon that gate of the City he should enter at, having written upon it this blasphemous verse, dedicated unto him.  
Oraclo vocis mundi moderaris habenis,  
Et merito in terris, crederis esse Deus.  
By Oracle of thine own voice the world thou governest all.  
And worthy lie a God on Earth men think and do thee call.  
Yea shall I say more? The Pope (if any man in the world) doth take upon him such more than Luciferian pride (howsoever to deceive the world with words, he calleth himself servus servorum Dei, a servant of the servants of God) that he exalteth himself above God himself and his worship: for he taketh upon him to be above the Scriptures and to dispense with them at his pleasure, and to allow matters contrary unto them: which God himself (whose will is immutable and revealed therein) will not do: for he and his word will not be contrary. Again hereby it is manifest that he exalteth himself above God, inasmuch as there is less danger and punishment, for any that breaketh any of God's laws, than for one that breaketh any the least constitution of the Pope. Moreover, He claimeth authority in three places: Heaven, Earth, and Purgatory, and that is the reason he weareth a triple Crown: so that by this account and claim, he hath more and larger extended authority than God himself: for such a third place as purgatory is, he knoweth not of. And what do these things but manifest him to exalt himself even above God and all that is worshipped?  
3 Antichrist is described to be such done as should come in lying signs and false miracls, and wonders 2. Thes. 2.9. (whereby, if it were possible, he would deceive the very elect.) And that this is verified in the Pope and Popish Church, as all men know that have been acquainted with their knaveries, deceits, and frauds, so let their Aurea Legenda and book of Trophies testify to the whole world.  
4 S. Paul 2. Thes. 2.8. showeth by his name that he that he speaketh of should be O'anomos, that is, a lawless person, or one subject to no law which is also manifestly verified in the Pope, for no laws will hold him, neither divine nor human, for he claimeth to be above them all, and to change and alter what he list, and when he list, and to whom he list: which the gloze upon the decretals doth testify, saying thus of the Papists, Legi non subiacet ulli, that is, He is not subject to any law. What is this else but to be O'anomos, a lawless person even the very same whom Saint Paul speaketh of.  
5 Saint john in his Revelations doth portray Antichrist & his seat by the name of the great whore, with whom have committed fornication the kings of the Earth, & the Inhabitants of the Earth have been drunk with the wine of her fornication. This woman is that great City which hath dominion over the kings of the earth at the time of this Revelation as Saint john expressly affirmeth. Revela. 17.18. It is well known that there was then no other City which reigned over the kings of the earth but only Rome: And therefore Rome only is and must needs be the Sea of Antichrist, for no other can be by this evident & plain description of Saint john, for Rome was the only City of the world, that reigned over the kings of earth, the head whereof was then the Emperor, but now the Pope: for the condition of the first beast (namely of the Roman Empire civil) is altered and changed into an Ecclesiastical and Roman Empire.  
6 Saint john in his reve. 13. 1●. saw a beast rising out of the Earth which had two Hours like the Lamb: but he spoke like the Dragon, & then all that is spoken of this beast doth fitly and only agree to that man of Rome the Pope, who though in show he were the Lamb, for what is more mild or humble than to call himself, the servant of the servants of God? Yet indeed he playeth the part of the Dragon or Devil, having learned this cunning of Satan, who though he be never so bad a spirit: yet will transform himself into an Angel of light to deceive souls, 2. Cor. 11.14. as the Apostle showeth. But here is wisdom saith Saint john in that Revelation: Let him that hath any wit count the number of the beast, for it is the number of a man, & his number is 666. Now because the number of this wicked beast containeth six hundredth sixty & six Ireneus thinketh that this Antichristian beast should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a man of Italy, for the number of the beast is set down in great letters, and this Greek word (Lateines) doth make it up the just number of 666. which is the number of the beasts name. If any do think, that though this Revelation were written in Greek, as being the more known and common language, yet that it was uttered to Saint john in Hebrew, because the Hebrew tongue is the Holy tongue: & that john himself was an Hebrew or jew by nation, and that likewise divers Hebrew words are found in the Revelation: Whose opinion is not unlikely but very probable, then let him seek out an Hebrew word which containeth that just number, and herein be needeth not to search far or to study much upon the matter, for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is Romanus a man of Rome, in English) doth in those Hebrew letters contain the just number of 666. which is the number of the name of that Antichristian beast. And so by the number of the name to be accounted, either by Greek letters, or by Hebrew letters, it is perfectly agreeing to that man of Rome the Pope: all the marks agreeing to Antichrist (whatsoever they be) are found fully and only accomplished in the Pope, and therefore there is no doubt but he is that notable Antichrist, of whom Paul and Saint john in his Revelation do testify, & consequently the Church of Rome, being not the true Church of Christ, but contrariwise, the visible Church of Antichrist is justly forsaken, and for ever to be forsaken of all Christians as they tender their salvation in jesus Christ, to whom only they have betrathed themselves, and to whom they must remain constant for evermore, which God grant us all to do. Amen.   

Against Schism and Schismatical Synagogues, CHAP. VI  
MAny there be who of a godly and zealous mind, do in good sort seek for Reformation and for that Church government, which Christ himself hath instituted in his Church, whom I neither dare, nor do remove: others there be, that seek Reformation amiss, with venomous and 〈…〉 tongues, railing, and reviling against those which with stand it, which things do neither grace themselves, nor yet the cause which they would prefer, other some there be, who to make the cause of reformation odious, do say that it abolisheth her majesties supreme government & authority in causes ecclesiastical: I would wish all men to speak the truth, and to seek the preferment of God's truth in a dutiful, peaceable, & charitable sort, let the cause be made no worse than it is, for my part I desire no more, than every Christian ought, namely that the truth of God should carry the pre-eminence (whatsoever it be.  
And I would to God that all malice and contention) all of all parts would grow more charitably affected both in their words and in their writings, one towards another: for so would this controversy sooner come to an end, and the more speedily be decided. Others there be (who for that in so long time they cannot see their desired discipline and Church government to be established, run from our Church, and make a schism and separation from us, erecting Disciplne by their own authority, condemning our Church to be no Church, that they may make their detestable Schism the more allowable: these are the Brownists and Barrowists, who will not stay the chief Magistrates pleasure for the establishing thereof, nor yet allow unto us any Church in England, but themselves, But they (for against them I deal) you must understand that a Church may be, yea a true Church may be and is, though it have neither Elders, nor Deacons, nor Disciplines in it. For we read in Act. 2. ver. 41.42.43.47. of an assembly of people of jerusalem, that received the word of God and believed, and which are expressly called a Church, (and who can or dare deny them to be the true Church of God, sith the Holy Ghost doth so testify of them? & yet at that time no Deacons were chosen, nor consistories of Elders erected. For they were not erected till afterward. And therefore a true Church of God may be: though as yet it have not these, for this desired Discipline is not an essential part of the Church, for it doth but resemble the wall of a City, or an hedge or ditch about a vineyard, and it is a City though the wall be wanting, and it is a vineyard though the hedge or ditch be wanting: though so much the less fortified I grant. In as much therefore as we have the preaching of Good holy word, and the right administration of the Sacraments (which be the essential marks of the true Church.) None ought to forsake our Church for any other defect, corruption, or imperfection. For there may be corruptions both in Doctrine and Discipline some, and yet the Church where they be, the true Church of God. Admit (if they will) that Ministers in the Church of England be not rightly created and brought into the Church, will they therefore count they be no Ministers? By as good an argument they may say● that he that is brought and borne into the world not according to the right course or order of nature, but otherwise (as by ripping of his Mother's belly) is no man, for the one cometh as unorderly into the world as the other doth into the Church, I am sure the corrupt ordination of a Minister doth not prove him to be no Minster: Neither doth any other corruption in our Church take away the life and being of a Church: for if a man be diseased and full of corruptions, Will any man therefore say he is no man? They say we do not only want the right Discipline; but we have also put a wrong Discipline in the place thereof. But what of thi●: The error than I confess is great, but yet not such as doth make a Nullity of our Church, so long as it holdeth Christ jesus, the life and soul of his Church, and is ready to reform her error, whensoever by good proof it shall be manifested unto her. In the mean time their argument is nothing worth, for if a man lose a leg or arm; yet none will deny him to be a man, for all this blemish or defect, yea though he put a wooden leg instead of his leg which he wanteth, yet he remaineth a man still, because his principal parts remain. So though we want that Discipline, yet we have the principal parts of the Church, namely the right preaching of the word of God and administration of Sacraments & therefore a true Church of God undoubtedly. And if we have a true Church, though not a perfect church let the Brownists & Barrowists consider from whence they are fallen, for if the Church of Christ be the body of Christ, as Saint Paul affirmeth:▪ what 〈◊〉 they else but by their schism and separation sent themselves from the body of Christ? and than let them remember whose members they be until they be ●●●nised. Let them no longer for sh●●●e charge ou● Church with Idolatry, except they were better able to prove it, which neither they nor all the wor● shall 〈◊〉. To say (as they say) that a set form of prayer used in the Church and exhibited unto God, the prayer being framed according to the rule of God's word is Idolatry: is detestable. For by as good reason they may condemn all prayer made unto God by the Preacher or Pastor of the Congregation, which they will not do: And besides all the reformed Churche● in Christendom have a set form of public prayers for public meetings and Congregations.  
They say that we observe Saints days, and dedicate Churches unto them, but they should show that we do these things in Honour of the Saints, else have they no reason to that 〈◊〉 our Church with idolatry (as wickedly they do:) for the Statute itself doth express, that our Church doth call them Holidays, not for the Saints sake, but for the Holy exercises used upon them in the public assemblies. Again: True it is, that divers Churches amongst us are called by the name of those Saints they are dedicated unto: But to say therefore we do Dedicate Churches unto them, is very ridiculous. For when we call Saint Peter's Church, or Saint Paul's Church: It is but to Distinguish them from other Churches by their names.  
In Athens there was a place which bore the name of Mars, and Saint Luke in Act. 17. calleth it Mars ●●xeete, so any 〈◊〉 ●●●e●●re so foolish, or so fond, as to say therefore be committeth Idolatry, or that therefore be Dedicated that place to that heathen God of battle. Done I think will be so wicked or absurd.  
Moreover it is true that we observe Fasting days: But therein we observe no Romish fasts, nor place therein the worship of God, nor the Remission of our Sins, nor the merits of Eternal life (as the Papists do). That the Politic laws of this land which ●●●out that men shall not eat flesh upon certain days, do it in respect of the Commonwealth, as to maintain Navigation so much the better, and for the spare of the breed of young cattle, appointing moreover a penalty for such as shall take the days to be observed as meritorious Romish fasts.  
I therefore wish them to cease their slander against this Church, & to cease their damnable schism, & to be reconciled to that Church of ours, from whence they have foolishly departed, for how imperfect a Church soever it be (whose imperfections God cure in his good time, yet shall they never be able to show otherwise but that the Church of England, is the true Church of God, from which it is utterly unlawful to make a separation, God for give us all, and reconcile us unto him. Amen.  
FINIS.   

❧ Imprinted at London by john Danter, & are to be sold by William Barley, at his shop in Gracious street over against Leadenhall.